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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Two passages of story are recorded in this chapter, I. The watering of the host of Israel. 1. In the wilderness they wanted water, ver. 1. 2. In their want they chided Moses, ver. 2, 3. 3. Moses cried to God, ver. 4. 4. God ordered him to smite the rock, and fetch water out of that; Moses did so, ver. 5, 6. 5. The place named from it, ver. 7. II. The defeating of the host of Amalek. 1. The victory obtained by the prayer of Moses, ver. 8-12. 2. By the sword of Joshua, ver. 13. 3. A record kept of it, ver. 14, 16. And these things which happened to them are written for our instruction in our spiritual journey and warfare.
Adam Clarke: Commentary on the Bible - 1831
The Israelites journey from the wilderness of Sin to Rephidim, Exo 17:1, where they murmur for lack of water, Exo 17:2, Exo 17:3. Moses asks counsel of God, Exo 17:4, who commands him to take his rod and smite the rock, Exo 17:5, and promises that water should proceed from it for the people to drink, Exo 17:6. The place is called Massah and Meribah, Exo 17:7. The Amalekites attack Israel in Rephidim, Exo 17:8. Joshua is commanded to fight with them, Exo 17:9. Moses, Aaron, and Hur go to the top of a hill, and while Moses holds up his hands, the Israelites prevail; when he lets them down, Amalek prevails, Exo 17:10, Exo 17:11. Moses, being weary, sits down, and Aaron and Hur hold up his hands, Exo 17:12. The Amalekites are totally routed, Exo 17:13, and the event commanded to be recorded, Exo 17:14. Moses builds an altar, and calls it Jehovah-Nissi, Exo 17:15. Amalek is threatened with continual wars, Exo 17:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 17:1, The people murmur for water at Rephidim; Exo 17:6, God sends them for water to the rock in Horeb; Exo 17:7, The place is called Massah and Meribah; Exo 17:8, Amalek is overcome by Joshua, while Moses holds up his hands with the rod of God; v. 14, Amalek is doomed to destruction; and Moses builds the altar JEHOVAH-nissi.
John Gill
INTRODUCTION TO EXODUS 17
The children of Israel coming to Rephidim, want water, and chide with Moses about it, who, crying to the Lord, is bid to smite the rock, from whence came water for them, and he named the place from their contention with him, Ex 17:1 at this place Amalek came and fought with Israel, who, through the prayer of Moses, signified by the holding up of his hands, and by the sword of Joshua, was vanquished, Ex 17:8, for the remembrance of which it was ordered to be recorded in a book, and an altar was built with this inscription on it, "Jehovahnissi": it being the will of God that Amalek should be fought with in every generation until utterly destroyed, Ex 17:14
17:117:1: Եւ չուեաց ամենայն ժողովուրդ որդւոցն Իսրայէլի ՚ի Սինն անապատէ, ըստ բանակս իւրեանց բանիւ Տեառն։ եւ բանակեցան յՌափիդիմ։ Եւ ո՛չ գոյր ջուր ըմպել ժողովրդեանն[644]։ [644] Ոսկան. Ջուր ըմպելոյ ժողո՛՛։
1 Իսրայէլացի ամբողջ ժողովուրդը Տիրոջ կարգադրութեան համաձայն խումբ-խումբ գնաց Սին անապատից եւ կայք հաստատեց Ռափիդիմում: Այստեղ, սակայն, ջուր չկար, որ ժողովուրդը խմէր:
17 Իսրայէլի բոլոր որդիները Տէրոջը խօսքին պէս՝ իրենց գնացքին համեմատ Սին անապատէն չուեցին եւ Ռափիդիմի մէջ բանակ դրին։ Հոն ժողովուրդին խմելու ջուր չկար։
Եւ չուեաց ամենայն ժողովուրդ որդւոցն Իսրայելի ի Սինն անապատէ ըստ բանակս իւրեանց բանիւ Տեառն, եւ բանակեցան յՌափիդիմ. եւ ոչ գոյր ջուր ըմպել ժողովրդեանն:

17:1: Եւ չուեաց ամենայն ժողովուրդ որդւոցն Իսրայէլի ՚ի Սինն անապատէ, ըստ բանակս իւրեանց բանիւ Տեառն։ եւ բանակեցան յՌափիդիմ։ Եւ ո՛չ գոյր ջուր ըմպել ժողովրդեանն[644]։
[644] Ոսկան. Ջուր ըմպելոյ ժողո՛՛։
1 Իսրայէլացի ամբողջ ժողովուրդը Տիրոջ կարգադրութեան համաձայն խումբ-խումբ գնաց Սին անապատից եւ կայք հաստատեց Ռափիդիմում: Այստեղ, սակայն, ջուր չկար, որ ժողովուրդը խմէր:
17 Իսրայէլի բոլոր որդիները Տէրոջը խօսքին պէս՝ իրենց գնացքին համեմատ Սին անապատէն չուեցին եւ Ռափիդիմի մէջ բանակ դրին։ Հոն ժողովուրդին խմելու ջուր չկար։
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17:11: И двинулось всё общество сынов Израилевых из пустыни Син в путь свой, по повелению Господню, и расположилось станом в Рефидиме, и не было воды пить народу.
17:1 καὶ και and; even ἀπῆρεν απαιρω remove; take away πᾶσα πας all; every συναγωγὴ συναγωγη gathering υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of τῆς ο the ἐρήμου ερημος lonesome; wilderness Σιν σιν down; by παρεμβολὰς παρεμβολη encampment; barracks αὐτῶν αυτος he; him διὰ δια through; because of ῥήματος ρημα statement; phrase κυρίου κυριος lord; master καὶ και and; even παρενεβάλοσαν παρεμβαλλω insert against; interpose ἐν εν in Ραφιδιν ραφιδιν not ἦν ειμι be δὲ δε though; while ὕδωρ υδωρ water τῷ ο the λαῷ λαος populace; population πιεῖν πινω drink
17:1 וַ֠ wa וְ and יִּסְעוּ yyisʕˌû נסע pull out כָּל־ kol- כֹּל whole עֲדַ֨ת ʕᵃḏˌaṯ עֵדָה gathering בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֧ל yiśrāʔˈēl יִשְׂרָאֵל Israel מִ mi מִן from מִּדְבַּר־ mmiḏbar- מִדְבָּר desert סִ֛ין sˈîn סִין Sin לְ lᵊ לְ to מַסְעֵיהֶ֖ם masʕêhˌem מַסַּע breaking עַל־ ʕal- עַל upon פִּ֣י pˈî פֶּה mouth יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַֽ wˈa וְ and יַּחֲנוּ֙ yyaḥᵃnˌû חנה encamp בִּ bi בְּ in רְפִידִ֔ים rᵊfîḏˈîm רְפִידִים Rephidim וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מַ֖יִם mˌayim מַיִם water לִ li לְ to שְׁתֹּ֥ת šᵊttˌōṯ שׁתה drink הָ hā הַ the עָֽם׃ ʕˈām עַם people
17:1. igitur profecta omnis multitudo filiorum Israhel de deserto Sin per mansiones suas iuxta sermonem Domini castrametata est in Raphidim ubi non erat aqua ad bibendum populoThen all the multitude of the children of Israel setting forward from the desert of Sin, by their mansions, according to the word of the Lord, encamped in Raphidim, where there was no water for the people to drink.
1. And all the congregation of the children of Israel journeyed from the wilderness of Sin, by their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink.
17:1. And so, the entire multitude of the sons of Israel, having set out from the desert of Sin in stages, according to the word of the Lord, made camp at Rephidim, where there was no water for the people to drink.
17:1. And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and [there was] no water for the people to drink.
And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and [there was] no water for the people to drink:

1: И двинулось всё общество сынов Израилевых из пустыни Син в путь свой, по повелению Господню, и расположилось станом в Рефидиме, и не было воды пить народу.
17:1
καὶ και and; even
ἀπῆρεν απαιρω remove; take away
πᾶσα πας all; every
συναγωγὴ συναγωγη gathering
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
Σιν σιν down; by
παρεμβολὰς παρεμβολη encampment; barracks
αὐτῶν αυτος he; him
διὰ δια through; because of
ῥήματος ρημα statement; phrase
κυρίου κυριος lord; master
καὶ και and; even
παρενεβάλοσαν παρεμβαλλω insert against; interpose
ἐν εν in
Ραφιδιν ραφιδιν not
ἦν ειμι be
δὲ δε though; while
ὕδωρ υδωρ water
τῷ ο the
λαῷ λαος populace; population
πιεῖν πινω drink
17:1
וַ֠ wa וְ and
יִּסְעוּ yyisʕˌû נסע pull out
כָּל־ kol- כֹּל whole
עֲדַ֨ת ʕᵃḏˌaṯ עֵדָה gathering
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵ֧ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מִ mi מִן from
מִּדְבַּר־ mmiḏbar- מִדְבָּר desert
סִ֛ין sˈîn סִין Sin
לְ lᵊ לְ to
מַסְעֵיהֶ֖ם masʕêhˌem מַסַּע breaking
עַל־ ʕal- עַל upon
פִּ֣י pˈî פֶּה mouth
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַֽ wˈa וְ and
יַּחֲנוּ֙ yyaḥᵃnˌû חנה encamp
בִּ bi בְּ in
רְפִידִ֔ים rᵊfîḏˈîm רְפִידִים Rephidim
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מַ֖יִם mˌayim מַיִם water
לִ li לְ to
שְׁתֹּ֥ת šᵊttˌōṯ שׁתה drink
הָ הַ the
עָֽם׃ ʕˈām עַם people
17:1. igitur profecta omnis multitudo filiorum Israhel de deserto Sin per mansiones suas iuxta sermonem Domini castrametata est in Raphidim ubi non erat aqua ad bibendum populo
Then all the multitude of the children of Israel setting forward from the desert of Sin, by their mansions, according to the word of the Lord, encamped in Raphidim, where there was no water for the people to drink.
17:1. And so, the entire multitude of the sons of Israel, having set out from the desert of Sin in stages, according to the word of the Lord, made camp at Rephidim, where there was no water for the people to drink.
17:1. And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and [there was] no water for the people to drink.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Промежуточными станами между Сином и Рефидимом были Дофка и Алуша (Чис 33:12–13), местоположение которых в точности неизвестно. Движение евреев определялось «повелением Божьим», т. е. указанием шедшего впереди их облачного столпа (Исх 40:34–38; Чис 9:15–23). Последний пред Синаем стан Рефидим полагают или в долине Фейран, отличающейся плодородием и обилием вод, собирающихся в ручеек, вытекающий из скалы (6), или в долине Шейх, в местечке Сувейра, где находится камень, называемый седалищем Моисея.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-7: The Israelites Murmur for Water.B. C. 1491.
1 And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink. 2 Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD? 3 And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst? 4 And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me. 5 And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. 6 Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. 7 And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?
Here is, I. The strait that the children of Israel were in for want of water; once before the were in the like distress, and now, a second time, v. 1. They journeyed according to the commandment of the Lord, led by the pillar of cloud and fire, and yet they came to a place where there was no water for them to drink. Note, We may be in the way of our duty, and yet may meet with troubles, which Providence brings us into for the trial of our faith, and that God may be glorified in our relief.
II. Their discontent and distrust in this strait. It is said (v. 3), They thirsted there for water. If they had no water to drink, they must needs thirst; but this intimates, not only that they wanted water and felt the inconvenience of that want, but that their passion sharpened their appetites and they were violent and impatient in their desire; their thirst made them outrageous. Natural desires, and those that are most craving, have need to be kept under the check and control of religion and reason. See what was the language of this inordinate desire. 1. They challenged Moses to supply them (v. 2): Give us water, that we may drink, demanding it as a debt, and strongly suspecting that he was not able to discharge it. Because they were supplied with bread, they insist upon it that they must be supplied with water too; and indeed to those that by faith and prayer live a life of dependence upon God one favour is an earnest of another, and may be humbly pleaded; but the unthankful and unbelieving have reason to think that the abuse of former favours is the forfeiture of further favours: Let not them think that they shall receive any thing (Jam. i. 7), yet they are ready to demand every thing. 2. They quarrelled with him for bringing them out of Egypt, as if, instead of delivering them, he designed to murder them, than which nothing could be more base and invidious, v. 3. Many that have not only designed well, but done well, for their generation, have had their best services thus misconstrued, and their patience thereby tried, by unthinking unthankful people. To such a degree their malice against Moses rose that they were almost ready to stone him, v. 4. Many good works he had shown them; and for which of these would they stone him? John x. 32. Ungoverned passions, provoked by the crossing of unbridled appetites, sometimes make men guilty of the greatest absurdities, and act like madmen, that cast firebrands, arrows, and death, among their best friends. 3. They began to question whether God were with them or not: They tempted the Lord, saying, "Is the Lord among us or not? v. 7. Is Jehovah among us by that name by which he made himself known to us in Egypt?" They question his essential presence--whether there was a God or not; his common providence--whether that God governed the world; and his special promise--whether he would be as good as his word to them. This is called their tempting God, which signifies, not only a distrust of God in general, but a distrust of him after they had received such proofs of his power and goodness, for the confirmation of his promise. They do, in effect, suppose that Moses was an impostor, Aaron a deceiver, the pillar of cloud and fire a mere sham and illusion, which imposed upon their senses, that long series of miracles which had rescued them, served them, and fed them, a chain of cheats, and the promise of Canaan a banter upon them; it was all so, if the Lord was not among them. Note, It is a great provocation to God for us to question his presence, providence, or promise, especially for his Israel to do it, who are so peculiarly bound to trust him.
III. The course that Moses took, when he was thus set upon, and insulted. 1. He reproved the murmurers (v. 2): Why chide you with me? Observe how mildly he answered them; it was well that he was a man of extraordinary meekness, else their tumultuous conduct would have made him lose the possession of himself: it is folly to answer passion with passion, for that makes bad worse; but soft answers turn away wrath. He showed them whom their murmurings reflected upon, and that the reproaches they cast on him fell on God himself: You tempt the Lord; that is, "By distrusting his power, you try his patience, and so provoke his wrath." 2. He made his complaint to God (v. 4): Moses cried unto the Lord. This servant came, and showed his Lord all these things, Luke xiv. 21. When men unjustly censure us and quarrel with us, it will be a great relief to us to go to God, and by prayer lay the case before him and leave it with him: if men will not hear us, God will; if their bad conduct towards us ruffle our spirits, God's consolations will compose them. Moses begs of God to direct him what he should do, for he was utterly at a loss; he could not of himself either supply their want or pacify their tumult; God only could do it. He pleads his own peril: "They are almost ready to stone me; Lord, if thou hast any regard to the life of thy poor servant, interpose now."
IV. God's gracious appearance for their relief, v. 5, 6. He orders Moses to go on before the people, and venture himself in his post, though they spoke of stoning him. He must take his rod with him, not (as God might justly have ordered) to summon some plague or other to chastise them for their distrust and murmuring, but to fetch water for their supply. O the wonderful patience and forbearance of God towards provoking sinners! He loads those with benefits that make him to serve with their sins, maintains those that are at war with him, and reaches out the hand of his bounty to those that lift up the heel against him. Thus he teaches us, if our enemy hunger, to feed him, and if he thirst, as Israel did now, to give him drink, Rom. xii. 20; Matt. v. 44, 45. Will he fail those that trust him, when he was so liberal even to those that tempted him? If God had only shown Moses a fountain of water in the wilderness, as he did Hagar not far hence (Gen. xxi. 19), that would have been a great favour; but that he might show his power as well as his pity, and make it a miracle of mercy, he gave them water out of a rock. He directed Moses whither to go, and appointed him to take some of the elders of Israel with him, to be witnesses of what was done, that they might themselves be satisfied, and might satisfy others, of the certainty of God's presence with them. He promised to meet him there in the cloud of glory (to encourage him), and ordered him to smite the rock; Moses obeyed, and immediately water came out of the rock in great abundance, which ran throughout the camp in streams and rivers (Ps. lxxviii. 15, 16), and followed them wherever they went in that wilderness: it is called a fountain of waters, Ps. cxiv. 8. God showed the care he took of his people in giving them water when they wanted it; he showed his power in fetching the water out of a rock; and he put an honour upon Moses in appointing the water to flow out upon his smiting the rock. This fair water, that came out of the rock, is called honey and oil (Deut. xxxii. 13), because the people's thirst made it doubly pleasant; coming when they were in extreme want, it was like honey and oil to them. It is probable that the people digged canals for the conveyance of it, and pools for the reception of it, in like manner as, long afterwards, passing through the valley of Baca, they made it a well, Ps. lxxxiv. 6; Num. xxi. 18. Let this direct us to live in a dependence, 1. Upon God's providence, even in the greatest straits and difficulties. God can open fountains for our supply where we least expect them, waters in the wilderness (Isa. xliii. 20), because he makes a way in the wilderness, v. 19. Those who, in this wilderness, keep to God's way, may trust him to provide for them. While we follow the pillar of cloud and fire, surely goodness and mercy shall follow us, like the water out of the rock. 2. Upon Christ's grace: That rock was Christ, 1 Cor. x. 4. The graces and comforts of the Spirit are compared to rivers of living water, John vii. 38, 39; iv. 14. These flow from Christ, who is the rock smitten by the law of Moses, for he was made under the law. Nothing will supply the needs, and satisfy the desires, of a soul, but water out of this rock, this fountain opened. The pleasures of sense are puddle-water; spiritual delights are rock-water, so pure, so clear, so refreshing--rivers of pleasure.
V. A new name was, upon this occasion, given to the place, preserving the remembrance, not of the mercy of their supply (the water that followed them was sufficient to do that), but of the sin of their murmuring--Massah, temptation, because they tempted God; Meribah, strife, because they chid with Moses, v. 7. There was thus a remembrance kept of sin, both for the disgrace of the sinners themselves (sin leaves a blot upon the name) and for warning to their seed to take heed of sinning after the similitude of their transgression.
Adam Clarke: Commentary on the Bible - 1831
17:1: Pitched in Rephidim - In Num 33:12-14 it is said, that when the Israelites came from Sin they encamped in Dophkah, and next in Alush, after which they came to Rephidim. Here, therefore, two stations are omitted, probably because nothing of moment took place at either. See the notes on Numbers 33 (note).
Albert Barnes: Notes on the Bible - 1834
17:1: According to their journeys - The Israelites rested at two stations before they reached Rephidim, namely, Dophkah and Alush Num 33:12-14. Dophkah was in the Wady Sih, a day's journey from the Wady Nasb. The wilderness of Sin Exo 16:1 properly speaking ends here, the sandstone ceases, and is replaced by the porphyry and granite which belong to the central formation of the Sinaitic group. Alush may have been near the entrance to the Wady Sheikh.
Rephidim - (Variously placed at Feiran at the base of Mount Serbal, or at the pass of El Watiyeh.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:1: Sin: Exo 16:1; Num 33:12-14
Rephidim: Exo 17:8, Exo 19:2
Carl Friedrich Keil and Franz Delitzsch
17:1
Want of Water at Rephidim. - Ex 17:1. On leaving the desert of Sin, the Israelites came למסעיהם, "according to their journeys," i.e., in several marches performed with encampings and departures, to Rephidim, at Horeb, where they found no water. According to Num 33:12-14, they encamped twice between the desert of Sin and Rephidim, viz., at Dofkah and Alush. The situation of Rephidim may be determined with tolerable certainty, partly from Ex 17:6 as compared with Ex 18:5, which shows that it is to be sought for at Horeb, and partly from the fact, that the Israelites reached the desert of Sinai, after leaving Rephidim, in a single day's march (Ex 19:2). As the only way from Debbet er Ramleh to Horeb or Sinai, through which a whole nation could pass, lies through the large valley of es-Sheikh, Rephidim must be sought for at the point where this valley opens into the broad plain of er Rahah; and not in the defile with Moses' seat (Jokad Seidna Musa) in it, which is a day's journey from the foot of Sinai, or five hours from the point at which the Sheikh valley opens into the plain or er Rahah, or the plain of Szueir or Suweiri,
(Note: Burckhardt, p. 799; v. Raumer, Zug der Israeliten, p. 29; Robinson's Palestine, pp. 178, 179; De Laborde, comment., p. 78; Tischendorf, Reise i. p. 244.)
because this plain is so far from Sinai, that the Israelites could not possibly have travelled thence to the desert of Sinai in a single day; nor yet at the fountain of Abu Suweirah, which is three hours to the north of Sinai (Strauss, p. 131), for the Sheikh valley, which is only a quarter of a mile broad at this spot, and enclosed on both sides by tall cliffs (Robinson, i. 215), would not afford the requisite space for a whole nation; and the well found here, which though small is never dry (Robinson, i. 216), neither tallies with the want of water at Rephidim, nor stands "upon the rock at (in) Horeb," so that it could be taken to be the spring opened by Moses. The distance from Wady Nasb (in the desert of Sin) to the point at which the upper Sinai road reaches the Wady es Sheikh is about 15 hours (Robinson, vol. iii. app.), and the distance thence to the plain of er Rahah through the Sheikh valley, which runs in a large semicircle to Horeb, 10 hours more (Burckhardt, pp. 797ff.), whereas the straight road across el Oerf, Wady Solaf, and Nukb Hawy to the convent of Sinai is only seven hours and a half (Robinson, vol. iii. appendix). The whole distance from Wady Nasb to the opening of the Sheikh valley into the plain of er Rahah, viz., 25 hours in all, the Israelites might have accomplished in three days, answering to the three stations, Dofkah, Alush, and Rephidim. A trace of Dofkah seems to have been retained in el Tabbacha, which Seetzen found in the narrow rocky valley of Wady Gn, i.e., Kineh, after his visit to Wady Mukatteb, on proceeding an hour and a half farther in a north-westerly(?) direction, and where he saw some Egyptian antiquities. Knobel supposes the station Alush to have been in the Wady Oesch or Osh (Robinson, i. 125; Burckhardt, p. 792), where sweet water may be met with at a little distance off. But apart from the improbability of Alush being identical with Osh, even if al were the Arabic article, the distance is against it, as it is at least twelve camel-hours from Horeb through the Sheikh valley. Alush is rather to be sought for at the entrance to the Sheikh valley; for in no other case could the Israelites have reached Rephidim in one day.
Ex 17:2-6
As there was no water to drink in Rephidim, the people murmured against Moses, for having brought them out of Egypt to perish with thirst in the wilderness. This murmuring Moses called "tempting God," i.e., unbelieving doubt in the gracious presence of the Lord to help them (Ex 17:7). In this the people manifested not only their ingratitude to Jehovah, who had hitherto interposed so gloriously and miraculously in every time of distress or need, but their distrust in the guidance of Jehovah and the divine mission of Moses, and such impatience of unbelief as threatened to break out into open rebellion against Moses. "Yet a little," he said to God (i.e., a very little more), "and they stone me;" and the divine long-suffering and grace interposed in this case also, and provided for the want without punishing their murmuring. Moses was to pass on before the people, and, taking some of the elders with him, and his staff with which he smote the Nile, to go to the rock at Horeb, and smite upon the rock with the staff, at the place where God should stand before him, and water would come out of the rock. The elders were to be eye-witnesses of the miracle, that they might bear their testimony to it before the unbelieving people, "ne dicere possint, jam ab antiquis temporibus fontes ibi fuisse" (Rashi). Jehovah's standing before Moses upon the rock, signified the gracious assistance of God. לפני עמד frequently denotes the attitude of a servant when standing before his master, to receive and execute his commands. Thus Jehovah condescended to come to the help of Moses, and assist His people with His almighty power. His gracious presence caused water to flow out of the hard dry rock, though not till Moses struck it with his staff, that the people might acknowledge him afresh as the possessor of supernatural and miraculous powers. The precise spot at which the water was smitten out of the rock cannot be determined; for there is no reason whatever for fixing upon the summit of the present Horeb, Ras el Sufsafeh, from which you can take in the whole of the plain of er Rahah (Robinson, i. p. 154).
Ex 17:7
From this behaviour of the unbelieving nation the place received the names Massah and Meribah, "temptation and murmuring," that this sin of the people might never be forgotten (cf. Deut 6:16; Ps 78:20; Ps 95:8; Ps 105:41).
Geneva 1599
17:1 And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in (a) Rephidim: and [there was] no water for the people to drink.
(a) Moses does not note every place where they camped as in Numbers 33, but only those places where some notable thing was done.
John Gill
17:1 And all the congregation of the children of Israel journeyed from the wilderness of Sin,.... Where they had stayed some time, at least a week, as it should seem, from the gathering the manna there six days, and resting on the seventh:
after their journeys: first from the wilderness of Sin to Dophkah, and from Dophkah to Alusb, and from Alush to Rephidim, as appears from Num 33:12 their two stations at Dophkah and Alush are here omitted, nothing very remarkable or of any moment happening at either place:
according to the commandment; or "mouth of the Lord" (d), who, either with an articulate voice out of the cloud, ordered when they should march, and where they should encamp; or else this was signified by the motion or rest of the pillar of cloud or fire, which always went before them, in which the Lord was:
and pitched in Rephidim; which was a place on the western side of Mount Sinai: according to Bunting (e), Dophkah was twelve miles from the wilderness of Sin, and Alush twelve miles from Dophkah, and Rephidim eight miles from Alush: and Jerom says (f), according to the propriety of the Syriac language, it signifies a remission of hands: and to which the Targum of Jonathan seems to have respect, adding,"the place where their hands ceased from the precepts of the law, wherefore the fountains were dried up;''and it follows:
and there was no water for the people to drink; being a sandy desert place.
(d) "super ore", Montanus, "ad os", Vatablus. (e) Travels, p. 82. (f) Epist. ad Fabiolam de 42 mansion. tom. 3. fol. 15. B.
John Wesley
17:1 They journeyed according to the commandment of the Lord, led by the pillar of cloud and fire, and yet they came to a place where there was no water for them to drink - We may be in the way of our duty, and yet meet with troubles, which Providence brings us into for the trial of our faith.
Robert Jamieson, A. R. Fausset and David Brown
17:1 THE PEOPLE MURMUR FOR WATER. (Ex 17:1-7)
the children of Israel journeyed from the wilderness of Sin--In the succinct annals of this book, those places only are selected for particular notice by the inspired historian, which were scenes memorable for their happy or painful interest in the history of the Israelites. A more detailed itinerary is given in the later books of Moses, and we find that here two stations are omitted (Num. 33:1-56).
according to the commandment of the Lord, &c.--not given in oracular response, nor a vision of the night, but indicated by the movement of the cloudy pillar. The same phraseology occurs elsewhere (Num 9:18-19).
pitched in Rephidim--now believed, on good grounds, to be Wady Feiran, which is exactly a day's march from Mount Sinai, and at the entrance of the Horeb district. It is a long circuitous defile about forty feet in breadth, with perpendicular granite rocks on both sides. The wilderness of Sin through which they approached to this valley is very barren, has an extremely dry and thirsty aspect, little or no water, scarcely even a dwarfish shrub to be seen, and the only shelter to the panting pilgrims is under the shadow of the great overhanging cliffs.
17:217:2: Եւ բամբասէ՛ր ժողովուրդն զՄովսէս՝ եւ ասէին. Տո՛ւր մեզ ջուր զի արբցուք։ Եւ ասէ ցնոսա Մովսէս. Զի՞ բամբասէք զիս. եւ զի՞ փորձէք զՏէր։
2 Ժողովուրդն սկսեց մեղադրել Մովսէսին՝ ասելով. «Մեզ ջո՛ւր տուր, որ խմենք»: Մովսէսը նրանց ասաց. «Ինչո՞ւ էք ինձ մեղադրում, ինչո՞ւ էք փորձում Տիրոջը»:
2 Ժողովուրդը Մովսէսին հետ վիճեցաւ ու ըսաւ. «Մեզի ջուր տուր, որ խմենք»։ Մովսէս ըսաւ անոնց. «Ինչո՞ւ ինծի հետ կը վիճիք. ինչո՞ւ Տէրը կը փորձէք»։
Եւ բամբասէր ժողովուրդն զՄովսէս եւ ասէին. Տուր մեզ ջուր զի արբցուք: Եւ ասէ ցնոսա Մովսէս. Զի՞ բամբասէք զիս, եւ զի՞ փորձէք զՏէր:

17:2: Եւ բամբասէ՛ր ժողովուրդն զՄովսէս՝ եւ ասէին. Տո՛ւր մեզ ջուր զի արբցուք։ Եւ ասէ ցնոսա Մովսէս. Զի՞ բամբասէք զիս. եւ զի՞ փորձէք զՏէր։
2 Ժողովուրդն սկսեց մեղադրել Մովսէսին՝ ասելով. «Մեզ ջո՛ւր տուր, որ խմենք»: Մովսէսը նրանց ասաց. «Ինչո՞ւ էք ինձ մեղադրում, ինչո՞ւ էք փորձում Տիրոջը»:
2 Ժողովուրդը Մովսէսին հետ վիճեցաւ ու ըսաւ. «Մեզի ջուր տուր, որ խմենք»։ Մովսէս ըսաւ անոնց. «Ինչո՞ւ ինծի հետ կը վիճիք. ինչո՞ւ Տէրը կը փորձէք»։
zohrab-1805▾ eastern-1994▾ western am▾
17:22: И укорял народ Моисея, и говорили: дайте нам воды пить. И сказал им Моисей: что вы укоряете меня? что искушаете Господа?
17:2 καὶ και and; even ἐλοιδορεῖτο λοιδορεω revile; reproach ὁ ο the λαὸς λαος populace; population πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγοντες λεγω tell; declare δὸς διδωμι give; deposit ἡμῖν ημιν us ὕδωρ υδωρ water ἵνα ινα so; that πίωμεν πινω drink καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him Μωυσῆς μωσευς Mōseus; Mosefs τί τις.1 who?; what? λοιδορεῖσθέ λοιδορεω revile; reproach μοι μοι me καὶ και and; even τί τις.1 who?; what? πειράζετε πειραζω try; test κύριον κυριος lord; master
17:2 וַ wa וְ and יָּ֤רֶב yyˈārev ריב contend הָ hā הַ the עָם֙ ʕˌām עַם people עִם־ ʕim- עִם with מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say תְּנוּ־ tᵊnû- נתן give לָ֥נוּ lˌānû לְ to מַ֖יִם mˌayim מַיִם water וְ wᵊ וְ and נִשְׁתֶּ֑ה ništˈeh שׁתה drink וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לָהֶם֙ lāhˌem לְ to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses מַה־ mah- מָה what תְּרִיבוּן֙ tᵊrîvûn ריב contend עִמָּדִ֔י ʕimmāḏˈî עִמָּד company מַה־ mah- מָה what תְּנַסּ֖וּן tᵊnassˌûn נסה try אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
17:2. qui iurgatus contra Mosen ait da nobis aquam ut bibamus quibus respondit Moses quid iurgamini contra me cur temptatis DominumAnd they chode with Moses, and said: Give us water, that we may drink. And Moses answered them: Why chide you with me? Wherefore do you tempt the Lord?
2. Wherefore the people strove with Moses, and said, Give us water that we may drink. And Moses said unto them, Why strive ye with me? wherefore do ye tempt the LORD?
17:2. And arguing against Moses, they said, “Give us water, so that we may drink.” And Moses answered them: “Why argue against me? For what reason do you tempt the Lord?”
17:2. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD?
Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD:

2: И укорял народ Моисея, и говорили: дайте нам воды пить. И сказал им Моисей: что вы укоряете меня? что искушаете Господа?
17:2
καὶ και and; even
ἐλοιδορεῖτο λοιδορεω revile; reproach
ο the
λαὸς λαος populace; population
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγοντες λεγω tell; declare
δὸς διδωμι give; deposit
ἡμῖν ημιν us
ὕδωρ υδωρ water
ἵνα ινα so; that
πίωμεν πινω drink
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
Μωυσῆς μωσευς Mōseus; Mosefs
τί τις.1 who?; what?
λοιδορεῖσθέ λοιδορεω revile; reproach
μοι μοι me
καὶ και and; even
τί τις.1 who?; what?
πειράζετε πειραζω try; test
κύριον κυριος lord; master
17:2
וַ wa וְ and
יָּ֤רֶב yyˈārev ריב contend
הָ הַ the
עָם֙ ʕˌām עַם people
עִם־ ʕim- עִם with
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
תְּנוּ־ tᵊnû- נתן give
לָ֥נוּ lˌānû לְ to
מַ֖יִם mˌayim מַיִם water
וְ wᵊ וְ and
נִשְׁתֶּ֑ה ništˈeh שׁתה drink
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לָהֶם֙ lāhˌem לְ to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
מַה־ mah- מָה what
תְּרִיבוּן֙ tᵊrîvûn ריב contend
עִמָּדִ֔י ʕimmāḏˈî עִמָּד company
מַה־ mah- מָה what
תְּנַסּ֖וּן tᵊnassˌûn נסה try
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
17:2. qui iurgatus contra Mosen ait da nobis aquam ut bibamus quibus respondit Moses quid iurgamini contra me cur temptatis Dominum
And they chode with Moses, and said: Give us water, that we may drink. And Moses answered them: Why chide you with me? Wherefore do you tempt the Lord?
17:2. And arguing against Moses, they said, “Give us water, so that we may drink.” And Moses answered them: “Why argue against me? For what reason do you tempt the Lord?”
17:2. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
2-3: Со стороны народа ссора с Моисеем состояла в обвинении его за изведение из Египта и подвержение новому бедствию — смерти от жажды (3). В ее основе лежало сомнение в божественной помощи: народ не был уверен в присутствии в своей среде Господа (ст. 7), второй раз (15:24) делал греховную попытку убедиться, поможет он Моисею или нет (ср. Пс 77:18: и д.); ввиду этого ссора и являлась искушением Бога.
Adam Clarke: Commentary on the Bible - 1831
17:2: Why chide ye with me? - God is your leader, complain to him; Wherefore do ye tempt the Lord? As he is your leader, all your murmurings against me he considers as directed against himself; why therefore do ye tempt him? Has he not given you sufficient proofs that he can destroy his enemies and support his friends? And is he not among you to do you good? Exo 17:7. Why therefore do ye doubt his power and goodness, and thus provoke him to treat you as his enemies?
Albert Barnes: Notes on the Bible - 1834
17:2: Tempt the Lord - It is a general characteristic of the Israelites that the miracles, which met each need as it arose, failed to produce a habit of faith: but the severity of the trial, the faintness and anguish of thirst in the burning desert, must not be overlooked in appreciating their conduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:2: the people: Exo 5:21, Exo 14:11, Exo 14:12, Exo 15:24, Exo 16:2, Exo 16:3; Num 11:4-6, Num 14:2, Num 20:3-5, Num 21:5
Give us: Gen 30:1, Gen 30:2; Sa1 8:6; Luk 15:12
wherefore: Exo 17:7, Exo 16:2; Num 14:22; Deu 6:16; Psa 78:18, Psa 78:41, Psa 78:56, Psa 95:9, Psa 106:14; Isa 7:12; Mal 3:15; Mat 4:7, Mat 16:1-3; Luk 4:12; Act 5:9, Act 15:10; Co1 10:9; Heb 3:9
Geneva 1599
17:2 Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye (b) tempt the LORD?
(b) Why do you distrust God? Why do you not look for comfort from him without complaining to us?
John Gill
17:2 Wherefore the people did chide with Moses,.... Contended with him by words, expostulating with him in a very angry and indecent manner for bringing them thither; loading him with reproaches and calumnies, wrangling and quarrelling with him, and using him very ill, giving hard words and bad language:
and said, give us water, that we may drink; directing their speech both to Moses and Aaron, as the word "give" (g) being in the plural number shows; which was requiring that of them which only God could do and signifying as if they were under obligation to do it for them, since they had brought them out of Egypt, and had the care of them; and having seen so many miracles wrought by them, might conclude it was in their power to get them water when they pleased: had they desired them to pray to God for them, to give them water, and exercised faith on him, that he would provide for them, they had done well; which they might reasonably conclude he would, who had brought them out of Egypt, led them through the Red sea, had sweetened the waters at Marah for them, conducted them to fountains of water at Elim, and had rained flesh and bread about their tents in the wilderness of Sin, and still continued the manna with them:
and Moses said unto them, why chide ye with me? as if it was I that brought you hither, whereas it is the Lord that goes before you in the pillar of cloud and fire, and as if I kept water from you, or could give it you at pleasure; how unreasonable, as well as how ungenerous is it in you to chide with me on this account
wherefore do you tempt the Lord? the Lord Christ, as appears from 1Cor 10:9 who with the Father and Spirit is the one Jehovah; him they tempted or tried; they tried whether he was present with them or not, Ex 17:7, they tried his power, whether he could give them water in a dry and desert land; and they tried his patience by chiding with his servants, and showing so much distrust of his power and providence, of his goodness and faithfulness; and by their wretched ingratitude and rebellion they tempted him to work a miracle for them.
(g) "Date", Pagninus, Montanus, &c.
Robert Jamieson, A. R. Fausset and David Brown
17:2 the people did chide with Moses, and said, Give us water that we may drink, &c.--The want of water was a privation, the severity of which we cannot estimate, and it was a great trial to the Israelites, but their conduct on this new occasion was outrageous; it amounted even to "a tempting of the Lord." It was an opposition to His minister, a distrust of His care, an indifference to His kindness, an unbelief in His providence, a trying of His patience and fatherly forbearance.
17:317:3: Եւ ծարաւեաց անդ ժողովուրդն ՚ի ջրոյ։ եւ տրտնջեաց ժողովուրդն զՄովսիսէ, եւ ասեն. Ընդէ՞ր հաներ զմեզ յԵգիպտոսէ, կոտորե՛լ զմեզ եւ զորդիս մեր, եւ զխաշինս մեր ՚ի ծարաւոյ[645]։ [645] Ոմանք. Եւ տրտնջեաց անդ ժողովուրդն։
3 Ժողովուրդն այնտեղ ծարաւ զգալով՝ տրտնջաց Մովսէսի դէմ ու ասաց. «Ինչո՞ւ մեզ հանեցիր Եգիպտոսից, որ ծարաւից կոտորուե՞նք մենք եւ մեր երեխաներն ու անասունները»:
3 Ժողովուրդը ջուրի համար ծարաւեցաւ ու Մովսէսին դէմ տրտունջ ըրաւ ու ըսաւ. «Ինչո՞ւ համար մեզ Եգիպտոսէն հանեցիր։ Մեզ ու մեր որդիները եւ մեր հօտերը ծարաւէն պիտի մեռցնե՞ս»։
Եւ ծարաւեաց անդ ժողովուրդն ի ջրոյ. եւ տրտնջեաց ժողովուրդն զՄովսիսէ, եւ ասեն. Ընդէ՞ր հաներ զմեզ յԵգիպտոսէ, կոտորել զմեզ եւ զորդիս մեր եւ զխաշինս մեր ի ծարաւոյ:

17:3: Եւ ծարաւեաց անդ ժողովուրդն ՚ի ջրոյ։ եւ տրտնջեաց ժողովուրդն զՄովսիսէ, եւ ասեն. Ընդէ՞ր հաներ զմեզ յԵգիպտոսէ, կոտորե՛լ զմեզ եւ զորդիս մեր, եւ զխաշինս մեր ՚ի ծարաւոյ[645]։
[645] Ոմանք. Եւ տրտնջեաց անդ ժողովուրդն։
3 Ժողովուրդն այնտեղ ծարաւ զգալով՝ տրտնջաց Մովսէսի դէմ ու ասաց. «Ինչո՞ւ մեզ հանեցիր Եգիպտոսից, որ ծարաւից կոտորուե՞նք մենք եւ մեր երեխաներն ու անասունները»:
3 Ժողովուրդը ջուրի համար ծարաւեցաւ ու Մովսէսին դէմ տրտունջ ըրաւ ու ըսաւ. «Ինչո՞ւ համար մեզ Եգիպտոսէն հանեցիր։ Մեզ ու մեր որդիները եւ մեր հօտերը ծարաւէն պիտի մեռցնե՞ս»։
zohrab-1805▾ eastern-1994▾ western am▾
17:33: И жаждал там народ воды, и роптал народ на Моисея, говоря: зачем ты вывел нас из Египта, уморить жаждою нас и детей наших и стада наши?
17:3 ἐδίψησεν διψαω thirsty δὲ δε though; while ἐκεῖ εκει there ὁ ο the λαὸς λαος populace; population ὕδατι υδωρ water καὶ και and; even ἐγόγγυζεν γογγυζω mutter ἐκεῖ εκει there ὁ ο the λαὸς λαος populace; population πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγοντες λεγω tell; declare ἵνα ινα so; that τί τις.1 who?; what? τοῦτο ουτος this; he ἀνεβίβασας αναβιβαζω pull up; mount ἡμᾶς ημας us ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἀποκτεῖναι αποκτεινω kill ἡμᾶς ημας us καὶ και and; even τὰ ο the τέκνα τεκνον child ἡμῶν ημων our καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal τῷ ο the δίψει διψος thirst
17:3 וַ wa וְ and יִּצְמָ֨א yyiṣmˌā צמא be thirsty שָׁ֤ם šˈām שָׁם there הָ hā הַ the עָם֙ ʕˌām עַם people לַ la לְ to † הַ the מַּ֔יִם mmˈayim מַיִם water וַ wa וְ and יָּ֥לֶן yyˌālen לון murmur הָ hā הַ the עָ֖ם ʕˌām עַם people עַל־ ʕal- עַל upon מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say לָ֤מָּה lˈāmmā לָמָה why זֶּה֙ zzˌeh זֶה this הֶעֱלִיתָ֣נוּ heʕᵉlîṯˈānû עלה ascend מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt לְ lᵊ לְ to הָמִ֥ית hāmˌîṯ מות die אֹתִ֛י ʔōṯˈî אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּנַ֥י bānˌay בֵּן son וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִקְנַ֖י miqnˌay מִקְנֶה purchase בַּ ba בְּ in † הַ the צָּמָֽא׃ ṣṣāmˈā צָמָא thirst
17:3. sitivit ergo populus ibi pro aquae penuria et murmuravit contra Mosen dicens cur nos exire fecisti de Aegypto ut occideres et nos et liberos nostros ac iumenta sitiSo the people were thirsty there for want of water, and murmured against Moses, saying: Why didst thou make us go forth out of Egypt, to kill us and our children, and our beasts with thirst?
3. And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore hast thou brought us up out of Egypt, to kill us and our children and our cattle with thirst?
17:3. And so the people were thirsty in that place, due to the scarcity of water, and they murmured against Moses, saying: “Why did you cause us to go out of Egypt, so as to kill us and our children, as well as our cattle, with thirst?”
17:3. And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore [is] this [that] thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?
And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore [is] this [that] thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst:

3: И жаждал там народ воды, и роптал народ на Моисея, говоря: зачем ты вывел нас из Египта, уморить жаждою нас и детей наших и стада наши?
17:3
ἐδίψησεν διψαω thirsty
δὲ δε though; while
ἐκεῖ εκει there
ο the
λαὸς λαος populace; population
ὕδατι υδωρ water
καὶ και and; even
ἐγόγγυζεν γογγυζω mutter
ἐκεῖ εκει there
ο the
λαὸς λαος populace; population
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγοντες λεγω tell; declare
ἵνα ινα so; that
τί τις.1 who?; what?
τοῦτο ουτος this; he
ἀνεβίβασας αναβιβαζω pull up; mount
ἡμᾶς ημας us
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἀποκτεῖναι αποκτεινω kill
ἡμᾶς ημας us
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
ἡμῶν ημων our
καὶ και and; even
τὰ ο the
κτήνη κτηνος livestock; animal
τῷ ο the
δίψει διψος thirst
17:3
וַ wa וְ and
יִּצְמָ֨א yyiṣmˌā צמא be thirsty
שָׁ֤ם šˈām שָׁם there
הָ הַ the
עָם֙ ʕˌām עַם people
לַ la לְ to
הַ the
מַּ֔יִם mmˈayim מַיִם water
וַ wa וְ and
יָּ֥לֶן yyˌālen לון murmur
הָ הַ the
עָ֖ם ʕˌām עַם people
עַל־ ʕal- עַל upon
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
לָ֤מָּה lˈāmmā לָמָה why
זֶּה֙ zzˌeh זֶה this
הֶעֱלִיתָ֣נוּ heʕᵉlîṯˈānû עלה ascend
מִ mi מִן from
מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt
לְ lᵊ לְ to
הָמִ֥ית hāmˌîṯ מות die
אֹתִ֛י ʔōṯˈî אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בָּנַ֥י bānˌay בֵּן son
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מִקְנַ֖י miqnˌay מִקְנֶה purchase
בַּ ba בְּ in
הַ the
צָּמָֽא׃ ṣṣāmˈā צָמָא thirst
17:3. sitivit ergo populus ibi pro aquae penuria et murmuravit contra Mosen dicens cur nos exire fecisti de Aegypto ut occideres et nos et liberos nostros ac iumenta siti
So the people were thirsty there for want of water, and murmured against Moses, saying: Why didst thou make us go forth out of Egypt, to kill us and our children, and our beasts with thirst?
17:3. And so the people were thirsty in that place, due to the scarcity of water, and they murmured against Moses, saying: “Why did you cause us to go out of Egypt, so as to kill us and our children, as well as our cattle, with thirst?”
17:3. And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore [is] this [that] thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?
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jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:3: And the people murmured - The reader must not forget what has so often been noted relating to the degraded state of the minds of the Israelites. A strong argument however may be drawn from this in favor of their supernatural escape from Egypt. Had it been a scheme concerted by the heads of the people, provision would necessarily have been made for such exigencies as these. But as God chose to keep them constantly dependent upon himself for every necessary of life, and as they had Moses alone as their mediator to look to, they murmured against him when brought into straits and difficulties, regretted their having left Egypt, and expressed the strongest desire to return. This shows that they had left Egypt reluctantly; and as Moses and Aaron never appear to have any resources but those which came most evidently in a supernatural way, therefore the whole exodus or departure from Egypt proves itself to have been no human contrivance, but a measure concerted by God himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:3: thou hast: Exo 16:3
John Gill
17:3 And the people thirsted there for water,.... They saw there was no water when they first came thither, and therefore chid Moses for bringing them to such a place, where they could not subsist; and having stayed some little time here, and all the water they brought with them from Alush being spent, and having none to drink, began to be very thirsty:
and the people murmured against Moses; became more impatient and enraged, and threw out their invectives against him with much acrimony and severity:
wherefore is this that thou hast brought us up out of Egypt? where it would have been much better for us to have continued:
to kill us and our children and our cattle with thirst: which is intolerable to any, and especially to children and cattle, which require frequent drinking: they could not suppose that Moses had such a murderous view in bringing them out of Egypt, or that this was his intention in it, but that this would be the issue and event of it.
17:417:4: Եւ բողոքեաց Մովսէս առ Տէր եւ ասէ. Զի՞նչ արարից ժողովրդեանս այսմիկ. սակաւիկ մեւս եւս, եւ քարկո՛ծ առնիցեն զիս։
4 Մովսէսը պաղատագին խնդրելով Տիրոջը՝ ասաց. «Ի՞նչ անեմ ես այս ժողովրդին: Մի քիչ էլ մնայ՝ ինձ կը քարկոծեն»:
4 Մովսէս Տէրոջը աղաղակեց ըսելով. «Ի՞նչ ընեմ այս ժողովուրդին. գրեթէ պատրաստ են զիս քարկոծելու»։
Եւ բողոքեաց Մովսէս առ Տէր եւ ասէ. Զի՞նչ արարից ժողովրդեանս այսմիկ, սակաւիկ մեւս եւս, եւ քարկոծ առնիցեն զիս:

17:4: Եւ բողոքեաց Մովսէս առ Տէր եւ ասէ. Զի՞նչ արարից ժողովրդեանս այսմիկ. սակաւիկ մեւս եւս, եւ քարկո՛ծ առնիցեն զիս։
4 Մովսէսը պաղատագին խնդրելով Տիրոջը՝ ասաց. «Ի՞նչ անեմ ես այս ժողովրդին: Մի քիչ էլ մնայ՝ ինձ կը քարկոծեն»:
4 Մովսէս Տէրոջը աղաղակեց ըսելով. «Ի՞նչ ընեմ այս ժողովուրդին. գրեթէ պատրաստ են զիս քարկոծելու»։
zohrab-1805▾ eastern-1994▾ western am▾
17:44: Моисей возопил к Господу и сказал: что мне делать с народом сим? еще немного, и побьют меня камнями.
17:4 ἐβόησεν βοαω scream; shout δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward κύριον κυριος lord; master λέγων λεγω tell; declare τί τις.1 who?; what? ποιήσω ποιεω do; make τῷ ο the λαῷ λαος populace; population τούτῳ ουτος this; he ἔτι ετι yet; still μικρὸν μικρος little; small καὶ και and; even καταλιθοβολήσουσίν καταλιθοβολεω me
17:4 וַ wa וְ and יִּצְעַ֤ק yyiṣʕˈaq צעק cry מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say מָ֥ה mˌā מָה what אֶעֱשֶׂ֖ה ʔeʕᵉśˌeh עשׂה make לָ lā לְ to † הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֑ה zzˈeh זֶה this עֹ֥וד ʕˌôḏ עֹוד duration מְעַ֖ט mᵊʕˌaṭ מְעַט little וּ û וְ and סְקָלֻֽנִי׃ sᵊqālˈunî סקל stone
17:4. clamavit autem Moses ad Dominum dicens quid faciam populo huic adhuc pauxillum et lapidabunt meAnd Moses cried to the Lord, saying: What shall I do to this people? Yet a little more and they will stone me.
4. And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me.
17:4. Then Moses cried out to the Lord, saying: “What shall I do with this people? A little while more and they will stone me.”
17:4. And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me.
And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me:

4: Моисей возопил к Господу и сказал: что мне делать с народом сим? еще немного, и побьют меня камнями.
17:4
ἐβόησεν βοαω scream; shout
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
κύριον κυριος lord; master
λέγων λεγω tell; declare
τί τις.1 who?; what?
ποιήσω ποιεω do; make
τῷ ο the
λαῷ λαος populace; population
τούτῳ ουτος this; he
ἔτι ετι yet; still
μικρὸν μικρος little; small
καὶ και and; even
καταλιθοβολήσουσίν καταλιθοβολεω me
17:4
וַ wa וְ and
יִּצְעַ֤ק yyiṣʕˈaq צעק cry
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
מָ֥ה mˌā מָה what
אֶעֱשֶׂ֖ה ʔeʕᵉśˌeh עשׂה make
לָ לְ to
הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
עֹ֥וד ʕˌôḏ עֹוד duration
מְעַ֖ט mᵊʕˌaṭ מְעַט little
וּ û וְ and
סְקָלֻֽנִי׃ sᵊqālˈunî סקל stone
17:4. clamavit autem Moses ad Dominum dicens quid faciam populo huic adhuc pauxillum et lapidabunt me
And Moses cried to the Lord, saying: What shall I do to this people? Yet a little more and they will stone me.
17:4. Then Moses cried out to the Lord, saying: “What shall I do with this people? A little while more and they will stone me.”
17:4. And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me.
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
4-5: С чудодейственным жезлом (7:20; 14:16) в руках Моисей выступает пред народом в качестве чудотворца. Евреи поверят ему, как посланнику Божию (14:31), исчезнет намерение убить его, а потому ему нет оснований бояться смерти: «пройди перед народом».
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:4: cried: Exo 14:15, Exo 15:25; Num 11:11
almost: Num 14:10, Num 16:19; Sa1 30:6; Joh 8:59, Joh 10:31; Act 7:50, Act 14:19
Geneva 1599
17:4 And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to (c) stone me.
(c) How ready the people are to slay the true prophets for their own purposes and how slow they are to take up God's cause against his enemies and false prophets.
John Gill
17:4 And Moses cried unto the Lord..... Or prayed unto him, as the Targums of Onkelos and Jonathan; which shows the distress he was thrown into, the vehemence of his prayer, and perhaps the loud and lamentable tone in which he expressed it: this was the method he always took, and the refuge he fled unto in all his times of trouble; in which he did well, and set a good example of piety and devotion to God, of faith and trust in him: saying:
what shall I do unto this people? or, "for this people" (h); to relieve them in their present exigency; suggesting his own inability to do any thing for them: yet not despairing of relief, but rather expressing faith in the power and goodness of God to keep them, by his application to him; desiring that he would open a way for their help, and direct him what he must do in this case for them: something, he intimates, must be done speedily for the glory of God, for his own safety, and to prevent the people sinning yet more and more, and so bring destruction upon them; for, adds he:
they be almost ready to stone me or, "yet a little, and they will stone me" (i); if the time of help is protracted, if relief is not in a short time given, he had reason to believe from the menaces they had given out, the impatience they had showed, the rage they were in, they would certainly take up stones and stone him, being in a stony and rocky place; and this they would do, not as a formal punishment of him as a false prophet, telling them they should be brought to Canaan, when they were brought into the wilderness and perishing there; which law respecting such an one was not yet in being; but this he supposed as what an enraged multitude was wont to do, and which was more ready at hand for them to do than anything else, see Ex 8:26.
(h) "populo haic", V. L. Pagninus, Montanus, &c. (i) "adhuc paululum et lapidabit me." V. L. "parum abest", Tigurine version; "adhuc modicum", Pagninus, Montanus; "adhuc paulisper", Junius & Tremellius, Piscator; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
17:4 Moses cried unto the Lord, saying, What shall I do unto this people?--His language, instead of betraying any signs of resentment or vindictive imprecation on a people who had given him a cruel and unmerited treatment, was the expression of an anxious wish to know what was the best to be done in the circumstances (compare Mt 5:44; Rom 12:21).
17:517:5: Եւ ասէ Տէր ցՄովսէս. Ե՛րթ առաջի ժողովրդեանդ, եւ ա՛ռ ընդ քեզ ՚ի ծերոց ժողովրդեանդ. եւ զգաւազանն քո որով հարեր զգետն՝ ա՛ռ ՚ի ձեռին քում, եւ երթիցես[646]։ [646] Յօրինակին պակասէր. ՚Ի ձեռին քում, եւ երթիցես. եւ ես։
5 Տէրն ասաց Մովսէսին. «Գնա՛ ժողովրդի առջեւից, քեզ հետ վերցրո՛ւ ժողովրդի ծերերին, ձեռքդ ա՛ռ քո այն գաւազանը, որով հարուածեցիր գետին, եւ ճամփայ ընկի՛ր:
5 Տէրը ըսաւ Մովսէսին. «Ժողովուրդին առջեւ անցի՛ր ու Իսրայէլի ծերերը քեզի հետ ա՛ռ եւ քու գաւազանդ, որով գետը զարկիր, ձեռքդ առ ու գնա՛։
Եւ ասէ Տէր ցՄովսէս. Երթ առաջի ժողովրդեանդ, եւ առ ընդ քեզ ի ծերոց ժողովրդեանդ. եւ զգաւազանն քո որով հարեր զգետն` առ ի ձեռին քում, եւ երթիցես:

17:5: Եւ ասէ Տէր ցՄովսէս. Ե՛րթ առաջի ժողովրդեանդ, եւ ա՛ռ ընդ քեզ ՚ի ծերոց ժողովրդեանդ. եւ զգաւազանն քո որով հարեր զգետն՝ ա՛ռ ՚ի ձեռին քում, եւ երթիցես[646]։
[646] Յօրինակին պակասէր. ՚Ի ձեռին քում, եւ երթիցես. եւ ես։
5 Տէրն ասաց Մովսէսին. «Գնա՛ ժողովրդի առջեւից, քեզ հետ վերցրո՛ւ ժողովրդի ծերերին, ձեռքդ ա՛ռ քո այն գաւազանը, որով հարուածեցիր գետին, եւ ճամփայ ընկի՛ր:
5 Տէրը ըսաւ Մովսէսին. «Ժողովուրդին առջեւ անցի՛ր ու Իսրայէլի ծերերը քեզի հետ ա՛ռ եւ քու գաւազանդ, որով գետը զարկիր, ձեռքդ առ ու գնա՛։
zohrab-1805▾ eastern-1994▾ western am▾
17:55: И сказал Господь Моисею: пройди перед народом, и возьми с собою [некоторых] из старейшин Израильских, и жезл твой, которым ты ударил по воде, возьми в руку твою, и пойди;
17:5 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs προπορεύου προπορευομαι travel forth; travel before τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he λαβὲ λαμβανω take; get δὲ δε though; while μετὰ μετα with; amid σεαυτοῦ σεαυτου of yourself ἀπὸ απο from; away τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older τοῦ ο the λαοῦ λαος populace; population καὶ και and; even τὴν ο the ῥάβδον ραβδος rod ἐν εν in ᾗ ος who; what ἐπάταξας πατασσω pat; impact τὸν ο the ποταμόν ποταμος river λαβὲ λαμβανω take; get ἐν εν in τῇ ο the χειρί χειρ hand σου σου of you; your καὶ και and; even πορεύσῃ πορευομαι travel; go
17:5 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses עֲבֹר֙ ʕᵃvˌōr עבר pass לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הָ hā הַ the עָ֔ם ʕˈām עַם people וְ wᵊ וְ and קַ֥ח qˌaḥ לקח take אִתְּךָ֖ ʔittᵊḵˌā אֵת together with מִ mi מִן from זִּקְנֵ֣י zziqnˈê זָקֵן old יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מַטְּךָ֗ maṭṭᵊḵˈā מַטֶּה staff אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הִכִּ֤יתָ hikkˈîṯā נכה strike בֹּו֙ bˌô בְּ in אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יְאֹ֔ר yᵊʔˈōr יְאֹר Nile קַ֥ח qˌaḥ לקח take בְּ bᵊ בְּ in יָדְךָ֖ yāḏᵊḵˌā יָד hand וְ wᵊ וְ and הָלָֽכְתָּ׃ hālˈāḵᵊttā הלך walk
17:5. ait Dominus ad Mosen antecede populum et sume tecum de senibus Israhel et virgam qua percussisti fluvium tolle in manu tua et vadeAnd the Lord said to Moses: Go before the people, and take with thee of the ancients of Israel: and take in thy hand the rod wherewith thou didst strike the river, and go.
5. And the LORD said unto Moses, Pass on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.
17:5. And the Lord said to Moses: “Go before the people, and take with you some of the elders of Israel. And take in your hand the staff, with which you struck the river, and advance.
17:5. And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.
And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go:

5: И сказал Господь Моисею: пройди перед народом, и возьми с собою [некоторых] из старейшин Израильских, и жезл твой, которым ты ударил по воде, возьми в руку твою, и пойди;
17:5
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
προπορεύου προπορευομαι travel forth; travel before
τοῦ ο the
λαοῦ λαος populace; population
τούτου ουτος this; he
λαβὲ λαμβανω take; get
δὲ δε though; while
μετὰ μετα with; amid
σεαυτοῦ σεαυτου of yourself
ἀπὸ απο from; away
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
τὴν ο the
ῥάβδον ραβδος rod
ἐν εν in
ος who; what
ἐπάταξας πατασσω pat; impact
τὸν ο the
ποταμόν ποταμος river
λαβὲ λαμβανω take; get
ἐν εν in
τῇ ο the
χειρί χειρ hand
σου σου of you; your
καὶ και and; even
πορεύσῃ πορευομαι travel; go
17:5
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
עֲבֹר֙ ʕᵃvˌōr עבר pass
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הָ הַ the
עָ֔ם ʕˈām עַם people
וְ wᵊ וְ and
קַ֥ח qˌaḥ לקח take
אִתְּךָ֖ ʔittᵊḵˌā אֵת together with
מִ mi מִן from
זִּקְנֵ֣י zziqnˈê זָקֵן old
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
מַטְּךָ֗ maṭṭᵊḵˈā מַטֶּה staff
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הִכִּ֤יתָ hikkˈîṯā נכה strike
בֹּו֙ bˌô בְּ in
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יְאֹ֔ר yᵊʔˈōr יְאֹר Nile
קַ֥ח qˌaḥ לקח take
בְּ bᵊ בְּ in
יָדְךָ֖ yāḏᵊḵˌā יָד hand
וְ wᵊ וְ and
הָלָֽכְתָּ׃ hālˈāḵᵊttā הלך walk
17:5. ait Dominus ad Mosen antecede populum et sume tecum de senibus Israhel et virgam qua percussisti fluvium tolle in manu tua et vade
And the Lord said to Moses: Go before the people, and take with thee of the ancients of Israel: and take in thy hand the rod wherewith thou didst strike the river, and go.
17:5. And the Lord said to Moses: “Go before the people, and take with you some of the elders of Israel. And take in your hand the staff, with which you struck the river, and advance.
17:5. And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:5: Go on: Eze 2:6; Act 20:23, Act 20:24
thy rod: Exo 7:19, Exo 7:20; Num 20:8-11
John Gill
17:5 And the Lord said unto Moses,.... Out of the pillar of cloud:
go on before the people, lead them on nearer to Mount Sinai or Horeb, within sight of which they now were. Jarchi adds, by way of explanation, "and see if they will stone thee"; fear not, go on boldly, no harm shall come to thee:
and take with thee of the elders of Israel; some of them for a witness, as the above writer observes, that they may see that by thine hand water comes out of the rock, and may not say there were fountains there from the days of old. These were taken, because they were the principal men among the people, who, as they were men of years, so of prudence and probity, and whose veracity might be depended upon; and since so great a multitude could not all of them see the miracle, the rock being smote, and the water only flowing in one part of it, and perhaps the road to it but narrow, it was proper some persons should be singled out as witnesses of it, and who so proper as the elders of the people?
and thy rod, wherewith thou smotest the river, take in thine hand and go; wherewith the river Nile was smitten, and the water became blood, when Moses and Aaron first went to Pharaoh; and which, though smitten by Aaron, yet being with the rod of Moses, and by his order, is attributed to him; or else with which the Red sea was smitten by Moses, and divided; which being but a narrow channel, or an arm of the sea, might be called a river: and this circumstance is observed, as the afore mentioned writer thinks, to let the Israelites know, that the rod was not, as they thought, only designed for inflicting punishment, as on Pharaoh and the Egyptians, but also for bringing good unto them; and when they saw this in his hand, by which so many miracles had been wrought, they might be encouraged to hope that something was going to be done in their favour, and that water would be produced for them to drink.
John Wesley
17:5 Go on before the people - Though they spake of stoning him. He must take his rod with him, not to summon some plague to chastise them, but to fetch water for their supply. O the wonderful patience and forbearance of God towards provoking sinners! He maintains those that are at war with him, and reaches out the hand of his bounty to those that lift up the heel against him. If God had only shewed Moses a fountain of water in the wilderness, as he did to Hagar, not far from hence, Gen 21:19, that had been a great favour; but that he might shew his power as well as his pity, and make it a miracle of mercy, he gave them water out of a rock. He directed Moses whither to go, appointed him to take of the elders of Israel with him, to be witnesses of what was done, ordered him to smite the rock, which he did, and immediately water came out of it in great abundance, which ran throughout the camp in streams and rivers, Ps 78:15-16, and followed them wherever they went in that wilderness: God shewed his care of his people in giving them water when they wanted it; his own power in fetching it out of a rock, and put an honour upon Moses in appointing the water to flow out upon his smiting of the rock. This fair water that came out of the rock is called honey and oil, Deut 32:13, because the people's thirst made it doubly pleasant; coming when they were in extreme want. It is probable that the people digged canals for the conveyance of it, and pools for the reception of it. Let this direct us to live in a dependance, Upon God's providence even in the greatest straits and difficulties; And upon Christ's grace; that rock was Christ, 1Cor 10:4. The graces and comforts of the Spirit are compared to rivers of living waters, Jn 7:38-39, Jn 4:14. These flow from Christ. And nothing will supply the needs and satisfy the desires of a soul but water out of this rock. A new name was upon this occasion given to the place, preserving the remembrance of their murmuring, Massah - Temptation, because they tempted God, Meribah - Strife, because they chide with Moses.
Robert Jamieson, A. R. Fausset and David Brown
17:5 the Lord said unto Moses, &c.--not to smite the rebels, but the rock; not to bring a stream of blood from the breast of the offenders, but a stream of water from the granite cliffs. The cloud rested on a particular rock, just as the star rested on the house where the infant Saviour was lodged [Mt 2:9]. And from the rod-smitten rock there forthwith gushed a current of pure and refreshing water. It was perhaps the greatest miracle performed by Moses, and in many respects bore a resemblance to the greatest of Christ's: being done without ostentation and in the presence of a few chosen witnesses (1Cor 10:4).
17:617:6: Եւ ես հասեալ կայցեմ անդ յառաջագոյն քան զքեզ ՚ի վերայ վիմին ՚ի Քորէբ։ եւ հարցե՛ս զվէմն եւ ելցէ ՚ի նմանէ ջուր, եւ արբցէ՛ ժողովուրդդ։ Եւ արա՛ր այնպէս Մովսէս առաջի որդւոցն Իսրայէլի։
6 Ես քեզնից առաջ այնտեղ հասնելով՝ կը կանգնեմ Քորէբի ժայռի վրայ: Կը հարուածես ժայռին, դրանից ջուր կը բխի, եւ քո ժողովուրդը կը խմի»:
6 Ահա Քորեբի մէջ ժայռին վրայ՝ հոն քու առջեւդ կը կայնիմ։ Ժայռին զա՛րկ ու անկէ ջուր պիտի ելլէ եւ ժողովուրդը պիտի խմէ»։ Մովսէս այնպէս ըրաւ Իսրայէլի ծերերուն առջեւ։
Եւ ես հասեալ կայցեմ անդ յառաջագոյն քան զքեզ ի վերայ վիմին ի Քորեբ. եւ հարցես զվէմն եւ ելցէ ի նմանէ ջուր, եւ արբցէ ժողովուրդդ: Եւ արար այնպէս Մովսէս առաջի [230]որդւոցն Իսրայելի:

17:6: Եւ ես հասեալ կայցեմ անդ յառաջագոյն քան զքեզ ՚ի վերայ վիմին ՚ի Քորէբ։ եւ հարցե՛ս զվէմն եւ ելցէ ՚ի նմանէ ջուր, եւ արբցէ՛ ժողովուրդդ։ Եւ արա՛ր այնպէս Մովսէս առաջի որդւոցն Իսրայէլի։
6 Ես քեզնից առաջ այնտեղ հասնելով՝ կը կանգնեմ Քորէբի ժայռի վրայ: Կը հարուածես ժայռին, դրանից ջուր կը բխի, եւ քո ժողովուրդը կը խմի»:
6 Ահա Քորեբի մէջ ժայռին վրայ՝ հոն քու առջեւդ կը կայնիմ։ Ժայռին զա՛րկ ու անկէ ջուր պիտի ելլէ եւ ժողովուրդը պիտի խմէ»։ Մովսէս այնպէս ըրաւ Իսրայէլի ծերերուն առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:66: вот, Я стану пред тобою там на скале в Хориве, и ты ударишь в скалу, и пойдет из нее вода, и будет пить народ. И сделал так Моисей в глазах старейшин Израильских.
17:6 ὅδε οδε further; this ἐγὼ εγω I ἕστηκα ιστημι stand; establish πρὸ προ before; ahead of τοῦ ο the σὲ σε.1 you ἐκεῖ εκει there ἐπὶ επι in; on τῆς ο the πέτρας πετρα.1 cliff; bedrock ἐν εν in Χωρηβ χωρηβ and; even πατάξεις πατασσω pat; impact τὴν ο the πέτραν πετρα.1 cliff; bedrock καὶ και and; even ἐξελεύσεται εξερχομαι come out; go out ἐξ εκ from; out of αὐτῆς αυτος he; him ὕδωρ υδωρ water καὶ και and; even πίεται πινω drink ὁ ο the λαός λαος populace; population μου μου of me; mine ἐποίησεν ποιεω do; make δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs οὕτως ουτως so; this way ἐναντίον εναντιον next to; before τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
17:6 הִנְנִ֣י hinnˈî הִנֵּה behold עֹמֵד֩ ʕōmˌēḏ עמד stand לְ lᵊ לְ to פָנֶ֨יךָ fānˌeʸḵā פָּנֶה face שָּׁ֥ם׀ ššˌām שָׁם there עַֽל־ ʕˈal- עַל upon הַ ha הַ the צּוּר֮ ṣṣûr צוּר rock בְּ bᵊ בְּ in חֹרֵב֒ ḥōrˌēv חֹרֵב Horeb וְ wᵊ וְ and הִכִּ֣יתָ hikkˈîṯā נכה strike בַ va בְּ in † הַ the צּ֗וּר ṣṣˈûr צוּר rock וְ wᵊ וְ and יָצְא֥וּ yāṣᵊʔˌû יצא go out מִמֶּ֛נּוּ mimmˈennû מִן from מַ֖יִם mˌayim מַיִם water וְ wᵊ וְ and שָׁתָ֣ה šāṯˈā שׁתה drink הָ hā הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and יַּ֤עַשׂ yyˈaʕaś עשׂה make כֵּן֙ kˌēn כֵּן thus מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses לְ lᵊ לְ to עֵינֵ֖י ʕênˌê עַיִן eye זִקְנֵ֥י ziqnˌê זָקֵן old יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
17:6. en ego stabo coram te ibi super petram Horeb percutiesque petram et exibit ex ea aqua ut bibat populus fecit Moses ita coram senibus IsrahelBehold I will stand there before thee, upon the rock Horeb, and thou shalt strike the rock, and water shall come out of it that the people may drink. Moses did so before the ancients of Israel:
6. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
17:6. Lo, I will stand in that place before you, on the rock of Horeb. And you shall strike the rock, and water will go forth from it, so that the people may drink.” Moses did so in the sight of the elders of Israel.
17:6. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel:

6: вот, Я стану пред тобою там на скале в Хориве, и ты ударишь в скалу, и пойдет из нее вода, и будет пить народ. И сделал так Моисей в глазах старейшин Израильских.
17:6
ὅδε οδε further; this
ἐγὼ εγω I
ἕστηκα ιστημι stand; establish
πρὸ προ before; ahead of
τοῦ ο the
σὲ σε.1 you
ἐκεῖ εκει there
ἐπὶ επι in; on
τῆς ο the
πέτρας πετρα.1 cliff; bedrock
ἐν εν in
Χωρηβ χωρηβ and; even
πατάξεις πατασσω pat; impact
τὴν ο the
πέτραν πετρα.1 cliff; bedrock
καὶ και and; even
ἐξελεύσεται εξερχομαι come out; go out
ἐξ εκ from; out of
αὐτῆς αυτος he; him
ὕδωρ υδωρ water
καὶ και and; even
πίεται πινω drink
ο the
λαός λαος populace; population
μου μου of me; mine
ἐποίησεν ποιεω do; make
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
οὕτως ουτως so; this way
ἐναντίον εναντιον next to; before
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
17:6
הִנְנִ֣י hinnˈî הִנֵּה behold
עֹמֵד֩ ʕōmˌēḏ עמד stand
לְ lᵊ לְ to
פָנֶ֨יךָ fānˌeʸḵā פָּנֶה face
שָּׁ֥ם׀ ššˌām שָׁם there
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
צּוּר֮ ṣṣûr צוּר rock
בְּ bᵊ בְּ in
חֹרֵב֒ ḥōrˌēv חֹרֵב Horeb
וְ wᵊ וְ and
הִכִּ֣יתָ hikkˈîṯā נכה strike
בַ va בְּ in
הַ the
צּ֗וּר ṣṣˈûr צוּר rock
וְ wᵊ וְ and
יָצְא֥וּ yāṣᵊʔˌû יצא go out
מִמֶּ֛נּוּ mimmˈennû מִן from
מַ֖יִם mˌayim מַיִם water
וְ wᵊ וְ and
שָׁתָ֣ה šāṯˈā שׁתה drink
הָ הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
יַּ֤עַשׂ yyˈaʕaś עשׂה make
כֵּן֙ kˌēn כֵּן thus
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
לְ lᵊ לְ to
עֵינֵ֖י ʕênˌê עַיִן eye
זִקְנֵ֥י ziqnˌê זָקֵן old
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
17:6. en ego stabo coram te ibi super petram Horeb percutiesque petram et exibit ex ea aqua ut bibat populus fecit Moses ita coram senibus Israhel
Behold I will stand there before thee, upon the rock Horeb, and thou shalt strike the rock, and water shall come out of it that the people may drink. Moses did so before the ancients of Israel:
17:6. Lo, I will stand in that place before you, on the rock of Horeb. And you shall strike the rock, and water will go forth from it, so that the people may drink.” Moses did so in the sight of the elders of Israel.
17:6. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Присутствие в руках Моисея чудодейственного жезла убеждало народ и его в предстоящем совершении чуда, в том же самом удостоверяли Моисея слова: «вот Я стану пред тобою». Ты не будешь оставлен Мною, Я буду сам присутствовать и совершу чудо, как бы говорит Господь (Пс 77:15–20; 104:41; 113:8). «В Хориве», не на горе этого имени, так как в данное время евреи не подошли еще и к Синаю, а в носящем данное имя горном хребте. «Камень, из которого потекла вода, как говорит Апостол Павел, есть Христос (1: Кор 10:4), для неверных сухой и упорный, а как скоро кто приложит жезл веры, делающейся удобоприемлемым для жаждущих и текущим внутрь приемлющих Его» (Григорий Нисский).
Adam Clarke: Commentary on the Bible - 1831
17:6: I will stand before thee there, upon the rock in Horeb - The rock, הצור hatstsur. It seems as if God had directed the attention of Moses to a particular rock, with which he was well acquainted; for every part of the mount and its vicinity must have been well known to Moses during the time he kept Jethro's flocks in those quarters. Dr. Priestley has left the following sensible observations upon this miracle: -
"The luminous cloud, the symbol of the Divine presence, would appear on the rock, and Horeb was probably a part of the same mountain with Sinai. This supply of water, on Moses only striking the rock, where no water had been before nor has been since, was a most wonderful display of the Divine power. The water must have been in great abundance to supply two millions of persons, which excluded all possibility of artifice or imposture in the case. The miracle must also have been of some continuance, no doubt so long as they continued in that neighborhood, which was more than a year. There are sufficient traces of this extraordinary miracle remaining at this day. This rock has been visited, drawn, and described by Dr. Shaw, Dr. Pocock, and others; and holes and channels appear in the stone, which could only have been formed by the bursting out and running of the water. No art of man could have done it, if any motive could be supposed for the undertaking in such a place as this."
This miracle has not escaped the notice of the ancient Greek poets. Callimachus represents Rhea bringing forth water from a rock in the same way, after the birth of Jupiter.
Πληξεν ορος σκηπτρῳ, το δε οἱ δεχα πουλυ διεστη.
Εκ δ' εχεεν μεγα χευμα.
Hymn ad Jov., ver. 31.
- With her scepter struck
The yawning cliff; from its disparted height
Adown the mount the gushing torrent ran.
Prior.
The rock mentioned above has been seen and described by Norden, p. 144, 8vo.; Dr. Shaw, p. 314, 4th., where there is an accurate drawing of it; Dr. Pocock, vol. i., p. 143, etc., where the reader may find some fine plates of Mount Horeb and Sinai, and four different views of the wonderful rock of Meribah. It is a vast block of red granite, fifteen feet long, ten broad, and twelve high. See Dr. Shaw's account at the end of Exodus. My nephew, who visited this rock in 1823, confirms the account of the preceding travelers, and has brought a piece of this wonderful stone. The granite is fine, and the quartz mica, and feldspar equally mixed in it. This rock or block of granite is the only type of Christ now existing.
Albert Barnes: Notes on the Bible - 1834
17:6: The rock in Horeb - (a rock situated, according to Arab tradition, in Wady Feiran. Horeb was a name given to the whole desert of Sinai and subsequently attached to the mountain. Palmer).
It is questioned whether the water thus supplied ceased with the immediate occasion; see Co1 10:4, the general meaning of which appears to be that their wants were ever supplied from Him, of whom the rock was but a symbol, and who accompanied them in all their wanderings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:6: I will: Exo 16:10
the rock: This rock, which is a vast block of red granite, 15 feet long, 10 broad, and 12 high, lies in the wilderness of Rephidim, to the west of Mount Horeb, a part of Sinai. There are abundant traces of this wonderful miracle remaining at this day. This rock has been visited, drawn, and described by Dr. Shaw and others; and holes and channels appear in the stone, which could only have been formed by the bursting out and running of water.
in Horeb: Exo 3:1-5
and thou: Num 20:9-11; Deu 8:15; Neh 9:15; Psa 78:15, Psa 78:16, Psa 78:20, Psa 105:41, Psa 114:8; Isa 48:21; Co1 10:4
that the people: Psa 46:4; Isa 41:17, Isa 41:18, Isa 43:19, Isa 43:20; Joh 4:10, Joh 4:14, Joh 7:37, Joh 7:38; Rev 22:17
John Gill
17:6 Behold, I will stand before thee there upon the rock in Horeb,.... Or "upon that rock" (k), a particular rock which was pointed unto, where the Lord in the pillar of cloud would stand; not as a mere spectator of this affair, but as a director of Moses where to smite the rock; and to exert his power in producing water from it, and by his presence to encourage Moses to do it, and to expect and believe the issue of it:
and thou shalt smite the rock: or "on the rock", or "in it" (l); which made Jarchi fancy that the rod of Moses was something very hard, that it was a sapphire by which the rock was cleft:
and there shall come water out of it, that the people may drink, they, their children, and their cattle, ready to die for thirst. Thus God showed himself gracious and merciful to a murmuring and ungrateful people:
and Moses did so in the sight of the elders of Israel; he smote the rock with his rod, and the waters gushed out in great abundance, like streams and rivers, for the refreshment of the people, and their flocks, Ps 78:20. The Heathens have preserved some footsteps of this miracle in their writings, though disguised. Pausanias (m) speaks of a fountain of cold water springing out of a rock, and reports how Atalantes, coming from hunting thirsty, smote a rock with his spear, and water flowed out. This rock at Rephidim, and the apertures through which the waters flowed, are to be seen to this day, as travellers of veracity relate. Monsieur Thevenot (n) says the rock at Rephidim is only a stone of a prodigious height and thickness, rising out of the ground: on the two sides of that stone we saw several holes, by which the water hath run, as may be easily known by the prints of the water, which hath much hollowed it, but at present no water issues out of them. A later traveller (o) gives us a more distinct account of it: after we had descended the western side of this Mount (Sinai), says he, we came into the plain or wilderness of Rephidim, where we saw that extraordinary antiquity, the rock of Meribah, which was continued to this day, without the least injury from time or accidents. This is rightly called, from its hardness, Deut 8:15, , "a rock of flint", though, from the purple or reddish colour of it, it may be rather rendered the rock of or amethyst, or the amethystine, or granite rock. It is about six yards square, lying tottering as it were, and loose, near the middle of the valley, and seems to have been formerly a cliff of Mount Sinai, which hangs in a variety of precipices all over this plain; the water which gushed out, and the stream which flowed withal, Ps 78:20 have hollowed across one corner of this rock, a channel about two inches deep, and twenty wide, all over incrusted like the inside of a tea kettle that has been long used. Besides several mossy productions that are still preserved by the dew, we see all over this channel a great number of holes, some of them four or five inches deep, and one or two in diameter, the lively and demonstrative tokens of their having been formerly so many fountains. Neither could art nor chance be concerned in the contrivance, inasmuch as every circumstance points out to us a miracle; and, in the same manner with the rent in the rock of Mount Calvary at Jerusalem, never fails to produce the greatest seriousness and devotion in all who see it. The Arabs, who were our guards, were ready to stone me in attempting to break off a corner of it: and another late traveller (p) informs us, that the stone called the stone of the fountains, or the solitary rock, is about twelve feet high, and about eight or ten feet broad, though it is not all of one equal breadth. It is a granite marble, of a kind of brick colour, composed of red and white spots, which are both dusky in their kind; and it stands by itself in the fore mentioned valley (the valley of Rephidim) as if it had grown out of the earth, on the right hand of the road toward the northeast: there remains on it to this day the lively impression of the miracle then wrought; for there are still to be seen the places where the water gushed out, six openings towards the southwest, and six towards the northeast; and in those places where the water flowed the clefts are still to be seen in the rock, as it were with lips. The account Dr. Pocock (q) gives of it is this,"it is on the foot of Mount Seriah, and is a red granite stone, fifteen feet long, ten wide, and about twelve high: on both sides of it toward the south end, and at the top of it for about the breadth of eight inches, it is discoloured as by the running of water; and all down this part, and both sides, and at top, are a sort of openings and mouths, some of which resemble the lion's mouth that is sometimes cut in stone spouts, but appear not to be the work of a tool. There are about twelve on each side, and within everyone is an horizontal crack, and in some also a crack down perpendicularly. There is also a crack from one of the mouths next to the hill, that extends two or three feet to the north, and all round to the south. The Arabs call this the stone of Moses; and other late travellers (r) say, that about a mile and a half, in the vale of Rephidim, is this rock; this, say they, is a vast stone, of a very compact and hard granite, and as it were projecting out of the ground; on both sides are twelve fissures, which the monk our guide applied to the twelve apostles, and possibly not amiss, had he joined the twelve tribes of Israel with them: as we were observing these fissures, out of which the water gushed, one would be tempted to think, added he, it is no longer ago than yesterday the water flowed out; and indeed there is such an appearance, that at a distance one would think it to be a small waterfall lately dried up: and one (s) that travelled hither in the beginning of the sixteenth century says, that to this day out of one of the marks or holes there sweats a sort of moisture, which we saw and licked.''We are taught by the Apostle Paul the mystical and spiritual meaning of this rock, which he says was Christ, that is, a type of him, 1Cor 10:4 as it was for his external unpromising appearance among men at his birth, in his life and death; for his height, being higher than the kings of the earth, than the angels of heaven, and than the heavens themselves, and for strength, firmness, and solidity. The water that flowed from this rock was typical of the grace of Christ, and the blessings of it, which flow from him in great abundance to the refreshment and comfort of his people, and to be had freely; and of the blood of Christ, which flowed from him when stricken and smitten. And the rock being smitten with the rod of Moses, typified Christ being smitten by the rod of the law in the hand of justice, for the transgressions of his people; and how that through his having being made sin, and a curse for them, whereby the law and justice of God are satisfied, the blessings of grace flow freely to them, and follow them all the days of their lives, as the waters of the rock followed the Israelites through the wilderness.
(k) "super illam petram", Junius & Tremellius; "super illa petra", Piscator. (l) "in petram", Pagninus, Montanus, "in petra seu rupe"; so Jarchi, and the Targums. (m) Laconic sive, l. 3. p. 209. (n) Travels into the Levant, par. 1. B. 2. ch. 26. p. 167. (o) Dr. Shaw's Travels, p. 317. Ed. 2. (p) Journal from Cairo to Mount Sinai, A. D. 1722, 35, 36, 37. Ed. 2. (q) Travels, p. 148. (r) Egmont and Heyman's Travels, vol. 2. p. 174, 175. (s) Baumgarten. Peregrinatio, l. 1. c. 24. p. 62.
17:717:7: Եւ անուանեաց զանուն տեղւոյն այնորիկ՝ Փորձութիւն, եւ Բամբասանս. վասն բամբասանաց որդւոցն Իսրայէլի, եւ վասն փորձելոյ նոցա զՏէր եւ ասելոյ, եթէ իցէ՞ ՚ի մեզ Տէր՝ եւ եթէ ոչ։
7 Մովսէսն իսրայէլացիների ներկայութեամբ այդպէս էլ արեց: Նա այդ վայրը կոչեց Փորձութիւն եւ Մեղադրանք, որովհետեւ իսրայէլացիները մեղադրել էին եւ Տիրոջը փորձել՝ ասելով. «Տէրը մեր մէ՞ջ է, թէ՞ ոչ»:
7 Այն տեղին անունը Մասսա ու Մերիպա* դրաւ. վասն զի Իսրայէլի որդիները հոն վիճեցան եւ Տէրը փորձեցին՝ ըսելով. «Արդեօք Տէրը մեր մէ՞ջ է»։
Եւ անուանեաց զանուն տեղւոյն այնորիկ [231]Փորձութիւն եւ Բամբասանս``. վասն բամբասանաց որդւոցն Իսրայելի եւ վասն փորձելոյ նոցա զՏէր եւ ասելոյ. Եթէ իցէ՞ ի մեզ Տէր եւ եթէ ոչ:

17:7: Եւ անուանեաց զանուն տեղւոյն այնորիկ՝ Փորձութիւն, եւ Բամբասանս. վասն բամբասանաց որդւոցն Իսրայէլի, եւ վասն փորձելոյ նոցա զՏէր եւ ասելոյ, եթէ իցէ՞ ՚ի մեզ Տէր՝ եւ եթէ ոչ։
7 Մովսէսն իսրայէլացիների ներկայութեամբ այդպէս էլ արեց: Նա այդ վայրը կոչեց Փորձութիւն եւ Մեղադրանք, որովհետեւ իսրայէլացիները մեղադրել էին եւ Տիրոջը փորձել՝ ասելով. «Տէրը մեր մէ՞ջ է, թէ՞ ոչ»:
7 Այն տեղին անունը Մասսա ու Մերիպա* դրաւ. վասն զի Իսրայէլի որդիները հոն վիճեցան եւ Տէրը փորձեցին՝ ըսելով. «Արդեօք Տէրը մեր մէ՞ջ է»։
zohrab-1805▾ eastern-1994▾ western am▾
17:77: И нарек месту тому имя: Масса и Мерива, по причине укорения сынов Израилевых и потому, что они искушали Господа, говоря: есть ли Господь среди нас, или нет?
17:7 καὶ και and; even ἐπωνόμασεν επονομαζω named τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τόπου τοπος place; locality ἐκείνου εκεινος that πειρασμὸς πειρασμος trial καὶ και and; even λοιδόρησις λοιδορησις through; because of τὴν ο the λοιδορίαν λοιδορια reviling τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even διὰ δια through; because of τὸ ο the πειράζειν πειραζω try; test κύριον κυριος lord; master λέγοντας λεγω tell; declare εἰ ει if; whether ἔστιν ειμι be κύριος κυριος lord; master ἐν εν in ἡμῖν ημιν us ἢ η or; than οὔ ου not
17:7 וַ wa וְ and יִּקְרָא֙ yyiqrˌā קרא call שֵׁ֣ם šˈēm שֵׁם name הַ ha הַ the מָּקֹ֔ום mmāqˈôm מָקֹום place מַסָּ֖ה massˌā מַסָּה Massah וּ û וְ and מְרִיבָ֑ה mᵊrîvˈā מְרִיבָה Meribah עַל־ ʕal- עַל upon רִ֣יב׀ rˈîv רִיב law-case בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and עַ֨ל ʕˌal עַל upon נַסֹּתָ֤ם nassōṯˈām נסה try אֶת־ ʔeṯ- אֵת [object marker] יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הֲ hᵃ הֲ [interrogative] יֵ֧שׁ yˈēš יֵשׁ existence יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in קִרְבֵּ֖נוּ qirbˌēnû קֶרֶב interior אִם־ ʔim- אִם if אָֽיִן׃ פ ʔˈāyin . f אַיִן [NEG]
17:7. et vocavit nomen loci illius Temptatio propter iurgium filiorum Israhel et quia temptaverunt Dominum dicentes estne Dominus in nobis an nonAnd he called the name of that place Temptation, because of the chiding of the children of Israel, and for that they tempted the Lord, saying: Is the Lord amongst us or not?
7. And he called the name of the place Massah, and Meribah, because of the striving of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?
17:7. And he called the name of that place ‘Temptation,’ because of the arguing of the sons of Israel, and because they tempted the Lord, saying: “Is the Lord with us, or not?”
17:7. And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?
And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not:

7: И нарек месту тому имя: Масса и Мерива, по причине укорения сынов Израилевых и потому, что они искушали Господа, говоря: есть ли Господь среди нас, или нет?
17:7
καὶ και and; even
ἐπωνόμασεν επονομαζω named
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τόπου τοπος place; locality
ἐκείνου εκεινος that
πειρασμὸς πειρασμος trial
καὶ και and; even
λοιδόρησις λοιδορησις through; because of
τὴν ο the
λοιδορίαν λοιδορια reviling
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
διὰ δια through; because of
τὸ ο the
πειράζειν πειραζω try; test
κύριον κυριος lord; master
λέγοντας λεγω tell; declare
εἰ ει if; whether
ἔστιν ειμι be
κύριος κυριος lord; master
ἐν εν in
ἡμῖν ημιν us
η or; than
οὔ ου not
17:7
וַ wa וְ and
יִּקְרָא֙ yyiqrˌā קרא call
שֵׁ֣ם šˈēm שֵׁם name
הַ ha הַ the
מָּקֹ֔ום mmāqˈôm מָקֹום place
מַסָּ֖ה massˌā מַסָּה Massah
וּ û וְ and
מְרִיבָ֑ה mᵊrîvˈā מְרִיבָה Meribah
עַל־ ʕal- עַל upon
רִ֣יב׀ rˈîv רִיב law-case
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
עַ֨ל ʕˌal עַל upon
נַסֹּתָ֤ם nassōṯˈām נסה try
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
הֲ hᵃ הֲ [interrogative]
יֵ֧שׁ yˈēš יֵשׁ existence
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
קִרְבֵּ֖נוּ qirbˌēnû קֶרֶב interior
אִם־ ʔim- אִם if
אָֽיִן׃ פ ʔˈāyin . f אַיִן [NEG]
17:7. et vocavit nomen loci illius Temptatio propter iurgium filiorum Israhel et quia temptaverunt Dominum dicentes estne Dominus in nobis an non
And he called the name of that place Temptation, because of the chiding of the children of Israel, and for that they tempted the Lord, saying: Is the Lord amongst us or not?
17:7. And he called the name of that place ‘Temptation,’ because of the arguing of the sons of Israel, and because they tempted the Lord, saying: “Is the Lord with us, or not?”
17:7. And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?
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Adam Clarke: Commentary on the Bible - 1831
17:7: He called the name of the place Massah, and Meribah - מסה Massah signifies temptation or trial; and מריבה Meribah, contention or litigation. From Co1 10:4, we learn that this rock was a type of Christ, and their drinking of it is represented as their being made partakers of the grace and mercy of God through Christ Jesus; and yet many who drank fell and perished in the wilderness in the very act of disobedience! Reader, be not high minded, but fear! On the smiting of the rock by the rod of Moses, Mr. Ainsworth has the following pious note: "This rock signified Christ, and is therefore called a spiritual Rock, Co1 10:4. He being smitten with Moses's rod, and bearing the curse of the law for our sins, and by the preaching of the Gospel crucified among his people, Gal 3:1, from him floweth the spiritual drink wherewith all believing hearts are refreshed." Joh 7:37, and Isa 53:1-3.
Albert Barnes: Notes on the Bible - 1834
17:7: Massah ... Meribah - See the margin. On the importance of this lesson see our Lord's words, Mat 4:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:7: Massah: i. e. Temptation, Num 20:13; Deu 9:22
Meribah: that is, Chiding or Strife, Exo 17:2; Psa 81:7
chiding: Exo 17:2
tempted: Psa 95:8; Heb 3:8, Heb 3:9
Is the Lord: Exo 34:9; Deu 31:17; Jos 22:31; Isa 12:6; Mic 3:11; Joh 1:14; Act 7:37-39
Geneva 1599
17:7 And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the (d) LORD among us, or not?
(d) When in adversity we think God is absent, then we neglect his promise and make him a liar.
John Gill
17:7 And he called the name of the place Massah, and Meribah,.... The former signifies "temptation", and the latter "contention": the reason of which names being given by Moses, or whoever was the name of the place, follows: "because of the chiding of the children of Israel"; that was the reason why it was called by the last name, Meribah, because here, the Israelites chid and contended with Moses, and used him opprobriously:
and because they tempted the Lord; therefore it had the former name of Massah:
saying, is the Lord among us or not? as if they should say, if we perish through thirst, the Lord is not among us, nor takes any care of us; nor was it he that brought us out of Egypt, but Moses; nor is he in the pillar of cloud and fire, as is said; but if he works a miracle, and gives us water, for us, our children, and cattle, then it will appear he is among us; and thus they tempted the Lord, though without this they had full proof, by many instances, that he was among them, and even in a very extraordinary manner.
Robert Jamieson, A. R. Fausset and David Brown
17:7 called the name of the place--Massah ("temptation"); Meribah ("chiding," "strife"): the same word which is rendered "provocation" (Heb 3:8).
17:817:8: Եկն Ամաղէկ, եւ տայր պատերազմն ընդ Իսրայէլի յՌափիդիմ։
8 Ամաղէկացիներն եկան ու Ռափիդիմում պատերազմեցին իսրայէլացիների դէմ:
8 Այն ատեն Ամաղէկ եկաւ ու Ռափիդիմի մէջ Իսրայէլի հետ պատերազմեցաւ։
Եկն Ամաղէկ, եւ տայր պատերազմ ընդ Իսրայելի յՌափիդիմ:

17:8: Եկն Ամաղէկ, եւ տայր պատերազմն ընդ Իսրայէլի յՌափիդիմ։
8 Ամաղէկացիներն եկան ու Ռափիդիմում պատերազմեցին իսրայէլացիների դէմ:
8 Այն ատեն Ամաղէկ եկաւ ու Ռափիդիմի մէջ Իսրայէլի հետ պատերազմեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:88: И пришли Амаликитяне и воевали с Израильтянами в Рефидиме.
17:8 ἦλθεν ερχομαι come; go δὲ δε though; while Αμαληκ αμαληκ and; even ἐπολέμει πολεμεω battle Ισραηλ ισραηλ.1 Israel ἐν εν in Ραφιδιν ραφιδιν Raphidin; Rhafithin
17:8 וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come עֲמָלֵ֑ק ʕᵃmālˈēq עֲמָלֵק Amalek וַ wa וְ and יִּלָּ֥חֶם yyillˌāḥem לחם fight עִם־ ʕim- עִם with יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בִּ bi בְּ in רְפִידִֽם׃ rᵊfîḏˈim רְפִידִים Rephidim
17:8. venit autem Amalech et pugnabat contra Israhel in RaphidimAnd Amalec came, and fought against Israel in Raphidim.
8. Then came Amalek, and fought with Israel in Rephidim.
17:8. And Amalek came and fought against Israel at Rephidim.
17:8. Then came Amalek, and fought with Israel in Rephidim.
Then came Amalek, and fought with Israel in Rephidim:

8: И пришли Амаликитяне и воевали с Израильтянами в Рефидиме.
17:8
ἦλθεν ερχομαι come; go
δὲ δε though; while
Αμαληκ αμαληκ and; even
ἐπολέμει πολεμεω battle
Ισραηλ ισραηλ.1 Israel
ἐν εν in
Ραφιδιν ραφιδιν Raphidin; Rhafithin
17:8
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
עֲמָלֵ֑ק ʕᵃmālˈēq עֲמָלֵק Amalek
וַ wa וְ and
יִּלָּ֥חֶם yyillˌāḥem לחם fight
עִם־ ʕim- עִם with
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בִּ bi בְּ in
רְפִידִֽם׃ rᵊfîḏˈim רְפִידִים Rephidim
17:8. venit autem Amalech et pugnabat contra Israhel in Raphidim
And Amalec came, and fought against Israel in Raphidim.
17:8. And Amalek came and fought against Israel at Rephidim.
17:8. Then came Amalek, and fought with Israel in Rephidim.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Амаликитяне, потомки Исава через сына его Елифаза (Быт 36:12), — кочевой, живущий грабежом, народ, занимали пространство между Идумеей и Синаем. Судя по свидетельству Втор 25:18, они напали не на главные силы и массы народа, а на последние, утомившиеся в пути и потому отставшие, ряды.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8: The Conflict with Amalek; The Defeat of Amalek.B. C. 1491.
8 Then came Amalek, and fought with Israel in Rephidim. 9 And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand. 10 So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill. 11 And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed. 12 But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun. 13 And Joshua discomfited Amalek and his people with the edge of the sword. 14 And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven. 15 And Moses built an altar, and called the name of it Jehovahnissi: 16 For he said, Because the LORD hath sworn that the LORD will have war with Amalek from generation to generation.
We have here the story of the war with Amalek, which, we may suppose, was the first that was recorded in the book of the wars of the Lord, Num. xxi. 14. Amalek was the first of the nations that Israel fought with, Num. xxiv. 20. Observe,
I. Amalek's attempt: They came out, and fought with Israel, v. 8. The Amalekites were the posterity of Esau, who hated Jacob because of the birthright and blessing, and this was an effort of the hereditary enmity, a malice that ran in the blood, and perhaps was now exasperated by the working of the promise towards an accomplishment. Consider this, 1. As Israel's affliction. They had been quarrelling with Moses (v. 2), and now God sends Amalekites to quarrel with them; wars abroad are the just punishment of strifes and discontents at home. 2. As Amalek's sin; so it is reckoned, Deut. xxv. 17, 18. They did not boldly front them as a generous enemy, but without any provocation given by Israel, or challenge given to them, basely fell upon their rear, and smote those that were faint and feeble and could neither make resistance nor escape. Herein they bade defiance to that power which had so lately ruined the Egyptians; but in vain did they attack a camp guarded and victualled by miracles: verily they knew not what they did.
II. Israel's engagement with Amalek, in their own necessary defence against the aggressors. Observe,
1. The post assigned to Joshua, of whom this is the first mention: he is nominated commander-in-chief in this expedition, that he might be trained up to the services he was designed for after the death of Moses, and be a man of war from his youth. He is ordered to draw out a detachment of choice men from the thousands of Israel and to drive back the Amalekites, v. 9. When the Egyptians pursued them Israel must stand still and see what God would do; but now it was required that they should bestir themselves. Note, God is to be trusted in the use of means.
2. The post assumed by Moses: I will stand on the top of the hill with the rod of God in my hand, v. 9. See how God qualifies his people for, and calls them to, various services for the good of his church: Joshua fights, Moses prays, and both minister to Israel. Moses went up to the top of the hill, and placed himself, probably, so as to be seen by Israel; there he held up the rod of God in his hand, that wonder-working rod which had summoned the plagues of Egypt, and under which Israel had passed out of the house of bondage. This rod Moses held up to Israel, to animate them; the rod was held up as the banner to encourage the soldiers, who might look up, and say, "Yonder is the rod, and yonder the hand that used it, when such glorious things were wrought for us." Note, It tends much to the encouragement of faith to reflect upon the great things God has done for us, and review the monuments of his favours. Moses also held up this rod to God, by way of appeal to him: "Is not the battle the Lord's? Is not he able to help, and engaged to help? Witness this rod, the voice of which, thus held up, is (Isa. li. 9, 10), Put on strength, O arm of the Lord; art not thou it that hath cut Rahab?" Moses was not only a standard-bearer, but an intercessor, pleading with God for success and victory. Note, When the host goes forth against the enemy earnest prayers should be made to the God of hosts for his presence with them. It is here the praying legion that proves the thundering legion. There, in Salem, in Sion where prayers were made, there the victory was won, there broke the arrows of the bow, Ps. lxxvi. 2, 3. Observe, (1.) How Moses was tired (v. 12): His hands were heavy. The strongest arm will fail with being long extended; it is God only whose hand is stretched out still. We do not find that Joshua's hands were heavy in fighting, but Moses's hands were heavy in praying. The more spiritual any service is the more apt we are to fail and flag in it. Praying work, if done with due intenseness of mind and vigour of affection, will be found hard work, and, though the spirit be willing, the flesh will be weak. Our great Intercessor in heaven faints not, nor is he weary, though he attends continually to this very thing. (2.) What influence the rod of Moses had upon the battle (v. 11): When Moses held up his hand in prayer (so the Chaldee explains it) Israel prevailed, but, when he let down his hand from prayer, Amalek prevailed. To convince Israel that the hand of Moses (with whom they had just now been chiding) contributed more to their safety than their own hands, his rod than their sword, the success rises and falls as Moses lifts up or lets down his hands. It seems, the scale wavered for some time, before it turned on Israel's side. Even the best cause must expect disappointments as an alloy to its successes; though the battle be the Lord's, Amalek may prevail for a time. The reason was, Moses let down his hands. Note, The church's cause is, commonly, more or less successful according as the church's friends are more or less strong in faith and fervent in prayer. (3.) The care that was taken for the support of Moses. When he could not stand any longer he sat down, not in a chair of state, but upon a stone (v. 12); when he could not hold up his hands, he would have them held up. Moses, the man of God, is glad of the assistance of Aaron his brother, and Hur, who, some think, was his brother-in-law, the husband of Miriam. We should not be shy either of asking help from others or giving help to others, for we are members one of another. Moses's hands, thus stayed, were steady till the going down of the sun; and, though it was with much ado that he held out, yet his willing mind was accepted. No doubt it was a great encouragement to the people to see Joshua before them in the field of battle and Moses above them upon the top of the hill: Christ is both to us--our Joshua, the captain of our salvation who fights our battles, and our Moses, who, in the upper world, ever lives making intercession, that our faith fail not.
III. The defeat of Amalek. Victory had hovered awhile between the camps; sometimes Israel prevailed and sometimes Amalek, but Israel carried the day, v. 13. Though Joshua fought with great disadvantages--his soldiers undisciplined, ill-armed, long inured to servitude, and apt to murmur; yet by them God wrought a great salvation, and made Amalek pay dearly for his insolence. Note, Weapons formed against God's Israel cannot prosper long, and shall be broken at last. The cause of God and his Israel will be victorious. Though God gave the victory, yet it is said, Joshua discomfited Amalek, because Joshua was a type of Christ, and of the same name, and in him it is that we are more than conquerors. It was his arm alone that spoiled principalities and powers, and routed all their force.
IV. The trophies of this victory set up. 1. Moses took care that God should have the glory of it (v. 15); instead of setting up a triumphal arch, to the honour of Joshua (though it had been a laudable policy to put marks of honour upon him), he builds an altar to the honour of God, and we may suppose it was not an altar without sacrifice; but that which is most carefully recorded is the inscription upon the altar, Jehovah-nissi--The Lord is my banner, which probably refers to the lifting up of the rod of God as a banner in this action. The presence and power of Jehovah were the banner under which they enlisted, by which they were animated and kept together, and therefore which they erected in the day of their triumph. In the name of our God we must always lift up our banners, Ps. xx. 5. It is fit that he who does all the work should have all the praise. 2. God took care that posterity should have the comfort and benefit of it: "Write this for a memorial, not in loose papers, but in a book, write it, and then rehearse it in the ears of Joshua, let him be entrusted with this memorial, to transmit it to the generations to come." Moses must now begin to keep a diary or journal of occurrences; it is the first mention of writing that we find in scripture, and perhaps the command was not given till after the writing of the law upon the tables of stone: "Write it in perpetuam rei memoriam--that the event may be had in perpetual remembrance; that which is written remains." (1.) "Write what has been done, what Amalek has done against Israel; write in gall their bitter hatred, write in blood their cruel attempts, let them never be forgotten, nor yet what God has done for Israel in saving them from Amalek. Let ages to come know that God fights for his people, and he that touches them touches the apple of his eye." (2.) Write what shall be done. [1.] That in process of time Amalek shall be totally ruined and rooted out (v. 14), that he shall be remembered only in history." Amalek would have cut off the name of Israel, that it might be no more in remembrance (Ps. lxxxiii. 4, 7); and therefore God not only disappoints him in this, but cuts off his name. "Write it for the encouragement of Israel, whenever the Amalekites are an annoyance to them, that Israel will at last undoubtedly triumph in the fall of Amalek." This sentence was executed in part by Saul (1 Sam. xv), and completely by David (ch. xxx.; 2 Sam. i. 1; viii. 12); after his time we never read so much as of the name of Amalek. [2.] This is the mean time God would have a continual controversy with him (v. 16): Because his hand is upon the throne of the Lord, that is, against the camp of Israel in which the Lord ruled, which was the place of his sanctuary, and is therefore called a glorious high throne from the beginning (Jer. xvii. 12); therefore the Lord will have war with Amalek from generation to generation. This was written for direction to Israel never to make any league with the Amalekites, but to look upon them as irreconcilable enemies, doomed to ruin. Amalek's destruction was typical of the destruction of all the enemies of Christ and his kingdom. Whoever make war with the Lamb, the Lamb will overcome them.
Adam Clarke: Commentary on the Bible - 1831
17:8: Then came Amalek, and fought with Israel - The Amalekites seem to have attacked the Israelites in the same way and through the same motives that the wandering Arabs attack the caravans which annually pass through the same desert. It does not appear that the Israelites gave them any kind of provocation, they seem to have attacked them merely through the hopes of plunder. The Amalekites were the posterity of Amalek, one of the dukes of Eliphaz, the son of Esau, and consequently Israel's brother, Gen 36:15, Gen 36:16.
Fought with Israel - In the most treacherous and dastardly manner; for they came at the rear of the camp, smote the hindmost of the people, even all that were feeble behind, when they were faint and weary; see Deu 25:18. The baggage, no doubt, was the object of their avarice; but finding the women, children, aged and infirm persons, behind with the baggage, they smote them and took away their spoils.
Albert Barnes: Notes on the Bible - 1834
17:8: Then came Amalek - The attack occurred about two months after the Exodus, toward the end of May or early in June, when the Bedouins leave the lower plains in order to find pasture for their flocks on the cooler heights. The approach of the Israelites to Sinai would of course attract notice, and no cause of warfare is more common than a dispute for the right of pasturage. The Amalekites were at that time the most powerful race in the Peninsula; here they took their position as the chief of the pagans. They were also the first among the pagans who attacked God's people, and as such were marked out for punishment (see the marginal references).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:8: Gen 36:12, Gen 36:16; Num 24:20; Deu 25:17; Sa1 15:2, Sa1 30:1; Psa 83:7
Carl Friedrich Keil and Franz Delitzsch
17:8
The want of water had only just been provided for, when Israel had to engage in a conflict with the Amalekites, who had fallen upon their rear and smitten it (Deut 25:18). The expansion of this tribe, that was descended from a grandson of Esau (see Gen 36:12), into so great a power even in the Mosaic times, is perfectly conceivable, if we imagine the process to have been analogous to that which we have already described in the case of the leading branches of the Edomites, who had grown into a powerful nation through the subjugation and incorporation of the earlier population of Mount Seir. The Amalekites had no doubt come to the neighbourhood of Sinai for the same reason for which, even in the present day, the Bedouin Arabs leave the lower districts at the beginning of summer, and congregate in the mountain regions of the Arabian peninsula, viz., because the grass is dried up in the former, whereas in the latter the pasturage remains green much longer, on account of the climate being comparatively cooler (Burckhardt, Syr. p. 789). There they fell upon the Israelites, probably in the Sheikh valley, where the rear had remained behind the main body, not merely for the purpose of plundering or of disputing the possession of this district and its pasture ground with the Israelites, but to assail Israel as the nation of God, and if possible to destroy it. The divine command to exterminate Amalek (Ex 17:14) points to this; and still more the description given of the Amalekites in Balaam's utterances, as גּוים ראשׁית, "the beginning," i.e., the first and foremost of the heathen nations (Num 24:20). In Amalek the heathen world commenced that conflict with the people of God, which, while it aims at their destruction, can only be terminated by the complete annihilation of the ungodly powers of the world. Earlier theologians pointed out quite correctly the deepest ground for the hostility of the Amalekites, when they traced the causa belli to this fact, "quod timebat Amalec, qui erat de semine Esau, jam implendam benedictionem, quam Jacob obtinuit et praeripuit ipsi Esau, praesertim cum in magna potentia venirent Israelitae, ut promissam occuparent terram" Mnster, C. a Lapide, etc.). This peculiar significance in the conflict is apparent, not only from the divine command to exterminate the Amalekites, and to carry on the war of Jehovah with Amalek from generation to generation (Ex 17:14 and Ex 17:16), but also from the manner in which Moses led the Israelites to battle and to victory. Whereas he had performed all the miracles in Egypt and on the journey by stretching out his staff, on this occasion he directed his servant Joshua to choose men for the war, and to fight the battle with the sword. He himself went with Aaron and Hur to the summit of a hill to hold up the staff of God in his hands, that he might procure success to the warriors through the spiritual weapons of prayer.
The proper name of Joshua, who appears here for the first time in the service of Moses, as Hosea (הושׁע); he was a prince of the tribe of Ephraim (Num 13:8, Num 13:16; Deut 32:44). The name יהושׁע, "Jehovah is help" (or, God-help), he probably received at the time when he entered Moses' service, either before or after the battle with the Amalekites (see Num 13:16, and Hengstenberg, Dissertations, vol. ii.). Hur, who also held a prominent position in the nation, according to Ex 24:14, in connection with Aaron, was the son of Caleb, the son of Hezron, the grandson of Judah (1Chron 2:18-20), and the grandfather of Bezaleel, the architect of the tabernacle (Ex 31:2; Ex 35:30; Ex 38:22, cf. 1Chron 2:19-20). According to Jewish tradition, he was the husband of Miriam.
The battle was fought on the day after the first attack (Ex 17:9). The hill (גּבעה, not Mount Horeb), upon the summit of which Moses took up his position during the battle, along with Aaron and Hur, cannot be fixed upon with exact precision, but it was probably situated in the table-land of Fureia, to the north of er Rahah and the Sheikh valley, which is a fertile piece of pasture ground (Burckhardt, p. 801; Robinson, i. pp. 139, 215), or else in the plateau which runs to the north-east of the Horeb mountains and to the east of the Sheikh valley, with the two peaks Umlanz and Um Alawy; supposing, that is, that the Amalekites attacked the Israelites from Wady Muklifeh or es Suweiriyeh. Moses went to the top of the hill that he might see the battle from thence. He took Aaron and Hur with him, not as adjutants to convey his orders to Joshua and the army engaged, but to support him in his own part in connection with the conflict. This was to hold up his hand with the staff of God in it. To understand the meaning of this sign, it must be borne in mind that, although Ex 17:11 merely speaks of the raising and dropping of the hand (in the singular), yet, according to Ex 17:12, both hands were supported by Aaron and Hur, who stood one on either side, so that Moses did not hold up his hands alternately, but grasped the staff with both his hands, and held it up with the two. The lifting up of the hands has been regarded almost with unvarying unanimity by Targumists, Rabbins, Fathers, Reformers, and nearly all the more modern commentators, as the sign or attitude of prayer. Kurtz, on the contrary, maintains, in direct opposition to the custom observed throughout the whole of the Old Testament by all pious and earnest worshipers, of lifting up their hands to God in heaven, that this view attributes an importance to the outward form of prayer which has no analogy even in the Old Testament; he therefore agrees with Lakemacher, in Rosenmller's Scholien, in regarding the attitude of Moses with his hand lifted up as "the attitude of a commander superintending and directing the battle," and the elevation of the hand as only the means adopted for raising the staff, which was elevated in the sight of the warriors of Israel as the banner of victory. But this meaning cannot be established from Ex 17:15 and Ex 17:16. For the altar with the name "Jehovah my banner," and the watchword "the hand on the banner of Jehovah, war of the Lord against Amalek," can neither be proved to be connected with the staff which Moses held in his hand, nor be adduced as a proof that Moses held the staff in front of the Israelites as the banner of victory. The lifting up of the staff of God was, no doubt, a banner to the Israelites of victory over their foes, but not in this sense, that Moses directed the battle as commander-in-chief, for he had transferred the command to Joshua; nor yet in this sense, that he imparted divine powers to the warriors by means of the staff, and so secured the victory. To effect this, he would not have lifted it up, but have stretched it out, either over the combatants, or at all events towards them, as in the case of all the other miracles that were performed with the staff. The lifting up of the staff secured to the warriors the strength needed to obtain the victory, from the fact that by means of the staff Moses brought down this strength from above, i.e., from the Almighty God in heaven; not indeed by a merely spiritless and unthinking elevation of the staff, but by the power of his prayer, which was embodied in the lifting up of his hands with the staff, and was so far strengthened thereby, that God had chosen and already employed this staff as a medium of the saving manifestation of His almighty power. There is no other way in which we can explain the effect produced upon the battle by the raising and dropping (הניח) of the staff in his hands. As long as Moses held up the staff, he drew down from God victorious powers for the Israelites by means of his prayer; but when he let it fall through the exhaustion of the strength of his hands, he ceased to draw down the power of God, and Amalek gained the upper hand. The staff, therefore, as it was stretched out on high, was not a sign to the Israelites that were fighting, for it is by no means certain that they could see it in the heat of the battle; but it was a sign to Jehovah, carrying up, as it were, to God the wishes and prayers of Moses, and bringing down from God victorious powers for Israel. If the intention had been the hold it up before the Israelites as a banner of victory. Moses would not have withdrawn to a hill apart from the field of battle, but would either have carried it himself in front of the army, or have given it to Joshua as commander, to be borne by him in front of the combatants, or else have entrusted it to Aaron, who had performed the miracles in Egypt, that he might carry it at their head. The pure reason why Moses did not do this, but withdrew from the field of battle to lift up the staff of God upon the summit of a hill, and to secure the victory by so doing, is to be found in the important character of the battle itself. As the heathen world was now commencing its conflict with the people of God in the persons of the Amalekites, and the prototype of the heathen world, with its hostility to God, was opposing the nation of the Lord, that had been redeemed from the bondage of Egypt and was on its way to Canaan, to contest its entrance into the promised inheritance; so the battle which Israel fought with this foe possessed a typical significance in relation to all the future history of Israel. It could not conquer by the sword alone, but could only gain the victory by the power of God, coming down from on high, and obtained through prayer and those means of grace with which it had been entrusted. The means now possessed by Moses were the staff, which was, as it were, a channel through which the powers of omnipotence were conducted to him. In most cases he used it under the direction of God; but God had not promised him miraculous help for the conflict with the Amalekites, and for this reason he lifted up his hands with the staff in prayer to God, that he might thereby secure the assistance of Jehovah for His struggling people. At length he became exhausted, and with the falling of his hands and the staff he held, the flow of divine power ceased, so that it was necessary to support his arms, that they might be kept firmly directed upwards (אמוּנה, lit., firmness) until the enemy was entirely subdued. And from this Israel was to learn the lesson, that in all its conflicts with the ungodly powers of the world, strength for victory could only be procured through the incessant lifting up of its hands in prayer. "And Joshua discomfited Amalek and his people (the Amalekites and their people) with the edge of the sword" (i.e., without quarter. See Gen 34:26).
Geneva 1599
17:8 Then came (e) Amalek, and fought with Israel in Rephidim.
(e) Who came from Eliphaz, son of Esau, (Gen 36:12).
John Gill
17:8 Then came Amalek,.... The Amalekites, who were not the posterity of Amalek, a son of Eliphaz, the son of Esau, by Timna the concubine of Eliphaz, Gen 36:12 who dwelt in the desert, to the south of Judea, beyond the city Petra, as you go to Aila, as Jerom says (t); and so the Targum of Jonathan describes them as coming from the south; and Aben Ezra interprets them a nation that inhabited the southern country. Josephus (u) calls them the inhabitants of Gobolitis and Petra; but they were the descendants of Cush, and the same with those who were in Abraham's time long before Amalek, the descendant of Esau, was in being, Gen 14:7 and who bordered eastward on the wilderness of Shur:
and fought with Israel in Rephidim; so that this was before they came from hence to Sinai, very probably as they were on the march thither, and before the rock was smitten, and they had been refreshed with water, and so while they were in distress for want of that, and therefore this must be a great trial and exercise to them. What should move the Amalekites to come and fight with them, is not easy to say; it is by many thought to be the old grudge of the children of Esau against the children of Israel, because of the affair of the birthright and blessing which Jacob got from Esau, who were now on their march for the land of Canaan, which came to him thereby: but it is hardly probable that these people should know anything of those matters at this distance, and besides were not of the race of Esau; and if anything of this kind was in remembrance, and still subsisted, it is most likely that the Edomites would have been concerned to stop them, rather than these: it is more probable, that these had heard of their coming out, of Egypt with great riches, the spoils of the Egyptians; and being an unarmed, undisciplined people, though numerous, thought to have taken this advantage against them of their distress and contentious, and plundered them of their wealth; unless we can suppose them to be an ally of the Canaanites, and so bound by treaty to obstruct their passage to the land of Canaan: but be it as it may; they came out against them, and fought with them without any provocation, the Israelites not attempting to enter their country, but rather going from it; for these seem to follow them, to come upon the back of them, and fall upon their rear, as appears from Deut 25:17.
(t) De locis Hebr. fol. 87. M. (u) Antiqu. l. 3. c. 2. sect. 1.
John Wesley
17:8 Then Amalek came and fought with Israel - The Amalekites were the posterity of Esau, who hated Jacob because of the birth - right and blessing. They did not boldly front them as a generous enemy, but without any provocation given, basely fell upon their rear, and smote them that were faint and feeble.
Robert Jamieson, A. R. Fausset and David Brown
17:8 ATTACK OF AMALEK. (Ex 17:8-16)
Then came Amalek--Some time probably elapsed before they were exposed to this new evil; and the presumption of there being such an interval affords the only ground on which we can satisfactorily account for the altered, the better, and former spirit that animated the people in this sudden contest. The miracles of the manna and the water from the rock had produced a deep impression and permanent conviction that God was indeed among them; and with feelings elevated by the conscious experience of the Divine Presence and aid, they remained calm, resolute, and courageous under the attack of their unexpected foe.
fought with Israel--The language implies that no occasion had been furnished for this attack; but, as descendants of Esau, the Amalekites entertained a deep-seated grudge against them, especially as the rapid prosperity and marvellous experience of Israel showed that the blessing contained in the birthright was taking effect. It seems to have been a mean, dastardly, insidious surprise on the rear (Num 24:20; Deut 25:17), and an impious defiance of God.
17:917:9: Եւ ասէ Մովսէս ցՅեսու. Ընտրեա՛ դու քեզ արս զօրաւորս, եւ ելեալ տացես պատերա՛զմ ընդ Ամաղեկայ առ վաղիւ։ եւ ահա ես եկեալ կայցեմ ՚ի վերայ գլխոյ բլրոյն, եւ գաւազանն Աստուծոյ ՚ի ձեռին իմում։
9 Մովսէսն ասաց Յեսուին. «Ուժեղ տղամարդիկ ընտրի՛ր եւ առաւօտեան վեր կենալով պատերազմի՛ր ամաղէկացիների դէմ: Ես կը գամ ու կը կանգնեմ բլրի գագաթին, եւ Աստծու գաւազանը կը լինի իմ ձեռքին»:
9 Մովսէս ըսաւ Յեսուին. «Մեզի մարդիկ ընտրէ՛ ու Ամաղէկին հետ պատերազմելու ելի՛ր. վաղը ես բլուրին գլուխը պիտի կայնիմ՝ Աստուծոյ գաւազանը ձեռքս ունենալով»։
Եւ ասէ Մովսէս ցՅեսու. Ընտրեա դու [232]քեզ արս զօրաւորս``, եւ ելեալ տացես պատերազմ ընդ [233]Ամաղեկայ առ վաղիւ. եւ ահա ես եկեալ`` կայցեմ ի վերայ գլխոյ բլրոյն, եւ գաւազանն Աստուծոյ ի ձեռին իմում:

17:9: Եւ ասէ Մովսէս ցՅեսու. Ընտրեա՛ դու քեզ արս զօրաւորս, եւ ելեալ տացես պատերա՛զմ ընդ Ամաղեկայ առ վաղիւ։ եւ ահա ես եկեալ կայցեմ ՚ի վերայ գլխոյ բլրոյն, եւ գաւազանն Աստուծոյ ՚ի ձեռին իմում։
9 Մովսէսն ասաց Յեսուին. «Ուժեղ տղամարդիկ ընտրի՛ր եւ առաւօտեան վեր կենալով պատերազմի՛ր ամաղէկացիների դէմ: Ես կը գամ ու կը կանգնեմ բլրի գագաթին, եւ Աստծու գաւազանը կը լինի իմ ձեռքին»:
9 Մովսէս ըսաւ Յեսուին. «Մեզի մարդիկ ընտրէ՛ ու Ամաղէկին հետ պատերազմելու ելի՛ր. վաղը ես բլուրին գլուխը պիտի կայնիմ՝ Աստուծոյ գաւազանը ձեռքս ունենալով»։
zohrab-1805▾ eastern-1994▾ western am▾
17:99: Моисей сказал Иисусу: выбери нам мужей, и пойди, сразись с Амаликитянами; завтра я стану на вершине холма, и жезл Божий будет в руке моей.
17:9 εἶπεν επω say; speak δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs τῷ ο the Ἰησοῦ ιησους Iēsous; Iisus ἐπίλεξον επιλεγω call σεαυτῷ σεαυτου of yourself ἄνδρας ανηρ man; husband δυνατοὺς δυνατος possible; able καὶ και and; even ἐξελθὼν εξερχομαι come out; go out παράταξαι παρατασσω the Αμαληκ αμαληκ tomorrow; next day καὶ και and; even ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἕστηκα ιστημι stand; establish ἐπὶ επι in; on τῆς ο the κορυφῆς κορυφη the βουνοῦ βουνος mound καὶ και and; even ἡ ο the ῥάβδος ραβδος rod τοῦ ο the θεοῦ θεος God ἐν εν in τῇ ο the χειρί χειρ hand μου μου of me; mine
17:9 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בְּחַר־ bᵊḥar- בחר examine לָ֣נוּ lˈānû לְ to אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man וְ wᵊ וְ and צֵ֖א ṣˌē יצא go out הִלָּחֵ֣ם hillāḥˈēm לחם fight בַּ ba בְּ in עֲמָלֵ֑ק ʕᵃmālˈēq עֲמָלֵק Amalek מָחָ֗ר māḥˈār מָחָר next day אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i נִצָּב֙ niṣṣˌāv נצב stand עַל־ ʕal- עַל upon רֹ֣אשׁ rˈōš רֹאשׁ head הַ ha הַ the גִּבְעָ֔ה ggivʕˈā גִּבְעָה hill וּ û וְ and מַטֵּ֥ה maṭṭˌē מַטֶּה staff הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בְּ bᵊ בְּ in יָדִֽי׃ yāḏˈî יָד hand
17:9. dixitque Moses ad Iosue elige viros et egressus pugna contra Amalech cras ego stabo in vertice collis habens virgam Dei in manu meaAnd Moses said to Josue: Choose out men; and go out and fight against Amalec: tomorrow I will stand on the top of the hill, having the rod of God in my hand.
9. And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: tomorrow I will stand on the top of the hill with the rod of God in mine hand.
17:9. And Moses said to Joshua: “Choose men. And when you go out, fight against Amalek. Tomorrow, I will stand at the top of the hill, holding the staff of God in my hand.”
17:9. And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand.
And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand:

9: Моисей сказал Иисусу: выбери нам мужей, и пойди, сразись с Амаликитянами; завтра я стану на вершине холма, и жезл Божий будет в руке моей.
17:9
εἶπεν επω say; speak
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
τῷ ο the
Ἰησοῦ ιησους Iēsous; Iisus
ἐπίλεξον επιλεγω call
σεαυτῷ σεαυτου of yourself
ἄνδρας ανηρ man; husband
δυνατοὺς δυνατος possible; able
καὶ και and; even
ἐξελθὼν εξερχομαι come out; go out
παράταξαι παρατασσω the
Αμαληκ αμαληκ tomorrow; next day
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἕστηκα ιστημι stand; establish
ἐπὶ επι in; on
τῆς ο the
κορυφῆς κορυφη the
βουνοῦ βουνος mound
καὶ και and; even
ο the
ῥάβδος ραβδος rod
τοῦ ο the
θεοῦ θεος God
ἐν εν in
τῇ ο the
χειρί χειρ hand
μου μου of me; mine
17:9
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בְּחַר־ bᵊḥar- בחר examine
לָ֣נוּ lˈānû לְ to
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
וְ wᵊ וְ and
צֵ֖א ṣˌē יצא go out
הִלָּחֵ֣ם hillāḥˈēm לחם fight
בַּ ba בְּ in
עֲמָלֵ֑ק ʕᵃmālˈēq עֲמָלֵק Amalek
מָחָ֗ר māḥˈār מָחָר next day
אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i
נִצָּב֙ niṣṣˌāv נצב stand
עַל־ ʕal- עַל upon
רֹ֣אשׁ rˈōš רֹאשׁ head
הַ ha הַ the
גִּבְעָ֔ה ggivʕˈā גִּבְעָה hill
וּ û וְ and
מַטֵּ֥ה maṭṭˌē מַטֶּה staff
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
יָדִֽי׃ yāḏˈî יָד hand
17:9. dixitque Moses ad Iosue elige viros et egressus pugna contra Amalech cras ego stabo in vertice collis habens virgam Dei in manu mea
And Moses said to Josue: Choose out men; and go out and fight against Amalec: tomorrow I will stand on the top of the hill, having the rod of God in my hand.
17:9. And Moses said to Joshua: “Choose men. And when you go out, fight against Amalek. Tomorrow, I will stand at the top of the hill, holding the staff of God in my hand.”
17:9. And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand.
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
9: Иисус, первоначально называемый Осией, — сын Навина из колена Ефремова (Чис 13:8, 16). Только что роптавший, недовольный Моисеем народ не мог по своему настроению принять участие в битве во всем своем составе; для нее избираются лица отважные, не потерявшие присутствия духа (ср. Суд 7:1: и д.). Обещание встать с жезлом Божиим, жезлом чудодейственным (см. выше ст. 5), есть не что иное, как уверение в предстоящей победе над врагами.
Adam Clarke: Commentary on the Bible - 1831
17:9: Moses said unto Joshua - This is the first place in which Joshua the son of Nun is mentioned: the illustrious part which he took in Jewish affairs, till the settlement of his countrymen in the promised land, is well known. He was captain-general of the Hebrews under Moses; and on this great man's death he became his successor in the government. Joshua was at first called Hoshea, Num 13:16, and afterwards called Joshua by Moses. Both in the Septuagint and Greek Testament he is called Jesus: the name signifies Savior; and he is allowed to have been a very expressive type of our blessed Lord. He fought with and conquered the enemies of his people, brought them into the promised land, and divided it to them by lot. The parallel between him and the Savior of the world is too evident to require pointing out.
Top of the hill - Probably some part of Horeb or Sinai, to which they were then near.
Albert Barnes: Notes on the Bible - 1834
17:9: Joshua - This is the first mention of the great follower and successor of Moses. He died at the age of 110, some 65 years after this transaction. His original name was Hosea, but Moses calls him by the full name, which was first given about forty years afterward, as that by which he was to be known to succeeding generations. From this it may perhaps be inferred that this portion of Exodus was written, or Rev_ised, toward the end of the sojourn in the wilderness.
The rod of God - See Exo 4:20. The hill is supposed to be the height now called Feria an the north side of the plain Er Rahah; (or, Jebel Tahuneh over Feiran. Palmer).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:9: unto Joshua: Exo 17:13, Exo 24:13; Num 11:28, Num 13:16, Oshea, Jehoshua, Deu 32:44, Hoshea, Called Jesus, Act 7:45; Heb 4:8
Choose: Num 31:3, Num 31:4
the rod: Exo 4:2, Exo 4:20
Geneva 1599
17:9 And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the (f) hill with the rod of God in mine hand.
(f) That is, Horeb, which is also called Sinai.
John Gill
17:9 And Moses said unto Joshua,.... The son of Nun, who was his minister, and was a man of war from his youth, trained up in the art of war, and afterwards succeeded Moses, and was captain of the armies of Israel, and fought at the head of them, and subdued the Canaanites. Moses knew he was a fit person for the present purpose, and therefore gave him the following orders:
choose us out men; the stoutest and most courageous, best able to bear arms, and engage in war; for the multitude in common was not qualified for such service, nor was there any necessity of engaging them all in it:
and go out; out of the camp, and meet them at some distance, that the women and children might not be terrified with the enemy:
fight with Amalek; for their cause was just, Amalek was the aggressor, Israel was on the defensive part; and should it be asked where they had arms to fight with, it may be remembered that the Egyptian army that was drowned in the Red sea, and whose bodies were cast upon the shore, might furnish them with a large quantity of armour, which they stripped them of, and arrayed themselves with:
tomorrow I will stand upon the top of the hill, with the rod of God in my hand: on the top of Mount Horeb or Sinai, where he might be seen by the army of Israel with that rod in his hand, lifted up as a banner, by which God had done so many wonderful things; and by which they might be encouraged to hope that victory would go on their side, and this he promised to do "tomorrow", the day following; for sooner a select body of men could not be taken out from the people, and accoutred for war, and go forth to meet the enemy.
John Wesley
17:9 I will stand on the top of the hill with the rod of God in my land - See how God qualifies his people for, and calls them to various services for the good of his church; Joshua fights, Moses prays, and both minister to Israel. This rod Moses held up, not so much to Israel as to animate them; as to God by way of appeal to him; Is not the battle the Lord's? Is not he able to help, and engaged to help? Witness this rod! Moses was not only a standard - bearer, but an intercessor, pleading with God for success and victory.
Robert Jamieson, A. R. Fausset and David Brown
17:9 Moses said unto Joshua--or, "Jesus" (Acts 7:45; Heb 4:8). This is the earliest notice of a young warrior destined to act a prominent part in the history of Israel. He went with a number of picked men. There is not here a wide open plain on which the battle took place, as according to the rules of modern warfare. The Amalekites were a nomadic tribe, making an irregular attack on a multitude probably not better trained than themselves, and for such a conflict the low hills and open country around this wady would afford ample space [ROBINSON].
17:1017:10: Եւ արար Յեսու որպէս ասաց նմա Մովսէս. եւ ճակատեցա՛ւ յանդիման Ամաղեկայ։ եւ Մովսէս՝ եւ Ահարոն՝ եւ Ովր՝ ելին ՚ի գլուխ բլրոյն։
10 Յեսուն արեց այնպէս, ինչպէս իրեն ասել էր Մովսէսը. նա պատերազմեց ամաղէկացիների դէմ: Մովսէսը, Ահարոնն ու Ովրը բարձրացան բլրի գագաթը:
10 Յեսու Մովսէսին ըսածին պէս ըրաւ ու Ամաղէկին հետ պատերազմեցաւ։ Մովսէս, Ահարոն ու Ովր բլուրին գլուխը ելան։
Եւ արար Յեսու որպէս ասաց նմա Մովսէս, եւ ճակատեցաւ յանդիման Ամաղեկայ. եւ Մովսէս եւ Ահարոն եւ Ովր ելին ի գլուխ բլրոյն:

17:10: Եւ արար Յեսու որպէս ասաց նմա Մովսէս. եւ ճակատեցա՛ւ յանդիման Ամաղեկայ։ եւ Մովսէս՝ եւ Ահարոն՝ եւ Ովր՝ ելին ՚ի գլուխ բլրոյն։
10 Յեսուն արեց այնպէս, ինչպէս իրեն ասել էր Մովսէսը. նա պատերազմեց ամաղէկացիների դէմ: Մովսէսը, Ահարոնն ու Ովրը բարձրացան բլրի գագաթը:
10 Յեսու Մովսէսին ըսածին պէս ըրաւ ու Ամաղէկին հետ պատերազմեցաւ։ Մովսէս, Ահարոն ու Ովր բլուրին գլուխը ելան։
zohrab-1805▾ eastern-1994▾ western am▾
17:1010: И сделал Иисус, как сказал ему Моисей, и [пошел] сразиться с Амаликитянами; а Моисей и Аарон и Ор взошли на вершину холма.
17:10 καὶ και and; even ἐποίησεν ποιεω do; make Ἰησοῦς ιησους Iēsous; Iisus καθάπερ καθαπερ exactly as εἶπεν επω say; speak αὐτῷ αυτος he; him Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even ἐξελθὼν εξερχομαι come out; go out παρετάξατο παρατασσω the Αμαληκ αμαληκ and; even Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron καὶ και and; even Ωρ ωρ step up; ascend ἐπὶ επι in; on τὴν ο the κορυφὴν κορυφη the βουνοῦ βουνος mound
17:10 וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make יְהֹושֻׁ֗עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אָֽמַר־ ʔˈāmar- אמר say לֹו֙ lˌô לְ to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses לְ lᵊ לְ to הִלָּחֵ֖ם hillāḥˌēm לחם fight בַּ ba בְּ in עֲמָלֵ֑ק ʕᵃmālˈēq עֲמָלֵק Amalek וּ û וְ and מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron וְ wᵊ וְ and ח֔וּר ḥˈûr חוּר Hur עָל֖וּ ʕālˌû עלה ascend רֹ֥אשׁ rˌōš רֹאשׁ head הַ ha הַ the גִּבְעָֽה׃ ggivʕˈā גִּבְעָה hill
17:10. fecit Iosue ut locutus ei erat Moses et pugnavit contra Amalech Moses autem et Aaron et Hur ascenderunt super verticem collisJosue did as Moses had spoken, and he fought against Amalec; but Moses, and Aaron, and Hur, went up upon the top of the hill.
10. So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.
17:10. Joshua did as Moses had spoken, and he fought against Amalek. But Moses and Aaron and Hur ascended to the top of the hill.
17:10. So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.
So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill:

10: И сделал Иисус, как сказал ему Моисей, и [пошел] сразиться с Амаликитянами; а Моисей и Аарон и Ор взошли на вершину холма.
17:10
καὶ και and; even
ἐποίησεν ποιεω do; make
Ἰησοῦς ιησους Iēsous; Iisus
καθάπερ καθαπερ exactly as
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
ἐξελθὼν εξερχομαι come out; go out
παρετάξατο παρατασσω the
Αμαληκ αμαληκ and; even
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
Ωρ ωρ step up; ascend
ἐπὶ επι in; on
τὴν ο the
κορυφὴν κορυφη the
βουνοῦ βουνος mound
17:10
וַ wa וְ and
יַּ֣עַשׂ yyˈaʕaś עשׂה make
יְהֹושֻׁ֗עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
כַּ ka כְּ as
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
אָֽמַר־ ʔˈāmar- אמר say
לֹו֙ lˌô לְ to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
לְ lᵊ לְ to
הִלָּחֵ֖ם hillāḥˌēm לחם fight
בַּ ba בְּ in
עֲמָלֵ֑ק ʕᵃmālˈēq עֲמָלֵק Amalek
וּ û וְ and
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron
וְ wᵊ וְ and
ח֔וּר ḥˈûr חוּר Hur
עָל֖וּ ʕālˌû עלה ascend
רֹ֥אשׁ rˌōš רֹאשׁ head
הַ ha הַ the
גִּבְעָֽה׃ ggivʕˈā גִּבְעָה hill
17:10. fecit Iosue ut locutus ei erat Moses et pugnavit contra Amalech Moses autem et Aaron et Hur ascenderunt super verticem collis
Josue did as Moses had spoken, and he fought against Amalec; but Moses, and Aaron, and Hur, went up upon the top of the hill.
17:10. Joshua did as Moses had spoken, and he fought against Amalek. But Moses and Aaron and Hur ascended to the top of the hill.
17:10. So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: По мнению Иосифа Флавия, упоминаемый в настоящем случае Ор есть одно и то же лицо с Ором, дедом известного художника, строителя скинии Веселеила и сыном Халева из колена Иудина (Исх 31:2; 35:30; 38:22; 1: Пар 2:19, 50; 4:1, 4; 2: Пар 1:5). Иудейское предание, отмечаемое Иосифом Флавием называет его мужем сестры Моисеевой Мариам. Насколько справедлива и верна еврейская традиция, сказать довольно трудно. Но она в достаточной мере объясняет тот факт, почему Моисей избирает в данном случае Ора; вместе с Аароном он — его ближайший родственник.
Adam Clarke: Commentary on the Bible - 1831
17:10: Moses, Aaron, and Hur went up - It is likely that the Hur mentioned here is the same with that Hur mentioned Ch1 2:19, who appears from the chronology in that chapter to have been the son of Caleb, the son of Ezron, the son of Pharez, the son of Judah. The rabbins and Josephus say he was the brother-in-law of Moses, having married his sister Miriam. He was a person in whom Moses put much confidence; for he left him conjoint governor of the people with Aaron, when he went to confer with God on the mount, Exo 24:14. His grandson Bezaleel was the chief director in the work of the tabernacle; see Exo 31:2-5.
Albert Barnes: Notes on the Bible - 1834
17:10: Hur - Again mentioned with Aaron, in Exo 24:14. He was grandfather of Bezaleel, the great sculptor and artificer of the tabernacle, Exo 31:2-5, and belonged to the tribe of Judah. (See Ch1 2:18-20.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:10: Joshua: Jos 11:15; Mat 28:20; Joh 2:5, Joh 15:14
and Moses: Exo 17:9
Hur: Exo 17:12, Exo 24:14
John Gill
17:10 So Joshua did as Moses had said to him,.... He singled out some proper persons for the battle, and arrayed them with armour, and led them forth out of the camp, and went forth at the head of them:
and fought with Amalek; upon both armies meeting, a battle ensued:
and Moses, Aaron, and Hur, went up to the top of the hill; to the top of Mount Sinai or Horeb, not so much to see the battle fought, as to be seen by Joshua and the people of Israel, especially Moses with the rod in his hand lifted up, that they might behold it, and be encouraged through it to hope for and expect victory; and the other two went up with him to assist him in holding up his hands with the rod, as appears by what follows. Aaron, it is well known, was his brother, but who Hur was is not so clear, though no doubt a very eminent and principal man. There was an Hur, the son of Caleb, who descended from Judah in the line of Phares and Hezron, and which Hur was the grandfather of Bezaleel 1Chron 2:5, but whether the same with this cannot be said with certainty; it is most likely that he was the husband of Miriam, as Josephus says (w), and so the brother-in-law of Moses and Aaron; though some Jewish writers say (x) that he was their sister's son, the son of Miriam.
(w) Antiqu. l. 3. c. 2. sect. 4. (x) Pirke Eliezer, c. 45. Shalshalet Hakabala, fol. 7. 1.
John Wesley
17:10 Hur is supposed to have been the husband of Miriam.
Robert Jamieson, A. R. Fausset and David Brown
17:10 Moses . . . went up . . . the hill . . . held up his hand--with the wonder-working rod; Moses acted as the standard bearer of Israel, and also their intercessor, praying for success and victory to crown their arms--the earnestness of his feelings being conspicuously evinced amid the feebleness of nature.
17:1117:11: Եւ լինէր յորժամ ամբառնայր Մովսէս զձեռս իւր, զօրանա՛յր Իսրայէլ. եւ յորժամ խոնարհեցուցանէր զձեռս իւր, զօրանայր Ամաղէկ։
11 Երբ Մովսէսը բարձր էր պահում ձեռքերը, առաւելութեան էին հասնում իսրայէլացիները, իսկ երբ իջեցնում էր ձեռքերը, առաւելութեան էին հասնում ամաղէկացիները:
11 Երբ Մովսէս իր ձեռքերը վեր կը վերցնէր, Իսրայէլ կը յաղթէր, երբ իր ձեռքերը վար կ’իջեցնէր, Ամաղէկ կը յաղթէր։
Եւ լինէր յորժամ ամբառնայր Մովսէս զձեռս իւր, զօրանայր Իսրայէլ. եւ յորժամ խոնարհեցուցանէր զձեռս իւր, զօրանայր Ամաղէկ:

17:11: Եւ լինէր յորժամ ամբառնայր Մովսէս զձեռս իւր, զօրանա՛յր Իսրայէլ. եւ յորժամ խոնարհեցուցանէր զձեռս իւր, զօրանայր Ամաղէկ։
11 Երբ Մովսէսը բարձր էր պահում ձեռքերը, առաւելութեան էին հասնում իսրայէլացիները, իսկ երբ իջեցնում էր ձեռքերը, առաւելութեան էին հասնում ամաղէկացիները:
11 Երբ Մովսէս իր ձեռքերը վեր կը վերցնէր, Իսրայէլ կը յաղթէր, երբ իր ձեռքերը վար կ’իջեցնէր, Ամաղէկ կը յաղթէր։
zohrab-1805▾ eastern-1994▾ western am▾
17:1111: И когда Моисей поднимал руки свои, одолевал Израиль, а когда опускал руки свои, одолевал Амалик;
17:11 καὶ και and; even ἐγίνετο γινομαι happen; become ὅταν οταν when; once ἐπῆρεν επαιρω lift up; rear up Μωυσῆς μωσευς Mōseus; Mosefs τὰς ο the χεῖρας χειρ hand κατίσχυεν κατισχυω force down; prevail Ισραηλ ισραηλ.1 Israel ὅταν οταν when; once δὲ δε though; while καθῆκεν καθιημι let down τὰς ο the χεῖρας χειρ hand κατίσχυεν κατισχυω force down; prevail Αμαληκ αμαληκ Amalēk; Amalik
17:11 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָרִ֥ים yārˌîm רום be high מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses יָדֹ֖ו yāḏˌô יָד hand וְ wᵊ וְ and גָבַ֣ר ḡāvˈar גבר be superior יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and כַ ḵa כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָנִ֛יחַ yānˈîₐḥ נוח settle יָדֹ֖ו yāḏˌô יָד hand וְ wᵊ וְ and גָבַ֥ר ḡāvˌar גבר be superior עֲמָלֵֽק׃ ʕᵃmālˈēq עֲמָלֵק Amalek
17:11. cumque levaret Moses manus vincebat Israhel sin autem paululum remisisset superabat AmalechAnd when Moses lifted up his hands, Israel overcame; but if he let them down a little, Amalec overcame.
11. And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.
17:11. And when Moses lifted up his hands, Israel prevailed. But when he released them a little while, Amalek overcame.
17:11. And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.
And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed:

11: И когда Моисей поднимал руки свои, одолевал Израиль, а когда опускал руки свои, одолевал Амалик;
17:11
καὶ και and; even
ἐγίνετο γινομαι happen; become
ὅταν οταν when; once
ἐπῆρεν επαιρω lift up; rear up
Μωυσῆς μωσευς Mōseus; Mosefs
τὰς ο the
χεῖρας χειρ hand
κατίσχυεν κατισχυω force down; prevail
Ισραηλ ισραηλ.1 Israel
ὅταν οταν when; once
δὲ δε though; while
καθῆκεν καθιημι let down
τὰς ο the
χεῖρας χειρ hand
κατίσχυεν κατισχυω force down; prevail
Αμαληκ αμαληκ Amalēk; Amalik
17:11
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָרִ֥ים yārˌîm רום be high
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
יָדֹ֖ו yāḏˌô יָד hand
וְ wᵊ וְ and
גָבַ֣ר ḡāvˈar גבר be superior
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
כַ ḵa כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָנִ֛יחַ yānˈîₐḥ נוח settle
יָדֹ֖ו yāḏˌô יָד hand
וְ wᵊ וְ and
גָבַ֥ר ḡāvˌar גבר be superior
עֲמָלֵֽק׃ ʕᵃmālˈēq עֲמָלֵק Amalek
17:11. cumque levaret Moses manus vincebat Israhel sin autem paululum remisisset superabat Amalech
And when Moses lifted up his hands, Israel overcame; but if he let them down a little, Amalec overcame.
17:11. And when Moses lifted up his hands, Israel prevailed. But when he released them a little while, Amalek overcame.
17:11. And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
11-12: «Не потому только, — говорит Иустин философ, — народ одерживал победу, что Моисей молился, но и потому, что в то время, как имя Иисуса было во главе битвы, сам он, Моисей, делал знамение креста».
Adam Clarke: Commentary on the Bible - 1831
17:11: When Moses held up his hand - We cannot understand this transaction in any literal way; for the lifting up or letting down the hands of Moses could not, humanly speaking, influence the battle. It is likely that he held up the rod of God in his hand, Exo 17:9, as an ensign to the people. We have already seen that in prayer the hands were generally lifted up and spread out, (See Clarke's note on Exo 9:29), and therefore it is likely that by this act prayer and supplication are intended. The Jerusalem Targum says, "When Moses held up his hands in prayer, the house of Israel prevailed; and when he let down his hands from prayer, the house of Amalek prevailed." We may therefore conclude, that by holding up the hands in this case these two things were intended:
1. That hereby a reference was made to God, as the source whence all help and protection must come, and that on him alone they must depend.
2. That prayer and supplication to God are essentially necessary to their prevalence over all their enemies.
It is indisputably true that, while the hands are stretched out, that is, while the soul exerts itself in prayer and supplication to God, we are sure to conquer our spiritual adversaries; but if our hands become heavy - if we restrain prayer before God, Amalek will prevail - every spiritual foe, every internal corruption, will gain ground. Several of the fathers consider Moses, with his stretched-out hands, as a figure of Christ on the cross, suffering for mankind, and getting a complete victory over sin and Satan.
Albert Barnes: Notes on the Bible - 1834
17:11: The act represents the efficacy of intercessory prayer - offered doubtless by Moses - a point of great moment to the Israelites at that time and to the Church in all ages.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:11: Psa 56:9; Luk 18:1; Ti1 2:8; Jam 5:16
Geneva 1599
17:11 And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let (g) down his hand, Amalek prevailed.
(g) So that we see how dangerous a thing it is to cease in prayer.
John Gill
17:11 And it came to pass, when Moses held up his hand, that Israel prevailed,.... With his rod in it as a banner displayed, as some think, which inspired the Israelites with courage to fight, and they had the better of it; though Aben Ezra rejects that notion, observing, that if that had been the case, Aaron or Hur would have lifted it up, or fixed it in a high place on the mount, that it might have been seen standing; and therefore he thinks the sense of the ancients the most correct, that it was a prayer gesture. And among the Heathens, Moses was famous for the efficacy of his prayers; Numenius, the Pythagoric philosopher (y), says of him, that he was a man very powerful in prayer with God: and so all the Targums interpret it, and particularly the Targums of Jonathan and Jerusalem paraphrase the words,"when Moses lift up his hands in prayer, the house of Israel prevailed, but when he restrained his hands from prayer, the house of Amalek prevailed,''as it follows:
when he let down his hand, Amalek prevailed; so that victory seemed to go sometimes on one side, and sometimes on the other, according as the hand of Moses, with the rod in it, was held up or let down; when it was held up, and Israel saw it, they fought valiantly, but when it was let down, and they could not see it, their hearts failed them, and they feared it portended ill to them, which caused them to give way to the enemy. The spiritual Israel of God are engaged in a warfare with spiritual enemies, some within, and some without; and sometimes they prevail over their enemies, and sometimes their enemies prevail over them for a while; and things go on very much as a man either keeps up or leaves off praying, which is signified by the lifting up of holy hands without wrath and doubting, Ti1 2:8 and which when rightly performed, under the influence of the divine Spirit in faith, in sincerity, and with fervency and constancy, has great power with God and Christ, and against Satan and every spiritual enemy.
(y) Apud Euseb. Praepar, Evangel. l. 9. c. 8. p. 411.
John Wesley
17:11 And when Moses held vp his hand in prayer (so the Chaldee explains it) Israel prevailed, but when he let down his hand from prayer, Amalek prevailed - To convince Israel that the hand of Moses (with whom they had just now been chiding) contributed more to their safety than their own hands; the success rises and falls, as Moses lifts up or lets down his hand. The church's cause is ordinarily more or less successful, according as the church's friends are more or less fervent in prayer.
17:1217:12: Եւ ծանրէին ձեռքն Մովսիսի. եւ առեալ վէմ դնէին ընդ նովաւ, եւ նստէր ՚ի վերայ նորա. եւ Ահարոն եւ Ովր հաստատէին զձեռս նորա, մի աստի եւ մի անտի. եւ լինէին ձեռքն Մովսիսի հաստատեալք մինչեւ ցմտանել արեգականն։
12 Եւ քանի որ Մովսէսի ձեռքերը յոգնելուց ծանրանում էին, Ահարոնն ու Ովրը մի քար առան եւ նրա տակը դրեցին: Մովսէսը նստեց դրա վրայ, իսկ Ահարոնն ու Ովրը՝ մէկն այս կողմից, միւսն այն կողմից նրա ձեռքերը բռնած բարձր էին պահում: Այսպիսով Մովսէսի ձեռքերը մինչեւ արեւի մայր մտնելը բարձրացած մնացին:
12 Եւ Մովսէսին ձեռքերը ծանրանալուն՝ քար մը առին ու անոր տակ դրին եւ ինք անոր վրայ նստաւ ու Ահարոն եւ Ովր, մէկը՝ մէկ կողմէն ու միւսը միւս կողմէն անոր ձեռքերը վեր բռնեցին ու մինչեւ արեգակին մարը մտնելը անոր ձեռքերը հաստատուն մնացին։
Եւ ծանրէին ձեռքն Մովսիսի, եւ առեալ վէմ դնէին ընդ նովաւ, եւ նստէր ի վերայ նորա. եւ Ահարոն եւ Ովր հաստատէին զձեռս նորա, մի աստի եւ մի անտի, եւ լինէին ձեռքն Մովսիսի հաստատեալք մինչեւ ցմտանել արեգականն:

17:12: Եւ ծանրէին ձեռքն Մովսիսի. եւ առեալ վէմ դնէին ընդ նովաւ, եւ նստէր ՚ի վերայ նորա. եւ Ահարոն եւ Ովր հաստատէին զձեռս նորա, մի աստի եւ մի անտի. եւ լինէին ձեռքն Մովսիսի հաստատեալք մինչեւ ցմտանել արեգականն։
12 Եւ քանի որ Մովսէսի ձեռքերը յոգնելուց ծանրանում էին, Ահարոնն ու Ովրը մի քար առան եւ նրա տակը դրեցին: Մովսէսը նստեց դրա վրայ, իսկ Ահարոնն ու Ովրը՝ մէկն այս կողմից, միւսն այն կողմից նրա ձեռքերը բռնած բարձր էին պահում: Այսպիսով Մովսէսի ձեռքերը մինչեւ արեւի մայր մտնելը բարձրացած մնացին:
12 Եւ Մովսէսին ձեռքերը ծանրանալուն՝ քար մը առին ու անոր տակ դրին եւ ինք անոր վրայ նստաւ ու Ահարոն եւ Ովր, մէկը՝ մէկ կողմէն ու միւսը միւս կողմէն անոր ձեռքերը վեր բռնեցին ու մինչեւ արեգակին մարը մտնելը անոր ձեռքերը հաստատուն մնացին։
zohrab-1805▾ eastern-1994▾ western am▾
17:1212: но руки Моисеевы отяжелели, и тогда взяли камень и подложили под него, и он сел на нем, Аарон же и Ор поддерживали руки его, один с одной, а другой с другой [стороны]. И были руки его подняты до захождения солнца.
17:12 αἱ ο the δὲ δε though; while χεῖρες χειρ hand Μωυσῆ μωσευς Mōseus; Mosefs βαρεῖαι βαρυς weighty; heavy καὶ και and; even λαβόντες λαμβανω take; get λίθον λιθος stone ὑπέθηκαν υποτιθημι submit; risk ὑπ᾿ υπο under; by αὐτόν αυτος he; him καὶ και and; even ἐκάθητο καθημαι sit; settle ἐπ᾿ επι in; on αὐτοῦ αυτος he; him καὶ και and; even Ααρων ααρων Aarōn; Aaron καὶ και and; even Ωρ ωρ steady; steadfast τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him ἐντεῦθεν εντευθεν from in here; from this / that side εἷς εις.1 one; unit καὶ και and; even ἐντεῦθεν εντευθεν from in here; from this / that side εἷς εις.1 one; unit καὶ και and; even ἐγένοντο γινομαι happen; become αἱ ο the χεῖρες χειρ hand Μωυσῆ μωσευς Mōseus; Mosefs ἐστηριγμέναι στηριζω steady; steadfast ἕως εως till; until δυσμῶν δυσμη sunset; west ἡλίου ηλιος sun
17:12 וִ wi וְ and ידֵ֤י yḏˈê יָד hand מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses כְּבֵדִ֔ים kᵊvēḏˈîm כָּבֵד heavy וַ wa וְ and יִּקְחוּ־ yyiqḥû- לקח take אֶ֛בֶן ʔˈeven אֶבֶן stone וַ wa וְ and יָּשִׂ֥ימוּ yyāśˌîmû שׂים put תַחְתָּ֖יו ṯaḥtˌāʸw תַּחַת under part וַ wa וְ and יֵּ֣שֶׁב yyˈēšev ישׁב sit עָלֶ֑יהָ ʕālˈeʸhā עַל upon וְ wᵊ וְ and אַהֲרֹ֨ן ʔahᵃrˌōn אַהֲרֹן Aaron וְ wᵊ וְ and ח֜וּר ḥˈûr חוּר Hur תָּֽמְכ֣וּ tˈāmᵊḵˈû תמך grasp בְ vᵊ בְּ in יָדָ֗יו yāḏˈāʸw יָד hand מִ mi מִן from זֶּ֤ה zzˈeh זֶה this אֶחָד֙ ʔeḥˌāḏ אֶחָד one וּ û וְ and מִ mi מִן from זֶּ֣ה zzˈeh זֶה this אֶחָ֔ד ʔeḥˈāḏ אֶחָד one וַ wa וְ and יְהִ֥י yᵊhˌî היה be יָדָ֛יו yāḏˈāʸw יָד hand אֱמוּנָ֖ה ʔᵉmûnˌā אֱמוּנָה steadiness עַד־ ʕaḏ- עַד unto בֹּ֥א bˌō בוא come הַ ha הַ the שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
17:12. manus autem Mosi erant graves sumentes igitur lapidem posuerunt subter eum in quo sedit Aaron autem et Hur sustentabant manus eius ex utraque parte et factum est ut manus ipsius non lassarentur usque ad occasum solisAnd Moses's hands were heavy: so they took a stone, and put under him, and he sat on it: and Aaron and Hur stayed up his hands on both sides. And it came to pass, that his hands were not weary until sunset.
12. But Moses’ hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.
17:12. Then the hands of Moses became heavy. And so, taking a stone, they placed it beneath him, and he sat on it. Then Aaron and Hur sustained his hands from both sides. And it happened that his hands did not tire until the setting of the sun.
17:12. But Moses’ hands [were] heavy; and they took a stone, and put [it] under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.
But Moses' hands [were] heavy; and they took a stone, and put [it] under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun:

12: но руки Моисеевы отяжелели, и тогда взяли камень и подложили под него, и он сел на нем, Аарон же и Ор поддерживали руки его, один с одной, а другой с другой [стороны]. И были руки его подняты до захождения солнца.
17:12
αἱ ο the
δὲ δε though; while
χεῖρες χειρ hand
Μωυσῆ μωσευς Mōseus; Mosefs
βαρεῖαι βαρυς weighty; heavy
καὶ και and; even
λαβόντες λαμβανω take; get
λίθον λιθος stone
ὑπέθηκαν υποτιθημι submit; risk
ὑπ᾿ υπο under; by
αὐτόν αυτος he; him
καὶ και and; even
ἐκάθητο καθημαι sit; settle
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
Ωρ ωρ steady; steadfast
τὰς ο the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
ἐντεῦθεν εντευθεν from in here; from this / that side
εἷς εις.1 one; unit
καὶ και and; even
ἐντεῦθεν εντευθεν from in here; from this / that side
εἷς εις.1 one; unit
καὶ και and; even
ἐγένοντο γινομαι happen; become
αἱ ο the
χεῖρες χειρ hand
Μωυσῆ μωσευς Mōseus; Mosefs
ἐστηριγμέναι στηριζω steady; steadfast
ἕως εως till; until
δυσμῶν δυσμη sunset; west
ἡλίου ηλιος sun
17:12
וִ wi וְ and
ידֵ֤י yḏˈê יָד hand
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
כְּבֵדִ֔ים kᵊvēḏˈîm כָּבֵד heavy
וַ wa וְ and
יִּקְחוּ־ yyiqḥû- לקח take
אֶ֛בֶן ʔˈeven אֶבֶן stone
וַ wa וְ and
יָּשִׂ֥ימוּ yyāśˌîmû שׂים put
תַחְתָּ֖יו ṯaḥtˌāʸw תַּחַת under part
וַ wa וְ and
יֵּ֣שֶׁב yyˈēšev ישׁב sit
עָלֶ֑יהָ ʕālˈeʸhā עַל upon
וְ wᵊ וְ and
אַהֲרֹ֨ן ʔahᵃrˌōn אַהֲרֹן Aaron
וְ wᵊ וְ and
ח֜וּר ḥˈûr חוּר Hur
תָּֽמְכ֣וּ tˈāmᵊḵˈû תמך grasp
בְ vᵊ בְּ in
יָדָ֗יו yāḏˈāʸw יָד hand
מִ mi מִן from
זֶּ֤ה zzˈeh זֶה this
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
וּ û וְ and
מִ mi מִן from
זֶּ֣ה zzˈeh זֶה this
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
יָדָ֛יו yāḏˈāʸw יָד hand
אֱמוּנָ֖ה ʔᵉmûnˌā אֱמוּנָה steadiness
עַד־ ʕaḏ- עַד unto
בֹּ֥א bˌō בוא come
הַ ha הַ the
שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
17:12. manus autem Mosi erant graves sumentes igitur lapidem posuerunt subter eum in quo sedit Aaron autem et Hur sustentabant manus eius ex utraque parte et factum est ut manus ipsius non lassarentur usque ad occasum solis
And Moses's hands were heavy: so they took a stone, and put under him, and he sat on it: and Aaron and Hur stayed up his hands on both sides. And it came to pass, that his hands were not weary until sunset.
17:12. Then the hands of Moses became heavy. And so, taking a stone, they placed it beneath him, and he sat on it. Then Aaron and Hur sustained his hands from both sides. And it happened that his hands did not tire until the setting of the sun.
17:12. But Moses’ hands [were] heavy; and they took a stone, and put [it] under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.
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Albert Barnes: Notes on the Bible - 1834
17:12: Until the going down of the sun - The length of this first great battle indicates the strength and obstinacy of the assailants. It was no mere raid of Bedouins, but a deliberate attack of the Amalekites, who had been probably thoroughly trained in warfare by their struggles with Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:12: Moses' hands: Mat 26:40-45; Mar 14:37-40; Eph 6:18; Col 4:2
stayed up his hands: Psa 35:3; Isa 35:3; Co2 1:11; Phi 1:19; Th1 5:25; Heb 12:12; Jam 1:6
John Gill
17:12 But Moses's hands were heavy,.... And hung down through weariness, holding up the rod first in one hand, and then in another, for so long a time; and thus sometimes, through infirmity, the best of men grow remiss in prayer, their hands are weak and hang flown through the corruptions of their hearts, the power of unbelief, the temptations of Satan, and want of immediate answers of prayer, or through long delays of it, and then the enemy gets an advantage over them:
and they took a stone, and put it under him, and he sat thereon; so that it seems not only that his hands were heavy, but he could not well stand on his feet any longer, being a corpulent man as well as in years, as Ben Gersom suggests; and therefore Aaron and Hur took a stone that lay on the mount for him to sit upon, where he might be raised as high, and be as well seen, as standing: this stone may be an emblem of Christ the stone of Israel, the foundation of his people, their prop and support, which sustains and upholds them, their Ebenezer, or stone of help in all their times of difficulty and distress:
and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; the one was on his right, and the other on his left; and when the rod was in his right hand, he that was on that side held up that; and when it was in his left hand, he that was on the left side supported that: these may be an emblem of Christ, and of the Spirit of Christ, from whom the saints have their supports and assistance in prayer: Aaron the priest may represent Christ, from whose blood, righteousness, and sacrifice, and from whose advocacy, mediation, and intercession, the people of God receive much encouragement and strength in their addresses at the throne of grace: and Hur, who has his name from a word which signifies freedom and liberty, may be an emblem of the Holy Spirit of God; who helps the saints in prayer under all their infirmities, and makes intercession for them, by filling their hearts and mouths with arguments, and is a free spirit to them; by whom they are upheld, and where he is there is liberty, and a soul can come forth in prayer to God, and in the exercise of grace with freedom:
and his hands were steady until the going down of the sun; when the victory was decided in favour of Israel; this may denote steadiness of faith in prayer, the constant performance of it, and continuance in it as long as a man lives.
17:1317:13: Եւ եհար Յեսու զԱմաղէկ՝ եւ զամենայն զօրս նորա կոտորմամբ սրոյ։
13 Յեսուն սրակոտոր արեց ամաղէկացիներին ու նրանց ողջ զօրքը:
13 Յեսու սուրի բերնէ անցուց Ամաղէկը ու անոր ժողովուրդը։
Եւ եհար Յեսու զԱմաղէկ եւ զամենայն զօրս նորա կոտորմամբ սրոյ:

17:13: Եւ եհար Յեսու զԱմաղէկ՝ եւ զամենայն զօրս նորա կոտորմամբ սրոյ։
13 Յեսուն սրակոտոր արեց ամաղէկացիներին ու նրանց ողջ զօրքը:
13 Յեսու սուրի բերնէ անցուց Ամաղէկը ու անոր ժողովուրդը։
zohrab-1805▾ eastern-1994▾ western am▾
17:1313: И низложил Иисус Амалика и народ его острием меча.
17:13 καὶ και and; even ἐτρέψατο τρεπω Iēsous; Iisus τὸν ο the Αμαληκ αμαληκ and; even πάντα πας all; every τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him ἐν εν in φόνῳ φονος murder μαχαίρας μαχαιρα short sword
17:13 וַ wa וְ and יַּחֲלֹ֧שׁ yyaḥᵃlˈōš חלשׁ defeat יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶת־ ʔeṯ- אֵת [object marker] עֲמָלֵ֥ק ʕᵃmālˌēq עֲמָלֵק Amalek וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַמֹּ֖ו ʕammˌô עַם people לְ lᵊ לְ to פִי־ fî- פֶּה mouth חָֽרֶב׃ פ ḥˈārev . f חֶרֶב dagger
17:13. fugavitque Iosue Amalech et populum eius in ore gladiiAnd Josue put Amalec and his people to flight, by the edge of the sword.
13. And Joshua discomfited Amalek and his people with the edge of the sword.
17:13. And Joshua put to flight Amalek and his people by the edge of the sword.
17:13. And Joshua discomfited Amalek and his people with the edge of the sword.
And Joshua discomfited Amalek and his people with the edge of the sword:

13: И низложил Иисус Амалика и народ его острием меча.
17:13
καὶ και and; even
ἐτρέψατο τρεπω Iēsous; Iisus
τὸν ο the
Αμαληκ αμαληκ and; even
πάντα πας all; every
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
ἐν εν in
φόνῳ φονος murder
μαχαίρας μαχαιρα short sword
17:13
וַ wa וְ and
יַּחֲלֹ֧שׁ yyaḥᵃlˈōš חלשׁ defeat
יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶת־ ʔeṯ- אֵת [object marker]
עֲמָלֵ֥ק ʕᵃmālˌēq עֲמָלֵק Amalek
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עַמֹּ֖ו ʕammˌô עַם people
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חָֽרֶב׃ פ ḥˈārev . f חֶרֶב dagger
17:13. fugavitque Iosue Amalech et populum eius in ore gladii
And Josue put Amalec and his people to flight, by the edge of the sword.
17:13. And Joshua put to flight Amalek and his people by the edge of the sword.
17:13. And Joshua discomfited Amalek and his people with the edge of the sword.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Израиль, как святыня Господня, является неприкосновенным; всех обижающих его настигает бедствие (Иер 2:3). Это общее правило применяется и к амаликитянам (1: Цар 15:2, 3). Приказание об истреблении записывается для того, чтобы впоследствии не было забыто.
Adam Clarke: Commentary on the Bible - 1831
17:13: Joshua discomfited Amalek and his people - Amalek might have been the name of the ruler of this people continued down from their ancestor, (see Clarke on Exo 17:8 (note)), as Pharaoh was the name of all succeeding kings in Egypt. If this were the case, then Amalek and his people mean the prince and the army that fought under him. But if Amalek stand here for the Amalekites, then his people must mean the confederates he had employed on this occasion.
Albert Barnes: Notes on the Bible - 1834
17:13: With the edge of the sword - This expression always denotes a great slaughter of the enemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:13: Jos 10:28, Jos 10:32, Jos 10:37, Jos 10:42, Jos 11:12
John Gill
17:13 And Joshua discomfited Amalek and his people with the edge of the sword. Amalek being distinguished from "his people", has led some to think that Amalek was the name of the king, or general of the army, and that it was a common name to the kings of that nation, as Pharaoh was to the kings of Egypt; but for this there is no foundation in the Scriptures: as Amelek signifies the Amalekites, his people may design the confederates and auxiliaries, the other people, as Ben Gersom expresses it, they brought with them to fight against Israel. And so Jerom (z) says, by him another Canaanite dwelt, who also fought against Israel in the wilderness, of whom it is so written, and Amalek and the Canaanite dwelt in the valley, Num 14:25 and who were all, the one as the other, at least the greatest part of them, cut to pieces by the edge of the sword of Joshua and the Israelites, who obtained a complete victory over them; as the spiritual Israel of God will at last over all their spiritual enemies, sin, Satan, the world, and death.
(z) Ut supra. (De Locis Hebr. fol. 87. M.)
John Wesley
17:13 Though God gave the victory, yet it is said Joshua discomfited Amalek, because Joshua was a type of Christ, and of the same name, and in him it is that we are more than conquerors.
Robert Jamieson, A. R. Fausset and David Brown
17:13 Joshua discomfited Amalek--Victory at length decided in favor of Israel, and the glory of the victory, by an act of national piety, was ascribed to God (compare 1Jn 5:4).
17:1417:14: Եւ ասէ Տէր ցՄովսէս. Գրեա՛ զայդ առ ՚ի յիշատակ ՚ի գիրս։ եւ տո՛ւր յականջս Յեսուայ. զի ջնջելով ջնջեցից զյիշատա՛կ Ամաղեկայ յերկրէ ՚ի ներքոյ երկնից[647]։ [647] Ոմանք. Զյիշատակս Ամաղեկայ։
14 Տէրն ասաց Մովսէսին. «Այս դէպքը որպէս յիշատակ գրի՛ առ: Հաղորդի՛ր Յեսուին, որ ամաղէկացիների յիշատակը ջնջելու եմ երկրի վրայ՝ երկնքի ներքոյ»:
14 Տէրը ըսաւ Մովսէսին. «Ասիկա յիշատակի համար գրքի մէջ գրէ ու Յեսուին իմացուր*՝ թէ Ամաղէկին յիշատակը երկնքի տակէն բոլորովին պիտի ջնջեմ»։
Եւ ասէ Տէր ցՄովսէս. Գրեա զայդ առ ի յիշատակ ի գիրս, եւ տուր յականջս Յեսուայ, զի ջնջելով ջնջեցից զյիշատակ Ամաղեկայ յերկրէ ի ներքոյ երկնից:

17:14: Եւ ասէ Տէր ցՄովսէս. Գրեա՛ զայդ առ ՚ի յիշատակ ՚ի գիրս։ եւ տո՛ւր յականջս Յեսուայ. զի ջնջելով ջնջեցից զյիշատա՛կ Ամաղեկայ յերկրէ ՚ի ներքոյ երկնից[647]։
[647] Ոմանք. Զյիշատակս Ամաղեկայ։
14 Տէրն ասաց Մովսէսին. «Այս դէպքը որպէս յիշատակ գրի՛ առ: Հաղորդի՛ր Յեսուին, որ ամաղէկացիների յիշատակը ջնջելու եմ երկրի վրայ՝ երկնքի ներքոյ»:
14 Տէրը ըսաւ Մովսէսին. «Ասիկա յիշատակի համար գրքի մէջ գրէ ու Յեսուին իմացուր*՝ թէ Ամաղէկին յիշատակը երկնքի տակէն բոլորովին պիտի ջնջեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1414: И сказал Господь Моисею: напиши сие для памяти в книгу и внуши Иисусу, что Я совершенно изглажу память Амаликитян из поднебесной.
17:14 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs κατάγραψον καταγραφω inscribe τοῦτο ουτος this; he εἰς εις into; for μνημόσυνον μνημοσυνον remembrance ἐν εν in βιβλίῳ βιβλιον scroll καὶ και and; even δὸς διδωμι give; deposit εἰς εις into; for τὰ ο the ὦτα ους ear Ἰησοῖ ιησους Iēsous; Iisus ὅτι οτι since; that ἀλοιφῇ αλοιφη erase; wipe out τὸ ο the μνημόσυνον μνημοσυνον remembrance Αμαληκ αμαληκ from; out of τῆς ο the ὑπὸ υπο under; by τὸν ο the οὐρανόν ουρανος sky; heaven
17:14 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses כְּתֹ֨ב kᵊṯˌōv כתב write זֹ֤את zˈōṯ זֹאת this זִכָּרֹון֙ zikkārôn זִכָּרֹון remembrance בַּ ba בְּ in † הַ the סֵּ֔פֶר ssˈēfer סֵפֶר letter וְ wᵊ וְ and שִׂ֖ים śˌîm שׂים put בְּ bᵊ בְּ in אָזְנֵ֣י ʔoznˈê אֹזֶן ear יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua כִּֽי־ kˈî- כִּי that מָחֹ֤ה māḥˈō מחה wipe אֶמְחֶה֙ ʔemḥˌeh מחה wipe אֶת־ ʔeṯ- אֵת [object marker] זֵ֣כֶר zˈēḵer זֵכֶר mention עֲמָלֵ֔ק ʕᵃmālˈēq עֲמָלֵק Amalek מִ mi מִן from תַּ֖חַת ttˌaḥaṯ תַּחַת under part הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
17:14. dixit autem Dominus ad Mosen scribe hoc ob monumentum in libro et trade auribus Iosue delebo enim memoriam Amalech sub caeloAnd the Lord said to Moses: Write this for a memorial in a book, and deliver it to the ears of Josue; for I will destroy the memory of Amalec from under heaven.
14. And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: that I will utterly blot out the remembrance of Amalek from under heaven.
17:14. Then the Lord said to Moses: “Write this, as a memorial in a book, and deliver it to the ears of Joshua. For I will wipe away the memory of Amalek from under heaven.”
17:14. And the LORD said unto Moses, Write this [for] a memorial in a book, and rehearse [it] in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.
And the LORD said unto Moses, Write this [for] a memorial in a book, and rehearse [it] in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven:

14: И сказал Господь Моисею: напиши сие для памяти в книгу и внуши Иисусу, что Я совершенно изглажу память Амаликитян из поднебесной.
17:14
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
κατάγραψον καταγραφω inscribe
τοῦτο ουτος this; he
εἰς εις into; for
μνημόσυνον μνημοσυνον remembrance
ἐν εν in
βιβλίῳ βιβλιον scroll
καὶ και and; even
δὸς διδωμι give; deposit
εἰς εις into; for
τὰ ο the
ὦτα ους ear
Ἰησοῖ ιησους Iēsous; Iisus
ὅτι οτι since; that
ἀλοιφῇ αλοιφη erase; wipe out
τὸ ο the
μνημόσυνον μνημοσυνον remembrance
Αμαληκ αμαληκ from; out of
τῆς ο the
ὑπὸ υπο under; by
τὸν ο the
οὐρανόν ουρανος sky; heaven
17:14
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
כְּתֹ֨ב kᵊṯˌōv כתב write
זֹ֤את zˈōṯ זֹאת this
זִכָּרֹון֙ zikkārôn זִכָּרֹון remembrance
בַּ ba בְּ in
הַ the
סֵּ֔פֶר ssˈēfer סֵפֶר letter
וְ wᵊ וְ and
שִׂ֖ים śˌîm שׂים put
בְּ bᵊ בְּ in
אָזְנֵ֣י ʔoznˈê אֹזֶן ear
יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
כִּֽי־ kˈî- כִּי that
מָחֹ֤ה māḥˈō מחה wipe
אֶמְחֶה֙ ʔemḥˌeh מחה wipe
אֶת־ ʔeṯ- אֵת [object marker]
זֵ֣כֶר zˈēḵer זֵכֶר mention
עֲמָלֵ֔ק ʕᵃmālˈēq עֲמָלֵק Amalek
מִ mi מִן from
תַּ֖חַת ttˌaḥaṯ תַּחַת under part
הַ ha הַ the
שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
17:14. dixit autem Dominus ad Mosen scribe hoc ob monumentum in libro et trade auribus Iosue delebo enim memoriam Amalech sub caelo
And the Lord said to Moses: Write this for a memorial in a book, and deliver it to the ears of Josue; for I will destroy the memory of Amalec from under heaven.
17:14. Then the Lord said to Moses: “Write this, as a memorial in a book, and deliver it to the ears of Joshua. For I will wipe away the memory of Amalek from under heaven.”
17:14. And the LORD said unto Moses, Write this [for] a memorial in a book, and rehearse [it] in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.
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Adam Clarke: Commentary on the Bible - 1831
17:14: Write this for a memorial in a book - This is the first mention of writing on record: what it signified, or how it was done, we cannot tell. But it is evident that either this passage is introduced here instead of Deu 25:17, by way of anticipation, or that by the words כתב שפר kethob and sepher was intended only a monumental declaration of the defeat of Amalek by Joshua, by some action or symbolical representation; for it is immediately subjoined, "And Moses built an altar, and called the name of it Jehovah-nissi." See Dr. A. Bayley, and see the note on Exodus 30 (note). It is very likely that the first regular alphabetical writing in the world was that written by the finger of God himself on the two tables of stone. What is said here was probably by way of anticipation, or means some other method of registering events than by alphabetical characters, if we allow that God gave the first specimen of regular writing on the tables of stone, which did not take place till some time after this.
Rehearse it in the ears of Joshua - Thus showing that Joshua was to succeed Moses, and that this charge should be given to every succeeding governor.
I will utterly put out the remembrance of Amalek - This threatening was accomplished by Saul, Sa1 15:3, etc.; four hundred and twelve years after. Judgment is God's strange work; but it must take place when the sins which incensed it are neither repented of nor forsaken. This people, by their continued transgressions, proved themselves totally unworthy of a political existence; and therefore said God to Saul, Go, and utterly destroy the Sinners the Amalekites; Sa1 15:18. So their continuance in sin was the cause of their final destruction.
Albert Barnes: Notes on the Bible - 1834
17:14: In a book - in the book, i. e. the book which contained the history of God's dealings with His people. Moses was further instructed to impress the command especially on the mind of Joshua, as the leader to whom the first step toward its accomplishment would be entrusted on the conquest of Canaan. The work was not actually completed until the reign of Hezekiah, Ch1 4:43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:14: memorial: Exo 12:14, Exo 13:9, Exo 34:27; Deu 31:9; Jos 4:7; Job 19:23; Hag 2:2, Hag 2:3
for I will: Num 24:20; Deu 25:17-19; Sa1 15:2, Sa1 15:3, Sa1 15:7, Sa1 15:8, Sa1 15:18, Sa1 27:8, Sa1 27:9, Sa1 30:1, Sa1 30:17; Sa2 1:1, Sa2 1:8-16, Sa2 8:12; Ch1 4:43; Ezr 9:14
the remembrance: Job 18:17; Psa 9:6; Pro 10:7
Carl Friedrich Keil and Franz Delitzsch
17:14
As this battle and victory were of such significance, Moses was to write it for a memorial בּסּפר, in "the book" appointed for a record of the wonderful works of God, and "to put it into the ears of Joshua," i.e., to make known to him, and impress upon him, that Jehovah would utterly put out the remembrance of Amalek from under heaven; not "in order that he might carry out this decree of God on the conquest of Canaan, as Knobel supposes, but to strengthen his confidence in the help of the Lord against all the enemies of Israel. In Deut 25:19 the Israelites are commanded to exterminate Amalek, when God should have given them rest in the land of Canaan from all their enemies round about.
Ex 17:15-16
To praise God for His help, Moses built an altar, which he called "Jehovah my banner," and said, when he did so, "The hand on the throne (or banner) of Jah! War to the Lord from generation to generation!" There is nothing said about sacrifices being offered upon this altar. It has been conjectured, therefore, that as a place of worship and thank-offering, the altar with its expressive name was merely to serve as a memorial to posterity of the gracious help of the Lord, and that the words which were spoken by Moses were to serve as a watchword for Israel, keeping this act of God in lively remembrance among the people in all succeeding generations. כּי (Ex 17:16) merely introduces the words as in Gen 4:23, etc. The expression יהּ על־כּס יד is obscure, chiefly on account of the ἁπ λεγ. כּס. In the ancient versions (with the exception of the Septuagint, in which יה כץ is treated as one word, and rendered κρυφαία) כּס is taken to be equivalent to כּסּה (3Kings 10:19; Job 26:9) for כּסּא, and the clause is rendered "the hand upon the throne of the Lord." But whilst some understand the laying of the hand (sc., of God) upon the throne to be expressive of the attitude of swearing, others regard the hand as symbolical of power. There are others again, like Clericus, who suppose the hand to denote the hand laid by the Amalekites upon the throne of the Lord, i.e., on Israel. But if כּס signifies throng or adytum arcanum, the words can hardly be understood in any other sense than "the hand lifted up to the throne of Jehovah in heaven, war to the Lord," etc.; and thus understood, they can only contain an admonition to Israel to follow the example of Moses, and wage war against Amalek with the hands lifted up to the throne of Jehovah. Modern expositors, however, for the most part regard כּס as a corruption of נס, "the hand on the banner of the Lord." But even admitting this, though many objections may be offered to its correctness, we must not understand by "the banner of Jehovah" the staff of Moses, but only the altar with the name Jehovah-nissi, as the symbol or memorial of the victorious help afforded by God in the battle with the Amalekites.
Geneva 1599
17:14 And the LORD said unto Moses, Write this [for] a memorial (h) in a book, and rehearse [it] in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.
(h) In the book of the law.
John Gill
17:14 And the Lord said unto Moses,.... After the battle was over, and the Israelites had got the victory:
write this for a memorial in a book: not in loose papers, but in a book, that it might continue; meaning that the account of this battle with Amelek should be put down in the annals or journal of Moses, in the book of the law he was writing, or was about to write, and would write, as he did, see Josh 1:7 that so it might be kept in memory, and transmitted to the latest posterity; it being on the one hand an instance of great impiety, inhumanity, and rashness, in Amalek, and on the other a display of the goodness, kindness, and power of God on the behalf of his people: and
rehearse it in the ears of Joshua; who was a principal person concerned in this battle, and therefore, when the account was written and rehearsed, could bear witness to the truth of it, as well as he was to be the chief person that should be concerned in introducing the Israelites into the land of Canaan, and subduing the Canaanites; and therefore this, and what follows, was to be rehearsed to him, as the rule of his conduct toward them, and particularly Amalek:
for I will utterly put out the remembrance of Amelek from under heaven; so that they shall be no more a nation, and their name never mentioned, unless with disgrace and contempt. This was fulfilled partly by Saul, 1Kings 15:8 and more completely by David, 1Kings 30:17, and the finishing stroke the Jews give to Mordecai and Esther, as the Targum of Jerusalem on Ex 17:6.
Robert Jamieson, A. R. Fausset and David Brown
17:14 Write this for a memorial--If the bloody character of this statute seems to be at variance with the mild and merciful character of God, the reasons are to be sought in the deep and implacable vengeance they meditated against Israel (Ps 83:4).
17:1517:15: Եւ շինեաց Մովսէս սեղան Տեառն. եւ անուանեաց զանուն նորա՝ Տէր ապաւէն իմ[648]։ [648] Յօրինակին՝ Տէր ապաւէն իմ, կարմրադեղով նշանակի։
15 Մովսէսը Տիրոջ համար զոհասեղան շինեց եւ դրա անունը դրեց՝ “Տէրն իմ ապաւէնն է”:
15 Մովսէս սեղան մը շինեց ու անոր անունը Եհովանիսի* դրաւ
Եւ շինեաց Մովսէս սեղան [234]Տեառն, եւ անուանեաց զանուն նորա` Տէր ապաւէն իմ:

17:15: Եւ շինեաց Մովսէս սեղան Տեառն. եւ անուանեաց զանուն նորա՝ Տէր ապաւէն իմ[648]։
[648] Յօրինակին՝ Տէր ապաւէն իմ, կարմրադեղով նշանակի։
15 Մովսէսը Տիրոջ համար զոհասեղան շինեց եւ դրա անունը դրեց՝ “Տէրն իմ ապաւէնն է”:
15 Մովսէս սեղան մը շինեց ու անոր անունը Եհովանիսի* դրաւ
zohrab-1805▾ eastern-1994▾ western am▾
17:1515: И устроил Моисей жертвенник и нарек ему имя: Иегова Нисси.
17:15 καὶ και and; even ᾠκοδόμησεν οικοδομεω build Μωυσῆς μωσευς Mōseus; Mosefs θυσιαστήριον θυσιαστηριον altar κυρίῳ κυριος lord; master καὶ και and; even ἐπωνόμασεν επονομαζω named τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him κύριός κυριος lord; master μου μου of me; mine καταφυγή καταφυγη refuge; place of refuge
17:15 וַ wa וְ and יִּ֥בֶן yyˌiven בנה build מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses מִזְבֵּ֑חַ mizbˈēₐḥ מִזְבֵּחַ altar וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name יְהוָ֥ה׀ [yᵊhwˌāh] יְהוָה YHWH נִסִּֽי׃ nissˈî נֵס signal
17:15. aedificavitque Moses altare et vocavit nomen eius Dominus exaltatio mea dicensAnd Moses built an altar; and called the name thereof, The Lord, my exaltation, saying:
15. And Moses built an altar, and called the name of it Jehovah-nissi:
17:15. And Moses built an altar. And he called its name, ‘The Lord, my Exaltation.’ For he said:
17:15. And Moses built an altar, and called the name of it Jehovahnissi:
And Moses built an altar, and called the name of it Jehovah- nissi:

15: И устроил Моисей жертвенник и нарек ему имя: Иегова Нисси.
17:15
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
Μωυσῆς μωσευς Mōseus; Mosefs
θυσιαστήριον θυσιαστηριον altar
κυρίῳ κυριος lord; master
καὶ και and; even
ἐπωνόμασεν επονομαζω named
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
κύριός κυριος lord; master
μου μου of me; mine
καταφυγή καταφυγη refuge; place of refuge
17:15
וַ wa וְ and
יִּ֥בֶן yyˌiven בנה build
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
מִזְבֵּ֑חַ mizbˈēₐḥ מִזְבֵּחַ altar
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
יְהוָ֥ה׀ [yᵊhwˌāh] יְהוָה YHWH
נִסִּֽי׃ nissˈî נֵס signal
17:15. aedificavitque Moses altare et vocavit nomen eius Dominus exaltatio mea dicens
And Moses built an altar; and called the name thereof, The Lord, my exaltation, saying:
17:15. And Moses built an altar. And he called its name, ‘The Lord, my Exaltation.’ For he said:
17:15. And Moses built an altar, and called the name of it Jehovahnissi:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Израиль сражался под знаменем Всевышнего, которое держал в своих руках Моисей, отсюда и название жертвенника: «Иегова Нисси»; по-еврейски: Господь — знамя мое. Такой смысл устанавливается выражением ст. 16: «ибо рука на престоле Господа». Моисей изъясняет название жертвенника: «Господь — знамя мое» тем, что рука его была на знамени Всевышнего, держала последнее (слав.: «рукою тайною», LXX: «en ceiri krufaia» о руке Господа, поборовшей Амалика).
Adam Clarke: Commentary on the Bible - 1831
17:15: Jehovah-nissi - Jehovah is my ensign or banner. The hands and rod of Moses were held up as soldiers are wont to hold up their standards in the time of battle; and as these standards bear the arms of the country, the soldiers are said to fight under that banner, i.e., under the direction and in the defense of that government. Thus the Israelites fought under the direction of God, and in the defense of his truth; and therefore the name of Jehovah became the armorial bearing of the whole congregation. By his direction they fought, and in his name and strength they conquered; each one feeling himself, not his own, but the Lord's soldier.
Albert Barnes: Notes on the Bible - 1834
17:15: Jehovah-nissi - See the margin, "Jehovah my banner." As a proper name the Hebrew word is rightly preserved. The meaning is evidently that the name of Yahweh is the true banner under which victory is certain; so to speak, the motto or inscription on the banners of the host. Inscriptions on the royal standard were well known. Each of the Pharaohs on his accession adopted one in addition to his official name.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:15: Jehovahnissi: i. e. the Lord my banner, Gen 22:14, Gen 33:20; Psa 60:4
Geneva 1599
17:15 And Moses built an altar, and called the name of it (i) Jehovahnissi:
(i) That is, the Lord is my banner as he declared by holding up his rod and his hands.
John Gill
17:15 And Moses built an altar,.... On Horeb, as Aben Ezra; on the top of the hill, as Ben Gersom, where sacrifices of thanksgiving were offered up for the victory obtained, or however a monument erected in memory of it:
and he called the name of it Jehovahnissi; which signifies either "the Lord is my miracle" who wrought a miracle for them in giving them the victory over Amalek, as well as, through smiting the rock with the rod, brought out water from thence for the refreshment of the people, their children and cattle; or "the Lord is my banner": alluding to the hands of Moses being lifted up with the rod therein, as a banner displayed, under which Joshua and Israel fought, and got the victory. This may fitly be applied to Christ, who is both altar, sacrifice, and priest, and who is the true Jehovah, and after so called; and who is lifted up as a banner, standard, or ensign in the everlasting Gospel, in order to gather souls unto him, and enlist them under him, and to prepare them for war, and encourage them in it against their spiritual enemies; and as a token of their victory over them, and a direction to them where they shall stand, when to march, and whom they shall follow; and to distinguish them from all other bands and companies, and for the protection of them from all their enemies, see Is 11:10. These words were inscribed upon the altar, or the altar was called the altar of Jehovahnissi, in memory of what was here done; from hence it has been thought (a), that Baachus, among the Heathens, had his name of Dionysius, as if it was Jehovahnyssaeus.
(a) Vid. Bochart. Canaan, l. 1. c. 18. col. 440.
John Wesley
17:15 And Moses built an altar, and called it Jehovah - niffi - The Lord is my banner. The presence and power of Jehovah was the banner under which they were lifted, by which they were animated, and kept together, and therefore which they erected in the day of their triumph. In the name of our God we must always lift up our banners: He that doth all the work should have all the praise. Write this for a memorial - This is the first mention of writing we find in scripture; and perhaps the command was not given till after the writing of the law on tables of stone.
17:1617:16: եւ ասէ. Զի ծածուկ ձեռամբ Տեառն պատերազմի Տէր ընդ Ամաղեկայ ազգա՛ց յազգս։
16 Նա ասաց. «Այսպէս կոչեցի, քանի որ Տէրն իր անտեսանելի ձեռքով[37] պատերազմում է ամաղէկացիների դէմ սերնդից սերունդ»:[37] 37. Եբրայերէնում՝ երդում արեց:
16 Ու ըսաւ. «Քանզի Տէրը երդում ըրաւ*՝ ըսելով թէ՝ ‘Տէրը ազգէ ազգ պիտի պատերազմի Ամաղէկի դէմ’»։
եւ ասէ. Զի [235]ծածուկ ձեռամբ Տեառն պատերազմի Տէր`` ընդ Ամաղեկայ ազգաց յազգս:

17:16: եւ ասէ. Զի ծածուկ ձեռամբ Տեառն պատերազմի Տէր ընդ Ամաղեկայ ազգա՛ց յազգս։
16 Նա ասաց. «Այսպէս կոչեցի, քանի որ Տէրն իր անտեսանելի ձեռքով[37] պատերազմում է ամաղէկացիների դէմ սերնդից սերունդ»:
[37] 37. Եբրայերէնում՝ երդում արեց:
16 Ու ըսաւ. «Քանզի Տէրը երդում ըրաւ*՝ ըսելով թէ՝ ‘Տէրը ազգէ ազգ պիտի պատերազմի Ամաղէկի դէմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1616: Ибо, сказал он, рука на престоле Господа: брань у Господа против Амалика из рода в род.
17:16 ὅτι οτι since; that ἐν εν in χειρὶ χειρ hand κρυφαίᾳ κρυφαιος hidden πολεμεῖ πολεμεω battle κύριος κυριος lord; master ἐπὶ επι in; on Αμαληκ αμαληκ from; away γενεῶν γενεα generation εἰς εις into; for γενεάς γενεα generation
17:16 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say כִּֽי־ kˈî- כִּי that יָד֙ yˌāḏ יָד hand עַל־ ʕal- עַל upon כֵּ֣ס kˈēs כִּסֵּא seat יָ֔הּ yˈāh יָהּ the Lord מִלְחָמָ֥ה milḥāmˌā מִלְחָמָה war לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH בַּֽ bˈa בְּ in עֲמָלֵ֑ק ʕᵃmālˈēq עֲמָלֵק Amalek מִ mi מִן from דֹּ֖ר ddˌōr דֹּור generation דֹּֽר׃ פ dˈōr . f דֹּור generation
17:16. quia manus solii Domini et bellum Dei erit contra Amalech a generatione in generationemBecause the hand of the throne of the Lord, and the war of the Lord shall be against Amalec, from generation to generation.
16. and he said, The LORD hath sworn: the LORD will have war with Amalek from generation to generation.
17:16. “The hand of the throne of the Lord, and the war of the Lord, will be against Amalek from generation to generation.”
17:16. For he said, Because the LORD hath sworn [that] the LORD [will have] war with Amalek from generation to generation.
For he said, Because the LORD hath sworn [that] the LORD [will have] war with Amalek from generation to generation:

16: Ибо, сказал он, рука на престоле Господа: брань у Господа против Амалика из рода в род.
17:16
ὅτι οτι since; that
ἐν εν in
χειρὶ χειρ hand
κρυφαίᾳ κρυφαιος hidden
πολεμεῖ πολεμεω battle
κύριος κυριος lord; master
ἐπὶ επι in; on
Αμαληκ αμαληκ from; away
γενεῶν γενεα generation
εἰς εις into; for
γενεάς γενεα generation
17:16
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
כִּֽי־ kˈî- כִּי that
יָד֙ yˌāḏ יָד hand
עַל־ ʕal- עַל upon
כֵּ֣ס kˈēs כִּסֵּא seat
יָ֔הּ yˈāh יָהּ the Lord
מִלְחָמָ֥ה milḥāmˌā מִלְחָמָה war
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
בַּֽ bˈa בְּ in
עֲמָלֵ֑ק ʕᵃmālˈēq עֲמָלֵק Amalek
מִ mi מִן from
דֹּ֖ר ddˌōr דֹּור generation
דֹּֽר׃ פ dˈōr . f דֹּור generation
17:16. quia manus solii Domini et bellum Dei erit contra Amalech a generatione in generationem
Because the hand of the throne of the Lord, and the war of the Lord shall be against Amalec, from generation to generation.
17:16. “The hand of the throne of the Lord, and the war of the Lord, will be against Amalek from generation to generation.”
17:16. For he said, Because the LORD hath sworn [that] the LORD [will have] war with Amalek from generation to generation.
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Adam Clarke: Commentary on the Bible - 1831
17:16: The Lord hath sworn that the Lord will have war with Amalek, etc. - This is no translation of the words כי יד על כס יה מלחמה ki yad al kes yah milckamah, which have been variously rendered by different translators and critics; the most rational version of which is the following: Because the hand of Amalek is against the throne of God, therefore will I have war with Amalek from generation to generation. This gives a tolerably consistent sense, yet still there is considerable obscurity in the passage. Houbigant, a most judicious though bold critic, supposes that, as יהוה נסי Jehovah-nissi, Jehovah my ensign, was spoken of immediately before, כס kes, a throne, in this verse, is an error of some transcriber for נס nes, an ensign, which might be readily occasioned by the great similarity between the כ caph and the נ nun. He thinks farther that the two letters יה yah, which are supposed to be here a contraction of the word יהוה Yehovah, are separated, the י yod from the נס nes, which should be written נשי nissi, and the ה he, from מלחמה milchamah, which should be written המלחמה hammilchamah, and then the whole verse will run thus: For the hand shall be upon the ensigns of war unto the Lord, against Amalek for ever, i.e., God makes now a declaration of war against the Amalekites, which shall continue till their final destruction. The conjecture of Mr. Julius Bate, in his Literal Translation of the Pentateuch, deserves attention. He supposes that, as כס cos signifies a cup, and a cup is emblematically used for wrath, on one of the stones of the altar, mentioned in the preceding verse, a hand holding a cup was sculptured, this being a memorial, according to the custom of hieroglyphical writing, that the Lord would continue the cup of wrath, portending continual war, against Amalek for ever. I prefer Houbigant's exposition.
1. This first victory of Israel must have inspired them with a considerable measure of confidence in God, and in his servant Moses. Though God alone could give them the victory, yet it was necessary to show them that it was by the influence of Moses they got it. Moses could not deliver Amalek into their hands; yet if Moses did not continue to hold up his hands, i.e., to pray, Amalek must prevail. God, therefore, wrought this work in such a way as to instruct the people, promote his own glory, and secure the true honor of his servant. The Divine Being always performs the greatest number possible of ends, by the fewest and simplest means. In every work of God there is as much of wisdom and economy, as there is of sovereign uncontrolled power.
2. It is not probable that the people whom Joshua chose out to lead against Amalek were unarmed; and we have already seen that it is not at all likely that they came armed out of Egypt. And as the whole circumstances of this case show that those who fought against the Amalekites were properly equipped for the fight, we may then safely presume that they got their arms from the Egyptians, whose bodies were thrown on the shore after having been overwhelmed in the Red Sea. Thus, what was a judgment in the one case, was a most gracious providence in the other. Judgment on God's foes is mercy to his friends.
3. Of the efficacy of prayer we have already had the most striking examples. He who has the spirit of prayer, has the highest interest in the court of heaven; and the only way to retain it, is to keep it in constant employment. Apostasy begins in the closet: no man ever backslid from the life and power of Christianity who continued constant and fervent, especially in private prayer. He who prays without ceasing is likely to rejoice evermore.
Albert Barnes: Notes on the Bible - 1834
17:16: Because the Lord hath sworn - This rendering is incorrect. Our translators regard the expression as a solemn asseveration by the throne of God. However, to this the objections are insuperable; it has no parallel in Scriptural usage: God swears by Himself, not by His Throne. As the Hebrew text now stands the meaning is more satisfactorily given in the margin.
An alteration, slight in form, but considerable in meaning, has been proposed with much confidence, namely, נס nê s, "standard" for כסא kı̂ ssê', "throne"; thus connecting the name of the altar with the sentence. Conjectural emendations are not to be adopted without necessity, and the obvious a priori probability of such a reading makes it improbable that one so far more difficult should have been substituted for it. One of the surest canons of criticism militates against its reception. As it stands, the text was undoubtedly that which was alone known to the Targumists, the Samaritan, the Syriac, the Latin and the Arabic translators. The Septuagint appears to have had a different reading: ἐν χειρὶ κρυφαίᾳ πολεμεῖ en cheiri kruphē polemeō.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:16: Because: etc. or, Because the hand of Amalek is against the throne of the Lord, therefore, etc. the Lord, etc. Heb. the hand upon the throne of the Lord. Isa 66:1; Act 7:49
will have war: Psa 21:8-11
John Gill
17:16 For he said, because the Lord hath sworn,.... So some Jewish writers (b) take it for an oath, as we do; or "because the hand is on the throne of the Lord" (c); which the Targum of Jonathan, Jarchi, and Aben Ezra, interpret of the hand of the Lord being lifted up, of his swearing by the throne of his glory; but, as Drusius observes, it is not credible that God should swear by that which is prohibited by Christ, Mt 5:24 rather the words are to be rendered, "because the hand", that is, the hand of Amalek, "is against the throne of the Lord" (d); against his people, among whom his throne was, and over whom he ruled, so against himself, and the glory of his majesty; because he was the first that made war upon Israel, when the Lord brought them out of Egypt, and unprovoked fell upon their rear, and smote the hindmost, faint and weary among them: therefore
the Lord will have war with Amalek from generation to generation; until they are utterly destroyed; and so in fact he had, and thus it was. The Targum of Jonathan is,"he by his word will make war against those that are of the house of Amalek, and destroy them to three generations, from the generation of this world, from the generation of the Messiah, and from the generation of the world to come;''and Baal Hatturim on the place observes, that this phrase, "from generation to generation", by gematry, signifies the days of the Messiah. Amalek may be considered as a type of antichrist, whose hand is against the throne of God, his tabernacle, and his saints; who, with all the antichristian states which make war with the Lamb, will be overcome and destroyed by him.
(b) R. Sol. Urbin. fol. 95. 1. (c) "quia manus super thronum Domini", Pagninus, Montanus; "sublata manu super solium Dei (juro)", Tigurine version. (d) "Quia manus (Hamaleki) fuit contra solium Jah", Junius & Tremellius, Piscator; so Ainsworth.