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Matthew Henry: Concise Commentary on the Whole Bible - 1706
All things being prepared for the solemn promulgation of the divine law, we have, in this chapter, I. The ten commandments, as God himself spoke them upon mount Sinai (ver. 1-17), as remarkable a portion of scripture as any in the Old Testament. II. The impressions made upon the people thereby, ver. 18-21. III. Some particular instructions which God gave privately to Moses, to be by him communicated to the people, relating to his worship, ver. 22, &c.
Adam Clarke: Commentary on the Bible - 1831
The preface to the ten commandments, Exo 20:1, Exo 20:2. The First commandment, against mental or theoretic idolatry, Exo 20:3. The Second, against making and worshipping images, or practical idolatry, Exo 20:4-6. The Third, against false swearing, blasphemy, and irreverent use of the name of God, Exo 20:7. The Fourth, against profanation of the Sabbath, and idleness on the other days of the week, Exo 20:8-11. The Fifth, against disrespect and disobedience to parents, Exo 20:12. The Sixth, against murder and cruelty, Exo 20:13. The Seventh, against adultery and uncleanness, Exo 20:14. The Eighth, against stealing and dishonesty, Exo 20:15. The Ninth, against false testimony, perjury, etc., Exo 20:16. The Tenth, against covetousness, Exo 20:17. The people are alarmed at the awful appearance of God on the mount, and stand afar off, Exo 20:18. They pray that Moses may be mediator between God and them, Exo 20:19. Moses encourages them, Exo 20:20. He draws near to the thick darkness, and God communes with him, Exo 20:21, Exo 20:22. Farther directions against idolatry, Exo 20:23. Directions concerning making an altar of earth, Exo 20:24; and an altar of hewn stone, Exo 20:25. None of these to be ascended by steps, and the reason given, Exo 20:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 20:1, The ten commandments are spoken by Jehovah; Exo 20:18, The people are afraid, but Moses comforts them; Exo 20:21, Idolatry is forbidden; Exo 20:23, Of what sort the altar should be.
John Gill
INTRODUCTION TO EXODUS 20
In this chapter we have an account of the giving of the law on Mount Sinai; the preface to it, Ex 20:1, the ten commandments it consists of, Ex 20:8, the circumstances attending it, which caused the people to remove at some distance, Ex 20:18, when they desired of Moses, that he would speak to them and not God, who bid them not fear, since this was for the trial of them; but still they kept at a distance, while Moses drew nigh to God, Ex 20:19 who ordered him to caution the children of Israel against idolatry, and directed what sort of an altar he would have made whereon to offer their sacrifices, promising that where his name was recorded he would grant his presence and blessing, Ex 20:22.
20:120:1: Խօսեցաւ Տէր զամենայն զպատգամս զայսոսիկ՝ եւ ասէ. ա̃
1 Տէրը յայտնեց հետեւեալ բոլոր պատգամները՝ ասելով.
20 Աստուած այս բոլոր խօսքերը ըսաւ.
Խօսեցաւ [265]Տէր զամենայն զպատգամս զայսոսիկ եւ ասէ:

20:1: Խօսեցաւ Տէր զամենայն զպատգամս զայսոսիկ՝ եւ ասէ. ա̃
1 Տէրը յայտնեց հետեւեալ բոլոր պատգամները՝ ասելով.
20 Աստուած այս բոլոր խօսքերը ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
20:11: И изрек Бог все слова сии, говоря:
20:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πάντας πας all; every τοὺς ο the λόγους λογος word; log τούτους ουτος this; he λέγων λεγω tell; declare
20:1 וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these לֵ lē לְ to אמֹֽר׃ ס ʔmˈōr . s אמר say
20:1. locutus quoque est Dominus cunctos sermones hosAnd the Lord spoke all these words:
1. And God spake all these words, saying,
20:1. And the Lord spoke all these words:
20:1. And God spake all these words, saying,
And God spake all these words, saying:

1: И изрек Бог все слова сии, говоря:
20:1
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
λέγων λεγω tell; declare
20:1
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֥ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
לֵ לְ to
אמֹֽר׃ ס ʔmˈōr . s אמר say
20:1. locutus quoque est Dominus cunctos sermones hos
And the Lord spoke all these words:
20:1. And the Lord spoke all these words:
20:1. And God spake all these words, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Судя по 19: ст. данной главы, равно Втор 4:36; 5:4, «все слова сии», т. е. десятословия (Втор 4:13; 10:4), были изречены Господом непосредственно самому народу. В виду этого свидетельство Втор 5:5, должно быть понимаемо в том смысле, что посредником между Богом и народом в деле передачи Его велений Моисей явился позднее (ср. ст. 19). В данное время он, сойдя с горы (19:25), находится вместе со всем народом у ее подошвы, не восходит на вершину (ст. 21–22). Служение Ангелов, о котором говорит архидиакон Стефан (Деян 7:53), возвещение слова (т. е. закона) через Ангелов, о котором упоминает Апостол Павел (Евр 2:2), и преподание закона через Ангелов (Гал 3:19) указывают не на то, что Бог изрекал заповеди через Ангелов, но или на то, что Господь-законодатель сошел на Синай с сонмом Ангелов (Втор 33:2), присутствовавших при изречении заповедей, или на то, что закон ветхозаветный, взятый во всей совокупности его предписаний, а не в смысле одного десятословия, был дан народу еврейскому через многих провозвестников («Ангелов») божественного откровения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-17: The Ten Commandments.B. C. 1491.
1 And God spake all these words, saying, 2 I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. 3 Thou shalt have no other gods before me. 4 Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: 5 Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; 6 And showing mercy unto thousands of them that love me, and keep my commandments. 7 Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain. 8 Remember the sabbath day, to keep it holy. 9 Six days shalt thou labour, and do all thy work: 10 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: 11 For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.
Here is, I. The preface of the law-writer, Moses: God spoke all these words, v. 1. The law of the ten commandments is, 1. A law of God's making. They are enjoined by the infinite eternal Majesty of heaven and earth. And where the word of the King of kings is surely there is power. 2. It is a law of his own speaking. God has many ways of speaking to the children of men (Job xxxiii. 14); once, yea twice--by his Spirit, by conscience, by providences, by his voice, all which we ought carefully to attend to; but he never spoke, at any time, upon any occasion, as he spoke the ten commandments, which therefore we ought to hear with the more earnest heed. They were not only spoken audibly (so he owned the Redeemer by a voice from heaven, Matt. iii. 17), but with a great deal of dreadful pomp. This law God had given to man before (it was written in his heart by nature); but sin had so defaced that writing that it was necessary, in this manner, to revive the knowledge of it.
II. The preface of the Law-maker: I am the Lord thy God, v. 2. Herein, 1. God asserts his own authority to enact this law in general: "I am the Lord who command thee all that follows." 2. He proposes himself as the sole object of that religious worship which is enjoined in the first four of the commandments. They are here bound to obedience by a threefold cord, which, one would think, could not easily be broken. (1.) Because God is the Lord--Jehovah, self-existent, independent, eternal, and the fountain of all being and power; therefore he has an incontestable right to command us. He that gives being may give law; and therefore he is able to bear us out in our obedience, to reward it, and to punish our disobedience. (2.) He was their God, a God in covenant with them, their God by their own consent; and, if they would not keep his commandments, who would? He had laid himself under obligations to them by promise, and therefore might justly lay his obligations on them by precept. Though that covenant of peculiarity is now no more, yet there is another, by virtue of which all that are baptized are taken into relation to him as their God, and are therefore unjust, unfaithful, and very ungrateful, if they obey him not. (3.) He had brought them out of the land of Egypt; therefore they were bound in gratitude to obey him, because he had done them so great a kindness, had brought them out of a grievous slavery into a glorious liberty. They themselves had been eye-witnesses of the great things God had done in order to their deliverance, and could not but have observed that every circumstance of it heightened their obligation. They were now enjoying the blessed fruits of their deliverance, and in expectation of a speedy settlement in Canaan; and could they think any thing too much to do for him that had done so much for them? Nay, by redeeming them, he acquired a further right to rule them; they owed their service to him to whom they owed their freedom, and whose they were by purchase. And thus Christ, having rescued us out of the bondage of sin, is entitled to the best service we can do him, Luke i. 74. Having loosed our bonds, he has bound us to obey him, Ps. cxvi. 16.
III. The law itself. The first four of the ten commandments, which concern our duty to God (commonly called the first table), we have in these verses. It was fit that those should be put first, because man had a Maker to love before he had a neighbour to love; and justice and charity are acceptable acts of obedience to God only when they flow from the principles of piety. It cannot be expected that he should be true to his brother who is false to his God. Now our duty to God is, in one word, to worship him, that is, to give to him the glory due to his name, the inward worship of our affections, the outward worship of solemn address and attendance. This is spoken of as the sum and substance of the everlasting gospel. Rev. xiv. 7, Worship God.
1. The first commandment concerns the object of our worship, Jehovah, and him only (v. 3): Thou shalt have no other gods before me. The Egyptians, and other neighbouring nations, had many gods, the creatures of their own fancy, strange gods, new gods; this law was prefixed because of that transgression, and, Jehovah being the God of Israel, they must entirely cleave to him, and not be for any other, either of their own invention or borrowed from their neighbours. This was the sin they were most in danger of now that the world was so overspread with polytheism, which yet could not be rooted out effectually but by the gospel of Christ. The sin against this commandment which we are most in danger of is giving the glory and honour to any creature which are due to God only. Pride makes a god of self, covetousness makes a god of money, sensuality makes a god of the belly; whatever is esteemed or loved, feared or served, delighted in or depended on, more than God, that (whatever it is) we do in effect make a god of. This prohibition includes a precept which is the foundation of the whole law, that we take the Lord for our God, acknowledge that he is God, accept him for ours, adore him with admiration and humble reverence, and set our affections entirely upon him. In the last words, before me, it is intimated, (1.) That we cannot have any other God but he will certainly know it. There is none besides him but what is before him. Idolaters covet secresy; but shall not God search this out? (2.) That it is very provoking to him; it is a sin that dares him to his face, which he cannot, which he will not, overlook, nor connive at. See Ps. xliv. 20, 21.
2. The second commandment concerns the ordinances of worship, or the way in which God will be worshipped, which it is fit that he himself should have the appointing of. Here is,
(1.) The prohibition: we are here forbidden to worship even the true God by images, v. 4, 5. [1.] The Jews (at least after the captivity) thought themselves forbidden by this commandment to make any image or picture whatsoever. Hence the very images which the Roman armies had in their ensigns are called an abomination to them (Matt. xxiv. 15), especially when they were set up in the holy place. It is certain that it forbids making any image of God (for to whom can we liken him? Isa. xl. 18, 15), or the image of any creature for a religious use. It is called the changing of the truth of God into a lie (Rom. i. 25), for an image is a teacher of lies; it insinuates to us that God has a body, whereas he is an infinite spirit, Hab. ii. 18. It also forbids us to make images of God in our fancies, as if he were a man as we are. Our religious worship must be governed by the power of faith, not by the power of imagination. They must not make such images or pictures as the heathen worshipped, lest they also should be tempted to worship them. Those who would be kept from sin must keep themselves from the occasions of it. [2.] They must not bow down to them occasionally, that is, show any sign of respect or honour to them, much less serve them constantly, by sacrifice or incense, or any other act of religious worship. When they paid their devotion to the true God, they must not have any image before them, for the directing, exciting, or assisting of their devotion. Though the worship was designed to terminate in God, it would not please him if it came to him through an image. The best and most ancient lawgivers among the heathen forbade the setting up of images in their temples. This practice was forbidden in Rome by Numa, a pagan prince; yet commanded in Rome by the pope, a Christian bishop, but, in this, anti-christian. The use of images in the church of Rome, at this day, is so plainly contrary to the letter of this command, and so impossible to be reconciled to it, that in all their catechisms and books of devotion, which they put into the hands of the people, they leave out this commandment, joining the reason of it to the first; and so the third commandment they call the second, the fourth the third, &c.; only, to make up the number ten, they divide the tenth into two. Thus have they committed two great evils, in which they persist, and from which they hate to be reformed; they take away from God's word, and add to his worship.
(2.) The reasons to enforce this prohibition (v. 5, 6), which are, [1.] God's jealousy in the matters of his worship: "I am the Lord Jehovah, and thy God, am a jealous God, especially in things of this nature." This intimates the care he has of his own institutions, his hatred of idolatry and all false worship, his displeasure against idolaters, and that he resents every thing in his worship that looks like, or leads to, idolatry. Jealousy is quicksighted. Idolatry being spiritual adultery, as it is very often represented in scripture, the displeasure of God against it is fitly called jealousy. If God is jealous herein, we should be so, afraid of offering any worship to God otherwise than as he has appointed in his word. [2.] The punishment of idolaters. God looks upon them as haters of him, though they perhaps pretend love to him; he will visit their iniquity, that is, he will very severely punish it, not only as a breach of his law, but as an affront to his majesty, a violation of the covenant, and a blow at the root of all religion. He will visit it upon the children, that is, this being a sin for which churches shall be unchurched and a bill of divorce given them, the children shall be cast out of covenant and communion together with the parents, as with the parents the children were at first taken in. Or he will bring such judgments upon a people as shall be the total ruin of families. If idolaters live to be old, so as to see their children of the third or fourth generation, it shall be the vexation of their eyes, and the breaking of their hearts, to see them fall by the sword, carried captive, and enslaved. Nor is it an unrighteous thing with God (if the parents died in their iniquity, and the children tread in their steps, and keep up false worships, because they received them by tradition from their fathers), when the measure is full, and God comes by his judgments to reckon with them, to bring into the account the idolatries their fathers were guilty of. Though he bear long with an idolatrous people, he will not bear always, but by the fourth generation, at furthest, he will begin to visit. Children are dear to their parents; therefore, to deter men from idolatry, and to show how much God is displeased with it, not only a brand of infamy is by it entailed upon families, but the judgments of God may for it be executed upon the poor children when the parents are dead and gone. [3.] The favour God would show to his faithful worshippers: Keeping mercy for thousands of persons, thousands of generations of those that love me, and keep my commandments. This intimates that the second commandment, though, in the letter of it, it is only a prohibition of false worships, yet includes a precept of worshipping God in all those ordinances which he has instituted. As the first commandment requires the inward worship of love, desire, joy, hope, and admiration, so the second requires the outward worship of prayer and praise, and solemn attendance on God's word. Note, First, Those that truly love God will make it their constant care and endeavour to keep his commandments, particularly those that relate to his worship. Those that love God, and keep those commandments, shall receive grace to keep his other commandments. Gospel worship will have a good influence upon all manner of gospel obedience. Secondly, God has mercy in store for such. Even they need mercy, and cannot plead merit; and mercy they shall find with God, merciful protection in their obedience and a merciful recompence of it. Thirdly, This mercy shall extend to thousands, much further than the wrath threatened to those that hate him, for that reaches but to the third or fourth generation. The streams of mercy run now as full, as free, and as fresh, as ever.
3. The third commandment concerns the manner of our worship, that it be done with all possible reverence and seriousness, v. 7. We have here,
(1.) A strict prohibition: Thou shalt not take the name of the Lord thy God in vain. It is supposed that, having taken Jehovah for their God, they would make mention of his name (for thus all people will walk every one in the name of his god); this command gives a needful caution not to mention it in vain, and it is still as needful as ever. We take God's name in vain, [1.] By hypocrisy, making a profession of God's name, but not living up to that profession. Those that name the name of Christ, but do not depart from iniquity, as that name binds them to do, name it in vain; their worship is vain (Matt. xv. 7-9), their oblations are vain (Isa. i. 11, 13), their religion is vain, Jam. i. 26. [2.] By covenant-breaking; if we make promises to God, binding our souls with those bonds to that which is good, and yet perform not to the Lord our vows, we take his name in vain (Matt. v. 33), it is folly, and God has no pleasure in fools (Eccl. v. 4), nor will he be mocked, Gal. vi. 7. [3.] By rash swearing, mentioning the name of God, or any of his attributes, in the form of an oath, without any just occasion for it, or due application of mind to it, but as a by-word, to no purpose at all, or to no good purpose. [4.] By false swearing, which, some think, is chiefly intended in the letter of the commandment; so it was expounded by those of old time. Thou shalt not forswear thyself, Matt. v. 33. One part of the religious regard the Jews were taught to pay to their God was to swear by his name, Deut. x. 20. But they affronted him, instead of doing him honour, if they called him to be witness to a lie. [5.] By using the name of God lightly and carelessly, and without any regard to its awful significancy. The profanation of the forms of devotion is forbidden, as well as the profanation of the forms of swearing; as also the profanation of any of those things whereby God makes himself known, his word, or any of his institutions; when they are either turned into charms and spells, or into jest and sport, the name of God is taken in vain.
(2.) A severe penalty: The Lord will not hold him guiltless; magistrates, who punish other offences, may not think themselves concerned to take notice of this, because it does not immediately offer injury either to private property or the public peace; but God, who is jealous for his honour, will not thus connive at it. The sinner may perhaps hold himself guiltless, and think there is no harm in it, and that God will never call him to an account for it. To obviate this suggestion, the threatening is thus expressed, God will not hold him guiltless, as he hopes he will; but more is implied, namely, that God will himself be the avenger of those that take his name in vain, and they will find it a fearful thing to fall into the hands of the living God.
4. The fourth commandment concerns the time of worship. God is to be served and honoured daily, but one day in seven is to be particularly dedicated to his honour and spent in his service. Here is,
(1.) The command itself (v. 8): Remember the sabbath day to keep it holy; and (v. 10), In it thou shalt do no manner of work. It is taken for granted that the sabbath was instituted before; we read of God's blessing and sanctifying a seventh day from the beginning (Gen. ii. 3), so that this was not the enacting of a new law, but the reviving of an old law. [1.] They are told what is the day they must religiously observe--a seventh, after six days' labour; whether this was the seventh by computation from the first seventh, or from the day of their coming out of Egypt, or both, is not certain: now the precise day was notified to them (ch. xvi. 23), and from this they were to observe the seventh. [2.] How it must be observed. First, As a day of rest; they were to do no manner of work on this day in their callings or worldly business. Secondly, As a holy day, set apart to the honour of the holy God, and to be spent in holy exercises. God, by blessing it, had made it holy; they, by solemnly blessing him, must keep it holy, and not alienate it to any other purpose than that for which the difference between it and other days was instituted. [3.] Who must observe it: Thou, and thy son, and thy daughter; the wife is not mentioned, because she is supposed to be one with the husband and present with him, and, if he sanctify the sabbath, it is taken for granted that she will join with him; but the rest of the family are specified. Children and servants must keep the sabbath, according to their age and capacity: in this, as in other instances of religion, it is expected that masters of families should take care, not only to serve the Lord themselves, but that their houses also should serve him, at least that it may not be through their neglect if they do not, Josh. xxiv. 15. Even the proselyted strangers must observe a difference between this day and other days, which, if it laid some restraint upon them then, yet proved a happy indication of God's gracious purpose, in process of time, to bring the Gentiles into the church, that they might share in the benefit of sabbaths. Compare Isa. lvi. 6, 7. God takes notice of what we do, particularly what we do on sabbath days, though we should be where we are strangers. [4.] A particular memorandum put upon this duty: Remember it. It is intimated that the sabbath was instituted and observed before; but in their bondage in Egypt they had lost their computation, or were restrained by their task-masters, or, through a great degeneracy and indifference in religion, they had let fall the observance of it, and therefore it was requisite they should be reminded of it. Note, Neglected duties remain duties still, notwithstanding our neglect. It also intimates that we are both apt to forget it and concerned to remember it. Some think it denotes the preparation we are to make for the sabbath; we must think of it before it comes, that, when it does come, we may keep it holy, and do the duty of it.
(2.) The reasons of this command. [1.] We have time enough for ourselves in those six days, on the seventh day let us serve God; and time enough to tire ourselves, on the seventh it will be a kindness to us to be obliged to rest. [2.] This is God's day: it is the sabbath of the Lord thy God, not only instituted by him, but consecrated to him. It is sacrilege to alienate it; the sanctification of it is a debt. [3.] It is designed for a memorial of the creation of the world, and therefore to be observed to the glory of the Creator, as an engagement upon ourselves to serve him and an encouragement to us to trust in him who made heaven and earth. By the sanctification of the sabbath, the Jews declared that they worshipped the God that made the world, and so distinguished themselves from all other nations, who worshipped gods which they themselves made. [4.] God has given us an example of rest, after six days' work: he rested the seventh day, took a complacency in himself, and rejoiced in the work of his hand, to teach us, on that day, to take a complacency in him, and to give him the glory of his works, Ps. xcii. 4. The sabbath began in the finishing of the work of creation, so will the everlasting sabbath in the finishing of the work of providence and redemption; and we observe the weekly sabbath in expectation of that, as well as in remembrance of the former, in both conforming ourselves to him we worship. [5.] He has himself blessed the sabbath day and sanctified it. He has put an honour upon it by setting it apart for himself; it is the holy of the Lord and honourable: and he has put blessings into it, which he has encouraged us to expect from him in the religious observance of that day. It is the day which the Lord hath made, let not us do what we can to unmake it. He has blessed, honoured, and sanctified it, let not us profane it, dishonour it, and level that with common time which God's blessing has thus dignified and distinguished.
Adam Clarke: Commentary on the Bible - 1831
20:1: All these words - Houbigant supposes, and with great plausibility of reason, that the clause את כל הדברים האלה eth col haddebarim haelleh, "all these words," belong to the latter part of the concluding verse of Exodus 19, which he thinks should be read thus: And Moses went down unto the people, and spake unto them All These Words; i.e., delivered the solemn charge relative to their not attempting to come up to that part of the mountain on which God manifested himself in his glorious majesty, lest he should break forth upon them and consume them. For how could Divine justice and purity suffer a people so defiled to stand in his immediate presence? When Moses, therefore, had gone down and spoken all these words, and he and Aaron had re-ascended the mount, then the Divine Being, as supreme legislator, is majestically introduced thus: And God spake, saying. This gives a dignity to the commencement of this chapter of which the clause above mentioned, if not referred to the speech of Moses, deprives it. The Anglo-Saxon favors this emendation: God spoke Thus, which is the whole of the first verse as it stands in that version.
Some learned men are of opinion that the Ten Commandments were delivered on May 30, being then the day of pentecost.
The laws delivered on Mount Sinai have been variously named. In Deu 4:13, they are called עשרת הדברים asereth haddebarim, The Ten Words. In the preceding chapter, Exo 19:5, God calls them את בריתי eth berithi, my Covenant, i.e., the agreement he entered into with the people of Israel to take them for his peculiar people, if they took him for their God and portion. If ye will obey my voice indeed, and Keep my Covenant, Then shall ye be a peculiar treasure unto me. And the word covenant here evidently refers to the laws given in this chapter, as is evident from Deu 4:13 : And he declared unto you his Covenant, which he commanded you to perform, even Ten Commandments. They have been also termed the moral law, because they contain and lay down rules for the regulation of the manners or conduct of men. Sometimes they have been termed the Law, התורה hattorah, by way of eminence, as containing the grand system of spiritual instruction, direction, guidance, etc. See on the word Law, Exo 12:49 (note). And frequently the Decalogue, Δεκαλογος, which is a literal translation into Greek of the עשרת הדברים asereth haddebarim, or Ten Words, of Moses.
Among divines they are generally divided into what they term the first and second tables. The First table containing the first, second, third, and fourth commandments, and comprehending the whole system of theology, the true notions we should form of the Divine nature, the reverence we owe and the religious service we should render to him. The Second, containing the six last commandments, and comprehending a complete system of ethics, or moral duties, which man owes to his fellows, and on the due performance of which the order, peace and happiness of society depend. By this division, the First table contains our duty to God; the Second our duty to our Neighbor. This division, which is natural enough, refers us to the grand principle, love to God and love to man, through which both tables are observed.
1. Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength.
2. Thou shalt love thy neighbor as thyself.
On these two hang all the law and the prophets. See Clarke's note on Mat 22:37. See Clarke's note on Mat 22:38. See Clarke's note on Mat 22:39. See Clarke's note on Mat 22:40.
Albert Barnes: Notes on the Bible - 1834
20:1: The Hebrew name which is rendered in our King James Version as the ten commandments occurs in Exo 34:28; Deu 4:13; Deu 10:4. It literally means "the Ten Words." The Ten Commandments are also called the law, even the commandment Exo 24:12, the words of the covenant Exo 34:28, the tables of the covenant Deu 9:9, the covenant Deu 4:13, the two tables Deu 9:10, Deu 9:17, and, most frequently, the testimony (e. g. Exo 16:34; Exo 25:16), or the two tables of the testimony (e. g. Exo 31:18). In the New Testament they are called simply the commandments (e. g. Mat 19:17). The name decalogue is found first in Clement of Alexandria, and was commonly used by the Fathers who followed him.
Thus we know that the tables were two, and that the commandments were ten, in number. But the Scriptures do not, by any direct statements, enable us to determine with precision how the Ten Commandments are severally to be made out, nor how they are to be allotted to the Two tables. On each of these points various opinions have been held (see Exo 20:12).
Of the Words of Yahweh engraven on the tables of Stone, we have two distinct statements, one in Exodus Exo. 20:1-17 and one in Deuteronomy Deu 5:7-21, apparently of equal authority, but differing principally from each other in the fourth, the fifth, and the tenth commandments.
It has been supposed that the original commandments were all in the same terse and simple form of expression as appears (both in Exodus and Deuteronomy) in the first, sixth, seventh, eighth, and ninth, such as would be most suitable for recollection, and that the passages in each copy in which the most important variations are found were comments added when the books were written.
The account of the delivery of them in Exo. 19 and in Exo 20:18-21 is in accordance with their importance as the recognized basis of the covenant between Yahweh and His ancient people (Exo 34:27-28; Deu 4:13; Kg1 8:21, etc.), and as the divine testimony against the sinful tendencies in man for all ages. While it is here said that "God spake all these words," and in Deu 5:4, that He "talked face to face," in the New Testament the giving of the law is spoken of as having been through the ministration of Angels Act 7:53; Gal 3:19; Heb 2:2. We can reconcile these contrasts of language by keeping in mind that God is a Spirit, and that He is essentially present in the agents who are performing His will.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:1: Deu 4:33, Deu 4:36, Deu 5:4, Deu 5:22; Act 7:38, Act 7:53
Carl Friedrich Keil and Franz Delitzsch
20:1
And God spake all these words, saying, The promulgation of the ten words of God, containing the fundamental law of the covenant, took place before Moses ascended the mountain again with Aaron (Ex 19:24). "All these words" are the words of God contained in vv. 2-17, which are repeated again in Deut 5:6-18, with slight variations that do not materially affect the sense,
(Note: The discrepancies in the two texts are the following: - In Deut 5:8 the cop. ו ("or," Eng. Ver.), which stands before תּמוּנה כּל (any likeness), is omitted, to give greater clearness to the meaning; and on the other hand it is added before שׁלּשׁים על in Deut 5:9 for rhetorical reasons. In the fourth commandment (Deut 5:12) שׁמור is chosen instead of זכור in Ex 20:8, and זכר is reserved fore the hortatory clause appended in Deut 5:15 : "and remember that thou wast a servant," etc.; and with this is connected the still further fact, that instead of the fourth commandment being enforced on the ground of the creation of the world in six days and the resting of God on the seventh day, their deliverance from Egypt is adduced as the subjective reason for their observance of the command. In Deut 5:14, too, the clause "nor thy cattle" (Ex 20:10) is amplified rhetorically, and particularized in the words "thine ox, nor thine ass, nor any of thy cattle." So again, in Deut 5:16, the promise appended to the fifth commandment, "that thy days may be long in the land," etc., is amplified by the interpolation of the clause "and that it may go well with thee," and strengthened by the words "as Jehovah thy God hath commanded thee." In Deut 5:17, instead of שׁקר עד (Ex 20:16), the more comprehensive expression שׁוא עד is chosen. Again, in the tenth commandment (Deut 5:18), the "neighbour's wife" is placed first, and then, after the "house," the field is added before the "man-servant and maid-servant," whereas in Exodus the "neighbour's house" is mentioned first, and then the "wife" along with the "man-servant and maid-servant;" and instead of the repetition of תּחמד, the synonym תּתאוּה is employed. Lastly, in Deuteronomy all the commandments from תּרצח לא onwards are connected together by the repetition of the cop. ו before every one, whereas in Exodus it is not introduced at all. - Now if, after what has been said, the rhetorical and hortatory intention is patent in all the variations of the text of Deuteronomy, even down to the transposition of wife and house in the last commandment, this transposition must also be attributed to the freedom with which the decalogue was reproduced, and the text of Exodus be accepted as the original, which is not to be altered in the interests of any arbitrary exposition of the commandments.)
and are called the "words of the covenant, the ten words," in Ex 34:28, and Deut 4:13; Deut 10:4. God spake these words directly to the people, and not "through the medium of His finite spirits," as v. Hoffmann, Kurtz, and others suppose. There is not a word in the Old Testament about any such mediation. Not only was it Elohim, according to the chapter before us, who spake these words to the people, and called Himself Jehovah, who had brought Israel out of Egypt (Ex 20:2), but according to Deut 5:4, Jehovah spake these words to Israel "face to face, in the mount, out of the midst of the fire."
Hence, according to Buxtorf (Dissert. de Decalogo in genere, 1642), the Jewish commentators almost unanimously affirm that God Himself spake the words of the decalogue, and that words were formed in the air by the power of God, and not by the intervention and ministry of angels.
(Note: This also applies to the Targums. Onkelos and Jonathan have יי וּמלל in Ex 20:1, and the Jerusalem Targum דיי מימרא מליל. But in the popular Jewish Midrash, the statement in Deut 33:2 (cf. Ps 68:17), that Jehovah came down upon Sinai "out of myriads of His holiness," i.e., attended by myriads of holy angels, seems to have given rise to the notion that God spake through angels. Thus Josephus represents King Herod as saying to the people, "For ourselves, we have learned from God the most excellent of our doctrines, and the most holy part of our law through angels" (Ant. 15, 5, 3, Whiston's translation).)
And even from the New Testament this cannot be proved to be a doctrine of the Scriptures. For when Stephen says to the Jews, in Acts 7:53, "Ye have received the law" εἰς διαταγὰς ἀγγέλων (Eng. Ver. "by the disposition of angels"), and Paul speaks of the law in Gal 3:19 as διαταγεὶς δι ̓ἀγγελων ("ordained by angels"), these expressions leave it quite uncertain in what the διατάσσειν of the angels consisted, or what part they took in connection with the giving of the law.
(Note: That Stephen cannot have meant to say that God spoke through a number of finite angels, is evident from the fact, that in Acts 7:38 he had spoken just before of the Angel (in the singular) who spoke to Moses upon Mount Sinai, and had described him in Acts 7:35 and Acts 7:30 as the Angel who appeared to Moses in the bush, i.e., as no other than the Angel of Jehovah who was identical with Jehovah. "The Angel of the Lord occupies the same place in Acts 7:38 as Jehovah in Ex 19. The angels in Acts 7:53 and Gal 3:19 are taken from Deut 33. And there the angels do not come in the place of the Lord, but the Lord comes attended by them" (Hengstenberg).)
So again, in Heb 2:2, where the law, "the word spoken by angels" (δι ̓ἀγγελων), is placed in contrast with the "salvation which at the first began to be spoken by the Lord" (διὰ τοῦ Κυρίου), the antithesis is of so indefinite a nature that it is impossible to draw the conclusion with any certainty, that the writer of this epistle supposed the speaking of God at the promulgation of the decalogue to have been effected through the medium of a number of finite spirits, especially when we consider that in the Epistle to the Hebrews speaking is the term applied to the divine revelation generally (see Ex 1:1). As his object was not to describe with precision the manner in which God spake to the Israelites from Sinai, but only to show the superiority of the Gospel, as the revelation of salvation, to the revelation of the law; he was at liberty to select the indefinite expression δι ̓ἀγγελων, and leaven it to the readers of his epistle to interpret it more fully for themselves from the Old Testament. According to the Old Testament, however, the law was given through the medium of angels, only so far as God appeared to Moses, as He had done to the patriarchs, in the form of the "Angel of the Lord," and Jehovah came down upon Sinai, according to Deut 33:2, surrounded by myriads of holy angels as His escort.
(Note: Lud. de Dieu, in his commentary on Acts 7:53, after citing the parallel passages Gal 3:19 and Heb 2:2, correctly observes, that "horum dictorum haec videtur esse ratio et veritas. S. Stephanus supra 5:39 dixit, Angelum locutum esse cum Mose in monte Sina, eundem nempe qui in rubo ipsa apparuerat, v. 35 qui quamvis in se Deus hic tamen κατ ̓οἰκονομίαν tanquam Angelus Deit caeterorumque angelorum praefectus consideratus e medio angelorum, qui eum undique stipabant, legem i monte Mosi dedit.... Atque inde colligi potest causa, cur apostolus Heb 2:2-3, Legi Evnagelium tantopere anteferat. Etsi enim utriusque auctor et promulgator fuerit idem Dei filius, quia tamen legem tulit in forma angeli e senatu angelico et velatus gloria angelorum, tandem vero caro factus et in carne manifestatus, gloriam prae se ferens non angelorum sed unigeniti filii Dei, evangelium ipsemet, humana voce, habitans inter homines praedicavit, merito lex angelorum sermo, evangelium autem solius filii Dei dicitur.")
The notion that God spake through the medium of "His finite spirits" can only be sustained in one of two ways: either by reducing the angels to personifications of natural phenomena, such as thunder, lightning, and the sound of a trumpet, a process against which the writer of the Epistle to the Hebrews enters his protest in Ex 12:19, where he expressly distinguishes the "voice of words" from these phenomena of nature; or else by affirming, with v. Hoffmann, that God, the supernatural, cannot be conceived of without a plurality of spirits collected under Him, or apart from His active operation in the world of bodies, in distinction from which these spirits are comprehended with Him and under Him, so that even the ordinary and regular phenomena of nature would have to be regarded as the workings of angels; in which case the existence of angels as created spirits would be called in question, and they would be reduced to mere personifications of divine powers.
The words of the covenant, or ten words, were written by God upon two tables of stone (Ex 31:18), and are called the law and the commandment (והמּצוה התּורה) in Ex 24:12, as being the kernel and essence of the law. But the Bible contains neither distinct statements, nor definite hints, with reference to the numbering and division of the commandments upon the two tables, - a clear proof that these points do not possess the importance which has frequently been attributed to them. The different views have arisen in the course of time. Some divide the ten commandments into two pentads, one upon each table. Upon the first they place the commandments concerning (1) other gods, (2) images, (3) the name of God, (4) the Sabbath, and (5) parents; on the second, those concerning (1) murder, (2) adultery, (3) stealing, (4) false witness, and (5) coveting. Others, again, reckon only three to the first table, and seven to the second. In the first they include the commandments respecting (1) other gods, (2) the name of God, (3) the Sabbath, or those which concern the duties towards God; and in the second, those respecting (1) parents, (2) murder, (3) adultery, (4) stealing, (5) false witness, (6) coveting a neighbour's house, (7) coveting a neighbour's wife, servants, cattle, and other possession, or those which concern the duties towards one's neighbour. The first view, with the division into two fives, we find in Josephus (Ant. iii. 5, 5) and Philo (quis rer. divin. haer. 35, de Decal. 12, etc.); it is unanimously supported by the fathers of the first four centuries,
(Note: They either speak of two tables with five commandments upon each (Iren. adv. haer. ii. 42), or mention only one commandment against coveting (Constit. apost. i. 1, vii. 3; Theoph. ad Autol. ii. 50; Tertull, adv. Marc. ii. 17; Ephr. Syr. ad Ex. 20; Epiphan. haer. ii. 2, etc.), or else they expressly distinguish the commandment against images from that against other gods (Origen, homil. 8 in Ex.; Hieron. ad Ephes. vi. 2; Greg. Naz. carm. i. 1; Sulpicius Sev. hist. sacr. i. 17, etc.).)
and has been retained to the present day by the Eastern and Reformed Churches. The later Jews agree so far with this view, that they only adopt one commandment against coveting; but they differ from it in combining the commandment against images with that against false gods, and taking the introductory words "I am the Lord thy God" to be the first commandment. This mode of numbering, of which we find the first traces in Julian Apostata (in Cyrilli Alex. c. Julian l. V. init.), and in an allusion made by Jerome (on Hos 10:10), is at any rate of more recent origin, and probably arose simply from opposition to the Christians. It still prevails, however, among the modern Jews.
(Note: It is adopted by Gemar. Macc. f. 24 a; Targ. Jon. on Ex. and Deut.; Mechilta on Ex 20:15; Pesikta on Deut 5:6; and the rabbinical commentators of the middle ages.)
The second view was brought forward by Augustine, and no one is known to have supported it previous to him. In his Quaest. 71 on Ex., when treating of the question how the commandments are to be divided ("utrum quatuor sint usque ad praeceptum de Sabbatho, quae ad ipsum Deum pertinent, sex autem reliqua, quorum primum: Honora patrem et matrem, quae ad hominem pertinent: an potius illa tria sint et ipsa septem"), he explains the two different views, and adds, "Mihi tamen videntur congruentius accipi illa tria et ista septem, quoniam Trinitatem videntur illa, quae ad Deum pertinent, insinuare diligentius intuentibus." He then proceeds still further to show that the commandment against images is only a fuller explanation of that against other gods, but that the commandment not to covet is divided into two commandments by the repetition of the words, "Thou shalt not covet," although "concupiscentia uxoris alienae et concupiscentia domus alienae tantum in peccando differant." In this division Augustine generally reckons the commandment against coveting the neighbour's wife as the ninth, according to the text of Deuteronomy; although in several instances he places it after the coveting of the house, according to the text of Exodus. Through the great respect that was felt for Augustine, this division became the usual one in the Western Church; and it was adopted even by Luther and the Lutheran Church, with this difference, however, that both the Catholic and Lutheran Churches regard the commandment not to covet a neighbour's house as the ninth, whilst only a few here and there give the preference, as Augustine does, to the order adopted in Deuteronomy.
Now if we inquire, which of these divisions of the ten commandments is the correct one, there is nothing to warrant either the assumption of the Talmud and the Rabbins, that the words, "I am Jehovah thy God," etc., form the first commandment, or the preference given by Augustine to the text of Deuteronomy. The words, "I am the Lord," etc., contain no independent member of the decalogue, but are merely the preface to the commandments which follow. "Hic sermo nondum sermo mandati est, sed quis sit, qui mandat, ostendit" (Origen, homil. 8 in Ex.). But, as we have already shown, the text of Deuteronomy, in all its deviations from the text of Exodus, can lay no claim to originality. As to the other two views which have obtained a footing in the Church, the historical credentials of priority and majority are not sufficient of themselves to settle the question in favour of the first, which is generally called the Philonian view, from its earliest supporter. It must be decided from the text of the Bible alone. Now in both substance and form this speaks against the Augustinian, Catholic, and Lutheran view, and in favour of the Philonian, or Oriental and Reformed. In substance; for whereas no essential difference can be pointed out in the two clauses which prohibit coveting, so that even Luther has made but one commandment of them in his smaller catechism, there was a very essential difference between the commandment against other gods and that against making an image of God, so far as the Israelites were concerned, as we may see not only from the account of the golden calf at Sinai, but also from the image worship of Gideon (Judg 8:27), Micah (Judg 17:1-13), and Jeroboam (3Kings 12:28.). In form; for the last five commandments differ from the first five, not only in the fact that no reasons are assigned for the former, whereas all the latter are enforced by reasons, in which the expression "Jehovah thy God" occurs every time; but still more in the fact, that in the text of Deuteronomy all the commandments after "Thou shalt do no murder" are connected together by the copula ו, which is repeated before every sentence, and from which we may see that Moses connected the commandments which treat of duties to one's neighbour more closely together, and by thus linking them together showed that they formed the second half of the decalogue.
The weight of this testimony is not counterbalanced by the division into parashoth and the double accentuation of the Masoretic text, viz., by accents both above and below, even if we assume that this was intended in any way to indicate a logical division of the commandments. In the Hebrew MSS and editions of the Bible, the decalogue is divided into ten parashoth, with spaces between them marked either by ס (Setuma) or פ (Phetucha); and whilst the commandments against other gods and images, together with the threat and promise appended to them (Ex 20:3-6), form one parashah, the commandment against coveting (Ex 20:14) is divided by a setuma into two. But according to Kennicott (ad Ex 10:17; Deut 5:18, and diss. gener. p. 59) this setuma was wanting in 234 of the 694 MSS consulted by him, and in many exact editions of the Bible as well; so that the testimony is not unanimous here.It is no argument against this division into parashoth, that it does not agree either with the Philonian or the rabbinical division of the ten commandments, or with the Masoretic arrangement of the verses and the lower accents which correspond to this. For there can be no doubt that it is older than the Masoretic treatment of the text, though it is by no means original on that account. Even when the Targum on the Song of Sol. (Song 5:13) says that the tables of stone were written in ten שׁטּים or שׁיטים, i.e., rows or strophes, like the rows of a garden full of sweet odours, this Targum is much too recent to furnish any valid testimony to the original writing and plan of the decalogue. And the upper accentuation of the decalogue, which corresponds to the division into parashoth, has must as little claim to be received as a testimony in favour of "a division of the verses which was once evidently regarded as very significant" (Ewald); on the contrary, it was evidently added to the lower accentuation simply in order that the decalogue might be read in the synagogues on particular days after the parashoth.
(Note: See Geiger (wissensch. Ztschr. iii. 1, 151). According to the testimony of a Rabbin who had embraced Christianity, the decalogue was read in one way, when it occurred as a Sabbath parashah, either in the middle of January or at the beginning of July, and in another way at the feast of Pentecost, as the feast of the giving of the law; the lower accentuation being followed in the former case, and the upper in the latter. We may compare with this the account given in En Israel, fol. 103, col. 3, that one form of accentuation was intended for ordinary or private reading, the other for public reading in the synagogue.)
Hence the double accentuation was only so far of importance, as showing that the Masorites regarded the parashoth as sufficiently important, to be retained for reading in the synagogue by a system of accentuation which corresponded to them. But if this division into parashoth had been regarded by the Jews from time immemorial as original, or Mosaic, in its origin; it would be impossible to understand either the rise of other divisions of the decalogue, or the difference between this division and the Masoretic accentuation and arrangement of the verses. From all this so much at any rate is clear, that form a very early period there was a disposition to unite together the two commandments against other gods and images; but assuredly on no other ground than because of the threat and promise with which they are followed, and which must refer, as was correctly assumed, to both commandments. But if these two commandments were classified as one, there was no other way of bringing out the number ten, than to divide the commandment against coveting into two. But as the transposition of the wife and the house in the two texts could not well be reconciled with this, the setuma which separated them in Ex 20:14 did not meet with universal reception.
Lastly, on the division of the ten covenant words upon the two tables of stone, the text of the Bible contains no other information, than that "the tables were written on both their sides" (Ex 32:15), from which we may infer with tolerable certainty, what would otherwise have the greatest probability as being the most natural supposition, viz., that the entire contents of the "ten words" were engraved upon the tables, and not merely the ten commandments in the stricter sense, without the accompanying reasons.
(Note: If the whole of the contents stood upon the table, the ten words cannot have been arranged either according to Philo's two pentads, or according to Augustine's division into three and seven; for in either case there would have been far more words upon the first table than upon the second, and, according to Augustine's arrangement, there would have been 131 upon one table, and only 41 upon the other. We obtain a much more suitable result, if the words of Ex 20:2-7, i.e., the first three commandments according to Philo's reckoning, were engraved upon the one table, and the other seven from the Sabbath commandment onwards upon the other; for in that case there would be 96 words upon the first table and 76 upon the second. If the reasons for the commandments were not written along with them upon the tables, the commandments respecting the name and nature of God, and the keeping of the Sabbath, together with the preamble, which could not possibly be left out, would amount to 73 words in all, the commandment to honour one's parents would contain 5 words, and the rest of the commandments 26.)
But if neither the numbering of the ten commandments nor their arrangement on the two tables was indicated in the law as drawn up for the guidance of the people of Israel, so that it was possible for even the Israelites to come to different conclusions on the subject; the Christian Church has all the more a perfect right to handle these matters with Christian liberty and prudence for the instruction of congregations in the law, from the fact that it is no longer bound to the ten commandments, as a part of the law of Moses, which has been abolished for them through the fulfilment of Christ, but has to receive them for the regulation of its own doctrine and life, simply as being the unchangeable norm of the holy will of God which was fulfilled through Christ.
Geneva 1599
20:1 And God (a) spake all these words, saying,
(a) When Moses and Aaron were gone up, or had passed the bounds of the people, God spoke thus out of the mount Horeb, that all the people heard.
John Gill
20:1 And God spake all these words,.... Which follow, commonly called the decalogue, or ten commands; a system or body of laws, selected and adapted to the case and circumstances of the people of Israel; striking at such sins as they were most addicted to, and they were under the greatest temptation of falling into the commission of; to prevent which, the observation of these laws was enjoined them; not but that whatsoever of them is of a moral nature, as for the most part they are, are binding on all mankind, and to be observed both by Jew and Gentile; and are the best and shortest compendium of morality that ever was delivered out, except the abridgment of them by our Lord, Mt 22:36, the ancient Jews had a notion, and which Jarchi delivers as his own, that these words were spoken by God in one word; which is not to be understood grammatically; but that those laws are so closely compacted and united together as if they were but one word, and are not to be detached and separated from each other; hence, as the Apostle James says, whosoever offends in one point is guilty of all, Jas 2:10, and if this notion was as early as the first times of the Gospel, one would be tempted to think the Apostle Paul had reference to it, Rom 13:9 though indeed he seems to have respect only to the second table of the law; these words were spoke in an authoritative way as commands, requiring not only attention but obedience to them; and they were spoken by God himself in the hearing of all the people of Israel; and were not, as Aben Ezra observes, spoken by a mediator or middle person, for as yet they had not desired one; nor by an angel or angels, as the following words show, though the law is said to be spoken by angels, to be ordained by them, in the hands of a mediator, and given by the disposition of them, which perhaps was afterwards done, see Acts 7:53. See Gill on Acts 7:53. See Gill on Gal 3:19. See Gill on Heb 2:2.
saying; as follows.
John Wesley
20:1 God spake all these words - The law of the ten commandments is a law of God's making; a law of his own speaking. God has many ways of speaking to the children of men by his spirit, conscience, providences; his voice in all which we ought carefully to attend to: but he never spake at any time upon any occasion so as he spake the ten commandments, which therefore we ought to hear with the more earnest heed. This law God had given to man before, it was written in his heart by nature; but sin had so defaced that writing, that it was necessary to revive the knowledge of it.
Robert Jamieson, A. R. Fausset and David Brown
20:1 THE TEN COMMANDMENTS. (Exo. 20:1-26)
And God spake all these words--The Divine Being Himself was the speaker (Deut 5:12, Deut 5:32-33), in tones so loud as to be heard--so distinct as to be intelligible by the whole multitude standing in the valleys below, amid the most appalling phenomena of agitated nature. Had He been simply addressing rational and intelligent creatures, He would have spoken with the still small voice of persuasion and love. But He was speaking to those who were at the same time fallen and sinful creatures, and a corresponding change was required in the manner of God's procedure, in order to give a suitable impression of the character and sanctions of the law revealed from heaven (Rom 11:5-9).
20:220:2: Ե՛ս եմ Տէր Աստուած քո որ հանի զքեզ յերկրէն Եգիպտացւոց ՚ի տանէ ծառայութեան։
2 «Ե՛ս եմ քո Տէր Աստուածը, որ քեզ հանեցի Եգիպտացիների երկրից՝ ստրկութեան տնից:
2 «Ես եմ Եհովան, քու Աստուածդ, որ քեզ Եգիպտոսի երկրէն, ծառայութեան տունէն, հանեցի։
Ես եմ Տէր Աստուած քո որ հանի զքեզ յերկրէն Եգիպտացւոց ի տանէ ծառայութեան:

20:2: Ե՛ս եմ Տէր Աստուած քո որ հանի զքեզ յերկրէն Եգիպտացւոց ՚ի տանէ ծառայութեան։
2 «Ե՛ս եմ քո Տէր Աստուածը, որ քեզ հանեցի Եգիպտացիների երկրից՝ ստրկութեան տնից:
2 «Ես եմ Եհովան, քու Աստուածդ, որ քեզ Եգիպտոսի երկրէն, ծառայութեան տունէն, հանեցի։
zohrab-1805▾ eastern-1994▾ western am▾
20:22: Я Господь, Бог твой, Который вывел тебя из земли Египетской, из дома рабства;
20:2 ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ὅστις οστις who; that ἐξήγαγόν εξαγω lead out; bring out σε σε.1 you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐξ εκ from; out of οἴκου οικος home; household δουλείας δουλεια service
20:2 אָֽנֹכִ֖י֙ ʔˈānōḵˌî אָנֹכִי i יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֑֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] הֹוצֵאתִ֛יךָ hôṣēṯˈîḵā יצא go out מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt מִ mi מִן from בֵּ֣֥ית bbˈêṯ בַּיִת house עֲבָדִֽ֑ים׃ ʕᵃvāḏˈîm עֶבֶד servant
20:2. ego sum Dominus Deus tuus qui eduxi te de terra Aegypti de domo servitutisI am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage.
2. I am the LORD thy God, which brought thee out of the land of Egypt, out of the house of bondage.
20:2. “I am the Lord your God, who led you away from the land of Egypt, out of the house of servitude.
20:2. I [am] the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.
I [am] the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage:

2: Я Господь, Бог твой, Который вывел тебя из земли Египетской, из дома рабства;
20:2
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
ὅστις οστις who; that
ἐξήγαγόν εξαγω lead out; bring out
σε σε.1 you
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐξ εκ from; out of
οἴκου οικος home; household
δουλείας δουλεια service
20:2
אָֽנֹכִ֖י֙ ʔˈānōḵˌî אָנֹכִי i
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֑֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
הֹוצֵאתִ֛יךָ hôṣēṯˈîḵā יצא go out
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
מִ mi מִן from
בֵּ֣֥ית bbˈêṯ בַּיִת house
עֲבָדִֽ֑ים׃ ʕᵃvāḏˈîm עֶבֶד servant
20:2. ego sum Dominus Deus tuus qui eduxi te de terra Aegypti de domo servitutis
I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage.
20:2. “I am the Lord your God, who led you away from the land of Egypt, out of the house of servitude.
20:2. I [am] the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Я Господь, Бог откровения, завета, проявивший Себя истинным Богом в целом ряде казней, и факт изведения народа из Египта (Втор 4:32–35) должен быть твоим «Всевышним» — предметом твоего почитания. «Господь есть Бог, нет другого, кроме Его» (Втор 4:4, 35; 6:4). Поэтому с верою в Него несовместимо почитание других богов, — оно исключается ею; «да не будет у тебя других богов пред лицом Моим», при Мне, вместе со Мною (Втор 5:7; 4: Цар 17:35).
Adam Clarke: Commentary on the Bible - 1831
20:2: I am the Lord thy God - יהוה אלהיך Yehovah eloheycha. On the word Jehovah, which we here translate Lord, see Clarke's note on Gen 2:4, and see Clarke's note on Exo 6:3. And on the word Elohim, here translated God, see Clarke's note on Gen 1:1. It is worthy of remark that each individual is addressed here, and not the people collectively, though they are all necessarily included; that each might feel that he was bound for himself to hear and do all these words. Moses labored to impress this personal interest on the people's minds, when he said, Deu 5:3, Deu 5:4 : "The Lord made this covenant with us, even us, who are all of us here alive this day." Brought thee out of the land of Egypt, etc. - And by this very thing have proved myself to be superior to all gods, unlimited in power, and most gracious as well as fearful in operation. This is the preface or introduction, but should not be separated from the commandment. Therefore, -
Albert Barnes: Notes on the Bible - 1834
20:2
Which have brought thee out of the land of Egypt, out of the house of bondage - It has been asked: Why, on this occasion, was not the Lord rather proclaimed as "the Creator of Heaven and Earth"? The answer is, Because the Ten Commandments were at this time addressed by Yahweh not merely to human creatures, but to the people whom He had redeemed, to those who had been in bondage, but were now free men Exo 6:6-7; Exo 19:5. The commandments are expressed in absolute terms. They are not sanctioned by outward penalties, as if for slaves, but are addressed at once to the conscience, as for free men. The well-being of the nation called for the infliction of penalties, and therefore statutes were passed to punish offenders who blasphemed the name of Yahweh, who profaned the Sabbath, or who committed murder or adultery. (See Lev 18:24-30 note.) But these penal statutes were not to be the ground of obedience for the true Israelite according to the covenant. He was to know Yahweh as his Redeemer, and was to obey him as such (Compare Rom 13:5).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:2: the Lord: Gen 17:7, Gen 17:8; Lev 26:1, Lev 26:13; Deu 5:6, Deu 6:4, Deu 6:5; Ch2 28:5; Psa 50:7, Psa 81:10; Jer 31:1, Jer 31:33; Hos 13:4; Rom 3:29, Rom 10:12
brought: exo 10:1-15:27; Lev 19:36, Lev 23:43
out of the: Exo 13:3; Deu 5:15, Deu 7:8, Deu 13:10, Deu 15:15, Deu 26:6-8
bondage: Heb. servants
Carl Friedrich Keil and Franz Delitzsch
20:2
The Ten Words commenced with a declaration of Jehovah concerning Himself, which served as a practical basis for the obligation on the part of the people to keep the commandments: "I am Jehovah thy God, who brought thee," etc. By bringing them out of Egypt, the house of bondage, Jehovah had proved to the Israelites that He was their God. This glorious act, to which Israel owed its existence as an independent nation, was peculiarly fitted, as a distinct and practical manifestation of unmerited divine love, to kindle in the hearts of the people the warmest love in return, and to incite them to keep the commandments. These words are not to be regarded, as Knobel supposes, as either a confession, or the foundation of the whole of the theocratical law, just as Saleucus, Plato, and other lawgivers placed a belief in the existence of the gods at the head of their laws. They were rather the preamble, as Calvin says, by which God prepared the minds of the people for obeying them, and in this sense they were frequently repeated to give emphasis to other laws, sometimes in full, as in Ex 29:46; Lev 19:36; Lev 23:43; Lev 25:38, Lev 25:55; Lev 26:13, etc., sometimes in the abridged form, "I am Jehovah your God," as in Lev 11:44; Lev 18:2, Lev 18:4, Lev 18:30; Lev 19:4, Lev 19:10, Lev 19:25, Lev 19:31, Lev 19:34; Lev 20:7, etc., for which the simple expression, "I am Jehovah," is now and then substituted, as in Lev 19:12-13, Lev 19:16, Lev 19:18, etc.
John Gill
20:2 I am the Lord thy God,.... This verse does not contain the first of these commands, but is a preface to them, showing that God had a right to enact and enjoin the people of Israel laws; and that they were under obligation to attend unto them with reverence, and cheerfully obey them, since he was the Lord, the eternal and immutable Jehovah, the Being of beings, who gives being to all creatures, and gave them theirs, and therefore had a right to give them what laws he pleased; and he was their God, their covenant God, in a special and peculiar manner, their King and their God, they being a Theocracy, and so more immediately under his government, and therefore had laws given them preferable to what any other people had:
which have brought thee out of the land of Egypt: where they had been afflicted many years, and reduced to great distress, but were brought forth with an high hand, and with great riches, and in a very wonderful and miraculous manner; so that they were under great obligations to yield a ready and cheerful obedience to the will of God:
out of the house of bondage: or "servants" (b); that is, where they had been servants and slaves, but now were made free, and were become a body politic, a kingdom of themselves, under their Lord, King, Lawgiver, and Saviour, Jehovah himself, and therefore to be governed by laws of his enacting; and this shows that this body of laws was delivered out to the people of Israel, and primarily belong to them; for of no other can the above things be said.
(b) "servorum", Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator.
John Wesley
20:2 I am the Lord thy God - Herein, God asserts his own authority to enact this law; and proposeth himself as the sole object of that religious worship which is enjoined in the four first commandments. They are here bound to obedience. Because God is the Lord, Jehovah, self - existent, independent, eternal, and the fountain of all being and power; therefore he has an incontestable right to command us. He was their God; a God in covenant with them; their God by their own consent. He had brought them out of the land of Egypt - Therefore they were bound in gratitude to obey him, because he had brought them out of a grievous slavery into a glorious liberty. By redeeming them, he acquired a farther right to rule them; they owed their service to him, to whom they owed their freedom. And thus, Christ, having rescued us out of the bondage of sin, is entitled to the best service we can do him. The four first commandments, concern our duty to God (commonly called the first - table.) It was fit those should be put first, because man had a Maker to love before he had a neighbour to love, and justice and charity are then only acceptable to God when they flow from the principles of piety.
Robert Jamieson, A. R. Fausset and David Brown
20:2 I am the Lord thy God--This is a preface to the ten commandments--the latter clause being specially applicable to the case of the Israelites, while the former brings it home to all mankind; showing that the reasonableness of the law is founded in their eternal relation as creatures to their Creator, and their mutual relations to each other.
20:320:3: Մի՛ եղիցին քեզ այլ աստուածք բա՛ց յինէն[667]։ բ̃ [667] Այլք. Մի՛ եղիցին քեզ աստուածք։
3 Ինձնից բացի այլ աստուածներ չպիտի լինեն քեզ համար:
3 Ինձմէ զատ ուրիշ աստուածներ չունենաս։
Մի՛ եղիցին քեզ այլ աստուածք բաց յինէն:

20:3: Մի՛ եղիցին քեզ այլ աստուածք բա՛ց յինէն[667]։ բ̃
[667] Այլք. Մի՛ եղիցին քեզ աստուածք։
3 Ինձնից բացի այլ աստուածներ չպիտի լինեն քեզ համար:
3 Ինձմէ զատ ուրիշ աստուածներ չունենաս։
zohrab-1805▾ eastern-1994▾ western am▾
20:33: да не будет у тебя других богов пред лицем Моим.
20:3 οὐκ ου not ἔσονταί ειμι be σοι σοι you θεοὶ θεος God ἕτεροι ετερος different; alternate πλὴν πλην besides; only ἐμοῦ εμου my
20:3 לֹֽ֣א lˈō לֹא not יִהְיֶֽה־ yihyˈeh- היה be לְךָ֛֩ lᵊḵˈā לְ to אֱלֹהִ֥֨ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֲחֵרִ֖֜ים ʔᵃḥērˈîm אַחֵר other עַל־ ʕal- עַל upon פָּנָֽ֗יַ׃ pānˈāya פָּנֶה face
20:3. non habebis deos alienos coram meThou shalt not have strange gods before me.
3. Thou shalt have none other gods before me.
20:3. You shall not have strange gods before me.
20:3. Thou shalt have no other gods before me.
Thou shalt have no other gods before me:

3: да не будет у тебя других богов пред лицем Моим.
20:3
οὐκ ου not
ἔσονταί ειμι be
σοι σοι you
θεοὶ θεος God
ἕτεροι ετερος different; alternate
πλὴν πλην besides; only
ἐμοῦ εμου my
20:3
לֹֽ֣א lˈō לֹא not
יִהְיֶֽה־ yihyˈeh- היה be
לְךָ֛֩ lᵊḵˈā לְ to
אֱלֹהִ֥֨ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֲחֵרִ֖֜ים ʔᵃḥērˈîm אַחֵר other
עַל־ ʕal- עַל upon
פָּנָֽ֗יַ׃ pānˈāya פָּנֶה face
20:3. non habebis deos alienos coram me
Thou shalt not have strange gods before me.
3. Thou shalt have none other gods before me.
20:3. You shall not have strange gods before me.
20:3. Thou shalt have no other gods before me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:3: Thou shalt have no other gods before me - אלהים אחרים elohim acherim, no strange gods - none that thou art not acquainted with, none who has not given thee such proofs of his power and godhead as I have done in delivering thee from the Egyptians, dividing the Red Sea, bringing water out of the rock, quails into the desert, manna from heaven to feed thee, and the pillar of cloud to direct, enlighten, and shield thee. By these miracles God had rendered himself familiar to them, they were intimately acquainted with the operation of his hands; and therefore with great propriety he says, Thou shalt have no strange gods before me; על פני al panai, before or in the place of those manifestations which I have made of myself.
This commandment prohibits every species of mental idolatry, and all inordinate attachment to earthly and sensible things. As God is the fountain of happiness, and no intelligent creature can be happy but through him, whoever seeks happiness in the creature is necessarily an idolater; as he puts the creature in the place of the Creator, expecting that from the gratification of his passions, in the use or abuse of earthly things, which is to be found in God alone. The very first commandment of the whole series is divinely calculated to prevent man's misery and promote his happiness, by taking him off from all false dependence, and leading him to God himself, the fountain of all good.
Albert Barnes: Notes on the Bible - 1834
20:3
Before me - Literally, "before my face." The meaning is that no god should be worshipped in addition to Yahweh. Compare Exo 20:23. The polytheism which was the besetting sin of the Israelites did not in later times exclude Yahweh, but associated Him with false deities. (Compare the original of Sa1 2:25.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:3: Exo 15:11; Deu 5:7, Deu 6:5, Deu 6:14; Jos 24:18-24; Kg2 17:29-35; Psa 29:2, Psa 73:25; Psa 81:9; Isa 26:4, Isa 43:10, Isa 44:8, Isa 45:21, Isa 45:22, Isa 46:9; Jer 25:6, Jer 35:15; Mat 4:10; Co1 8:4, Co1 8:6; Eph 5:5; Phi 3:19; Col 2:18; Jo1 5:20, Jo1 5:21; Rev 19:10, Rev 22:9
Carl Friedrich Keil and Franz Delitzsch
20:3
The First Word. - "Let there not be to thee (thou shalt have no) other gods פּני על פּן," lit., beyond Me (על as in Gen 48:22; Ps 16:2), or in addition to Me (על as in Gen 31:50; Deut 19:9), equivalent to πλὴν ἐμοῦ (lxx), "by the side of Me" (Luther). "Before Me," coram me (Vulg., etc.), is incorrect; also against Me, in opposition to Me. (On פּני see Ex 33:14.) The singular יהיה does not require that we should regard Elohim as an abstract noun in the sense of Deity; and the plural אחרים would not suit this rendering (see Gen 1:14). The sentence is quite a general one, and not only prohibits polytheism and idolatry, the worship of idols in thought, word, and deed (cf. Deut 8:11, Deut 8:17, Deut 8:19), but also commands the fear, love, and worship of God the Lord (cf. Deut 6:5, Deut 6:13, Deut 6:17; Deut 10:12, Deut 10:20). Nearly all the commandments are couched in the negative form of prohibition, because they presuppose the existence of sin and evil desires in the human heart.
Geneva 1599
20:3 Thou shalt have no other gods (b) before me.
(b) To whose eyes all things are open.
John Gill
20:3 Thou shalt have no other gods before me. This is the first command, and is opposed to the polytheism of the Gentiles, the Egyptians, from whom Israel was just come, and whose gods some of them might have had a favourable opinion of and liking to, and had committed idolatry with; and the Canaanites, into whose land they were going; and to prevent their joining with them in the worship of other gods, this law was given, as well as to be of standing us to them in all generations; for there is but one only living and true God, the former and maker of all things, who only is to be had, owned, acknowledged, served, and worshipped as such; all others have only the name, and are not by nature gods; they are other gods than the true God is; they are not real, but fictitious deities; they are other or strange gods to the worshippers of them, that cry unto them, for they do not answer them, as Jarchi observes: and now for Israel, who knew the true God, who had appeared unto them, and made himself known to them by his name Jehovah, both by his word and works, whom he had espoused to himself as a choice virgin, to commit idolatry, which is spiritual adultery with other gods, with strange gods, that are no gods, and this before God, in the presence of him, who had took them by the hand when he brought them out of Egypt, and had been a husband to them, must be shocking impiety, monstrous ingratitude, and extremely displeasing to God, and resented by him; and is, as many observe, as if a woman should commit adultery in the presence of her husband, and so the phrase may denote the audaciousness of the action, as well as the wickedness of it; though, as Ben Melech from others observes, if it was done in secret it would be before the Lord, who is the omniscient God, and nothing can be hid from him: several Jewish commentators, as Jarchi, Kimchi, and Aben Ezra, interpret the phrase "before me", all the time I endure, while I have a being, as long as I live, or am the living God, no others are to be had; that is, they are never to be had; since the true God will always exist: the Septuagint version is, "besides me", no other were to be worshipped with him; God will have no rivals and competitors; though he was worshipped, yet if others were worshipped with him, if others were set before him and worshipped along with him, or it was pretended he was worshipped in them, and even he with a superior and they with an inferior kind of worship; yet this was what he could by no means admit of: the phrase may be rendered "against me" (c); other gods opposition to him, against his will, contrary to obedience due to him and his precepts: this law, though it supposes and strongly inculcates the unity of the divine Being, the only object of religious adoration, yet does not oppose the doctrine of the trinity of persons in the Godhead; nor is that any contradiction to it, since though the Father is God, the Son is God, and the Holy Spirit is God, there are not three Gods, but three Persons, and these three are one God, 1Jn 5:7.
(c) "contra me", Noldius, No. 1801. p. 731.
John Wesley
20:3 The first commandment is concerning the object of our worship, Jehovah, and him only, Thou shalt have no other gods before me - The Egyptians, and other neighbouring nations, had many gods, creatures of their own fancy. This law was pre - fixed because of that transgression; and Jehovah being the God of Israel, they must entirely cleave to him, and no other, either of their own invention, or borrowed from their neighbours. The sin against this commandment, which we are most in danger of, is giving that glory to any creature which is due to God only. Pride makes a God of ourselves, covetousness makes a God of money, sensuality makes a God of the belly. Whatever is loved, feared, delighted in, or depended on, more than God, that we make a god of. This prohibition includes a precept which is the foundation of the whole law, that we take the Lord for our God, accept him for ours, adore him with humble reverence, and set our affections entirely upon him. There is a reason intimated in the last words before me. It intimates, That we cannot have any other god but he will know it. That it is a sin that dares him to his face, which he cannot, will not, overlook. The second commandment is concerning the ordinances of worship, or the way in which God will be worshipped, which it is fit himself should appoint. Here is, [1.] The prohibition; we are forbidden to worship even the true God by images, Ex 20:4-5. First, The Jews (at least after the captivity) thought themselves forbidden by this to make any image or picture whatsoever. It is certain it forbids making any image of God, for to whom can we liken him? Is 40:18, Is 40:25. It also forbids us to make images of God in our fancies, as if he were a man as we are. Our religious worship must be governed by the power of faith, not by the power of imagination. Secondly, They must not bow down to them - Shew any sign of honour to them, much less serve them by sacrifice, or any other act of religious worship. When they paid their devotion to the true God, they must not have any image before them for the directing, exciting, or assisting their devotion. Though the worship was designed to terminate in God, it would not please him if it came to him through an image. The best and most ancient lawgivers among the Heathen forbad the setting up of images in their temples. It was forbidden in Rome by Numa a Pagan prince, yet commanded in Rome by the Pope, a Christian bishop. The use of images in the church of Rome, at this day, is so plainly contrary to the letter of this command, that in all their catechisms, which they put into the hand of the people, they leave out this commandment, joining the reason of it to the first, and so the third commandment they call the second, the fourth the third, &c. only to make up the number ten, they divide the tenth into two. For I the Lord Jehovah, thy God, am a jealous God, especially in things of this nature. It intimates the care he has of his own institutions, his displeasure against idolaters, and that he resents every thing in his worship that looks like, or leads to, idolatry: visiting the iniquity of the fathers upon the children unto the third and fourth generation - Severely punishing. Nor is it an unrighteous thing with God if the parents died in their iniquity, and the children tread in their steps, when God comes, by his judgments, to reckon with them, to bring into the account the idolatries their fathers were guilty of. Keeping mercy for thousands of persons, thousands of generations, of them that love me and keep my commandments - This intimates, that the second commandment, though in the letter of it is only a prohibition of false worship, yet includes a precept of worshipping God in all those ordinances which he hath instituted. As the first commandment requires the inward worship of love, desire, joy, hope, so this the outward worship of prayer and praise, and solemn attendance on his word. This mercy shall extend to thousands, much further than the wrath threatened to those that hate him, for that reaches but to the third or fourth generation.
Robert Jamieson, A. R. Fausset and David Brown
20:3 Thou shalt have no other gods before me--in My presence, beside, or except Me.
20:420:4: Մի՛ արասցես դու քեզ կուռս ըստ ամենայն նմանութեան. որ ինչ յերկինս ՚ի վեր, եւ որ ինչ յերկիր ՚ի խոնարհ, եւ որ ինչ ՚ի ջուրս ՚ի ներքոյ երկրի[668]։ [668] Ոմանք. Ըստ ամենայնի նմանութեան... ՚ի վեր է, եւ որ ինչ յերկրի։
4 Վերեւում՝ երկնքում, ներքեւում՝ երկրի վրայ, եւ երկրի խորքի ջրերի մէջ եղած որեւէ բանի նմանութեամբ քեզ կուռքեր չպիտի կերտես:
4 Դուն քեզի կուռք չշինես, ո՛չ վերը երկնքի մէջ, ո՛չ վարը երկրի վրայ, կամ երկրի տակի ջուրերուն մէջ եղած բաներուն մէկ նմանութիւնը.
Մի՛ արասցես դու քեզ կուռս ըստ ամենայն նմանութեան որ ինչ յերկինս ի վեր է, եւ որ ինչ յերկրի ի խոնարհ, եւ որ ինչ ի ջուրս ի ներքոյ երկրի:

20:4: Մի՛ արասցես դու քեզ կուռս ըստ ամենայն նմանութեան. որ ինչ յերկինս ՚ի վեր, եւ որ ինչ յերկիր ՚ի խոնարհ, եւ որ ինչ ՚ի ջուրս ՚ի ներքոյ երկրի[668]։
[668] Ոմանք. Ըստ ամենայնի նմանութեան... ՚ի վեր է, եւ որ ինչ յերկրի։
4 Վերեւում՝ երկնքում, ներքեւում՝ երկրի վրայ, եւ երկրի խորքի ջրերի մէջ եղած որեւէ բանի նմանութեամբ քեզ կուռքեր չպիտի կերտես:
4 Դուն քեզի կուռք չշինես, ո՛չ վերը երկնքի մէջ, ո՛չ վարը երկրի վրայ, կամ երկրի տակի ջուրերուն մէջ եղած բաներուն մէկ նմանութիւնը.
zohrab-1805▾ eastern-1994▾ western am▾
20:44: Не делай себе кумира и никакого изображения того, что на небе вверху, и что на земле внизу, и что в воде ниже земли;
20:4 οὐ ου not ποιήσεις ποιεω do; make σεαυτῷ σεαυτου of yourself εἴδωλον ειδωλον idol οὐδὲ ουδε not even; neither παντὸς πας all; every ὁμοίωμα ομοιωμα likeness ὅσα οσος as much as; as many as ἐν εν in τῷ ο the οὐρανῷ ουρανος sky; heaven ἄνω ανω.1 upward; above καὶ και and; even ὅσα οσος as much as; as many as ἐν εν in τῇ ο the γῇ γη earth; land κάτω κατω down; below καὶ και and; even ὅσα οσος as much as; as many as ἐν εν in τοῖς ο the ὕδασιν υδωρ water ὑποκάτω υποκατω underneath τῆς ο the γῆς γη earth; land
20:4 לֹֽ֣א lˈō לֹא not תַֽעֲשֶׂ֨ה־ ṯˈaʕᵃśˌeh- עשׂה make לְךָ֥֣ lᵊḵˈā לְ to פֶ֣֨סֶל֙׀ fˈesel פֶּסֶל idol וְ wᵊ וְ and כָל־ ḵol- כֹּל whole תְּמוּנָ֡֔ה tᵊmûnˈā תְּמוּנָה form אֲשֶׁ֤֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the שָּׁמַ֣֨יִם֙׀ ššāmˈayim שָׁמַיִם heavens מִ mi מִן from מַּ֡֔עַל mmˈaʕal מַעַל top וַֽ wˈa וְ and אֲשֶׁ֥ר֩ ʔᵃšˌer אֲשֶׁר [relative] בָּ bā בְּ in † הַ the אָ֖֨רֶץ ʔˌāreṣ אֶרֶץ earth מִ mi מִן from תַָּ֑֜חַת ttˈāaḥaṯ תַּחַת under part וַ wa וְ and אֲשֶׁ֥֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the מַּ֖֣יִם׀ mmˈayim מַיִם water מִ mi מִן from תַּ֥֣חַת ttˈaḥaṯ תַּחַת under part לָ lā לְ to † הַ the אָֽ֗רֶץ׃ ʔˈāreṣ אֶרֶץ earth
20:4. non facies tibi sculptile neque omnem similitudinem quae est in caelo desuper et quae in terra deorsum nec eorum quae sunt in aquis sub terraThou shalt not make to thyself a graven thing, nor the likeness of any thing that is in heaven above, or in the earth beneath, nor of those things that are in the waters under the earth.
4. Thou shalt not make unto thee a graven image, nor any form that is in heaven above, or that is in the earth beneath, or that is in the water under the earth:
20:4. You shall not make for yourself a graven image, nor a likeness of anything that is in heaven above or on earth below, nor of those things which are in the waters under the earth.
20:4. Thou shalt not make unto thee any graven image, or any likeness [of any thing] that [is] in heaven above, or that [is] in the earth beneath, or that [is] in the water under the earth:
Thou shalt not make unto thee any graven image, or any likeness [of any thing] that [is] in heaven above, or that [is] in the earth beneath, or that [is] in the water under the earth:

4: Не делай себе кумира и никакого изображения того, что на небе вверху, и что на земле внизу, и что в воде ниже земли;
20:4
οὐ ου not
ποιήσεις ποιεω do; make
σεαυτῷ σεαυτου of yourself
εἴδωλον ειδωλον idol
οὐδὲ ουδε not even; neither
παντὸς πας all; every
ὁμοίωμα ομοιωμα likeness
ὅσα οσος as much as; as many as
ἐν εν in
τῷ ο the
οὐρανῷ ουρανος sky; heaven
ἄνω ανω.1 upward; above
καὶ και and; even
ὅσα οσος as much as; as many as
ἐν εν in
τῇ ο the
γῇ γη earth; land
κάτω κατω down; below
καὶ και and; even
ὅσα οσος as much as; as many as
ἐν εν in
τοῖς ο the
ὕδασιν υδωρ water
ὑποκάτω υποκατω underneath
τῆς ο the
γῆς γη earth; land
20:4
לֹֽ֣א lˈō לֹא not
תַֽעֲשֶׂ֨ה־ ṯˈaʕᵃśˌeh- עשׂה make
לְךָ֥֣ lᵊḵˈā לְ to
פֶ֣֨סֶל֙׀ fˈesel פֶּסֶל idol
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
תְּמוּנָ֡֔ה tᵊmûnˈā תְּמוּנָה form
אֲשֶׁ֤֣ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
שָּׁמַ֣֨יִם֙׀ ššāmˈayim שָׁמַיִם heavens
מִ mi מִן from
מַּ֡֔עַל mmˈaʕal מַעַל top
וַֽ wˈa וְ and
אֲשֶׁ֥ר֩ ʔᵃšˌer אֲשֶׁר [relative]
בָּ בְּ in
הַ the
אָ֖֨רֶץ ʔˌāreṣ אֶרֶץ earth
מִ mi מִן from
תַָּ֑֜חַת ttˈāaḥaṯ תַּחַת under part
וַ wa וְ and
אֲשֶׁ֥֣ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
מַּ֖֣יִם׀ mmˈayim מַיִם water
מִ mi מִן from
תַּ֥֣חַת ttˈaḥaṯ תַּחַת under part
לָ לְ to
הַ the
אָֽ֗רֶץ׃ ʔˈāreṣ אֶרֶץ earth
20:4. non facies tibi sculptile neque omnem similitudinem quae est in caelo desuper et quae in terra deorsum nec eorum quae sunt in aquis sub terra
Thou shalt not make to thyself a graven thing, nor the likeness of any thing that is in heaven above, or in the earth beneath, nor of those things that are in the waters under the earth.
20:4. You shall not make for yourself a graven image, nor a likeness of anything that is in heaven above or on earth below, nor of those things which are in the waters under the earth.
20:4. Thou shalt not make unto thee any graven image, or any likeness [of any thing] that [is] in heaven above, or that [is] in the earth beneath, or that [is] in the water under the earth:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: Запрещая служение языческим богам, первая заповедь запрещает поклонение и их изображениям, от которых они неотделимы. Языческие боги имеют характер чувственный — без внешних форм, идолов они немыслимы. Ввиду этого особое запрещение изображений языческих богов представляется уже излишним. Следовательно, во второй заповеди предметом запрещения является не делание изображений других богов, а создание изображений Бога откровения, Сущего. Побуждением к такому запрещению могло служить то обстоятельство, что свойственная человеку потребность наглядного представления о Боге невидимом (Втор 4:15) могла привести к изображению Его в чувственных, видимых формах и к обоготворению этих последних — идолопоклонству. Всевышний не должен быть представляем в виде кумира, изваяния (евр. «песел»; Втор 4:16) и под другими формами, образами («всякое подобие:» евр. «векол темуна», темуна — образ, облик (Втор 4:15, Иов 4:16), являющимися воспроизведением светил небесных («на небе вверху»), людей, скота, птицы, гада («на земле внизу») и рыб («в воде ниже земли», — Втор 4:16–19). Запрещение делать изображения Господа основано на том, что Он невидим (Втор 4:15), запрещение же поклоняться и служить им (5: ст.) мотивируется тем, что Сущий есть Бог-ревнитель (Втор 4:24; 6:15; Нав 24:19), т. е. ревностно оберегающий Ему одному принадлежащие права на поклонение со стороны людей и не допускающий, чтобы свойственные Ему слава и прославление воздавались идолам (Ис 42:8; 48:11). Побуждением для евреев избегать поклонения идолам является вытекающая из свойств Бога-«ревнителя» неизбежность наказания ослушников Его воли и милости к верным Ему (34:7; Чис 14:18; Ис 14:21). Иегова наказывает детей за вину отцов, не безвинных детей за преступления предков, что несогласно с Втор 24:16; Иер 31:30; Иез 18:1–32, а тех детей, собственная преступность которых («ненавидящих Меня») коренится в виновности их отцов.
Adam Clarke: Commentary on the Bible - 1831
20:4: Thou shalt not make unto thee any graven image - As the word פסל pasal signifies to hew, carve, grave, etc., פסל pesel may here signify any kind of image, either of wood, stone, or metal, on which the axe, the chisel, or the graving tool has been employed. This commandment includes in its prohibitions every species of idolatry known to have been practiced among the Egyptians. The reader will see this the more plainly by consulting the notes on the ten plagues, particularly those on Exodus 12.
Or any likeness, etc. - To know the full spirit and extent of this commandment, this place must be collated with Deu 4:15, etc.: Take ye therefore good heed unto yourselves - lest ye corrupt yourselves - and make you a graven image, the similitude of any figure, the likeness of Male or Female. All who have even the slightest acquaintance with the ancient history of Egypt, know that Osiris and his wife Isis were supreme divinities among that people.
The likeness of any Beast - בהמה behemah, such as the ox and the heifer. Among the Egyptians the ox was not only sacred but adored, because they supposed that in one of these animals Osiris took up his residence: hence they always had a living ox, which they supposed to be the habitation of this deity; and they imagined that on the death of one he entered into the body of another, and so on successively. This famous ox-god they called Apis and Mnevis.
The likeness of any winged Fowl - The ibis, or stork, or crane, and hawk, may be here intended, for all these were objects of Egyptian idolatry.
The likeness of any thing that Creepeth - The crocodile, serpents, the scarabeus or beetle, were all objects of their adoration; and Mr. Bryant has rendered it very probable that even the frog itself was a sacred animal, as from its inflation it was emblematic of the prophetic influence, for they supposed that the god inflated or distended the body of the person by whom he gave oracular answers.
The likeness of any Fish - All fish were esteemed sacred animals among the Egyptians. One called Oxurunchus had, according to Strabo, lib. xvii., a temple, and divine honors paid to it. Another fish, called Phagrus, was worshipped at Syene, according to Clemens Alexandrinus in his Cohortatio. And the Lepidotus and eel were objects of their adoration, as we find from Herodotus, lib. ii., cap. 72. In short, oxen, heifers, sheep, goats, lions, dogs, monkeys, and cats; the ibis, the crane, and the hawk; the crocodile, serpents, frogs, flies, and the scarabeus or beetle; the Nile and its fish; the sun, moon, planets, and stars; fire, light, air, darkness, and night, were all objects of Egyptian idolatry, and all included in this very circumstantial prohibition as detailed in Deuteronomy, and very forcibly in the general terms of the text: Thou shalt not make unto thee any graven image, or any likeness of any thing that is in the Heavens above, or that is in the Earth beneath, or that is in the Water under the earth. And the reason of this becomes self-evident, when the various objects of Egyptian idolatry are considered.
To countenance its image worship, the Roman Catholic Church has left the whole of this second commandment out of the decalogue, and thus lost one whole commandment out of the ten; but to keep up the number they have divided the tenth into two. This is totally contrary to the faith of God's elect and to the acknowledgment of that truth which is according to godliness. The verse is found in every MS. of the Hebrew Pentateuch that has ever yet been discovered. It is in all the ancient versions, Samaritan, Chaldee, Syriac, Septuagint, Vulgate, Coptic, and Arabic; also in the Persian, and in all modern versions. There is not one word of the whole verse wanting in the many hundreds of MSS. collected by Kennicott and De Rossi. This corruption of the word of God by the Roman Catholic Church stamps it, as a false and heretical Church, with the deepest brand of ever-during infamy! This commandment also prohibits every species of external idolatry, as the first does all idolatry that may be called internal or mental. All false worship may be considered of this kind, together with all image worship, and all other superstitious rites and ceremonies. See Clarke's note on Exo 20:23.
Albert Barnes: Notes on the Bible - 1834
20:4
Graven image - Any sort of image is here intended.
As the first commandment forbids the worship of any false god, seen or unseen, it is here forbidden to worship an image of any sort, whether the figure of a false deity Jos 23:7 or one in any way symbolic of Yahweh (see Exo 32:4). The spiritual acts of worship were symbolized in the furniture and ritual of the tabernacle and the altar, and for this end the forms of living things might be employed as in the case of the Cherubim (see Exo 25:18 note): but the presence of the invisible God was to be marked by no symbol of Himself, but by His words written on stones, preserved in the ark in the holy of holies and covered by the mercy-seat. The ancient Persians and the earliest legislators of Rome also agreed in repudiating images of the Deity.
A jealous God - Deu 6:15; Jos 24:19; Isa 42:8; Isa 48:11; Nah 1:2. This reason applies to the First, as well as to the second commandment. The truth expressed in it was declared more fully to Moses when the name of Yahweh was proclaimed to him after he had interceded for Israel on account of the golden calf (Exo 34:6-7; see the note).
Visiting the iniquity of the fathers upon the children - (Compare Exo 34:7; Jer 32:18). Sons and remote descendants inherit the consequences of their fathers' sins, in disease, poverty, captivity, with all the influences of bad example and evil communications. (See Lev 26:39; Lam 5:7 following) The "inherited curse" seems to fall often most heavily on the least guilty persons; but such suffering must always be free from the sting of conscience; it is not like the visitation for sin on the individual by whom the sin has been committed. The suffering, or loss of advantages, entailed on the unoffending son, is a condition under which he has to carry on the struggle of life, and, like all other inevitable conditions imposed upon men, it cannot tend to his ultimate disadvantage, if he struggles well and perseveres to the end. The principle regulating the administration of justice by earthly tribunals Deu 24:16, is carried out in spiritual matters by the Supreme Judge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:4: Exo 32:1, Exo 32:8, Exo 32:23, Exo 34:17; Lev 19:4, Lev 26:1; Deu 4:15-19, Deu 4:23-25, Deu 5:8, Deu 27:15; Kg1 12:28; Ch2 33:7; Psa 97:7, Psa 115:4-8, Psa 135:15-18; Isa 40:18-20; Isa 42:8, Isa 42:17, Isa 44:9-20, Isa 45:16, Isa 46:5-8; Jer 10:3-5, Jer 10:8, Jer 10:9, Jer 10:14-16; Eze 8:10; Act 17:29, Act 19:26-35; Rom 1:23; Rev 9:20, Rev 13:14, Rev 13:15, Rev 14:9-11; Rev 16:2
Carl Friedrich Keil and Franz Delitzsch
20:4
The Second Word. - To the prohibition of idolatrous worship there is linked on, as a second word, the prohibition of the worship of images. "After declaring in the first commandment who was the true God, He commanded that He alone should be worshipped; and now He defines what is His lawful worship" (Calvin). "Thou shalt not make to thyself a likeness and any form of that which is in heaven above," etc. עשׂה is construed with a double accusative, so that the literal rendering would be "make, as a likeness and any form, that which is in heaven," etc. פּסל, from פּסל to carve wood or stone, is a figure made of wood or stone, and is used in Judg 17:3. for a figure representing Jehovah, and in other places for figures of heathen deities - of Asherah, for example, in 4Kings 21:7. תּמוּנה does not signify an image made by man, but a form which is seen by him (Num 12:8; Deut 4:12, Deut 4:15.; Job 4:16; Ps 17:15). In Deut 5:8 (cf. Ex 4:16) we find כּל־תּמוּנה פּסל "likeness of any form:" so that in this passage also וכל־תּמוּנה is to be taken as in apposition to פּסל, and the ו as vav explic.: "and indeed any form," viz., of Jehovah, not of heathen gods. That the words should be so understood, is demanded by Deut 4:15., where Moses lays stress upon the command, not to make to themselves an image (פסל) in the form of any sculpture (סמל), and gives this as the reason: "For ye saw no form in the day when Jehovah spake to you at Horeb." This authoritative exposition of the divine prohibition on the part of Moses himself proves undeniably, that פסל and תמונה are to be understood as referring to symbolical representations of Jehovah. And the words which follow also receive their authoritative exposition from Deut 4:17 and Deut 4:18. By "that which is in heaven" we are to understand the birds, not the angels, or at the most, according to Deut 4:19, the stars as well; by "that which is in earth," the cattle, reptiles, and the larger or smaller animals; and by "that which is in the water," fishes and water animals. "Under the earth" is appended to the "water," to express in a pictorial manner the idea of its being lower than the solid ground (cf. Deut 4:18). It is not only evident from the context that the allusion is not to the making of images generally, but to the construction of figures of God as objects of religious reverence or worship, but this is expressly stated in Ex 20:5; so that even Calvin observes, that "there is no necessity to refute what some have foolishly imagined, that sculpture and painting of every kind are condemned here." With the same aptness he has just before observed, that "although Moses only speaks of idols, there is no doubt that by implication he condemns all the forms of false worship, which men have invented for themselves."
Ex 20:5-6
"Thou shalt not pray to them and serve them." (On the form תּעבדם with the o-sound under the guttural, see Ewald, 251d.). השׁתּחוה signifies bending before God in prayer, and invoking His name; עבד, worship by means of sacrifice and religious ceremonies. The suffixes להם and - ם (to them, and them) refer to the things in heaven, etc., which are made into pesel, symbols of Jehovah, as being the principal object of the previous clause, and not to כּל־תּמוּנה פּסל, although פּסל עבד is applied in Ps 97:7 and 4Kings 17:41 to a rude idolatrous worship, which identifies the image as the symbol of deity with the deity itself, Still less do they refer to אחרים אלהים in Ex 20:3.
The threat and promise, which follow in Ex 20:5 and Ex 20:6, relate to the first two commandments, and not to the second alone; because both of them, although forbidding two forms of idolatry, viz., idolo-latry and ikono-latry, are combined in a higher unity, by the fact, that whenever Jehovah, the God who cannot be copied because He reveals His spiritual nature in no visible form, is worshipped under some visible image, the glory of the invisible God is changed, or Jehovah changed into a different God from what He really is. Through either form of idolatry, therefore, Israel would break its covenant with Jehovah. For this reason God enforces the two commandments with the solemn declaration: "I, Jehovah thy God, am קנּא אל a jealous God;" i.e., not only ζηλωτής, a zealous avenger of sinners, but ζηλοτύπος, a jealous God, who will not transfer to another the honour that is due to Himself (Is 42:8; Is 48:11), nor tolerate the worship of any other god (Ex 34:14), but who directs the warmth of His anger against those who hate Him (Deut 6:15), with the same energy with which the warmth of His love (Song 8:6) embraces those who love Him, except that love in the form of grace reaches much further than wrath. The sin of the fathers He visits (punishes) on the children to the third and fourth generation. שׁלּשׁים third (sc., children) are not grandchildren, but great-grandchildren, and רבּעים the fourth generation. On the other hand He shows mercy to the thousandths, i.e., to the thousandth generation (cf. Deut 7:9, where דּור לאלף stands for לאלפים). The cardinal number is used here for the ordinal, for which there was no special form in the case of אלף. The words לשׂנאי and לאהבי, in which the punishment and grace are traced to their ultimate foundation, are of great importance to a correct understanding of this utterance of God. The ל before שׂנאי does not take up the genitive with עון again, as Knobel supposes, for no such use of ל can be established from Gen 7:11; Gen 16:3; Gen 14:18; Gen 41:12, or in fact in any way whatever. In this instance ל signifies "at" or "in relation to;" and לשׂנאי, from its very position, cannot refer to the fathers alone, but to the fathers and children to the third and fourth generation. If it referred to the fathers alone, it would necessarily stand after אבת. וגו לאהבי is to be taken in the same way. God punishes the sin of the fathers in the children to the third and fourth generation in relation to those who hate Him, and shows mercy to the thousandth generation in relation to those who love Him. The human race is a living organism, in which not only sin and wickedness are transmitted, but evil as the curse of the sin and the punishment of the wickedness. As children receive their nature from their parents, or those who beget them, so they have also to bear and atone for their fathers' guilt. This truth forced itself upon the minds even of thoughtful heathen from their own varied experience (cf. Aeschyl. Sept. 744; Eurip. according to Plutarch de sera num. vind. 12, 21; Cicero de nat. deorum 3, 38; and Baumgarten-Crusius, bibl. Theol. p. 208). Yet there is no fate in the divine government of the world, no irresistible necessity in the continuous results of good and evil; but there reigns in the world a righteous and gracious God, who not only restrains the course of His penal judgments, as soon as the sinner is brought to reflection by the punishment and hearkens to the voice of God, but who also forgives the sin and iniquity of those who love Him, keeping mercy to the thousandth generation (Ex 34:7). The words neither affirm that sinning fathers remain unpunished, nor that the sins of fathers are punished in the children and grandchildren without any fault of their own: they simply say nothing about whether and how the fathers themselves are punished; and, in order to show the dreadful severity of the penal righteousness of God, give prominence to the fact, that punishment is not omitted-that even when, in the long-suffering of God, it is deferred, it is not therefore neglected, but that the children have to bear the sins of their fathers, whenever, for example (as naturally follows from the connection of children with their fathers, and, as Onkelos has added in his paraphrase of the words), "the children fill up the sins of their fathers," so that the descendants suffer punishment for both their own and their forefathers' misdeeds (Lev 26:39; Is 65:7; Amos 7:17; Jer 16:11.; Dan 9:16). But when, on the other hand, the hating ceases, when the children forsake their fathers' evil ways, the warmth of the divine wrath is turned into the warmth of love, and God becomes חסד עשׂה ("showing mercy") to them; and this mercy endures not only to the third and fourth generation, but to the thousandth generation, though only in relation to those who love God, and manifest this love by keeping His commandments. "If God continues for a long time His visitation of sin, He continues to all eternity His manifestation of mercy, and we cannot have a better proof of this than in the history of Israel itself" (Schultz).
(Note: On the visitation of the sins of the fathers upon the children, see also Hengstenberg, Dissertations, vol. ii. p. 446ff.)
John Gill
20:4 Thou shalt not make unto thee any graven image,.... An image of anything graven by art or man's device, cut out of wood of stone, and so anything that was molten, or cast into a mould or form, engraved by men, and this in order to be worshipped; for otherwise images of things might be made for other uses and purposes, as the cherubim over the mercy seat, and the brazen serpent, and images and impressions on coin, which we do not find the Jews themselves scrupled to make use of in Christ's time on that account; though they vehemently opposed the setting up any images of the Caesars or emperors in their temple, because they seemed to be placed there as deities, and had a show of religious worship: however, any image of God was not to be made at all, since no similitude was ever seen of him, or any likeness could be conceived; and it must be a gross piece of ignorance, madness, and impudence, to pretend to make one, and great impiety to make it in order to be the object of religious worship; on which account, not any image or the image of anything whatever was to be made:
or any likeness of anything that is in heaven above; any form, figure, portrait, or picture of anything or creature whatever, whether in the supreme, starry, or airy heaven; as of angels, which some have gone into the worship of; and of the sun, moon, and stars, the host of heaven; and of any of the birds of the air, as the hawk by the Egyptians, and the dove by the Assyrians:
or that is in the earth beneath; as oxen, sheep, goats, cats, dogs, &c. such as were the gods of Egypt:
or that is in the water under the earth: as of fishes, such as were the crocodile of Egypt, the Dagon of the Philistines, and the Derceto of the Syrians: this is the second command, as the Targum of Jonathan expressly calls it; that is, the first part of it, which forbids the making of graven images for worship; the other part follows, which is the worship of them itself: Clemens of Alexandria (d) observes, that Numa, king of the Romans, took this from Moses, and forbid the Romans to make any image of God, like to man or beast.
(d) Stromat. l. 1. p. 304.
Robert Jamieson, A. R. Fausset and David Brown
20:4 Thou shalt not make . . . any graven image . . . thou shalt not bow down thyself to them--that is, "make in order to bow." Under the auspices of Moses himself, figures of cherubim, brazen serpents, oxen, and many other things in the earth beneath, were made and never condemned. The mere making was no sin--it was the making with the intent to give idolatrous worship.
20:520:5: Մի՛ երկիրպագանիցես նոցա, եւ մի՛ պաշտեսցես զնոսա. զի ե՛ս եմ Տէր Աստուած քո՝ Աստուած նախանձոտ, որ հատուցանեմ զմեղս հարանց՝ որդւոց, յերիս եւ ՚ի չորս ազգս ատելեաց իմոց։
5 Չպիտի երկրպագես ու չպիտի պաշտես դրանց, որովհետեւ ե՛ս եմ քո Տէր Աստուածը՝ մի նախանձոտ Աստուած. հայրերի մեղքերի համար պատժում եմ որդիներին, ինձ ատող մարդկանց նոյնիսկ երրորդ ու չորրորդ սերնդին,
5 Անոնց երկրպագութիւն չընես ու զանոնք չպաշտես. վասն զի ես քու Տէր Աստուածդ նախանձոտ Աստուած եմ, որ կը հատուցանեմ հայրերուն անօրէնութիւնը որդիներուն, մինչեւ անոնց երրորդ ու չորրորդ ազգը՝ որ կ’ատեն զիս
Մի՛ երկիր պագանիցես նոցա, եւ մի՛ պաշտեսցես զնոսա. զի ես եմ Տէր Աստուած քո, Աստուած նախանձոտ, որ հատուցանեմ զմեղս հարանց որդւոց, յերիս եւ ի չորս ազգս ատելեաց իմոց:

20:5: Մի՛ երկիրպագանիցես նոցա, եւ մի՛ պաշտեսցես զնոսա. զի ե՛ս եմ Տէր Աստուած քո՝ Աստուած նախանձոտ, որ հատուցանեմ զմեղս հարանց՝ որդւոց, յերիս եւ ՚ի չորս ազգս ատելեաց իմոց։
5 Չպիտի երկրպագես ու չպիտի պաշտես դրանց, որովհետեւ ե՛ս եմ քո Տէր Աստուածը՝ մի նախանձոտ Աստուած. հայրերի մեղքերի համար պատժում եմ որդիներին, ինձ ատող մարդկանց նոյնիսկ երրորդ ու չորրորդ սերնդին,
5 Անոնց երկրպագութիւն չընես ու զանոնք չպաշտես. վասն զի ես քու Տէր Աստուածդ նախանձոտ Աստուած եմ, որ կը հատուցանեմ հայրերուն անօրէնութիւնը որդիներուն, մինչեւ անոնց երրորդ ու չորրորդ ազգը՝ որ կ’ատեն զիս
zohrab-1805▾ eastern-1994▾ western am▾
20:55: не поклоняйся им и не служи им, ибо Я Господь, Бог твой, Бог ревнитель, наказывающий детей за вину отцов до третьего и четвертого [рода], ненавидящих Меня,
20:5 οὐ ου not προσκυνήσεις προσκυνεω worship αὐτοῖς αυτος he; him οὐδὲ ουδε not even; neither μὴ μη not λατρεύσῃς λατρευω employed by αὐτοῖς αυτος he; him ἐγὼ εγω I γάρ γαρ for εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your θεὸς θεος God ζηλωτὴς ζηλωτης.1 zealot ἀποδιδοὺς αποδιδωμι render; surrender ἁμαρτίας αμαρτια sin; fault πατέρων πατηρ father ἐπὶ επι in; on τέκνα τεκνον child ἕως εως till; until τρίτης τριτος third καὶ και and; even τετάρτης τεταρτος fourth γενεᾶς γενεα generation τοῖς ο the μισοῦσίν μισεω hate με με me
20:5 לֹֽא־ lˈō- לֹא not תִשְׁתַּחְוֶ֥֣ה ṯištaḥwˈeh חוה bow down לָהֶ֖ם֮ lāhˌem לְ to וְ wᵊ וְ and לֹ֣א lˈō לֹא not תָעָבְדֵ֑ם֒ ṯāʕāvᵊḏˈēm עבד work, serve כִּ֣י kˈî כִּי that אָֽנֹכִ֞י ʔˈānōḵˈî אָנֹכִי i יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אֵ֣ל ʔˈēl אֵל god קַנָּ֔א qannˈā קַנָּא jealous פֹּ֠קֵד pōqˌēḏ פקד miss עֲוֹ֨ן ʕᵃwˌōn עָוֹן sin אָבֹ֧ת ʔāvˈōṯ אָב father עַל־ ʕal- עַל upon בָּנִ֛ים bānˈîm בֵּן son עַל־ ʕal- עַל upon שִׁלֵּשִׁ֥ים šillēšˌîm שִׁלֵּשִׁים grandsons וְ wᵊ וְ and עַל־ ʕal- עַל upon רִבֵּעִ֖ים ribbēʕˌîm רִבֵּעַ of fourth generation לְ lᵊ לְ to שֹׂנְאָֽ֑י׃ śōnᵊʔˈāy שׂנא hate
20:5. non adorabis ea neque coles ego sum Dominus Deus tuus fortis zelotes visitans iniquitatem patrum in filiis in tertiam et quartam generationem eorum qui oderunt meThou shalt not adore them, nor serve them: I am the Lord thy God, mighty, jealous, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me:
5. thou shalt not bow down thyself unto them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation of them that hate me;
20:5. You shall not adore them, nor shall you worship them. I am the Lord your God: strong, zealous, visiting the iniquity of the fathers on the sons to the third and fourth generation of those who hate me,
20:5. Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God [am] a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me;
Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God [am] a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me:

5: не поклоняйся им и не служи им, ибо Я Господь, Бог твой, Бог ревнитель, наказывающий детей за вину отцов до третьего и четвертого [рода], ненавидящих Меня,
20:5
οὐ ου not
προσκυνήσεις προσκυνεω worship
αὐτοῖς αυτος he; him
οὐδὲ ουδε not even; neither
μὴ μη not
λατρεύσῃς λατρευω employed by
αὐτοῖς αυτος he; him
ἐγὼ εγω I
γάρ γαρ for
εἰμι ειμι be
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
θεὸς θεος God
ζηλωτὴς ζηλωτης.1 zealot
ἀποδιδοὺς αποδιδωμι render; surrender
ἁμαρτίας αμαρτια sin; fault
πατέρων πατηρ father
ἐπὶ επι in; on
τέκνα τεκνον child
ἕως εως till; until
τρίτης τριτος third
καὶ και and; even
τετάρτης τεταρτος fourth
γενεᾶς γενεα generation
τοῖς ο the
μισοῦσίν μισεω hate
με με me
20:5
לֹֽא־ lˈō- לֹא not
תִשְׁתַּחְוֶ֥֣ה ṯištaḥwˈeh חוה bow down
לָהֶ֖ם֮ lāhˌem לְ to
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תָעָבְדֵ֑ם֒ ṯāʕāvᵊḏˈēm עבד work, serve
כִּ֣י kˈî כִּי that
אָֽנֹכִ֞י ʔˈānōḵˈî אָנֹכִי i
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
אֵ֣ל ʔˈēl אֵל god
קַנָּ֔א qannˈā קַנָּא jealous
פֹּ֠קֵד pōqˌēḏ פקד miss
עֲוֹ֨ן ʕᵃwˌōn עָוֹן sin
אָבֹ֧ת ʔāvˈōṯ אָב father
עַל־ ʕal- עַל upon
בָּנִ֛ים bānˈîm בֵּן son
עַל־ ʕal- עַל upon
שִׁלֵּשִׁ֥ים šillēšˌîm שִׁלֵּשִׁים grandsons
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
רִבֵּעִ֖ים ribbēʕˌîm רִבֵּעַ of fourth generation
לְ lᵊ לְ to
שֹׂנְאָֽ֑י׃ śōnᵊʔˈāy שׂנא hate
20:5. non adorabis ea neque coles ego sum Dominus Deus tuus fortis zelotes visitans iniquitatem patrum in filiis in tertiam et quartam generationem eorum qui oderunt me
Thou shalt not adore them, nor serve them: I am the Lord thy God, mighty, jealous, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me:
20:5. You shall not adore them, nor shall you worship them. I am the Lord your God: strong, zealous, visiting the iniquity of the fathers on the sons to the third and fourth generation of those who hate me,
20:5. Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God [am] a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:5: Jealous God - This shows in a most expressive manner the love of God to this people. He felt for them as the most affectionate husband could do for his spouse; and was jealous for their fidelity, because he willed their invariable happiness.
Visiting the iniquity of the fathers upon the children - This necessarily implies - if the children walk in the steps of their fathers; for no man can be condemned by Divine justice for a crime of which he was never guilty; see Ezekiel 18. Idolatry is however particularly intended, and visiting sins of this kind refers principally to national judgments. By withdrawing the Divine protection the idolatrous Israelites were delivered up into the hands of their enemies, from whom the gods in whom they had trusted could not deliver them. This God did to the third and fourth generations, i.e., successively; as may be seen in every part of the Jewish history, and particularly in the book of Judges. And this, at last, became the grand and the only effectual and lasting means in his hand of their final deliverance from idolatry; for it is well known that after the Babylonish captivity the Israelites were so completely saved from idolatry, as never more to have disgraced themselves by it as they had formerly done. These national judgments, thus continued from generation to generation, appear to be what are designed by the words in the text, Visiting the sins of the fathers upon the children, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:5: bow down: Exo 23:24; Lev 26:1; Jos 23:7, Jos 23:16; Jdg 2:19; Kg2 17:35, Kg2 17:41; Ch2 25:14; Isa 44:15, Isa 44:19; Mat 4:9
for I: Exo 34:14; Deu 4:24, Deu 6:15, Deu 32:21; Jos 24:19; Psa 78:58; Pro 6:34, Pro 6:35; Eze 8:3; Dan 1:2; Nah 1:2; Co1 10:22
visiting: Exo 34:7; Lev 20:5, Lev 26:29, Lev 26:39, Lev 26:40; Num 14:18, Num 14:33; Sa1 15:2, Sa1 15:3; Sa2 21:1, Sa2 21:6; Kg1 21:29; Kg2 23:26; Job 5:4, Job 21:19; Psa 79:8, Psa 109:14; Isa 14:20, Isa 14:21; Isa 65:6, Isa 65:7; Jer 2:9, Jer 32:18; Mat 23:34-36
of them: Deu 7:10, Deu 32:41; Psa 81:15; Pro 8:36; Joh 7:7, Joh 15:18, Joh 15:23, Joh 15:24; Rom 1:30; Rom 8:7; Jam 4:4
Geneva 1599
20:5 Thou shalt not (c) bow down thyself to them, nor serve them: for I the LORD thy God [am] a (d) jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me;
(c) By this outward gesture, all forms of service and worship to idols is forbidden.
(d) And will have revenge on those who condemn my honour.
John Gill
20:5 Thou shall not bow down thyself to them,.... Perform any worship to them, show any reverence of them by any gesture of the body; one being mentioned, bowing the body, and put for all others, as prostration of it to the earth, bending the knee, kissing the hand, lifting up of hands or eyes to them, or by any outward action expressing a religious esteem of them, as if there was divinity in them:
nor serve them; in a religious manner, internally or externally, by offering sacrifice and burning incense to them; by praying to, or praising of them; by expressing love to them, faith and trust in them, hope and expectation of good things from them, and the like. The reason of this second command, relating to the making and worshipping of images, next follows:
for I the Lord thy God am a jealous God; jealous of his own honour and glory, and will not give it to another; even to graven images, nor suffer it to be given to them without resenting it; and jealousy is fierce and cruel, and breaks forth into great wrath, and issues in dreadful scenes oftentimes among men; as a man that has reason to be jealous of his wife, and especially if he takes her and the adulterer in the fact, it often costs them both their lives, being so enraged at such an insult upon him, and such a violation of the marriage bed; and thus the great Jehovah, the God of Israel, their head and husband, is represented, in order to deter from idolatry, or spiritual adultery, than which nothing could be more provoking to him:
visiting the iniquity of the fathers upon the children; meaning chiefly, if not solely, the iniquity of idolatry; which being such an insult on his honour, "crimen laesae majestatis", is treated by him as high treason is among men; not only he punishes the authors and perpetrators of it in their own persons, which is meant by "visiting", but upon their children also, which are parts of themselves; and whatsoever is inflicted on them is the same as on themselves, and is an addition to, and a sensible aggravation of their punishment; and especially these are visited in such a manner, when they tread in their father's steps, and fill up the measure of their iniquity. So the Targum of Jonathan,"visiting the iniquity of ungodly fathers on rebellious children:
unto the third and fourth generation of them that hate me; as all idolaters must be thought to do, whatsoever love and affection they may pretend to God, by worshipping idols before him, besides him, along with him, or him in them: "the third and fourth generation" are mentioned, because sometimes parents lived to see these, and so with their eyes beheld the punishment inflicted upon their posterity for their sins, which must be distressing to them; or, however, these being but small removes from them, might impress their minds and affect them, to think what their sins would bring upon their descendants, who would quickly come after them, and share in the sad effects of their iniquities, and so be a means to deter them from them.
20:620:6: Եւ առնեմ զողորմութիւն ՚ի հազար ազգս սիրելեաց իմոց, եւ ոյք պահեն զհրամանս իմ։ գ̃
6 իսկ ինձ սիրող ու իմ հրամանը կատարող մարդկանց մինչեւ հազարերորդ սերնդին ողորմում եմ:
6 Եւ կ’ողորմիմ անոնց մինչեւ հազար ազգը՝ որ կը սիրեն զիս ու իմ պատուիրանքներս կը պահեն։
Եւ առնեմ զողորմութիւն ի հազար ազգս սիրելեաց իմոց, եւ ոյք պահեն զհրամանս իմ:

20:6: Եւ առնեմ զողորմութիւն ՚ի հազար ազգս սիրելեաց իմոց, եւ ոյք պահեն զհրամանս իմ։ գ̃
6 իսկ ինձ սիրող ու իմ հրամանը կատարող մարդկանց մինչեւ հազարերորդ սերնդին ողորմում եմ:
6 Եւ կ’ողորմիմ անոնց մինչեւ հազար ազգը՝ որ կը սիրեն զիս ու իմ պատուիրանքներս կը պահեն։
zohrab-1805▾ eastern-1994▾ western am▾
20:66: и творящий милость до тысячи родов любящим Меня и соблюдающим заповеди Мои.
20:6 καὶ και and; even ποιῶν ποιεω do; make ἔλεος ελεος mercy εἰς εις into; for χιλιάδας χιλιας thousand τοῖς ο the ἀγαπῶσίν αγαπαω love με με me καὶ και and; even τοῖς ο the φυλάσσουσιν φυλασσω guard; keep τὰ ο the προστάγματά προσταγμα of me; mine
20:6 וְ wᵊ וְ and עֹ֥֤שֶׂה ʕˈōśeh עשׂה make חֶ֖֨סֶד֙ ḥˈeseḏ חֶסֶד loyalty לַ la לְ to אֲלָפִ֑֔ים ʔᵃlāfˈîm אֶלֶף thousand לְ lᵊ לְ to אֹהֲבַ֖י ʔōhᵃvˌay אהב love וּ û וְ and לְ lᵊ לְ to שֹׁמְרֵ֥י šōmᵊrˌê שׁמר keep מִצְוֹתָֽי׃ ס miṣwōṯˈāy . s מִצְוָה commandment
20:6. et faciens misericordiam in milia his qui diligunt me et custodiunt praecepta meaAnd shewing mercy unto thousands to them that love me, and keep my commandments.
6. and shewing mercy unto thousands, of them that love me and keep my commandments.
20:6. and showing mercy to thousands of those who love me and keep my precepts.
20:6. And shewing mercy unto thousands of them that love me, and keep my commandments.
And shewing mercy unto thousands of them that love me, and keep my commandments:

6: и творящий милость до тысячи родов любящим Меня и соблюдающим заповеди Мои.
20:6
καὶ και and; even
ποιῶν ποιεω do; make
ἔλεος ελεος mercy
εἰς εις into; for
χιλιάδας χιλιας thousand
τοῖς ο the
ἀγαπῶσίν αγαπαω love
με με me
καὶ και and; even
τοῖς ο the
φυλάσσουσιν φυλασσω guard; keep
τὰ ο the
προστάγματά προσταγμα of me; mine
20:6
וְ wᵊ וְ and
עֹ֥֤שֶׂה ʕˈōśeh עשׂה make
חֶ֖֨סֶד֙ ḥˈeseḏ חֶסֶד loyalty
לַ la לְ to
אֲלָפִ֑֔ים ʔᵃlāfˈîm אֶלֶף thousand
לְ lᵊ לְ to
אֹהֲבַ֖י ʔōhᵃvˌay אהב love
וּ û וְ and
לְ lᵊ לְ to
שֹׁמְרֵ֥י šōmᵊrˌê שׁמר keep
מִצְוֹתָֽי׃ ס miṣwōṯˈāy . s מִצְוָה commandment
20:6. et faciens misericordiam in milia his qui diligunt me et custodiunt praecepta mea
And shewing mercy unto thousands to them that love me, and keep my commandments.
20:6. and showing mercy to thousands of those who love me and keep my precepts.
20:6. And shewing mercy unto thousands of them that love me, and keep my commandments.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:6: And showing mercy unto thousands - Mark; even those who love God and keep his commandments merit nothing from him, and therefore the salvation and blessedness which these enjoy come from the mercy of God: Showing mercy, etc. What a disproportion between the works of justice and mercy! Justice works to the third or fourth, mercy to thousands of generations! The heathen had maxims like these. Theocritus also teaches that the children of the good shall be blessed because of their parents' piety, and that evil shall come upon the offspring of the wicked: -
Ευσεβεων παιδεσσι τα λωΐα, δυσσεβεων δ' ου.
Idyll. 26, v. 32.
Upon the children of the righteous fall
The choicest blessings; on the wicked, wo.
That love me, and keep my commandments - It was this that caused Christ to comprise the fulfillment of the whole law in love to God and man; see Clarke's note on Exo 20:1. And as love is the grand principle of obedience, and the only incentive to it, so there can be no obedience without it. It would be more easy even in Egyptian bondage to make brick without straw, than to do the will of God unless his love be shed abroad in the heart of the Holy Spirit. Love, says the apostle, is the fulfilling of the law; Rom 13:10.
Albert Barnes: Notes on the Bible - 1834
20:6
Unto thousands - unto the thousandth generation. Yahweh's visitations of chastisement extend to the third and fourth generation, his visitations of mercy to the thousandth; that is, foRev_er. That this is the true rendering seems to follow from Deu 7:9; Compare Sa2 7:15-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:6: showing: Deu 4:37, Deu 5:29, Deu 7:9; Jer 32:39, Jer 32:40; Act 2:39; Rom 11:28, Rom 11:29
love me: Joh 14:15, Joh 14:21; Jo1 4:19, Jo1 5:3; Jo2 1:6
Geneva 1599
20:6 And shewing mercy unto (e) thousands of them that love me, and keep my commandments.
(e) So ready is he rather to show mercy than to punish.
John Gill
20:6 And showing mercy unto thousands of them that love me,.... And show their love by worshipping God, and him only, by serving him acceptably with reverence and godly fear, by a cheerful obedience to all his commands, by all religious exercises, both internal and external, as follows:
and keep my commandments; not only this, but all others; for keeping these from right principles, and with right views, is an instance and evidence of love to God, see Jn 14:15 and to such persons he shows mercy and kindness, performs acts of grace, and bestows on them blessings of goodness; and indeed it is owing to his own grace, mercy, and kindness to them, that they do love him, and from a principle of love observe his precepts; and this is shown to thousands, to multitudes, who are blessed with such grace as to love the Lord, and keep his commandments: though rather this is to be understood of a thousand generations, and not persons, and should have been supplied, as in the preceding verse, "unto a thousand generations", God being more abundant in showing mercy, and exercising grace and goodness, than he is rigorous in inflicting punishment.
20:720:7: Մի՛ առնուցուս զանուն Տեառն Աստուծոյ քոյ ՚ի վերայ սնոտեաց. զի ո՛չ սրբեսցէ Տէր զայն, որ առնուցու զանուն նորա ՚ի վերայ սնոտեաց[669]։ դ̃ [669] Յօրինակին. Սրբեսցէ Տէր զայնոսիկ, որ առնուցու։
7 Քո տէր Աստծու անունն զուր տեղը չպիտի արտասանես, որովհետեւ Տէրը արդար չի համարում նրան, ով իր անունը զուր տեղն է արտասանում:
7 Տէրոջը, քու Աստուծոյդ, անունը պարապ տեղ բերանդ չառնես. վասն զի Տէրը իր անունը պարապ տեղ բերան առնողը անմեղ պիտի չսեպէ։
Մի՛ առնուցուս զանուն Տեառն Աստուծոյ քո ի վերայ սնոտեաց. զի ոչ սրբեսցէ Տէր զայն որ առնուցու զանուն նորա ի վերայ սնոտեաց:

20:7: Մի՛ առնուցուս զանուն Տեառն Աստուծոյ քոյ ՚ի վերայ սնոտեաց. զի ո՛չ սրբեսցէ Տէր զայն, որ առնուցու զանուն նորա ՚ի վերայ սնոտեաց[669]։ դ̃
[669] Յօրինակին. Սրբեսցէ Տէր զայնոսիկ, որ առնուցու։
7 Քո տէր Աստծու անունն զուր տեղը չպիտի արտասանես, որովհետեւ Տէրը արդար չի համարում նրան, ով իր անունը զուր տեղն է արտասանում:
7 Տէրոջը, քու Աստուծոյդ, անունը պարապ տեղ բերանդ չառնես. վասն զի Տէրը իր անունը պարապ տեղ բերան առնողը անմեղ պիտի չսեպէ։
zohrab-1805▾ eastern-1994▾ western am▾
20:77: Не произноси имени Господа, Бога твоего, напрасно, ибо Господь не оставит без наказания того, кто произносит имя Его напрасно.
20:7 οὐ ου not λήμψῃ λαμβανω take; get τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your ἐπὶ επι in; on ματαίῳ ματαιος superficial οὐ ου not γὰρ γαρ for μὴ μη not καθαρίσῃ καθαριζω cleanse κύριος κυριος lord; master τὸν ο the λαμβάνοντα λαμβανω take; get τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him ἐπὶ επι in; on ματαίῳ ματαιος superficial
20:7 לֹ֥א lˌō לֹא not תִשָּׂ֛א ṯiśśˈā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] שֵֽׁם־ šˈēm- שֵׁם name יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) לַ la לְ to † הַ the שָּׁ֑וְא ššˈāwᵊ שָׁוְא vanity כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not יְנַקֶּה֙ yᵊnaqqˌeh נקה be clean יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֵ֛ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִשָּׂ֥א yiśśˌā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name לַ la לְ to † הַ the שָּֽׁוְא׃ פ ššˈāwᵊ . f שָׁוְא vanity
20:7. non adsumes nomen Domini Dei tui in vanum nec enim habebit insontem Dominus eum qui adsumpserit nomen Domini Dei sui frustraThou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that shall take the name of the Lord his God in vain.
7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.
20:7. You shall not take the name of the Lord your God in vain. For the Lord will not hold harmless one who takes the name of the Lord his God falsely.
20:7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.
Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain:

7: Не произноси имени Господа, Бога твоего, напрасно, ибо Господь не оставит без наказания того, кто произносит имя Его напрасно.
20:7
οὐ ου not
λήμψῃ λαμβανω take; get
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
ἐπὶ επι in; on
ματαίῳ ματαιος superficial
οὐ ου not
γὰρ γαρ for
μὴ μη not
καθαρίσῃ καθαριζω cleanse
κύριος κυριος lord; master
τὸν ο the
λαμβάνοντα λαμβανω take; get
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
ματαίῳ ματαιος superficial
20:7
לֹ֥א lˌō לֹא not
תִשָּׂ֛א ṯiśśˈā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
שֵֽׁם־ šˈēm- שֵׁם name
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
לַ la לְ to
הַ the
שָּׁ֑וְא ššˈāwᵊ שָׁוְא vanity
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
יְנַקֶּה֙ yᵊnaqqˌeh נקה be clean
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֵ֛ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִשָּׂ֥א yiśśˌā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֖ו šᵊmˌô שֵׁם name
לַ la לְ to
הַ the
שָּֽׁוְא׃ פ ššˈāwᵊ . f שָׁוְא vanity
20:7. non adsumes nomen Domini Dei tui in vanum nec enim habebit insontem Dominus eum qui adsumpserit nomen Domini Dei sui frustra
Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that shall take the name of the Lord his God in vain.
20:7. You shall not take the name of the Lord your God in vain. For the Lord will not hold harmless one who takes the name of the Lord his God falsely.
20:7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Вера в Господа, естество, вызывающее чувство почтения, благоговейного страха (Быт 31:42), предполагает почтение, благоговейное отношение и к Его имени. Этого последнего и требует третья заповедь, запрещая профанирование — бесцельное, напрасное употребление божественного имени («напрасно» — евр. «шаве», — см. Иер 2:30; 4:30; 6:29).
Adam Clarke: Commentary on the Bible - 1831
20:7: Thou shalt not take the name of the Lord thy God in vain - This precept not only forbids all false oaths, but all common swearing where the name of God is used, or where he is appealed to as a witness of the truth. It also necessarily forbids all light and irreverent mention of God, or any of his attributes; and this the original word לשוא lashshav particularly imports: and we may safely add to all these, that every prayer, ejaculation, etc., that is not accompanied with deep reverence and the genuine spirit of piety, is here condemned also. In how many thousands of instances is this commandment broken in the prayers, whether read or extempore, of inconsiderate, bold, and presumptuous worshippers! And how few are there who do not break it, both in their public and private devotions! How low is piety when we are obliged in order to escape damnation, to pray to God to "pardon the sins of our holy things!" Even heathens thought that the names of their gods should be treated with reverence. Παντως μεν δη καλον επι ηδευμα, θεων ονοματα μη χραινειν ῥᾳδιως, εχοντα ὡς εχουσιν ἡμων ἑκαστοτε τα πολλα οἱ πλειστοι καθαροτητος τε και ἁγνειας τα περι τους θεους. "It is most undoubtedly right not easily to pollute the names of the gods, using them as we do common names; but to watch with purity and holiness all things belonging to the gods."
The Lord will not hold him guiltless, etc. - Whatever the person himself may think or hope, however he may plead in his own behalf, and say he intends no evil, etc.; if he in any of the above ways, or in any other way, takes the name of God in vain, God will not hold him guiltless - he will account him guilty and punish him for it. Is it necessary to say to any truly spiritual mind, that all such interjections as O God! my God! good God! good Heavens! etc., etc., are formal positive breaches of this law? How many who pass for Christians are highly criminal here!
Albert Barnes: Notes on the Bible - 1834
20:7
Our translators make the Third commandment bear upon any profane and idle utterance of the name of God. Others give it the sense, "Thou shalt not swear falsely by the name of Jehovah thy God." The Hebrew word which answers to "in vain" may be rendered either way. The two abuses of the sacred name seem to be distinguished in Lev 19:12 (see Mat 5:33). Our King James Version is probably right in giving the rendering which is more inclusive. The caution that a breach of this commandment incurs guilt in the eyes of Yahweh is especially appropriate, in consequence of the ease with which the temptation to take God's name "in vain" besets people in their common conversation with each other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:7: take: Lev 19:12, Lev 24:11-16; Deu 5:11; Psa 50:14-16; Pro 30:9; Jer 4:2; Mat 5:33-37, Mat 23:16-22, Mat 26:63, Mat 26:64; Co2 1:23; Heb 6:16, Heb 6:17; Jam 5:12
guiltless: Jos 2:12, Jos 2:17, Jos 9:20; Sa2 21:1, Sa2 21:2; Kg1 2:9
Carl Friedrich Keil and Franz Delitzsch
20:7
The Third Word, "Thou shalt not take the name of Jehovah thy God in vain," is closely connected with the former two. Although there is no God beside Jehovah, the absolute One, and His divine essence cannot be seen or conceived of under any form, He had made known the glory of His nature in His name (Ex 3:14., Ex 6:2), and this was not to be abused by His people. שׁם נשׁא does not mean to utter the name (נשׁא never has this meaning), but in all the passages in which it has been so rendered it retains its proper meaning, "to take up, life up, raise;" e.g., to take up or raise (begin) a proverb (Num 23:7; Job 27:1), to lift up a song (Ps 81:3), or a prayer (Is 37:4). And it is evident from the parallel in Ps 24:4, "to lift up his soul to vanity," that it does not mean "to utter" here. שׁוא does not signify a lie (שׁקר), but according to its etymon שׁאה, to be waste, it denotes that which is waste and disorder, hence that which is empty, vain, and nugatory, for which there is no occasion. The word prohibits all employment of the name of God for vain and unworthy objects, and includes not only false swearing, which is condemned in Lev 19:12 as a profanation of the name of Jehovah, but trivial swearing in the ordinary intercourse of life, and every use of the name of God in the service of untruth and lying, for imprecation, witchcraft, or conjuring; whereas the true employment of the name of God is confined to "invocation, prayer, praise, and thanksgiving," which proceeds from a pure, believing heart. The natural heart is very liable to transgress this command, and therefore it is solemnly enforced by the threat, "for Jehovah will not hold him guiltless" (leave him unpunished), etc.
Geneva 1599
20:7 Thou shalt not take the name of the LORD thy God in (f) vain; for the LORD will not hold him guiltless that taketh his name in vain.
(f) Either by swearing falsely or rashly by his Name, or by condemning it.
John Gill
20:7 Thou shall not take the name of the Lord God in vain,.... Make use of the name Lord or God, or any other name and epithet of the divine Being, in a light and trifling way, without any show of reverence of him, and affection to him; whereas the name of God ought never to be mentioned but in a grave and serious manner, and with an awe of the greatness of his majesty upon the mind. The Targums of Onkelos and Jonathan restrain this to swearing by the name of the Lord; and so the Jewish writers generally interpret it either of swearing lightly, rashly, or falsely; and to this it may very well be extended, though not limited; and so forbids, as all profane oaths; imprecations, and curses by the name of God, which the mouths of wicked men are full of, so swearing by it in matters trivial, and of no importance; for swearing even by the name of the Lord ought not to be used but in matters of moment and consequence, for the confirmation of a thing, and putting an end to strife, and where a matter cannot be determined and decided without an appeal to God. And great care should be taken that a man swears to that which is true, and not false; for false swearing, or perjury, is a very grievous sin, and as it is strictly forbidden, it is severely punished by the Lord, as follows; see Lev 19:12, this is the third command, and the reason enforcing it follows:
for the Lord will not hold him guiltless that taketh his name is vain; will not look upon him as an innocent person, and treat him as such; will not acquit and discharge him as just and righteous; but on the contrary will consider him as a guilty person, a profaner of his name, and a transgressor of his law, and will condemn and punish him, if not in this world, yet in the world to come; and so the Targum of Jonathan, by way of explanation, adds,"in the day of the great judgment;''see Mal 3:5.
John Wesley
20:7 The third commandment is concerning the manner of our worship; Where we have,
[1.] A strict prohibition. Thou shalt not take the name of the Lord thy God in vain - Supposing that, having taken Jehovah for their God, they would make mention of his name, this command gives a caution not to mention it in vain, and it is still as needful as ever. We take God's name in vain, First, By hypocrisy, making profession of God's name, but not living up to that profession. Secondly, By covenant breaking. If we make promises to God, and perform not to the Lord our vows, we take his name in vain. Thirdly, By rash swearing, mentioning the name of God, or any of his attributes, in the form of an oath, without any just occasion for it, but to no purpose, or to no good purpose. Fourthly, By false - swearing, which some think is chiefly intended in the letter of the commandment. Fifthly, By using the name of God lightly and carelessly. The profanation of the form of devotion is forbidden, as well as the profanation of the forms of swearing; as also, the profanation of any of those things whereby God makes himself known. For the Lord will not hold him guiltless - Magistrates that punish other offences, may not think themselves concerned to take notice of this; but God, who is jealous for his honour, will not connive at it. The sinner may perhaps hold himself guiltless, and think there is no harm in it; to obviate which suggestion, the threatening is thus expressed, God will not hold him guiltless - But more is implied, that God will himself be the avenger of those that take his name in vain; and they will find it a fearful thing to fall into the hands of the living God.
20:820:8: Յիշեսջի՛ր զօրն շաբաթուց սրբե՛լ զնա։
8 Յիշի՛ր շաբաթ օրը, որպէսզի սուրբ պահես այն:
8 Հանգստութեան օրը միտքդ բեր՝ զանիկա սուրբ պահելու համար։
Յիշեսջիր զօրն շաբաթուց սրբել զնա:

20:8: Յիշեսջի՛ր զօրն շաբաթուց սրբե՛լ զնա։
8 Յիշի՛ր շաբաթ օրը, որպէսզի սուրբ պահես այն:
8 Հանգստութեան օրը միտքդ բեր՝ զանիկա սուրբ պահելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
20:88: Помни день субботний, чтобы святить его;
20:8 μνήσθητι μναομαι remember; mindful τὴν ο the ἡμέραν ημερα day τῶν ο the σαββάτων σαββατον Sabbath; week ἁγιάζειν αγιαζω hallow αὐτήν αυτος he; him
20:8 זָכֹ֛ור֩ zāḵˈôr זכר remember אֶת־ ʔeṯ- אֵת [object marker] יֹ֥֨ום yˌôm יֹום day הַ ha הַ the שַּׁבָּ֖֜ת ššabbˈāṯ שַׁבָּת sabbath לְ lᵊ לְ to קַדְּשֹֽׁ֗ו׃ qaddᵊšˈô קדשׁ be holy
20:8. memento ut diem sabbati sanctificesRemember that thou keep holy the sabbath day.
8. Remember the sabbath day, to keep it holy.
20:8. Remember that you are to sanctify the day of the Sabbath.
20:8. Remember the sabbath day, to keep it holy.
Remember the sabbath day, to keep it holy:

8: Помни день субботний, чтобы святить его;
20:8
μνήσθητι μναομαι remember; mindful
τὴν ο the
ἡμέραν ημερα day
τῶν ο the
σαββάτων σαββατον Sabbath; week
ἁγιάζειν αγιαζω hallow
αὐτήν αυτος he; him
20:8
זָכֹ֛ור֩ zāḵˈôr זכר remember
אֶת־ ʔeṯ- אֵת [object marker]
יֹ֥֨ום yˌôm יֹום day
הַ ha הַ the
שַּׁבָּ֖֜ת ššabbˈāṯ שַׁבָּת sabbath
לְ lᵊ לְ to
קַדְּשֹֽׁ֗ו׃ qaddᵊšˈô קדשׁ be holy
20:8. memento ut diem sabbati sanctifices
Remember that thou keep holy the sabbath day.
20:8. Remember that you are to sanctify the day of the Sabbath.
20:8. Remember the sabbath day, to keep it holy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-11: Предписание о субботе было уже известно народу еврейскому (Быт 2:3; Исх 16:23: и д.), поэтому оно только напоминается: «помни день субботний», а не объявляется в качестве нового закона.

Израиль должен помнить об освящении субботы (31:13–14; Лев 19:3, 30; 26:2; Втор 5:12), т. е. о выделении ее из ряда других недельных дней. Это выделение выражается в том, что шесть из них посвящаются работе разного рода (31:15; 34:21; Лев 19:3), а седьмой Господу. Шесть первых дней — время заботы о земных нуждах, в седьмой же еврей должен освободиться от погружения в житейские интересы, отрешиться от привязанности к земле. Средством к этому является прекращение всякого дела (Лев 23:3), — собирания манны (16:26), приготовления пищи в вареном и печеном виде (16:23), сеяния и жатвы (34:21), возжигания огня (35:3), собирания дров (Чис 15:32), ношения тяжестей (Иер 17:21), торговли (Ам 8:5), работы в точилах, перевозки снопов и товаров (Неем 13:15). Работа запрещается не только самому еврею с семейством, но даже рабу, пришельцу и скоту. В противном случае, т. е. при работе раба, хозяин-еврей невольно бы переносился мыслью к его труду, не отрешился бы, следовательно, от забот о земном.

Основанием для субботнего покоя служит освящение субботы самим Богом (ст. 11): священное не может быть включаемо человеком в круг явлений житейского обихода (31:16–17). По указанию Втор 5:15, суббота празднуется в также в воспоминание исхода из Египта. Освобождение от рабства было вместе и избранием евреев в народ Божий, теократический, положило начало ему. По идее же теократии Израиль должен служить Всевышнему. Празднование субботы — посвящение ее Богу и служило прямым выражением этой основной идеи ветхозаветной теократии, идеи избрания евреев в народ Божий и вытекающего отсюда служения Господу.
Adam Clarke: Commentary on the Bible - 1831
20:8: Remember the Sabbath day, to keep it holy - See what has been already said on this precept, Gen 2:2, and elsewhere. See Clarke's note on Gen 2:2. As this was the most ancient institution, God calls them to remember it; as if he had said, Do not forget that when I had finished my creation I instituted the Sabbath, and remember why I did so, and for what purposes. The word שבת shabbath signifies rest or cessation from labor; and the sanctification of the seventh day is commanded, as having something representative in it; and so indeed it has, for it typifies the rest which remains for the people of God, and in this light it evidently appears to have been understood by the apostle, Hebrews 4. Because this commandment has not been particularly mentioned in the New Testament as a moral precept binding on all, therefore some have presumptuously inferred that there is no Sabbath under the Christian dispensation. The truth is, the Sabbath is considered as a type: all types are of full force till the thing signified by them takes place; but the thing signified by the Sabbath is that rest in glory which remains for the people of God, therefore the moral obligation of the Sabbath must continue till time be swallowed up in eternity.
Albert Barnes: Notes on the Bible - 1834
20:8
Remember the sabbath day - There is no distinct evidence that the Sabbath, as a formal ordinance, was recognized before the time of Moses (compare Neh 9:14; Eze 20:10-12; Deu 5:15). The word "remember" may either be used in the sense of "keep in mind" what is here enjoined for the first time, or it may refer back to what is related in Exo 16:22-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:8: Exo 16:23-30, Exo 31:13, Exo 31:14; Gen 2:3; Lev 19:3, Lev 23:3; Isa 56:4-6
Carl Friedrich Keil and Franz Delitzsch
20:8
The Fourth Word, "Remember the Sabbath-day, to keep it holy," presupposes an acquaintance with the Sabbath, as the expression "remember" is sufficient to show, but not that the Sabbath had been kept before this. From the history of the creation that had been handed down, Israel must have known, that after God had created the world in six days He rested the seventh day, and by His resting sanctified the day (Gen 2:3). But hitherto there had been no commandment given to man to sanctify the day. This was given for the first time to Israel at Sinai, after preparation had been made for it by the fact that the manna did not fall on the seventh day of the week (Ex 16:22). Here therefore the mode of sanctifying it was established for the first time. The seventh day was to be שׁבּי (a festival-keeper, see Ex 16:23), i.e., a day of rest belonging to the Lord, and to be consecrated to Him by the fact that no work was performed upon it. The command not to do any (כּל) work applied to both man and beast without exception. Those who were to rest are divided into two classes by the omission of the cop. ו before עבדּך (Ex 20:10): viz., first, free Israelites ("thou") and their children ("thy son and thy daughter"); and secondly, their slaves (man-servant and maid-servant), and cattle (beasts of draught and burden), and their strangers, i.e., foreign labourers who had settled among the Israelites. "Within thy gates" is equivalent to in the cities, towns, and villages of thy land, not in thy houses (cf. Deut 5:14; Deut 14:21, etc.). שׁער (a gate) is only applied to the entrances to towns, or large enclosed courts and palaces, never to the entrances into ordinary houses, huts, and tents. מלאכה work (cf. Gen 2:2), as distinguished from עבדה labour, is not so much a term denoting a lighter kind of labour, as a general and comprehensive term applied to the performance of any task, whether easy or severe. עבדה is the execution of a definite task, whether in field labour (Ps 104:23) and mechanical employment (Ex 39:32) on the one hand, or priestly service and the duties connected with worship on the other (Ex 12:25-26; Num 4:47). On the Sabbath (and also on the day of atonement, Lev 23:28, Lev 23:31) every occupation was to rest; on the other feast-days only laborious occupations (עבדה מלאכת, Lev 23:7.), i.e., such occupations as came under the denomination of labour, business, or industrial employment. Consequently, not only were ploughing and reaping (Ex 34:21), pressing wine and carrying goods (Neh 13:15), bearing burdens (Jer 17:21), carrying on trade (Amos 8:5), and holding markets (Neh 13:15.) prohibited, but collecting manna (Ex 16:26.), gathering wood (Num 15:32.), and kindling fire for the purpose of boiling or baking (Ex 35:3). The intention of this resting from every occupation on the Sabbath is evident from the foundation upon which the commandment is based in Ex 20:11, viz., that at the creation of the heaven and the earth Jehovah rested on the seventh day, and therefore blessed the Sabbath-day and hallowed it. This does not imply, however, that "Israel was to follow the Lord by keeping the Sabbath, and, in imitation of His example, to be active where the Lord was active, and rest where the Lord rested; to copy the Lord in accordance with the lofty aim of man, who was created in His likeness, and make the pulsation of the divine life in a certain sense his own" (Schultz). For although a parallel is drawn, between the creation of the world by God in six days and His resting upon the seventh day on the one hand, and the labour of man for six days and his resting upon the seventh on the other; the reason for the keeping of the Sabbath is not to be found in this parallel, but in the fact that God blessed the seventh day and hallowed it, because He rested upon it. The significance of the Sabbath, therefore, is to be found in God's blessing and sanctifying the seventh day of the week at the creation, i.e., in the fact, that after the work of creation was finished on the seventh day, God blessed and hallowed the created world, filling it with the powers of peace and good belonging to His own blessed rest, and raising it to a participation in the pure light of His holy nature (see Gen 2:3). For this reason His people Israel were to keep the Sabbath now, not for the purpose of imitating what God had done, and enjoying the blessing of God by thus following God Himself, but that on this day they also might rest from their work; and that all the more, because their work was no longer the work appointed to man at the first, when he was created in the likeness of God, work which did not interrupt his blessedness in God (Gen 2:15), but that hard labour in the sweat of his brow to which he had been condemned in consequence of the fall. In order therefore that His people might rest from toil so oppressive to both body and soul, and be refreshed, God prescribed the keeping of the Sabbath, that they might thus possess a day for the repose and elevation of their spirits, and a foretaste of the blessedness into which the people of God are at last to enter, the blessedness of the eternal κατάπαυσις ἀπὸ τῶν ἔργων αὐτοῦ (Heb 4:10), the ἀνάπαυσις ἐκ τῶν κόπων (Rev_ 14:13). See my Archaeologie, 77).
But instead of this objective ground for the sabbatical festival, which furnished the true idea of the Sabbath, when Moses recapitulated the decalogue, he adduced only the subjective aspect of rest or refreshing (Deut 5:14-15), reminding the people, just as in Ex 23:12, of their bondage in Egypt and their deliverance from it by the strong arm of Jehovah, and then adding, "therefore (that thou mightest remember this deliverance from bondage) Jehovah commanded thee to keep the Sabbath-day." This is not at variance with the reason given in the present verse, but simply gives prominence to a subjective aspect, which was peculiarly adapted to warm the hearts of the people towards the observance of the Sabbath, and to render the Sabbath rest dear to the people, since it served to keep the Israelites constantly in mind of the rest which Jehovah had procured for them from the slave labour of Egypt. For resting from every work is the basis of the observance of the Sabbath; but this observance is an institution peculiar to the Old Testament, and not to be met with in any other nation, though there are many among whom the division of weeks occurs. The observance of the Sabbath, by being adopted into the decalogue, was made the foundation of all the festal times and observances of the Israelites, as they all culminated in the Sabbath rest. At the same time, as an ἐντολὴ τοῦ νόμον, an ingredient in the Sinaitic law, it belonged to the "shadow of (good) things to come" (Col 2:17, cf. Heb 10:1), which was to be done away when the "body" in Christ had come. Christ is Lord of the Sabbath (Mt 12:8), and after the completion of His work, He also rested on the Sabbath. But He rose again on the Sunday; and through His resurrection, which is the pledge to the world of the fruits of His redeeming work, He has made this day the κυριακὴ ἡμέρα (Lord's day) for His Church, to be observed by it till the Captain of its salvation shall return, and having finished the judgment upon all His foes to the very last shall lead it to the rest of that eternal Sabbath, which God prepared for the whole creation through His own resting after the completion of the heaven and the earth.
Geneva 1599
20:8 Remember the sabbath day, (g) to keep it holy.
(g) Which is by meditating the spiritual rest, by hearing God's word, and resting from worldly labours.
John Gill
20:8 Remember the sabbath day, to keep it holy. By abstaining from all servile work and business, and from all pleasures and recreations lawful on other days, and by spending it in religious exercises, both internal and external. This the Israelites are bid to "remember", by observing it in such a manner, because this command had been given them before at the first time the manna was rained about their tents, Ex 16:23 and because it was a command of positive institution, and not a part of the law of nature, and therefore more liable to be forgotten and neglected; for, as a Jewish writer (e) observes, all the laws of the decalogue are according to the dictates of nature, the law and light of reason, and knowledge of men, excepting this: wherefore no other has this word "remember" prefixed to it; there being somewhat in the light of every man's reason and conscience to direct and engage him in some measure to the observation of them. In what day of the week this sabbath was to be kept next follows; for all to the end of the eleventh verse belongs to this command, which is the fourth.
(e) Aben Ezra.
John Wesley
20:8 The fourth commandment concerns the time of worship; God is to be served and honoured daily; but one day in seven is to be particularly dedicated to his honour, and spent in his service. Remember the sabbath day, to keep it holy; in it thou shalt do no manner of work - It is taken for granted that the sabbath was instituted before. We read of God's blessing and sanctifying a seventh day from the beginning, Gen 2:3, so that this was not the enacting of a new law, but the reviving of an old law. 1st. They are told what is the day, they must observe, a seventh after six days labour, whether this was the seventh by computation from the first seventh, or from the day of their coming out of Egypt, or both, is not certain. A late pious Writer seems to prove, That the sabbath was changed, when Israel came out of Egypt; which change continued till our Lord rose again: But that then the Original Sabbath was restored. And he makes it highly probable, at least, That the sabbath we observe, is the seventh day from the creation. 2dly, How it must be observed; As a day of rest; they were to do no manner of work on this day, in their worldly business. As a holy day, set apart to the honour of the holy God, and to be spent in holy exercises. God, by his blessing it, had made it holy; they, by solemn blessing him, must keep it holy, and not alienate it to any other purpose than that for which the difference between it and other days was instituted. 3dly, Who must observe it? Thou and thy son and thy daughter - The wife is not mentioned, because she is supposed to be one with the husband, and present with him, and if he sanctify the sabbath, it is taken for granted she will join with him; but the rest of the family is instanced in it, children and servants must keep it according to their age and capacity. In this, as in other instances of religion, it is expected that masters of families should take care, not only to serve the Lord themselves, but that their houses also should serve him. Even the proselyted strangers must observe a difference between this day and other days, which, if it laid some restraint upon them then, yet proved a happy indication of God's gracious design, to bring the Gentiles into the church. By the sanctification of the sabbath, the Jews declared that they worshipped the God that made the world, and so distinguished themselves from all other nations, who worshipped gods which they themselves made. God has given us an example of rest after six days work; he rested the seventh day - Took a complacency in himself, and rejoiced in the work of his hand, to teach us on that day, to take a complacency in him, and to give him the glory of his works. The sabbath begun in the finishing of the work of creation; so will the everlasting sabbath in the finishing of the work of providence and redemption; and we observe the weekly sabbath in expectation of that, as well as in remembrance of the former, in both conforming ourselves to him we worship. He hath himself blessed the sabbath day and sanctified it. He hath put an honour upon it; it is holy to the Lord, and honourable; and he hath put blessings into it which he hath encouraged us to expect from him in the religious observation of that day. Let us not profane, dishonour, and level that with common time, which God's blessing hath thus dignified and distinguished.
Robert Jamieson, A. R. Fausset and David Brown
20:8 Remember the sabbath day--implying it was already known, and recognized as a season of sacred rest. The first four commandments [Ex 20:3-11] comprise our duties to God--the other six [Ex 20:12-17] our duties to our fellow men; and as interpreted by Christ, they reach to the government of the heart as well as the lip (Mt 5:17). "If a man do them he shall live in them" [Lev 18:5; Neh 9:29]. But, ah! what an if for frail and fallen man. Whoever rests his hope upon the law stands debtor to it all; and in this view every one would be without hope were not "the LORD OUR RIGHTEOUSNESS" [Jer 23:6; Jer 33:16] (Jn 1:17).
20:920:9: Զվեց օր գործեսցես, եւ արասցես զամենայն գործս քո։
9 Վեց օր պիտի աշխատես եւ պիտի կատարես քո բոլոր գործերը:
9 Վեց օր պիտի աշխատիս ու բոլոր գործդ ընես.
Զվեց օր գործեսցես, եւ արասցես զամենայն զգործս քո:

20:9: Զվեց օր գործեսցես, եւ արասցես զամենայն գործս քո։
9 Վեց օր պիտի աշխատես եւ պիտի կատարես քո բոլոր գործերը:
9 Վեց օր պիտի աշխատիս ու բոլոր գործդ ընես.
zohrab-1805▾ eastern-1994▾ western am▾
20:99: шесть дней работай и делай всякие дела твои,
20:9 ἓξ εξ six ἡμέρας ημερα day ἐργᾷ εργαζομαι work; perform καὶ και and; even ποιήσεις ποιεω do; make πάντα πας all; every τὰ ο the ἔργα εργον work σου σου of you; your
20:9 שֵׁ֤֣שֶׁת šˈēšeṯ שֵׁשׁ six יָמִ֣ים֙ yāmˈîm יֹום day תַּֽעֲבֹ֔ד֮ tˈaʕᵃvˈōḏ עבד work, serve וְ wᵊ וְ and עָשִׂ֖֣יתָ ʕāśˈîṯā עשׂה make כָּל־ kol- כֹּל whole מְלַאכְתֶּֽךָ֒׃ mᵊlaḵtˈeḵā מְלֶאכֶת work
20:9. sex diebus operaberis et facies omnia opera tuaSix days shalt thou labour, and shalt do all thy works.
9. Six days shalt thou labour, and do all thy work:
20:9. For six days, you will work and accomplish all your tasks.
20:9. Six days shalt thou labour, and do all thy work:
Six days shalt thou labour, and do all thy work:

9: шесть дней работай и делай всякие дела твои,
20:9
ἓξ εξ six
ἡμέρας ημερα day
ἐργᾷ εργαζομαι work; perform
καὶ και and; even
ποιήσεις ποιεω do; make
πάντα πας all; every
τὰ ο the
ἔργα εργον work
σου σου of you; your
20:9
שֵׁ֤֣שֶׁת šˈēšeṯ שֵׁשׁ six
יָמִ֣ים֙ yāmˈîm יֹום day
תַּֽעֲבֹ֔ד֮ tˈaʕᵃvˈōḏ עבד work, serve
וְ wᵊ וְ and
עָשִׂ֖֣יתָ ʕāśˈîṯā עשׂה make
כָּל־ kol- כֹּל whole
מְלַאכְתֶּֽךָ֒׃ mᵊlaḵtˈeḵā מְלֶאכֶת work
20:9. sex diebus operaberis et facies omnia opera tua
Six days shalt thou labour, and shalt do all thy works.
20:9. For six days, you will work and accomplish all your tasks.
20:9. Six days shalt thou labour, and do all thy work:
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Adam Clarke: Commentary on the Bible - 1831
20:9: Six days shalt thou labor - Therefore he who idles away time on any of the six days, is as guilty before God as he who works on the Sabbath. No work should be done on the Sabbath that can be done on the preceding days, or can be deferred to the succeeding ones. Works of absolute necessity and mercy are alone excepted. He who works by his servants or cattle is equally guilty as if he worked himself. Hiring out horses, etc., for pleasure or business, going on journeys, paying worldly visits, or taking jaunts on the Lord's day, are breaches of this law. The whole of it should be devoted to the rest of the body and the improvement of the mind. God says he has hallowed it - he has made it sacred and set it apart for the above purposes. It is therefore the most proper day for public religious worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:9: Exo 23:12; Luk 13:14
John Gill
20:9 Six days shalt thou labour,.... This is not to be taken for a precept, but a permission; not as a command enjoining men to work and labour with their hands, to provide for themselves and families things useful and necessary, and honest in the sight of God; but as a grant and allowance of so many days to employ themselves in, for their own profit and advantage, and that of their families; the Lord only reserving one day out of seven for his service, which ought to be looked upon as a singular favour, that he required no more of their time for his use, and the rest they might spend as they pleased, so that they did not indulge themselves in sin. It is required indeed of all men to labour in some sort and way or another, with their heads or with their hands; though all are not obliged to labour in the same way, or to the same degree, for he that will not work ought not to eat; but this law is not an injunction of that kind, only a toleration of labour on the six days of the week, if proper and necessary, when it is forbidden on the seventh:
and do all thy work, which is incumbent on a man, he is called unto, and is necessary to be done for the good of him and his family; particularly care should be taken, that all should be done on the six days that could possibly be done, and nothing left to be done on the seventh.
20:1020:10: Յաւուրն եւթներորդի շաբա՛թ Տեառն Աստուծոյ քում, մի՛ գործեսցես ՚ի նմա զամենայն գործ քո դո՛ւ եւ ուստր քո եւ դուստր քո, ծա՛ռայ քո, եւ աղախին քո. ե՛զն քո եւ էշ քո, եւ ամենայն անասուն քո. եւ ե՛կն քո եւ պանդուխտն քո որ ՚ի քեզ[670]։ [670] Այլք. Եւ պանդուխտն որ ՚ի քեզ։
10 Եօթներորդ օրը քո տէր Աստծու շաբաթ օրն է: Այդ օրը դու ոչ մի գործ չպիտի անես, ոչ էլ քո տղան ու աղջիկը, քո ծառան ու քո աղախինը, քո էշն ու քո եզը, քո բոլոր անասունները, քեզ մօտ գտնուող օտարականն ու քեզ մօտ բնակուող պանդուխտը,
10 Բայց եօթներորդ օրը Տէրոջը, քու Աստուծոյդ, հանգստութեան օրն է. այն օրը գործ մը չգործես, ո՛չ դուն, ո՛չ քու որդիդ, ո՛չ քու աղջիկդ, ո՛չ քու ծառադ ու աղախինդ, ո՛չ քու անասունդ, ո՛չ ալ տանդ* մէջ եղած օտարականը.
Յաւուրն եւթներորդի շաբաթ Տեառն Աստուծոյ քո. մի՛ գործեսցես ի նմա զամենայն գործ քո, դու եւ ուստր քո եւ դուստր քո, ծառայ քո եւ աղախին քո, [266]եզն քո եւ էշ քո եւ ամենայն անասուն քո, եւ եկն`` քո եւ պանդուխտն որ ի քեզ:

20:10: Յաւուրն եւթներորդի շաբա՛թ Տեառն Աստուծոյ քում, մի՛ գործեսցես ՚ի նմա զամենայն գործ քո դո՛ւ եւ ուստր քո եւ դուստր քո, ծա՛ռայ քո, եւ աղախին քո. ե՛զն քո եւ էշ քո, եւ ամենայն անասուն քո. եւ ե՛կն քո եւ պանդուխտն քո որ ՚ի քեզ[670]։
[670] Այլք. Եւ պանդուխտն որ ՚ի քեզ։
10 Եօթներորդ օրը քո տէր Աստծու շաբաթ օրն է: Այդ օրը դու ոչ մի գործ չպիտի անես, ոչ էլ քո տղան ու աղջիկը, քո ծառան ու քո աղախինը, քո էշն ու քո եզը, քո բոլոր անասունները, քեզ մօտ գտնուող օտարականն ու քեզ մօտ բնակուող պանդուխտը,
10 Բայց եօթներորդ օրը Տէրոջը, քու Աստուծոյդ, հանգստութեան օրն է. այն օրը գործ մը չգործես, ո՛չ դուն, ո՛չ քու որդիդ, ո՛չ քու աղջիկդ, ո՛չ քու ծառադ ու աղախինդ, ո՛չ քու անասունդ, ո՛չ ալ տանդ* մէջ եղած օտարականը.
zohrab-1805▾ eastern-1994▾ western am▾
20:1010: а день седьмой--суббота Господу, Богу твоему: не делай в оный никакого дела ни ты, ни сын твой, ни дочь твоя, ни раб твой, ни рабыня твоя, ни скот твой, ни пришлец, который в жилищах твоих;
20:10 τῇ ο the δὲ δε though; while ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh σάββατα σαββατον Sabbath; week κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σου σου of you; your οὐ ου not ποιήσεις ποιεω do; make ἐν εν in αὐτῇ αυτος he; him πᾶν πας all; every ἔργον εργον work σὺ συ you καὶ και and; even ὁ ο the υἱός υιος son σου σου of you; your καὶ και and; even ἡ ο the θυγάτηρ θυγατηρ daughter σου σου of you; your ὁ ο the παῖς παις child; boy σου σου of you; your καὶ και and; even ἡ ο the παιδίσκη παιδισκη girl; maid σου σου of you; your ὁ ο the βοῦς βους ox σου σου of you; your καὶ και and; even τὸ ο the ὑποζύγιόν υποζυγιον beast of burden σου σου of you; your καὶ και and; even πᾶν πας all; every κτῆνός κτηνος livestock; animal σου σου of you; your καὶ και and; even ὁ ο the προσήλυτος προσηλυτος proselyte ὁ ο the παροικῶν παροικεω reside ἐν εν in σοί σοι you
20:10 וְ wᵊ וְ and יֹ֨ום֙ yˈôm יֹום day הַ ha הַ the שְּׁבִיעִ֔֜י ššᵊvîʕˈî שְׁבִיעִי seventh שַׁבָּ֖֣ת׀ šabbˈāṯ שַׁבָּת sabbath לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH אֱלֹהֶ֑֗יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) לֹֽ֣א־ lˈō- לֹא not תַעֲשֶׂ֣֨ה ṯaʕᵃśˈeh עשׂה make כָל־ ḵol- כֹּל whole מְלָאכָ֡֜ה mᵊlāḵˈā מְלָאכָה work אַתָּ֣ה׀ ʔattˈā אַתָּה you וּ û וְ and בִנְךָֽ֣־ vinᵊḵˈā- בֵּן son וּ֠ û וְ and בִתֶּ֗ךָ vittˈeḵā בַּת daughter עַבְדְּךָ֤֨ ʕavdᵊḵˈā עֶבֶד servant וַ wa וְ and אֲמָֽתְךָ֜֙ ʔᵃmˈāṯᵊḵˈā אָמָה handmaid וּ û וְ and בְהֶמְתֶּ֔֗ךָ vᵊhemtˈeḵā בְּהֵמָה cattle וְ wᵊ וְ and גֵרְךָ֖֙ ḡērᵊḵˌā גֵּר sojourner אֲשֶׁ֥֣ר ʔᵃšˈer אֲשֶׁר [relative] בִּ bi בְּ in שְׁעָרֶֽ֔יךָ׃ šᵊʕārˈeʸḵā שַׁעַר gate
20:10. septimo autem die sabbati Domini Dei tui non facies omne opus tu et filius tuus et filia tua servus tuus et ancilla tua iumentum tuum et advena qui est intra portas tuasBut on the seventh day is the sabbath of the Lord thy God: thou shalt do no work on it, thou nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thy beast, nor the stranger that is within thy gates.
10. but the seventh day is a sabbath unto the LORD thy God: thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:
20:10. But the seventh day is the Sabbath of the Lord your God. You shall not do any work in it: you and your son and your daughter, your male servant and your female servant, your beast and the newcomer who is within your gates.
20:10. But the seventh day [is] the sabbath of the LORD thy God: [in it] thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that [is] within thy gates:
But the seventh day [is] the sabbath of the LORD thy God: [in it] thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that [is] within thy gates:

10: а день седьмой--суббота Господу, Богу твоему: не делай в оный никакого дела ни ты, ни сын твой, ни дочь твоя, ни раб твой, ни рабыня твоя, ни скот твой, ни пришлец, который в жилищах твоих;
20:10
τῇ ο the
δὲ δε though; while
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
σάββατα σαββατον Sabbath; week
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
σου σου of you; your
οὐ ου not
ποιήσεις ποιεω do; make
ἐν εν in
αὐτῇ αυτος he; him
πᾶν πας all; every
ἔργον εργον work
σὺ συ you
καὶ και and; even
ο the
υἱός υιος son
σου σου of you; your
καὶ και and; even
ο the
θυγάτηρ θυγατηρ daughter
σου σου of you; your
ο the
παῖς παις child; boy
σου σου of you; your
καὶ και and; even
ο the
παιδίσκη παιδισκη girl; maid
σου σου of you; your
ο the
βοῦς βους ox
σου σου of you; your
καὶ και and; even
τὸ ο the
ὑποζύγιόν υποζυγιον beast of burden
σου σου of you; your
καὶ και and; even
πᾶν πας all; every
κτῆνός κτηνος livestock; animal
σου σου of you; your
καὶ και and; even
ο the
προσήλυτος προσηλυτος proselyte
ο the
παροικῶν παροικεω reside
ἐν εν in
σοί σοι you
20:10
וְ wᵊ וְ and
יֹ֨ום֙ yˈôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֔֜י ššᵊvîʕˈî שְׁבִיעִי seventh
שַׁבָּ֖֣ת׀ šabbˈāṯ שַׁבָּת sabbath
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
אֱלֹהֶ֑֗יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
לֹֽ֣א־ lˈō- לֹא not
תַעֲשֶׂ֣֨ה ṯaʕᵃśˈeh עשׂה make
כָל־ ḵol- כֹּל whole
מְלָאכָ֡֜ה mᵊlāḵˈā מְלָאכָה work
אַתָּ֣ה׀ ʔattˈā אַתָּה you
וּ û וְ and
בִנְךָֽ֣־ vinᵊḵˈā- בֵּן son
וּ֠ û וְ and
בִתֶּ֗ךָ vittˈeḵā בַּת daughter
עַבְדְּךָ֤֨ ʕavdᵊḵˈā עֶבֶד servant
וַ wa וְ and
אֲמָֽתְךָ֜֙ ʔᵃmˈāṯᵊḵˈā אָמָה handmaid
וּ û וְ and
בְהֶמְתֶּ֔֗ךָ vᵊhemtˈeḵā בְּהֵמָה cattle
וְ wᵊ וְ and
גֵרְךָ֖֙ ḡērᵊḵˌā גֵּר sojourner
אֲשֶׁ֥֣ר ʔᵃšˈer אֲשֶׁר [relative]
בִּ bi בְּ in
שְׁעָרֶֽ֔יךָ׃ šᵊʕārˈeʸḵā שַׁעַר gate
20:10. septimo autem die sabbati Domini Dei tui non facies omne opus tu et filius tuus et filia tua servus tuus et ancilla tua iumentum tuum et advena qui est intra portas tuas
But on the seventh day is the sabbath of the Lord thy God: thou shalt do no work on it, thou nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thy beast, nor the stranger that is within thy gates.
20:10. But the seventh day is the Sabbath of the Lord your God. You shall not do any work in it: you and your son and your daughter, your male servant and your female servant, your beast and the newcomer who is within your gates.
20:10. But the seventh day [is] the sabbath of the LORD thy God: [in it] thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that [is] within thy gates:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
20:10
The sabbath ... - a Sabbath to Yahweh thy God. The proper meaning of "sabbath" is, "rest after labor." Compare Exo 16:26.
Thy stranger that is within thy gates - Not a "stranger," as is an unknown person, but a "lodger," or "sojourner." In this place it denotes one who had come from another people to take up his permanent abode among the Israelites, and who might have been well known to his neighbors. That the word did not primarily refer to foreign domestic servants (though all such were included under it) is to be inferred from the term used for "gates," signifying not the doors of a private dwelling, but the gates of a town or camp.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:10: the seventh: Exo 31:13, Exo 34:21
thou shalt: Exo 16:27, Exo 16:28; Num 15:32-36; Luk 23:56
thy manservant: Deu 5:14, Deu 5:15
thy stranger: Exo 23:9-12; Deu 16:11, Deu 16:12, Deu 24:14-22; Neh 10:31, Neh 13:15-21
John Gill
20:10 But the seventh day is the sabbath of the Lord thy God,.... Not which he rested on, and ceased from the works of creation in, though he did rest on the seventh day of the creation, and so on every other day since, as well as that; nor does it appear, nor can it be proved, that this day appointed to the Jews as a sabbath was the seventh day of the week from the creation of the world; but was either the seventh day of the week from their coming out of Egypt, or from the raining of the manna: but this is called the Lord's sabbath, or rest, because enjoined by him to the people of Israel, and not to them until they were separated from other people, and were a distinct body of men under a certain meridian; for it is impossible that one and the same day, be it the seventh, or any other, should be kept to exactness of time by all the inhabitants of the earth; it being night with one part, when it is day with another, and not the same day to them all:
in it thou shall not do any work; of a servile nature, exercise any trade or any hand labour, or any kind of work for pleasure or profit, only works of mercy and necessity. No labour or handicraft was to be exercised, according to the Jewish canons (f), until the going out of it, or the appearance of the stars:
thou, nor thy son, nor thy daughter; neither a man nor his children, male and female, such as were under age, and under the tuition, direction, and care of their parents, who were to instruct them in this kind, and not suffer them to work on this day, and much less oblige them to it; for as for those that were grown up, and no longer under the inspection of parents, and were heads of families themselves, they are included in the word "thou", and are in the first place charged in this command:
thy manservant, nor thy maidservant; this is to be understood, according to the Jews, not of hired servants, concerning whose rest from labour a man was not bound (g), but of such as were born in their house, and bought with their money; and of such menservants as were circumcised, and in all things professed to be proselytes to the Jewish religion, and to conform to it; for as for one that only received the commands of the sons of Noah, and was not circumcised, he might do work for himself on the sabbath day, but not for his master; and no Israelite might bid him work on the sabbath day for the necessity of an Israelite, though he was not his master (h). If a servant does work without the knowledge of his master, and it is known to all that he does it without his knowledge, there is no need to separate him from it, or take him off of it (i): so maidservants, when they did things without the knowledge of their masters and mistresses, and without being bid to do it, they were free to do it: thus, for instance, they say (k),"a cheese which maids make of themselves, of milk that belongs to an Israelite, is lawful when he does not bid them make it:"
nor thy cattle, of any sort whatever that is used to labour, because if the cattle did not rest, servants could not, who are concerned in the care and use of them: in Deut 5:14, the ox and the ass are particularly mentioned, because laborious creatures; the one were used in ploughing, and treading out the corn, and the other to ride upon, and carry burdens; and concerning the latter the Jews have this canon (l),"he who is going in the way, (or on a journey,) and has sanctified for himself the day, and has money with him, and has an ass; and though he has with him an idolater, he may not put his bag upon his ass; because he is commanded concerning its rest; but he may give his bag to the idolater to throw it upon it; and at the going out of the sabbath he may receive it from him, and even may not give him a reward for it;''but not only those, but all sorts of cattle were exempt from labour on this day, as horses, camels, mules, &c. which, according to the Jewish canons, as they were not to be employed in work by the Jews, so they were not to be let or lent out to an idolater (m): nor the stranger that is within thy gates: who was a proselyte of the gate, and not of righteousness; as for the proselyte of righteousness that was circumcised, and professed the Jewish religion, about him there could be no doubt concerning his rest on this day; but the proselyte of the gate, his case was not so clear, and therefore is particularly expressed; and by which description it should seem that he was not obliged by this law, had he not been within their gates, or a sojourner in anyone of their cities; since it was contrary to the laws and usages among whom they dwelt, and might be an offence to some, and a snare to others, and, as Grotius thinks, might be to their detriment, get their work and their gain from them, they are forbid to work; and yet, according to the Jewish writers (n), they might work for themselves, though not for an Israelite, as before observed.
(f) Schulchan Aruch, par. 1. Orach Chayim Hilchot Sabbat, c. 293. sect. 2, 3. (g) Lebush, par. 1. c. 304. sect. 1. (h) Schulchan Aruch, ib. c. 304, sect. 1. (i) Lebush, ib. (k) Schulchan, ib. c. 305. sect. 21. (l) lb. c. 266. sect. 1. (m) Ib. c. 246. sect. 3. (n) Maimon. Hilchot Sabbat, c. 20. sect. 14.
20:1120:11: Զի զվե՛ց օր արար Տէր Աստուած զերկինս եւ զերկիր, եւ զծով եւ զամենայն որ ՚ի նոսա, եւ հանգեաւ յաւուրն եւթներորդի. վասն այնորիկ օրհնեաց Տէր զօրն եւթներորդ, եւ սրբեաց զնա։ ե̃
11 որովհետեւ Տէր Աստուած վեց օրում ստեղծեց երկինքն ու երկիրը, ծովն ու այն ամէնը, ինչ դրանց մէջ է, իսկ եօթներորդ օրը հանգստացաւ: Դրա համար էլ Տէրն օրհնեց եօթներորդ օրը եւ այն սուրբ հռչակեց:
11 Քանզի Տէրը վեց օրուան մէջ ըրաւ երկինքն ու երկիրը, ծովը ու բոլոր անոր մէջ եղածները եւ եօթներորդ օրը հանգստացաւ. անոր համար Տէրը օրհնեց հանգստութեան օրը ու սրբեց զանիկա։
Զի զվեց օր արար Տէր Աստուած զերկինս եւ զերկիր, եւ զծով եւ զամենայն որ ի նոսա, եւ հանգեաւ յաւուրն եւթներորդի. վասն այնորիկ օրհնեաց Տէր զօրն եւթներորդ եւ սրբեաց զնա:

20:11: Զի զվե՛ց օր արար Տէր Աստուած զերկինս եւ զերկիր, եւ զծով եւ զամենայն որ ՚ի նոսա, եւ հանգեաւ յաւուրն եւթներորդի. վասն այնորիկ օրհնեաց Տէր զօրն եւթներորդ, եւ սրբեաց զնա։ ե̃
11 որովհետեւ Տէր Աստուած վեց օրում ստեղծեց երկինքն ու երկիրը, ծովն ու այն ամէնը, ինչ դրանց մէջ է, իսկ եօթներորդ օրը հանգստացաւ: Դրա համար էլ Տէրն օրհնեց եօթներորդ օրը եւ այն սուրբ հռչակեց:
11 Քանզի Տէրը վեց օրուան մէջ ըրաւ երկինքն ու երկիրը, ծովը ու բոլոր անոր մէջ եղածները եւ եօթներորդ օրը հանգստացաւ. անոր համար Տէրը օրհնեց հանգստութեան օրը ու սրբեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
20:1111: ибо в шесть дней создал Господь небо и землю, море и все, что в них, а в день седьмой почил; посему благословил Господь день субботний и освятил его.
20:11 ἐν εν in γὰρ γαρ for ἓξ εξ six ἡμέραις ημερα day ἐποίησεν ποιεω do; make κύριος κυριος lord; master τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land καὶ και and; even τὴν ο the θάλασσαν θαλασσα sea καὶ και and; even πάντα πας all; every τὰ ο the ἐν εν in αὐτοῖς αυτος he; him καὶ και and; even κατέπαυσεν καταπαυω rest τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh διὰ δια through; because of τοῦτο ουτος this; he εὐλόγησεν ευλογεω commend; acclaim κύριος κυριος lord; master τὴν ο the ἡμέραν ημερα day τὴν ο the ἑβδόμην εβδομος seventh καὶ και and; even ἡγίασεν αγιαζω hallow αὐτήν αυτος he; him
20:11 כִּ֣י kˈî כִּי that שֵֽׁשֶׁת־ šˈēšeṯ- שֵׁשׁ six יָמִים֩ yāmîm יֹום day עָשָׂ֨ה ʕāśˌā עשׂה make יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יָּם֙ yyˌom יָם sea וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֔ם bˈām בְּ in וַ wa וְ and יָּ֖נַח yyˌānaḥ נוח settle בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁבִיעִ֑י ššᵊvîʕˈî שְׁבִיעִי seventh עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus בֵּרַ֧ךְ bērˈaḵ ברך bless יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] יֹ֥ום yˌôm יֹום day הַ ha הַ the שַּׁבָּ֖ת ššabbˌāṯ שַׁבָּת sabbath וַֽ wˈa וְ and יְקַדְּשֵֽׁהוּ׃ ס yᵊqaddᵊšˈēhû . s קדשׁ be holy
20:11. sex enim diebus fecit Dominus caelum et terram et mare et omnia quae in eis sunt et requievit in die septimo idcirco benedixit Dominus diei sabbati et sanctificavit eumFor in six days the Lord made heaven and earth, and the sea, and all things that are in them, and rested on the seventh day: therefore the Lord blessed the seventh day, and sanctified it.
11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.
20:11. For in six days the Lord made heaven and earth, and the sea, and all the things that are in them, and so he rested on the seventh day. For this reason, the Lord has blessed the day of the Sabbath and sanctified it.
20:11. For [in] six days the LORD made heaven and earth, the sea, and all that in them [is], and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.
For [in] six days the LORD made heaven and earth, the sea, and all that in them [is], and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it:

11: ибо в шесть дней создал Господь небо и землю, море и все, что в них, а в день седьмой почил; посему благословил Господь день субботний и освятил его.
20:11
ἐν εν in
γὰρ γαρ for
ἓξ εξ six
ἡμέραις ημερα day
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
τὴν ο the
γῆν γη earth; land
καὶ και and; even
τὴν ο the
θάλασσαν θαλασσα sea
καὶ και and; even
πάντα πας all; every
τὰ ο the
ἐν εν in
αὐτοῖς αυτος he; him
καὶ και and; even
κατέπαυσεν καταπαυω rest
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
διὰ δια through; because of
τοῦτο ουτος this; he
εὐλόγησεν ευλογεω commend; acclaim
κύριος κυριος lord; master
τὴν ο the
ἡμέραν ημερα day
τὴν ο the
ἑβδόμην εβδομος seventh
καὶ και and; even
ἡγίασεν αγιαζω hallow
αὐτήν αυτος he; him
20:11
כִּ֣י kˈî כִּי that
שֵֽׁשֶׁת־ šˈēšeṯ- שֵׁשׁ six
יָמִים֩ yāmîm יֹום day
עָשָׂ֨ה ʕāśˌā עשׂה make
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יָּם֙ yyˌom יָם sea
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֔ם bˈām בְּ in
וַ wa וְ and
יָּ֖נַח yyˌānaḥ נוח settle
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֑י ššᵊvîʕˈî שְׁבִיעִי seventh
עַל־ ʕal- עַל upon
כֵּ֗ן kˈēn כֵּן thus
בֵּרַ֧ךְ bērˈaḵ ברך bless
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
יֹ֥ום yˌôm יֹום day
הַ ha הַ the
שַּׁבָּ֖ת ššabbˌāṯ שַׁבָּת sabbath
וַֽ wˈa וְ and
יְקַדְּשֵֽׁהוּ׃ ס yᵊqaddᵊšˈēhû . s קדשׁ be holy
20:11. sex enim diebus fecit Dominus caelum et terram et mare et omnia quae in eis sunt et requievit in die septimo idcirco benedixit Dominus diei sabbati et sanctificavit eum
For in six days the Lord made heaven and earth, and the sea, and all things that are in them, and rested on the seventh day: therefore the Lord blessed the seventh day, and sanctified it.
20:11. For in six days the Lord made heaven and earth, and the sea, and all the things that are in them, and so he rested on the seventh day. For this reason, the Lord has blessed the day of the Sabbath and sanctified it.
20:11. For [in] six days the LORD made heaven and earth, the sea, and all that in them [is], and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:11: Exo 31:17; Gen 2:2, Gen 2:3; Psa 95:4-7; Mar 2:27, Mar 2:28; Act 20:7
John Gill
20:11 For in six days the Lord made heaven and earth, the sea,
and all that in them is, &c. And of which six days, and of the several things made in each of them, see the notes on the first chapter of Genesis:
and resteth the seventh day: which does not suppose labour, attended with weariness and fatigue; for the Creator of the ends of the earth fainteth not, neither is weary, Is 40:28 nor ease and refreshment from it, but only a cessation from the works of creation, they being finished and completed, though not from the works of Providence, in which he is continually concerned: now this circumstance, before recorded in the history of the creation, is wisely improved to engage an attention to this command, and to the observation of it; there being an analogy between the one and the other, that as God worked six days, and, having done his work completely, ceased from it and rested, so it was fit and proper, that as the Israelites had six days allowed them to labour in, and do all their work, they should rest on the seventh, they and all that belonged to them, or had any connection with them:
wherefore the Lord blessed the sabbath, and hallowed it: he separated it from all other days of the week, and set it apart for holy use and service, by obliging his people to cease from all work on it, and to give up themselves to the exercises of religion, as hearing, reading the word, prayer, praise, &c. and he blessed it with his presence, and with the communications of his grace, as he still continues to do, whatsoever day his people make use of for his worship and service. The note of Jarchi is,"he blessed it with manna, by giving double bread on the sixth, and sanctified it by manna, that it might not descend on it;''so that there was a provision made for it, which was blessing it; and it was distinguished from all other days, no manna falling on it, which was the sanctification of it; and all showed it to be a day the Lord had a particular regard to, and that it was to be a day of rest, and exemption from labour. (This verse shows that the days in the first chapter of Genesis were real twenty four hour days. For you compare like things to like. Just as God worked six days and rested on the seventh, so the Israelites were to do also. The comparison would make no sense if the days were "seven ages" or were "seven ages" that overlapped each other (Day Age Theory) or if there was a huge gap between the days (Gap Theory). These are modern compromises to accomodate the alleged geological ages with the Biblical account of creation.Further this verse allows one to determine the age of the universe. Using the biblical geneologies Bishop Ussher determined the date of creation to be 4004 B.C. Although this may be off by one or two percent, it is a very accurate estimate based on biblical revelation not man's speculation. Editor.)
20:1220:12: Պատուեա՛ զհայր քո եւ զմայր քո. զի քեզ բարի՛ լինիցի, եւ զի երկայնակեա՛ց լինիցիս ՚ի վերայ երկրին բարութեան՝ զոր Տէր Աստուած տացէ քեզ[671]։ զ̃ [671] Այլք. Զոր Տէր Աստուած քո տացէ քեզ։
12 Պատուի՛ր քո հօրն ու քո մօրը, որպէսզի բարիք գտնես, երկար ապրես բարեբեր այն երկրի վրայ, որ Տէր Աստուած տալու է քեզ:
12 Պատուէ՛ քու հայրդ ու մայրդ, որպէս զի քու օրերդ երկայն ըլլան այն երկրին վրայ, որ քու Տէր Աստուածդ կու տայ քեզի։
Պատուեա զհայր քո եւ զմայր քո [267]զի քեզ բարի լիցի, եւ`` զի երկայնակեաց լինիցիս ի վերայ երկրին [268]բարութեան զոր Տէր Աստուած քո տացէ քեզ:

20:12: Պատուեա՛ զհայր քո եւ զմայր քո. զի քեզ բարի՛ լինիցի, եւ զի երկայնակեա՛ց լինիցիս ՚ի վերայ երկրին բարութեան՝ զոր Տէր Աստուած տացէ քեզ[671]։ զ̃
[671] Այլք. Զոր Տէր Աստուած քո տացէ քեզ։
12 Պատուի՛ր քո հօրն ու քո մօրը, որպէսզի բարիք գտնես, երկար ապրես բարեբեր այն երկրի վրայ, որ Տէր Աստուած տալու է քեզ:
12 Պատուէ՛ քու հայրդ ու մայրդ, որպէս զի քու օրերդ երկայն ըլլան այն երկրին վրայ, որ քու Տէր Աստուածդ կու տայ քեզի։
zohrab-1805▾ eastern-1994▾ western am▾
20:1212: Почитай отца твоего и мать твою, чтобы продлились дни твои на земле, которую Господь, Бог твой, дает тебе.
20:12 τίμα τιμαω honor; value τὸν ο the πατέρα πατηρ father σου σου of you; your καὶ και and; even τὴν ο the μητέρα μητηρ mother ἵνα ινα so; that εὖ ευ well σοι σοι you γένηται γινομαι happen; become καὶ και and; even ἵνα ινα so; that μακροχρόνιος μακροχρονιος long time γένῃ γινομαι happen; become ἐπὶ επι in; on τῆς ο the γῆς γη earth; land τῆς ο the ἀγαθῆς αγαθος good ἧς ος who; what κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your δίδωσίν διδωμι give; deposit σοι σοι you
20:12 כַּבֵּ֥ד kabbˌēḏ כבד be heavy אֶת־ ʔeṯ- אֵת [object marker] אָבִ֖יךָ ʔāvˌîḵā אָב father וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אִמֶּ֑ךָ ʔimmˈeḵā אֵם mother לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of יַאֲרִכ֣וּן yaʔᵃriḵˈûn ארך be long יָמֶ֔יךָ yāmˈeʸḵā יֹום day עַ֚ל ˈʕal עַל upon הָ hā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) נֹתֵ֥ן nōṯˌēn נתן give לָֽךְ׃ ס lˈāḵ . s לְ to
20:12. honora patrem tuum et matrem tuam ut sis longevus super terram quam Dominus Deus tuus dabit tibiHonour thy father and thy mother, that thou mayst be longlived upon the land which the Lord thy God will give thee.
12. Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.
20:12. Honor your father and your mother, so that you may have a long life upon the land, which the Lord your God will give to you.
20:12. Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.
Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee:

12: Почитай отца твоего и мать твою, чтобы продлились дни твои на земле, которую Господь, Бог твой, дает тебе.
20:12
τίμα τιμαω honor; value
τὸν ο the
πατέρα πατηρ father
σου σου of you; your
καὶ και and; even
τὴν ο the
μητέρα μητηρ mother
ἵνα ινα so; that
εὖ ευ well
σοι σοι you
γένηται γινομαι happen; become
καὶ και and; even
ἵνα ινα so; that
μακροχρόνιος μακροχρονιος long time
γένῃ γινομαι happen; become
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
τῆς ο the
ἀγαθῆς αγαθος good
ἧς ος who; what
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
δίδωσίν διδωμι give; deposit
σοι σοι you
20:12
כַּבֵּ֥ד kabbˌēḏ כבד be heavy
אֶת־ ʔeṯ- אֵת [object marker]
אָבִ֖יךָ ʔāvˌîḵā אָב father
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אִמֶּ֑ךָ ʔimmˈeḵā אֵם mother
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
יַאֲרִכ֣וּן yaʔᵃriḵˈûn ארך be long
יָמֶ֔יךָ yāmˈeʸḵā יֹום day
עַ֚ל ˈʕal עַל upon
הָ הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
נֹתֵ֥ן nōṯˌēn נתן give
לָֽךְ׃ ס lˈāḵ . s לְ to
20:12. honora patrem tuum et matrem tuam ut sis longevus super terram quam Dominus Deus tuus dabit tibi
Honour thy father and thy mother, that thou mayst be longlived upon the land which the Lord thy God will give thee.
20:12. Honor your father and your mother, so that you may have a long life upon the land, which the Lord your God will give to you.
20:12. Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
12: Почитание отца и матери, повиновение им детей является источником благоденствия и долгоденствия отдельных лиц (Притч 20:20), целых поколений (Иер 35:18–19; Притч 1; Сир 3:6–9) и всего народа.

Крепкие своей нравственной связью, верностью заветам отцов, отдельные семьи не распадутся и сами (ср. Еккл 4:9–12) и создадут прочное, долговечное общество; расстройство; распадение семьи — признак близкой гибели целого народа (Мих 7:6: и д.). В виду подобного значения семьи, как основы всей гражданской жизни, Моисей и начинает определение, урегулирование взаимных, общественных отношений пятой заповедью: прочная семья — залог прочного общества.

Выражение: «да благо ти будет», отсутствующее в еврейском чтении ст. 12, но встречающееся при повторении данной заповеди во Второзаконии (5:16), имеется налицо в том и другом месте по тексту LXX.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee. 13 Thou shalt not kill. 14 Thou shalt not commit adultery. 15 Thou shalt not steal. 16 Thou shalt not bear false witness against thy neighbour. 17 Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's.
We have here the laws of the second table, as they are commonly called, the last six of the ten commandments, comprehending our duty to ourselves and to one another, and constituting a comment upon the second great commandment, Thou shalt love thy neighbour as thyself. As religion towards God is an essential branch of universal righteousness, so righteousness towards men is an essential branch of true religion. Godliness and honesty must go together.
I. The fifth commandment concerns the duties we owe to our relations; those of children to their parents are alone specified: Honour thy father and thy mother, which includes, 1. A decent respect to their persons, an inward esteem of them outwardly expressed upon all occasions in our conduct towards them. Fear them (Lev. xix. 3), give them reverence, Heb. xii. 9. The contrary to this is mocking at them and despising them, Prov. xxx. 17. 2. Obedience to their lawful commands; so it is expounded (Eph. vi. 1-3): "Children, obey your parents, come when they call you, go where they send you, do what they bid you, refrain from what they forbid you; and this, as children, cheerfully, and from a principle of love." Though you have said, "We will not," yet afterwards repent and obey, Matt. xxi. 29. 3. Submission to their rebukes, instructions, and corrections; not only to the good and gentle, but also to the froward, out of conscience towards God. 4. Disposing of themselves with the advice, direction, and consent, of parents, not alienating their property, but with their approbation. 5. Endeavouring, in every thing, to be the comfort of their parents, and to make their old age easy to them, maintaining them if they stand in need of support, which our Saviour makes to be particularly intended in this commandment, Matt. xv. 4-6. The reason annexed to this commandment is a promise: That thy days may be long in the land which the Lord thy God giveth thee. Having mentioned, in the preface to the commandments, has bringing them out of Egypt as a reason for their obedience, he here, in the beginning of the second table, mentions his bringing them into Canaan, as another reason; that good land they must have upon their thoughts and in their eye, now that they were in the wilderness. They must also remember, when they came to that land, that they were upon their good behaviour, and that, if they did not conduct themselves well, their days should be shortened in that land, both the days of particular persons who should be cut off from it, and the days of their nation which should be removed out of it. But here a long life in that good land is promised particularly to obedient children. Those that do their duty to their parents are most likely to have the comfort of that which their parents gather for them and leave to them; those that support their parents shall find that God, the common Father, will support them. This promise is expounded (Eph. vi. 3), That it may be well with thee, and thou mayest live long on the earth. Those who, in conscience towards God, keep this and the rest of God's commandments, may be sure that it shall be well with them, and that they shall live as long on earth as Infinite Wisdom sees good for them, and that what they may seem to be cut short of on earth shall be abundantly made up in eternal life, the heavenly Canaan which God will give them.
II. The sixth commandment concerns our own and our neighbour's life (v. 13): "Thou shalt not kill; thou shalt not do any thing hurtful or injurious to the health, ease, and life, of thy own body, or any other person's unjustly." This is one of the laws of nature, and was strongly enforced by the precepts given to Noah and his sons, Gen. ix. 5, 6. It does not forbid killing in lawful war, or in our own necessary defence, nor the magistrate's putting offenders to death, for those things tend to the preserving of life; but it forbids all malice and hatred to the person of any (for he that hateth his brother is a murderer), and all personal revenge arising therefrom; also all rash anger upon sudden provocations, and hurt said or done, or aimed to be done, in passion: of this our Saviour expounds this commandment, Matt. v. 22. And, as that which is worst of all, it forbids persecution, laying wait for the blood of the innocent and excellent ones of the earth.
III. The seventh commandment concerns our own and our neighbour's chastity: Thou shalt not commit adultery, v. 14. This is put before the sixth by our Saviour (Mark. x. 19): Do not commit adultery, do not kill; for our chastity should be as dear to us as our lives, and we should be as much afraid of that which defiles the body as of that which destroys it. This commandment forbids all acts of uncleanness, with all those fleshly lusts which produce those acts and war against the soul, and all those practices which cherish and excite those fleshly lusts, as looking, in order to lust, which, Christ tells us, is forbidden in this commandment, Matt. v. 28.
IV. The eighth commandment concerns our own and our neighbour's wealth, estate, and goods: Thou shalt not steal, v. 15. Though God had lately allowed and appointed them to spoil the Egyptians in a way of just reprisal, yet he did not intend that it should be drawn into a precedent and that they should be allowed thus to spoil one another. This command forbids us to rob ourselves of what we have by sinful spending, or of the use and comfort of it by sinful sparing, and to rob others by removing the ancient landmarks, invading our neighbour's rights, taking his goods from his person, or house, or field, forcibly or clandestinely, over-reaching in bargains, nor restoring what is borrowed or found, withholding just debts, rents, or wages, and (which is worst of all) to rob the public in the coin or revenue, or that which is dedicated to the service of religion.
V. The ninth commandment concerns our own and our neighbour's good name: Thou shalt not bear false witness, v. 16. This forbids, 1. Speaking falsely in any matter, lying, equivocating, and any way devising and designing to deceive our neighbour. 2. Speaking unjustly against our neighbour, to the prejudice of his reputation; and (which involves the guilty of both), 3. Bearing false witness against him, laying to his charge things that he knows not, either judicially, upon oath (by which the third commandment, and the sixth of eighth, as well as this, are broken), or extrajudicially, in common converse, slandering, backbiting, tale-bearing, aggravating what is done amiss and making it worse than it is, and any way endeavouring to raise our own reputation upon the ruin of our neighbour's.
VI. The tenth commandment strikes at the root: Thou shalt not covet, v. 17. The foregoing commands implicitly forbid all desire of doing that which will be an injury to our neighbour; this forbids all inordinate desire of having that which will be a gratification to ourselves. "O that such a man's house were mine! Such a man's wife mine! Such a man's estate mine!" This is certainly the language of discontent at our own lot, and envy at our neighbour's; and these are the sins principally forbidden here. St. Paul, when the grace of God caused the scales to fall from his eyes, perceived that this law, Thou shalt not covet, forbade all those irregular appetites and desires which are the first-born of the corrupt nature, the first risings of the sin that dwelleth in us, and the beginnings of all the sin that is committed by us: this is that lust which, he says, he had not known the evil of, if this commandment, when it came to his conscience in the power of it, had not shown it to him, Rom. vii. 7. God give us all to see our face in the glass of this law, and to lay our hearts under the government of it!
Adam Clarke: Commentary on the Bible - 1831
20:12: Honor thy father and thy mother - There is a degree of affectionate respect which is owing to parents, that no person else can properly claim. For a considerable time parents stand as it were in the place of God to their children, and therefore rebellion against their lawful commands has been considered as rebellion against God. This precept therefore prohibits, not only all injurious acts, irreverent and unkind speeches to parents, but enjoins all necessary acts of kindness, filial respect, and obedience. We can scarcely suppose that a man honors his parents who, when they fall weak, blind, or sick, does not exert himself to the uttermost in their support. In such cases God as truly requires the children to provide for their parents, as he required the parents to feed, nourish, support, instruct, and defend the children when they were in the lowest state of helpless in fancy. See Clarke's note on Gen 48:12. The rabbins say, Honor the Lord with thy substance, Pro 3:9; and, Honor thy father and mother. The Lord is to be honored thus if thou have it; thy father and mother, whether thou have it or not; for if thou have nothing, thou art bound to beg for them. See Ainsworth.
That thy days may be long - This, as the apostle observes, Eph 6:2, is the first commandment to which God has annexed a promise; and therefore we may learn in some measure how important the duty is in the sight of God. In Deu 5:16 it is said, And that it may go well with thee; we may therefore conclude that it will go ill with the disobedient; and there is no doubt that the untimely deaths of many young persons are the judicial consequence of their disobedience to their parents. Most who come to an untimely end are obliged to confess that this, with the breach of the Sabbath, was the principal cause of their ruin. Reader, art thou guilty? Humble thyself therefore before God, and repent. 1. As children are bound to succor their parents, so parents are bound to educate and instruct their children in all useful and necessary knowledge, and not to bring them up either in ignorance or idleness. 2. They should teach their children the fear and knowledge of God, for how can they expect affection or dutiful respect from those who have not the fear of God before their eyes? Those who are best educated are generally the most dutiful. Heathens also inculcated respect to parents.
Ουδεν προς θεων τιμιωτερον αγαλμα αν κτησαιμεθα πατρος και προπατορος παρειμενων γηρᾳ, και μητερων την αυτην δυναμιν εχουσων· οὑς ὁυταν αγαλλῃ τις, τιμαις γεγηθεν ὁ θεος. - Πας δη νουν εχων φοβειται και τιμᾳ, γονενων ευχας ειδως πολλοις και πολλακις επιτελεις γενομενας.
Plato de Leg., lib. xi., vol. ix, p. 160. Ed. Bipont.
"We can obtain no more honorable possession from the gods than fathers and forefathers worn down with age, and mothers who have undergone the same change, whom when we delight, God is pleased with the honor; and every one that is governed by right understanding fears and reverences them, well knowing that the prayers of parents oftentimes, and in many particulars, have received full accomplishment."
Albert Barnes: Notes on the Bible - 1834
20:12
Honour thy father and thy mother - According to our usage, the fifth commandment is placed as the first in the second table; and this is necessarily involved in the common division of the commandments into our duty toward God and our duty toward men. But the more ancient, and probably the better, division allots five commandments to each table (compare Rom 13:9), proceeding on the distinction that the First table relates to the duties which arise from our filial relations, the second to those which arise from our fraternal relations. The connection between the first four commandments and the fifth exists in the truth that all faith in God centers in the filial feeling. Our parents stand between us and God in a way in which no other beings can. On the maintenance of parental authority, see Exo 21:15, Exo 21:17; Deu 21:18-21.
That thy days may be long upon the land - Filial respect is the ground of national permanence (compare Jer 35:18-19; Mat 15:4-6; Mar 7:10-11). The divine words were addressed emphatically to Israel, but they set forth a universal principle of national life Eph 6:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:12: Honour: Exo 21:15, Exo 21:17; Lev 19:3, Lev 19:32; Kg1 2:19; Kg2 2:12; Pro 1:8, Pro 1:9, Pro 15:5, Pro 20:20; Pro 23:22-25, Pro 28:24, Pro 30:11, Pro 30:17; Mal 1:6; Mat 15:4-6; Luk 18:20; Eph 5:21, Eph 6:1-3; Col 3:20
that thy: Deu 4:26, Deu 4:40, Deu 25:15, Deu 32:47; Pro 3:16
Carl Friedrich Keil and Franz Delitzsch
20:12
The Fifth Word, "Honour thy father and thy mother," does not refer to fellow-men, but to "those who are the representatives (vicarii) of God. Therefore, as God is to be served with honour and fear, His representatives are to be so too" (Luther decem. praec.). This is placed beyond all doubt by Lev 19:3, where reverence towards parents is placed on an equality with the observance of the Sabbath, and תּירא (fear) is substituted for כּבּד (honour). It also follows from כּבּד, which, as Calvin correctly observes, nihil aliud est quam Deo et hominibus, qui dignitate pollent, justum honorem deferre. Fellow-men or neighbours (רע) are to be loved (Lev 19:18): parents, on the other hand, are to be honoured and feared; reverence is to be shown to them with heart, mouth, and hand - in thought, word, and deed. But by father and mother we are not to understand merely the authors and preservers of our bodily life, but also the founders, protectors, and promoters of our spiritual life, such as prophets and teachers, to whom sometimes the name of father is given (4Kings 2:12; 4Kings 13:14), whilst at other times paternity is ascribed to them by their scholars being called sons and daughters (Ps 34:12; Ps 45:11; Prov 1:8, Prov 1:10, Prov 1:15, etc.); also the guardians of our bodily and spiritual life, the powers ordained of God, to whom the names of father and mother (Gen 45:8; Judg 5:7) may justly be applied, since all government has grown out of the relation of father and child, and draws its moral weight and stability, upon which the prosperity and well-being of a nation depends, from the reverence of children towards their parents.
(Note: "In this demand for reverence to parents, the fifth commandment lays the foundation for the sanctification of the whole social life, inasmuch as it thereby teaches us to acknowledge a divine authority in the same" (Oehler, Dekalog, p. 322).)
And the promise, "that thy days may be long (thou mayest live long) in the land which Jehovah thy God giveth thee," also points to this. There is a double promise here. So long as the nation rejoiced in the possession of obedient children, it was assured of a long life or existence in the land of Canaan; but there is also included the promise of a long life, i.e., a great age, to individuals (cf. Deut 6:2; Deut 22:7), just as we find in 3Kings 3:14 a good old age referred to as a special blessing from God. In Deut 5:16, the promise of long life is followed by the words, "and that it may be well with thee," which do not later the sense, but merely explain it more fully.
As the majesty of God was thus to be honoured and feared in parents, so the image of God was to be kept sacred in all men. This thought forms the transition to the rest of the commandments.
Geneva 1599
20:12 Honour thy (h) father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee.
(h) By parents it is also meant all that have authority over us.
John Gill
20:12 Honour thy father and thy mother, &c. Which is the fifth commandment of the decalogue, but is the first commandment with promise, as the apostle says, Eph 6:2 and is the first of the second table: this, though it may be extended to all ancestors in the ascending line, as father's father and mother, mother's father and mother, &c. and to all such who are in the room of parents, as step-fathers and step-mothers, guardians, nurses, &c. and to all superiors in dignity and office, to kings and governors, to masters, ministers, and magistrates; yet chiefly respects immediate parents, both father and mother, by showing filial affection for them, and reverence and esteem of them, and by yielding obedience to them, and giving them relief and assistance in all things in which they need it; and if honour, esteem, affection, obedience, and reverence, are to be given to earthly parents, then much more to our Father which is in heaven, Mal 1:6.
that thy days may be long upon the land which the Lord thy God giveth thee; that is, the land of Canaan, which he had given by promise to their fathers, and was now about to put them, their posterity, into the possession of: this further confirms the observation made, that this body of laws belonged peculiarly to the people of Israel: long life in any place or land is a blessing in itself, not always enjoyed by obedient children, thou obedience to parents often brings the judgments of God on persons; so that they sometimes die an untimely or an uncommon death, as in the case of the rebellious son, for whom a law was provided in Israel, and Absalom and others, see Lev 20:9 Aben Ezra takes the word to be transitive, and so the words may be read, "that they may prolong thy days"; or, "cause thy days to be prolonged"; meaning either that the commandments, and keeping of them, may be the means of prolonging the days of obedient children, according to the divine promise; or that they, their father and mother, whom they harbour and obey, might, by their prayers for them, be the means of obtaining long life for them; or else that they, Father, Son, and Spirit, may do it, though man's days, strictly speaking, cannot be shortened or lengthened beyond the purpose of God, see Job 14:5 the Septuagint version inserts before this clause another, "that it may be well with thee", as in Deut 5:16 and which the apostle also has, Eph 6:3 and where, instead of this, the words are, "and thou mayest live long on the earth"; accommodating them the better to the Gentiles, to whom he writes.
John Wesley
20:12 We have here the laws of the second table, as they are commonly called; the six last commandments which concern our duty to ourselves, and one another, and are a comment upon the second great commandment, Thou shalt love thy neighbour as thyself. As religion towards God is, an essential branch of universal righteousness, so righteousness towards men is an essential branch of true religion: godliness and honesty must go together. The fifth commandment is concerning the duties we owe to our relations; that of children to their parents is only instanced in, honour thy father and thy mother, which includes, an inward esteem of them, outwardly expressed upon all occasions in our carriage towards them; fear them, Lev 19:3, give them reverence, Heb 12:9. The contrary to this is mocking at them or despising them, Obedience to their lawful commands; so it is expounded, Eph 6:1-3. Children obey your parents; come when they call you, go where they send you, do what they bid you, do not what they forbid you; and this chearfully, and from a principle of love. Though you have said you will not, yet afterwards repent and obey. Submission to their rebukes, instructions and corrections, not only to the good and gentle, but also to the froward. Disposing of themselves with the advice, direction and consent of parents, not alienating their property, but with their approbation. Endeavouring in every thing to be the comfort of their parents, and to make their old age easy to them; maintaining them if they stand in need of support. That thy days may be long in the land which the Lord thy God giveth thee - This promise, (which is often literally fulfilled) is expounded in a more general sense Eph 6:3. That it may be well with thee, and thou mayst live long on the earth - Those that in conscience towards God keep this and other of God's commandments, may be sure it shall be well with them, and they shall live as long on the earth as infinite wisdom sees good for, them, and what they may seem to be cut short of on earth, shall be abundantly made up in eternal life, the heavenly Canaan which God will give them.
20:1320:13: Մի՛ սպանաներ։ է̃
13 Մի՛ սպանիր:
13 Սպանութիւն մի՛ ըներ։
Մի՛ սպանաներ:

20:13: Մի՛ սպանաներ։ է̃
13 Մի՛ սպանիր:
13 Սպանութիւն մի՛ ըներ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1313: Не убивай.
20:13 οὐ ου not μοιχεύσεις μοιχευω commit adultery
20:13 לֹ֥֖א lˌō לֹא not תִּֿרְצָֽ֖ח׃ ס ṯirṣˈāḥ . s רצח kill
20:13. non occidesThou shalt not kill.
13. Thou shalt do no murder.
20:13. You shall not murder.
20:13. Thou shalt not kill.
Thou shalt not kill:

13: Не убивай.
20:13
οὐ ου not
μοιχεύσεις μοιχευω commit adultery
20:13
לֹ֥֖א lˌō לֹא not
תִּֿרְצָֽ֖ח׃ ס ṯirṣˈāḥ . s רצח kill
20:13. non occides
Thou shalt not kill.
13. Thou shalt do no murder.
20:13. You shall not murder.
20:13. Thou shalt not kill.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Шестая заповедь охраняет право человека на жизнь. Виновником жизни каждого человека является Бог (Иов 10:10–12), а потому и отнять ее может только Он один.
Adam Clarke: Commentary on the Bible - 1831
20:13: Thou shalt not kill - This commandment, which is general, prohibits murder of every kind.
1. All actions by which the lives of our fellow creatures may be abridged.
2. All wars for extending empire, commerce, etc.
3. All sanguinary laws, by the operation of which the lives of men may be taken away for offenses of comparatively trifling demerit.
4. All bad dispositions which lead men to wish evil to, or meditate mischief against, one another; for, says the Scripture, He that hateth his brother in his heart is a murderer.
5. All want of charity to the helpless and distressed; for he who has it in his power to save the life of another by a timely application of succor, food, raiment, etc., and does not do it, and the life of the person either falls or is abridged on this account, is in the sight of God a murderer. He who neglects to save life is, according to an incontrovertible maxim in law, the same as he who takes it away.
6. All riot and excess, all drunkenness and gluttony, all inactivity and slothfulness, and all superstitious mortifications and self-denials, by which life may be destroyed or shortened; all these are point-blank sins against the sixth commandment.
Albert Barnes: Notes on the Bible - 1834
20:13-14
Mat 5:21-32 is the best comment on these two verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:13: Exo 21:14, Exo 21:20, Exo 21:29; Gen. 4:8-23, Gen 9:5, Gen 9:6; Lev 24:21; Num. 35:16-34; Deu 5:17; Deu 19:11-13; Sa2 12:9, Sa2 12:10; Kg2 21:16; Ch2 24:22; Psa 10:8-11; Pro 1:11, Pro 1:18; Isa 26:21; Jer 26:15; Mat 5:21, Mat 5:22; Act 28:4; Rom 13:9; Gal 5:21; Ti1 1:9; Jam 2:11, Jam 2:13; Jo1 3:12-15
Carl Friedrich Keil and Franz Delitzsch
20:13
The other Five Words or commandments, which determine the duties to one's neighbour, are summed up in Lev 19:18 in the one word, "Love thy neighbour as thyself." The order in which they follow one another is the following: they first of all secure life, marriage, and property against active invasion or attack, and then, proceeding from deed to word and thought, they forbid false witness and coveting.
(Note: Luther has pointed out this mirum et aptum ordinem, and expounds it thus: Incipit prohibitio a majori usque ad minimum, nam maximum damnum est occisio hominis, deinde proximum violatio conjugis, tertium ablatio facultatis. Quod qui in iis nocere non possunt, saltem lingua nocent, ideo quartum est laesio famae. Quodsi in iis non praevalent omnibus, saltem corde laedunt proximum, cupiendo quae ejus sunt, in quo et invidia proprie consistit.)
If, therefore, the first three commandments in this table refer primarily to deeds; the subsequent advance to the prohibition of desire is a proof that the deed is not to be separated from the disposition, and that "the fulfilment of the law is only complete when the heart itself is sanctified" (Oehler). Accordingly, in the command, "Thou shalt not kill," not only is the accomplished fact of murder condemned, whether it proceed from open violence or stratagem (Ex 21:12, Ex 21:14, Ex 21:18), but every act that endangers human life, whether it arise from carelessness (Deut 22:8) or wantonness (Lev 19:14), or from hatred, anger, and revenge (Lev 19:17-18). Life is placed at the head of these commandments, not as being the highest earthly possession, but because it is the basis of human existence, and in the life the personality is attacked, and in that the image of God (Gen 9:6). The omission of the object still remains to be noticed, as showing that the prohibition includes not only the killing of a fellow-man, but the destruction of one's own life, or suicide. - The two following commandments are couched in equally general terms. Adultery, נאף, which is used in Lev 20:10 of both man and woman, signifies (as distinguished from זנה to commit fornication) the sexual intercourse of a husband with the wife of another, or of a wife with the husband of another. This prohibition is not only directed against any assault upon the husband's dearest possession, for the tenth commandment guards against that, but upholds the sacredness of marriage as the divine appointment for the propagation and multiplication of the human race; and although addressed primarily to the man, like all the commandments that were given to the whole nation, applies quite as much to the woman as to the man, just as we find in Lev 20:10 that adultery was to be punished with death in the case of both the man and the woman. - Property was to be equally inviolable. The command, "Thou shalt not steal," prohibited not only the secret or open removal of another person's property, but injury done to it, or fraudulent retention of it, through carelessness or indifference (Ex 21:33; Ex 22:13; Ex 23:4-5; Deut 22:1-4). - But lest these commandments should be understood as relating merely to the outward act as such, as they were by the Pharisees, in opposition to whom Christ set forth their true fulfilment (Mt 5:21.), God added the further prohibition, "Thou shalt not answer as a false witness against thy neighbour," i.e., give false testimony against him. ענה and בּ: to answer or give evidence against a person (Gen 30:33). עד is not evidence, but a witness. Instead of שׁקר עד, a witness of a lie, who consciously gives utterance to falsehood, we find שׁוא עד in Deuteronomy, one who says what is vain, worthless, unfounded (שׁוא שׁמע, Ex 23:1; on שׁוא see Ex 23:7). From this it is evident, that not only is lying prohibited, but false and unfounded evidence in general; and not only evidence before a judge, but false evidence of every kind, by which (according to the context) the life, married relation, or property of a neighbour might be endangered (cf. Ex 23:1; Num 35:30; Deut 17:6; Deut 19:15; Deut 22:13.). - The last or tenth commandment is directed against desiring (coveting), as the root from which every sin against a neighbour springs, whether it be in word or deed. The חמד, ἐπιθυμεῖν (lxx), coveting, proceeds from the heart (Prov 6:25), and brings forth sin, which "is finished" in the act (Jas 1:14-15). The repetition of the words, "Thou shalt not covet," does not prove that there are two different commandments, any more than the substitution of תּתאוּה in Deut 5:18 for the second תּחמד. חמד and התאוּה are synonyms, - the only difference between them being, that "the former denotes the desire as founded upon the perception of beauty, and therefore excited from without, the latter, desire originating at the very outset in the person himself, and arising from his own want or inclination" (Schultz). The repetition merely serves to strengthen and give the great emphasis to that which constitutes the very kernel of the command, and is just as much in harmony with the simple and appropriate language of the law, as the employment of a synonym in the place of the repetition of the same word is with the rhetorical character of Deuteronomy. Moreover, the objects of desire do not point to two different commandments. This is evident at once from the transposition of the house and wife in Deuteronomy. בּית (the house) is not merely the dwelling, but the entire household (as in Gen 15:2; Job 8:15), either including the wife, or exclusive of her. In the text before us she is included; in Deuteronomy she is not, but is placed first as the crown of the man, and a possession more costly than pearls (Prov 12:4; Prov 31:10). In this case, the idea of the "house" is restricted to the other property belonging to the domestic economy, which is classified in Deuteronomy as fields, servants, cattle, and whatever else a man may have; whereas in Exodus the "house" is divided into wife, servants, cattle, and the rest of the possessions.
Geneva 1599
20:13 Thou shalt not (i) kill.
(i) But love and preserve your brother's life.
John Gill
20:13 Thou shalt not kill. Not meaning any sort of creatures, for there are some to be killed for the food and nourishment of men, and others for their safety and preservation; but rational creatures, men, women, and children, any of the human species, of every age, sex, condition, or nation; no man has a right to take away his own life, or the life of another; by this law is forbidden suicide, or self-murder, parricide or murder of parents, homicide or the murder of man; yet killing of men in lawful war, or in defence of a man's self, when his own life is in danger, or the execution of malefactors by the hands or order of the civil magistrate, and killing a man at unawares, without any design, are not to be reckoned breaches of this law; but taking away the life of another through private malice and revenge, and even stabbing of a man's character, and so all things tending to or designed for the taking away of life, and all plots, conspiracies, and contrivances for that purpose, even all sinful anger, undue wrath and envy, rancour of all mind, all malice in thought, word, or deed, are contrary to this precept, see Mt 5:21 and which, on the other hand, requires that men should do all they can for the ease, peace, and preservation of the lives of men: this is the sixth command, but, in the Septuagint, the strict order in which this and the two following precepts lie is not observed, rehearsing them thus, "thou shall not commit adultery, thou shall not steal, thou shall not kill"; and so in Mk 10:19 the order is inverted.
John Wesley
20:13 Thou shalt not kill - Thou shalt not do any thing hurtful to the health, or life of thy own body, or any other's. This doth not forbid our own necessary defence, or the magistrates putting offenders to death; but it forbids all malice and hatred to any, for he that hateth his brother is a murderer, and all revenge arising therefrom; likewise anger and hurt said or done, or aimed to be done in a passion; of this our Saviour expounds this commandment, Mt 5:22.
20:1420:14: Մի՛ շնար։ ը̃
14 Մի՛ շնացիր:
14 Շնութիւն մի՛ ըներ։
Մի՛ շնար:

20:14: Մի՛ շնար։ ը̃
14 Մի՛ շնացիր:
14 Շնութիւն մի՛ ըներ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1414: Не прелюбодействуй.
20:14 οὐ ου not κλέψεις κλεπτω steal
20:14 לֹ֣֖א lˈō לֹא not תִּֿנְאָֽ֑ף׃ ס ṯinʔˈāf . s נאף commit adultery
20:14. non moechaberisThou shalt not commit adultery.
14. Thou shalt not commit adultery.
20:14. You shall not commit adultery.
20:14. Thou shalt not commit adultery.
Thou shalt not commit adultery:

14: Не прелюбодействуй.
20:14
οὐ ου not
κλέψεις κλεπτω steal
20:14
לֹ֣֖א lˈō לֹא not
תִּֿנְאָֽ֑ף׃ ס ṯinʔˈāf . s נאף commit adultery
20:14. non moechaberis
Thou shalt not commit adultery.
14. Thou shalt not commit adultery.
20:14. You shall not commit adultery.
20:14. Thou shalt not commit adultery.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Под прелюбодеянием разумеется связь женатого мужчины с чужой женой, замужней женщиной, а также замужней женщины с чужим мужчиной (Лев 20:10; Притч 6:32; Иер 29:23), и даже невесты с посторонним мужчиной (Ос 4:13). Оно рассматривается как нарушение брачного союза, почему и идолопоклонство народа еврейского, измена завету с Богом, который представляется под образом союза мужа с женой (Иер 3:1; Ос 2:4, 13), называется прелюбодеянием. И так как брачной союз является божественным установлением, то уже в патриархальный период прелюбодеяние считается великим злом, грехом пред Господом.
Adam Clarke: Commentary on the Bible - 1831
20:14: Thou shalt not commit adultery - Adultery, as defined by our laws, is of two kinds; double, when between two married persons; single, when one of the parties is married, the other single. One principal part of the criminality of adultery consists in its injustice.
1. It robs a man of his right by taking from him the affection of his wife.
2. It does him a wrong by fathering on him and obliging him to maintain as his own a spurious offspring - a child which is not his. The act itself, and every thing leading to the act, is prohibited by this commandment; for our Lord says, Even he who looks on a woman to lust after her, has already committed adultery with her in his heart. And not only adultery (the unlawful commerce between two married persons) is forbidden here, but also fornication and all kinds of mental and sensual uncleanness. All impure books, songs, paintings, etc., which tend to inflame and debauch the mind, are against this law, as well as another species of impurity, for the account of which the reader is referred to; See Clarke's note on Gen 38:30.
That fornication was included under this command we may gather from St. Matthew, Mat 15:19, where our Savior expresses the sense of the different commandments by a word for each, and mentions them in the order in which they stand; but when he comes to the seventh he uses two words, μοιχειαι πορνειαι, to express its meaning, and then goes on to the eighth, etc.; thus evidently showing that fornication was understood to be comprehended under the command, "Thou shalt not commit adultery." As to the word adultery, adulterium, it has probably been derived from the words ad alterius torum, to another's bed; for it is going to the bed of another man that constitutes the act and the crime. Adultery often means idolatry in the worship of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:14: Lev 18:20, Lev 20:10; Sa2 11:4, Sa2 11:5, Sa2 11:27; Pro 2:15-18, Pro 6:24-35, Pro 7:18-27; Jer 5:8, Jer 5:9, Jer 29:22, Jer 29:23; Mal 3:5; Mat 5:27, Mat 5:28; Mar 10:11, Mar 10:12; Rom 7:2, Rom 7:3; Eph 5:3-5; Heb 13:4; Jam 4:4; Rev 21:8
Geneva 1599
20:14 Thou shalt not (k) commit adultery.
(k) But be pure in heart, word and deed.
John Gill
20:14 Thou shall not commit adultery, Which, strictly speaking, is only that sin which is committed with another man's wife, as Jarchi observes; but Aben Ezra thinks the word here used signifies the same as another more commonly used for whoredom and fornication; and no doubt but fornication is here included, which, though it was not reckoned a crime among some Heathens, is within the reach of this law, and forbidden by it, it being an impure action, and against a man's body, as the apostle says, 1Cor 6:18 as well as sins of a more enormous kind, as unnatural lusts and copulations, such as incest, sodomy, bestiality, &c. and even all unchaste thoughts, desires, and affections, obscene words, and impure motions and gestures of the body, and whatever is in itself unclean or tends to uncleanness; as it also requires that we should, as much as in us lies, do all we can to preserve our chastity, and the chastity of others, pure and inviolate, see Mt 5:28, this is the seventh commandment.
John Wesley
20:14 Thou shalt not commit adultery - This commandment forbids all acts of uncleanness, with all those desires, which produce those acts and war against the soul.
20:1520:15: Մի՛ գողանար։ թ̃
15 Մի՛ գողացիր:
15 Գողութիւն մի՛ ըներ։
Մի՛ գողանար:

20:15: Մի՛ գողանար։ թ̃
15 Մի՛ գողացիր:
15 Գողութիւն մի՛ ըներ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1515: Не кради.
20:15 οὐ ου not φονεύσεις φονευω murder
20:15 לֹ֣֖א lˈō לֹא not תִּֿגְנֹֽ֔ב׃ ס ṯiḡnˈōv . s גנב steal
20:15. non furtum faciesThou shalt not steal.
15. Thou shalt not steal.
20:15. You shall not steal.
20:15. Thou shalt not steal.
Thou shalt not steal:

15: Не кради.
20:15
οὐ ου not
φονεύσεις φονευω murder
20:15
לֹ֣֖א lˈō לֹא not
תִּֿגְנֹֽ֔ב׃ ס ṯiḡnˈōv . s גנב steal
20:15. non furtum facies
Thou shalt not steal.
15. Thou shalt not steal.
20:15. You shall not steal.
20:15. Thou shalt not steal.
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
15: Восьмая заповедь охраняет собственность ближнего. Собственность добывается посредством труда, труда тяжелого (Быт 3:19), который в силу этого ценится и уважается самим трудящимся. Но всякий ценящий свой труд должен ценить и труд ближнего (см. толкование 22: гл.), а потому и не наносить ущерба его собственности.
Adam Clarke: Commentary on the Bible - 1831
20:15: Thou shalt not steal - All rapine and theft are forbidden by this precept; as well national and commercial wrongs as petty larceny, highway robberies, and private stealing: even the taking advantage of a seller's or buyer's ignorance, to give the one less and make the other pay more for a commodity than its worth, is a breach of this sacred law. All withholding of rights and doing of wrongs are against the spirit of it. But the word is principally applicable to clandestine stealing, though it may undoubtedly include all political injustice and private wrongs. And consequently all kidnapping, crimping, and slave-dealing are prohibited here, whether practiced by individuals or by the state. Crimes are not lessened in their demerit by the number, or political importance of those who commit them. A state that enacts bad laws is as criminal before God as the individual who breaks good ones.
It has been supposed that under the eighth commandment, injuries done to character, the depriving a man of his reputation or good name, are included, hence those words of one of our poets: -
Good name in man or woman
Is the immediate jewel of their souls.
Who steals my purse steals trash, -
But he that filches from me my good name,
Robs me of that which not enriches him,
And makes me poor indeed.
Albert Barnes: Notes on the Bible - 1834
20:15
The right of property is sanctioned in the eighth commandment by an external rule: its deeper meaning is involved in the tenth commandment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:15: Exo 21:16; Lev 6:1-7, Lev 19:11, Lev 19:13, Lev 19:35-37; Deu 24:7, Deu 25:13-16; Job 20:19-22; Pro 1:13-15, Pro 11:1; Amo 3:10, Amo 8:4-6; Mic 6:10, Mic 6:11, Mic 7:3; Zac 5:3, Zac 5:4; Mat 15:19, Mat 19:18, Mat 21:13; Luk 3:13, Luk 3:14; Joh 12:6; Co1 6:10; Eph 4:28; Th1 4:6
Geneva 1599
20:15 Thou shalt not (l) steal.
(l) But study to save his goods.
John Gill
20:15 Thou shall not steal. Which is to take away another man's property by force or fraud, without the knowledge, and against the will of the owner thereof. Thefts are of various kinds; there is private theft, picking of pockets, shoplifting, burglary, or breaking into houses in the night, and carrying off goods; public theft, or robbing upon the highways; domestic theft, as when wives take away their husbands' money or goods, and conceal them, or dispose of them without their knowledge and will, children rob their parents, and servants purloin their masters' effects; ecclesiastical theft or sacrilege, and personal theft, as stealing of men and making slaves of them, selling them against their wills; and Jarchi thinks that this is what the Scripture speaks of when it uses this phrase; but though this may be included, it may not be restrained to this particular, since, besides what have been observed, there are many other things that may be reduced to it and are breaches of it; as all overreaching and circumventing in trade and commerce, unjust contracts, not making good and performing payments, detention of servants' wages, unlawful usury, unfaithfulness with respect to anything deposited in a man's hands, advising and encouraging thieves, and receiving from them: the case of the Israelites borrowing of the Egyptians and spoiling them is not to be objected to this law, since that was by the command of God, and was only taking what was due to them for service; however, by this command God let the Israelites know that that was a peculiar case, and not to be drawn into an example, and that they were in other cases not to take away another man's property; and so the case of an hungry man's stealing to satisfy nature is not observed as lawful and laudable, but as what is connived at and indulged, Prov 6:30, this law obliges to preserve and secure every man's property to himself, as much as in men lies: this is the eighth commandment.
John Wesley
20:15 Thou shalt not steal - This command forbids us to rob ourselves of what we have, by sinful spending, or of the use and comfort of it by sinful sparing; and to rob others by invading our neighbour's rights, taking his goods, or house, or field, forcibly or clandestinely, over - reaching in bargains, not restoring what is borrowed or found, with - holding just debts, rents or wages; and, which is worst of all, to rob the public in the coin or revenue, or that which is dedicated to the service of religion.
20:1620:16: Մի՛ սուտ վկայութիւն վկայեր զընկերէ քումմէ։ ժ̃
16 Քո հարեւանի դէմ սուտ վկայութիւն մի՛ տուր:
16 Քու դրացիիդ դէմ սուտ վկայութիւն մի՛ ըներ։
Մի՛ սուտ վկայութիւն վկայեր զընկերէ քումմէ:

20:16: Մի՛ սուտ վկայութիւն վկայեր զընկերէ քումմէ։ ժ̃
16 Քո հարեւանի դէմ սուտ վկայութիւն մի՛ տուր:
16 Քու դրացիիդ դէմ սուտ վկայութիւն մի՛ ըներ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1616: Не произноси ложного свидетельства на ближнего твоего.
20:16 οὐ ου not ψευδομαρτυρήσεις ψευδομαρτυρεω testify falsely κατὰ κατα down; by τοῦ ο the πλησίον πλησιον near; neighbor σου σου of you; your μαρτυρίαν μαρτυρια testimony ψευδῆ ψευδης false
20:16 לֹֽא־ lˈō- לֹא not תַעֲנֶ֥ה ṯaʕᵃnˌeh ענה answer בְ vᵊ בְּ in רֵעֲךָ֖ rēʕᵃḵˌā רֵעַ fellow עֵ֥ד ʕˌēḏ עֵד witness שָֽׁקֶר׃ ס šˈāqer . s שֶׁקֶר lie
20:16. non loqueris contra proximum tuum falsum testimoniumThou shalt not bear false witness against thy neighbour.
16. Thou shalt not bear false witness against thy neighbour.
20:16. You shall not speak false testimony against your neighbor.
20:16. Thou shalt not bear false witness against thy neighbour.
Thou shalt not bear false witness against thy neighbour:

16: Не произноси ложного свидетельства на ближнего твоего.
20:16
οὐ ου not
ψευδομαρτυρήσεις ψευδομαρτυρεω testify falsely
κατὰ κατα down; by
τοῦ ο the
πλησίον πλησιον near; neighbor
σου σου of you; your
μαρτυρίαν μαρτυρια testimony
ψευδῆ ψευδης false
20:16
לֹֽא־ lˈō- לֹא not
תַעֲנֶ֥ה ṯaʕᵃnˌeh ענה answer
בְ vᵊ בְּ in
רֵעֲךָ֖ rēʕᵃḵˌā רֵעַ fellow
עֵ֥ד ʕˌēḏ עֵד witness
שָֽׁקֶר׃ ס šˈāqer . s שֶׁקֶר lie
20:16. non loqueris contra proximum tuum falsum testimonium
Thou shalt not bear false witness against thy neighbour.
20:16. You shall not speak false testimony against your neighbor.
20:16. Thou shalt not bear false witness against thy neighbour.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Требование восьмой заповеди расширяется в девятой. В то время как первая запрещает нанесение вреда лишь собственности ближнего, вторая имеет в виду вред, причиняемый жизни, чести и т. п. ближнего, как ложным показанием перед судьей (Втор 19:18), так и клеветой (Пс 14:2–3; 49:20; Сир 7:12–13).
Adam Clarke: Commentary on the Bible - 1831
20:16: Thou shalt not bear false witness, etc. - Not only false oaths, to deprive a man of his life or of his right, are here prohibited, but all whispering, tale-bearing, slander, and calumny; in a word, whatever is deposed as a truth, which is false in fact, and tends to injure another in his goods, person, or character, is against the spirit and letter of this law. Suppressing the truth when known, by which a person may be defrauded of his property or his good name, or lie under injuries or disabilities which a discovery of the truth would have prevented, is also a crime against this law. He who bears a false testimony against or belies even the devil himself, comes under the curse of this law, because his testimony is false. By the term neighbor any human being is intended, whether he rank among our enemies or friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:16: Exo 23:6, Exo 23:7; Lev 19:11, Lev 19:16; Deu 19:15-21; Sa1 22:8-19; Kg1 21:10-13; Psa 15:3, Psa 101:5-7; Pro 10:18, Pro 11:13; Mat 26:59, Mat 26:60; Act 6:13; Eph 4:31; Ti1 1:10; Ti2 3:3; Jam 4:11
Geneva 1599
20:16 Thou shalt not bear false (m) witness against thy neighbour.
(m) But further his good name, and speak truth.
John Gill
20:16 Thou shall not bear false witness against thy neighbour. Neither publicly in a court of judicature, by laying things to his charge that are false, and swearing to them, to his hurt and damage; nor privately, by whispering, tale bearing, backbiting, slandering, by telling lies of him, traducing his character by innuendos, sly insinuations, and evil suggestions, whereby he may suffer in his character, credit, and reputation, and in his trade and business; Aben Ezra thinks the words describe the character of the person that is not to bear witness in any court, and to be read thus, "thou shall not answer who art a false witness": or, "O thou false witness": meaning that such an one should not be admitted an evidence in court, who had been convicted already of being a false witness; his word and oath are not to be taken, nor should any questions be put to him, or he suffered to answer to any; his depositions should have no weight with those before whom they were made, nay, even they should not be taken, nor such a person be allowed to make any; but this is to put this precept in a quite different form from all the rest, and without any necessity, since the word may as well be taken for a testimony bore, as for the person that bears it: this is the ninth commandment.
John Wesley
20:16 Thou shalt not bear false witness - This forbids, Speaking falsely in any matter, lying, equivocating, and any way devising and designing to deceive our neighbour. Speaking unjustly against our neighbour, to the prejudice of his reputation; And (which is the highest offence of both these kinds put together) Bearing false witness against him, laying to his charge things that he knows not, either upon oath, by which the third commandment, the sixth or eighth, as well as this, are broken, or in common converse, slandering, backbiting, tale - bearing, aggravating what is done amiss, and any way endeavouring to raise our own reputation upon the ruin of our neighbor's.
20:1720:17: Մի՛ ցանկանար տան ընկերի քոյ, եւ մի՛ անդոյ նորա։ Մի՛ ցանկանար կնոջ ընկերի քոյ, եւ մի՛ ծառայի նորա, եւ մի՛ աղախնոյ նորա, եւ մի՛ եզին նորա, եւ մի՛ իշոյ նորա, եւ մի՛ ամենայն անասնոյ նորա. եւ մի՛ ամենայնի զինչ ընկերի քոյ իցէ։
17 Ո՛չ քո մերձաւորի տան, ո՛չ նրա ագարակի վրայ աչք մի՛ ունեցիր: Ո՛չ քո մերձաւորի կնոջ վրայ, ո՛չ նրա ծառայի վրայ, ո՛չ նրա աղախնու վրայ, ո՛չ նրա եզան վրայ, ո՛չ նրա էշի վրայ, ո՛չ նրա անասունի վրայ, ո՛չ այն ամենի վրայ, ինչ քո մերձաւորինն է, աչք մի՛ ունեցիր»:
17 Քու դրացիիդ տանը մի՛ ցանկար. քու դրացիիդ կնոջը, կամ անոր ծառային, կամ անոր աղախինին, կամ անոր եզին, կամ անոր իշուն եւ քու դրացիիդ ոեւէ մէկ բանին մի՛ ցանկար»։
Մի՛ ցանկանար տան ընկերի քո, [269]եւ մի՛ անդոյ նորա``. մի՛ ցանկանար կնոջ ընկերի քո, եւ մի՛ ծառայի նորա, եւ մի՛ աղախնոյ նորա, եւ մի՛ եզին նորա, եւ մի՛ իշոյ նորա, [270]եւ մի՛ ամենայն անասնոյ նորա`` եւ մի՛ ամենայնի զինչ ընկերի քո իցէ:

20:17: Մի՛ ցանկանար տան ընկերի քոյ, եւ մի՛ անդոյ նորա։ Մի՛ ցանկանար կնոջ ընկերի քոյ, եւ մի՛ ծառայի նորա, եւ մի՛ աղախնոյ նորա, եւ մի՛ եզին նորա, եւ մի՛ իշոյ նորա, եւ մի՛ ամենայն անասնոյ նորա. եւ մի՛ ամենայնի զինչ ընկերի քոյ իցէ։
17 Ո՛չ քո մերձաւորի տան, ո՛չ նրա ագարակի վրայ աչք մի՛ ունեցիր: Ո՛չ քո մերձաւորի կնոջ վրայ, ո՛չ նրա ծառայի վրայ, ո՛չ նրա աղախնու վրայ, ո՛չ նրա եզան վրայ, ո՛չ նրա էշի վրայ, ո՛չ նրա անասունի վրայ, ո՛չ այն ամենի վրայ, ինչ քո մերձաւորինն է, աչք մի՛ ունեցիր»:
17 Քու դրացիիդ տանը մի՛ ցանկար. քու դրացիիդ կնոջը, կամ անոր ծառային, կամ անոր աղախինին, կամ անոր եզին, կամ անոր իշուն եւ քու դրացիիդ ոեւէ մէկ բանին մի՛ ցանկար»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1717: Не желай дома ближнего твоего; не желай жены ближнего твоего, ни раба его, ни рабыни его, ни вола его, ни осла его, ничего, что у ближнего твоего.
20:17 οὐκ ου not ἐπιθυμήσεις επιθυμεω long for; aspire τὴν ο the γυναῖκα γυνη woman; wife τοῦ ο the πλησίον πλησιον near; neighbor σου σου of you; your οὐκ ου not ἐπιθυμήσεις επιθυμεω long for; aspire τὴν ο the οἰκίαν οικια house; household τοῦ ο the πλησίον πλησιον near; neighbor σου σου of you; your οὔτε ουτε not; neither τὸν ο the ἀγρὸν αγρος field αὐτοῦ αυτος he; him οὔτε ουτε not; neither τὸν ο the παῖδα παις child; boy αὐτοῦ αυτος he; him οὔτε ουτε not; neither τὴν ο the παιδίσκην παιδισκη girl; maid αὐτοῦ αυτος he; him οὔτε ουτε not; neither τοῦ ο the βοὸς βους ox αὐτοῦ αυτος he; him οὔτε ουτε not; neither τοῦ ο the ὑποζυγίου υποζυγιον beast of burden αὐτοῦ αυτος he; him οὔτε ουτε not; neither παντὸς πας all; every κτήνους κτηνος livestock; animal αὐτοῦ αυτος he; him οὔτε ουτε not; neither ὅσα οσος as much as; as many as τῷ ο the πλησίον πλησιον near; neighbor σού σου of you; your ἐστιν ειμι be
20:17 לֹ֥א lˌō לֹא not תַחְמֹ֖ד ṯaḥmˌōḏ חמד desire בֵּ֣ית bˈêṯ בַּיִת house רֵעֶ֑ךָ rēʕˈeḵā רֵעַ fellow לֹֽא־ lˈō- לֹא not תַחְמֹ֞ד ṯaḥmˈōḏ חמד desire אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman רֵעֶ֗ךָ rēʕˈeḵā רֵעַ fellow וְ wᵊ וְ and עַבְדֹּ֤ו ʕavdˈô עֶבֶד servant וַ wa וְ and אֲמָתֹו֙ ʔᵃmāṯˌô אָמָה handmaid וְ wᵊ וְ and שֹׁורֹ֣ו šôrˈô שֹׁור bullock וַ wa וְ and חֲמֹרֹ֔ו ḥᵃmōrˈô חֲמֹור he-ass וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לְ lᵊ לְ to רֵעֶֽךָ׃ פ rēʕˈeḵā . f רֵעַ fellow
20:17. non concupisces domum proximi tui nec desiderabis uxorem eius non servum non ancillam non bovem non asinum nec omnia quae illius suntThou shalt not covet thy neighbour's house; neither shalt thou desire his wife, nor his servant, nor his handmaid, nor his ox, nor his ass, nor any thing that is his.
17. Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.
20:17. You shall not covet the house of your neighbor; neither shall you desire his wife, nor male servant, nor female servant, nor ox, nor donkey, nor anything that is his.”
20:17. Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that [is] thy neighbour’s.
Thou shalt not covet thy neighbour' s house, thou shalt not covet thy neighbour' s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that [is] thy neighbour' s:

17: Не желай дома ближнего твоего; не желай жены ближнего твоего, ни раба его, ни рабыни его, ни вола его, ни осла его, ничего, что у ближнего твоего.
20:17
οὐκ ου not
ἐπιθυμήσεις επιθυμεω long for; aspire
τὴν ο the
γυναῖκα γυνη woman; wife
τοῦ ο the
πλησίον πλησιον near; neighbor
σου σου of you; your
οὐκ ου not
ἐπιθυμήσεις επιθυμεω long for; aspire
τὴν ο the
οἰκίαν οικια house; household
τοῦ ο the
πλησίον πλησιον near; neighbor
σου σου of you; your
οὔτε ουτε not; neither
τὸν ο the
ἀγρὸν αγρος field
αὐτοῦ αυτος he; him
οὔτε ουτε not; neither
τὸν ο the
παῖδα παις child; boy
αὐτοῦ αυτος he; him
οὔτε ουτε not; neither
τὴν ο the
παιδίσκην παιδισκη girl; maid
αὐτοῦ αυτος he; him
οὔτε ουτε not; neither
τοῦ ο the
βοὸς βους ox
αὐτοῦ αυτος he; him
οὔτε ουτε not; neither
τοῦ ο the
ὑποζυγίου υποζυγιον beast of burden
αὐτοῦ αυτος he; him
οὔτε ουτε not; neither
παντὸς πας all; every
κτήνους κτηνος livestock; animal
αὐτοῦ αυτος he; him
οὔτε ουτε not; neither
ὅσα οσος as much as; as many as
τῷ ο the
πλησίον πλησιον near; neighbor
σού σου of you; your
ἐστιν ειμι be
20:17
לֹ֥א lˌō לֹא not
תַחְמֹ֖ד ṯaḥmˌōḏ חמד desire
בֵּ֣ית bˈêṯ בַּיִת house
רֵעֶ֑ךָ rēʕˈeḵā רֵעַ fellow
לֹֽא־ lˈō- לֹא not
תַחְמֹ֞ד ṯaḥmˈōḏ חמד desire
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
רֵעֶ֗ךָ rēʕˈeḵā רֵעַ fellow
וְ wᵊ וְ and
עַבְדֹּ֤ו ʕavdˈô עֶבֶד servant
וַ wa וְ and
אֲמָתֹו֙ ʔᵃmāṯˌô אָמָה handmaid
וְ wᵊ וְ and
שֹׁורֹ֣ו šôrˈô שֹׁור bullock
וַ wa וְ and
חֲמֹרֹ֔ו ḥᵃmōrˈô חֲמֹור he-ass
וְ wᵊ וְ and
כֹ֖ל ḵˌōl כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לְ lᵊ לְ to
רֵעֶֽךָ׃ פ rēʕˈeḵā . f רֵעַ fellow
20:17. non concupisces domum proximi tui nec desiderabis uxorem eius non servum non ancillam non bovem non asinum nec omnia quae illius sunt
Thou shalt not covet thy neighbour's house; neither shalt thou desire his wife, nor his servant, nor his handmaid, nor his ox, nor his ass, nor any thing that is his.
20:17. You shall not covet the house of your neighbor; neither shall you desire his wife, nor male servant, nor female servant, nor ox, nor donkey, nor anything that is his.”
20:17. Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that [is] thy neighbour’s.
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
17: От запрещения худых дел и слов закон переходит в десятой заповеди к запрещению худых желаний и помышлений, составляющих источник худых дел. В порядке перечисления предметов, на которые воспрещено обращать худые желания и помышления, есть разница между еврейским текстом кн. Исхода и Второзакония (5:18). В первой редакции заповедь начинается так: «не желай дома ближнего твоего», а во второй: «не желай жены искреннего твоего», а потом: «не желай дома ближнего». Какая редакция вернее, сказать трудно. Перенесение слов из одной заповеди в другую немыслимо, а перестановка в одной и той же возможна. Под «домом», пожелание которого запрещается, всего естественнее разуметь дом не только в смысле жилища, но в смысле семьи и всех стяжаний домохозяина, которые затем и перечисляются отдельно, в разъяснение общего понятия «дом».
Adam Clarke: Commentary on the Bible - 1831
20:17: Thou shalt not covet thy neighbor's house - wife, etc. - Covet signifies to desire or long after, in order to enjoy as a property the person or thing coveted. He breaks this command who by any means endeavors to deprive a man of his house or farm by taking them over his head, as it is expressed in some countries; who lusts after his neighbor's wife, and endeavors to ingratiate himself into her affections, and to lessen her husband in her esteem; and who endeavors to possess himself of the servants, cattle, etc., of another in any clandestine or unjustifiable manner.
"This is a most excellent moral precept, the observance of which will prevent all public crimes; for he who feels the force of the law that prohibits the inordinate desire of any thing that is the property of another, can never make a breach in the peace of society by an act of wrong to any of even its feeblest members."
Albert Barnes: Notes on the Bible - 1834
20:17
As the sixth, seventh, and eighth commandments forbid us to injure our neighbor in deed, the ninth forbids us to injure him in word, and the tenth, in thought. No human eye can see the coveting heart; it is witnessed only by him who possesses it and by Him to whom all things are naked and open Luk 12:15-21. But it is the root of all sins of word or deed against our neighbor Jam 1:14-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:17: thy neighbour's house: Gen 3:6, Gen 14:23, Gen 34:23; Jos 7:21; Sa1 15:19; Psa 10:3, Psa 119:36; Ecc 4:8, Ecc 5:10, Ecc 5:11; Isa 33:15, Isa 57:17; Jer 22:17; Eze 33:31; Amo 2:6, Amo 2:7; Mic 2:2; Hab 2:9; Luk 12:15, Luk 16:14; Act 20:33; Rom 7:7; Co1 6:10; Phi 3:19; Col 3:5; Ti1 6:6-10; Heb 13:5
wife: Sa2 11:2-4; Job 31:1, Job 31:9; Pro 4:23, Pro 6:24, Pro 6:25; Jer 5:8; Mat 5:28
is thy neighbour's: Mat 20:15; Act 5:4
Geneva 1599
20:17 Thou shalt not (n) covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that [is] thy neighbour's.
(n) You may not so much as wish his hinderance in anything.
John Gill
20:17 Thou shall not covet thy neighbour's house,.... This is the tenth and last commandment, and is an explanation of several of the past; showing that the law of God not only forbids external acts of sin, but the inward and first motions of the mind to it, which are not known, and would not be thought to be sinful, were it not for this law; nor are they known by this law until the Spirit of God by it convinces men of them, in whose light they see them to be sinful; even not only the schemes and contrivances of sin in the mind, the imaginations of it, thoughts dwelling upon it with pleasure, but even the first risings of sin in the heart; and such motions of it which are not assented unto, and unawares spring up from the corruption of nature, and are sudden craving desires after unlawful things, even these are forbidden by this law; which shows the spirituality of the law of God, and the impossibility of its being perfectly kept by fallen men. The apostle has reference to it, Rom 7:7. Several particulars are here mentioned not to be coveted, as instances and examples instead of others. Thus, for instance, "a neighbour's house" is not to be coveted; "nor his field", as the Septuagint version here adds, agreeably to Deut 5:21, a man is not secretly to wish and desire that such a man's house or land were his, since this arises from a discontent of mind with respect to his own habitation and possessions; and a man should be content with such things as he has, and not covet another's, which is not without sin:
thou shalt not covet thy neighbour's wife: and wish she was thine, and lust after her; this is a breach of the seventh command, and serves to explain and illustrate that. This clause stands first in the Septuagint version, as it does in Deut 5:21,
nor his manservant, nor maidservant, nor his ox, nor his ass, nor any thing that is thy neighbours'; which, with the first clause, serve to explain the eighth command, showing that we are not only forbid to take away what is another man's property, any of the goods here mentioned, or any other, but we are not secretly to desire them, and wish they were in our possession; since it discovers uneasiness and dissatisfaction with our own lot and portion, and is coveting another man's property, which is coveting an evil covetousness.
John Wesley
20:17 Thou shalt not covet - The foregoing commands implicitly forbid all desire of doing that which will be an injury to our neighbour, this forbids all inordinate desire of having that which will be a gratification to ourselves. O that such a man's house were mine! such a man's wife mine! such a man's estate mine! This is certainly the language of discontent at our own lot, and envy at our neighbour's, and these are the sins principally forbidden here. God give us all to see our face in the glass of this law, and to lay our hearts under the government of it!
20:1820:18: Եւ ամենայն ժողովուրդն տեսանէր զձայնն եւ զճառագայթսն, եւ զբարբառ փողոյն՝ եւ զլեառնն ծխեալ։ Զահի՛ հարաւ ամենայն ժողովուրդն, եւ խորշեցա՛ւ. եկաց ՚ի հեռաստանէ[672]։ [672] Ոմանք. Զձայնն եւ զճառագայթն, եւ զբարբառ։
18 Ողջ ժողովուրդը լսում էր որոտը, շեփորի ձայնը, տեսնում փայլատակումներն ու ծխացող լեռը: Ողջ ժողովուրդը զարհուրեց, ընկրկեց ու կանգնեց հեռու:
18 Բոլոր ժողովուրդը կը լսէին որոտումները ու կայծակները եւ փողին ձայնը ու կը տեսնէին լերանը մխալը։ Ժողովուրդը վախցաւ, ետ քաշուեցաւ ու հեռուն կայնեցաւ։
Եւ ամենայն ժողովուրդն տեսանէր զձայնն եւ զճառագայթսն եւ զբարբառ փողոյն եւ զլեառնն ծխեալ: Զահի հարաւ ամենայն ժողովուրդն եւ խորշեցաւ եկաց ի հեռաստանէ:

20:18: Եւ ամենայն ժողովուրդն տեսանէր զձայնն եւ զճառագայթսն, եւ զբարբառ փողոյն՝ եւ զլեառնն ծխեալ։ Զահի՛ հարաւ ամենայն ժողովուրդն, եւ խորշեցա՛ւ. եկաց ՚ի հեռաստանէ[672]։
[672] Ոմանք. Զձայնն եւ զճառագայթն, եւ զբարբառ։
18 Ողջ ժողովուրդը լսում էր որոտը, շեփորի ձայնը, տեսնում փայլատակումներն ու ծխացող լեռը: Ողջ ժողովուրդը զարհուրեց, ընկրկեց ու կանգնեց հեռու:
18 Բոլոր ժողովուրդը կը լսէին որոտումները ու կայծակները եւ փողին ձայնը ու կը տեսնէին լերանը մխալը։ Ժողովուրդը վախցաւ, ետ քաշուեցաւ ու հեռուն կայնեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1818: Весь народ видел громы и пламя, и звук трубный, и гору дымящуюся; и увидев [то], народ отступил и стал вдали.
20:18 καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἑώρα οραω view; see τὴν ο the φωνὴν φωνη voice; sound καὶ και and; even τὰς ο the λαμπάδας λαμπας lantern καὶ και and; even τὴν ο the φωνὴν φωνη voice; sound τῆς ο the σάλπιγγος σαλπιγξ trumpet καὶ και and; even τὸ ο the ὄρος ορος mountain; mount τὸ ο the καπνίζον καπνιζω afraid; fear δὲ δε though; while πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἔστησαν ιστημι stand; establish μακρόθεν μακροθεν from far
20:18 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָם֩ ʕˌām עַם people רֹאִ֨ים rōʔˌîm ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קֹּולֹ֜ת qqôlˈōṯ קֹול sound וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the לַּפִּידִ֗ם llappîḏˈim לַפִּיד torch וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] קֹ֣ול qˈôl קֹול sound הַ ha הַ the שֹּׁפָ֔ר ššōfˈār שֹׁופָר horn וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the הָ֖ר hˌār הַר mountain עָשֵׁ֑ן ʕāšˈēn עָשֵׁן smoking וַ wa וְ and יַּ֤רְא yyˈar ראה see הָ hā הַ the עָם֙ ʕˌām עַם people וַ wa וְ and יָּנֻ֔עוּ yyānˈuʕû נוע quiver וַ wa וְ and יַּֽעַמְד֖וּ yyˈaʕamᵊḏˌû עמד stand מֵֽ mˈē מִן from רָחֹֽק׃ rāḥˈōq רָחֹוק remote
20:18. cunctus autem populus videbat voces et lampadas et sonitum bucinae montemque fumantem et perterriti ac pavore concussi steterunt proculAnd all the people saw the voices and the flames, and the sound of the trumpet, and the mount smoking; and being terrified and struck with fear, they stood afar off,
18. And all the people saw the thunderings, and the lightnings, and the voice of the trumpet, and the mountain smoking: and when the people saw it, they trembled, and stood afar off.
20:18. Then all the people considered the voices, and the lights, and the sound of the trumpet, and the smoking mountain. And being terrified and struck with fear, they stood at a distance,
20:18. And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw [it], they removed, and stood afar off.
And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw [it], they removed, and stood afar off:

18: Весь народ видел громы и пламя, и звук трубный, и гору дымящуюся; и увидев [то], народ отступил и стал вдали.
20:18
καὶ και and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ἑώρα οραω view; see
τὴν ο the
φωνὴν φωνη voice; sound
καὶ και and; even
τὰς ο the
λαμπάδας λαμπας lantern
καὶ και and; even
τὴν ο the
φωνὴν φωνη voice; sound
τῆς ο the
σάλπιγγος σαλπιγξ trumpet
καὶ και and; even
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
καπνίζον καπνιζω afraid; fear
δὲ δε though; while
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ἔστησαν ιστημι stand; establish
μακρόθεν μακροθεν from far
20:18
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָם֩ ʕˌām עַם people
רֹאִ֨ים rōʔˌîm ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
קֹּולֹ֜ת qqôlˈōṯ קֹול sound
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
לַּפִּידִ֗ם llappîḏˈim לַפִּיד torch
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
קֹ֣ול qˈôl קֹול sound
הַ ha הַ the
שֹּׁפָ֔ר ššōfˈār שֹׁופָר horn
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
הָ֖ר hˌār הַר mountain
עָשֵׁ֑ן ʕāšˈēn עָשֵׁן smoking
וַ wa וְ and
יַּ֤רְא yyˈar ראה see
הָ הַ the
עָם֙ ʕˌām עַם people
וַ wa וְ and
יָּנֻ֔עוּ yyānˈuʕû נוע quiver
וַ wa וְ and
יַּֽעַמְד֖וּ yyˈaʕamᵊḏˌû עמד stand
מֵֽ mˈē מִן from
רָחֹֽק׃ rāḥˈōq רָחֹוק remote
20:18. cunctus autem populus videbat voces et lampadas et sonitum bucinae montemque fumantem et perterriti ac pavore concussi steterunt procul
And all the people saw the voices and the flames, and the sound of the trumpet, and the mount smoking; and being terrified and struck with fear, they stood afar off,
20:18. Then all the people considered the voices, and the lights, and the sound of the trumpet, and the smoking mountain. And being terrified and struck with fear, they stood at a distance,
20:18. And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw [it], they removed, and stood afar off.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Боязнь быть сожженными огнем (Втор 5:22; 18:16) заставляет евреев отступить от Синая. При возникшей вследствие этого невозможности лично слышать голос Всевышнего народ просит Моисея быть посредником между ним и Богом. Ущерба от этого, как бы говорят евреи, не произойдет никакого: выслушивая повеления Иеговы из уст Моисея, они исполнят их (Втор 5:24), как будто слышали непосредственно от самого Бога.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18-21: Terror with Which the Law Was Given.B. C. 1491.
18 And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. 19 And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die. 20 And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not. 21 And the people stood afar off, and Moses drew near unto the thick darkness where God was.
I. The extraordinary terror with which the law was given. Never was any thing delivered with such awful pomp; every word was accented, and every sentence paused, with thunder and lightning, much louder and brighter, no doubt, than ordinary. And why was the law given in this dreadful manner, and with all this tremendous ceremony? 1. It was designed (once for all) to give a sensible discovery of the glorious majesty of God, for the assistance of our faith concerning it, that, knowing the terror of the Lord, we may be persuaded to live in his fear. 2. It was a specimen of the terrors of the general judgment, in which sinners will be called to an account for the breach of this law: the archangel's trumpet will then sound an alarm, to give notice of the Judge's coming, and a fire shall devour before him. 3. It was an indication of the terror of those convictions which the law brings into conscience, to prepare the soul for the comforts of the gospel. Thus was the law given by Moses in such a way as might startle, affright, and humble men, that the grace and truth which came by Jesus Christ might be the more welcome. The apostle largely describes this instance of the terror of that dispensation, as a foil to set off our privileges, as Christians, in the light, liberty, and joy, of the New-Testament dispensation, Heb. xii. 18, &c.
II. The impression which this made, for the present, upon the people; they must have had stupid hearts indeed, if this had not affected them. 1. They removed, and stood afar off, v. 18. Before God began to speak, they were thrusting forward to gaze (ch. xix. 21); but now they were effectually cured of their presumption, and taught to keep their distance. 2. They entreated that the word should not be so spoken to them any more (Heb. xii. 19), but begged that God would speak to them by Moses, v. 19. Hereby they obliged themselves to acquiesce in the mediation of Moses, they themselves nominating him as a fit person to deal between them and God, and promising to hearken to him as to God's messenger; hereby also they teach us to acquiesce in that method which Infinite Wisdom takes, of speaking to us by men like ourselves, whose terror shall not make us afraid, nor their hand be heavy upon us. Once God tried the expedient of speaking to the children of men immediately, but it was found that they could not bear it; it rather drove men from God than brought them to him, and, as it proved in the issue, though it terrified them, it did not deter them from idolatry, for soon after this they worshipped the golden calf. Let us therefore rest satisfied with the instructions given us by the scriptures and the ministry; for, if we believe not them, neither should we be persuaded though God should speak to us in thunder and lightning, as he did from Mount Sinai: here that matter was determined.
III. The encouragement Moses gave them, by explaining the design of God in his terror (v. 20): Fear not, that is, "Think not that the thunder and fire are designed to consume you," which was the thing they feared (v. 19, lest we die); thunder and lightning constituted one of the plagues of Egypt, but Moses would not have them think they were sent to them on the same errand on which they were sent to the Egyptians: no, they were intended, 1. To prove them, to try how they would like dealing with God immediately, without a mediator, and so to convince them how admirably well God had chosen for them, in putting Moses into that office. Ever since Adam fled, upon hearing God's voice in the garden, sinful man could not bear either to speak to God or hear from him immediately. 2. To keep them to their duty, and prevent their sinning against God. He encourages them, saying, Fear not, and yet tells them that God thus spoke to them, that his fear might be before their face. We must not fear with amazement--with that fear which has torment, which only works upon the fancy for the present, sets us a trembling, genders to bondage, betrays us to Satan, and alienates us from God; but we must always have in our minds a reverence of God's majesty, a dread of his displeasure, and an obedient regard to his sovereign authority over us: this fear will quicken us to our duty and make us circumspect in our walking. Thus stand in awe, and sin not, Ps. iv. 4.
IV. The progress of their communion with God by the mediation of Moses, v. 21. While the people continued to stand afar off, conscious of guilt and afraid of God's wrath, Moses drew near unto the thick darkness; he was made to draw near, so the word is: Moses, of himself, durst not have ventured into the thick darkness, if God had not called him, and encouraged him, and, as some of the rabbies suppose, sent an angel to take him by the hand, and lead him up. Thus it is said of the great Mediator, I will cause him to draw near (Jer. xxx. 21), and by him it is that we also are introduced, Eph. iii. 12.
Adam Clarke: Commentary on the Bible - 1831
20:18: And all the people saw the thunderings, etc. - They had witnessed all these awful things before, (see Exo 19:16), but here they seem to have been repeated; probably at the end of each command, there was a peal of thunder, a blast of the trumpet, and a gleam of lightning, to impress their hearts the more deeply with a due sense of the Divine Majesty, of the holiness of the law which was now delivered, and of the fearful consequences of disobedience. This had the desired effect; the people were impressed with a deep religious fear and a terror of God's judgments; acknowledged themselves perfectly satisfied with the discoveries God had made of himself; and requested that Moses might be constituted the mediator between God and them, as they were not able to bear these tremendous discoveries of the Divine Majesty. "Speak thou with us, and we will hear; but let not God speak with us, lest we die;" Exo 20:19. This teaches us the absolute necessity of that great Mediator between God and man, Christ Jesus, as no man can come unto the Father but by him.
Albert Barnes: Notes on the Bible - 1834
20:18: Compare Deu 5:22-31. Aaron Exo 19:24 on this occasion accompanied Moses in drawing near to the thick darkness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:18: And all: Exo 19:16-18
they removed: Psa 139:7, Psa 139:8; Jer 23:23
Carl Friedrich Keil and Franz Delitzsch
20:18
(cf. Deut 5:19-33). The terrible phenomena, amidst which the Lord displayed His majesty, made the intended impression upon the people who were stationed by the mountain below, so that they desired that God would not speak to them any more, and entreated Moses through their elders to act as mediator between them, promising at the same time that they would hear him (cf. Ex 19:9, Ex 19:16-19). ראים, perceiving: ראה to see being frequently used for perceiving, as being the principle sense by which most of the impressions of the outer world are received (e.g., Gen 42:1; Is 44:16; Jer 33:24). לפּידם, fire-torches, are the vivid flashes of lightning (Ex 19:16). "They trembled and stood afar off:" not daring to come nearer to the mountain, or to ascend it. "And they said," viz., the heads of the tribes and elders: cf. Deut 5:20, where the words of the people are more fully given. "Lest we die:" cf. Deut 5:21-23. Though they had discovered that God speaks with man, and yet man lives; they felt so much that they were בּשׂר, flesh, i.e., powerless, frail, and alienated by sin from the holy God, that they were afraid lest they should be consumed by this great fire, if they listened any longer to the voice of God.
John Gill
20:18 And all the people saw the thunderings, and the lightnings,.... That is, they heard the one, and saw the other; they heard the dreadful volleys of thunder, and saw the amazing flashes of lightning, which were like lamps and torches, as the word used signifies; by a communication of senses, one sense is put for another, and the sense of sight being the principal, as Ben Melech observes, it is put for the rest, and so in the following. It is an observation of Austin's (o) that to "see" is used of all of the five senses, seeing, hearing, tasting, smelling, and feeling:
and the noise the trumpet, and the mountain smoking: they the sound of the trumpet, which made them tremble and saw the mountain all in a smoke, which made it look very terrible. Though the words may be rendered, as they are by some, "they perceived the thunders", &c. (p); had a sensible perception of them with their eyes ears, which greatly affected them, and made strong impressions upon their minds, and filled them with fear and dread:
and when the people saw it, they removed, and stood afar off; their minds were not only terrified and distressed, and their bodies shook with fear; but they could not stand their ground, but were obliged to retreat, who but just before were curious to draw near, and gaze and see what they could, to prevent which bounds were set; but now these were needless, what they saw and heard were sufficient to keep them at a distance, nay, obliged them to quit their places; they were at the lower part of the mount before, and now they removed a good way from it, even to their camp, and to their tents in it, see Deut 5:30. The Targum of Jonathan says, they removed twelve miles; and so Jarchi, who observes, that this was according to the length of their camp.
(o) Confess. l. 10. c. 35. (p) "percipiebant", Junius & Tremellius, "intelligebant"; so some in Drusius.
John Wesley
20:18 They removed and stood afar off - Before God began to speak, they were thrusting forward to gaze, but now they were effectually cured of their presumption, and taught to keep their distance.
Robert Jamieson, A. R. Fausset and David Brown
20:18 all the people saw the thunderings and the lightnings--They were eye and ear witnesses of the awful emblems of the Deity's descent. But they perceived not the Deity Himself.
20:1920:19: Եւ ասեն ցՄովսէս. Դո՛ւ խօսեաց ընդ մեզ՝ եւ լուիցո՛ւք. եւ մի՛ խօսեսցի ընդ մեզ Աստուած՝ գուցէ՛ մեռանիցիմք։
19 Մարդիկ ասացին Մովսէսին. «Դո՛ւ խօսիր մեզ հետ, եւ մենք կը հնազանդուենք: Աստուած թող չխօսի մեզ հետ, թէ չէ կարող ենք մեռնել:
19 Եւ ըսին Մովսէսին. «Դուն խօսէ մեզի հետ ու մտիկ ընենք. բայց Աստուած թող չխօսի մեզի հետ, որպէս զի չմեռնինք»։
Եւ ասեն ցՄովսէս. Դու խօսեաց ընդ մեզ եւ լուիցուք, եւ մի՛ խօսեսցի ընդ մեզ Աստուած, գուցէ մեռանիցիմք:

20:19: Եւ ասեն ցՄովսէս. Դո՛ւ խօսեաց ընդ մեզ՝ եւ լուիցո՛ւք. եւ մի՛ խօսեսցի ընդ մեզ Աստուած՝ գուցէ՛ մեռանիցիմք։
19 Մարդիկ ասացին Մովսէսին. «Դո՛ւ խօսիր մեզ հետ, եւ մենք կը հնազանդուենք: Աստուած թող չխօսի մեզ հետ, թէ չէ կարող ենք մեռնել:
19 Եւ ըսին Մովսէսին. «Դուն խօսէ մեզի հետ ու մտիկ ընենք. բայց Աստուած թող չխօսի մեզի հետ, որպէս զի չմեռնինք»։
zohrab-1805▾ eastern-1994▾ western am▾
20:1919: И сказали Моисею: говори ты с нами, и мы будем слушать, но чтобы не говорил с нами Бог, дабы нам не умереть.
20:19 καὶ και and; even εἶπαν επω say; speak πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λάλησον λαλεω talk; speak σὺ συ you ἡμῖν ημιν us καὶ και and; even μὴ μη not λαλείτω λαλεω talk; speak πρὸς προς to; toward ἡμᾶς ημας us ὁ ο the θεός θεος God μήποτε μηποτε lest; unless ἀποθάνωμεν αποθνησκω die
20:19 וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses דַּבֵּר־ dabbēr- דבר speak אַתָּ֥ה ʔattˌā אַתָּה you עִמָּ֖נוּ ʕimmˌānû עִם with וְ wᵊ וְ and נִשְׁמָ֑עָה nišmˈāʕā שׁמע hear וְ wᵊ וְ and אַל־ ʔal- אַל not יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak עִמָּ֛נוּ ʕimmˈānû עִם with אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) פֶּן־ pen- פֶּן lest נָמֽוּת׃ nāmˈûṯ מות die
20:19. dicentes Mosi loquere tu nobis et audiemus non loquatur nobis Dominus ne forte moriamurSaying to Moses: Speak thou to us, and we will hear: let not the Lord speak to us, lest we die.
19. And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.
20:19. saying to Moses: “Speak to us, and we will listen. Let not the Lord speak to us, lest perhaps we may die.”
20:19. And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.
And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die:

19: И сказали Моисею: говори ты с нами, и мы будем слушать, но чтобы не говорил с нами Бог, дабы нам не умереть.
20:19
καὶ και and; even
εἶπαν επω say; speak
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λάλησον λαλεω talk; speak
σὺ συ you
ἡμῖν ημιν us
καὶ και and; even
μὴ μη not
λαλείτω λαλεω talk; speak
πρὸς προς to; toward
ἡμᾶς ημας us
ο the
θεός θεος God
μήποτε μηποτε lest; unless
ἀποθάνωμεν αποθνησκω die
20:19
וַ wa וְ and
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
דַּבֵּר־ dabbēr- דבר speak
אַתָּ֥ה ʔattˌā אַתָּה you
עִמָּ֖נוּ ʕimmˌānû עִם with
וְ wᵊ וְ and
נִשְׁמָ֑עָה nišmˈāʕā שׁמע hear
וְ wᵊ וְ and
אַל־ ʔal- אַל not
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
עִמָּ֛נוּ ʕimmˈānû עִם with
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
פֶּן־ pen- פֶּן lest
נָמֽוּת׃ nāmˈûṯ מות die
20:19. dicentes Mosi loquere tu nobis et audiemus non loquatur nobis Dominus ne forte moriamur
Saying to Moses: Speak thou to us, and we will hear: let not the Lord speak to us, lest we die.
20:19. saying to Moses: “Speak to us, and we will listen. Let not the Lord speak to us, lest perhaps we may die.”
20:19. And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.
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
20:19: Speak thou: Deu 18:16; Act 7:38
let not: Exo 33:20; Gen 32:30
John Gill
20:19 And they said unto Moses,.... Who was now come down from the mountain, and to whom the heads of the tribes and elders of the people came from the camp, and out of their tents, by whom the people said to him, as follows, see Deut 5:23,
speak thou with us, and we will hear; their request is, that whatsoever it was the will and pleasure of God to declare to them, that he would communicate it to Moses, and he deliver it to them, promising that they would hearken to it, and obey it, as if they had heard it from the mouth of God himself:
but let not God speak with us, lest we die; pray to him, that he would not speak immediately, but by a mediator, which they now saw the need of; that there was no drawing nigh to God, nor hearing nor receiving anything from him without one; that his law, as it came from him to them sinful creatures, was a killing letter, and the ministration of condemnation and death, and injected such terror into their minds, that if it was continued they must die under it: thus, as the apostle observes, when "they heard the voice of words, entreated that the word should not be spoken to them any more, for they could not endure that which was commanded", Heb 12:19.
John Wesley
20:19 Speak thou with us - Hereby they obliged themselves to acquiesce in the mediation of Moses, they themselves nominating him as a fit person to deal between them and God, and promising to hearken to him as to God's messenger.
Robert Jamieson, A. R. Fausset and David Brown
20:19 let not God speak with us, lest we die, &c.--The phenomena of thunder and lightning had been one of the plagues so fatal to Egypt, and as they heard God speaking to them now, they were apprehensive of instant death also. Even Moses himself, the mediator of the old covenant, did "exceedingly quake and fear" (Heb 12:21). But doubtless God spake what gave him relief--restored him to a frame of mind fit for the ministrations committed to him; and hence immediately after he was enabled to relieve and comfort them with the relief and comfort which he himself had received from God (2Cor 1:4).
20:2020:20: Եւ ասէ ցնոսա Մովսէս. Քաջալերեցարո՛ւք. զի վասն փորձելոյ զձեզ եկն առ ձեզ Աստուած. որպէս զի լինիցի երկի՛ւղ նորա ՚ի ձեզ, զի մի՛ մեղանչիցէք։
20 Մովսէսն ասաց նրանց. «Սրտապնդուեցէ՛ք, որովհետեւ Աստուած ձեզ փորձելու համար եկաւ ձեզ մօտ, որպէսզի նրա երկիւղը լինի ձեր մէջ, եւ դուք մեղք չգործէք»:
20 Եւ Մովսէս ըսաւ ժողովուրդին. «Մի՛ վախնաք. վասն զի Աստուած ձեզ փորձելու եկաւ, այնպէս որ անոր վախը ձեր առջեւ ըլլայ, որպէս զի չմեղանչէք»։
Եւ ասէ ցնոսա Մովսէս. Քաջալերեցարուք, զի վասն փորձելոյ զձեզ եկն առ ձեզ Աստուած, որպէս զի լինիցի երկեւղ նորա ի ձեզ, զի մի՛ մեղանչիցէք:

20:20: Եւ ասէ ցնոսա Մովսէս. Քաջալերեցարո՛ւք. զի վասն փորձելոյ զձեզ եկն առ ձեզ Աստուած. որպէս զի լինիցի երկի՛ւղ նորա ՚ի ձեզ, զի մի՛ մեղանչիցէք։
20 Մովսէսն ասաց նրանց. «Սրտապնդուեցէ՛ք, որովհետեւ Աստուած ձեզ փորձելու համար եկաւ ձեզ մօտ, որպէսզի նրա երկիւղը լինի ձեր մէջ, եւ դուք մեղք չգործէք»:
20 Եւ Մովսէս ըսաւ ժողովուրդին. «Մի՛ վախնաք. վասն զի Աստուած ձեզ փորձելու եկաւ, այնպէս որ անոր վախը ձեր առջեւ ըլլայ, որպէս զի չմեղանչէք»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2020: И сказал Моисей народу: не бойтесь; Бог пришел, чтобы испытать вас и чтобы страх Его был пред лицем вашим, дабы вы не грешили.
20:20 καὶ και and; even λέγει λεγω tell; declare αὐτοῖς αυτος he; him Μωυσῆς μωσευς Mōseus; Mosefs θαρσεῖτε θαρσεω brave ἕνεκεν ενεκα for the sake of; on account of γὰρ γαρ for τοῦ ο the πειράσαι πειραζω try; test ὑμᾶς υμας you παρεγενήθη παραγινομαι happen by; come by / to / along ὁ ο the θεὸς θεος God πρὸς προς to; toward ὑμᾶς υμας you ὅπως οπως that way; how ἂν αν perhaps; ever γένηται γινομαι happen; become ὁ ο the φόβος φοβος fear; awe αὐτοῦ αυτος he; him ἐν εν in ὑμῖν υμιν you ἵνα ινα so; that μὴ μη not ἁμαρτάνητε αμαρτανω sin
20:20 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to הָ hā הַ the עָם֮ ʕām עַם people אַל־ ʔal- אַל not תִּירָאוּ֒ tîrāʔˌû ירא fear כִּ֗י kˈî כִּי that לְ lᵊ לְ to בַֽ vˈa בְּ in עֲבוּר֙ ʕᵃvûr עֲבוּר way נַסֹּ֣ות nassˈôṯ נסה try אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] בָּ֖א bˌā בוא come הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וּ û וְ and בַ va בְּ in עֲב֗וּר ʕᵃvˈûr עֲבוּר way תִּהְיֶ֧ה tihyˈeh היה be יִרְאָתֹ֛ו yirʔāṯˈô יִרְאָה fear עַל־ ʕal- עַל upon פְּנֵיכֶ֖ם pᵊnêḵˌem פָּנֶה face לְ lᵊ לְ to בִלְתִּ֥י viltˌî בֵּלֶת failure תֶחֱטָֽאוּ׃ ṯeḥᵉṭˈāʔû חטא miss
20:20. et ait Moses ad populum nolite timere ut enim probaret vos venit Deus et ut terror illius esset in vobis et non peccaretisAnd Moses said to the people: Fear not; for God is come to prove you, and that the dread of him might be in you, and you should not sin.
20. And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before you, that ye sin not.
20:20. And Moses said to the people: “Do not be afraid. For God came in order to test you, and so that the dread of him might be with you, and you would not sin.”
20:20. And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not.
And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not:

20: И сказал Моисей народу: не бойтесь; Бог пришел, чтобы испытать вас и чтобы страх Его был пред лицем вашим, дабы вы не грешили.
20:20
καὶ και and; even
λέγει λεγω tell; declare
αὐτοῖς αυτος he; him
Μωυσῆς μωσευς Mōseus; Mosefs
θαρσεῖτε θαρσεω brave
ἕνεκεν ενεκα for the sake of; on account of
γὰρ γαρ for
τοῦ ο the
πειράσαι πειραζω try; test
ὑμᾶς υμας you
παρεγενήθη παραγινομαι happen by; come by / to / along
ο the
θεὸς θεος God
πρὸς προς to; toward
ὑμᾶς υμας you
ὅπως οπως that way; how
ἂν αν perhaps; ever
γένηται γινομαι happen; become
ο the
φόβος φοβος fear; awe
αὐτοῦ αυτος he; him
ἐν εν in
ὑμῖν υμιν you
ἵνα ινα so; that
μὴ μη not
ἁμαρτάνητε αμαρτανω sin
20:20
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
הָ הַ the
עָם֮ ʕām עַם people
אַל־ ʔal- אַל not
תִּירָאוּ֒ tîrāʔˌû ירא fear
כִּ֗י kˈî כִּי that
לְ lᵊ לְ to
בַֽ vˈa בְּ in
עֲבוּר֙ ʕᵃvûr עֲבוּר way
נַסֹּ֣ות nassˈôṯ נסה try
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
בָּ֖א bˌā בוא come
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וּ û וְ and
בַ va בְּ in
עֲב֗וּר ʕᵃvˈûr עֲבוּר way
תִּהְיֶ֧ה tihyˈeh היה be
יִרְאָתֹ֛ו yirʔāṯˈô יִרְאָה fear
עַל־ ʕal- עַל upon
פְּנֵיכֶ֖ם pᵊnêḵˌem פָּנֶה face
לְ lᵊ לְ to
בִלְתִּ֥י viltˌî בֵּלֶת failure
תֶחֱטָֽאוּ׃ ṯeḥᵉṭˈāʔû חטא miss
20:20. et ait Moses ad populum nolite timere ut enim probaret vos venit Deus et ut terror illius esset in vobis et non peccaretis
And Moses said to the people: Fear not; for God is come to prove you, and that the dread of him might be in you, and you should not sin.
20:20. And Moses said to the people: “Do not be afraid. For God came in order to test you, and so that the dread of him might be with you, and you would not sin.”
20:20. And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Вызывающие чувство страха явления имеют своею целью не смерть народа, но запечатление в его памяти совершавшегося законодательства, чтобы воспоминание о нем удерживало впоследствии евреев от нарушения заповедей. Страх, вызываемый видом грозного явления и поддерживаемый воспоминанием о нем, проникнет все существо народа и оградит от покушения нарушать завет.
Adam Clarke: Commentary on the Bible - 1831
20:20: And Moses said - Fear not: for God is come to prove you, and that his fear may be before your faces - The maxim contained in this verse is, Fear not, that he may fear - do not fear with such a fear as brings consternation into the soul, and produces nothing but terror and confusion; but fear with that fear which reverence and filial affection inspire, that ye sin not - that, through the love and reverence ye feel to your Maker and Sovereign, ye may abstain from every appearance of evil, lest you should forfeit that love which is to you better than life. He who fears in the first sense can neither love nor obey; he who fears not in the latter sense is sure to fall under the first temptation that may occur. Blessed is the man who thus feareth always.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:20: Fear not: Sa1 12:20; Isa 41:10
prove: Exo 15:25, Exo 15:26; Gen 22:1, Gen 22:12; Deu 8:2, Deu 13:3
his fear: Gen 20:11; Deu 6:2, Deu 10:12; Jos 24:14; Neh 5:15; Job 28:28; Pro 1:7; Pro 3:7; Isa 8:13
Carl Friedrich Keil and Franz Delitzsch
20:20
To direct the sinner's holy awe in the presence of the holy God, which was expressed in these words of the people, into the proper course of healthy and enduring penitence, Moses first of all took away the false fear of death by the encouraging answer, "Fear not," and then immediately added, "for God is come to prove you." נסּוּת referred to the testing of the state of the heart in relation to God, as it is explained in the exegetical clause which follows: "that His fear may be before your faces, that ye sin not." By this terrible display of His glory, God desired to inspire them with the true fear of Himself, that they might not sin through distrust, disobedience, or resistance to His guidance and commands.
Geneva 1599
20:20 And Moses said unto the people, Fear not: for God is come to (o) prove you, and that his fear may be before your faces, that ye sin not.
(o) Whether you will obey his precepts as you promised in (Ex 19:8).
John Gill
20:20 And Moses said unto the people,.... By representatives and messengers, the heads of the tribes and elders:
fear not; be not afraid of God with a slavish fear; be not afraid of the thunders and lightnings, as if they were like one of the plagues of Egypt, which terrified Pharaoh and his people; be not afraid of being consumed by them, they will do you no hurt; be not afraid of dying by the hand of God, at his presence, and through the voice of his words spoken to you; be of good courage, for the design of God is not to destroy you, but to instruct you, and do you good:
for God is come to prove you; whether, being now freed by him from Egyptian bondage, they would take and own him for their King, and be subject to his laws and government; whether they would abide by what they had said, all that the Lord hath spoken will we do, Ex 19:8, whether they thought they had purity and righteousness enough to answer to the divine law, and whether they imagined they had strength enough to fulfil it, and whether they needed a mediator between God and them or not: some Jewish writers (q) give a different sense of this clause, as if the coming of God to them in this grand and majestic manner was to exalt them, and make them great and honourable among the nations of the world; taking the word used to be derived from a root, which signifies to lift up, as a banner or ensign is lifted up on high: but the former sense is best:
and that his fear may be before your faces; not a slavish fear of death, of wrath, and damnation, before dehorted from; but a reverence of the divine Majesty, an awe of his greatness and glory, a serious regard to his commands, delivered in so grand a manner, and a carefulness to offend him by disobeying them:
that ye sin not: by breaking the law, and transgressing the precepts of it, which they might be deterred from, as it might be reasonably thought, when they reflected with what solemnity, and in what an awful manner it was delivered to them.
(q) Jarchi in loc. Medrash apud Kimchi in Sepher Shorash. rad. & Ben Melech in loc.
John Wesley
20:20 Fear not - That is, Think not that this thunder and fire is, designed to consume you. No; it was intended, To prove them, to try how they could like dealing with God immediately, without a mediator, and so to convince them how admirably well God had chosen for them in putting Moses into that office. Ever since Adam fled upon hearing God's voice in the garden, sinful man could not bear either to speak to God, or hear from him immediately. To keep them to their duty, and prevent their sinning against God. We must not fear with amazement; but we must always have in our minds a reverence of God's majesty, a dread of his displeasure, and an obedient regard to his sovereign authority.
20:2120:21: Եւ կայր ժողովուրդն ՚ի հեռաստանէ։ Եւ Մովսէս եմուտ ՚ի մէգն ուր է՛ր Աստուած։
21 Ժողովուրդը լեռից հեռու էր կանգնած, իսկ Մովսէսը մտաւ մառախուղի մէջ, ուր գտնւում էր Աստուած:
21 Ժողովուրդը հեռուն կայնեցաւ ու Մովսէս մօտեցաւ այն թանձր խաւարին՝ ուր Աստուած էր։
Եւ կայր ժողովուրդն ի հեռաստանէ. եւ Մովսէս եմուտ ի մէգն ուր էր Աստուած:

20:21: Եւ կայր ժողովուրդն ՚ի հեռաստանէ։ Եւ Մովսէս եմուտ ՚ի մէգն ուր է՛ր Աստուած։
21 Ժողովուրդը լեռից հեռու էր կանգնած, իսկ Մովսէսը մտաւ մառախուղի մէջ, ուր գտնւում էր Աստուած:
21 Ժողովուրդը հեռուն կայնեցաւ ու Մովսէս մօտեցաւ այն թանձր խաւարին՝ ուր Աստուած էր։
zohrab-1805▾ eastern-1994▾ western am▾
20:2121: И стоял народ вдали, а Моисей вступил во мрак, где Бог.
20:21 εἱστήκει ιστημι stand; establish δὲ δε though; while ὁ ο the λαὸς λαος populace; population μακρόθεν μακροθεν from far Μωυσῆς μωσευς Mōseus; Mosefs δὲ δε though; while εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for τὸν ο the γνόφον γνοφος gloom οὗ ου.1 where ἦν ειμι be ὁ ο the θεός θεος God
20:21 וַ wa וְ and יַּעֲמֹ֥ד yyaʕᵃmˌōḏ עמד stand הָ hā הַ the עָ֖ם ʕˌām עַם people מֵ mē מִן from רָחֹ֑ק rāḥˈōq רָחֹוק remote וּ û וְ and מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses נִגַּ֣שׁ niggˈaš נגשׁ approach אֶל־ ʔel- אֶל to הָֽ hˈā הַ the עֲרָפֶ֔ל ʕᵃrāfˈel עֲרָפֶל darkness אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁ֖ם šˌām שָׁם there הָ hā הַ the אֱלֹהִֽים׃ פ ʔᵉlōhˈîm . f אֱלֹהִים god(s)
20:21. stetitque populus de longe Moses autem accessit ad caliginem in qua erat DeusAnd the people stood afar off. But Moses went to the dark cloud wherein God was.
21. And the people stood afar off, and Moses drew near unto the thick darkness where God was.
20:21. And the people stood far away. But Moses approached toward the mist, in which was God.
20:21. And the people stood afar off, and Moses drew near unto the thick darkness where God [was].
And the people stood afar off, and Moses drew near unto the thick darkness where God:

21: И стоял народ вдали, а Моисей вступил во мрак, где Бог.
20:21
εἱστήκει ιστημι stand; establish
δὲ δε though; while
ο the
λαὸς λαος populace; population
μακρόθεν μακροθεν from far
Μωυσῆς μωσευς Mōseus; Mosefs
δὲ δε though; while
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
τὸν ο the
γνόφον γνοφος gloom
οὗ ου.1 where
ἦν ειμι be
ο the
θεός θεος God
20:21
וַ wa וְ and
יַּעֲמֹ֥ד yyaʕᵃmˌōḏ עמד stand
הָ הַ the
עָ֖ם ʕˌām עַם people
מֵ מִן from
רָחֹ֑ק rāḥˈōq רָחֹוק remote
וּ û וְ and
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
נִגַּ֣שׁ niggˈaš נגשׁ approach
אֶל־ ʔel- אֶל to
הָֽ hˈā הַ the
עֲרָפֶ֔ל ʕᵃrāfˈel עֲרָפֶל darkness
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁ֖ם šˌām שָׁם there
הָ הַ the
אֱלֹהִֽים׃ פ ʔᵉlōhˈîm . f אֱלֹהִים god(s)
20:21. stetitque populus de longe Moses autem accessit ad caliginem in qua erat Deus
And the people stood afar off. But Moses went to the dark cloud wherein God was.
20:21. And the people stood far away. But Moses approached toward the mist, in which was God.
20:21. And the people stood afar off, and Moses drew near unto the thick darkness where God [was].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Так как не было побуждений ослаблять чувство страха повелением подойти к горе, то народ и остался вдали от нее.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:21: the people: Exo 19:16, Exo 19:17; Deu 5:5
thick: Kg1 8:12; Ch2 6:1; Psa 18:9, Psa 18:12, Psa 97:2, Psa 104:2; Ti1 6:16
Carl Friedrich Keil and Franz Delitzsch
20:21
"So the people stood afar off" (as in Ex 20:18), not "went far away," although, according to Deut 5:30, Moses was directed by God to tell the people to return to their tents. This is passed over here, and it is merely observed, for the purpose of closing the first act in the giving the law, and preparing the way for the second, that the people remained afar off, whereas Moses (and Aaron, cf. Ex 19:24) drew near to the darkness where God was, to receive the further commands of the Lord.
John Gill
20:21 And the people stood afar off,.... Still kept their distance in their camp and tents; or the heads and elders of the people having had this conversation with Moses, returned to their tents as they were bid, Deut 5:30 and to the people in the camp, and there they continued while Moses went up to God with their request:
and Moses drew near to the thick darkness where God was; the thick cloud, Ex 19:9 as Jarchi interprets it, and who observes from their doctors that there were three enclosures about the divine Majesty, darkness, a cloud, and thick darkness; and so Moses passed through the darkness, and the cloud, to the thick darkness where Jehovah was, and where he is said to dwell when the temple was built, 3Kings 8:8 and they have an observation that the word rendered "drew near" is transitive, and should be translated, "he was brought near" or, "made to draw nigh"; Michael and Gabriel being sent to him, took hold of his hands and brought him against his will unto the thick darkness (r); but if the word will admit of such a version, the sense is either that he was caused to draw near through the importunity of the people; or rather through the call of God to him, or an impulse of his upon his mind, which obliged him to it.
(r) Pirke Eliezer, c. 41.
John Wesley
20:21 While the people continued to stand afar off - Afraid of God's wrath, Moses drew near unto the thick darkness; he was made to draw near, so the word is: Moses of himself durst not have ventured into the thick darkness if God had not called him, and encouraged him, and, as some of the Rabbins suppose, sent an angel to take him by the hand, and lead him up.
20:2220:22: Եւ ասէ Տէր ցՄովսէս. Ա՛յսպէս ասասցե՛ս դու տանդ Յակոբայ, եւ պատմեսցե՛ս որդւոցդ Իսրայէլի։ Դուք ձեզէ՛ն տեսէք, զի յերկնից խօսեցայ ընդ ձեզ։
22 Տէրն ասաց Մովսէսին. «Այսպէս կ’ասես Յակոբի սերնդին եւ կը հաղորդես Իսրայէլի որդիներին. “Դուք ինքներդ տեսաք, որ ես երկնքից խօսեցի ձեզ հետ:
22 Տէրը ըսաւ Մովսէսին. «Այսպէս պիտի ըսես Իսրայէլի որդիներուն. ‘Դուք տեսաք թէ ձեզի հետ երկնքէն խօսեցայ.
Եւ ասէ Տէր ցՄովսէս. Այսպէս ասասցես դու [271]տանդ Յակոբայ, եւ պատմեսցես`` որդւոցդ Իսրայելի. Դուք ձեզէն տեսէք, զի յերկնից խօսեցայ ընդ ձեզ:

20:22: Եւ ասէ Տէր ցՄովսէս. Ա՛յսպէս ասասցե՛ս դու տանդ Յակոբայ, եւ պատմեսցե՛ս որդւոցդ Իսրայէլի։ Դուք ձեզէ՛ն տեսէք, զի յերկնից խօսեցայ ընդ ձեզ։
22 Տէրն ասաց Մովսէսին. «Այսպէս կ’ասես Յակոբի սերնդին եւ կը հաղորդես Իսրայէլի որդիներին. “Դուք ինքներդ տեսաք, որ ես երկնքից խօսեցի ձեզ հետ:
22 Տէրը ըսաւ Մովսէսին. «Այսպէս պիտի ըսես Իսրայէլի որդիներուն. ‘Դուք տեսաք թէ ձեզի հետ երկնքէն խօսեցայ.
zohrab-1805▾ eastern-1994▾ western am▾
20:2222: И сказал Господь Моисею: так скажи сынам Израилевым: вы видели, как Я с неба говорил вам;
20:22 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs τάδε οδε further; this ἐρεῖς ερεω.1 state; mentioned τῷ ο the οἴκῳ οικος home; household Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even ἀναγγελεῖς αναγγελλω announce τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel ὑμεῖς υμεις you ἑωράκατε οραω view; see ὅτι οτι since; that ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven λελάληκα λαλεω talk; speak πρὸς προς to; toward ὑμᾶς υμας you
20:22 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses כֹּ֥ה kˌō כֹּה thus תֹאמַ֖ר ṯōmˌar אמר say אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אַתֶּ֣ם ʔattˈem אַתֶּם you רְאִיתֶ֔ם rᵊʔîṯˈem ראה see כִּ֚י ˈkî כִּי that מִן־ min- מִן from הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens דִּבַּ֖רְתִּי dibbˌartî דבר speak עִמָּכֶֽם׃ ʕimmāḵˈem עִם with
20:22. dixit praeterea Dominus ad Mosen haec dices filiis Israhel vos vidistis quod de caelo locutus sum vobisAnd the Lord said to Moses: Thus shalt thou say to the children of Israel: You have seen that I have spoken to you from heaven.
22. And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye yourselves have seen that I have talked with you from heaven.
20:22. Thereafter, the Lord said to Moses: “This you shall say to the sons of Israel: You have seen that I have spoken to you from heaven.
20:22. And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven.
And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven:

22: И сказал Господь Моисею: так скажи сынам Израилевым: вы видели, как Я с неба говорил вам;
20:22
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
τάδε οδε further; this
ἐρεῖς ερεω.1 state; mentioned
τῷ ο the
οἴκῳ οικος home; household
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
ἀναγγελεῖς αναγγελλω announce
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
ὑμεῖς υμεις you
ἑωράκατε οραω view; see
ὅτι οτι since; that
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
λελάληκα λαλεω talk; speak
πρὸς προς to; toward
ὑμᾶς υμας you
20:22
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
כֹּ֥ה kˌō כֹּה thus
תֹאמַ֖ר ṯōmˌar אמר say
אֶל־ ʔel- אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אַתֶּ֣ם ʔattˈem אַתֶּם you
רְאִיתֶ֔ם rᵊʔîṯˈem ראה see
כִּ֚י ˈkî כִּי that
מִן־ min- מִן from
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
דִּבַּ֖רְתִּי dibbˌartî דבר speak
עִמָּכֶֽם׃ ʕimmāḵˈem עִם with
20:22. dixit praeterea Dominus ad Mosen haec dices filiis Israhel vos vidistis quod de caelo locutus sum vobis
And the Lord said to Moses: Thus shalt thou say to the children of Israel: You have seen that I have spoken to you from heaven.
20:22. Thereafter, the Lord said to Moses: “This you shall say to the sons of Israel: You have seen that I have spoken to you from heaven.
20:22. And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-26: С данного стиха начинается изложение законов, возвещенных на Синае одному Моисею и им переданных впоследствии всему народу. К этим законам и относятся слова Втор 5:5. Первым из таких постановлений является постановление о месте совершения богослужения — жертвеннике. Так как жертвенник назначается для Бога (ст. 24–25), то он должен быть сооружен в духе истинного богопочитания, не должен носить и следов язычества. И прежде всего на нем или при нем не могут находиться статуи, — золотые и серебренные идолы, несогласные с верой в единого истинного Бога. Ввиду этого и повторяется вторая заповедь, с указанием основания для запрещения делать кумира: невидимость Бога — «говорил с неба» (Втор 4:36; Неем 9:13).

Так как далее евреи подражая язычникам, могли делать на камнях жертвенника изображения и кланяться им (Лев 26:1), то во избежание этого закон требует, чтобы жертвенник был сделан из земли, а если из камней, то непременно из не тесанных (Втор 27:5: и д.; Нав 8:31; 1: Мак 4:47), так как на них труднее вырезать то или другое изображение. В виду временного отсутствия одного определенного места для совершения богослужения (Втор 12:5, 11, 21; 14:23; 16:6, 11) жертвенник может быть сооружаем там, где «Господь положит память имени Своего» (24), т. е. там, где Он проявит Свое присутствие (3: Цар 9:3, — по поселении евреев в Ханаане получил полную силу закон Второзакония об единстве места богослужения, цит. мм.). Только тогда будет угодна Богу приносимая на жертвеннике жертва. И, наконец, как жертва покрывает грехи человека, так должна быть скрываема и нагота, напоминающая о грехе: при жертвеннике не должно быть ступеней, восхождение по которым способствует открытию наготы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22: The Law Concerning Altars.B. C. 1491.
22 And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven. 23 Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold. 24 An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee. 25 And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. 26 Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon.
Moses having gone into the thick darkness, where God was, God there spoke in his hearing only, privately and without terror, all that follows hence to the end of ch. xxiii, which is mostly an exposition of the ten commandments; and he was to transmit it by word of mouth first, and afterwards in writing, to the people. The laws in these verses related to God's worship.
I. They are here forbidden to make images for worship (v. 22, 23): You have seen that I have talked with you from heaven (such was his wonderful condescension, much more than for some mighty prince to talk familiarly with a company of poor beggars); now you shall not make gods of silver.
1. This repetition of the second commandment comes in here, either (1.) As pointing to that which God had chiefly in view in giving them this law in this manner, that is, their peculiar addictedness to idolatry, and the peculiar sinfulness of that crime. Ten commandments God had given them, but Moses is ordered to inculcate upon them especially the first two. They must not forget any of them, but they must be sure to remember those. Or, (2.) As pointing to that which might properly be inferred from God's speaking to them as he had done. He had given them sufficient demonstration of his presence among them; they needed not to make images of him, as if he were absent. Besides, they had only seen that he talked with them; they had seen no manner of similitude, so that they could not make any image of God; and his manifesting himself to them only by a voice plainly showed them that they must not make any such image, but keep up their communion with God by his word, and not otherwise.
2. Two arguments are here hinted against image-worship:-- (1.) That thereby they would affront God, intimated in that, You shall not make with me gods. Though they pretended to worship them but as representations of God, yet really they made them rivals with God, which he would not endure. (2.) That thereby they would abuse themselves, intimated in that, "You shall not make unto you gods; while you think by them to assist your devotion, you will really corrupt it, and put a cheat upon yourselves." At first, it should seem, they made their images for worship of gold and silver, pretending, by the richness of those metals, to honour God, and, by the brightness of them, to affect themselves with his glory; but, even in these, they changed the truth of God into a lie, and so, by degrees, were justly given up to such strong delusions as to worship images of wood or stone.
II. They are here directed in making altars for worship: it is meant of occasional altars, such as they reared now in the wilderness, before the tabernacle was erected, and afterwards upon special emergencies, for present use, such as Gideon built (Judg. vi. 24), Manoah (Judg. xiii. 19), Samuel (1 Sam. vii. 17), and many others. We may suppose, now that the people of Israel were, with this glorious discovery which God had made of himself to them, that many of them would incline, in this pang of devotion, to offer sacrifice to God; and, it being necessary to a sacrifice that there be an alter, they are here appointed,
Adam Clarke: Commentary on the Bible - 1831
20:22: I have talked with you from heaven - Though God manifested himself by the fire, the lightning, the earthquake, the thick darkness, etc., yet the ten words, or commandments were probably uttered from the higher regions of the air, which would be an additional proof to the people that there was no imposture in this case; for though strange appearances and voices might be counterfeited on earth, as was often, no doubt, done by the magicians of Egypt; yet it would be utterly impossible to represent a voice, in a long continued series of instruction, as proceeding from heaven itself, or the higher regions of the atmosphere. This, with the earthquake and repeated thunders, (see on Exo 20:18 (note)), would put the reality of this whole procedure beyond all doubt; and this enabled Moses, Deu 5:26, to make such an appeal to the people on a fact incontrovertible and of infinite importance, that God had indeed talked with them face to face.
Albert Barnes: Notes on the Bible - 1834
20:22: Nothing could be more appropriate as the commencement of the book of the covenant than these regulations for public worship. The rules for the building of altars must have been old and accepted, and are not inconsistent with the directions for the construction of the altar of the court of the tabernacle, Exo 27:1-8 (compare Jos 22:26-28).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:22: I have talked: Deu 4:36; Neh 9:13; Heb 12:25, Heb 12:26
Carl Friedrich Keil and Franz Delitzsch
20:22
The General Form of Divine Worship in Israel. - As Jehovah had spoken to the Israelites from heaven, they were not to make gods of earthly materials, such as silver and gold, by the side of Him, but simply to construct an altar of earth or unhewn stones without steps, for the offering up of His sacrifices at the place where He would reveal Himself. "From heaven" Jehovah came down upon Sinai enveloped in the darkness of a cloud; and thereby He made known to the people that His nature was heavenly, and could not be imitated in any earthly material. "Ye shall not make with Me," place by the side of, or on a par with Me," "gods of silver and gold," - that is to say, idols primarily intended to represent the nature of God, and therefore meant as symbols of Jehovah, but which became false gods from the very fact that they were intended as representations of the purely spiritual God.
John Gill
20:22 And the Lord said unto Moses,.... When Moses was come near the thick darkness where God was:
thus thou shalt say unto the children of Israel; at his return unto them, and which he was to deliver in the name of God, and as his words:
ye have seen that I have talked with you from heaven; descending from heaven on Mount Sinai in a cloud and fire, he talked with them out of the cloud and fire, and delivered to them with an audible voice the above ten commands; the cloud and fire they saw with their eyes, and the words expressed from thence they heard with their ears; or heaven may mean the air on the top of Sinai, from whence Jehovah spoke.
John Wesley
20:22 Moses being gone into the thick darkness where God was, God there spoke in his hearing only, all that follows from hence to the end of chap. 23, which is mostly an exposition of the ten commandments; and he was to transmit it to the people. The laws in these verses relate to God's worship. Ye have seen that I have talked with you from heaven - Such was his wonderful condescension; ye shall not make gods of silver - This repetition of the second commandment comes in here, because they were more addicted to idolatry than to any other sin.
Robert Jamieson, A. R. Fausset and David Brown
20:22 the Lord said unto Moses--It appears from Deut 4:14-16, that this injunction was a conclusion drawn from the scene on Sinai--that as no similitude of God was displayed then, they should not attempt to make any visible figure or form of Him.
20:2320:23: Մի՛ առնիցէք ձեզ աստուածս ոսկեղէնս եւ աստուածս արծաթեղէնս։
23 Ձեզ համար ոսկէ ու արծաթէ աստուածներ չպատրաստէք:
23 Ինծի հետ արծաթէ աստուածներ չշինէ՛ք. ո՛չ ալ ոսկիէ աստուածներ շինէք ձեզի։
Մի՛ առնիցէք ձեզ աստուածս ոսկեղէնս եւ աստուածս արծաթեղէնս:

20:23: Մի՛ առնիցէք ձեզ աստուածս ոսկեղէնս եւ աստուածս արծաթեղէնս։
23 Ձեզ համար ոսկէ ու արծաթէ աստուածներ չպատրաստէք:
23 Ինծի հետ արծաթէ աստուածներ չշինէ՛ք. ո՛չ ալ ոսկիէ աստուածներ շինէք ձեզի։
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20:2323: не делайте предо Мною богов серебряных, или богов золотых, не делайте себе:
20:23 οὐ ου not ποιήσετε ποιεω do; make ἑαυτοῖς εαυτου of himself; his own θεοὺς θεος God ἀργυροῦς αργυρεος of silver καὶ και and; even θεοὺς θεος God χρυσοῦς χρυσεος of gold; golden οὐ ου not ποιήσετε ποιεω do; make ὑμῖν υμιν you αὐτοῖς αυτος he; him
20:23 לֹ֥א lˌō לֹא not תַעֲשׂ֖וּן ṯaʕᵃśˌûn עשׂה make אִתִּ֑י ʔittˈî אֵת together with אֱלֹ֤הֵי ʔᵉlˈōhê אֱלֹהִים god(s) כֶ֨סֶף֙ ḵˈesef כֶּסֶף silver וֵ wē וְ and אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s) זָהָ֔ב zāhˈāv זָהָב gold לֹ֥א lˌō לֹא not תַעֲשׂ֖וּ ṯaʕᵃśˌû עשׂה make לָכֶֽם׃ lāḵˈem לְ to
20:23. non facietis mecum deos argenteos nec deos aureos facietis vobisYou shall not make gods of silver, nor shall you make to yourselves gods of gold.
23. Ye shall not make with me; gods of silver, or gods of gold, ye shall not make unto you.
20:23. You shall not make gods of silver, nor shall you make for yourselves gods of gold.
20:23. Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold.
Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold:

23: не делайте предо Мною богов серебряных, или богов золотых, не делайте себе:
20:23
οὐ ου not
ποιήσετε ποιεω do; make
ἑαυτοῖς εαυτου of himself; his own
θεοὺς θεος God
ἀργυροῦς αργυρεος of silver
καὶ και and; even
θεοὺς θεος God
χρυσοῦς χρυσεος of gold; golden
οὐ ου not
ποιήσετε ποιεω do; make
ὑμῖν υμιν you
αὐτοῖς αυτος he; him
20:23
לֹ֥א lˌō לֹא not
תַעֲשׂ֖וּן ṯaʕᵃśˌûn עשׂה make
אִתִּ֑י ʔittˈî אֵת together with
אֱלֹ֤הֵי ʔᵉlˈōhê אֱלֹהִים god(s)
כֶ֨סֶף֙ ḵˈesef כֶּסֶף silver
וֵ וְ and
אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s)
זָהָ֔ב zāhˈāv זָהָב gold
לֹ֥א lˌō לֹא not
תַעֲשׂ֖וּ ṯaʕᵃśˌû עשׂה make
לָכֶֽם׃ lāḵˈem לְ to
20:23. non facietis mecum deos argenteos nec deos aureos facietis vobis
You shall not make gods of silver, nor shall you make to yourselves gods of gold.
20:23. You shall not make gods of silver, nor shall you make for yourselves gods of gold.
20:23. Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold.
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Adam Clarke: Commentary on the Bible - 1831
20:23: Ye shall not make with me gods of silver - The expressions here are very remarkable. Before it was said, Ye shall have no other gods Before me, אל פני al panai, Exo 20:3. Here they are commanded, ye shall not make gods of silver or gold אתי itti With me, as emblems or representatives of God, in order, as might be pretended, to keep these displays of his magnificence in memory; on the contrary, he would have only an altar of earth - of plain turf, on which they should offer those sacrifices by which they should commemorate their own guilt and the necessity of an atonement to reconcile themselves to God. See Clarke's note on Exo 20:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:23: Exo 20:3-5, Exo 32:1-4; Sa1 5:4, Sa1 5:5; Kg2 17:33, Kg2 17:41; Eze 20:39, Eze 43:8; Dan 5:4, Dan 5:23; Zep 1:5; Co1 10:21, Co1 10:22; Co2 6:14-16; Col 2:18, Col 2:19; Jo1 5:20, Jo1 5:21; Rev 22:15
John Gill
20:23 Ye shall not make with me,.... This is a proposition of itself, as appears by the accent Athnach placed at the end of it, which divides it from the following, and therefore "gods of silver" belong to the next clause or proposition; something seems to be wanting to complete the sense, which the Talmudists (s) and Jarchi after them supply thus,"ye shall not make with me as the likeness of my ministers which minister before me on high;''as the seraphim, ministering angels, &c. as the sun, moon, and stars; and so the Targum of Jonathan paraphrases the words,"ye shall not make, to worship, the likeness of the sun, and of the moon, and of the stars, and of the planets, and of the angels that minister before me:''or rather, "ye shall not make any likeness with me", or any likeness of me; and so the words stand connected with the preceding verse, that since they only saw the cloud and fire, and perceived the voice of God from thence, but saw no likeness or similitude of him, therefore they were not to make any under a pretence of worshipping him with it, or in it, or by it; and so Ben Melech adds, by way of explanation, although your intention is to my service: "gods of silver and gods of gold ye shall not make unto you"; for so this clause is to be read: that is, images made of gold and silver, images of angels, or of the host of heaven, the sun, moon, and stars, or of great men on earth, as kings or heroes, or of any creature in heaven, earth, or sea; these they were not to make unto them, in order to serve and worship them, or to worship God in them, or by them, or with them: the first images for idolatrous worship were made of gold and silver, because, being rich and glittering, they more affected the minds of the people, as the golden calf a little after made, and perhaps the gods of Egypt were such, at least some of them; wherefore this law against idolatry is repeated, because the people of Israel were prone unto it, and many of them had been ensnared with it in Egypt, upon every occasion were ready to relapse into it: or images made of meaner materials, as brass, wood, and stone, though not mentioned, are equally forbidden; for if those of richer materials were not to be made and worshipped, much less those of baser ones.
(s) T. Bab. Roshhashanah, fol. 24. 1. 2. Avoda Zara, fol, 43. 1. 2.
20:2420:24: Սեղան՝ հողեղէն արասջի՛ք ինձ, եւ մատուսջի՛ք ՚ի նմա զողջակէզս ձեր, եւ զփրկութիւնս ձեր, զոչխարս ձեր, եւ զարջառս ձեր. յամենայն տեղիս ուր անուանեցից զանուն իմ անդ. եւ եկի՛ց առ քեզ եւ օրհնեցի՛ց զքեզ։
24 Ինձ համար հողաշէն զոհասեղան կը պատրաստէք եւ դրա վրայ, ամէն տեղ, ուր կը դնեմ իմ անունը, կը մատուցէք ձեր ողջակէզներն ու ձեր խաղաղութեան զոհերը, ձեր ոչխարներն ու ձեր արջառները: Ես կը գամ քեզ մօտ ու կ’օրհնեմ քեզ:
24 Ինծի հողէ սեղան մը պիտի շինես ու անոր վրայ քու ողջակէզներդ ու խաղաղութեան զոհերդ, քու ոչխարներդ ու արջառներդ պիտի մատուցանես եւ ամէն տեղ, ուր իմ անունս յիշել տամ, քեզի պիտի գամ ու քեզ պիտի օրհնեմ’։
Սեղան հողեղէն արասջիք ինձ, եւ մատուսջիք ի նմա զողջակէզս ձեր եւ [272]զփրկութիւնս ձեր, զոչխարս ձեր եւ զարջառս ձեր, յամենայն տեղիս ուր անուանեցից զանուն իմ անդ, եկից առ քեզ եւ օրհնեցից զքեզ:

20:24: Սեղան՝ հողեղէն արասջի՛ք ինձ, եւ մատուսջի՛ք ՚ի նմա զողջակէզս ձեր, եւ զփրկութիւնս ձեր, զոչխարս ձեր, եւ զարջառս ձեր. յամենայն տեղիս ուր անուանեցից զանուն իմ անդ. եւ եկի՛ց առ քեզ եւ օրհնեցի՛ց զքեզ։
24 Ինձ համար հողաշէն զոհասեղան կը պատրաստէք եւ դրա վրայ, ամէն տեղ, ուր կը դնեմ իմ անունը, կը մատուցէք ձեր ողջակէզներն ու ձեր խաղաղութեան զոհերը, ձեր ոչխարներն ու ձեր արջառները: Ես կը գամ քեզ մօտ ու կ’օրհնեմ քեզ:
24 Ինծի հողէ սեղան մը պիտի շինես ու անոր վրայ քու ողջակէզներդ ու խաղաղութեան զոհերդ, քու ոչխարներդ ու արջառներդ պիտի մատուցանես եւ ամէն տեղ, ուր իմ անունս յիշել տամ, քեզի պիտի գամ ու քեզ պիտի օրհնեմ’։
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20:2424: сделай Мне жертвенник из земли и приноси на нем всесожжения твои и мирные жертвы твои, овец твоих и волов твоих; на всяком месте, где Я положу память имени Моего, Я приду к тебе и благословлю тебя;
20:24 θυσιαστήριον θυσιαστηριον altar ἐκ εκ from; out of γῆς γη earth; land ποιήσετέ ποιεω do; make μοι μοι me καὶ και and; even θύσετε θυω immolate; sacrifice ἐπ᾿ επι in; on αὐτοῦ αυτος he; him τὰ ο the ὁλοκαυτώματα ολοκαυτωμα whole offering καὶ και and; even τὰ ο the σωτήρια σωτηριος salvation; saving ὑμῶν υμων your τὰ ο the πρόβατα προβατον sheep καὶ και and; even τοὺς ο the μόσχους μοσχος calf ὑμῶν υμων your ἐν εν in παντὶ πας all; every τόπῳ τοπος place; locality οὗ ου.1 where ἐὰν εαν and if; unless ἐπονομάσω επονομαζω named τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐκεῖ εκει there καὶ και and; even ἥξω ηκω here πρὸς προς to; toward σὲ σε.1 you καὶ και and; even εὐλογήσω ευλογεω commend; acclaim σε σε.1 you
20:24 מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar אֲדָמָה֮ ʔᵃḏāmā אֲדָמָה soil תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make לִּי֒ llˌî לְ to וְ wᵊ וְ and זָבַחְתָּ֣ zāvaḥtˈā זבח slaughter עָלָ֗יו ʕālˈāʸw עַל upon אֶת־ ʔeṯ- אֵת [object marker] עֹלֹתֶ֨יךָ֙ ʕōlōṯˈeʸḵā עֹלָה burnt-offering וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שְׁלָמֶ֔יךָ šᵊlāmˈeʸḵā שֶׁלֶם final offer אֶת־ ʔeṯ- אֵת [object marker] צֹֽאנְךָ֖ ṣˈōnᵊḵˌā צֹאן cattle וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּקָרֶ֑ךָ bᵊqārˈeḵā בָּקָר cattle בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ ha הַ the מָּקֹום֙ mmāqôm מָקֹום place אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אַזְכִּ֣יר ʔazkˈîr זכר remember אֶת־ ʔeṯ- אֵת [object marker] שְׁמִ֔י šᵊmˈî שֵׁם name אָבֹ֥וא ʔāvˌô בוא come אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to וּ û וְ and בֵרַכְתִּֽיךָ׃ vēraḵtˈîḵā ברך bless
20:24. altare de terra facietis mihi et offeretis super eo holocausta et pacifica vestra oves vestras et boves in omni loco in quo memoria fuerit nominis mei veniam ad te et benedicam tibiYou shall make an altar of earth unto me, and you shall offer upon it your holocausts and peace offerings, your sheep and oxen, in every place where the memory of my name shall be: I will come to thee, and will bless thee.
24. An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in every place where I record my name I will come unto thee and I will bless thee.
20:24. You shall make an altar from the earth for me, and you shall offer upon it your holocausts and peace-offerings, your sheep and oxen, in every place where the memory of my name shall be. I will come to you, and I will bless you.
20:24. An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee.
An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee:

24: сделай Мне жертвенник из земли и приноси на нем всесожжения твои и мирные жертвы твои, овец твоих и волов твоих; на всяком месте, где Я положу память имени Моего, Я приду к тебе и благословлю тебя;
20:24
θυσιαστήριον θυσιαστηριον altar
ἐκ εκ from; out of
γῆς γη earth; land
ποιήσετέ ποιεω do; make
μοι μοι me
καὶ και and; even
θύσετε θυω immolate; sacrifice
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
τὰ ο the
ὁλοκαυτώματα ολοκαυτωμα whole offering
καὶ και and; even
τὰ ο the
σωτήρια σωτηριος salvation; saving
ὑμῶν υμων your
τὰ ο the
πρόβατα προβατον sheep
καὶ και and; even
τοὺς ο the
μόσχους μοσχος calf
ὑμῶν υμων your
ἐν εν in
παντὶ πας all; every
τόπῳ τοπος place; locality
οὗ ου.1 where
ἐὰν εαν and if; unless
ἐπονομάσω επονομαζω named
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
ἐκεῖ εκει there
καὶ και and; even
ἥξω ηκω here
πρὸς προς to; toward
σὲ σε.1 you
καὶ και and; even
εὐλογήσω ευλογεω commend; acclaim
σε σε.1 you
20:24
מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar
אֲדָמָה֮ ʔᵃḏāmā אֲדָמָה soil
תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make
לִּי֒ llˌî לְ to
וְ wᵊ וְ and
זָבַחְתָּ֣ zāvaḥtˈā זבח slaughter
עָלָ֗יו ʕālˈāʸw עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
עֹלֹתֶ֨יךָ֙ ʕōlōṯˈeʸḵā עֹלָה burnt-offering
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלָמֶ֔יךָ šᵊlāmˈeʸḵā שֶׁלֶם final offer
אֶת־ ʔeṯ- אֵת [object marker]
צֹֽאנְךָ֖ ṣˈōnᵊḵˌā צֹאן cattle
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּקָרֶ֑ךָ bᵊqārˈeḵā בָּקָר cattle
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַ ha הַ the
מָּקֹום֙ mmāqôm מָקֹום place
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אַזְכִּ֣יר ʔazkˈîr זכר remember
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמִ֔י šᵊmˈî שֵׁם name
אָבֹ֥וא ʔāvˌô בוא come
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
וּ û וְ and
בֵרַכְתִּֽיךָ׃ vēraḵtˈîḵā ברך bless
20:24. altare de terra facietis mihi et offeretis super eo holocausta et pacifica vestra oves vestras et boves in omni loco in quo memoria fuerit nominis mei veniam ad te et benedicam tibi
You shall make an altar of earth unto me, and you shall offer upon it your holocausts and peace offerings, your sheep and oxen, in every place where the memory of my name shall be: I will come to thee, and will bless thee.
20:24. You shall make an altar from the earth for me, and you shall offer upon it your holocausts and peace-offerings, your sheep and oxen, in every place where the memory of my name shall be. I will come to you, and I will bless you.
20:24. An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1. To make their altars very plain, either of earth or of unhewn stone, v. 24, 25. That they might not be tempted to think of a graven image, they must not so much as hew into shape the stones that they made their altars of, but pile them up as they were, in the rough. This rule being prescribed before the establishment of the ceremonial law, which appointed altars much more costly, intimates that, after the period of that law, plainness should be accepted as the best ornament of the external services of religion, and that gospel-worship should not be performed with external pomp and gaiety. The beauty of holiness needs no paint, nor do those do any service to the spouse of Christ that dress her in the attire of a harlot, as the church of Rome does: an altar of earth does best.
2. To make their altars very low (v. 26), so that they might not go up by steps to them. That the higher the altar was, and the nearer heaven, the more acceptable the sacrifice was, was a foolish fancy of the heathen, who therefore chose high places; in opposition to this, and to show that it is the elevation of the heart, not of the sacrifice, that God looks at, they were here ordered to make their altars low. We may suppose that the altars they reared in the wilderness, and other occasional altars, were designed only for the sacrifice of one beast at a time; but the altar in Solomon's temple, which was to be made much longer and broader, that it might contain many sacrifices at once, was made ten cubits high, that the height might bear a decent proportion to the length and breadth; and to that it was requisite they should go up by steps, which yet, no doubt, were so contrived as to prevent the inconvenience here spoken of, the discovering of their nakedness thereon.
III. They are here assured of God's gracious acceptance of their devotions, wherever they were paid according to his will (v. 24): In all places where I record my name, or where my name is recorded (that is, where I am worshipped in sincerity), I will come unto thee, and I will bless thee. Afterwards, God chose one particular place wherein to record his name: but that being taken away now under the gospel, when men are encouraged to pray every where, this promise revives in its full extent, that, wherever God's people meet in his name to worship him, he will be in the midst of them, he will honour them with his presence, and reward them with the gifts of his grace; there he will come unto them, and will bless them, and more than this we need not desire for the beautifying of our solemn assemblies.
Adam Clarke: Commentary on the Bible - 1831
20:24: Thy burnt-offerings, and thy peace-offerings - The law concerning which was shortly to be given, though sacrifices of this kind were in use from the days of Abel.
In all places where I record my name - Wherever I am worshipped, whether in the open wilderness, at the tabernacle, in the temple, the synagogues, or elsewhere, I will come unto thee and bless thee. These words are precisely the same in signification with those of our Lord, Mat 18:20 : For where two or three are gathered together in my name, there am I in the midst of them. And as it was Jesus who was the angel that spoke to them in the wilderness, Act 7:38, from the same mouth this promise in the law and that in the Gospel proceeded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:24: altar: Joh 4:24
burnt: Lev. 1:1-17, 3:1-17
in all places: Deu 12:5, Deu 12:11, Deu 12:21, Deu 14:23, Deu 16:5, Deu 16:6, Deu 16:11, Deu 26:2; Kg1 8:29, Kg1 8:43, Kg1 9:3; Ch2 6:6; Ch2 7:16, Ch2 12:13; Ezr 6:12; Neh 1:9; Psa 74:7, Psa 76:2, Psa 78:68, Psa 132:13, Psa 132:14; Jer 7:10-12; Mal 1:11; Mat 18:20, Mat 28:20; Joh 4:20-23; Ti1 2:8
will bless thee: Gen 12:2; Num 6:24-27; Deu 7:13; Sa2 6:12; Psa 128:5, Psa 134:3
Carl Friedrich Keil and Franz Delitzsch
20:24
For the worship of Jehovah, the God of heaven, Israel needed only an altar, on which to cause its sacrifices to ascend to God. The altar, as an elevation built up of earth or rough stones, was a symbol of the elevation of man to God, who is enthroned on high in the heaven; and because man was to raise himself to God in his sacrifices, Israel also was to make an altar, though only of earth, or if of stones, not of hewn stones. "For if thou swingest thy tool (חרב lit., sharpness, then any edge tool) over it (over the stone), thou defilest it" (Ex 20:25). "Of earth:" i.e., not "of comparatively simple materials, such as befitted a representation of the creature" (Schultz on Deut 12); for the altar was not to represent the creature, but to be the place to which God came to receive man into His fellowship there. For this reason the altar was to be made of the same material, which formed the earthly soil for the kingdom of God, either of earth or else of stones, just as they existed in their natural state; not, however, "because unpolished stones, which retain their true and native condition, appear to be endowed with a certain native purity, and therefore to be most in harmony with the sanctity of an altar" (Spencer de legg. Hebr. rit. lib. ii. c. 6), for the "native purity" of the earth does not agree with Gen 3:17; but because the altar was to set forth the nature of the simple earthly soil, unaltered by the hand of man. The earth, which has been involved in the curse of sin, is to be renewed and glorified into the kingdom of God, not by sinful men, but by the gracious hand of God alone. Moreover, Israel was not to erect the altar for its sacrifices in any place that it might choose, but only in every place in which Jehovah should bring His name to remembrance. וגו שׁם הזכּיר does not mean "to make the name of the Lord remembered," i.e., to cause men to remember it; but to establish a memorial of His name, i.e., to make a glorious revelation of His divine nature, and thereby to consecrate the place into a holy soil (cf. Ex 3:5), upon which Jehovah would come to Israel and bless it. Lastly, the command not to go up to the altar by steps (Ex 20:26) is followed by the words, "that thy nakedness be not discovered thereon." It was in the feeling of shame that the consciousness of sin first manifested itself, and it was in the shame that the sin was chiefly apparent (Gen 3:7); hence the nakedness was a disclosure of sin, through which the altar of God would be desecrated, and for this reason it was forbidden to ascend to the altar by steps. These directions with reference to the altar to be built do not refer merely to the altar, which was built for the conclusion of the covenant, nor are they at variance with the later instructions respecting the one altar at the tabernacle, upon which all the sacrifices were to be presented (Lev 17:8-9; Deut 12:5.), nor are they merely "provisional" but they lay the foundation for the future laws with reference to the places of worship, though without restricting them to one particular locality on the one hand, or allowing an unlimited number of altars on the other. Hence "several places and altars are referred to here, because, whilst the people were wandering in the desert, there could be no fixed place for the tabernacle" (Riehm). But the erection of the altar is unquestionably limited to every place which Jehovah appointed for the purpose by a revelation. We are not to understand the words, however, as referring merely to those places in which the tabernacle and its altar were erected, and to the site of the future temple (Sinai, Shilloh, and Jerusalem), but to all those places also where altars were built and sacrifices offered on extraordinary occasions, on account of God, - appearing there such, for example, as Ebal (Josh 8:30 compared with Deut 27:5), the rock in Ophrah (Judg 6:25-26), and many other places besides.
John Gill
20:24 An altar of earth thou shall make unto me,.... This was a temporary precept, and only in force until the tabernacle was built, and respects occasional altars, erected while on their travels, and were to be made of turfs of earth, and so easily and quickly thrown up, as their case and circumstances required, and as easily thrown down, as it was proper they should, after they had no more use for them, lest they should be abused to superstitious uses; for afterwards the altar for burnt offerings was made of Shittim wood covered with brass, and that in the temple was wholly a brazen one, Ex 27:1 this precept seems to suggest the plainness and simplicity in which God would be worshipped, in opposition to the pomp and gaudy show of idolaters intimated in the preceding verse; though Tertullian (t) relates of the Romans in the times of Numa Pomptitus, that they had neither images, nor temples, nor capitols, only altars made of turfs of earth hastily thrown up; and this altar of earth might be, as Ainsworth observes, a figure of the earthly or human nature of Christ, who is the altar, whereof believers in him have a right to eat, Heb 13:10.
and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen; which were the creatures offered in the said sacrifices, as also in the sin offerings and trespass offerings, which, though not mentioned, are included:
in all places where I record my name; or, "cause it to be mentioned", or "remembered" (u); where he manifested himself, displayed the glory of his nature and perfection; or, as the Targum of Jonathan expresses it, caused his Shechinah or divine Majesty to dwell, or gave any intimations of his presence, as at the altar now erected to him, and at the sacrifices offered up thereon, and afterwards in the tabernacle, between the cherubim over the mercy seat, and ark of the testimony; which was removed to various places before the temple was built at Jerusalem, where he took up his residence, and his name was called upon, made mention of, and recorded for many generations: but that being destroyed and worship there at an end, men may now worship God in any place, so be it they do it in spirit and in truth; and wherever the name of God is truly called upon, and the glory of his divine perfection, as displayed in the salvation of sinners by Christ, is set forth, and Christ and him crucified is preached; and mention is made of his name as the only one in which salvation is; of his glorious person and offices, of his righteousness, blood, and sacrifice, for justification, remission of sins, and atonement; and his ordinances are administered, which are memorials of his love and grace; there Jehovah grants his presence:
I will come unto thee: not locally or by change of place, nor by his omnipresence merely, so he is everywhere; nor in any visible way, but in a spiritual manner, by the communications of his grace and favour, see Jn 14:21, and I will bless thee; with his presence, than which nothing is more desirable and delightful; with the supplies of his grace, with peace and pardon, with a justifying righteousness, with a right and title to eternal life, with enlarged views of these blessings and of interest in them.
(t) Apologet. c. 25. (u) "memorare faciam nomen meum", Pagninus, Montanus; "ubi recordari faciam nomen meum, seu ubi faciam ut recordemini nominis mei", Piscator.
John Wesley
20:24 An altar of earth - It is meant of occasional altars, such as they reared in the wilderness before the tabernacle was erected, and afterwards upon special emergencies, for present use. They are appointed to make these very plain, either of earth or of unhewn stones. That they might not be tempted to think of a graven image, they must not so much as hew the stones into shape, that they made their altars of, but pile them up as they were in the rough. In all places where I record my name - Or where my name is recorded, that is, where I am worshipped in sincerity, I will come unto thee, and will bless thee.
Robert Jamieson, A. R. Fausset and David Brown
20:24 An altar of earth thou shalt make unto me--a regulation applicable to special or temporary occasions.
20:2520:25: Ապա թէ սեղան ՚ի քարանց առնիցես ինձ, մի՛ շինեսցես ինձ զնոսա կոփածոյս. քանզի զձեռին գործին քո մերձեցուցեր ՚ի նա, եւ պղծեա՛լ է[673]։ [673] Յօրինակին ՚ի բնաբանի կրկին չակերտիւ այսպէս գրեալ, զձեռին <գործին> ՚ի լուս՛՛. նշանակի ՚ի մէջ բերել. քո. ուր մեք համաձայն այլոց եդաք գործին քո։
25 Իսկ եթէ զոհասեղանը քարից կառուցես, դրա քարերը յղկուած թող չլինեն, որովհետեւ եթէ քո ձեռքի գործիքը դիպցնես դրան, ապա դա պղծուած կը լինի:
25 Եթէ ինծի քարէ սեղան շինելու ըլլաս, տաշուած քարէ մի՛ շիներ քանզի եթէ անոր վրայ երկաթ գործիք վերցնես, կը պղծես զանիկա։
Ապա եթէ սեղան ի քարանց առնիցես ինձ, մի՛ շինեսցես զնոսա կոփածոյս. քանզի զձեռին գործին քո մերձեցուցեր ի նա, եւ պղծեալ է:

20:25: Ապա թէ սեղան ՚ի քարանց առնիցես ինձ, մի՛ շինեսցես ինձ զնոսա կոփածոյս. քանզի զձեռին գործին քո մերձեցուցեր ՚ի նա, եւ պղծեա՛լ է[673]։
[673] Յօրինակին ՚ի բնաբանի կրկին չակերտիւ այսպէս գրեալ, զձեռին <գործին> ՚ի լուս՛՛. նշանակի ՚ի մէջ բերել. քո. ուր մեք համաձայն այլոց եդաք գործին քո։
25 Իսկ եթէ զոհասեղանը քարից կառուցես, դրա քարերը յղկուած թող չլինեն, որովհետեւ եթէ քո ձեռքի գործիքը դիպցնես դրան, ապա դա պղծուած կը լինի:
25 Եթէ ինծի քարէ սեղան շինելու ըլլաս, տաշուած քարէ մի՛ շիներ քանզի եթէ անոր վրայ երկաթ գործիք վերցնես, կը պղծես զանիկա։
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20:2525: если же будешь делать Мне жертвенник из камней, то не сооружай его из тесаных, ибо, как скоро наложишь на них тесло твое, то осквернишь их;
20:25 ἐὰν εαν and if; unless δὲ δε though; while θυσιαστήριον θυσιαστηριον altar ἐκ εκ from; out of λίθων λιθος stone ποιῇς ποιεω do; make μοι μοι me οὐκ ου not οἰκοδομήσεις οικοδομεω build αὐτοὺς αυτος he; him τμητούς τμητος the γὰρ γαρ for ἐγχειρίδιόν εγχειριδιον of you; your ἐπιβέβληκας επιβαλλω impose; cast on ἐπ᾿ επι in; on αὐτούς αυτος he; him καὶ και and; even μεμίανται μιαινω taint; defile
20:25 וְ wᵊ וְ and אִם־ ʔim- אִם if מִזְבַּ֤ח mizbˈaḥ מִזְבֵּחַ altar אֲבָנִים֙ ʔᵃvānîm אֶבֶן stone תַּֽעֲשֶׂה־ tˈaʕᵃśeh- עשׂה make לִּ֔י llˈî לְ to לֹֽא־ lˈō- לֹא not תִבְנֶ֥ה ṯivnˌeh בנה build אֶתְהֶ֖ן ʔeṯhˌen אֵת [object marker] גָּזִ֑ית gāzˈîṯ גָּזִית hewn stone כִּ֧י kˈî כִּי that חַרְבְּךָ֛ ḥarbᵊḵˈā חֶרֶב dagger הֵנַ֥פְתָּ hēnˌaftā נוף swing עָלֶ֖יהָ ʕālˌeʸhā עַל upon וַ wa וְ and תְּחַֽלְלֶֽהָ׃ ttᵊḥˈallˈehā חלל defile
20:25. quod si altare lapideum feceris mihi non aedificabis illud de sectis lapidibus si enim levaveris cultrum tuum super eo pollueturAnd if thou make an altar of stone unto me, thou shalt not build it of hewn stones; for if thou lift up a tool upon it, it shall be defiled.
25. And if thou make me an altar of stone, thou shalt not build it of hewn stones: for if thou lift up thy tool upon it, thou hast polluted it.
20:25. And if you make an altar of stone for me, you shall not build it from cut stones; for if you lift up a tool over it, it will be defiled.
20:25. And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it.
And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it:

25: если же будешь делать Мне жертвенник из камней, то не сооружай его из тесаных, ибо, как скоро наложишь на них тесло твое, то осквернишь их;
20:25
ἐὰν εαν and if; unless
δὲ δε though; while
θυσιαστήριον θυσιαστηριον altar
ἐκ εκ from; out of
λίθων λιθος stone
ποιῇς ποιεω do; make
μοι μοι me
οὐκ ου not
οἰκοδομήσεις οικοδομεω build
αὐτοὺς αυτος he; him
τμητούς τμητος the
γὰρ γαρ for
ἐγχειρίδιόν εγχειριδιον of you; your
ἐπιβέβληκας επιβαλλω impose; cast on
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
καὶ και and; even
μεμίανται μιαινω taint; defile
20:25
וְ wᵊ וְ and
אִם־ ʔim- אִם if
מִזְבַּ֤ח mizbˈaḥ מִזְבֵּחַ altar
אֲבָנִים֙ ʔᵃvānîm אֶבֶן stone
תַּֽעֲשֶׂה־ tˈaʕᵃśeh- עשׂה make
לִּ֔י llˈî לְ to
לֹֽא־ lˈō- לֹא not
תִבְנֶ֥ה ṯivnˌeh בנה build
אֶתְהֶ֖ן ʔeṯhˌen אֵת [object marker]
גָּזִ֑ית gāzˈîṯ גָּזִית hewn stone
כִּ֧י kˈî כִּי that
חַרְבְּךָ֛ ḥarbᵊḵˈā חֶרֶב dagger
הֵנַ֥פְתָּ hēnˌaftā נוף swing
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
וַ wa וְ and
תְּחַֽלְלֶֽהָ׃ ttᵊḥˈallˈehā חלל defile
20:25. quod si altare lapideum feceris mihi non aedificabis illud de sectis lapidibus si enim levaveris cultrum tuum super eo polluetur
And if thou make an altar of stone unto me, thou shalt not build it of hewn stones; for if thou lift up a tool upon it, it shall be defiled.
20:25. And if you make an altar of stone for me, you shall not build it from cut stones; for if you lift up a tool over it, it will be defiled.
20:25. And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it.
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Adam Clarke: Commentary on the Bible - 1831
20:25: Thou shalt not build it of hewn stone - Because they were now in a wandering state, and had as yet no fixed residence; and therefore no time should be wasted to rear costly altars, which could not be transported with them, and which they must soon leave. Besides, they must not lavish skill or expense on the construction of an altar; the altar of itself, whether costly or mean, was nothing in the worship; it was only the place on which the victim should be laid, and their mind must be attentively fixed on that God to whom the sacrifice was offered, and on the sacrifice itself, as that appointed by the Lord to make an atonement for their sins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:25: And: Deu 27:5, Deu 27:6; Jos 8:31
build it of hewn stone: Heb. build them with hewing
John Gill
20:25 And if thou wilt make me an altar of stone,.... If they chose instead of an earthen one to make one of stone, as they might in rocky places, where they came, and in such an one where they now were, Mount Sinai, under which hill an altar was built, Ex 24:4,
thou shall not build it of hewn stone; which would require time and occasion expense, to hew and polish them in an artificial way; but it was to be built of rude and unpolished stones, just as they were taken out of the quarry, or found lying by the way, and which were laid up in an heap one upon another, and was done with little trouble, and without any ornament, and easily separated and thrown down, when become useless: the reason of this law, as given by Maimonides (w), is this,"because the idolaters of that time built their altars of hewn stones, therefore God forbad it, lest we should be like them, and that we might shun it in all things, he commanded the altar to be made of earth, as it is said, an altar of earth shalt thou make unto me; and if it could not be made without stones, that the stones should remain in their own natural form, and be neither hewn nor polished; as he after forbad a painted stone, and a plantation of trees by an altar; for in each of these there is one and the same intention and design, namely, that we might not worship him in the same manner in which idolaters used to worship their fictitious deities:"
for if thou lift up thy tool upon it; or, thy sword (x); it signifies any tool or instrument made of iron as a sword is, and here such an one as is used in hewing of stone; which, if lifted up on the altar, or on any of the stones of which it is built, to strike and hew them with:
thou hast polluted it; and so made it unfit for use: how this should be done hereby is not easy to say, no good reason seems to be assignable for it but the will and pleasure of God; who so appointed it, and reckoned that a pollution, and would have it so thought by others, which with men is accounted ornamental; his thoughts and judgment are not as man's: the Targum of Jonathan is,"for if thou liftest up iron, of which a sword is made, upon a stone, thou wilt profane it;''the reason which the Misnic doctors (y) give, and Jarchi from them, is,"because iron was created to shorten the days of men, but the other was made to prolong the days of men: and therefore it cannot be just that that which shortens should be lifted up and agitated over that which prolongs:''but Maimonides gives a better reason of it, as Abarbinel understands him, which was to prevent persons making images in stones (z), which image making is the thing guarded against and forbidden in the context; but still better is that of Isaac Arama (a), that the hands of the artificer were to abstain from the stones of the altar, lest that good which men obtain of God at the altar should be attributed to any work of theirs: though, after all, it is right what Aben Ezra, says, that it does not belong to us to search after the reasons of the commands, at least not in too curious and bold a manner, and where God is silent and has not thought fit to give any.
(w) Moreh Nevochim, par. 3. c. 45. (x) "gladium tuum", Montanus, Piscator, Cartwright. (y) Misnah Middot, c. 3. sect. 4. (z) Apud L'Empereur in Middot, ib. (a) Apud Rivet in loc.
Robert Jamieson, A. R. Fausset and David Brown
20:25 thou shalt not build it of hewn stone, &c.--that is, carved with figures and ornaments that might lead to superstition.
20:2620:26: Մի՛ ելանիցես ընդ աշտիճանս ՚ի սեղան իմ, զի մի՛ մերկասցին առականք քո ՚ի վերայ նորա[674]։[674] Ոմանք. Զի մերկասցին, ըստ որում զառաջինն երեւի գրեալ եւ ՚ի բնաբան օրինակի մերում, եւ յետոյ նովին ձեռամբ յաւելեալ է ՚ի վերայ՝ մի։
26 Իմ զոհասեղանի վրայ աստիճաններով չբարձրանաս, որպէսզի դրա վրայ քո ամօթոյքը չերեւայ”»:
26 Եւ աստիճաններով մի՛ ելլեր իմ սեղանս, որպէս զի քու մերկութիւնդ չբացուի անոր վրայ»։
Մի՛ ելանիցես ընդ աշտիճանս ի սեղան իմ, զի մի՛ մերկասցին առականք քո ի վերայ նորա:

20:26: Մի՛ ելանիցես ընդ աշտիճանս ՚ի սեղան իմ, զի մի՛ մերկասցին առականք քո ՚ի վերայ նորա[674]։
[674] Ոմանք. Զի մերկասցին, ըստ որում զառաջինն երեւի գրեալ եւ ՚ի բնաբան օրինակի մերում, եւ յետոյ նովին ձեռամբ յաւելեալ է ՚ի վերայ՝ մի։
26 Իմ զոհասեղանի վրայ աստիճաններով չբարձրանաս, որպէսզի դրա վրայ քո ամօթոյքը չերեւայ”»:
26 Եւ աստիճաններով մի՛ ելլեր իմ սեղանս, որպէս զի քու մերկութիւնդ չբացուի անոր վրայ»։
zohrab-1805▾ eastern-1994▾ western am▾
20:2626: и не всходи по ступеням к жертвеннику Моему, дабы не открылась при нем нагота твоя.
20:26 οὐκ ου not ἀναβήσῃ αναβαινω step up; ascend ἐν εν in ἀναβαθμίσιν αναβαθμις in; on τὸ ο the θυσιαστήριόν θυσιαστηριον altar μου μου of me; mine ὅπως οπως that way; how ἂν αν perhaps; ever μὴ μη not ἀποκαλύψῃς αποκαλυπτω reveal; uncover τὴν ο the ἀσχημοσύνην ασχημοσυνη indecency σου σου of you; your ἐπ᾿ επι in; on αὐτοῦ αυτος he; him
20:26 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תַעֲלֶ֥ה ṯaʕᵃlˌeh עלה ascend בְ vᵊ בְּ in מַעֲלֹ֖ת maʕᵃlˌōṯ מַעֲלָה ascent עַֽל־ ʕˈal- עַל upon מִזְבְּחִ֑י mizbᵊḥˈî מִזְבֵּחַ altar אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not תִגָּלֶ֥ה ṯiggālˌeh גלה uncover עֶרְוָתְךָ֖ ʕerwāṯᵊḵˌā עֶרְוָה nakedness עָלָֽיו׃ פ ʕālˈāʸw . f עַל upon
20:26. non ascendes per gradus ad altare meum ne reveletur turpitudo tuaThou shalt not go up by steps unto my altar, lest thy nakedness be discovered.
26. Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon.
20:26. You shall not ascend by steps to my altar, lest your nakedness be revealed.”
20:26. Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon.
Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon:

26: и не всходи по ступеням к жертвеннику Моему, дабы не открылась при нем нагота твоя.
20:26
οὐκ ου not
ἀναβήσῃ αναβαινω step up; ascend
ἐν εν in
ἀναβαθμίσιν αναβαθμις in; on
τὸ ο the
θυσιαστήριόν θυσιαστηριον altar
μου μου of me; mine
ὅπως οπως that way; how
ἂν αν perhaps; ever
μὴ μη not
ἀποκαλύψῃς αποκαλυπτω reveal; uncover
τὴν ο the
ἀσχημοσύνην ασχημοσυνη indecency
σου σου of you; your
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
20:26
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תַעֲלֶ֥ה ṯaʕᵃlˌeh עלה ascend
בְ vᵊ בְּ in
מַעֲלֹ֖ת maʕᵃlˌōṯ מַעֲלָה ascent
עַֽל־ ʕˈal- עַל upon
מִזְבְּחִ֑י mizbᵊḥˈî מִזְבֵּחַ altar
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
תִגָּלֶ֥ה ṯiggālˌeh גלה uncover
עֶרְוָתְךָ֖ ʕerwāṯᵊḵˌā עֶרְוָה nakedness
עָלָֽיו׃ פ ʕālˈāʸw . f עַל upon
20:26. non ascendes per gradus ad altare meum ne reveletur turpitudo tua
Thou shalt not go up by steps unto my altar, lest thy nakedness be discovered.
20:26. You shall not ascend by steps to my altar, lest your nakedness be revealed.”
20:26. Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
20:26: Neither shalt thou go up by steps unto mine altar - The word altar comes from altus, high or elevated, though the Hebrew word מזבח mizbach, from זבח zabach, to slay, kill, etc., signifies merely a place for sacrifice; see Gen 8:20. But the heathens, who imitated the rites of the true God in their idolatrous worship, made their altars very high; whence they derived their name altaria, altars, i.e., very high or elevated places; which they built thus, partly through pride and vain glory, and partly that their gods might the better hear them. Hence also the high places or idolatrous altars so often and so severely condemned in the Holy Scriptures. The heathens made some of their altars excessively high; and some imagine that the pyramids were altars of this kind, and that the inspired writer refers to those in these prohibitions. God therefore ordered his altars to be made,
1. either of simple turf, that there might be no unnecessary expense, which, in their present circumstances, the people could not well afford; and that they might be no incentives to idolatry from their costly or curious structure; or
2. of unhewn stone, that no images of animals or of the celestial bodies might be sculptured on them, as was the case among the idolaters, and especially among the Egyptians, as several of their ancient altars which remain to the present day amply testify; which altars themselves, and the images carved on them, became in process of time incentives to idolatry, and even objects of worship.
In short, God formed every part of his worship so that every thing belonging to it might be as dissimilar as possible from that of the surrounding heathenish nations, and especially the Egyptians, from whose land they had just now departed. This seems to have been the whole design of those statutes on which many commentators have written so largely and learnedly, imagining difficulties where probably there are none. The altars of the tabernacle were of a different kind.
In this and the preceding chapter we have met with some of the most awful displays of the Divine Majesty; manifestations of justice and holiness which have no parallel, and can have none till that day arrive in which he shall appear in his glory, to judge the quick and the dead. The glory was truly terrible, and to the children of Israel insufferable; and yet how highly privileged to have God himself speaking to them from the midst of the fire, giving them statutes and judgments so righteous, so pure, so holy, and so truly excellent in their operation and their end, that they have been the admiration of all the wise and upright in all countries and ages of the world, where their voice has been heard! Mohammed defied all the poets and literati of Arabia to match the language of the Koran; and for purity, elegance, and dignity it bore away the palm, and remained unrivaled. This indeed was the only advantage which the work derived from its author; for its other excellences it was indebted to Moses and the prophets, to Christ and the apostles; as there is scarcely a pure, consistent, theological notion in it, that has not been borrowed from our sacred books. Moses calls the attention of the people, not to the language in which these Divine laws were given, though that is all that it should be, and every way worthy of its author; compressed yet perspicuous; simple yet dignified; in short, such as God should speak if he wished his creatures to comprehend; but he calls their attention to the purity, righteousness, and usefulness of the grand revelation which they had just received. For what nation, says he, is there so great, who hath God so nigh unto them, as Jehovah our God is, in all things that we call upon him for? And what nation hath statutes and judgments so righteous as all this law which I set before you this day? And that which was the sum of all excellence in the present case was this, that the God who gave these laws dwelt among his people; to him they had continual access, and from him received that power without which obedience so extensive and so holy would have been impossible; and yet not one of these laws exacted more than eternal reason, the nature and fitness of things, the prosperity of the community, and the peace and happiness of the individual, required. The Law is holy, and the Commandment is Holy, Just, and Good.
To show still more clearly the excellence and great utility of the ten commandments, and to correct some mistaken notions concerning them, it may be necessary to make a few additional observations. And
1. It is worthy of remark that there is none of these commandments, nor any part of one, which can fairly be considered as merely ceremonial. All are moral, and consequently of everlasting obligation.
2. When considered merely as to the letter, there is certainly no difficulty in the moral obedience required to them. Let every reader take them up one by one, and ask his conscience before God, which of them he is under a fatal and uncontrollable necessity to break?
3. Though by the incarnation and death of Christ all the ceremonial law which referred to him and his sacrifice is necessarily abrogated, yet, as none of these ten commandments refer to any thing properly ceremonial, therefore they are not abrogated.
4. Though Christ came into the world to redeem them who believe from the curse of the law, he did not redeem them from the necessity of walking in that newness of life which these commandments so strongly inculcate.
5. Though Christ is said to have fulfilled the law for us, yet it is nowhere intimated in the Scripture that he has so fulfilled these Ten Laws, as to exempt us from the necessity and privilege of being no idolaters, swearers, Sabbath-breakers, disobedient and cruel children, murderers, adulterers, thieves, and corrupt witnesses. All these commandments, it is true, he punctually fulfilled himself; and all these he writes on the heart of every soul redeemed by his blood.
6. Do not those who scruple not to insinuate that the proper observation of these laws is impossible in this life, and that every man since the fall does daily break them in thought, word, and deed, bear false witness against God and his truth? and do they not greatly err, not knowing the Scripture, which teaches the necessity of such obedience, nor the power of God, by which the evil principle of the heart is destroyed, and the law of purity written on the soul? If even the regenerate man, as some have unwarily asserted, does daily break these commands, these ten words, in thought, word, and deed, he may be as bad as Satan for aught we know; for Satan himself cannot transgress in more forms than these, for sin can be committed in no other way, either by bodied or disembodied spirits, than by thought, or word, or deed. Such sayings as these tend to destroy the distinction between good and evil, and leave the infidel and the believer on a par as to their moral state. The people of God should be careful how they use them.
7. It must be granted, and indeed has sufficiently appeared from the preceding exposition of these commandments, that they are not only to be understood in the letter but also in the spirit, and that therefore they may be broken in the heart while outwardly kept inviolate; yet this does not prove that a soul influenced by the grace and spirit of Christ cannot most conscientiously observe them; for the grace of the Gospel not on)y saves a man from outward but also from inward sin; for, says the heavenly messenger, his name shall be called Jesus, (i.e., Savior), because he shall save, (i.e., Deliver) his people From their sins. Therefore the weakness or corruption of human nature forms no argument here, because the blood of Christ cleanses from all unrighteousness; and he saves to the uttermost all who come unto the Father through him. It is therefore readily granted that no man unassisted and uninfluenced by the grace of Christ can keep these commandments, either in the letter or in the spirit; but he who is truly converted to God, and has Christ dwelling in his heart by faith, can, in the letter and in the spirit, do all these things, Because Christ Strengthens him - Reader, the following is a good prayer, and oftentimes thou hast said it; now learn to pray it: "Lord, have mercy upon us, and incline our hearts to keep these laws! Lord, have mercy upon us, and write all these thy laws in our hearts, we beseech thee!" - Com. Service.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
20:26: thy nakedness: Lev 10:3; Psa 89:7; Ecc 5:1; Heb 12:28, Heb 12:29; Pe1 1:16
Geneva 1599
20:26 Neither shalt thou go up by steps unto mine altar, that thy (p) nakedness be not discovered thereon.
(p) Which might be by his stooping or flying up of his clothes.
John Gill
20:26 Neither shalt thou go up by steps unto mine altar,.... That is, you priests, the sons of Aaron, as the Targums of Jonathan and Jerusalem paraphrase the words; the altar of burnt offering built when the tabernacle was seemed not to require any, being but three cubits high, Ex 27:1 but that in Solomon's temple did, being ten cubits high, 2Chron 4:1 and therefore some method must be used to ascend it, and do the business that was to be done on it: now the Jews say (b), there was what they call "Kibbesh", a sort of a causeway made of earth thrown up, which rose gradually and led to the top of the altar, and was about thirty two cubits long and sixteen broad: and so the Targum of Jonathan paraphrases the words,"thou shalt not go up by steps to mine altar, but by bridges;''express mention is made of stairs to the altar in Ezekiel's vision, Ezek 43:17.
that thy nakedness be not discovered thereon; that part of the body which is not to be named, and ought not to be seen, and which would be exposed if there were many steps, and these at a distance from each other; which would oblige them to take large strides, and so be in danger of discovering those parts which would make them the object of contempt and ridicule with the people; since as yet breeches were not used, and the garments were long loose ones, which were easily turned aside, or the parts under them seen by those below; to prevent which, afterwards linen breeches were ordered to be made for the priests, and to be used by them in their service: Maimonides (c) thinks the reason of this was, because formerly the idolatrous worship of Peor was performed by uncovering of their nakedness before it; and so by this is expressed God's detestation of such an impure and abominable practice; but this is uncertain; however, this we may be sure of, that this is the will of God, that all immodesty and indecency, and whatever tends to create impure thoughts and stir up unclean lusts, should be carefully avoided in his worship.
(b) Middot, c. 3. sect. 3. (c) Ut supra. (Apud L'Empereur in Middot, ib.)
John Wesley
20:26 Neither shall thou go at by steps unto mine altar - Indeed afterwards God appointed an altar ten cubits high. But it is probable, they went not up to that by steps, but by a sloping ascent.
Robert Jamieson, A. R. Fausset and David Brown
20:26 by steps--a precaution taken for the sake of decency, in consequence of the loose, wide, flowing garments of the priests.