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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have a further account of the mediation of Moses between God and Israel, for the making up of the breach that sin had made between them. I. He brings a very humbling message from God to them (ver. 1-3, 5), which has a good effect upon them, and helps to prepare them for mercy, ver. 4, 6. II. He settles a correspondence between God and them, and both God and the people signify their approbation of that correspondence, God by descending in a cloudy pillar, and the people by worshipping at the tent doors, ver. 7-11. III. He is earnest with God in prayer, and prevails, 1. For a promise of his presence with the people, ver. 12-17. 2. For a sight of his glory for himself, ver. 18, &c.<
The Israelites Reproved.B. C. 1491.
Adam Clarke: Commentary on the Bible - 1831
Moses is commanded to depart from the mount, and lead up the people towards the promised land, Exo 33:1. An angel is promised to be their guide, Exo 33:2. The land is described, and the Lord refuses to go with them, Exo 33:3. The people mourn, and strip themselves of their ornaments, Exo 33:4-6. The tabernacle or tent is pitched without the camp, Exo 33:7. Moses goes to it to consult the Lord, and the cloudy pillar descends on it, Exo 33:8, Exo 33:9. The people, standing at their tent doors, witness this, Exo 33:10. The Lord speaks familiarly with Moses; he returns to the camp, and leaves Joshua in the tabernacle, Exo 33:11. Moses pleads with God, and desires to know whom he will send to be their guide, and to be informed of the way of the Lord, Exo 33:12, Exo 33:13. The Lord promises that his presence shall go with them, Exo 33:14. Moses pleads that the people may be taken under the Divine protection, Exo 33:15, Exo 33:16. The Lord promises to do so, Exo 33:17. Moses requests to see the Divine glory, Exo 33:18. And God promises to make his goodness pass before him, and to proclaim his name, Exo 33:19. Shows that no man can see his glory and live, Exo 33:20; but promises to put him in the cleft of a rock, and to cover him with his hand while his glory passed by, and then to remove his hand and let him see his back parts, Exo 33:21-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 33:1, The Lord refuses to go as he had promised with the people; Exo 33:4, The people mourn thereat; Exo 33:7, The tabernacle is removed out of the camp; Exo 33:9, The Lord talks familiarly with Moses; Exo 33:12, Moses pRev_ails with God, and desires to see his glory.
John Gill
INTRODUCTION TO EXODUS 33
This chapter informs us, that the Lord refusing to go with the people, only sending an angel with them, they are filled with concern, and troubled, Ex 33:1. Moses upon this pitched the tabernacle without the camp, where everyone that sought the Lord went; Moses entered into it himself, and the Lord talked to him in a friendly manner in the cloudy pillar that stood at the door of it, and the people worshipped, every man at his own tent door; all which foreboded good, and tended to reconciliation, Ex 33:7. Moses improved the opportunity, and entreats the presence of God to go with them, which was granted, Ex 33:12 and that he might have a sight of the glory of God; and this is promised to pass before him, he being put into the cleft of the rock, Ex 33:18.
33:133:1: Եւ ասէ Տէր ցՄովսէս. Ե՛րթ ե՛լ աստի, դու եւ ժողովուրդն քո զոր հաներ յերկրէն Եգիպտացւոց, յերկիրն զոր երդուայ Աբրաամու՝ եւ Սահակայ՝ եւ Յակոբայ. ասեմ. Զաւակի՛ ձերում տաց զնա։
1 Տէրն ասաց Մովսէսին. «Ելէ՛ք այստեղից դու եւ քո ժողովուրդը, որին դուրս բերեցիր Եգիպտացիների երկրից, եւ գնացէ՛ք այն երկիրը, որ երդուել եմ տալ Աբրահամին, Իսահակին ու Յակոբին՝ ասելով՝. “Ձեր սերնդին եմ տալու այն”:
33 Տէրը ըսաւ Մովսէսին. «Ելի՛ր դուն ու ժողովուրդն ալ, որ Եգիպտոսի երկրէն հանեցիր ու գնա՛ այն երկիրը, որուն համար երդում ըրի Աբրահամին, Իսահակին ու Յակոբին՝ ըսելով. ‘Քու սերունդիդ պիտի տամ զայն’։
Եւ ասէ Տէր ցՄովսէս. Երթ ել աստի, դու եւ ժողովուրդն քո զոր հաներ յերկրէն Եգիպտացւոց, յերկիրն զոր երդուայ Աբրահամու, Իսահակայ եւ Յակոբայ, ասեմ. Զաւակի ձերում տաց զնա:

33:1: Եւ ասէ Տէր ցՄովսէս. Ե՛րթ ե՛լ աստի, դու եւ ժողովուրդն քո զոր հաներ յերկրէն Եգիպտացւոց, յերկիրն զոր երդուայ Աբրաամու՝ եւ Սահակայ՝ եւ Յակոբայ. ասեմ. Զաւակի՛ ձերում տաց զնա։
1 Տէրն ասաց Մովսէսին. «Ելէ՛ք այստեղից դու եւ քո ժողովուրդը, որին դուրս բերեցիր Եգիպտացիների երկրից, եւ գնացէ՛ք այն երկիրը, որ երդուել եմ տալ Աբրահամին, Իսահակին ու Յակոբին՝ ասելով՝. “Ձեր սերնդին եմ տալու այն”:
33 Տէրը ըսաւ Մովսէսին. «Ելի՛ր դուն ու ժողովուրդն ալ, որ Եգիպտոսի երկրէն հանեցիր ու գնա՛ այն երկիրը, որուն համար երդում ըրի Աբրահամին, Իսահակին ու Յակոբին՝ ըսելով. ‘Քու սերունդիդ պիտի տամ զայն’։
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33:11: И сказал Господь Моисею: пойди, иди отсюда ты и народ, который ты вывел из земли Египетской, в землю, о которой Я клялся Аврааму, Исааку и Иакову, говоря: потомству твоему дам ее;
33:1 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs πορεύου πορευομαι travel; go ἀνάβηθι αναβαινω step up; ascend ἐντεῦθεν εντευθεν from in here; from this / that side σὺ συ you καὶ και and; even ὁ ο the λαός λαος populace; population σου σου of you; your οὓς ος who; what ἐξήγαγες εξαγω lead out; bring out ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos εἰς εις into; for τὴν ο the γῆν γη earth; land ἣν ος who; what ὤμοσα ομνυω swear τῷ ο the Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Ισαακ ισαακ Isaak καὶ και and; even Ιακωβ ιακωβ Iakōb; Iakov λέγων λεγω tell; declare τῷ ο the σπέρματι σπερμα seed ὑμῶν υμων your δώσω διδωμι give; deposit αὐτήν αυτος he; him
33:1 וַ wa וְ and יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses לֵ֣ךְ lˈēḵ הלך walk עֲלֵ֣ה ʕᵃlˈē עלה ascend מִ mi מִן from זֶּ֔ה zzˈeh זֶה this אַתָּ֣ה ʔattˈā אַתָּה you וְ wᵊ וְ and הָ hā הַ the עָ֔ם ʕˈām עַם people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֶֽעֱלִ֖יתָ hˈeʕᵉlˌîṯā עלה ascend מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt אֶל־ ʔel- אֶל to הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נִ֠שְׁבַּעְתִּי nišbaʕtˌî שׁבע swear לְ lᵊ לְ to אַבְרָהָ֨ם ʔavrāhˌām אַבְרָהָם Abraham לְ lᵊ לְ to יִצְחָ֤ק yiṣḥˈāq יִצְחָק Isaac וּֽ ˈû וְ and לְ lᵊ לְ to יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לְ lᵊ לְ to זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed אֶתְּנֶֽנָּה׃ ʔettᵊnˈennā נתן give
33:1. locutusque est Dominus ad Mosen vade ascende de loco isto tu et populus tuus quem eduxisti de terra Aegypti in terram quam iuravi Abraham Isaac et Iacob dicens semini tuo dabo eamAnd the Lord spoke to Moses, saying: Go, get thee up from this place, thou and thy people which thou hast brought out of the land of Egypt, into the land concerning which I swore to Abraham, Isaac, and Jacob, saying: To thy seed I will give it:
1. And the LORD spake unto Moses, Depart, go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land of which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it:
33:1. And the Lord spoke to Moses, saying: “Go forth, ascend from this place, you and your people, whom you led away from the land of Egypt, into the land that I swore to Abraham, Isaac, and Jacob, saying: To your offspring, I will give it.
33:1. And the LORD said unto Moses, Depart, [and] go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it:
And the LORD said unto Moses, Depart, [and] go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it:

1: И сказал Господь Моисею: пойди, иди отсюда ты и народ, который ты вывел из земли Египетской, в землю, о которой Я клялся Аврааму, Исааку и Иакову, говоря: потомству твоему дам ее;
33:1
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
πορεύου πορευομαι travel; go
ἀνάβηθι αναβαινω step up; ascend
ἐντεῦθεν εντευθεν from in here; from this / that side
σὺ συ you
καὶ και and; even
ο the
λαός λαος populace; population
σου σου of you; your
οὓς ος who; what
ἐξήγαγες εξαγω lead out; bring out
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
ὤμοσα ομνυω swear
τῷ ο the
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
Ισαακ ισαακ Isaak
καὶ και and; even
Ιακωβ ιακωβ Iakōb; Iakov
λέγων λεγω tell; declare
τῷ ο the
σπέρματι σπερμα seed
ὑμῶν υμων your
δώσω διδωμι give; deposit
αὐτήν αυτος he; him
33:1
וַ wa וְ and
יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
לֵ֣ךְ lˈēḵ הלך walk
עֲלֵ֣ה ʕᵃlˈē עלה ascend
מִ mi מִן from
זֶּ֔ה zzˈeh זֶה this
אַתָּ֣ה ʔattˈā אַתָּה you
וְ wᵊ וְ and
הָ הַ the
עָ֔ם ʕˈām עַם people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֶֽעֱלִ֖יתָ hˈeʕᵉlˌîṯā עלה ascend
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נִ֠שְׁבַּעְתִּי nišbaʕtˌî שׁבע swear
לְ lᵊ לְ to
אַבְרָהָ֨ם ʔavrāhˌām אַבְרָהָם Abraham
לְ lᵊ לְ to
יִצְחָ֤ק yiṣḥˈāq יִצְחָק Isaac
וּֽ ˈû וְ and
לְ lᵊ לְ to
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לְ lᵊ לְ to
זַרְעֲךָ֖ zarʕᵃḵˌā זֶרַע seed
אֶתְּנֶֽנָּה׃ ʔettᵊnˈennā נתן give
33:1. locutusque est Dominus ad Mosen vade ascende de loco isto tu et populus tuus quem eduxisti de terra Aegypti in terram quam iuravi Abraham Isaac et Iacob dicens semini tuo dabo eam
And the Lord spoke to Moses, saying: Go, get thee up from this place, thou and thy people which thou hast brought out of the land of Egypt, into the land concerning which I swore to Abraham, Isaac, and Jacob, saying: To thy seed I will give it:
33:1. And the Lord spoke to Moses, saying: “Go forth, ascend from this place, you and your people, whom you led away from the land of Egypt, into the land that I swore to Abraham, Isaac, and Jacob, saying: To your offspring, I will give it.
33:1. And the LORD said unto Moses, Depart, [and] go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: С отвержением своего законодателя-Бога народу нет необходимости и побуждений оставаться при горе законодательства, месте обитания Всевышнего (Исх 19); он может двинуться в дальнейший путь по направлению к земле обетованной: «иди отсюда ты и народ». Вступить в нее он должен в силу непреложного клятвенного обещания Бога патриархам. Исполнение этого последнего не допускает, однако, возможности присутствия среди евреев Господа, так как Он не стерпит дальнейших проявлений жестоковыйности народа и погубит его на пути до прибытия в Ханаан (ст. 3). Но так как, с другой стороны, евреи не могут овладеть им без высшей помощи, то им и посылается от Бога Ангел. Последний не есть уже Ангел Всевышнего, или завета (23:20), и потому присутствие его отличается от обитания среди народа самого Бога. Прежде всего оно имеет временный характер, — продолжится лишь до изгнания жителей Ханаана из занимаемых ими местностей; во-вторых, не будет сопровождаться каким-либо общением с народом: «ангел пойдет пред народом» (ср. 23:20–22) и, в-третьих, не потребует от Израиля святости: шествию Ангела пред народом не помешает жестоковыйность последнего (ст. 3; ср. 23:21). Но если среди евреев не будет присутствовать Сущий, то они перестают быть народом богоизбранным, уравниваются с остальными народами. Поэтому Моисей и говорит впоследствии: «если ты пойдешь с нами, то я и народ Твой будем славнее всякого народа на земле» (33:16).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And the LORD said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it: 2 And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite: 3 Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way. 4 And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments. 5 For the LORD had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee. 6 And the children of Israel stripped themselves of their ornaments by the mount Horeb.
Here is, I. The message which God sent by Moses to the children of Israel, signifying the continuance of the displeasure against them, and the bad terms they yet stood upon with God. This he must let them know for their further mortification. 1. He applies to them a mortifying name, by giving them their just character--a stiff-necked people, v. 3, 5. "Go," says God to Moses, "go and tell them that they are so." He that knows them better than they know themselves says so of them. God would have brought them under the yoke of his law, and into the bond of his covenant, but their necks were too stiff to bow to them. God would have cured them of their corrupt and crooked dispositions, and have set them straight; but they were wilful and obstinate, and hated to be reformed, and would not have God to reign over them. Note, God judges of men by the temper of their minds. We know what man does; God knows what he is: we know what proceeds from man; God knows what is in man, and nothing is more displeasing to him than stiff-neckedness, as nothing in children is more offensive to their parents and teachers than stubbornness. 2. He tells them what they deserved, that he should come into the midst of them in a moment, and consume them, v. 5. Had he dealt with them according to their sins, he had taken them away with a swift destruction. Note, Those whom God pardons must be made to know what their sin deserved, and how miserable they would have been if they had been unpardoned, that God's mercy may be the more magnified. 3. He bids them depart and go up hence to the land of Canaan, v. 1. This mount Sinai, where they now were, was the place appointed for the setting up of God's tabernacle and solemn worship among them; this was not yet done, so that in bidding them depart hence God intimates that it should not be done--"Let them go forward as they are;" and so it was very expressive of God's displeasure. 4. He turns them over to Moses, as the people whom he had brought up out of the land of Egypt, and leaves it to him to lead them to Canaan. 5. Though he promises to make good his covenant with Abraham, in giving them Canaan, yet he denies them the extraordinary tokens of his presence, such as they had hitherto been blessed with, and leaves them under the common conduct of Moses their prince, and the common convoy of a guardian angel: "I will send an angel before thee, for thy protector, otherwise the evil angels would soon destroy thee; but I will not go up in the midst of thee, lest I consume thee" (v. 2, 3); not as if an angel would be more patient and compassionate than God, but their affronts given to an angel would not be so provoking as those given to the shechinah, or divine Majesty itself. Note, The greater the privileges we enjoy the greater is our danger if we do not improve them and live up to them. 6. He speaks as one that was at a loss what course to take with them. Justice said, "Cut them off, and consume them." Mercy said, "How shall I give thee up, Ephraim?" Hos. xi. 8. Well, says God, put off thy ornaments, that I may know what to do with thee; that is, "Put thyself into the posture of a penitent, that the dispute may be determined in thy favour, and mercy may rejoice against judgment," v. 5. Note, Calls to repentance are plain indications of mercy designed. If the Lord were pleased to kill us, justice knows what to do with a stiff-necked people: but God has no pleasure in the death of those that die; let them return and repent, and then mercy, which otherwise is at a loss, knows what to do.
II. The people's melancholy reception of this message; it was evil tidings to them to hear that they should not have God's special presence with them, and therefore, 1. They mourned (v. 4), mourned for their sin which had provoked God to withdraw from them, and mourned for this as the sorest punishment of their sin. When 3000 of them were at one time laid dead upon the spot by the Levites' sword, we do not find that they mourned for this (hoping that it would help to expiate the guilt); but when God denied them his favourable presence then they mourned and were in bitterness. Note, Of all the bitter fruits and consequences of sin, that which true penitents most lament, and dread most, is God's departure from them. God had promised that, notwithstanding their sin, he would give them the land flowing with milk and honey. but they could have small joy of that if they had not God's presence with them. Canaan itself would be no pleasant land without that; therefore, if they want that, they mourn. 2. In token of great shame and humiliation, those that were undressed did not put on their ornaments (v. 4), and those that were dressed stripped themselves of their ornaments, by the mount; or, as some read it, at a distance from the mount (v. 6), standing afar off like the publican, Luke xviii. 13. God bade them lay aside their ornaments (v. 5), and they did so, both to show, in general, their deep mourning, and, in particular, to take a holy revenge upon themselves for giving their ear-rings to make the golden calf of. Those that would part with their ornaments for the maintenance of their sin could do no less than lay aside their ornaments in token of their sorrow and shame for it. When the Lord God calls to weeping and mourning we must comply with the call, and not only fast from pleasant bread (Dan. x. 3), but lay aside our ornaments; even those that are decent enough at other times are unseasonably worn on days of humiliation or in times of public calamity, Isa. iii. 18.
Adam Clarke: Commentary on the Bible - 1831
33:1: Unto the land - That is, towards it, or to the borders of it. See Exo 32:34 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:1: Depart: Exo 32:34
thou hast: Exo 17:3, Exo 32:1, Exo 32:7
the land: Exo 32:13; Gen 22:16-18, Gen 26:3, Gen 28:13-15
Unto: Gen 12:7, Gen 13:14-17, Gen 15:18
Carl Friedrich Keil and Franz Delitzsch
33:1
Moses' negotiations with the people, for the purpose of bringing them to sorrow and repentance, commenced with the announcement of what Jehovah had said. The words of Jehovah in Ex 33:1-3, which are only a still further expansion of the assurance contained in Ex 32:34, commence in a similar manner to the covenant promise in Ex 23:20, Ex 23:23; but there is this great difference, that whereas the name, i.e., the presence of Jehovah Himself, was to have gone before the Israelites in the angel promised to the people as a leader in Ex 23:20, now, though Jehovah would still send an angel before Moses and Israel, He Himself would not go up to Canaan (a land flowing, etc., see at Ex 3:8) in the midst of Israel, lest He should destroy the people by the way, because they were stiff-necked (אכלך for אכלך, see Ges. 27, 3, Anm. 2).
Geneva 1599
33:1 And the LORD said unto Moses, Depart, [and] (a) go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it:
(a) The land of Canaan was surrounded by hills: so those who entered it, must go up by the hills.
John Gill
33:1 And the Lord said unto Moses, depart, and go up hence,.... Not from the place where Moses was, which was the top of the mount, but where the camp of Israel was, at the bottom of the mount; where they had lain encamped some time, but were now ordered to proceed on their journey:
thou, and the people which thou hast brought up out of the land of Egypt; though his wrath was in some measure mitigated, and he had so far forgave their sin, that he would not cut them off from being a people; yet still he does not call them his people, or own that he brought them out of Egypt, as he does in the preface to the commands they had now broke, as if they were not under his care and conduct; but speaks of them in a different manner, as a people that Moses had brought out from thence, and whom he orders to go on with:
unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, unto thy seed will I give it: meaning the land of Canaan, which as he had promised with an oath to their fathers to give it to them, he would faithfully observe it, though they were unworthy of such a favour.
Robert Jamieson, A. R. Fausset and David Brown
33:1 THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
the Lord said--rather "had" said unto Moses. The conference detailed in this chapter must be considered as having occurred prior to the pathetic intercession of Moses, recorded at the close of the preceding chapter; and the historian, having mentioned the fact of his earnest and painful anxiety, under the overwhelming pressure of which he poured forth that intercessory prayer for his apostate countrymen, now enters on a detailed account of the circumstances.
33:233:2: Եւ առաքեցից առաջի երեսաց քոց զհրեշտակ իմ. եւ մերժեսցէ՛ զՔանանացին, եւ զԱմովրհացին, եւ զՔետացին, եւ զՓերեզացին, եւ զԳերգեսացին, եւ զԽեւացին, եւ զՅեբուսացին[801], [801] Յօրինակին աստէն եւ ստորեւ ուրեք ուրեք՝ Յեբուսացին, գրի եւ՝ Եբուսացի։
2 Ես քո առաջից կ’ուղարկեմ իմ հրեշտակին, որ հալածի քանանացիներին, ամորհացիներին, քետացիներին, փերեզացիներին, գերգեսացիներին, խեւացիներին ու յեբուսացիներին[81], [81] 81. Գրաբար բնագրում այս ցեղանունները դրուած են եզակի թուով:
2 Քու առջեւէդ հրեշտակ մը պիտի ղրկեմ ու Քանանացին, Ամօրհացին, Քետացին, Փերեզացին, Խեւացին ու Յեբուսացին պիտի վռնտեմ։
Եւ առաքեցից առաջի երեսաց քոց [525]զհրեշտակ իմ, եւ մերժեսցէ`` զՔանանացին եւ զԱմովրհացին եւ զՔետացին եւ զՓերեզացին եւ [526]զԳերգեսացին եւ`` զԽեւացին եւ զՅեբուսացին:

33:2: Եւ առաքեցից առաջի երեսաց քոց զհրեշտակ իմ. եւ մերժեսցէ՛ զՔանանացին, եւ զԱմովրհացին, եւ զՔետացին, եւ զՓերեզացին, եւ զԳերգեսացին, եւ զԽեւացին, եւ զՅեբուսացին[801],
[801] Յօրինակին աստէն եւ ստորեւ ուրեք ուրեք՝ Յեբուսացին, գրի եւ՝ Եբուսացի։
2 Ես քո առաջից կ’ուղարկեմ իմ հրեշտակին, որ հալածի քանանացիներին, ամորհացիներին, քետացիներին, փերեզացիներին, գերգեսացիներին, խեւացիներին ու յեբուսացիներին[81],
[81] 81. Գրաբար բնագրում այս ցեղանունները դրուած են եզակի թուով:
2 Քու առջեւէդ հրեշտակ մը պիտի ղրկեմ ու Քանանացին, Ամօրհացին, Քետացին, Փերեզացին, Խեւացին ու Յեբուսացին պիտի վռնտեմ։
zohrab-1805▾ eastern-1994▾ western am▾
33:22: и пошлю пред тобою Ангела, и прогоню Хананеев, Аморреев, Хеттеев, Ферезеев, Евеев и Иевусеев,
33:2 καὶ και and; even συναποστελῶ συναποστελλω send off together τὸν ο the ἄγγελόν αγγελος messenger μου μου of me; mine πρὸ προ before; ahead of προσώπου προσωπον face; ahead of σου σου of you; your καὶ και and; even ἐκβαλεῖ εκβαλλω expel; cast out τὸν ο the Αμορραῖον αμορραιος and; even Χετταῖον χετταιος and; even Φερεζαῖον φερεζαιος and; even Γεργεσαῖον γεργεσαιος and; even Ευαῖον ευαιος and; even Ιεβουσαῖον ιεβουσαιος Iebousaios; Ievuseos
33:2 וְ wᵊ וְ and שָׁלַחְתִּ֥י šālaḥtˌî שׁלח send לְ lᵊ לְ to פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face מַלְאָ֑ךְ malʔˈāḵ מַלְאָךְ messenger וְ wᵊ וְ and גֵֽרַשְׁתִּ֗י ḡˈēraštˈî גרשׁ drive out אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite הָֽ hˈā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite וְ wᵊ וְ and הַֽ hˈa הַ the חִתִּי֙ ḥittˌî חִתִּי Hittite וְ wᵊ וְ and הַ ha הַ the פְּרִזִּ֔י ppᵊrizzˈî פְּרִזִּי Perizzite הַ ha הַ the חִוִּ֖י ḥiwwˌî חִוִּי Hivite וְ wᵊ וְ and הַ ha הַ the יְבוּסִֽי׃ yᵊvûsˈî יְבוּסִי Jebusite
33:2. et mittam praecursorem tui angelum ut eiciam Chananeum et Amorreum et Hettheum et Ferezeum et Eveum et IebuseumAnd I will send an angel before thee, that I may cast out the Chanaanite, and the Amorrhite, and the Hethite, and the Pherezite, and the Hevite, and the Jebusite,
2. and I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:
33:2. And I will send an Angel to precede you, so that I may cast out the Canaanite, and the Amorite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite,
33:2. And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:
And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:

2: и пошлю пред тобою Ангела, и прогоню Хананеев, Аморреев, Хеттеев, Ферезеев, Евеев и Иевусеев,
33:2
καὶ και and; even
συναποστελῶ συναποστελλω send off together
τὸν ο the
ἄγγελόν αγγελος messenger
μου μου of me; mine
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
σου σου of you; your
καὶ και and; even
ἐκβαλεῖ εκβαλλω expel; cast out
τὸν ο the
Αμορραῖον αμορραιος and; even
Χετταῖον χετταιος and; even
Φερεζαῖον φερεζαιος and; even
Γεργεσαῖον γεργεσαιος and; even
Ευαῖον ευαιος and; even
Ιεβουσαῖον ιεβουσαιος Iebousaios; Ievuseos
33:2
וְ wᵊ וְ and
שָׁלַחְתִּ֥י šālaḥtˌî שׁלח send
לְ lᵊ לְ to
פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face
מַלְאָ֑ךְ malʔˈāḵ מַלְאָךְ messenger
וְ wᵊ וְ and
גֵֽרַשְׁתִּ֗י ḡˈēraštˈî גרשׁ drive out
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
הָֽ hˈā הַ the
אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite
וְ wᵊ וְ and
הַֽ hˈa הַ the
חִתִּי֙ ḥittˌî חִתִּי Hittite
וְ wᵊ וְ and
הַ ha הַ the
פְּרִזִּ֔י ppᵊrizzˈî פְּרִזִּי Perizzite
הַ ha הַ the
חִוִּ֖י ḥiwwˌî חִוִּי Hivite
וְ wᵊ וְ and
הַ ha הַ the
יְבוּסִֽי׃ yᵊvûsˈî יְבוּסִי Jebusite
33:2. et mittam praecursorem tui angelum ut eiciam Chananeum et Amorreum et Hettheum et Ferezeum et Eveum et Iebuseum
And I will send an angel before thee, that I may cast out the Chanaanite, and the Amorrhite, and the Hethite, and the Pherezite, and the Hevite, and the Jebusite,
33:2. And I will send an Angel to precede you, so that I may cast out the Canaanite, and the Amorite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite,
33:2. And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:2: I will send an angel - In Exo 23:20, God promises to send an angel to conduct them into the good land, in whom the name of God should be; that is, in whom God should dwell. See Clarke's note on Exo 23:20 (note). Here he promises that an angel shall be their conductor; but as there is nothing particularly specified of him, it has been thought that an ordinary angel is intended, and not that Angel of the Covenant promised before. And this sentiment seems to be confirmed by the following verse.
Albert Barnes: Notes on the Bible - 1834
33:2: See Exo 3:8.
For I will not go up in the midst of thee - The covenant on which the original promise Exo 23:20-23 was based had been broken by the people. Yahweh now therefore declared that though His Angel should go before Moses, He would withhold His own favoring presence. The nation should be put on a level with other nations, to lose its character as the people in special covenant with Yahweh (see the note at Exo 33:16). Thus were the people forcibly warned that His presence could prove a blessing to them only on condition of their keeping their part of the covenant Exo 33:3. If they failed in this, His presence would be to them "a consuming fire" (Deu 4:24; compare Exo 32:10).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:2: an angel: Exo 23:20, Exo 32:34, Exo 34:11
the Canaanite: Exo 3:8, Exo 3:17; Deu 7:22; Jos 24:11
John Gill
33:2 And I will send an angel before thee,.... Not the angel before promised, Ex 23:20 the Angel of his presence, the eternal Word and Son of God, but a created angel; and so Aben Ezra observes, he does not say the Angel that was known, that his name was in him; though even this was to be looked upon as a favour, and showed that he had not utterly cast them off:
and I will drive out the Canaanite, the Amorite, and the Hittite, the Perizzite, the Hivite, and the Jebusite; who were now the inhabitants of the land, and these he promises drive out, to make way for their possession of it; and that "by his hand", as the Targum of Jonathan interprets it, by the hand of the angel. Only six nations are mentioned, though there were seven; the Girgashite is omitted, but added in the Septuagint version.
33:333:3: եւ տարցի՛ զքեզ յերկիրն որ բղխէ զկաթն եւ զմեղր։ Բայց ես ո՛չ ելից ընդ ձեզ, վասն խստապարանո՛ց լինելոյ ժողովրդեանդ. զի մի՛ սատակիցե՛մ զքեզ ՚ի ճանապարհի[802]։ [802] Այլք. Եւ տարայց զքեզ յերկիր.. ո՛չ ելից ընդ քեզ։
3 քեզ կը տանեմ այն երկիրը, ուր կաթ ու մեղր է հոսում: Բայց ես, կամակո՛ր ժողովուրդ, քեզ հետ դուրս չպիտի ելնեմ, որպէսզի ճանապարհին քեզ չկոտորեմ»:
3 Կաթ ու մեղր բղխող երկիրը պիտի ելլես. բայց ես ձեզի հետ* պիտի չելլեմ, քանզի դուն խստապարանոց ժողովուրդ մըն ես. չըլլայ որ քեզ ճամբուն մէջ բնաջինջ ընեմ»։
Եւ տարցի զքեզ յերկիրն որ բղխէ զկաթն եւ զմեղր. բայց ես ոչ ելից ընդ ձեզ, վասն խստապարանոց լինելոյ ժողովրդեանն. զի մի՛ սատակիցեմ զքեզ ի ճանապարհի:

33:3: եւ տարցի՛ զքեզ յերկիրն որ բղխէ զկաթն եւ զմեղր։ Բայց ես ո՛չ ելից ընդ ձեզ, վասն խստապարանո՛ց լինելոյ ժողովրդեանդ. զի մի՛ սատակիցե՛մ զքեզ ՚ի ճանապարհի[802]։
[802] Այլք. Եւ տարայց զքեզ յերկիր.. ո՛չ ելից ընդ քեզ։
3 քեզ կը տանեմ այն երկիրը, ուր կաթ ու մեղր է հոսում: Բայց ես, կամակո՛ր ժողովուրդ, քեզ հետ դուրս չպիտի ելնեմ, որպէսզի ճանապարհին քեզ չկոտորեմ»:
3 Կաթ ու մեղր բղխող երկիրը պիտի ելլես. բայց ես ձեզի հետ* պիտի չելլեմ, քանզի դուն խստապարանոց ժողովուրդ մըն ես. չըլլայ որ քեզ ճամբուն մէջ բնաջինջ ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
33:33: [и введет он вас] в землю, где течет молоко и мед; ибо Сам не пойду среди вас, чтобы не погубить Мне вас на пути, потому что вы народ жестоковыйный.
33:3 καὶ και and; even εἰσάξω εισαγω lead in; bring in σε σε.1 you εἰς εις into; for γῆν γη earth; land ῥέουσαν ρεω flow γάλα γαλα milk καὶ και and; even μέλι μελι honey οὐ ου not γὰρ γαρ for μὴ μη not συναναβῶ συναναβαινω step up with; go up with / together μετὰ μετα with; amid σοῦ σου of you; your διὰ δια through; because of τὸ ο the λαὸν λαος populace; population σκληροτράχηλόν σκληροτραχηλος stiff-necked σε σε.1 you εἶναι ειμι be ἵνα ινα so; that μὴ μη not ἐξαναλώσω εξαναλισκω you ἐν εν in τῇ ο the ὁδῷ οδος way; journey
33:3 אֶל־ ʔel- אֶל to אֶ֛רֶץ ʔˈereṣ אֶרֶץ earth זָבַ֥ת zāvˌaṯ זוב flow חָלָ֖ב ḥālˌāv חָלָב milk וּ û וְ and דְבָ֑שׁ ḏᵊvˈāš דְּבַשׁ honey כִּי֩ kˌî כִּי that לֹ֨א lˌō לֹא not אֶֽעֱלֶ֜ה ʔˈeʕᵉlˈeh עלה ascend בְּ bᵊ בְּ in קִרְבְּךָ֗ qirbᵊḵˈā קֶרֶב interior כִּ֤י kˈî כִּי that עַם־ ʕam- עַם people קְשֵׁה־ qᵊšē- קָשֶׁה hard עֹ֨רֶף֙ ʕˈōref עֹרֶף neck אַ֔תָּה ʔˈattā אַתָּה you פֶּן־ pen- פֶּן lest אֲכֶלְךָ֖ ʔᵃḵelᵊḵˌā כלה be complete בַּ ba בְּ in † הַ the דָּֽרֶךְ׃ ddˈāreḵ דֶּרֶךְ way
33:3. et intres in terram fluentem lacte et melle non enim ascendam tecum quia populus durae cervicis est ne forte disperdam te in viaThat thou mayst enter into the land that floweth with milk and honey. For I will not go up with thee, because thou art a stiffnecked people; lest I destroy thee in the way.
3. unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way.
33:3. and so that you may enter into a land flowing with milk and honey. For I will not go up with you, since you are a stiff-necked people, lest perhaps I may destroy you on the way.”
33:3. Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou [art] a stiffnecked people: lest I consume thee in the way.
Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou [art] a stiffnecked people: lest I consume thee in the way:

3: [и введет он вас] в землю, где течет молоко и мед; ибо Сам не пойду среди вас, чтобы не погубить Мне вас на пути, потому что вы народ жестоковыйный.
33:3
καὶ και and; even
εἰσάξω εισαγω lead in; bring in
σε σε.1 you
εἰς εις into; for
γῆν γη earth; land
ῥέουσαν ρεω flow
γάλα γαλα milk
καὶ και and; even
μέλι μελι honey
οὐ ου not
γὰρ γαρ for
μὴ μη not
συναναβῶ συναναβαινω step up with; go up with / together
μετὰ μετα with; amid
σοῦ σου of you; your
διὰ δια through; because of
τὸ ο the
λαὸν λαος populace; population
σκληροτράχηλόν σκληροτραχηλος stiff-necked
σε σε.1 you
εἶναι ειμι be
ἵνα ινα so; that
μὴ μη not
ἐξαναλώσω εξαναλισκω you
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
33:3
אֶל־ ʔel- אֶל to
אֶ֛רֶץ ʔˈereṣ אֶרֶץ earth
זָבַ֥ת zāvˌaṯ זוב flow
חָלָ֖ב ḥālˌāv חָלָב milk
וּ û וְ and
דְבָ֑שׁ ḏᵊvˈāš דְּבַשׁ honey
כִּי֩ kˌî כִּי that
לֹ֨א lˌō לֹא not
אֶֽעֱלֶ֜ה ʔˈeʕᵉlˈeh עלה ascend
בְּ bᵊ בְּ in
קִרְבְּךָ֗ qirbᵊḵˈā קֶרֶב interior
כִּ֤י kˈî כִּי that
עַם־ ʕam- עַם people
קְשֵׁה־ qᵊšē- קָשֶׁה hard
עֹ֨רֶף֙ ʕˈōref עֹרֶף neck
אַ֔תָּה ʔˈattā אַתָּה you
פֶּן־ pen- פֶּן lest
אֲכֶלְךָ֖ ʔᵃḵelᵊḵˌā כלה be complete
בַּ ba בְּ in
הַ the
דָּֽרֶךְ׃ ddˈāreḵ דֶּרֶךְ way
33:3. et intres in terram fluentem lacte et melle non enim ascendam tecum quia populus durae cervicis est ne forte disperdam te in via
That thou mayst enter into the land that floweth with milk and honey. For I will not go up with thee, because thou art a stiffnecked people; lest I destroy thee in the way.
33:3. and so that you may enter into a land flowing with milk and honey. For I will not go up with you, since you are a stiff-necked people, lest perhaps I may destroy you on the way.”
33:3. Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou [art] a stiffnecked people: lest I consume thee in the way.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:3: I will not go up in the midst of thee - Consequently, the angel here promised to be their guide was not that angel in whom Jehovah's name was: and so the people understood it; hence the mourning which is afterwards mentioned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:3: a land: Exo 3:8, Exo 13:5; Lev 20:24; Num 13:27, Num 14:8, Num 16:13; Jos 5:6; Jer 11:5
for I: Exo 33:15-17, Exo 32:10, Exo 32:14; Num 14:12; Deu 32:26, Deu 32:27; Sa1 2:30; Jer 18:7-10; Eze 3:18, Eze 3:19, Eze 33:13-16; Jon 3:4, Jon 3:10
stiffnecked: Exo 32:9, Exo 34:9; Deu 9:6-13; Psa 78:8; Act 7:51
lest I: Exo 23:21, Exo 32:10; Num 16:21, Num 16:45; Amo 3:13, Amo 3:14
John Gill
33:3 Unto a land flowing with milk and honey,.... Abounding with all the necessaries and good things of life, a description of the land of Canaan frequently made, see Ex 3:8,
for I will not go up in the midst of thee; would not grant them his presence in so near, visible, and respectable a manner as he had before done, though he would not utterly forsake them: the tabernacle was before in the midst of the camp, that is, that which was erected until the large one, ordered to be made, was finished, but now it was removed without the camp, Ex 33:7.
for thou art a stiffnecked people; See Gill on Ex 32:9,
lest I consume them in the way; in the way to the land of Canaan, and so never get there; the meaning is, that the Lord being in the midst of them, their sin would be the more aggravated to be committed in his presence, before his face; and the glory of his majesty would require that immediate notice be taken of it, and just punishment inflicted; so that by this step God both consulted his own honour and their safety.
Robert Jamieson, A. R. Fausset and David Brown
33:3 I will not go up . . . lest I consume thee--Here the Lord is represented as determined to do what He afterwards did not. (See on Ex 32:7).
33:433:4: Եւ լուեալ ժողովրդեանն զբա՛նն զայն չար, սո՛ւգ առին սգաւորք ※. եւ ո՛չ ա՛ռ այր զզարդ զանձամբ[803]։ [803] Այլք. Սուգ առին սգաւորօք։
4 Ժողովուրդը, լսելով այդ խիստ խօսքերը, մեծ սուգ արեց, սգաւորի զգեստներ հագաւ, ոչ ոք իր վրայ զարդ չկրեց:
4 Երբ ժողովուրդը այս չար խօսքը լսեց, սուգ ըրաւ եւ մէ՛կը իր զարդը իր վրայ չդրաւ.
Եւ լուեալ ժողովրդեանն զբանն զայն չար, սուգ առին [527]սգաւորօք. եւ ոչ ա՛ռ այր զզարդ զանձամբ:

33:4: Եւ լուեալ ժողովրդեանն զբա՛նն զայն չար, սո՛ւգ առին սգաւորք ※. եւ ո՛չ ա՛ռ այր զզարդ զանձամբ[803]։
[803] Այլք. Սուգ առին սգաւորօք։
4 Ժողովուրդը, լսելով այդ խիստ խօսքերը, մեծ սուգ արեց, սգաւորի զգեստներ հագաւ, ոչ ոք իր վրայ զարդ չկրեց:
4 Երբ ժողովուրդը այս չար խօսքը լսեց, սուգ ըրաւ եւ մէ՛կը իր զարդը իր վրայ չդրաւ.
zohrab-1805▾ eastern-1994▾ western am▾
33:44: Народ, услышав грозное слово сие, возрыдал, и никто не возложил на себя украшений своих.
33:4 καὶ και and; even ἀκούσας ακουω hear ὁ ο the λαὸς λαος populace; population τὸ ο the ῥῆμα ρημα statement; phrase τὸ ο the πονηρὸν πονηρος harmful; malignant τοῦτο ουτος this; he κατεπένθησαν καταπενθεω in πενθικοῖς πενθικος for mourning; mournful
33:4 וַ wa וְ and יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear הָ hā הַ the עָ֗ם ʕˈām עַם people אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הָ hā הַ the רָ֛ע rˈāʕ רַע evil הַ ha הַ the זֶּ֖ה zzˌeh זֶה this וַ wa וְ and יִּתְאַבָּ֑לוּ yyiṯʔabbˈālû אבל mourn וְ wᵊ וְ and לֹא־ lō- לֹא not שָׁ֛תוּ šˈāṯû שׁית put אִ֥ישׁ ʔˌîš אִישׁ man עֶדְיֹ֖ו ʕeḏyˌô עֲדִי ornament עָלָֽיו׃ ʕālˈāʸw עַל upon
33:4. audiens populus sermonem hunc pessimum luxit et nullus ex more indutus est cultu suoAnd the people hearing these very bad tidings, mourned: and no man put on his ornaments according to custom.
4. And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.
33:4. And upon hearing this very bad news, the people mourned; and no one put on his finery according to custom.
33:4. And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.
And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments:

4: Народ, услышав грозное слово сие, возрыдал, и никто не возложил на себя украшений своих.
33:4
καὶ και and; even
ἀκούσας ακουω hear
ο the
λαὸς λαος populace; population
τὸ ο the
ῥῆμα ρημα statement; phrase
τὸ ο the
πονηρὸν πονηρος harmful; malignant
τοῦτο ουτος this; he
κατεπένθησαν καταπενθεω in
πενθικοῖς πενθικος for mourning; mournful
33:4
וַ wa וְ and
יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear
הָ הַ the
עָ֗ם ʕˈām עַם people
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הָ הַ the
רָ֛ע rˈāʕ רַע evil
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
וַ wa וְ and
יִּתְאַבָּ֑לוּ yyiṯʔabbˈālû אבל mourn
וְ wᵊ וְ and
לֹא־ lō- לֹא not
שָׁ֛תוּ šˈāṯû שׁית put
אִ֥ישׁ ʔˌîš אִישׁ man
עֶדְיֹ֖ו ʕeḏyˌô עֲדִי ornament
עָלָֽיו׃ ʕālˈāʸw עַל upon
33:4. audiens populus sermonem hunc pessimum luxit et nullus ex more indutus est cultu suo
And the people hearing these very bad tidings, mourned: and no man put on his ornaments according to custom.
33:4. And upon hearing this very bad news, the people mourned; and no one put on his finery according to custom.
33:4. And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Оставленный Богом, Израиль сознал собственную слабость среди других могущественных народов земли, понял, что, предоставленный своим силам, он ничего не имеет в будущем, кроме такого же рабства и угнетения, какие испытал в Египте. Это сознание и вызвало в нем чувство раскаяния, проявившееся в плаче и нежелании возлагать на себя украшения.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:4: they mourned: Num 14:1, Num 14:39; Hos 7:14; Zac 7:3, Zac 7:5
and no: Lev 10:6; Sa2 19:24; Kg1 21:27; Kg2 19:1; Ezr 9:3; Est 4:1-4; Job 1:20, Job 2:12; Isa 32:11; Eze 24:17, Eze 24:23, Eze 26:16; Jon 3:6
Carl Friedrich Keil and Franz Delitzsch
33:4
The people were so overwhelmed with sorrow by this evil word, that they all put off their ornaments, and showed by this outward sign the trouble of their heart,
John Gill
33:4 And when the people heard these evil tidings,.... That God would withdraw his gracious presence, and go not up with them himself, only send an angel with them; and especially this may respect what is threatened, Ex 33:5 and had been said at this time:
they mourned; were inwardly and heartily grieved for their sin, whereby they had provoked the Lord to depart from them, and gave some outward and open tokens of it:
and no man did put on his ornaments; they used to wear at other times, their rings and jewels, which the princes and the chief among the people especially were wont to wear; and in common the people did not put on their best clothes, or what they usually wore, but clothed themselves in mournful habits, in sackcloth and ashes, or in some such like manner.
Robert Jamieson, A. R. Fausset and David Brown
33:4 when the people heard these evil tidings--from Moses on his descent from the mount.
33:533:5: Եւ ասէ Տէր ցՄովսէս. Ասա՛ դու ցորդիսն Իսրայէլի. Դուք ժողովուրդ խստապարանոց էք. զգո՛յշ լերուք գուցէ եւ ա՛յլ եւս հարուած ածիցեմ ՚ի վերայ ձեր, եւ սատակիցե՛մ զձեզ։ եւ արդ՝ մերկացարո՞ւք զպատմուճանս փառաց ձերոց, եւ զզարդ քո ՚ի քէն. եւ ցուցի՛ց զինչ առնիցեմ քեզ[804]։ [804] Յօրինակին պակասէր. Եւ այլ եւս հարուած։ Այլք յաւելուածով. Ես ցուցից քեզ զինչ առնելոց եմ քեզ։
5 Տէրն ասաց Մովսէսին. «Դու իսրայէլացիներին ասա՛. “Դուք կամակոր ժողովուրդ էք: Զգո՛յշ եղէք, թէ չէ մի այլ պատուհաս էլ կը բերեմ ձեր գլխին եւ կը կոտորեմ ձեզ: Արդ, հանեցէ՛ք ձեր շքեղ պատմուճանները, ձեր զարդերը, որպէսզի ցոյց տամ ձեզ, թէ ինչ եմ անելու ձեզ”»:
5 Վասն զի Տէրը ըսած էր Մովսէսին. «Ըսէ՛ Իսրայէլի որդիներուն. ‘Դուք խստապարանոց ժողովուրդ մըն էք. եթէ րոպէ մը ձեր մէջ ելլելու ըլլամ, ձեզ բնաջինջ պիտի ընեմ. ուստի հիմա ձեր վրայէն զարդերնիդ վերցուցէք, որպէս զի ձեզի ընելիքս գիտնամ’»։
Եւ ասէ Տէր ցՄովսէս. Ասա դու ցորդիսն Իսրայելի. Դուք ժողովուրդ խստապարանոց էք. զգոյշ լերուք, գուցէ եւ այլ եւս հարուած ածիցեմ ի վերայ ձեր, եւ սատակիցեմ զձեզ. արդ մերկացարուք զպատմուճանս փառաց ձերոց, [528]եւ զզարդ քո ի քէն,`` եւ [529]ցուցից քեզ`` զինչ առնիցեմ քեզ:

33:5: Եւ ասէ Տէր ցՄովսէս. Ասա՛ դու ցորդիսն Իսրայէլի. Դուք ժողովուրդ խստապարանոց էք. զգո՛յշ լերուք գուցէ եւ ա՛յլ եւս հարուած ածիցեմ ՚ի վերայ ձեր, եւ սատակիցե՛մ զձեզ։ եւ արդ՝ մերկացարո՞ւք զպատմուճանս փառաց ձերոց, եւ զզարդ քո ՚ի քէն. եւ ցուցի՛ց զինչ առնիցեմ քեզ[804]։
[804] Յօրինակին պակասէր. Եւ այլ եւս հարուած։ Այլք յաւելուածով. Ես ցուցից քեզ զինչ առնելոց եմ քեզ։
5 Տէրն ասաց Մովսէսին. «Դու իսրայէլացիներին ասա՛. “Դուք կամակոր ժողովուրդ էք: Զգո՛յշ եղէք, թէ չէ մի այլ պատուհաս էլ կը բերեմ ձեր գլխին եւ կը կոտորեմ ձեզ: Արդ, հանեցէ՛ք ձեր շքեղ պատմուճանները, ձեր զարդերը, որպէսզի ցոյց տամ ձեզ, թէ ինչ եմ անելու ձեզ”»:
5 Վասն զի Տէրը ըսած էր Մովսէսին. «Ըսէ՛ Իսրայէլի որդիներուն. ‘Դուք խստապարանոց ժողովուրդ մըն էք. եթէ րոպէ մը ձեր մէջ ելլելու ըլլամ, ձեզ բնաջինջ պիտի ընեմ. ուստի հիմա ձեր վրայէն զարդերնիդ վերցուցէք, որպէս զի ձեզի ընելիքս գիտնամ’»։
zohrab-1805▾ eastern-1994▾ western am▾
33:55: Ибо Господь сказал Моисею: скажи сынам Израилевым: вы народ жестоковыйный; если Я пойду среди вас, то в одну минуту истреблю вас; итак снимите с себя украшения свои; Я посмотрю, что Мне делать с вами.
33:5 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel ὑμεῖς υμεις you λαὸς λαος populace; population σκληροτράχηλος σκληροτραχηλος stiff-necked ὁρᾶτε οραω view; see μὴ μη not πληγὴν πληγη plague; stroke ἄλλην αλλος another; else ἐπάξω επαγω instigate; bring on ἐγὼ εγω I ἐφ᾿ επι in; on ὑμᾶς υμας you καὶ και and; even ἐξαναλώσω εξαναλισκω you νῦν νυν now; present οὖν ουν then ἀφέλεσθε αφαιρεω take away τὰς ο the στολὰς στολη robe τῶν ο the δοξῶν δοξα glory ὑμῶν υμων your καὶ και and; even τὸν ο the κόσμον κοσμος world; adornment καὶ και and; even δείξω δεικνυω show σοι σοι you ἃ ος who; what ποιήσω ποιεω do; make σοι σοι you
33:5 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses אֱמֹ֤ר ʔᵉmˈōr אמר say אֶל־ ʔel- אֶל to בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אַתֶּ֣ם ʔattˈem אַתֶּם you עַם־ ʕam- עַם people קְשֵׁה־ qᵊšē- קָשֶׁה hard עֹ֔רֶף ʕˈōref עֹרֶף neck רֶ֧גַע rˈeḡaʕ רֶגַע moment אֶחָ֛ד ʔeḥˈāḏ אֶחָד one אֶֽעֱלֶ֥ה ʔˈeʕᵉlˌeh עלה ascend בְ vᵊ בְּ in קִרְבְּךָ֖ qirbᵊḵˌā קֶרֶב interior וְ wᵊ וְ and כִלִּיתִ֑יךָ ḵillîṯˈîḵā כלה be complete וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now הֹורֵ֤ד hôrˈēḏ ירד descend עֶדְיְךָ֙ ʕeḏyᵊḵˌā עֲדִי ornament מֵֽ mˈē מִן from עָלֶ֔יךָ ʕālˈeʸḵā עַל upon וְ wᵊ וְ and אֵדְעָ֖ה ʔēḏᵊʕˌā ידע know מָ֥ה mˌā מָה what אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make לָּֽךְ׃ llˈāḵ לְ to
33:5. dixitque Dominus ad Mosen loquere filiis Israhel populus durae cervicis es semel ascendam in medio tui et delebo te iam nunc depone ornatum tuum ut sciam quid faciam tibiAnd the Lord said to Moses: Say to the children of Israel: Thou art a stiffnecked people, once I shall come up in the midst of thee, and shall destroy thee. Now presently lay aside thy ornaments, that I may know what to do to thee.
5. And the LORD said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: if I go up into the midst of thee for one moment, I shall consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee.
33:5. And the Lord said to Moses: “Say to the sons of Israel: You are a stiff-necked people. I should at once go up into your midst and destroy you. Now immediately put aside your ornaments, so that I may know what to do to you.”
33:5. For the LORD had said unto Moses, Say unto the children of Israel, Ye [are] a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee.
For the LORD had said unto Moses, Say unto the children of Israel, Ye [are] a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee:

5: Ибо Господь сказал Моисею: скажи сынам Израилевым: вы народ жестоковыйный; если Я пойду среди вас, то в одну минуту истреблю вас; итак снимите с себя украшения свои; Я посмотрю, что Мне делать с вами.
33:5
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
ὑμεῖς υμεις you
λαὸς λαος populace; population
σκληροτράχηλος σκληροτραχηλος stiff-necked
ὁρᾶτε οραω view; see
μὴ μη not
πληγὴν πληγη plague; stroke
ἄλλην αλλος another; else
ἐπάξω επαγω instigate; bring on
ἐγὼ εγω I
ἐφ᾿ επι in; on
ὑμᾶς υμας you
καὶ και and; even
ἐξαναλώσω εξαναλισκω you
νῦν νυν now; present
οὖν ουν then
ἀφέλεσθε αφαιρεω take away
τὰς ο the
στολὰς στολη robe
τῶν ο the
δοξῶν δοξα glory
ὑμῶν υμων your
καὶ και and; even
τὸν ο the
κόσμον κοσμος world; adornment
καὶ και and; even
δείξω δεικνυω show
σοι σοι you
ος who; what
ποιήσω ποιεω do; make
σοι σοι you
33:5
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
אֱמֹ֤ר ʔᵉmˈōr אמר say
אֶל־ ʔel- אֶל to
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אַתֶּ֣ם ʔattˈem אַתֶּם you
עַם־ ʕam- עַם people
קְשֵׁה־ qᵊšē- קָשֶׁה hard
עֹ֔רֶף ʕˈōref עֹרֶף neck
רֶ֧גַע rˈeḡaʕ רֶגַע moment
אֶחָ֛ד ʔeḥˈāḏ אֶחָד one
אֶֽעֱלֶ֥ה ʔˈeʕᵉlˌeh עלה ascend
בְ vᵊ בְּ in
קִרְבְּךָ֖ qirbᵊḵˌā קֶרֶב interior
וְ wᵊ וְ and
כִלִּיתִ֑יךָ ḵillîṯˈîḵā כלה be complete
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
הֹורֵ֤ד hôrˈēḏ ירד descend
עֶדְיְךָ֙ ʕeḏyᵊḵˌā עֲדִי ornament
מֵֽ mˈē מִן from
עָלֶ֔יךָ ʕālˈeʸḵā עַל upon
וְ wᵊ וְ and
אֵדְעָ֖ה ʔēḏᵊʕˌā ידע know
מָ֥ה mˌā מָה what
אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make
לָּֽךְ׃ llˈāḵ לְ to
33:5. dixitque Dominus ad Mosen loquere filiis Israhel populus durae cervicis es semel ascendam in medio tui et delebo te iam nunc depone ornatum tuum ut sciam quid faciam tibi
And the Lord said to Moses: Say to the children of Israel: Thou art a stiffnecked people, once I shall come up in the midst of thee, and shall destroy thee. Now presently lay aside thy ornaments, that I may know what to do to thee.
33:5. And the Lord said to Moses: “Say to the sons of Israel: You are a stiff-necked people. I should at once go up into your midst and destroy you. Now immediately put aside your ornaments, so that I may know what to do to you.”
33:5. For the LORD had said unto Moses, Say unto the children of Israel, Ye [are] a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee.
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
5-6: Вызванное сознанием предстоящего бедствия раскаяние хотя и не отменяет божественного определения, но, проявленное с соизволения Бога в более усиленной форме: «снимите с себя украшения ваши», подает некоторую надежду на возможность помилования: «Я посмотрю, что Мне делать с вами». В знак покаяния и скорби евреи снимают с себя дорогие одежды и драгоценные украшения (ср. Ин 3:6–7) и складывают их у подошвы горы, говоря этим, что отныне они посвящают их единому Богу, не будут делать из них, как ранее, изображений языческих богов.
Adam Clarke: Commentary on the Bible - 1831
33:5: Now put off thy ornaments from thee - "The Septuagint, in their translation, suppose that the children of Israel not only laid aside their ear-rings, and such like ornaments, in a time of professed deep humiliation before God, but their upper or more beautiful garments too. Moses says nothing of this last circumstance; but as it is a modern practice, so it appears by their version to have been as ancient as their time, and probably took place long before that. The Septuagint gives us this as the translation of the passage: 'The people, having heard this sad declaration, mourned with lamentations. And the Lord said unto the children of Israel, Now, therefore, put off your robes of glory, and your ornaments, and I will show you the things I will do unto you. And the children of Israel put off their ornaments and robes by the mount, by Horeb.'
"If it had not been the custom to put off their upper garments in times of deep mourning, in the days that the Septuagint translation was made, they would not have inserted this circumstance in the account Moses gives of their mourning, and concerning which he was silent. They must have supposed too that this practice might be in use in those elder times.
"That it is now practiced in the east, appears from the account Pitts gives of the ceremonies of the Mohammedan pilgrimage to Mecca. 'A few days after this we came to a place called Rabbock, about four days' sail on this side of Mecca, where all the hagges or pilgrims, (excepting those of the female sex) do enter into hirrawem or ihram, i.e., they take off all their clothes, covering themselves with two hirrawems, or large white cotton wrappers; one they put about their middle, which reaches down to their ankles; with the other they cover the upper part of their body, except the head; and they wear no other thing on their bodies but these wrappers, only a pair of grimgameca, that is thin-soled shoes like sandals, the over-leather of which covers only the toes, the insteps being all naked. In this manner, like humble penitents, they go from Rabbock until they come to Mecca, to approach the temple, many times enduring the scorching heat of the sun until the very skin is burnt off their backs and arms, and their heads swollen to a very great degree.' - pp. 115,116. Presently after he informs us 'that the time of their wearing this mortifying habit is about the space of seven days.' Again, (p. 138): 'It was a sight, indeed, able to pierce one's heart, to behold so many thousands in their garments of humility and mortification, with their naked heads, and cheeks watered with tears; and to hear their grievous sighs and sobs, begging earnestly for the remission of their sins, promising newness of life, using a form of penitential expressions, and thus continuing for the space of four or five hours.'
"The Septuagint suppose the Israelites made much the same appearance as these Mohammedan pilgrims, when Israel stood in anguish of soul at the foot of Mount Horeb, though Moses says nothing of putting off any of their vestments.
"Some passages of the Jewish prophets seem to confirm the notion of their stripping themselves of some of their clothes in times of deep humiliation, particularly Mic 1:8 : Therefore I will wail and howl; I will go stripped and naked; I will make a wailing like the dragons, and mourning as the owls.
"Saul's stripping himself, mentioned Sa1 19:24, is perhaps to be understood of his assuming the appearance of those that were deeply engaged in devotional exercises, into which he was unintentionally brought by the prophetic influences that came upon him, and in which he saw others engaged." - Harmer's Observat., vol. iv., p. 172.
The ancient Jewish commentators were of opinion that the Israelites had the name יהוה Jehovah inscribed on them in such a way as to ensure them the Divine protection; and that this, inscribed probably on a plate of gold, was considered their choicest ornament; and that when they gave their ornaments to make the golden calf, this was given by many, in consequence of which they were considered as naked and defenceless. All the remaining parts of their ornaments, which it is likely were all emblematical of spiritual things, God commands them here to lay off; for they could not with propriety bear the symbols of the Divine protection, who had forfeited that protection for their transgression.
That I may know what to do unto thee - For it seems that while they had these emblematic ornaments on them, they were still considered as under the Divine protection. These were a shield to them, which God commands them to throw aside. Though many had parted with their choicest ornaments, yet not all, only a few comparatively, of the wives, daughters, and sons of 600,000 men, could have been thus stripped to make one golden calf. The major part still had these ornaments, and they are now commanded to lay them aside.
Albert Barnes: Notes on the Bible - 1834
33:5: I will come up ... - Better; If I were to go up for one moment in the midst of thee, I should consume thee.
That I may know ... - By that sign of their repentance Yahweh would decide in what way they were to be punished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:5: Ye are: Exo 33:3; Num 16:45, Num 16:46
in a moment: Num 16:21, Num 16:45; Job 34:20; Psa 73:19; Lam 4:6
put off: Isa 22:12
I may: Gen 18:21, Gen 22:12; Deu 8:2; Psa 139:23
Carl Friedrich Keil and Franz Delitzsch
33:5
That this good beginning of repentance might lead to a true and permanent change of heart, Jehovah repeated His threat in a most emphatic manner: "Thou art a stiff-necked people; if I go a moment in the midst of thee, I destroy thee:" i.e., if I were to go up in the midst of thee for only a single moment, I should be compelled to destroy thee because of thine obduracy. He then issued this command: "Throw thine ornament away from thee, and I shall know (by that) what to do to thee."
Geneva 1599
33:5 For the LORD had said unto Moses, Say unto the children of Israel, Ye [are] a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know (b) what to do unto thee.
(b) That I may either show mercy if you repent, or else punish your rebellion.
John Gill
33:5 For the Lord had said to Moses,.... At the same time he had told it to the people:
say unto the children of Israel: Menachem, as quoted by Ainsworth, observes, that this is said in a way of mercy; for since their idolatry he had only called them the people of Moses, and the people, but now calls them by their beloved name, the children of Israel; but whether this was any hint of mercy and favour, is not very apparent by what follows:
ye are a stiffnecked people; obstinate and untractable; see Gill on Ex 32:9,
I will come up into the midst of thee in a moment, and consume thee; before he threatens them that he would not go up in the midst of them, that is, in a way of grace and mercy, to guide, protect, and defend them himself; and now that he would come up in the midst of them, but in a different manner, in a way of wrath, and to take vengeance on them for their sins; and the meaning is, either that should he do so but one moment it would be all over with them, or they would be utterly consumed; or this is threatened on condition, provided they did not repent of their sins, and humble themselves:
therefore now put off thy ornaments from thee; not their armour, as some, nor the clothes they wore at the festival for the golden calf, for this was long after that; but the clothes they usually wore, the best they had, with all their decorations and ornaments, and put on mournful habits as an outward token of their repentance and mourning for their sins, if they had any real concern: this shows that these words must have been said before; since the people on hearing the evil tidings had clothed themselves in a mournful habit, and did not put on their ornaments, Ex 33:4,
that I may know what to do unto thee; which does not suppose ignorance or irresolution in God, but is said after the manner of men, that he should deal with them in proportion to their conduct and behaviour, and as that should outwardly appear.
John Wesley
33:5 I will come up - As if he had said, ye deserve that I should do so. Put off thine ornaments, that I may know what to do with thee - That is, put thyself into the posture of a penitent, that the dispute may be determined in thy favour, and mercy may rejoice against judgment.
Robert Jamieson, A. R. Fausset and David Brown
33:5 put off thy ornaments--In seasons of mourning, it is customary with Eastern people to lay aside all gewgaws and divest themselves of their jewels, their gold, and every thing rich and splendid in their dress. This token of their sorrow the Lord required of His offending people.
that I may know what to do unto thee--The language is accommodated to the feeble apprehensions of men. God judges the state of the heart by the tenor of the conduct. In the case of the Israelites, He cherished a design of mercy; and the moment He discerned the first symptoms of contrition, by their stripping off their ornaments, as penitents conscious of their error and sincerely sorrowful, this fact added its weight to the fervency of Moses' prayers, and gave them prevalence with God in behalf of the people.
33:633:6: Եւ մերկացան որդիքն Իսրայէլի զզարդ իւրեանց, եւ զպատմուճանս իւրեանց ՚ի Քորէբ լերին[805]։[805] Ոմանք. ՚Ի Քորեբ լեռնէ։
6 Իսրայէլացիները Քորեբ լերան մօտ հանեցին իրենց զարդերն ու պատմուճանները:
6 Իսրայէլի որդիները իրենց զարդերը հանեցին Քորեբ լերան քով։
Եւ մերկացան որդիքն Իսրայելի զզարդ իւրեանց, [530]եւ զպատմուճանս իւրեանց`` ի Քորեբ լերին:

33:6: Եւ մերկացան որդիքն Իսրայէլի զզարդ իւրեանց, եւ զպատմուճանս իւրեանց ՚ի Քորէբ լերին[805]։
[805] Ոմանք. ՚Ի Քորեբ լեռնէ։
6 Իսրայէլացիները Քորեբ լերան մօտ հանեցին իրենց զարդերն ու պատմուճանները:
6 Իսրայէլի որդիները իրենց զարդերը հանեցին Քորեբ լերան քով։
zohrab-1805▾ eastern-1994▾ western am▾
33:66: Сыны Израилевы сняли с себя украшения свои у горы Хорива.
33:6 καὶ και and; even περιείλαντο περιαιρεω disconnect; remove οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τὸν ο the κόσμον κοσμος world; adornment αὐτῶν αυτος he; him καὶ και and; even τὴν ο the περιστολὴν περιστολη from; away τοῦ ο the ὄρους ορος mountain; mount τοῦ ο the Χωρηβ χωρηβ Chōrēb; Khoriv
33:6 וַ wa וְ and יִּֽתְנַצְּל֧וּ yyˈiṯnaṣṣᵊlˈû נצל deliver בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] עֶדְיָ֖ם ʕeḏyˌām עֲדִי ornament מֵ mē מִן from הַ֥ר hˌar הַר mountain חֹורֵֽב׃ ḥôrˈēv חֹרֵב Horeb
33:6. deposuerunt ergo filii Israhel ornatum suum a monte HorebSo the children of Israel laid aside their ornaments by Mount Horeb.
6. And the children of Israel stripped themselves of their ornaments from mount Horeb onward.
33:6. Therefore, the sons of Israel put aside their ornaments before Mount Horeb.
33:6. And the children of Israel stripped themselves of their ornaments by the mount Horeb.
And the children of Israel stripped themselves of their ornaments by the mount Horeb:

6: Сыны Израилевы сняли с себя украшения свои у горы Хорива.
33:6
καὶ και and; even
περιείλαντο περιαιρεω disconnect; remove
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
τὸν ο the
κόσμον κοσμος world; adornment
αὐτῶν αυτος he; him
καὶ και and; even
τὴν ο the
περιστολὴν περιστολη from; away
τοῦ ο the
ὄρους ορος mountain; mount
τοῦ ο the
Χωρηβ χωρηβ Chōrēb; Khoriv
33:6
וַ wa וְ and
יִּֽתְנַצְּל֧וּ yyˈiṯnaṣṣᵊlˈû נצל deliver
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
עֶדְיָ֖ם ʕeḏyˌām עֲדִי ornament
מֵ מִן from
הַ֥ר hˌar הַר mountain
חֹורֵֽב׃ ḥôrˈēv חֹרֵב Horeb
33:6. deposuerunt ergo filii Israhel ornatum suum a monte Horeb
So the children of Israel laid aside their ornaments by Mount Horeb.
33:6. Therefore, the sons of Israel put aside their ornaments before Mount Horeb.
33:6. And the children of Israel stripped themselves of their ornaments by the mount Horeb.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
33:6: By the mount Horeb - From Mount Horeb onward. They ceased to wear their ornaments from the time they were at Mount Horeb.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:6: Exo 33:4, Exo 32:3; Jer 2:19
Carl Friedrich Keil and Franz Delitzsch
33:6
And the people obeyed this commandment, renouncing all that pleased the eye. "The children of Israel spoiled themselves (see at Ex 12:36) of their ornament from Mount Horeb onwards." Thus they entered formally into a penitential condition. The expression, "from Mount Horeb onwards," can hardly be paraphrased as it is by Seb. Schmidt, viz., "going from Mount Horeb into the camp," but in all probability expresses this idea, that from that time forward, i.e., after the occurrence of this event at Horeb, they laid aside the ornaments which they had hitherto worn, and assumed the outward appearance of perpetual penitence.
John Gill
33:6 And the children of Israel stripped themselves of their ornaments,.... Such as before described, and this they did:
by the Mount Horeb; before their departure from thence, and where they had been guilty of the idolatry: the words may be literally rendered, "from Mount Horeb" (u); and Jonathan understands the preceding clause of something they put off which they received from thence; but the meaning is, that they went to some distance from Mount Horeb, and there stripped themselves to show their greater humiliation, and the sense they had of their unworthiness of being near to the Lord, or enjoying his presence.
(u) "a monte", V. L. Pagninus, Montanus, Drusius; "procul a monte", Junius & Tremellius, Piscato.
John Wesley
33:6 And Israel stript themselves of their ornaments, by the mount; or, as some read it, at a distance from the mount - Stand afar off, like the publican, Lk 18:13. God bid them lay aside their ornaments, and they did so; both to shew in general their deep mourning, and in particular to take a holy revenge upon themselves for giving their ear - rings to make the golden calf of.
33:733:7: Եւ առեալ Մովսիսի զխորան իւր՝ եհար արտաքո՛յ բանակին, մեկուսի՛ ՚ի բանակէ անտի. եւ կոչեցաւ այն՝ Խորա՛ն վկայութեան։ Եւ լինէր ամենայն ոք որ խնդրէ՛ր ինչ ՚ի Տեառնէ, ելանէր ՚ի խորանն վկայութեան արտաքոյ բանակին։
7 Մովսէսն իր վրանը խփեց բանակատեղիից դուրս՝ առանձին մի տեղում: Դա կոչուեց Վկայութեան վրան: Ով ինչ հայցում էր Տիրոջից, գալիս էր բանակատեղիից դուրս գտնուող Վկայութեան վրանը:
7 Մովսէս առաւ խորանը ու բանակին դուրսիդին՝ բանակէն հեռու կանգնեցուց զայն եւ անոր անունը «Վկայութեան Խորան» դրաւ եւ ով որ Տէրը կը խնդրէր, բանակին դուրսիդին եղած վկայութեան խորանը կ’ելլէր։
Եւ առեալ Մովսիսի [531]զխորան իւր`` եհար արտաքոյ բանակին, մեկուսի ի բանակէ անտի, եւ [532]կոչեցաւ այն Խորան վկայութեան``. եւ լինէր ամենայն ոք որ խնդրէր [533]ինչ ի Տեառնէ``, ելանէր ի խորանն վկայութեան արտաքոյ բանակին:

33:7: Եւ առեալ Մովսիսի զխորան իւր՝ եհար արտաքո՛յ բանակին, մեկուսի՛ ՚ի բանակէ անտի. եւ կոչեցաւ այն՝ Խորա՛ն վկայութեան։ Եւ լինէր ամենայն ոք որ խնդրէ՛ր ինչ ՚ի Տեառնէ, ելանէր ՚ի խորանն վկայութեան արտաքոյ բանակին։
7 Մովսէսն իր վրանը խփեց բանակատեղիից դուրս՝ առանձին մի տեղում: Դա կոչուեց Վկայութեան վրան: Ով ինչ հայցում էր Տիրոջից, գալիս էր բանակատեղիից դուրս գտնուող Վկայութեան վրանը:
7 Մովսէս առաւ խորանը ու բանակին դուրսիդին՝ բանակէն հեռու կանգնեցուց զայն եւ անոր անունը «Վկայութեան Խորան» դրաւ եւ ով որ Տէրը կը խնդրէր, բանակին դուրսիդին եղած վկայութեան խորանը կ’ելլէր։
zohrab-1805▾ eastern-1994▾ western am▾
33:77: Моисей же взял и поставил себе шатер вне стана, вдали от стана, и назвал его скиниею собрания; и каждый, ищущий Господа, приходил в скинию собрания, находившуюся вне стана.
33:7 καὶ και and; even λαβὼν λαμβανω take; get Μωυσῆς μωσευς Mōseus; Mosefs τὴν ο the σκηνὴν σκηνη tent αὐτοῦ αυτος he; him ἔπηξεν πηγνυμι pitch ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks μακρὰν μακραν far away ἀπὸ απο from; away τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks καὶ και and; even ἐκλήθη καλεω call; invite σκηνὴ σκηνη tent μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even ἐγένετο γινομαι happen; become πᾶς πας all; every ὁ ο the ζητῶν ζητεω seek; desire κύριον κυριος lord; master ἐξεπορεύετο εκπορευομαι emerge; travel out εἰς εις into; for τὴν ο the σκηνὴν σκηνη tent ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks
33:7 וּ û וְ and מֹשֶׁה֩ mōšˌeh מֹשֶׁה Moses יִקַּ֨ח yiqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֹ֜הֶל ʔˈōhel אֹהֶל tent וְ wᵊ וְ and נָֽטָה־ nˈāṭā- נטה extend לֹ֣ו׀ lˈô לְ to מִ mi מִן from ח֣וּץ ḥˈûṣ חוּץ outside לַֽ lˈa לְ to † הַ the מַּחֲנֶ֗ה mmaḥᵃnˈeh מַחֲנֶה camp הַרְחֵק֙ harḥˌēq רחק be far מִן־ min- מִן from הַֽ hˈa הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp וְ wᵊ וְ and קָ֥רָא qˌārā קרא call לֹ֖ו lˌô לְ to אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment וְ wᵊ וְ and הָיָה֙ hāyˌā היה be כָּל־ kol- כֹּל whole מְבַקֵּ֣שׁ mᵊvaqqˈēš בקשׁ seek יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH יֵצֵא֙ yēṣˌē יצא go out אֶל־ ʔel- אֶל to אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] מִ mi מִן from ח֥וּץ ḥˌûṣ חוּץ outside לַֽ lˈa לְ to † הַ the מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
33:7. Moses quoque tollens tabernaculum tetendit extra castra procul vocavitque nomen eius tabernaculum foederis et omnis populus qui habebat aliquam quaestionem egrediebatur ad tabernaculum foederis extra castraMoses also taking the tabernacle, pitched it without the camp afar off, and called the name thereof, The tabernacle of the covenant. And all the people, that had any question, went forth to the tabernacle of the covenant, without the camp.
7. Now Moses used to take the tent and to pitch it without the camp, afar off from the camp; and he called it, The tent of meeting. And it came to pass, that every one which sought the LORD went out unto the tent of meeting, which was without the camp.
33:7. Also, Moses took the tabernacle and pitched it beyond the camp at a distance, and he called its name: ‘Tabernacle of the Covenant.’ And all the people, who had any kind of question, went out to the Tabernacle of the Covenant, beyond the camp.
33:7. And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, [that] every one which sought the LORD went out unto the tabernacle of the congregation, which [was] without the camp.
And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, [that] every one which sought the LORD went out unto the tabernacle of the congregation, which [was] without the camp:

7: Моисей же взял и поставил себе шатер вне стана, вдали от стана, и назвал его скиниею собрания; и каждый, ищущий Господа, приходил в скинию собрания, находившуюся вне стана.
33:7
καὶ και and; even
λαβὼν λαμβανω take; get
Μωυσῆς μωσευς Mōseus; Mosefs
τὴν ο the
σκηνὴν σκηνη tent
αὐτοῦ αυτος he; him
ἔπηξεν πηγνυμι pitch
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
μακρὰν μακραν far away
ἀπὸ απο from; away
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
καὶ και and; even
ἐκλήθη καλεω call; invite
σκηνὴ σκηνη tent
μαρτυρίου μαρτυριον evidence; testimony
καὶ και and; even
ἐγένετο γινομαι happen; become
πᾶς πας all; every
ο the
ζητῶν ζητεω seek; desire
κύριον κυριος lord; master
ἐξεπορεύετο εκπορευομαι emerge; travel out
εἰς εις into; for
τὴν ο the
σκηνὴν σκηνη tent
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
33:7
וּ û וְ and
מֹשֶׁה֩ mōšˌeh מֹשֶׁה Moses
יִקַּ֨ח yiqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֹ֜הֶל ʔˈōhel אֹהֶל tent
וְ wᵊ וְ and
נָֽטָה־ nˈāṭā- נטה extend
לֹ֣ו׀ lˈô לְ to
מִ mi מִן from
ח֣וּץ ḥˈûṣ חוּץ outside
לַֽ lˈa לְ to
הַ the
מַּחֲנֶ֗ה mmaḥᵃnˈeh מַחֲנֶה camp
הַרְחֵק֙ harḥˌēq רחק be far
מִן־ min- מִן from
הַֽ hˈa הַ the
מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp
וְ wᵊ וְ and
קָ֥רָא qˌārā קרא call
לֹ֖ו lˌô לְ to
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
כָּל־ kol- כֹּל whole
מְבַקֵּ֣שׁ mᵊvaqqˈēš בקשׁ seek
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
יֵצֵא֙ yēṣˌē יצא go out
אֶל־ ʔel- אֶל to
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
מִ mi מִן from
ח֥וּץ ḥˌûṣ חוּץ outside
לַֽ lˈa לְ to
הַ the
מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
33:7. Moses quoque tollens tabernaculum tetendit extra castra procul vocavitque nomen eius tabernaculum foederis et omnis populus qui habebat aliquam quaestionem egrediebatur ad tabernaculum foederis extra castra
Moses also taking the tabernacle, pitched it without the camp afar off, and called the name thereof, The tabernacle of the covenant. And all the people, that had any question, went forth to the tabernacle of the covenant, without the camp.
33:7. Also, Moses took the tabernacle and pitched it beyond the camp at a distance, and he called its name: ‘Tabernacle of the Covenant.’ And all the people, who had any kind of question, went out to the Tabernacle of the Covenant, beyond the camp.
33:7. And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, [that] every one which sought the LORD went out unto the tabernacle of the congregation, which [was] without the camp.
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
7: Видимым указанием на обитание Бога среди Израиля, а следовательно и на богоизбранность последнего, служило явление, откровение Господа среди народа. Но так как он лишен теперь звания и прав народа богоизбранного, — Всевышний не живет среди него, то в знак этого Моисей выносит за пределы стана тот шатер, в котором является ему Бог. Эта палатка не была ни постоянным жилищем Моисея, — он приходил в нее из стана для получения откровения, а затем возвращался обратно (ст. 8–11), — ни устроенной впоследствии скинией собрания, она являлась приемным шатром вождя израильского.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the LORD went out unto the tabernacle of the congregation, which was without the camp. 8 And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle. 9 And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the LORD talked with Moses. 10 And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door. 11 And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.
Here is, I. One mark of displeasure put upon them for their further humiliation: Moses took the tabernacle, not his own tent for his family, but the tent wherein he gave audience, heard causes, and enquired of God, the guild-hall (as it were) of their camp, and pitched it without, afar off from the camp (v. 7), to signify to them that they had rendered themselves unworthy of it, and that, unless peace was made, it would return to them no more. God would thus let them know that he was at variance with them: The Lord is far from the wicked. Thus the glory of the Lord departed from the temple when it was polluted with sin, Ezek. x. 4; xi. 23. Note, It is a sign that God is angry when he removes his tabernacle, for his ordinances are fruits of his favour and tokens of his presence; while we have them with us we have him with us. Perhaps this tabernacle was a plan, or model rather, of the tabernacle that was afterwards to be erected, a hasty draught from the pattern shown him in the mount, designed for direction to the workmen, and used, in the mean time, as a tabernacle of meeting between God and Moses about public affairs. This was set up at a distance, to affect the people with the loss of that glorious structure which, if they had not forsaken their own mercies for lying vanities, was to have been set up in the midst of them. Let them see what they had forfeited.
II. Many encouragements give them, notwithstanding, to hope that God would yet be reconciled to them.
1. Though the tabernacle was removed, yet every one that was disposed to seek the Lord was welcome to follow it, v. 7. Private persons, as well as Moses, were invited and encouraged to apply to God, as intercessors upon this occasion. A place was appointed for them to go to without the camp, to solicit God's return to them. Thus when Ezra (a second Moses) interceded for Israel there were assembled to him many that trembled at God's word, Ezra ix. 4. When God designs mercy, he stirs up prayer. He will be sought unto (Ezek. xxxvi. 37); and, thanks be to his name, he may be sought unto, and will not reject the intercession of the poorest. Every Israelite that sought the Lord was welcome to this tabernacle, as well as Moses the man of God.
2. Moses undertook to mediate between God and Israel. He went out to the tabernacle, the place of treaty, probably pitched between them and the mount (v. 8), and he entered into the tabernacle, v. 9. That cause could not but speed well which had so good a manager; when their judge (under God) becomes their advocate, and he who was appointed to be their law-giver is an intercessor for them, there is hope in Israel concerning this thing.
3. The people seemed to be in a very good mind and well disposed towards a reconciliation. (1.) When Moses went out to go to the tabernacle, the people looked after him (v. 8), in token of their respect to him whom before they had slighted, and their entire dependence upon his mediation. By this it appeared that they were very solicitous about this matter, desirous to be at peace with God and concerned to know what would be the issue. Thus the disciples looked after our Lord Jesus, when he ascended on high to enter into the holy place not made with hands, till a cloud received him out of their sight, as Moses here. And we must with an eye of faith follow him likewise thither, where he is appearing in the presence of God for us; then shall we have the benefit of his mediation. (2.) When they saw the cloudy pillar, that symbol of God's presence, give Moses the meeting, they all worshipped, every man at his tent door, v. 10. Thereby they signified, [1.] Their humble adoration of the divine Majesty, which they will ever worship, and not gods of gold any more. [2.] Their joyful thankfulness to God that he was pleased to show them this token for good, and give them hopes of a reconciliation; for, if he had been pleased to kill them, he would not have shown them such things as these, would not have raised them up such a mediator, nor given him such countenance. [3.] Their hearty concurrence with Moses as their advocate in every thing he should promise for them, and their expectation of a comfortable and happy issue of this treaty. Thus must we worship God in our tents with an eye to Christ as the Mediator. Their worshipping in their tent doors declared plainly that they were not ashamed publicly to own their respect to God and Moses, as they had publicly worshipped the calf.
4. God was, in Moses, reconciling Israel to himself, and manifested himself very willing to be at peace. (1.) God met Moses at the place of treaty, v. 9. The cloudy pillar, which had withdrawn itself from the camp when it was polluted with idolatry, now returned to this tabernacle at some distance, coming back gradually. If our hearts go forth towards God to meet him he will graciously come down to meet us. (2.) God talked with Moses (v. 9), spoke to him face to face, as a man speaks to his friend (v. 11), which intimates that God revealed himself to Moses, not only with greater clearness and evidence of divine light than to any other of the prophets, but also with greater expressions of particular kindness and grace. He spoke, not as a prince to a subject, but as a man to his friend, whom he loves, and with whom he takes sweet counsel. This was great encouragement to Israel, to see their advocate so great a favourite; and, that they might be encouraged by it, Moses turned again into the camp, to tell the people what hopes he had of bringing this business to a good issue, and that they might not despair if he should be long absent. But, because he intended speedily to return to the tabernacle of the congregation, he left Joshua there, for it was not fit that the place should be empty, so long as the cloud of glory stood at the door (v. 9); but, if God had any thing to say out of that cloud while Moses was absent, Joshua was there, ready to hear it.
Adam Clarke: Commentary on the Bible - 1831
33:7: Moses took the tabernacle - אה האהל eth haohel, the Tent; not את המשכן eth hammishcan, the tabernacle, the dwelling-place of Jehovah, see Exo 36:11, for this was not as yet erected; but probably the tent of Moses, which was before in the midst of the camp, and to which the congregation came for judgment, and where, no doubt, God frequently met with his servant. This is now removed to a considerable distance from the camp, (two thousand cubits, according to the Talmudists), as God refuses to dwell any longer among this rebellious people. And as this was the place to which all the people came for justice and judgment, hence it was probably called the tabernacle, more properly the tent, of the congregation.
Albert Barnes: Notes on the Bible - 1834
33:7: The tabernacle - The tent. The only word in the Old Testament which ought to be rendered "tabernacle" משׁכן mı̂ shkā n does not occur once in this narrative Exo 26:1. What is here meant is a tent appointed for this temporary purpose by Moses, possibly that in which he was accustomed to dwell.
Pitched it without the camp, afar off from the camp - That the people might feel that they had forfeited the divine presence (see Exo 25:8). This tent was to be a place for meeting with Yahweh, like the tabernacle which was about to be constructed.
The tent of meeting (as it should be called, see Exo 27:21 note, and note at end of Exo. 40) was placed "afar off from the camp," and the mediator and his faithful servant Joshua were alone admitted to it Exo 33:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:7: the tabernacle: Eth haohel, the Tent, not eth hammishcan, the Tabernacle, for this was not erected; but probably the tent of Moses, which was before in the midst of the camp, and to which the people came for judgment; and where, no doubt, God frequently met his servant. This situation, as well as the superior elegance, of a chief's tent, was one mode by which he was honoured.
afar off: Psa 10:1, Psa 35:22; Pro 15:29; Isa 59:2; Hos 9:12
the Tabernacle of: Exo 29:42, Exo 29:43
sought: Deu 4:29; Sa2 21:1; Psa 27:8; Isa 55:6, Isa 55:7; Mat 7:7, Mat 7:8
went out: Heb 13:11-13
Carl Friedrich Keil and Franz Delitzsch
33:7
Moses then took a tent, and pitched it outside the camp, at some distance off, and called it "tent of meeting." The "tent" is neither the sanctuary of the tabernacle described in Ex 25., which was not made till after the perfect restoration of the covenant (Ex 35.), nor another sanctuary that had come down from their forefathers and was used before the tabernacle was built, as Clericus, J. D. Michaelis, Rosenmller, and others suppose; but a tent belonging to Moses, which was made into a temporary sanctuary by the fact that the pillar of cloud came down upon it, and Jehovah talked with Moses there, and which was called by the same name as the tabernacle, viz., מועד אחל (see at Ex 27:21), because Jehovah revealed Himself there, and every one who sought Him had to go to this tent outside the camp. There were two reasons for this: in the first place, Moses desired thereby to lead the people to a fuller recognition of their separation from their God, that their penitence might be deepened in consequence; and in the second place, he wished to provide such means of intercourse with Jehovah as would not only awaken in the minds of the people a longing for the renewal of the covenant, but render the restoration of the covenant possible. And this end was answered. Not only did every one who sought Jehovah go out to the tent, but the whole nation looked with the deepest reverence when Moses went out to the tent, and bowed in adoration before the Lord, every one in front of his tent, when they saw the pillar of cloud come down upon the tent and stand before the door. Out of this cloud Jehovah talked with Moses (Ex 33:7-10) "face to face, as a man talks with his friend" (Ex 33:11); that is to say, not from the distance of heaven, through any kind of medium whatever, but "mouth to mouth," as it is called in Num 12:8, as closely and directly as friends talk to one another. "These words indicate, therefore, a familiar conversation, just as much as if it had been said, that God appeared to Moses in some peculiar form of manifestation. If any one objects to this, that it is at variance with the assertion which we shall come to presently, 'Thou canst not see My face,' the answer is a very simple one. Although Jehovah showed Himself to Moses in some peculiar form of manifestation, He never appeared in His own essential glory, but only in such a mode as human weakness could bear. This solution contains a tacit comparison, viz., that there never was any one equal to Moses, or who had attained to the same dignity as he" (Calvin). When Moses returned to the tent, his servant Joshua remained behind as guard. - This condescension on the part of Jehovah towards Moses could not fail to strengthen the people in their reliance upon their leader, as the confidant of Jehovah. And Moses himself was encouraged thereby to endeavour to effect a perfect restoration of the covenant bond that had been destroyed.
Geneva 1599
33:7 And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the (c) Tabernacle of the congregation. And it came to pass, [that] every one which sought the LORD went out unto the tabernacle of the congregation, which [was] without the camp.
(c) That is, the tabernacle of the congregation: so called because the people turned to it, when they needed to be instructed of the Lord's will.
John Gill
33:7 And Moses took the tabernacle,.... Not that, the pattern of which he had been shown in the mount, for that was not as yet made, rather his own tabernacle or tent, Ex 18:7 or one that was erected for worship before the large one was ordered, and while that was building; for it can hardly be thought they should have no place of worship for a whole year after they were come out of Egypt; though this might be not a place on purpose, or only erected for that use, but might be one of the apartments of Moses; who, besides what he had for the use and convenience of his family, had a special and peculiar one, hath on a religious account, where he and the people sometimes worshipped, and God met with them, and on a civil account, to hear and judge the causes of the people, and resolve their doubts, and remove their difficulties, and make inquiries of God for them:
and pitched it without the camp, afar off from the camp; 2000 cubits distant from it, as the Targum of Jonathan, and so Jarchi, which he endeavours to confirm from Josh 3:4 and was what was afterwards called a sabbath day's journey: this was done partly that he might have the opportunity of conversing with God, and bringing about a thorough reconciliation between him and the people, who declared he would not go up in the midst of them; and partly that this might be a symbol to the people of the Lord's departure from the midst of them; that so they might be brought to a thorough humiliation for their sin, who might fear that he would not only stand at a distance, but entirely remove from them: it might be considered as a token of his displeasure with them, and yet be a door of hope unto them; since he was not wholly gone from them, but might be sought unto by them as follows:
and called it the tabernacle of the congregation; as the great tabernacle was afterwards called, and as this might be before, though now renewed, to give the people some encouragement to resort here; because here he and they met together, both on civil and religious accounts, and God met with them:
and it came to pass, that everyone which sought the Lord: about any affair of moment and importance, to know his will, and to have instruction and direction what to do; or that sought to him for peace and reconciliation, for the pardon of their sins, and the acceptance of their persons, repenting of their sins, and confessing the same:
went out unto the tabernacle of the congregation, which was without the camp; these went out of the camp, from their tents there, to this; who were not the body of the people, but either such who had difficult matters to inquire about, or were seriously and heartily concerned for the evil they had committed, and for the removal of the divine Presence from them.
John Wesley
33:7 And Moses took the tabernacle - The tent wherein he gave audience, heard causes, and inquired of God, and pitched it without, afar off from the camp - To signify to them that they were unworthy of it. Perhaps this tabernacle was a model of the tabernacle that was afterwards to be erected, a hasty draught from the pattern shewed him in the mount, designed for direction to the workman, and used in the mean time as a tabernacle of meeting between God and Moses about public affairs.
Robert Jamieson, A. R. Fausset and David Brown
33:7 Moses took the tabernacle, and pitched it without the camp--Not the tabernacle, of which a pattern had been given him, for it was not yet erected, but his own tent--conspicuous as that of the leader--in a part of which he heard cases and communed with God about the people's interests; hence called "the tabernacle of the congregation," and the withdrawal of which, in abhorrence from a polluted camp, was regarded as the first step in the total abandonment with which God had threatened them.
33:833:8: Եւ յորժամ երթա՛յր Մովսէս ՚ի խորանն՝ կայր ամենայն ժողովուրդն դէտակնկալեալ իւրաքանչիւր ուրուք առ դուրս խորանի իւրոյ։ հայէին ընդ Մովսէս մինչ երթայր մտանէր ՚ի խորանն[806]։ [806] Այլք. Եւ հայէին ընդ Մով՛՛։
8 Երբ Մովսէսը դէպի վրանն էր գնում, ողջ ժողովուրդը՝ ամէն մէկն իր վրանի դռան մօտ կանգնած, ուշադիր դիտում էր նրան. նրանք հայեացքով հետեւում էին Մովսէսին, մինչեւ որ նա գնում մտնում էր իր վրանը:
8 Երբ Մովսէս խորանը կ’երթար, բոլոր ժողովուրդը կ’ելլէր ու ամէն մէկը իր վրանին դուռը կը կայնէր ու Մովսէսին ետեւէն կը նայէր, մինչեւ անիկա խորանը մտնէր։
Եւ յորժամ երթայր Մովսէս ի խորանն, կայր ամենայն ժողովուրդն դէտակն կալեալ իւրաքանչիւր ուրուք առ դուրս խորանի իւրոյ, եւ հայէին ընդ Մովսէս մինչ երթայր մտանէր ի խորանն:

33:8: Եւ յորժամ երթա՛յր Մովսէս ՚ի խորանն՝ կայր ամենայն ժողովուրդն դէտակնկալեալ իւրաքանչիւր ուրուք առ դուրս խորանի իւրոյ։ հայէին ընդ Մովսէս մինչ երթայր մտանէր ՚ի խորանն[806]։
[806] Այլք. Եւ հայէին ընդ Մով՛՛։
8 Երբ Մովսէսը դէպի վրանն էր գնում, ողջ ժողովուրդը՝ ամէն մէկն իր վրանի դռան մօտ կանգնած, ուշադիր դիտում էր նրան. նրանք հայեացքով հետեւում էին Մովսէսին, մինչեւ որ նա գնում մտնում էր իր վրանը:
8 Երբ Մովսէս խորանը կ’երթար, բոլոր ժողովուրդը կ’ելլէր ու ամէն մէկը իր վրանին դուռը կը կայնէր ու Մովսէսին ետեւէն կը նայէր, մինչեւ անիկա խորանը մտնէր։
zohrab-1805▾ eastern-1994▾ western am▾
33:88: И когда Моисей выходил к скинии, весь народ вставал, и становился каждый у входа в свой шатер и смотрел вслед Моисею, доколе он не входил в скинию.
33:8 ἡνίκα ηνικα whenever; when δ᾿ δε though; while ἂν αν perhaps; ever εἰσεπορεύετο εισπορευομαι intrude; travel into Μωυσῆς μωσευς Mōseus; Mosefs εἰς εις into; for τὴν ο the σκηνὴν σκηνη tent ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks εἱστήκει ιστημι stand; establish πᾶς πας all; every ὁ ο the λαὸς λαος populace; population σκοπεύοντες σκοπευω each παρὰ παρα from; by τὰς ο the θύρας θυρα door τῆς ο the σκηνῆς σκηνη tent αὐτοῦ αυτος he; him καὶ και and; even κατενοοῦσαν κατανοεω take note of ἀπιόντος απειμι.1 go off Μωυσῆ μωσευς Mōseus; Mosefs ἕως εως till; until τοῦ ο the εἰσελθεῖν εισερχομαι enter; go in αὐτὸν αυτος he; him εἰς εις into; for τὴν ο the σκηνήν σκηνη tent
33:8 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כְּ kᵊ כְּ as צֵ֤את ṣˈēṯ יצא go out מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to הָ hā הַ the אֹ֔הֶל ʔˈōhel אֹהֶל tent יָק֨וּמוּ֙ yāqˈûmû קום arise כָּל־ kol- כֹּל whole הָ hā הַ the עָ֔ם ʕˈām עַם people וְ wᵊ וְ and נִ֨צְּב֔וּ nˌiṣṣᵊvˈû נצב stand אִ֖ישׁ ʔˌîš אִישׁ man פֶּ֣תַח pˈeṯaḥ פֶּתַח opening אָהֳלֹ֑ו ʔohᵒlˈô אֹהֶל tent וְ wᵊ וְ and הִבִּ֨יטוּ֙ hibbˈîṭû נבט look at אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses עַד־ ʕaḏ- עַד unto בֹּאֹ֖ו bōʔˌô בוא come הָ hā הַ the אֹֽהֱלָה׃ ʔˈōhᵉlā אֹהֶל tent
33:8. cumque egrederetur Moses ad tabernaculum surgebat universa plebs et stabat unusquisque in ostio papilionis sui aspiciebantque tergum Mosi donec ingrederetur tentoriumAnd when Moses went forth to the tabernacle, all the people rose up, and every one stood in the door of his pavilion, and they beheld the back of Moses, till he went into the tabernacle.
8. And it came to pass, when Moses went out unto the Tent, that all the people rose up, and stood, every man at his tent door, and looked after Moses, until he was gone into the Tent.
33:8. And when Moses went out to the tabernacle, all the people rose up, and each one stood at the door of his pavilion, and they beheld the back of Moses until he entered the tent.
33:8. And it came to pass, when Moses went out unto the tabernacle, [that] all the people rose up, and stood every man [at] his tent door, and looked after Moses, until he was gone into the tabernacle.
And it came to pass, when Moses went out unto the tabernacle, [that] all the people rose up, and stood every man [at] his tent door, and looked after Moses, until he was gone into the tabernacle:

8: И когда Моисей выходил к скинии, весь народ вставал, и становился каждый у входа в свой шатер и смотрел вслед Моисею, доколе он не входил в скинию.
33:8
ἡνίκα ηνικα whenever; when
δ᾿ δε though; while
ἂν αν perhaps; ever
εἰσεπορεύετο εισπορευομαι intrude; travel into
Μωυσῆς μωσευς Mōseus; Mosefs
εἰς εις into; for
τὴν ο the
σκηνὴν σκηνη tent
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
εἱστήκει ιστημι stand; establish
πᾶς πας all; every
ο the
λαὸς λαος populace; population
σκοπεύοντες σκοπευω each
παρὰ παρα from; by
τὰς ο the
θύρας θυρα door
τῆς ο the
σκηνῆς σκηνη tent
αὐτοῦ αυτος he; him
καὶ και and; even
κατενοοῦσαν κατανοεω take note of
ἀπιόντος απειμι.1 go off
Μωυσῆ μωσευς Mōseus; Mosefs
ἕως εως till; until
τοῦ ο the
εἰσελθεῖν εισερχομαι enter; go in
αὐτὸν αυτος he; him
εἰς εις into; for
τὴν ο the
σκηνήν σκηνη tent
33:8
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כְּ kᵊ כְּ as
צֵ֤את ṣˈēṯ יצא go out
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
הָ הַ the
אֹ֔הֶל ʔˈōhel אֹהֶל tent
יָק֨וּמוּ֙ yāqˈûmû קום arise
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֔ם ʕˈām עַם people
וְ wᵊ וְ and
נִ֨צְּב֔וּ nˌiṣṣᵊvˈû נצב stand
אִ֖ישׁ ʔˌîš אִישׁ man
פֶּ֣תַח pˈeṯaḥ פֶּתַח opening
אָהֳלֹ֑ו ʔohᵒlˈô אֹהֶל tent
וְ wᵊ וְ and
הִבִּ֨יטוּ֙ hibbˈîṭû נבט look at
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
עַד־ ʕaḏ- עַד unto
בֹּאֹ֖ו bōʔˌô בוא come
הָ הַ the
אֹֽהֱלָה׃ ʔˈōhᵉlā אֹהֶל tent
33:8. cumque egrederetur Moses ad tabernaculum surgebat universa plebs et stabat unusquisque in ostio papilionis sui aspiciebantque tergum Mosi donec ingrederetur tentorium
And when Moses went forth to the tabernacle, all the people rose up, and every one stood in the door of his pavilion, and they beheld the back of Moses, till he went into the tabernacle.
33:8. And when Moses went out to the tabernacle, all the people rose up, and each one stood at the door of his pavilion, and they beheld the back of Moses until he entered the tent.
33:8. And it came to pass, when Moses went out unto the tabernacle, [that] all the people rose up, and stood every man [at] his tent door, and looked after Moses, until he was gone into the tabernacle.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10: Результатом указанной меры Моисея явилось усиление народного раскаяния. Равнодушно отнесшийся ранее к призыву: «кто Господень, ко мне!» (32:26) народ стремится теперь к Богу, ищет Его (ст. 7) и выражает чувства почтения к своему богоизбранному вождю — Моисею; прежде поклонявшийся золотому тельцу, в настоящее время поклоняется Господу, обнаруживавшему Свое присутствие в столпе облачном.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:8: and stood: Num 16:27
John Gill
33:8 And it came to pass, when Moses went out of the tabernacle,.... For when he had pitched it he did not continue there; which shows it was not the tent or tabernacle he dwelt in, but whither he went to and fro, both to meet the Lord in it, and transact the affairs of the people, and especially the great affair now depending between God and them:
that all the people rose up: in reverence of him as their ruler, and the minister of God, and as their Mediator between God and them, though they had but lately thought and spoke very meanly and contemptibly of him, Ex 32:1 see Job 29:8.
and stood every man at his tent door; none offering to go in, nor to sit down until he was gone into the tabernacle, which was an instance of their respect to him:
and looked after Moses until he was gone into the tabernacle; kept their eye on him as long as they could see him, thereby expressing their esteem of him, signifying their desire that he would intercede for them, and wishing him success therein: the Targum of Jonathan interprets all this of the ungodly among them that looked after Moses with an evil eye.
John Wesley
33:8 And when Moses went out to the tabernacle, the people looked after him - In token of their respect to him whom before they had slighted, and their dependence upon his mediation. By this it appeared, that they were full of concern what would be the issue.
Robert Jamieson, A. R. Fausset and David Brown
33:8 all the people rose up, and stood every man at his tent door--Its removal produced deep and universal consternation; and it is easy to conceive how anxiously all eyes would be directed towards it; how rapidly the happy intelligence would spread, when a phenomenon was witnessed from which an encouraging hope could be founded.
33:933:9: Եւ յորժամ մտանէ՛ր Մովսէս ՚ի խորանն, իջանէր սի՛ւն ամպոյն եւ կայր առ դուրս խորանին, եւ խօսէր Տէր ընդ Մովսիսի։
9 Երբ Մովսէսը մտնում էր վրանը, ամպի մի սիւն էր իջնում ու կանգնում վրանի դռան մօտ, եւ Տէրը խօսում էր Մովսէսի հետ:
9 Մովսէս խորանը մտածին պէս ամպի սիւնը կ’իջնէր ու խորանին դուռը կը կայնէր եւ Տէրը Մովսէսին հետ կը խօսէր։
Եւ յորժամ մտանէր Մովսէս ի խորանն, իջանէր սիւն ամպոյն եւ կայր առ դուրս խորանին, եւ խօսէր [534]Տէր ընդ Մովսիսի:

33:9: Եւ յորժամ մտանէ՛ր Մովսէս ՚ի խորանն, իջանէր սի՛ւն ամպոյն եւ կայր առ դուրս խորանին, եւ խօսէր Տէր ընդ Մովսիսի։
9 Երբ Մովսէսը մտնում էր վրանը, ամպի մի սիւն էր իջնում ու կանգնում վրանի դռան մօտ, եւ Տէրը խօսում էր Մովսէսի հետ:
9 Մովսէս խորանը մտածին պէս ամպի սիւնը կ’իջնէր ու խորանին դուռը կը կայնէր եւ Տէրը Մովսէսին հետ կը խօսէր։
zohrab-1805▾ eastern-1994▾ western am▾
33:99: Когда же Моисей входил в скинию, тогда спускался столп облачный и становился у входа в скинию, и [Господь] говорил с Моисеем.
33:9 ὡς ως.1 as; how δ᾿ δε though; while ἂν αν perhaps; ever εἰσῆλθεν εισερχομαι enter; go in Μωυσῆς μωσευς Mōseus; Mosefs εἰς εις into; for τὴν ο the σκηνήν σκηνη tent κατέβαινεν καταβαινω step down; descend ὁ ο the στῦλος στυλος pillar τῆς ο the νεφέλης νεφελη cloud καὶ και and; even ἵστατο ιστημι stand; establish ἐπὶ επι in; on τὴν ο the θύραν θυρα door τῆς ο the σκηνῆς σκηνη tent καὶ και and; even ἐλάλει λαλεω talk; speak Μωυσῇ μωσευς Mōseus; Mosefs
33:9 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כְּ kᵊ כְּ as בֹ֤א vˈō בוא come מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses הָ hā הַ the אֹ֔הֱלָה ʔˈōhᵉlā אֹהֶל tent יֵרֵד֙ yērˌēḏ ירד descend עַמּ֣וּד ʕammˈûḏ עַמּוּד pillar הֶֽ hˈe הַ the עָנָ֔ן ʕānˈān עָנָן cloud וְ wᵊ וְ and עָמַ֖ד ʕāmˌaḏ עמד stand פֶּ֣תַח pˈeṯaḥ פֶּתַח opening הָ hā הַ the אֹ֑הֶל ʔˈōhel אֹהֶל tent וְ wᵊ וְ and דִבֶּ֖ר ḏibbˌer דבר speak עִם־ ʕim- עִם with מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
33:9. ingresso autem illo tabernaculum foederis descendebat columna nubis et stabat ad ostium loquebaturque cum MosiAnd when he was gone into the tabernacle of the covenant, the pillar of the cloud came down, and stood at the door, and he spoke with Moses.
9. And it came to pass, when Moses entered into the Tent, the pillar of cloud descended, and stood at the door of the Tent: and spake with Moses.
33:9. And when he had gone into the Tabernacle of the Covenant, the pillar of cloud descended and stood at the door, and he spoke with Moses.
33:9. And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood [at] the door of the tabernacle, and [the LORD] talked with Moses.
And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood [at] the door of the tabernacle, and [the LORD] talked with Moses:

9: Когда же Моисей входил в скинию, тогда спускался столп облачный и становился у входа в скинию, и [Господь] говорил с Моисеем.
33:9
ὡς ως.1 as; how
δ᾿ δε though; while
ἂν αν perhaps; ever
εἰσῆλθεν εισερχομαι enter; go in
Μωυσῆς μωσευς Mōseus; Mosefs
εἰς εις into; for
τὴν ο the
σκηνήν σκηνη tent
κατέβαινεν καταβαινω step down; descend
ο the
στῦλος στυλος pillar
τῆς ο the
νεφέλης νεφελη cloud
καὶ και and; even
ἵστατο ιστημι stand; establish
ἐπὶ επι in; on
τὴν ο the
θύραν θυρα door
τῆς ο the
σκηνῆς σκηνη tent
καὶ και and; even
ἐλάλει λαλεω talk; speak
Μωυσῇ μωσευς Mōseus; Mosefs
33:9
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כְּ kᵊ כְּ as
בֹ֤א vˈō בוא come
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
הָ הַ the
אֹ֔הֱלָה ʔˈōhᵉlā אֹהֶל tent
יֵרֵד֙ yērˌēḏ ירד descend
עַמּ֣וּד ʕammˈûḏ עַמּוּד pillar
הֶֽ hˈe הַ the
עָנָ֔ן ʕānˈān עָנָן cloud
וְ wᵊ וְ and
עָמַ֖ד ʕāmˌaḏ עמד stand
פֶּ֣תַח pˈeṯaḥ פֶּתַח opening
הָ הַ the
אֹ֑הֶל ʔˈōhel אֹהֶל tent
וְ wᵊ וְ and
דִבֶּ֖ר ḏibbˌer דבר speak
עִם־ ʕim- עִם with
מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
33:9. ingresso autem illo tabernaculum foederis descendebat columna nubis et stabat ad ostium loquebaturque cum Mosi
And when he was gone into the tabernacle of the covenant, the pillar of the cloud came down, and stood at the door, and he spoke with Moses.
33:9. And when he had gone into the Tabernacle of the Covenant, the pillar of cloud descended and stood at the door, and he spoke with Moses.
33:9. And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood [at] the door of the tabernacle, and [the LORD] talked with Moses.
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Adam Clarke: Commentary on the Bible - 1831
33:9: The cloudy pillar descended - This very circumstance precluded the possibility of deception. The cloud descending at these times, and at none others, was a full proof that it was miraculous, and a pledge of the Divine presence. It was beyond the power of human art to counterfeit such an appearance; and let it be observed that all the people saw this, Exo 33:10. How many indubitable and irrefragable proofs of its own authenticity and Divine origin does the Pentateuch contain!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:9: cloudy: Exo 13:21, Exo 13:22; Psa 99:7
talked: Exo 33:11, Exo 25:22, Exo 31:18, Exo 34:3, Exo 34:9; Gen 17:22, Gen 18:33; Num 11:17; Eze 3:22
John Gill
33:9 And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended,.... From the top of the mount in which Jehovah was:
and stood at the door of the tabernacle; where Moses was just entered, and in sight of the people, which was a token of grace and favour both to him and them:
and the Lord talked with Moses; not the cloudy pillar, but the Lord in it, as we rightly supply it: what he talked with him about is not said, very probably concerning the children of Israel, their conduct and behaviour, and what was his will further concerning them.
Robert Jamieson, A. R. Fausset and David Brown
33:9 the cloudy pillar descended, and stood at the door of the tabernacle--How would the downcast hearts of the people revive--how would the tide of joy swell in every bosom, when the symbolic cloud was seen slowly and majestically to descend and stand at the entrance of the tabernacle!
as Moses entered--It was when he appeared as their mediator, when he repaired from day to day to intercede for them, that welcome token of assurance was given that his advocacy prevailed, that Israel's sin was forgiven, and that God would again be gracious.
33:1033:10: Եւ տեսանէր ամենայն ժողովուրդն զսի՛ւն ամպոյն որ կայր առ դուրս խորանին. եւ կայի՛ն ամենայն ժողովուրդն յոտն, եւ երկի՛ր պագանէին իւրաքանչիւր առ դուրս խորանի իւրոյ։
10 Ողջ ժողովուրդը, տեսնելով վրանի դռան մօտ կանգնած ամպի սիւնը, ոտքի էր կանգնում, իւրաքանչիւրը երկրպագում էր իր վրանի դռան մօտ:
10 Բոլոր ժողովուրդը կը տեսնէր, որ ամպի սիւնը խորանին դուռը կը կայնէր ու բոլոր ժողովուրդը կ’ելլէր եւ ամէն մէկը իր վրանին դուռը երկրպագութիւն կ’ընէր։
Եւ տեսանէր ամենայն ժողովուրդն զսիւն ամպոյն որ կայր առ դուրս խորանին. եւ կային ամենայն ժողովուրդն յոտն, եւ երկիր պագանէին իւրաքանչիւր առ դուրս խորանի իւրոյ:

33:10: Եւ տեսանէր ամենայն ժողովուրդն զսի՛ւն ամպոյն որ կայր առ դուրս խորանին. եւ կայի՛ն ամենայն ժողովուրդն յոտն, եւ երկի՛ր պագանէին իւրաքանչիւր առ դուրս խորանի իւրոյ։
10 Ողջ ժողովուրդը, տեսնելով վրանի դռան մօտ կանգնած ամպի սիւնը, ոտքի էր կանգնում, իւրաքանչիւրը երկրպագում էր իր վրանի դռան մօտ:
10 Բոլոր ժողովուրդը կը տեսնէր, որ ամպի սիւնը խորանին դուռը կը կայնէր ու բոլոր ժողովուրդը կ’ելլէր եւ ամէն մէկը իր վրանին դուռը երկրպագութիւն կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
33:1010: И видел весь народ столп облачный, стоявший у входа в скинию; и вставал весь народ, и поклонялся каждый у входа в шатер свой.
33:10 καὶ και and; even ἑώρα οραω view; see πᾶς πας all; every ὁ ο the λαὸς λαος populace; population τὸν ο the στῦλον στυλος pillar τῆς ο the νεφέλης νεφελη cloud ἑστῶτα ιστημι stand; establish ἐπὶ επι in; on τῆς ο the θύρας θυρα door τῆς ο the σκηνῆς σκηνη tent καὶ και and; even στάντες ιστημι stand; establish πᾶς πας all; every ὁ ο the λαὸς λαος populace; population προσεκύνησαν προσκυνεω worship ἕκαστος εκαστος each ἀπὸ απο from; away τῆς ο the θύρας θυρα door τῆς ο the σκηνῆς σκηνη tent αὐτοῦ αυτος he; him
33:10 וְ wᵊ וְ and רָאָ֤ה rāʔˈā ראה see כָל־ ḵol- כֹּל whole הָ hā הַ the עָם֙ ʕˌām עַם people אֶת־ ʔeṯ- אֵת [object marker] עַמּ֣וּד ʕammˈûḏ עַמּוּד pillar הֶֽ hˈe הַ the עָנָ֔ן ʕānˈān עָנָן cloud עֹמֵ֖ד ʕōmˌēḏ עמד stand פֶּ֣תַח pˈeṯaḥ פֶּתַח opening הָ hā הַ the אֹ֑הֶל ʔˈōhel אֹהֶל tent וְ wᵊ וְ and קָ֤ם qˈām קום arise כָּל־ kol- כֹּל whole הָ hā הַ the עָם֙ ʕˌām עַם people וְ wᵊ וְ and הִֽשְׁתַּחֲוּ֔וּ hˈištaḥᵃˈûû חוה bow down אִ֖ישׁ ʔˌîš אִישׁ man פֶּ֥תַח pˌeṯaḥ פֶּתַח opening אָהֳלֹֽו׃ ʔohᵒlˈô אֹהֶל tent
33:10. cernentibus universis quod columna nubis staret ad ostium tabernaculi stabantque ipsi et adorabant per fores tabernaculorum suorumAnd all saw that the pillar of the cloud stood at the door of the tabernacle. And they stood and worshipped at the doors of their tent.
10. And all the people saw the pillar of cloud stand at the door of the Tent: and all the people rose up and worshipped, every man at his tent door.
33:10. And all discerned that the pillar of cloud stood at the door of the Tabernacle. And they stood and worshipped at the doors of their tents.
33:10. And all the people saw the cloudy pillar stand [at] the tabernacle door: and all the people rose up and worshipped, every man [in] his tent door.
And all the people saw the cloudy pillar stand [at] the tabernacle door: and all the people rose up and worshipped, every man [in] his tent door:

10: И видел весь народ столп облачный, стоявший у входа в скинию; и вставал весь народ, и поклонялся каждый у входа в шатер свой.
33:10
καὶ και and; even
ἑώρα οραω view; see
πᾶς πας all; every
ο the
λαὸς λαος populace; population
τὸν ο the
στῦλον στυλος pillar
τῆς ο the
νεφέλης νεφελη cloud
ἑστῶτα ιστημι stand; establish
ἐπὶ επι in; on
τῆς ο the
θύρας θυρα door
τῆς ο the
σκηνῆς σκηνη tent
καὶ και and; even
στάντες ιστημι stand; establish
πᾶς πας all; every
ο the
λαὸς λαος populace; population
προσεκύνησαν προσκυνεω worship
ἕκαστος εκαστος each
ἀπὸ απο from; away
τῆς ο the
θύρας θυρα door
τῆς ο the
σκηνῆς σκηνη tent
αὐτοῦ αυτος he; him
33:10
וְ wᵊ וְ and
רָאָ֤ה rāʔˈā ראה see
כָל־ ḵol- כֹּל whole
הָ הַ the
עָם֙ ʕˌām עַם people
אֶת־ ʔeṯ- אֵת [object marker]
עַמּ֣וּד ʕammˈûḏ עַמּוּד pillar
הֶֽ hˈe הַ the
עָנָ֔ן ʕānˈān עָנָן cloud
עֹמֵ֖ד ʕōmˌēḏ עמד stand
פֶּ֣תַח pˈeṯaḥ פֶּתַח opening
הָ הַ the
אֹ֑הֶל ʔˈōhel אֹהֶל tent
וְ wᵊ וְ and
קָ֤ם qˈām קום arise
כָּל־ kol- כֹּל whole
הָ הַ the
עָם֙ ʕˌām עַם people
וְ wᵊ וְ and
הִֽשְׁתַּחֲוּ֔וּ hˈištaḥᵃˈûû חוה bow down
אִ֖ישׁ ʔˌîš אִישׁ man
פֶּ֥תַח pˌeṯaḥ פֶּתַח opening
אָהֳלֹֽו׃ ʔohᵒlˈô אֹהֶל tent
33:10. cernentibus universis quod columna nubis staret ad ostium tabernaculi stabantque ipsi et adorabant per fores tabernaculorum suorum
And all saw that the pillar of the cloud stood at the door of the tabernacle. And they stood and worshipped at the doors of their tent.
33:10. And all discerned that the pillar of cloud stood at the door of the Tabernacle. And they stood and worshipped at the doors of their tents.
33:10. And all the people saw the cloudy pillar stand [at] the tabernacle door: and all the people rose up and worshipped, every man [in] his tent door.
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Albert Barnes: Notes on the Bible - 1834
33:10: The tabernacle door - The entrance of the tent.
The people by their act of worship gave another proof of their penitence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:10: worshipped: Exo 4:31; Kg1 8:14, Kg1 8:22; Luk 18:13
John Gill
33:10 And all the people saw the cloudy pillar stand at the tabernacle door,.... They being every man at his tent door; and this must be a pleasing sight to them, and give them some hope that God would be merciful to them, forgive their sin, and not depart from them:
and all the people rose up and worshipped, every man in his tent door; not Moses, nor the cloudy pillar, but the Lord in it; it was not a civil bow they made to Moses, and in respect to him, for he was gone into the tabernacle out of sight, but a religious adoration of the Lord in the pillar of cloud.
John Wesley
33:10 And when they saw the cloudy pillar, that symbol of God's presence, give Moses the meeting, they all worshipped every man at his tent door - Thereby they signified, Their humble adoration of the divine majesty. Their thankfulness to God, that he was pleased to shew them this token for good, for if he had been pleased to kill them he would not have shewed them such things as these. And their hearty concurrence with Moses as their advocate, in every thing he should promise for them.
33:1133:11: Եւ խօսէ՛ր Տէր ընդ Մովսիսի դէ՛մ յանդիման. որպէս ոք զի խօսիցի ընդ բարեկամի իւրում. եւ դառնայր ՚ի բանակ անդր։ Բայց պաշտօնեայ նորա Յեսու որդի Նաւեայ ո՛չ ելանէր ՚ի խորանէ անտի։
11 Տէրը Մովսէսի հետ խօսում էր դէմ յանդիման, ինչպէս մէկը կը խօսէր իր բարեկամի հետ, եւ ապա Մովսէսը վերադառնում էր բանակատեղի: Բայց նրա սպասաւոր Յեսուն՝ Նաւէի որդին, վրանից դուրս չէր գալիս:
11 Տէրը կը խօսէր Մովսէսին հետ դէմ առ դէմ, ինչպէս մարդ մը իր բարեկամին հետ կը խօսի ու Մովսէս նորէն բանակը կը դառնար, բայց անոր ծառան, Նաւէի որդին Յեսու պատանին, խորանին մէջէն չէր հեռանար։
Եւ խօսէր Տէր ընդ Մովսիսի դէմ յանդիման, որպէս ոք զի խօսիցի ընդ բարեկամի իւրում. եւ դառնայր ի բանակ անդր. բայց պաշտօնեայ նորա Յեսու որդի Նաւեայ ոչ ելանէր ի խորանէ անտի:

33:11: Եւ խօսէ՛ր Տէր ընդ Մովսիսի դէ՛մ յանդիման. որպէս ոք զի խօսիցի ընդ բարեկամի իւրում. եւ դառնայր ՚ի բանակ անդր։ Բայց պաշտօնեայ նորա Յեսու որդի Նաւեայ ո՛չ ելանէր ՚ի խորանէ անտի։
11 Տէրը Մովսէսի հետ խօսում էր դէմ յանդիման, ինչպէս մէկը կը խօսէր իր բարեկամի հետ, եւ ապա Մովսէսը վերադառնում էր բանակատեղի: Բայց նրա սպասաւոր Յեսուն՝ Նաւէի որդին, վրանից դուրս չէր գալիս:
11 Տէրը կը խօսէր Մովսէսին հետ դէմ առ դէմ, ինչպէս մարդ մը իր բարեկամին հետ կը խօսի ու Մովսէս նորէն բանակը կը դառնար, բայց անոր ծառան, Նաւէի որդին Յեսու պատանին, խորանին մէջէն չէր հեռանար։
zohrab-1805▾ eastern-1994▾ western am▾
33:1111: И говорил Господь с Моисеем лицем к лицу, как бы говорил кто с другом своим; и он возвращался в стан; а служитель его Иисус, сын Навин, юноша, не отлучался от скинии.
33:11 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἐνώπιος ενωπιος in the face; facing ἐνωπίῳ ενωπιος in the face; facing ὡς ως.1 as; how εἴ ει if; whether τις τις anyone; someone λαλήσει λαλεω talk; speak πρὸς προς to; toward τὸν ο the ἑαυτοῦ εαυτου of himself; his own φίλον φιλος friend καὶ και and; even ἀπελύετο απολυω release; dismiss εἰς εις into; for τὴν ο the παρεμβολήν παρεμβολη encampment; barracks ὁ ο the δὲ δε though; while θεράπων θεραπων minister Ἰησοῦς ιησους Iēsous; Iisus υἱὸς υιος son Ναυη ναυη new; young οὐκ ου not ἐξεπορεύετο εκπορευομαι emerge; travel out ἐκ εκ from; out of τῆς ο the σκηνῆς σκηνη tent
33:11 וְ wᵊ וְ and דִבֶּ֨ר ḏibbˌer דבר speak יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses פָּנִ֣ים pānˈîm פָּנֶה face אֶל־ ʔel- אֶל to פָּנִ֔ים pānˈîm פָּנֶה face כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak אִ֖ישׁ ʔˌîš אִישׁ man אֶל־ ʔel- אֶל to רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow וְ wᵊ וְ and שָׁב֙ šˌāv שׁוב return אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp וּ û וְ and מְשָׁ֨רְתֹ֜ו mᵊšˌārᵊṯˈô שׁרת serve יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בִּן־ bin- בֵּן son נוּן֙ nûn נוּן Nun נַ֔עַר nˈaʕar נַעַר boy לֹ֥א lˌō לֹא not יָמִ֖ישׁ yāmˌîš מושׁ depart מִ mi מִן from תֹּ֥וךְ ttˌôḵ תָּוֶךְ midst הָ hā הַ the אֹֽהֶל׃ ס ʔˈōhel . s אֹהֶל tent
33:11. loquebatur autem Dominus ad Mosen facie ad faciem sicut loqui solet homo ad amicum suum cumque ille reverteretur in castra minister eius Iosue filius Nun puer non recedebat de tabernaculoAnd the Lord spoke to Moses face to face, as a man is wont to speak to his friend. And when he returned into the camp, his servant Josue, the son of Nun, a young man, departed not from the tabernacle.
11. And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his minister Joshua, the son of Nun, a young man, departed not out of the Tent.
33:11. But the Lord spoke to Moses face to face, just as a man is used to speaking to his friend. And when he returned to the camp, his minister Joshua, the son of Nun, a young man, did not withdraw from the Tabernacle.
33:11. And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.
And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle:

11: И говорил Господь с Моисеем лицем к лицу, как бы говорил кто с другом своим; и он возвращался в стан; а служитель его Иисус, сын Навин, юноша, не отлучался от скинии.
33:11
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ἐνώπιος ενωπιος in the face; facing
ἐνωπίῳ ενωπιος in the face; facing
ὡς ως.1 as; how
εἴ ει if; whether
τις τις anyone; someone
λαλήσει λαλεω talk; speak
πρὸς προς to; toward
τὸν ο the
ἑαυτοῦ εαυτου of himself; his own
φίλον φιλος friend
καὶ και and; even
ἀπελύετο απολυω release; dismiss
εἰς εις into; for
τὴν ο the
παρεμβολήν παρεμβολη encampment; barracks
ο the
δὲ δε though; while
θεράπων θεραπων minister
Ἰησοῦς ιησους Iēsous; Iisus
υἱὸς υιος son
Ναυη ναυη new; young
οὐκ ου not
ἐξεπορεύετο εκπορευομαι emerge; travel out
ἐκ εκ from; out of
τῆς ο the
σκηνῆς σκηνη tent
33:11
וְ wᵊ וְ and
דִבֶּ֨ר ḏibbˌer דבר speak
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
פָּנִ֣ים pānˈîm פָּנֶה face
אֶל־ ʔel- אֶל to
פָּנִ֔ים pānˈîm פָּנֶה face
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
אִ֖ישׁ ʔˌîš אִישׁ man
אֶל־ ʔel- אֶל to
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
וְ wᵊ וְ and
שָׁב֙ šˌāv שׁוב return
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp
וּ û וְ and
מְשָׁ֨רְתֹ֜ו mᵊšˌārᵊṯˈô שׁרת serve
יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בִּן־ bin- בֵּן son
נוּן֙ nûn נוּן Nun
נַ֔עַר nˈaʕar נַעַר boy
לֹ֥א lˌō לֹא not
יָמִ֖ישׁ yāmˌîš מושׁ depart
מִ mi מִן from
תֹּ֥וךְ ttˌôḵ תָּוֶךְ midst
הָ הַ the
אֹֽהֶל׃ ס ʔˈōhel . s אֹהֶל tent
33:11. loquebatur autem Dominus ad Mosen facie ad faciem sicut loqui solet homo ad amicum suum cumque ille reverteretur in castra minister eius Iosue filius Nun puer non recedebat de tabernaculo
And the Lord spoke to Moses face to face, as a man is wont to speak to his friend. And when he returned into the camp, his servant Josue, the son of Nun, a young man, departed not from the tabernacle.
33:11. But the Lord spoke to Moses face to face, just as a man is used to speaking to his friend. And when he returned to the camp, his minister Joshua, the son of Nun, a young man, did not withdraw from the Tabernacle.
33:11. And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Так как, по словам самого Господа, человеку нельзя видеть лицо Господа и остаться в живых (ст. 20), то выражение данного стиха указывает на то высокое нравственное совершенство Моисея, при котором ему дозволено было приближаться умственно и нравственно к источнику всякой мудрости и истины и черпать в этом таинственном общении сверхчеловеческую мудрость. Близость к Моисею Иисуса Навина приготовляет его к будущему званию вождя народа еврейского.
Adam Clarke: Commentary on the Bible - 1831
33:11: The Lord spake unto Moses face to face - That there was no personal appearance here we may readily conceive; and that the communications made by God to Moses were not by visions, ecstasies, dreams, inward inspirations, or the mediation of angels, is sufficiently evident: we may therefore consider the passage as implying that familiarity and confidence with which the Divine Being treated his servant, and that he spake with him by articulate sounds in his own language, though no shape or similitude was then to be seen.
Joshua, the son of Nun, a young man - There is a difficulty here. Joshua certainly was not a young man in the literal sense of the word; "but he was called so," says Mr. Ainsworth, "In respect of his service, not of his years; for he was now above fifty years old, as may be gathered from Jos 24:29. But because ministry and service are usually by the younger sort, all servants are called young men, Gen 14:24." See also Gen 22:3, and Gen 41:12. Perhaps the word נער naar, here translated young man, means a single person, one unmarried.
Albert Barnes: Notes on the Bible - 1834
33:11: Face to face - See Exo 33:20 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:11: spake: Exo 33:9; Gen 32:30; Num 12:8; Deu 5:4, Deu 34:10
his friend: Ch2 20:7; Job 16:21; Isa 42:8; Joh 3:29, Joh 11:11, Joh 15:14, Joh 15:15; Jam 2:23
his servant: Exo 17:9, Exo 24:13, Exo 32:17
Geneva 1599
33:11 And the LORD spake unto Moses (d) face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.
(d) Most clearly and familiarly of all others, (Num 12:7-8; Deut 34:10)
John Gill
33:11 And the Lord spake unto Moses face to face,.... Not by an angel, but he himself in person; not by a dream or vision, but apparently, in real visible appearance; not in dark speeches, but clearly in plain words, easy to be understood; and not by a voice from heaven at a distance, but mouth to mouth, being very near, as when on the mount, and now at the door of the tabernacle:
as a man speaketh unto his friend; freely, familiarly, plainly, cordially, openly, without any reserve or show of authority, or causing dread and fear; for he also spake to the children of Israel "face to face", but then it was out of the fire in a terrible manner which they could not bear, Deut 5:4.
and he turned again into the camp; to acquaint the people, the heads and elders of them, what discourse he had with God, what success he had met with on their behalf, and how the Lord stood affected to them, or what was his will concerning them:
but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle; who is here described by his name, Joshua; by his descent, the son of Nun; by his relation to Moses, a servant of his, who waited on him wherever he went, when upon the mount and now at the tabernacle; and by his age, a young man, as he was in comparison of Moses, and is so called chiefly because he was his servant, it being usual to call servants young men, of whatsoever age; for Joshua, strictly speaking, could not be a young man in years; he was the general of the army at the battle with Amalek; and, according to Aben Ezra, was now fifty six years of age, which he collects from his living to the age of one hundred and ten years; now to fifty six add the forty years in the wilderness, seven years, in which he subdued the land of Canaan, and seven more in dividing it, as say their wise men, the sum is one hundred an ten years: and it not being easy to account for it, that Moses should depart alone, unaccompanied by Joshua, who always attended him, and no sufficient reason is given why he should stay behind in the tabernacle; as for private devotion, which this was not a place for; or for judging the causes of the people in the absence of Moses, which we never find he did or to guard the tabernacle, to be a watchman in it, or even at the head of a watch over it, which, as it seemed unnecessary, so was an employment too mean for him; the words therefore may be rendered as they are by some, and the rather, as there is an accent which makes a considerable stop on the word translated a "young man" (w), "and he turned again to the camp", and "his servant Joshua, the son of Nun, a young man"; that is, along with him; they both returned to the camp, and then it follows, "he", i.e. the Lord, "departed not out of the tabernacle", but continued there; to whom Moses afterwards returned and had the following discourse: a learned man (x) thinks that the grand tabernacle is here meant, yet unfinished, though not the final erection of it; and that here is a dislocation in the history, and supposes that Moses having been forty days absent, found upon his return a good progress made in the work of the tabernacle, and the ornaments and utensils belonging thereunto: and as soon as the wood work of the tabernacle was finished, he ordered it to be put together; but because the tabernacle had neither a door to it, nor were the hangings of the outer court finished, therefore Joshua the servant of Moses, the son of Nun, a young man, departed not out of the tabernacle, but remained there to preserve it from being polluted: but it is a mistake of his that the tabernacle had not a door to it, and it is strange he should make it, when it is twice mentioned in the preceding verses; and since the pillar of cloud and the Lord in it were there, no man durst draw near to pollute it, so that there was no need of Joshua's being there to preserve it; and besides, it was after this Moses went up to the mount and stayed another forty days and forty nights, see Ex 34:4.
(w) So Junius & Tremellius, Piscator, Rivet. (x) Clayton's Chronology of the Hebrew Bible, p. 343.
John Wesley
33:11 And the Lord spake to Moses face to face as a man speaketh to his friend - Which intimates not only that God revealed himself to Moses with greater clearness than to any other of the prophets, but also with greater expressions of particular kindness than to any other. He spake not as a prince to a subject, but as a man to his friend, whom he loves, and with whom he takes sweet counsel. And he turned again into the camp - To tell the people what hopes he had of bringing this business to a good issue. But because he intended speedily to return to the tabernacle, he left Joshua there.
33:1233:12: Եւ ասէ Մովսէս ցՏէր. Ահա ասե՛ս ցիս. Հա՛ն զժողովուրդդ զայդ. եւ դու ո՛չ ցուցեր ինձ զո՞ առաքիցես ընդ իս։ եւ դու՝ ցի՛ս ասացեր՝ թէ Ճանաչե՛մ զքեզ քան զամենեսին, եւ ունիս շնո՛րհս յինէն։
12 Մովսէսն ասաց Տիրոջը. «Ահա ինձ ասում ես. “Տա՛ր այս ժողովրդին”, բայց դու չես յայտնել, թէ ում ես ուղարկելու ինձ հետ: Դու ինձ ասացիր՝ “Քեզ բոլորից բարձր եմ դասում, դու վայելում ես իմ շնորհը”:
12 Մովսէս ըսաւ Տէրոջը. «Նայէ՛, դուն կ’ըսես ինծի՝ ‘Հանէ՛ այս ժողովուրդը’. բայց դուն ինծի չգիտցուցիր թէ ո՞վ ինծի հետ պիտի ղրկես։ Բայց ըսիր՝ ‘Քեզ անունովդ կը ճանչնամ ու նաեւ իմ առջեւս շնորհք գտար’։
Եւ ասէ Մովսէս ցՏէր. Ահա ասես ցիս. Հան զժողովուրդդ զայդ. եւ դու ոչ ցուցեր ինձ զո՛ առաքիցես ընդ իս. եւ դու ցիս ասացեր, թէ Ճանաչեմ զքեզ [535]քան զամենեսին``, եւ ունիս շնորհս յինէն:

33:12: Եւ ասէ Մովսէս ցՏէր. Ահա ասե՛ս ցիս. Հա՛ն զժողովուրդդ զայդ. եւ դու ո՛չ ցուցեր ինձ զո՞ առաքիցես ընդ իս։ եւ դու՝ ցի՛ս ասացեր՝ թէ Ճանաչե՛մ զքեզ քան զամենեսին, եւ ունիս շնո՛րհս յինէն։
12 Մովսէսն ասաց Տիրոջը. «Ահա ինձ ասում ես. “Տա՛ր այս ժողովրդին”, բայց դու չես յայտնել, թէ ում ես ուղարկելու ինձ հետ: Դու ինձ ասացիր՝ “Քեզ բոլորից բարձր եմ դասում, դու վայելում ես իմ շնորհը”:
12 Մովսէս ըսաւ Տէրոջը. «Նայէ՛, դուն կ’ըսես ինծի՝ ‘Հանէ՛ այս ժողովուրդը’. բայց դուն ինծի չգիտցուցիր թէ ո՞վ ինծի հետ պիտի ղրկես։ Բայց ըսիր՝ ‘Քեզ անունովդ կը ճանչնամ ու նաեւ իմ առջեւս շնորհք գտար’։
zohrab-1805▾ eastern-1994▾ western am▾
33:1212: Моисей сказал Господу: вот, Ты говоришь мне: веди народ сей, а не открыл мне, кого пошлешь со мною, хотя Ты сказал: 'Я знаю тебя по имени, и ты приобрел благоволение в очах Моих';
33:12 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward κύριον κυριος lord; master ἰδοὺ ιδου see!; here I am σύ συ you μοι μοι me λέγεις λεγω tell; declare ἀνάγαγε αναγω lead up; head up τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he σὺ συ you δὲ δε though; while οὐκ ου not ἐδήλωσάς δηλοω make clear μοι μοι me ὃν ος who; what συναποστελεῖς συναποστελλω send off together μετ᾿ μετα with; amid ἐμοῦ εμου my σὺ συ you δέ δε though; while μοι μοι me εἶπας επω say; speak οἶδά οιδα aware σε σε.1 you παρὰ παρα from; by πάντας πας all; every καὶ και and; even χάριν χαρις grace; regards ἔχεις εχω have; hold παρ᾿ παρα from; by ἐμοί εμοι me
33:12 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH רְ֠אֵה rᵊʔˌē ראה see אַתָּ֞ה ʔattˈā אַתָּה you אֹמֵ֤ר ʔōmˈēr אמר say אֵלַי֙ ʔēlˌay אֶל to הַ֚עַל ˈhaʕal עלה ascend אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וְ wᵊ וְ and אַתָּה֙ ʔattˌā אַתָּה you לֹ֣א lˈō לֹא not הֹֽודַעְתַּ֔נִי hˈôḏaʕtˈanî ידע know אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תִּשְׁלַ֖ח tišlˌaḥ שׁלח send עִמִּ֑י ʕimmˈî עִם with וְ wᵊ וְ and אַתָּ֤ה ʔattˈā אַתָּה you אָמַ֨רְתָּ֙ ʔāmˈartā אמר say יְדַעְתִּ֣יךָֽ yᵊḏaʕtˈîḵˈā ידע know בְ vᵊ בְּ in שֵׁ֔ם šˈēm שֵׁם name וְ wᵊ וְ and גַם־ ḡam- גַּם even מָצָ֥אתָ māṣˌāṯā מצא find חֵ֖ן ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינָֽי׃ ʕênˈāy עַיִן eye
33:12. dixit autem Moses ad Dominum praecipis ut educam populum istum et non indicas mihi quem missurus es mecum praesertim cum dixeris novi te ex nomine et invenisti gratiam coram meAnd Moses said to the Lord: Thou commandest me to lead forth this people; and thou dost not let me know whom thou wilt send with me, especially whereas thou hast said: I know thee by name, and thou hast found favour in my sight.
12. And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight.
33:12. Then Moses said to the Lord: “You instruct me to lead this people away, and you do not reveal to me whom you will send with me, particularly since you have said: ‘I know you by name, and you have found favor before me.’
33:12. And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight.
And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight:

12: Моисей сказал Господу: вот, Ты говоришь мне: веди народ сей, а не открыл мне, кого пошлешь со мною, хотя Ты сказал: 'Я знаю тебя по имени, и ты приобрел благоволение в очах Моих';
33:12
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
κύριον κυριος lord; master
ἰδοὺ ιδου see!; here I am
σύ συ you
μοι μοι me
λέγεις λεγω tell; declare
ἀνάγαγε αναγω lead up; head up
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
σὺ συ you
δὲ δε though; while
οὐκ ου not
ἐδήλωσάς δηλοω make clear
μοι μοι me
ὃν ος who; what
συναποστελεῖς συναποστελλω send off together
μετ᾿ μετα with; amid
ἐμοῦ εμου my
σὺ συ you
δέ δε though; while
μοι μοι me
εἶπας επω say; speak
οἶδά οιδα aware
σε σε.1 you
παρὰ παρα from; by
πάντας πας all; every
καὶ και and; even
χάριν χαρις grace; regards
ἔχεις εχω have; hold
παρ᾿ παρα from; by
ἐμοί εμοι me
33:12
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
רְ֠אֵה rᵊʔˌē ראה see
אַתָּ֞ה ʔattˈā אַתָּה you
אֹמֵ֤ר ʔōmˈēr אמר say
אֵלַי֙ ʔēlˌay אֶל to
הַ֚עַל ˈhaʕal עלה ascend
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וְ wᵊ וְ and
אַתָּה֙ ʔattˌā אַתָּה you
לֹ֣א lˈō לֹא not
הֹֽודַעְתַּ֔נִי hˈôḏaʕtˈanî ידע know
אֵ֥ת ʔˌēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תִּשְׁלַ֖ח tišlˌaḥ שׁלח send
עִמִּ֑י ʕimmˈî עִם with
וְ wᵊ וְ and
אַתָּ֤ה ʔattˈā אַתָּה you
אָמַ֨רְתָּ֙ ʔāmˈartā אמר say
יְדַעְתִּ֣יךָֽ yᵊḏaʕtˈîḵˈā ידע know
בְ vᵊ בְּ in
שֵׁ֔ם šˈēm שֵׁם name
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
מָצָ֥אתָ māṣˌāṯā מצא find
חֵ֖ן ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינָֽי׃ ʕênˈāy עַיִן eye
33:12. dixit autem Moses ad Dominum praecipis ut educam populum istum et non indicas mihi quem missurus es mecum praesertim cum dixeris novi te ex nomine et invenisti gratiam coram me
And Moses said to the Lord: Thou commandest me to lead forth this people; and thou dost not let me know whom thou wilt send with me, especially whereas thou hast said: I know thee by name, and thou hast found favour in my sight.
33:12. Then Moses said to the Lord: “You instruct me to lead this people away, and you do not reveal to me whom you will send with me, particularly since you have said: ‘I know you by name, and you have found favor before me.’
33:12. And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Моисею было известно божественное обещание послать Ангела (ст. 2), но он не знал, будет на нем «имя Господа» или нет. Поэтому вопрос об имени равносилен вопросу: сам ли Господь пойдет с Израилем, или же предоставит его руководству сотворенного Ангела, другими словами — останутся евреи народом 6огоизбранным или нет? Дальнейшая судьба их должна быть известна Моисею, как вождю, призванному к этой должности самим Богом: «Я знаю тебя по имени» (3:4), а открыть ее Господь может в силу Своего благоволения к нему: «ты приобрел благоволение в очах Моих».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. 13 Now therefore, I pray thee, if I have found grace in thy sight, show me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. 14 And he said, My presence shall go with thee, and I will give thee rest. 15 And he said unto him, If thy presence go not with me, carry us not up hence. 16 For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. 17 And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. 18 And he said, I beseech thee, show me thy glory. 19 And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. 20 And he said, Thou canst not see my face: for there shall no man see me, and live. 21 And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock: 22 And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: 23 And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.
Moses, having returned to the door of the tabernacle, becomes a humble and importunate supplicant there for two very great favours, and as a prince he has power with God, and prevails for both: herein he was a type of Christ the great intercessor, whom the Father heareth always.
I. He is very earnest with God for a grant of his presence with Israel in the rest of their march to Canaan, notwithstanding their provocations. The people had by their sin deserved the wrath of God, and for the turning away of that Moses had already prevailed, ch. xxxii. 14. But they had likewise forfeited God's favourable presence, and all the benefit and comfort of that, and this Moses is here begging for the return of. Thus, by the intercession of Christ, we obtain not only the removal of the curse, but an assurance of the blessing; we are not only saved from ruin, but become entitled to everlasting happiness. Observe how admirably Moses orders this cause before God, and fills his mouth with arguments. What a value he expresses for God's favour, what a concern for God's glory and the welfare of Israel. How he pleads, and how he speeds.
1. How he pleads. (1.) He insists upon the commission God had given him to bring up this people, v. 12. This he begins with: "Lord, it is thou thyself that employest me; and wilt thou not own me? I am in the way of my duty; and shall I not have thy presence with me in that way?" Whom God calls out to any service he will be sure to furnish with necessary assistances. "Now, Lord, thou hast ordered me a great work, and yet left me at a loss how to go about it, and to through with it." Note, Those that sincerely design and endeavour to do their duty may in faith beg of God direction and strength for the doing of it. (2.) He improves the interest he himself had with God, and pleads God's gracious expressions of kindness to him: Thou hast said, I know thee by name, as a particular friend and confidant, and thou hast also found grace in my sight, above any other. Now, therefore, says Moses, if it be indeed so, that I have found grace in thy sight, show me the way, v. 13. What favour God had expressed to the people they had forfeited the benefit of, there was no insisting upon that; and therefore Moses lays the stress of his plea upon what God had said to him, which, though he owns himself unworthy of, yet he hopes he has not thrown himself out of the benefit of. By this therefore he takes hold on God: "Lord, if ever thou wilt do any thing for me, do this for the people." Thus our Lord Jesus, in his intercession, presents himself to the Father, as one in whom he is always well pleased, and so obtains mercy for us with whom he is justly displeased; and we are accepted in the beloved. Thus also men of public spirit love to improve their interest both with God and man for the public good. Observe what it is he is thus earnest for: Show me thy way, that I may know that I find grace in thy sight. Note, Divine direction is one of the best evidences of divine favour. By this we may know that we find grace in God's sight, if we find grace in our hearts to guide and quicken us in the way of our duty. God's good work in us is the surest discovery of his good-will towards us. (3.) He insinuates that the people also, though most unworthy, yet were in some relation to God: "Consider that this nation is thy people, a people that thou hast done great things for, redeemed to thyself, and taken into covenant with thyself; Lord, they are thy own, do not leave them." The offended father considers this, "My child is foolish and froward, but he is my child, and I cannot abandon him." (4.) He expresses the great value he had for the presence of God. When God said, My presence shall go with thee, he caught at that word, as that which he could not live and move without: "If thy presence go not with me, carry us not up hence," v. 15. He speaks as one that dreaded the thought of going forward without God's presence, knowing that their marches could not be safe, nor their encampments easy, if they had not God with them. "Better lie down and die here in the wilderness than go forward to Canaan without God's presence." Note, Those who know how to value God's favours are best prepared to receive them. Observe how earnest Moses is in this matter; he begs as one that would take no denial. "Here we will stay till we obtain thy favour; like Jacob, I will not let thee go except thou bless me." And observe how he advances upon God's concessions; the kind intimations given him make him yet more importunate. Thus God's gracious promises, and the advances of mercy towards us, should not only encourage our faith, but excite our fervency in prayer. (5.) He concludes with an argument taken from God's glory (v. 16): "Wherein shall it be known to the nations that have their eyes upon us that I and thy people (with whom my interests are all blended) have found grace in thy sight, distinguishing favour, so as to be separated from all people on earth? How will it appear that we are indeed thus honoured? Is it not in that thou goest with us? Nothing short of this can answer these characters. Let it never be said that we are a peculiar people, and highly favoured, for we stand but upon a level with the rest of our neighbours unless thou go with us; sending an angel with us will not serve." He lays a stress upon the place--"here in this wilderness, whither thou hast led us, and where we shall be certainly lost if thou leave us." Note, God's special presence with us in this wilderness, by his Spirit and grace, to direct, defend, and comfort us, is the surest pledge of his special love to us and will redound to his glory as well as our benefit.
2. Observe how he speeds. He obtained an assurance of God's favour, (1.) To himself (v. 14): "I will give thee rest, I will take care to make thee easy in this matter; however it be, thou shalt have satisfaction." Moses never entered Canaan, and yet God made good his word that he would give him rest, Dan. xii. 13. (2.) To the people for his sake. Moses was not content with that answer which bespoke favour to himself only, he must gain a promise, an express promise, for the people too, or he is not at rest; gracious generous souls think it not enough to get to heaven themselves, but would have all their friends go thither too. And in this also Moses prevailed: I will do this thing also that thou hast spoken, v. 17. Moses is not checked as an unreasonable beggar, whom no saying would serve, but he is encouraged. God grants as long as he asks, gives liberally, and does not upbraid him. See the power of prayer, and be quickened hereby to ask, and seek, and knock, and to continue instant in prayer, to pray always and not to faint. See the riches of God's goodness. When he has done much, yet he is willing to do more: I will do this also--above what we are able to ask or think. See, in type, the prevalency of Christ's intercession, which he ever lives to make for all those that come to God by him, and the ground of that prevalency. It is purely his own merit, not any thing in those for whom he intercedes; it is because thou hast found grace in my sight. And now the matter is settled, God is perfectly reconciled to them, his presence in the pillar of cloud returns to them and shall continue with them; all is well again, and henceforth we hear no more of the golden calf. Lord, who is a God like unto thee, pardoning iniquity?
II. Having gained this point, he next begs a sight of God's glory, and is heard in this matter also. Observe,
1. The humble request Moses makes: I beseech thee, show me thy glory, v. 18. Moses had lately been in the mount with God, had continued there a great while, and had enjoyed as intimate a communion with God as ever any man had on this side heaven; and yet he is still desiring a further acquaintance. All that are effectually called to the knowledge of God and fellowship with him, though they desire nothing more than God, are nevertheless still coveting more and more of him, till they come to see as they are seen. Moses had wonderfully prevailed with God for one favour after another, and the success of his prayers emboldened him to go on still to seek God; the more he had the more he asked: when we are in a good frame at the throne of grace, we should endeavour to preserve and improve it, and strike while the iron is hot: "Show me thy glory; make me to see it" (so the word is); "make it some way or other visible, and enable me to bear the sight of it." Not that he was so ignorant as to think God's essence could be seen with bodily eyes; but, having hitherto only heard a voice out of a pillar of cloud or fire, he desired to see some representation of the divine glory, such as God saw fit to gratify him with. It was not fit that the people should see any similitude when the Lord spoke unto them, lest they should corrupt themselves; but he hoped that there was not that danger in his seeing some similitude. Something it was more than he had yet seen that Moses desired. If it was purely for the assisting of his faith and devotion, the desire was commendable; but perhaps there was in it a mixture of human infirmity. God will have us walk by faith, not by sight, in this world; and faith comes by hearing. Some think that Moses desired a sight of God's glory as a token of his reconciliation, and an earnest of that presence which he had promised them; but he knew not what he asked.
2. The gracious reply God made to this request. (1.) He denied that which was not fit to be granted, and which Moses could not bear: Thou canst not see my face, v. 20. A full discovery of the glory of God would quite overpower the faculties of any mortal man in this present state, and overwhelm him, even Moses himself. Man is mean and unworthy of it, weak and could not bear it, guilty and could not but dread it. It is in compassion to our infirmity that God holdeth back the face of his throne, and spreadeth a cloud upon it, Job xxvi. 9. God has said that here (that is, in this world) his face shall not be seen (v. 23); that is an honour reserved for the future state, to be the eternal bliss of holy souls: should men in this state know what it is, they would not be content to live short of it. There is a knowledge and enjoyment of God which must be waited for in another world, when we shall see him as he is, 1 John iii. 2. In the mean time let us adore the height of what we do know of God, and the depth of what we do not. Long before this, Jacob had spoken of it with wonder that he had seen God face to face, and yet his life was preserved, Gen. xxxii. 30. Sinful man dreads the sight of God his Judge; but holy souls, being by the Spirit of the Lord changed into the same image, behold with open face the glory of the Lord. 2 Cor. iii. 18. (2.) He granted that which would be abundantly satisfying. [1.] He should hear what would please him (v. 19): I will make all my goodness pass before thee. He had given him wonderful instances of his goodness in being reconciled to Israel: but that was only goodness in the stream; he would show him goodness in the spring--all his goodness. This was a sufficient answer to his request. "Show me thy glory," says Moses. "I will show thee my goodness," says God. Note, God's goodness is his glory; and he will have us to know him by the glory of his mercy more than by the glory of his majesty; for we must fear even the Lord and his goodness, Hos. iii. 5. That especially which is the glory of God's goodness is the sovereignty of it, that he will be gracious to whom he will be gracious, that, as an absolute proprietor, he makes what difference he pleases in bestowing his gifts, and is not debtor to any, nor accountable to any (may he not do what he will with his own?); also that all his reasons of mercy are fetched from within himself, not from any merit in his creatures: as he has mercy on whom he will, so, because he will. Even so, Father, because it seemed good in thy sight. It is never said, "I will be angry at whom I will be angry," for his wrath is always just and holy; but I will show mercy on whom I will show mercy, for his grace is always free. He never damns by prerogative, but by prerogative he saves. The apostle quotes this (Rom. ix. 15) in answer to those who charged God with unrighteousness in giving that grace freely to some which he withholds justly from others. [2.] He should see what he could bear, and what would suffice him. The matter is concerted so as that Moses might be safe and yet satisfied. First, Save in a cleft of the rock, v. 21, 22. In this he was to be sheltered from the dazzling light and devouring fire of God's glory. This was the rock in Horeb out of which water was brought, of which it is said, That rock was Christ, 1 Cor. x. 4. It is in the clefts of this rock that we are secured from the wrath of God, which otherwise would consume us; God himself will protect those that are thus hid. And it is only through Christ that we have the knowledge of the glory of God. None can see his glory to their comfort but those who stand upon this rock, and take shelter in it. Secondly, He was satisfied with a sight of his back-parts, v. 23. He should see more of God than any ever saw on earth, but not so much as those see who are in heaven. The face, in man, is the seat of majesty, and men are known by their faces; in them we take a full view of men. That sight of God Moses might not have, but such a sight as we have of a man who has gone past us, so that we only see his back, and have (as we say) a blush of him. We cannot be said to look at God, but rather to look after him (Gen. xvi. 13); for we see through a glass darkly. When we see what God has done in his works, observe the goings of our God, our King, we see (as it were) his back-parts. The best thus know but in part, and we cannot order our speech concerning God, by reason of darkness, any more than we can describe a man whose face we never saw. Now Moses was allowed to see only the back-parts; but long afterwards, when he was a witness to Christ's transfiguration, he saw his face shine as the sun. If we faithfully improve the discoveries God gives us of himself while we are here, a brighter and more glorious scene will shortly be opened to us; for to him that hath shall be given.
Adam Clarke: Commentary on the Bible - 1831
33:12: Moses said unto the Lord - We may suppose that after Moses had quitted the tabernacle he went to the camp, and gave the people some general information relative to the conversation he lately had with the Lord; after which he returned to the tabernacle or tent, and began to plead with God, as we find in this and the following verses.
Thou hast not let me know, etc. - As God had said he would not go up with this people, Moses wished to know whom he would send with him, as he had only said, in general terms, that he would send an angel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:12: See: Exo 33:1, Exo 32:34
I know: Exo 33:17; Gen 18:19; Psa 1:6; Isa 43:1; Jer 1:5; Joh 10:14, Joh 10:15; Ti2 2:19
Carl Friedrich Keil and Franz Delitzsch
33:12
Jehovah had commanded Moses to lead the people to Canaan, and promised him the guidance of an angel; but He had expressly distinguished this angel from His own personal presence (Ex 33:1-3). Moreover, though it has not been mentioned before, Jehovah had said to Moses, "I have known thee by name," - i.e., I have recognised thee as Mine, and chosen and called thee to execute My will (cf. Is 43:1; Is 49:1), or put thee into "a specifically personal relation to God, which was peculiar to Moses, and therefore was associated with his name" (Oehler); - "and thou hast also found grace in My eyes," inasmuch as God had granted a hearing to his former intercession. Moses now reminded the Lord of this divine assurance with such courage as can only be produced by faith, which wrestles with God and will not let Him go without a blessing (Gen 32:27); and upon the strength of this he presented the petition (Ex 33:13), "Let me know Thy way (the way which Thou wilt take with me and with this people), that I may know Thee, in order that I may find grace in Thine eyes, and see that this people is Thy people." The meaning is this: If I have found grace in Thy sight, and Thou hast recognised me as Thy servant, and called me to be the leader of this people, do not leave me in uncertainty as to Thine intentions concerning the people, or as to the angel whom Thou wilt give as a guide to me and the nation, that I may know Thee, that is to say, that my finding grace in Thine eyes may become a reality;
(Note: Domine fac ut verbis tuis respondeat eventus. Calvin.)
and if Thou wilt lead the people up to Canaan, consider that it is Thine own people, to whom Thou must acknowledge Thyself as its God. Such boldness of undoubting faith presses to the heart of God, and brings away the blessing. Jehovah replied (Ex 33:14), "My face will go, and I shall give thee rest," - that is to say, shall bring thee and all this people into the land, where ye will find rest (Deut 3:20). The "face" of Jehovah is Jehovah in His own personal presence, and is identical with the "angel" in whom the name of Jehovah was (Ex 23:20-21), and who is therefore called in Is 63:9 "the angel of His face."
With this assurance on the part of God, the covenant bond was completely restored. But to make more sure of it. Moses replied (Ex 33:15, Ex 33:16), "If Thy face is not going (with us), lead us not up hence. And whereby shall it be known that I have found grace in thine eyes, I and Thy people, if not (lit., is it not known) in Thy going with us, that we, I and Thy people, are distinguished (see at Ex 8:18) before every nation upon the face of the earth?" These words do not express any doubt as to the truth of the divine assurance, "but a certain feeling of the insufficiency of the assurance," inasmuch as even with the restoration of the former condition of things there still remained "the fear lest the evil root of the people's rebellion, which had once manifested itself, should bread forth again at any moment" (Baumgarten). For this reason Jehovah assured him that this request also should be granted (Ex 33:17). "There was nothing extraordinary in the fact that Moses desired for himself and his people that they might be distinguished before every nation upon the face of the earth; this was merely the firm hold of faith upon the calling and election of God (Ex 19:5-6)."
Geneva 1599
33:12 And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by (e) name, and thou hast also found grace in my sight.
(e) I care for you and will preserve you in your calling.
John Gill
33:12 And Moses said unto the Lord,.... Having returned from the camp to the tabernacle again:
see, thou sayest unto me, bring up this people: from hence to the land of Canaan, as in Ex 33:1.
and thou hast not let me know whom thou wilt send with me; to guide and direct him, help and assist him, protect and defend him, and the people with him; he had signified something of this kind, but by some expressions, and by his present conduct, he was at a loss to know who was to go with him: he had told him that the uncreated Angel, in whom his name and he himself were, should go with them; but now it had been declared that he would not go up in the midst of them himself, but send an angel, a created one, but who that was he knew not; he thought he had reason to expect the pillar of the cloud and fire by day and night; but that had had so many motions that he could not be assured of the continuance of it:
yet thou hast said, I know thee by name; have a particular and special knowledge of thee, and distinguished thee from others, and have a personal affection for thee:
and thou hast also found grace in my sight: had an interest in his special favour and good will, was acceptable unto him, had received an abundance of spiritual grace, and many very extraordinary gifts from him, and had had many benefits bestowed on him, which were proofs of his being grateful and well pleasing to him.
John Wesley
33:12 Moses now returned to the door of the tabernacle, as an important supplicant for two favours, and prevails for both: herein he was a type of Christ the great intercessor, whom the Father heareth always. He is earnest with God for a grant of his presence with Israel in the rest of their march to Canaan. Thou sayst, bring up this people - Lord, it is thou thyself that employest me, and wilt thou not own me? I am in the way of my duty, and shall I not have thy presence with me in that way? Yet, Thou hast said, I know thee by name, as a particular friend, and thou hast also found grace in my sight, above any other.
33:1333:13: Արդ՝ եթէ գտի շնորհս առաջի քո՝ ցո՛յց ինձ զանձն քո յայտնապէս, զի գիտացից՝ թէ ի՞ւ գտեալ է իմ շնորհս առաջի քո. եւ զի ծանեա՛յց թէ ժողովուրդս քո այս՝ յա՛զգ մեծ լինիցի[807]։ [807] Ոմանք. Գտեալ իցէ իմ շնորհս։ եւ ոմանք. գտեալ իցեմ շն՛՛։
13 Արդ, եթէ քո շնորհին եմ արժանացել ես, ինձ յայտնապէս երեւայ, որպէսզի իմանամ, թէ ինչով եմ արժանացել քո շնորհին, իմանամ, որ քո այս ժողովուրդը մեծ ազգ է լինելու»:
13 Ուստի հիմա կ’աղաչեմ, եթէ քու առջեւդ շնորհք գտայ, ինծի ցուցուր ուրեմն քու ճամբադ՝ որպէս զի ճանչնամ քեզ, այնպէս որ քու առջեւդ շնորհք գտնեմ ու միտքդ բեր* որ այս ազգը քու ժողովուրդդ է»։
Արդ եթէ գտի շնորհս առաջի քո, [536]ցոյց ինձ զանձն քո յայտնապէս, զի գիտացից թէ ի՛ւ գտեալ իցէ իմ շնորհս առաջի քո. եւ զի ծանեայց թէ ժողովուրդս քո այս` յազգ մեծ լինիցի:

33:13: Արդ՝ եթէ գտի շնորհս առաջի քո՝ ցո՛յց ինձ զանձն քո յայտնապէս, զի գիտացից՝ թէ ի՞ւ գտեալ է իմ շնորհս առաջի քո. եւ զի ծանեա՛յց թէ ժողովուրդս քո այս՝ յա՛զգ մեծ լինիցի[807]։
[807] Ոմանք. Գտեալ իցէ իմ շնորհս։ եւ ոմանք. գտեալ իցեմ շն՛՛։
13 Արդ, եթէ քո շնորհին եմ արժանացել ես, ինձ յայտնապէս երեւայ, որպէսզի իմանամ, թէ ինչով եմ արժանացել քո շնորհին, իմանամ, որ քո այս ժողովուրդը մեծ ազգ է լինելու»:
13 Ուստի հիմա կ’աղաչեմ, եթէ քու առջեւդ շնորհք գտայ, ինծի ցուցուր ուրեմն քու ճամբադ՝ որպէս զի ճանչնամ քեզ, այնպէս որ քու առջեւդ շնորհք գտնեմ ու միտքդ բեր* որ այս ազգը քու ժողովուրդդ է»։
zohrab-1805▾ eastern-1994▾ western am▾
33:1313: итак, если я приобрел благоволение в очах Твоих, то молю: открой мне путь Твой, дабы я познал Тебя, чтобы приобрести благоволение в очах Твоих; и помысли, что сии люди Твой народ.
33:13 εἰ ει if; whether οὖν ουν then εὕρηκα ευρισκω find χάριν χαρις grace; regards ἐναντίον εναντιον next to; before σου σου of you; your ἐμφάνισόν εμφανιζω make apparent / visible; represent μοι μοι me σεαυτόν σεαυτου of yourself γνωστῶς γνωστως view; see σε σε.1 you ὅπως οπως that way; how ἂν αν perhaps; ever ὦ ειμι be εὑρηκὼς ευρισκω find χάριν χαρις grace; regards ἐναντίον εναντιον next to; before σου σου of you; your καὶ και and; even ἵνα ινα so; that γνῶ γινωσκω know ὅτι οτι since; that λαός λαος populace; population σου σου of you; your τὸ ο the ἔθνος εθνος nation; caste τὸ ο the μέγα μεγας great; loud τοῦτο ουτος this; he
33:13 וְ wᵊ וְ and עַתָּ֡ה ʕattˈā עַתָּה now אִם־ ʔim- אִם if נָא֩ nˌā נָא yeah מָצָ֨אתִי māṣˌāṯî מצא find חֵ֜ן ḥˈēn חֵן grace בְּ bᵊ בְּ in עֵינֶ֗יךָ ʕênˈeʸḵā עַיִן eye הֹודִעֵ֤נִי hôḏiʕˈēnî ידע know נָא֙ nˌā נָא yeah אֶת־ ʔeṯ- אֵת [object marker] דְּרָכֶ֔ךָ dᵊrāḵˈeḵā דֶּרֶךְ way וְ wᵊ וְ and אֵדָ֣עֲךָ֔ ʔēḏˈāʕᵃḵˈā ידע know לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of אֶמְצָא־ ʔemṣā- מצא find חֵ֖ן ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye וּ û וְ and רְאֵ֕ה rᵊʔˈē ראה see כִּ֥י kˌî כִּי that עַמְּךָ֖ ʕammᵊḵˌā עַם people הַ ha הַ the גֹּ֥וי ggˌôy גֹּוי people הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
33:13. si ergo inveni gratiam in conspectu tuo ostende mihi viam tuam ut sciam te et inveniam gratiam ante oculos tuos respice populum tuum gentem hancIf therefore I have found favour in thy sight, shew me thy face, that I may know thee, and may find grace before thy eyes: look upon thy people this nation.
13. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy ways, that I may know thee, to the end that I may find grace in thy sight: and consider that this nation is thy people.
33:13. If, therefore, I have found favor in your sight, show your face to me, so that I may know you and may find grace before your eyes. Look favorably on your people, this nation.”
33:13. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation [is] thy people.
Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation [is] thy people:

13: итак, если я приобрел благоволение в очах Твоих, то молю: открой мне путь Твой, дабы я познал Тебя, чтобы приобрести благоволение в очах Твоих; и помысли, что сии люди Твой народ.
33:13
εἰ ει if; whether
οὖν ουν then
εὕρηκα ευρισκω find
χάριν χαρις grace; regards
ἐναντίον εναντιον next to; before
σου σου of you; your
ἐμφάνισόν εμφανιζω make apparent / visible; represent
μοι μοι me
σεαυτόν σεαυτου of yourself
γνωστῶς γνωστως view; see
σε σε.1 you
ὅπως οπως that way; how
ἂν αν perhaps; ever
ειμι be
εὑρηκὼς ευρισκω find
χάριν χαρις grace; regards
ἐναντίον εναντιον next to; before
σου σου of you; your
καὶ και and; even
ἵνα ινα so; that
γνῶ γινωσκω know
ὅτι οτι since; that
λαός λαος populace; population
σου σου of you; your
τὸ ο the
ἔθνος εθνος nation; caste
τὸ ο the
μέγα μεγας great; loud
τοῦτο ουτος this; he
33:13
וְ wᵊ וְ and
עַתָּ֡ה ʕattˈā עַתָּה now
אִם־ ʔim- אִם if
נָא֩ nˌā נָא yeah
מָצָ֨אתִי māṣˌāṯî מצא find
חֵ֜ן ḥˈēn חֵן grace
בְּ bᵊ בְּ in
עֵינֶ֗יךָ ʕênˈeʸḵā עַיִן eye
הֹודִעֵ֤נִי hôḏiʕˈēnî ידע know
נָא֙ nˌā נָא yeah
אֶת־ ʔeṯ- אֵת [object marker]
דְּרָכֶ֔ךָ dᵊrāḵˈeḵā דֶּרֶךְ way
וְ wᵊ וְ and
אֵדָ֣עֲךָ֔ ʔēḏˈāʕᵃḵˈā ידע know
לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of
אֶמְצָא־ ʔemṣā- מצא find
חֵ֖ן ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye
וּ û וְ and
רְאֵ֕ה rᵊʔˈē ראה see
כִּ֥י kˌî כִּי that
עַמְּךָ֖ ʕammᵊḵˌā עַם people
הַ ha הַ the
גֹּ֥וי ggˌôy גֹּוי people
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
33:13. si ergo inveni gratiam in conspectu tuo ostende mihi viam tuam ut sciam te et inveniam gratiam ante oculos tuos respice populum tuum gentem hanc
If therefore I have found favour in thy sight, shew me thy face, that I may know thee, and may find grace before thy eyes: look upon thy people this nation.
33:13. If, therefore, I have found favor in your sight, show your face to me, so that I may know you and may find grace before your eyes. Look favorably on your people, this nation.”
33:13. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation [is] thy people.
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
13: Открыть Моисею Свою волю, Свои определения («пути») Господь может в силу благоволения к нему; но такой же милости заслуживает и Израиль, являющийся народом Божиим: «сии люди и народ Твой».
Adam Clarke: Commentary on the Bible - 1831
33:13: Show me now thy way - Let me know the manner in which thou wouldst have this people led up and governed, because this nation is thy people, and should be governed and guided in thy own way.
Albert Barnes: Notes on the Bible - 1834
33:13: Thy way - He desires not to be left in uncertainty, but to be assured, by Yahweh's mode of proceeding, of the reality of the promises that had been made to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:13: if: Exo 33:17, Exo 34:9
show: Psa 25:4, Psa 27:11, Psa 86:11, Psa 119:33; Sol 1:7, Sol 1:8; Isa 30:21
that I: Exo 33:18; Joh 17:3; Eph 1:17; Col 1:10; Pe2 3:18
consider: Exo 32:7; Deu 9:26, Deu 9:29; Isa 63:17, Isa 63:19; Joe 2:17; Rom 11:28
John Gill
33:13 Now therefore, I pray thee, if I have found grace in thy sight,.... Which he said, not as doubting whether he had or not, but as taking it for granted he had, and so argues from it, and improves his interest in it, in his pleading with God:
shew me now thy way: either the way which he himself would take, the way of his providence in bringing the children of Israel into the land of Canaan; or the way he would have him take, the way of his duty, how he would have him behave in conducting them thither; unless he means the Messiah, Christ, the way to the heavenly Canaan, to whom he seems greatly to have respect in the following part of this chapter:
that I may know thee, that I may find grace in thy sight; by which he might have a further evidence of his being acceptable to God, and having a share in his good will; as well as he would better know in what way grace is communicated, Christ being the way both of access into the grace of God, and of acceptance with him, and of the communication of grace from him:
and consider that this nation is thy people; though they had sinned against him in the manner they had done, they were a people he had chosen above all people to be his; he had made a covenant with them, and was their covenant God; he had redeemed them out of Egypt, and had called them from thence, and had wrought a great salvation for them, and had bestowed many peculiar favours upon them; and though for this their gross idolatry and sad apostasy from him they were unworthy of the relation, and he had thought fit not to call them his people, but the people, or the people of Moses, yet they still were his people, and he entreats he would consider the relation they stood in to him, and show mercy to them.
John Wesley
33:13 Now therefore, if I have found grace in thy sight, shew me thy way - What favour God had expressed to the people they had forfeited the benefit of; and therefore Moses lays the stress of his plea upon what God had said to him. By this therefore he takes hold on God, Lord, if thou wilt do any thing for me, do this for the people. Thus our Lord Jesus, in his intercession, presents himself to the Father, as one in whom he is always well - pleased, and so obtains mercy for us with whom he is justly displeased, Shew me thy way, that I may know thee, that I may find grace in thy sight - He insinuates that the people also, though most unworthy, yet were in some relation to God; consider that this nation is thy people; a people that thou hast done great things for, redeemed to thyself, and taken into covenant with thyself; Lord, they are thy own, do not leave them.
33:1433:14: Եւ ասէ. Ե՛ս ինքնին երթայց առաջի քո, եւ զետեղեցի՛ց զքեզ։
14 Տէրն ասաց. «Ես ինքս պիտի գնամ քո առաջից ու պիտի տեղաւորեմ քեզ»:
14 Անիկա ըսաւ. «Իմ ներկայութիւնս քեզի հետ պիտի երթայ ու քեզ պիտի հանգստացնեմ»։
Եւ ասէ. Ես ինքնին երթայց առաջի քո, եւ զետեղեցից զքեզ:

33:14: Եւ ասէ. Ե՛ս ինքնին երթայց առաջի քո, եւ զետեղեցի՛ց զքեզ։
14 Տէրն ասաց. «Ես ինքս պիտի գնամ քո առաջից ու պիտի տեղաւորեմ քեզ»:
14 Անիկա ըսաւ. «Իմ ներկայութիւնս քեզի հետ պիտի երթայ ու քեզ պիտի հանգստացնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
33:1414: [Господь] сказал: Сам Я пойду, и введу тебя в покой.
33:14 καὶ και and; even λέγει λεγω tell; declare αὐτὸς αυτος he; him προπορεύσομαί προπορευομαι travel forth; travel before σου σου of you; your καὶ και and; even καταπαύσω καταπαυω rest σε σε.1 you
33:14 וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say פָּנַ֥י pānˌay פָּנֶה face יֵלֵ֖כוּ yēlˌēḵû הלך walk וַ wa וְ and הֲנִחֹ֥תִי hᵃniḥˌōṯî נוח settle לָֽךְ׃ lˈāḵ לְ to
33:14. dixitque Dominus facies mea praecedet te et requiem dabo tibiAnd the Lord said: My face shall go before thee, and I will give thee rest.
14. And he said, My presence shall go , and I will give thee rest.
33:14. And the Lord said, “My face will precede you, and I will give you rest.”
33:14. And he said, My presence shall go [with thee], and I will give thee rest.
And he said, My presence shall go [with thee], and I will give thee rest:

14: [Господь] сказал: Сам Я пойду, и введу тебя в покой.
33:14
καὶ και and; even
λέγει λεγω tell; declare
αὐτὸς αυτος he; him
προπορεύσομαί προπορευομαι travel forth; travel before
σου σου of you; your
καὶ και and; even
καταπαύσω καταπαυω rest
σε σε.1 you
33:14
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
פָּנַ֥י pānˌay פָּנֶה face
יֵלֵ֖כוּ yēlˌēḵû הלך walk
וַ wa וְ and
הֲנִחֹ֥תִי hᵃniḥˌōṯî נוח settle
לָֽךְ׃ lˈāḵ לְ to
33:14. dixitque Dominus facies mea praecedet te et requiem dabo tibi
And the Lord said: My face shall go before thee, and I will give thee rest.
33:14. And the Lord said, “My face will precede you, and I will give you rest.”
33:14. And he said, My presence shall go [with thee], and I will give thee rest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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: Как видно из 34:6: и д., определение Всевышнего, что Он пойдет и введет в покой, т. е. в землю обетованную (Втор 3:20; Нав 1:13; 22:4), основано на Его неизреченном милосердии.
Adam Clarke: Commentary on the Bible - 1831
33:14: My presence shall go with thee - פני ילכו panai yelechu, my faces shall go. I shall give thee manifestations of my grace and goodness through the whole of thy journey. I shall vary my appearances for thee, as thy necessities shall require.
Albert Barnes: Notes on the Bible - 1834
33:14: Rest - This was the common expression for the possession of the promised land. Deu 3:20; Jos 1:13, Jos 1:15; compare Heb 4:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:14: My presence: Exo 13:21; Jos 1:5; Isa 63:9; Mat 28:20
rest: Deu 3:20; Jos 21:44, Jos 22:4, Jos 23:1; Psa 95:11; Jer 6:16; Mat 11:28; Heb 4:8, Heb 4:9
Geneva 1599
33:14 And he said, My (f) presence shall go [with thee], and I will give thee rest.
(f) Signifying that the Israelites would exceed all other people, through God's favour; (Ex 33:16).
John Gill
33:14 And he said,.... In answer to his request:
my presence shall go with thee; or before thee, both with Moses and before the people; meaning the Angel of his presence he had before promised, the eternal Word and Son of God, who saved them, redeemed them, bore and carried them all the days of old: or "my faces shall go" (y); all the three divine Persons, Father, Son, and Spirit; there was Jehovah the Father, whose the Angel of his presence was; and there was Jehovah the Son, Christ, whom they tempted in the wilderness; and there was Jehovah the Holy Spirit, whom they vexed, see Is 63:9.
and I will give thee rest; not ease, and peace and tranquillity of mind, or a freedom from the fear of enemies, and all dangers by them, much less rest in the grave, before Israel should be brought into Canaan's land; but rather the promised land itself, which was "the rest" that was promised, and would be given, and was typical of that eternal rest which remains for the people of God in heaven, and is a pure gift; for this promise is not personal and peculiar to Moses, but belonged to all the people, to whom God would give the typical rest, see Deut 12:9.
(y) "facies meae ibunt", Montanus, Vatablus.
33:1533:15: Եւ ասէ ցնա. Եթէ ո՛չ դու ինքնին երթայցես ընդ մեզ, մի՛ հաներ զմեզ աստի[808]։ [808] Այլք. Մի՛ հաներ զիս աստի։ Եւ զիարդ յայտնի լինիցի։
15 Մովսէսն ասաց նրան. «Եթէ դու ինքդ մեզ հետ չգնաս, ուրեմն ինձ այստեղից մի՛ հանիր:
15 Եւ Մովսէս ըսաւ անոր. «Եթէ քու ներկայութիւնդ մեզի հետ չերթայ, մեզ այս տեղէն մի՛ հաներ։
Եւ ասէ ցնա. Եթէ ոչ դու ինքնին երթայցես`` ընդ մեզ, մի՛ հաներ զմեզ աստի:

33:15: Եւ ասէ ցնա. Եթէ ո՛չ դու ինքնին երթայցես ընդ մեզ, մի՛ հաներ զմեզ աստի[808]։
[808] Այլք. Մի՛ հաներ զիս աստի։ Եւ զիարդ յայտնի լինիցի։
15 Մովսէսն ասաց նրան. «Եթէ դու ինքդ մեզ հետ չգնաս, ուրեմն ինձ այստեղից մի՛ հանիր:
15 Եւ Մովսէս ըսաւ անոր. «Եթէ քու ներկայութիւնդ մեզի հետ չերթայ, մեզ այս տեղէն մի՛ հաներ։
zohrab-1805▾ eastern-1994▾ western am▾
33:1515: [Моисей] сказал Ему: если не пойдешь Ты Сам [с нами], то и не выводи нас отсюда,
33:15 καὶ και and; even λέγει λεγω tell; declare πρὸς προς to; toward αὐτόν αυτος he; him εἰ ει if; whether μὴ μη not αὐτὸς αυτος he; him σὺ συ you πορεύῃ πορευομαι travel; go μή μη not με με me ἀναγάγῃς αναγω lead up; head up ἐντεῦθεν εντευθεν from in here; from this / that side
33:15 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֵלָ֑יו ʔēlˈāʸw אֶל to אִם־ ʔim- אִם if אֵ֤ין ʔˈên אַיִן [NEG] פָּנֶ֨יךָ֙ pānˈeʸḵā פָּנֶה face הֹלְכִ֔ים hōlᵊḵˈîm הלך walk אַֽל־ ʔˈal- אַל not תַּעֲלֵ֖נוּ taʕᵃlˌēnû עלה ascend מִ mi מִן from זֶּֽה׃ zzˈeh זֶה this
33:15. et ait Moses si non tu ipse praecedes ne educas nos de loco istoAnd Moses said: If thou thyself dost not go before, bring us not out of this place.
15. And he said unto him, If thy presence go not , carry us not up hence.
33:15. And Moses said: “If you will not yourself precede us, then do not lead us away from this place.
33:15. And he said unto him, If thy presence go not [with me], carry us not up hence.
And he said unto him, If thy presence go not [with me], carry us not up hence:

15: [Моисей] сказал Ему: если не пойдешь Ты Сам [с нами], то и не выводи нас отсюда,
33:15
καὶ και and; even
λέγει λεγω tell; declare
πρὸς προς to; toward
αὐτόν αυτος he; him
εἰ ει if; whether
μὴ μη not
αὐτὸς αυτος he; him
σὺ συ you
πορεύῃ πορευομαι travel; go
μή μη not
με με me
ἀναγάγῃς αναγω lead up; head up
ἐντεῦθεν εντευθεν from in here; from this / that side
33:15
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אֵלָ֑יו ʔēlˈāʸw אֶל to
אִם־ ʔim- אִם if
אֵ֤ין ʔˈên אַיִן [NEG]
פָּנֶ֨יךָ֙ pānˈeʸḵā פָּנֶה face
הֹלְכִ֔ים hōlᵊḵˈîm הלך walk
אַֽל־ ʔˈal- אַל not
תַּעֲלֵ֖נוּ taʕᵃlˌēnû עלה ascend
מִ mi מִן from
זֶּֽה׃ zzˈeh זֶה this
33:15. et ait Moses si non tu ipse praecedes ne educas nos de loco isto
And Moses said: If thou thyself dost not go before, bring us not out of this place.
33:15. And Moses said: “If you will not yourself precede us, then do not lead us away from this place.
33:15. And he said unto him, If thy presence go not [with me], carry us not up hence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Хотя обещание ст. 14: дано лично Моисею, но относит последний его и к народу. Как ранее он не мог допустить мысли о погибели народа без того, чтобы самому не принять участия в ней, так и теперь не признает того, чтобы милость Божия оказана была только ему одному. Наоборот, она ручается за проявление божественного милосердия и ко всему Израилю. В противном случае евреи не нуждаются в удалении от Синая, вступлении в «покой». Не земля обетованная есть истинная цель желаний народа, а общение с Богом. Моисей готов отказаться за народ от Палестины, лишь бы удержать за ним то положение, которое возвышало его над всеми остальными народами: «не потому ли я и народ Твой будем славнее всякого народа на земле, что Ты пойдешь с нами?»
Adam Clarke: Commentary on the Bible - 1831
33:15: If thy presence go not - אם אין פניך הלכים im ein paneycha holechim, if thy faces do not go - if we have not manifestations of thy peculiar providence and grace, carry us not up hence. Without supernatural assistance, and a most particular providence, he knew that it would be impossible either to govern such a people, or support them in the desert; and therefore he wishes to be well assured on this head, that he may lead them up with confidence, and be able to give them the most explicit assurances of support and protection. But by what means should these manifestations take place? This question seems to be answered by the Prophet Isaiah, Isa 63:9 : In all their affliction he was afflicted, and the Angel of his presence (פניו panaiv, of his faces) saved them. So we find that the goodness and mercy of God were to be manifested by the Angel of the Covenant, the Lord Jesus, the Messiah; and this is the interpretation which the Jews themselves give of this place. Can any person lead men to the typical Canaan, who is not himself influenced and directed by the Lord? And of what use are all the means of grace, if not crowned with the presence and blessing of the God of Israel? It is on this ground that Jesus Christ hath said, Where two or three are gathered together in my name, I am in the midst of them, Mat 18:20; without which, what would preachings, prayers, and even Sacraments avail?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:15: Exo 33:3, Exo 34:9; Psa 4:6
John Gill
33:15 And he said unto him,.... Moses said unto the Lord:
if thy presence go not with me; or with us, as it may be as well supplied, and which agrees with what follows:
carry us not up hence; from the mount to the land of Canaan; though God had promised his presence, which was the thing requested, Moses could not forbear expressing himself after this manner, to show the high esteem he had of this blessing, and how worthless and insignificant everything else was without it; that even Canaan, the land of rest promised, was nothing in comparison of it: it is not much matter where we are, or what we have, if God is not with us; but if he grants his presence, the greatest hardships in a wilderness are made easy, and difficulties are got through with pleasure; though some read the words in the preceding verse by way of interrogation, "should my face" or "presence go", and "should it give thee rest" (z)? as carrying in it a kind of denial, which makes Moses here more urgent for it, and such a version those words seem to require.
(z) "An facies mea iret et quietem daret tibi?" Noldius, p. 243. so Junius & Tremellius, Piscator.
John Wesley
33:15 And he said, If thy presence go not with me, carry us not up hence - He speaks as one that dreaded the thought of going forward without God's presence.
33:1633:16: Եւ զիա՞րդ յայտ լինիցի, եթէ արդարեւ գտի շնորհս առաջի քո, եւ ե՛ս ե՛ւ ժողովուրդս քո։ այլ յերթալն քո ընդ մեզ՝ փառաւորեսցուք, եւ ե՛ս եւ ժողովուրդս քո, քան զամենայն ազգս որ իցեն ՚ի վերայ երկրի։
16 Եւ ինչի՞ց պիտի իմացուի, թէ ես ու քո ժողովուրդն, իրօք, քո շնորհին ենք արժանացել: Եթէ դու մեզ հետ գնաս, ես ու քո ժողովուրդը կը փառաւորուենք շատ աւելի, քան երկրի վրայ եղած բոլոր ազգերը»:
16 Քանզի ինչո՞վ պիտի գիտցուի թէ ես ու քու ժողովուրդդ քու առջեւդ շնորհք գտանք, եթէ ո՛չ՝ քու մեզի հետ երթալովդ։ Այսպէս ես ու քու ժողովուրդդ երկրի երեսին վրայ եղած բոլոր ժողովուրդներէն պիտի զատուինք»։
Եւ զիա՞րդ յայտնի լինիցի, եթէ արդարեւ գտի շնորհս առաջի քո, ե՛ւ ես ե՛ւ ժողովուրդս քո, այլ յերթալն քո ընդ [537]մեզ փառաւորեսցուք``, ե՛ւ ես ե՛ւ ժողովուրդս քո [538]քան զամենայն ազգս`` որ իցեն ի վերայ երկրի:

33:16: Եւ զիա՞րդ յայտ լինիցի, եթէ արդարեւ գտի շնորհս առաջի քո, եւ ե՛ս ե՛ւ ժողովուրդս քո։ այլ յերթալն քո ընդ մեզ՝ փառաւորեսցուք, եւ ե՛ս եւ ժողովուրդս քո, քան զամենայն ազգս որ իցեն ՚ի վերայ երկրի։
16 Եւ ինչի՞ց պիտի իմացուի, թէ ես ու քո ժողովուրդն, իրօք, քո շնորհին ենք արժանացել: Եթէ դու մեզ հետ գնաս, ես ու քո ժողովուրդը կը փառաւորուենք շատ աւելի, քան երկրի վրայ եղած բոլոր ազգերը»:
16 Քանզի ինչո՞վ պիտի գիտցուի թէ ես ու քու ժողովուրդդ քու առջեւդ շնորհք գտանք, եթէ ո՛չ՝ քու մեզի հետ երթալովդ։ Այսպէս ես ու քու ժողովուրդդ երկրի երեսին վրայ եղած բոլոր ժողովուրդներէն պիտի զատուինք»։
zohrab-1805▾ eastern-1994▾ western am▾
33:1616: ибо по чему узнать, что я и народ Твой обрели благоволение в очах Твоих? не по тому ли, когда Ты пойдешь с нами? тогда я и народ Твой будем славнее всякого народа на земле.
33:16 καὶ και and; even πῶς πως.1 how γνωστὸν γνωστος known; what can be known ἔσται ειμι be ἀληθῶς αληθως truly ὅτι οτι since; that εὕρηκα ευρισκω find χάριν χαρις grace; regards παρὰ παρα from; by σοί σοι you ἐγώ εγω I τε τε both; and καὶ και and; even ὁ ο the λαός λαος populace; population σου σου of you; your ἀλλ᾿ αλλα but ἢ η or; than συμπορευομένου συμπορευομαι converge; travel with σου σου of you; your μεθ᾿ μετα with; amid ἡμῶν ημων our καὶ και and; even ἐνδοξασθήσομαι ενδοξαζω make glorious ἐγώ εγω I τε τε both; and καὶ και and; even ὁ ο the λαός λαος populace; population σου σου of you; your παρὰ παρα from; by πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste ὅσα οσος as much as; as many as ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἐστιν ειμι be
33:16 וּ û וְ and בַ va בְּ in מֶּ֣ה׀ mmˈeh מָה what יִוָּדַ֣ע yiwwāḏˈaʕ ידע know אֵפֹ֗וא ʔēfˈô אֵפֹו then כִּֽי־ kˈî- כִּי that מָצָ֨אתִי māṣˌāṯî מצא find חֵ֤ן ḥˈēn חֵן grace בְּ bᵊ בְּ in עֵינֶ֨יךָ֙ ʕênˈeʸḵā עַיִן eye אֲנִ֣י ʔᵃnˈî אֲנִי i וְ wᵊ וְ and עַמֶּ֔ךָ ʕammˈeḵā עַם people הֲ hᵃ הֲ [interrogative] לֹ֖וא lˌô לֹא not בְּ bᵊ בְּ in לֶכְתְּךָ֣ leḵtᵊḵˈā הלך walk עִמָּ֑נוּ ʕimmˈānû עִם with וְ wᵊ וְ and נִפְלֵ֨ינוּ֙ niflˈênû פלה be special אֲנִ֣י ʔᵃnˈî אֲנִי i וְ wᵊ וְ and עַמְּךָ֔ ʕammᵊḵˈā עַם people מִ mi מִן from כָּ֨ל־ kkˌol- כֹּל whole הָ hā הַ the עָ֔ם ʕˈām עַם people אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the אֲדָמָֽה׃ פ ʔᵃḏāmˈā . f אֲדָמָה soil
33:16. in quo enim scire poterimus ego et populus tuus invenisse nos gratiam in conspectu tuo nisi ambulaveris nobiscum ut glorificemur ab omnibus populis qui habitant super terramFor how shall we be able to know, I and thy people, that we have found grace in thy sight, unless thou walk with us, that we may be glorified by all people that dwell upon the earth?
16. For wherein now shall it be known that I have found grace in thy sight, I and thy people? is it not in that thou goest with us, so that we be separated, I and thy people, from all the people that are upon the face of the earth?
33:16. For how will we be able to know, I and your people, that we have found grace in your sight, unless you walk with us, so that we may be glorified out of all the people who live upon the earth?”
33:16. For wherein shall it be known here that I and thy people have found grace in thy sight? [is it] not in that thou goest with us? so shall we be separated, I and thy people, from all the people that [are] upon the face of the earth.
For wherein shall it be known here that I and thy people have found grace in thy sight? [is it] not in that thou goest with us? so shall we be separated, I and thy people, from all the people that [are] upon the face of the earth:

16: ибо по чему узнать, что я и народ Твой обрели благоволение в очах Твоих? не по тому ли, когда Ты пойдешь с нами? тогда я и народ Твой будем славнее всякого народа на земле.
33:16
καὶ και and; even
πῶς πως.1 how
γνωστὸν γνωστος known; what can be known
ἔσται ειμι be
ἀληθῶς αληθως truly
ὅτι οτι since; that
εὕρηκα ευρισκω find
χάριν χαρις grace; regards
παρὰ παρα from; by
σοί σοι you
ἐγώ εγω I
τε τε both; and
καὶ και and; even
ο the
λαός λαος populace; population
σου σου of you; your
ἀλλ᾿ αλλα but
η or; than
συμπορευομένου συμπορευομαι converge; travel with
σου σου of you; your
μεθ᾿ μετα with; amid
ἡμῶν ημων our
καὶ και and; even
ἐνδοξασθήσομαι ενδοξαζω make glorious
ἐγώ εγω I
τε τε both; and
καὶ και and; even
ο the
λαός λαος populace; population
σου σου of you; your
παρὰ παρα from; by
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
ὅσα οσος as much as; as many as
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ἐστιν ειμι be
33:16
וּ û וְ and
בַ va בְּ in
מֶּ֣ה׀ mmˈeh מָה what
יִוָּדַ֣ע yiwwāḏˈaʕ ידע know
אֵפֹ֗וא ʔēfˈô אֵפֹו then
כִּֽי־ kˈî- כִּי that
מָצָ֨אתִי māṣˌāṯî מצא find
חֵ֤ן ḥˈēn חֵן grace
בְּ bᵊ בְּ in
עֵינֶ֨יךָ֙ ʕênˈeʸḵā עַיִן eye
אֲנִ֣י ʔᵃnˈî אֲנִי i
וְ wᵊ וְ and
עַמֶּ֔ךָ ʕammˈeḵā עַם people
הֲ hᵃ הֲ [interrogative]
לֹ֖וא lˌô לֹא not
בְּ bᵊ בְּ in
לֶכְתְּךָ֣ leḵtᵊḵˈā הלך walk
עִמָּ֑נוּ ʕimmˈānû עִם with
וְ wᵊ וְ and
נִפְלֵ֨ינוּ֙ niflˈênû פלה be special
אֲנִ֣י ʔᵃnˈî אֲנִי i
וְ wᵊ וְ and
עַמְּךָ֔ ʕammᵊḵˈā עַם people
מִ mi מִן from
כָּ֨ל־ kkˌol- כֹּל whole
הָ הַ the
עָ֔ם ʕˈām עַם people
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָ הַ the
אֲדָמָֽה׃ פ ʔᵃḏāmˈā . f אֲדָמָה soil
33:16. in quo enim scire poterimus ego et populus tuus invenisse nos gratiam in conspectu tuo nisi ambulaveris nobiscum ut glorificemur ab omnibus populis qui habitant super terram
For how shall we be able to know, I and thy people, that we have found grace in thy sight, unless thou walk with us, that we may be glorified by all people that dwell upon the earth?
33:16. For how will we be able to know, I and your people, that we have found grace in your sight, unless you walk with us, so that we may be glorified out of all the people who live upon the earth?”
33:16. For wherein shall it be known here that I and thy people have found grace in thy sight? [is it] not in that thou goest with us? so shall we be separated, I and thy people, from all the people that [are] upon the face of the earth.
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
33:16: So shall we be separated - By having this Divine protection we shall be saved from idolatry, and be preserved in thy truth and in the true worshipping of thee; and thus shall we be separated from all the people that are upon the face of the earth: as all the nations of the world, the Jews only excepted, were at this time idolaters.
Albert Barnes: Notes on the Bible - 1834
33:16: Thou goest with us - It was this which alone distinguished (rather than "separated") them from other nations, and which alone would render the land of promise a home to be desired. Compare Sa2 7:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:16: in that: Num 14:14; Mat 1:23
separated: Exo 8:22, Exo 19:5, Exo 19:6, Exo 34:10; Num 23:9; Deu 4:7, Deu 4:34; Sa2 7:23; Kg1 8:53; Psa 147:20; Co2 6:17
John Gill
33:16 For wherein shall it be known here,.... At Sinai, among the mountains in the wilderness:
that I and thy people have found grace in thy sight: were acceptable to him, highly esteemed by him, and had received peculiar favours from him; what evidence would there be of this? how would it appear to others? what knowledge could they have of it?
is it not in that thou goest with us? in such a grand majestic manner, and so visible as in a pillar of cloud by day, and a pillar of fire by night: this is a full proof, and a strong and convincing argument, even to a demonstration, that they were a special and peculiar people, the favourites of God, highly esteemed and honoured by him; but should this be discontinued, as seemed to be threatened, there would be nothing to demonstrate that they had found more grace and favour than other people; but this being the case:
so shall we be separated, I and thy people, from all the people that are upon the face of the earth; distinguished by this favour from them, and that in a very wonderful and marvellous manner, as the word signifies; and so some render it, "marvellously separated" (a); for the pillar of cloud and fire was a very marvellous thing, and distinguished the people of Israel from all others in a surprising manner, none having been ever favoured in the like manner.
(a) "marvellously separated", Ainsworth.
John Wesley
33:16 Wherein shall it be known to the nations that have their eyes upon us, that I, and thy people, have found grace in thy sight; so as to be separated from all people upon earth? Is it not that thou goest with us? Nothing short of that can answer these characters.
33:1733:17: Եւ ասէ Տէր ցՄովսէս. Եւ զա՛յդ եւս զքո բան զոր ասացեր՝ արարի՛ց. քանզի գտե՛ր շնորհս առաջի իմ. եւ ճանաչեմ զքեզ քան զամենեսեան։
17 Տէրն ասաց Մովսէսին. «Այդ քո ասածն էլ կը կատարեմ, որովհետեւ դու իմ շնորհին ես արժանացել, եւ քեզ աւելի եմ ճանաչում, քան մնացած բոլորին»:
17 Տէրը ըսաւ Մովսէսին. «Այս բանն ալ պիտի ընեմ, որ դուն ըսիր, վասն զի իմ առջեւս շնորհք գտար ու ես քեզ անունովդ կը ճանչնամ»։
Եւ ասէ Տէր ցՄովսէս. Եւ զայդ եւս զքո բան զոր ասացեր` արարից. քանզի գտեր շնորհս առաջի իմ, եւ ճանաչեմ զքեզ [539]քան զամենեսեան:

33:17: Եւ ասէ Տէր ցՄովսէս. Եւ զա՛յդ եւս զքո բան զոր ասացեր՝ արարի՛ց. քանզի գտե՛ր շնորհս առաջի իմ. եւ ճանաչեմ զքեզ քան զամենեսեան։
17 Տէրն ասաց Մովսէսին. «Այդ քո ասածն էլ կը կատարեմ, որովհետեւ դու իմ շնորհին ես արժանացել, եւ քեզ աւելի եմ ճանաչում, քան մնացած բոլորին»:
17 Տէրը ըսաւ Մովսէսին. «Այս բանն ալ պիտի ընեմ, որ դուն ըսիր, վասն զի իմ առջեւս շնորհք գտար ու ես քեզ անունովդ կը ճանչնամ»։
zohrab-1805▾ eastern-1994▾ western am▾
33:1717: И сказал Господь Моисею: и то, о чем ты говорил, Я сделаю, потому что ты приобрел благоволение в очах Моих, и Я знаю тебя по имени.
33:17 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even τοῦτόν ουτος this; he σοι σοι you τὸν ο the λόγον λογος word; log ὃν ος who; what εἴρηκας ερεω.1 state; mentioned ποιήσω ποιεω do; make εὕρηκας ευρισκω find γὰρ γαρ for χάριν χαρις grace; regards ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine καὶ και and; even οἶδά οιδα aware σε σε.1 you παρὰ παρα from; by πάντας πας all; every
33:17 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses גַּ֣ם gˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּ֛ה zzˈeh זֶה this אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּ֖רְתָּ dibbˌartā דבר speak אֶֽעֱשֶׂ֑ה ʔˈeʕᵉśˈeh עשׂה make כִּֽי־ kˈî- כִּי that מָצָ֤אתָ māṣˈāṯā מצא find חֵן֙ ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינַ֔י ʕênˈay עַיִן eye וָ wā וְ and אֵדָעֲךָ֖ ʔēḏāʕᵃḵˌā ידע know בְּ bᵊ בְּ in שֵֽׁם׃ šˈēm שֵׁם name
33:17. dixit autem Dominus ad Mosen et verbum istud quod locutus es faciam invenisti enim gratiam coram me et te ipsum novi ex nomineAnd the Lord said to Moses: This word also, which thou hast spoken, will I do; for thou hast found grace before me, and thee I have known by name.
17. And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.
33:17. Then the Lord said to Moses: “This word also, which you have spoken, I will do. For you have found grace before me, and I have known you by name.”
33:17. And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.
And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name:

17: И сказал Господь Моисею: и то, о чем ты говорил, Я сделаю, потому что ты приобрел благоволение в очах Моих, и Я знаю тебя по имени.
33:17
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
τοῦτόν ουτος this; he
σοι σοι you
τὸν ο the
λόγον λογος word; log
ὃν ος who; what
εἴρηκας ερεω.1 state; mentioned
ποιήσω ποιεω do; make
εὕρηκας ευρισκω find
γὰρ γαρ for
χάριν χαρις grace; regards
ἐνώπιόν ενωπιος in the face; facing
μου μου of me; mine
καὶ και and; even
οἶδά οιδα aware
σε σε.1 you
παρὰ παρα from; by
πάντας πας all; every
33:17
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
גַּ֣ם gˈam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּ֛ה zzˈeh זֶה this
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבַּ֖רְתָּ dibbˌartā דבר speak
אֶֽעֱשֶׂ֑ה ʔˈeʕᵉśˈeh עשׂה make
כִּֽי־ kˈî- כִּי that
מָצָ֤אתָ māṣˈāṯā מצא find
חֵן֙ ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינַ֔י ʕênˈay עַיִן eye
וָ וְ and
אֵדָעֲךָ֖ ʔēḏāʕᵃḵˌā ידע know
בְּ bᵊ בְּ in
שֵֽׁם׃ šˈēm שֵׁם name
33:17. dixit autem Dominus ad Mosen et verbum istud quod locutus es faciam invenisti enim gratiam coram me et te ipsum novi ex nomine
And the Lord said to Moses: This word also, which thou hast spoken, will I do; for thou hast found grace before me, and thee I have known by name.
33:17. Then the Lord said to Moses: “This word also, which you have spoken, I will do. For you have found grace before me, and I have known you by name.”
33:17. And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.
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
17: Так как Моисей просил Господа, чтобы Он шел с народом, — не лишал его богоизбранности, то и слова: «Я сделаю то, о чем ты говоришь» указывают на исполнение просьбы и желаний пророка.
Adam Clarke: Commentary on the Bible - 1831
33:17: I will do this thing also - My presence shall go with thee, and I will keep thee separate from all the people of the earth. Both these promises have been remarkably fulfilled. God continued miraculously with them till he brought them into the promised land; and from the day in which he brought them out of Egypt to the present day, he has kept them a distinct, unmixed people! Who can account for this on any principle but that of a continual especial providence, and a constant Divine interference? The Jews have ever been a people fond of money; had they been mingled with the people of the earth among whom they have been scattered, their secular interests would have been greatly promoted by it; and they who have sacrificed every thing besides to their love of money, on this point have been incorruptible! They chose in every part of their dispersions rather to be a poor, despised, persecuted people, and continue separate from all the people of the earth, than to enjoy ease and affluence by becoming mixed with the nations. For what great purposes must God be preserving this people! for it does not appear that any moral principle binds them together - they seem lost to this; and yet in opposition to their interests, for which in other respects they would sacrifice every thing, they are still kept distinct from all the people of the earth: for this an especial providence alone can account.
Albert Barnes: Notes on the Bible - 1834
33:17: Compare Exo 33:13. His petition for the nation, and his own claims as a mediator, are now granted to the full.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:17: I will do: Gen 18:32, Gen 19:21; Isa 65:24; Joh 16:23; Jam 5:16; Jo1 5:14, Jo1 5:15
thou hast: Exo 33:12; Gen 6:8, Gen 19:19, Gen 19:21
John Gill
33:17 And the Lord said unto Moses, I will do this thing also that thou hast spoken,.... Or asked for, namely, go with them himself in this amazing and distinguished manner, in the pillar of the cloud and fire; this he would do as well as show him his way and his works, and indeed all this he did by granting that:
for thou hast found grace in my sight, and I know thee by name; he owns the truth of the thing, on which Moses had formed his plan, and by granting his request gave a fresh proof and evidence of it; and what can be a greater blessing than to partake of the special grace, favour, and good will of God, and to be particularly and personally known to him, with such a knowledge as has connected with it the strongest affection and highest esteem?
John Wesley
33:17 I will do this thing also that thou hast spoken - See the power of prayer! See the riches of God's goodness! See in type the prevalency of Christ's intercession, which he ever lives to make for all those that come to God by him! And the ground of that prevalency, is purely in his own merit, it is because thou hast found grace in my sight. And now God is perfectly reconciled to them, and his presence in the pillar of cloud returns to them.
33:1833:18: Եւ ասէ. Ցո՛յց ինձ զփառս քո։
18 Մովսէսն ասաց. «Ցո՛յց տուր ինձ քո փառքը»:
18 Մովսէս ըսաւ. «Կ’աղաչեմ, քու փառքդ ցուցուր ինծի»։
Եւ ասէ. Ցոյց ինձ զփառս քո:

33:18: Եւ ասէ. Ցո՛յց ինձ զփառս քո։
18 Մովսէսն ասաց. «Ցո՛յց տուր ինձ քո փառքը»:
18 Մովսէս ըսաւ. «Կ’աղաչեմ, քու փառքդ ցուցուր ինծի»։
zohrab-1805▾ eastern-1994▾ western am▾
33:1818: [Моисей] сказал: покажи мне славу Твою.
33:18 καὶ και and; even λέγει λεγω tell; declare δεῖξόν δεικνυω show μοι μοι me τὴν ο the σεαυτοῦ σεαυτου of yourself δόξαν δοξα glory
33:18 וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say הַרְאֵ֥נִי harʔˌēnî ראה see נָ֖א nˌā נָא yeah אֶת־ ʔeṯ- אֵת [object marker] כְּבֹדֶֽךָ׃ kᵊvōḏˈeḵā כָּבֹוד weight
33:18. qui ait ostende mihi gloriam tuamAnd he said: Shew me thy glory.
18. And he said, Shew me, I pray thee, thy glory.
33:18. And he said, “Show me your glory.”
33:18. And he said, I beseech thee, shew me thy glory.
And he said, I beseech thee, shew me thy glory:

18: [Моисей] сказал: покажи мне славу Твою.
33:18
καὶ και and; even
λέγει λεγω tell; declare
δεῖξόν δεικνυω show
μοι μοι me
τὴν ο the
σεαυτοῦ σεαυτου of yourself
δόξαν δοξα glory
33:18
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
הַרְאֵ֥נִי harʔˌēnî ראה see
נָ֖א nˌā נָא yeah
אֶת־ ʔeṯ- אֵת [object marker]
כְּבֹדֶֽךָ׃ kᵊvōḏˈeḵā כָּבֹוד weight
33:18. qui ait ostende mihi gloriam tuam
And he said: Shew me thy glory.
33:18. And he said, “Show me your glory.”
33:18. And he said, I beseech thee, shew me thy glory.
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
18: Услышав об исполнении своей просьбы, Моисей желает насладиться созерцанием Того, Который проявил любовь и милость к народу еврейскому.
Adam Clarke: Commentary on the Bible - 1831
33:18: Show me thy glory - Moses probably desired to see that which constitutes the peculiar glory or excellence of the Divine nature as it stands in reference to man. By many this is thought to signify his eternal mercy in sending Christ Jesus into the world. Moses perceived that what God was now doing had the most important and gracious designs which at present he could not distinctly discover; therefore he desires God to show him his glory. God graciously promises to indulge him in this request as far as possible, by proclaiming his name, and making all his goodness pass before him, Exo 33:19. But at the same time he assures him that he could not see his face - the fullness of his perfections and the grandeur of his designs, and live, as no human being could bear, in the present state, this full discovery. But he adds, Thou shalt see my back parts, את אחרי eth achorai, probably meaning that appearance which he should assume in after times, when it should be said, God is manifest in the flesh. This appearance did take place, for we find God putting him into a cleft of the rock, covering him with his hand, and passing by in such a way as to exhibit a human similitude. John may have had this in view when he said, The Word was made flesh and dwelt Among us, full of grace and truth, and We Beheld His Glory. What this glory was, and what was implied by this grace and truth, we shall see in the succeeding chapter.
Albert Barnes: Notes on the Bible - 1834
33:18: Shew me thy glory - The faithful servant of Yahweh, now assured by the success of his mediation, yearns, with the proper tendency of a devout spirit, for a more intimate communion with his divine Master than he had yet enjoyed. He seeks for something surpassing all former Revelations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:18: Exo 33:20; Psa 4:6; Joh 1:18; Co2 3:18, Co2 4:6; Ti1 6:16; Tit 2:13; Rev 21:23
Carl Friedrich Keil and Franz Delitzsch
33:18
Moses was emboldened by this, and now prayed to the Lord, "Let me see Thy glory." What Moses desired to see, as the answer of God clearly shows, must have been something surpassing all former revelations of the glory of Jehovah (Ex 16:7, Ex 16:10; Ex 24:16-17), and even going beyond Jehovah's talking with him face to face (Ex 33:11). When God talked with him face to face, or mouth to mouth, he merely saw a "similitude of Jehovah" (Num 12:8), a form which rendered the invisible being of God visible to the human eye, i.e., a manifestation of the divine glory in a certain form, and not the direct or essential glory of Jehovah, whilst the people saw this glory under the veil of a dark cloud, rendered luminous by fire, that is to say, they only saw its splendour as it shone through the cloud; and even the elders, at the time when the covenant was made, only saw the God of Israel in a certain form which hid from their eyes the essential being of God (Ex 24:10-11). What Moses desired, therefore, was a sight of the glory or essential being of God, without any figure, and without a veil.
Moses was urged to offer this prayer, as Calvin truly says, not by "stulta curiositas, quae ut plurimum titillat hominum mentes, ut audacter penetrare tentent usque ad ultima caelorum arcana," but by "a desire to cross the chasm which had been made by the apostasy of the nation, that for the future he might have a firmer footing than the previous history had given him. As so great a stress had been laid upon his own person in his present task of mediation between the offended Jehovah and the apostate nation, he felt that the separation, which existed between himself and Jehovah, introduced a disturbing element into his office. For if his own personal fellowship with Jehovah was not fully established, and raised above all possibility of disturbance, there could be no eternal foundation for the perpetuity of his mediation" (Baumgarten). As a man called by God to be His servant, he was not yet the perfect mediator; but although he was faithful in all his house, it was only as a servant, called εἰς μαρτύριον τῶν λαληθησομένων (Heb 3:5), i.e., as a herald of the saving revelations of God, preparing the way for the coming of the perfect Mediator. Jehovah therefore granted his request, but only so far as the limit existing between the infinite and holy God and finite and sinful man allowed. "I will make all My goodness pass before thy face, and proclaim the name of Jehovah before thee (בּשׁם קרא see at Gen 4:26), and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. Thou canst not see My face, for man cannot see Me and live." The words וגו וחנּתי, although only connected with the previous clause by the cop. ו, are to be understood in a causative sense, as expressing the reason why Moses' request was granted, viz., that it was an act of unconditional grace and compassion on the part of God, to which no man, not even Moses, could lay any just claim. The apostle Paul uses the words in the same sense in Rom 9:15, for the purpose of overthrowing the claims of self-righteous Jews to participate in the Messianic salvation. - No mortal man can see the face of God and remain alive; for not only is the holy God a consuming fire to unholy man, but a limit has been set, in and with the σῶμα χοΐκόν and ψυχικόν (the earthly and psychical body) of man, between the infinite God, the absolute Spirit, and the human spirit clothed in an earthly body, which will only be removed by the "redemption of our body," and our being clothed in a "spiritual body," and which, so long as it lasts, renders a direct sight of the glory of God impossible. As our bodily eye is dazzled, and its power of vision destroyed, by looking directly at the brightness of the sun, so would our whole nature be destroyed by an unveiled sight of the brilliancy of the glory of God. So long as we are clothed with this body, which was destined, indeed, from the very first to be transformed into the glorified state of the immortality of the spirit, but has become through the fall a prey to the corruption of death, we can only walk in faith, and only see God with the eye of faith, so far as He has revealed His glory to us in His works and His word. When we have become like God, and have been transformed into the "divine nature" (2Pet 1:4), then, and not till then, shall we see Him as He is; then we shall see His glory without a veil, and live before Him for ever. For this reason Moses had to content himself with the passing by of the glory of God before his face, and with the revelation of the name of Jehovah through the medium of the word, in which God discloses His inmost being, and, so to speak, His whole heart to faith. In Ex 33:22 "My glory" is used for "all My goodness," and in Ex 34:6 it is stated that Jehovah passed by before the face of Moses. טוּב is not to be understood in the sense of beautiful, or beauty, but signifies goodness; not the brilliancy which strikes the senses, but the spiritual and ethical nature of the Divine Being. For the manifestation of Jehovah, which passed before Moses, was intended unquestionably to reveal nothing else than what Jehovah expressed in the proclamation of His name.
The manifested glory of the Lord would so surely be followed by the destruction of man, that even Moses needed to be protected before it (Ex 33:21, Ex 33:22). Whilst Jehovah, therefore, allowed him to come to a place upon the rock near Him, i.e., upon the summit of Sinai (Ex 34:2), He said that He would put him in a cleft of the rock whilst He was passing by, and cover him with His hand when He had gone by, that he might see His back, because His face could not be seen. The back, as contrasted with the face, signifies the reflection of the glory of God that had just passed by. The words are transferred anthropomorphically from man to God, because human language and human thought can only conceive of the nature of the absolute Spirit according to the analogy of the human form. As the inward nature of man manifests itself in his face, and the sight of his back gives only an imperfect and outward view of him, so Moses saw only the back and not the face of Jehovah. It is impossible to put more into human words concerning this unparalleled vision, which far surpasses all human thought and comprehension. According to Ex 34:2, the place where Moses stood by the Lord was at the top (the head) of Sinai, and no more can be determined with certainty concerning it. The cleft in the rock (Ex 33:22) has been supposed by some to be the same place as the "cave" in which Elijah lodged at Horeb, and where the Lord appeared to him in the still small voice (3Kings 19:9.). The real summit of the Jebel Musa consists of "a small area of huge rocks, about 80 feet in diameter," upon which there is now a chapel that has almost fallen down, and about 40 feet to the south-west a dilapidated mosque (Robinson, Palestine, vol. i. p. 153). Below this mosque, according to Seetzen (Reise iii. pp. 83, 84), there is a very small grotto, into which you descend by several steps, and to which a large block of granite, about a fathom and a half long and six spans in height, serves as a roof. According to the Mussulman tradition, which the Greek monks also accept, it was in this small grotto that Moses received the law; though other monks point out a "hole, just large enough for a man," near the altar of the Elijah chapel, on the small plain upon the ridge of Sinai, above which the loftier peak rises about 700 feet, as the cave in which Elijah lodged on Horeb (Robinson, Pal. ut supra).
Geneva 1599
33:18 And he said, I beseech thee, shew me thy (g) glory.
(g) Your face, your substance, and your majesty.
John Gill
33:18 And he said, I beseech thee, show me thy glory. Not any visible lustre, splendour, and brightness, as a symbol of the divine Presence, that he had seen, Ex 16:7 nor the glorious essence of God, as Maimonides (b), which is invisible and cannot be seen, and of which Moses could not be ignorant; nor the glory of the heavenly state, which also he must know he could not see until he came thither; but he seems to mean some visible glorious representation of God, such as he had never seen, though he had been with him so long on the mount in the cloud, and heard his voice, and saw some appearances of brightness and glory, yet not in any form that he could frame any idea of; perhaps he may mean the Angel of God's presence, called his face, the promised Messiah and glorious Redeemer and Saviour, in whom there is such a bright display of the glory of the divine perfections; yea, is the brightness of his Father's glory, and the express image of his person; and this favour was granted him, with some proper limitations and restrictions; for though this request was, no doubt, sincere and upright, it might be attended with frailty and weakness; yet it is not utterly denied, but with some explanation is allowed, and perhaps was the highest favour ever granted to any before the incarnation of our Lord, at least in so full and glorious a manner as this was; Moses having by his suit obtained much, wants more and is emboldened to ask it, and in a good measure had it, as the following words show.
(b) Yesude Hatorah, c. 1. sect. 10.
John Wesley
33:18 I beseech thee shew me thy glory - Moses had lately been in the mount with God, and had had as intimate communion with God, as ever any man had on this side heaven, and yet he is still desiring a farther acquaintance. Shew me thy glory - Make me to see it; so the word is: make it some way or other visible, and enable me to bear the sight of it. Not that he was so ignorant as to think God's essence could be seen with bodily eyes, but having hitherto only heard a voice out of a pillar of cloud or fire, he desired to see some representation of the divine glory, such as God saw fit to gratify him with.
Robert Jamieson, A. R. Fausset and David Brown
33:18 I beseech thee, show me thy glory--This is one of the most mysterious scenes described in the Bible: he had, for his comfort and encouragement, a splendid and full display of the divine majesty, not in its unveiled effulgence, but as far as the weakness of humanity would admit. The face, hand, back parts, are to be understood figuratively.
33:1933:19: Եւ ասէ. Ե՛ս անցից առաջի քո փառօք իմովք. եւ կոչեցից յանուն Տեառն առաջի քո. եւ ողորմեցա՛յց որում ողորմեցայց, եւ գթացա՛յց յորս գթացայց։
19 Տէրն ասաց. «Ես իմ փառքով կ’անցնեմ քո առաջից, քո առաջ կը կոչեմ իմ անունը՝ Տէր, կ’ողորմեմ նրան, ում ողորմելու եմ, եւ կը գթամ նրան, ում գթալու եմ»:
19 Տէրը ըսաւ. «Իմ բոլոր բարութիւնս քու առջեւէդ պիտի անցընեմ ու Տէրոջը անունը քու առջեւդ պիտի կանչեմ եւ որու որ պիտի ողորմիմ՝ կ’ողորմիմ ու որու վրայ որ պիտի գթամ՝ կը գթամ»։
Եւ ասէ. Ես [540]անցից առաջի քո փառօք իմովք``, եւ կոչեցից յանուն Տեառն առաջի քո, եւ ողորմեցայց որում ողորմեցայց, եւ գթացայց յոր գթացայց:

33:19: Եւ ասէ. Ե՛ս անցից առաջի քո փառօք իմովք. եւ կոչեցից յանուն Տեառն առաջի քո. եւ ողորմեցա՛յց որում ողորմեցայց, եւ գթացա՛յց յորս գթացայց։
19 Տէրն ասաց. «Ես իմ փառքով կ’անցնեմ քո առաջից, քո առաջ կը կոչեմ իմ անունը՝ Տէր, կ’ողորմեմ նրան, ում ողորմելու եմ, եւ կը գթամ նրան, ում գթալու եմ»:
19 Տէրը ըսաւ. «Իմ բոլոր բարութիւնս քու առջեւէդ պիտի անցընեմ ու Տէրոջը անունը քու առջեւդ պիտի կանչեմ եւ որու որ պիտի ողորմիմ՝ կ’ողորմիմ ու որու վրայ որ պիտի գթամ՝ կը գթամ»։
zohrab-1805▾ eastern-1994▾ western am▾
33:1919: И сказал [Господь]: Я проведу пред тобою всю славу Мою и провозглашу имя Иеговы пред тобою, и кого помиловать--помилую, кого пожалеть--пожалею.
33:19 καὶ και and; even εἶπεν επω say; speak ἐγὼ εγω I παρελεύσομαι παρερχομαι pass; transgress πρότερός προτερος earlier σου σου of you; your τῇ ο the δόξῃ δοξα glory μου μου of me; mine καὶ και and; even καλέσω καλεω call; invite ἐπὶ επι in; on τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine κύριος κυριος lord; master ἐναντίον εναντιον next to; before σου σου of you; your καὶ και and; even ἐλεήσω ελεεω show mercy; have mercy on ὃν ος who; what ἂν αν perhaps; ever ἐλεῶ ελεεω show mercy; have mercy on καὶ και and; even οἰκτιρήσω οικτειρω have compassion ὃν ος who; what ἂν αν perhaps; ever οἰκτίρω οικτειρω have compassion
33:19 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say אֲנִ֨י ʔᵃnˌî אֲנִי i אַעֲבִ֤יר ʔaʕᵃvˈîr עבר pass כָּל־ kol- כֹּל whole טוּבִי֙ ṭûvˌî טוּב best עַל־ ʕal- עַל upon פָּנֶ֔יךָ pānˈeʸḵā פָּנֶה face וְ wᵊ וְ and קָרָ֧אתִֽי qārˈāṯˈî קרא call בְ vᵊ בְּ in שֵׁ֛ם šˈēm שֵׁם name יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face וְ wᵊ וְ and חַנֹּתִי֙ ḥannōṯˌî חנן favour אֶת־ ʔeṯ- אֵת [object marker] אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָחֹ֔ן ʔāḥˈōn חנן favour וְ wᵊ וְ and רִחַמְתִּ֖י riḥamtˌî רחם have compassion אֶת־ ʔeṯ- אֵת [object marker] אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֲרַחֵֽם׃ ʔᵃraḥˈēm רחם have compassion
33:19. respondit ego ostendam omne bonum tibi et vocabo in nomine Domini coram te et miserebor cui voluero et clemens ero in quem mihi placueritHe answered: I will shew thee all good, and I will proclaim in the name of the Lord before thee: and I will have mercy on whom I will, and I will be merciful to whom it shall please me.
19. And he said, I will make all my goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.
33:19. He responded: “I will show you all that is good, and I will call out with the name of the Lord before you. And I will take pity on whomever I will, and I will be lenient to whomever it will please me.”
33:19. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.
And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy:

19: И сказал [Господь]: Я проведу пред тобою всю славу Мою и провозглашу имя Иеговы пред тобою, и кого помиловать--помилую, кого пожалеть--пожалею.
33:19
καὶ και and; even
εἶπεν επω say; speak
ἐγὼ εγω I
παρελεύσομαι παρερχομαι pass; transgress
πρότερός προτερος earlier
σου σου of you; your
τῇ ο the
δόξῃ δοξα glory
μου μου of me; mine
καὶ και and; even
καλέσω καλεω call; invite
ἐπὶ επι in; on
τῷ ο the
ὀνόματί ονομα name; notable
μου μου of me; mine
κύριος κυριος lord; master
ἐναντίον εναντιον next to; before
σου σου of you; your
καὶ και and; even
ἐλεήσω ελεεω show mercy; have mercy on
ὃν ος who; what
ἂν αν perhaps; ever
ἐλεῶ ελεεω show mercy; have mercy on
καὶ και and; even
οἰκτιρήσω οικτειρω have compassion
ὃν ος who; what
ἂν αν perhaps; ever
οἰκτίρω οικτειρω have compassion
33:19
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
אֲנִ֨י ʔᵃnˌî אֲנִי i
אַעֲבִ֤יר ʔaʕᵃvˈîr עבר pass
כָּל־ kol- כֹּל whole
טוּבִי֙ ṭûvˌî טוּב best
עַל־ ʕal- עַל upon
פָּנֶ֔יךָ pānˈeʸḵā פָּנֶה face
וְ wᵊ וְ and
קָרָ֧אתִֽי qārˈāṯˈî קרא call
בְ vᵊ בְּ in
שֵׁ֛ם šˈēm שֵׁם name
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face
וְ wᵊ וְ and
חַנֹּתִי֙ ḥannōṯˌî חנן favour
אֶת־ ʔeṯ- אֵת [object marker]
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָחֹ֔ן ʔāḥˈōn חנן favour
וְ wᵊ וְ and
רִחַמְתִּ֖י riḥamtˌî רחם have compassion
אֶת־ ʔeṯ- אֵת [object marker]
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֲרַחֵֽם׃ ʔᵃraḥˈēm רחם have compassion
33:19. respondit ego ostendam omne bonum tibi et vocabo in nomine Domini coram te et miserebor cui voluero et clemens ero in quem mihi placuerit
He answered: I will shew thee all good, and I will proclaim in the name of the Lord before thee: and I will have mercy on whom I will, and I will be merciful to whom it shall please me.
33:19. He responded: “I will show you all that is good, and I will call out with the name of the Lord before you. And I will take pity on whomever I will, and I will be lenient to whomever it will please me.”
33:19. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
19-23: Господь не отказывает пророку в его просьбе, но предупреждает его, что человек не может увидеть Господа; Моисей слышит лишь голос, произносящий священное наименование Всевышнего, и разъяснение действий Его в отношениях его к человечеству вообще и к Израилю в особенности (ср. Рим. 9:15). Как не имеющий возможности созерцать Господа, Моисей увидит только отблеск божественной славы: «увидишь Меня сзади».
Adam Clarke: Commentary on the Bible - 1831
33:19: I will make all my goodness pass before thee - Thou shalt not have a sight of my justice, for thou couldst not bear the infinite splendor of my purity: but I shall show myself to thee as the fountain of inexhaustible compassion, the sovereign Dispenser of my own mercy in my own way, being gracious to whom I will be gracious, and showing mercy on whom I will show mercy.
I will proclaim the name of the Lord - See Clarke's note on Exo 34:6.
Albert Barnes: Notes on the Bible - 1834
33:19: But his request could not be granted in accordance with the conditions of human existence. The glory of the Almighty in its fulness is not to be Rev_ealed to the eye of man. Compare Jdg 6:22; Isa 6:5. A further Revelation of the divine goodness was however possible (see Exo 33:6-7).
It was vouchsafed to Paul, as it had been to Moses, to have special "visions and Revelations of the Lord" Co2 12:1-4. But he had, also like Moses, to find the narrow reach of the intellect of man in the region of Godhead Ti1 6:16. However intimate may be our communion with the Holy One, we are still, as long as we are in the flesh, "to see through a glass darkly," waiting for the time when we shall see, with no figure of speech, "face to face" Co1 13:12. Then we know "that we shall be like Him, for we shall see Him as He is" Jo1 3:2.

33:19
Will be gracious ... - Yahweh declares His own will to be the ground of the grace which He is going to show the nation. Paul applies these words to the election of Jacob in order to overthrow the self-righteous boasting of the Jews Rom 9:15.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:19: all my goodness: Neh 9:25; Psa 25:13 *marg. Psa 65:4; Jer 31:12, Jer 31:14; Zac 9:17; Rom 2:4; Eph 1:6-8
proclaim: Exo 3:13-15, Exo 34:5-7; Isa 7:14, Isa 9:6, Isa 12:4
I will be: Rom 9:15-18, Rom 9:23
Geneva 1599
33:19 And he said, I will make all my (h) goodness pass before thee, and I will (i) proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew (k) mercy on whom I will shew mercy.
(h) My mercy and fatherly care.
(i) See (Ex 34:6-7).
(k) For finding nothing in man that deserves mercy, he will freely give his.
John Gill
33:19 And he said, I will make all my goodness pass before thee,.... Which is his glory; the glory of the Lord lies in his goodness, and that appears in the works of his hands, in the methods of his providence, especially in the distribution of his sovereign grace and mercy, and particularly in his pardoning grace and mercy, through the blood of Christ; for as it is "the glory" of a man "to pass over a transgression", Prov 19:11 much more it is the glory of God, of which this goodness is afterwards interpreted; and may be understood of Christ himself, who is the goodness of God itself, is not only good, but the Lord's good One, emphatically good; as he is called his holy One, so his good One; because all his goodness is laid up in him, is prevented and filled as Mediator, with the blessings of his goodness; all are proclaimed in him, displayed through him, and communicated by him; and he is that glorious Personage that Moses might be desirous of having a view of, and was favoured with; however, with a view of the divine goodness, as it is conspicuous in him, in what he is, and has done for his people; for God has shown forth the exceeding riches of his grace and goodness in him:
and I will proclaim the name of the Lord before thee: his name and his nature, his perfections, and the glory of them, as displayed in Christ; or when he is about to pass, or while he is passing by, lest he should pass by unobserved, I will proclaim aloud and give thee notice that he is now passing by thee, whose name is Jehovah, and whose nature, glory, and goodness, are as follow:
and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy: signifying that notwithstanding the children of Israel had sinned against him in such a manner as they had, yet he should show favour, grace, and mercy to them, in pardoning their sins; and it should be distributed, not according to any merits of theirs, but according to his sovereign will and pleasure, and not to all, but to whomsoever he thought fit; and in this would be seen his glory: and so it is with respect to grace and mercy, as displayed in Christ to sinful men; it is not in proportion to their deserts, but according to the purpose and good will of God, and that not unto all, but unto some whom he has appointed, not unto wrath, but unto salvation by Jesus Christ, and which is to the glory of his grace; and the more enlarged view men have of this, the more clearly and fully does the goodness and glory of God pass before them.
33:2033:20: Եւ ասէ. Ո՛չ կարես տեսանել զերե՛սս իմ. զի ո՛չ տեսանէ մարդ զերեսս իմ, եւ ապրի[809]։ [809] ՚Ի լուս՛՛. Եւ ապրէ. համաձայն ոմանց ՚ի բնաբ՛՛։
20 Եւ Տէրն աւելացրեց. «Դու չես կարող տեսնել իմ երեսը, որովհետեւ մարդ չի կարող տեսնել իմ երեսն ու կենդանի մնալ»:
20 Ու աւելցուց. «Դուն իմ երեսս չես կրնար տեսնել. վասն զի մարդ չի կրնար զիս տեսնել ու ապրիլ»։
Եւ ասէ. Ոչ կարես տեսանել զերեսս իմ, զի ոչ տեսանէ մարդ զերեսս իմ եւ ապրի:

33:20: Եւ ասէ. Ո՛չ կարես տեսանել զերե՛սս իմ. զի ո՛չ տեսանէ մարդ զերեսս իմ, եւ ապրի[809]։
[809] ՚Ի լուս՛՛. Եւ ապրէ. համաձայն ոմանց ՚ի բնաբ՛՛։
20 Եւ Տէրն աւելացրեց. «Դու չես կարող տեսնել իմ երեսը, որովհետեւ մարդ չի կարող տեսնել իմ երեսն ու կենդանի մնալ»:
20 Ու աւելցուց. «Դուն իմ երեսս չես կրնար տեսնել. վասն զի մարդ չի կրնար զիս տեսնել ու ապրիլ»։
zohrab-1805▾ eastern-1994▾ western am▾
33:2020: И потом сказал Он: лица Моего не можно тебе увидеть, потому что человек не может увидеть Меня и остаться в живых.
33:20 καὶ και and; even εἶπεν επω say; speak οὐ ου not δυνήσῃ δυναμαι able; can ἰδεῖν οραω view; see μου μου of me; mine τὸ ο the πρόσωπον προσωπον face; ahead of οὐ ου not γὰρ γαρ for μὴ μη not ἴδῃ οραω view; see ἄνθρωπος ανθρωπος person; human τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine καὶ και and; even ζήσεται ζαω live; alive
33:20 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say לֹ֥א lˌō לֹא not תוּכַ֖ל ṯûḵˌal יכל be able לִ li לְ to רְאֹ֣ת rᵊʔˈōṯ ראה see אֶת־ ʔeṯ- אֵת [object marker] פָּנָ֑י pānˈāy פָּנֶה face כִּ֛י kˈî כִּי that לֹֽא־ lˈō- לֹא not יִרְאַ֥נִי yirʔˌanî ראה see הָ hā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind וָ wā וְ and חָֽי׃ ḥˈāy חיה be alive
33:20. rursumque ait non poteris videre faciem meam non enim videbit me homo et vivetAnd again he said: Thou canst not see my face: for man shall not see me, and live.
20. And he said, Thou canst not see my face: for man shall not see me and live.
33:20. And again he said: “You are not able to see my face. For man shall not see me and live.”
33:20. And he said, Thou canst not see my face: for there shall no man see me, and live.
And he said, Thou canst not see my face: for there shall no man see me, and live:

20: И потом сказал Он: лица Моего не можно тебе увидеть, потому что человек не может увидеть Меня и остаться в живых.
33:20
καὶ και and; even
εἶπεν επω say; speak
οὐ ου not
δυνήσῃ δυναμαι able; can
ἰδεῖν οραω view; see
μου μου of me; mine
τὸ ο the
πρόσωπον προσωπον face; ahead of
οὐ ου not
γὰρ γαρ for
μὴ μη not
ἴδῃ οραω view; see
ἄνθρωπος ανθρωπος person; human
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
καὶ και and; even
ζήσεται ζαω live; alive
33:20
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
לֹ֥א lˌō לֹא not
תוּכַ֖ל ṯûḵˌal יכל be able
לִ li לְ to
רְאֹ֣ת rᵊʔˈōṯ ראה see
אֶת־ ʔeṯ- אֵת [object marker]
פָּנָ֑י pānˈāy פָּנֶה face
כִּ֛י kˈî כִּי that
לֹֽא־ lˈō- לֹא not
יִרְאַ֥נִי yirʔˌanî ראה see
הָ הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
וָ וְ and
חָֽי׃ ḥˈāy חיה be alive
33:20. rursumque ait non poteris videre faciem meam non enim videbit me homo et vivet
And again he said: Thou canst not see my face: for man shall not see me, and live.
33:20. And again he said: “You are not able to see my face. For man shall not see me and live.”
33:20. And he said, Thou canst not see my face: for there shall no man see me, and live.
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
33:20: No man see me, and live - The splendor would be insufferable to man; he only, whose mortality is swallowed up of life, can see God as he is. See Jo1 3:2. From some disguised relation of the circumstances mentioned here, the fable of Jupiter and Semele was formed; she is reported to have entreated Jupiter to show her his glory, who was at first very reluctant, knowing that it would be fatal to her; but at last, yielding to her importunity, he discovered his divine majesty, and she was consumed by his presence. This story is told by Ovid in his Metamorphoses, book iii., table iii., 5.
Albert Barnes: Notes on the Bible - 1834
33:20
Such passages as this, being clearly in accordance with what we know of the relation of spiritual existence to the human senses, show how we are to interpret the expressions "face to face" Exo 33:11; Deu 34:10, "mouth to mouth" Num 12:8, and others of the like kind. See Exo 24:10; Isa 6:1; and compare Joh 14:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:20: Thou canst not: This is well explained by Rabbi Jehudah, in Sepher Cosri (P. iv. 3): "Of that divine glory mentioned in the Scripture, there is one degree which the eyes of the prophets were able to explore; another which all the Israelites saw, as the cloud and consuming fire; the third is so bright, and so dazzling, that no mortal is able to comprehend it; but should anyone venture to look on it, his whole frame would be dissolved." In such inconceivable splendour is the Divine Majesty Rev_ealed to the inhabitants of the celestial world, where he is said to "dwell in the light which no man can approach unto" (Ti1 6:16). By the "face of God," therefore, we are to understand that light inaccessible before which angels may stand, but which would be so insufferable to mortal eyes, that no man could see it and live. Exo 24:10; Gen 32:30; Deu 5:24; Jdg 6:22, Jdg 13:22; Isa 6:5; Joh 1:18; Ti1 6:16; Heb 1:13; Rev 1:16, Rev 1:17
Geneva 1599
33:20 And he said, Thou canst not see my face: for there shall no man see me, and (l) live.
(l) For Moses did not see his face in full majesty, but as man's weakness could bear.
John Gill
33:20 And he said, thou canst not see my face,.... Meaning not his form, his essence, his very nature, and the glory of it, that Moses must know he could never see; but the brightest displays of his grace and goodness in Christ, the fullest discoveries of it, which are too much for man, in the present state of things, to have, who sees in part, and but through a glass darkly, not face to face, or in the most complete and perfect manner; it is but a small part and portion of God, and of his ways and works, as of creation and providence, so more especially of grace, salvation, and redemption by Jesus Christ, that is known of him; the things of the Gospel in their full perfection are what eye has not seen; and particularly were more hidden and unseen under the legal dispensation; this face was covered with types and shadows, and dark representations of things; though, in comparison of that state, we now, with open face, behold the glory of the Lord, yet still it is through a glass darkly, and we have not the clear and full view of things as will be hereafter:
for there shall no man see me and live: if there was to be such a revelation made of the grace and goodness, and glory of God in Christ, as it really is in itself, it would be too much for mortals in the present state to bear; it would break their earthen vessels in pieces; the full discovery therefore is reserved to a future state, when these things will be seen as they are, and men will be in a condition to receive them; otherwise we find that men have, in a sense, seen the face of God in this life, and have lived; though many, and even good men, have been possessed with such a notion, that if a man saw God he must die, see Gen 32:30.
John Wesley
33:20 Thou canst not see my face - A full discovery of the glory of God would quite overpower the faculties of any mortal man. I will make all my goodness pass before thee - He had given him wonderful instances of his goodness in being reconciled to Israel; but that was only goodness in the stream, he would shew him goodness in the spring. This was a sufficient answer to his request: Shew me thy glory, saith Moses; I will shew thee my goodness, saith God. God's goodness is his glory; and he will have us to know him by the glory of his mercy, more than by the glory of his majesty. And I will be gracious to whom I will be gracious - In bestowing his gifts, and is not debtor to any, nor accountable to any; all his reasons of mercy are fetched from within himself, not from any merit in his creatures, and I will shew mercy on whom I will shew mercy - For his grace is always free. He never damns by prerogative, but by prerogative he saves.
33:2133:21: Եւ ասէ Տէր. Ահա՛ տեղի մի առաջի իմ. եւ կացցե՛ս ՚ի վերայ վիմին.
21 Տէրը շարունակեց. «Ահա իմ առաջ մի տեղ կայ, կանգնի՛ր այս ժայռի վրայ:
21 Եւ Տէրը ըսաւ. «Ահա քովս տեղ մը կայ ու ժայռին վրայ կայնէ.
Եւ ասէ Տէր. Ահա տեղի մի առաջի իմ, եւ կացցես ի վերայ վիմին:

33:21: Եւ ասէ Տէր. Ահա՛ տեղի մի առաջի իմ. եւ կացցե՛ս ՚ի վերայ վիմին.
21 Տէրը շարունակեց. «Ահա իմ առաջ մի տեղ կայ, կանգնի՛ր այս ժայռի վրայ:
21 Եւ Տէրը ըսաւ. «Ահա քովս տեղ մը կայ ու ժայռին վրայ կայնէ.
zohrab-1805▾ eastern-1994▾ western am▾
33:2121: И сказал Господь: вот место у Меня, стань на этой скале;
33:21 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am τόπος τοπος place; locality παρ᾿ παρα from; by ἐμοί εμοι me στήσῃ ιστημι stand; establish ἐπὶ επι in; on τῆς ο the πέτρας πετρα.1 cliff; bedrock
33:21 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הִנֵּ֥ה hinnˌē הִנֵּה behold מָקֹ֖ום māqˌôm מָקֹום place אִתִּ֑י ʔittˈî אֵת together with וְ wᵊ וְ and נִצַּבְתָּ֖ niṣṣavtˌā נצב stand עַל־ ʕal- עַל upon הַ ha הַ the צּֽוּר׃ ṣṣˈûr צוּר rock
33:21. et iterum ecce inquit est locus apud me stabis super petramAnd again he said: Behold there is a place with me, and thou shalt stand upon the rock.
21. And the LORD said, Behold, there is a place by me, and thou shalt stand upon the rock:
33:21. And again, he said: “Behold, there is a place with me, and you shall stand upon the rock.
33:21. And the LORD said, Behold, [there is] a place by me, and thou shalt stand upon a rock:
And the LORD said, Behold, [there is] a place by me, and thou shalt stand upon a rock:

21: И сказал Господь: вот место у Меня, стань на этой скале;
33:21
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
τόπος τοπος place; locality
παρ᾿ παρα from; by
ἐμοί εμοι me
στήσῃ ιστημι stand; establish
ἐπὶ επι in; on
τῆς ο the
πέτρας πετρα.1 cliff; bedrock
33:21
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הִנֵּ֥ה hinnˌē הִנֵּה behold
מָקֹ֖ום māqˌôm מָקֹום place
אִתִּ֑י ʔittˈî אֵת together with
וְ wᵊ וְ and
נִצַּבְתָּ֖ niṣṣavtˌā נצב stand
עַל־ ʕal- עַל upon
הַ ha הַ the
צּֽוּר׃ ṣṣˈûr צוּר rock
33:21. et iterum ecce inquit est locus apud me stabis super petram
And again he said: Behold there is a place with me, and thou shalt stand upon the rock.
33:21. And again, he said: “Behold, there is a place with me, and you shall stand upon the rock.
33:21. And the LORD said, Behold, [there is] a place by me, and thou shalt stand upon a rock:
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Adam Clarke: Commentary on the Bible - 1831
33:21: Behold, there is a place by me - There seems to be a reference here to a well-known place on the mount where God was accustomed to meet with Moses. This was a rock; and it appears there was a cleft or cave in it, in which Moses was to stand while the Divine Majesty was pleased to show him all that human nature was capable of bearing: but this appears to have referred more to the counsels of his mercy and goodness, relative to his purpose of redeeming the human race, than to any visible appearance of the Divine Majesty itself. See Clarke on Exo 33:18 (note).
1. The conclusion of this chapter is very obscure: we can scarcely pretend to say, in any precise manner, what it means; and it is very probable that the whole concerned Moses alone. He was in great perplexity and doubt; he was afraid that God was about to abandon this people; and he well knew that if he did so, their destruction must be the consequence. He had received general directions to decamp, and lead the people towards the promised land; but this was accompanied with a threat that Jehovah would not go with them. The prospect that was before him was exceedingly gloomy and discouraging; and it was rendered the more so because God predicted their persevering stiffneckedness, and gave this as one reason why he would not go up among them, for their provocations would be so great and so frequent that his justice would be so provoked as to break through in a moment and consume them. Moses, well knowing that God must have some great and important designs in delivering them and bringing them thus far, earnestly entreated him to give him some discovery of it, that his own mind might be satisfied. God mercifully condescends to meet his wishes in such a way as no doubt gave him full satisfaction; but as this referred to himself alone the circumstances are not related, as probably they could be of no farther use to us than the mere gratifying of a principle of curiosity.
2. On some occasions to be kept in the dark is as instructive as to be brought into the light. In many cases those words of the prophet are strictly applicable. Verily, thou art a God, who Hidest Thyself, O God of Israel, the Savior! One point we see here very plainly, that while the people continued obstinate and rebellious, that presence of God by which his approbation was signified could not be manifested among them; and yet, without his presence to guide, protect, and provide for them, they could neither go up nor be saved. This presence is promised, and on the fulfillment of the promise the safety of Israel depended. The Church of God is often now in such a state that the approbation of God cannot be manifested in it; and yet if his presence were wholly withdrawn, truth would fall in the streets, equity go backward, and the Church must become extinct. How have the seeds of light and life been preserved during the long, dark, and cold periods when error was triumphant, and the pure worship of God adulterated by the impurities of idolatry and the thick darkness of superstition, by the presence of his endless mercy, preserving his own truth in circumstances in which he could not show his approbation! He was with the Church in the wilderness, and preserved the living oracles, kept alive the heavenly seeds, and is now showing forth the glory of those designs which before he concealed from mankind. He cannot err because he is infinitely wise; he can do nothing that is unkind, because he delighteth in mercy. We, as yet, see only through a glass darkly; by and by we shall see face to face. The Lord's presence is with his people; and those who trust in him have confident rest in his mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:21: place by: Deu 5:31; Jos 20:4; Isa 56:5; Zac 3:7; Luk 15:1
Geneva 1599
33:21 And the LORD said, Behold, [there is] a place by (m) me, and thou shalt stand upon a rock:
(m) In mount Horeb.
John Gill
33:21 And the Lord said, behold, there is a place by me,.... Near him, not in or by the tabernacle, where it may be the pillar of cloud now was, as it had been, Ex 33:9 but upon the rock, where it had been for many days, and near to which there was a fit place for Moses to be in, and have that view of the goodness and glory of God he would favour him with:
and thou shall stand upon a rock; in Horeb, typical of Christ the rock, the rock of Israel, and the rock of ages, the rock of refuge, salvation, and strength; comparable to one for shelter, solidity, firmness, strength, and duration; and happy are they who stand upon this rock; they are safe and secure, they stand on high, and have noble prospects of the perfections of God, and of the riches of his grace and goodness, see Ps 50:2.
33:2233:22: յորժամ անցանիցեն փառքն իմ. եւ եդից զքեզ ՚ի ծե՛րպ վիմին. եւ ծածկեցի՛ց զքեզ ձեռամբ իմով մինչեւ անցի՛ց ես։
22 Երբ ես անցնեմ իմ փառքով, քեզ կը դնեմ ժայռի ծերպի մէջ եւ իմ ձեռքով կը ծածկեմ քեզ, մինչեւ որ անցնեմ:
22 Եւ երբ իմ փառքս անցնելու ըլլայ՝ քեզ ժայռին խոռոչին մէջ դնեմ ու քեզ իմ ձեռքովս ծածկեմ, մինչեւ որ ես անցնիմ.
Յորժամ անցանիցեն փառքն իմ, եւ եդից զքեզ ի ծերպի վիմին, եւ ծածկեցից զքեզ ձեռամբ իմով մինչեւ անցից ես:

33:22: յորժամ անցանիցեն փառքն իմ. եւ եդից զքեզ ՚ի ծե՛րպ վիմին. եւ ծածկեցի՛ց զքեզ ձեռամբ իմով մինչեւ անցի՛ց ես։
22 Երբ ես անցնեմ իմ փառքով, քեզ կը դնեմ ժայռի ծերպի մէջ եւ իմ ձեռքով կը ծածկեմ քեզ, մինչեւ որ անցնեմ:
22 Եւ երբ իմ փառքս անցնելու ըլլայ՝ քեզ ժայռին խոռոչին մէջ դնեմ ու քեզ իմ ձեռքովս ծածկեմ, մինչեւ որ ես անցնիմ.
zohrab-1805▾ eastern-1994▾ western am▾
33:2222: когда же будет проходить слава Моя, Я поставлю тебя в расселине скалы и покрою тебя рукою Моею, доколе не пройду;
33:22 ἡνίκα ηνικα whenever; when δ᾿ δε though; while ἂν αν perhaps; ever παρέλθῃ παρερχομαι pass; transgress μου μου of me; mine ἡ ο the δόξα δοξα glory καὶ και and; even θήσω τιθημι put; make σε σε.1 you εἰς εις into; for ὀπὴν οπη opening τῆς ο the πέτρας πετρα.1 cliff; bedrock καὶ και and; even σκεπάσω σκεπαζω the χειρί χειρ hand μου μου of me; mine ἐπὶ επι in; on σέ σε.1 you ἕως εως till; until ἂν αν perhaps; ever παρέλθω παρερχομαι pass; transgress
33:22 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be בַּ ba בְּ in עֲבֹ֣ר ʕᵃvˈōr עבר pass כְּבֹדִ֔י kᵊvōḏˈî כָּבֹוד weight וְ wᵊ וְ and שַׂמְתִּ֖יךָ śamtˌîḵā שׂים put בְּ bᵊ בְּ in נִקְרַ֣ת niqrˈaṯ נְקָרָה hole הַ ha הַ the צּ֑וּר ṣṣˈûr צוּר rock וְ wᵊ וְ and שַׂכֹּתִ֥י śakkōṯˌî שׂכך weave כַפִּ֛י ḵappˈî כַּף palm עָלֶ֖יךָ ʕālˌeʸḵā עַל upon עַד־ ʕaḏ- עַד unto עָבְרִֽי׃ ʕovrˈî עבר pass
33:22. cumque transibit gloria mea ponam te in foramine petrae et protegam dextera mea donec transeamAnd when my glory shall pass, I will set thee in a hole of the rock, and protect thee with my righthand till I pass:
22. and it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand until I have passed by:
33:22. And when my glory will cross over, I will set you in a cleft of the rock, and I will protect you with my right hand, until I pass by.
33:22. And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by:
And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by:

22: когда же будет проходить слава Моя, Я поставлю тебя в расселине скалы и покрою тебя рукою Моею, доколе не пройду;
33:22
ἡνίκα ηνικα whenever; when
δ᾿ δε though; while
ἂν αν perhaps; ever
παρέλθῃ παρερχομαι pass; transgress
μου μου of me; mine
ο the
δόξα δοξα glory
καὶ και and; even
θήσω τιθημι put; make
σε σε.1 you
εἰς εις into; for
ὀπὴν οπη opening
τῆς ο the
πέτρας πετρα.1 cliff; bedrock
καὶ και and; even
σκεπάσω σκεπαζω the
χειρί χειρ hand
μου μου of me; mine
ἐπὶ επι in; on
σέ σε.1 you
ἕως εως till; until
ἂν αν perhaps; ever
παρέλθω παρερχομαι pass; transgress
33:22
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
בַּ ba בְּ in
עֲבֹ֣ר ʕᵃvˈōr עבר pass
כְּבֹדִ֔י kᵊvōḏˈî כָּבֹוד weight
וְ wᵊ וְ and
שַׂמְתִּ֖יךָ śamtˌîḵā שׂים put
בְּ bᵊ בְּ in
נִקְרַ֣ת niqrˈaṯ נְקָרָה hole
הַ ha הַ the
צּ֑וּר ṣṣˈûr צוּר rock
וְ wᵊ וְ and
שַׂכֹּתִ֥י śakkōṯˌî שׂכך weave
כַפִּ֛י ḵappˈî כַּף palm
עָלֶ֖יךָ ʕālˌeʸḵā עַל upon
עַד־ ʕaḏ- עַד unto
עָבְרִֽי׃ ʕovrˈî עבר pass
33:22. cumque transibit gloria mea ponam te in foramine petrae et protegam dextera mea donec transeam
And when my glory shall pass, I will set thee in a hole of the rock, and protect thee with my righthand till I pass:
33:22. And when my glory will cross over, I will set you in a cleft of the rock, and I will protect you with my right hand, until I pass by.
33:22. And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:22: in a clift: Psa 18:2; Sol 2:3; Isa 2:21, Isa 32:2; Co1 10:4; Co2 5:19
cover thee: Deu 33:12; Psa 91:1, Psa 91:4; The rock on which Moses stood, and in the clift of which he was sheltered, was doubtless an emblem of Christ; in whose person, character, and salvation alone, sinners may by faith see the glory of God, and live; for there it appears in softened splendour; as the sun, when his brightness is diminished by a mist, is beheld more distinctly by the human eye. - Scott
John Gill
33:22 And it shall come to pass, while my glory passeth by,.... The displays of his grace and goodness are made:
that I will put thee in a clift of the rock; in one of the clefts, made by smiting it, through which the waters gushed out for the relief of the Israelites, and their flocks: and we are told (c), that to this day, on the summit of Mount Sinai, by the Arabians called Gibel el Mousa, or the mountain of Moses, is perceived a large chasm in the rock, said to be the cave where Moses hid himself from God, when the glory of the Lord passed before him. Now this cleft may be an emblem of Christ, as crucified, smitten, wounded and slain; who was smitten by the law and justice of God, as this rock was smitten by the rod of Moses: and had gashes and wounds made in him like the clefts of a rock, being pierced with the nails and spear: and in these clefts of the rock saints dwell by faith, Song 2:14,
and will cover thee with my hand; with his cloud, as Ben Melech, and so may denote the cloudiness, obscurity, and darkness of the legal dispensation: but here it seems to denote imperfection, not being able to bear the full sight of the divine glory, and which angels themselves cannot bear, but cover their faces; and also the danger of being consumed, were it not that saints are in Christ, and covered and secured in him, otherwise God is a consuming fire:
while I pass by thee; or his glory, the glory of all his perfections, wisdom, holiness, justice, power, and faithfulness, and especially of his grace, mercy, and goodness in Christ.
(c) Egmont and Heyman's Travels, vol. 2. p. 167. see a Journal from Cairo, &c. p. 28, 29. Ed. 2.
John Wesley
33:22 I will put thee in a cleft of the rock - In that he was to be sheltered from the dazzling light, and devouring fire of God's glory. This was the rock in Horeb, out of which water was brought, of which it is said, That rock was Christ, 1Cor 10:4. 'Tis in the clefts of this rock that we are secured from the wrath of God, which otherwise would consume us: God himself will protect those that are thus hid: and it is only through Christ that we have the knowledge of the glory of God. None can see that to their comfort, but those that stand upon this rock, and take shelter in it.
33:2333:23: Եւ բարձի՛ց զձեռն իմ ՚ի քէն, եւ ապա տեսցես զյետո՛յսն իմ. բայց երե՛սք իմ քեզ մի՛ երեւեսցին։
23 Իմ ձեռքը քո վրայից կը վերցնեմ, եւ ապա դու ինձ կը տեսնես թիկունքից: Բայց իմ դէմքը քեզ չի երեւայ»:
23 Ետքը իմ ձեռքս պիտի վերցնեմ ու իմ ետիս պիտի տեսնես. բայց իմ երեսս պիտի չտեսնուի»։
Եւ բարձից զձեռն իմ [541]ի քէն, եւ ապա տեսցես զյետոյսն իմ, բայց երեսք իմ քեզ մի՛ երեւեսցին:

33:23: Եւ բարձի՛ց զձեռն իմ ՚ի քէն, եւ ապա տեսցես զյետո՛յսն իմ. բայց երե՛սք իմ քեզ մի՛ երեւեսցին։
23 Իմ ձեռքը քո վրայից կը վերցնեմ, եւ ապա դու ինձ կը տեսնես թիկունքից: Բայց իմ դէմքը քեզ չի երեւայ»:
23 Ետքը իմ ձեռքս պիտի վերցնեմ ու իմ ետիս պիտի տեսնես. բայց իմ երեսս պիտի չտեսնուի»։
zohrab-1805▾ eastern-1994▾ western am▾
33:2323: и когда сниму руку Мою, ты увидишь Меня сзади, а лице Мое не будет видимо.
33:23 καὶ και and; even ἀφελῶ αφαιρεω take away τὴν ο the χεῖρα χειρ hand καὶ και and; even τότε τοτε at that ὄψῃ οραω view; see τὰ ο the ὀπίσω οπισω in back; after μου μου of me; mine τὸ ο the δὲ δε though; while πρόσωπόν προσωπον face; ahead of μου μου of me; mine οὐκ ου not ὀφθήσεταί οραω view; see σοι σοι you
33:23 וַ wa וְ and הֲסִרֹתִי֙ hᵃsirōṯˌî סור turn aside אֶת־ ʔeṯ- אֵת [object marker] כַּפִּ֔י kappˈî כַּף palm וְ wᵊ וְ and רָאִ֖יתָ rāʔˌîṯā ראה see אֶת־ ʔeṯ- אֵת [object marker] אֲחֹרָ֑י ʔᵃḥōrˈāy אָחֹור back(wards) וּ û וְ and פָנַ֖י fānˌay פָּנֶה face לֹ֥א lˌō לֹא not יֵרָאֽוּ׃ ס yērāʔˈû . s ראה see
33:23. tollamque manum meam et videbis posteriora mea faciem autem meam videre non poterisAnd I will take away my hand, and thou shalt see my back parts: but my face thou canst not see.
23. and I will take away mine hand, and thou shalt see my back: but my face shall not be seen.
33:23. And I will take away my hand, and you shall see my back. But my face you are not able to see.”
33:23. And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.
And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen:

23: и когда сниму руку Мою, ты увидишь Меня сзади, а лице Мое не будет видимо.
33:23
καὶ και and; even
ἀφελῶ αφαιρεω take away
τὴν ο the
χεῖρα χειρ hand
καὶ και and; even
τότε τοτε at that
ὄψῃ οραω view; see
τὰ ο the
ὀπίσω οπισω in back; after
μου μου of me; mine
τὸ ο the
δὲ δε though; while
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
οὐκ ου not
ὀφθήσεταί οραω view; see
σοι σοι you
33:23
וַ wa וְ and
הֲסִרֹתִי֙ hᵃsirōṯˌî סור turn aside
אֶת־ ʔeṯ- אֵת [object marker]
כַּפִּ֔י kappˈî כַּף palm
וְ wᵊ וְ and
רָאִ֖יתָ rāʔˌîṯā ראה see
אֶת־ ʔeṯ- אֵת [object marker]
אֲחֹרָ֑י ʔᵃḥōrˈāy אָחֹור back(wards)
וּ û וְ and
פָנַ֖י fānˌay פָּנֶה face
לֹ֥א lˌō לֹא not
יֵרָאֽוּ׃ ס yērāʔˈû . s ראה see
33:23. tollamque manum meam et videbis posteriora mea faciem autem meam videre non poteris
And I will take away my hand, and thou shalt see my back parts: but my face thou canst not see.
33:23. And I will take away my hand, and you shall see my back. But my face you are not able to see.”
33:23. And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:23: thou shalt: Exo 33:20; Job 11:7, Job 26:14; Joh 1:18; Co1 13:12; Ti1 6:16
Geneva 1599
33:23 And I will take away mine hand, and thou shalt see my (n) back parts: but my face shall not be seen.
(n) As much of my glory as in this mortal life you are able to see.
John Gill
33:23 And I will take away mine hand,.... As being covered with the hand may signify the obscurity of the former dispensation, the taking of it away may denote a more clear revelation of the grace and goodness of God in Christ, and so of the glory of it under the Gospel dispensation; and yet what is seen in this, in comparison of the reality of things as they are, or of the heavenly state, are but as next expressed:
and thou shalt see my back parts; which some understand of the humanity of Christ, and his sufferings in it, sometimes expressed by his heel, and the bruising of it, Gen 3:15 or else the works of God in creation, by which the invisible things of God are seen, and which give a knowledge of him "a posteriori"; and so Maimonides (d) interprets the phrase, which follow me, flow from my will, i.e. all my creatures: or rather it denotes the imperfect knowledge of God in the present state, even as revealed in Christ, in whom there are the clearest and brightest displays of his glory; yet this, in comparison of the beatific sight of him, is but like seeing a man that is gone by, whose back is only to be seen:
but my face shall not be seen; in the present state, the face of God, that is, his favour, communion with him, and the light of his countenance, are to be sought for, and may be enjoyed; the glory of himself is to be seen in the face or person of Christ, and the glory of that face or person is to be seen in the glass of the Gospel, but at present imperfectly; God in Christ as he is, the fullest and brightest displays of his glory, grace, and goodness, are reserved to another state, see 1Cor 13:9 or it may regard the divine nature of Christ, which could not be seen by Moses, but his back parts, or human; Christ as clothed with flesh might, and would be seen by him, as he was seen by him on the mount, Mt 17:3.
(d) Moreh Nevochim, par. 1. c. 38.
John Wesley
33:23 And I will take away my hand - Speaking after the manner of men. And thou shalt see my back - parts - The face in man is the seat of majesty, and men are known by their faces, in them we take a full view of men; that sight of God Moses might not have, but such a sight as we have of a man who is gone past us, so that we only see his back. Now Moses was allowed to see this only, but when he was a witness to Christ's transfiguration, he saw his face shine as the sun.