Ex:3

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
As prophecy had ceased for many ages before the coming of Christ, that the revival and perfection of it in that great prophet might be the more remarkable, so vision had ceased (for aught that appears) among the patriarchs for some ages before the coming of Moses, that God's appearances to him for Israel's salvation might be the more welcome; and in this chapter we have God's first appearance to him in the bush and the conference between God and Moses in that vision. Here is, I. The discovery God was pleased to make of his glory to Moses at the bush, to which Moses was forbidden to approach too near, ver. 1-5. II. A general declaration of God's grace and good-will to his people, who were beloved for their fathers' sakes, ver. 6. III. A particular notification of God's purpose concerning the deliverance of Israel out of Egypt. 1. He assures Moses it should now be done, ver. 7-9. 2. He gives him a commission to act in it as his ambassador both to Pharaoh, (ver. 10) and to Israel, ver. 16. 3. He answers the objection Moses made of his own unworthiness, ver. 11, 12. 4. He gives him full instructions what to say both to Pharaoh and to Israel, ver. 13-18. 5. He tells him beforehand what the issue would be, ver. 19, &c.
Adam Clarke: Commentary on the Bible - 1831
Moses keeping the flock of Jethro at Mount Horeb, the angel of the Lord appears to him in a burning bush, Exo 3:1, Exo 3:2. Astonished at the sight, he turns aside to examine it, Exo 3:3, when God speaks to him out of the fire, and declares himself to be the God of Abraham, Isaac, and Jacob, Exo 3:4-6; announces his purpose of delivering the Israelites from their oppression, and of bringing them into the promised land, Exo 3:7-9; commissions him to go to Pharaoh, and to be leader of the children of Israel from Egypt, Exo 3:10. Moses excuses himself, Exo 3:11; and God, to encourage him, promises him his protection, Exo 3:12. Moses doubts whether the Israelites will credit him, Exo 3:13, and God reveals to him his Name, and informs him what he is to say to the people, Exo 3:14-17, and instructs him and the elders of Israel to apply unto Pharaoh for permission to go three days' journey into the wilderness, to sacrifice unto the Lord, Exo 3:18; foretells the obstinacy of the Egyptian king, and the miracles which he himself should work in the sight of the Egyptians, Exo 3:19, Exo 3:20; and promises that, on the departure of the Israelites, the Egyptians should be induced to furnish them with all necessaries for their journey, Exo 3:21, Exo 3:22.
Albert Barnes: Notes on the Bible - 1834
3:0: This chapter marks the commencement of the series of events which immediately preceded the Exodus. Hitherto, the narrative has been studiously brief, stating only what was necessary to be known as preparatory to those events; but from this point Moses dwells minutely on the details, and enables us to realize the circumstances of the catastrophe which in its immediate and remote consequences stands alone in the world's history.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 3:1, Moses keeps Jethro's flock; Exo 3:2, God appears to him in a burning bush; Exo 3:9, He sends him to deliver Israel; Exo 3:13, The name of God; Exo 3:15, His message to Israel, and Pharaoh, whose opposition is foretold; Exo 3:20, He is assured of Israel's deliverance.
Carl Friedrich Keil and Franz Delitzsch

Call of Moses,and His Return to Egypt - Exodus 3 And 4
Call of Moses. - Whilst the children of Israel were groaning under the oppression of Egypt, God had already prepared the way for their deliverance, and had not only chosen Moses to be the saviour of His people, but had trained him for the execution of His designs.
John Gill
INTRODUCTION TO EXODUS 3
In this chapter we are informed how that the Lord appeared to Moses in a bush on fire, but not consumed, Ex 3:1, declared unto him that he had seen and observed the afflictions of the children of Israel, and was determined to deliver them, Ex 3:7, that he gave him a call to be the deliverer of them, answered his objections to it, and instructed him what he should say, both to the elders of Israel and to Pharaoh, Ex 3:10, and assured him, that though at first Pharaoh would refuse to let them go, yet after many miracles wrought, he would be willing to dismiss them, when they should depart with great substance, Ex 3:19.
3:13:1: Եւ Մովսէս արածէր զխաշինս Յոթորայ աներոյ իւրոյ՝ քրմին Մադիանացւոց. եւ ած զխաշինսն յանապատ. եւ եկն ՚ի լեառնն Աստուծոյ ՚ի Քորէբ[514]։ [514] Ոմանք. Յոթորոյ աներոյ իւրոյ։
1 Մովսէսն արածեցնում էր իր աներոջ՝ Յոթորի՝ մադիանացիների քրմի ոչխարները: Նա ոչխարները տարաւ անապատ[4] ու հասաւ Աստծու լեռը՝ Քորէբ: [4] 4. Եբրայերէնում՝ անապատից այն կողմ:
3 Մովսէս Մադիամի քուրմին՝ իր աներոջ՝ հօտը կ’արածէր։ Հօտը անապատին ետին քշելով Աստուծոյ լեռը, Քորեբ, հասաւ։
Եւ Մովսէս արածէր զխաշինս Յոթորայ աներոյ իւրոյ` քրմին Մադիանացւոց. եւ ած զխաշինսն [29]յանապատ, եւ եկն ի լեառնն Աստուծոյ ի Քորեբ:

3:1: Եւ Մովսէս արածէր զխաշինս Յոթորայ աներոյ իւրոյ՝ քրմին Մադիանացւոց. եւ ած զխաշինսն յանապատ. եւ եկն ՚ի լեառնն Աստուծոյ ՚ի Քորէբ[514]։
[514] Ոմանք. Յոթորոյ աներոյ իւրոյ։
1 Մովսէսն արածեցնում էր իր աներոջ՝ Յոթորի՝ մադիանացիների քրմի ոչխարները: Նա ոչխարները տարաւ անապատ[4] ու հասաւ Աստծու լեռը՝ Քորէբ:
[4] 4. Եբրայերէնում՝ անապատից այն կողմ:
3 Մովսէս Մադիամի քուրմին՝ իր աներոջ՝ հօտը կ’արածէր։ Հօտը անապատին ետին քշելով Աստուծոյ լեռը, Քորեբ, հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:11: Моисей пас овец у Иофора, тестя своего, священника Мадиамского. Однажды провел он стадо далеко в пустыню и пришел к горе Божией, Хориву.
3:1 καὶ και and; even Μωυσῆς μωσευς Mōseus; Mosefs ἦν ειμι be ποιμαίνων ποιμαινω shepherd τὰ ο the πρόβατα προβατον sheep Ιοθορ ιοθορ the γαμβροῦ γαμβρος he; him τοῦ ο the ἱερέως ιερευς priest Μαδιαμ μαδιαν Madian; Mathian καὶ και and; even ἤγαγεν αγω lead; pass τὰ ο the πρόβατα προβατον sheep ὑπὸ υπο under; by τὴν ο the ἔρημον ερημος lonesome; wilderness καὶ και and; even ἦλθεν ερχομαι come; go εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount Χωρηβ χωρηβ Chōrēb; Khoriv
3:1 וּ û וְ and מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses הָיָ֥ה hāyˌā היה be רֹעֶ֛ה rōʕˈeh רעה pasture אֶת־ ʔeṯ- אֵת [object marker] צֹ֛אן ṣˈōn צֹאן cattle יִתְרֹ֥ו yiṯrˌô יִתְרֹו Jethro חֹתְנֹ֖ו ḥōṯᵊnˌô חתן be father-in-law כֹּהֵ֣ן kōhˈēn כֹּהֵן priest מִדְיָ֑ן miḏyˈān מִדְיָן Midian וַ wa וְ and יִּנְהַ֤ג yyinhˈaḡ נהג drive אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צֹּאן֙ ṣṣōn צֹאן cattle אַחַ֣ר ʔaḥˈar אַחַר after הַ ha הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert וַ wa וְ and יָּבֹ֛א yyāvˈō בוא come אֶל־ ʔel- אֶל to הַ֥ר hˌar הַר mountain הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) חֹרֵֽבָה׃ ḥōrˈēvā חֹרֵב Horeb
3:1. Moses autem pascebat oves Iethro cognati sui sacerdotis Madian cumque minasset gregem ad interiora deserti venit ad montem Dei HorebNow Moses fed the sheep of Jethro, his father in law, the priest of Madian: and he drove the flock to the inner parts of the desert, and came to the mountain of God, Horeb.
1. Now Moses was keeping the flock of Jethro his father in law, the priest of Midian: and he led the flock to the back of the wilderness, and came to the mountain of God, unto Horeb.
3:1. Now Moses was pasturing the sheep of his father-in-law Jethro, a priest of Midian. And when he had driven the flock into the interior of the desert, he came to the mountain of God, Horeb.
3:1. Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, [even] to Horeb.
Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, [even] to Horeb:

1: Моисей пас овец у Иофора, тестя своего, священника Мадиамского. Однажды провел он стадо далеко в пустыню и пришел к горе Божией, Хориву.
3:1
καὶ και and; even
Μωυσῆς μωσευς Mōseus; Mosefs
ἦν ειμι be
ποιμαίνων ποιμαινω shepherd
τὰ ο the
πρόβατα προβατον sheep
Ιοθορ ιοθορ the
γαμβροῦ γαμβρος he; him
τοῦ ο the
ἱερέως ιερευς priest
Μαδιαμ μαδιαν Madian; Mathian
καὶ και and; even
ἤγαγεν αγω lead; pass
τὰ ο the
πρόβατα προβατον sheep
ὑπὸ υπο under; by
τὴν ο the
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
ἦλθεν ερχομαι come; go
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
Χωρηβ χωρηβ Chōrēb; Khoriv
3:1
וּ û וְ and
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
הָיָ֥ה hāyˌā היה be
רֹעֶ֛ה rōʕˈeh רעה pasture
אֶת־ ʔeṯ- אֵת [object marker]
צֹ֛אן ṣˈōn צֹאן cattle
יִתְרֹ֥ו yiṯrˌô יִתְרֹו Jethro
חֹתְנֹ֖ו ḥōṯᵊnˌô חתן be father-in-law
כֹּהֵ֣ן kōhˈēn כֹּהֵן priest
מִדְיָ֑ן miḏyˈān מִדְיָן Midian
וַ wa וְ and
יִּנְהַ֤ג yyinhˈaḡ נהג drive
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
צֹּאן֙ ṣṣōn צֹאן cattle
אַחַ֣ר ʔaḥˈar אַחַר after
הַ ha הַ the
מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert
וַ wa וְ and
יָּבֹ֛א yyāvˈō בוא come
אֶל־ ʔel- אֶל to
הַ֥ר hˌar הַר mountain
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
חֹרֵֽבָה׃ ḥōrˈēvā חֹרֵב Horeb
3:1. Moses autem pascebat oves Iethro cognati sui sacerdotis Madian cumque minasset gregem ad interiora deserti venit ad montem Dei Horeb
Now Moses fed the sheep of Jethro, his father in law, the priest of Madian: and he drove the flock to the inner parts of the desert, and came to the mountain of God, Horeb.
3:1. Now Moses was pasturing the sheep of his father-in-law Jethro, a priest of Midian. And when he had driven the flock into the interior of the desert, he came to the mountain of God, Horeb.
3:1. Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, [even] to Horeb.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Употребленное в еврейском тексте для обозначения отношений Иофора к Моисею слово «хотен» значит не только «тесть», но «зять» (Суд 19:5) и даже «шурин», брат жены (Суд 1:16; 4:11; Чис 10:29: по русск. тексту). Сообразно с этим само по себе оно не представляет еще несомненного указания на то, что Иофор одно и то же лицо с Рагуилом, отцом Сепфоры, жены Моисея. Подобное значение оно приобретает при свете других библейских мест, дающих понять, что по отношению к Моисею Иофор является родственником. Так, Моисей, намереваясь отправиться в Египет, спрашивает у Иофора согласия на это (4:18), равным образом, получив известие о его приближении, вышел навстречу ему и поклонился (18:6–7). Почетная встреча Иофора соответствует положению его, как отца жены Моисея, и наоборот, является странной, если представлять его братом Сепфоры, шурином Моисея.

Название Хорив усвояется и целому горному хребту (Исх 17:6), в котором лежал Синай, благодаря чему эти два названия оказываются тождественными (ср. Исх 3:1: с Деян 7:30; Исх 19: с Втор 1:6,19; 4:10,15; 5:2; 18:16; Исх 32:1: с Пс 105:19), и отдельной горе, находившейся севернее Синая. Так как Хорив входит в состав гор Синайского полуострова, то очевидно, что под пустыней, углубление в которую («далеко в пустыню», «в конец пустыни», по самаританскому тексту) привело Моисея к этой горе, понимается пустыня Синайского полуострова (см. Деян 7:30). Пастбища при Хориве в древности, как и теперь, изобиловали кормом и водопоями, достаточными для мелкого скота (евр. цон).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-6: The Burning Bush.B. C. 1491.
1 Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb. 2 And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. 3 And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. 4 And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. 5 And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. 6 Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.
The years of the life of Moses are remarkably divided into three forties: the first forty he spent as a prince in Pharaoh's court, the second a shepherd in Midian, the third a king in Jeshurun; so changeable is the life of men, especially the life of good men. He had now finished his second forty, when he received his commission to bring Israel out of Egypt. Note, Sometimes it is long before God calls his servants out of that work which of old he designed them for, and has been graciously preparing them for. Moses was born to be Israel's deliverer, and yet not a word is said of it to him till he is eighty years of age. Now observe,
I. How this appearance of God to him found him employed. He was keeping the flock (tending sheep) near mount Horeb, v. 1. This was a poor employment for a man of his parts and education, yet he rests satisfied with it, and thus learns meekness and contentment to a high degree, for which he is more celebrated in sacred writ than for all his other learning. Note, 1. In the calling to which we are called we should abide, and not be given to change. 2. Even those that are qualified for great employments and services must not think it strange if they be confined to obscurity; it was the lot of Moses before them, who foresaw nothing to the contrary but that he should die, as he had lived a great while, a poor despicable shepherd. Let those that think themselves buried alive be content to shine like lamps in their sepulchres, and wait till God's time come for setting them on a candlestick. Thus employed Moses was, when he was honoured with this vision. Note, (1.) God will encourage industry. The shepherds were keeping their flocks when they received the tidings of our Saviour's birth, Luke ii. 8. Satan loves to find us idle; God is well pleased when he find us employed. (2.) Retirement is a good friend to our communion with God. When we are alone, the Father is with us. Moses saw more of God in a desert than ever he had seen in Pharaoh's court.
II. What the appearance was. To his great surprise he saw a bush burning, when he perceived no fire either from earth or heaven to kindle it, and, which was more strange, it did not consume, v. 2. It was an angel of the Lord that appeared to him; some think, a created angel, who speaks in the language of him that sent him; others, the second person, the angel of the covenant, who is himself Jehovah. It was an extraordinary manifestation of the divine presence and glory; what was visible was produced by the ministry of an angel, but he heard God in it speaking to him. 1. He saw a flame of fire; for our God is a consuming fire. When Israel's deliverance out of Egypt was promised to Abraham, he saw a burning lamp, which signified the light of joy which that deliverance should cause (Gen. xv. 17); but now it shines brighter, as a flame of fire, for God in that deliverance brought terror and destruction to his enemies, light and heat to his people, and displayed his glory before all. See Isa. x. 17. 2. This fire was not in a tall and stately cedar, but in a bush, a thorny bush, so the word signifies; for God chooses the weak and despised things of the world (such as Moses, now a poor shepherd), with them to confound the wise; he delights to beautify and crown the humble. 3. The bush burned, and yet was not consumed, an emblem of the church now in bondage in Egypt, burning in the brick-kilns, yet not consumed; perplexed, but not in despair; cast down, but not destroyed.
III. The curiosity Moses had to enquire into this extraordinary sight: I will turn aside and see, v. 3. He speaks as one inquisitive and bold in his enquiry; whatever it was, he would, if possible, know the meaning of it. Note, Things revealed belong to us, and we ought diligently to enquire into them.
IV. The invitation he had to draw near, yet with a caution not to come too near, nor rashly.
1. God gave him a gracious call, to which he returned a ready answer, v. 4. When God saw that he took notice of the burning bush, and turned aside to see it, and left his business to attend it, then God called to him. If he had carelessly neglected it as an ignis fatuus--a deceiving meteor, a thing not worth taking notice of, it is probable that God would have departed, and said nothing to him; but, when he turned aside, God called to him. Note, Those that would have communion with God must attend upon him, and approach to him, in those ordinances wherein he is pleased to manifest himself, and his power and glory, though it be in a bush; they must come to the treasure, though in an earthen vessel. Those that seek God diligently shall find him, and find him their bountiful rewarder. Draw nigh to God, and he will draw nigh to you. God called him by name, Moses, Moses. This which he heard could not but surprise him much more than what he saw. The word of the Lord always went along with the glory of the Lord, for every divine vision was designed for divine revelation, Job iv. 16, &c.; xxxii. 14-15. Divine calls are then effectual, (1.) When the Spirit of God makes them particular, and calls us by name. The word calls, Ho, every one! The Spirit, by the application of that, calls, Ho, such a one! I know thee by name, Exod. xxxiii. 12. (2.) When we return an obedient answer to them, as Moses here, "Here am I, what saith my Lord unto his servant? Here am I, not only to hear what is said, but to do what I am bidden."
2. God gave him a needful caution against rashness and irreverence in his approach, (1.) He must keep his distance; draw near, but not too near; so near as to hear, but not so near as to pry. His conscience must be satisfied, but not his curiosity; and care must be taken that familiarity do not breed contempt. Note, In all our approaches to God, we ought to be deeply affected with the infinite distance there is between us and God, Eccl. v. 2. Or this may be taken as proper to the Old-Testament dispensation, which was a dispensation of darkness, bondage, and terror, from which the gospel happily frees us, giving us boldness to enter into the holiest, and inviting us to draw near. (2.) He must express his reverence, and his readiness to obey: Put off thy shoes from off thy feet, as a servant. Putting off the shoe was then what putting off the hat is now, a token of respect and submission. "The ground, for the present, is holy ground, made so by this special manifestation of the divine presence, during the continuance of which it must retain this character; therefore tread not on that ground with soiled shoes." Keep thy foot, Eccl. v. 1. Note, We ought to approach to God with a solemn pause and preparation; and, though bodily exercise alone profits little, yet we ought to glorify God with our bodies, and to express our inward reverence by a grave and reverent behaviour in the worship of God, carefully avoiding everything that looks light, and rude, and unbecoming the awfulness of the service.
V. The solemn declaration God made of his name, by which he would be known to Moses: I am the God of thy father, v. 6. 1. He lets him know that it is God who speaks to him, to engage his reverence and attention, his faith and obedience; for this is enough to command all these: I am the Lord. Let us always hear the word as the word of God, 1 Thess. ii. 13. 2. He will be known as the God of his father, his pious father Amram, and the God of Abraham, Isaac, and Jacob, his ancestors, and the ancestors of all Israel, for whom God was now about to appear. By this God designed, (1.) To instruct Moses in the knowledge of another world, and to strengthen his belief of a future state. Thus it is interpreted by our Lord Jesus, the best expositor of scripture, who from this proves that the dead are raised, against the Sadducees. Moses, says he, showed it at the bush (Luke xx. 37), that is, God there showed it to him, and in him to us, Matt. xxii. 31, &c. Abraham was dead, and yet God is the God of Abraham; therefore Abraham's soul lives, to which God stands in relation; and, to make his soul completely happy, his body must live again in due time. This promise made unto the fathers, that God would be their God, must include a future happiness; for he never did anything for them in this world sufficient to answer to the vast extent and compass of that great word, but, having prepared for them a city, he is not ashamed to be called their God, Heb. xi. 16; and see Acts xxvi. 6, 7; xxiv. 15. (2.) To assure Moses of the fulfillment of all those particular promises made to the fathers. He may confidently expect this, for by these words it appears that God remembered his covenant, ch. ii. 24. Note, [1.] God's covenant-relation to us as our God is the best support in the worst of times, and a great encouragement to our faith in particular promises. [2.] When we are conscious to ourselves of our own great unworthiness we may take comfort from God's relation to our fathers, 2 Chron. xx. 6.
VI. The solemn impression this made upon Moses: He hid his face, as one both ashamed and afraid to look upon God. Now that he knew it was a divine light his eyes were dazzled with it; he was not afraid of a burning bush till he perceived that God was in it. Yea, though God called himself the God of his father, and a God in covenant with him, yet he was afraid. Note, 1. The more we see of God the more cause we shall see to worship him with reverence and godly fear. 2. Even the manifestations of God's grace and covenant-love should increase our humble reverence of him.
Adam Clarke: Commentary on the Bible - 1831
3:1: Jethro his father-in-law - Concerning Jethro, see Clarke's note on Exo 2:18. Learned men are not agreed on the signification of the word חתן chothen, which we translate father-in-law, and which in Gen 19:14, we translate son-in-law. It seems to be a general term for a relative by marriage, and the connection only in which it stands can determine its precise meaning. It is very possible that Reuel was now dead, it being forty years since Moses came to Midian; that Jethro was his son, and had succeeded him in his office of prince and priest of Midian; that Zipporah was the sister of Jethro; and that consequently the word חתן chothen should be translated brother-in-law in this place: as we learn from Gen 34:9, Deu 7:3, Jos 23:12, and other places, that it simply signifies to contract affinity by marriage. If this conjecture be right, we may well suppose that, Reuel being dead, Moses was continued by his brother-in-law Jethro in the same employment he had under his father.
Mountain of God - Sometimes named Horeb, at other times Sinai. The mountain itself had two peaks; one was called Horeb, the other Sinai. Horeb was probably the primitive name of the mountain, which was afterwards called the mountain of God, because God appeared upon it to Moses; and Mount Sinai, סיני, from סנה seneh, a bush, because it was in a bush or bramble, in a flame of fire, that this appearance was made.
Albert Barnes: Notes on the Bible - 1834
3:1: Jethro his father-in-law - Or "brother-in-law." The word in the Hebrew is a word signifying relative by marriage. When Moses arrived in Midian, Reuel was an elderly man Exo 2:16; 40 years later (Exo 2:23 note), Reuel's son, Jethro, had probably succeeded him.
The backside - i. e. "to the west of the district." Among the Hebrews the East is before a man, the west behind him, the south and north on the right and left hand.
Desert - Or wilderness, not a barren waste, but a district supplying pasturage. The district near Sherm, on the west of the gulf of Akabah, where Jethro may have resided, is described as barren and parched; on the west and east are rocky tracts, but to the northwest lies the district of Sinai, where the pasturage is good and water abundant. The Bedouins drive their flocks there from the lowlands at the approach of summer. From this it may be inferred that the events here recorded took place at that season.
To Horeb - More exactly, toward Horeb. Moses came to the mountain of God, i. e. Sinai, on his way toward Horeb, a name given to the northern part of the Sinaitic range. Moses calls Sinai "mountain of God" by anticipation, with reference to the manifestation of God. There is no authority for assuming that the spot was pRev_iously held sacred (see Exo 5:5); but it has been lately shown that the whole Peninsula was regarded by the Egyptians as specially consecrated to the gods from a very early time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: am 2513, bc 1491
kept: Psa 78:70-72; Amo 1:1, Amo 7:14, Amo 7:15; Mat 4:18, Mat 4:19; Luk 2:8
his father: Exo 2:16, Exo 2:21, Exo 18:1-6; Num 10:29; Jdg 4:11
the mountain: Exo 3:5, Exo 18:5, Exo 19:3, Exo 19:11, Exo 24:15-17; Kg1 19:8
Horeb: Exo 17:6; Deu 1:6, Deu 4:10; Psa 106:19; Mal 4:4
Carl Friedrich Keil and Franz Delitzsch
3:1
When Moses was keeping the flock of Jethro, his father-in-law, he drove them on one occasion behind the desert, and came to the mountains of Horeb. רעה היה, lit. "he was feeding:" the participle expresses the continuance of the occupation. המּדבּר אחר does not mean ad interiora deserti (Jerome); but Moses drove the sheep from Jethro's home as far as Horeb, so that he passed through a desert with the flock before he reached the pasture land of Horeb. For "in this, the most elevated ground of the peninsula, you find the most fertile valleys, in which even fruit-trees grow. Water abounds in this district; consequently it is the resort of all the Bedouins when the lower countries are dried up" (Rosenmller). Jethro's home was separated from Horeb, therefore, by a desert, and is to be sought to the south-east, and not to the north-east. For it is only a south-easterly situation that will explain these two facts: First, that when Moses returned from Midian to Egypt, he touched again at Horeb, where Aaron, who had come from Egypt, met him (Ex 4:27); and, secondly, that the Israelites never came upon any Midianites on their journey through the desert, whilst the road of Hobab the Midianite separated from theirs as soon as they departed from Sinai (Num 10:30).
(Note: The hypothesis, that, after the calling of Moses, this branch of the Midianites left the district they had hitherto occupied, and sought out fresh pasture ground, probably on the eastern side of the Elanitic Gulf, is as needless as it is without support.)
Horeb is called the Mount of God by anticipation, with reference to the consecration which it subsequently received through the revelation of God upon its summit. The supposition that it had been a holy locality even before the calling of Moses, cannot be sustained. Moreover, the name is not restricted to one single mountain, but applies to the central group of mountains in the southern part of the peninsula (vid., Ex 19:1). Hence the spot where God appeared to Moses cannot be precisely determined, although tradition has very suitably given the name Wady Shoeib, i.e., Jethro's Valley, to the valley which bounds the Jebel Musa towards the east, and separates it from the Jebel ed Deir, because it is there that Moses is supposed to have fed the flock of Jethro. The monastery of Sinai, which is in this valley, is said to have been built upon the spot where the thorn-bush stood, according to the tradition in Antonini Placent. Itinerar. c. 37, and the annals of Eutychius (vid., Robinson, Palestine).
Geneva 1599
3:1 Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the (a) mountain of God, [even] to (b) Horeb.
(a) It was so called after the law was given.
(b) Called also Sinai.
John Gill
3:1 Now Moses kept the flock of Jethro his father in law, the priest of Midian,.... Who was either the same with Reuel or Raguel, spoken of in the preceding chapter; or, as others think, a son of his, the father being now dead; seeing it was now forty years since Moses came into Midian, Acts 7:30. Demetrius (c), an Heathen writer, expressly says that Jothor a son of Raguel, and Zipporah or Sepphora, as he calls her, was his daughter, whom Moses married: now this was the business Moses was chiefly concerned in during his stay in Midian; keeping the sheep of his father-in-law, in which great personages have have employed, and who have afterwards been called to the kingly office, as David; and this was an emblem of his feeding and ruling the people of Israel, and in it he was an eminent type of Christ, the great shepherd and bishop of souls: no doubt there were other things besides this in which Moses exercised himself in this course of time, and improved himself in the knowledge of things, natural, civil, and religious, and which the more qualified him for the important work he was designed for: it is thought that in this interval he wrote the book of Genesis, and also the book of Job:
and he led the flock to the backside of the desert; of Sinai or Arabia, on the back part of which, it seems, were goodly pastures; and hither he led his flock to feed, which was about three days' journey from Egypt, Ex 5:3 or rather into the desert (d), for Horeb or Sinai was not behind the desert, but in it:
and came to the mountain of God, even to Horeb; so called either because of the appearance of God at this time, after related, or because of his giving the law and making the covenant with the people of Israel there; and it should be observed that that transaction was past when Moses wrote this book. Hither he led the sheep, they delighting in mountains, hence sometimes mountainous places are called (e), because sheep delight to feed upon them (f).
(c) Apud Euseb. Praepar. Evangel. l. 9. c. 29. p. 439. (d) , Sept. "in desertum", Syr. Samar, so Noldius, p. 11. No. 76. (e) Homer. Odyss. 11. prope finem. (f) , Theocrit. Idyll. 3.
John Wesley
3:1 Now Moses - The years of Moses's life are remarkably divided into three forties; the first forty he spent as a prince in Pharaoh's court, the second a shepherd in Midian, the third a king in Jeshurun. He had now finished his second forty when he received his commission to bring Israel out of Egypt. Sometimes it is long before God calls his servants out to that work which of old he designed them for. Moses was born to be Israel's deliverer, and yet not a word is said of it to him till he is eighty years of age. Even to Horeb - Horeb and Sinai were two tops of the same mountain.
Robert Jamieson, A. R. Fausset and David Brown
3:1 DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
Now Moses kept the flock--This employment he had entered on in furtherance of his matrimonial views (see on Ex 2:21), but it is probable he was continuing his service now on other terms like Jacob during the latter years of his stay with Laban (Gen 30:28).
he led the flock to the backside of the desert--that is, on the west of the desert [GESENIUS], assuming Jethro's headquarters to have been at Dahab. The route by which Moses led his flock must have been west through the wide valley called by the Arabs, Wady-es-Zugherah [ROBINSON], which led into the interior of the wilderness.
Mountain of God--so named either according to Hebrew idiom from its great height, as "great mountains," Hebrew, "mountains of God" (Ps 36:6); "goodly cedars," Hebrew, "cedars of God" (Ps 80:10); or some think from its being the old abode of "the glory"; or finally from its being the theater of transactions most memorable in the history of the true religion to Horeb--rather, "Horeb-ward."
Horeb--that is, "dry," "desert," was the general name for the mountainous district in which Sinai is situated, and of which it is a part. (See on Ex 19:2). It was used to designate the region comprehending that immense range of lofty, desolate, and barren hills, at the base of which, however, there are not only many patches of verdure to be seen, but almost all the valleys, or wadys, as they are called, show a thin coating of vegetation, which, towards the south, becomes more luxuriant. The Arab shepherds seldom take their flocks to a greater distance than one day's journey from their camp. Moses must have gone at least two days' journey, and although he seems to have been only following his pastoral course, that region, from its numerous springs in the clefts of the rocks being the chief resort of the tribes during the summer heats, the Providence of God led him thither for an important purpose.
3:23:2: Եւ երեւեցաւ նմա հրեշտակ Տեառն բոցով հրոյ ՚ի միջոյ մորենւոյ։ Եւ տեսանէր զի մորենին վառեալ էր հրով, եւ ո՛չ այրէր մորենին։
2 Տիրոջ հրեշտակը երեւաց նրան մորենու միջից կրակի բոցով: Մովսէսը տեսնում էր, որ մորենին հրով վառւում էր, բայց չէր այրւում:
2 Եւ Տէրոջը հրեշտակը կրակի բոցով մորենիին մէջէն երեւցաւ անոր։ Անիկա տեսաւ որ ահա մորենին կրակով կը վառէր, բայց մորենին չէր սպառեր։
Եւ երեւեցաւ նմա հրեշտակ Տեառն բոցով հրոյ ի միջոյ մորենւոյ. եւ տեսանէր զի մորենին վառեալ էր հրով, եւ ոչ այրէր մորենին:

3:2: Եւ երեւեցաւ նմա հրեշտակ Տեառն բոցով հրոյ ՚ի միջոյ մորենւոյ։ Եւ տեսանէր զի մորենին վառեալ էր հրով, եւ ո՛չ այրէր մորենին։
2 Տիրոջ հրեշտակը երեւաց նրան մորենու միջից կրակի բոցով: Մովսէսը տեսնում էր, որ մորենին հրով վառւում էր, բայց չէր այրւում:
2 Եւ Տէրոջը հրեշտակը կրակի բոցով մորենիին մէջէն երեւցաւ անոր։ Անիկա տեսաւ որ ահա մորենին կրակով կը վառէր, բայց մորենին չէր սպառեր։
zohrab-1805▾ eastern-1994▾ western am▾
3:22: И явился ему Ангел Господень в пламени огня из среды тернового куста. И увидел он, что терновый куст горит огнем, но куст не сгорает.
3:2 ὤφθη οραω view; see δὲ δε though; while αὐτῷ αυτος he; him ἄγγελος αγγελος messenger κυρίου κυριος lord; master ἐν εν in φλογὶ φλοξ blaze πυρὸς πυρ fire ἐκ εκ from; out of τοῦ ο the βάτου βατος bramble bush καὶ και and; even ὁρᾷ οραω view; see ὅτι οτι since; that ὁ ο the βάτος βατος bramble bush καίεται καιω burn πυρί πυρ fire ὁ ο the δὲ δε though; while βάτος βατος bramble bush οὐ ου not κατεκαίετο κατακαιω burn up
3:2 וַ֠ wa וְ and יֵּרָא yyērˌā ראה see מַלְאַ֨ךְ malʔˌaḵ מַלְאָךְ messenger יְהֹוָ֥ה [yᵊhôˌāh] יְהוָה YHWH אֵלָ֛יו ʔēlˈāʸw אֶל to בְּ bᵊ בְּ in לַבַּת־ labbaṯ- לַבָּה [uncertain] אֵ֖שׁ ʔˌēš אֵשׁ fire מִ mi מִן from תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst הַ ha הַ the סְּנֶ֑ה ssᵊnˈeh סְנֶה blackberry bush וַ wa וְ and יַּ֗רְא yyˈar ראה see וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold הַ ha הַ the סְּנֶה֙ ssᵊnˌeh סְנֶה blackberry bush בֹּעֵ֣ר bōʕˈēr בער burn בָּ bā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire וְ wᵊ וְ and הַ ha הַ the סְּנֶ֖ה ssᵊnˌeh סְנֶה blackberry bush אֵינֶ֥נּוּ ʔênˌennû אַיִן [NEG] אֻכָּֽל׃ ʔukkˈāl אכל eat
3:2. apparuitque ei Dominus in flamma ignis de medio rubi et videbat quod rubus arderet et non conburereturAnd the Lord appeared to him in a flame of fire out of the midst of a bush: and he saw that the bush was on fire, and was not burnt.
2. And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.
3:2. And the Lord appeared to him in a flame of fire from the midst of a bush. And he saw that the bush was burning and was not burnt.
3:2. And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush [was] not consumed.
And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush [was] not consumed:

2: И явился ему Ангел Господень в пламени огня из среды тернового куста. И увидел он, что терновый куст горит огнем, но куст не сгорает.
3:2
ὤφθη οραω view; see
δὲ δε though; while
αὐτῷ αυτος he; him
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
ἐν εν in
φλογὶ φλοξ blaze
πυρὸς πυρ fire
ἐκ εκ from; out of
τοῦ ο the
βάτου βατος bramble bush
καὶ και and; even
ὁρᾷ οραω view; see
ὅτι οτι since; that
ο the
βάτος βατος bramble bush
καίεται καιω burn
πυρί πυρ fire
ο the
δὲ δε though; while
βάτος βατος bramble bush
οὐ ου not
κατεκαίετο κατακαιω burn up
3:2
וַ֠ wa וְ and
יֵּרָא yyērˌā ראה see
מַלְאַ֨ךְ malʔˌaḵ מַלְאָךְ messenger
יְהֹוָ֥ה [yᵊhôˌāh] יְהוָה YHWH
אֵלָ֛יו ʔēlˈāʸw אֶל to
בְּ bᵊ בְּ in
לַבַּת־ labbaṯ- לַבָּה [uncertain]
אֵ֖שׁ ʔˌēš אֵשׁ fire
מִ mi מִן from
תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst
הַ ha הַ the
סְּנֶ֑ה ssᵊnˈeh סְנֶה blackberry bush
וַ wa וְ and
יַּ֗רְא yyˈar ראה see
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
הַ ha הַ the
סְּנֶה֙ ssᵊnˌeh סְנֶה blackberry bush
בֹּעֵ֣ר bōʕˈēr בער burn
בָּ בְּ in
הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
וְ wᵊ וְ and
הַ ha הַ the
סְּנֶ֖ה ssᵊnˌeh סְנֶה blackberry bush
אֵינֶ֥נּוּ ʔênˌennû אַיִן [NEG]
אֻכָּֽל׃ ʔukkˈāl אכל eat
3:2. apparuitque ei Dominus in flamma ignis de medio rubi et videbat quod rubus arderet et non conbureretur
And the Lord appeared to him in a flame of fire out of the midst of a bush: and he saw that the bush was on fire, and was not burnt.
3:2. And the Lord appeared to him in a flame of fire from the midst of a bush. And he saw that the bush was burning and was not burnt.
3:2. And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush [was] not consumed.
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
2: Внешняя сторона видения — горящий, но не сгорающий терновый куст изображает бедственное положение евреев в Египте. Терновый куст, не отличающийся ни ростом, ни плодородием, служит символом чего-либо низкого, презираемого (Суд 9:8–15), в настоящем случае народа еврейского, а пламя огня, как сила истребляющая (Втор 4:24), указывает на тяжесть страданий (Втор 4:20; Иер 11:4; 3: Цар 8:51). Но как куст горел, а не сгорал, так точно и народ еврейский не уничтожался, а только очищался в горниле бедствий.
Adam Clarke: Commentary on the Bible - 1831
3:2: The angel of the Lord - Not a created angel certainly; for he is called יהוה Jehovah, Exo 3:4, etc., and has the most expressive attributes of the Godhead applied to him, Exo 3:14, etc. Yet he is an angel, מלאך malach, a messenger, in whom was the name of God, Exo 23:21; and in whom dwelt all the fullness of the Godhead bodily, Col 2:9; and who, in all these primitive times, was the Messenger of the covenant, Mal 3:1. And who was this but Jesus, the Leader, Redeemer, and Savior of mankind? See Clarke's note on Gen 16:7.
A flame of fire, out of the midst of a bush - Fire was, not only among the Hebrews but also among many other ancient nations, a very significant emblem of the Deity. God accompanied the Israelites in all their journeying through the wilderness as a pillar of fire by night; and probably a fire or flame in the holy of holies, between the cherubim, was the general symbol of his presence; and traditions of these things, which must have been current in the east, have probably given birth, not only to the pretty general opinion that God appears in the likeness of fire, but to the whole of the Zoroastrian system of fire-worship. It has been reported of Zoroaster, or Zeradusht, that having retired to a mountain for the study of wisdom, and the benefit of solitude, the whole mountain was one day enveloped with flame, out of the midst of which he came without receiving any injury; on which he offered sacrifices to God, who, he was persuaded, had then appeared to him. M. Anquetil du Perron gives much curious information on this subject in his Zend Avesta. The modern Parsees call fire the off-spring of Ormusd, and worship it with a vast variety of ceremonies. Among the fragments attributed to Aeschylus, and collected by Stanley in his invaluable edition of this poet, p. 647, col. 1, we find the following beautiful verses:
Χωριζε θνητων τον Θεον, και μη δοκει
Ὁμοιον αυτῳ σαρκινον καθεσταναι.
Ουκ οισθα δ' αυτον· ποτε μεν ὡς πυρ φαινεται
Απλαστον ὁρμῃ· ποτε δ' ὑδωρ, ποτε δε γνοφος.
"Distinguish God from mortal men; and do not suppose that any thing fleshly is like unto him. Thou knowest him not: sometimes indeed he appears as a formless and impetuous Fire, sometimes as water, sometimes as thick darkness." The poet proceeds:
Τρεμει δ' ορη, και γαια, και πελεριος
Βυθος θαλασσης, κωρεων ὑψος μεγα,
Ὁταν επιβλεψῃ γοργον ομμα δεσποτου.
"The mountains, the earth, the deep and extensive sea, and the summits of the highest mountains tremble whenever the terrible eye of the Supreme Lord looks down upon them."
These are very remarkable fragments, and seem all to be collected from traditions relative to the different manifestations of God to the Israelites in Egypt, and in the wilderness. Moses wished to see God, but he could behold nothing but an indescribable glory: nothing like mortals, nothing like a human body, appeared at any time to his eye, or to those of the Israelites. "Ye saw no manner of similitude," said Moses, "on the day that the Lord spake unto you in Horeb, out of the midst of the Fire," Deu 4:15. But sometimes the Divine power and justice were manifested by the indescribable, formless, impetuous, consuming flame; at other times he appeared by the water which he brought out of the flinty rock; and in the thick darkness on Horeb, when the fiery law proceeded from his right hand, then the earth quaked and the mountain trembled: and when his terrible eye looked out upon the Egyptians through the pillar of cloud and fire, their chariot wheels were struck off, and confusion and dismay were spread through all the hosts of Pharaoh; Exo 14:24, Exo 14:25.
And the bush was not consumed - 1. An emblem of the state of Israel in its various distresses and persecutions: it was in the fire of adversity, but was not consumed. 2. An emblem also of the state of the Church of God in the wilderness, in persecutions often, in the midst of its enemies, in the region of the shadow of death - yet not consumed. 3. An emblem also of the state of every follower of Christ: cast down, but not forsaken; grievously tempted, but not destroyed; walking through the fire, but still unconsumed! Why are all these preserved in the midst of those things which have a natural tendency to destroy them! Because God Is In The Midst Of Them; it was this that preserved the bush from destruction; and it was this that preserved the Israelites; and it is this, and this alone, that preserves the Church, and holds the soul of every genuine believer in the spiritual life. He in whose heart Christ dwells not by faith, will soon be consumed by the world, the flesh, and the devil.
Albert Barnes: Notes on the Bible - 1834
3:2: The angel of the Lord - See the note at Gen 12:7. What Moses saw was the flame of fire in the bush; what he recognized therein was an intimation of the presence of God, who maketh a flame of fire His angel. Compare Psa 104:4. The words which Moses heard were those of God Himself, as all ancient and most modern divines have held, manifested in the Person of the Son.
Of a bush - Literally, of the bush or "seneh," a word which ought perhaps to be retained as the proper name of a thorny shrub common in that district, a species of acacia.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: angel: Exo 3:4, Exo 3:6; Gen 16:7-13, Gen 22:15, Gen 22:16, Gen 48:16; Deu 33:16; Isa 63:9; Hos 12:4, Hos 12:5; Mal 3:1; Luk 20:37; Act 7:30-35
bush burned: Gen 15:13-17; Deu 4:20; Psa 66:12; Isa 43:2, Isa 53:10, Isa 53:11; Dan 3:27; Zac 13:7; Joh 1:14; Rom 8:3; Co2 1:8-10
Carl Friedrich Keil and Franz Delitzsch
3:2
Here, at Horeb, God appeared to Moses as the Angel of the Lord "in a flame of fire out of the midst of the thorn-bush" (סנה, βάτος, rubus), which burned in the fire and was not consumed. אכּל, in combination with איננּוּ, must be a participle for מאכּל. When Moses turned aside from the road or spot where he was standing, "to look at this great sight" (מראה), i.e., the miraculous vision of the bush that was burning and yet not burned up, Jehovah called to him out of the midst of the thorn-bush, "Moses, Moses (the reduplication as in Gen 22:11), draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (אדמה). The symbolical meaning of this miraculous vision, - that is to say, the fact that it was a figurative representation of the nature and contents of the ensuing message from God, - has long been admitted. The thorn-bush in contrast with the more noble and lofty trees (Judg 9:15) represented the people of Israel in their humiliation, as a people despised by the world. Fire and the flame of fire were not "symbols of the holiness of God;" for, as the Holy One, "God is light, and in Him is no darkness at all" (1Jn 1:5), He "dwells in the light which no man can approach unto" (Ti1 6:16); and that not merely according to the New Testament, but according to the Old Testament view as well, as is evident from Is 10:17, where "the Light of Israel" and "the Holy One of Israel" are synonymous. But "the Light of Israel became fire, and the Holy One a flame, and burned and consumed its thorns and thistles." Nor is "fire, from its very nature, the source of light," according to the scriptural view. On the contrary, light, the condition of all life, is also the source of fire. The sun enlightens, warms, and burns (Job 30:28; Sol. Song 1:6); the rays of the sun produce warmth, heat, and fire; and light was created before the sun. Fire, therefore, regarded as burning and consuming, is a figurative representation of refining affliction and destroying punishment (1Cor 3:11.), or a symbol of the chastening and punitive justice of the indignation and wrath of God. It is in fire that the Lord comes to judgment (Dan 7:9-10; Ezek 1:13-14, Ezek 1:27-28; Rev_ 1:14-15). Fire sets forth the fiery indignation which devours the adversaries (Heb 10:27). He who "judges and makes war in righteousness' has eyes as a flame of fire (Rev_ 19:11-12). Accordingly, the burning thorn-bush represented the people of Israel as they were burning in the fire of affliction, the iron furnace of Egypt (Deut 4:20). Yet, though the thorn-bush was burning in the fire, it was not consumed; for in the flame was Jehovah, who chastens His people, but does not give them over unto death (Ps 118:18). The God of Abraham, Isaac, and Jacob had come down to deliver His people out of the hand of the Egyptians (Ex 3:8). Although the affliction of Israel in Egypt proceeded from Pharaoh, yet was it also a fire which the Lord had kindled to purify His people and prepare it for its calling. In the flame of the burning bush the Lord manifested Himself as the "jealous God, who visits the sins of the fathers upon the children unto the third and fourth generations of them that hate Him, and showeth mercy unto thousands of them that love Him and keep His commandments" (Ex 20:5; Deut 5:9-10), who cannot tolerate the worship of another god (Ex 34:14), and whose anger burns against idolaters, to destroy them (Deut 6:15). The "jealous God" was a "consuming fire" in the midst of Israel (Deut 4:24). These passages show that the great sight which Moses saw not only had reference to the circumstances of Israel in Egypt, but was a prelude to the manifestation of God on Sinai for the establishment of the covenant (Exo 19 and 20), and also a representation of the relation in which Jehovah would stand to Israel through the establishment of the covenant made with the fathers. For this reason it occurred upon the spot where Jehovah intended to set up His covenant with Israel. But, as a jealous God, He also "takes vengeance upon His adversaries" (Nahum 1:2.). Pharaoh, who would not let Israel go, He was about to smite with all His wonders (Ex 3:20), whilst He redeemed Israel with outstretched arm and great judgments (Ex 6:6). - The transition from the Angel of Jehovah (Ex 3:2) to Jehovah (Ex 3:4) proves the identity of the two; and the interchange of Jehovah and Elohim, in Ex 3:4, precludes the idea of Jehovah being merely a national God. The command of God to Moses to put off his shoes, may be accounted for from the custom in the East of wearing shoes or sandals merely as a protection from dirt. No Brahmin enters a pagoda, no Moslem a mosque, without first taking off at least his overshoes (Rosenm. Morgenl. i. 261; Robinson, Pal. ii. p. 373); and even in the Grecian temples the priests and priestesses performed the service barefooted (Justin, Apol. i. c. 62; Bhr, Symbol. ii. 96). when entering other holy places also, the Arabs and Samaritans, and even the Yezidis of Mesopotamia, take off their shoes, that the places may not be defiled by the dirt or dust upon them (vid., Robinson, Pal. iii. 100, and Layard's Nineveh and its Remains). The place of the burning bush was holy because of the presence of the holy God, and putting off the shoes was intended to express not merely respect for the place itself, but that reverence which the inward man (Eph 3:16) owes to the holy God.
Geneva 1599
3:2 And the angel of the LORD appeared unto him in a flame of fire out of the midst of a (c) bush: and he looked, and, behold, the bush burned with fire, and the bush [was] not consumed.
(c) This shows that the Church is not consumed by the fires of affliction, because God is in the midst of it.
John Gill
3:2 And the Angel of the Lord appeared unto him,.... Not a created angel, but the Angel of God's presence and covenant, the eternal Word and Son of God; since he is afterwards expressly called Jehovah, and calls himself the God of Abraham, Isaac, and Jacob, which a created angel would never do: the appearance was:
in a flame of fire, out of the midst of a bush; not in a tall, lofty, spreading oak or cedar, but in a low thorny bramble bush, which it might have been thought would have been consumed in an instant of time:
and he looked, and, behold, the bush burned with fire, and the bush was not consumed; this was not imaginary, but a real thing; there wassuch a bush, and Jehovah appeared in it in this manner, and though it was all on fire yet was not consumed, but remained entire after it: reference is frequently had to it as a matter of fact, Deut 33:16. Artapanus (g), an Heathen writer, had got some hint of it; his account is this, that while Moses was praying to God, and entreating the afflictions of his people might cease, he was propitious to him, and on a sudden fire broke out of the earth and burned, when there was no matter nor anything of a woody sort in the place: nor need this account Moses gives be thought incredible, when so many things similar to it are affirmed by Heathen writers, who speak of a whole forest in flames without fire, and of a spear that burned for two hours, and yet nothing of it consumed; and of a servant's coat all on fire, and yet after it was extinguished no trace or mark of the flames were to be seen on it; and several other things of the like kind are related by Huetius (h) out of various authors: as to the mystical signification of this bush, some make it to be a type of Christ, and of his manifestation in the flesh; of the union of the two natures in him, and of their distinction of the glory of the one, and of the meanness of the other; of his sustaining the wrath of God, and remaining fearless and unhurt by it; and of his delivering and preserving his people from it: the Jews commonly interpret it of the people of Israel, in the furnace of affliction in Egypt, and yet not consumed; nay, the more they were afflicted the more they grew; and it may be a symbol of the church and people of God, in all ages, under affliction and distress: they are like to a thorn bush both for their small quantity, being few, and for their quality, in themselves weak and strengthless, mean and low; have about them the thorns of corruptions and temptations, and who are often in the fire of afflictions and persecutions, yet are not consumed; which is owing to the person, presence, power, and grace of Christ being among them; See Gill on Acts 7:30.
(g) Apud Euseb. ib. c. 27. p. 434. (h) Alnetan. Quaest. l. 2. c. 12. sect. 10. p. 193, 194.
John Wesley
3:2 And the angel of the Lord appeared to him - It was an extraordinary manifestation of the divine glory; what was visible was produced by the ministry of an angel, but he heard God in it speaking to him. In a flame of fire - To shew that God was about to bring terror and destruction to his enemies, light and heat to his people, and to display his glory before all. And the bush burned, and yet was not consumed - An emblem of the church now in bondage in Egypt, burning in the brick - kilns, yet not consumed; cast down, but not destroyed.
Robert Jamieson, A. R. Fausset and David Brown
3:2 the angel of the Lord appeared unto him in a flame of fire--It is common in Scripture to represent the elements and operations of nature, as winds, fires, earthquakes, pestilence, everything enlisted in executing the divine will, as the "angels" or messengers of God. But in such cases God Himself is considered as really, though invisibly, present. Here the preternatural fire may be primarily meant by the expression "angel of the Lord"; but it is clear that under this symbol, the Divine Being was present, whose name is given (Ex 3:4, Ex 3:6), and elsewhere called the angel of the covenant, Jehovah-Jesus.
out of the midst of a bush--the wild acacia or thorn, with which that desert abounds, and which is generally dry and brittle, so much so, that at certain seasons, a spark might kindle a district far and wide into a blaze. A fire, therefore, being in the midst of such a desert bush was a "great sight." It is generally supposed to have been emblematic of the Israelites' condition in Egypt--oppressed by a grinding servitude and a bloody persecution, and yet, in spite of the cruel policy that was bent on annihilating them, they continued as numerous and thriving as ever. The reason was "God was in the midst of them." The symbol may also represent the present state of the Jews, as well as of the Church generally in the world.
3:33:3: Եւ ասէ Մովսէս. Անցեալ տեսի՛ց զտեսիլն զայն մեծ, զի՞ է՝ զի ո՛չ այրի մորենին[515]։ [515] Բազումք. Զտեսիլն մեծ զայն.. զի ո՛չ այրիցի։
3 Մովսէսն ինքն իրեն ասաց. «Գնամ տեսնեմ այս մեծ տեսարանը: Ինչպէ՞ս է, որ մորենին չի այրւում»:
3 Մովսէս ըսաւ. «Հիմա երթամ ու այս մեծ տեսարանը տեսնեմ՝ թէ ինչո՞ւ համար մորենին չայրիր»։
Եւ ասէ Մովսէս. Անցեալ տեսից զտեսիլն զայն մեծ. զի՞ է զի ոչ այրիցի մորենին:

3:3: Եւ ասէ Մովսէս. Անցեալ տեսի՛ց զտեսիլն զայն մեծ, զի՞ է՝ զի ո՛չ այրի մորենին[515]։
[515] Բազումք. Զտեսիլն մեծ զայն.. զի ո՛չ այրիցի։
3 Մովսէսն ինքն իրեն ասաց. «Գնամ տեսնեմ այս մեծ տեսարանը: Ինչպէ՞ս է, որ մորենին չի այրւում»:
3 Մովսէս ըսաւ. «Հիմա երթամ ու այս մեծ տեսարանը տեսնեմ՝ թէ ինչո՞ւ համար մորենին չայրիր»։
zohrab-1805▾ eastern-1994▾ western am▾
3:33: Моисей сказал: пойду и посмотрю на сие великое явление, отчего куст не сгорает.
3:3 εἶπεν επω say; speak δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs παρελθὼν παρερχομαι pass; transgress ὄψομαι οραω view; see τὸ ο the ὅραμα οραμα vision τὸ ο the μέγα μεγας great; loud τοῦτο ουτος this; he τί τις.1 who?; what? ὅτι οτι since; that οὐ ου not κατακαίεται κατακαιω burn up ὁ ο the βάτος βατος bramble bush
3:3 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אָסֻֽרָה־ ʔāsˈurā- סור turn aside נָּ֣א nnˈā נָא yeah וְ wᵊ וְ and אֶרְאֶ֔ה ʔerʔˈeh ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּרְאֶ֥ה mmarʔˌeh מַרְאֶה sight הַ ha הַ the גָּדֹ֖ל ggāḏˌōl גָּדֹול great הַ ha הַ the זֶּ֑ה zzˈeh זֶה this מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why לֹא־ lō- לֹא not יִבְעַ֥ר yivʕˌar בער burn הַ ha הַ the סְּנֶֽה׃ ssᵊnˈeh סְנֶה blackberry bush
3:3. dixit ergo Moses vadam et videbo visionem hanc magnam quare non conburatur rubusAnd Moses said: I will go, and see this great sight, why the bush is not burnt.
3. And Moses said, I will turn aside now, and see this great sight, why the bush is not burnt.
3:3. Therefore, Moses said, “I will go and see this great sight, why the bush is not burnt.”
3:3. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.
And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt:

3: Моисей сказал: пойду и посмотрю на сие великое явление, отчего куст не сгорает.
3:3
εἶπεν επω say; speak
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
παρελθὼν παρερχομαι pass; transgress
ὄψομαι οραω view; see
τὸ ο the
ὅραμα οραμα vision
τὸ ο the
μέγα μεγας great; loud
τοῦτο ουτος this; he
τί τις.1 who?; what?
ὅτι οτι since; that
οὐ ου not
κατακαίεται κατακαιω burn up
ο the
βάτος βατος bramble bush
3:3
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
אָסֻֽרָה־ ʔāsˈurā- סור turn aside
נָּ֣א nnˈā נָא yeah
וְ wᵊ וְ and
אֶרְאֶ֔ה ʔerʔˈeh ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּרְאֶ֥ה mmarʔˌeh מַרְאֶה sight
הַ ha הַ the
גָּדֹ֖ל ggāḏˌōl גָּדֹול great
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why
לֹא־ lō- לֹא not
יִבְעַ֥ר yivʕˌar בער burn
הַ ha הַ the
סְּנֶֽה׃ ssᵊnˈeh סְנֶה blackberry bush
3:3. dixit ergo Moses vadam et videbo visionem hanc magnam quare non conburatur rubus
And Moses said: I will go, and see this great sight, why the bush is not burnt.
3:3. Therefore, Moses said, “I will go and see this great sight, why the bush is not burnt.”
3:3. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: По величию явившегося и самое видение называется великим.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: Job 37:14; Psa 107:8, Psa 111:2-4; Act 7:31
John Gill
3:3 And Moses said, I will now turn aside,.... From the place where he was, and the flock he was feeding, and get nearer to the bush, which seems to have been on one side of him and not directly before him:
and see this great sight, why the bush is not burnt; inquire into, and find out, if he could, the reason of this strange and amazing sight; how it could be that a bush should be on fire and yet not burnt up, which might have been expected would have been destroyed at once; for what is a thorn or bramble bush to devouring flames of fire, as these appeared to be?
John Wesley
3:3 I will turn aside and see - He speaks as one inquisitive, and bold in his inquiry; whatever it was, he would if possible know the meaning of it.
3:43:4: Իբրեւ ետես Տէր եթէ մերձենա՛յ տեսանել, կոչեաց զնա Տէր ՚ի միջոյ մորենւոյն, ասէ. Մովսէ՛ս Մովսէ՛ս։ Եւ նա ասէ. Զի՞ է։
4 Երբ Տէրը նկատեց, որ Մովսէսը տեսնելու համար մօտ է գնում, մորենու միջից ձայն տուեց նրան ու ասաց. «Մովսէ՛ս, Մովսէ՛ս»: Սա ասաց. «Ի՞նչ է»:
4 Տէրը տեսաւ, որ անիկա տեսնելու եկաւ, Աստուած մորենիին մէջէն կանչեց անոր ու ըսաւ. «Մովսէ՛ս, Մովսէ՛ս» եւ անիկա ըսաւ. «Ահա հոս եմ»։
Իբրեւ ետես Տէր եթէ մերձենայ տեսանել, կոչեաց զնա [30]Տէր ի միջոյ մորենւոյն, ասէ. Մովսէ՛ս, Մովսէ՛ս: Եւ նա ասէ. [31]Զի՞ է:

3:4: Իբրեւ ետես Տէր եթէ մերձենա՛յ տեսանել, կոչեաց զնա Տէր ՚ի միջոյ մորենւոյն, ասէ. Մովսէ՛ս Մովսէ՛ս։ Եւ նա ասէ. Զի՞ է։
4 Երբ Տէրը նկատեց, որ Մովսէսը տեսնելու համար մօտ է գնում, մորենու միջից ձայն տուեց նրան ու ասաց. «Մովսէ՛ս, Մովսէ՛ս»: Սա ասաց. «Ի՞նչ է»:
4 Տէրը տեսաւ, որ անիկա տեսնելու եկաւ, Աստուած մորենիին մէջէն կանչեց անոր ու ըսաւ. «Մովսէ՛ս, Մովսէ՛ս» եւ անիկա ըսաւ. «Ահա հոս եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: Господь увидел, что он идет смотреть, и воззвал к нему Бог из среды куста, и сказал: Моисей! Моисей! Он сказал: вот я!
3:4 ὡς ως.1 as; how δὲ δε though; while εἶδεν οραω view; see κύριος κυριος lord; master ὅτι οτι since; that προσάγει προσαγω lead toward; head toward ἰδεῖν οραω view; see ἐκάλεσεν καλεω call; invite αὐτὸν αυτος he; him κύριος κυριος lord; master ἐκ εκ from; out of τοῦ ο the βάτου βατος bramble bush λέγων λεγω tell; declare Μωυσῆ μωσευς Mōseus; Mosefs Μωυσῆ μωσευς Mōseus; Mosefs ὁ ο the δὲ δε though; while εἶπεν επω say; speak τί τις.1 who?; what? ἐστιν ειμι be
3:4 וַ wa וְ and יַּ֥רְא yyˌar ראה see יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH כִּ֣י kˈî כִּי that סָ֣ר sˈār סור turn aside לִ li לְ to רְאֹ֑ות rᵊʔˈôṯ ראה see וַ wa וְ and יִּקְרָא֩ yyiqrˌā קרא call אֵלָ֨יו ʔēlˌāʸw אֶל to אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) מִ mi מִן from תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst הַ ha הַ the סְּנֶ֗ה ssᵊnˈeh סְנֶה blackberry bush וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say הִנֵּֽנִי׃ hinnˈēnî הִנֵּה behold
3:4. cernens autem Dominus quod pergeret ad videndum vocavit eum de medio rubi et ait Moses Moses qui respondit adsumAnd when the Lord saw that he went forward to see, he called to him out of the midst of the bush. and said: Moses, Moses. And he answered: Here I am.
4. And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I.
3:4. Then the Lord, discerning that he proceeded on to see it, called to him from the midst of the bush, and he said, “Moses, Moses.” And he responded, “Here I am.”
3:4. And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here [am] I.
And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here [am] I:

4: Господь увидел, что он идет смотреть, и воззвал к нему Бог из среды куста, и сказал: Моисей! Моисей! Он сказал: вот я!
3:4
ὡς ως.1 as; how
δὲ δε though; while
εἶδεν οραω view; see
κύριος κυριος lord; master
ὅτι οτι since; that
προσάγει προσαγω lead toward; head toward
ἰδεῖν οραω view; see
ἐκάλεσεν καλεω call; invite
αὐτὸν αυτος he; him
κύριος κυριος lord; master
ἐκ εκ from; out of
τοῦ ο the
βάτου βατος bramble bush
λέγων λεγω tell; declare
Μωυσῆ μωσευς Mōseus; Mosefs
Μωυσῆ μωσευς Mōseus; Mosefs
ο the
δὲ δε though; while
εἶπεν επω say; speak
τί τις.1 who?; what?
ἐστιν ειμι be
3:4
וַ wa וְ and
יַּ֥רְא yyˌar ראה see
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
כִּ֣י kˈî כִּי that
סָ֣ר sˈār סור turn aside
לִ li לְ to
רְאֹ֑ות rᵊʔˈôṯ ראה see
וַ wa וְ and
יִּקְרָא֩ yyiqrˌā קרא call
אֵלָ֨יו ʔēlˌāʸw אֶל to
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
מִ mi מִן from
תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst
הַ ha הַ the
סְּנֶ֗ה ssᵊnˈeh סְנֶה blackberry bush
וַ wa וְ and
יֹּ֛אמֶר yyˈōmer אמר say
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
הִנֵּֽנִי׃ hinnˈēnî הִנֵּה behold
3:4. cernens autem Dominus quod pergeret ad videndum vocavit eum de medio rubi et ait Moses Moses qui respondit adsum
And when the Lord saw that he went forward to see, he called to him out of the midst of the bush. and said: Moses, Moses. And he answered: Here I am.
3:4. Then the Lord, discerning that he proceeded on to see it, called to him from the midst of the bush, and he said, “Moses, Moses.” And he responded, “Here I am.”
3:4. And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here [am] I.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: По абсолютной святости явившийся недоступен для смертного человека: «не подходи сюда». Последний должен испытывать в присутствии Его чувство глубочайшего смирения и почтения: «сними обувь с ног твоих» (ср. Нав 5:15).
Albert Barnes: Notes on the Bible - 1834
3:4: The Lord saw - The interchange of the two divine names is to be observed; "Jehovah" (Yahweh) saw, "God" called.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: unto him: Deu 33:16
Moses: Gen 22:1, Gen 22:11, Gen 46:2; Sa1 3:4, Sa1 3:6, Sa1 3:8, Sa1 3:10; Psa 62:11; Act 9:4, Act 10:3, Act 10:13
Geneva 1599
3:4 And when the (d) LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here [am] I.
(d) Whom he calls the angel in (Ex 3:2).
John Gill
3:4 And when the Lord saw that he turned aside to see,.... Who is before called the Angel of the Lord, here Jehovah, the omniscient and omnipresent Being, who observing Moses turning aside and going onward to gratify his curiosity, by examining more narrowly this strange phenomenon:
God called unto him out of the midst of the bush; with an articulate voice, being the eternal Word:
and said, Moses, Moses; for the Lord knows his people distinctly, and can call them by name; and the repetition of his name not only shows familiarity and a strong vehement affection for him, but haste to stop him, that he might proceed no further; and this was done in order to stir him up to hearken to what would be said to him:
and he said, here am I; ready to hear what shall be said, and to obey whatever is commanded.
John Wesley
3:4 When the Lord saw that he turned aside to see it, God called to him - If he had carelessly neglected it, it is likely God had departed and said nothing to him. God called and said, Moses, Moses - This which he heard could not but surprise him much more than what he saw. Divine calls are then effectual, when the spirit of God makes them particular, and calls us as by name. The Word calls, Ho, every one; the Spirit, by the application of that, calls, Ho, such a one; I know thee by name. Here am I - Not only to hear what is said, but to do what I am bidden.
Robert Jamieson, A. R. Fausset and David Brown
3:4 when the Lord saw that he turned aside to see--The manifestations which God anciently made of Himself were always accompanied by clear, unmistakable signs that the communications were really from heaven. This certain evidence was given to Moses. He saw a fire, but no human agent to kindle it; he heard a voice, but no human lips from which it came; he saw no living Being, but One was in the bush, in the heat of the flames, who knew him and addressed him by name. Who could this be but the Divine Being?
3:53:5: Եւ ասէ. Մի՛ մերձենար այսր. լո՛յծ զկօշիկս քո՝ յոտից քոց. զի տեղիդ յորում կա՛ս դու ՚ի դմա՝ երկիր սո՛ւրբ է։
5 Աստուած ասաց. «Մի՛ մօտեցիր այստեղ: Կօշիկներդ հանի՛ր քո ոտքերից, որովհետեւ այն վայրը, ուր կանգնած ես դու, սուրբ հող է»:
5 Աստուած ըսաւ. «Հոս մի՛ մօտենար. կօշիկներդ հանէ քու ոտքերէդ, վասն զի այն տեղը՝ որուն վրայ կայներ ես, սուրբ երկիր է»։
Եւ ասէ. Մի՛ մերձենար այսր. լոյծ զկօշիկս քո յոտից քոց, զի տեղիդ յորում կաս դու ի դմա` երկիր սուրբ է:

3:5: Եւ ասէ. Մի՛ մերձենար այսր. լո՛յծ զկօշիկս քո՝ յոտից քոց. զի տեղիդ յորում կա՛ս դու ՚ի դմա՝ երկիր սո՛ւրբ է։
5 Աստուած ասաց. «Մի՛ մօտեցիր այստեղ: Կօշիկներդ հանի՛ր քո ոտքերից, որովհետեւ այն վայրը, ուր կանգնած ես դու, սուրբ հող է»:
5 Աստուած ըսաւ. «Հոս մի՛ մօտենար. կօշիկներդ հանէ քու ոտքերէդ, վասն զի այն տեղը՝ որուն վրայ կայներ ես, սուրբ երկիր է»։
zohrab-1805▾ eastern-1994▾ western am▾
3:55: И сказал Бог: не подходи сюда; сними обувь твою с ног твоих, ибо место, на котором ты стоишь, есть земля святая.
3:5 καὶ και and; even εἶπεν επω say; speak μὴ μη not ἐγγίσῃς εγγιζω get close; near ὧδε ωδε here λῦσαι λυω let loose; untie τὸ ο the ὑπόδημα υποδημα shoe ἐκ εκ from; out of τῶν ο the ποδῶν πους foot; pace σου σου of you; your ὁ ο the γὰρ γαρ for τόπος τοπος place; locality ἐν εν in ᾧ ος who; what σὺ συ you ἕστηκας ιστημι stand; establish γῆ γη earth; land ἁγία αγιος holy ἐστίν ειμι be
3:5 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אַל־ ʔal- אַל not תִּקְרַ֣ב tiqrˈav קרב approach הֲלֹ֑ם hᵃlˈōm הֲלֹם hither שַׁל־ šal- נשׁל draw off נְעָלֶ֨יךָ֙ nᵊʕālˈeʸḵā נַעַל sandal מֵ mē מִן from עַ֣ל ʕˈal עַל upon רַגְלֶ֔יךָ raḡlˈeʸḵā רֶגֶל foot כִּ֣י kˈî כִּי that הַ ha הַ the מָּקֹ֗ום mmāqˈôm מָקֹום place אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אַתָּה֙ ʔattˌā אַתָּה you עֹומֵ֣ד ʕômˈēḏ עמד stand עָלָ֔יו ʕālˈāʸw עַל upon אַדְמַת־ ʔaḏmaṯ- אֲדָמָה soil קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness הֽוּא׃ hˈû הוּא he
3:5. at ille ne adpropies inquit huc solve calciamentum de pedibus tuis locus enim in quo stas terra sancta estAnd he said: Come not nigh hither, put off the shoes from thy feet; for the place, whereon thou standest, is holy ground.
5. And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.
3:5. And he said: “Lest you should approach here, remove the shoes from your feet. For the place on which you stand is holy ground.”
3:5. And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest [is] holy ground.
And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest [is] holy ground:

5: И сказал Бог: не подходи сюда; сними обувь твою с ног твоих, ибо место, на котором ты стоишь, есть земля святая.
3:5
καὶ και and; even
εἶπεν επω say; speak
μὴ μη not
ἐγγίσῃς εγγιζω get close; near
ὧδε ωδε here
λῦσαι λυω let loose; untie
τὸ ο the
ὑπόδημα υποδημα shoe
ἐκ εκ from; out of
τῶν ο the
ποδῶν πους foot; pace
σου σου of you; your
ο the
γὰρ γαρ for
τόπος τοπος place; locality
ἐν εν in
ος who; what
σὺ συ you
ἕστηκας ιστημι stand; establish
γῆ γη earth; land
ἁγία αγιος holy
ἐστίν ειμι be
3:5
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אַל־ ʔal- אַל not
תִּקְרַ֣ב tiqrˈav קרב approach
הֲלֹ֑ם hᵃlˈōm הֲלֹם hither
שַׁל־ šal- נשׁל draw off
נְעָלֶ֨יךָ֙ nᵊʕālˈeʸḵā נַעַל sandal
מֵ מִן from
עַ֣ל ʕˈal עַל upon
רַגְלֶ֔יךָ raḡlˈeʸḵā רֶגֶל foot
כִּ֣י kˈî כִּי that
הַ ha הַ the
מָּקֹ֗ום mmāqˈôm מָקֹום place
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
אַתָּה֙ ʔattˌā אַתָּה you
עֹומֵ֣ד ʕômˈēḏ עמד stand
עָלָ֔יו ʕālˈāʸw עַל upon
אַדְמַת־ ʔaḏmaṯ- אֲדָמָה soil
קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness
הֽוּא׃ hˈû הוּא he
3:5. at ille ne adpropies inquit huc solve calciamentum de pedibus tuis locus enim in quo stas terra sancta est
And he said: Come not nigh hither, put off the shoes from thy feet; for the place, whereon thou standest, is holy ground.
3:5. And he said: “Lest you should approach here, remove the shoes from your feet. For the place on which you stand is holy ground.”
3:5. And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest [is] holy ground.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:5: Put off thy shoes - It is likely that from this circumstance all the eastern nations have agreed to perform all the acts of their religious worship barefooted. All the Mohammedans, Brahmins, and Parsees do so still. The Jews were remarked for this in the time of Juvenal; hence he speaks of their performing their sacred rites barefooted; Sat. vi., ver. 158:
Observant ubi festa mero pede sabbata reges.
The ancient Greeks did the same. Jamblichus, in the life of Pythagoras, tells us that this was one of his maxims, Ανυποδητος θυε και προσκυνει, Offer sacrifice and worship with your shoes off. And Solinus asserts that no person was permitted to enter into the temple of Diana, in Crete, till he had taken off his shoes. "Aedem Numinis (Dianae) praeterquam nudus vestigio nulles licito ingreditur." Tertullian observes, de jejunio, that in a time of drought the worshippers of Jupiter deprecated his wrath, and prayed for rain, walking barefooted. "Cum stupet caelum, et aret annus, nudipedalia, denunciantur." It is probable that נעלים nealim, in the text, signifies sandals, translated by the Chaldee סנדל sandal, and סנדלא sandala, (see Gen 14:23), which was the same as the Roman solea, a sole alone, strapped about the foot As this sole must let in dust, gravel, and sand about the foot in travelling, and render it very uneasy, hence the custom of frequently washing the feet in those countries where these sandals were worn. Pulling off the shoes was, therefore, an emblem of laying aside the pollutions contracted by walking in the way of sin. Let those who name the Lord Jesus Christ depart from iniquity. In our western countries reverence is expressed by pulling off the hat; but how much more significant is the eastern custom! "The natives of Bengal never go into their own houses with their shoes on, nor into the houses of others, but always leave their shoes at the door. It would be a great affront not to attend to this mark of respect when visiting; and to enter a temple without pulling off the shoes would be an unpardonable offense." - Ward.
The place whereon thou standest is holy ground - It was not particularly sanctified by the Divine presence; but if we may credit Josephus, a general opinion had prevailed that God dwelt on that mountain; and hence the shepherds, considering it as sacred ground, did not dare to feed their flocks there. Moses, however, finding the soil to be rich and the pasturage good, boldly drove his flock thither to feed on it - Antiq., b. ii., c. xii., s. 1.
Albert Barnes: Notes on the Bible - 1834
3:5: Put off thy shoes - The Rev_erence due to holy places thus rests upon God's own command. The custom itself is well known from the observances of the temple, it was almost universally adopted by the ancients, and is retained in the East.
Holy ground - This passage is almost conclusive against the assumption that the place was pRev_iously a sanctuary. Moses knew nothing of its holiness after some 40 years spent on the Peninsula. It became holy by the presence of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: Draw not: Exo 19:12, Exo 19:21; Lev 10:3; Heb 12:20
put off: Gen 28:16, Gen 28:17; Jos 5:15; Ecc 5:1; Act 7:33
Geneva 1599
3:5 And he said, Draw not nigh hither: (e) put off thy shoes from off thy feet, for the place whereon thou standest [is] (f) holy ground.
(e) Resign yourself to me; (Ruth 4:7; Josh 5:15).
(f) Because of my presence.
John Gill
3:5 And he said, draw not nigh hither,.... Keep a proper distance:
put off thy shoes from off thy feet; dust and dirt cleaving to shoes, and these being ordered to be put off from the feet, the instrument of walking, show that those that draw nigh to God, and are worshippers of him, ought to be of pure and holy lives and conversations:
for the place whereon thou standest is holy ground; not that there was any inherent holiness in this spot of ground more than in any other, which ground is not capable of; but a relative holiness on account of the presence of God here at this time, and was not permanent, only while a pure and holy God was there: hence, in after times, the temple being the place of the divine residence, the priests there performed their services barefooted, nor might a common person enter into the temple with his shoes on (k); and to this day the Jews go to their synagogues barefooted on the day of atonement (l), to which Juvenal (m) seems to have respect; and from hence came the Nudipedalia among the Heathens, and that known symbol of Pythagoras (n), "sacrifice and worship with naked feet": in this manner the priests of Diana sacrificed to her among the Cretians and other people (o); and so the priests of Hercules did the same (p); the Brahmans among the Indians never go into their temples without plucking off their shoes (q); so the Ethiopian Christians, imitating Jews and Gentiles, never go into their places of public worship but with naked feet (r), and the same superstition the Turks and Mahometans observe (s).
(k) Misn. Beracot, c. 9. sect. 5. (l) Buxtorf. Jud Synagog. c. 30. p. 571. (m) "Observant ub. festa mero pede Sabbata reges." Satyr. 6. (n) Jamblichus de Vita Pythagor. Symbol. 3. (o) Solin. Polyhistor. c. 16. Strabo, l. 12. p. 370. (p) Silius de Bello Punic, l. 3. (q) Rogerius de Relig. Brachman. l. 2. c. 10. apud Braunium de vest. sacerdot. l. 1. c. 3. p. 66. (r) Damianus a Goes apud Rivet. in loc. (s) Pitts's Account of the Relig. and Manners of the Mahometans, c. 6. p. 38. 81. Georgieviz. de Turc. Moribus, c. 1. p. 11. Sionita de Urb. Oriental. & Relig. c. 7. p. 18. c. 10. p. 34.
John Wesley
3:5 Put off thy shoes from off thy feet - The putting off the shoe was then what the putting off the hat is now, a token of respect and submission. The ground is holy ground, made so by this special manifestation of the divine presence. We ought to approach to God with a solemn pause and preparation; and to express our inward reverence, by a grave and reverent behaviour in the worship of God, carefully avoiding every thing that looks light, or rude.
Robert Jamieson, A. R. Fausset and David Brown
3:5 put off thy shoes--The direction was in conformity with a usage which was well known to Moses, for the Egyptian priests observed it in their temples, and it is observed in all Eastern countries where the people take off their shoes or sandals, as we do our hats. But the Eastern idea is not precisely the same as the Western. With us, the removal of the hat is an expression of reverence for the place we enter, or rather of Him who is worshipped there. With them the removal of the shoes is a confession of personal defilement and conscious unworthiness to stand in the presence of unspotted holiness.
3:63:6: Եւ ասէ ցնա. Ես եմ Աստուած հօր քոյ, Աստուած Աբրաամու. եւ Աստուած Սահակայ. եւ Աստուած Յակոբայ։ Եւ դարձոյց Մովսէս զերեսս իւր, քանզի երկնչէր հայել առաջի Աստուծոյ[516]։ [516] Ոսկան. Հայիլ առաջի Տեառն։
6 Եւ աւելացրեց. «Ես քո հօր Աստուածն եմ, Աբրահամի Աստուածը, Իսահակի Աստուածը ու Յակոբի Աստուածը»: Եւ Մովսէսը շուռ տուեց իր երեսը, որովհետեւ վախենում էր նայել Աստծուն:
6 Նաեւ ըսաւ անոր. «Ես եմ քու հօրդ Աստուածը, Աբրահամին Աստուածը, Իսահակին Աստուածը ու Յակոբին Աստուածը»։ Մովսէս իր երեսը ծածկեց, վասն զի Աստուծոյ նայելու վախցաւ։
Եւ ասէ ցնա. Ես եմ Աստուած հօր քո, Աստուած Աբրահամու եւ Աստուած Իսահակայ եւ Աստուած Յակոբայ: Եւ [32]դարձոյց Մովսէս զերեսս իւր, քանզի երկնչէր հայել [33]առաջի Աստուծոյ:

3:6: Եւ ասէ ցնա. Ես եմ Աստուած հօր քոյ, Աստուած Աբրաամու. եւ Աստուած Սահակայ. եւ Աստուած Յակոբայ։ Եւ դարձոյց Մովսէս զերեսս իւր, քանզի երկնչէր հայել առաջի Աստուծոյ[516]։
[516] Ոսկան. Հայիլ առաջի Տեառն։
6 Եւ աւելացրեց. «Ես քո հօր Աստուածն եմ, Աբրահամի Աստուածը, Իսահակի Աստուածը ու Յակոբի Աստուածը»: Եւ Մովսէսը շուռ տուեց իր երեսը, որովհետեւ վախենում էր նայել Աստծուն:
6 Նաեւ ըսաւ անոր. «Ես եմ քու հօրդ Աստուածը, Աբրահամին Աստուածը, Իսահակին Աստուածը ու Յակոբին Աստուածը»։ Մովսէս իր երեսը ծածկեց, վասն զի Աստուծոյ նայելու վախցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:66: И сказал: Я Бог отца твоего, Бог Авраама, Бог Исаака и Бог Иакова. Моисей закрыл лице свое, потому что боялся воззреть на Бога.
3:6 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἐγώ εγω I εἰμι ειμι be ὁ ο the θεὸς θεος God τοῦ ο the πατρός πατηρ father σου σου of you; your θεὸς θεος God Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even θεὸς θεος God Ισαακ ισαακ Isaak καὶ και and; even θεὸς θεος God Ιακωβ ιακωβ Iakōb; Iakov ἀπέστρεψεν αποστρεφω turn away; alienate δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him εὐλαβεῖτο ευλαβεομαι conscientious γὰρ γαρ for κατεμβλέψαι κατεμβλεπω in the face; facing τοῦ ο the θεοῦ θεος God
3:6 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) אָבִ֔יךָ ʔāvˈîḵā אָב father אֱלֹהֵ֧י ʔᵉlōhˈê אֱלֹהִים god(s) אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac וֵ wē וְ and אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s) יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob וַ wa וְ and יַּסְתֵּ֤ר yyastˈēr סתר hide מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses פָּנָ֔יו pānˈāʸw פָּנֶה face כִּ֣י kˈî כִּי that יָרֵ֔א yārˈē ירא fear מֵ mē מִן from הַבִּ֖יט habbˌîṭ נבט look at אֶל־ ʔel- אֶל to הָ hā הַ the אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
3:6. et ait ego sum Deus patris tui Deus Abraham Deus Isaac Deus Iacob abscondit Moses faciem suam non enim audebat aspicere contra DeumAnd he said: I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. Moses hid his face: for he durst not look at God.
6. Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.
3:6. And he said, “I am the God of your father: the God of Abraham, the God of Isaac, and the God of Jacob.” Moses hid his face, for he dared not look directly at God.
3:6. Moreover he said, I [am] the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.
Moreover he said, I [am] the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God:

6: И сказал: Я Бог отца твоего, Бог Авраама, Бог Исаака и Бог Иакова. Моисей закрыл лице свое, потому что боялся воззреть на Бога.
3:6
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ἐγώ εγω I
εἰμι ειμι be
ο the
θεὸς θεος God
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
θεὸς θεος God
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
θεὸς θεος God
Ισαακ ισαακ Isaak
καὶ και and; even
θεὸς θεος God
Ιακωβ ιακωβ Iakōb; Iakov
ἀπέστρεψεν αποστρεφω turn away; alienate
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
εὐλαβεῖτο ευλαβεομαι conscientious
γὰρ γαρ for
κατεμβλέψαι κατεμβλεπω in the face; facing
τοῦ ο the
θεοῦ θεος God
3:6
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
אָבִ֔יךָ ʔāvˈîḵā אָב father
אֱלֹהֵ֧י ʔᵉlōhˈê אֱלֹהִים god(s)
אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac
וֵ וְ and
אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s)
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
וַ wa וְ and
יַּסְתֵּ֤ר yyastˈēr סתר hide
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
פָּנָ֔יו pānˈāʸw פָּנֶה face
כִּ֣י kˈî כִּי that
יָרֵ֔א yārˈē ירא fear
מֵ מִן from
הַבִּ֖יט habbˌîṭ נבט look at
אֶל־ ʔel- אֶל to
הָ הַ the
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
3:6. et ait ego sum Deus patris tui Deus Abraham Deus Isaac Deus Iacob abscondit Moses faciem suam non enim audebat aspicere contra Deum
And he said: I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. Moses hid his face: for he durst not look at God.
3:6. And he said, “I am the God of your father: the God of Abraham, the God of Isaac, and the God of Jacob.” Moses hid his face, for he dared not look directly at God.
3:6. Moreover he said, I [am] the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.
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
6-9: Внутреннюю сторону явления составляет определение Божие о наступлении времени освобождения евреев и введения их в землю обетованную. Основанием для него является, с одной стороны, непреложность данных Аврааму, Исааку и Иакову («Я Бог отца твоего», единственное «отца» вместо множественного «отцов», ср. 15:2; 18:4) обетовании о наследовании их потомками земли Ханаанской: они, как живые (Мф 22:32; Лк 20:37; Мк 12:26), ждут их исполнения, а с другой, молитвы о помощи самих евреев. «Бог увидел их страдание, услышал вопль, знает скорби», — все это усвоено Его чувствами и мыслью. Они заслуживают божественного снисхождения, а их злобные угнетатели должны подвергнуться суду (Быт 15:14). Поэтому Бог идет избавить народ Свой, — принимает непосредственное участие в его освобождении.
Adam Clarke: Commentary on the Bible - 1831
3:6: I am the God of thy father - Though the word אבי abi, father, is here used in the singular, St Stephen, quoting this place, Act 7:32, uses the plural, Ὁ Θεος των πατερων σου, The God of thy Fathers; and that this is the meaning the following words prove: The God of Abraham, the God of Isaac, and the God of Jacob. These were the fathers of Moses in a direct line. This reading is confirmed by the Samaritan and by the Coptic. Abraham was the father of the Ishmaelites, and with him was the covenant first made. Isaac was the father of the Edomites as well as the Israelites, and with him was the covenant renewed. Jacob was the father of the twelve patriarchs, who were founders of the Jewish nation, and to him were the promises particularly confirmed. Hence we see that the Arabs and Turks in general, who are descendants of Ishmael; the Edomites, now absorbed among the Jews, (see Clarke's note on Gen 25:23), who are the descendants of Esau; and the Jewish people, wheresoever scattered, who are the descendants of Jacob, are all heirs of the promises included in this primitive covenant; and their gathering in with the fullness of the Gentiles may be confidently expected.
And Moses hid his face - For similar acts, see Kg1 19:13; Isa 6:1, Isa 6:5; Neh 9:9; Psa 106:44; Act 7:34. He was afraid to look - he was overawed by God's presence, and dazzled with the splendor of the appearance.
Albert Barnes: Notes on the Bible - 1834
3:6: Our Saviour adduces this passage as a proof that the doctrine of the Resurrection was taught in the Old Testament Mat 22:32, and He calls this book "the Book of Moses" Mar 12:26, two points to be borne in mind by readers of the Pentateuch.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: I am: Exo 3:14, Exo 3:15, Exo 4:5, Exo 29:45; Gen 12:1, Gen 12:7, Gen 17:7, Gen 17:8, Gen 26:24, Gen 28:13, Gen 31:42, Gen 32:9; Kg1 18:36; Est 3:4; Psa 132:2; Jer 24:7, Jer 31:33, Jer 32:38; Eze 11:20; Zac 8:8; Mat 22:32; Mar 12:26; Luk 20:37; Act 7:32, Act 7:32
thy father: Though the word avicha, "thy father," is here used in the singular, yet St. Stephen, quoting this passage (Act 7:32), uses the plural, ο Θεος των πατρων σου, "the God of thy fathers;" and that this is the meaning, the following words prove. This reading is confirmed by the Samaritan and Coptic.
hid: Gen 17:3; Jdg 13:22; Kg1 19:13; Neh 9:9; Job 42:5, Job 42:6; Psa 106:44, Psa 106:45; Isa 6:1-5; Dan 10:7, Dan 10:8; Mat 17:6; Luk 5:8; Act 7:34; Heb 12:21; Rev 1:17
Carl Friedrich Keil and Franz Delitzsch
3:6
Jehovah then made Himself known to Moses as the God of his fathers, Abraham, Isaac, and Jacob, reminding him through that name of the promises made to the patriarchs, which He was about to fulfil to their seed, the children of Israel. In the expression, "thy father," the three patriarchs are classed together as one, just as in Ex 18:4 ("my father"), "because each of them stood out singly in distinction from the nation, as having received the promise of seed directly from God" (Baumgarten). "And Moses hid his face, for he was afraid to look upon God." The sight of the holy God no sinful man can bear (cf. 3Kings 19:12).
Geneva 1599
3:6 Moreover he said, I [am] the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was (g) afraid to look upon God.
(g) For sin causes man to fear God's justice.
John Gill
3:6 Moreover he said, I am the God of thy fathers,.... Of every one of his fathers next mentioned:
the God of Abraham, the God of Isaac, and the God of Jacob; with whom the covenant respecting the land of Canaan, and the promise of the blessed seed the Messiah, was made: this again shows that the Angel of the Lord that now appeared was God himself, Jehovah the Son of God. Our Lord makes use of this text to prove the resurrection of the dead against the Sadducees, God being not the God of the dead, but of the living; Mk 12:26.
and Moses hid his face; wrapped it in his mantle or cloak, as Elijah did, 3Kings 19:13, because of the glory of the divine Majesty now present, and conscious of his own sinfulness and unworthiness:
for he was afraid to look upon God; even upon this outward appearance and representation of him in a flame of fire; otherwise the essence of God is not to be looked upon and seen at all, God is invisible; but even this external token and symbol of him was terrible to behold; the thought that God was there filled him with fear, considering the greatness and awfulness of his majesty, and what a poor, weak, and sinful creature he was.
John Wesley
3:6 I am the God of thy father - He lets him know it is God that speaks to him, to engage his reverence, faith and obedience. Thy father, thy pious father Amram, and the God of Abraham, Isaac, and Jacob, thy ancestors. Engaged to them by solemn covenant, which I am now come to perform. And Moses hid his face, for he was afraid to look upon God - The more we see of God, the more cause we shall see to worship him with reverence and godly fear. And even the manifestations of God's grace should increase our humble reverence of him.
Robert Jamieson, A. R. Fausset and David Brown
3:6 I am the God . . . come down to deliver--The reverential awe of Moses must have been relieved by the divine Speaker (see Mt 22:32), announcing Himself in His covenant character, and by the welcome intelligence communicated. Moreover, the time, as well as all the circumstances of this miraculous appearance, were such as to give him an illustrious display of God's faithfulness to His promises. The period of Israel's journey and affliction in Egypt had been predicted (Gen 15:13), and it was during the last year of the term which had still to run that the Lord appeared in the burning bush.
3:73:7: Եւ ասէ Տէր ցՄովսէս. Տեսանելո՛վ տեսի զչարչարանս ժողովրդեան իմոյ՝ որ յԵգիպտոս.
7 Տէրն ասաց Մովսէսին. «Ես ականատես եղայ Եգիպտոսում գտնուող իմ ժողովրդի կրած տառապանքներին,
7 Տէրը ըսաւ. «Արդարեւ Եգիպտոսի մէջ եղող ժողովուրդիս չարչարանքը տեսայ եւ գործավարներուն պատճառով անոնց բարձրացուցած աղաղակը լսեցի. վասն զի անոնց նեղութիւնները գիտեմ
Եւ ասէ Տէր [34]ցՄովսէս. Տեսանելով տեսի զչարչարանս ժողովրդեան իմոյ որ յԵգիպտոս, եւ լուայ աղաղակի նոցա ի գործավարացն իւրեանց, զի գիտեմ զվիշտս նոցա:

3:7: Եւ ասէ Տէր ցՄովսէս. Տեսանելո՛վ տեսի զչարչարանս ժողովրդեան իմոյ՝ որ յԵգիպտոս.
7 Տէրն ասաց Մովսէսին. «Ես ականատես եղայ Եգիպտոսում գտնուող իմ ժողովրդի կրած տառապանքներին,
7 Տէրը ըսաւ. «Արդարեւ Եգիպտոսի մէջ եղող ժողովուրդիս չարչարանքը տեսայ եւ գործավարներուն պատճառով անոնց բարձրացուցած աղաղակը լսեցի. վասն զի անոնց նեղութիւնները գիտեմ
zohrab-1805▾ eastern-1994▾ western am▾
3:77: И сказал Господь: Я увидел страдание народа Моего в Египте и услышал вопль его от приставников его; Я знаю скорби его
3:7 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἰδὼν οραω view; see εἶδον οραω view; see τὴν ο the κάκωσιν κακωσις bad treatment τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine τοῦ ο the ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos καὶ και and; even τῆς ο the κραυγῆς κραυγη cry; outcry αὐτῶν αυτος he; him ἀκήκοα ακουω hear ἀπὸ απο from; away τῶν ο the ἐργοδιωκτῶν εργοδιωκτης aware γὰρ γαρ for τὴν ο the ὀδύνην οδυνη pain αὐτῶν αυτος he; him
3:7 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH רָאֹ֥ה rāʔˌō ראה see רָאִ֛יתִי rāʔˈîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] עֳנִ֥י ʕᵒnˌî עֳנִי poverty עַמִּ֖י ʕammˌî עַם people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] צַעֲקָתָ֤ם ṣaʕᵃqāṯˈām צְעָקָה cry שָׁמַ֨עְתִּי֙ šāmˈaʕtî שׁמע hear מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face נֹֽגְשָׂ֔יו nˈōḡᵊśˈāʸw נגשׂ drive כִּ֥י kˌî כִּי that יָדַ֖עְתִּי yāḏˌaʕtî ידע know אֶת־ ʔeṯ- אֵת [object marker] מַכְאֹבָֽיו׃ maḵʔōvˈāʸw מַכְאֹוב pain
3:7. cui ait Dominus vidi adflictionem populi mei in Aegypto et clamorem eius audivi propter duritiam eorum qui praesunt operibusAnd the Lord said to him: I have seen the affliction of my people in Egypt, and I have heard their cry because of the rigour of them that are over the works;
7. And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;
3:7. And the Lord said to him: “I have seen the affliction of my people in Egypt, and I have heard their outcry because of the harshness of those who are over the works.
3:7. And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;
And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows:

7: И сказал Господь: Я увидел страдание народа Моего в Египте и услышал вопль его от приставников его; Я знаю скорби его
3:7
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ἰδὼν οραω view; see
εἶδον οραω view; see
τὴν ο the
κάκωσιν κακωσις bad treatment
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
τοῦ ο the
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
τῆς ο the
κραυγῆς κραυγη cry; outcry
αὐτῶν αυτος he; him
ἀκήκοα ακουω hear
ἀπὸ απο from; away
τῶν ο the
ἐργοδιωκτῶν εργοδιωκτης aware
γὰρ γαρ for
τὴν ο the
ὀδύνην οδυνη pain
αὐτῶν αυτος he; him
3:7
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
רָאֹ֥ה rāʔˌō ראה see
רָאִ֛יתִי rāʔˈîṯî ראה see
אֶת־ ʔeṯ- אֵת [object marker]
עֳנִ֥י ʕᵒnˌî עֳנִי poverty
עַמִּ֖י ʕammˌî עַם people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
צַעֲקָתָ֤ם ṣaʕᵃqāṯˈām צְעָקָה cry
שָׁמַ֨עְתִּי֙ šāmˈaʕtî שׁמע hear
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
נֹֽגְשָׂ֔יו nˈōḡᵊśˈāʸw נגשׂ drive
כִּ֥י kˌî כִּי that
יָדַ֖עְתִּי yāḏˌaʕtî ידע know
אֶת־ ʔeṯ- אֵת [object marker]
מַכְאֹבָֽיו׃ maḵʔōvˈāʸw מַכְאֹוב pain
3:7. cui ait Dominus vidi adflictionem populi mei in Aegypto et clamorem eius audivi propter duritiam eorum qui praesunt operibus
And the Lord said to him: I have seen the affliction of my people in Egypt, and I have heard their cry because of the rigour of them that are over the works;
3:7. And the Lord said to him: “I have seen the affliction of my people in Egypt, and I have heard their outcry because of the harshness of those who are over the works.
3:7. And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7-10: Compassion of God for the Israelites.B. C. 1491.
7 And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; 8 And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. 9 Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them. 10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.
Now that Moses had put off his shoes (for, no doubt, he observed the orders given him, v. 5), and covered his face, God enters upon the particular business that was now to be concerted, which was the bringing of Israel out of Egypt. Now, after forty years of Israel's bondage and Moses's banishment, when we may suppose both he and they began to despair, they of being delivered and he of delivering them, at length, the time has come, even the year of the redeemed. Note, God often comes for the salvation of his people when they have done looking for him. Shall he find faith? Luke xviii. 8.
Here is, I. The notice God takes of the afflictions of Israel (v. 7, 9): Seeing I have seen, not only, I have surely seen, but I have strictly observed and considered the matter. Three things God took cognizance of:-- 1. Their sorrows, v. 7. It is likely they were not permitted to make a remonstrance of their grievances to Pharaoh, nor to seek relief against their task-masters in any of his courts, nor scarcely durst complain to one another; but God observed their tears. Note, Even the secret sorrows of God's people are known to him. 2. Their cry: I have heard their cry (v. 7), it has come unto me, v. 9. Note, God is not deaf to the cries of his afflicted people. 3. The tyranny of their persecutors: I have seen the oppression, v. 9. Note, As the poorest of the oppressed are not below God's cognizance, so the highest and greatest of their oppressors are not above his check, but he will surely visit for these things.
II. The promise God makes of their speedy deliverance and enlargement: I have come down to deliver them, v. 8. 1. It denotes his resolution to deliver them, and that his heart was upon it, so that it should be done speedily and effectually, and by methods out of the common road of providence: when God does something very extraordinary he is said to come down to do it, as Isa. lxiv. 1. 2. This deliverance was typical of our redemption by Christ, in which the eternal Word did indeed come down from heaven to deliver us: it was his errand into the world. He promises also their happy settlement in the land of Canaan, that they should exchange bondage for liberty, poverty for plenty, labour for rest, and the precarious condition of tenants at will for the ease and honour of lords proprietors. Note, Whom God by his grace delivers out of a spiritual Egypt he will bring to a heavenly Canaan.
III. The commission he gives to Moses in order hereunto, v. 10. He is not only sent as a prophet to Israel, to assure them that they should speedily be delivered (even that would have been a great favour), but he is sent as an ambassador to Pharaoh, to treat with him, or rather as a herald at arms, to demand their discharge, and to denounce war in case of refusal; and he is sent as a prince to Israel, to conduct and command them. Thus is he taken from following the ewes great with young, to a pastoral office much more noble, as David, Ps. lxxviii. 71. Note, God is the fountain of power, and the powers that be are ordained of him as he pleases. The same hand that now fetched a shepherd out of a desert, to be the planter of a Jewish church, afterwards fetched fishermen from their ships, to be the planters of the Christian church, That the excellency of the power might be of God.
Adam Clarke: Commentary on the Bible - 1831
3:7: I have surely seen - ראה ראיתי raoh raithi, seeing, I have seen - I have not only seen the afflictions of this people because I am omniscient, but I have considered their sorrows, and my eye affects my heart.
Albert Barnes: Notes on the Bible - 1834
3:7: Taskmasters - Oppressors. A different word from that in Exo 1:11.
I know - The expression implies personal feeling, tenderness, and compassion (compare Exo 2:25 margin).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: I have: Exo 2:23-25, Exo 22:23; Gen 29:32; Sa1 9:16; Psa 22:24, Psa 34:4, Psa 34:6, Psa 106:44; Psa 145:19; Isa 63:9; Heb 4:15
by reason: Exo 1:11
I know: Gen 18:21; Psa 142:3
Carl Friedrich Keil and Franz Delitzsch
3:7
Jehovah had seen the affliction of His people, had heard their cry under their taskmasters, and had come down (ירד, vid., Gen 11:5) to deliver them out of the hand of the Egyptians, and to bring them up to a good and broad land, to the place of the Canaanites; and He was about to send Moses to Pharaoh to bring them forth. The land to which the Israelites were to be taken up is called a "good" land, on account of its great fertility (Deut 8:7.), and a "broad" land, in contrast with the confinement and oppression of the Israelites in Egypt. The epithet "good" is then explained by the expression, "a land flowing with milk and honey" (זבת, a participle of זוּב in the construct state; vid., Ges. 135); a proverbial description of the extraordinary fertility and loveliness of the land of Canaan (cf. Ex 3:17; Ex 13:5; Ex 16:14, etc.). Milk and honey are the simplest and choicest productions of a land abounding in grass and flowers, and were found in Palestine in great abundance even when it was in a desolate condition (Is 7:15, Is 7:22; see my Comm. on Josh 5:6). The epithet broad is explained by an enumeration of the six tribes inhabiting the country at that time (cf. Gen 10:15. and Gen 15:20, Gen 15:21).
Geneva 1599
3:7 And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their (h) taskmasters; for I know their sorrows;
(h) Whose cruelty was intolerable.
John Gill
3:7 And the Lord said, I have surely seen the affliction of my people which are in Egypt,.... Or, "in seeing I have seen", which not only denotes the certainty of it, as we express it; but the clear, distinct, and full sight he had of it, with sympathy towards them, an affectionate concern for them, and a fixed, settled, determination in his mind to deliver them; he had long took notice of, and had thoroughly observed their affliction, and was afflicted with them in it, and was bent upon their deliverance out of it:
and have heard their cry, by reason of their taskmasters; who were set over them to see that they did their work, and to lay heavy burdens on them, and afflict them by all manner of ways and methods they could devise; and who abused and beat them for not doing what was not to be done, which made them cry out because of their barbarous usage of them, and cry unto God for help and deliverance:
for I know their sorrows; the pains of body they were put unto, and the inward grief and trouble of their minds on account of them.
3:83:8: եւ լուայ աղաղակի նոցա ՚ի գործավարացն իւրեանց, զի գիտե՛մ զվիշտս նոցա. եւ իջի փրկել զնոսա ՚ի ձեռաց Եգիպտացւոցն, եւ հանել զնոսա յերկրէն յայնմանէ, եւ տանել զնոսա յերկիրն բարի՝ եւ յընդարձակ. յերկիր՝ որ բղխէ զկաթն եւ զմեղր. յերկիրն Քանանացւոց, եւ Քետացւոց, եւ Ամովրհացւոց, եւ Փերեզացւոց, եւ Խեւացւոց, եւ Գերգեսացւոց, եւ Յեբուսացւոց։
8 լսեցի վերակացուների պատճառով նրանց բարձրացրած աղաղակը, տեղեակ եմ նրանց վշտերին: Ես իջայ, որ նրանց փրկեմ եգիպտացիների ձեռքից, նրանց հանեմ այդ երկրից, նրանց տանեմ մի լաւ ու ընդարձակ երկիր՝ Քանանացիների, Քետացիների, Ամորհացիների, Փերեզացիների, Խեւացիների, Գերգեսացիների ու Յեբուսացիների երկիրը, ուր կաթ ու մեղր է հոսում:
8 Եւ զանոնք Եգիպտացիներուն ձեռքէն ազատելու եւ զանոնք այն երկրէն աղէկ ու լայնարձակ երկիր մը, կաթ ու մեղր բղխող երկիր մը, Քանանացիներու եւ Քետացիներու եւ Ամօրհացիներու եւ Փերեզացիներու եւ Խեւացիներու ու Յեբուսացիներու տեղը, տանելու եկայ։
եւ իջի փրկել զնոսա ի ձեռաց Եգիպտացւոցն, եւ հանել զնոսա յերկրէն յայնմանէ, եւ տանել զնոսա յերկիր բարի եւ յընդարձակ, յերկիր` որ բղխէ զկաթն եւ զմեղր. յերկիրն Քանանացւոց եւ Քետացւոց եւ Ամովրհացւոց եւ Փերեզացւոց եւ Խեւացւոց [35]եւ Գերգեսացւոց`` եւ Յեբուսացւոց:

3:8: եւ լուայ աղաղակի նոցա ՚ի գործավարացն իւրեանց, զի գիտե՛մ զվիշտս նոցա. եւ իջի փրկել զնոսա ՚ի ձեռաց Եգիպտացւոցն, եւ հանել զնոսա յերկրէն յայնմանէ, եւ տանել զնոսա յերկիրն բարի՝ եւ յընդարձակ. յերկիր՝ որ բղխէ զկաթն եւ զմեղր. յերկիրն Քանանացւոց, եւ Քետացւոց, եւ Ամովրհացւոց, եւ Փերեզացւոց, եւ Խեւացւոց, եւ Գերգեսացւոց, եւ Յեբուսացւոց։
8 լսեցի վերակացուների պատճառով նրանց բարձրացրած աղաղակը, տեղեակ եմ նրանց վշտերին: Ես իջայ, որ նրանց փրկեմ եգիպտացիների ձեռքից, նրանց հանեմ այդ երկրից, նրանց տանեմ մի լաւ ու ընդարձակ երկիր՝ Քանանացիների, Քետացիների, Ամորհացիների, Փերեզացիների, Խեւացիների, Գերգեսացիների ու Յեբուսացիների երկիրը, ուր կաթ ու մեղր է հոսում:
8 Եւ զանոնք Եգիպտացիներուն ձեռքէն ազատելու եւ զանոնք այն երկրէն աղէկ ու լայնարձակ երկիր մը, կաթ ու մեղր բղխող երկիր մը, Քանանացիներու եւ Քետացիներու եւ Ամօրհացիներու եւ Փերեզացիներու եւ Խեւացիներու ու Յեբուսացիներու տեղը, տանելու եկայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:88: и иду избавить его от руки Египтян и вывести его из земли сей в землю хорошую и пространную, где течет молоко и мед, в землю Хананеев, Хеттеев, Аморреев, Ферезеев, Евеев и Иевусеев.
3:8 καὶ και and; even κατέβην καταβαινω step down; descend ἐξελέσθαι εξαιρεω extract; take out αὐτοὺς αυτος he; him ἐκ εκ from; out of χειρὸς χειρ hand Αἰγυπτίων αιγυπτιος Egyptian καὶ και and; even ἐξαγαγεῖν εξαγω lead out; bring out αὐτοὺς αυτος he; him ἐκ εκ from; out of τῆς ο the γῆς γη earth; land ἐκείνης εκεινος that καὶ και and; even εἰσαγαγεῖν εισαγω lead in; bring in αὐτοὺς αυτος he; him εἰς εις into; for γῆν γη earth; land ἀγαθὴν αγαθος good καὶ και and; even πολλήν πολυς much; many εἰς εις into; for γῆν γη earth; land ῥέουσαν ρεω flow γάλα γαλα milk καὶ και and; even μέλι μελι honey εἰς εις into; for τὸν ο the τόπον τοπος place; locality τῶν ο the Χαναναίων χαναναιος Chananaios; Khananeos καὶ και and; even Χετταίων χετταιος and; even Αμορραίων αμορραιος and; even Φερεζαίων φερεζαιος and; even Γεργεσαίων γεργεσαιος and; even Ευαίων ευαιος and; even Ιεβουσαίων ιεβουσαιος Iebousaios; Ievuseos
3:8 וָ wā וְ and אֵרֵ֞ד ʔērˈēḏ ירד descend לְ lᵊ לְ to הַצִּילֹ֣ו׀ haṣṣîlˈô נצל deliver מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt וּֽ ˈû וְ and לְ lᵊ לְ to הַעֲלֹתֹו֮ haʕᵃlōṯˈô עלה ascend מִן־ min- מִן from הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the הִוא֒ hiw הִיא she אֶל־ ʔel- אֶל to אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth טֹובָה֙ ṭôvˌā טֹוב good וּ û וְ and רְחָבָ֔ה rᵊḥāvˈā רָחָב wide אֶל־ ʔel- אֶל to אֶ֛רֶץ ʔˈereṣ אֶרֶץ earth זָבַ֥ת zāvˌaṯ זוב flow חָלָ֖ב ḥālˌāv חָלָב milk וּ û וְ and דְבָ֑שׁ ḏᵊvˈāš דְּבַשׁ honey אֶל־ ʔel- אֶל to מְקֹ֤ום mᵊqˈôm מָקֹום place הַֽ hˈa הַ the כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite וְ wᵊ וְ and הַ֣ hˈa הַ the חִתִּ֔י ḥittˈî חִתִּי Hittite וְ wᵊ וְ and הָֽ hˈā הַ the אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite וְ wᵊ וְ and הַ ha הַ the פְּרִזִּ֔י ppᵊrizzˈî פְּרִזִּי Perizzite וְ wᵊ וְ and הַ ha הַ the חִוִּ֖י ḥiwwˌî חִוִּי Hivite וְ wᵊ וְ and הַ ha הַ the יְבוּסִֽי׃ yᵊvûsˈî יְבוּסִי Jebusite
3:8. et sciens dolorem eius descendi ut liberarem eum de manibus Aegyptiorum et educerem de terra illa in terram bonam et spatiosam in terram quae fluit lacte et melle ad loca Chananei et Hetthei et Amorrei Ferezei et Evei et IebuseiAnd knowing their sorrow, I am come down to deliver them out of the hands of the Egyptians, and to bring them out of that land into a good and spacious land, into a land that floweth with milk and honey, to the places of the Chanaanite, and Hethite, and Amorrhite, and Pherezite, and Hevite, and Jebusite.
8. and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.
3:8. And knowing their sorrow, I have descended in order to free them from the hands of the Egyptians, and to lead them from that land into a good and spacious land, into a land which flows with milk and honey, to the places of the Canaanite, and Hittite, and Amorite, and Perizzite, and Hivite, and Jebusite.
3:8. And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.
And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites:

8: и иду избавить его от руки Египтян и вывести его из земли сей в землю хорошую и пространную, где течет молоко и мед, в землю Хананеев, Хеттеев, Аморреев, Ферезеев, Евеев и Иевусеев.
3:8
καὶ και and; even
κατέβην καταβαινω step down; descend
ἐξελέσθαι εξαιρεω extract; take out
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
χειρὸς χειρ hand
Αἰγυπτίων αιγυπτιος Egyptian
καὶ και and; even
ἐξαγαγεῖν εξαγω lead out; bring out
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
ἐκείνης εκεινος that
καὶ και and; even
εἰσαγαγεῖν εισαγω lead in; bring in
αὐτοὺς αυτος he; him
εἰς εις into; for
γῆν γη earth; land
ἀγαθὴν αγαθος good
καὶ και and; even
πολλήν πολυς much; many
εἰς εις into; for
γῆν γη earth; land
ῥέουσαν ρεω flow
γάλα γαλα milk
καὶ και and; even
μέλι μελι honey
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
τῶν ο the
Χαναναίων χαναναιος Chananaios; Khananeos
καὶ και and; even
Χετταίων χετταιος and; even
Αμορραίων αμορραιος and; even
Φερεζαίων φερεζαιος and; even
Γεργεσαίων γεργεσαιος and; even
Ευαίων ευαιος and; even
Ιεβουσαίων ιεβουσαιος Iebousaios; Ievuseos
3:8
וָ וְ and
אֵרֵ֞ד ʔērˈēḏ ירד descend
לְ lᵊ לְ to
הַצִּילֹ֣ו׀ haṣṣîlˈô נצל deliver
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt
וּֽ ˈû וְ and
לְ lᵊ לְ to
הַעֲלֹתֹו֮ haʕᵃlōṯˈô עלה ascend
מִן־ min- מִן from
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
הִוא֒ hiw הִיא she
אֶל־ ʔel- אֶל to
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
טֹובָה֙ ṭôvˌā טֹוב good
וּ û וְ and
רְחָבָ֔ה rᵊḥāvˈā רָחָב wide
אֶל־ ʔel- אֶל to
אֶ֛רֶץ ʔˈereṣ אֶרֶץ earth
זָבַ֥ת zāvˌaṯ זוב flow
חָלָ֖ב ḥālˌāv חָלָב milk
וּ û וְ and
דְבָ֑שׁ ḏᵊvˈāš דְּבַשׁ honey
אֶל־ ʔel- אֶל to
מְקֹ֤ום mᵊqˈôm מָקֹום place
הַֽ hˈa הַ the
כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
וְ wᵊ וְ and
הַ֣ hˈa הַ the
חִתִּ֔י ḥittˈî חִתִּי Hittite
וְ wᵊ וְ and
הָֽ hˈā הַ the
אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite
וְ wᵊ וְ and
הַ ha הַ the
פְּרִזִּ֔י ppᵊrizzˈî פְּרִזִּי Perizzite
וְ wᵊ וְ and
הַ ha הַ the
חִוִּ֖י ḥiwwˌî חִוִּי Hivite
וְ wᵊ וְ and
הַ ha הַ the
יְבוּסִֽי׃ yᵊvûsˈî יְבוּסִי Jebusite
3:8. et sciens dolorem eius descendi ut liberarem eum de manibus Aegyptiorum et educerem de terra illa in terram bonam et spatiosam in terram quae fluit lacte et melle ad loca Chananei et Hetthei et Amorrei Ferezei et Evei et Iebusei
And knowing their sorrow, I am come down to deliver them out of the hands of the Egyptians, and to bring them out of that land into a good and spacious land, into a land that floweth with milk and honey, to the places of the Chanaanite, and Hethite, and Amorrhite, and Pherezite, and Hevite, and Jebusite.
3:8. And knowing their sorrow, I have descended in order to free them from the hands of the Egyptians, and to lead them from that land into a good and spacious land, into a land which flows with milk and honey, to the places of the Canaanite, and Hittite, and Amorite, and Perizzite, and Hivite, and Jebusite.
3:8. And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:8: And I am come down to deliver them - This is the very purpose for which I am now come down upon this mountain, and for which I manifest myself to thee.
Large - land - Canaan, when compared with the small tract of Goshen, in which they were now situated, and where, we learn, from Exo 1:7, they were straitened for room, might be well called a large land. See a fine description of this land Deu 8:7.
A land flowing with milk and honey - Excellent for pasturage, because abounding in the most wholesome herbage and flowers; and from the latter an abundance of wild honey was collected by the bees. Though cultivation is now almost entirely neglected in this land, because of the badness of the government and the scantiness of the inhabitants, yet it is still good for pasturage, and yields an abundance of honey. The terms used in the text to express the fertility of this land, are commonly used by ancient authors on similar subjects. It is a metaphor taken from a breast producing copious streams of milk. Homer calls Argos ουθαρ αρουρης, the breast of the country, as affording streams of milk and honey, Il. ix., ver. 141. So Virgil:
Prima tulit tellus, eadem vos ubere laeto Accipiet.
Aen., lib. iii., ver. 95.
"The land that first produced you shall receive you again into its joyous bosom." The poets feign that Bacchus, the fable of whom they have taken from the history of Moses, produced rivers of milk and honey, of water and wine: -
Ῥει δε γαλακτι πεδον,
Ῥει δ' οινῳ, ῥει δε μελισσαν
Νεκταρι.
Eurip. Bacch., Εποδ., ver. 8.
"The land flows with milk; it flows also with wine; it flows also with the nectar of bees, (honey)." This seems to be a mere poetical copy from the Pentateuch, where the sameness of the metaphor and the correspondence of the descriptions are obvious.
Place of the Canaanites, etc. - See Gen 15:18, etc.
Albert Barnes: Notes on the Bible - 1834
3:8: The natural richness of Palestine, the variety and excellence of its productions, are attested by sacred (compare Jer 32:22; Eze 20:6) and ancient writers, whose descriptions are strongly in contrast with those of later travelers. The expression "flowing with milk and honey" is used proverbially by Greek poets.
The Canaanites ... - This is the first passage in this book where the enumeration, so often repeated, of the nations then in possession of Palestine, is given. Moses was to learn at once the extent of the promise, and the greatness of the enterprise. In Egypt, the forces, situation, and character of these nations were then well known. Aahmes I had invaded the south of Palestine in his pursuit of the Shasous; Tothmosis I had traversed the whole land on his campaign in Syria and Mesopotamia; representations of Canaanites, and of the Cheta, identified by most Egyptologers with the Hittites, are common on monuments of the 18th and 19th Dynasties, and give a strong impression of their civilization, riches, and especially of their knowledge of the arts of war. In this passage, the more general designations come first - Canaanites probably includes all the races; the Hittites, who had great numbers of chariots (892 were taken from them by Tothmosis III in one battle), occupied the plains; the Amorites were chiefly mountaineers, and, in Egyptian inscriptions, gave their name to the whole country; the name Perizzites probably denotes the dwellers in scattered villages, the half-nomad population; the Hivites, a comparatively unwarlike but influential people, held 4 cities in Palestine proper, but their main body dwelt in the northwestern district, from Hermon to Hamath (see Jos 11:3; Jdg 3:3); the Jebusites at that time appear to have occupied Jerusalem and the adjoining district. Soon after their expulsion by Joshua, they seem to have recovered possession of part of Jerusalem, probably Mount Zion, and to have retained it until the time of David.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: I am: Gen 11:5, Gen 11:7, Gen 18:21, Gen 50:24; Psa 18:9-19, Psa 12:5, Psa 22:4, Psa 22:5, Psa 34:8, Psa 91:15; Isa 64:1; Joh 3:13, Joh 6:38
deliver: Exo 6:6-8, Exo 12:51; Gen 15:14, Gen 50:24
unto a good: Exo 3:17, Exo 13:5, Exo 33:2, Exo 33:3; Gen 13:14, Gen 13:15, Gen 15:18; Num 13:19, Num 13:27, Num 14:7, Num 14:8; Deu 1:7, Deu 1:25; Deu 8:7-9, Deu 11:9-24, Deu 26:9-15, Deu 27:3, Deu 28:11; Neh 9:22-25; Jer 2:7, Jer 11:5; Jer 32:22; Eze 20:6
Canaanites: Exo 22:23-31, Exo 34:11; Gen 15:18-21; Deu 7:1; Jos 9:1; Neh 9:8
Geneva 1599
3:8 And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land (i) flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.
(i) Most plentiful of all things.
John Gill
3:8 And I am come down to deliver them out of the hand of the Egyptians,.... Which must be understood consistent with the omnipresence of God, who is everywhere, and strictly speaking cannot be said to remove from place to place, or to descend; but such a way of speaking is used, when he gives some eminent display of his power or goodness, as here in a wonderful manner he appeared in a burning bush, and manifested himself in a way of grace and kindness to his people, signifying that he would shortly save them: so Christ in our nature came down from heaven to earth, to save his spiritual Israel out of the hands of all their enemies:
and to bring them out of that land; the land of Egypt, where they were in bondage, and greatly oppressed:
unto a good land, and a large; the land of Canaan, which was not only a good land, but a large one in comparison of Goshen, where the Israelites were pent up and straitened for room through their great increase; and though it was but a small country in itself, and when compared with some others, being but one hundred and sixty miles from Dan to Beersheba, and but forty six from Joppa to Bethlehem, and but sixty from Joppa to Jordan, yet, for so small a country, it had a great deal of good land in it; for Hecataeus (t) an Heathen writer, says it had in it three hundred myriads of acres of the best and most fruitful land:
unto a land flowing with milk and honey; which is not to be restrained merely to the abundance of cattle fed he
John Wesley
3:8 I am come down to deliver them - When God doth something very extraordinary, he is said to come down to do it, as Is 64:1. This deliverance was typical of our redemption by Christ, and in that the eternal Word did indeed come down from heaven to deliver us. A large land - So it was, according to its true and ancient bounds, as they are described, Gen 15:18, and not according to those narrow limits, to which they were afterwards confined for their unbelief and impiety. A land flowing with milk and honey - A proverbial expression, abounding with the choicest fruits, both for necessity and delight.
3:93:9: Եւ արդ՝ աւասիկ աղաղակ որդւոցն Իսրայէլի հասեալ է առ իս, եւ տեսի ես զնեղութիւնն՝ զոր նեղեն զնոսա Եգիպտացիքն։
9 Արդ, ահաւասիկ իսրայէլացիների աղաղակը հասել է ինձ. ես տեսայ այն տառապանքները, որ նրանք կրում են եգիպտացիների ձեռքից:
9 Հիմա Իսրայէլի որդիներուն աղաղակը ինծի հասաւ ու Եգիպտացիներուն անոնց ըրած հարստահարութիւնն ալ տեսայ։
Եւ արդ աւասիկ աղաղակ որդւոցն Իսրայելի հասեալ է առ իս, եւ տեսի ես զնեղութիւնն զոր նեղեն զնոսա Եգիպտացիքն:

3:9: Եւ արդ՝ աւասիկ աղաղակ որդւոցն Իսրայէլի հասեալ է առ իս, եւ տեսի ես զնեղութիւնն՝ զոր նեղեն զնոսա Եգիպտացիքն։
9 Արդ, ահաւասիկ իսրայէլացիների աղաղակը հասել է ինձ. ես տեսայ այն տառապանքները, որ նրանք կրում են եգիպտացիների ձեռքից:
9 Հիմա Իսրայէլի որդիներուն աղաղակը ինծի հասաւ ու Եգիպտացիներուն անոնց ըրած հարստահարութիւնն ալ տեսայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: И вот, уже вопль сынов Израилевых дошел до Меня, и Я вижу угнетение, каким угнетают их Египтяне.
3:9 καὶ και and; even νῦν νυν now; present ἰδοὺ ιδου see!; here I am κραυγὴ κραυγη cry; outcry τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἥκει ηκω here πρός προς to; toward με με me κἀγὼ καγω and I ἑώρακα οραω view; see τὸν ο the θλιμμόν θλιμμος who; what οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian θλίβουσιν θλιβω pressure; press against αὐτούς αυτος he; him
3:9 וְ wᵊ וְ and עַתָּ֕ה ʕattˈā עַתָּה now הִנֵּ֛ה hinnˈē הִנֵּה behold צַעֲקַ֥ת ṣaʕᵃqˌaṯ צְעָקָה cry בְּנֵי־ bᵊnê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בָּ֣אָה bˈāʔā בוא come אֵלָ֑י ʔēlˈāy אֶל to וְ wᵊ וְ and גַם־ ḡam- גַּם even רָאִ֨יתִי֙ rāʔˈîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the לַּ֔חַץ llˈaḥaṣ לַחַץ oppression אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt לֹחֲצִ֥ים lōḥᵃṣˌîm לחץ press אֹתָֽם׃ ʔōṯˈām אֵת [object marker]
3:9. clamor ergo filiorum Israhel venit ad me vidique adflictionem eorum qua ab Aegyptiis opprimunturFor the cry of the children of Israel is come unto me: and I have seen their affliction, wherewith they are oppressed by the Egyptians.
9. And now, behold, the cry of the children of Israel is come unto me: moreover I have seen the oppression wherewith the Egyptians oppress them.
3:9. And so, the outcry of the sons of Israel has come to me. And I have seen their affliction, with which they are oppressed by the Egyptians.
3:9. Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.
Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them:

9: И вот, уже вопль сынов Израилевых дошел до Меня, и Я вижу угнетение, каким угнетают их Египтяне.
3:9
καὶ και and; even
νῦν νυν now; present
ἰδοὺ ιδου see!; here I am
κραυγὴ κραυγη cry; outcry
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἥκει ηκω here
πρός προς to; toward
με με me
κἀγὼ καγω and I
ἑώρακα οραω view; see
τὸν ο the
θλιμμόν θλιμμος who; what
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
θλίβουσιν θλιβω pressure; press against
αὐτούς αυτος he; him
3:9
וְ wᵊ וְ and
עַתָּ֕ה ʕattˈā עַתָּה now
הִנֵּ֛ה hinnˈē הִנֵּה behold
צַעֲקַ֥ת ṣaʕᵃqˌaṯ צְעָקָה cry
בְּנֵי־ bᵊnê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בָּ֣אָה bˈāʔā בוא come
אֵלָ֑י ʔēlˈāy אֶל to
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
רָאִ֨יתִי֙ rāʔˈîṯî ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
לַּ֔חַץ llˈaḥaṣ לַחַץ oppression
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
לֹחֲצִ֥ים lōḥᵃṣˌîm לחץ press
אֹתָֽם׃ ʔōṯˈām אֵת [object marker]
3:9. clamor ergo filiorum Israhel venit ad me vidique adflictionem eorum qua ab Aegyptiis opprimuntur
For the cry of the children of Israel is come unto me: and I have seen their affliction, wherewith they are oppressed by the Egyptians.
3:9. And so, the outcry of the sons of Israel has come to me. And I have seen their affliction, with which they are oppressed by the Egyptians.
3:9. Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: the cry: Exo 3:7, Exo 2:23
and I have: Exo 3:7, Exo 1:11, Exo 1:13, Exo 1:14, Exo 1:22; Psa 12:5; Pro 22:22, Pro 22:23; Ecc 4:1, Ecc 5:8; Jer 50:33, Jer 50:34; Amo 4:1; Mic 2:1-3
Geneva 1599
3:9 (k) Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.
(k) He heard before, but now he would avenge it.
John Gill
3:9 Now therefore, behold, the cry of the children of Israel is come unto me,.... See Ex 2:23,
and I have also seen the oppression wherewith the Egyptians oppress them; which is repeated to observe the great notice he took of it; and the reason of his descent and appearance in this wonderful manner, as well as of the urgent necessity of Moses's going to deliver the people from their oppression.
3:103:10: Եւ արդ՝ ե՛կ առաքեցից զքեզ առ փարաւոն արքայ Եգիպտացւոց, եւ հանցե՛ս զժողովուրդ իմ զորդիսն Իսրայէլի յերկրէն Եգիպտացւոց։
10 Արդ, արի՛ քեզ ուղարկեմ եգիպտացիների արքայ փարաւոնի մօտ, որ իմ ժողովրդին՝ իսրայէլացիներին հանես Եգիպտացիների երկրից»:
10 Ուստի եկո՛ւր, քեզ Փարաւոնին ղրկեմ, որ իմ ժողովուրդս՝ Իսրայէլի որդիները՝ Եգիպտոսէն հանես»։
Եւ արդ եկ առաքեցից զքեզ առ փարաւոն [36]արքայ Եգիպտացւոց``, եւ հանցես զժողովուրդ իմ, զորդիսն Իսրայելի, յերկրէն Եգիպտացւոց:

3:10: Եւ արդ՝ ե՛կ առաքեցից զքեզ առ փարաւոն արքայ Եգիպտացւոց, եւ հանցե՛ս զժողովուրդ իմ զորդիսն Իսրայէլի յերկրէն Եգիպտացւոց։
10 Արդ, արի՛ քեզ ուղարկեմ եգիպտացիների արքայ փարաւոնի մօտ, որ իմ ժողովրդին՝ իսրայէլացիներին հանես Եգիպտացիների երկրից»:
10 Ուստի եկո՛ւր, քեզ Փարաւոնին ղրկեմ, որ իմ ժողովուրդս՝ Իսրայէլի որդիները՝ Եգիպտոսէն հանես»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: Итак пойди: Я пошлю тебя к фараону; и выведи из Египта народ Мой, сынов Израилевых.
3:10 καὶ και and; even νῦν νυν now; present δεῦρο δευρο come on; this point ἀποστείλω αποστελλω send off / away σε σε.1 you πρὸς προς to; toward Φαραω φαραω Pharaō; Farao βασιλέα βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐξάξεις εξαγω lead out; bring out τὸν ο the λαόν λαος populace; population μου μου of me; mine τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
3:10 וְ wᵊ וְ and עַתָּ֣ה ʕattˈā עַתָּה now לְכָ֔ה lᵊḵˈā הלך walk וְ wᵊ וְ and אֶֽשְׁלָחֲךָ֖ ʔˈešlāḥᵃḵˌā שׁלח send אֶל־ ʔel- אֶל to פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and הֹוצֵ֛א hôṣˈē יצא go out אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֥י ʕammˌî עַם people בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מִ mi מִן from מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
3:10. sed veni mittam te ad Pharaonem ut educas populum meum filios Israhel de AegyptoBut come, and I will send thee to Pharao, that thou mayst bring forth my people, the children of Israel, out of Egypt.
10. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.
3:10. But come, and I will send you to Pharaoh, so that you may lead my people, the sons of Israel, out of Egypt.”
3:10. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.
Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt:

10: Итак пойди: Я пошлю тебя к фараону; и выведи из Египта народ Мой, сынов Израилевых.
3:10
καὶ και and; even
νῦν νυν now; present
δεῦρο δευρο come on; this point
ἀποστείλω αποστελλω send off / away
σε σε.1 you
πρὸς προς to; toward
Φαραω φαραω Pharaō; Farao
βασιλέα βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐξάξεις εξαγω lead out; bring out
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
3:10
וְ wᵊ וְ and
עַתָּ֣ה ʕattˈā עַתָּה now
לְכָ֔ה lᵊḵˈā הלך walk
וְ wᵊ וְ and
אֶֽשְׁלָחֲךָ֖ ʔˈešlāḥᵃḵˌā שׁלח send
אֶל־ ʔel- אֶל to
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
הֹוצֵ֛א hôṣˈē יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֥י ʕammˌî עַם people
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מִ mi מִן from
מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
3:10. sed veni mittam te ad Pharaonem ut educas populum meum filios Israhel de Aegypto
But come, and I will send thee to Pharao, that thou mayst bring forth my people, the children of Israel, out of Egypt.
3:10. But come, and I will send you to Pharaoh, so that you may lead my people, the sons of Israel, out of Egypt.”
3:10. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.
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
10-11: «кто я, чтобы мне идти к фараону?…» Я — простой пастух, — как бы говорит Моисей, — и вдруг буду требовать от царя могущественного народа, чтобы он отпустил евреев!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: Sa1 12:6; Psa 77:20, Psa 103:6, Psa 103:7, Psa 105:26; Isa 63:11, Isa 63:12; Hos 12:13; Mic 6:4; Act 7:34, Act 7:36
John Gill
3:10 Come now therefore,..... Leave thy flock, thy family, and the land of Midian:
and I will send thee unto Pharaoh: this Pharaoh, according to Eusebius, was Cenchres, the successor of Achoris; but according to Bishop Usher (u), his name was Amenophis, who immediately succeeded Ramesses Miamun, under whom Moses was born. Clemens of Alexandria (w) relates from Apion, and he, from Ptolemy Mendesius, that it was in the times of Amosis that Moses led the children of Israel out of Egypt; but Tacitus (x) says, the name of this king was Bocchoris, who obliged them to go out, being advised by an oracle to do so; and so says Lysimachus (y):
that thou mayest bring forth my people the children of Israel out of Egypt; and conduct them through the wilderness to the land of Canaan, and so be their deliverer, guide, and governor under God, who now gave him a commission to act for him.
(u) Annal. Vet. Test. p. 19. (w) Stromat. l. 1. p. 320. (x) Hist. l. 5. c. 3. (y) Apud Joseph. contr. Apion, l. 1. c. 34.
John Wesley
3:10 I will send thee - And the same hand that now fetched a shepherd out of a desert to be the planter of the Jewish church, afterwards fetched fishermen from their ships to be the planters of the Christian church, that the excellency of the power might be of God.
Robert Jamieson, A. R. Fausset and David Brown
3:10 Come now therefore, and I will send thee--Considering the patriotic views that had formerly animated the breast of Moses, we might have anticipated that no mission could have been more welcome to his heart than to be employed in the national emancipation of Israel. But he evinced great reluctance to it and stated a variety of objections [Ex 3:11, Ex 3:13; Ex 4:1, Ex 4:10] all of which were successfully met and removed--and the happy issue of his labors was minutely described.
3:113:11: Եւ ասէ Մովսէս ցԱստուած. Ո՞վ եմ ես՝ զի երթայցեմ առ փարաւոն արքայ Եգիպտացւոց, եւ հանիցեմ զորդիսն Իսրայէլի յերկրէն Եգիպտացւոց[517]։ [517] Ոմանք. Եւ հանցեմ զորդիսն Իսրայէլի։
11 Մովսէսն ասաց Աստծուն. «Ես ո՞վ եմ, որ գնամ եգիպտացիների արքայ փարաւոնի մօտ եւ իսրայէլացիներին հանեմ Եգիպտացիների երկրից»:
11 Եւ Մովսէս ըսաւ Աստուծոյ. «Ես ո՞վ եմ, որ Փարաւոնին երթամ ու Իսրայէլին որդիները Եգիպտոսէն հանեմ»։
Եւ ասէ Մովսէս ցԱստուած. Ո՞վ եմ ես զի երթայցեմ առ փարաւոն [37]արքայ Եգիպտացւոց``, եւ հանիցեմ զորդիսն Իսրայելի յերկրէն Եգիպտացւոց:

3:11: Եւ ասէ Մովսէս ցԱստուած. Ո՞վ եմ ես՝ զի երթայցեմ առ փարաւոն արքայ Եգիպտացւոց, եւ հանիցեմ զորդիսն Իսրայէլի յերկրէն Եգիպտացւոց[517]։
[517] Ոմանք. Եւ հանցեմ զորդիսն Իսրայէլի։
11 Մովսէսն ասաց Աստծուն. «Ես ո՞վ եմ, որ գնամ եգիպտացիների արքայ փարաւոնի մօտ եւ իսրայէլացիներին հանեմ Եգիպտացիների երկրից»:
11 Եւ Մովսէս ըսաւ Աստուծոյ. «Ես ո՞վ եմ, որ Փարաւոնին երթամ ու Իսրայէլին որդիները Եգիպտոսէն հանեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: Моисей сказал Богу: кто я, чтобы мне идти к фараону и вывести из Египта сынов Израилевых?
3:11 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward τὸν ο the θεόν θεος God τίς τις.1 who?; what? εἰμι ειμι be ὅτι οτι since; that πορεύσομαι πορευομαι travel; go πρὸς προς to; toward Φαραω φαραω Pharaō; Farao βασιλέα βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ὅτι οτι since; that ἐξάξω εξαγω lead out; bring out τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
3:11 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) מִ֣י mˈî מִי who אָנֹ֔כִי ʔānˈōḵî אָנֹכִי i כִּ֥י kˌî כִּי that אֵלֵ֖ךְ ʔēlˌēḵ הלך walk אֶל־ ʔel- אֶל to פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and כִ֥י ḵˌî כִּי that אֹוצִ֛יא ʔôṣˈî יצא go out אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מִ mi מִן from מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
3:11. dixit Moses ad Deum quis ego sum ut vadam ad Pharaonem et educam filios Israhel de AegyptoAnd Moses said to God: Who am I that I should go to Pharao, and should bring forth the children of Israel out of Egypt?
11. And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?
3:11. And Moses said to God, “Who am I that I should go to Pharaoh and that I should lead the sons of Israel out of Egypt?”
3:11. And Moses said unto God, Who [am] I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?
And Moses said unto God, Who [am] I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt:

11: Моисей сказал Богу: кто я, чтобы мне идти к фараону и вывести из Египта сынов Израилевых?
3:11
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
τὸν ο the
θεόν θεος God
τίς τις.1 who?; what?
εἰμι ειμι be
ὅτι οτι since; that
πορεύσομαι πορευομαι travel; go
πρὸς προς to; toward
Φαραω φαραω Pharaō; Farao
βασιλέα βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ὅτι οτι since; that
ἐξάξω εξαγω lead out; bring out
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
3:11
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
הָ֣ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
מִ֣י mˈî מִי who
אָנֹ֔כִי ʔānˈōḵî אָנֹכִי i
כִּ֥י kˌî כִּי that
אֵלֵ֖ךְ ʔēlˌēḵ הלך walk
אֶל־ ʔel- אֶל to
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
כִ֥י ḵˌî כִּי that
אֹוצִ֛יא ʔôṣˈî יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מִ mi מִן from
מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
3:11. dixit Moses ad Deum quis ego sum ut vadam ad Pharaonem et educam filios Israhel de Aegypto
And Moses said to God: Who am I that I should go to Pharao, and should bring forth the children of Israel out of Egypt?
3:11. And Moses said to God, “Who am I that I should go to Pharaoh and that I should lead the sons of Israel out of Egypt?”
3:11. And Moses said unto God, Who [am] I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11: Instructions Given to Moses.B. C. 1491.
11 And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? 12 And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. 13 And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? 14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. 15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.
God, having spoken to Moses, allows him also a liberty of speech, which he here improves; and,
I. He objects his own insufficiency for the service he was called to (v. 11): Who am I? He thinks himself unworthy of the honour, and not par negotio--equal to the task. He thinks he wants courage, and therefore cannot go to Pharaoh, to make a demand which might cost the demandant his head: he thinks he wants skill, and therefore cannot bring forth the children of Israel out of Egypt; they are unarmed, undisciplined, quite dispirited, utterly unable to help themselves; it is morally impossible to bring them out. 1. Moses was incomparably the fittest of any man living for this work, eminent for learning, wisdom, experience, valour, faith, holiness; and yet he says, Who am I? Note, The more fit any person is for service commonly the less opinion he has of himself: see Judg. ix. 8, &c. 2. The difficulties of the work were indeed very great, enough to startle the courage and stagger the faith of Moses himself. Note, Even wise and faithful instruments may be much discouraged at the difficulties that lie in the way of the church's salvation. 3. Moses had formerly been very courageous when he slew the Egyptian, but now his heart failed him; for good men are not always alike bold and zealous. 4. Yet Moses is the man that does it at last; for God gives grace to the lowly. Modest beginnings are very good presages.
II. God answers this objection, v. 12. 1. He promises him his presence: Certainly I will be with thee, and that is enough. Note, Those that are weak in themselves may yet do wonders, being strong in the Lord and in the power of his might; and those that are most diffident of themselves may be most confident in God. God's presence puts an honour upon the worthless, wisdom and strength into the weak and foolish, makes the greatest difficulties dwindle to nothing, and is enough to answer all objections. 2. He assures him of success, and that the Israelites should serve God upon this mountain. Note, (1.) Those deliverances are most valuable which open to us a door of liberty to serve God. (2.) If God gives us opportunity and a heart to serve him, it is a happy and encouraging earnest of further favours designed us.
III. He begs instructions for the executing of his commission, and has them, thoroughly to furnish him. He desires to know by what name God would at this time make himself known, v. 13.
1. He supposes the children of Israel would ask him, What is his name? This they would ask either, (1.) To perplex Moses: he foresaw difficulty, not only in dealing with Pharaoh, to make him willing to part with them, but in dealing with them, to make them willing to remove. They would be scrupulous and apt to cavil, would bid him produce his commission, and probably this would be the trial: "Does he know the name of God? Has he the watch-word?" Once he was asked, Who made thee a judge? Then he had not his answer ready, and he would not be nonplussed so again, but would be able to tell in whose name he came. Or, (2.) For their own information. It is to be feared that they had grown very ignorant in Egypt, by reason of their hard bondage, want of teachers, and loss of the sabbath, so that they needed to be told the first principles of the oracles of God. Or this question, What is his name? amounted to an enquiry into the nature of the dispensation they were now to expect: "How will God in it be known to us, and what may we depend upon from him?"
2. He desires instructions what answer to give them: "What shall I say to them? What name shall I vouch to them for the proof of my authority? I must have something great and extraordinary to say to them; what must it be? If I must go, let me have full instructions, that I may not run in vain." Note, (1.) It highly concerns those who speak to people in the name of God to be well prepared beforehand. (2.) Those who would know what to say must go to God, to the word of his grace and to the throne of his grace, for instructions, Ezek. ii. 7; iii. 4, 10, 17. (3.) Whenever we have any thing to do with God, it is desirable to know, and our duty to consider, what is his name.
IV. God readily gives him full instructions in this matter. Two names God would now be known by:--
1. A name that denotes what he is in himself (v. 14): I am that I am. This explains his name Jehovah, and signifies, (1.) That he is self-existent; he has his being of himself, and has no dependence upon any other: the greatest and best man in the world must say, By the grace of God I am what I am; but God says absolutely--and it is more than any creature, man or angel, can say--I am that I am. Being self-existent, he cannot but be self-sufficient, and therefore all-sufficient, and the inexhaustible fountain of being and bliss. (2.) That he is eternal and unchangeable, and always the same, yesterday, to-day, and for ever; he will be what he will be and what he is; see Rev. i. 8. (3.) That we cannot by searching find him out. This is such a name as checks all bold and curious enquiries concerning God, and in effect says, Ask not after my name, seeing it is secret, Judg. xiii. 18; Prov. xxx. 4. Do we ask what is God? Let it suffice us to know that he is what he is, what he ever was, and ever will be. How little a portion is heard of him! Job xxvi. 14. (4.) That he is faithful and true to all his promises, unchangeable in his word as well as in his nature, and not a man that he should lie. Let Israel know this, I AM hath sent me unto you.
2. A name that denotes what he is to his people. Lest that name I AM should amuse and puzzle them, he is further directed to make use of another name of God more familiar and intelligible: The Lord God of your fathers hath sent me unto you (v. 15): Thus God had made himself know to him (v. 6), and thus he must make him known to them, (1.) That he might revive among them the religion of their fathers, which, it is to be feared, was much decayed and almost lost. This was necessary to prepare them for deliverance, Ps. lxxx. 19. (2.) That he might raise their expectations of the speedy performance of the promises made unto their fathers. Abraham, Isaac, and Jacob, are particularly named, because with Abraham the covenant was first made, and with Isaac and Jacob often expressly renewed; and these three were distinguished from their brethren, and chosen to be the trustees of the covenant, when their brethren were rejected. God will have this to be his name for ever, and it has been, is, and will be, his name, by which his worshippers know him, and distinguish him from all false gods; see 1 Kings xviii. 36. Note, God's covenant-relation to his people is what he will be ever mindful of, what he glories in, and what he will have us never forget, but give him the glory of: if he will have this to be his memorial unto all generations, we have all the reason in the world to make it so with us, for it is a precious memorial.
Adam Clarke: Commentary on the Bible - 1831
3:11: Who am I - that I should bring - He was so satisfied that this was beyond his power, and all the means that he possessed, that he is astonished that even God himself should appoint him to this work! Such indeed was the bondage of the children of Israel, and the power of the people by whom they were enslaved, that had not their deliverance come through supernatural means, their escape had been utterly impossible.
Albert Barnes: Notes on the Bible - 1834
3:11: Who am I - These words indicate humility (compare Num 12:3), not fear. He feared failure, owing to incompetency, especially in the power of expression.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: Exo 4:10-13, Exo 6:12; Sa1 18:18; Sa2 7:18; Kg1 3:7, Kg1 3:9; Isa 6:5-8; Jer 1:6; Act 7:23-25; Co2 2:16, Co2 3:5
Carl Friedrich Keil and Franz Delitzsch
3:11
To the divine commission Moses made this reply: "Who am I, that I should go to Pharaoh, and bring forth the children of Israel out of Egypt?" Some time before he had offered himself of his own accord as a deliverer and judge; but now he had learned humility in the school of Midian, and was filled in consequence with distrust of his own power and fitness. The son of Pharaoh's daughter had become a shepherd, and felt himself too weak to go to Pharaoh. But God met this distrust by the promise, "I will be with thee," which He confirmed by a sign, namely, that when Israel was brought out of Egypt, they should serve (עבד, i.e., worship) God upon that mountain. This sign, which was to be a pledge to Moses of the success of his mission, was one indeed that required faith itself; but, at the same time, it was a sign adapted to inspire both courage and confidence. God pointed out to him the success of his mission, the certain result of his leading the people out: Israel should serve Him upon the very same mountain in which He had appeared to Moses. As surely as Jehovah had appeared to Moses as the God of his fathers, so surely should Israel serve Him there. The reality of the appearance of God formed the pledge of His announcement, that Israel would there serve its God; and this truth was to till Moses with confidence in the execution of the divine command. The expression "serve God" (λατρεύειν τῷ Θεῷ, lxx) means something more than the immolare of the Vulgate, or the "sacrifice" of Luther; for even though sacrifice formed a leading element, or the most important part of the worship of the Israelites, the patriarchs before this had served Jehovah by calling upon His name as well as offering sacrifice. And the service of Israel at Mount Horeb consisted in their entering into covenant with Jehovah (Exo 24); not only in their receiving the law as the covenant nation, but their manifesting obedience by presenting free-will offerings for the building of the tabernacle (Ex 36:1-7; Num 7:1).
(Note: Kurtz follows the Lutheran rendering "sacrifice," and understands by it the first national sacrifice; and then, from the significance of the first, which included potentially all the rest, supposes the covenant sacrifice to be intended. But not only is the original text disregarded here, the fact is also overlooked, that Luther himself has translated עבד correctly, to "serve," in every other place. And it is not sufficient to say, that by the direction of God (Ex 3:18) Moses first of all asked Pharaoh for permission merely to go a three days' journey into the wilderness to sacrifice to their God (Ex 5:1-3), in consequence of which Pharaoh afterwards offered to allow them to sacrifice (Ex 8:3) within the land, and at a still later period outside (Ex 8:21.). For the fact that Pharaoh merely spoke of sacrificing may be explained on the ground that at first nothing more was asked. But this first demand arose from the desire on the part of God to make known His purposes concerning Israel only step by step, that it might be all the easier for the hard heart of the king to grant what was required. But even if Pharaoh understood nothing more by the expression "serve God" than the offering of sacrifice, this would not justify us in restricting the words which Jehovah addressed to Moses, "When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain," to the first national offering, or to the covenant sacrifice.)
Geneva 1599
3:11 And Moses said unto God, Who [am] (l) I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?
(l) He does not fully disobey God, but acknowledges his own weakness.
John Gill
3:11 And Moses said unto God, who am I, that I should go unto Pharaoh,.... A private person, an exile in a foreign country, a poor shepherd, unknown to Pharaoh, and had no interest in him; and he a great king, and possessed of numerous forces to defend his country, and prevent the Israelites' departure out of it: time was when he was known to a Pharaoh, dwelt in his court, and made a figure there, and had great interest and authority there, being the adopted son of the king's daughter; but now it was otherwise with him:
and that I should bring forth the children of Israel out of Egypt: who though a people numerous, yet unarmed, and held in great bondage; and he might remember how he had been repulsed and rejected by some of them forty years ago, which might be discouraging to him.
John Wesley
3:11 Who am I? - He thinks himself unworthy of the honour and unable for the work. He thinks he wants courage, and therefore cannot go to Pharaoh: he thinks he wants conduct, and therefore cannot bring forth the children of Israel out of Egypt; they are unarmed, undisciplined, quite dispirited, utterly unable to help themselves, Moses was incomparably the fittest of any man living for this work, eminent for learning, wisdom, experience, valour, faith, holiness, and yet Who am I? The more fit any person is for service, commonly the less opinion he has of himself.
3:123:12: Եւ ասէ. Ե՛ս եղէց ընդ քեզ. եւ ա՛յս եղիցի քեզ նշան թէ ե՛ս առաքեցի զքեզ հանել զժողովուրդ իմ յԵգիպտոսէ, պաշտեսջիք զԱստուած ՚ի լերինս յայսմիկ։
12 Աստուած ասաց. «Ես քեզ հետ կը լինեմ, եւ երբ այս լերան վրայ Աստծուն պաշտէք, այդ քեզ համար նշան կը լինի, որ ե՛ս եմ ուղարկել քեզ, որպէսզի իմ ժողովրդին հանես Եգիպտացիների երկրից»:
12 Աստուած ըսաւ. «Անշուշտ ես քեզի հե՛տ պիտի ըլլամ եւ այս ըլլայ քեզի նշան՝ որ ես քեզ ղրկեր եմ. երբ ժողովուրդը Եգիպտոսէն հանես, այս լերանը վրայ պիտի պաշտէք Աստուած»։
Եւ ասէ. [38]Ես եղէց ընդ քեզ. եւ այս եղիցի քեզ նշան թէ ես առաքեցի [39]զքեզ հանել`` զժողովուրդ իմ յԵգիպտոսէ, պաշտեսջիք զԱստուած ի լերինս յայսմիկ:

3:12: Եւ ասէ. Ե՛ս եղէց ընդ քեզ. եւ ա՛յս եղիցի քեզ նշան թէ ե՛ս առաքեցի զքեզ հանել զժողովուրդ իմ յԵգիպտոսէ, պաշտեսջիք զԱստուած ՚ի լերինս յայսմիկ։
12 Աստուած ասաց. «Ես քեզ հետ կը լինեմ, եւ երբ այս լերան վրայ Աստծուն պաշտէք, այդ քեզ համար նշան կը լինի, որ ե՛ս եմ ուղարկել քեզ, որպէսզի իմ ժողովրդին հանես Եգիպտացիների երկրից»:
12 Աստուած ըսաւ. «Անշուշտ ես քեզի հե՛տ պիտի ըլլամ եւ այս ըլլայ քեզի նշան՝ որ ես քեզ ղրկեր եմ. երբ ժողովուրդը Եգիպտոսէն հանես, այս լերանը վրայ պիտի պաշտէք Աստուած»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: И сказал [Бог]: Я буду с тобою, и вот тебе знамение, что Я послал тебя: когда ты выведешь народ из Египта, вы совершите служение Богу на этой горе.
3:12 εἶπεν επω say; speak δὲ δε though; while ὁ ο the θεὸς θεος God Μωυσεῖ μωσευς Mōseus; Mosefs λέγων λεγω tell; declare ὅτι οτι since; that ἔσομαι ειμι be μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even τοῦτό ουτος this; he σοι σοι you τὸ ο the σημεῖον σημειον sign ὅτι οτι since; that ἐγώ εγω I σε σε.1 you ἐξαποστέλλω εξαποστελλω send forth ἐν εν in τῷ ο the ἐξαγαγεῖν εξαγω lead out; bring out σε σε.1 you τὸν ο the λαόν λαος populace; population μου μου of me; mine ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even λατρεύσετε λατρευω employed by τῷ ο the θεῷ θεος God ἐν εν in τῷ ο the ὄρει ορος mountain; mount τούτῳ ουτος this; he
3:12 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say כִּֽי־ kˈî- כִּי that אֶֽהְיֶ֣ה ʔˈehyˈeh היה be עִמָּ֔ךְ ʕimmˈāḵ עִם with וְ wᵊ וְ and זֶה־ zeh- זֶה this לְּךָ֣ llᵊḵˈā לְ to הָ hā הַ the אֹ֔ות ʔˈôṯ אֹות sign כִּ֥י kˌî כִּי that אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i שְׁלַחְתִּ֑יךָ šᵊlaḥtˈîḵā שׁלח send בְּ bᵊ בְּ in הֹוצִֽיאֲךָ֤ hôṣˈîʔᵃḵˈā יצא go out אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָם֙ ʕˌām עַם people מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt תַּֽעַבְדוּן֙ tˈaʕavᵊḏûn עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) עַ֖ל ʕˌal עַל upon הָ hā הַ the הָ֥ר hˌār הַר mountain הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
3:12. qui dixit ei ero tecum et hoc habebis signum quod miserim te cum eduxeris populum de Aegypto immolabis Deo super montem istumAnd he said to him: I will be with thee; and this thou shalt have for a sign that I have sent thee: When thou shalt have brought my people out of Egypt, thou shalt offer sacrifice to God upon this mountain.
12. And he said, Certainly I will be with thee; and this shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.
3:12. And he said to him: “I will be with you. And you will have this as a sign that I have sent you: When you will have brought my people out of Egypt, you will offer sacrifice to God upon this mountain.”
3:12. And he said, Certainly I will be with thee; and this [shall be] a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.
And he said, Certainly I will be with thee; and this [shall be] a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain:

12: И сказал [Бог]: Я буду с тобою, и вот тебе знамение, что Я послал тебя: когда ты выведешь народ из Египта, вы совершите служение Богу на этой горе.
3:12
εἶπεν επω say; speak
δὲ δε though; while
ο the
θεὸς θεος God
Μωυσεῖ μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
ὅτι οτι since; that
ἔσομαι ειμι be
μετὰ μετα with; amid
σοῦ σου of you; your
καὶ και and; even
τοῦτό ουτος this; he
σοι σοι you
τὸ ο the
σημεῖον σημειον sign
ὅτι οτι since; that
ἐγώ εγω I
σε σε.1 you
ἐξαποστέλλω εξαποστελλω send forth
ἐν εν in
τῷ ο the
ἐξαγαγεῖν εξαγω lead out; bring out
σε σε.1 you
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
λατρεύσετε λατρευω employed by
τῷ ο the
θεῷ θεος God
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
τούτῳ ουτος this; he
3:12
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
כִּֽי־ kˈî- כִּי that
אֶֽהְיֶ֣ה ʔˈehyˈeh היה be
עִמָּ֔ךְ ʕimmˈāḵ עִם with
וְ wᵊ וְ and
זֶה־ zeh- זֶה this
לְּךָ֣ llᵊḵˈā לְ to
הָ הַ the
אֹ֔ות ʔˈôṯ אֹות sign
כִּ֥י kˌî כִּי that
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
שְׁלַחְתִּ֑יךָ šᵊlaḥtˈîḵā שׁלח send
בְּ bᵊ בְּ in
הֹוצִֽיאֲךָ֤ hôṣˈîʔᵃḵˈā יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָם֙ ʕˌām עַם people
מִ mi מִן from
מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt
תַּֽעַבְדוּן֙ tˈaʕavᵊḏûn עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
עַ֖ל ʕˌal עַל upon
הָ הַ the
הָ֥ר hˌār הַר mountain
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
3:12. qui dixit ei ero tecum et hoc habebis signum quod miserim te cum eduxeris populum de Aegypto immolabis Deo super montem istum
And he said to him: I will be with thee; and this thou shalt have for a sign that I have sent thee: When thou shalt have brought my people out of Egypt, thou shalt offer sacrifice to God upon this mountain.
3:12. And he said to him: “I will be with you. And you will have this as a sign that I have sent you: When you will have brought my people out of Egypt, you will offer sacrifice to God upon this mountain.”
3:12. And he said, Certainly I will be with thee; and this [shall be] a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.
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
12: Служение Богу на Хориве, как событие, следующее за изведением евреев из Египта, должно служить Моисею ручательством за несомненный успех его посланничества. Не должен он страшиться и своего ничтожества: с ним будет сам Бог.
Adam Clarke: Commentary on the Bible - 1831
3:12: Certainly I will be with thee - This great event shall not be left to thy wisdom and to thy power; my counsel shall direct thee, and my power shall bring all these mighty things to pass.
And this shall be a token - Literally, And This to thee for a sign, i.e., this miraculous manifestation of the burning bush shall be a proof that I have sent thee; or, My being with thee, to encourage thy heart, strengthen thy hands, and enable thee to work miracles, shall be to thyself and to others the evidence of thy Divine mission.
Ye shall serve God upon this mountain - This was not the sign, but God shows him, that in their return from Egypt they should take this mountain in their way, and should worship him in this place. There may be a prophetic allusion here to the giving of the law on Mount Sinai. As Moses received his commands here, so likewise should the Israelites receive theirs in the same place. After all, the Divine Being seems to testify a partial predilection for this mountain, for reasons that are not expressed. See Clarke's note on Exo 3:5.
Albert Barnes: Notes on the Bible - 1834
3:12: A token unto thee - Or the sign. The word means a declaration or promise of God, which rests absolutely on His word, and demands faith. The promise that God would have the people serve Him in that place was an assurance, if fully believed, that all intervening obstacles would be removed by His power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: Certainly: Exo 4:12, Exo 4:15; Gen 15:1, Gen 31:3; Deu 31:23; Jos 1:5; Isa 41:10, Isa 43:2; Mat 28:20; Mar 16:20; Act 11:21; Rom 8:31; Heb 13:5
token: Exo 4:1-9; Gen 15:8; Jdg 6:17, Jdg 6:21, Jdg 6:36-40, Jdg 7:11, Jdg 7:13, Jdg 7:14; Psa 86:17; Isa 7:14; Isa 37:30; Jer 43:9, Jer 43:10, Jer 51:63, Jer 51:64
ye shall: exo 19:1-40:38; Lev. 1:1-27:34; Num. 1:1-10:36
Geneva 1599
3:12 And he said, (m) Certainly I will be with thee; and this [shall be] a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.
(m) Neither fear your own weakness, or Pharaoh's tyranny.
John Gill
3:12 And he said, certainly I will be with thee,.... To encourage and strengthen him; to protect, defend, and preserve him, and to succeed and prosper him; to give him credit and respect with the people of Israel, and influence over Pharaoh to prevail upon him at length to let Israel go:
and this shall be a token unto thee that I have sent thee; not the promise now made, nor the vision he had seen, but what follows:
when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain: Mount Horeb or Sinai, as they did at the time of the giving of the law on it, when an altar was built upon a hill, and they offered burnt offerings and peace offerings, Ex 24:4 and this was a sign, "a posteriori", confirming the divine mission of Moses; and besides the promise of this, on which Moses might depend, being made by the Lord, assured him of success, that he should bring the children of Israel out of Egypt, since he and they would serve the Lord together at this mountain, and from whence he might conclude he had a mission and commission from God. Of a like kind is the sign or token given of the deliverance of Jerusalem from the army of Sennacherib, Is 37:30.
John Wesley
3:12 Certainly I will be with thee - Those that are weak in themselves, yet may do wonders being strong in the Lord, and in the power of his might. God's presence puts wisdom and strength into the weak and foolish, and is enough to answer all objections.
3:133:13: Եւ ասէ Մովսէս ցԱստուած. Ահա ես երթեալ առ որդիսն Իսրայէլի, ասիցեմ ցնոսա. Աստուած հարցն ձերոց առաքեաց զիս առ ձեզ. եւ հարցանիցեն զիս՝ թէ զի՞նչ անուն է նորա, զի՞նչ ասացից ցնոսա[518]։ [518] Յօրինակին. Ահա ես երթալ առ որ՛՛։
13 Մովսէսն ասաց Աստծուն. «Ես կը գնամ իսրայէլացիների մօտ ու նրանց կ’ասեմ. “Ձեր հայրերի Աստուածն է առաքել ինձ ձեզ մօտ”: Եւ եթէ նրանք հարցնեն ինձ, թէ ի՞նչ է նրա անունը, ես ի՞նչ պատասխան տամ նրանց»:
13 Մովսէս ըսաւ Աստուծոյ. «Երբ ես երթամ Իսրայէլի որդիներուն ու ըսեմ անոնց՝ ‘Ձեր հայրերուն Աստուածը զիս ձեզի ղրկեց’ եւ երբ ըսեն ինծի թէ՝ ‘Ի՞նչ է անոր անունը’, ի՞նչ ըսեմ անոնց»։
Եւ ասէ Մովսէս ցԱստուած. Ահա ես երթեալ առ որդիսն Իսրայելի ասիցեմ ցնոսա. Աստուած հարցն ձերոց առաքեաց զիս առ ձեզ. եւ հարցանիցեն զիս թէ Զի՞նչ է անուն նորա, զի՞նչ ասացից ցնոսա:

3:13: Եւ ասէ Մովսէս ցԱստուած. Ահա ես երթեալ առ որդիսն Իսրայէլի, ասիցեմ ցնոսա. Աստուած հարցն ձերոց առաքեաց զիս առ ձեզ. եւ հարցանիցեն զիս՝ թէ զի՞նչ անուն է նորա, զի՞նչ ասացից ցնոսա[518]։
[518] Յօրինակին. Ահա ես երթալ առ որ՛՛։
13 Մովսէսն ասաց Աստծուն. «Ես կը գնամ իսրայէլացիների մօտ ու նրանց կ’ասեմ. “Ձեր հայրերի Աստուածն է առաքել ինձ ձեզ մօտ”: Եւ եթէ նրանք հարցնեն ինձ, թէ ի՞նչ է նրա անունը, ես ի՞նչ պատասխան տամ նրանց»:
13 Մովսէս ըսաւ Աստուծոյ. «Երբ ես երթամ Իսրայէլի որդիներուն ու ըսեմ անոնց՝ ‘Ձեր հայրերուն Աստուածը զիս ձեզի ղրկեց’ եւ երբ ըսեն ինծի թէ՝ ‘Ի՞նչ է անոր անունը’, ի՞նչ ըսեմ անոնց»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: И сказал Моисей Богу: вот, я приду к сынам Израилевым и скажу им: Бог отцов ваших послал меня к вам. А они скажут мне: как Ему имя? Что сказать мне им?
3:13 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward τὸν ο the θεόν θεος God ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐλεύσομαι ερχομαι come; go πρὸς προς to; toward τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐρῶ ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him ὁ ο the θεὸς θεος God τῶν ο the πατέρων πατηρ father ὑμῶν υμων your ἀπέσταλκέν αποστελλω send off / away με με me πρὸς προς to; toward ὑμᾶς υμας you ἐρωτήσουσίν ερωταω question; request με με me τί τις.1 who?; what? ὄνομα ονομα name; notable αὐτῷ αυτος he; him τί τις.1 who?; what? ἐρῶ ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him
3:13 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to הָֽ hˈā הַ the אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) הִנֵּ֨ה hinnˌē הִנֵּה behold אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i בָא֮ vā בוא come אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אָמַרְתִּ֣י ʔāmartˈî אמר say לָהֶ֔ם lāhˈem לְ to אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) אֲבֹותֵיכֶ֖ם ʔᵃvôṯêḵˌem אָב father שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send אֲלֵיכֶ֑ם ʔᵃlêḵˈem אֶל to וְ wᵊ וְ and אָֽמְרוּ־ ʔˈāmᵊrû- אמר say לִ֣י lˈî לְ to מַה־ mah- מָה what שְּׁמֹ֔ו ššᵊmˈô שֵׁם name מָ֥ה mˌā מָה what אֹמַ֖ר ʔōmˌar אמר say אֲלֵהֶֽם׃ ʔᵃlēhˈem אֶל to
3:13. ait Moses ad Deum ecce ego vadam ad filios Israhel et dicam eis Deus patrum vestrorum misit me ad vos si dixerint mihi quod est nomen eius quid dicam eisMoses said to God: Lo, I shall go to the children of Israel, and say to them: The God of your fathers hath sent me to you. If they shall say to me: What is his name? What shall I say to them?
13. And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?
3:13. Moses said to God: “Behold, I will go to the sons of Israel, and I will say to them, ‘The God of your fathers has sent me to you.’ If they say to me, ‘What is his name?’ What shall I say to them?”
3:13. And Moses said unto God, Behold, [when] I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What [is] his name? what shall I say unto them?
And Moses said unto God, Behold, [when] I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What [is] his name? what shall I say unto them:

13: И сказал Моисей Богу: вот, я приду к сынам Израилевым и скажу им: Бог отцов ваших послал меня к вам. А они скажут мне: как Ему имя? Что сказать мне им?
3:13
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
τὸν ο the
θεόν θεος God
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐλεύσομαι ερχομαι come; go
πρὸς προς to; toward
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐρῶ ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
ο the
θεὸς θεος God
τῶν ο the
πατέρων πατηρ father
ὑμῶν υμων your
ἀπέσταλκέν αποστελλω send off / away
με με me
πρὸς προς to; toward
ὑμᾶς υμας you
ἐρωτήσουσίν ερωταω question; request
με με me
τί τις.1 who?; what?
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
τί τις.1 who?; what?
ἐρῶ ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
3:13
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
הָֽ hˈā הַ the
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
הִנֵּ֨ה hinnˌē הִנֵּה behold
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
בָא֮ בוא come
אֶל־ ʔel- אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אָמַרְתִּ֣י ʔāmartˈî אמר say
לָהֶ֔ם lāhˈem לְ to
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
אֲבֹותֵיכֶ֖ם ʔᵃvôṯêḵˌem אָב father
שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send
אֲלֵיכֶ֑ם ʔᵃlêḵˈem אֶל to
וְ wᵊ וְ and
אָֽמְרוּ־ ʔˈāmᵊrû- אמר say
לִ֣י lˈî לְ to
מַה־ mah- מָה what
שְּׁמֹ֔ו ššᵊmˈô שֵׁם name
מָ֥ה mˌā מָה what
אֹמַ֖ר ʔōmˌar אמר say
אֲלֵהֶֽם׃ ʔᵃlēhˈem אֶל to
3:13. ait Moses ad Deum ecce ego vadam ad filios Israhel et dicam eis Deus patrum vestrorum misit me ad vos si dixerint mihi quod est nomen eius quid dicam eis
Moses said to God: Lo, I shall go to the children of Israel, and say to them: The God of your fathers hath sent me to you. If they shall say to me: What is his name? What shall I say to them?
3:13. Moses said to God: “Behold, I will go to the sons of Israel, and I will say to them, ‘The God of your fathers has sent me to you.’ If they say to me, ‘What is his name?’ What shall I say to them?”
3:13. And Moses said unto God, Behold, [when] I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What [is] his name? what shall I say unto them?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Новое препятствие к исполнению поручения усматривается Моисеем в самом народе. Последний может спросить Моисея: как имя тому Богу отцов, Который явился ему? Что же он ответит им? Евреи пожелают видеть в самом божественном имени указания на такие свойства, которые с несомненностью ручались бы за то, что обещание вывести из Египта исполнится.
Adam Clarke: Commentary on the Bible - 1831
3:13: They shall say - What is his name? - Does not this suppose that the Israelites had an idolatrous notion even of the Supreme Being? They had probably drank deep into the Egyptian superstitions, and had gods many and lords many; and Moses conjectured that, hearing of a supernatural deliverance, they would inquire who that God was by whom it was to be effected. The reasons given here by the rabbins are too refined for the Israelites at this time. "When God," say they, "judgeth his creatures, he is called אלהים Elohim; when he warreth against the wicked, he is called צבאות Tsebaoth; but when he showeth mercy unto the world, he is called יהוה Yehovah." It is not likely that the Israelites had much knowledge of God or of his ways at the time to which the sacred text refers; it is certain they had no written word. The book of Genesis, if even written, (for some suppose it had been composed by Moses during his residence in Midian), had not yet been communicated to the people; and being so long without any revelation, and perhaps without even the form of Divine worship, their minds being degraded by the state of bondage in which they had been so long held, and seeing and hearing little in religion but the superstitions of those among whom they sojourned, they could have no distinct notion of the Divine Being. Moses himself might have been in doubt at first on this subject, and he seems to have been greatly on his guard against illusion; hence he asks a variety of questions, and endeavors, by all prudent means, to assure himself of the truth and certainty of the present appearance and commission. He well knew the power of the Egyptian magicians, and he could not tell from these first views whether there might not have been some delusion in this case. God therefore gives him the fullest proof, not only for the satisfaction of the people to whom he was to be sent, but for his own full conviction, that it was the supreme God who now spoke to him.
Albert Barnes: Notes on the Bible - 1834
3:13: What is his name - The meaning of this question is evidently: "By which name shall I tell them that the promise is confirmed?" Each name of the Deity represented some aspect or manifestation of His attributes (compare the introduction to Genesis). What Moses needed was not a new name, but direction to use that name which would bear in itself a pledge of accomplishment. Moses was familiar with the Egyptian habit of choosing from the names of the gods that which bore specially upon the wants and circumstances of their worshippers, and this may have suggested the question which would be the first his own people would expect him to answer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: What is his name: Exo 3:14, Exo 15:3; Gen 32:29; Jdg 13:6, Jdg 13:17; Pro 30:4; Isa 7:14, Isa 9:6; Jer 23:6; Mat 1:21, Mat 1:23
Carl Friedrich Keil and Franz Delitzsch
3:13
When Moses had been thus emboldened by the assurance of divine assistance to undertake the mission, he inquired what he was to say, in case the people asked him for the name of the God of their fathers. The supposition that the people might ask the name of their fathers' God is not to be attributed to the fact, that as the Egyptians had separate names for their numerous deities, the Israelites also would want to know the name of their own God. For, apart from the circumstance that the name by which God had revealed Himself to the fathers cannot have vanished entirely from the memory of the people, and more especially of Moses, the mere knowledge of the name would not have been of much use to them. The question, "What is His name?" presupposed that the name expressed the nature and operations of God, and that God would manifest in deeds the nature expressed in His name. God therefore told him His name, or, to speak more correctly, He explained the name יהוה, by which He had made Himself known to Abraham at the making of the covenant (Gen 15:7), in this way, אהיה אשׁר אהיה, "I am that I am," and designated Himself by this name as the absolute God of the fathers, acting with unfettered liberty and self-dependence. This name precluded any comparison between the God of the Israelites and the deities of the Egyptians and other nations, and furnished Moses and his people with strong consolation in their affliction, and a powerful support to their confidence in the realization of His purposes of salvation as made known to the fathers. To establish them in this confidence, God added still further: "This is My name for ever, and My memorial unto all generations;" that is to say, God would even manifest Himself in the nature expressed by the name Jehovah, and by this He would have all generations both know and revere Him. שׁם, the name, expresses the objective manifestation of the divine nature; זבר, memorial, the subjective recognition of that nature on the part of men. דּר דּר, as in Ex 17:16 and Prov 27:24. The repetition of the same word suggests the idea of uninterrupted continuance and boundless duration (Ewald, 313a). The more usual expression is ודר ידר, Deut 32:7; Ps 10:6; Ps 33:11; or דּרים דּר, Ps 72:5; Ps 102:25; Is 51:8.
John Gill
3:13 And Moses said unto God,.... Having received full satisfaction to his objection, taken from his own unfitness for such a service, and willing to have his way quite clear unto him, and his commission appear firm and valid to his people, he proceeds to observe another difficulty that might possibly arise:
when I come unto the children of Israel: out of Midian into Egypt:
and shall say unto them, the God of your fathers hath sent me unto you; with a message to them to receive him as his ambassador and their deliverer:
and they shall say unto me, what is his name? a question it was probable they would ask, not through ignorance, since in their distress they had called upon the name of the Lord, and cried unto him for help and deliverance; but either to try Moses, and what knowledge he had of God: or there being many names by which he had made himself known; and especially was wont to make use of a new name or title when he made a new appearance, or any eminent discovery of himself, they might be desirous of knowing what was the present name he took:
what shall I say unto them? what name shall I make mention of?
John Wesley
3:13 When they shall say to me, What is his name? What shall I say unto them? - What name shall I use, whereby thou mayest be distinguished from false gods, and thy people may be encouraged to expect deliverance from thee?
3:143:14: Եւ ասէ Աստուած ցՄովսէս. Ես եմ Աստուած որ Է՛ն։ Եւ ասէ. Ա՛յսպէս ասասցես ցորդիսն Իսրայէլի, որ Է՛ն առաքեաց զիս առ ձեզ։
14 Աստուած ասաց Մովսէսին. «Ես այն Աստուածն եմ, որ Է»: Եւ աւելացրեց. «Այսպէս կ’ասես իսրայէլացիներին. “Որ Է-ն առաքեց ինձ ձեզ մօտ”»:
14 Աստուած ըսաւ Մովսէսին. «Ես եմ ՈՐ ԷՆ»։ Եւ ըսաւ. «Այսպէս պիտի ըսես Իսրայէլի որդիներուն. ‘Զիս ՈՐ ԷՆ ղրկեց ձեզի’»։
Եւ ասէ Աստուած ցՄովսէս. Ես եմ [40]Աստուած ՈՐ ԷՆ: Եւ ասէ. Այսպէս ասասցես ցորդիսն Իսրայելի, ՈՐ ԷՆ առաքեաց զիս առ ձեզ:

3:14: Եւ ասէ Աստուած ցՄովսէս. Ես եմ Աստուած որ Է՛ն։ Եւ ասէ. Ա՛յսպէս ասասցես ցորդիսն Իսրայէլի, որ Է՛ն առաքեաց զիս առ ձեզ։
14 Աստուած ասաց Մովսէսին. «Ես այն Աստուածն եմ, որ Է»: Եւ աւելացրեց. «Այսպէս կ’ասես իսրայէլացիներին. “Որ Է-ն առաքեց ինձ ձեզ մօտ”»:
14 Աստուած ըսաւ Մովսէսին. «Ես եմ ՈՐ ԷՆ»։ Եւ ըսաւ. «Այսպէս պիտի ըսես Իսրայէլի որդիներուն. ‘Զիս ՈՐ ԷՆ ղրկեց ձեզի’»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: Бог сказал Моисею: Я есмь Сущий. И сказал: так скажи сынам Израилевым: Сущий [Иегова] послал меня к вам.
3:14 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεὸς θεος God πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἐγώ εγω I εἰμι ειμι be ὁ ο the ὤν ειμι be καὶ και and; even εἶπεν επω say; speak οὕτως ουτως so; this way ἐρεῖς ερεω.1 state; mentioned τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel ὁ ο the ὢν ειμι be ἀπέσταλκέν αποστελλω send off / away με με me πρὸς προς to; toward ὑμᾶς υμας you
3:14 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֶֽהְיֶ֖ה ʔˈehyˌeh היה be אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אֶֽהְיֶ֑ה ʔˈehyˈeh היה be וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say כֹּ֤ה kˈō כֹּה thus תֹאמַר֙ ṯōmˌar אמר say לִ li לְ to בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶֽהְיֶ֖ה ʔˈehyˌeh היה be שְׁלָחַ֥נִי šᵊlāḥˌanî שׁלח send אֲלֵיכֶֽם׃ ʔᵃlêḵˈem אֶל to
3:14. dixit Deus ad Mosen ego sum qui sum ait sic dices filiis Israhel qui est misit me ad vosGod said to Moses: I AM WHO AM. He said: Thus shalt thou say to the children of Israel: HE WHO IS, hath sent me to you.
14. And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
3:14. God said to Moses, “I AM WHO AM.” He said: “Thus shall you say to the sons of Israel: ‘HE WHO IS has sent me to you.’ ”
3:14. And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you:

14: Бог сказал Моисею: Я есмь Сущий. И сказал: так скажи сынам Израилевым: Сущий [Иегова] послал меня к вам.
3:14
καὶ και and; even
εἶπεν επω say; speak
ο the
θεὸς θεος God
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ἐγώ εγω I
εἰμι ειμι be
ο the
ὤν ειμι be
καὶ και and; even
εἶπεν επω say; speak
οὕτως ουτως so; this way
ἐρεῖς ερεω.1 state; mentioned
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
ο the
ὢν ειμι be
ἀπέσταλκέν αποστελλω send off / away
με με me
πρὸς προς to; toward
ὑμᾶς υμας you
3:14
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
אֶֽהְיֶ֖ה ʔˈehyˌeh היה be
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אֶֽהְיֶ֑ה ʔˈehyˈeh היה be
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
כֹּ֤ה kˈō כֹּה thus
תֹאמַר֙ ṯōmˌar אמר say
לִ li לְ to
בְנֵ֣י vᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶֽהְיֶ֖ה ʔˈehyˌeh היה be
שְׁלָחַ֥נִי šᵊlāḥˌanî שׁלח send
אֲלֵיכֶֽם׃ ʔᵃlêḵˈem אֶל to
3:14. dixit Deus ad Mosen ego sum qui sum ait sic dices filiis Israhel qui est misit me ad vos
God said to Moses: I AM WHO AM. He said: Thus shalt thou say to the children of Israel: HE WHO IS, hath sent me to you.
3:14. God said to Moses, “I AM WHO AM.” He said: “Thus shall you say to the sons of Israel: ‘HE WHO IS has sent me to you.’ ”
3:14. And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
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
14-15: Сообразно с таким законным желанием Моисею и открывается всеобъемлющее обозначение сути Бога — Сущий, по-еврейски — «Иегова». Слово Иегова, еврейское Ягве, от глагола «гайа» — быть, взятого в 1-ой форме, означает личность самобытную, абсолютно и независимо от чего-либо существующую (Сущий). Понятие о такой личности выражено дважды употребленным личным глаголом «ehjeh» = я есмь. Они соединяются местоименной связкой для указания на то, что единственная самодовлеющая причина бытия этой личности заключается в ней самой. Вследствие безусловной самобытности Сущий является в Своих действиях всегда Себе равным и неизменным, на слово Его можно и должно полагаться. И если теперь явившийся Моисею Всевышний есть в то же время Бог отцов народа еврейского, с которыми заключен клятвой подтвержденный завет, то уже нет никаких оснований и поводов сомневаться, что Он исполнит Свое обещание вывести их потомков из Египта. Сообразно с этим и слова Моисея, посланника такого Бога, заслуживают полного доверия: «Сущий послал меня к вам… Бог отцов ваших послал меня к вам».
Adam Clarke: Commentary on the Bible - 1831
3:14: I am that I am - אהיה אשר אהיה Eheyeh asher Eheyeh. These words have been variously understood. The Vulgate translates Ego Sum Qui Sum, I am who am. The Septuagint, Εγω ειμι ὁ Ων, I am he who exists. The Syriac, the Persic, and the Chaldee preserve the original words without any gloss. The Arabic paraphrases them, The Eternal, who passes not away; which is the same interpretation given by Abul Farajius, who also preserves the original words, and gives the above as their interpretation. The Targum of Jonathan, and the Jerusalem Targum paraphrase the words thus: "He who spake, and the world was; who spake, and all things existed." As the original words literally signify, I will be what I will be, some have supposed that God simply designed to inform Moses, that what he had been to his fathers Abraham, Isaac, and Jacob, he would be to him and the Israelites; and that he would perform the promises he had made to his fathers, by giving their descendants the promised land. It is difficult to put a meaning on the words; they seem intended to point out the eternity and self-existence of God. Plato, in his Parmenides, where he treats sublimely of the nature of God, says, Ουδ' αρα ονομα εστιν αυτῳ, nothing can express his nature; therefore no name can be attributed to him. See the conclusion of this chapter, Exo 3:22 (note) and on the word Jehovah, Exo 34:6 (note), Exo 34:7 (note).
Albert Barnes: Notes on the Bible - 1834
3:14: I am that I am - That is, "I am what I am." The words express absolute, and therefore unchanging and eternal Being. The name, which Moses was thus commissioned to use, was at once new and old; old in its connection with pRev_ious Revelations; new in its full interpretation, and in its bearing upon the covenant of which Moses was the destined mediator.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: I AM hath: Exo 6:3; Job 11:7; Psa 68:4, Psa 90:2; Isa 44:6; Mat 18:20, Mat 28:20; Joh 8:58; Co2 1:20; Heb 13:8; Rev 1:4, Rev 1:8, Rev 1:17, Rev 4:8
Geneva 1599
3:14 And God said unto Moses, I (n) AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
(n) The God who has always been, am, and shall be: the God almighty, by whom all things have their being, and the God of mercy, mindful of my promise.
John Gill
3:14 And God said unto Moses, I am that I am,.... This signifies the real being of God, his self-existence, and that he is the Being of beings; as also it denotes his eternity and immutability, and his constancy and faithfulness in fulfilling his promises, for it includes all time, past, present, and to come; and the sense is, not only I am what I am at present, but I am what I have been, and I am what I shall be, and shall be what I am. The Platonists and Pythagoreans seem to have borrowed their from hence, which expresses with them the eternal and invariable Being; and so the Septuagint version here is : it is said (z), that the temple of Minerva at Sais, a city of Egypt, had this inscription on it,"I am all that exists, is, and shall be.''And on the temple of Apollo at Delphos was written the contraction of "I am" (a). Our Lord seems to refer to this name, Jn 8:58, and indeed is the person that now appeared; and the words may be rendered, "I shall be what I shall be" (b) the incarnate God, God manifest in the flesh:
thus shalt thou say unto the children of Israel, I AM hath sent me unto you; or as the Targum of Jonathan has it,"I am he that is, and that shall be.''This is the name Ehjeh, or Jehovah, Moses is empowered to make use of, and to declare, as the name of the Great God by whom he was sent; and which might serve both to encourage him, and strengthen the faith of the Israelites, that they should be delivered by him.
(z) Phutarch. de Iside & Osir. (a) Plato in Timaeo. (b) "ero qui ero", Pagninus, Montanus, Fagius, Vatablus.
John Wesley
3:14 And God said - Two names God would now be known by. A name that speaks what he is in himself, I am that I am - This explains his name Jehovah, and signifies, 1st, That he is self - existent; he has his being of himself, and has no dependence upon any other. And being self - existent he cannot but be self - sufficient, and therefore all - sufficient, and the inexhaustible fountain of being and bliss. 2dly, That he is eternal and unchangeable, always the same, yesterday to - day, and for ever: he will be what he will be, and what he is. 3dly. That he is faithful and true to all his promises, unchangeable in his word as well as in his nature, and not a man that he should lie. Let Israel know this, I am hath sent me unto you. A name that speaks what he is to his people. Lest that name I am should puzzle them, he is farther directed to make use of another name of God, more familiar.
3:153:15: Եւ ասէ դարձեալ Աստուած ցՄովսէս. Ա՛յսպէս ասասցես ցորդիսն Իսրայէլի։ Տէր Աստուած հարցն ձերոց, Աստուած Աբրաամու, եւ Աստուած Սահակայ, եւ Աստուած Յակոբայ, առաքեաց զիս առ ձեզ։ Ա՛յս է անուն իմ յաւիտենական, եւ յիշատակ ազգաց յազգս։
15 Աստուած դարձեալ ասաց Մովսէսին. «Այսպէս կ’ասես իսրայէլացիներին. “Ձեր հայրերի Տէր Աստուածը՝ Աբրահամի Աստուածը, Իսահակի Աստուածը եւ Յակոբի Աստուածն է առաքել ինձ ձեզ մօտ”: Այս է իմ յաւիտենական անունը, որ յիշատակ է ազգից ազգ:
15 Դարձեալ Աստուած ըսաւ Մովսէսին. «Այսպէս պիտի ըսես Իսրայէլի որդիներուն. ‘Ձեր հայրերուն Եհովա Աստուածը, Աբրահամին Աստուածը, Իսահակին Աստուածը ու Յակոբին Աստուածը, զիս ձեզի ղրկեց’. իմ անունս յաւիտեան այս է եւ ազգէ ազգ իմ յիշատակս այս է։
Եւ ասէ դարձեալ Աստուած ցՄովսէս. Այսպէս ասասցես ցորդիսն Իսրայելի, Տէր Աստուած հարցն ձերոց, Աստուած Աբրահամու եւ Աստուած Իսահակայ եւ Աստուած Յակոբայ, առաքեաց զիս առ ձեզ. այս է անուն իմ յաւիտենական, եւ յիշատակ ազգաց յազգս:

3:15: Եւ ասէ դարձեալ Աստուած ցՄովսէս. Ա՛յսպէս ասասցես ցորդիսն Իսրայէլի։ Տէր Աստուած հարցն ձերոց, Աստուած Աբրաամու, եւ Աստուած Սահակայ, եւ Աստուած Յակոբայ, առաքեաց զիս առ ձեզ։ Ա՛յս է անուն իմ յաւիտենական, եւ յիշատակ ազգաց յազգս։
15 Աստուած դարձեալ ասաց Մովսէսին. «Այսպէս կ’ասես իսրայէլացիներին. “Ձեր հայրերի Տէր Աստուածը՝ Աբրահամի Աստուածը, Իսահակի Աստուածը եւ Յակոբի Աստուածն է առաքել ինձ ձեզ մօտ”: Այս է իմ յաւիտենական անունը, որ յիշատակ է ազգից ազգ:
15 Դարձեալ Աստուած ըսաւ Մովսէսին. «Այսպէս պիտի ըսես Իսրայէլի որդիներուն. ‘Ձեր հայրերուն Եհովա Աստուածը, Աբրահամին Աստուածը, Իսահակին Աստուածը ու Յակոբին Աստուածը, զիս ձեզի ղրկեց’. իմ անունս յաւիտեան այս է եւ ազգէ ազգ իմ յիշատակս այս է։
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: И сказал еще Бог Моисею: так скажи сынам Израилевым: Господь, Бог отцов ваших, Бог Авраама, Бог Исаака и Бог Иакова послал меня к вам. Вот имя Мое на веки, и памятование о Мне из рода в род.
3:15 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεὸς θεος God πάλιν παλιν again πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs οὕτως ουτως so; this way ἐρεῖς ερεω.1 state; mentioned τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the πατέρων πατηρ father ὑμῶν υμων your θεὸς θεος God Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even θεὸς θεος God Ισαακ ισαακ Isaak καὶ και and; even θεὸς θεος God Ιακωβ ιακωβ Iakōb; Iakov ἀπέσταλκέν αποστελλω send off / away με με me πρὸς προς to; toward ὑμᾶς υμας you τοῦτό ουτος this; he μού μου of me; mine ἐστιν ειμι be ὄνομα ονομα name; notable αἰώνιον αιωνιος eternal; of ages καὶ και and; even μνημόσυνον μνημοσυνον remembrance γενεῶν γενεα generation γενεαῖς γενεα generation
3:15 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say עֹ֨וד ʕˌôḏ עֹוד duration אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses כֹּֽה־ kˈō- כֹּה thus תֹאמַר֮ ṯōmar אמר say אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) אֲבֹתֵיכֶ֗ם ʔᵃvōṯêḵˈem אָב father אֱלֹהֵ֨י ʔᵉlōhˌê אֱלֹהִים god(s) אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִצְחָ֛ק yiṣḥˈāq יִצְחָק Isaac וֵ wē וְ and אלֹהֵ֥י ʔlōhˌê אֱלֹהִים god(s) יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send אֲלֵיכֶ֑ם ʔᵃlêḵˈem אֶל to זֶה־ zeh- זֶה this שְּׁמִ֣י ššᵊmˈî שֵׁם name לְ lᵊ לְ to עֹלָ֔ם ʕōlˈām עֹולָם eternity וְ wᵊ וְ and זֶ֥ה zˌeh זֶה this זִכְרִ֖י ziḵrˌî זֵכֶר mention לְ lᵊ לְ to דֹ֥ר ḏˌōr דֹּור generation דֹּֽר׃ dˈōr דֹּור generation
3:15. dixitque iterum Deus ad Mosen haec dices filiis Israhel Dominus Deus patrum vestrorum Deus Abraham Deus Isaac et Deus Iacob misit me ad vos hoc nomen mihi est in aeternum et hoc memoriale meum in generationem et generationeAnd God said again to Moses: Thus shalt thou say to the children of Israel: The Lord God of your fathers the God of Abraham, the God of Isaac, and the God of Jacob hath sent me to you; this is my name for ever, and this is my memorial unto all generations.
15. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.
3:15. And God said again to Moses: “Thus shall you say to the sons of Israel: ‘The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is the name for me in eternity, and this is my memorial from generation to generation.
3:15. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this [is] my name for ever, and this [is] my memorial unto all generations.
And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this [is] my name for ever, and this [is] my memorial unto all generations:

15: И сказал еще Бог Моисею: так скажи сынам Израилевым: Господь, Бог отцов ваших, Бог Авраама, Бог Исаака и Бог Иакова послал меня к вам. Вот имя Мое на веки, и памятование о Мне из рода в род.
3:15
καὶ και and; even
εἶπεν επω say; speak
ο the
θεὸς θεος God
πάλιν παλιν again
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
οὕτως ουτως so; this way
ἐρεῖς ερεω.1 state; mentioned
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
πατέρων πατηρ father
ὑμῶν υμων your
θεὸς θεος God
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
θεὸς θεος God
Ισαακ ισαακ Isaak
καὶ και and; even
θεὸς θεος God
Ιακωβ ιακωβ Iakōb; Iakov
ἀπέσταλκέν αποστελλω send off / away
με με me
πρὸς προς to; toward
ὑμᾶς υμας you
τοῦτό ουτος this; he
μού μου of me; mine
ἐστιν ειμι be
ὄνομα ονομα name; notable
αἰώνιον αιωνιος eternal; of ages
καὶ και and; even
μνημόσυνον μνημοσυνον remembrance
γενεῶν γενεα generation
γενεαῖς γενεα generation
3:15
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
עֹ֨וד ʕˌôḏ עֹוד duration
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
כֹּֽה־ kˈō- כֹּה thus
תֹאמַר֮ ṯōmar אמר say
אֶל־ ʔel- אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
אֲבֹתֵיכֶ֗ם ʔᵃvōṯêḵˈem אָב father
אֱלֹהֵ֨י ʔᵉlōhˌê אֱלֹהִים god(s)
אַבְרָהָ֜ם ʔavrāhˈām אַבְרָהָם Abraham
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִצְחָ֛ק yiṣḥˈāq יִצְחָק Isaac
וֵ וְ and
אלֹהֵ֥י ʔlōhˌê אֱלֹהִים god(s)
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send
אֲלֵיכֶ֑ם ʔᵃlêḵˈem אֶל to
זֶה־ zeh- זֶה this
שְּׁמִ֣י ššᵊmˈî שֵׁם name
לְ lᵊ לְ to
עֹלָ֔ם ʕōlˈām עֹולָם eternity
וְ wᵊ וְ and
זֶ֥ה zˌeh זֶה this
זִכְרִ֖י ziḵrˌî זֵכֶר mention
לְ lᵊ לְ to
דֹ֥ר ḏˌōr דֹּור generation
דֹּֽר׃ dˈōr דֹּור generation
3:15. dixitque iterum Deus ad Mosen haec dices filiis Israhel Dominus Deus patrum vestrorum Deus Abraham Deus Isaac et Deus Iacob misit me ad vos hoc nomen mihi est in aeternum et hoc memoriale meum in generationem et generatione
And God said again to Moses: Thus shalt thou say to the children of Israel: The Lord God of your fathers the God of Abraham, the God of Isaac, and the God of Jacob hath sent me to you; this is my name for ever, and this is my memorial unto all generations.
3:15. And God said again to Moses: “Thus shall you say to the sons of Israel: ‘The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is the name for me in eternity, and this is my memorial from generation to generation.
3:15. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this [is] my name for ever, and this [is] my memorial unto all generations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:15: This is my name for ever - The name here referred to is that which immediately precedes, יהוה אלהים Yehovah Elohim, which we translate the Lord God, the name by which God had been known from the creation of the world, (see Gen 2:4). and the name by which he is known among the same people to the present day. Even the heathens knew this name of the true God; and hence out of our יהוה Yehovah they formed their Jao, Jeve, and Jove; so that the word has been literally fulfilled, This is my memorial unto all generations. See Clarke's note on the word Elohim, Gen 1:1 (note). As to be self-existent and eternal must be attributes of God for ever, does it not follow that the לעלם leolam, for ever, in the text signifies eternity? "This is my name to eternity - and my memorial," לדר דר ledor dor, "to all succeeding generations." While human generations continue he shall be called the God of Abraham, the God of Isaac, and the God of Jacob; but when time shall be no more, he shall be Jehovah Elohim. Hence the first expression refers to his eternal existence, the latter to the discovery he should make of himself as long as time should last. See Gen 21:33. Diodorus Siculus says, that "among the Jews, Moses is reported to have received his laws from the God named Jao," Ιαω, i.e., Jeue, Jove, or Jeve; for in all these ways the word יהוה Yehovah may be pronounced; and in this way I have seen it on Egyptian monuments. See Diod., lib. l., c. xciv.
Albert Barnes: Notes on the Bible - 1834
3:15: The Lord God ... - Better, Jehovah יהוה yehovâ h, God of your fathers, God of Abraham, God of Isaac, and God of Jacob. It corresponds exactly to the preceding verse, the words "I am" and "Jehovah" (Yahweh) being equivalent. This name met all the requirements of Moses, involving a two-fold pledge of accomplishment; the pledges of ancient benefits and of a new manifestation.
Name ... memorial - The name signifies that by which God makes Himself known, the memorial that by which His people worship Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: The Lord: Exo 3:6, Exo 4:5; Gen 17:7, Gen 17:8; Deu 1:11, Deu 1:35, Deu 4:1; Ch2 28:9; Mat 22:32; Act 7:32
this is my name for ever: The name here referred to is that which immediately precedes, יהוה, [Strong's H3068], Yehowah, which we translate "Lord", the name by which God had been known from the creation of the world (Gen 2:2), and by which he is known to the present day. יהוה, Yehowah, from הוה, hawah, to be, subsist, signifies "He who is", or "subsists", i. e., eminently and in a manner superior to all other beings; and is essentially the same with אהיה, eheyeh, "I AM", in the preceding verse. Psa 72:17, Psa 72:19, Psa 135:13, Psa 145:1, Psa 145:2; Isa 9:6, Isa 63:12
my memorial: Psa 102:12; Hos 12:5; Mic 4:5; Mal 3:6; Heb 13:8
John Gill
3:15 And God said moreover unto Moses,.... As a further explanation of the above name, and of the design and use of it:
thus shalt thou say unto the children of Israel: for their further instruction in the said name, and for the confirmation of the mission of Moses, and the success of it:
the Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; he who is Jehovah, and the covenant God of the ancestors of the people of Israel, and of them, so he is called, Eccles 3:6.
this is my name for ever: meaning either "Ehjeh, I am", in the preceding verse, or, which is the same, Jehovah in this, and so both of them, and including also the name of the God of Abraham, &c. which he was always to be known by:
and this is my memorial unto all generations; the name by which he should be made mention of both by himself and others, and by which he would be called to remembrance by his people, and what he had promised unto them, and done for them.
John Wesley
3:15 The Lord God of our fathers hath sent me unto you - Thus God made himself known, that he might revive among them the religion of their fathers, which was much decayed, and almost lost. And that he might raise their expectations of the speedy performance of the promises made unto their fathers: Abraham, Isaac, and Jacob are particularly named, because with Abraham the covenant was first made, and with Isaac and Jacob oft expressly renewed, and these three were distinguished from their brethren, and chosen to be the trustees of the covenant. This God will have to be his name for ever, and it has been, is, and will be his name, by which his worshippers know him, and distinguish him from all false gods.
3:163:16: Արդ՝ երթեալ ժողովեսցես զծերակոյտ որդւոցն Իսրայէլի, եւ ասասցես ցնոսա։ Տէր Աստուած հարցն ձերոց երեւեցաւ ինձ. Աստուած Աբրաամու, եւ Աստուած Սահակայ, եւ Աստուած Յակոբայ՝ եւ ասէ. Այցելութեամբ ա՛յց արարից ձեզ. եւ որ ինչ անցք անցին ընդ ձեզ յԵգիպտոս[519], [519] Ոմանք. Այց արարի ձեզ։
16 Արդ, գնա հաւաքի՛ր իսրայէլացի ծերերին ու նրանց ասա՛. “Ձեր հայրերի Տէր Աստուածը՝ Աբրահամի Աստուածը, Իսահակի Աստուածը եւ Յակոբի Աստուածը երեւաց ինձ ու ասաց. “Ես այցելեցի ձեզ ու գիտեմ, թէ ինչ բաներ պատահեցին ձեզ հետ Եգիպտոսում:
16 Գնա՛ Իսրայէլի ծերերը մէկտեղ հաւաքէ՛ ու ըսէ՛ անոնց. ‘Ձեր հայրերուն Եհովա Աստուածը, Աբրահամին, Իսահակին ու Յակոբին Աստուածը, երեւցաւ ինծի ըսելով. «Արդարեւ, այցելութիւն ըրի ձեզի ու Եգիպտոսի մէջ ձեր քաշածը տեսայ.
Արդ երթեալ ժողովեսցես զծերակոյտ որդւոցն Իսրայելի, եւ ասասցես ցնոսա. Տէր Աստուած հարցն ձերոց երեւեցաւ ինձ, Աստուած Աբրահամու եւ Աստուած Իսահակայ եւ Աստուած Յակոբայ եւ ասէ. Այցելութեամբ այց արարի ձեզ, եւ որ ինչ անցք անցին ընդ ձեզ յԵգիպտոս:

3:16: Արդ՝ երթեալ ժողովեսցես զծերակոյտ որդւոցն Իսրայէլի, եւ ասասցես ցնոսա։ Տէր Աստուած հարցն ձերոց երեւեցաւ ինձ. Աստուած Աբրաամու, եւ Աստուած Սահակայ, եւ Աստուած Յակոբայ՝ եւ ասէ. Այցելութեամբ ա՛յց արարից ձեզ. եւ որ ինչ անցք անցին ընդ ձեզ յԵգիպտոս[519],
[519] Ոմանք. Այց արարի ձեզ։
16 Արդ, գնա հաւաքի՛ր իսրայէլացի ծերերին ու նրանց ասա՛. “Ձեր հայրերի Տէր Աստուածը՝ Աբրահամի Աստուածը, Իսահակի Աստուածը եւ Յակոբի Աստուածը երեւաց ինձ ու ասաց. “Ես այցելեցի ձեզ ու գիտեմ, թէ ինչ բաներ պատահեցին ձեզ հետ Եգիպտոսում:
16 Գնա՛ Իսրայէլի ծերերը մէկտեղ հաւաքէ՛ ու ըսէ՛ անոնց. ‘Ձեր հայրերուն Եհովա Աստուածը, Աբրահամին, Իսահակին ու Յակոբին Աստուածը, երեւցաւ ինծի ըսելով. «Արդարեւ, այցելութիւն ըրի ձեզի ու Եգիպտոսի մէջ ձեր քաշածը տեսայ.
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: Пойди, собери старейшин Израилевых и скажи им: Господь, Бог отцов ваших, явился мне, Бог Авраама, Исаака и Иакова, и сказал: Я посетил вас и [увидел], что делается с вами в Египте.
3:16 ἐλθὼν ερχομαι come; go οὖν ουν then συνάγαγε συναγω gather τὴν ο the γερουσίαν γερουσια senate τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the πατέρων πατηρ father ὑμῶν υμων your ὦπταί οραω view; see μοι μοι me θεὸς θεος God Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even θεὸς θεος God Ισαακ ισαακ Isaak καὶ και and; even θεὸς θεος God Ιακωβ ιακωβ Iakōb; Iakov λέγων λεγω tell; declare ἐπισκοπῇ επισκοπη supervision; visitation ἐπέσκεμμαι επισκεπτομαι visit; inspect ὑμᾶς υμας you καὶ και and; even ὅσα οσος as much as; as many as συμβέβηκεν συμβαινω converge; occur ὑμῖν υμιν you ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
3:16 לֵ֣ךְ lˈēḵ הלך walk וְ wᵊ וְ and אָֽסַפְתָּ֞ ʔˈāsaftˈā אסף gather אֶת־ ʔeṯ- אֵת [object marker] זִקְנֵ֣י ziqnˈê זָקֵן old יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אָמַרְתָּ֤ ʔāmartˈā אמר say אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) אֲבֹֽתֵיכֶם֙ ʔᵃvˈōṯêḵem אָב father נִרְאָ֣ה nirʔˈā ראה see אֵלַ֔י ʔēlˈay אֶל to אֱלֹהֵ֧י ʔᵉlōhˈê אֱלֹהִים god(s) אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham יִצְחָ֥ק yiṣḥˌāq יִצְחָק Isaac וְ wᵊ וְ and יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say פָּקֹ֤ד pāqˈōḏ פקד miss פָּקַ֨דְתִּי֙ pāqˈaḏtî פקד miss אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הֶ he הַ the עָשׂ֥וּי ʕāśˌûy עשׂה make לָכֶ֖ם lāḵˌem לְ to בְּ bᵊ בְּ in מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
3:16. vade congrega seniores Israhel et dices ad eos Dominus Deus patrum vestrorum apparuit mihi Deus Abraham et Deus Isaac et Deus Iacob dicens visitans visitavi vos et omnia quae acciderunt vobis in AegyptoGo and gather together the ancients of Israel, and thou shalt say to them: The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared to me, saying: Visiting I have visited you; and I have seen all that hath befallen you in Egypt.
16. Go, and gather the elders of Israel together, and say unto them, The LORD, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, hath appeared unto me, saying, I have surely visited you, and that which is done to you in Egypt:
3:16. Go and gather together the elders of Israel, and you shall say to them: ‘The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to me, saying: When visiting, I have visited you, and I have seen all that has befallen you in Egypt.
3:16. Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and [seen] that which is done to you in Egypt:
Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and [seen] that which is done to you in Egypt:

16: Пойди, собери старейшин Израилевых и скажи им: Господь, Бог отцов ваших, явился мне, Бог Авраама, Исаака и Иакова, и сказал: Я посетил вас и [увидел], что делается с вами в Египте.
3:16
ἐλθὼν ερχομαι come; go
οὖν ουν then
συνάγαγε συναγω gather
τὴν ο the
γερουσίαν γερουσια senate
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
πατέρων πατηρ father
ὑμῶν υμων your
ὦπταί οραω view; see
μοι μοι me
θεὸς θεος God
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
θεὸς θεος God
Ισαακ ισαακ Isaak
καὶ και and; even
θεὸς θεος God
Ιακωβ ιακωβ Iakōb; Iakov
λέγων λεγω tell; declare
ἐπισκοπῇ επισκοπη supervision; visitation
ἐπέσκεμμαι επισκεπτομαι visit; inspect
ὑμᾶς υμας you
καὶ και and; even
ὅσα οσος as much as; as many as
συμβέβηκεν συμβαινω converge; occur
ὑμῖν υμιν you
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
3:16
לֵ֣ךְ lˈēḵ הלך walk
וְ wᵊ וְ and
אָֽסַפְתָּ֞ ʔˈāsaftˈā אסף gather
אֶת־ ʔeṯ- אֵת [object marker]
זִקְנֵ֣י ziqnˈê זָקֵן old
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אָמַרְתָּ֤ ʔāmartˈā אמר say
אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
אֲבֹֽתֵיכֶם֙ ʔᵃvˈōṯêḵem אָב father
נִרְאָ֣ה nirʔˈā ראה see
אֵלַ֔י ʔēlˈay אֶל to
אֱלֹהֵ֧י ʔᵉlōhˈê אֱלֹהִים god(s)
אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham
יִצְחָ֥ק yiṣḥˌāq יִצְחָק Isaac
וְ wᵊ וְ and
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
פָּקֹ֤ד pāqˈōḏ פקד miss
פָּקַ֨דְתִּי֙ pāqˈaḏtî פקד miss
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הֶ he הַ the
עָשׂ֥וּי ʕāśˌûy עשׂה make
לָכֶ֖ם lāḵˌem לְ to
בְּ bᵊ בְּ in
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
3:16. vade congrega seniores Israhel et dices ad eos Dominus Deus patrum vestrorum apparuit mihi Deus Abraham et Deus Isaac et Deus Iacob dicens visitans visitavi vos et omnia quae acciderunt vobis in Aegypto
Go and gather together the ancients of Israel, and thou shalt say to them: The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared to me, saying: Visiting I have visited you; and I have seen all that hath befallen you in Egypt.
3:16. Go and gather together the elders of Israel, and you shall say to them: ‘The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has appeared to me, saying: When visiting, I have visited you, and I have seen all that has befallen you in Egypt.
3:16. Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and [seen] that which is done to you in Egypt:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Доказательства успешности миссии Моисея нужны для народа (ст. 13). Они заключаются в указании, что данные патриархам обетования переносятся на страждущий в Египте народ еврейский: «Я посетил вас…», в силу чего он, как прямой потомок Авраама, Исаака и Иакова, и будет изведен из Египта: «Я выведу вас от угнетения египетского…».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt: 17 And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey. 18 And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God. 19 And I am sure that the king of Egypt will not let you go, no, not by a mighty hand. 20 And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go. 21 And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty: 22 But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
Moses is here more particularly instructed in his work, and informed beforehand of his success. 1. He must deal with the elders of Israel, and raise their expectation of a speedy removal to Canaan, v. 16, 17. He must repeat to them what God had said to him, as a faithful ambassador. Note, That which ministers have received of the Lord they must deliver to his people, and keep back nothing that is profitable. Lay an emphasis on that, v. 17: "I have said, I will bring you up; that is enough to satisfy them, I have said it:" hath he spoken, and will he not make it good? With us saying and doing are two things, but they are not so with God, for he is in one mind and who can turn him? "I have said it, and all the world cannot gainsay it. My counsel shall stand." His success with the elders of Israel would be good; so he is told (v. 18): They shall hearken to thy voice, and not thrust thee away as they did forty years ago. He who, by his grace, inclines the heart, and opens the ear, could say beforehand, They shall hearken to thy voice, having determined to make them willing in this day of power. 2. He must deal with the king of Egypt (v. 18), he and the elders of Israel, and in this they must not begin with a demand, but with a humble petition; that gentle and submissive method must be first tried, even with one who, it was certain, would not be wrought upon by it: We beseech thee, let us go. Moreover, they must only beg leave of Pharaoh to go as far as Mount Sinai to worship God, and say nothing to him of going quite away to Canaan; the latter would have been immediately rejected, but the former was a very modest and reasonable request, and his denying it was utterly inexcusable and justified them in the total deserting of his kingdom. If he would not give them leave to go and sacrifice at Sinai, justly did they go without leave to settle in Canaan. Note, The calls and commands which God sends to sinners are so highly reasonable in themselves, and delivered to them in such a gentle winning way, that the mouth of the disobedient must needs be for ever stopped. As to his success with Pharaoh, Moses is here told, (1.) That petitions, and persuasions, and humble remonstrances, would not prevail with him, no, nor a mighty hand stretched out in signs and wonders: I am sure he will not let you go, v. 19. Note, God sends his messengers to those whose hardness and obstinacy he certainly knows and foresees, that it may appear he would have them turn and live. (2.) That plagues should compel him to it: I will smite Egypt, and then he will let you go, v. 20. Note, Those will certainly be broken by the power of God's hand that will not bow to the power of his word; we may be sure that when God judges he will overcome. (3.) That his people should be more kind to them, and furnish them at their departure with abundance of plate and jewels, to their great enriching: I will give this people favour in the sight of the Egyptians, v. 21, 22. Note, [1.] God sometimes makes the enemies of his people, not only to be at peace with them, but to be kind to them. [2.] God has many ways of balancing accounts between the injured and the injurious, of righting the oppressed, and compelling those that have done wrong to make restitution; for he sits in the throne judging right.
Adam Clarke: Commentary on the Bible - 1831
3:16: Elders of Israel - Though it is not likely the Hebrews were permitted to have any regular government at this time, yet there can be no doubt of their having such a government in the time of Joseph, and for some considerable time after; the elders of each tribe forming a kind of court of magistrates, by which all actions were tried, and legal decisions made, in the Israelitish community.
I have surely visited you - An exact fulfillment of the prediction of Joseph, Gen 50:24, God will surely visit you, and in the same words too.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: elders: Exo 4:29, Exo 18:12, Exo 24:11; Gen 1:7; Mat 26:3; Act 11:30, Act 20:17; Pe1 5:1
visited: Exo 2:25, Exo 4:31, Exo 13:19, Exo 15:14; Gen 21:1, Gen 50:24; Rut 1:6; Psa 8:4; Luk 1:68; Luk 19:44; Act 15:14; Heb 2:6, Heb 2:7; Pe1 2:12
Carl Friedrich Keil and Franz Delitzsch
3:16
With the command, "Go and gather the elders of Israel together," God then gave Moses further instructions with reference to the execution of his mission. On his arrival in Egypt he was first of all to inform the elders, as the representatives of the nation (i.e., the heads of the families, households, and tribes), of the appearance of God to him, and the revelation of His design, to deliver His people out of Egypt and bring them to the land of the Canaanites. He was then to go with them to Pharaoh, and make known to him their resolution, in consequence of this appearance of God, to go a three days' journey into the wilderness and sacrifice to their God. The words, "I have surely visited," point to the fulfilment of the last words of the dying Joseph (Gen 50:24). עלינוּ נקרה (Ex 3:18) does not mean "He is named upon us" (lxx, Onk., Jon.), nor "He has called us" (Vulg., Luth.). The latter is grammatically wrong, for the verb is Niphal, or passive; and though the former has some support in the parallel passage in Ex 5:3, inasmuch as נקרא is the verb used there, it is only in appearance, for if the meaning really were "His name is named upon (over) us," the word שׁמו (שׁם) would not be omitted (vid., Deut 28:10; 2Chron 7:14). The real meaning is, "He has met with us," from נקרה, obruam fieri, ordinarily construed with אל, but here with על, because God comes down from above to meet with man. The plural us is used, although it was only to Moses that God appeared, because His appearing had reference to the whole nation, which was represented before Pharaoh by Moses and the elders. In the words נלכה־נא, "we will go, then," equivalent to "let us go," the request for Pharaoh's permission to go out is couched in such a form as to answer to the relation of Israel to Pharaoh. He had no right to detain them, but he had a right to consent to their departure, as his predecessor had formerly done to their settlement. Still less had he any good reason for refusing their request to go a three days' journey into the wilderness and sacrifice to their God, since their return at the close of the festival was then taken for granted. But the purpose of God was, that Israel should not return. Was it the case, then, that the delegates were "to deceive the king," as Knobel affirms! By no means. God knew the hard heart of Pharaoh, and therefore directed that no more should be asked at first than he must either grant, or display the hardness of his heart. Had he consented, God would then have made known to him His whole design, and demanded that His people should be allowed to depart altogether. But when Pharaoh scornfully refused the first and smaller request (Exo 5), Moses was instructed to demand the entire departure of Israel from the land (Ex 6:10), and to show the omnipotence of the God of the Hebrews before and upon Pharaoh by miracles and heavy judgments (Heb 7:8.). Accordingly, Moses persisted in demanding permission for the people to go and serve their God (Ex 7:16; Ex 8:1; Ex 9:1, Ex 9:13; Ex 10:3); and it was not till Pharaoh offered to allow them to sacrifice in the land that Moses replied, "We will go three days' journey into the wilderness, and sacrifice to Jehovah our God" (Ex 8:27); but, observe, with this proviso, "as He shall command us," which left, under the circumstances, no hope that they would return. It was an act of mercy to Pharaoh, therefore, on the one hand, that the entire departure of the Israelites was not demanded at the very first audience of Moses and the representatives of the nation; for, had this been demanded, it would have been far more difficult for him to bend his heart in obedience to the divine will, than when the request presented was as trifling as it was reasonable. And if he had rendered obedience to the will of God in the smaller, God would have given him strength to be faithful in the greater. On the other hand, as God foresaw his resistance (Ex 3:19), this condescension, which demanded no more than the natural man could have performed, was also to answer the purpose of clearly displaying the justice of God. It was to prove alike to Egyptians and Israelites that Pharaoh was "without excuse," and that his eventual destruction was the well-merited punishment of his obduracy.
(Note: "This moderate request was made only at the period of the earlier plagues. It served to put Pharaoh to the proof. God did not come forth with His whole plan and desire at first, that his obduracy might appear so much the more glaring, and find no excuse in the greatness of the requirement. Had Pharaoh granted this request, Israel would not have gone beyond it; but had not God foreseen, what He repeatedly says (compare, for instance, Ex 3:18), that he would not comply with it, He would not thus have presented it; He would from the beginning have revealed His whole design. Thus Augustine remarks (Quaest. 13 in Ex.)." Hengstenberg, Diss. on the Pentateuch. vol. ii. p. 427, Ryland's translation. Clark, 1847.)
חזקה ביד ולא, "not even by means of a strong hand;" "except through great power" is not the true rendering, ולא does not mean ἐὰν μὴ, nisi. What follows, - viz., the statement that God would so smite the Egyptians with miracles that Pharaoh would, after all, let Israel go (Ex 3:20), - is not really at variance with this, the only admissible rendering of the words. For the meaning is, that Pharaoh would not be willing to let Israel depart even when he should be smitten by the strong hand of God; but that he would be compelled to do so against his will, would be forced to do so by the plagues that were about to fall upon Egypt. Thus even after the ninth plague it is still stated (Ex 10:27), that "Pharaoh would (אבה) not let them go;" and when he had given permission, in consequence of the last plague, and in fact had driven them out (Ex 12:31), he speedily repented, and pursued them with his army to bring them back again (Ex 14:5.); from which it is clearly to be seen that the strong hand of God had not broken his will, and yet Israel was brought out by the same strong hand of Jehovah.
John Gill
3:16 Go and gather the elders of Israel together,.... Not all the ancient men among them, nor the "judges" of the people of Israel; for it does not appear there were such among them in Egypt, until they came into the land of Canaan, but the heads of tribes or families:
and say unto them, the Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me; in a flame of fire in the midst of a bush at Horeb:
saying, I have surely visited you, and seen that which is done to you in Egypt; inspected into their state and circumstances, took notice of their afflictions and oppressions, and determined to deliver them out of them, as follows.
3:173:17: եւ ասեմ. Հանի՛ց զձեզ յերկրէ չարչարանաց Եգիպտացւոցն, յերկիրն Քանանացւոց, եւ Քետացւոց, եւ Ամովրհացւոց, եւ Փերեզացւոց, եւ Գերգեսացւոց, եւ Խեւացւոց, եւ Յեբուսացւոց. յերկիր՝ որ բղխէ զկա՛թն եւ զմեղր։
17 Ես ասում եմ. “Ձեզ հանելու եմ Եգիպտացիների՝ չարչարանքների երկրից եւ տանելու եմ Քանանացիների, Քետացիների, Ամորհացիների, Փերեզացիների, Գերգեսացիների, Խեւացիների ու Յեբուսացիների երկիրը, ուր կաթ ու մեղր է հոսում”:
17 Ու ըսի որ ձեզ Եգիպտոսի չարչարանքէն դէպի Քանանացիներու եւ Ամօրհացիներու ու Փերեզացիներու եւ Խեւացիներու ու Յեբուսացիներու երկիրը, կաթ ու մեղր բղխող երկիրը պիտի հանեմ»’։
Եւ ասեմ. Հանից զձեզ յերկրէ չարչարանաց Եգիպտացւոցն` յերկիրն Քանանացւոց եւ Քետացւոց եւ Ամովրհացւոց եւ Փերեզացւոց [41]եւ Գերգեսացւոց`` եւ Խեւացւոց եւ Յեբուսացւոց, յերկիր` որ բղխէ զկաթն եւ զմեղր:

3:17: եւ ասեմ. Հանի՛ց զձեզ յերկրէ չարչարանաց Եգիպտացւոցն, յերկիրն Քանանացւոց, եւ Քետացւոց, եւ Ամովրհացւոց, եւ Փերեզացւոց, եւ Գերգեսացւոց, եւ Խեւացւոց, եւ Յեբուսացւոց. յերկիր՝ որ բղխէ զկա՛թն եւ զմեղր։
17 Ես ասում եմ. “Ձեզ հանելու եմ Եգիպտացիների՝ չարչարանքների երկրից եւ տանելու եմ Քանանացիների, Քետացիների, Ամորհացիների, Փերեզացիների, Գերգեսացիների, Խեւացիների ու Յեբուսացիների երկիրը, ուր կաթ ու մեղր է հոսում”:
17 Ու ըսի որ ձեզ Եգիպտոսի չարչարանքէն դէպի Քանանացիներու եւ Ամօրհացիներու ու Փերեզացիներու եւ Խեւացիներու ու Յեբուսացիներու երկիրը, կաթ ու մեղր բղխող երկիրը պիտի հանեմ»’։
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: И сказал: Я выведу вас от угнетения Египетского в землю Хананеев, Хеттеев, Аморреев, Ферезеев, Евеев и Иевусеев, в землю, где течет молоко и мед.
3:17 καὶ και and; even εἶπον επω say; speak ἀναβιβάσω αναβιβαζω pull up; mount ὑμᾶς υμας you ἐκ εκ from; out of τῆς ο the κακώσεως κακωσις bad treatment τῶν ο the Αἰγυπτίων αιγυπτιος Egyptian εἰς εις into; for τὴν ο the γῆν γη earth; land τῶν ο the Χαναναίων χαναναιος Chananaios; Khananeos καὶ και and; even Χετταίων χετταιος and; even Αμορραίων αμορραιος and; even Φερεζαίων φερεζαιος and; even Γεργεσαίων γεργεσαιος and; even Ευαίων ευαιος and; even Ιεβουσαίων ιεβουσαιος into; for γῆν γη earth; land ῥέουσαν ρεω flow γάλα γαλα milk καὶ και and; even μέλι μελι honey
3:17 וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say אַעֲלֶ֣ה ʔaʕᵃlˈeh עלה ascend אֶתְכֶם֮ ʔeṯᵊḵem אֵת [object marker] מֵ mē מִן from עֳנִ֣י ʕᵒnˈî עֳנִי poverty מִצְרַיִם֒ miṣrayˌim מִצְרַיִם Egypt אֶל־ ʔel- אֶל to אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth הַֽ hˈa הַ the כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite וְ wᵊ וְ and הַ֣ hˈa הַ the חִתִּ֔י ḥittˈî חִתִּי Hittite וְ wᵊ וְ and הָֽ hˈā הַ the אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite וְ wᵊ וְ and הַ ha הַ the פְּרִזִּ֔י ppᵊrizzˈî פְּרִזִּי Perizzite וְ wᵊ וְ and הַ ha הַ the חִוִּ֖י ḥiwwˌî חִוִּי Hivite וְ wᵊ וְ and הַ ha הַ the יְבוּסִ֑י yᵊvûsˈî יְבוּסִי Jebusite אֶל־ ʔel- אֶל to אֶ֛רֶץ ʔˈereṣ אֶרֶץ earth זָבַ֥ת zāvˌaṯ זוב flow חָלָ֖ב ḥālˌāv חָלָב milk וּ û וְ and דְבָֽשׁ׃ ḏᵊvˈāš דְּבַשׁ honey
3:17. et dixi ut educam vos de adflictione Aegypti in terram Chananei et Hetthei et Amorrei Ferezei et Evei et Iebusei ad terram fluentem lacte et melleAnd I have said the word to bring you forth out of the affliction of Egypt, into the land of the Chanaanite, and Hethite, and Amorrhite, and Pherezite, and Hevite, and Jebusite, to a land that floweth with milk and honey.
17. and I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite, unto a land flowing with milk and honey.
3:17. And I have spoken in order to lead you out of the affliction of Egypt, into the land of the Canaanite, and Hittite, and Amorite, and Perizzite, and Hivite, and Jebusite, into a land flowing with milk and honey.’
3:17. And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.
And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey:

17: И сказал: Я выведу вас от угнетения Египетского в землю Хананеев, Хеттеев, Аморреев, Ферезеев, Евеев и Иевусеев, в землю, где течет молоко и мед.
3:17
καὶ και and; even
εἶπον επω say; speak
ἀναβιβάσω αναβιβαζω pull up; mount
ὑμᾶς υμας you
ἐκ εκ from; out of
τῆς ο the
κακώσεως κακωσις bad treatment
τῶν ο the
Αἰγυπτίων αιγυπτιος Egyptian
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
τῶν ο the
Χαναναίων χαναναιος Chananaios; Khananeos
καὶ και and; even
Χετταίων χετταιος and; even
Αμορραίων αμορραιος and; even
Φερεζαίων φερεζαιος and; even
Γεργεσαίων γεργεσαιος and; even
Ευαίων ευαιος and; even
Ιεβουσαίων ιεβουσαιος into; for
γῆν γη earth; land
ῥέουσαν ρεω flow
γάλα γαλα milk
καὶ και and; even
μέλι μελι honey
3:17
וָ וְ and
אֹמַ֗ר ʔōmˈar אמר say
אַעֲלֶ֣ה ʔaʕᵃlˈeh עלה ascend
אֶתְכֶם֮ ʔeṯᵊḵem אֵת [object marker]
מֵ מִן from
עֳנִ֣י ʕᵒnˈî עֳנִי poverty
מִצְרַיִם֒ miṣrayˌim מִצְרַיִם Egypt
אֶל־ ʔel- אֶל to
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
הַֽ hˈa הַ the
כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
וְ wᵊ וְ and
הַ֣ hˈa הַ the
חִתִּ֔י ḥittˈî חִתִּי Hittite
וְ wᵊ וְ and
הָֽ hˈā הַ the
אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite
וְ wᵊ וְ and
הַ ha הַ the
פְּרִזִּ֔י ppᵊrizzˈî פְּרִזִּי Perizzite
וְ wᵊ וְ and
הַ ha הַ the
חִוִּ֖י ḥiwwˌî חִוִּי Hivite
וְ wᵊ וְ and
הַ ha הַ the
יְבוּסִ֑י yᵊvûsˈî יְבוּסִי Jebusite
אֶל־ ʔel- אֶל to
אֶ֛רֶץ ʔˈereṣ אֶרֶץ earth
זָבַ֥ת zāvˌaṯ זוב flow
חָלָ֖ב ḥālˌāv חָלָב milk
וּ û וְ and
דְבָֽשׁ׃ ḏᵊvˈāš דְּבַשׁ honey
3:17. et dixi ut educam vos de adflictione Aegypti in terram Chananei et Hetthei et Amorrei Ferezei et Evei et Iebusei ad terram fluentem lacte et melle
And I have said the word to bring you forth out of the affliction of Egypt, into the land of the Chanaanite, and Hethite, and Amorrhite, and Pherezite, and Hevite, and Jebusite, to a land that floweth with milk and honey.
3:17. And I have spoken in order to lead you out of the affliction of Egypt, into the land of the Canaanite, and Hittite, and Amorite, and Perizzite, and Hivite, and Jebusite, into a land flowing with milk and honey.’
3:17. And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: I will bring: Exo 3:9, Exo 2:23-25; Gen 15:13-21, Gen 46:4, Gen 50:24
unto the land: Exo 3:8; Gen 15:14, Gen 15:18-21
John Gill
3:17 And I have said,.... Within himself, resolved in his own mind, and had declared it to Moses:
I will bring you up out of the affliction of Egypt: with which they were afflicted in Egypt, and by the Egyptians; this he both purposed and promised to bring them out of: unto the land of the Canaanites, &c. then in the possession of the Canaanites, and others after named; See Gill on Ex 3:8.
3:183:18: Եւ լուիցեն ձայնի քում։ Եւ մտցես դու, եւ ծերակոյտ որդւոցն Իսրայէլի առ փարաւոն արքայ Եգիպտացւոց, եւ ասասցես ցնա. Տէր Աստուած Եբրայեցւոց կոչէ՛ զմեզ առ ինքն. արդ՝ երթիցուք մեք երից աւուրց ճանապարհ յանապատ. զի զոհեսցուք Տեառն Աստուծոյ մերում[520]։ [520] Ոմանք. Եւ ասասցես ցնոսա. Տէր Աստուած։
18 Նրանք կը լսեն քեզ: Դու իսրայէլացի ծերերի հետ կը մտնես եգիպտացիների արքայ փարաւոնի մօտ եւ կ’ասես նրան. “Եբրայեցիների Տէր Աստուածը մեզ կանչում է իր մօտ[5]: Հիմա պիտի գնանք երեք օրուայ ճանապարհ դէպի անապատ, որպէսզի մեր Աստծուն զոհ մատուցենք”: [5] 5. Եբրայերէն՝ Տէր Աստուած մեզ երեւաց:
18 Անոնք քու ձայնիդ մտիկ պիտի ընեն եւ դուն ու Իսրայէլի ծերերը Եգիպտոսի թագաւորին պիտի մտնէք ու ըսէք անոր. ‘Եբրայեցիներու Աստուածը Եհովան մեզի հանդիպեցաւ եւ հիմա կ’աղաչենք, որ երեք օրուան ճամբայ երթանք դէպի անապատը, որպէս զի մեր Եհովա Աստուծոյն զոհ մատուցանենք’։
Եւ լուիցեն ձայնի քում.եւ մտցես դու եւ ծերակոյտ որդւոցն Իսրայելի առ փարաւոն արքայ Եգիպտացւոց, եւ ասասցես ցնա. Տէր Աստուած Եբրայեցւոց [42]կոչէ զմեզ առ ինքն``. արդ` երթիցուք մեք երից աւուրց ճանապարհ յանապատ, զի զոհեսցուք Տեառն Աստուծոյ մերում:

3:18: Եւ լուիցեն ձայնի քում։ Եւ մտցես դու, եւ ծերակոյտ որդւոցն Իսրայէլի առ փարաւոն արքայ Եգիպտացւոց, եւ ասասցես ցնա. Տէր Աստուած Եբրայեցւոց կոչէ՛ զմեզ առ ինքն. արդ՝ երթիցուք մեք երից աւուրց ճանապարհ յանապատ. զի զոհեսցուք Տեառն Աստուծոյ մերում[520]։
[520] Ոմանք. Եւ ասասցես ցնոսա. Տէր Աստուած։
18 Նրանք կը լսեն քեզ: Դու իսրայէլացի ծերերի հետ կը մտնես եգիպտացիների արքայ փարաւոնի մօտ եւ կ’ասես նրան. “Եբրայեցիների Տէր Աստուածը մեզ կանչում է իր մօտ[5]: Հիմա պիտի գնանք երեք օրուայ ճանապարհ դէպի անապատ, որպէսզի մեր Աստծուն զոհ մատուցենք”:
[5] 5. Եբրայերէն՝ Տէր Աստուած մեզ երեւաց:
18 Անոնք քու ձայնիդ մտիկ պիտի ընեն եւ դուն ու Իսրայէլի ծերերը Եգիպտոսի թագաւորին պիտի մտնէք ու ըսէք անոր. ‘Եբրայեցիներու Աստուածը Եհովան մեզի հանդիպեցաւ եւ հիմա կ’աղաչենք, որ երեք օրուան ճամբայ երթանք դէպի անապատը, որպէս զի մեր Եհովա Աստուծոյն զոհ մատուցանենք’։
zohrab-1805▾ eastern-1994▾ western am▾
3:1818: И они послушают голоса твоего, и пойдешь ты и старейшины Израилевы к царю Египетскому, и скажете ему: Господь, Бог Евреев, призвал нас; итак отпусти нас в пустыню, на три дня пути, чтобы принести жертву Господу, Богу нашему.
3:18 καὶ και and; even εἰσακούσονταί εισακουω heed; listen to σου σου of you; your τῆς ο the φωνῆς φωνη voice; sound καὶ και and; even εἰσελεύσῃ εισερχομαι enter; go in σὺ συ you καὶ και and; even ἡ ο the γερουσία γερουσια senate Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward Φαραω φαραω Pharaō; Farao βασιλέα βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτόν αυτος he; him ὁ ο the θεὸς θεος God τῶν ο the Εβραίων εβραιος Hebrew προσκέκληται προσκαλεω summon ἡμᾶς ημας us πορευσώμεθα πορευομαι travel; go οὖν ουν then ὁδὸν οδος way; journey τριῶν τρεις three ἡμερῶν ημερα day εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness ἵνα ινα so; that θύσωμεν θυω immolate; sacrifice τῷ ο the θεῷ θεος God ἡμῶν ημων our
3:18 וְ wᵊ וְ and שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear לְ lᵊ לְ to קֹלֶ֑ךָ qōlˈeḵā קֹול sound וּ û וְ and בָאתָ֡ vāṯˈā בוא come אַתָּה֩ ʔattˌā אַתָּה you וְ wᵊ וְ and זִקְנֵ֨י ziqnˌê זָקֵן old יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt וַ wa וְ and אֲמַרְתֶּ֤ם ʔᵃmartˈem אמר say אֵלָיו֙ ʔēlāʸw אֶל to יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) הָֽ hˈā הַ the עִבְרִיִּים֙ ʕivriyyîm עִבְרִי Hebrew נִקְרָ֣ה niqrˈā קרה meet עָלֵ֔ינוּ ʕālˈênû עַל upon וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now נֵֽלֲכָה־ nˈēlᵃḵā- הלך walk נָּ֞א nnˈā נָא yeah דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way שְׁלֹ֤שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three יָמִים֙ yāmîm יֹום day בַּ ba בְּ in † הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert וְ wᵊ וְ and נִזְבְּחָ֖ה nizbᵊḥˌā זבח slaughter לַֽ lˈa לְ to יהוָ֥ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
3:18. et audient vocem tuam ingredierisque tu et seniores Israhel ad regem Aegypti et dices ad eum Dominus Deus Hebraeorum vocavit nos ibimus viam trium dierum per solitudinem ut immolemus Domino Deo nostroAnd they shall hear thy voice; and thou shalt go in, thou and the ancients of Israel, to the king of Egypt, and thou shalt say to him: The Lord God of the Hebrews hath called us; we will go three days' journey into the wilderness, to sacrifice unto the Lord our God.
18. And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD, the God of the Hebrews, hath met with us: and now let us go, we pray thee, three days’ journey into the wilderness, that we may sacrifice to the LORD our God.
3:18. And they shall hear your voice. And you shall enter, you and the elders of Israel, to the king of Egypt, and you shall say to him: ‘The Lord God of the Hebrews has called us. We shall go three days’ journey into the wilderness, in order to offer sacrifice to the Lord our God.’
3:18. And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days’ journey into the wilderness, that we may sacrifice to the LORD our God.
And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God:

18: И они послушают голоса твоего, и пойдешь ты и старейшины Израилевы к царю Египетскому, и скажете ему: Господь, Бог Евреев, призвал нас; итак отпусти нас в пустыню, на три дня пути, чтобы принести жертву Господу, Богу нашему.
3:18
καὶ και and; even
εἰσακούσονταί εισακουω heed; listen to
σου σου of you; your
τῆς ο the
φωνῆς φωνη voice; sound
καὶ και and; even
εἰσελεύσῃ εισερχομαι enter; go in
σὺ συ you
καὶ και and; even
ο the
γερουσία γερουσια senate
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
Φαραω φαραω Pharaō; Farao
βασιλέα βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτόν αυτος he; him
ο the
θεὸς θεος God
τῶν ο the
Εβραίων εβραιος Hebrew
προσκέκληται προσκαλεω summon
ἡμᾶς ημας us
πορευσώμεθα πορευομαι travel; go
οὖν ουν then
ὁδὸν οδος way; journey
τριῶν τρεις three
ἡμερῶν ημερα day
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
ἵνα ινα so; that
θύσωμεν θυω immolate; sacrifice
τῷ ο the
θεῷ θεος God
ἡμῶν ημων our
3:18
וְ wᵊ וְ and
שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear
לְ lᵊ לְ to
קֹלֶ֑ךָ qōlˈeḵā קֹול sound
וּ û וְ and
בָאתָ֡ vāṯˈā בוא come
אַתָּה֩ ʔattˌā אַתָּה you
וְ wᵊ וְ and
זִקְנֵ֨י ziqnˌê זָקֵן old
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt
וַ wa וְ and
אֲמַרְתֶּ֤ם ʔᵃmartˈem אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
הָֽ hˈā הַ the
עִבְרִיִּים֙ ʕivriyyîm עִבְרִי Hebrew
נִקְרָ֣ה niqrˈā קרה meet
עָלֵ֔ינוּ ʕālˈênû עַל upon
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
נֵֽלֲכָה־ nˈēlᵃḵā- הלך walk
נָּ֞א nnˈā נָא yeah
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
שְׁלֹ֤שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
יָמִים֙ yāmîm יֹום day
בַּ ba בְּ in
הַ the
מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert
וְ wᵊ וְ and
נִזְבְּחָ֖ה nizbᵊḥˌā זבח slaughter
לַֽ lˈa לְ to
יהוָ֥ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
3:18. et audient vocem tuam ingredierisque tu et seniores Israhel ad regem Aegypti et dices ad eum Dominus Deus Hebraeorum vocavit nos ibimus viam trium dierum per solitudinem ut immolemus Domino Deo nostro
And they shall hear thy voice; and thou shalt go in, thou and the ancients of Israel, to the king of Egypt, and thou shalt say to him: The Lord God of the Hebrews hath called us; we will go three days' journey into the wilderness, to sacrifice unto the Lord our God.
3:18. And they shall hear your voice. And you shall enter, you and the elders of Israel, to the king of Egypt, and you shall say to him: ‘The Lord God of the Hebrews has called us. We shall go three days’ journey into the wilderness, in order to offer sacrifice to the Lord our God.’
3:18. And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days’ journey into the wilderness, that we may sacrifice to the LORD our God.
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
18: Предъявляемое фараону требование носит характер общенародного желания: оно заявляется не только Моисеем, но и представителями народа — старейшинами. Заслуживающее уважения по этой черте, оно приобретает силу обязательного для царя постановления, поскольку исходит от национального Бога евреев: «Господь, Бог евреев, призвал нас». Исполняющий волю своих богов, фараон должен дать роду израильскому возможность выполнить требование их Бога.
Adam Clarke: Commentary on the Bible - 1831
3:18: They shall hearken to thy voice - This assurance was necessary to encourage him in an enterprise so dangerous and important.
Three days' journey into the wilderness - Evidently intending Mount Sinai, which is reputed to be about three days' journey, the shortest way, from the land of Goshen. In ancient times, distances were computed by the time required to pass over them. Thus, instead of miles, furlongs, etc., it was said, the distance from one place to another was so many days', so many hours' journey; and it continues the same in all countries where there are no regular roads or highways.
Albert Barnes: Notes on the Bible - 1834
3:18: Three days' journey - i. e. a journey which would occupy three days in going and returning. This was a demand quite in accordance with Egyptian customs. The refusal of Pharaoh and the subsequent proceedings were Rev_ealed to Moses at once; but it is important to observe that the first request which Pharaoh rejected could have been granted without any damage to Egypt, or any risk of the Israelites passing the strongly-fortified frontier.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: and they: Exo 3:16, Exo 4:31; Jos 1:17; Ch2 30:12; Psa 110:3; Jer 26:5
and thou: Exo 5:1-3
The Lord: Exo 7:16, Exo 9:1, Exo 9:13, Exo 10:3
met: Exo 4:24, Exo 5:3, Exo 25:22, Exo 29:42, Exo 29:43, Exo 30:6, Exo 30:36; Gen 12:1, Gen 15:1, Gen 17:1, Gen 48:3; Num 17:4, Num 23:3, Num 23:4, Num 23:15, Num 23:16; Isa 64:5
three days': Exo 8:27, Exo 13:17, Exo 13:18
that we may: Exo 3:12, Exo 7:16, Exo 8:25-28, Exo 9:1, Exo 10:24-26, Exo 19:1; Jer 2:2, Jer 2:6
Geneva 1599
3:18 And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may (o) sacrifice to the LORD our God.
(o) Because Egypt was full of idolatry, God would appoint them a place where they could serve him purely.
John Gill
3:18 And they shall hearken to thy voice,.... The elders of Israel, who would give credit to his commission, attend to what he said, and obey his orders, and follow the directions that he should give them, and not slight and reject him, as some had done before:
and thou shall come, thou, and the elders of Israel, unto the king of Egypt: the elders of Israel in a body, and Moses at the head of them; though we do not read of their approaching to Pharaoh, and addressing him in such a manner, only of Moses and Aaron applying to him:
and you shall say unto him, the Lord God of the Hebrews hath met with us; with one of them, who had reported to the rest what he had said; the children of Israel are here called Hebrews, because that seems to be a name the Egyptians most commonly called them, and by which they were best known to them, see Gen 39:14.
and now let us go, we beseech thee, three days' journey into the wilderness; the wilderness of Sinai and Arabia, and to Mount Horeb in it; which from the borders of Egypt was three days' journey going the direct road, but the Israelites going somewhat about, and stopping by the way, did not get to it until the third month of their going out of Egypt, Ex 19:1,
that we may sacrifice to the Lord God; in the place where he had appeared to a principal man among them, and where they would be in no danger of being insulted and molested by the Egyptians. Some think the reason of this request they were directed to make, to sacrifice out of the land of Egypt, was, because what they sacrificed the Egyptians worshipped as gods, and therefore would be enraged at such sacrifices; but for this there is no sufficient foundation; See Gill on Gen 46:34, rather the design was under this pretence to get quite away from them, they being no subjects of the king of Egypt, nor had he a right to detain them; nor were they obliged to acquaint him with the whole of their intentions, and especially as they were directed of God himself to say this, and no more, and which being so reasonable, made Pharaoh's refusal the more inexcusable.
John Wesley
3:18 Hath met with us - Hath appeared to us, declaring his will, that we should do what follows.
3:193:19: Եւ ես գիտեմ, եթէ ո՛չ թողուցու զձեզ արքայն Եգիպտացւոց գնալ, եթէ ո՛չ հզօ՛ր ձեռամբ։
19 Ես գիտեմ, որ եգիպտացիների արքան թոյլ չի տայ, որ դուք գնաք, բայց հզօր մի ձեռք կը ստիպի նրան:
19 Ես գիտեմ թէ Եգիպտոսի թագաւորը պիտի չթողու ձեզ, որ երթաք, ո՛չ ալ* զօրաւոր ձեռքով։
Եւ ես գիտեմ, եթէ ոչ թողուցու զձեզ արքայն Եգիպտացւոց գնալ, եթէ ոչ հզօր ձեռամբ:

3:19: Եւ ես գիտեմ, եթէ ո՛չ թողուցու զձեզ արքայն Եգիպտացւոց գնալ, եթէ ո՛չ հզօ՛ր ձեռամբ։
19 Ես գիտեմ, որ եգիպտացիների արքան թոյլ չի տայ, որ դուք գնաք, բայց հզօր մի ձեռք կը ստիպի նրան:
19 Ես գիտեմ թէ Եգիպտոսի թագաւորը պիտի չթողու ձեզ, որ երթաք, ո՛չ ալ* զօրաւոր ձեռքով։
zohrab-1805▾ eastern-1994▾ western am▾
3:1919: Но Я знаю, что царь Египетский не позволит вам идти, если [не принудить его] рукою крепкою;
3:19 ἐγὼ εγω I δὲ δε though; while οἶδα οιδα aware ὅτι οτι since; that οὐ ου not προήσεται προιημι you Φαραω φαραω Pharaō; Farao βασιλεὺς βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos πορευθῆναι πορευομαι travel; go ἐὰν εαν and if; unless μὴ μη not μετὰ μετα with; amid χειρὸς χειρ hand κραταιᾶς κραταιος dominant
3:19 וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i יָדַ֔עְתִּי yāḏˈaʕtî ידע know כִּ֠י kˌî כִּי that לֹֽא־ lˈō- לֹא not יִתֵּ֥ן yittˌēn נתן give אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker] מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt לַ la לְ to הֲלֹ֑ךְ hᵃlˈōḵ הלך walk וְ wᵊ וְ and לֹ֖א lˌō לֹא not בְּ bᵊ בְּ in יָ֥ד yˌāḏ יָד hand חֲזָקָֽה׃ ḥᵃzāqˈā חָזָק strong
3:19. sed ego scio quod non dimittet vos rex Aegypti ut eatis nisi per manum validamBut I know that the king of Egypt will not let you go, but by a mighty hand.
19. And I know that the king of Egypt will not give you leave to go, no, not by a mighty hand.
3:19. But I know that the king of Egypt will not release you, unless you go out by a powerful hand.
3:19. And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.
And I am sure that the king of Egypt will not let you go, no, not by a mighty hand:

19: Но Я знаю, что царь Египетский не позволит вам идти, если [не принудить его] рукою крепкою;
3:19
ἐγὼ εγω I
δὲ δε though; while
οἶδα οιδα aware
ὅτι οτι since; that
οὐ ου not
προήσεται προιημι you
Φαραω φαραω Pharaō; Farao
βασιλεὺς βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
πορευθῆναι πορευομαι travel; go
ἐὰν εαν and if; unless
μὴ μη not
μετὰ μετα with; amid
χειρὸς χειρ hand
κραταιᾶς κραταιος dominant
3:19
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
יָדַ֔עְתִּי yāḏˈaʕtî ידע know
כִּ֠י kˌî כִּי that
לֹֽא־ lˈō- לֹא not
יִתֵּ֥ן yittˌēn נתן give
אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker]
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
לַ la לְ to
הֲלֹ֑ךְ hᵃlˈōḵ הלך walk
וְ wᵊ וְ and
לֹ֖א lˌō לֹא not
בְּ bᵊ בְּ in
יָ֥ד yˌāḏ יָד hand
חֲזָקָֽה׃ ḥᵃzāqˈā חָזָק strong
3:19. sed ego scio quod non dimittet vos rex Aegypti ut eatis nisi per manum validam
But I know that the king of Egypt will not let you go, but by a mighty hand.
3:19. But I know that the king of Egypt will not release you, unless you go out by a powerful hand.
3:19. And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-22: Несмотря на упорство фараона (ст. 19), Моисей и старейшины не должны сомневаться в исполнении божественного определения об изведении евреев из Египта. За его непреложность ручается совпадение обстоятельств предстоящего исхода с тем, что было предсказано о нем Аврааму. Если ему было возвещено, что «над народом, у которого его потомки будут в порабощении, Господь произведет суд, после чего они выйдут с великим имуществом» (Быт 15:14), то так и случится. Пред выходом из Египта Бог «прострет руку Свою» (6:6; 7:5; 9:15), поразит его чудесами, знамениями, «казнями», «судами великими» (7:3, 4; 11:9; Втор 6:22; Неем 10; Пс 104:27; 134:9; Иер 32:20; Деян 7:36), после чего фараон отпустит вас, и вы пойдете не с пустыми руками (20–21), — «оберете египтян» (22). Выражение «оберете египтян» представляет перевод третьей формы от еврейского глагола «нацал» (nazal), означающего буквально «брать что-либо силою, властью, в качестве добычи». Евреи будут брать у египтян вещи, как победители у побежденных. Мысль о возможности в данном случае насилия со стороны израильтян устраняется тем, что при описании того же самого события в 36: ст. 12: гл. кн. Исход стоит выражение: «дали египтяне» в буквальном переводе с еврейского «подарили» (5-я форма от «шаал»).

Глагол «шаал», употребленный еще раз в 1: Цар 1:28, — в рассказе о том, что Анна, мать Самуила, отдала его на служение Богу, — содержит указание на добровольный дар, но не вынужденный. Тот же самый вывод подтверждается выражением ст. 21: «и дам народу сему милость в глазах египтян; и когда пойдете, то пойдете не с пустыми руками», а равно и 36: ст. 12: гл.: «Господь же дал милость народу в глазах египтян, и они давали ему». Сам Бог Своей силой расположил египтян к щедрости. Замечание: «и вы нарядите ими, т. е. взятыми вещами, cыновей ваших и дочерей ваших» (22) указывает на то, что вещи относятся к предметам украшения (см. Быт 24:53; Исх 35:22; Чис 31:50).
Adam Clarke: Commentary on the Bible - 1831
3:19: I am sure that the king of Egypt will not let you go, no, not by a mighty hand - When the facts detailed in this history have been considered in connection with the assertion as it stands in our Bibles, the most palpable contradiction has appeared. That the king of Egypt did let them go, and that by a mighty hand, the book itself amply declares. We should therefore seek for another meaning of the original word. ולא velo, which generally means and not, has sometimes the meaning of if not, unless, except, etc.; and in Becke's Bible, 1549, it is thus translated: I am sure that the kyng of Egypt wyl not let you go, Except wyth a mighty hand. This import of the negative particle, which is noticed by Noldius, Heb. Part., p. 328, was perfectly understood by the Vulgate, where it is translated nisi, unless; and the Septuagint in their εαν μη, which is of the same import; and so also the Coptic. The meaning therefore is very plain: The king of Egypt, who now profits much by your servitude, will not let you go till he sees my hand stretched out, and he and his nation be smitten with ten plagues. Hence God immediately adds, Exo 3:20 : I will stretch out my hand, and smite Egypt with all my wonders - and after that, he will let you go.
Albert Barnes: Notes on the Bible - 1834
3:19: No, not - See the marginal rendering. Others explain it to mean, Pharaoh will not let the people go even when severely smitten.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: will not: Exo 5:2, Exo 7:4
no, not by a mighty hand: or, but by a strong hand, Exo 6:1, Exo 7:1-14:31; Psa 136:11, Psa 136:12; Isa 63:12, Isa 63:13
John Gill
3:19 And I am sure that the king of Egypt will not let you go,.... Or "but" (c) "I am sure", &c. though so reasonable a request was made him, yet it would not be granted; this is observed to them, that they might not be discouraged when he should refuse to dismiss them, which the omniscient God knew beforehand, and acquaints them with it, that, when it came to pass, they might be induced to believe that the mission of Moses was of God, rather than the contrary:
no, not by a mighty hand; the mighty power of God displayed once and again, even in nine plagues inflicted on him, until the tenth and last came upon him; or "unless by a mighty hand" (d), even the almighty hand of God; prayers, entreaties, persuasions, and arguments, will signify nothing, unless the mighty power of God is exerted upon him.
(c) "ego autem", Junius & Tremellius, Piscator; "sed ego", V. L. (d) Sept. "nisi", V. L. Pagninus, Vatablus; so Noldius, p. 344. No. 1246.
John Wesley
3:19 I am sure he will not let you go - God sends his messengers to those whose obstinacy he foresees, that it may appear he would have them turn and live.
3:203:20: Եւ ձգեալ զձեռն իմ հարից զԵգիպտոս ամենայն սքանչելեօք իմովք՝ զոր արարից ՚ի նոսա. եւ ապա արձակեսցէ զձեզ։
20 Ես ձեռքս մեկնելով պիտի հարուածեմ Եգիպտոսին իմ բոլոր զարմանահրաշ գործերով, որ պիտի գործեմ նրանց մէջ, եւ դրանից յետոյ միայն նա պիտի ազատ արձակի ձեզ:
20 Ես ձեռքս պիտի երկնցնեմ ու պիտի զարնեմ Եգիպտոսը իմ բոլոր հրաշքներովս, որոնք անոր մէջ պիտի ընեմ. միայն անկէ ետքը ձեզ պիտի թողու որ երթաք։
Եւ ձգեալ զձեռն իմ հարից զԵգիպտոս ամենայն սքանչելեօք իմովք զոր արարից ի նոսա. եւ ապա արձակեսցէ զձեզ:

3:20: Եւ ձգեալ զձեռն իմ հարից զԵգիպտոս ամենայն սքանչելեօք իմովք՝ զոր արարից ՚ի նոսա. եւ ապա արձակեսցէ զձեզ։
20 Ես ձեռքս մեկնելով պիտի հարուածեմ Եգիպտոսին իմ բոլոր զարմանահրաշ գործերով, որ պիտի գործեմ նրանց մէջ, եւ դրանից յետոյ միայն նա պիտի ազատ արձակի ձեզ:
20 Ես ձեռքս պիտի երկնցնեմ ու պիտի զարնեմ Եգիպտոսը իմ բոլոր հրաշքներովս, որոնք անոր մէջ պիտի ընեմ. միայն անկէ ետքը ձեզ պիտի թողու որ երթաք։
zohrab-1805▾ eastern-1994▾ western am▾
3:2020: и простру руку Мою и поражу Египет всеми чудесами Моими, которые сделаю среди его; и после того он отпустит вас.
3:20 καὶ και and; even ἐκτείνας εκτεινω extend τὴν ο the χεῖρα χειρ hand πατάξω πατασσω pat; impact τοὺς ο the Αἰγυπτίους αιγυπτιος Egyptian ἐν εν in πᾶσι πας all; every τοῖς ο the θαυμασίοις θαυμασιος wonderful; wonders μου μου of me; mine οἷς ος who; what ποιήσω ποιεω do; make ἐν εν in αὐτοῖς αυτος he; him καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he ἐξαποστελεῖ εξαποστελλω send forth ὑμᾶς υμας you
3:20 וְ wᵊ וְ and שָׁלַחְתִּ֤י šālaḥtˈî שׁלח send אֶת־ ʔeṯ- אֵת [object marker] יָדִי֙ yāḏˌî יָד hand וְ wᵊ וְ and הִכֵּיתִ֣י hikkêṯˈî נכה strike אֶת־ ʔeṯ- אֵת [object marker] מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in כֹל֙ ḵˌōl כֹּל whole נִפְלְאֹתַ֔י niflᵊʔōṯˈay פלא be miraculous אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֶֽעֱשֶׂ֖ה ʔˈeʕᵉśˌeh עשׂה make בְּ bᵊ בְּ in קִרְבֹּ֑ו qirbˈô קֶרֶב interior וְ wᵊ וְ and אַחֲרֵי־ ʔaḥᵃrê- אַחַר after כֵ֖ן ḵˌēn כֵּן thus יְשַׁלַּ֥ח yᵊšallˌaḥ שׁלח send אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
3:20. extendam enim manum meam et percutiam Aegyptum in cunctis mirabilibus meis quae facturus sum in medio eorum post haec dimittet vosFor I will stretch forth my hand, and will strike Egypt with all my wonders which I will do in the midst of them: after these he will let you go.
20. And I will put forth my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.
3:20. For I will extend my hand, and I will strike Egypt with all my wonders that I will do in the midst of them. After these things, he will release you.
3:20. And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.
And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go:

20: и простру руку Мою и поражу Египет всеми чудесами Моими, которые сделаю среди его; и после того он отпустит вас.
3:20
καὶ και and; even
ἐκτείνας εκτεινω extend
τὴν ο the
χεῖρα χειρ hand
πατάξω πατασσω pat; impact
τοὺς ο the
Αἰγυπτίους αιγυπτιος Egyptian
ἐν εν in
πᾶσι πας all; every
τοῖς ο the
θαυμασίοις θαυμασιος wonderful; wonders
μου μου of me; mine
οἷς ος who; what
ποιήσω ποιεω do; make
ἐν εν in
αὐτοῖς αυτος he; him
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
ἐξαποστελεῖ εξαποστελλω send forth
ὑμᾶς υμας you
3:20
וְ wᵊ וְ and
שָׁלַחְתִּ֤י šālaḥtˈî שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
יָדִי֙ yāḏˌî יָד hand
וְ wᵊ וְ and
הִכֵּיתִ֣י hikkêṯˈî נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
כֹל֙ ḵˌōl כֹּל whole
נִפְלְאֹתַ֔י niflᵊʔōṯˈay פלא be miraculous
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֶֽעֱשֶׂ֖ה ʔˈeʕᵉśˌeh עשׂה make
בְּ bᵊ בְּ in
קִרְבֹּ֑ו qirbˈô קֶרֶב interior
וְ wᵊ וְ and
אַחֲרֵי־ ʔaḥᵃrê- אַחַר after
כֵ֖ן ḵˌēn כֵּן thus
יְשַׁלַּ֥ח yᵊšallˌaḥ שׁלח send
אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
3:20. extendam enim manum meam et percutiam Aegyptum in cunctis mirabilibus meis quae facturus sum in medio eorum post haec dimittet vos
For I will stretch forth my hand, and will strike Egypt with all my wonders which I will do in the midst of them: after these he will let you go.
3:20. For I will extend my hand, and I will strike Egypt with all my wonders that I will do in the midst of them. After these things, he will release you.
3:20. And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: Acts 7:1-13:42
stretch: Exo 6:6, Exo 7:5, Exo 9:15; Eze 20:33
smite: Exo 7:3, Exo 11:9; Deu 4:34, Deu 6:22; Neh 9:10; Psa 105:27, Psa 106:22, Psa 135:8, Psa 135:9; Isa 19:22; Jer 32:20, Jer 32:21; Act 7:36
after that: Exo 11:8, Exo 12:31, Exo 12:39; Gen 15:14; Jdg 6:8, Jdg 8:16; Isa 26:11; Psa 105:38
John Gill
3:20 And I will stretch out my hand,.... Or "therefore" (e) he would stretch out his mighty hand, exert his almighty power; and for this purpose was Pharaoh raised up, and his heart hardened, that God might show his power in him, and on him:
and smite Egypt with all my wonders, which I will do in the midst thereof: with those wondrous plagues, the amazing effects of his almighty power, which were wrought by him in the midst of Egypt, by which their land, their rivers, their persons, and their cattle, were smitten:
and after that he will let you go; this is said for their encouragement, that their faith and patience might hold out, who otherwise seeing him so obstinate and inflexible, might be ready to despair of ever succeeding.
(e) "ideo", "propterea", Noldius, p. 279.
3:213:21: Եւ տաց շնորհս ժողովրդեան իմոյ առաջի Եգիպտացւոցն. եւ յորժամ ելանիցէք, մի՛ ելանիցէք դատարկք[521]։ [521] Ոմանք յաւելուն. Առաջի արքային Եգիպտացւոց։
21 Ես եգիպտացիների ներկայութեամբ շնորհներ եմ տալու իմ ժողովրդին, որ երբ դուրս գաք, ձեռնունայն դուրս չգաք:
21 Այս ժողովուրդին շնորհք պիտի տամ Եգիպտացիներուն առջեւ ու երբ ելլէք, դատարկ պիտի չելլէք.
Եւ տաց շնորհս ժողովրդեան իմոյ առաջի Եգիպտացւոցն. եւ յորժամ ելանիցէք, մի՛ ելանիցէք դատարկք:

3:21: Եւ տաց շնորհս ժողովրդեան իմոյ առաջի Եգիպտացւոցն. եւ յորժամ ելանիցէք, մի՛ ելանիցէք դատարկք[521]։
[521] Ոմանք յաւելուն. Առաջի արքային Եգիպտացւոց։
21 Ես եգիպտացիների ներկայութեամբ շնորհներ եմ տալու իմ ժողովրդին, որ երբ դուրս գաք, ձեռնունայն դուրս չգաք:
21 Այս ժողովուրդին շնորհք պիտի տամ Եգիպտացիներուն առջեւ ու երբ ելլէք, դատարկ պիտի չելլէք.
zohrab-1805▾ eastern-1994▾ western am▾
3:2121: И дам народу сему милость в глазах Египтян; и когда пойдете, то пойдете не с пустыми руками:
3:21 καὶ και and; even δώσω διδωμι give; deposit χάριν χαρις grace; regards τῷ ο the λαῷ λαος populace; population τούτῳ ουτος this; he ἐναντίον εναντιον next to; before τῶν ο the Αἰγυπτίων αιγυπτιος Egyptian ὅταν οταν when; once δὲ δε though; while ἀποτρέχητε αποτρεχω not ἀπελεύσεσθε απερχομαι go off; go away κενοί κενος hollow; empty
3:21 וְ wᵊ וְ and נָתַתִּ֛י nāṯattˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] חֵ֥ן ḥˌēn חֵן grace הָֽ hˈā הַ the עָם־ ʕām- עַם people הַ ha הַ the זֶּ֖ה zzˌeh זֶה this בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and הָיָה֙ hāyˌā היה be כִּ֣י kˈî כִּי that תֵֽלֵכ֔וּן ṯˈēlēḵˈûn הלך walk לֹ֥א lˌō לֹא not תֵלְכ֖וּ ṯēlᵊḵˌû הלך walk רֵיקָֽם׃ rêqˈām רֵיקָם with empty hands
3:21. daboque gratiam populo huic coram Aegyptiis et cum egrediemini non exibitis vacuiAnd I will give favour to this people, in the sight of the Egyptians: and when you go forth, you shall not depart empty:
21. And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:
3:21. And I will grant favor to this people in the sight of the Egyptians. And so, when you go forth, you shall not go out empty.
3:21. And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:
And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:

21: И дам народу сему милость в глазах Египтян; и когда пойдете, то пойдете не с пустыми руками:
3:21
καὶ και and; even
δώσω διδωμι give; deposit
χάριν χαρις grace; regards
τῷ ο the
λαῷ λαος populace; population
τούτῳ ουτος this; he
ἐναντίον εναντιον next to; before
τῶν ο the
Αἰγυπτίων αιγυπτιος Egyptian
ὅταν οταν when; once
δὲ δε though; while
ἀποτρέχητε αποτρεχω not
ἀπελεύσεσθε απερχομαι go off; go away
κενοί κενος hollow; empty
3:21
וְ wᵊ וְ and
נָתַתִּ֛י nāṯattˈî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
חֵ֥ן ḥˌēn חֵן grace
הָֽ hˈā הַ the
עָם־ ʕām- עַם people
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
כִּ֣י kˈî כִּי that
תֵֽלֵכ֔וּן ṯˈēlēḵˈûn הלך walk
לֹ֥א lˌō לֹא not
תֵלְכ֖וּ ṯēlᵊḵˌû הלך walk
רֵיקָֽם׃ rêqˈām רֵיקָם with empty hands
3:21. daboque gratiam populo huic coram Aegyptiis et cum egrediemini non exibitis vacui
And I will give favour to this people, in the sight of the Egyptians: and when you go forth, you shall not depart empty:
3:21. And I will grant favor to this people in the sight of the Egyptians. And so, when you go forth, you shall not go out empty.
3:21. And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: Exo 11:3, Exo 12:36; Gen 39:21; Neh 1:11; Psa 106:46; Pro 16:7; Act 7:10
Carl Friedrich Keil and Franz Delitzsch
3:21
Not only would God compel Pharaoh to let Israel go; He would not let His people go out empty, but, according to the promise in Gen 15:14, with great substance. "I will give this people favour in the eyes of the Egyptians;" that is to say, the Egyptians should be so favourably disposed towards them, that when they solicited of their neighbours clothes and ornaments of gold and silver, their request should be granted. "So shall ye spoil the Egyptians." What is here foretold as a promise, the Israelites are directed to do in Ex 11:2-3; and according to Ex 12:35-36, it was really carried out. Immediately before their departure from Egypt, the Israelites asked (ישׁאלוּ) the Egyptians for gold and silver ornaments (כּלים not vessels, either for sacrifice, the house, or the table, but jewels; cf. Gen 24:53; Ex 35:22; Num 31:50) and clothes; and God gave them favour in the eyes of the Egyptians, so that they gave them to them. For אשּׁה שׁאלה, "Let every woman ask of her (female) neighbour and of her that sojourneth in her house" (בּיתהּ גּרת, from which it is evident that the Israelites did not live apart, but along with the Egyptians), we find in Ex 11:2, "Let every man ask of his neighbour, and every woman of her (female) neighbour." - ושׂמתּם, "and put them upon your sons and daughters." על שׂוּם, to put on, applied to clothes and ornaments in Lev 8:8 and Gen 41:42. This command and its execution have frequently given occasion to the opponents of the Scriptures to throw contempt upon the word of God, the asking being regarded as borrowing, and the spoiling of the Egyptians as purloining. At the same time, the attempts made to vindicate this purloining from the wickedness of stealing have been in many respects unsatisfactory.
(Note: For the different views as to the supposed borrowing of the gold and silver vessels, see Hengstenberg, Dissertations on the Pentateuch, vol. ii. pp. 419ff., and Kurtz, History of the Old Covenant, vol. ii. 319ff.)
But the only meaning of שׁאל is to ask or beg,
(Note: Even in 4Kings 5:6; see my commentary on the passage.)
and השׁאיל, which is only met with in Ex 12:36 and 1Kings 1:28, does not mean to lend, but to suffer to ask, to hear and grant a request. ישׁאלוּם (Ex 12:36), lit., they allowed them to ask; i.e., "the Egyptians did not turn away the petitioners, as not wanting to listen to them, but received their petition with good-will, and granted their request. No proof can be brought that השׁאיל means to lend, as is commonly supposed; the word occurs again in 1Kings 1:28, and there it means to grant or give" (Knobel on Ex 12:36). Moreover the circumstances under which the שׁאל and השׁאיל took place, were quite at variance with the idea of borrowing and lending. For even if Moses had not spoken without reserve of the entire departure of the Israelites, the plagues which followed one after another, and with which the God of the Hebrews gave emphasis to His demand as addressed through Moses to Pharaoh, "Let My people go, that they may serve Me," must have made it evident to every Egyptian, that all this had reference to something greater than a three days' march to celebrate a festival. And under these circumstances no Egyptian could have cherished the thought, that the Israelites were only borrowing the jewels they asked of them, and would return them after the festival. What they gave under such circumstances, they could only give or present without the slightest prospect of restoration. Still less could the Israelites have had merely the thought of borrowing in their mind, seeing that God had said to Moses, "I will give the Israelites favour in the eyes of the Egyptians; and it will come to pass, that when ye go out, ye shall not go out empty" (Ex 3:21). If, therefore, it is "natural to suppose that these jewels were festal vessels with which the Egyptians furnished the poor Israelites for the intended feast," and even if "the Israelites had their thoughts directed with all seriousness to the feast which they were about to celebrate to Jehovah in the desert" (Baumgarten); their request to the Egyptians cannot have referred to any borrowing, nor have presupposed any intention to restore what they received on their return. From the very first the Israelites asked without intending to restore, and the Egyptians granted their request without any hope of receiving back, because God had made their hearts favourably disposed to the Israelites. The expressions את־מצרים נצּלתּם in Ex 3:22, and וינצּלוּ in Ex 12:36, are not at variance with this, but rather require it. For נצל does not mean to purloin, to steal, to take away secretly by cunning and fraud, but to plunder (2Chron 20:25), as both the lxx (σκυλεύειν) and Vulgate (spoliare) have rendered it. Rosenmller, therefore, is correct in his explanation: "Et spoliabitis Aegyptios, ita ut ab Aegyptiis, qui vos tam dura servitute oppresserunt, spolia auferetis." So also is Hengstenberg, who says, "The author represents the Israelites as going forth, laden as it were with the spoils of their formidable enemy, trophies of the victory which God's power had bestowed on their weakness. While he represents the gifts of the Egyptians as spoils which God had distributed to His host (as Israel is called in Ex 12:41), he leads us to observe that the bestowment of these gifts, which outwardly appeared to be the effect of the good-will of the Egyptians, if viewed more deeply, proceeded from another Giver; that the outwardly free act of the Egyptians was effected by an inward divine constraint which they could not withstand" (Dissertations, vol. ii. p. 431). - Egypt had spoiled Israel by the tributary labour so unjustly enforced, and now Israel carried off the spoil of Egypt-a prelude to the victory which the people of God will one day obtain in their conflict with the power of the world (cf. Zech 14:14).
John Gill
3:21 And I will give this people favour in the sight of the Egyptians,.... That is, give the Israelites favour in their sight, a little before their departure, who should be ready to do anything for them, or bestow anything upon them; or however lend them what they would desire, being glad to be at peace with them, or get rid of them, for whose sakes they would perceive all those sore calamities came upon them, they were distressed with:
and it shall come to pass, that when ye go, ye shall not go empty; destitute of what was necessary for them, but even with great substance, as was foretold by Abraham they should, and which prophecy was now about to be fulfilled, Gen 15:14.
3:223:22: Այլ խնդրեսցէ կին ՚ի դրացւոյ եւ յերդակցէ իւրմէ անօթս ոսկւոյ եւ անօթս արծաթոյ, եւ հանդերձս. եւ զարդարեսջի՛ք զուստերս եւ զդստերս ձեր. եւ դաւաճանեսջիք զԵգիպտացիսն։
22 Ամէն մի կին իր հարեւանից կամ իր հարեւանութեամբ բնակուողից թող ուզի ոսկէ ու արծաթէ անօթներ եւ զգեստներ: Դուք կը զարդարէք ձեր տղաներին ու ձեր աղջիկներին եւ այդպիսով կողոպտած կը լինէք եգիպտացիներին»:
22 Հապա ամէն կին իր դրացիին ու իր տանը մէջ բնակող կնոջմէն արծաթեղէն զարդեր ու ոսկեղէն զարդեր ու հանդերձներ թող խնդրէ եւ անոնք ձեր որդիներուն ու աղջիկներուն վրայ պիտի դնէք ու Եգիպտոսը պիտի կողոպտէք»։
Այլ խնդրեսցէ կին ի դրացւոյ եւ յերդակցէ իւրմէ անօթս ոսկւոյ եւ անօթս արծաթոյ եւ հանդերձս, եւ զարդարեսջիք զուստերս եւ զդստերս ձեր. եւ [43]դաւաճանեսջիք զԵգիպտացիսն:

3:22: Այլ խնդրեսցէ կին ՚ի դրացւոյ եւ յերդակցէ իւրմէ անօթս ոսկւոյ եւ անօթս արծաթոյ, եւ հանդերձս. եւ զարդարեսջի՛ք զուստերս եւ զդստերս ձեր. եւ դաւաճանեսջիք զԵգիպտացիսն։
22 Ամէն մի կին իր հարեւանից կամ իր հարեւանութեամբ բնակուողից թող ուզի ոսկէ ու արծաթէ անօթներ եւ զգեստներ: Դուք կը զարդարէք ձեր տղաներին ու ձեր աղջիկներին եւ այդպիսով կողոպտած կը լինէք եգիպտացիներին»:
22 Հապա ամէն կին իր դրացիին ու իր տանը մէջ բնակող կնոջմէն արծաթեղէն զարդեր ու ոսկեղէն զարդեր ու հանդերձներ թող խնդրէ եւ անոնք ձեր որդիներուն ու աղջիկներուն վրայ պիտի դնէք ու Եգիպտոսը պիտի կողոպտէք»։
zohrab-1805▾ eastern-1994▾ western am▾
3:2222: каждая женщина выпросит у соседки своей и у живущей в доме ее вещей серебряных и вещей золотых, и одежд, и вы нарядите ими и сыновей ваших и дочерей ваших, и оберете Египтян.
3:22 αἰτήσει αιτεω ask γυνὴ γυνη woman; wife παρὰ παρα from; by γείτονος γειτων countryman; neighborhood women καὶ και and; even συσκήνου συσκηνος he; him σκεύη σκευος vessel; jar ἀργυρᾶ αργυρεος of silver καὶ και and; even χρυσᾶ χρυσεος of gold; golden καὶ και and; even ἱματισμόν ιματισμος clothing καὶ και and; even ἐπιθήσετε επιτιθημι put on; put another ἐπὶ επι in; on τοὺς ο the υἱοὺς υιος son ὑμῶν υμων your καὶ και and; even ἐπὶ επι in; on τὰς ο the θυγατέρας θυγατηρ daughter ὑμῶν υμων your καὶ και and; even σκυλεύσετε σκυλευω the Αἰγυπτίους αιγυπτιος Egyptian
3:22 וְ wᵊ וְ and שָׁאֲלָ֨ה šāʔᵃlˌā שׁאל ask אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman מִ mi מִן from שְּׁכֶנְתָּהּ֙ ššᵊḵentˌāh שָׁכֵן inhabitant וּ û וְ and מִ mi מִן from גָּרַ֣ת ggārˈaṯ גור dwell בֵּיתָ֔הּ bêṯˈāh בַּיִת house כְּלֵי־ kᵊlê- כְּלִי tool כֶ֛סֶף ḵˈesef כֶּסֶף silver וּ û וְ and כְלֵ֥י ḵᵊlˌê כְּלִי tool זָהָ֖ב zāhˌāv זָהָב gold וּ û וְ and שְׂמָלֹ֑ת śᵊmālˈōṯ שִׂמְלָה mantle וְ wᵊ וְ and שַׂמְתֶּ֗ם śamtˈem שׂים put עַל־ ʕal- עַל upon בְּנֵיכֶם֙ bᵊnêḵˌem בֵּן son וְ wᵊ וְ and עַל־ ʕal- עַל upon בְּנֹ֣תֵיכֶ֔ם bᵊnˈōṯêḵˈem בַּת daughter וְ wᵊ וְ and נִצַּלְתֶּ֖ם niṣṣaltˌem נצל deliver אֶת־ ʔeṯ- אֵת [object marker] מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
3:22. sed postulabit mulier a vicina sua et ab hospita vasa argentea et aurea ac vestes ponetisque eas super filios et filias vestras et spoliabitis AegyptumBut every woman shall ask of her neighbour, and of her that is in her house, vessels of silver and of gold, and raiment: and you shall put them on your sons and daughters, and shall spoil Egypt.
22. but every woman shall ask of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
3:22. But every woman shall ask of her neighbor and of her hostess vessels of silver and of gold, as well as garments. And you shall set them upon your sons and daughters, and you shall despoil Egypt.”
3:22. But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put [them] upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put [them] upon your sons, and upon your daughters; and ye shall spoil the Egyptians:

22: каждая женщина выпросит у соседки своей и у живущей в доме ее вещей серебряных и вещей золотых, и одежд, и вы нарядите ими и сыновей ваших и дочерей ваших, и оберете Египтян.
3:22
αἰτήσει αιτεω ask
γυνὴ γυνη woman; wife
παρὰ παρα from; by
γείτονος γειτων countryman; neighborhood women
καὶ και and; even
συσκήνου συσκηνος he; him
σκεύη σκευος vessel; jar
ἀργυρᾶ αργυρεος of silver
καὶ και and; even
χρυσᾶ χρυσεος of gold; golden
καὶ και and; even
ἱματισμόν ιματισμος clothing
καὶ και and; even
ἐπιθήσετε επιτιθημι put on; put another
ἐπὶ επι in; on
τοὺς ο the
υἱοὺς υιος son
ὑμῶν υμων your
καὶ και and; even
ἐπὶ επι in; on
τὰς ο the
θυγατέρας θυγατηρ daughter
ὑμῶν υμων your
καὶ και and; even
σκυλεύσετε σκυλευω the
Αἰγυπτίους αιγυπτιος Egyptian
3:22
וְ wᵊ וְ and
שָׁאֲלָ֨ה šāʔᵃlˌā שׁאל ask
אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman
מִ mi מִן from
שְּׁכֶנְתָּהּ֙ ššᵊḵentˌāh שָׁכֵן inhabitant
וּ û וְ and
מִ mi מִן from
גָּרַ֣ת ggārˈaṯ גור dwell
בֵּיתָ֔הּ bêṯˈāh בַּיִת house
כְּלֵי־ kᵊlê- כְּלִי tool
כֶ֛סֶף ḵˈesef כֶּסֶף silver
וּ û וְ and
כְלֵ֥י ḵᵊlˌê כְּלִי tool
זָהָ֖ב zāhˌāv זָהָב gold
וּ û וְ and
שְׂמָלֹ֑ת śᵊmālˈōṯ שִׂמְלָה mantle
וְ wᵊ וְ and
שַׂמְתֶּ֗ם śamtˈem שׂים put
עַל־ ʕal- עַל upon
בְּנֵיכֶם֙ bᵊnêḵˌem בֵּן son
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בְּנֹ֣תֵיכֶ֔ם bᵊnˈōṯêḵˈem בַּת daughter
וְ wᵊ וְ and
נִצַּלְתֶּ֖ם niṣṣaltˌem נצל deliver
אֶת־ ʔeṯ- אֵת [object marker]
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
3:22. sed postulabit mulier a vicina sua et ab hospita vasa argentea et aurea ac vestes ponetisque eas super filios et filias vestras et spoliabitis Aegyptum
But every woman shall ask of her neighbour, and of her that is in her house, vessels of silver and of gold, and raiment: and you shall put them on your sons and daughters, and shall spoil Egypt.
3:22. But every woman shall ask of her neighbor and of her hostess vessels of silver and of gold, as well as garments. And you shall set them upon your sons and daughters, and you shall despoil Egypt.”
3:22. But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put [them] upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
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Adam Clarke: Commentary on the Bible - 1831
3:22: Every woman shall borrow - This is certainly not a very correct translation: the original word שאל shaal signifies simply to ask, request, demand, require, inquire, etc.; but it does not signify to borrow in the proper sense of that word, though in a very few places of Scripture it is thus used. In this and the parallel place, Exo 12:35, the word signifies to ask or demand, and not to borrow, which is a gross mistake into which scarcely any of the versions, ancient or modern, have fallen, except our own. The Septuagint has αιτησει, she shall ask; the Vulgate, postulabit, she shall demand; the Syriac, Chaldee, Samaritan, Samaritan Version, Coptic, and Persian, are the same as the Hebrew. The European versions are generally correct on this point; and our common English version is almost the sole transgressor: I say, the common version, which, copying the Bible published by Becke in 1549, gives us the exceptionable term borrow, for the original שאל shaal, which in the Geneva Bible, and Barker's Bible of 1615, and some others, is rightly translated aske. God commanded the Israelites to ask or demand a certain recompense for their past services, and he inclined the hearts of the Egyptians to give liberally; and this, far from a matter of oppression, wrong, or even charity, was no more than a very partial recompense for the long and painful services which we may say six hundred thousand Israelites had rendered to Egypt, during a considerable number of years. And there can be no doubt that while their heaviest oppression lasted, they were permitted to accumulate no kind of property, as all their gains went to their oppressors.
Our exceptionable translation of the original has given some countenance to the desperate cause of infidelity; its abettors have exultingly said: "Moses represents the just God as ordering the Israelites to borrow the goods of the Egyptians under the pretense of returning them, whereas he intended that they should march off with the booty." Let these men know that there was no borrowing in the case; and that if accounts were fairly balanced, Egypt would be found still in considerable arrears to Israel. Let it also be considered that the Egyptians had never any right to the services of the Hebrews. Egypt owed its policy, its opulence, and even its political existence, to the Israelites. What had Joseph for his important services? Nothing! He had neither district, nor city, nor lordship in Egypt; nor did he reserve any to his children. All his services were gratuitous; and being animated with a better hope than any earthly possession could inspire, he desired that even his bones should be carried up out of Egypt. Jacob and his family, it is true, were permitted to sojourn in Goshen, but they were not provided for in that place; for they brought their cattle, their goods, and all that they had into Egypt, Gen 46:1, Gen 46:6; so that they had nothing but the bare land to feed on; and had built treasure cities or fortresses, we know not how many; and two whole cities, Pithom and Raamses, besides; and for all these services they had no compensation whatever, but were besides cruelly abused, and obliged to witness, as the sum of their calamities, the daily murder of their male infants. These particulars considered, will infidelity ever dare to produce this case again in support of its worthless pretensions?
Jewels of silver, etc. - The word כלי keley we have already seen signifies vessels, instruments, weapons, etc., and may be very well translated by our English term, articles or goods. The Israelites got both gold and silver, probably both in coin and in plate of different kinds; and such raiment as was necessary for the journey which they were about to undertake.
Ye shall spoil the Egyptians - The verb נצל natsal signifies, not only to spoil, snatch away, but also to get away, to escape, to deliver, to regain, or recover. Spoil signifies what is taken by rapine or violence; but this cannot be the meaning of the original word here, as the Israelites only asked, and the Egyptians with out fear, terror, or constraint, freely gave. It is worthy of remark that the original word is used, Sa1 30:22, to signify the recovery of property that had been taken away by violence: "Then answered all the wicked men, and men of Belial, of those that went with David, Because they went not with us we will not give them aught of the Spoil (מהשלל mehashShalal) that we have Recovered, אשר הצלנו asher Hitstsalnu. In this sense we should understand the word here. The Israelites recovered a part of their property - their wages, of which they had been most unjustly deprived by the Egyptians.
In this chapter we have much curious and important information; but what is most interesting is the name by which God was pleased to make himself known to Moses and to the Israelites, a name by which the Supreme Being was afterwards known among the wisest inhabitants of the earth. He who Is and who Will Be what he Is. This is a proper characteristic of the Divine Being, who is, properly speaking, the only Being, because he is independent and eternal; whereas all other beings, in whatsoever forms they may appear, are derived, finite, changeable, and liable to destruction, decay, and even to annihilation. When God, therefore, announced himself to Moses by this name, he proclaimed his own eternity and immateriality; and the very name itself precludes the possibility of idolatry, because it was impossible for the mind, in considering it, to represent the Divine Being in any assignable shape; for who could represent Being or Existence by any limited form? And who can have any idea of a form that is unlimited? Thus, then, we find that the first discovery which God made of himself was intended to show the people the simplicity and spirituality of his nature; that while they considered him as Being, and the Cause of all Being, they might be preserved from all idolatry for ever. The very name itself is a proof of a Divine revelation; for it is not possible that such an idea could have ever entered into the mind of man, unless it had been communicated from above. It could not have been produced by reasoning, for there were no premises on which it could be built, nor any analogies by which it could have been formed. We can as easily comprehend eternity as we can being, simply considered in and of itself, when nothing of assignable forms, colors, or qualities existed, besides its infinite and illimitable self.
To this Divine discovery the ancient Greeks owed the inscription which they placed above the door of the temple of Apollo at Delphi: the whole of the inscription consisted in the simple monosyllable Ei, Thou Art, the second person of the Greek substantive verb ειμι, I am. On this inscription Plutarch, one of the most intelligent of all the Gentile philosophers, made an express treatise, περι του ΕΙ εν Δελφοις, having received the true interpretation in his travels in Egypt, whither he had gone for the express purpose of inquiring into their ancient learning, and where he had doubtless seen these words of God to Moses in the Greek version of the Septuagint, which had been current among the Egyptians (for whose sake it was first made) about four hundred years previously to the death of Plutarch. This philosopher observes that "this title is not only proper, but peculiar to God, because He alone is being; for mortals have no participation of true being, because that which begins and ends, and is continually changing, is never one nor the same, nor in the same state. The deity on whose temple this word was inscribed was called Apollo, Απολλν, from α, negative, and πολυς, many, because God is One, his nature simple, his essence uncompounded." Hence he informs us the ancient mode of addressing God was, "ΕΙ ΕΝ, Thou art One, ου γαρ πολλα το θειον εστιν, for many cannot be attributed to the Divine nature: και οὑ προτερον ουδεν εστιν, ουδ' υστερον, ουδε μελλον, ουδε παρωχημενον, ουδε πρεσβυτερον, ουδε νεωτερον, in which there is neither first nor last, future nor past, old nor young; αλλ' εις ων ενι τῳ νυν το αει πεπληρωκε, but as being one, fills up in one Now an eternal duration." And he concludes with observing that "this word corresponds to certain others on the same temple, viz., ΓΝΩΘΙ ΣΕΑΥΤΟΝ Know thyself; as if, under the name ΕΙ. Thou Art, the Deity designed to excite men to venerate Him as eternally existing, ὡς οντα διαπαντος, and to put them in mind of the frailty and mortality of their own nature."
What beautiful things have the ancient Greek philosophers stolen from the testimonies of God to enrich their own works, without any kind of acknowledgment! And, strange perversity of man! these are the very things which we so highly applaud in the heathen copies, while we neglect or pass them by in the Divine originals!
Albert Barnes: Notes on the Bible - 1834
3:22: Shall borrow - shall ask. The Egyptians had made the people serve "with rigor," and the Israelites when about to leave the country for ever were to ask or claim the jewels as a just, though very inadequate, remuneration for services which had made "their lives bitter." The Egyptians would doubtless have refused had not their feelings toward Moses (see Exo 11:3) and the people been changed, under God's influence, by calamities in which they recognized a divine interposition, which also they rightly attributed to the obstinacy of their own king (see Exo 10:7). The Hebrew women were to make the demand, and were to make it of women, who would of course be especially moved to compliance by the loss of their children, the fear of a recurrence of calamity, perhaps also by a sense of the fitness of the request in connection with a religious festival.
Jewels - Chiefly, trinkets. These ornaments were actually applied to the purpose for which they were probably demanded, being employed in making the vessels of the sanctuary (compare Exo 35:22).
Sojourneth in her house - This indicates a degree of friendly and neighborly contact, in accordance with several indirect notices, and was a natural result of long and peaceable sojourn in the district. The Egyptians did not all necessarily share the feelings of their new king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: But: Exo 11:2, Exo 12:35, Exo 12:36; Gen 15:14; Psa 105:37
borrow: Or, rather ask or demand, as the word שׁאל [Strong's H7592] properly signifies; and is so rendered by the LXX, Vulgate, and Geneva and Barker's Bible. the other ancient versions are the same as the Hebrew.
spoil: Job 27:16, Job 27:17; Pro 13:22; Isa 33:1; Eze 39:10
the Egyptians: or, Egypt
Geneva 1599
3:22 (p) But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put [them] upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
(p) This example may not be followed generally: though at God's commandment they did it justly, receiving some recompence for their labours.
John Gill
3:22 But every woman shall borrow of her neighbour, and of her that sojourneth in her house,.... Or "shall ask" (f), desire them to give or lend, what follows; and by this it appears, that the Israelites by reason of their great increase were spread about, and mixed with the Egyptians; and hence it was that there was such a mixed multitude that went up with them out of Egypt, who either were in connection with them in civil things, or were proselyted by them:
jewels of silver, and jewels of gold; that is, jewels set in silver and in gold; or "vessels of silver, and vessels of gold" (g), plate of both sorts, cups, dishes, &c:
and raiment; rich and goodly apparel, which they might borrow to appear in at their feast and sacrifices in the wilderness, whither they asked leave to go to:
and ye shall put them upon your sons, and upon your daughters; and so deck and ornament them with them at the time of their departure:
and ye shall spoil the Egyptians; and very justly, for the hard service they put them to; for which all this was but their wages due unto them, and which they would stand in need of in their travels to Canaan's land, and for the erection of the tabernacle, and providing things appertaining to it in the wilderness.
(f) Sept. "postulabit", V. L. Pagninus, Montanus, Tigurine version, Drusius; "petet", Junius & Tremellius. (g) "vasa", V. L. Pagninus, Montanus, Piscator, Tigurine version, Drusius.
John Wesley
3:22 Everywoman shall ask (not borrow!) jewels. And I will give this people favour in the sight of the Egyptians - God sometimes makes the enemies of his people not only to be at peace with them, but to be kind to them. And he has many ways of balancing accounts between the injured and the injurious, of righting the oppressed, and compelling those that have done wrong to make restitution.