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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The commands God gave to Israel, 1. To sanctify all their firstborn to him, ver. 1, 2. 2. To be sure to remember their deliverance out of Egypt (v. 3, 4), and, in remembrance of it, to keep the feast of unleavened bread, ver. 5-7. 3. To transmit the knowledge of it with all possible care to their children, ver. 8-10. 4. To set apart unto God the firstlings of their cattle, (ver. 11-13), and to explain that also to their children, ver. 14-16. II. The care God took of Israel, when he had brought them out of Egypt. 1. Choosing their way for them, ver. 17, 18. 2. Guiding them in the way, ver. 20-22. And III. Their care of Joseph's bones, ver. 19.
Adam Clarke: Commentary on the Bible - 1831
God establishes the law concerning the first-born, and commands that all such, both of man and beast, should be sanctified unto him, Exo 13:1, Exo 13:2. Orders them to remember the day in which they were brought out of Egypt, when they should be brought to the land of Canaan; and to keep this service in the month Abib, Exo 13:3-5. Repeats the command concerning the leavened bread, Exo 13:6, Exo 13:7, and orders them to teach their children the cause of it, Exo 13:8, and to keep strictly in remembrance that it was by the might of God alone they had been delivered from Egypt, Exo 13:9. Shows that the consecration of the first-born, both of man and beast, should take place when they should be settled in Canaan, Exo 13:10-12. The first-born of man and beast to be redeemed, Exo 13:13. The reason of this also to be shown to their children, Exo 13:14, Exo 13:15. Frontlets or phylacteries for the hands and forehead commanded, Exo 13:16. And the people are not led directly to the promised land, but about through the wilderness; and the reason assigned, Exo 13:17, Exo 13:18. Moses takes the bones of Joseph with him, Exo 13:19. They journey from Succoth and come to Etham, Exo 13:20. And the Lord goes before them by day in a pillar of cloud, and by night in a pillar of fire, Exo 13:21, which miracle is regularly continued both by day and night, Exo 13:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 13:1, The firstborn are sanctified to God; Exo 13:3, The memorial of the passover is commanded; Exo 13:11, The firstlings of man and beast are set apart; Exo 13:17, The Israelites go out of Egypt, and carry Joseph's bones with them; Exo 13:20, They come to Etham; Exo 13:21, God guides them by a pillar of a cloud, and a pillar of fire.
John Gill
INTRODUCTION TO EXODUS 13
This chapter begins with an order to sanctify or set apart the firstborn of man and beast to the Lord, Ex 13:1 and the people of Israel are charged to keep the feast of unleavened bread in its season, from year to year, when they came into the land of Canaan, the reason of which they were to acquaint their children with, Ex 13:3 and they are also directed, when come into the land of Canaan, to set apart every firstling of a beast unto the Lord, and particularly the firstling of an ass was to be redeemed with a lamb, or its neck to be broke, and all the firstborn of men were to be redeemed also, Ex 13:11, and when their children inquired the reason of it, they were to be told it was on account of the Lord's slaying the firstborn of men and beast among the Egyptians, when Pharaoh would not let Israel go, and of saving the firstborn of his people, Ex 13:14, and it is observed, that when the children of Israel went out of Egypt, they were not led by the nearest way, the way of the land of the Philistines, but a round about way, the way of the wilderness of the Red sea, when they took the bones of Joseph with them, as he had adjured them to do, Ex 13:17, and the chapter is concluded with an account of their journeying from Succoth to Etham, the Lord going before them in a pillar of cloud by day, and in a pillar of fire by night, Ex 13:20.
13:113:1: Խօսեցա՛ւ Տէր ընդ Մովսիսի՝ եւ ասէ.
1 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
13 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

13:1: Խօսեցա՛ւ Տէր ընդ Մովսիսի՝ եւ ասէ.
1 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
13 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
13:11: И сказал Господь Моисею, говоря:
13:1 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
13:1 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
13:1. locutusque est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
1. And the LORD spake unto Moses, saying,
13:1. And the Lord spoke to Moses, saying:
13:1. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

1: И сказал Господь Моисею, говоря:
13:1
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
13:1
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
13:1. locutusque est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
13:1. And the Lord spoke to Moses, saying:
13:1. And the LORD spake unto Moses, saying,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Первенцы евреев и первенцы их скота были спасены Господом от смерти в ночь изведения Израиля из Египта (11:7; 12:23). Спасенные Богом, они составляли Его собственность: «Мои суть», принадлежали Ему (Чис 3:13; 8:17). Поэтому они должны быть освящены, выделены (ст. 12); первенцы людей отданы на служение Богу, что с несомненностью следует из состоявшейся впоследствии замены служения первенцев служением левитов (Чис 3:41,45; 8:16–18), а первородные чистых животных приносимы в жертву Богу (ст. 15).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-10: The Sanctification of the Firstborn.B. C. 1491.
1 And the LORD spake unto Moses, saying, 2 Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. 3 And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten. 4 This day came ye out in the month Abib. 5 And it shall be when the LORD shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month. 6 Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD. 7 Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters. 8 And thou shalt show thy son in that day, saying, This is done because of that which the LORD did unto me when I came forth out of Egypt. 9 And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD's law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt. 10 Thou shalt therefore keep this ordinance in his season from year to year.
Care is here taken to perpetuate the remembrance,
I. Of the preservation of Israel's firstborn, when the firstborn of the Egyptians were slain. In memory of that distinguishing favour, and in gratitude for it, the firstborn, in all ages, were to be consecrated to God, as his peculiars (v. 2), and to be redeemed, v. 13. God, who by the right of creation is proprietor and sovereign of all the creatures, here lays claim in particular to the firstborn of the Israelites, by right of protection: Sanctify to me all the firstborn. The parents were not to look upon themselves as interested in their firstborn, till they had first solemnly presented them to God, recognized his title to them, and received them back, at a certain rate, from him again. Note, 1. That which is by special distinguishing mercy spared to us should be in a peculiar manner dedicated to God's honour; at least some grateful acknowledgment, in works of piety and charity, should be made, when our lives, or the lives of our children, have been given us for a prey. 2. God, who is the first and best, should have the first and best, and to him we should resign that which is most dear to us, and most valuable. The firstborn were the joy and hope of their families. Therefore they shall be mine, says God. By this is will appear that we love God best (as we ought) if we are willing to part with that to him which we love best in this world. 3. It is the church of the firstborn that is sanctified to God, Heb. xii. 23. Christ it the firstborn among many brethren (Rom. viii. 29), and, by virtue of their union with him, all that are born again, and born from above, are accounted as firstborn. There is an excellency of dignity and power belonging to them; and, if children, then heirs.
II. The remembrance of their coming out of Egypt must also be perpetuated: "Remember this day, v. 3. Remember it by a good token, as the most remarkable day of your lives, the birthday of your nation, or the day of its coming of age, to be no longer under the rod." Thus the day of Christ's resurrection is to be remembered, for in it we were raised up with Christ out of death's house of bondage. The scripture tells us not expressly what day of the year Christ rose (as Moses told the Israelites what day of the year they were brought out of Egypt, that they might remember it yearly), but very particularly what day of the week it was, plainly intimating that, as the more valuable deliverance, and of greater importance, it should be remembered weekly. Remember it, for by strength of hand the Lord brought you out. Note, The more of God and his power appears in any deliverance, the more memorable it is. Now, that it might be remembered,
1. They must be sure to keep the feast of unleavened bread, v. 5-7. It was not enough that they remembered it, but they must celebrate the memorial of it in that way which God had appointed, and use the instituted means of preserving the remembrance of it. So, under the gospel, we must not only remember Christ, but do this in remembrance of him. Observe, How strict the prohibition of leaven is (v. 7); not only no leaven must be eaten, but none must be seen, no, not in all their quarters. Accordingly, the Jews' usage was, before the feast of the passover, to cast all the leavened bread out of their houses: they burnt it, or buried it, or broke it small and scattered it in the wind; they searched diligently with lighted candles in all the corners of their houses, lest any leaven should remain. The care and strictness enjoined in this matter were designed, (1.) To make the feast the more solemn, and consequently the more taken notice of by their children, who would ask, "Why is so much ado made?" (2.) To teach us how solicitous we should be to put away from us all sin, 1 Cor. v. 7.
2. They must instruct their children in the meaning of it, and relate to them the story of their deliverance out of Egypt, v. 8. Note, (1.) Care must be taken betimes to instruct children in the knowledge of God. Here is an ancient law for catechising. (2.) It is particularly of great use to acquaint children betimes with the stories of the scripture, and to make them familiar to them. (3.) It is a debt we owe to the honour of God, and to the benefit of our children's souls, to tell them of the great works God has done for his church, both those which we have seen with our eyes done in our day and which we have heard with our ears and our fathers have told us: Thou shalt show thy son in that day (the day of the feast) these things. When they were celebrating the ordinance, they must explain it. Every thing is beautiful in its season. The passover is appointed for a sign, and for a memorial, that the Lord's law may be in thy mouth. Note, We must retain the remembrance of God's works, that we may remain under the influence of God's law. And those that have God's law in their heart should have it in their mouth, and be often speaking of it, the more to affect themselves and to instruct others.
Adam Clarke: Commentary on the Bible - 1831
13:1: The Lord spake unto Moses - The commands in this chapter appear to have been given at Succoth, on the same day in which they left Egypt.
Carl Friedrich Keil and Franz Delitzsch
13:1
Sanctification of the first-born, and Promulgation of the Law for the Feast of Mazzoth. - Ex 13:1, Ex 13:2. The sanctification of the first-born was closely connected with the Passover. By this the deliverance of the Israelitish first-born was effected, and the object of this deliverance was their sanctification. Because Jehovah had delivered the first-born of Israel, they were to be sanctified to Him. If the Israelites completed their communion with Jehovah in the Passover, and celebrated the commencement of their divine standing in the feast of unleavened bread, they gave uninterrupted effect to their divine sonship in the sanctification of the first-born. For this reason, probably, the sanctification of the first-born was commanded by Jehovah at Succoth, immediately after the exodus, and contemporaneously with the institution of the seven days' feast of Mazzoth (cf. Ex 2:15), so that the place assigned it in the historical record is the correct one; whereas the divine appointment of the feast of Mazzoth had been mentioned before (Ex 12:15.), and the communication of that appointment to the people was all that remained to be mentioned here.
Ex 13:2
Every first-born of man and beast was to be sanctified to Jehovah, i.e., given up to Him for His service. As the expression, "all the first-born," applied to both man and beast, the explanation is added, "everything that opens the womb among the Israelites, of man and beast." כּל־רחם פּטר for רחם כּל־פּטת (Ex 13:12): כּל is placed like an adjective after the noun, as in Num 8:16, כּל בּכור for בּכור־כּל, διανοῖγον πᾶσαν μήτραν for πᾶν διανοῖγον μήτραν (Ex 13:12, lxx). הוּא לי: "it is Mine," it belongs to Me. This right to the first-born was not founded upon the fact, that "Jehovah was the Lord and Creator of all things, and as every created object owed its life to Him, to Him should its life be entirely devoted," as Kurtz maintains, though without scriptural proof; but in Num 3:13 and Num 8:17 the ground of the claim is expressly mentioned, viz., that on the day when Jehovah smote all the first-born of Egypt, He sanctified to Himself all the first-born of the Israelites, both of man and beast. Hence the sanctification of the first-born rested not upon the deliverance of the first-born sons from the stroke of the destroyer through the atoning blood of the paschal lamb, but upon the fact that God sanctified them for Himself at that time, and therefore delivered them. But Jehovah sanctified the first-born of Israel to Himself by adopting Israel as His first-born son (Ex 4:22), or as His possession. Because Israel had been chosen as the nation of Jehovah, its first-born of man and beast were spared, and for that reason they were henceforth to be sanctified to Jehovah. In what way, is more clearly defined in Num 8:12.
Ex 13:3-7
The directions as to the seven days' feast of unleavened bread (Ex 12:15-20) were made known by Moses to the people on the day of the exodus, at the first station, namely, Succoth; but in the account of this, only the most important points are repeated, and the yearly commemoration is enjoined. In Ex 13:3, Egypt is called a "slave-house," inasmuch as Israel was employed in slave-labour there, and treated as a slave population (cf. Ex 20:2; Deut 5:6; Deut 6:12, etc.). יד הזק "strength of hand," in Ex 13:3, Ex 13:14, and Ex 13:16, is more emphatic than the more usual חזקה יד (Ex 3:19, etc.). - On Ex 13:5, see Ex 3:8, and Ex 12:25. In Ex 13:6, the term "feast to Jehovah" points to the keeping of the seventh day by a holy convocation and the suspension of work (Ex 12:16). It is only of the seventh day that this is expressly stated, because it was understood as a matter of course, that the first was a feast of Jehovah.
Ex 13:8
"because of that which Jehovah did to me" (זה in a relative sense, is qui, for אשׁר, see Ewald, 331): sc., "I eat unleavened bread," or, "I observe this service." This completion of the imperfect sentence follows readily from the context, and the whole verse may be explained from Ex 12:26-27.
Ex 13:9
The festival prescribed was to be to Israel "for a sign upon its hand, and for a memorial between the eyes." These words presuppose the custom of wearing mnemonic signs upon the hand and forehead; but they are not to be traced to the heathen custom of branding soldiers and slaves with marks upon the hand and forehead. For the parallel passages in Deut 6:8 and Deut 11:18, "bind them for a sign upon your hand," are proofs that the allusion is neither to branding nor writing on the hand. Hence the sign upon the hand probably consisted of a bracelet round the wrist, and the ziccaron between the eyes, of a band worn upon the forehead. The words are then used figuratively, as a proverbial expression employed to give emphasis to the injunction to bear this precept continually in mind, to be always mindful to observe it. This is still more apparent from the reason assigned, "that the law of Jehovah may be in thy mouth." For it was not by mnemonic slips upon the hand and forehead that a law was so placed in the mouth as to be talked of continually (Deut 6:7; Deut 11:19), but by the reception of it into the heart and its continual fulfilment. (See also Ex 13:16.) As the origin and meaning of the festival were to be talked of in connection with the eating of unleavened bread, so conversation about the law of Jehovah was introduced at the same time, and the obligation to keep it renewed and brought vividly to mind.
Ex 13:10
This ordinance the Israelites were to keep למועדהּ, "at its appointed time" (i.e., from the 15th to the 21st Abib), - "from days to days," i.e., as often as the days returned, therefore from year to year (cf. Judg 11:40; Judg 21:19; 1Kings 1:3; 1Kings 2:19).
Ex 13:11-14
In Ex 13:11-16, Moses communicated to the people the law briefly noticed in Ex 13:2, respecting the sanctification of the first-born. This law was to come into force when Israel had taken possession of the promised land. Then everything which opened the womb was to be given up to the Lord. ליהוה העביר: to cause to pass over to Jehovah, to consecrate or give up to Him as a sacrifice (cf. Lev 18:21). In "all that openeth the womb" the first-born of both man and beast are included (Ex 13:2). This general expression is then particularized in three clauses, commencing with וכל: (a) בּהמה cattle, i.e., oxen, sheep, and goats, as clean domestic animals, but only the males; (b) asses, as the most common of the unclean domestic animals, instead of the whole of these animals, Num 18:15; (c) the first-born of the children of Israel. The female first-born of man and beast were exempted from consecration. Of the clean animals the first-born male (פּטר abbreviated from רחם פּטר, and שׁגר from the Chaldee שׁגר to throw, the dropped young one) was to belong to Jehovah, i.e., to be sacrificed to Him (Ex 13:15, and Num 18:17). This law is still further explained in Ex 22:29, where it is stated that the sacrificing was not to take place till the eighth day after the birth; and in Deut 15:21-22, it is still further modified by the command, that an animal which had any fault, and was either blind or lame, was not to be sacrificed, but to be slain and eaten at home, like other edible animals. These two rules sprang out of the general instructions concerning the sacrificial animals. The first-born of the ass was to be redeemed with a male lamb or kid (שׂה, as at Ex 12:3); and if not redeemed, it was to be killed. ערף: from ערף the nape, to break the neck (Deut 21:4, Deut 21:6). The first-born sons of Israel were also to be consecrated to Jehovah as a sacrifice; not indeed in the manner of the heathen, by slaying and burning upon the altar, but by presenting them to the Lord as living sacrifices, devoting all their powers of body and mind to His service. Inasmuch as the first birth represented all the births, the whole nation was to consecrate itself to Jehovah, and present itself as a priestly nation in the consecration of the first-born. But since this consecration had its foundation, not in nature, but in the grace of its call, the sanctification of the first birth cannot be deduced from the separation of the first-born to the priesthood. This view, which was very prevalent among early writers, has been thoroughly overthrown by Outram (de Sacrif. 1, c. 4) and Vitringa (observv. ii. c. 2, pp. 272ff.). As the priestly character of the nation did not give a title in itself to the administration of the priesthood within the theocracy, so the first-born were not eo ipso chosen as priests through their consecration to Jehovah. In what way they were to consecrate their life to the Lord, depended upon the appointment of the Lord, which was, that they were to perform the non-priestly work of the sanctuary, to be servants of the priests in their holy service. Even this work was afterwards transferred to the Levites (Num 3). At the same time the obligation was imposed upon the people to redeem their first-born sons from the service which was binding upon them, but was now transferred to the Levites, who were substituted for them; in other words, to pay five shekels of silver per head to the priesthood (Num 3:47; Num 18:16). In anticipation of this arrangement, which was to be introduced afterwards, the redemption (פּדה) of the male first-born is already established here. - On Ex 13:14, see Ex 12:26. מחר: to-morrow, for the future generally, as in Gen 30:33. מה־זאת: what does this mean? quid sibi vult hoc praeceptum ac primogenitura (Jonathan).
Ex 13:15-16
לשׁלּחנוּ הקשׁה: "he made hard" (sc., his heart, cf. Ex 7:3) "to let us go." The sanctification of the first-born is enforced in Ex 13:16 in the same terms as the keeping of the feast of Mazzoth in Ex 13:9, with this exception, that instead of לזכרון we have לטוטפת, as in Deut 6:8, and Deut 11:18. The word טוטפת signifies neither amulet nor στίγματα, but "binding" or headbands, as is evident from the Chaldee טוטפא armlet (2Kings 1:10), טוטפתּא tiara (Esther 8:15; Ezek 24:17, Ezek 24:23). This command was interpreted literally by the Talmudists, and the use of tephillim, phylacteries (Mt 23:5), founded upon it;
(Note: Possibly these scrolls were originally nothing more than a literal compliance with the figurative expression, or a change of the figure into a symbol, so that the custom did not arise from a pure misunderstanding; though at a later period the symbolical character gave place more and more to the casual misinterpretation. On the phylacteries generally, see my Archologie and Herzog's Cycl.)
the Caraites, on the contrary, interpreted it figuratively, as a proverbial expression for constant reflection upon, and fulfilment of, the divine commands. The correctness of the latter is obvious from the words themselves, which do not say that the commands are to be written upon scrolls, but only that they are to be to the Israelites for signs upon the hand, and for bands between the eyes, i.e., they are to be kept in view like memorials upon the forehead and the hand. The expression in Deut 6:8, "Thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes," does not point at all to the symbolizing of the divine commands by an outward sign to be worn upon the hand, or to bands with passages of the law inscribed upon them, to be worn on the forehead between the eyes; nor does the "advance in Deut 6:8 from heart to word, and from word to hand or act," necessarily lead to the peculiar notion of Schultz, that "the sleeve and turban were to be used as reminders of the divine commands, the former by being fastened to the hand in a peculiar way, the latter by an end being brought down upon the forehead." The line of thought referred to merely expresses the idea, that the Israelites were not only to retain the commands of God in their hearts, and to confess them with the mouth, but to fulfil them with the hand, or in act and deed, and thus to show themselves in their whole bearing as the guardians and observers of the law. As the hand is the medium of action, and carrying in the hand represents handling, so the space between the eyes, or the forehead, is that part of the body which is generally visible, and what is worn there is worn to be seen. This figurative interpretation is confirmed and placed beyond doubt by such parallel passages as Prov 3:3, "Bind them (the commandments) about thy neck; write them upon the tables of thine heart" (cf. Prov 3:21, Prov 3:22, Ex 4:21; Ex 6:21-22; Ex 7:3).
John Gill
13:1 And the Lord spake unto Moses,.... When he and the Israelites were at Succoth:
saying; as follows.
13:213:2: Սրբեա՛ դու ինձ զամենայն անդրանիկս նախծին որ բանայ զամենայն արգանդ ՚ի մէջ որդւոցն Իսրայէլի. ՚ի մարդո՛յ մինչեւ յանասուն՝ քանզի ի՛մ է[604]։ [604] Ոմանք. Զամենայն անդրանիկ նախծին.. ՚ի մէջ որդւոցդ Իսրայէլի։
2 «Ինձ նուիրաբերի՛ր բոլոր իսրայէլացիների անդրանիկ զաւակներին, ամէն մի նախածին, մարդ թէ անասուն, որովհետեւ իմն է»:
2 «Սրբէ՛ ինծի ամէն անդրանիկ, Իսրայէլի որդիներուն մէջ ամէն արգանդ բացողը, մարդ կամ անասուն։ Ան իմս է»։
Սրբեա դու ինձ զամենայն անդրանիկ [169]նախծին որ բանայ զամենայն արգանդ ի մէջ որդւոցդ Իսրայելի, ի մարդոյ մինչեւ յանասուն, քանզի իմ է:

13:2: Սրբեա՛ դու ինձ զամենայն անդրանիկս նախծին որ բանայ զամենայն արգանդ ՚ի մէջ որդւոցն Իսրայէլի. ՚ի մարդո՛յ մինչեւ յանասուն՝ քանզի ի՛մ է[604]։
[604] Ոմանք. Զամենայն անդրանիկ նախծին.. ՚ի մէջ որդւոցդ Իսրայէլի։
2 «Ինձ նուիրաբերի՛ր բոլոր իսրայէլացիների անդրանիկ զաւակներին, ամէն մի նախածին, մարդ թէ անասուն, որովհետեւ իմն է»:
2 «Սրբէ՛ ինծի ամէն անդրանիկ, Իսրայէլի որդիներուն մէջ ամէն արգանդ բացողը, մարդ կամ անասուն։ Ան իմս է»։
zohrab-1805▾ eastern-1994▾ western am▾
13:22: освяти Мне каждого первенца, разверзающего всякие ложесна между сынами Израилевыми, от человека до скота: Мои они.
13:2 ἁγίασόν αγιαζω hallow μοι μοι me πᾶν πας all; every πρωτότοκον πρωτοτοκος firstborn πρωτογενὲς πρωτογενης open thoroughly / wide πᾶσαν πας all; every μήτραν μητρα womb ἐν εν in τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away ἀνθρώπου ανθρωπος person; human ἕως εως till; until κτήνους κτηνος livestock; animal ἐμοί εμοι me ἐστιν ειμι be
13:2 קַדֶּשׁ־ qaddeš- קדשׁ be holy לִ֨י lˌî לְ to כָל־ ḵol- כֹּל whole בְּכֹ֜ור bᵊḵˈôr בְּכֹר first-born פֶּ֤טֶר pˈeṭer פֶּטֶר first-born כָּל־ kol- כֹּל whole רֶ֨חֶם֙ rˈeḥem רֶחֶם womb בִּ bi בְּ in בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בָּ bā בְּ in † הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind וּ û וְ and בַ va בְּ in † הַ the בְּהֵמָ֑ה bbᵊhēmˈā בְּהֵמָה cattle לִ֖י lˌî לְ to הֽוּא׃ hˈû הוּא he
13:2. sanctifica mihi omne primogenitum quod aperit vulvam in filiis Israhel tam de hominibus quam de iumentis mea sunt enim omniaSanctify unto me every firstborn that openeth the womb among the children of Israel, as well of men as of beasts: for they are all mine.
2. Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.
13:2. “Sanctify to me every firstborn which opens the womb among the sons of Israel, as much of men as of cattle. For they are all mine.”
13:2. Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, [both] of man and of beast: it [is] mine.
Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, [both] of man and of beast: it [is] mine:

2: освяти Мне каждого первенца, разверзающего всякие ложесна между сынами Израилевыми, от человека до скота: Мои они.
13:2
ἁγίασόν αγιαζω hallow
μοι μοι me
πᾶν πας all; every
πρωτότοκον πρωτοτοκος firstborn
πρωτογενὲς πρωτογενης open thoroughly / wide
πᾶσαν πας all; every
μήτραν μητρα womb
ἐν εν in
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
ἀνθρώπου ανθρωπος person; human
ἕως εως till; until
κτήνους κτηνος livestock; animal
ἐμοί εμοι me
ἐστιν ειμι be
13:2
קַדֶּשׁ־ qaddeš- קדשׁ be holy
לִ֨י lˌî לְ to
כָל־ ḵol- כֹּל whole
בְּכֹ֜ור bᵊḵˈôr בְּכֹר first-born
פֶּ֤טֶר pˈeṭer פֶּטֶר first-born
כָּל־ kol- כֹּל whole
רֶ֨חֶם֙ rˈeḥem רֶחֶם womb
בִּ bi בְּ in
בְנֵ֣י vᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בָּ בְּ in
הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
וּ û וְ and
בַ va בְּ in
הַ the
בְּהֵמָ֑ה bbᵊhēmˈā בְּהֵמָה cattle
לִ֖י lˌî לְ to
הֽוּא׃ hˈû הוּא he
13:2. sanctifica mihi omne primogenitum quod aperit vulvam in filiis Israhel tam de hominibus quam de iumentis mea sunt enim omnia
Sanctify unto me every firstborn that openeth the womb among the children of Israel, as well of men as of beasts: for they are all mine.
13:2. “Sanctify to me every firstborn which opens the womb among the sons of Israel, as much of men as of cattle. For they are all mine.”
13:2. Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, [both] of man and of beast: it [is] mine.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:2: Sanctify unto me all the first-born - To sanctify, קדש kadash, signifies to consecrate, separate, and set apart a thing or person from all secular purposes to some religious use; and exactly answers to the import of the Greek ἁγιαζω, from a, privative, and γη, the earth, because every thing offered or consecrated to God was separated from all earthly uses. Hence a holy person or saint is termed ἁγιος, i.e., a person separated from the earth; one who lives a holy life, entirely devoted to the service of God. Thus the persons and animals sanctified to God were employed in the service of the tabernacle and temple; and the animals, such as were proper, were offered in sacrifice.
The Hindoos frequently make a vow, and devote to an idol the first-born of a goat and of a man. The goat is permitted to run wild, as a consecrated animal. A child thus devoted has a lock of hair separated, which at the time appointed is cut off and placed near the idol. Hindoo women sometimes pray to Gunga (the Ganges) for children, and promise to devote the first-born to her. Children thus devoted are cast into the Ganges, but are generally saved by the friendly hand of some stranger - Ward's Customs.
Whatsoever openeth the womb - That is, the first-born, if a male; for females were not offered, nor the first male, if a female had been born previously. Again, if a man had several wives, the first-born of each, if a male, was to be offered to God. And all this was done to commemorate the preservation of the first-born of the Israelites, when those of the Egyptians were destroyed.
Albert Barnes: Notes on the Bible - 1834
13:2: Sanctify unto me - The command is addressed to Moses. It was to declare the will of God that all firstborn were to be consecrated to Him, set apart from all other creatures. The command is expressly based upon the Passover. The firstborn exempt from the destruction became in a new and special sense the exclusive property of the Lord: the firstborn of man as His ministers, the firstborn of cattle as victims. In lieu of the firstborn of men the Levites were devoted to the temple services.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:2: Sanctify: The word kadash is to consecrate, separate, and set apart a person or thing from all common or secular purposes to some religious use; and exactly answers to the Greek αγιαζω, from α, privative, and γη, the earth; because everything offered or consecrated to God was separated from all earthly uses. Exo 13:12-15, Exo 4:22, Exo 22:29, Exo 22:30, Exo 23:19, Exo 34:19, Exo 34:20; Lev 27:26; Num 3:13, Num 8:16, Num 8:17; Num 18:15; Deu 15:19; Luk 2:23; Heb 12:23
John Gill
13:2 Sanctify unto me all the firstborn,.... That is, of males, as the Targum of Jonathan adds, for those, and not females, were only either sacrificed or redeemed, see Ex 13:12, and this sanctification of them to the Lord signifies the separation or devoting of them to the service of God; if the firstborn of clean creatures they were to be sacrificed, if unclean to be redeemed with a price, and so the firstborn of men, because it was not lawful to sacrifice them; and the money for the redemption of them was given to the priests, the ministers of the Lord, and so to him; who these first, born were is further explained:
whatsoever openeth the womb among the children of Israel, both of man and of beast; that is, if a male; for, if a female, though it openeth the womb, was not reckoned a firstborn, because not to be offered; nor even a male after the birth of a female, because that openeth not the womb; and so if a man married a widow, and she had had children by her former husband, though she should bring him a son, which was his firstborn, yet not being her's, and not opening the womb, was not subject to this law; but if a man married several wives one after another, or together, who had never been married before, or had had no children; if each of them brought him a son at first birth, they were all of them firstborn, and to be sanctified to the Lord; but the Jews say (u), if a woman at her first birth brought forth a male and a female, the father was free from this law of the redemption of the firstborn, because the female might come forth first: this phrase, "among the children of Israel", shows that this law only belonged to them, and not to the Gentiles; wherefore the Jewish doctors say (w), if a man buys cattle of an Heathen, and sells to him, or is in partnership with him, and gives and takes of him, he is free from the law of the firstborn; for it is said "among the Israelites", and not among others:
Tit is mine: all creatures, man and beast, are the Lord's by creation; but these firstborn were his in a peculiar manner, and which he reserved to himself, to his own use and service; and the people of Israel were under great obligation to devote them to him, since he had spared all their firstborn, when all the firstborn of the Egyptians, both man and beast, were destroyed: this may denote the special and peculiar interest the Lord has in the general assembly and church of the firstborn, whose names are written in heaven, through the special, particular, and eternal choice of them in Christ, and the redemption of them to him by the price of his blood; and who, on account both of their election of God, and redemption by Christ, are laid under obligation to give up themselves to God, a holy, living, and acceptable sacrifice, which is but their reasonable service.
(u) Misn. Becorot, c. 8. sect. 4, 5. & Bartenora in ib. (w) lbid. c. 2. sect. 1.
John Wesley
13:2 Sanctify to me all the first - born - The parents were not to look upon themselves as interested in their first - born, till they had first solemnly presented them to God, and received them back from him again. It is mine - By a special right, being by my singular favour preserved from the common destruction.
Robert Jamieson, A. R. Fausset and David Brown
13:2 THE FIRST-BORN SANCTIFIED. (Ex 13:1-2)
Sanctify unto me all the first-born--To "sanctify" means to "consecrate," to "set apart" from a common to a sacred use. The foundation of this duty rested on the fact that the Israelites, having had their first-born preserved by a distinguishing act of grace from the general destruction that overtook the families of the Egyptians, were bound in token of gratitude to consider them as the Lord's peculiar property (compare Heb 12:23).
13:313:3: Եւ ասէ Մովսէս ցժողովուրդն. Յիշեսջի՛ք զօրս զայս յորում ելէք յԵգիպտոսէ ՚ի տանէ ծառայութեան. զի հզօ՛ր ձեռամբ եհան զձեզ Տէր աստի. եւ ո՛չ ուտիցէք խմորուն[605]։ [605] Այլք. Եհան զմեզ Տէր աստի։
3 Մովսէսն ասաց ժողովրդին. «Յիշեցէ՛ք այս օրը, երբ դուք դուրս եկաք Եգիպտոսից՝ ստրկութեան այս տնից, որովհետեւ Տէրը ձեզ իր հզօր ձեռքով հանեց այստեղից: Թթխմորով հաց չպիտի ուտէք,
3 Մովսէս ըսաւ ժողովուրդին. «Յիշեցէ՛ք այն օրը, երբ Եգիպտոսէն՝ ծառայութեան տունէն՝ ելաք, վասն զի Տէրը զօրաւոր ձեռքով ձեզ անկէ հանեց։ Խմորեալ հաց պիտի չուտէք։
Եւ ասէ Մովսէս ցժողովուրդն. Յիշեսջիք զօրս զայս յորում ելէք յԵգիպտոսէ ի տանէ ծառայութեան, զի հզօր ձեռամբ եհան զձեզ Տէր աստի. եւ ոչ ուտիցէք խմորուն:

13:3: Եւ ասէ Մովսէս ցժողովուրդն. Յիշեսջի՛ք զօրս զայս յորում ելէք յԵգիպտոսէ ՚ի տանէ ծառայութեան. զի հզօ՛ր ձեռամբ եհան զձեզ Տէր աստի. եւ ո՛չ ուտիցէք խմորուն[605]։
[605] Այլք. Եհան զմեզ Տէր աստի։
3 Մովսէսն ասաց ժողովրդին. «Յիշեցէ՛ք այս օրը, երբ դուք դուրս եկաք Եգիպտոսից՝ ստրկութեան այս տնից, որովհետեւ Տէրը ձեզ իր հզօր ձեռքով հանեց այստեղից: Թթխմորով հաց չպիտի ուտէք,
3 Մովսէս ըսաւ ժողովուրդին. «Յիշեցէ՛ք այն օրը, երբ Եգիպտոսէն՝ ծառայութեան տունէն՝ ելաք, վասն զի Տէրը զօրաւոր ձեռքով ձեզ անկէ հանեց։ Խմորեալ հաց պիտի չուտէք։
zohrab-1805▾ eastern-1994▾ western am▾
13:33: И сказал Моисей народу: помните сей день, в который вышли вы из Египта, из дома рабства, ибо рукою крепкою вывел вас Господь оттоле, и не ешьте квасного:
13:3 εἶπεν επω say; speak δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward τὸν ο the λαόν λαος populace; population μνημονεύετε μνημονευω remember τὴν ο the ἡμέραν ημερα day ταύτην ουτος this; he ἐν εν in ᾗ ος who; what ἐξήλθατε εξερχομαι come out; go out ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐξ εκ from; out of οἴκου οικος home; household δουλείας δουλεια service ἐν εν in γὰρ γαρ for χειρὶ χειρ hand κραταιᾷ κραταιος dominant ἐξήγαγεν εξαγω lead out; bring out ὑμᾶς υμας you κύριος κυριος lord; master ἐντεῦθεν εντευθεν from in here; from this / that side καὶ και and; even οὐ ου not βρωθήσεται βιβρωσκω eat ζύμη ζυμη leaven
13:3 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to הָ hā הַ the עָ֗ם ʕˈām עַם people זָכֹ֞ור zāḵˈôr זכר remember אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יֹּ֤ום yyˈôm יֹום day הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יְצָאתֶ֤ם yᵊṣāṯˈem יצא go out מִ mi מִן from מִּצְרַ֨יִם֙ mmiṣrˈayim מִצְרַיִם Egypt מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house עֲבָדִ֔ים ʕᵃvāḏˈîm עֶבֶד servant כִּ֚י ˈkî כִּי that בְּ bᵊ בְּ in חֹ֣זֶק ḥˈōzeq חֹזֶק strength יָ֔ד yˈāḏ יָד hand הֹוצִ֧יא hôṣˈî יצא go out יְהֹוָ֛ה [yᵊhôˈāh] יְהוָה YHWH אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] מִ mi מִן from זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and לֹ֥א lˌō לֹא not יֵאָכֵ֖ל yēʔāḵˌēl אכל eat חָמֵֽץ׃ ḥāmˈēṣ חָמֵץ leaven
13:3. et ait Moses ad populum mementote diei huius in qua egressi estis de Aegypto et de domo servitutis quoniam in manu forti eduxit vos Dominus de loco isto ut non comedatis fermentatum panemAnd Moses said to the people: Remember this day in which you came forth out of Egypt, and out of the house of bondage, for with a strong hand hath the Lord brought you forth out of this place: that you eat no leavened bread.
3. And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten.
13:3. And Moses said to the people: “Remember this day, on which you were taken away from Egypt and from the house of servitude. For with a strong hand the Lord has led you away from this place. Thus, you shall eat no leavened bread.
13:3. And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this [place]: there shall no leavened bread be eaten.
And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this [place]: there shall no leavened bread be eaten:

3: И сказал Моисей народу: помните сей день, в который вышли вы из Египта, из дома рабства, ибо рукою крепкою вывел вас Господь оттоле, и не ешьте квасного:
13:3
εἶπεν επω say; speak
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
τὸν ο the
λαόν λαος populace; population
μνημονεύετε μνημονευω remember
τὴν ο the
ἡμέραν ημερα day
ταύτην ουτος this; he
ἐν εν in
ος who; what
ἐξήλθατε εξερχομαι come out; go out
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐξ εκ from; out of
οἴκου οικος home; household
δουλείας δουλεια service
ἐν εν in
γὰρ γαρ for
χειρὶ χειρ hand
κραταιᾷ κραταιος dominant
ἐξήγαγεν εξαγω lead out; bring out
ὑμᾶς υμας you
κύριος κυριος lord; master
ἐντεῦθεν εντευθεν from in here; from this / that side
καὶ και and; even
οὐ ου not
βρωθήσεται βιβρωσκω eat
ζύμη ζυμη leaven
13:3
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֗ם ʕˈām עַם people
זָכֹ֞ור zāḵˈôr זכר remember
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יֹּ֤ום yyˈôm יֹום day
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יְצָאתֶ֤ם yᵊṣāṯˈem יצא go out
מִ mi מִן from
מִּצְרַ֨יִם֙ mmiṣrˈayim מִצְרַיִם Egypt
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
עֲבָדִ֔ים ʕᵃvāḏˈîm עֶבֶד servant
כִּ֚י ˈkî כִּי that
בְּ bᵊ בְּ in
חֹ֣זֶק ḥˈōzeq חֹזֶק strength
יָ֔ד yˈāḏ יָד hand
הֹוצִ֧יא hôṣˈî יצא go out
יְהֹוָ֛ה [yᵊhôˈāh] יְהוָה YHWH
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
מִ mi מִן from
זֶּ֑ה zzˈeh זֶה this
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יֵאָכֵ֖ל yēʔāḵˌēl אכל eat
חָמֵֽץ׃ ḥāmˈēṣ חָמֵץ leaven
13:3. et ait Moses ad populum mementote diei huius in qua egressi estis de Aegypto et de domo servitutis quoniam in manu forti eduxit vos Dominus de loco isto ut non comedatis fermentatum panem
And Moses said to the people: Remember this day in which you came forth out of Egypt, and out of the house of bondage, for with a strong hand hath the Lord brought you forth out of this place: that you eat no leavened bread.
13:3. And Moses said to the people: “Remember this day, on which you were taken away from Egypt and from the house of servitude. For with a strong hand the Lord has led you away from this place. Thus, you shall eat no leavened bread.
13:3. And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this [place]: there shall no leavened bread be eaten.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-16: Моисей предпосылает объявлению законов о празднике опресноков и посвящению первенцев указание причин их возникновения. События, вызвавшие их к жизни, должны быть знаком на руке еврея и «памятною повязкою пред глазами» (13:16), т. е. должны быть ясны, живы, можно сказать, осязательны в такой же степени, в какой обязателен знак на руке, повязка на глазах. Мыслью о них должно быть проникнуто все сердце еврея (Втор 6:8: и д.; 11:18–19), а потому и самые законы никогда не предадутся забвению.

Памятование дня исшествия из Египта будет сопровождаться исполнением закона об опресноках, так как вкушение «хлеба бедствия» — опресноков и есть наглядное выражение воспоминания об этом событии (Втор 16:3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:3: Remember: Exo 12:42, Exo 20:8, Exo 23:15; Deu 5:15, Deu 15:15, Deu 16:3, Deu 16:12, Deu 24:18, Deu 24:22; Ch1 16:12; Psa 105:5; Luk 22:19; Co1 11:24
out of the: Exo 13:14, Exo 20:2; Deu 5:6, Deu 6:12, Deu 8:14, Deu 13:5, Deu 13:10; Jos 24:17
bondage: Heb. servants
strength: Exo 6:1; Deu 4:34, Deu 11:2, Deu 11:3; Neh 9:10; Eph 1:19
there: Exo 12:8, Exo 12:15; Mat 10:12; Co1 5:8
Geneva 1599
13:3 And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of (a) bondage; for by strength of hand the LORD brought you out from this [place]: there shall no leavened bread be (b) eaten.
(a) Where they were in most cruel slavery.
(b) To signify that they did not have time to leaven their bread.
John Gill
13:3 And Moses said unto the people,.... After the Lord had spoken to him, and said the above things:
remember this day in which ye came out of Egypt, out of the house of bondage; or "of servants" (x) where they had been servants to the Egyptians, by whom they had been made to serve with rigour, and their lives made bitter with hard bondage; that country had been like a prison house unto them, where they had been detained captives, and treated in a very cruel manner; but now they were come out of this place and state of servitude, even that very day, the fifteenth of Nisan; and which therefore it became them to remember, they and theirs, in all succeeding generations, as the Lord had directed, and which is afterwards repeated to impress it the more upon their, minds and memories:
for by strength of hand the Lord brought you out of this place; it was not by their own might and strength that they were redeemed from their state of bondage, but by the mighty hand of the Lord who wrought such signs and wonders before Pharaoh and his servants, and inflicted such plagues upon them, which none but an omnipotent hand could do, which obliged them at last to let them go: and if the Israelites were under obligation, on account of this redemption, to remember the day when it was in this wonderful manner wrought out, much, more reason have we to remember the redemption by Christ the mighty Redeemer, whose own arm wrought salvation for us, and delivered us out of the hands of our spiritual enemies, that were stronger than we, by frequently attending the ordinance of the Lord's supper, which is instituted to bring this amazing affair to our remembrance, and which is to be continued for that purpose unto the second coming of Christ:
there shall no leavened bread be eaten; as they then on this very day had no other but unleavened bread to eat, so they should eat no other on this day and the six days following, in successive ages unto the coming of the Messiah.
(x) "e domo servorum", Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator, Vatablus, & Drusius.
Robert Jamieson, A. R. Fausset and David Brown
13:3 MEMORIAL OF THE PASSOVER. (Ex 13:3-10)
Moses said unto the people, Remember this day--The day that gave them a national existence and introduced them into the privileges of independence and freedom, deserved to live in the memories of the Hebrews and their posterity; and, considering the signal interposition of God displayed in it, to be held not only in perpetual, but devout remembrance.
house of bondage--literally, "house of slaves"--that is, a servile and degrading condition.
for by strength of hand the Lord brought you out from this place--The emancipation of Israel would never have been obtained except it had been wrung from the Egyptian tyrant by the appalling judgments of God, as had been at the outset of his mission announced to Moses (Ex 3:19).
There shall no leavened bread, &c.--The words are elliptical, and the meaning of the clause may be paraphrased thus:--"For by strength of hand the Lord brought you out from this place, in such haste that there could or should be no leavened bread eaten."
13:413:4: Զի յայսմ աւուր ելէք դուք յամսեանս կանխոց[606]։ [606] Ոմանք. Աւուր ելանէք դուք յամսեան կանխոյ։
4 որովհետեւ դուք այսօր, գարնանային վաղահաս բերքի ամսին էք դուրս գալիս:
4 Դուք այսօր ելաք, Ապիպ ամսուան մէջ։
Զի յայսմ աւուր ելանէք դուք յամսեանս կանխոց:

13:4: Զի յայսմ աւուր ելէք դուք յամսեանս կանխոց[606]։
[606] Ոմանք. Աւուր ելանէք դուք յամսեան կանխոյ։
4 որովհետեւ դուք այսօր, գարնանային վաղահաս բերքի ամսին էք դուրս գալիս:
4 Դուք այսօր ելաք, Ապիպ ամսուան մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
13:44: сегодня выходите вы, в месяце Авиве.
13:4 ἐν εν in γὰρ γαρ for τῇ ο the σήμερον σημερον today; present ὑμεῖς υμεις you ἐκπορεύεσθε εκπορευομαι emerge; travel out ἐν εν in μηνὶ μην.1 month τῶν ο the νέων νεος new; young
13:4 הַ ha הַ the יֹּ֖ום yyˌôm יֹום day אַתֶּ֣ם ʔattˈem אַתֶּם you יֹצְאִ֑ים yōṣᵊʔˈîm יצא go out בְּ bᵊ בְּ in חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month הָ hā הַ the אָבִֽיב׃ ʔāvˈîv אָבִיב ears
13:4. hodie egredimini mense novarum frugumThis day you go forth in the month of new corn.
4. This day ye go forth in the month Abib.
13:4. Today, you go forth in the month of new grain.
13:4. This day came ye out in the month Abib.
This day came ye out in the month Abib:

4: сегодня выходите вы, в месяце Авиве.
13:4
ἐν εν in
γὰρ γαρ for
τῇ ο the
σήμερον σημερον today; present
ὑμεῖς υμεις you
ἐκπορεύεσθε εκπορευομαι emerge; travel out
ἐν εν in
μηνὶ μην.1 month
τῶν ο the
νέων νεος new; young
13:4
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
אַתֶּ֣ם ʔattˈem אַתֶּם you
יֹצְאִ֑ים yōṣᵊʔˈîm יצא go out
בְּ bᵊ בְּ in
חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month
הָ הַ the
אָבִֽיב׃ ʔāvˈîv אָבִיב ears
13:4. hodie egredimini mense novarum frugum
This day you go forth in the month of new corn.
13:4. Today, you go forth in the month of new grain.
13:4. This day came ye out in the month Abib.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-10: Исполнение закона об опресноках относится ко времени прочного поселения в земле обетованной. Согласно с этим и в другом месте Моисей говорит: «там вы не должны делать всего, как мы теперь здесь делаем, каждый, что ему кажется правильным» (Втор 12:8). И действительно, если в течение всего периода странствования до границ земли обетованной у евреев не было муки, хлебом служила манна (Исх 16:35; ср. Нав 5:11–12), то само собой понятно, что до времени поселения в Ханаане евреи не имели материала для приготовления опресноков, не могли исполнять и закон о них.
Albert Barnes: Notes on the Bible - 1834
13:4: Abib - April. Compare Exo 12:2. It is uncertain whether this name was ancient or given then for the first time. It is found only in the Pentateuch, six times as the name of the first month, twice in the sense of young wheat, hence its etymology, namely, the month when the wheat began to ripen. The name resembles the Egyptian Epiphi, and may possibly have been derived from it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:4: Abib: Exo 23:15, Exo 34:18; Deu 16:1-3
Geneva 1599
13:4 This day came ye out in the month (c) Abib.
(c) Containing part of March and part of April, when corn began to ripen in that country.
John Gill
13:4 This day came ye out,.... Out of Egypt, on the fifteenth of Nisan, as the Targum of Jonathan:
in the month Abib; which signifies an ear of corn, because in this month barley was in the ear, see Ex 9:31, the Syriac version renders it, "in the month of flowers"; when the flowers were rising up out of the earth, being spring time, and a very fit time to travel in; and this is observed, not only because they might not know what month it was, in such a state of ignorance, as well as servitude, were they kept in Egypt; but as Jarchi also intimates, to point out to them the mercy and goodness of God to them, in bringing them out at such a seasonable time to travel in, when there were neither heat, nor cold, nor rain. This month answers to part of our March, and part of April.
Robert Jamieson, A. R. Fausset and David Brown
13:4 month Abib--literally, "a green ear," and hence the month Abib is the month of green ears, corresponding to the middle of our March. It was the best season for undertaking a journey to the desert region of Sinai, especially with flocks and herds; for then the winter torrents had subsided, and the wadies were covered with an early and luxuriant verdure.
13:513:5: Եւ եղիցի յորժամ եթէ տանիցի զքեզ Տէր Աստուած քո յերկրին Քանանացւոց, եւ Քետացւոց, եւ Ամովրհացւոց, եւ Խեւացւոց, եւ Յեբուսացւոց, եւ Փերեզացւոց եւ Գերգեսացւոց. զոր երդուա՛ւ հարցն քոց տալ քեզ, երկիր որ բղխէ՛ զկաթն եւ զմեղր. եւ արասցե՛ս զպաշտօնս զայս յամսեանս յայսմիկ[607]։ [607] Ոմանք. Եթէ տանիցէ.. յերկիրն Քանա՛՛։
5 Երբ քո Տէր Աստուածը քեզ տանի քո հայրերին խոստացած Քանանացիների, Քետացիների, Ամորհացիների, Խեւացիների, Յեբուսացիների, Փերեզացիների ու Գերգեսացիների երկիրը, ուր կաթ ու մեղր է հոսում, ապա հէնց այդ ամսին այս ծիսակատարութիւնը կ’անես:
5 Երբ Տէրը տանելու ըլլայ քեզ Քանանացիներու ու Քետացիներու եւ Ամօրհացիներու ու Խեւացիներու եւ Յեբուսացիներու երկիրը, որոնք քեզի տալու համար քու հայրերուդ երդում ըրաւ՝ այն երկիրը ուր կաթ ու մեղր բղխի, այս ամսուան մէջ պիտի կատարես այս պաշտօնը։
Եւ եղիցի յորժամ [170]եթէ տանիցի զքեզ Տէր [171]Աստուած քո`` յերկրին Քանանացւոց եւ Քետացւոց եւ Ամովրհացւոց եւ Խեւացւոց եւ Յեբուսացւոց [172]եւ Փերեզացւոց եւ Գերգեսացւոց``, զոր երդուաւ հարցն քոց տալ քեզ, երկիր որ բղխէ զկաթն եւ զմեղր, եւ արասցես զպաշտօնս զայս յամսեանս յայսմիկ:

13:5: Եւ եղիցի յորժամ եթէ տանիցի զքեզ Տէր Աստուած քո յերկրին Քանանացւոց, եւ Քետացւոց, եւ Ամովրհացւոց, եւ Խեւացւոց, եւ Յեբուսացւոց, եւ Փերեզացւոց եւ Գերգեսացւոց. զոր երդուա՛ւ հարցն քոց տալ քեզ, երկիր որ բղխէ՛ զկաթն եւ զմեղր. եւ արասցե՛ս զպաշտօնս զայս յամսեանս յայսմիկ[607]։
[607] Ոմանք. Եթէ տանիցէ.. յերկիրն Քանա՛՛։
5 Երբ քո Տէր Աստուածը քեզ տանի քո հայրերին խոստացած Քանանացիների, Քետացիների, Ամորհացիների, Խեւացիների, Յեբուսացիների, Փերեզացիների ու Գերգեսացիների երկիրը, ուր կաթ ու մեղր է հոսում, ապա հէնց այդ ամսին այս ծիսակատարութիւնը կ’անես:
5 Երբ Տէրը տանելու ըլլայ քեզ Քանանացիներու ու Քետացիներու եւ Ամօրհացիներու ու Խեւացիներու եւ Յեբուսացիներու երկիրը, որոնք քեզի տալու համար քու հայրերուդ երդում ըրաւ՝ այն երկիրը ուր կաթ ու մեղր բղխի, այս ամսուան մէջ պիտի կատարես այս պաշտօնը։
zohrab-1805▾ eastern-1994▾ western am▾
13:55: И когда введет тебя Господь в землю Хананеев и Хеттеев, и Аморреев, и Евеев, и Иевусеев, о которой клялся Он отцам твоим, что даст тебе землю, где течет молоко и мед, то совершай сие служение в сем месяце;
13:5 καὶ και and; even ἔσται ειμι be ἡνίκα ηνικα whenever; when ἐὰν εαν and if; unless εἰσαγάγῃ εισαγω lead in; bring in σε σε.1 you κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your εἰς εις into; for τὴν ο the γῆν γη earth; land τῶν ο the Χαναναίων χαναναιος Chananaios; Khananeos καὶ και and; even Χετταίων χετταιος and; even Ευαίων ευαιος and; even Γεργεσαίων γεργεσαιος and; even Αμορραίων αμορραιος and; even Φερεζαίων φερεζαιος and; even Ιεβουσαίων ιεβουσαιος who; what ὤμοσεν ομνυω swear τοῖς ο the πατράσιν πατηρ father σου σου of you; your δοῦναί διδωμι give; deposit σοι σοι you γῆν γη earth; land ῥέουσαν ρεω flow γάλα γαλα milk καὶ και and; even μέλι μελι honey καὶ και and; even ποιήσεις ποιεω do; make τὴν ο the λατρείαν λατρεια employment; service ταύτην ουτος this; he ἐν εν in τῷ ο the μηνὶ μην.1 month τούτῳ ουτος this; he
13:5 וְ wᵊ וְ and הָיָ֣ה hāyˈā היה be כִֽי־ ḵˈî- כִּי that יְבִֽיאֲךָ֣ yᵊvˈîʔᵃḵˈā בוא come יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הַֽ֠ hˈa הַ the כְּנַעֲנִי kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite וְ wᵊ וְ and הַ ha הַ the חִתִּ֨י ḥittˌî חִתִּי Hittite וְ wᵊ וְ and הָ hā הַ the אֱמֹרִ֜י ʔᵉmōrˈî אֱמֹרִי Amorite וְ wᵊ וְ and הַ ha הַ the חִוִּ֣י ḥiwwˈî חִוִּי Hivite וְ wᵊ וְ and הַ ha הַ the יְבוּסִ֗י yᵊvûsˈî יְבוּסִי Jebusite אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נִשְׁבַּ֤ע nišbˈaʕ שׁבע swear לַ la לְ to אֲבֹתֶ֨יךָ֙ ʔᵃvōṯˈeʸḵā אָב father לָ֣ lˈā לְ to תֶת ṯˌeṯ נתן give לָ֔ךְ lˈāḵ לְ to אֶ֛רֶץ ʔˈereṣ אֶרֶץ earth זָבַ֥ת zāvˌaṯ זוב flow חָלָ֖ב ḥālˌāv חָלָב milk וּ û וְ and דְבָ֑שׁ ḏᵊvˈāš דְּבַשׁ honey וְ wᵊ וְ and עָבַדְתָּ֛ ʕāvaḏtˈā עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֲבֹדָ֥ה ʕᵃvōḏˌā עֲבֹדָה work הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this בַּ ba בְּ in † הַ the חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
13:5. cumque te introduxerit Dominus in terram Chananei et Hetthei et Amorrei et Evei et Iebusei quam iuravit patribus tuis ut daret tibi terram fluentem lacte et melle celebrabis hunc morem sacrorum mense istoAnd when the Lord shall have brought thee into the land of the Chanaanite, and the Hethite, and the Amorrhite, and the Hevite, and the Jebusite, which he swore to thy fathers that he would give thee, a land that floweth with milk and honey, thou shalt celebrate this manner of sacred rites in this month.
5. And it shall be when the LORD shall bring thee into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month.
13:5. And when the Lord has brought you into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which he swore to your fathers that he would give to you, a land flowing with milk and honey, you will celebrate this manner of sacred rites in this month.
13:5. And it shall be when the LORD shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month.
And it shall be when the LORD shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month:

5: И когда введет тебя Господь в землю Хананеев и Хеттеев, и Аморреев, и Евеев, и Иевусеев, о которой клялся Он отцам твоим, что даст тебе землю, где течет молоко и мед, то совершай сие служение в сем месяце;
13:5
καὶ και and; even
ἔσται ειμι be
ἡνίκα ηνικα whenever; when
ἐὰν εαν and if; unless
εἰσαγάγῃ εισαγω lead in; bring in
σε σε.1 you
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
τῶν ο the
Χαναναίων χαναναιος Chananaios; Khananeos
καὶ και and; even
Χετταίων χετταιος and; even
Ευαίων ευαιος and; even
Γεργεσαίων γεργεσαιος and; even
Αμορραίων αμορραιος and; even
Φερεζαίων φερεζαιος and; even
Ιεβουσαίων ιεβουσαιος who; what
ὤμοσεν ομνυω swear
τοῖς ο the
πατράσιν πατηρ father
σου σου of you; your
δοῦναί διδωμι give; deposit
σοι σοι you
γῆν γη earth; land
ῥέουσαν ρεω flow
γάλα γαλα milk
καὶ και and; even
μέλι μελι honey
καὶ και and; even
ποιήσεις ποιεω do; make
τὴν ο the
λατρείαν λατρεια employment; service
ταύτην ουτος this; he
ἐν εν in
τῷ ο the
μηνὶ μην.1 month
τούτῳ ουτος this; he
13:5
וְ wᵊ וְ and
הָיָ֣ה hāyˈā היה be
כִֽי־ ḵˈî- כִּי that
יְבִֽיאֲךָ֣ yᵊvˈîʔᵃḵˈā בוא come
יְהוָ֡ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
הַֽ֠ hˈa הַ the
כְּנַעֲנִי kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
וְ wᵊ וְ and
הַ ha הַ the
חִתִּ֨י ḥittˌî חִתִּי Hittite
וְ wᵊ וְ and
הָ הַ the
אֱמֹרִ֜י ʔᵉmōrˈî אֱמֹרִי Amorite
וְ wᵊ וְ and
הַ ha הַ the
חִוִּ֣י ḥiwwˈî חִוִּי Hivite
וְ wᵊ וְ and
הַ ha הַ the
יְבוּסִ֗י yᵊvûsˈî יְבוּסִי Jebusite
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
נִשְׁבַּ֤ע nišbˈaʕ שׁבע swear
לַ la לְ to
אֲבֹתֶ֨יךָ֙ ʔᵃvōṯˈeʸḵā אָב father
לָ֣ lˈā לְ to
תֶת ṯˌeṯ נתן give
לָ֔ךְ lˈāḵ לְ to
אֶ֛רֶץ ʔˈereṣ אֶרֶץ earth
זָבַ֥ת zāvˌaṯ זוב flow
חָלָ֖ב ḥālˌāv חָלָב milk
וּ û וְ and
דְבָ֑שׁ ḏᵊvˈāš דְּבַשׁ honey
וְ wᵊ וְ and
עָבַדְתָּ֛ ʕāvaḏtˈā עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עֲבֹדָ֥ה ʕᵃvōḏˌā עֲבֹדָה work
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
בַּ ba בְּ in
הַ the
חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
13:5. cumque te introduxerit Dominus in terram Chananei et Hetthei et Amorrei et Evei et Iebusei quam iuravit patribus tuis ut daret tibi terram fluentem lacte et melle celebrabis hunc morem sacrorum mense isto
And when the Lord shall have brought thee into the land of the Chanaanite, and the Hethite, and the Amorrhite, and the Hevite, and the Jebusite, which he swore to thy fathers that he would give thee, a land that floweth with milk and honey, thou shalt celebrate this manner of sacred rites in this month.
13:5. And when the Lord has brought you into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which he swore to your fathers that he would give to you, a land flowing with milk and honey, you will celebrate this manner of sacred rites in this month.
13:5. And it shall be when the LORD shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:5: When the Lord shall bring thee into the land - Hence it is pretty evident that the Israelites were not obliged to celebrate the Passover, or keep the feast of unleavened bread, till they were brought into the promised land.
Albert Barnes: Notes on the Bible - 1834
13:5: The Canaanites - Five nations only are named in this passage, whereas six are named in Exo 3:8, and ten in the original promise to Abraham, Gen 15:19-21. The first word "Canaanite" is generic, and includes all the Hamite races of Palestine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:5: shall bring: Exo 3:8, Exo 34:11; Gen 15:18-21; Deu 7:1, Deu 12:29, Deu 19:1, Deu 26:1; Jos 24:11
sware: Exo 6:8, Exo 33:1; Gen 17:7, Gen 17:8, Gen 22:16-18, Gen 26:3, Gen 50:24; Num 14:16, Num 14:30, Num 32:11
a land: Exo 3:17
thou shalt keep: Exo 12:25, Exo 12:26
John Gill
13:5 And it shall be when the Lord shall bring thee into the land of the Canaanites,.... Though the whole land was called the land of Canaan, yet there was one tribe or nation of them particularly so called as here, distinct from those that follow:
and the Hittites, and the Amorites, and the Hivites, and the Jebusites; there were seven nations in all, but two are here omitted, the Girgashites and Perizzites, but they are added in the Septuagint version, see Deut 7:1.
which he swore unto thy fathers to give thee; to Abraham, Isaac, and Jacob; so that they might be assured they would be brought into it, since they had both the word and oath of God for it; and which is the rather mentioned now for their encouragement, since they were at this time set forward in their journey thitherwards:
a land flowing with milk and honey; See Gill on Ex 3:8,
that thou shalt keep this service in this month; the month of Abib; that is, the following service concerning unleavened bread; it is concluded from hence by some, that those laws concerning the passover, and eating unleavened bread, and sanctifying the firstborn, did not oblige the Israelites, while in the wilderness, only when they came into the land of Canaan; and it seems pretty clear that this was the case with respect to the two latter, but not the former, since it is certain they did keep the passover in the wilderness, and were obliged to it, Num 9:1 but then it may be observed, that there is no mention there of their keeping the feast of unleavened bread, only of the passover, as here no mention is made of the feast of the passover, which, though they followed one another, were, two distinct feasts.
John Wesley
13:5 When the lord shall bring you into the land, thou shalt keep this service - 'Till then they were not obliged to keep the passover, without a particular command from God.
Robert Jamieson, A. R. Fausset and David Brown
13:5 when the Lord shall bring thee--The passover is here instituted as a permanent festival of the Israelites. It was, however, only a prospective observance; we read of only one celebration of the passover during the protracted sojourn in the wilderness [Num 9:5]; but on their settlement in the promised land, the season was hallowed as a sacred anniversary [Josh 5:10], in conformity with the directions here given.
13:613:6: Զեւթն օր բաղա՛րջ կերիջի՛ք. եւ յաւուրն եւթներորդի տօ՛ն Տեառն։
6 Եօթը[23] օր բաղարջ հաց կ’ուտէք, իսկ եօթներորդ օրը Տիրոջ տօնը կը լինի. բաղարջ հաց կ’ուտէք: [23] 23. Եօթանասնից՝ վեց:
6 Եօթը օր բաղարջ պիտի ուտես եւ եօթներորդ օրը տօն պիտի ըլլայ Տէրոջը։
Զեւթն օր բաղարջ կերիջիք, եւ յաւուրն եւթներորդի տօն Տեառն:

13:6: Զեւթն օր բաղա՛րջ կերիջի՛ք. եւ յաւուրն եւթներորդի տօ՛ն Տեառն։
6 Եօթը[23] օր բաղարջ հաց կ’ուտէք, իսկ եօթներորդ օրը Տիրոջ տօնը կը լինի. բաղարջ հաց կ’ուտէք:
[23] 23. Եօթանասնից՝ վեց:
6 Եօթը օր բաղարջ պիտի ուտես եւ եօթներորդ օրը տօն պիտի ըլլայ Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
13:66: семь дней ешь пресный хлеб, и в седьмой день--праздник Господу;
13:6 ἓξ εξ six ἡμέρας ημερα day ἔδεσθε εσθιω eat; consume ἄζυμα αζυμος unleavened; Feast of Unleavened Bread τῇ ο the δὲ δε though; while ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh ἑορτὴ εορτη festival; feast κυρίου κυριος lord; master
13:6 שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִ֖ים yāmˌîm יֹום day תֹּאכַ֣ל tōḵˈal אכל eat מַצֹּ֑ת maṣṣˈōṯ מַצָּה matzah וּ û וְ and בַ va בְּ in † הַ the יֹּום֙ yyôm יֹום day הַ ha הַ the שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh חַ֖ג ḥˌaḡ חַג festival לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
13:6. septem diebus vesceris azymis et in die septimo erit sollemnitas DominiSeven days shalt thou eat unleavened bread: and on the seventh day shall be the solemnity of the Lord.
6. Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD.
13:6. For seven days, you shall feed on unleavened bread. And on the seventh day, it will be the solemnity of the Lord.
13:6. Seven days thou shalt eat unleavened bread, and in the seventh day [shall be] a feast to the LORD.
Seven days thou shalt eat unleavened bread, and in the seventh day [shall be] a feast to the LORD:

6: семь дней ешь пресный хлеб, и в седьмой день--праздник Господу;
13:6
ἓξ εξ six
ἡμέρας ημερα day
ἔδεσθε εσθιω eat; consume
ἄζυμα αζυμος unleavened; Feast of Unleavened Bread
τῇ ο the
δὲ δε though; while
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
ἑορτὴ εορτη festival; feast
κυρίου κυριος lord; master
13:6
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִ֖ים yāmˌîm יֹום day
תֹּאכַ֣ל tōḵˈal אכל eat
מַצֹּ֑ת maṣṣˈōṯ מַצָּה matzah
וּ û וְ and
בַ va בְּ in
הַ the
יֹּום֙ yyôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh
חַ֖ג ḥˌaḡ חַג festival
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
13:6. septem diebus vesceris azymis et in die septimo erit sollemnitas Domini
Seven days shalt thou eat unleavened bread: and on the seventh day shall be the solemnity of the Lord.
13:6. For seven days, you shall feed on unleavened bread. And on the seventh day, it will be the solemnity of the Lord.
13:6. Seven days thou shalt eat unleavened bread, and in the seventh day [shall be] a feast to the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:6: Unleavened bread - See Clarke on Exo 12:15 (note), and Exo 12:16 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:6: Exo 12:15-20, Exo 34:18; Lev 23:8
Geneva 1599
13:6 Seven days thou shalt eat unleavened bread, and in the (d) seventh day [shall be] a feast to the LORD.
(d) Both the seventh and the first day were holy, as in (Ex 12:16).
John Gill
13:6 Seven days shalt thou eat unleavened bread,.... The Jews (y) gather from this place, and from Deut 16:8, that the obligation to eat unleavened bread lasted no longer than the first night of the seven days, but on the rest it was enough if they abstained from leavened bread, and it was lawful for them to eat of other food as they pleased; see Gill on Ex 12:15, but the words are very express in both places, and so in the following verse, for eating unleavened bread, as well as abstaining from leavened; and, indeed, otherwise it would not be so clear and plain a commemoration of their case and circumstances, in which they were when they came out of Egypt; this bread of affliction, as it is called, Deut 16:3 being what would put them in mind thereof:
and in the seventh day shall be a feast to the Lord; an holy convocation, in which no work was to be done, except what was necessary for preparing food to eat, see Ex 12:16.
(y) In Siphre apud Manasseh Ben lsrael. Conciliat. in loc.
13:713:7: Բաղարջ կերիջիք. զեւթն օր ո՛չ երեւեսցի առ քեզ խմորուն. եւ ո՛չ եղիցի խմոր յամենայն սահմանս քո։
7 Ձեր տանը թթխմորով հաց չլինի, քո ողջ երկրի սահմաններում թթխմոր չերեւայ:
7 Այն եօթը օրերուն մէջ բաղարջ պիտի ուտուի ու քովդ խմորեալ հաց պիտի չտեսնուի, ո՛չ ալ քու քովդ խմոր պիտի տեսնուի քու բոլոր սահմաններուդ մէջ։
Բաղարջ կերիջիք զեւթն օր, ոչ երեւեսցի առ քեզ խմորուն, եւ ոչ եղիցի խմոր յամենայն սահմանս քո:

13:7: Բաղարջ կերիջիք. զեւթն օր ո՛չ երեւեսցի առ քեզ խմորուն. եւ ո՛չ եղիցի խմոր յամենայն սահմանս քո։
7 Ձեր տանը թթխմորով հաց չլինի, քո ողջ երկրի սահմաններում թթխմոր չերեւայ:
7 Այն եօթը օրերուն մէջ բաղարջ պիտի ուտուի ու քովդ խմորեալ հաց պիտի չտեսնուի, ո՛չ ալ քու քովդ խմոր պիտի տեսնուի քու բոլոր սահմաններուդ մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
13:77: пресный хлеб должно есть семь дней, и не должно находиться у тебя квасного хлеба, и не должно находиться у тебя квасного во всех пределах твоих.
13:7 ἄζυμα αζυμος unleavened; Feast of Unleavened Bread ἔδεσθε εσθιω eat; consume τὰς ο the ἑπτὰ επτα seven ἡμέρας ημερα day οὐκ ου not ὀφθήσεταί οραω view; see σοι σοι you ζυμωτόν ζυμωτος not even; neither ἔσται ειμι be σοι σοι you ζύμη ζυμη leaven ἐν εν in πᾶσιν πας all; every τοῖς ο the ὁρίοις οριον frontier σου σου of you; your
13:7 מַצֹּות֙ maṣṣôṯ מַצָּה matzah יֵֽאָכֵ֔ל yˈēʔāḵˈēl אכל eat אֵ֖ת ʔˌēṯ אֵת [object marker] שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven הַ ha הַ the יָּמִ֑ים yyāmˈîm יֹום day וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֵרָאֶ֨ה yērāʔˌeh ראה see לְךָ֜ lᵊḵˈā לְ to חָמֵ֗ץ ḥāmˈēṣ חָמֵץ leaven וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֵרָאֶ֥ה yērāʔˌeh ראה see לְךָ֛ lᵊḵˈā לְ to שְׂאֹ֖ר śᵊʔˌōr שְׂאֹר leaven בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole גְּבֻלֶֽךָ׃ gᵊvulˈeḵā גְּבוּל boundary
13:7. azyma comedetis septem diebus non apparebit apud te aliquid fermentatum nec in cunctis finibus tuisUnleavened bread shall you eat seven days: there shall not be seen any thing leavened with thee, nor in all thy coasts.
7. Unleavened bread shall be eaten throughout the seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee, in all thy borders.
13:7. You shall consume unleavened bread for seven days. There shall not be seen anything leavened with you, nor in all your parts.
13:7. Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters.
Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters:

7: пресный хлеб должно есть семь дней, и не должно находиться у тебя квасного хлеба, и не должно находиться у тебя квасного во всех пределах твоих.
13:7
ἄζυμα αζυμος unleavened; Feast of Unleavened Bread
ἔδεσθε εσθιω eat; consume
τὰς ο the
ἑπτὰ επτα seven
ἡμέρας ημερα day
οὐκ ου not
ὀφθήσεταί οραω view; see
σοι σοι you
ζυμωτόν ζυμωτος not even; neither
ἔσται ειμι be
σοι σοι you
ζύμη ζυμη leaven
ἐν εν in
πᾶσιν πας all; every
τοῖς ο the
ὁρίοις οριον frontier
σου σου of you; your
13:7
מַצֹּות֙ maṣṣôṯ מַצָּה matzah
יֵֽאָכֵ֔ל yˈēʔāḵˈēl אכל eat
אֵ֖ת ʔˌēṯ אֵת [object marker]
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
הַ ha הַ the
יָּמִ֑ים yyāmˈîm יֹום day
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יֵרָאֶ֨ה yērāʔˌeh ראה see
לְךָ֜ lᵊḵˈā לְ to
חָמֵ֗ץ ḥāmˈēṣ חָמֵץ leaven
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יֵרָאֶ֥ה yērāʔˌeh ראה see
לְךָ֛ lᵊḵˈā לְ to
שְׂאֹ֖ר śᵊʔˌōr שְׂאֹר leaven
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
גְּבֻלֶֽךָ׃ gᵊvulˈeḵā גְּבוּל boundary
13:7. azyma comedetis septem diebus non apparebit apud te aliquid fermentatum nec in cunctis finibus tuis
Unleavened bread shall you eat seven days: there shall not be seen any thing leavened with thee, nor in all thy coasts.
13:7. You shall consume unleavened bread for seven days. There shall not be seen anything leavened with you, nor in all your parts.
13:7. Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:7: Exo 12:19; Mat 16:6
John Gill
13:7 Unleavened bread shall be eaten seven days,.... From the evening of the fourteenth day, to the evening of the twenty first, Ex 12:18, this is very express as before, that not only they were to abstain from leaven, but that they were obliged to eat unleavened bread; and as for the cakes of eggs and sugar the Jews now use, these, as Leo Modeua says (z), are for those that are dainty and of tender stomachs and such as are sick, who eat unleavened bread also:
and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters: See Gill on Ex 12:15 and the above mentioned writer says (a),"they begin before the passover, with all the diligence and care they can, to put away all leaven, or anything that hath had leaven in it, out of their houses, and out of their power; searching all their cupboards and bins, and cleansing the whole house and whiting it all over; and they provide themselves also of new utensils for their kitchen and table; or else they new make the old again, and scour them well; or else they have a select number of vessels set apart for the use of the passover only, that so they may be certainly assured that they use not anything during those eight days, that hath had leaven in it:''and Aben Ezra upon the place says, that the sense of it is, that the Israelites ought not to suffer any to sojourn in any place subject to them, but on this condition, that they abstain from leavened bread at the time of the passover, and this he takes to be the meaning of the phrase, "in all thy quarters or borders".
(z) History of the Rites, &c. of the Jews, par. 3. c. 3. sect. 5. (a) Ib. sect. 4.
John Wesley
13:7 There shall no leavened bread be seen in all thy quarters - Accordingly the Jews usage was, before the feast of the passover, to cast all the leavened bread out of their houses; either they burnt it, or buried it, or broke it small, and threw it into the wind; they searched diligently with lighted candles in all the corners of their houses, lest any leaven should remain. The strictness enjoined in this matter was designed, To make the feast the more solemn, and consequently the more taken notice of by the children, who would ask, why is so much ado made? To teach us how solicitous we should be to put away from us all sin.
13:813:8: Եւ պատմեսցես որդւոյ քում յաւուր յայնմիկ եւ ասասցես. Վասն ա՛յնորիկ արար ինձ Տէր Աստուած. մինչ ելանէի յԵգիպտոսէ։
8 Այդ օրը քո որդուն կը պատմես՝ ասելով. “Դա կատարւում է ի յիշատակ այն բանի, ինչ արել է ինձ Տէր Աստուածը, երբ դուրս էի գալիս Եգիպտոսից»:
8 Այն օրը քու որդիիդ պիտի պատմես՝ ‘Այս անոր համար է, որ Տէրը ըսաւ ինծի, երբ ես Եգիպտոսէն ելայ։
Եւ պատմեսցես որդւոյ քում յաւուր յայնմիկ եւ ասասցես. Վասն այնորիկ արար ինձ Տէր [173]Աստուած, մինչ ելանէի յԵգիպտոսէ:

13:8: Եւ պատմեսցես որդւոյ քում յաւուր յայնմիկ եւ ասասցես. Վասն ա՛յնորիկ արար ինձ Տէր Աստուած. մինչ ելանէի յԵգիպտոսէ։
8 Այդ օրը քո որդուն կը պատմես՝ ասելով. “Դա կատարւում է ի յիշատակ այն բանի, ինչ արել է ինձ Տէր Աստուածը, երբ դուրս էի գալիս Եգիպտոսից»:
8 Այն օրը քու որդիիդ պիտի պատմես՝ ‘Այս անոր համար է, որ Տէրը ըսաւ ինծի, երբ ես Եգիպտոսէն ելայ։
zohrab-1805▾ eastern-1994▾ western am▾
13:88: И объяви в день тот сыну твоему, говоря: это ради того, что Господь сделал со мною, когда я вышел из Египта.
13:8 καὶ και and; even ἀναγγελεῖς αναγγελλω announce τῷ ο the υἱῷ υιος son σου σου of you; your ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that λέγων λεγω tell; declare διὰ δια through; because of τοῦτο ουτος this; he ἐποίησεν ποιεω do; make κύριος κυριος lord; master ὁ ο the θεός θεος God μοι μοι me ὡς ως.1 as; how ἐξεπορευόμην εκπορευομαι emerge; travel out ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
13:8 וְ wᵊ וְ and הִגַּדְתָּ֣ higgaḏtˈā נגד report לְ lᵊ לְ to בִנְךָ֔ vinᵊḵˈā בֵּן son בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say בַּ ba בְּ in עֲב֣וּר ʕᵃvˈûr עֲבוּר way זֶ֗ה zˈeh זֶה this עָשָׂ֤ה ʕāśˈā עשׂה make יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לִ֔י lˈî לְ to בְּ bᵊ בְּ in צֵאתִ֖י ṣēṯˌî יצא go out מִ mi מִן from מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
13:8. narrabisque filio tuo in die illo dicens hoc est quod fecit Dominus mihi quando egressus sum de AegyptoAnd thou shalt tell thy son in that day, saying: This is what the Lord did to me when I came forth out of Egypt.
8. And thou shalt tell thy son in that day, saying, It is because of that which the LORD did for me when I came forth out of Egypt.
13:8. And you will explain to your son in that day, saying: ‘This is what the Lord did for me when I was taken away from Egypt.’
13:8. And thou shalt shew thy son in that day, saying, [This is done] because of that [which] the LORD did unto me when I came forth out of Egypt.
And thou shalt shew thy son in that day, saying, [This is done] because of that [which] the LORD did unto me when I came forth out of Egypt:

8: И объяви в день тот сыну твоему, говоря: это ради того, что Господь сделал со мною, когда я вышел из Египта.
13:8
καὶ και and; even
ἀναγγελεῖς αναγγελλω announce
τῷ ο the
υἱῷ υιος son
σου σου of you; your
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
λέγων λεγω tell; declare
διὰ δια through; because of
τοῦτο ουτος this; he
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
ο the
θεός θεος God
μοι μοι me
ὡς ως.1 as; how
ἐξεπορευόμην εκπορευομαι emerge; travel out
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
13:8
וְ wᵊ וְ and
הִגַּדְתָּ֣ higgaḏtˈā נגד report
לְ lᵊ לְ to
בִנְךָ֔ vinᵊḵˈā בֵּן son
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
בַּ ba בְּ in
עֲב֣וּר ʕᵃvˈûr עֲבוּר way
זֶ֗ה zˈeh זֶה this
עָשָׂ֤ה ʕāśˈā עשׂה make
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לִ֔י lˈî לְ to
בְּ bᵊ בְּ in
צֵאתִ֖י ṣēṯˌî יצא go out
מִ mi מִן from
מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
13:8. narrabisque filio tuo in die illo dicens hoc est quod fecit Dominus mihi quando egressus sum de Aegypto
And thou shalt tell thy son in that day, saying: This is what the Lord did to me when I came forth out of Egypt.
13:8. And you will explain to your son in that day, saying: ‘This is what the Lord did for me when I was taken away from Egypt.’
13:8. And thou shalt shew thy son in that day, saying, [This is done] because of that [which] the LORD did unto me when I came forth out of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:8: Exo 13:14, Exo 12:26, Exo 12:27; Deu 4:9, Deu 4:10; Psa 44:1, Psa 78:3-8; Isa 38:19; Eph 6:4
Geneva 1599
13:8 And thou shalt shew thy son (e) in that day, saying, [This is done] because of that [which] the LORD did unto me when I came forth out of Egypt.
(e) When you celebrate the feast of unleavened bread.
John Gill
13:8 And thou shall show thy son in that day,.... On the first of the days of the feast of unleavened bread, the reason of eating it; and this is to be shown not to a son or single child only, but by parents to all their children, sons and daughters, and even unasked, as Maimonides (b) interprets it; and so Jarchi's note is, to a son that knows not how to ask or what to ask about; see Gill on Ex 12:26, Ex 12:27,
saying, this is done because of that which the Lord did unto me, when I came forth out of Egypt: that is, this unleavened bread is eaten because of the quick and speedy deliverance of Israel out of Egypt, so that they had not time to leaven their dough.
(b) Hilchot Chametz Umetzah, c. 7. sect. 2, 3.
Robert Jamieson, A. R. Fausset and David Brown
13:8 thou shalt show thy son in that day, saying--The establishment of this and the other sacred festivals presented the best opportunities of instructing the young in a knowledge of His gracious doings to their ancestors in Egypt.
13:913:9: Եւ եղիցի քեզ նշա՛ն ՚ի ձեռին քում, եւ յիշատակ առաջի աչաց քոց. զի լինիցին օրէնք Տեառն ՚ի բերա՛ն քում. զի հզօր ձեռամբ եհան զքեզ Տէր յԵգիպտոսէ[608]. [608] Բազումք. Եւ եղիցի քեզ ՚ի նշան ՚ի վերայ ձեռին քո։
9 Ասածս նշան արա՛ ձեռքիդ վրայ, նաեւ նշան՝ ճակատիդ, որ յիշես: Տիրոջ օրէնքները թող քո բերանում լինեն, քանի որ Տիրոջ հզօր ձեռքն է հանել քեզ Եգիպտոսից:
9 Ասիկա քեզի նշանի համար պիտի ըլլայ ձեռքիդ վրայ ու քու աչքերուդ մէջտեղ յիշատակի համար, որպէս զի Տէրոջը օրէնքը քու բերնիդ մէջ ըլլայ. վասն զի Տէրը զօրաւոր ձեռքով քեզ հանեց Եգիպտոսէն։
Եւ եղիցի քեզ նշան ի վերայ ձեռին քո, եւ յիշատակ առաջի աչաց քոց, զի լինիցին օրէնք Տեառն ի բերանի քում. զի հզօր ձեռամբ եհան զքեզ Տէր յԵգիպտոսէ:

13:9: Եւ եղիցի քեզ նշա՛ն ՚ի ձեռին քում, եւ յիշատակ առաջի աչաց քոց. զի լինիցին օրէնք Տեառն ՚ի բերա՛ն քում. զի հզօր ձեռամբ եհան զքեզ Տէր յԵգիպտոսէ[608].
[608] Բազումք. Եւ եղիցի քեզ ՚ի նշան ՚ի վերայ ձեռին քո։
9 Ասածս նշան արա՛ ձեռքիդ վրայ, նաեւ նշան՝ ճակատիդ, որ յիշես: Տիրոջ օրէնքները թող քո բերանում լինեն, քանի որ Տիրոջ հզօր ձեռքն է հանել քեզ Եգիպտոսից:
9 Ասիկա քեզի նշանի համար պիտի ըլլայ ձեռքիդ վրայ ու քու աչքերուդ մէջտեղ յիշատակի համար, որպէս զի Տէրոջը օրէնքը քու բերնիդ մէջ ըլլայ. վասն զի Տէրը զօրաւոր ձեռքով քեզ հանեց Եգիպտոսէն։
zohrab-1805▾ eastern-1994▾ western am▾
13:99: И да будет тебе это знаком на руке твоей и памятником пред глазами твоими, дабы закон Господень был в устах твоих, ибо рукою крепкою вывел тебя Господь из Египта.
13:9 καὶ και and; even ἔσται ειμι be σοι σοι you σημεῖον σημειον sign ἐπὶ επι in; on τῆς ο the χειρός χειρ hand σου σου of you; your καὶ και and; even μνημόσυνον μνημοσυνον remembrance πρὸ προ before; ahead of ὀφθαλμῶν οφθαλμος eye; sight σου σου of you; your ὅπως οπως that way; how ἂν αν perhaps; ever γένηται γινομαι happen; become ὁ ο the νόμος νομος.1 law κυρίου κυριος lord; master ἐν εν in τῷ ο the στόματί στομα mouth; edge σου σου of you; your ἐν εν in γὰρ γαρ for χειρὶ χειρ hand κραταιᾷ κραταιος dominant ἐξήγαγέν εξαγω lead out; bring out σε σε.1 you κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
13:9 וְ wᵊ וְ and הָיָה֩ hāyˌā היה be לְךָ֨ lᵊḵˌā לְ to לְ lᵊ לְ to אֹ֜ות ʔˈôṯ אֹות sign עַל־ ʕal- עַל upon יָדְךָ֗ yāḏᵊḵˈā יָד hand וּ û וְ and לְ lᵊ לְ to זִכָּרֹון֙ zikkārôn זִכָּרֹון remembrance בֵּ֣ין bˈên בַּיִן interval עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of תִּהְיֶ֛ה tihyˈeh היה be תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in פִ֑יךָ fˈîḵā פֶּה mouth כִּ֚י ˈkî כִּי that בְּ bᵊ בְּ in יָ֣ד yˈāḏ יָד hand חֲזָקָ֔ה ḥᵃzāqˈā חָזָק strong הֹוצִֽאֲךָ֥ hôṣˈiʔᵃḵˌā יצא go out יְהֹוָ֖ה [yᵊhôˌāh] יְהוָה YHWH מִ mi מִן from מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
13:9. et erit quasi signum in manu tua et quasi monumentum ante oculos tuos et ut lex Domini semper in ore tuo in manu enim forti eduxit te Dominus de AegyptoAnd it shall be as a sign in thy hand, and as a memorial before thy eyes; and that the law of the Lord be always in thy mouth, for with a strong hand the Lord hath brought thee out of the land of Egypt.
9. And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the law of the LORD may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt.
13:9. And it will be like a sign in your hand and like a memorial before your eyes. And so may the law of the Lord be always in your mouth. For with a strong hand, the Lord led you away from the land of Egypt.
13:9. And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD’S law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt.
And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD' S law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt:

9: И да будет тебе это знаком на руке твоей и памятником пред глазами твоими, дабы закон Господень был в устах твоих, ибо рукою крепкою вывел тебя Господь из Египта.
13:9
καὶ και and; even
ἔσται ειμι be
σοι σοι you
σημεῖον σημειον sign
ἐπὶ επι in; on
τῆς ο the
χειρός χειρ hand
σου σου of you; your
καὶ και and; even
μνημόσυνον μνημοσυνον remembrance
πρὸ προ before; ahead of
ὀφθαλμῶν οφθαλμος eye; sight
σου σου of you; your
ὅπως οπως that way; how
ἂν αν perhaps; ever
γένηται γινομαι happen; become
ο the
νόμος νομος.1 law
κυρίου κυριος lord; master
ἐν εν in
τῷ ο the
στόματί στομα mouth; edge
σου σου of you; your
ἐν εν in
γὰρ γαρ for
χειρὶ χειρ hand
κραταιᾷ κραταιος dominant
ἐξήγαγέν εξαγω lead out; bring out
σε σε.1 you
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
13:9
וְ wᵊ וְ and
הָיָה֩ hāyˌā היה be
לְךָ֨ lᵊḵˌā לְ to
לְ lᵊ לְ to
אֹ֜ות ʔˈôṯ אֹות sign
עַל־ ʕal- עַל upon
יָדְךָ֗ yāḏᵊḵˈā יָד hand
וּ û וְ and
לְ lᵊ לְ to
זִכָּרֹון֙ zikkārôn זִכָּרֹון remembrance
בֵּ֣ין bˈên בַּיִן interval
עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye
לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of
תִּהְיֶ֛ה tihyˈeh היה be
תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
פִ֑יךָ fˈîḵā פֶּה mouth
כִּ֚י ˈkî כִּי that
בְּ bᵊ בְּ in
יָ֣ד yˈāḏ יָד hand
חֲזָקָ֔ה ḥᵃzāqˈā חָזָק strong
הֹוצִֽאֲךָ֥ hôṣˈiʔᵃḵˌā יצא go out
יְהֹוָ֖ה [yᵊhôˌāh] יְהוָה YHWH
מִ mi מִן from
מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
13:9. et erit quasi signum in manu tua et quasi monumentum ante oculos tuos et ut lex Domini semper in ore tuo in manu enim forti eduxit te Dominus de Aegypto
And it shall be as a sign in thy hand, and as a memorial before thy eyes; and that the law of the Lord be always in thy mouth, for with a strong hand the Lord hath brought thee out of the land of Egypt.
13:9. And it will be like a sign in your hand and like a memorial before your eyes. And so may the law of the Lord be always in your mouth. For with a strong hand, the Lord led you away from the land of Egypt.
13:9. And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD’S law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
13:9: And it shall be for a sign - upon thine hand - This direction, repeated and enlarged Exo 13:16, gave rise to phylacteries or tephillin, and this is one of the passages which the Jews write upon them to the present day. The manner in which the Jews understood and kept these commands may appear in their practice. They wrote the following four portions of the law upon slips of parchment or vellum: Sanctify unto me the first-born, Exodus 13, from Exo 13:2-10 inclusive. And it shall be, when the Lord shall bring thee into the land, Exodus 13, from Exo 13:11-16 inclusive. Hear, O Israel, the Lord our God is one Lord, Deuteronomy 6, from Deu 6:4-9 inclusive. And it shall come to pass, if ye shall hearken diligently, Deuteronomy 11, from Deu 11:13-21 inclusive. These four portions, making in all 30 verses, written as mentioned above, and covered with leather, they tied to the forehead and to the hand or arm.
Those which were for the Head (the frontlets) they wrote on four slips of parchment, and rolled up each by itself, and placed them in four compartments, joined together in one piece of skin or leather. Those which were designed for the hand were formed of one piece of parchment, the four portions being written upon it in four columns, and rolled up from one end to the other. These were all correct transcripts from the Mosaic text, without one redundant or deficient letter, otherwise they were not lawful to be worn. Those for the head were tied on so as to rest on the forehead. Those for the hand or arm were usually tied on the left arm, a little above the elbow, on the inside, that they might be near the heart, according to the command, Deu 6:6 : And these words which I command thee this day shall be in thine heart. These phylacteries formed no inconsiderable part of a Jew's religion; they wore them as a sign of their obligation to God, and as representing some future blessedness. Hence they did not wear them on feast days nor on the Sabbath, because these things were in themselves signs; but they wore them always when they read the law, or when they prayed, and hence they called them תפלין tephillin, prayer, ornaments, oratories, or incitements to prayer. In process of time the spirit of this law was lost in the letter, and when the word was not in their mouth, nor the law in their heart, they had their phylacteries on their heads and on their hands. And the Pharisees, who in our Lord's time affected extraordinary piety, made their phylacteries very broad, that they might have many sentences written upon them, or the ordinary portions in very large and observable letters.
It appears that the Jews wore these for three different purposes: -
1. As signs or remembrancers. This was the original design, as the institution itself sufficiently proves.
2. To procure reverence and respect in the sight of the heathen. This reason is given in the Gemara, Berachoth, chapter i: "Whence is it proved that the phylacteries or tephillin are the strength of Israel? Ans. From what is written, Deu 28:10 : All the people of the earth shall see that thou art called by the name of the Lord (יהוה Yehovah) and they shall be afraid of thee."
3. They used them as amulets or charms, to drive away evil spirits. This appears from the Targum on Sol 8:3 : His left hand is under my head, etc. "The congregation of Israel hath said, I am elect above all people, because I bind my phylacteries on my left hand and on my head, and the scroll is fixed to the right side of my gate, the third part of which looks to my bed-chamber, that demons may not be permitted to injure me.
One of the original phylacteries or תפלין tephillin now lies before me; it is a piece of fine vellum, about eighteen inches long, and an inch and quarter broad. It is divided into four unequal compartments; the letters are very well formed, but written with many apices, after the manner of the German Jews. In the first compartment is written the portion taken from Exo 13:2-10; in the second, Exo 13:11-16; in the third, Deu 6:4-9; in the fourth, Deu 11:13-21, as before related. This had originally served for the hand or arm.
These passages seem to be chosen in vindication of the use of the phylactery itself, as the reader may see on consulting them at large. Bind them for a Sign upon thy Hand; and for Frontlets between thy Eyes; write them upon the Posts of thy House and upon thy Gates; all which commands the Jews take in the most literal sense. To acquire the reputation of extraordinary sanctity they wore the fringes of their garments of an uncommon length. Moses had commanded them, Num 15:38, Num 15:39, to put fringes to the borders of their garments, that when they looked upon even these distinct threads they might remember, not only the law in general but also the very minutiae or smaller parts of all the precepts, rites, and ceremonies belonging to it. As those hypocrites (for such our Lord proves them to be) were destitute of all the life and power of religion within, they endeavored to supply its place with phylacteries and fringes without. The same principles distinguish hypocrites every where, and multitudes of them may be found among those termed Christians as well as among the Jews. It is probably to this institution relative to the phylactery that the words, Rev 14:1, allude: And I looked, and, lo, a hundred and forty-four thousand having his Father's name written on their foreheads. "That is," says Mr. Ainsworth, "as a sign of the profession of God's law; for That which in the Gospel is called his Name, (Mat 12:21), in the prophets is called his Law, (Isa 42:4)." So again antichrist exacts the obedience to his precepts by a mark on men's right hands or on their foreheads, Rev 13:16.
Albert Barnes: Notes on the Bible - 1834
13:9: Hebrew writers have generally regarded this as a formal injunction to write the precepts on slips of parchment, and to fasten them on the wrists and forehead; but other commentators are generally agreed that it is to be understood metaphorically. The words appear to be put into the mouths of the parents. They were to keep all the facts of the Passover constantly in mind, and, referring to a custom pRev_alent ages before Moses in Egypt, to have them present as though they were inscribed on papyrus or parchment fastened on the wrists, or on the face between the eyes. If, as may be inferred from Deu 6:7-8, Moses adopted this custom, he would take care to warn the people against the Egyptian superstition of amulets. Modern Israelites generally allege this precept as a justification for the use of phylacteries.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:9: a sign: This expression, says Michaelis, alludes to the custom of the Orientals, of burning in their right hand all kinds of marks with the ashes of henna, which gives an indelible colour; and this is done even to this day. They were likewise accustomed to write all kinds of sayings, and frequently superstitious words, on slips or pieces of linen, which they wore as ornaments on their foreheads. Exo 13:16, Exo 12:14; Num 15:39; Deu 6:6, Deu 6:8, Deu 11:18, Deu 11:19; Pro 1:9, Pro 3:21, Pro 6:20-23; Pro 7:23; Sol 8:6; Isa 49:16; Jer 22:24; Mat 23:5
may be: Deu 30:14; Jos 1:8; Isa 59:21; Rom 10:8
strong hand: Exo 13:3, Exo 6:1-30; Jos 1:9; Neh 1:10; Psa 89:13; Isa 27:1, Isa 40:10, Isa 51:9; Joe 2:11; Rev 18:8
Geneva 1599
13:9 And it shall be for a sign unto thee (f) upon thine hand, and for a memorial between thine eyes, that the LORD'S law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt.
(f) You will constantly remember it, as you would of a thing that is in your hand, or before your eyes.
John Gill
13:9 And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes,.... These are not the words of God or of Moses to the children of Israel, but of an lsraelitish parent to his son, telling him that this feast of unleavened bread would serve the same purpose to refresh his memory with what God did for his people of old, as the tying of a thing on the hand, or placing it before the eye, is to a person to bring anything to his remembrance, to which the allusion is; the like figurative phrases may be observed in Prov 1:9, the Jews understand this literally, and hence the use of phylacteries among them, which they bind upon their left hand, and place upon their foreheads between their eyes, of which See Gill on Mt 23:5, but such a practice could be of no use to answer the end next mentioned:
that the Lord's law may be in thy mouth; for surely this cannot be taken literally, but the sense is, that being instructed by the observance of the above feast, and being taught the meaning of it, they might be able to speak of it to their children, and so transmit it from age to age to their latest posterity:
for with a strong hand hath the Lord brought thee out of Egypt; See Gill on Ex 13:3.
John Wesley
13:9 Upon thy hand, between thine eyes - Proverbial expressions; denoting things which are never out of our thoughts.
Robert Jamieson, A. R. Fausset and David Brown
13:9 it shall be for a sign unto thee upon thine hand, &c.--There is no reason to believe that the Oriental tattooing--the custom of staining the hands with the powder of Hennah, as Eastern females now do--is here referred to. Nor is it probable that either this practice or the phylacteries of the Pharisees--parchment scrolls, which were worn on their wrists and foreheads--had so early an existence. The words are to be considered only as a figurative mode of expression.
that the Lord's law may be in thy mouth, &c.--that is, that it may be the subject of frequent conversation and familiar knowledge among the people.
13:1013:10: եւ պահեսջիք զօրէնս զայս ՚ի ժամանակաց ՚ի ժամանակս, եւ աւուրց յաւուրս[609]։ [609] Ոմանք. ՚Ի ժամանակէ ժամանակս եւ յաւուրց աւ՛՛։
10 Այս օրէնքները կը պահպանէք տարէցտարի ձեր կեանքի բոլոր օրերում»:
10 Ուստի դուն այս կանոնը տարիէ տարի իր ատենին պիտի պահես’։
Եւ պահեսջիք զօրէնս զայս [174]ի ժամանակաց ի ժամանակս, եւ`` աւուրց յաւուրս:

13:10: եւ պահեսջիք զօրէնս զայս ՚ի ժամանակաց ՚ի ժամանակս, եւ աւուրց յաւուրս[609]։
[609] Ոմանք. ՚Ի ժամանակէ ժամանակս եւ յաւուրց աւ՛՛։
10 Այս օրէնքները կը պահպանէք տարէցտարի ձեր կեանքի բոլոր օրերում»:
10 Ուստի դուն այս կանոնը տարիէ տարի իր ատենին պիտի պահես’։
zohrab-1805▾ eastern-1994▾ western am▾
13:1010: Исполняй же устав сей в назначенное время, из года в год.
13:10 καὶ και and; even φυλάξεσθε φυλασσω guard; keep τὸν ο the νόμον νομος.1 law τοῦτον ουτος this; he κατὰ κατα down; by καιροὺς καιρος season; opportunity ὡρῶν ωρα hour ἀφ᾿ απο from; away ἡμερῶν ημερα day εἰς εις into; for ἡμέρας ημερα day
13:10 וְ wᵊ וְ and שָׁמַרְתָּ֛ šāmartˈā שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֻקָּ֥ה ḥuqqˌā חֻקָּה regulation הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this לְ lᵊ לְ to מֹועֲדָ֑הּ môʕᵃḏˈāh מֹועֵד appointment מִ mi מִן from יָּמִ֖ים yyāmˌîm יֹום day יָמִֽימָה׃ ס yāmˈîmā . s יֹום day
13:10. custodies huiuscemodi cultum statuto tempore a diebus in diesThou shalt keep this observance at the set time from days to days.
10. Thou shalt therefore keep this ordinance in its season from year to year.
13:10. You will keep this observance, at the established time, from day to day.
13:10. Thou shalt therefore keep this ordinance in his season from year to year.
Thou shalt therefore keep this ordinance in his season from year to year:

10: Исполняй же устав сей в назначенное время, из года в год.
13:10
καὶ και and; even
φυλάξεσθε φυλασσω guard; keep
τὸν ο the
νόμον νομος.1 law
τοῦτον ουτος this; he
κατὰ κατα down; by
καιροὺς καιρος season; opportunity
ὡρῶν ωρα hour
ἀφ᾿ απο from; away
ἡμερῶν ημερα day
εἰς εις into; for
ἡμέρας ημερα day
13:10
וְ wᵊ וְ and
שָׁמַרְתָּ֛ šāmartˈā שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֻקָּ֥ה ḥuqqˌā חֻקָּה regulation
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
לְ lᵊ לְ to
מֹועֲדָ֑הּ môʕᵃḏˈāh מֹועֵד appointment
מִ mi מִן from
יָּמִ֖ים yyāmˌîm יֹום day
יָמִֽימָה׃ ס yāmˈîmā . s יֹום day
13:10. custodies huiuscemodi cultum statuto tempore a diebus in dies
Thou shalt keep this observance at the set time from days to days.
13:10. You will keep this observance, at the established time, from day to day.
13:10. Thou shalt therefore keep this ordinance in his season from year to year.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:10: Exo 12:14, Exo 12:24, Exo 23:15; Lev 23:6; Deu 16:3, Deu 16:4
John Gill
13:10 Thou shall therefore keep the ordinance in his season,.... Not the ordinance of the phylacteries, as the Targum of Jonathan, but the ordinance of unleavened bread:
from year to year; every year successively, so long as in force, even unto the coming of the Messiah. It is in the Hebrew text, "from days to days" (c); that is, either year after year, as we understand it; or else the sense is, that the feast of unleavened bread, when the season was come for keeping it, was to be observed every day for seven days running.
(c) "a diebus in dies", V. L. Montanus, Munster, Vatablus, Drusius.
13:1113:11: Եւ եղիցի յորժամ տանիցի զքեզ Տէր Աստուած քո յերկիրն Քանանացւոց՝ որպէս երդուաւ քեզ եւ հարցն քոց. եւ տացէ զնա քեզ.
11 «Երբ քո Տէր Աստուածը քեզ կը տանի Քանանացիների երկիրը, ինչպէս խոստացել է քեզ ու քո հայրերին, եւ այն կը տայ քեզ,
11 Երբ Տէրը քեզ Քանանացիներու երկիրը տանի, ինչպէս քեզի ու քու հայրերուդ երդում ըրաւ, որ զանիկա քեզի տայ,
Եւ եղիցի յորժամ տանիցի զքեզ Տէր [175]Աստուած քո`` յերկիրն Քանանացւոց, որպէս երդուաւ քեզ եւ հարցն քոց, եւ տացէ զնա քեզ:

13:11: Եւ եղիցի յորժամ տանիցի զքեզ Տէր Աստուած քո յերկիրն Քանանացւոց՝ որպէս երդուաւ քեզ եւ հարցն քոց. եւ տացէ զնա քեզ.
11 «Երբ քո Տէր Աստուածը քեզ կը տանի Քանանացիների երկիրը, ինչպէս խոստացել է քեզ ու քո հայրերին, եւ այն կը տայ քեզ,
11 Երբ Տէրը քեզ Քանանացիներու երկիրը տանի, ինչպէս քեզի ու քու հայրերուդ երդում ըրաւ, որ զանիկա քեզի տայ,
zohrab-1805▾ eastern-1994▾ western am▾
13:1111: И когда введет тебя Господь в землю Ханаанскую, как Он клялся тебе и отцам твоим, и даст ее тебе, --
13:11 καὶ και and; even ἔσται ειμι be ὡς ως.1 as; how ἂν αν perhaps; ever εἰσαγάγῃ εισαγω lead in; bring in σε σε.1 you κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your εἰς εις into; for τὴν ο the γῆν γη earth; land τῶν ο the Χαναναίων χαναναιος Chananaios; Khananeos ὃν ος who; what τρόπον τροπος manner; by means ὤμοσεν ομνυω swear τοῖς ο the πατράσιν πατηρ father σου σου of you; your καὶ και and; even δώσει διδωμι give; deposit σοι σοι you αὐτήν αυτος he; him
13:11 וְ wᵊ וְ and הָיָ֞ה hāyˈā היה be כִּֽי־ kˈî- כִּי that יְבִֽאֲךָ֤ yᵊvˈiʔᵃḵˈā בוא come יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הַֽ hˈa הַ the כְּנַעֲנִ֔י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] נִשְׁבַּ֥ע nišbˌaʕ שׁבע swear לְךָ֖ lᵊḵˌā לְ to וְ wᵊ וְ and לַֽ lˈa לְ to אֲבֹתֶ֑יךָ ʔᵃvōṯˈeʸḵā אָב father וּ û וְ and נְתָנָ֖הּ nᵊṯānˌāh נתן give לָֽךְ׃ lˈāḵ לְ to
13:11. cumque introduxerit te in terram Chananei sicut iuravit tibi et patribus tuis et dederit eam tibiAnd when the Lord shall have brought thee into the land of the Chanaanite, as he swore to thee and thy fathers, and shall give it thee:
11. And it shall be when the LORD shall bring thee into the land of the Canaanite, as he sware unto thee and to thy fathers, and shall give it thee,
13:11. And when the Lord has brought you into the land of the Canaanite, just as he swore to you and to your fathers, and when he will give it you,
13:11. And it shall be when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee,
And it shall be when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee:

11: И когда введет тебя Господь в землю Ханаанскую, как Он клялся тебе и отцам твоим, и даст ее тебе, --
13:11
καὶ και and; even
ἔσται ειμι be
ὡς ως.1 as; how
ἂν αν perhaps; ever
εἰσαγάγῃ εισαγω lead in; bring in
σε σε.1 you
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
τῶν ο the
Χαναναίων χαναναιος Chananaios; Khananeos
ὃν ος who; what
τρόπον τροπος manner; by means
ὤμοσεν ομνυω swear
τοῖς ο the
πατράσιν πατηρ father
σου σου of you; your
καὶ και and; even
δώσει διδωμι give; deposit
σοι σοι you
αὐτήν αυτος he; him
13:11
וְ wᵊ וְ and
הָיָ֞ה hāyˈā היה be
כִּֽי־ kˈî- כִּי that
יְבִֽאֲךָ֤ yᵊvˈiʔᵃḵˈā בוא come
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
הַֽ hˈa הַ the
כְּנַעֲנִ֔י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
נִשְׁבַּ֥ע nišbˌaʕ שׁבע swear
לְךָ֖ lᵊḵˌā לְ to
וְ wᵊ וְ and
לַֽ lˈa לְ to
אֲבֹתֶ֑יךָ ʔᵃvōṯˈeʸḵā אָב father
וּ û וְ and
נְתָנָ֖הּ nᵊṯānˌāh נתן give
לָֽךְ׃ lˈāḵ לְ to
13:11. cumque introduxerit te in terram Chananei sicut iuravit tibi et patribus tuis et dederit eam tibi
And when the Lord shall have brought thee into the land of the Chanaanite, as he swore to thee and thy fathers, and shall give it thee:
13:11. And when the Lord has brought you into the land of the Canaanite, just as he swore to you and to your fathers, and when he will give it you,
13:11. And it shall be when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-16: Подобно закону о празднике опресноков, и закон о посвящении первенцев людей и скота должен быть исполняем со времени поселения в земле обетованной. Так как к этому времени служение при скинии лежало уже на левитах (Чис 8:5–6: и д.), то посвящение первенцев людей заменяется внесением определенного законом выкупа (Исх 34:20; Чис 18:15: и д.). Первородное от животных нечистых не может быть принесено в жертву (ст. 15), поэтому оно или заменяется животным чистым (34:20), или же выкупается (Чис 18:15).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11-16: God's Claim upon the Firstborn.B. C. 1491.
11 And it shall be when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee, 12 That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the LORD's. 13 And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem. 14 And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage: 15 And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem. 16 And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt.
Here we have,
I. Further directions concerning the dedicating of their firstborn to God. 1. The firstlings of their cattle were to be dedicated to God, as part of their possessions. Those of clean beasts--calves, lambs, and kids--if males, were to be sacrificed, Exod. xxii. 30; Num. xviii. 17, 18. Those of unclean beasts, as colts, were to be redeemed with a lamb, or knocked on the head. For whatsoever is unclean (as we all are by nature), if it be not redeemed, will be destroyed, v. 11, 13. 2. The firstborn of their children were to be redeemed, and by no means sacrificed, as the Gentiles sacrificed their children to Moloch. The price of the redemption of the firstborn was fixed by the law (Num. xviii. 16) at five shekels. We were all obnoxious to the wrath and curse of God; by the blood of Christ we are redeemed, that we may be joined to the church of the firstborn. They were to redeem their children, as well as the firstlings of the unclean beasts, for our children are by nature polluted. Who can bring a clean thing out of an unclean?
II. Further directions concerning the catechising of their children, and all those of the rising generation, from time to time, in this matter. It is supposed that, when they saw all the firstlings thus devoted, they would ask the meaning of it, and their parents and teachers must tell them (v. 14-16) that God's special propriety in their firstborn, and all their firstlings, was founded in his special preservation of them from the sword of the destroying angel. Being thus delivered, they must serve him. Note, 1. Children should be directed and encouraged to ask their parents questions concerning the things of God, a practice which would be perhaps of all others the most profitable way of catechising; and parents must furnish themselves with useful knowledge, that they may be ready always to give an answer to their enquiries. If ever the knowledge of God cover the earth, as the waters do the sea, the fountains of family-instruction must first be broken up. 2. We should all be able to show cause for what we do in religion. As sacraments are sanctified by the word, so they must be explained and understood by it. God's service is reasonable, and it is then acceptable when we perform it intelligently, knowing what we do and why we do it. 3. It must be observed how often it is said in this chapter that by strength of hand (v. 3, 14, 16), with a strong hand (v. 9), the Lord brought them out of Egypt. The more opposition is given to the accomplishment of God's purposes the more is his power magnified therein. It is a strong hand that conquers hard hearts. Sometimes God is said to work deliverance not by might nor power (Zech. iv. 6), not by such visible displays of his power as that recorded here. 4. Their posterity that should be born in Canaan are directed to say, The Lord brought us out of Egypt, v. 14, 16. Mercies to our fathers are mercies to us; we reap the benefit of them, and therefore must keep up a grateful remembrance of them. We stand upon the bottom of former deliverances, and were in the loins of our ancestors when they were delivered. Much more reason have we to say that in the death and resurrection of Jesus Christ we were redeemed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:11: as he sware: Exo 13:5
John Gill
13:11 And it shall be when the Lord shall bring thee into the land of the Canaanites,.... Put for all the rest of the nations:
as he sware unto thee, and to thy fathers, and shall give it thee; to them as they were in their loins, and from thence might certainly conclude it would be given them.
13:1213:12: զատուսցե՛ս Տեառն զամենայն արու որ բանայ զարգանդ. եւ զամենայն որ բանայ զարգանդ յանդէոց եւ յանասնոց քոց որ լինիցի քեզ. արուքն սո՛ւրբ Տեառն լինիցին։
12 Տիրոջ համար կ’առանձնացնես անդրանիկ բոլոր արու ծնունդներին եւ քո արջառների ու ոչխարների առաջնածիններին, որոնք պիտի ծնուեն: Դրանք բոլորը Տիրոջը կը նուիրաբերես:
12 Այն ամէնը որ արգանդ կը բանայ, Տէրոջը համար պիտի զատես եւ քու ունեցած անասունիդ ամէն անդրանիկ արուները Տէրոջը պիտի ըլլան։
եւ զատուսցես Տեառն զամենայն [176]արու որ բանայ զարգանդ, եւ զամենայն որ բանայ զարգանդ յանդէոց եւ յանասնոց քոց որ լինիցի քեզ. արուքն [177]սուրբ Տեառն լինիցին:

13:12: զատուսցե՛ս Տեառն զամենայն արու որ բանայ զարգանդ. եւ զամենայն որ բանայ զարգանդ յանդէոց եւ յանասնոց քոց որ լինիցի քեզ. արուքն սո՛ւրբ Տեառն լինիցին։
12 Տիրոջ համար կ’առանձնացնես անդրանիկ բոլոր արու ծնունդներին եւ քո արջառների ու ոչխարների առաջնածիններին, որոնք պիտի ծնուեն: Դրանք բոլորը Տիրոջը կը նուիրաբերես:
12 Այն ամէնը որ արգանդ կը բանայ, Տէրոջը համար պիտի զատես եւ քու ունեցած անասունիդ ամէն անդրանիկ արուները Տէրոջը պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
13:1212: отделяй Господу все, разверзающее ложесна; и все первородное из скота, какой у тебя будет, мужеского пола, --Господу,
13:12 καὶ και and; even ἀφελεῖς αφαιρεω take away πᾶν πας all; every διανοῖγον διανοιγω open thoroughly / wide μήτραν μητρα womb τὰ ο the ἀρσενικά αρσενικος the κυρίῳ κυριος lord; master πᾶν πας all; every διανοῖγον διανοιγω open thoroughly / wide μήτραν μητρα womb ἐκ εκ from; out of τῶν ο the βουκολίων βουκολιον or; than ἐν εν in τοῖς ο the κτήνεσίν κτηνος livestock; animal σου σου of you; your ὅσα οσος as much as; as many as ἐὰν εαν and if; unless γένηταί γινομαι happen; become σοι σοι you τὰ ο the ἀρσενικά αρσενικος hallow τῷ ο the κυρίῳ κυριος lord; master
13:12 וְ wᵊ וְ and הַעֲבַרְתָּ֥ haʕᵃvartˌā עבר pass כָל־ ḵol- כֹּל whole פֶּֽטֶר־ pˈeṭer- פֶּטֶר first-born רֶ֖חֶם rˌeḥem רֶחֶם womb לַֽ lˈa לְ to יהֹוָ֑ה [yhôˈāh] יְהוָה YHWH וְ wᵊ וְ and כָל־ ḵol- כֹּל whole פֶּ֣טֶר׀ pˈeṭer פֶּטֶר first-born שֶׁ֣גֶר šˈeḡer שֶׁגֶר litter בְּהֵמָ֗ה bᵊhēmˈā בְּהֵמָה cattle אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִהְיֶ֥ה yihyˌeh היה be לְךָ֛ lᵊḵˈā לְ to הַ ha הַ the זְּכָרִ֖ים zzᵊḵārˌîm זָכָר male לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
13:12. separabis omne quod aperit vulvam Domino et quod primitivum est in pecoribus tuis quicquid habueris masculini sexus consecrabis DominoThou shalt set apart all that openeth the womb for the Lord, and all that is first brought forth of thy cattle: whatsoever thou shalt have of the male sex, thou shalt consecrate to the Lord.
12. that thou shalt set apart unto the LORD all that openeth the womb, and every firstling which thou hast that cometh of a beast; the males shall be the LORD’S.
13:12. then you shall set aside for the Lord all that opens the womb and all that is first to go forth among your cattle. Whatever you will have of the male sex, you shall consecrate to the Lord.
13:12. That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males [shall be] the LORD’S.
That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males [shall be] the LORD' S:

12: отделяй Господу все, разверзающее ложесна; и все первородное из скота, какой у тебя будет, мужеского пола, --Господу,
13:12
καὶ και and; even
ἀφελεῖς αφαιρεω take away
πᾶν πας all; every
διανοῖγον διανοιγω open thoroughly / wide
μήτραν μητρα womb
τὰ ο the
ἀρσενικά αρσενικος the
κυρίῳ κυριος lord; master
πᾶν πας all; every
διανοῖγον διανοιγω open thoroughly / wide
μήτραν μητρα womb
ἐκ εκ from; out of
τῶν ο the
βουκολίων βουκολιον or; than
ἐν εν in
τοῖς ο the
κτήνεσίν κτηνος livestock; animal
σου σου of you; your
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
γένηταί γινομαι happen; become
σοι σοι you
τὰ ο the
ἀρσενικά αρσενικος hallow
τῷ ο the
κυρίῳ κυριος lord; master
13:12
וְ wᵊ וְ and
הַעֲבַרְתָּ֥ haʕᵃvartˌā עבר pass
כָל־ ḵol- כֹּל whole
פֶּֽטֶר־ pˈeṭer- פֶּטֶר first-born
רֶ֖חֶם rˌeḥem רֶחֶם womb
לַֽ lˈa לְ to
יהֹוָ֑ה [yhôˈāh] יְהוָה YHWH
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
פֶּ֣טֶר׀ pˈeṭer פֶּטֶר first-born
שֶׁ֣גֶר šˈeḡer שֶׁגֶר litter
בְּהֵמָ֗ה bᵊhēmˈā בְּהֵמָה cattle
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִהְיֶ֥ה yihyˌeh היה be
לְךָ֛ lᵊḵˈā לְ to
הַ ha הַ the
זְּכָרִ֖ים zzᵊḵārˌîm זָכָר male
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
13:12. separabis omne quod aperit vulvam Domino et quod primitivum est in pecoribus tuis quicquid habueris masculini sexus consecrabis Domino
Thou shalt set apart all that openeth the womb for the Lord, and all that is first brought forth of thy cattle: whatsoever thou shalt have of the male sex, thou shalt consecrate to the Lord.
13:12. then you shall set aside for the Lord all that opens the womb and all that is first to go forth among your cattle. Whatever you will have of the male sex, you shall consecrate to the Lord.
13:12. That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males [shall be] the LORD’S.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:12: thou shalt: Exo 13:2, Exo 22:29, Exo 34:19; Lev 27:26; Num 8:17, Num 18:15; Deu 15:19; Eze 44:30
set apart: Heb. cause to pass over
openeth: Exo 34:19; Num 3:12, Num 18:15
John Gill
13:12 That thou shalt set apart unto the Lord all that openeth the matrix,.... Or "the womb", as in Ex 13:2, and this phrase, "set apart", explains the word "sanctify" there, and shows that it signifies the separating of such to the use and service of God, causing it to "pass", as the word (d) here used signifies, from a man's own power and use, to be the Lord's only:
and every firstling that cometh from a beast which thou hast; or "even every firstling" (e), explaining what is meant by what opens the matrix or womb, even every firstborn of a beast; though Jarchi interprets it of an abortion, what comes before its time, that this also should be set apart to the Lord; this must be understood of the firstlings of clean creatures, fit for food and sacrifice, such as the firstlings of cows, sheep, and goats, Num 18:17 as distinguished from unclean ones in the following verse:
the males shall be the Lord's; which explains what sort of firstborn of man and beast were to be set apart for his use, not females, though the first that opened the womb; but males.
(d) "et transire facies", Pagninus, Montanus, Fagius, Vatablus, Drusius, Cartwright; so Ainsworth. (e) "etiam quicunque vel quicquid aperuerit", Junius & Tremellius, Piscator, Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
13:12 FIRSTLINGS OF BEASTS. (Ex 13:11-16)
every firstling, &c.--the injunction respecting the consecration of the first-born, as here repeated, with some additional circumstances. The firstlings of clean beasts, such as lambs, kids, and calves, if males, were to be devoted to God and employed in sacrifice. Those unclean beasts, as the ass's colt, being unfit for sacrifice, were to be redeemed (Num 18:15).
13:1313:13: Եւ զամենայն որ բանայցէ զարգանդ իշոյ, փոխանակեսցես ընդ ոչխարի. եւ եթէ ո՛չ փոխանակեսցես, փրկեսցե՛ս զնա. զամենայն անդրանիկս որդւոց քոց փրկեսցե՛ս։
13 Առաջնածին էշը կը փոխանակես ոչխարի հետ, իսկ եթէ չուզենաս փոխանակել, ապա դա փրկագին կը տաս[24]: Քո որդիների բոլոր անդրանիկ զաւակներին կը փրկագնես: [24] 24. Եբրայերէնում՝ վիզը կը կտրես կամ կը մորթես:
13 Եւ իշուն ամէն անդրանիկը ոչխարով մը փրկես եւ եթէ չփրկես, անոր վիզը կտրես։ Քու որդիներուդ մէջ մարդոց ամէն անդրանիկին փրկագին պիտի տաս։
Եւ զամենայն որ բանայցէ զարգանդ իշոյ, փոխանակեսցես ընդ ոչխարի, եւ եթէ ոչ փոխանակեսցես, [178]փրկեսցես զնա. զամենայն անդրանիկս որդւոց քոց փրկեսցես:

13:13: Եւ զամենայն որ բանայցէ զարգանդ իշոյ, փոխանակեսցես ընդ ոչխարի. եւ եթէ ո՛չ փոխանակեսցես, փրկեսցե՛ս զնա. զամենայն անդրանիկս որդւոց քոց փրկեսցե՛ս։
13 Առաջնածին էշը կը փոխանակես ոչխարի հետ, իսկ եթէ չուզենաս փոխանակել, ապա դա փրկագին կը տաս[24]: Քո որդիների բոլոր անդրանիկ զաւակներին կը փրկագնես:
[24] 24. Եբրայերէնում՝ վիզը կը կտրես կամ կը մորթես:
13 Եւ իշուն ամէն անդրանիկը ոչխարով մը փրկես եւ եթէ չփրկես, անոր վիզը կտրես։ Քու որդիներուդ մէջ մարդոց ամէն անդրանիկին փրկագին պիտի տաս։
zohrab-1805▾ eastern-1994▾ western am▾
13:1313: а всякого из ослов, разверзающего, заменяй агнцем; а если не заменишь, выкупи его; и каждого первенца человеческого из сынов твоих выкупай.
13:13 πᾶν πας all; every διανοῖγον διανοιγω open thoroughly / wide μήτραν μητρα womb ὄνου ονος donkey ἀλλάξεις αλλασσω change προβάτῳ προβατον sheep ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not ἀλλάξῃς αλλασσω change λυτρώσῃ λυτροω ransom αὐτό αυτος he; him πᾶν πας all; every πρωτότοκον πρωτοτοκος firstborn ἀνθρώπου ανθρωπος person; human τῶν ο the υἱῶν υιος son σου σου of you; your λυτρώσῃ λυτροω ransom
13:13 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole פֶּ֤טֶר pˈeṭer פֶּטֶר first-born חֲמֹר֙ ḥᵃmˌōr חֲמֹור he-ass תִּפְדֶּ֣ה tifdˈeh פדה buy off בְ vᵊ בְּ in שֶׂ֔ה śˈeh שֶׂה lamb וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not תִפְדֶּ֖ה ṯifdˌeh פדה buy off וַ wa וְ and עֲרַפְתֹּ֑ו ʕᵃraftˈô ערף break וְ wᵊ וְ and כֹ֨ל ḵˌōl כֹּל whole בְּכֹ֥ור bᵊḵˌôr בְּכֹר first-born אָדָ֛ם ʔāḏˈām אָדָם human, mankind בְּ bᵊ בְּ in בָנֶ֖יךָ vānˌeʸḵā בֵּן son תִּפְדֶּֽה׃ tifdˈeh פדה buy off
13:13. primogenitum asini mutabis ove quod si non redemeris interficies omne autem primogenitum hominis de filiis tuis pretio redimesThe firstborn of an ass thou shalt change for a sheep: and if thou do not redeem it, thou shalt kill it. And every firstborn of men thou shalt redeem with a price.
13. And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck: and all the firstborn of man among thy sons shalt thou redeem.
13:13. The firstborn of a donkey you will exchange for a sheep. And if you will not redeem it, you shall put it to death. But every firstborn of man among your sons, you shall redeem with a price.
13:13. And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem.
And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem:

13: а всякого из ослов, разверзающего, заменяй агнцем; а если не заменишь, выкупи его; и каждого первенца человеческого из сынов твоих выкупай.
13:13
πᾶν πας all; every
διανοῖγον διανοιγω open thoroughly / wide
μήτραν μητρα womb
ὄνου ονος donkey
ἀλλάξεις αλλασσω change
προβάτῳ προβατον sheep
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
ἀλλάξῃς αλλασσω change
λυτρώσῃ λυτροω ransom
αὐτό αυτος he; him
πᾶν πας all; every
πρωτότοκον πρωτοτοκος firstborn
ἀνθρώπου ανθρωπος person; human
τῶν ο the
υἱῶν υιος son
σου σου of you; your
λυτρώσῃ λυτροω ransom
13:13
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
פֶּ֤טֶר pˈeṭer פֶּטֶר first-born
חֲמֹר֙ ḥᵃmˌōr חֲמֹור he-ass
תִּפְדֶּ֣ה tifdˈeh פדה buy off
בְ vᵊ בְּ in
שֶׂ֔ה śˈeh שֶׂה lamb
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֥א lˌō לֹא not
תִפְדֶּ֖ה ṯifdˌeh פדה buy off
וַ wa וְ and
עֲרַפְתֹּ֑ו ʕᵃraftˈô ערף break
וְ wᵊ וְ and
כֹ֨ל ḵˌōl כֹּל whole
בְּכֹ֥ור bᵊḵˌôr בְּכֹר first-born
אָדָ֛ם ʔāḏˈām אָדָם human, mankind
בְּ bᵊ בְּ in
בָנֶ֖יךָ vānˌeʸḵā בֵּן son
תִּפְדֶּֽה׃ tifdˈeh פדה buy off
13:13. primogenitum asini mutabis ove quod si non redemeris interficies omne autem primogenitum hominis de filiis tuis pretio redimes
The firstborn of an ass thou shalt change for a sheep: and if thou do not redeem it, thou shalt kill it. And every firstborn of men thou shalt redeem with a price.
13:13. The firstborn of a donkey you will exchange for a sheep. And if you will not redeem it, you shall put it to death. But every firstborn of man among your sons, you shall redeem with a price.
13:13. And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:13: Every firstling of an ass thou shalt redeem with a lamb - Or a kid, as in the margin. In Num 18:15, it is said: "The first-born of man shalt thou surely redeem; and the firstling of an unclean beast shalt thou redeem." Hence we may infer that ass is put here for any unclean beast, or for unclean beasts in general. The lamb was to be given to the Lord, that is, to his priest, Num 18:8, Num 18:15. And then the owner of the ass might use it for his own service, which without this redemption he could not do; see Deu 15:19.
The first-born of man - shalt thou redeem - This was done by giving to the priests five standard shekels, or shekels of the sanctuary, every shekel weighing twenty gerahs. What the gerah was, see Clarke on Gen 20:16 (note). And for the shekel, see Clarke on Gen 20:16 (note).
It may be necessary to observe here that the Hebrew doctors teach, that if a father had neglected or refused thus to redeem his first-born, the son himself was obliged to do it when he came of age. As this redeeming of the first-born was instituted in consequence of sparing the first-born of the Israelites, when the first-born both of man and beast among the Egyptians was destroyed, on this ground all the first-born were the Lord's, and should have been employed in his service; but he permitted the first-born of a useful unclean animal to be redeemed by a clean animal of much less value. And he chose the tribe of Levi in place of all the first-born of the tribes in general; and the five shekels were ordered to be paid in lieu of such first-born sons as were liable to serve in the sanctuary, and the money was applied to the support of the priests and Levites. See this subject at large in Num 3:12, Num 3:13, Num 3:41, Num 3:43, Num 3:45, Num 3:47-51.
Albert Barnes: Notes on the Bible - 1834
13:13: An ass - The ass could not be offered in sacrifice, being an unclean animal: possibly the only unclean animal domesticated among the Israelites at the time of the Exodus. This principle was extended to every unclean beast; see Num 18:15.
Thou shalt redeem - The lamb, or sheep, was given to the priest for the service of the sanctuary.
Firstborn of man - The price of redemption was fixed at five shekels of the sanctuary: Num 3:47, where see the note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:13: of an ass: Exo 34:20; Num 18:15-17
lamb: or, kid, Exo 12:3, Exo 12:21
shalt thou: Num 3:46-51, Num 18:15, Num 18:16; Rev 14:4
Geneva 1599
13:13 And every firstling of an (g) ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou (h) redeem.
(g) This is also understood about the horse and other beasts which were not offered in sacrifice.
(h) By offering a clean beast in sacrifice; (Lev 12:6).
John Gill
13:13 And every firstling of an ass thou shalt redeem with a lamb,.... Which was given to the priest for it; and according to the Jewish canon (f), it might be redeemed with that only;"not with a calf, nor with an animal (a goat or a ram, as Bartenora interprets it), nor with a lamb slain, or torn to pieces.''Jarchi thinks the ass only was to be redeemed, and not the firstling of any other unclean creature, but his reasons are insufficient; all unclean creatures, as horses, camels, dogs, swine, &c. are included in it, as should seem from Num 18:15 and this is the rather particularly mentioned, because there was a greater plenty of them than of horses and camels, and because they were very useful creatures; and if these were to be redeemed, then much more those of less value, and less useful. Hence might arise the story and calumny, as some have thought, of the Jews worshipping an ass's head:
and if thou wilt not redeem it, then thou shall break its neck; cut off its head on the back of the neck with a knife or cleaver, such as butchers use, as the Misnah (g), and its commentators, interpret it, so that the owner should have no profit by it:
and all the firstborn of man amongst thy children shall thou redeem; with the price of five shekels of the sanctuary, and within thirty days of the birth of it, Num 18:16 and these being to be redeemed as the unclean beasts were, shows that men are by nature unclean, and even the firstborn, whose names are written in heaven, the elect of God, and need redemption by the blood of the Lamb.
(f) Misn. Becorot, sect. 1. sect. 5. (g) lbid. sect. 7. Maimon & Bartenora in ib.
John Wesley
13:13 Thou shalt redeem - The price of the redemption was fixed by the law.
13:1413:14: Եւ եթէ հարցանիցէ զքեզ որդին քո յետ այսորիկ եւ ասիցէ՝ թէ զի՞նչ է այդ. ասասցե՛ս ցնա. Զի հզօր ձեռամբ եհան զմեզ Տէր յերկրէն Եգիպտացւոց ՚ի տանէ ծառայութեան։
14 Եթէ դրանից յետոյ որդիդ հարցնի քեզ ու ասի, թէ՝ “Ի՞նչ է այս”, նրան կ’ասես, թէ՝ “Տէրը հզօր ձեռքով է հանել մեզ Եգիպտացիների երկրից՝ ստրկութեան տնից:
14 Երբ քու որդիդ օր մը* քեզի հարցնէ՝ ‘Ի՞նչ է այս’, անոր պիտի ըսես թէ ‘Տէրը մեզ Եգիպտոսէն՝ ծառայութեան տունէն՝ զօրաւոր ձեռքով հանեց։
Եւ եթէ հարցանիցէ զքեզ որդին քո յետ այսորիկ եւ ասիցէ թէ Զի՞նչ է այդ. ասասցես ցնա. Զի հզօր ձեռամբ եհան զմեզ Տէր յերկրէն Եգիպտացւոց ի տանէ ծառայութեան:

13:14: Եւ եթէ հարցանիցէ զքեզ որդին քո յետ այսորիկ եւ ասիցէ՝ թէ զի՞նչ է այդ. ասասցե՛ս ցնա. Զի հզօր ձեռամբ եհան զմեզ Տէր յերկրէն Եգիպտացւոց ՚ի տանէ ծառայութեան։
14 Եթէ դրանից յետոյ որդիդ հարցնի քեզ ու ասի, թէ՝ “Ի՞նչ է այս”, նրան կ’ասես, թէ՝ “Տէրը հզօր ձեռքով է հանել մեզ Եգիպտացիների երկրից՝ ստրկութեան տնից:
14 Երբ քու որդիդ օր մը* քեզի հարցնէ՝ ‘Ի՞նչ է այս’, անոր պիտի ըսես թէ ‘Տէրը մեզ Եգիպտոսէն՝ ծառայութեան տունէն՝ զօրաւոր ձեռքով հանեց։
zohrab-1805▾ eastern-1994▾ western am▾
13:1414: И когда после спросит тебя сын твой, говоря: что это? то скажи ему: рукою крепкою вывел нас Господь из Египта, из дома рабства;
13:14 ἐὰν εαν and if; unless δὲ δε though; while ἐρωτήσῃ ερωταω question; request σε σε.1 you ὁ ο the υἱός υιος son σου σου of you; your μετὰ μετα with; amid ταῦτα ουτος this; he λέγων λεγω tell; declare τί τις.1 who?; what? τοῦτο ουτος this; he καὶ και and; even ἐρεῖς ερεω.1 state; mentioned αὐτῷ αυτος he; him ὅτι οτι since; that ἐν εν in χειρὶ χειρ hand κραταιᾷ κραταιος dominant ἐξήγαγεν εξαγω lead out; bring out ἡμᾶς ημας us κύριος κυριος lord; master ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐξ εκ from; out of οἴκου οικος home; household δουλείας δουλεια service
13:14 וְ wᵊ וְ and הָיָ֞ה hāyˈā היה be כִּֽי־ kˈî- כִּי that יִשְׁאָלְךָ֥ yišʔālᵊḵˌā שׁאל ask בִנְךָ֛ vinᵊḵˈā בֵּן son מָחָ֖ר māḥˌār מָחָר next day לֵ lē לְ to אמֹ֣ר ʔmˈōr אמר say מַה־ mah- מָה what זֹּ֑את zzˈōṯ זֹאת this וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to בְּ bᵊ בְּ in חֹ֣זֶק ḥˈōzeq חֹזֶק strength יָ֗ד yˈāḏ יָד hand הֹוצִיאָ֧נוּ hôṣîʔˈānû יצא go out יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from מִּצְרַ֖יִם mmiṣrˌayim מִצְרַיִם Egypt מִ mi מִן from בֵּ֥ית bbˌêṯ בַּיִת house עֲבָדִֽים׃ ʕᵃvāḏˈîm עֶבֶד servant
13:14. cumque interrogaverit te filius tuus cras dicens quid est hoc respondebis ei in manu forti eduxit nos Dominus de Aegypto de domo servitutisAnd when thy son shall ask thee to morrow, saying: What is this? thou shalt answer him: With a strong hand did the Lord bring us forth out of the land of Egypt, out of the house of bondage.
14. And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage:
13:14. And when your son will question you tomorrow, saying, ‘What is this?’ you will respond, ‘With a strong hand the Lord led us away from the land of Egypt, from the house of servitude.
13:14. And it shall be when thy son asketh thee in time to come, saying, What [is] this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage:
And it shall be when thy son asketh thee in time to come, saying, What [is] this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage:

14: И когда после спросит тебя сын твой, говоря: что это? то скажи ему: рукою крепкою вывел нас Господь из Египта, из дома рабства;
13:14
ἐὰν εαν and if; unless
δὲ δε though; while
ἐρωτήσῃ ερωταω question; request
σε σε.1 you
ο the
υἱός υιος son
σου σου of you; your
μετὰ μετα with; amid
ταῦτα ουτος this; he
λέγων λεγω tell; declare
τί τις.1 who?; what?
τοῦτο ουτος this; he
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
αὐτῷ αυτος he; him
ὅτι οτι since; that
ἐν εν in
χειρὶ χειρ hand
κραταιᾷ κραταιος dominant
ἐξήγαγεν εξαγω lead out; bring out
ἡμᾶς ημας us
κύριος κυριος lord; master
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐξ εκ from; out of
οἴκου οικος home; household
δουλείας δουλεια service
13:14
וְ wᵊ וְ and
הָיָ֞ה hāyˈā היה be
כִּֽי־ kˈî- כִּי that
יִשְׁאָלְךָ֥ yišʔālᵊḵˌā שׁאל ask
בִנְךָ֛ vinᵊḵˈā בֵּן son
מָחָ֖ר māḥˌār מָחָר next day
לֵ לְ to
אמֹ֣ר ʔmˈōr אמר say
מַה־ mah- מָה what
זֹּ֑את zzˈōṯ זֹאת this
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֵלָ֔יו ʔēlˈāʸw אֶל to
בְּ bᵊ בְּ in
חֹ֣זֶק ḥˈōzeq חֹזֶק strength
יָ֗ד yˈāḏ יָד hand
הֹוצִיאָ֧נוּ hôṣîʔˈānû יצא go out
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
מִ mi מִן from
מִּצְרַ֖יִם mmiṣrˌayim מִצְרַיִם Egypt
מִ mi מִן from
בֵּ֥ית bbˌêṯ בַּיִת house
עֲבָדִֽים׃ ʕᵃvāḏˈîm עֶבֶד servant
13:14. cumque interrogaverit te filius tuus cras dicens quid est hoc respondebis ei in manu forti eduxit nos Dominus de Aegypto de domo servitutis
And when thy son shall ask thee to morrow, saying: What is this? thou shalt answer him: With a strong hand did the Lord bring us forth out of the land of Egypt, out of the house of bondage.
13:14. And when your son will question you tomorrow, saying, ‘What is this?’ you will respond, ‘With a strong hand the Lord led us away from the land of Egypt, from the house of servitude.
13:14. And it shall be when thy son asketh thee in time to come, saying, What [is] this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:14: thy son: Exo 12:26; Deu 6:20-24; Jos 4:6, Jos 4:21-24; Psa 145:4
in time to come: Heb. tomorrow, Exo 12:26; Gen 30:33; Deu 6:20; Jos 4:6, Jos 22:24
By strength: Exo 13:3
John Gill
13:14 And it shall be when thy son asketh thee in time to come,.... Or "on the morrow" (h), the day following such a separation of the firstborn of clean creatures, or such a redemption of the firstborn of unclean ones, and of man, or in any later time:
saying, what is this? what is the meaning of this? for what reason are such things done?
that thou shall say unto him, by strength of hand the Lord brought us out of Egypt from the house of bondage: by laying his mighty hand upon the firstborn of Egypt, and destroying them, which made the king of Egypt, and his people, willing to let Israel go; See Gill on Ex 13:3.
(h) "eras", Pagninus, Montanus, Tiguriue version.
13:1513:15: Յորժամ խստացաւ փարաւոն չարձակել զմեզ. կոտորեաց Տէր զամենայն անդրանիկս յերկրին Եգիպտացւոց. յանդրանկէ մարդոյ մինչեւ ցանդրանիկս անասնոյ։ Վասն այնորիկ ես մատուցանեմ Տեառն զամենայն արու որ բանայ զարգանդ. եւ զամենայն անդրանիկս որդւոց իմոց փրկեցի՛ց[610]։ [610] Ոմանք. Յանդրանկանէ մարդոյ մինչեւ յանդրանիկ.. վասն այսորիկ ես։
15 Երբ փարաւոնի սիրտը կարծրացաւ ու մեզ չարձակեց, Տէրը Եգիպտացիների երկրում կոտորեց բոլոր անդրանիկներին՝ մարդկանց անդրանիկ զաւակներից մինչեւ անասունների առաջնածինները: Հէնց դրա համար էլ ես Տիրոջն եմ նուիրաբերում բոլոր առաջնածին արուներին, իսկ իմ որդիներից բոլոր անդրանիկ զաւակներին փրկագին կը տամ”:
15 Երբ Փարաւոն ժողովուրդը արձակել չուզեց, Տէրը Եգիպտոսի երկրին մէջ ամէն անդրանիկ, մարդու կամ անասունի, մեռցուց, անոր համար ես ամէն արգանդ բացող արուն Տէրոջը զոհ կ’ընեմ ու իմ որդիներուս ամէն անդրանիկի փրկագին կու տամ’։
Յորժամ խստացաւ փարաւոն չարձակել զմեզ, կոտորեաց Տէր զամենայն անդրանիկս յերկրին Եգիպտացւոց, յանդրանկէ մարդոյ մինչեւ ցանդրանիկս անասնոյ. վասն այնորիկ ես մատուցանեմ Տեառն զամենայն արու որ բանայ զարգանդ, եւ զամենայն անդրանիկս որդւոց իմոց փրկեցից:

13:15: Յորժամ խստացաւ փարաւոն չարձակել զմեզ. կոտորեաց Տէր զամենայն անդրանիկս յերկրին Եգիպտացւոց. յանդրանկէ մարդոյ մինչեւ ցանդրանիկս անասնոյ։ Վասն այնորիկ ես մատուցանեմ Տեառն զամենայն արու որ բանայ զարգանդ. եւ զամենայն անդրանիկս որդւոց իմոց փրկեցի՛ց[610]։
[610] Ոմանք. Յանդրանկանէ մարդոյ մինչեւ յանդրանիկ.. վասն այսորիկ ես։
15 Երբ փարաւոնի սիրտը կարծրացաւ ու մեզ չարձակեց, Տէրը Եգիպտացիների երկրում կոտորեց բոլոր անդրանիկներին՝ մարդկանց անդրանիկ զաւակներից մինչեւ անասունների առաջնածինները: Հէնց դրա համար էլ ես Տիրոջն եմ նուիրաբերում բոլոր առաջնածին արուներին, իսկ իմ որդիներից բոլոր անդրանիկ զաւակներին փրկագին կը տամ”:
15 Երբ Փարաւոն ժողովուրդը արձակել չուզեց, Տէրը Եգիպտոսի երկրին մէջ ամէն անդրանիկ, մարդու կամ անասունի, մեռցուց, անոր համար ես ամէն արգանդ բացող արուն Տէրոջը զոհ կ’ընեմ ու իմ որդիներուս ամէն անդրանիկի փրկագին կու տամ’։
zohrab-1805▾ eastern-1994▾ western am▾
13:1515: ибо когда фараон упорствовал отпустить нас, Господь умертвил всех первенцев в земле Египетской, от первенца человеческого до первенца из скота, --посему я приношу в жертву Господу все, разверзающее ложесна, мужеского пола, а всякого первенца [из] сынов моих выкупаю;
13:15 ἡνίκα ηνικα whenever; when δὲ δε though; while ἐσκλήρυνεν σκληρυνω harden Φαραω φαραω Pharaō; Farao ἐξαποστεῖλαι εξαποστελλω send forth ἡμᾶς ημας us ἀπέκτεινεν αποκτεινω kill πᾶν πας all; every πρωτότοκον πρωτοτοκος firstborn ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ἀπὸ απο from; away πρωτοτόκων πρωτοτοκος firstborn ἀνθρώπων ανθρωπος person; human ἕως εως till; until πρωτοτόκων πρωτοτοκος firstborn κτηνῶν κτηνος livestock; animal διὰ δια through; because of τοῦτο ουτος this; he ἐγὼ εγω I θύω θυω immolate; sacrifice τῷ ο the κυρίῳ κυριος lord; master πᾶν πας all; every διανοῖγον διανοιγω open thoroughly / wide μήτραν μητρα womb τὰ ο the ἀρσενικά αρσενικος and; even πᾶν πας all; every πρωτότοκον πρωτοτοκος firstborn τῶν ο the υἱῶν υιος son μου μου of me; mine λυτρώσομαι λυτροω ransom
13:15 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כִּֽי־ kˈî- כִּי that הִקְשָׁ֣ה hiqšˈā קשׁה be hard פַרְעֹה֮ farʕō פַּרְעֹה pharaoh לְ lᵊ לְ to שַׁלְּחֵנוּ֒ šallᵊḥēnˌû שׁלח send וַ wa וְ and יַּהֲרֹ֨ג yyahᵃrˌōḡ הרג kill יְהֹוָ֤ה [yᵊhôˈāh] יְהוָה YHWH כָּל־ kol- כֹּל whole בְּכֹור֙ bᵊḵôr בְּכֹר first-born בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt מִ mi מִן from בְּכֹ֥ר bbᵊḵˌōr בְּכֹר first-born אָדָ֖ם ʔāḏˌām אָדָם human, mankind וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto בְּכֹ֣ור bᵊḵˈôr בְּכֹר first-born בְּהֵמָ֑ה bᵊhēmˈā בְּהֵמָה cattle עַל־ ʕal- עַל upon כֵּן֩ kˌēn כֵּן thus אֲנִ֨י ʔᵃnˌî אֲנִי i זֹבֵ֜חַ zōvˈēₐḥ זבח slaughter לַֽ lˈa לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH כָּל־ kol- כֹּל whole פֶּ֤טֶר pˈeṭer פֶּטֶר first-born רֶ֨חֶם֙ rˈeḥem רֶחֶם womb הַ ha הַ the זְּכָרִ֔ים zzᵊḵārˈîm זָכָר male וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בְּכֹ֥ור bᵊḵˌôr בְּכֹר first-born בָּנַ֖י bānˌay בֵּן son אֶפְדֶּֽה׃ ʔefdˈeh פדה buy off
13:15. nam cum induratus esset Pharao et nollet nos dimittere occidit Dominus omne primogenitum in terra Aegypti a primogenito hominis usque ad primogenitum iumentorum idcirco immolo Domino omne quod aperit vulvam masculini sexus et omnia primogenita filiorum meorum redimoFor when Pharao was hardened, and would not let us go, the Lord slew every firstborn in the land of Egypt, from the firstborn of man to the firstborn of beasts: therefore I sacrifice to the Lord all that openeth the womb of the male sex, and all the firstborn of my sons I redeem.
15. and it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the womb, being males; but all the firstborn of my sons I redeem.
13:15. For when Pharaoh had been hardened and was unwilling to release us, the Lord killed every firstborn in the land of Egypt, from the firstborn of man, even to the firstborn of beasts. For this reason, I immolate to the Lord all of the male sex that opens the womb, and all the firstborn of my sons I redeem.’
13:15. And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem.
And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem:

15: ибо когда фараон упорствовал отпустить нас, Господь умертвил всех первенцев в земле Египетской, от первенца человеческого до первенца из скота, --посему я приношу в жертву Господу все, разверзающее ложесна, мужеского пола, а всякого первенца [из] сынов моих выкупаю;
13:15
ἡνίκα ηνικα whenever; when
δὲ δε though; while
ἐσκλήρυνεν σκληρυνω harden
Φαραω φαραω Pharaō; Farao
ἐξαποστεῖλαι εξαποστελλω send forth
ἡμᾶς ημας us
ἀπέκτεινεν αποκτεινω kill
πᾶν πας all; every
πρωτότοκον πρωτοτοκος firstborn
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ἀπὸ απο from; away
πρωτοτόκων πρωτοτοκος firstborn
ἀνθρώπων ανθρωπος person; human
ἕως εως till; until
πρωτοτόκων πρωτοτοκος firstborn
κτηνῶν κτηνος livestock; animal
διὰ δια through; because of
τοῦτο ουτος this; he
ἐγὼ εγω I
θύω θυω immolate; sacrifice
τῷ ο the
κυρίῳ κυριος lord; master
πᾶν πας all; every
διανοῖγον διανοιγω open thoroughly / wide
μήτραν μητρα womb
τὰ ο the
ἀρσενικά αρσενικος and; even
πᾶν πας all; every
πρωτότοκον πρωτοτοκος firstborn
τῶν ο the
υἱῶν υιος son
μου μου of me; mine
λυτρώσομαι λυτροω ransom
13:15
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כִּֽי־ kˈî- כִּי that
הִקְשָׁ֣ה hiqšˈā קשׁה be hard
פַרְעֹה֮ farʕō פַּרְעֹה pharaoh
לְ lᵊ לְ to
שַׁלְּחֵנוּ֒ šallᵊḥēnˌû שׁלח send
וַ wa וְ and
יַּהֲרֹ֨ג yyahᵃrˌōḡ הרג kill
יְהֹוָ֤ה [yᵊhôˈāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
בְּכֹור֙ bᵊḵôr בְּכֹר first-born
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
מִ mi מִן from
בְּכֹ֥ר bbᵊḵˌōr בְּכֹר first-born
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
בְּכֹ֣ור bᵊḵˈôr בְּכֹר first-born
בְּהֵמָ֑ה bᵊhēmˈā בְּהֵמָה cattle
עַל־ ʕal- עַל upon
כֵּן֩ kˌēn כֵּן thus
אֲנִ֨י ʔᵃnˌî אֲנִי i
זֹבֵ֜חַ zōvˈēₐḥ זבח slaughter
לַֽ lˈa לְ to
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
פֶּ֤טֶר pˈeṭer פֶּטֶר first-born
רֶ֨חֶם֙ rˈeḥem רֶחֶם womb
הַ ha הַ the
זְּכָרִ֔ים zzᵊḵārˈîm זָכָר male
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בְּכֹ֥ור bᵊḵˌôr בְּכֹר first-born
בָּנַ֖י bānˌay בֵּן son
אֶפְדֶּֽה׃ ʔefdˈeh פדה buy off
13:15. nam cum induratus esset Pharao et nollet nos dimittere occidit Dominus omne primogenitum in terra Aegypti a primogenito hominis usque ad primogenitum iumentorum idcirco immolo Domino omne quod aperit vulvam masculini sexus et omnia primogenita filiorum meorum redimo
For when Pharao was hardened, and would not let us go, the Lord slew every firstborn in the land of Egypt, from the firstborn of man to the firstborn of beasts: therefore I sacrifice to the Lord all that openeth the womb of the male sex, and all the firstborn of my sons I redeem.
13:15. For when Pharaoh had been hardened and was unwilling to release us, the Lord killed every firstborn in the land of Egypt, from the firstborn of man, even to the firstborn of beasts. For this reason, I immolate to the Lord all of the male sex that opens the womb, and all the firstborn of my sons I redeem.’
13:15. And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:15: the Lord slew: Exo 12:29
therefore I: Exo 13:12
John Gill
13:15 And it came to pass, when Pharaoh would hardly let us go,.... Showed great reluctance to it, and with difficulty was prevailed upon to dismiss them:
that the Lord slew all the firstborn in the land of Egypt, both the firstborn of men, and the firstborn of beast: which he did in one night, making use of a destroying angel or angels for that purpose:
therefore I sacrifice to the Lord all that openeth thee matrix, being males; that is, the firstborn of all clean creatures, as oxen, sheep, and goats:
but all the firstborn of my children I redeem; by paying five shekels apiece to the priest for them, as before observed; and this law continues to be observed with the Jews; the manner of which, as related by Leo Modena (i), is as follows,"Thirty days being expired after the birth of the child, they call a priest to them; that is to say, one that is descended of the stock of Aaron, whom the father of the child pleaseth; and so, many people being gathered together at the time appointed, the father of the child bringeth before the priest, in a bowl or basin, a good quantity of gold and silver, and then they give him the child into his arms; the priest then calling the mother of it before him, saith unto her, mistress, is this your son? she answereth, yes; then, replies he, have you never had any child before, either male or female, or have miscarried anyone? she saith unto him, no; then doth the priest say, this child is mine, as being the firstborn; then turning himself toward the father, he asketh him, whether he will redeem it or not? who answereth him, saying, see, here is gold and silver, take your own price; then saith the priest unto him, you will redeem it then? the father answereth, I will redeem it; it shall be so then, saith the priest, this child is mine as being the firstborn, as it is written, Num 18:16. I therefore take this in exchange, &c. and so he takes the sum of two French crowns, or thereabout, as he thinks good, and then delivers the child to his father and mother, and this day they make a feasting day.''This custom was used in Christ's time, and was observed with respect to him, Lk 2:27.
(i) History of the Jews, par. 4. c. 9. sect. 2.
13:1613:16: Եւ եղիցի նշա՛ն ՚ի վերայ ձեռին քոյ. եւ անշա՛րժ առաջի աչաց քոց. քանզի հզօր ձեռա՛մբ եհան զմեզ Տէր յերկրէն Եգիպտացւոց[611]։[611] Բազումք. Զմեզ Տէր յԵգիպտոսէ։
16 Ասածս նշան արա՛ ձեռքիդ վրայ, նաեւ նշան՝ ճակատիդ, որ յիշես, թէ Տէրը ինչպէս է հզօր ձեռքով մեզ հանել Եգիպտոսից»:
16 Ասիկա քու ձեռքիդ վրայ նշանի համար ու աչքերուդ մէջտեղ ճակատանոցի համար ըլլայ, վասն զի Տէրը մեզ Եգիպտոսէն զօրաւոր ձեռքով հանեց»։
Եւ եղիցի նշան ի վերայ ձեռին քո, եւ [179]անշարժ առաջի աչաց քոց, քանզի հզօր ձեռամբ եհան զմեզ Տէր յԵգիպտոսէ:

13:16: Եւ եղիցի նշա՛ն ՚ի վերայ ձեռին քոյ. եւ անշա՛րժ առաջի աչաց քոց. քանզի հզօր ձեռա՛մբ եհան զմեզ Տէր յերկրէն Եգիպտացւոց[611]։
[611] Բազումք. Զմեզ Տէր յԵգիպտոսէ։
16 Ասածս նշան արա՛ ձեռքիդ վրայ, նաեւ նշան՝ ճակատիդ, որ յիշես, թէ Տէրը ինչպէս է հզօր ձեռքով մեզ հանել Եգիպտոսից»:
16 Ասիկա քու ձեռքիդ վրայ նշանի համար ու աչքերուդ մէջտեղ ճակատանոցի համար ըլլայ, վասն զի Տէրը մեզ Եգիպտոսէն զօրաւոր ձեռքով հանեց»։
zohrab-1805▾ eastern-1994▾ western am▾
13:1616: и да будет это знаком на руке твоей и вместо повязки над глазами твоими, ибо рукою крепкою Господь вывел нас из Египта.
13:16 καὶ και and; even ἔσται ειμι be εἰς εις into; for σημεῖον σημειον sign ἐπὶ επι in; on τῆς ο the χειρός χειρ hand σου σου of you; your καὶ και and; even ἀσάλευτον ασαλευτος unswayable; unwavering πρὸ προ before; ahead of ὀφθαλμῶν οφθαλμος eye; sight σου σου of you; your ἐν εν in γὰρ γαρ for χειρὶ χειρ hand κραταιᾷ κραταιος dominant ἐξήγαγέν εξαγω lead out; bring out σε σε.1 you κύριος κυριος lord; master ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
13:16 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be לְ lᵊ לְ to אֹות֙ ʔôṯ אֹות sign עַל־ ʕal- עַל upon יָ֣דְכָ֔ה yˈāḏᵊḵˈā יָד hand וּ û וְ and לְ lᵊ לְ to טֹוטָפֹ֖ת ṭôṭāfˌōṯ טֹוטָפֹת appendage בֵּ֣ין bˈên בַּיִן interval עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye כִּ֚י ˈkî כִּי that בְּ bᵊ בְּ in חֹ֣זֶק ḥˈōzeq חֹזֶק strength יָ֔ד yˈāḏ יָד hand הֹוצִיאָ֥נוּ hôṣîʔˌānû יצא go out יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from מִּצְרָֽיִם׃ ס mmiṣrˈāyim . s מִצְרַיִם Egypt
13:16. erit igitur quasi signum in manu tua et quasi adpensum quid ob recordationem inter oculos tuos eo quod in manu forti eduxerit nos Dominus de AegyptoAnd it shall be as a sign in thy hand, and as a thing hung between thy eyes, for a remembrance: because the Lord hath brought us forth out of Egypt by a strong hand.
16. And it shall be for a sign upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt.
13:16. Therefore, it will be like a sign in your hand and like something hanging between your eyes as a remembrance, because with a strong hand the Lord has led us away from Egypt.”
13:16. And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt.
And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt:

16: и да будет это знаком на руке твоей и вместо повязки над глазами твоими, ибо рукою крепкою Господь вывел нас из Египта.
13:16
καὶ και and; even
ἔσται ειμι be
εἰς εις into; for
σημεῖον σημειον sign
ἐπὶ επι in; on
τῆς ο the
χειρός χειρ hand
σου σου of you; your
καὶ και and; even
ἀσάλευτον ασαλευτος unswayable; unwavering
πρὸ προ before; ahead of
ὀφθαλμῶν οφθαλμος eye; sight
σου σου of you; your
ἐν εν in
γὰρ γαρ for
χειρὶ χειρ hand
κραταιᾷ κραταιος dominant
ἐξήγαγέν εξαγω lead out; bring out
σε σε.1 you
κύριος κυριος lord; master
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
13:16
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
לְ lᵊ לְ to
אֹות֙ ʔôṯ אֹות sign
עַל־ ʕal- עַל upon
יָ֣דְכָ֔ה yˈāḏᵊḵˈā יָד hand
וּ û וְ and
לְ lᵊ לְ to
טֹוטָפֹ֖ת ṭôṭāfˌōṯ טֹוטָפֹת appendage
בֵּ֣ין bˈên בַּיִן interval
עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye
כִּ֚י ˈkî כִּי that
בְּ bᵊ בְּ in
חֹ֣זֶק ḥˈōzeq חֹזֶק strength
יָ֔ד yˈāḏ יָד hand
הֹוצִיאָ֥נוּ hôṣîʔˌānû יצא go out
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
מִּצְרָֽיִם׃ ס mmiṣrˈāyim . s מִצְרַיִם Egypt
13:16. erit igitur quasi signum in manu tua et quasi adpensum quid ob recordationem inter oculos tuos eo quod in manu forti eduxerit nos Dominus de Aegypto
And it shall be as a sign in thy hand, and as a thing hung between thy eyes, for a remembrance: because the Lord hath brought us forth out of Egypt by a strong hand.
13:16. Therefore, it will be like a sign in your hand and like something hanging between your eyes as a remembrance, because with a strong hand the Lord has led us away from Egypt.”
13:16. And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt.
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Adam Clarke: Commentary on the Bible - 1831
13:16: It shall be for a token, etc. - See Clarke's note on Exo 13:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:16: a token: Exo 13:9, Exo 12:13
frontlets: Deu 6:7-9, Deu 11:18; Mat 23:5
for by: Exo 13:9, Exo 13:14; Deu 26:8
John Gill
13:16 And it shall be for a token upon thine head, and for frontlets between thine eyes,.... These laws observed concerning the setting apart the firstlings of their beasts, the redemption of the firstborn of unclean ones, and of the firstborn of men, will bring the reason of it, the destruction of the firstborn of Egypt, and the preservation of the firstborn of Israel, as fresh to remembrance as any token upon the hand, put there to bring things to mind; and it will be as easily and as clearly discerned as anything upon a man's forehead may be seen by another:
for by strength of hand the Lord brought us forth out of Egypt: which is often mentioned, that it might be observed; it being the signs and wonders which the omnipotent hand of God wrought, especially the last, which worked upon Pharaoh, to let the people of Israel go; and their posterity, in all succeeding ages, would speak of this affair as if personally concerned in it, they being then in the loins of their ancestors, and represented by them, as well as they reaped and enjoyed all the benefits of that wonderful deliverance, the possession of the land of Canaan, and the blessings of it, as well as many other privileges both of a civil and religious kind. And so Maimonides (k) says,"in every age a man is obliged to consider himself as if he in himself now went out of the bondage of Egypt, as it is said, "and he brought us forth from thence", &c.''
(k) Hilchot Chametz Umetzah, c. 7. sect. 6.
John Wesley
13:16 For frontlets between thine eyes - As conspicuous as any thing fixt to thy forehead, or between thine eyes.
13:1713:17: Եւ իբրեւ արձակեաց փարաւոն զժողովուրդն. ո՛չ առաջնորդեաց նոցա Աստուած ընդ երկիրն Փղշտացւոց, ընդ կարճոյ ճանապարհն. քանզի ասաց Աստուած, թէ գուցէ զանգիտիցէ ժողովուրդն՝ յորժամ տեսանիցէ զպատերազմն, եւ դառնայցէ՛ յԵգիպտոս։
17 Երբ փարաւոնն արձակեց ժողովրդին, Աստուած նրանց կարճ ճանապարհով՝ Փղշտացիների երկրով չառաջնորդեց, որովհետեւ Աստուած մտածեց, թէ ժողովուրդը պատերազմի բռնուելով՝ գուցէ վախենայ ու Եգիպտոս վերադառնայ:
17 Երբ Փարաւոն ժողովուրդը արձակեց, Աստուած զանոնք Փղշտացիներուն երկրին ճամբայէն չտարաւ, թէեւ այն ճամբան մօտ էր, քանզի Աստուած ըսաւ. «Չըլլայ թէ ժողովուրդը զղջայ, երբ պատերազմը տեսնէ ու Եգիպտոս դառնայ»։
Եւ իբրեւ արձակեաց փարաւոն զժողովուրդն, ոչ առաջնորդեաց նոցա Աստուած ընդ երկիրն Փղշտացւոց, ընդ կարճոյ ճանապարհ. քանզի ասաց Աստուած թէ Գուցէ զանգիտիցէ ժողովուրդն յորժամ տեսանիցէ զպատերազմն, եւ դառնայցէ յԵգիպտոս:

13:17: Եւ իբրեւ արձակեաց փարաւոն զժողովուրդն. ո՛չ առաջնորդեաց նոցա Աստուած ընդ երկիրն Փղշտացւոց, ընդ կարճոյ ճանապարհն. քանզի ասաց Աստուած, թէ գուցէ զանգիտիցէ ժողովուրդն՝ յորժամ տեսանիցէ զպատերազմն, եւ դառնայցէ՛ յԵգիպտոս։
17 Երբ փարաւոնն արձակեց ժողովրդին, Աստուած նրանց կարճ ճանապարհով՝ Փղշտացիների երկրով չառաջնորդեց, որովհետեւ Աստուած մտածեց, թէ ժողովուրդը պատերազմի բռնուելով՝ գուցէ վախենայ ու Եգիպտոս վերադառնայ:
17 Երբ Փարաւոն ժողովուրդը արձակեց, Աստուած զանոնք Փղշտացիներուն երկրին ճամբայէն չտարաւ, թէեւ այն ճամբան մօտ էր, քանզի Աստուած ըսաւ. «Չըլլայ թէ ժողովուրդը զղջայ, երբ պատերազմը տեսնէ ու Եգիպտոս դառնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:1717: Когда же фараон отпустил народ, Бог не повел [его] по дороге земли Филистимской, потому что она близка; ибо сказал Бог: чтобы не раскаялся народ, увидев войну, и не возвратился в Египет.
13:17 ὡς ως.1 as; how δὲ δε though; while ἐξαπέστειλεν εξαποστελλω send forth Φαραω φαραω Pharaō; Farao τὸν ο the λαόν λαος populace; population οὐχ ου not ὡδήγησεν οδηγεω guide αὐτοὺς αυτος he; him ὁ ο the θεὸς θεος God ὁδὸν οδος way; journey γῆς γη earth; land Φυλιστιιμ φυλιστιιμ since; that ἐγγὺς εγγυς close ἦν ειμι be εἶπεν επω say; speak γὰρ γαρ for ὁ ο the θεός θεος God μήποτε μηποτε lest; unless μεταμελήσῃ μεταμελομαι regret τῷ ο the λαῷ λαος populace; population ἰδόντι οραω view; see πόλεμον πολεμος battle καὶ και and; even ἀποστρέψῃ αποστρεφω turn away; alienate εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
13:17 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בְּ bᵊ בְּ in שַׁלַּ֣ח šallˈaḥ שׁלח send פַּרְעֹה֮ parʕō פַּרְעֹה pharaoh אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָם֒ ʕˌām עַם people וְ wᵊ וְ and לֹא־ lō- לֹא not נָחָ֣ם nāḥˈām נחה lead אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) דֶּ֚רֶךְ ˈdereḵ דֶּרֶךְ way אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine כִּ֥י kˌî כִּי that קָרֹ֖וב qārˌôv קָרֹוב near ה֑וּא hˈû הוּא he כִּ֣י׀ kˈî כִּי that אָמַ֣ר ʔāmˈar אמר say אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) פֶּֽן־ pˈen- פֶּן lest יִנָּחֵ֥ם yinnāḥˌēm נחם repent, console הָ hā הַ the עָ֛ם ʕˈām עַם people בִּ bi בְּ in רְאֹתָ֥ם rᵊʔōṯˌām ראה see מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war וְ wᵊ וְ and שָׁ֥בוּ šˌāvû שׁוב return מִצְרָֽיְמָה׃ miṣrˈāyᵊmā מִצְרַיִם Egypt
13:17. igitur cum emisisset Pharao populum non eos duxit Dominus per viam terrae Philisthim quae vicina est reputans ne forte paeniteret eum si vidisset adversum se bella consurgere et reverteretur in AegyptumAnd when Pharao had sent out the people, the Lord led them not by the way of the land of the Philistines, which is near; thinking lest perhaps they would repent, if they should see wars arise against them, and would return into Egypt.
17. And it came to pass, when Pharaoh had let the people go, that God led them not by the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:
13:17. And so, when Pharaoh had sent the people away, God did not lead them by the way of the land of the Philistines, which is nearby, considering that perhaps they might relapse, if they saw wars rise up against them, and then they might return to Egypt.
13:17. And it came to pass, when Pharaoh had let the people go, that God led them not [through] the way of the land of the Philistines, although that [was] near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:
And it came to pass, when Pharaoh had let the people go, that God led them not [through] the way of the land of the Philistines, although that [was] near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:

17: Когда же фараон отпустил народ, Бог не повел [его] по дороге земли Филистимской, потому что она близка; ибо сказал Бог: чтобы не раскаялся народ, увидев войну, и не возвратился в Египет.
13:17
ὡς ως.1 as; how
δὲ δε though; while
ἐξαπέστειλεν εξαποστελλω send forth
Φαραω φαραω Pharaō; Farao
τὸν ο the
λαόν λαος populace; population
οὐχ ου not
ὡδήγησεν οδηγεω guide
αὐτοὺς αυτος he; him
ο the
θεὸς θεος God
ὁδὸν οδος way; journey
γῆς γη earth; land
Φυλιστιιμ φυλιστιιμ since; that
ἐγγὺς εγγυς close
ἦν ειμι be
εἶπεν επω say; speak
γὰρ γαρ for
ο the
θεός θεος God
μήποτε μηποτε lest; unless
μεταμελήσῃ μεταμελομαι regret
τῷ ο the
λαῷ λαος populace; population
ἰδόντι οραω view; see
πόλεμον πολεμος battle
καὶ και and; even
ἀποστρέψῃ αποστρεφω turn away; alienate
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
13:17
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בְּ bᵊ בְּ in
שַׁלַּ֣ח šallˈaḥ שׁלח send
פַּרְעֹה֮ parʕō פַּרְעֹה pharaoh
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָם֒ ʕˌām עַם people
וְ wᵊ וְ and
לֹא־ lō- לֹא not
נָחָ֣ם nāḥˈām נחה lead
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
דֶּ֚רֶךְ ˈdereḵ דֶּרֶךְ way
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
כִּ֥י kˌî כִּי that
קָרֹ֖וב qārˌôv קָרֹוב near
ה֑וּא hˈû הוּא he
כִּ֣י׀ kˈî כִּי that
אָמַ֣ר ʔāmˈar אמר say
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
פֶּֽן־ pˈen- פֶּן lest
יִנָּחֵ֥ם yinnāḥˌēm נחם repent, console
הָ הַ the
עָ֛ם ʕˈām עַם people
בִּ bi בְּ in
רְאֹתָ֥ם rᵊʔōṯˌām ראה see
מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war
וְ wᵊ וְ and
שָׁ֥בוּ šˌāvû שׁוב return
מִצְרָֽיְמָה׃ miṣrˈāyᵊmā מִצְרַיִם Egypt
13:17. igitur cum emisisset Pharao populum non eos duxit Dominus per viam terrae Philisthim quae vicina est reputans ne forte paeniteret eum si vidisset adversum se bella consurgere et reverteretur in Aegyptum
And when Pharao had sent out the people, the Lord led them not by the way of the land of the Philistines, which is near; thinking lest perhaps they would repent, if they should see wars arise against them, and would return into Egypt.
13:17. And so, when Pharaoh had sent the people away, God did not lead them by the way of the land of the Philistines, which is nearby, considering that perhaps they might relapse, if they saw wars rise up against them, and then they might return to Egypt.
13:17. And it came to pass, when Pharaoh had let the people go, that God led them not [through] the way of the land of the Philistines, although that [was] near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Ослабленные продолжительным рабством, не приготовленные к отпору воинственных филистимлян, которые находились в то время в дружественных отношениях к египтянам, евреи не могли выдержать столкновения с ними, ужасам войны могли предпочесть тяжесть египетского рабства и потому возвратиться в Египет. Поэтому Господь и не повел их в землю Ханаанскую, в северо-восточном направлении, — через пределы страны Филистимской.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17: The Pillar of Fire and Fire.B. C. 1491.
17 And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt: 18 But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt. 19 And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. 20 And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. 21 And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: 22 He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.
Here is, I. The choice God made of their way, v. 17, 18. He was their guide. Moses gave them direction but as he received it from the Lord. Note, The way of man is not in himself, Jer. x. 23. He may devise his way, and design it; but, after all, it is God that directs his steps, Prov. xvi. 9. Man proposes, but God disposes, and in his disposal we must acquiesce, and set ourselves to follow providence. There were two ways from Egypt to Canaan. One was a short cut from the north of Egypt to the south of Canaan, perhaps about four or five days' journey; the other was much further about, through the wilderness, and that was the way in which God chose to lead his people Israel, v. 18. 1. There were many reasons why God led them through the way of the wilderness of the Red Sea. The Egyptians were to be drowned in the Red Sea. The Israelites were to be humbled and proved in the wilderness, Deut. viii. 2. God had given it to Moses for a sign (ch. iii. 12), You shall serve God in this mountain. They had again and again told Pharaoh that they must go three days' journey into the wilderness to do sacrifice, and therefore it was requisite that they should bend their march that way, else they would justly have been exclaimed against as notorious dissemblers. Before they entered the lists with their enemies, matters must be settled between them and their God, laws must be given, ordinances instituted, covenants sealed, and the original contract ratified, for the doing of which it was necessary that they should retire into the solitudes of a wilderness, the only closet for such a crowd; the high road would be no proper place for these transactions. It is said (Deut. xxxii. 10), He led them about, some hundreds of miles about, and yet (Ps. cvii. 7), He led them forth by the right way. God's way is the right way, though it seem about. If we think he leads not his people the nearest way, yet we may be sure he leads them the best way, and so it will appear when we come to our journey's end. Judge nothing before the time. 2. There was one reason why God did not lead them the nearest way, which would have brought them after a few days' march to the land of the Philistines (for it was that part of Canaan that lay next to Egypt), namely, because they were not as yet fit for war, much less for war with the Philistines, v. 17. Their spirits were broken with slavery; it was not easy for them to turn their hands of a sudden from the trowel to the sword. The Philistines were formidable enemies, too fierce to be encountered by raw recruits; it was more suitable that they should begin with the Amalekites, and be prepared for the wars of Canaan by experiencing the difficulties of the wilderness. Note, God proportions his people's trials to their strength, and will not suffer them to be tempted above what they are able, 1 Cor. x. 13. That promise, if compared with the foregoing verses, will seem to refer to this event, as an instance of it. God knows our frame, and considers our weakness and faintheartedness, and by less trials will prepare us for greater. God is said to bring Israel out of Egypt as the eagle brings up her young ones (Deut. xxxii. 11), teaching them by degrees to fly. Orders being thus given which way they should go, we are told, (1.) That they went up themselves, not as a confused rout, but in good order, rank and file: they went up harnessed, v. 18. They went up by five in a rank (so some), in five squadrons, so others. They marched like an army with banners, which added much to their strength and honour. (2.) That they took the bones of Joseph along with them (v. 19), and probably the bones of the rest of Jacob's sons, unless (as some think) they had been privately carried to Canaan (Acts vii. 16), severally as they died. Joseph had particularly appointed that his bones should be carried up when God should visit the (Gen. l. 25, 26), so that their carrying up his bones was not only a performance of the oath their fathers had sworn to Joseph, but an acknowledgment of the performance of God's promise to them by Joseph that he would visit them and bring them out of the land of Egypt, and an encouragement to their faith and hope that he would fulfil the other part of the promise, which was to bring them to Canaan, in expectation of which they carried these bones with them while they wandered in the desert. They might think, "Joseph's bones must rest at last, and then we shall." Moses is said to take these bones with him. Moses was now a very great man; so had Joseph been in his day, yet he was now but a box full of dry bones; this was all that remained of him in this world, which might serve for a monitor to Moses to remember his mortality. I have said, You are gods; it was said so to Moses expressly (ch. vii. 1); but you shall die like men
Adam Clarke: Commentary on the Bible - 1831
13:17: God led them not through the way of the land of the Philistines, etc. - Had the Israelites been obliged to commence their journey to the promised land by a military campaign, there is little room to doubt that they would have been discouraged, have rebelled against Moses and Aaron, and have returned back to Egypt. Their long slavery had so degraded their minds that they were incapable of any great or noble exertions; and it is only on the ground of this mental degradation, the infallible consequence of slavery, that we can account for their many dastardly acts, murmurings, and repinings after their escape from Egypt. The reader is requested to bear this in mind, as it will serve to elucidate several circumstances in the ensuing history. Besides, the Israelites were in all probability unarmed, and totally unequipped for battle, encumbered with their flocks, and certain culinary utensils. which they were obliged to carry with them in the wilderness to provide them with bread, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:17: the people repent: Exo 14:11, Exo 14:12; Num 14:1-4; Deu 20:8; Jdg 7:3; Kg1 8:47; Luk 14:27-32; Act 15:38
return: Exo 16:2, Exo 16:3; Deu 17:16; Neh 9:17; Act 7:39
Carl Friedrich Keil and Franz Delitzsch
13:17
Journey from Succoth to Etham. - Succoth, Israel's first place of encampment after their departure, was probably the rendezvous for the whole nation, so that it was from this point that they first proceeded in an orderly march. The shortest and most direct route from Egypt to Canaan would have been by the road to Gaza, in the land of the Philistines; but God did not lead them by this road, lest they should repent of their movement as soon as the Philistines opposed them, and so desire to return to Egypt, פּן: μή, after אמר to say (to himself), i.e., to think, with the subordinate idea of anxiety. The Philistines were very warlike, and would hardly have failed to resist the entrance of the Israelites into Canaan, of which they had taken possession of a very large portion. But the Israelites were not prepared for such a conflict, as is sufficiently evident from their despair, in Ex 14:10. For this reason God made them turn round (יסּב for יסב, see Ges. 67) by the way of the desert of the Red Sea. Previous to the account of their onward march, it is still further stated in Ex 13:18, Ex 13:19, that they went out equipped, and took Joseph's bones with them, according to his last request. חמשׁים, from חמשׁ lumbus, lit., lumbis accincti, signifies equipped, as a comparison of this word as it is used in Josh 1:14; Josh 4:12, with חלוּצים in Num 32:30, Num 32:32; Deut 3:18, places beyond all doubt; that is to say, not "armed," καθωπλισμένοι (Sym.), but prepared for the march, as contrasted with fleeing in disorder like fugitives. For this reason they were able to fulfil Joseph's request, from which fact Calvin draws the following conclusion: "In the midst of their adversity the people had never lost sight of the promised redemption. For unless the celebrated adjuration of Joseph had been a subject of common conversation among them all, Moses would never have thought of it."
Geneva 1599
13:17 And it came to pass, when Pharaoh had let the people go, that God led them not [through] the way of the land of the Philistines, although that [was] near; for God said, Lest peradventure the people repent when they (i) see war, and they return to Egypt:
(i) Which the Philistines would have made against them by blocking their passage.
John Gill
13:17 And it came to pass, when Pharaoh had let the people go,.... Gave them leave to depart out of Egypt, and even urged them to be gone in haste upon the death of his firstborn:
that God led them not through the way of the land of the Philistines, although that was near; the land of the Philistines was the Pentapolis, or five cities of Gaza, Ashkelon, Ashdod, Ekron, and Gath, which lay between Egypt and Canaan; and their way through it to Canaan, out of Egypt, was the nearest they could go; and was, as Aben Ezra says, about ten days' journey; but Philo the Jew says (l) it was but three days' journey; and it seems, by the sons of Jacob going to and fro for corn, that it was no very long journey:
for God said: within himself, or he declared the following reason of so doing to Moses:
lest peradventure the people repent: which is said not as ignorant or doubtful, but, as Aben Ezra says, after the manner of men:
when they see war: the Philistines coming out against them to hinder their passage through their country; they being a warlike people, bold and courageous, and the Israelites, through their long servitude, of a mean, timorous, and cowardly disposition; and indeed as yet unarmed, and so very unfit to engage in war, and therefore would at once be intimidated:
and they return to Egypt; judging it more eligible to continue in their former bondage, than to fall a prey into the hands of such fierce and cruel enemies. This is the only reason mentioned for not leading them this way; but there were other secret reasons for it, which afterwards opened in Providence, as the doing that wonderful work for them, leading them through the Red sea as on dry land, and the destruction of Pharaoh and his host in it; and by being brought into a wilderness, a solitude, they would be in the fittest place to receive and attend to the body of laws given them, and where they were formed into a commonwealth and church state, previous to their entrance into, and possession of, the land of Canaan; and here also they were humbled, tried and proved, and had such instances of the power and goodness of God to them, as were sufficient to attach them to his service, and lay them under the greatest obligation to him, as well as would be of use to strengthen their faith and hope in him in future times of difficulty and distress.
(l) De Vita Mosis, l. 1. p. 627.
Robert Jamieson, A. R. Fausset and David Brown
13:17 JOURNEY FROM EGYPT. (Ex 13:17-21)
God led them not through the way of the land of the Philistines, although that was near, &c.--The shortest and most direct route from Egypt to Palestine was the usual caravan road that leads by Belbeis, El-Arish, to Ascalon and Gaza. The Philistines, who then possessed the latter, would have been sure to dispute their passage, for between them and the Israelites there was a hereditary feud (1Chron 7:21-22); and so early a commencement of hostilities would have discouraged or dismayed the unwarlike band which Moses led. Their faith was to be exercised and strengthened, and from the commencement of their travels we observe the same careful proportion of burdens and trials to their character and state, as the gracious Lord shows to His people still in that spiritual journey of which the former was typical.
13:1813:18: Եւ պատեաց ած Աստուած զժողովուրդն ընդ ճանապարհ անապատին՝ առ Կարմիր ծովուն։ Եւ ՚ի հինգերորդ ազգի ելին որդիքն Իսրայէլի յերկրէն Եգիպտացւոց[612]։ [612] Ոմանք. Եւ պատեաց ած Տէր Աստուած զժո՛՛։
18 Դրա համար Աստուած ժողովրդին շրջանցիկ՝ անապատի ճանապարհով տարաւ դէպի Կարմիր ծով: Իսրայէլացիները Եգիպտացիների երկրից դուրս եկան հինգերորդ սերնդի ժամանակ[25]: [25] 25. Եբրայերէնում՝ գունդ կազմած:
18 Հապա Աստուած ժողովուրդը Կարմիր ծովուն անապատին ճամբայէն պտըտցուց ու Իսրայէլի որդիները գունդ գունդ Եգիպտոսի երկրէն ելան։
Եւ պատեաց ած Աստուած զժողովուրդն ընդ ճանապարհ անապատին` առ Կարմիր ծովուն. եւ [180]ի հինգերորդ ազգի`` ելին որդիքն Իսրայելի յերկրէն Եգիպտացւոց:

13:18: Եւ պատեաց ած Աստուած զժողովուրդն ընդ ճանապարհ անապատին՝ առ Կարմիր ծովուն։ Եւ ՚ի հինգերորդ ազգի ելին որդիքն Իսրայէլի յերկրէն Եգիպտացւոց[612]։
[612] Ոմանք. Եւ պատեաց ած Տէր Աստուած զժո՛՛։
18 Դրա համար Աստուած ժողովրդին շրջանցիկ՝ անապատի ճանապարհով տարաւ դէպի Կարմիր ծով: Իսրայէլացիները Եգիպտացիների երկրից դուրս եկան հինգերորդ սերնդի ժամանակ[25]:
[25] 25. Եբրայերէնում՝ գունդ կազմած:
18 Հապա Աստուած ժողովուրդը Կարմիր ծովուն անապատին ճամբայէն պտըտցուց ու Իսրայէլի որդիները գունդ գունդ Եգիպտոսի երկրէն ելան։
zohrab-1805▾ eastern-1994▾ western am▾
13:1818: И обвел Бог народ дорогою пустынною к Чермному морю. И вышли сыны Израилевы вооруженные из земли Египетской.
13:18 καὶ και and; even ἐκύκλωσεν κυκλοω encircle; surround ὁ ο the θεὸς θεος God τὸν ο the λαὸν λαος populace; population ὁδὸν οδος way; journey τὴν ο the εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness εἰς εις into; for τὴν ο the ἐρυθρὰν ερυθρος red θάλασσαν θαλασσα sea πέμπτη πεμπτος fifth δὲ δε though; while γενεὰ γενεα generation ἀνέβησαν αναβαινω step up; ascend οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
13:18 וַ wa וְ and יַּסֵּ֨ב yyassˌēv סבב turn אֱלֹהִ֧ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֛ם ʕˈām עַם people דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way הַ ha הַ the מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert יַם־ yam- יָם sea ס֑וּף sˈûf סוּף rush וַ wa וְ and חֲמֻשִׁ֛ים ḥᵃmušˈîm חמשׁ array עָל֥וּ ʕālˌû עלה ascend בְנֵי־ vᵊnê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
13:18. sed circumduxit per viam deserti quae est iuxta mare Rubrum et armati ascenderunt filii Israhel de terra AegyptiBut he led them about by the way of the desert, which is by the Red Sea: and the children of Israel went up armed out of the land of Egypt.
18. but God led the people about, by the way of the wilderness by the Red Sea: and the children of Israel went up armed out of the land of Egypt.
13:18. But he led them around by the way of the desert, which is next to the Red Sea. And so the sons of Israel ascended, armed, out of the land of Egypt.
13:18. But God led the people about, [through] the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt.
But God led the people about, [through] the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt:

18: И обвел Бог народ дорогою пустынною к Чермному морю. И вышли сыны Израилевы вооруженные из земли Египетской.
13:18
καὶ και and; even
ἐκύκλωσεν κυκλοω encircle; surround
ο the
θεὸς θεος God
τὸν ο the
λαὸν λαος populace; population
ὁδὸν οδος way; journey
τὴν ο the
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
εἰς εις into; for
τὴν ο the
ἐρυθρὰν ερυθρος red
θάλασσαν θαλασσα sea
πέμπτη πεμπτος fifth
δὲ δε though; while
γενεὰ γενεα generation
ἀνέβησαν αναβαινω step up; ascend
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
13:18
וַ wa וְ and
יַּסֵּ֨ב yyassˌēv סבב turn
אֱלֹהִ֧ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֛ם ʕˈām עַם people
דֶּ֥רֶךְ dˌereḵ דֶּרֶךְ way
הַ ha הַ the
מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert
יַם־ yam- יָם sea
ס֑וּף sˈûf סוּף rush
וַ wa וְ and
חֲמֻשִׁ֛ים ḥᵃmušˈîm חמשׁ array
עָל֥וּ ʕālˌû עלה ascend
בְנֵי־ vᵊnê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
13:18. sed circumduxit per viam deserti quae est iuxta mare Rubrum et armati ascenderunt filii Israhel de terra Aegypti
But he led them about by the way of the desert, which is by the Red Sea: and the children of Israel went up armed out of the land of Egypt.
13:18. But he led them around by the way of the desert, which is next to the Red Sea. And so the sons of Israel ascended, armed, out of the land of Egypt.
13:18. But God led the people about, [through] the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt.
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
18: Вместо северо-восточного пути Господь избрал направление к «йам суф», т. е., как видно из Чис 33:10, к Чермному морю.
Adam Clarke: Commentary on the Bible - 1831
13:18: But God led the people about - Dr. Shaw has shown that there were two roads from Egypt to Canaan, one through the valleys of Jendilly, Rumeleah, and Baideah, bounded on each side by the mountains of the lower Thebais; the other lies higher, having the northern range of the mountains of Mocatee running parallel with it on the right hand, and the desert of the Egyptian Arabia, which lies all the way open to the land of the Philistines, to the left. See his account of these encampments at the end of Exodus. See Clarke's note on Exo 40:38.
Went up harnessed - חמשים chamushim. It is truly astonishing what a great variety of opinions are entertained relative to the meaning of this word. After having maturely considered all that I have met with on the subject, I think it probable that the word refers simply to that orderly or well arranged manner in which the Israelites commenced their journey from Egypt. For to arrange, array, or set in order, seems to be the ideal meaning of the word חמש chamash. As it was natural to expect that in such circumstances there must have been much hurry and confusion, the inspired writer particularly marks the contrary, to show that God had so disposed matters that the utmost regularity and order prevailed; and had it been otherwise, thousands of men, women, and children must have been trodden to death. Our margin has it by five in a rank; but had they marched only five abreast, supposing only one yard for each rank to move in, it would have required not less than sixty-eight miles for even the 600,000 to proceed on regularly in this way; for 600,000 divided by five gives 120,000 ranks of five each; and there being only 1,760 yards in a mile, the dividing 120,000 by 1,760 will give the number of miles such a column of people would take up, which by such an operation will be found to be something more than sixty-eight miles. But this the circumstances of the history will by no means admit - Harmer. The simple meaning therefore appears to be that given above; and if the note on the concluding verse of the preceding chapter be considered, it may serve to place this explanation in a still clearer point of view.
Albert Barnes: Notes on the Bible - 1834
13:18: Harnessed - More probably, "marshalled" or "in orderly array." There is not the least indication that the Israelites had been disarmed by the Egyptians, and as occupying a frontier district frequently assailed by the nomads of the desert they would of necessity be accustomed to the use of arms. Compare Exo 1:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:18: led the: Exo 14:2; Num 33:6-8; Deu 32:10; Psa 107:7
harnessed: or, by five in a rank, Exo 12:51
Geneva 1599
13:18 But God led the people about, [through] the way of the wilderness of the Red sea: and the children of Israel went up (k) harnessed out of the land of Egypt.
(k) That is, not secretly but openly and as the word signifies, set in order by five and five.
John Gill
13:18 But God led the people about,.... Instead of their going to the west, or northwest, towards Gaza, &c. and the Mediterranean sea, the Lord going before them in a pillar of cloud and fire, as after related, directed them to turn off to the right, between the east and south, to the southeast:
through the way of the wilderness of the Red sea: the wilderness of Etham, by the Red sea:
and the children of Israel went up harnessed out of the land of Egypt or "girt" (m) about the loins under the fifth rib; not with armour, as some (n) understand it, for it is not likely that they could, or that Pharaoh would suffer them to be furnished with armour, but their garments were girt about them, and so fit for travelling; or they went up "by fives" (o), as it may be rendered, either by five in a rank, or rather in five bodies or squadrons, and so marched out, not in a disorderly and confused way, but in great order and regularity. The latter is much more reasonable to suppose, for five in a rank is too small a number for an army of 600,000 men to march in; since allowing the ranks to be but three feet asunder, and a mile to consist of about two thousand yards, the front and rear of the army would be sixty miles distant from each other (p).
(m) "accincti", Fagninus, Vatablus, Cartwright; so Onkelos, Aben Ezra. (n) Kimchi & Pen Melech. (o) "Quintati", Montanus: "quini", Piscater, Rivet. (p) See the Bishop of Clogher's Chronology of the Hebrew Bible, p. 272.
John Wesley
13:18 There were many reasons why God led them through the way of the wilderness of the red sea. The Egyptians were to be drowned in the Red - sea, the Israelites were to be humbled, and proved in the wilderness. Deut 8:2. God had given it to Moses for a sign, Ex 3:12, ye shall serve God in this mountain. They had again and again told Pharaoh that they must go three days journey into the wilderness to do sacrifice, and therefore it was requisite they should march that way, else they had justly been exclaimed against as dissemblers. Before they entered the lifts with their enemies, matters must be settled between them and their God; laws must be given, ordinances instituted, covenants sealed; and for the doing of this it was necessary they should retire into the solitudes of a wilderness, the only closet for such a crowd; the high road would be no proper place for these transactions. The reason why God did not lead them the nearest way, which would have brought them in a few days to the land of the Philistines, was because they were not yet fit for war, much less for war with the Philistines. Their spirits were broke with slavery; the Philistines were formidable enemies; it was convenient they should begin with the Amalekites, and be prepared for the wars of Canaan, by experiencing the difficulties of the wilderness. God is said to bring Israel out of Egypt as the eagle brings up her young ones, Deut 32:11, teaching them by degrees to fly. They went up harnessed - They went up by five in a rank, so some; in five squadrons, so others. They marched like an army with banners, which added much to strength and honour.
Robert Jamieson, A. R. Fausset and David Brown
13:18 God led the people about, through the way of the wilderness of the Red Sea, &c.--This wondrous expanse of water is a gulf of the Indian ocean. It was called in Hebrew "the weedy sea," from the forest of marine plants with which it abounds. But the name of the Red Sea is not so easily traced. Some think it was given from its contiguity to the countries of Edom ("red"); others derive it from its coral rocks; while a third class ascribe the origin of the name to an extremely red appearance of the water in some parts, caused by a numberless multitude of very small mollusca. This sea, at its northern extremity, separates into two smaller inlets--the eastern called anciently the Elanitic gulf, now the gulf of Akaba; and the western the Heroopolite gulf, now the gulf of Suez, which, there can be no doubt, extended much more to the north anciently than it does now. It was toward the latter the Israelites marched.
went up harnessed--that is, girded, equipped for a long journey. (See Ps 105:37). The Margin renders it "five in a rank," meaning obviously five large divisions, under five presiding officers, according to the usages of all caravans; and a spectacle of such a mighty and motley multitude must have presented an imposing appearance, and its orderly progress could have been effected only by the superintending influence of God.
13:1913:19: Եւ ա՛ռ Մովսէս զոսկերսն Յովսեփու ընդ իւր. քանզի երդմնեցո՛յց Յովսէփ զորդիսն Իսրայէլի, եւ ասէ. Եթէ այցելութեամբ ա՛յց արասցէ ձեզ Տէր, հանջի՛ք զոսկերս իմ աստի ընդ ձեզ։
19 Մովսէսն իր հետ տարաւ Յովսէփի ոսկորները, որովհետեւ Յովսէփը, երդուեցնելով Իսրայէլի որդիներին, ասել էր. «Երբ Տէրը ձեզ այցի գայ, իմ ոսկորները կը հանէք այստեղից ու կը տանէք ձեզ հետ»:
19 Մովսէս Յովսէփին ոսկորները իրեն հետ առաւ. վասն զի անիկա Իսրայէլի որդիներուն հաստատ երդում ընել տուած էր՝ ըսելով. «Անշուշտ Աստուած ձեզի այցելութիւն պիտի ընէ, այն ատեն իմ ոսկորներս ասկէ ձեզի հետ հանեցէք»։
Եւ առ Մովսէս զոսկերսն Յովսեփու ընդ իւր. քանզի երդմնեցոյց Յովսէփ զորդիսն Իսրայելի, եւ ասէ. Եթէ այցելութեամբ այց արասցէ ձեզ [181]Տէր, հանջիք աստի զոսկերս իմ ընդ ձեզ:

13:19: Եւ ա՛ռ Մովսէս զոսկերսն Յովսեփու ընդ իւր. քանզի երդմնեցո՛յց Յովսէփ զորդիսն Իսրայէլի, եւ ասէ. Եթէ այցելութեամբ ա՛յց արասցէ ձեզ Տէր, հանջի՛ք զոսկերս իմ աստի ընդ ձեզ։
19 Մովսէսն իր հետ տարաւ Յովսէփի ոսկորները, որովհետեւ Յովսէփը, երդուեցնելով Իսրայէլի որդիներին, ասել էր. «Երբ Տէրը ձեզ այցի գայ, իմ ոսկորները կը հանէք այստեղից ու կը տանէք ձեզ հետ»:
19 Մովսէս Յովսէփին ոսկորները իրեն հետ առաւ. վասն զի անիկա Իսրայէլի որդիներուն հաստատ երդում ընել տուած էր՝ ըսելով. «Անշուշտ Աստուած ձեզի այցելութիւն պիտի ընէ, այն ատեն իմ ոսկորներս ասկէ ձեզի հետ հանեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
13:1919: И взял Моисей с собою кости Иосифа, ибо [Иосиф] клятвою заклял сынов Израилевых, сказав: посетит вас Бог, и вы с собою вынесите кости мои отсюда.
13:19 καὶ και and; even ἔλαβεν λαμβανω take; get Μωυσῆς μωσευς Mōseus; Mosefs τὰ ο the ὀστᾶ οστεον bone Ιωσηφ ιωσηφ Iōsēph; Iosif μεθ᾿ μετα with; amid ἑαυτοῦ εαυτου of himself; his own ὅρκῳ ορκος oath γὰρ γαρ for ὥρκισεν ορκιζω put on / under oath; administer an oath Ιωσηφ ιωσηφ Iōsēph; Iosif τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare ἐπισκοπῇ επισκοπη supervision; visitation ἐπισκέψεται επισκεπτομαι visit; inspect ὑμᾶς υμας you κύριος κυριος lord; master καὶ και and; even συνανοίσετέ συναναφερω of me; mine τὰ ο the ὀστᾶ οστεον bone ἐντεῦθεν εντευθεν from in here; from this / that side μεθ᾿ μετα with; amid ὑμῶν υμων your
13:19 וַ wa וְ and יִּקַּ֥ח yyiqqˌaḥ לקח take מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹ֥ות ʕaṣmˌôṯ עֶצֶם bone יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph עִמֹּ֑ו ʕimmˈô עִם with כִּי֩ kˌî כִּי that הַשְׁבֵּ֨עַ hašbˌēₐʕ שׁבע swear הִשְׁבִּ֜יעַ hišbˈîₐʕ שׁבע swear אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֤י bᵊnˈê בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say פָּקֹ֨ד pāqˌōḏ פקד miss יִפְקֹ֤ד yifqˈōḏ פקד miss אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] וְ wᵊ וְ and הַעֲלִיתֶ֧ם haʕᵃlîṯˈem עלה ascend אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹתַ֛י ʕaṣmōṯˈay עֶצֶם bone מִ mi מִן from זֶּ֖ה zzˌeh זֶה this אִתְּכֶֽם׃ ʔittᵊḵˈem אֵת together with
13:19. tulit quoque Moses ossa Ioseph secum eo quod adiurasset filios Israhel dicens visitabit vos Deus efferte ossa mea hinc vobiscumAnd Moses took Joseph's bones with him: because he had adjured the children of Israel, saying: God shall visit you, carry out my bones from hence with you.
19. And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.
13:19. Also, Moses took the bones of Joseph with him, because he had sworn to the sons of Israel, saying: “God will visit you. Carry my bones away from here with you.”
13:19. And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.
And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you:

19: И взял Моисей с собою кости Иосифа, ибо [Иосиф] клятвою заклял сынов Израилевых, сказав: посетит вас Бог, и вы с собою вынесите кости мои отсюда.
13:19
καὶ και and; even
ἔλαβεν λαμβανω take; get
Μωυσῆς μωσευς Mōseus; Mosefs
τὰ ο the
ὀστᾶ οστεον bone
Ιωσηφ ιωσηφ Iōsēph; Iosif
μεθ᾿ μετα with; amid
ἑαυτοῦ εαυτου of himself; his own
ὅρκῳ ορκος oath
γὰρ γαρ for
ὥρκισεν ορκιζω put on / under oath; administer an oath
Ιωσηφ ιωσηφ Iōsēph; Iosif
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
λέγων λεγω tell; declare
ἐπισκοπῇ επισκοπη supervision; visitation
ἐπισκέψεται επισκεπτομαι visit; inspect
ὑμᾶς υμας you
κύριος κυριος lord; master
καὶ και and; even
συνανοίσετέ συναναφερω of me; mine
τὰ ο the
ὀστᾶ οστεον bone
ἐντεῦθεν εντευθεν from in here; from this / that side
μεθ᾿ μετα with; amid
ὑμῶν υμων your
13:19
וַ wa וְ and
יִּקַּ֥ח yyiqqˌaḥ לקח take
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
עַצְמֹ֥ות ʕaṣmˌôṯ עֶצֶם bone
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
עִמֹּ֑ו ʕimmˈô עִם with
כִּי֩ kˌî כִּי that
הַשְׁבֵּ֨עַ hašbˌēₐʕ שׁבע swear
הִשְׁבִּ֜יעַ hišbˈîₐʕ שׁבע swear
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֤י bᵊnˈê בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
פָּקֹ֨ד pāqˌōḏ פקד miss
יִפְקֹ֤ד yifqˈōḏ פקד miss
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
וְ wᵊ וְ and
הַעֲלִיתֶ֧ם haʕᵃlîṯˈem עלה ascend
אֶת־ ʔeṯ- אֵת [object marker]
עַצְמֹתַ֛י ʕaṣmōṯˈay עֶצֶם bone
מִ mi מִן from
זֶּ֖ה zzˌeh זֶה this
אִתְּכֶֽם׃ ʔittᵊḵˈem אֵת together with
13:19. tulit quoque Moses ossa Ioseph secum eo quod adiurasset filios Israhel dicens visitabit vos Deus efferte ossa mea hinc vobiscum
And Moses took Joseph's bones with him: because he had adjured the children of Israel, saying: God shall visit you, carry out my bones from hence with you.
13:19. Also, Moses took the bones of Joseph with him, because he had sworn to the sons of Israel, saying: “God will visit you. Carry my bones away from here with you.”
13:19. And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Ср. Быт 50:25–26.
Adam Clarke: Commentary on the Bible - 1831
13:19: Moses took the bones of Joseph - See Clarke's note on Gen 50:25. It is supposed that the Israelites carried with them the bones or remains of all the twelve sons of Jacob, each tribe taking care of the bones of its own patriarch, while Moses took care of the bones of Joseph. St. Stephen expressly says, Act 7:15, Act 7:16, that not only Jacob, but the fathers were carried from Egypt into Sychem; and this, as Calmet remarks, was the only opportunity that seems to have presented itself for doing this: and certainly the reason that rendered it proper to remove the bones of Joseph to the promised land, had equal weight in reference to those of the other patriarchs. See Clarke's note on Gen 49:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:19: for he had: Gen 50:24, Gen 50:25; Jos 24:32; Act 7:16
God: Exo 4:31; Gen 48:21; Luk 1:58, Luk 7:16
John Gill
13:19 And Moses took the bones of Joseph with him,.... And his remains might well be called bones, since at such a distance from his death the flesh must be gone, and nothing but bones left; of the place where Joseph's coffin was laid; see Gill on Gen 50:26. The Jews pretend, that Moses was informed where Joseph was buried by Sarah, the daughter of Asher, who they say was living at this time (q); and many other fables they relate concerning the manner of finding him, which are not worthy of any notice. Jarchi thinks, that the bones of all the tribes, or of the sons of Jacob, were carried with them, but that does not appear from the text; though it seems, according to Stephen's account, that they were carried over to Canaan; but then, whether immediately after their death, or at this time, and also by whom, is not certain, see Acts 7:15,
for he had straitly sworn the children of Israel; his brethren; or "in swearing had caused them to swear" (r), had given them a very strict oath, and which they had related to their children, and so from one generation to another, and thus it became known, and Moses looked upon himself and the people of Israel as bound to observe it:
saying, God will surely visit you; in a way of mercy and goodness, and bring you out of Egypt, and put you it possession of the land of Canaan:
and ye shall carry up my bones away hence with you; See Gill on Gen 50:25.
(q) T. Bab. Sotah, fol. 13. 1. (r) "adjurando adjuraverat", Pagninus, Montanus, Drusius.
Robert Jamieson, A. R. Fausset and David Brown
13:19 Moses took the bones of Joseph with him--in fulfilment of the oath he exacted from his brethren (Gen 50:25-26). The remains of the other patriarchs (not noticed from their obscurity) were also carried out of Egypt (Acts 7:15-16); and there would be no difficulty as to the means of conveyance--a few camels bearing these precious relics would give a true picture of Oriental customs, such as is still to be seen in the immense pilgrimages to Mecca.
13:2013:20: Եւ չուեալ որդւոցն Իսրայէլի ՚ի Սոկքովթայ, բանակեցան յՈթոմ առ անապատին[613]։ [613] Ոմանք. ՅՈթոմ առ անապատաւն։
20 Սոկքոթից դուրս գալով՝ իսրայէլացիները եկան եւ կայք հաստատեցին Ոթոմում՝ անապատի եզրին:
20 Սոկքովթէն չուեցին ու Ոթոմի մէջ անապատին ծայրը իջեւան ըրին։
Եւ չուեալ որդւոցն Իսրայելի ի Սոկքովթայ, բանակեցան յՈթոմ առ անապատաւն:

13:20: Եւ չուեալ որդւոցն Իսրայէլի ՚ի Սոկքովթայ, բանակեցան յՈթոմ առ անապատին[613]։
[613] Ոմանք. ՅՈթոմ առ անապատաւն։
20 Սոկքոթից դուրս գալով՝ իսրայէլացիները եկան եւ կայք հաստատեցին Ոթոմում՝ անապատի եզրին:
20 Սոկքովթէն չուեցին ու Ոթոմի մէջ անապատին ծայրը իջեւան ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
13:2020: И двинулись [сыны Израилевы] из Сокхофа и расположились станом в Ефаме, в конце пустыни.
13:20 ἐξάραντες εξαιρω lift out / up; remove δὲ δε though; while οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of Σοκχωθ σοκχωθ in Οθομ οθομ from; by τὴν ο the ἔρημον ερημος lonesome; wilderness
13:20 וַ wa וְ and יִּסְע֖וּ yyisʕˌû נסע pull out מִ mi מִן from סֻּכֹּ֑ת ssukkˈōṯ סֻכֹּות Succoth וַ wa וְ and יַּחֲנ֣וּ yyaḥᵃnˈû חנה encamp בְ vᵊ בְּ in אֵתָ֔ם ʔēṯˈām אֵתָם Etham בִּ bi בְּ in קְצֵ֖ה qᵊṣˌē קָצֶה end הַ ha הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
13:20. profectique de Soccoth castrametati sunt in Etham in extremis finibus solitudinisAnd marching from Socoth, they encamped in Etham, in the utmost coasts of the wilderness.
20. And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
13:20. And setting out from Soccoth, they encamped at Etham, in the most distant parts of the wilderness.
13:20. And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness:

20: И двинулись [сыны Израилевы] из Сокхофа и расположились станом в Ефаме, в конце пустыни.
13:20
ἐξάραντες εξαιρω lift out / up; remove
δὲ δε though; while
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
Σοκχωθ σοκχωθ in
Οθομ οθομ from; by
τὴν ο the
ἔρημον ερημος lonesome; wilderness
13:20
וַ wa וְ and
יִּסְע֖וּ yyisʕˌû נסע pull out
מִ mi מִן from
סֻּכֹּ֑ת ssukkˈōṯ סֻכֹּות Succoth
וַ wa וְ and
יַּחֲנ֣וּ yyaḥᵃnˈû חנה encamp
בְ vᵊ בְּ in
אֵתָ֔ם ʔēṯˈām אֵתָם Etham
בִּ bi בְּ in
קְצֵ֖ה qᵊṣˌē קָצֶה end
הַ ha הַ the
מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
13:20. profectique de Soccoth castrametati sunt in Etham in extremis finibus solitudinis
And marching from Socoth, they encamped in Etham, in the utmost coasts of the wilderness.
13:20. And setting out from Soccoth, they encamped at Etham, in the most distant parts of the wilderness.
13:20. And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Идя из Сокхофа в восточном направлении, евреи пришли к Ефаму, лежащему в «конце пустыни». По словам Чис 33:6, он находился на краю пустыни, и по этой же пустыне Ефам, называемой иначе Сур (Исх 15:22), евреи шли в течение трех дней после перехода через Чермное море (Чис 33:8). И так как пустыня Сур-Ефам принадлежала к Каменистой Аравии, то место второго еврейского стана находилось где-либо при соприкосновании с нею Египта. В настоящее время, на основании одного египетского папируса, описывающего бегство из Египта некого Синеха по восточной границе через линию укреплений, принято считать Ефам одной из египетских крепостей, предназначенных преграждать вторжение азиатских кочевников в Египет со стороны востока. Некоторое указание на это имеется в самом имени «Ефам», созвучном с египетским названием данных крепостей — «хетам».
Adam Clarke: Commentary on the Bible - 1831
13:20: Encamped in Etham - As for the reasons assigned on Exo 13:17, God would not lead the Israelites by the way of the Philistines' country, he directed them towards the wilderness of Shur, Exo 15:22, upon the edge or extremity of which, next to Egypt, at the bottom of the Arabian Gulf, lay Etham, which is the second place of encampment mentioned. See the extracts from Dr. Shaw at the end of Exodus. See Clarke's note on Exo 40:38.
Albert Barnes: Notes on the Bible - 1834
13:20: Etham - The house or "sanctuary of Tum" (the Sun God worshipped especially by that name in Lower Egypt), was in the immediate vicinity of Heliopolis, called by the Egyptians the fortress of Zar, or Zalu (i. e. of foreigners); the frontier city where the Pharaohs of the 18th dynasty Rev_iewed their forces when about to enter upon a campaign on Syria. The name Pithom (see Exo 1:11) has precisely the same meaning with Etham, and may possibly be identified with it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:20: Num 33:5, Num 33:6
Carl Friedrich Keil and Franz Delitzsch
13:20
From Succoth they went to Etham. With regard to the situation of Succoth (from סכּת huts, probably a shepherd encampment), only so much can be determined, that this place was to the south-east of Ramses, on the way to Etham. Etham was "at the end of the desert," which is called the desert of Etham in Num 33:8, and the desert of Shur (Jifar, see Gen 16:7) in Ex 15:22; so that it was where Egypt ends and the desert of Arabia begins, in a line which curves from the northern extremity of the Gulf of Arabia up to the Birket Temseh, or Crocodile Lake, and then on to Lake Menzalet. According to the more precise statements of travellers, this line is formed from the point of the gulf northwards, by a broad sandy tract of land to the east of Ajrud, which never rises more than about three feet above the water-mark (Robinson, Pal. i. p. 80). It takes in the banks of the old canal, which commence about an hour and a half to the north of Suez, and run northwards for a distance which Seetzen accomplished in 4 hours upon camels (Rob. Pal. i. p. 548; Seetzen, R. iii. p. 151, 152). Then follow the so-called Bitter Lakes, a dry, sometimes swampy basin, or deep white salt plain, the surface of which, according to the measurements of French engineers, is 40 or 50 feet lower than the ordinary water-mark at Suez. On the north this basin is divided from the Birket Temseh by a still higher tract of land, the so-called Isthmus of Arbek. Hence "Etham at the end of the desert" is to be sought for either on the Isthmus of Arbek, in the neighbourhood of the later Serapeum, or at the southern end of the Bitter Lakes. The distance is a conclusive argument against the former, and in favour of the latter; for although Seetzen travelled from Suez to Arbek in 8 hours, yet according to the accounts of the French savan, de Bois Aym, who passed through this basin several times, from the northern extremity of the Bitter Lakes to Suez is 60,000 mtres (16 hours' journey), - a distance so great, that the children of Israel could not possibly have gone from Etham to Hachiroth in a day's march. Hence we must look for Etham at the southern extremity of the basin of the Bitter Lake,
(Note: There is no force in the objection to this situation, that according to different geognostic indications, the Gulf of Suez formerly stretched much farther north, and covered the basin of the Bitter Lake; for there is no evidence that it reached as far as this in the time of Moses; and the statements of early writers as to the position of Heroopolis in the inner corner of the Arabian Gulf, and not far to the north of Klysma, furnish no clear evidence of this, as Knobel has already observed.)
which Israel might reach in two days from Abu Keishib, and then on the third day arrive at the plain of Suez, between Ajrud and the sea. Succoth, therefore, must be sought on the western border of the Bitter Lake.
John Gill
13:20 And they took their journey from Succoth,.... On the second day, as Jarchi observes, from their coming out of Egypt, which was the sixteenth of Nisan:
and encamped in Etham, in the edge of the wilderness which had its name from it, and was called the wilderness of Etham, Num 33:8. Etham is said to be eight miles from Succoth (s). Josephus (t) calls Succoth Latopolis, which had its name from the fish Latus, formerly worshipped them, where, he says, Babylon was built when Cambyses destroyed Egypt, and is thought by many (u) to be the same with Troglodytis, by the Red sea; and Etham is supposed to be the Buto of Herodotus (w), where were the temple of Apollo and Diana, and the oracle of Latona.
(s) Bunting's Travels, p. 81. (t) Antiqu. l. 2. c. 15. sect. 1. (u) See the Universal History, vol. 3. p. 387. (w) Enterpe, sive, l. 2. c. 59, 63, 83, 155.
Robert Jamieson, A. R. Fausset and David Brown
13:20 encamped in Etham--This place is supposed by the most intelligent travellers to be the modern Ajrud, where is a watering-place, and which is the third stage of the pilgrim-caravans to Mecca. "It is remarkable that either of the different routes eastward from Heliopolis, or southward from Heroopolis, equally admit of Ajrud being Etham. It is twelve miles northwest from Suez, and is literally on the edge of the desert" [Pictorial Bible].
13:2113:21: Եւ Աստուած առաջնորդէր նոցա ցերեկ՝ սեա՛մբ ամպոյ. ցուցանել նոցա զճանապարհն. եւ զցայգ՝ սեամբ հրոյ, լուսատո՛ւ լինել նոցա ՚ի գնալն՝ զցայգ եւ զցերեկ[614]։ [614] Ոմանք. Ցուցանելով նոցա զճա՛՛։
21 Աստուած ցերեկը նրանց առաջնորդում էր ամպի սիւնով, որպէսզի ճանապարհ ցոյց տայ նրանց, իսկ գիշերը՝ հրէ սիւնով, որպէսզի գիշեր-ցերեկ նրանք ուղեցոյց ունենան:
21 Տէրը անոնց առջեւէն կ’երթար ցորեկը ամպի սիւնով՝ անոնց ճամբայ ցուցնելու համար ու գիշերը կրակի սիւնով՝ անոնց լոյս տալու համար, որպէս զի ցորեկ ու գիշեր երթան։
Եւ [182]Աստուած առաջնորդէր նոցա ցերեկ սեամբ ամպոյ, ցուցանել նոցա զճանապարհն, եւ զցայգ` սեամբ հրոյ, լուսատու լինել նոցա ի գնալն` զցայգ եւ զցերեկ:

13:21: Եւ Աստուած առաջնորդէր նոցա ցերեկ՝ սեա՛մբ ամպոյ. ցուցանել նոցա զճանապարհն. եւ զցայգ՝ սեամբ հրոյ, լուսատո՛ւ լինել նոցա ՚ի գնալն՝ զցայգ եւ զցերեկ[614]։
[614] Ոմանք. Ցուցանելով նոցա զճա՛՛։
21 Աստուած ցերեկը նրանց առաջնորդում էր ամպի սիւնով, որպէսզի ճանապարհ ցոյց տայ նրանց, իսկ գիշերը՝ հրէ սիւնով, որպէսզի գիշեր-ցերեկ նրանք ուղեցոյց ունենան:
21 Տէրը անոնց առջեւէն կ’երթար ցորեկը ամպի սիւնով՝ անոնց ճամբայ ցուցնելու համար ու գիշերը կրակի սիւնով՝ անոնց լոյս տալու համար, որպէս զի ցորեկ ու գիշեր երթան։
zohrab-1805▾ eastern-1994▾ western am▾
13:2121: Господь же шел пред ними днем в столпе облачном, показывая им путь, а ночью в столпе огненном, светя им, дабы идти им и днем и ночью.
13:21 ὁ ο the δὲ δε though; while θεὸς θεος God ἡγεῖτο ηγεομαι lead; consider αὐτῶν αυτος he; him ἡμέρας ημερα day μὲν μεν first of all ἐν εν in στύλῳ στυλος pillar νεφέλης νεφελη cloud δεῖξαι δεικνυω show αὐτοῖς αυτος he; him τὴν ο the ὁδόν οδος way; journey τὴν ο the δὲ δε though; while νύκτα νυξ night ἐν εν in στύλῳ στυλος pillar πυρός πυρ fire
13:21 וַֽ wˈa וְ and יהוָ֡ה [yhwˈāh] יְהוָה YHWH הֹלֵךְ֩ hōlēḵ הלך walk לִ li לְ to פְנֵיהֶ֨ם fᵊnêhˌem פָּנֶה face יֹומָ֜ם yômˈām יֹומָם by day בְּ bᵊ בְּ in עַמּ֤וּד ʕammˈûḏ עַמּוּד pillar עָנָן֙ ʕānˌān עָנָן cloud לַ la לְ to נְחֹתָ֣ם nᵊḥōṯˈām נחה lead הַ ha הַ the דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way וְ wᵊ וְ and לַ֛יְלָה lˈaylā לַיְלָה night בְּ bᵊ בְּ in עַמּ֥וּד ʕammˌûḏ עַמּוּד pillar אֵ֖שׁ ʔˌēš אֵשׁ fire לְ lᵊ לְ to הָאִ֣יר hāʔˈîr אור be light לָהֶ֑ם lāhˈem לְ to לָ lā לְ to לֶ֖כֶת lˌeḵeṯ הלך walk יֹומָ֥ם yômˌām יֹומָם by day וָ wā וְ and לָֽיְלָה׃ lˈāyᵊlā לַיְלָה night
13:21. Dominus autem praecedebat eos ad ostendendam viam per diem in columna nubis et per noctem in columna ignis ut dux esset itineris utroque temporeAnd the Lord went before them to shew the way, by day in a pillar of a cloud, and by night in a pillar of fire; that he might be the guide of their journey at both times.
21. And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night:
13:21. Now the Lord preceded them to show them the way, by day with a pillar of cloud, and by night with a pillar of fire, so that he might be the leader of their journey at both times.
13:21. And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:
And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:

21: Господь же шел пред ними днем в столпе облачном, показывая им путь, а ночью в столпе огненном, светя им, дабы идти им и днем и ночью.
13:21
ο the
δὲ δε though; while
θεὸς θεος God
ἡγεῖτο ηγεομαι lead; consider
αὐτῶν αυτος he; him
ἡμέρας ημερα day
μὲν μεν first of all
ἐν εν in
στύλῳ στυλος pillar
νεφέλης νεφελη cloud
δεῖξαι δεικνυω show
αὐτοῖς αυτος he; him
τὴν ο the
ὁδόν οδος way; journey
τὴν ο the
δὲ δε though; while
νύκτα νυξ night
ἐν εν in
στύλῳ στυλος pillar
πυρός πυρ fire
13:21
וַֽ wˈa וְ and
יהוָ֡ה [yhwˈāh] יְהוָה YHWH
הֹלֵךְ֩ hōlēḵ הלך walk
לִ li לְ to
פְנֵיהֶ֨ם fᵊnêhˌem פָּנֶה face
יֹומָ֜ם yômˈām יֹומָם by day
בְּ bᵊ בְּ in
עַמּ֤וּד ʕammˈûḏ עַמּוּד pillar
עָנָן֙ ʕānˌān עָנָן cloud
לַ la לְ to
נְחֹתָ֣ם nᵊḥōṯˈām נחה lead
הַ ha הַ the
דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way
וְ wᵊ וְ and
לַ֛יְלָה lˈaylā לַיְלָה night
בְּ bᵊ בְּ in
עַמּ֥וּד ʕammˌûḏ עַמּוּד pillar
אֵ֖שׁ ʔˌēš אֵשׁ fire
לְ lᵊ לְ to
הָאִ֣יר hāʔˈîr אור be light
לָהֶ֑ם lāhˈem לְ to
לָ לְ to
לֶ֖כֶת lˌeḵeṯ הלך walk
יֹומָ֥ם yômˌām יֹומָם by day
וָ וְ and
לָֽיְלָה׃ lˈāyᵊlā לַיְלָה night
13:21. Dominus autem praecedebat eos ad ostendendam viam per diem in columna nubis et per noctem in columna ignis ut dux esset itineris utroque tempore
And the Lord went before them to shew the way, by day in a pillar of a cloud, and by night in a pillar of fire; that he might be the guide of their journey at both times.
13:21. Now the Lord preceded them to show them the way, by day with a pillar of cloud, and by night with a pillar of fire, so that he might be the leader of their journey at both times.
13:21. And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: Трудность путешествия по пустыне (Ефам в конце пустыни) вызвала особенное божественное покровительство: днем столп облачный охранял евреев от жары, а ночью, делаясь огненным, освещал им путь. Отождествление этого явления с караванными огнями не имеет для себя никаких оснований. По указанию Исх 40:34, 38: и Чис 9:15–23, отправление евреев в путь и остановка в пути определялись движением облака и его остановкой; отношение же между движением караванных огней и народа обратное. Равным образом в Пятокнижии нет ни одного места, на основании которого можно было бы разуметь под огненным облачным столпом естественный дым или огонь. Наоборот, повсюду (Исх 13:21–22; 14:19–20; 33:9–10; Чис 9:15–16; Пс 77:14; 104:39) данное явление изображается как знак присутствия Всевышнего.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
II. Here is the guidance they were blessed with in the way: The Lord went before them in a pillar, v. 21, 22. In the first two stages it was enough that God directed Moses whither to march: he knew the country and the road well enough; but now that they had come to the edge of the wilderness (v. 20) they would have occasion for a guide; and a very good guide they had, one that was infinitely wise, kind, and faithful: The Lord went before them, the shechinah (or appearance of the divine Majesty, which was typical of Christ) or a previous manifestation of the eternal Word, which, in the fulness of time, was to be made flesh, and dwell among us. Christ was with the church in the wilderness, 1 Cor. x. 9. Now their King passed before them, even the Lord on the head of them, Mic. ii. 13. Note, Those whom God brings into a wilderness he will not leave nor lose there, but will take care to lead them through it; we may well think it was a very great satisfaction to Moses and the pious Israelites to be sure that they were under divine guidance. Those needed not to fear missing their way who were thus led, nor being lost who were thus directed; those needed not to fear being benighted who were thus illuminated, nor being robbed who were thus protected. Those who make the glory of God their end, and the word of God their rule, the Spirit of God the guide of their affections, and the providence of God the guide of their affairs, may be confident that the Lord goes before them, as truly as he went before Israel in the wilderness, though not so sensibly; we must live by faith. 1. They had sensible evidences of God's going before them. They all saw an appearance from heaven of a pillar, which in the bright day appeared cloudy, and in the dark night appeared fiery. We commonly see that that which is a flame in the night is a smoke in the day; so was this. God gave them this ocular demonstration of his presence, in compassion to the infirmity of their faith, and in compliance with that infant state of the church, which needed to be thus lisped to in their own language; but blessed are those that have not seen and yet have believed God's gracious presence with them, according to his promise. 2. They had sensible effects of God's going before them in this pillar. For, (1.) It led the way in that vast howling wilderness, in which there was no road, no track, no way-mark, of which they had no maps, through which they had no guides. When they marched, this pillar went before them, at the rate that they could follow, and appointed the place of their encampment, as Infinite Wisdom saw fit, which both eased them from care, and secured them from danger, both in moving and in resting. (2.) It sheltered them by day from the heat, which, at some times of the year, was extreme. (3.) It gave them light by night when they had occasion for it, and at all times made their camp pleasant and the wilderness they were in less frightful.
Adam Clarke: Commentary on the Bible - 1831
13:21: The Lord went before them - That by the Lord here is meant the Lord Jesus, we have the authority of St. Paul to believe, Co1 10:9 : it was he whose Spirit they tempted in the wilderness, for it was he who led them through the desert to the promised rest.
Pillar of a cloud - This pillar or column, which appeared as a cloud by day, and a fire by night, was the symbol of the Divine presence. This was the Shechinah or Divine dwelling place, and was the continual proof of the presence and protection of God. It was necessary that they should have a guide to direct them through the wilderness, even had they taken the most direct road; and how much more so when they took a circuitous route not usually traveled, and of which they knew nothing but just as the luminous pillar pointed out the way! Besides, it is very likely that even Moses himself did not know the route which God had determined on, nor the places of encampment, till the pillar that went before them became stationary, and thus pointed out, not only the road, but the different places of rest. Whether there was more than one pillar is not clearly determined by the text. If there was but one it certainly assumed three different appearances, for the performance of Three very important offices. 1. In the day-time, for the purpose of pointing out the way, a column or pillar of a cloud was all that was requisite. 2. At night, to prevent that confusion which must otherwise have taken place, the pillar of cloud became a pillar of fire, not to direct their journeyings, for they seldom traveled by night, but to give light to every part of the Israelitish camp. 3. In such a scorching, barren, thirsty desert, something farther was necessary than a light and a guide. Women, children, and comparatively infirm persons, exposed to the rays of such a burning sun, must have been destroyed if without a covering; hence we find that a cloud overshadowed them: and from what St. Paul observes, Co1 10:1, Co1 10:2, we are led to conclude that this covering cloud was composed of aqueous particles for the cooling of the atmosphere and refreshment of themselves and their cattle; for he represents the whole camp as being sprinkled or immersed in the humidity of its vapours, and expressly calls it a being under the cloud and being baptized in the cloud. To the circumstance of the cloud covering them, there are several references in Scripture. Thus: He spread a Cloud for their Covering; Psa 105:39. And the Lord will create upon every dwelling place of Mount Zion, and upon her assemblies, A Cloud and Smoke By Day, and the shining of a Flaming Fire by night; for upon all the glory shall be a Defence, (or Covering), Isa 4:5; which words contain the most manifest allusion to the threefold office of the cloud in the wilderness. See Num 9:16-18, etc.
Albert Barnes: Notes on the Bible - 1834
13:21: Pillar of cloud - The Lord Himself did for the Israelites by preternatural means that which armies were obliged to do for themselves by natural agents. The Persians and Greeks used fire and smoke as signals in their marches, and in a well-known papyrus, the commander of an Egyptian expedition is called "A flame in the darkness at the head of his soldiers." By this sign then of the pillar of cloud, the Lord showed Himself as their leader and general Exo 15:3, Exo 15:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:21: Exo 14:19-24, Exo 40:34-38; Num 9:15-23, Num 10:34, Num 14:14; Deu 1:33; Neh 9:12, Neh 9:19; Psa 78:14, Psa 99:7, Psa 105:39; Isa 4:5, Isa 4:6; Co1 10:1, Co1 10:2
Carl Friedrich Keil and Franz Delitzsch
13:21
From Etham, at the edge of the desert which separates Egypt from Asia, the Israelites were to enter the pathless desert, and leave the inhabited country. Jehovah then undertook to direct the march, and give them a safe-conduct, through a miraculous token of His presence. Whilst it is stated in Ex 13:17, Ex 13:18, that Elohim led them and determined the direction of their road, to show that they did not take the course, which they pursued, upon their own judgment, but by the direction of God; in Ex 13:21, Ex 13:22, it is said that "Jehovah went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light, to go by day and night," i.e., that they might march at all hours.
(Note: Knobel is quite wrong in affirming, that according to the primary work, the cloud was first instituted after the erection of the tabernacle. For in the passages cited in proof of this (Ex 40:34.; Num 9:15., Ex 10:11-12, cf. Ex 17:7), the cloud is invariably referred to, with the definite article, as something already known, so that all these passages refer to Ex 13:21 of the present chapter.)
To this sign of the divine presence and guidance there was a natural analogon in the caravan fire, which consisted of small iron vessels or grates, with wood fires burning in them, fastened at the end of long poles, and carried as a guide in front of caravans, and, according to Curtius (de gestis Alex. M. V. 2, 7), in trackless countries in the front of armies also, and by which the direction of the road was indicated in the day-time by the smoke, and at night by the light of the fire. There was a still closer analogy in the custom of the ancient Persians, as described by Curtius (iii. 3, 9), of carrying fire, "which they called sacred and eternal," in silver altars, in front of the army. But the pillar of cloud and fire must not be confounded with any such caravan and army fire, or set down as nothing more than a mythical conception, or a dressing up of this natural custom. The cloud was not produced by an ordinary caravan fire, nor was it "a mere symbol of the presence of God, which derived all its majesty from the belief of the Israelites, that Jehovah was there in the midst of them," according to Kster's attempt to idealize the rationalistic explanation; but it had a miraculous origin and a supernatural character. We are not to regard the phenomenon as consisting of two different pillars, that appeared alternately, one of cloud, and the other of fire. There was but one pillar of both cloud and fire (Ex 14:24); for even when shining in the dark, it is still called the pillar of cloud (Ex 14:19), or the cloud (Num 9:21); so that it was a cloud with a dark side and a bright one, causing darkness and also lighting the night (Ex 14:20), or "a cloud, and fire in it by night" (Ex 40:38). Consequently we have to imagine the cloud as the covering of the fire, so that by day it appeared as a dark cloud in contrast with the light of the sun, but by night as a fiery splendour, "a fire-look" (כּמראה־אשׁ, Num 9:15-16). When this cloud went before the army of Israel, it assumed the form of a column; so that by day it resembled a dark column of smoke rising up towards heaven, and by night a column of fire, to show the whole army what direction to take. But when it stood still above the tabernacle, or came down upon it, it most probably took the form of a round globe of cloud; and when it separated the Israelites from the Egyptians at the Red Sea, we have to imagine it spread out like a bank of cloud, forming, as it were, a dividing wall. In this cloud Jehovah, or the Angel of God, the visible representative of the invisible God under the Old Testament, was really present with the people of Israel, so that He spoke to Moses and gave him His commandments out of the cloud. In this, too, appeared "the glory of the Lord" (Ex 16:10; Ex 40:34; Num 17:7), the Shechinah of the later Jewish theology. The fire in the pillar of cloud was the same as that in which the Lord revealed Himself to Moses out of the bush, and afterwards descended upon Sinai amidst thunder and lightning in a thick cloud (Ex 19:16, Ex 19:18). It was a symbol of the "zeal of the Lord," and therefore was enveloped in a cloud, which protected Israel by day from heat, sunstroke, and pestilence (Is 4:5-6; Is 49:10; Ps 91:5-6; Ps 121:6), and by night lighted up its path by its luminous splendour, and defended it from the terrors of the night and from all calamity (Ps 27:1., Ps 91:5-6); but which also threatened sudden destruction to those who murmured against God (Num 17:10), and sent out a devouring fire against the rebels and consumed them (Lev 10:2; Num 16:35). As Sartorius has aptly said, "We must by no means regard it as a mere appearance or a poetical figure, and just as little as a mere mechanical clothing of elementary forms, such, for example, as storm-clouds or natural fire. Just as little, too, must we suppose the visible and material part of it to have been an element of the divine nature, which is purely spiritual. We must rather regard it as a dynamic conformation, or a higher corporeal form, composed of the earthly sphere and atmosphere, through the determining influence of the personal and specific (specimen faciens) presence of God upon the earthly element, which corporeal form God assumed and pervaded, that He might manifest His own real presence therein."
(Note: "This is done," Sartorius proceeds to say, "not by His making His own invisible nature visible, nor yet merely figuratively or ideally, but by His rendering it objectively perceptible through the energy it excites, and the glorious effects it produces. The curtain (velum) of the natural which surrounds the Deity is moved and lifted (revelatur) by the word of His will, and the corresponding intention of His presence (per dextram Dei). But this is effected not by His causing the light of His countenance, which is unapproachable, to burst forth unveiled, but by His weaving out of the natural element a holy, transparent veil, which, like the fiery cloud, both shines and throws a shade, veils and unveils, so that it is equally true that God dwells in light and that He dwells in darkness (2Chron 6:1; Ti1 6:16), as true that He can be found as that He must always be sought.")
Ex 13:22
This sign of the presence of God did not depart from Israel so long as the people continued in the wilderness.
Geneva 1599
13:21 And the LORD went before them by day in a pillar of a (l) cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:
(l) To defend them from the heat of the sun.
John Gill
13:21 And the Lord went before them,.... Who is called the Angel of the Lord, Ex 14:19, not a created but the uncreated Angel, the Angel of Jehovah's presence, in whom his name, nature, and perfections were, even the Word and Son of God, the Lord Christ, see 1Cor 10:9 who went before the armies of Israel, as their King, Leader, and Commander:
by day in a pillar of a cloud, to lead them the way; through the Red sea, and the wilderness, at the edge of which they now were, which was untrodden, and trackless, and the way through it very difficult to find; and being a sandy desert, as soon as a path was made, it was immediately covered with sand, and to be seen no more: this cloud was not an ordinary one, but extraordinary, supernatural, and miraculous; in the superior part of it, it was in the form of a pillar, rising upwards towards heaven; in the lower part of it, it was more spread, and covered the camp of Israel; for, besides the use of it to show the way through a trackless wilderness, it was a shelter and protection from the scorching heat of the sun in a sandy desert, where there was scarce anything to screen them from it, to which the allusion is in Is 4:5 this cloud was an emblem of Christ, who has sometimes appeared clothed with a cloud, Rev_ 10:1 of the obscurity of his human nature, of the fulness of grace in him, and being in the form of a pillar, of his uprightness, firmness, stability, and visibility in it; and of the use and benefit he is to his people, partly to show them the way in which they should go, by his Spirit and word, and lead them in it by his own example, whom it becomes them to follow, he being a wise, safe, and constant guide; and partly to shelter and protect them from the heat of a fiery law, from the flaming sword of justice, from the wrath of God, from the fiery darts of Satan, and from the furious persecution of wicked men, sometimes compared to the violent heat of the sun, Song 1:6.
and by night in a pillar of fire, to give them light; whenever they travelled by night, as they sometimes did, and in those hot countries it was very agreeable; and this pillar of fire gave them light when the moon shone not, and was a direction to them which way to go: sometimes it is night with the people of God, a night of darkness and desertion, of drowsiness, sleepiness, and carnal security, or of affliction and distress: Christ is the light and comfort of his people, and by his Spirit and word illuminates, guides, and directs them what to do, and where and how to walk:
to go by day or night; to direct them in their journey, whether by night or day: this was but one pillar, though Aben Ezra thinks they were two; but it may be observed they are mentioned as one, and that the pillar of cloud in the night was a cloud of darkness to the Egyptians, and gave light to the Israelites, Ex 14:19, see also Num 9:21 and it is easy to observe that what appears as a cloud or smoke in the daytime, looks like fire in the night: so when Alexander's army was on the march, as a signal,"fire was observed in the night, and smoke by day,''as says the historian (x): nor can, this account of Moses seem incredible to the Heathens themselves, as Clemens of Alexandria observes (y), since they relate a story somewhat similar to this, which they profess to believe; as, that when Thrasybulus brought the exile Grecians from Phyle, and willing to do it secretly, a pillar was his guide, and as he passed in the night through untrodden paths, when the moon shone not, and it was a dark winter night, a light was seen going before him, which brought them safe to Mynichia, and then left them: indeed this was not so extraordinary and miraculous, if true, as this pillar, as Bishop Patrick observes, because it was but for a night, whereas this continued all the forty years in the wilderness, until the Israelites came to Canaan's land, as follows: the Arabic geographer (z) speaks of exhalations arising out of caves at the sides of mountains, which in the daytime looked like smoke, and in the night time like fire.
(x) Curtius, l. 5. c. 2. (y) Strom. l. 1. p. 348. (z) Climat. 3. par. 8.
John Wesley
13:21 And the Lord went before them in a pillar - In the two first stages, it was enough that God directed Moses whither to march; he knew the country, and the road; but now they are come to the edge of the wilderness, they would have occasion for a guide, and a very good guide they had, infinitely wise, kind, and faithful, the Lord went up before them; The Shechinah or appearance of the divine Majesty, which was a precious manifestation of the eternal Word, who in the fulness of time was to be made flesh, and dwell among us. Christ was with the church in the wilderness, 1Cor 10:9. What a satisfaction to Moses and the pious Israelites, to be sure that they were under a divine conduct? They need not fear missing their way who were thus led, nor being lost who were thus directed; they need not fear being benighted, who were thus illuminated, nor being robbed, who were thus protected. And they who make the glory of God their end, and the word of God their rule, the spirit of God the guide of their affections, and the providence of God the guide of their affairs, may be confident that the Lord goes before them, as truly is he went before Israel in the wilderness, though not so sensibly. They had sensible effects of God's going before them in this pillar. For, It led them the way in that vast howling wilderness, in which there was no road, no track, no way - marks through which they had no guides. When they marched, this pillar went before them, at the rate that they could follow, and appointed the place of their encampment, as infinite Wisdom saw fit; which eased them from care, and secured them from danger, both in moving, and in resting. It sheltered them from the heat by day, which at sometimes of the year was extreme: And it gave them light by night when they had occasion for it.
Robert Jamieson, A. R. Fausset and David Brown
13:21 the Lord went before them--by a visible token of His presence, the Shekinah, in a majestic cloud (Ps 78:14; Neh 9:12; 1Cor 10:1), called "the angel of God" (Ex 14:19; Ex 23:20-23; Ps 99:6-7; Is 63:8-9).
13:2213:22: Եւ ո՛չ պակասէր սիւն ամպոյն ՚ի տուէ, եւ սիւն հրոյն ՚ի գիշերի. առաջի ամենայն որդւոցն Իսրայէլի[615]։[615] Ոմանք. Առաջի ամենայն ժողովրդեանն։
22 Ցերեկը ամպի սիւնը, իսկ գիշերը հրէ սիւնը միշտ ամբողջ ժողովրդի աչքի առաջ էր:
22 Ցորեկը ամպի սիւնը ու գիշերը կրակի սիւնը ժողովուրդին առջեւէն չպակսեցուց։
Եւ ոչ պակասէր սիւն ամպոյն ի տուէ եւ սիւն հրոյն ի գիշերի առաջի ամենայն ժողովրդեանն:

13:22: Եւ ո՛չ պակասէր սիւն ամպոյն ՚ի տուէ, եւ սիւն հրոյն ՚ի գիշերի. առաջի ամենայն որդւոցն Իսրայէլի[615]։
[615] Ոմանք. Առաջի ամենայն ժողովրդեանն։
22 Ցերեկը ամպի սիւնը, իսկ գիշերը հրէ սիւնը միշտ ամբողջ ժողովրդի աչքի առաջ էր:
22 Ցորեկը ամպի սիւնը ու գիշերը կրակի սիւնը ժողովուրդին առջեւէն չպակսեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
13:2222: Не отлучался столп облачный днем и столп огненный ночью от лица народа.
13:22 οὐκ ου not ἐξέλιπεν εκλειπω leave off; cease ὁ ο the στῦλος στυλος pillar τῆς ο the νεφέλης νεφελη cloud ἡμέρας ημερα day καὶ και and; even ὁ ο the στῦλος στυλος pillar τοῦ ο the πυρὸς πυρ fire νυκτὸς νυξ night ἐναντίον εναντιον next to; before παντὸς πας all; every τοῦ ο the λαοῦ λαος populace; population
13:22 לֹֽא־ lˈō- לֹא not יָמִ֞ישׁ yāmˈîš מושׁ depart עַמּ֤וּד ʕammˈûḏ עַמּוּד pillar הֶֽ hˈe הַ the עָנָן֙ ʕānˌān עָנָן cloud יֹומָ֔ם yômˈām יֹומָם by day וְ wᵊ וְ and עַמּ֥וּד ʕammˌûḏ עַמּוּד pillar הָ hā הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire לָ֑יְלָה lˈāyᵊlā לַיְלָה night לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face הָ hā הַ the עָֽם׃ פ ʕˈām . f עַם people
13:22. numquam defuit columna nubis per diem nec columna ignis per noctem coram populoThere never failed the pillar of the cloud by day, nor the pillar of fire by night, before the people.
22. the pillar of cloud by day, and the pillar of fire by night, departed not from before the people.
13:22. These never failed: a pillar of cloud by day, and a pillar of fire by night, in the sight of the people.
13:22. He took not away the pillar of the cloud by day, nor the pillar of fire by night, [from] before the people.
He took not away the pillar of the cloud by day, nor the pillar of fire by night, [from] before the people:

22: Не отлучался столп облачный днем и столп огненный ночью от лица народа.
13:22
οὐκ ου not
ἐξέλιπεν εκλειπω leave off; cease
ο the
στῦλος στυλος pillar
τῆς ο the
νεφέλης νεφελη cloud
ἡμέρας ημερα day
καὶ και and; even
ο the
στῦλος στυλος pillar
τοῦ ο the
πυρὸς πυρ fire
νυκτὸς νυξ night
ἐναντίον εναντιον next to; before
παντὸς πας all; every
τοῦ ο the
λαοῦ λαος populace; population
13:22
לֹֽא־ lˈō- לֹא not
יָמִ֞ישׁ yāmˈîš מושׁ depart
עַמּ֤וּד ʕammˈûḏ עַמּוּד pillar
הֶֽ hˈe הַ the
עָנָן֙ ʕānˌān עָנָן cloud
יֹומָ֔ם yômˈām יֹומָם by day
וְ wᵊ וְ and
עַמּ֥וּד ʕammˌûḏ עַמּוּד pillar
הָ הַ the
אֵ֖שׁ ʔˌēš אֵשׁ fire
לָ֑יְלָה lˈāyᵊlā לַיְלָה night
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
הָ הַ the
עָֽם׃ פ ʕˈām . f עַם people
13:22. numquam defuit columna nubis per diem nec columna ignis per noctem coram populo
There never failed the pillar of the cloud by day, nor the pillar of fire by night, before the people.
13:22. These never failed: a pillar of cloud by day, and a pillar of fire by night, in the sight of the people.
13:22. He took not away the pillar of the cloud by day, nor the pillar of fire by night, [from] before the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
III. These were constant standing miracles (v. 22): He took not away the pillar of cloud; no, not when they seemed to have less occasion for it, travelling through inhabited countries, no, not when they murmured and were provoking; it never left them, till it brought them to the borders of Canaan. It was a cloud which the wind could not scatter. This favour is acknowledged with thankfulness long afterwards, Neh. ix. 19; Ps. lxxviii. 14. There was something spiritual in this pillar of cloud and fire. 1. The children of Israel were baptized unto Moses in this cloud, which, some think, distilled dew upon them, 1 Cor. x. 2. By coming under this cloud, they signified their putting themselves under the divine guidance and command by the ministry of Moses. Protection draws allegiance; this cloud was the badge of God's protection, and so became the bond of their allegiance. Thus they were initiated, and admitted under that government, now when they were entering upon the wilderness. 2. Some make this cloud a type of Christ. The cloud of his human nature was a veil to the light and fire of his divine nature; we find him (Rev. x. 1) clothed with a cloud, and his feet as pillars of fire. Christ is our way, the light of our way and the guide of it. 3. It signified the special guidance and protection which the church of Christ is under in this world. God himself is the keeper of Israel, and he neither slumbers nor sleeps, Ps. cxxi. 4; Isa. xxvii. 3. There is a defence created, not only on Sion's assemblies, but on every dwelling-place in Sion. See Isa. iv. 5, 6. Nay, every Israelite indeed is hidden under the shadow of God's wings (Ps. xvii. 8); angels, whose ministry was made use of in this cloud, are employed for their good, and pitch their tents about them. Happy art thou, O Israel! who is like unto thee, O people?
Adam Clarke: Commentary on the Bible - 1831
13:22: He took not away the pillar of the cloud - Neither Jews nor Gentiles are agreed how long the cloud continued with the Israelites. It is very probable that it first visited them at Succoth, if it did not accompany them from Rameses; and that it continued with them till they came to the river Jordan, to pass over opposite to Jericho, for after that it appears that the ark alone was their guide, as it always marched at their head. See Jos 3:10-11, etc. But others think that it went no farther with them than Mount Hor, and never appeared after the death of Aaron. We may safely assert that while it was indispensably necessary it continued with them, when it was not so it was removed. But it is worthy of remark that the ark of the covenant became its substitute. While a miracle was necessary, a miracle was granted; when that was no longer necessary, then the testimony of the Lord deposited in the ark was deemed sufficient by Him who cannot err. So, under the Gospel dispensation, miracles were necessary at its first promulgation; but after that the canon of Scripture was completed, the new covenant having been made, ratified by the blood of the Lamb, and published by the Holy Spirit, then God withdrew generally those outward signs, leaving his word for a continual testimony, and sealing it on the souls of believers by the Spirit of truth.
It is also worthy of remark that the ancient heathen writers represent their gods, in their pretended manifestations to men, as always encompassed with a cloud; Homer and Virgil abound with examples of this kind: and is it not very probable that they borrowed this, as they did many other things in their mythologic theology, from the tradition of Jehovah guiding his people through the desert by means of the cloud, in and by which he repeatedly manifested himself?
1. Extraordinary manifestations and interpositions of providence and grace should be held in continual remembrance. We are liable to forget the hole of the pit whence we were dug, and the rock whence we were hewn. Prudence and piety will institute their anniversaries, that the merciful dealings of the Lord may never be forgotten. The passover and the feast of unleavened bread, by an annual commemoration, became standing proofs to the children of Israel of the Divine origin of their religion; and are supporting pillars of it to the present day. For when a fact is reported to have taken place, and certain rites or ceremonies have been instituted in order to commemorate it, which rites or ceremonies continue to be observed through succeeding ages, then the fact itself, no matter how remote the period of its occurrence may have been, has the utmost proofs of authenticity that it is possible for any fact to have; and such as every person pretending to reason and judgment is obliged to receive. On this ground the Mosaic religion, and the facts recorded in it, are indubitably proved; and the Christian religion and its facts, being commemorated in the same way, particularly by baptism and the Lord's Supper, stand on such a foundation of moral certainty as no other records in the universe can possibly boast. Reader, praise God for his ordinances; they are not only means of grace to thy soul, but standing irrefragable proofs of the truth of that religion which thou hast received as from Him.
2. A serious public profession of the religion of Christ has in all ages of the Church been considered not only highly becoming, but indispensably necessary to salvation. He who consistently confesses Christ before men shall be confessed by him before God and his angels. A Jew wore his phylacteries on his forehead, on his hands, and round his garments, that he might have reverence in the sight of the heathen; he gloried in his law, and he exulted that Abraham was his father. Christian! with a zeal not less becoming, and more consistently supported, let the words of thy mouth, the acts of thy hands, and all thy goings, show that thou belongest unto God; that thou hast taken his Spirit for the guide of thy heart, his word for the rule of thy life, his people for thy companions, his heaven for thy inheritance, and himself for the portion of thy soul. And see that thou hold fast the truth, and that thou hold it in righteousness.
3. How merciful is God in the dispensations of his providence! He permits none to be tried above what he is able to bear, and he proportions the burden to the back that is to bear it. He led not the Israelites by the way of the Philistines, lest, seeing war, they should repent and be discouraged. Young converts are generally saved from severe spiritual conflicts and heavy temptations till they have acquired a habit of believing, are disciplined in the school of Christ, and instructed in the nature of the path in which they go, and the difficulties they may expect to find in it. They are informed that such things may take place, they are thus armed for the battle, and when trials do come they are not taken by surprise. God, the most merciful and kind God, "tempers even the blast to the shorn lamb." Trust in him therefore with all thy heart, and never lean to thy own understanding.
4. The providence and goodness of God are equally observable in the pillar of cloud and the pillar of fire. The former was the proof of his providential kindness by day; the latter, by night. Thus he adjusts the assistance of his grace and Spirit to the exigencies of his creatures, giving at some times, when peculiar trials require it, more particular manifestations of his mercy and goodness; but at all times, such evidences of his approbation as are sufficient to satisfy a pious faithful heart. It is true the pillar of fire was more observable in the night, because of the general darkness, than the pillar of cloud was by day; yet the latter was as convincing and as evident a proof of his presence, approbation, and protection as the former. It is the duty and interest of every sound believer in Christ to have the witness of God's Spirit in his soul at all times, that his spirit and ways please his Maker; but in seasons of peculiar difficulty he may expect the more sensible manifestations of God's goodness. A good man is a temple of the Holy Spirit; but he who has an unholy heart, and who lives an unrighteous life, though he may have an orthodox creed, is a hold of unclean spirits, and an abomination in the sight of the Lord. Reader, let not these observations be fruitless to thee. God gives thee his word and his Spirit, obey this word that thou grieve not this Spirit. The following figurative saying of a Jewish rabbin is worthy of regard: "God addresses Israel and says, My son, I give thee my lamp, give me thy lamp. If thou keep my lamp, I will keep thy lamp; but if thou quench my lamp, I will extinguish thy lamp:" i.e., I give thee my word and Spirit, give me thy heart and soul. If thou carefully attend to my word, and grieve not my Spirit. I will preserve thy soul alive; but if thou rebel against my word, and quench my Spirit, then thy light shall be put out, and thy soul's blessedness extinguished in everlasting darkness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:22: He took: Psa 121:5-8
pillar of fire: Rev 10:1
John Gill
13:22 He took not away the pillar of the cloud by day,.... It always appeared in the daytime, and was a guide and shelter:
nor the pillar of fire by night, from before the people; this continued till they came through the wilderness to the borders of the land of Canaan, when they needed it no longer, and then it left them; for when they passed over Jordan the ark went before them, Josh 3:6.
John Wesley
13:22 He took not away the pillar of the cloud, - No not when they seemed to have less occasion for it: it never left them 'till it brought them to the borders of Canaan. It was a cloud which the wind could not scatter. There was something spiritual in this pillar of cloud and fire. The children of Israel were baptized unto Moses in this cloud, 1Cor 10:2. By coming under this cloud they signified their putting themselves under the conduct and command of Moses. Protection draws allegiance; this cloud was the badge of God's protection, and so became the bond of their allegiance. Thus they were initiated, and admitted under that government, now when they were entering upon the wilderness. And it signifies the special conduct and protection which the church of Christ is under in this world.