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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Moses and Aaron are here dealing with Pharaoh, to get leave of him to go and worship in the wilderness. I. They demand leave in the name of God (ver. 1), and he answers their demand with a defiance of God, ver. 2. II. They beg leave in the name of Israel (ver. 3), and he answers their request with further orders to oppress Israel, ver. 4-9. These cruel orders were, 1. Executed by the task-masters, ver. 10-14. 2. Complained of to Pharaoh, but in vain, ver. 15-19. 3. Complained of by the people to Moses ver. 20, 21), and by him to God, ver. 22, 23.
Adam Clarke: Commentary on the Bible - 1831
Moses and Aaron open their commission to Pharaoh, Exo 5:1. He insultingly asks who Jehovah is, in whose name they require him to dismiss the people, Exo 5:2. They explain, Exo 5:3. He charges them with making the people disaffected, Exo 5:4, Exo 5:5; and commands the task-masters to increase their work, and lessen their means of performing it, Exo 5:6-9. The task-masters do as commanded, and refuse to give the people straw to assist them in making brick, and yet require the fulfillment of their daily tasks as formerly, when furnished with all the necessary means, Exo 5:10-13. The Israelites failing to produce the ordinary quantity of brick, their own officers, set over them by the task-masters, are cruelly insulted and beaten, Exo 5:14. The officers complain to Pharaoh, Exo 5:15, Exo 5:16; but find no redress, Exo 5:17, Exo 5:18. The officers, finding their case desperate, bitterly reproach Moses and Aaron for bringing them into their present circumstances, Exo 5:19-21. Moses retires, and lays the matter before the Lord, and pleads with him, Exo 5:22, Exo 5:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 5:1, Pharaoh chides Moses and Aaron for their message; Exo 5:6, He increases the Israelites' task; Exo 5:15, He checks their complaints; Exo 5:19, They cry out upon Moses and Aaron; Exo 5:22, Moses complains to God.
Carl Friedrich Keil and Franz Delitzsch

Moses and Aaron Sent to Pharaoh - Exodus 5-7:7
The two events which form the contents of this section - viz., (1) the visit of Moses and Aaron to Pharaoh to make known the commands of their God, with the harsh refusal of their request on the part of Pharaoh, by an increase of the tributary labours of Israel (Exo 5); and (2) the further revelations of Jehovah to Moses, with the insertion of the genealogies of Moses and Aaron-not only hang closely together so far as the subject-matter is concerned, inasmuch as the fresh declarations of Jehovah to Moses were occasioned by the complaint of Moses that his first attempt had so signally failed, but both of them belong to the complete equipment of Moses for his divine mission. Their visit to Pharaoh was only preliminary in its character. Moses and Aaron simply made known to the king the will of their God, without accrediting themselves by miraculous signs as the messengers of Jehovah, or laying any particular emphasis upon His demand. For this first step was only intended to enlighten Moses as to the attitude of Pharaoh and the people of Israel in relation to the work of God, which He was about to perform. Pharaoh answered the demand addressed to him, that he would let the people go for a few days to hold a sacrificial festival in the desert, by increasing their labours; and the Israelites complained in consequence that their good name had been made abhorrent to the king, and their situation made worse than it was. Moses might have despaired on this account; but he laid his trouble before the Lord, and the Lord filled his despondent heart with fresh courage through the renewed and strengthened promise that He would now for the first time display His name Jehovah perfectly - that He would redeem the children of Israel with outstretched arm and with great judgments - would harden Pharaoh's heart, and do many signs and wonders in the land of Egypt, that the Egyptians might learn through the deliverance of Israel that He was Jehovah, i.e., the absolute God, who works with unlimited freedom. At the same time God removed the difficulty which once more arose in the mind of Moses, namely, that Pharaoh would not listen to him because of his want of oratorical power, by the assurance, "I make thee a god for Pharaoh, and Aaron shall be thy prophet" (Ex 7:1), which could not fail to remove all doubt as to his own incompetency for so great and severe a task. With this promise Pharaoh was completely given up into Moses' power, and Moses invested with all the plenipotentiary authority that was requisite for the performance of the work entrusted to him.
John Gill
INTRODUCTION TO EXODUS 5
Moses and Aaron go in to Pharaoh, and desire leave for the children of Israel to go into the wilderness three days' journey, to sacrifice to the Lord, and are answered in a very churlish and atheistical manner, and are charged with making the people idle, the consequence of which was, the taskmasters had orders, to make their work more heavy and toilsome, Ex 5:1 which orders were executed with severity by them, Ex 5:10, upon which the officers of the children of Israel complained to Pharaoh, but to no purpose, Ex 5:14, and meeting with Moses and Aaron, lay the blame upon them, Ex 5:20, which sends Moses to the Lord to expostulate with him about it, Ex 5:22.
5:15:1: Եւ ապա մտին Մովսէս եւ Ահարոն առաջի փարաւոնի, եւ ասեն ցնա. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Արձակեա՛ զժողովուրդ իմ, զի արասցեն ինձ տօն յանապատի։
1 Այնուհետեւ Մովսէսն ու Ահարոնը եկան փարաւոնի մօտ ու ասացին նրան. «Այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Արձակի՛ր իմ ժողովրդին, որ իմ պատուին տօն կատարի անապատում”»:
5 Ետքը Մովսէս ու Ահարոն, Փարաւոնին գացին ու ըսին. «Իսրայէլի Եհովա Աստուածը այսպէս կ’ըսէ. ‘Իմ ժողովուրդիս թոյլատրէ, որպէս զի անապատին մէջ ինծի տօնախմբութիւն ընեն’»։
Եւ ապա մտին Մովսէս եւ Ահարոն առաջի փարաւոնի եւ ասեն ցնա. Այսպէս ասէ Տէր Աստուած Իսրայելի. Արձակեա զժողովուրդ իմ, զի արասցեն ինձ տօն յանապատի:

5:1: Եւ ապա մտին Մովսէս եւ Ահարոն առաջի փարաւոնի, եւ ասեն ցնա. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Արձակեա՛ զժողովուրդ իմ, զի արասցեն ինձ տօն յանապատի։
1 Այնուհետեւ Մովսէսն ու Ահարոնը եկան փարաւոնի մօտ ու ասացին նրան. «Այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Արձակի՛ր իմ ժողովրդին, որ իմ պատուին տօն կատարի անապատում”»:
5 Ետքը Մովսէս ու Ահարոն, Փարաւոնին գացին ու ըսին. «Իսրայէլի Եհովա Աստուածը այսպէս կ’ըսէ. ‘Իմ ժողովուրդիս թոյլատրէ, որպէս զի անապատին մէջ ինծի տօնախմբութիւն ընեն’»։
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5:11: После сего Моисей и Аарон пришли к фараону и сказали: так говорит Господь, Бог Израилев: отпусти народ Мой, чтоб он совершил Мне праздник в пустыне.
5:1 καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he εἰσῆλθεν εισερχομαι enter; go in Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron πρὸς προς to; toward Φαραω φαραω Pharaō; Farao καὶ και and; even εἶπαν επω say; speak αὐτῷ αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἐξαπόστειλον εξαποστελλω send forth τὸν ο the λαόν λαος populace; population μου μου of me; mine ἵνα ινα so; that μοι μοι me ἑορτάσωσιν εορταζω keep the festival ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness
5:1 וְ wᵊ וְ and אַחַ֗ר ʔaḥˈar אַחַר after בָּ֚אוּ ˈbāʔû בוא come מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say אֶל־ ʔel- אֶל to פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel שַׁלַּח֙ šallˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֔י ʕammˈî עַם people וְ wᵊ וְ and יָחֹ֥גּוּ yāḥˌōggû חגג jump לִ֖י lˌî לְ to בַּ ba בְּ in † הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
5:1. post haec ingressi sunt Moses et Aaron et dixerunt Pharaoni haec dicit Dominus Deus Israhel dimitte populum meum ut sacrificet mihi in desertoAfter these things, Moses and Aaron went in, and said to Pharao: Thus saith the Lord God of Israel: Let my people go, that they may sacrifice to me in the desert.
1. And afterward Moses and Aaron came, and said unto Pharaoh, Thus saith the LORD, the God of Israel, Let my people go, that they may hold a feast unto me in the wilderness.
5:1. After these things, Moses and Aaron entered, and they said to Pharaoh: “Thus says the Lord God of Israel: Release my people, so that they may sacrifice to me in the desert.”
5:1. And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness.
And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness:

1: После сего Моисей и Аарон пришли к фараону и сказали: так говорит Господь, Бог Израилев: отпусти народ Мой, чтоб он совершил Мне праздник в пустыне.
5:1
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
εἰσῆλθεν εισερχομαι enter; go in
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
πρὸς προς to; toward
Φαραω φαραω Pharaō; Farao
καὶ και and; even
εἶπαν επω say; speak
αὐτῷ αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ἐξαπόστειλον εξαποστελλω send forth
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
ἵνα ινα so; that
μοι μοι me
ἑορτάσωσιν εορταζω keep the festival
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
5:1
וְ wᵊ וְ and
אַחַ֗ר ʔaḥˈar אַחַר after
בָּ֚אוּ ˈbāʔû בוא come
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron
וַ wa וְ and
יֹּאמְר֖וּ yyōmᵊrˌû אמר say
אֶל־ ʔel- אֶל to
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
שַׁלַּח֙ šallˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֔י ʕammˈî עַם people
וְ wᵊ וְ and
יָחֹ֥גּוּ yāḥˌōggû חגג jump
לִ֖י lˌî לְ to
בַּ ba בְּ in
הַ the
מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
5:1. post haec ingressi sunt Moses et Aaron et dixerunt Pharaoni haec dicit Dominus Deus Israhel dimitte populum meum ut sacrificet mihi in deserto
After these things, Moses and Aaron went in, and said to Pharao: Thus saith the Lord God of Israel: Let my people go, that they may sacrifice to me in the desert.
5:1. After these things, Moses and Aaron entered, and they said to Pharaoh: “Thus says the Lord God of Israel: Release my people, so that they may sacrifice to me in the desert.”
5:1. And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Чем объясняется отсутствие старейшин (3:18), сказать довольно трудно. Мнение, будто бы оно вызвано тем, что со времени назначения Аарона помощником Моисея (4:15–16) к нему перешли права последних участвовать в изложении цели посольства («скажете» — 3:18), не находит для себя основания в Библии. Старейшины не назначаются быть «устами Моисея» (4:16). Иудейское предание объясняет не упоминание о старейшинах тем, что на пути к фараону они, один за другим, оставили Моисея и Аарона. Просьба отпустить народ для служения Сущему, национальному Богу евреев, должна представляться вполне естественной для фараона (см. выше объяснение 18: ст. 3: гл.) и вполне обычной с точки зрения обычаев того времени. По свидетельству Геродота, подтверждаемому исследованиями египтологов, в Египте существовал обычай отправляться в известные времена в определенный город для совершения праздника в честь почитаемого в нем бога.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Sufferings of the Israelites Increased.B. C. 1491.
1 And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness. 2 And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go.
Moses and Aaron, having delivered their message to the elders of Israel, with whom they found good acceptance, are now to deal with Pharaoh, to whom they come in peril of their lives--Moses particularly, who perhaps was out-lawed for killing the Egyptian forty years before, so that if any of the old courtiers should happen to remember that against him now it might cost him his head. Their message itself was displeasing, and touch Pharaoh both in his honour and in his profit, two tender points; yet these faithful ambassadors boldly deliver it, whether he will hear or whether he will forbear.
I. Their demand is piously bold: Thus saith the Lord God of Israel, Let my people go, v. 1. Moses, in treating with the elders of Israel, is directed to call God the God of their fathers; but, in treating with Pharaoh, they call him the God of Israel, and it is the first time we find him called so in scripture: he is called the God of Israel, the person (Gen. xxxiii. 20); but here it is Israel, the people. They are just beginning to be formed into a people when God is called their God. Moses, it is likely, was directed to call him so, at least it might be inferred from ch. ix. 22, Israel is my son. In this great name they deliver their message: Let my people go. 1. They were God's people, and therefore Pharaoh ought not to detain them in bondage. Note, God will own his own people, though ever so poor and despicable, and will find a time to plead their cause. "The Israelites are slaves in Egypt, but they are my people," says God, "and I will not suffer them to be always trampled upon." See Isa. lii. 4, 5. 2. He expected services and sacrifices from them, and therefore they must have leave to go where they could freely exercise their religion, without giving offence to, or receiving offence from, the Egyptians. Note, God delivers his people out of the hand of their enemies, that they may serve him, and serve him cheerfully, that they may hold a feast to him, which they may do, while they have his favour and presence, even in a wilderness, a dry and barren land.
II. Pharaoh's answer is impiously bold: Who is the Lord, that I should obey his voice? v. 2. Being summoned to surrender, he thus hangs out the flag of defiance, hectors Moses and the God that sends him, and peremptorily refuses to let Israel go; he will not treat about it, nor so much as bear the mention of it. Observe, 1. How scornfully he speaks of the God of Israel: "Who is Jehovah? I neither know him nor care for him, neither value him nor fear him:" it is a hard name that he never heard of before, but he resolves it shall be no bug-bear to him. Israel was now a despised oppressed people, looked on as the tail of the nation, and, by the character they bore, Pharaoh makes his estimate of their God, and concludes that he made no better a figure among the gods than his people did among the nations. Note, Hardened persecutors are more malicious against God himself than they are against his people. See Isa. xxxvii. 23. Again, Ignorance and contempt of God are at the bottom of all the wickedness that is in the world. Men know not the Lord, or have very low and mean thoughts of him, and therefore they obey not his voice, nor will let any thing go for him. 2. How proudly he speaks of himself: "That I should obey his voice; I, the king of Egypt, a great people, obey the God of Israel, a poor enslaved people? Shall I, that rule the Israel of God, obey the God of Israel? No, it is below me; I scorn to answer his summons." Note, Those are the children of pride that are the children of disobedience, Job xli. 34; Eph. v. 6. Proud men think themselves too good to stoop even to God himself, and would not be under control, Jer. xliii. 2. Here is the core of the controversy: God must rule, but man will not be ruled. "I will have my will done," says God: "But I will do my own will," says the sinner.
Adam Clarke: Commentary on the Bible - 1831
5:1: And afterward Moses and Aaron went - This chapter is properly a continuation of the preceding, as the succeeding is a continuation of this; and to preserve the connection of the facts they should be read together.
How simply, and yet with what authority, does Moses deliver his message to the Egyptian king! Thus saith Jehovah, God of Israel, Let my people go. It is well in this, as in almost every other case where יהוה Jehovah occurs, to preserve the original word: our using the word Lord is not sufficiently expressive, and often leaves the sense indistinct.
Albert Barnes: Notes on the Bible - 1834
5:1: Pharaoh - This king, probably Tothmosis II, the great grandson of Aahmes Exo 1:8, the original persecutor of the Israelites, must have been resident at this time in a city, probably Tanis Exo 2:5, of Lower Egypt, situated on the Nile.
The Lord God - Yahweh God of Israel demanded the services of His people. The demand, according to the general views of the pagans, was just and natural; the Israelites could not offer the necessary sacrifices in the presence of Egyptians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: and told: Kg1 21:20; Psa 119:46; Eze 2:6; Jon 3:3, Jon 3:4; Mat 10:18, Mat 10:28; Act 4:29
a feast: Exo 10:9; Isa 25:6; Co1 5:8
Carl Friedrich Keil and Franz Delitzsch
5:1
Pharaoh's Answer to the Request of Moses and Aaron. - Ex 5:1-5. When the elders of Israel had listened with gladness and gratitude to the communications of Moses and Aaron respecting the revelation which Moses had received from Jehovah, that He was now about to deliver His people out of their bondage in Egypt; Moses and Aaron proceeded to Pharaoh, and requested in the name of the God of Israel, that he would let the people of Israel go and celebrate a festival in the wilderness in honour of their God. When we consider that every nation presented sacrifices to its deities, and celebrated festivals in their honour, and that they had all their own modes of worship, which were supposed to be appointed by the gods themselves, so that a god could not be worshipped acceptably in every place; the demand presented to Pharaoh on the part of the God of the Israelites, that he would let His people go into the wilderness and sacrifice to Him, appears so natural and reasonable, that Pharaoh could not have refused their request, if there had been a single trace of the fear of God in his heart. But what was his answer? "Who is Jehovah, that I should listen to His voice, to let Israel go? I know not Jehovah." There was a certain truth in these last words. The God of Israel had not yet made Himself known to him. But this was no justification. Although as a heathen he might naturally measure the power of the God by the existing condition of His people, and infer from the impotence of the Israelites that their God must be also weak, he would not have dared to refuse the petition of the Israelites, to be allowed to sacrifice to their God or celebrate a sacrificial festival, if he had had any faith in gods at all.
Geneva 1599
5:1 And afterward Moses and Aaron went in, and told (a) Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may (b) hold a feast unto me in the wilderness.
(a) Faith overcomes fear, and makes men bold in their calling. (b) And offer sacrifice.
John Gill
5:1 And afterwards Moses and Aaron went in, and told Pharaoh,.... Whose name, some say, was Cenchres, others Amenophis, according to Manetho and Chaeremon (h); See Gill on Ex 3:10 went into Pharaoh's palace, and being introduced by the proper officer at court for that purpose, addressed him in the following manner:
thus saith the Lord God of Israel: as ambassadors of him, who is King of kings, and Lord of lords; and so Artapanus (i), the Heathen, says that the Egyptian king, hearing that Moses was come, sent for him to know wherefore he was come, who told him, that the Lord of the world commanded him to let the Jews go, as it follows here:
let my people go, that they may hold a feast unto me in the wilderness; in the wilderness of Sinai or Arabia, at Horeb there, where they might keep it more freely and safely, without being disturbed by the Egyptians, and without giving any offence to them; and the demand is just; they were the people of God, and therefore he claims them, and service from them was due to him; and Pharaoh had no right to detain them, and what is required was but their reasonable service they owed to their God. This feast was to be held, not for themselves, but to God, which chiefly consisted in offering sacrifice, as is after explained; the entire dismission of them is not at once demanded, only to go a little while into the wilderness, and keep a feast there to the Lord; though it was not intended they should return, but it was put in this form to try Pharaoh, and that he might be the more inexcusable in refusing to grant what was so reasonable.
(h) Apud Joseph. contr. Apion. l. 1. c. 26. 32. (i) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 434.
John Wesley
5:1 Thus saith the Lord God of Israel, Let my people go - Moses, in treating with the elders of Israel, is directed to call God the God of their fathers; but, in treating with Pharaoh, they call him the God of Israel, and it is the first time we find him called so in scripture. He is called the God of Israel, the person, Gen 33:20, but here it is Israel the people. They are just beginning to be formed into a people when God is called their God. Let my people go - They were God's people, and therefore Pharaoh ought not to detain them in bondage. And he expected services and sacrifices from them, and therefore they must have leave to go where they could freely exercise their religion, without giving offence to, or receiving offence from, the Egyptians.
Robert Jamieson, A. R. Fausset and David Brown
5:1 FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
Moses and Aaron went in--As representatives of the Hebrews, they were entitled to ask an audience of the king, and their thorough Egyptian training taught them how and when to seek it.
and told Pharaoh--When introduced, they delivered a message in the name of the God of Israel. This is the first time He is mentioned by that national appellation in Scripture. It seems to have been used by divine direction (Ex 4:2) and designed to put honor on the Hebrews in their depressed condition (Heb 11:16).
5:25:2: Եւ ասէ փարաւոն. Ո՞վ է նա, որում լուայց ձայնի նորա արձակել զորդիսն Իսրայէլի։ Ո՛չ գիտեմ զՏէրն՝ եւ զԻսրայէլ ո՛չ արձակեմ։
2 Փարաւոնն ասաց. «Ո՞վ է նա, որի ձայնին անսալով՝ պիտի ազատ արձակեմ իսրայէլացիներին: Այդ Տիրոջը ես չեմ ճանաչում եւ իսրայէլացիներին էլ չեմ արձակում»:
2 Եւ Փարաւոն ըսաւ. «Եհովան ո՞վ է, որ անոր խօսքին մտիկ ընելով՝ Իսրայէլին թոյլատրեմ։ Եհովան չեմ ճանչնար եւ Իսրայէլին ալ չեմ թոյլատրեր»։
Եւ ասէ փարաւոն. Ո՞վ է [57]նա, որում լուայց ձայնի նորա արձակել զորդիսն Իսրայելի. ոչ գիտեմ զՏէրն, եւ զԻսրայէլ ոչ արձակեմ:

5:2: Եւ ասէ փարաւոն. Ո՞վ է նա, որում լուայց ձայնի նորա արձակել զորդիսն Իսրայէլի։ Ո՛չ գիտեմ զՏէրն՝ եւ զԻսրայէլ ո՛չ արձակեմ։
2 Փարաւոնն ասաց. «Ո՞վ է նա, որի ձայնին անսալով՝ պիտի ազատ արձակեմ իսրայէլացիներին: Այդ Տիրոջը ես չեմ ճանաչում եւ իսրայէլացիներին էլ չեմ արձակում»:
2 Եւ Փարաւոն ըսաւ. «Եհովան ո՞վ է, որ անոր խօսքին մտիկ ընելով՝ Իսրայէլին թոյլատրեմ։ Եհովան չեմ ճանչնար եւ Իսրայէլին ալ չեմ թոյլատրեր»։
zohrab-1805▾ eastern-1994▾ western am▾
5:22: Но фараон сказал: кто такой Господь, чтоб я послушался голоса Его [и] отпустил Израиля? я не знаю Господа и Израиля не отпущу.
5:2 καὶ και and; even εἶπεν επω say; speak Φαραω φαραω Pharaō; Farao τίς τις.1 who?; what? ἐστιν ειμι be οὗ ος who; what εἰσακούσομαι εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound αὐτοῦ αυτος he; him ὥστε ωστε as such; that ἐξαποστεῖλαι εξαποστελλω send forth τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel οὐκ ου not οἶδα οιδα aware τὸν ο the κύριον κυριος lord; master καὶ και and; even τὸν ο the Ισραηλ ισραηλ.1 Israel οὐκ ου not ἐξαποστέλλω εξαποστελλω send forth
5:2 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh מִ֤י mˈî מִי who יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אֶשְׁמַ֣ע ʔešmˈaʕ שׁמע hear בְּ bᵊ בְּ in קֹלֹ֔ו qōlˈô קֹול sound לְ lᵊ לְ to שַׁלַּ֖ח šallˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹ֤א lˈō לֹא not יָדַ֨עְתִּי֙ yāḏˈaʕtî ידע know אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and גַ֥ם ḡˌam גַּם even אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֹ֥א lˌō לֹא not אֲשַׁלֵּֽחַ׃ ʔᵃšallˈēₐḥ שׁלח send
5:2. at ille respondit quis est Dominus ut audiam vocem eius et dimittam Israhel nescio Dominum et Israhel non dimittamBut he answered: Who is the Lord, that I should hear his voice, and let Israel go? I know not the Lord, neither will I let Israel go.
2. And Pharaoh said, Who is the LORD, that I should hearken unto his voice to let Israel go? I know not the LORD, and moreover I will not let Israel go.
5:2. But he responded: “Who is the Lord, that I should listen to his voice and release Israel? I do not know the Lord, and I will not release Israel.”
5:2. And Pharaoh said, Who [is] the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go.
And Pharaoh said, Who [is] the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go:

2: Но фараон сказал: кто такой Господь, чтоб я послушался голоса Его [и] отпустил Израиля? я не знаю Господа и Израиля не отпущу.
5:2
καὶ και and; even
εἶπεν επω say; speak
Φαραω φαραω Pharaō; Farao
τίς τις.1 who?; what?
ἐστιν ειμι be
οὗ ος who; what
εἰσακούσομαι εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
αὐτοῦ αυτος he; him
ὥστε ωστε as such; that
ἐξαποστεῖλαι εξαποστελλω send forth
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
οὐκ ου not
οἶδα οιδα aware
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
τὸν ο the
Ισραηλ ισραηλ.1 Israel
οὐκ ου not
ἐξαποστέλλω εξαποστελλω send forth
5:2
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
מִ֤י mˈî מִי who
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אֶשְׁמַ֣ע ʔešmˈaʕ שׁמע hear
בְּ bᵊ בְּ in
קֹלֹ֔ו qōlˈô קֹול sound
לְ lᵊ לְ to
שַׁלַּ֖ח šallˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֹ֤א lˈō לֹא not
יָדַ֨עְתִּי֙ yāḏˈaʕtî ידע know
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
גַ֥ם ḡˌam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֹ֥א lˌō לֹא not
אֲשַׁלֵּֽחַ׃ ʔᵃšallˈēₐḥ שׁלח send
5:2. at ille respondit quis est Dominus ut audiam vocem eius et dimittam Israhel nescio Dominum et Israhel non dimittam
But he answered: Who is the Lord, that I should hear his voice, and let Israel go? I know not the Lord, neither will I let Israel go.
5:2. But he responded: “Who is the Lord, that I should listen to his voice and release Israel? I do not know the Lord, and I will not release Israel.”
5:2. And Pharaoh said, Who [is] the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Если фараон отказывается исполнить такую законную просьбу, то, между прочим, потому, что она предъявляется от лица Всевышнего, «Которого он не знает».

Разделяя тот общеязыческий взгляд, что могущество известного бога определяется силой и благосостоянием почитающего его народа (Ис 45:6, 14), фараон считает Всевышнего бессильным по сравнению с египетскими богами: египтяне господа, а евреи рабы. Требования же бессильного Бога для него необязательны.
Adam Clarke: Commentary on the Bible - 1831
5:2: Who is the Lord - Who is Jehovah, that I should obey his voice? What claims has he on me? I am under no obligation to him. Pharaoh spoke here under the common persuasion that every place and people had a tutelary deity, and he supposed that this Jehovah might be the tutelary deity of the Israelites, to whom he, as an Egyptian, could be under no kind of obligation. It is not judicious to bring this question as a proof that Pharaoh was an atheist: of this the text affords no evidence.
Albert Barnes: Notes on the Bible - 1834
5:2: I know not the Lord - Either Pharaoh had not heard of Yahweh, or he did not recognize Him as a God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: Who: Exo 3:19; Kg2 18:35; Ch2 32:15, Ch2 32:19; Job 21:15; Psa 10:4, Psa 12:4, Psa 14:1
I know not: Sa1 2:12; Joh 16:3; Rom 1:28; Th2 1:8
neither: Exo 3:19; Jer 44:16, Jer 44:17
John Gill
5:2 And Pharaoh said, who is the Lord,.... Jehovah, they made mention of, which, whether he took it for the name of a deity, or of a king, whose ambassadors they declared themselves to be, was a name he had never heard of before; and this being expressed and pronounced, shows that this name is not ineffable, or unlawful to be pronounced, as say the Jews:
that I should obey his voice, to let Israel go? he knew of no superior monarch to him, whose orders he was obliged to obey in any respect, and particularly in this, the dismission of the people of Israel out of his land, though it was but for a short time:
I know not the Lord; who this Jehovah is, that made this demand, and required Israel's dismission. The Targum of Jonathan paraphrases it,"I have not found the name of Jehovah written in the book of angels, I am not afraid of him.''An Egyptian book, in which, the paraphrast supposes, were written the names of gods and of angels; and no such name being there, he was the more bold and insolent:
neither will I let Israel go; determining he would pay no regard to such an unknown Deity, or King, be he who he would.
John Wesley
5:2 Who is the Lord that I should obey his voice? - Being summoned to surrender, he thus hangs out the flag of defiance. Who is Jehovah? I neither know him nor care for him; neither value nor fear him. It is a hard name that he never heard of before, but he resolves it shall be no bugbear to him. Israel was now a despised, oppressed people, and by the character they bore he makes his estimate of their God, and concludes that he made no better figure among the gods, than his people did among the nations.
Robert Jamieson, A. R. Fausset and David Brown
5:2 And Pharaoh said, Who is the Lord--rather "Jehovah." Lord was a common name applied to objects of worship; but Jehovah was a name he had never heard of. Pharaoh estimated the character and power of this God by the abject and miserable condition of the worshippers and concluded that He held as low a rank among the gods as His people did in the nation. To demonstrate the supremacy of the true God over all the gods of Egypt, was the design of the plagues.
I know not the Lord, neither will I let Israel go--As his honor and interest were both involved he determined to crush this attempt, and in a tone of insolence, or perhaps profanity, rejected the request for the release of the Hebrew slaves.
5:35:3: Եւ ասեն ցնա. Աստուածն Եբրայեցւոց կոչեաց զմեզ առ ինքն. արդ՝ երթիցուք երից աւուրց ճանապարհ յանապատն, զի զոհեսցուք Տեառն Աստուծոյ մերում. գուցէ պատահիցէ մեզ մա՛հ կամ սպանումն[530]։ [530] Ոմանք. Եւ ասէ ցնա. Աստուածն Եբր՛՛։
3 Նրան ասացին. «Եբրայեցիների Աստուածն է կանչել[9] մեզ իր մօտ: Արդ, երեք օրուայ ճանապարհ պիտի գնանք անապատով, որպէսզի զոհ մատուցենք մեր տէր Աստծուն, այլապէս մեզ մահ կամ սպանութիւն է սպասում»: [9] 9. Եբրայերէնում՝ պատահել է մեզ:
3 Անոնք ըսին. «Եբրայեցիներուն Աստուածը մեզի հանդիպեցաւ։ Հրաման տուր, որ երեք օրուան ճամբայ երթանք անապատին մէջ ու մեր Եհովա Աստուծոյն զոհ մատուցանենք, որ չըլլայ թէ ժանտախտով կամ սրով մեզի դէմ ելլէ»։
Եւ ասեն ցնա. Աստուածն Եբրայեցւոց [58]կոչեաց զմեզ առ ինքն``. արդ երթիցուք երից աւուրց ճանապարհ յանապատն, զի զոհեսցուք Տեառն Աստուծոյ մերում. գուցէ պատահիցէ մեզ մահ կամ սպանումն:

5:3: Եւ ասեն ցնա. Աստուածն Եբրայեցւոց կոչեաց զմեզ առ ինքն. արդ՝ երթիցուք երից աւուրց ճանապարհ յանապատն, զի զոհեսցուք Տեառն Աստուծոյ մերում. գուցէ պատահիցէ մեզ մա՛հ կամ սպանումն[530]։
[530] Ոմանք. Եւ ասէ ցնա. Աստուածն Եբր՛՛։
3 Նրան ասացին. «Եբրայեցիների Աստուածն է կանչել[9] մեզ իր մօտ: Արդ, երեք օրուայ ճանապարհ պիտի գնանք անապատով, որպէսզի զոհ մատուցենք մեր տէր Աստծուն, այլապէս մեզ մահ կամ սպանութիւն է սպասում»:
[9] 9. Եբրայերէնում՝ պատահել է մեզ:
3 Անոնք ըսին. «Եբրայեցիներուն Աստուածը մեզի հանդիպեցաւ։ Հրաման տուր, որ երեք օրուան ճամբայ երթանք անապատին մէջ ու մեր Եհովա Աստուծոյն զոհ մատուցանենք, որ չըլլայ թէ ժանտախտով կամ սրով մեզի դէմ ելլէ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:33: Они сказали: Бог Евреев призвал нас; отпусти нас в пустыню на три дня пути принести жертву Господу, Богу нашему, чтобы Он не поразил нас язвою, или мечом.
5:3 καὶ και and; even λέγουσιν λεγω tell; declare αὐτῷ αυτος he; him ὁ ο the θεὸς θεος God τῶν ο the Εβραίων εβραιος Hebrew προσκέκληται προσκαλεω summon ἡμᾶς ημας us πορευσόμεθα πορευομαι travel; go οὖν ουν then ὁδὸν οδος way; journey τριῶν τρεις three ἡμερῶν ημερα day εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness ὅπως οπως that way; how θύσωμεν θυω immolate; sacrifice τῷ ο the θεῷ θεος God ἡμῶν ημων our μήποτε μηποτε lest; unless συναντήσῃ συνανταω meet with ἡμῖν ημιν us θάνατος θανατος death ἢ η or; than φόνος φονος murder
5:3 וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) הָ hā הַ the עִבְרִ֖ים ʕivrˌîm עִבְרִי Hebrew נִקְרָ֣א niqrˈā קרא encounter עָלֵ֑ינוּ ʕālˈênû עַל upon נֵ֣לֲכָה nˈēlᵃḵā הלך walk נָּ֡א nnˈā נָא yeah דֶּרֶךְ֩ dereḵ דֶּרֶךְ way שְׁלֹ֨שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three יָמִ֜ים yāmˈîm יֹום day בַּ ba בְּ in † הַ the מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert וְ wᵊ וְ and נִזְבְּחָה֙ nizbᵊḥˌā זבח slaughter לַֽ lˈa לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) פֶּ֨ן־ pˌen- פֶּן lest יִפְגָּעֵ֔נוּ yifgāʕˈēnû פגע meet בַּ ba בְּ in † הַ the דֶּ֖בֶר ddˌever דֶּבֶר pest אֹ֥ו ʔˌô אֹו or בֶ ve בְּ in † הַ the חָֽרֶב׃ ḥˈārev חֶרֶב dagger
5:3. dixerunt Deus Hebraeorum vocavit nos ut eamus viam trium dierum in solitudinem et sacrificemus Domino Deo nostro ne forte accidat nobis pestis aut gladiusAnd they said: The God of the Hebrews hath called us, to go three days' journey into the wilderness, and to sacrifice to the Lord our God; lest a pestilence or the sword fall upon us.
3. And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days’ journey into the wilderness, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword.
5:3. And they said: “The God of the Hebrews has called us, so that we may go three days’ journey into the wilderness and sacrifice to the Lord our God. Otherwise, a pestilence or the sword may befall us.”
5:3. And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days’ journey into the desert, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword.
And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days' journey into the desert, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword:

3: Они сказали: Бог Евреев призвал нас; отпусти нас в пустыню на три дня пути принести жертву Господу, Богу нашему, чтобы Он не поразил нас язвою, или мечом.
5:3
καὶ και and; even
λέγουσιν λεγω tell; declare
αὐτῷ αυτος he; him
ο the
θεὸς θεος God
τῶν ο the
Εβραίων εβραιος Hebrew
προσκέκληται προσκαλεω summon
ἡμᾶς ημας us
πορευσόμεθα πορευομαι travel; go
οὖν ουν then
ὁδὸν οδος way; journey
τριῶν τρεις three
ἡμερῶν ημερα day
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
ὅπως οπως that way; how
θύσωμεν θυω immolate; sacrifice
τῷ ο the
θεῷ θεος God
ἡμῶν ημων our
μήποτε μηποτε lest; unless
συναντήσῃ συνανταω meet with
ἡμῖν ημιν us
θάνατος θανατος death
η or; than
φόνος φονος murder
5:3
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
הָ הַ the
עִבְרִ֖ים ʕivrˌîm עִבְרִי Hebrew
נִקְרָ֣א niqrˈā קרא encounter
עָלֵ֑ינוּ ʕālˈênû עַל upon
נֵ֣לֲכָה nˈēlᵃḵā הלך walk
נָּ֡א nnˈā נָא yeah
דֶּרֶךְ֩ dereḵ דֶּרֶךְ way
שְׁלֹ֨שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three
יָמִ֜ים yāmˈîm יֹום day
בַּ ba בְּ in
הַ the
מִּדְבָּ֗ר mmiḏbˈār מִדְבָּר desert
וְ wᵊ וְ and
נִזְבְּחָה֙ nizbᵊḥˌā זבח slaughter
לַֽ lˈa לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
פֶּ֨ן־ pˌen- פֶּן lest
יִפְגָּעֵ֔נוּ yifgāʕˈēnû פגע meet
בַּ ba בְּ in
הַ the
דֶּ֖בֶר ddˌever דֶּבֶר pest
אֹ֥ו ʔˌô אֹו or
בֶ ve בְּ in
הַ the
חָֽרֶב׃ ḥˈārev חֶרֶב dagger
5:3. dixerunt Deus Hebraeorum vocavit nos ut eamus viam trium dierum in solitudinem et sacrificemus Domino Deo nostro ne forte accidat nobis pestis aut gladius
And they said: The God of the Hebrews hath called us, to go three days' journey into the wilderness, and to sacrifice to the Lord our God; lest a pestilence or the sword fall upon us.
5:3. And they said: “The God of the Hebrews has called us, so that we may go three days’ journey into the wilderness and sacrifice to the Lord our God. Otherwise, a pestilence or the sword may befall us.”
5:3. And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days’ journey into the desert, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Повторяя прежнее требование, Аарон и Моисей изменяют его, во-первых, в том отношении, что прямо указывают на обязательность для себя его исполнения: «Бог евреев призвал нас (с евр. «явился нам»). Отпусти нас (точнее: «позволь нам пойти»), чтобы Он не поразил нас язвою или мечом». Как для фараона и его подданных обязательна воля их богов, так и для них, Моисея и Аарона, обязательны требования Господа. В случае неисполнения они подвергнутся гневу Его, как подвергаются гневу своих богов те из язычников, которые не хотят умилостивлять их совершением празднеств. Во-вторых, вместо прежнего общего указания на путешествие в пустыню они определяют теперь количество потребного для него времени («три дня пути»), желая тем самым сказать, что удаление евреев на такой непродолжительный срок (6–7: дней в оба конца) не принесет существенного ущерба работе.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3. How resolutely he denies the demand: Neither will I let Israel go. Note, Of all sinners none are so obstinate, nor so hardly persuaded to leave their sin, as persecutors are.
3 And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days' journey into the desert, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword. 4 And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens. 5 And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. 6 And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, 7 Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. 8 And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. 9 Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words.
Finding that Pharaoh had no veneration at all for God, Moses and Aaron next try whether he had any compassion for Israel, and become humble suitors to him for leave to go and sacrifice, but in vain.
I. Their request is very humble and modest, v. 3. They make no complaint of the rigour they were ruled with. They plead that the journey they designed was not a project formed among themselves, but that their God had met with them, and called them to it. They beg with all submission: We pray thee. The poor useth entreaties; though God may summon princes that oppress, it becomes us to beseech and make supplication to them. What they ask is very reasonable, only for a short vacation, while they went three days' journey into the desert, and that on a good errand, and unexceptionable: "We will sacrifice unto the Lord our God, as other people do to theirs;" and, lastly, they give a very good reason, "Lest, if we quite cast off his worship, he fall upon us with one judgment or other, and then Pharaoh will lose his vassals."
II. Pharaoh's denial of their request is very barbarous and unreasonable, v. 4-9.
1. His suggestions were very unreasonable. (1.) That the people were idle, and that therefore they talked of going to sacrifice. The cities they built for Pharaoh, and the other fruit of their labours, were witnesses for them that they were not idle; yet he thus basely misrepresents them, that he might have a pretence to increase their burdens. (2.) That Moses and Aaron made them idle with vain words, v. 9. God's words are here called vain words; and those that called them to the best and most needful business are accused of making them idle. Note, The malice of Satan has often represented the service and worship of God as fit employment for those only that have nothing else to do, and the business only of the idle; whereas indeed it is the indispensable duty of those that are most busy in the world.
2. His resolutions hereupon were most barbarous. (1.) Moses and Aaron themselves must get to their burdens (v. 4); they are Israelites, and, however God had distinguished them from the rest, Pharaoh makes no difference: they must share in the common slavery of their nation. Persecutors have always taken a particular pleasure in putting contempt and hardship upon the ministers of the churches. (2.) The usual tale of bricks must be exacted, without the usual allowance of straw to mix with the clay, or to burn the bricks with, that thus more work might be laid upon the men, which if they performed, they would be broken with labour; and, if not, they would be exposed to punishment.
Adam Clarke: Commentary on the Bible - 1831
5:3: Three days' journey - The distance from Goshen to Sinai; see Exo 3:18.
And sacrifice unto the Lord - Great stress is laid on this circumstance. God required sacrifice; no religious acts which they performed could be acceptable to him without this. He had now showed them that it was their indispensable duty thus to worship him, and that if they did not they might expect him to send the pestilence - some plague or death proceeding immediately from himself, or the sword - extermination by the hands of an enemy. The original word דבר deber, from בדר dabar, to drive off, draw under, etc., which we translate pestilence from the Latin pestis, the plague, signifies any kind of disease by which an extraordinary mortality is occasioned, and which appears from the circumstances of the case to come immediately from God. The Israelites could not sacrifice in the land of Egypt, because the animals they were to offer to God were held sacred by the Egyptians; and they could not omit this duty, because it was essential to religion even before the giving of the law. Thus we find that Divine justice required the life of the animal for the life of the transgressor, and the people were conscious, if this were not done, that God would consume them with the pestilence or the sword. From the foundation of the world the true religion required sacrifice. Before, under, and after the law, this was deemed essential to salvation. Under the Christian dispensation Jesus is the lamb of God that taketh away the sin of the world; and being still the Lamb newly slain before the throne, no man cometh unto the Father but by him.
"In this first application to Pharaoh, we observe," says Dr. Dodd, "that proper respectful submission which is due from subjects to their sovereign. They represent to him the danger they should be in by disobeying their God, but do not so much as hint at any punishment that would follow to Pharaoh."
Albert Barnes: Notes on the Bible - 1834
5:3: Three days' journey - See the Exo 3:18 note.
With pestilence, or with the sword - This shows that the plague was well known to the ancient Egyptians. The reference to the sword is equally natural, since the Israelites occupied the eastern district, which was frequently disturbed by the neighboring Shasous.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: The God: Exo 3:18
lest he: Deu 28:21; Kg2 17:25; Ch2 30:8; Ezr 7:23; Eze 6:11; Zac 14:16-19
Carl Friedrich Keil and Franz Delitzsch
5:3
The messengers founded their request upon the fact that the God of the Hebrews had met them (נקרא, vid., Ex 3:18), and referred to the punishment which the neglect of the sacrificial festival demanded by God might bring upon the nation. פּן־יפגּענוּ: "lest He strike us (attack us) with pestilence or sword." פּגע: to strike, hit against any one, either by accident or with a hostile intent; ordinarily construed with בּ, also with an accusative, 1Kings 10:5, and chosen here probably with reference to נקרא = נקרה. "Pestilence or sword:" these are mentioned as expressive of a violent death, and as the means employed by the deities, according to the ordinary belief of the nations, to punish the neglect of their worship. The expression "God of the Hebrews," for "God of Israel" (Ex 5:1), is not chosen as being "more intelligible to the king, because the Israelites were called Hebrews by foreigners, more especially by the Egyptians (Ex 1:16; Ex 2:6)," as Knobel supposes, but to convince Pharaoh of the necessity for their going into the desert to keep the festival demanded by their God. In Egypt they might sacrifice to the gods of Egypt, but not to the God of the Hebrews.
John Gill
5:3 And they said, the God of the Hebrews hath met with us,.... Perceiving that the name Jehovah was unknown to him, and treated by him in a scornful manner, they leave it out, and only say, "the God of the Hebrews": a people that dwelt in his country, he well knew by this name, and could not be ignorant that their God was different from his; and it was he that had met Moses and Aaron; they did not seek to him to be sent on this errand, but he appeared to them as he did to Moses at Horeb, and to Aaron in Egypt. Some render it, "the God of the Hebrews is called upon us" (f); his name was called upon them, or they were called by his name; they were his servants and worshippers, and therefore under obligation to attend to what he enjoined them:
let us go, we pray thee, three days' journey into the desert: a request which was made in a very humble and modest manner, and not at all extravagant, nor anything dangerous and disadvantageous to him; for now they speak as of themselves, and therefore humbly entreat him; they do not ask to be wholly and for ever set free, only to go for three days; they do not propose to meet and have their rendezvous in any part of his country, much less in his metropolis, where he night fear they would rise in a body, and seize upon his person and treasure, only to go into the wilderness, to Mount Sinai there. And hence it appears, that the distance between Egypt and Mount Sinai was three days' journey, to go the straightest way, as Aben Ezra observes:
and sacrifice unto the Lord our God: which is what was meant by keeping a feast; some sacrifices the people, as well as the priests, feasted on; this was not a civil, but a religious concern:
lest he fall upon us with pestilence, or with the sword: this they urge as a reason to have their request granted, taken from the danger they should be exposed unto, should they not be allowed to go and offer sacrifice to God; though by this they might suggest both loss and danger to Pharaoh, in order to stir him up the more to listen to their request; for should they be smitten with pestilence, or the sword, he would lose the benefit of their bond service, which would be a considerable decline in his revenues; and besides, if God would be so displeased with the Israelites for not going, and not sacrificing, when they were detained, how much more displeased would he be with Pharaoh and the Egyptians for hindering them?
(f) "est invocatus super nos", Montanus. So some in Vatablus, Drusius.
John Wesley
5:3 We pray thee, let us go three days journey into the desert - And that on a good errand, and unexceptionable: we will sacrifice to the Lord our God - As other people do to theirs; lest if we quite cast off his worship, he fall upon us - With one judgment or other, and then Pharaoh will lose his vassals.
Robert Jamieson, A. R. Fausset and David Brown
5:3 The God of the Hebrews hath met with us--Instead of being provoked into reproaches or threats, they mildly assured him that it was not a proposal originating among themselves, but a duty enjoined on them by their God. They had for a long series of years been debarred from the privilege of religious worship, and as there was reason to fear that a continued neglect of divine ordinances would draw down upon them the judgments of offended heaven, they begged permission to go three days' journey into the desert--a place of seclusion--where their sacrificial observances would neither suffer interruption nor give umbrage to the Egyptians. In saying this, they concealed their ultimate design of abandoning the kingdom, and by making this partial request at first, they probably wished to try the king's temper before they disclosed their intentions any farther. But they said only what God had put in their mouths (Ex 3:12, Ex 3:18), and this "legalizes the specific act, while it gives no sanction to the general habit of dissimulation" [CHALMERS].
5:45:4: Եւ ասէ ցնոսա արքայն Եգիպտացւոց. Ընդէ՞ր դու Մովսէս եւ Ահարոն խափանէք զժողովուրդն ՚ի գործոյ իւրեանց. երթա՛յք յիւրաքանչիւր գործ իւր[531]։ [531] Ոմանք. Խափանեցէք զժողովուրդն։
4 Եգիպտացիների արքան նրանց ասաց. «Մովսէս եւ Ահարոն, դուք ինչո՞ւ էք մարդկանց կտրում իրենց գործից: Ամէն մէկը թող գնայ իր գործին»:
4 Եգիպտոսի թագաւորն ըսաւ անոնց. «Ո՛վ Մովսէս ու Ահարոն, ինչո՞ւ ժողովուրդը իրենց գործերէն ետ կը թողուք. գացէ՛ք, աշխատեցէք»։
Եւ ասէ ցնոսա արքայն Եգիպտացւոց. Ընդէ՞ր [59]դու, Մովսէս եւ Ահարոն, խափանէք զժողովուրդն ի գործոյ իւրեանց. երթայք յիւրաքանչիւր գործ իւր:

5:4: Եւ ասէ ցնոսա արքայն Եգիպտացւոց. Ընդէ՞ր դու Մովսէս եւ Ահարոն խափանէք զժողովուրդն ՚ի գործոյ իւրեանց. երթա՛յք յիւրաքանչիւր գործ իւր[531]։
[531] Ոմանք. Խափանեցէք զժողովուրդն։
4 Եգիպտացիների արքան նրանց ասաց. «Մովսէս եւ Ահարոն, դուք ինչո՞ւ էք մարդկանց կտրում իրենց գործից: Ամէն մէկը թող գնայ իր գործին»:
4 Եգիպտոսի թագաւորն ըսաւ անոնց. «Ո՛վ Մովսէս ու Ահարոն, ինչո՞ւ ժողովուրդը իրենց գործերէն ետ կը թողուք. գացէ՛ք, աշխատեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
5:44: И сказал им царь Египетский: для чего вы, Моисей и Аарон, отвлекаете народ от дел его? ступайте на свою работу.
5:4 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him ὁ ο the βασιλεὺς βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἵνα ινα so; that τί τις.1 who?; what? Μωυσῆ μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron διαστρέφετε διαστρεφω twist; divert τὸν ο the λαόν λαος populace; population μου μου of me; mine ἀπὸ απο from; away τῶν ο the ἔργων εργον work ἀπέλθατε απερχομαι go off; go away ἕκαστος εκαστος each ὑμῶν υμων your πρὸς προς to; toward τὰ ο the ἔργα εργον work αὐτοῦ αυτος he; him
5:4 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לָ֚מָּה ˈlāmmā לָמָה why מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron תַּפְרִ֥יעוּ tafrˌîʕû פרע let loose אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֖ם ʕˌām עַם people מִ mi מִן from מַּֽעֲשָׂ֑יו mmˈaʕᵃśˈāʸw מַעֲשֶׂה deed לְכ֖וּ lᵊḵˌû הלך walk לְ lᵊ לְ to סִבְלֹתֵיכֶֽם׃ sivlōṯêḵˈem סִבְלֹות loads
5:4. ait ad eos rex Aegypti quare Moses et Aaron sollicitatis populum ab operibus suis ite ad onera vestraThe king of Egypt said to them: Why do you Moses and Aaron draw off the people from their works? Get you gone to your burdens.
4. And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, loose the people from their works? get you unto your burdens.
5:4. The king of Egypt said to them: “Why do you, Moses and Aaron, distract the people from their works? Go back to your burdens.”
5:4. And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens.
And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens:

4: И сказал им царь Египетский: для чего вы, Моисей и Аарон, отвлекаете народ от дел его? ступайте на свою работу.
5:4
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
ο the
βασιλεὺς βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἵνα ινα so; that
τί τις.1 who?; what?
Μωυσῆ μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
διαστρέφετε διαστρεφω twist; divert
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
ἀπὸ απο from; away
τῶν ο the
ἔργων εργον work
ἀπέλθατε απερχομαι go off; go away
ἕκαστος εκαστος each
ὑμῶν υμων your
πρὸς προς to; toward
τὰ ο the
ἔργα εργον work
αὐτοῦ αυτος he; him
5:4
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
לָ֚מָּה ˈlāmmā לָמָה why
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron
תַּפְרִ֥יעוּ tafrˌîʕû פרע let loose
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֖ם ʕˌām עַם people
מִ mi מִן from
מַּֽעֲשָׂ֑יו mmˈaʕᵃśˈāʸw מַעֲשֶׂה deed
לְכ֖וּ lᵊḵˌû הלך walk
לְ lᵊ לְ to
סִבְלֹתֵיכֶֽם׃ sivlōṯêḵˈem סִבְלֹות loads
5:4. ait ad eos rex Aegypti quare Moses et Aaron sollicitatis populum ab operibus suis ite ad onera vestra
The king of Egypt said to them: Why do you Moses and Aaron draw off the people from their works? Get you gone to your burdens.
5:4. The king of Egypt said to them: “Why do you, Moses and Aaron, distract the people from their works? Go back to your burdens.”
5:4. And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Вредная вообще, подобная мысль становится необыкновенно опасной при распространении ее среди многочисленного «народа земли», т. е. среди низшего рабочего класса. Она подготавливает почву для недовольства и проистекающего отсюда возмущения.
Adam Clarke: Commentary on the Bible - 1831
5:4: Wherefore do ye, Moses and Aaron - He hints that the Hebrews are in a state of revolt, and charges Moses and Aaron as being ringleaders of the sedition. This unprincipled charge has been, in nearly similar circumstances, often repeated since. Men who have labored to bring the mass of the common people from ignorance, irreligion, and general profligacy of manners, to an acquaintance with themselves and God, and to a proper knowledge of their duty to him and to each other, have been often branded as being disaffected to the state, and as movers of sedition among the people! See Clarke on Exo 5:17 (note).
Let the people - תפריעו taphriu, from פרע para, to loose or disengage, which we translate to let, from the Anglo-Saxon lettan, to hinder. Ye hinder the people from working. Get ye to your burdens. "Let religion alone, and mind your work." The language not only of tyranny, but of the basest irreligion also.
Albert Barnes: Notes on the Bible - 1834
5:4: Let - i. e. hinder.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: wherefore: Jer 38:4; Amo 7:10; Luk 23:2; Act 16:20, Act 16:21, Act 24:5
let: Taphreeoo, from pard, to loose, disengage; and which we render let, from the Anglo-Saxon lettan, to hinder. Ye hinder the people from their work: "Get you unto your burdens." "Let religion alone and mind your work." The language not only of tyranny, but of thoughtless irreligion.
burdens: Exo 1:11
Carl Friedrich Keil and Franz Delitzsch
5:4
But Pharaoh would hear nothing of any worship. He believed that the wish was simply an excuse for procuring holidays for the people, or days of rest from their labours, and ordered the messengers off to their slave duties: "Get you unto your burdens." For as the people were very numerous, he would necessarily lose by their keeping holiday. He called the Israelites "the people of the land," not "as being his own property, because he was the lord of the land" (Baumgarten), but as the working class, "land-people," equivalent to "common people," in distinction from the ruling castes of the Egyptians (vid., Jer 52:25 : Ezek 7:27).
John Gill
5:4 And the king of Egypt said to them,.... For he was not struck dumb, as Artapanus (g), afore cited writer, says:
wherefore do ye, Moses and Aaron, let the people from their works? as they did when they gathered them together, and wrought signs before them; which Pharaoh it seems had heard of, and had got their names very readily:
get you unto your burdens; meaning not Moses and Aaron, ordering them to go about their private and family business, but the people they represented, and on whose account they came; and it is highly probable the elders of the people, at least some of them, were with them, to whom these words might be more particularly directed. See Ex 3:18.
(g) Ut supra. (Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 434.)
Robert Jamieson, A. R. Fausset and David Brown
5:4 Wherefore do ye, Moses and Aaron, let the people from their works? &c.--Without taking any notice of what they had said, he treated them as ambitious demagogues, who were appealing to the superstitious feelings of the people, to stir up sedition and diffuse a spirit of discontent, which spreading through so vast a body of slaves, might endanger the peace of the country.
5:55:5: Եւ ասէ փարաւոն. Ահա բազմանայ յոյժ ժողովուրդն յերկրիս. արդ՝ մի՛ հանդարտեցուսցուք զնոսա ՚ի գործոյ։
5 Եւ փարաւոնը շարունակեց. «Ահա երկրիս մէջ խիստ բազմանում է ժողովուրդը, նրանց գործից չկտրենք»:
5 Փարաւոն ըսաւ. «Ահա հիմա երկրին ժողովուրդը շատ է ու դուք կը դադրեցնէք զանոնք գործելէ»,
Եւ ասէ փարաւոն. Ահա բազմանայ յոյժ ժողովուրդն յերկրիս. արդ մի՛ հանդարտեցուսցուք զնոսա ի գործոյ:

5:5: Եւ ասէ փարաւոն. Ահա բազմանայ յոյժ ժողովուրդն յերկրիս. արդ՝ մի՛ հանդարտեցուսցուք զնոսա ՚ի գործոյ։
5 Եւ փարաւոնը շարունակեց. «Ահա երկրիս մէջ խիստ բազմանում է ժողովուրդը, նրանց գործից չկտրենք»:
5 Փարաւոն ըսաւ. «Ահա հիմա երկրին ժողովուրդը շատ է ու դուք կը դադրեցնէք զանոնք գործելէ»,
zohrab-1805▾ eastern-1994▾ western am▾
5:55: И сказал фараон: вот, народ в земле сей многочислен, и вы отвлекаете его от работ его.
5:5 καὶ και and; even εἶπεν επω say; speak Φαραω φαραω Pharaō; Farao ἰδοὺ ιδου see!; here I am νῦν νυν now; present πολυπληθεῖ πολυπληθεω the λαός λαος populace; population μὴ μη not οὖν ουν then καταπαύσωμεν καταπαυω rest αὐτοὺς αυτος he; him ἀπὸ απο from; away τῶν ο the ἔργων εργον work
5:5 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh הֵן־ hēn- הֵן behold רַבִּ֥ים rabbˌîm רַב much עַתָּ֖ה ʕattˌā עַתָּה now עַ֣ם ʕˈam עַם people הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הִשְׁבַּתֶּ֥ם hišbattˌem שׁבת cease אֹתָ֖ם ʔōṯˌām אֵת [object marker] מִ mi מִן from סִּבְלֹתָֽם׃ ssivlōṯˈām סִבְלֹות loads
5:5. dixitque Pharao multus est populus terrae videtis quod turba succreverit quanto magis si dederitis eis requiem ab operibusAnd Pharao said: The people of the land are numerous; you see that the multitude is increased; how much more if you give them rest from their works?
5. And Pharaoh said, Behold, the people of the land are now many, and ye make them rest from their burdens.
5:5. And Pharaoh said: “The people of the land are many. You see that the turmoil has increased: how much more if you give them rest from the works?”
5:5. And Pharaoh said, Behold, the people of the land now [are] many, and ye make them rest from their burdens.
And Pharaoh said, Behold, the people of the land now [are] many, and ye make them rest from their burdens:

5: И сказал фараон: вот, народ в земле сей многочислен, и вы отвлекаете его от работ его.
5:5
καὶ και and; even
εἶπεν επω say; speak
Φαραω φαραω Pharaō; Farao
ἰδοὺ ιδου see!; here I am
νῦν νυν now; present
πολυπληθεῖ πολυπληθεω the
λαός λαος populace; population
μὴ μη not
οὖν ουν then
καταπαύσωμεν καταπαυω rest
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
τῶν ο the
ἔργων εργον work
5:5
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
הֵן־ hēn- הֵן behold
רַבִּ֥ים rabbˌîm רַב much
עַתָּ֖ה ʕattˌā עַתָּה now
עַ֣ם ʕˈam עַם people
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הִשְׁבַּתֶּ֥ם hišbattˌem שׁבת cease
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
מִ mi מִן from
סִּבְלֹתָֽם׃ ssivlōṯˈām סִבְלֹות loads
5:5. dixitque Pharao multus est populus terrae videtis quod turba succreverit quanto magis si dederitis eis requiem ab operibus
And Pharao said: The people of the land are numerous; you see that the multitude is increased; how much more if you give them rest from their works?
5:5. And Pharaoh said: “The people of the land are many. You see that the turmoil has increased: how much more if you give them rest from the works?”
5:5. And Pharaoh said, Behold, the people of the land now [are] many, and ye make them rest from their burdens.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:5: The people of the land now are many - The sanguinary edict had no doubt been long before repealed, or they could not have multiplied so greatly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: Exo 1:7-11; Pro 14:28
Geneva 1599
5:5 And Pharaoh said, Behold, the people of the land now [are] many, and ye (c) make them rest from their burdens.
(c) As though you would rebel.
John Gill
5:5 And Pharaoh said, behold, the people of the land now are many,.... So that if some were taken off, as suggested, there were enough of them to do business and so he cared not; but if allowed to go, they might mutiny and rebel, and give a great deal of trouble to quell them; or it may be, the sense is, they were very numerous, and too numerous already, and if they were took off of their work, and allowed to go a feasting, they would be more so, which agrees with the next clause:
and you make them rest from their burdens; which was the way to make them more numerous still, and to frustrate the design of laying burdens upon them, which was originally intended to hinder the multiplication of them, Ex 1:9.
John Wesley
5:5 The people are many - Therefore your injury to me is the greater, in attempting to make them rest from their labours.
5:65:6: Եւ հրամայեաց փարաւոն յաւուր յայնմիկ գործավարաց ժողովրդեանն, եւ դպրաց նորա, ասէ.
6 Փարաւոնն այդ օրը ժողովրդի գործավարներին ու նրանց վերակացուներին հրամայեց՝ ասելով.
6 Փարաւոն այն օրը ժողովուրդին գործավարներուն ու անոնց վերակացուներուն հրամայեց.
Եւ հրամայեաց փարաւոն յաւուր յայնմիկ գործավարաց ժողովրդեանն եւ դպրաց նորա. ասէ:

5:6: Եւ հրամայեաց փարաւոն յաւուր յայնմիկ գործավարաց ժողովրդեանն, եւ դպրաց նորա, ասէ.
6 Փարաւոնն այդ օրը ժողովրդի գործավարներին ու նրանց վերակացուներին հրամայեց՝ ասելով.
6 Փարաւոն այն օրը ժողովուրդին գործավարներուն ու անոնց վերակացուներուն հրամայեց.
zohrab-1805▾ eastern-1994▾ western am▾
5:66: И в тот же день фараон дал повеление приставникам над народом и надзирателям, говоря:
5:6 συνέταξεν συντασσω coordinate; arrange δὲ δε though; while Φαραω φαραω Pharaō; Farao τοῖς ο the ἐργοδιώκταις εργοδιωκτης the λαοῦ λαος populace; population καὶ και and; even τοῖς ο the γραμματεῦσιν γραμματευς scholar λέγων λεγω tell; declare
5:6 וַ wa וְ and יְצַ֥ו yᵊṣˌaw צוה command פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נֹּגְשִׂ֣ים nnōḡᵊśˈîm נגשׂ drive בָּ bā בְּ in † הַ the עָ֔ם ʕˈām עַם people וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שֹׁטְרָ֖יו šōṭᵊrˌāʸw שׁטר register לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
5:6. praecepit ergo in die illo praefectis operum et exactoribus populi dicensTherefore he commanded the same day the overseers of the works, and the task-masters of the people, saying:
6. And the same day Pharaoh commanded the taskmasters of the people, and their officers, saying,
5:6. Therefore, on the same day, he instructed the overseers of the works, and the taskmasters of the people, saying:
5:6. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying,
And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying:

6: И в тот же день фараон дал повеление приставникам над народом и надзирателям, говоря:
5:6
συνέταξεν συντασσω coordinate; arrange
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
τοῖς ο the
ἐργοδιώκταις εργοδιωκτης the
λαοῦ λαος populace; population
καὶ και and; even
τοῖς ο the
γραμματεῦσιν γραμματευς scholar
λέγων λεγω tell; declare
5:6
וַ wa וְ and
יְצַ֥ו yᵊṣˌaw צוה command
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נֹּגְשִׂ֣ים nnōḡᵊśˈîm נגשׂ drive
בָּ בְּ in
הַ the
עָ֔ם ʕˈām עַם people
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שֹׁטְרָ֖יו šōṭᵊrˌāʸw שׁטר register
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
5:6. praecepit ergo in die illo praefectis operum et exactoribus populi dicens
Therefore he commanded the same day the overseers of the works, and the task-masters of the people, saying:
5:6. Therefore, on the same day, he instructed the overseers of the works, and the taskmasters of the people, saying:
5:6. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Солома, выдавать которую запретил фараон, употреблялась в качестве скрепляющего глину вещества: мелко изрубленная, она смешивалась с ней, и сделанный из такой массы кирпич должен был отличаться особенной прочностью. Достоверность библейского рассказа подтверждается производимыми в Египте раскопками, показавшими, что часть кирпичей древнего Гесема имеет примесь рубленой соломы.
Adam Clarke: Commentary on the Bible - 1831
5:6: The task-masters of the people and their officers - The task-masters were Egyptians, (see Clarke on Exo 1:11 (note)), the officers were Hebrews; see Clarke below Exo 5:14 (note). But it is probable that the task-masters Exo 1:11, who are called שרי מסים sarey missim, princes of the burdens or taxes, were different from those termed taskmasters here, as the words are different; נגשים nogesim signifies exactors or oppressors - persons who exacted from them an unreasonable proportion either of labor or money.
Officers - שטרים shoterim; those seem to have been an inferior sort of officers, who attended on superior officers or magistrates to execute their orders. They are supposed to have been something like our sheriffs.
Albert Barnes: Notes on the Bible - 1834
5:6: Their officers - Or scribes. Hebrews able to keep accounts in writing, appointed by the Egyptian superintendents, and responsible to them for the work; see Exo 5:14. Subordinate officers are frequently represented on Egyptian monuments, giving in written accounts to their immediate superiors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: taskmasters: Nogesim, literally, exactors, oppressors. These taskmasters were Egyptians (Exo 1:11), but the officers were Hebrews. Exo 5:14. Exo 5:10, Exo 5:13, Exo 5:15, Exo 5:19, Exo 1:11; Pro 12:10
officers: Shoterim, from the Arabic saytara, to overlook, superintend, seems to denote, as musaytar in Arabic also does, overseers, superintendents. They may have been somewhat like the chiefs of trades, who are found in every city in the East; where every trade has a head, who is entrusted with authority over them, and is in some measure answerable for them to Government. Compare Exo 2:14. Num 11:16; Deu 1:15, Deu 16:18; Jos 8:33, Jos 24:1, Jos 24:4; Ch2 26:11
Carl Friedrich Keil and Franz Delitzsch
5:6
As Pharaoh possessed neither fear of God (εὐσέβεια) nor fear of the gods, but, in the proud security of his might, determined to keep the Israelites as slaves, and to use them as tools for the glorifying of his kingdom by the erection of magnificent buildings, he suspected that their wish to go into the desert was nothing but an excuse invented by idlers, and prompted by a thirst for freedom, which might become dangerous to his kingdom, on account of the numerical strength of the people. He therefore thought that he could best extinguish such desires and attempts by increasing the oppression and adding to their labours. For this reason he instructed his bailiffs to abstain from delivering straw to the Israelites who were engaged in making bricks, and to let them gather it for themselves; but yet not to make the least abatement in the number (מתכּנת) to be delivered every day. בּעם הנּגשׂים, "those who urged the people on," were the bailiffs selected from the Egyptians and placed over the Israelitish workmen, the general managers of the work. Under them there were the שׁטרים (lit., writers, γραμματεῖς lxx, from שׁטר to write), who were chosen from the Israelites (vid., Ex 5:14), and had to distribute the work among the people, and hand it over, when finished, to the royal officers. לבנים לבן: to make bricks, not to burn them; for the bricks in the ancient monuments of Egypt, and in many of the pyramids, are not burnt but dried in the sun (Herod. ii. 136; Hengst. Egypt and Books of Moses, pp. 2 and 79ff.). קשׁשׁ: a denom. verb from קשׁ, to gather stubble, then to stubble, to gather (Num 15:32-33). תּבן, of uncertain etymology, is chopped straw; here, the stubble that was left standing when the corn was reaped, or the straw that lay upon the ground. This they chopped up and mixed with the clay, to give greater durability to the bricks, as may be seen in bricks found in the oldest monuments (cf. Hgst. p. 79).
Geneva 1599
5:6 And Pharaoh commanded the same day the taskmasters of the people, and their (d) officers, saying,
(d) Who were of the Israelites, and had charge to see them do their work.
John Gill
5:6 And Pharaoh commanded the same day the taskmasters of the people,.... Who were Egyptians, and whom Pharaoh sent for the same day, to give them orders to oppress them yet more and more, so far was he from complying with their request:
and their officers; who were Israelites, and were under the taskmasters, and accountable to them for each man's work that they had the inspection and care of:
saying, as follows.
John Wesley
5:6 The task - masters, were Egyptians, the officers were Israelites employed under them.
Robert Jamieson, A. R. Fausset and David Brown
5:6 Pharaoh commanded--It was a natural consequence of the high displeasure created by this interview that he should put additional burdens on the oppressed Israelites.
taskmasters--Egyptian overseers, appointed to exact labor of the Israelites.
officers--Hebrews placed over their brethren, under the taskmasters, precisely analogous to the Arab officers set over the Arab Fellahs, the poor laborers in modern Egypt.
5:75:7: Մի՛ եւս յաւելուցուք տալ յարդ ժողովրդեանն յաղիւսարկութիւն, որպէս յերէկն եւ յեռանտ. ինքե՛անք երթիցեն եւ ժողովեսցեն իւրեանց յարդ։
7 «Այդ մարդկանց այլեւս յարդ չտաք աղիւս շինելու համար, ինչպէս տալիս էիք մինչեւ օրս: Իրենք թող գնան ու իրենց համար յարդ հայթայթեն: Եւ ստիպեցէ՛ք,
7 «Երէկուան ու միւս օրուան պէս՝ ա՛լ ժողովուրդին յարդ մի՛ տաք աղիւս շինելու համար։ Թող իրենք երթան ու իրենց յարդ հաւաքեն։
Մի՛ եւս յաւելուցուք տալ յարդ ժողովրդեանն յաղիւսարկութիւն որպէս յերէկն եւ յեռանդ. ինքեանք երթիցեն եւ ժողովեսցեն իւրեանց յարդ:

5:7: Մի՛ եւս յաւելուցուք տալ յարդ ժողովրդեանն յաղիւսարկութիւն, որպէս յերէկն եւ յեռանտ. ինքե՛անք երթիցեն եւ ժողովեսցեն իւրեանց յարդ։
7 «Այդ մարդկանց այլեւս յարդ չտաք աղիւս շինելու համար, ինչպէս տալիս էիք մինչեւ օրս: Իրենք թող գնան ու իրենց համար յարդ հայթայթեն: Եւ ստիպեցէ՛ք,
7 «Երէկուան ու միւս օրուան պէս՝ ա՛լ ժողովուրդին յարդ մի՛ տաք աղիւս շինելու համար։ Թող իրենք երթան ու իրենց յարդ հաւաքեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:77: не давайте впредь народу соломы для делания кирпича, как вчера и третьего дня, пусть они сами ходят и собирают себе солому,
5:7 οὐκέτι ουκετι no longer προστεθήσεται προστιθημι add; continue διδόναι διδωμι give; deposit ἄχυρον αχυρον chaff τῷ ο the λαῷ λαος populace; population εἰς εις into; for τὴν ο the πλινθουργίαν πλινθουργια exactly as ἐχθὲς χθες yesterday καὶ και and; even τρίτην τριτος third ἡμέραν ημερα day αὐτοὶ αυτος he; him πορευέσθωσαν πορευομαι travel; go καὶ και and; even συναγαγέτωσαν συναγω gather ἑαυτοῖς εαυτου of himself; his own ἄχυρα αχυρον chaff
5:7 לֹ֣א lˈō לֹא not תֹאסִפ֞וּן ṯōsifˈûn יסף add לָ lā לְ to תֵ֨ת ṯˌēṯ נתן give תֶּ֧בֶן tˈeven תֶּבֶן straw לָ lā לְ to † הַ the עָ֛ם ʕˈām עַם people לִ li לְ to לְבֹּ֥ן lᵊbbˌōn לבן make brick הַ ha הַ the לְּבֵנִ֖ים llᵊvēnˌîm לְבֵנָה brick כִּ ki כְּ as תְמֹ֣ול ṯᵊmˈôl תְּמֹול yesterday שִׁלְשֹׁ֑ם šilšˈōm שִׁלְשֹׁום day before yesterday הֵ֚ם ˈhēm הֵם they יֵֽלְכ֔וּ yˈēlᵊḵˈû הלך walk וְ wᵊ וְ and קֹשְׁשׁ֥וּ qōšᵊšˌû קשׁשׁ collect לָהֶ֖ם lāhˌem לְ to תֶּֽבֶן׃ tˈeven תֶּבֶן straw
5:7. nequaquam ultra dabitis paleas populo ad conficiendos lateres sicut prius sed ipsi vadant et colligant stipulamYou shall give straw no more to the people to make brick, as before; but let them go and gather straw.
7. Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves.
5:7. “You shall no longer give chaff to the people to form bricks, as before. But they may go and gather straw.
5:7. Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves.
Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves:

7: не давайте впредь народу соломы для делания кирпича, как вчера и третьего дня, пусть они сами ходят и собирают себе солому,
5:7
οὐκέτι ουκετι no longer
προστεθήσεται προστιθημι add; continue
διδόναι διδωμι give; deposit
ἄχυρον αχυρον chaff
τῷ ο the
λαῷ λαος populace; population
εἰς εις into; for
τὴν ο the
πλινθουργίαν πλινθουργια exactly as
ἐχθὲς χθες yesterday
καὶ και and; even
τρίτην τριτος third
ἡμέραν ημερα day
αὐτοὶ αυτος he; him
πορευέσθωσαν πορευομαι travel; go
καὶ και and; even
συναγαγέτωσαν συναγω gather
ἑαυτοῖς εαυτου of himself; his own
ἄχυρα αχυρον chaff
5:7
לֹ֣א lˈō לֹא not
תֹאסִפ֞וּן ṯōsifˈûn יסף add
לָ לְ to
תֵ֨ת ṯˌēṯ נתן give
תֶּ֧בֶן tˈeven תֶּבֶן straw
לָ לְ to
הַ the
עָ֛ם ʕˈām עַם people
לִ li לְ to
לְבֹּ֥ן lᵊbbˌōn לבן make brick
הַ ha הַ the
לְּבֵנִ֖ים llᵊvēnˌîm לְבֵנָה brick
כִּ ki כְּ as
תְמֹ֣ול ṯᵊmˈôl תְּמֹול yesterday
שִׁלְשֹׁ֑ם šilšˈōm שִׁלְשֹׁום day before yesterday
הֵ֚ם ˈhēm הֵם they
יֵֽלְכ֔וּ yˈēlᵊḵˈû הלך walk
וְ wᵊ וְ and
קֹשְׁשׁ֥וּ qōšᵊšˌû קשׁשׁ collect
לָהֶ֖ם lāhˌem לְ to
תֶּֽבֶן׃ tˈeven תֶּבֶן straw
5:7. nequaquam ultra dabitis paleas populo ad conficiendos lateres sicut prius sed ipsi vadant et colligant stipulam
You shall give straw no more to the people to make brick, as before; but let them go and gather straw.
5:7. “You shall no longer give chaff to the people to form bricks, as before. But they may go and gather straw.
5:7. Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves.
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Adam Clarke: Commentary on the Bible - 1831
5:7: Straw to make brick - There have been many conjectures concerning the use of straw in making bricks. Some suppose it was used merely for burning them, but this is unfounded. The eastern bricks are often made of clay and straw kneaded together, and then not burned, but thoroughly dried in the sun. This is expressly mentioned by Philo in his life of Moses, who says, describing the oppression of the Israelites in Egypt, that some were obliged to work in clay for the formation of bricks, and others to gather straw for the same purpose, because straw is the bond by which the brick is held together, πλινθου γαρ αχορα δεσμος - Phil. Oper., edit. Mang., vol. ii., p. 86. And Philo's account is confirmed by the most intelligent travelers. Dr. Shaw says that the straw in the bricks still preserves its original color, which is a proof that the bricks were never burned. Some of these are still to be seen in the cabinets of the curious; and there are several from ancient Babylon now before me, where the straw which was amalgamated with the clay is still perfectly visible. From this we may see the reason of the complaint made to Pharaoh, Exo 5:16 : the Egyptians refused to give the necessary portion of straw for kneading the bricks, and yet they required that the full tale or number of bricks should be produced each day as they did when all the necessary materials were brought to hand; so the people were obliged to go over all the cornfields, and pluck up the stubble, which they were obliged to substitute for straw. See Exo 5:12.
Albert Barnes: Notes on the Bible - 1834
5:7: Some of the most ancient buildings in Egypt were constructed of bricks not burned, but dried in the sun; they were made of clay, or more commonly of mud, mixed with straw chopped into small pieces. An immense quantity of straw must have been wanted for the works on which the Israelites were engaged, and their labors must have been more than doubled by this requisition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: straw: The straw was mixed with clay, in order to make the bricks. This is expressly affirmed by Philo (vit. Mos.) who was himself a native of Alexandria, in Egypt. He says, describing the oppression of the Israelites, that some were obliged to work in clay, and others to gather straw for the formation of bricks, πλινθου γαρ αχυρα δεσμος, because straw is the binding of the brick. Philo's account is confirmed by Dr. Shaw, who says that "some of the Egyptian pyramids are made of brick, the composition whereof is only a mixture of clay, mud, and straw, slightly blended and kneaded together, and afterwards baked in the sun. The straw, which keeps the bricks together, and still preserves its original colour, seems to be a proof that these bricks were never burnt or made in kilns." The same materials are now used for building in Egypt. Mr. Baumgarten says, "The houses are for the most part of bricks that are only hardened by the heat of the sun, and mixed with straw to make them firm." Gen 24:25; Jdg 19:19
John Gill
5:7 Ye shall no more give the people straw to make brick,.... Whether this was given and used to mix with the clay, as is done in some places (h), that the bricks made thereof might be firmer and stronger, or to burn them with in the furnaces, or to cover them from the heat of the sun, that they might not dry too soon and crack, is not easy to determine; though it is said that the unburnt bricks of Egypt formerly were, and still are made of clay mixed with straw. The Egyptian pyramid of unburnt brick, Dr. Pococke (i) observes, seems to be made of the earth brought by the Nile, being of a sandy black earth, with some pebbles and shells in it; it is mixed up with chopped straw, in order to bind the clay together, as they now make unburnt bricks in Egypt, and many other eastern parts, which they use very much in their buildings. He says he found some of these bricks (of the pyramid) thirteen inches and a half long, six inches and a half broad, and four inches thick; and others fifteen inches long, seven broad, and four inches three quarters thick. But be the straw for what use it will, it had been dealt out to them by proper persons to be used in one way or another; but now it was forbidden to be given them:
as heretofore it had been done:
let them go and gather straw for themselves; out of the fields where it lay, after the corn had been reaped and gathered in, or in barns, where it had been threshed; to do which must take up a good deal of their time, and especially if the straw lay at any distance, or was hard to be come at.
(h) Vide Vitruvium de Architectura, l. 2. c. 3. p. 46. & Philander in ib. (i) Observations on Egypt, p. 53.
John Wesley
5:7 Straw - To mix with the clay, or to burn the brick with.
Robert Jamieson, A. R. Fausset and David Brown
5:7 Ye shall no more give the people straw to make brick--The making of bricks appears to have been a government monopoly as the ancient bricks are nearly all stamped with the name of a king, and they were formed, as they are still in Lower Egypt, of clay mixed with chopped straw and dried or hardened in the sun. The Israelites were employed in this drudgery; and though they still dwelt in Goshen and held property in flocks and herds, they were compelled in rotation to serve in the brick quarries, pressed in alternating groups, just as the fellaheen, or peasants, are marched by press gangs in the same country still.
let them go and gather straw for themselves--The enraged despot did not issue orders to do an impracticable thing. The Egyptian reapers in the corn harvest were accustomed merely to cut off the ears and leave the stalk standing.
5:85:8: Եւ զսակ աղիւսարկին որպէս գործէին հանապազ՝ արկէ՛ք ՚ի վերայ նոցա. մի՛ հատանիցէք ինչ անտի. զի դատարկացան, եւ վասն այնորիկ աղաղակեն՝ եւ ասեն. Երթիցուք զոհեսցուք Աստուծոյ մերում։
8 որ, որքան առաջ էին նրանք աղիւս շինում, նոյնքան էլ շինեն այսուհետեւ. բան չպակասեցնէ՛ք: Անգործ մնալու պատճառով է, որ նրանք աղաղակում են ու ասում. “Գնանք, զոհ մատուցենք մեր Աստծուն”:
8 Անոնցմէ ա՛յնքան աղիւս պահանջեցէք, որքան առաջ կը շինէին ու անկէ բան մը մի՛ պակսեցնէք. վասն զի ծոյլ են ու անոր համար կը պոռան՝ ‘Երթանք, մեր Աստուծոյն զոհ մատուցանենք’։
Եւ զսակ զաղիւսարկին որպէս գործէին հանապազ, արկէք ի վերայ նոցա. մի՛ հատանիցէք ինչ անտի. զի դատարկացան եւ վասն այնորիկ աղաղակեն եւ ասեն. Երթիցուք զոհեսցուք Աստուծոյ մերում:

5:8: Եւ զսակ աղիւսարկին որպէս գործէին հանապազ՝ արկէ՛ք ՚ի վերայ նոցա. մի՛ հատանիցէք ինչ անտի. զի դատարկացան, եւ վասն այնորիկ աղաղակեն՝ եւ ասեն. Երթիցուք զոհեսցուք Աստուծոյ մերում։
8 որ, որքան առաջ էին նրանք աղիւս շինում, նոյնքան էլ շինեն այսուհետեւ. բան չպակասեցնէ՛ք: Անգործ մնալու պատճառով է, որ նրանք աղաղակում են ու ասում. “Գնանք, զոհ մատուցենք մեր Աստծուն”:
8 Անոնցմէ ա՛յնքան աղիւս պահանջեցէք, որքան առաջ կը շինէին ու անկէ բան մը մի՛ պակսեցնէք. վասն զի ծոյլ են ու անոր համար կը պոռան՝ ‘Երթանք, մեր Աստուծոյն զոհ մատուցանենք’։
zohrab-1805▾ eastern-1994▾ western am▾
5:88: а кирпичей наложите на них то же урочное число, какое они делали вчера и третьего дня, и не убавляйте; они праздны, потому и кричат: пойдем, принесем жертву Богу нашему;
5:8 καὶ και and; even τὴν ο the σύνταξιν συνταξις the πλινθείας πλινθεια who; what αὐτοὶ αυτος he; him ποιοῦσιν ποιεω do; make καθ᾿ κατα down; by ἑκάστην εκαστος each ἡμέραν ημερα day ἐπιβαλεῖς επιβαλλω impose; cast on αὐτοῖς αυτος he; him οὐκ ου not ἀφελεῖς αφαιρεω take away οὐδέν ουδεις no one; not one σχολάζουσιν σχολαζω vacant; devote γάρ γαρ for διὰ δια through; because of τοῦτο ουτος this; he κεκράγασιν κραζω cry λέγοντες λεγω tell; declare πορευθῶμεν πορευομαι travel; go καὶ και and; even θύσωμεν θυω immolate; sacrifice τῷ ο the θεῷ θεος God ἡμῶν ημων our
5:8 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מַתְכֹּ֨נֶת maṯkˌōneṯ מַתְכֹּנֶת proportion הַ ha הַ the לְּבֵנִ֜ים llᵊvēnˈîm לְבֵנָה brick אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֵם֩ hˌēm הֵם they עֹשִׂ֨ים ʕōśˌîm עשׂה make תְּמֹ֤ול tᵊmˈôl תְּמֹול yesterday שִׁלְשֹׁם֙ šilšˌōm שִׁלְשֹׁום day before yesterday תָּשִׂ֣ימוּ tāśˈîmû שׂים put עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon לֹ֥א lˌō לֹא not תִגְרְע֖וּ ṯiḡrᵊʕˌû גרע clip מִמֶּ֑נּוּ mimmˈennû מִן from כִּֽי־ kˈî- כִּי that נִרְפִּ֣ים nirpˈîm רפה be slack הֵ֔ם hˈēm הֵם they עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus הֵ֤ם hˈēm הֵם they צֹֽעֲקִים֙ ṣˈōʕᵃqîm צעק cry לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say נֵלְכָ֖ה nēlᵊḵˌā הלך walk נִזְבְּחָ֥ה nizbᵊḥˌā זבח slaughter לֵ lē לְ to אלֹהֵֽינוּ׃ ʔlōhˈênû אֱלֹהִים god(s)
5:8. et mensuram laterum quos prius faciebant inponetis super eos nec minuetis quicquam vacant enim et idcirco vociferantur dicentes eamus et sacrificemus Deo nostroAnd you shall lay upon them the task of bricks, which they did before; neither shall you diminish any thing thereof, for they are idle, and therefore they cry. saying: Let us go and sacrifice to our God.
8. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish aught thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God.
5:8. And you shall impose upon them the same quota of bricks that they made before. Neither will you lessen anything, for they are idle, and therefore they cry out, saying: ‘We shall go and sacrifice to our God.’
5:8. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish [ought] thereof: for they [be] idle; therefore they cry, saying, Let us go [and] sacrifice to our God.
And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish [ought] thereof: for they [be] idle; therefore they cry, saying, Let us go [and] sacrifice to our God:

8: а кирпичей наложите на них то же урочное число, какое они делали вчера и третьего дня, и не убавляйте; они праздны, потому и кричат: пойдем, принесем жертву Богу нашему;
5:8
καὶ και and; even
τὴν ο the
σύνταξιν συνταξις the
πλινθείας πλινθεια who; what
αὐτοὶ αυτος he; him
ποιοῦσιν ποιεω do; make
καθ᾿ κατα down; by
ἑκάστην εκαστος each
ἡμέραν ημερα day
ἐπιβαλεῖς επιβαλλω impose; cast on
αὐτοῖς αυτος he; him
οὐκ ου not
ἀφελεῖς αφαιρεω take away
οὐδέν ουδεις no one; not one
σχολάζουσιν σχολαζω vacant; devote
γάρ γαρ for
διὰ δια through; because of
τοῦτο ουτος this; he
κεκράγασιν κραζω cry
λέγοντες λεγω tell; declare
πορευθῶμεν πορευομαι travel; go
καὶ και and; even
θύσωμεν θυω immolate; sacrifice
τῷ ο the
θεῷ θεος God
ἡμῶν ημων our
5:8
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מַתְכֹּ֨נֶת maṯkˌōneṯ מַתְכֹּנֶת proportion
הַ ha הַ the
לְּבֵנִ֜ים llᵊvēnˈîm לְבֵנָה brick
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הֵם֩ hˌēm הֵם they
עֹשִׂ֨ים ʕōśˌîm עשׂה make
תְּמֹ֤ול tᵊmˈôl תְּמֹול yesterday
שִׁלְשֹׁם֙ šilšˌōm שִׁלְשֹׁום day before yesterday
תָּשִׂ֣ימוּ tāśˈîmû שׂים put
עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon
לֹ֥א lˌō לֹא not
תִגְרְע֖וּ ṯiḡrᵊʕˌû גרע clip
מִמֶּ֑נּוּ mimmˈennû מִן from
כִּֽי־ kˈî- כִּי that
נִרְפִּ֣ים nirpˈîm רפה be slack
הֵ֔ם hˈēm הֵם they
עַל־ ʕal- עַל upon
כֵּ֗ן kˈēn כֵּן thus
הֵ֤ם hˈēm הֵם they
צֹֽעֲקִים֙ ṣˈōʕᵃqîm צעק cry
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
נֵלְכָ֖ה nēlᵊḵˌā הלך walk
נִזְבְּחָ֥ה nizbᵊḥˌā זבח slaughter
לֵ לְ to
אלֹהֵֽינוּ׃ ʔlōhˈênû אֱלֹהִים god(s)
5:8. et mensuram laterum quos prius faciebant inponetis super eos nec minuetis quicquam vacant enim et idcirco vociferantur dicentes eamus et sacrificemus Deo nostro
And you shall lay upon them the task of bricks, which they did before; neither shall you diminish any thing thereof, for they are idle, and therefore they cry. saying: Let us go and sacrifice to our God.
5:8. And you shall impose upon them the same quota of bricks that they made before. Neither will you lessen anything, for they are idle, and therefore they cry out, saying: ‘We shall go and sacrifice to our God.’
5:8. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish [ought] thereof: for they [be] idle; therefore they cry, saying, Let us go [and] sacrifice to our God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-13: Работа замедлялась тем, что вместо стеблей евреи собирали жниво.
Adam Clarke: Commentary on the Bible - 1831
5:8: And the tale of the bricks - Tale signifies the number, from the Anglo-Saxon to number, to count, etc.
For they be idle; therefore they cry - Let us go and sacrifice - Thus their desire to worship the true God in a proper manner was attributed to their unwillingness to work; a reflection which the Egyptians (in principle) of the present day cast on these who, while they are fervent in spirit serving the Lord, are not slothful in business. See Clarke below Exo 5:17 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: tale: Tale denotes number, from the Anglo-Saxon taellan, to number, count, etc.
ye shall lay: Psa 106:41
John Gill
5:8 And the tale of the bricks, which they did make heretofore, you shall lay upon them,.... Oblige them to make and bring in the same number of bricks they used to do, when straw was brought to them and given them; by which it appears, that their daily task was such a number of bricks:
you shall not diminish ought thereof; not make any abatement of the number of bricks, in consideration of their loss of time and their labour in going to fetch straw from other places:
for they be idle; and want to be indulged in a lazy disposition, which ought by no means to be connived at:
therefore they cry, let us go and sacrifice to our God; suggesting, that this request and cry of theirs did not proceed from a religious principle, or the great veneration they had for their God, but from the sloth and idleness they were addicted to.
John Wesley
5:8 They are idle - The cities they built for Pharaoh, were witnesses for them that they were not idle; yet he thus basely misrepresents them, that he might have a pretence to increase their burdens.
Robert Jamieson, A. R. Fausset and David Brown
5:8 tale--an appointed number of bricks. The materials of their labor were to be no longer supplied, and yet, as the same amount of produce was exacted daily, it is impossible to imagine more aggravated cruelty--a perfect specimen of Oriental despotism.
5:95:9: Ծանրասցի՛ գործ մարդկանն, եւ ա՛յնմ հոգասցեն. եւ մի՛ հոգասցեն ՚ի բանս տարապարտս։
9 Թող մարդկանց գործն է՛լ աւելի ծանրանայ, որպէսզի դրանով զբաղուեն եւ ոչ թէ դատարկ բաների մասին մտածեն»:
9 Թող գործը այս մարդոց վրայ ծանրանայ, որպէս զի անով աշխատին ու փուճ խօսքերու մտիկ չընեն»։
Ծանրասցի գործ մարդկանն, եւ այնմ հոգասցեն, եւ մի՛ հոգասցեն ի բանս տարապարտս:

5:9: Ծանրասցի՛ գործ մարդկանն, եւ ա՛յնմ հոգասցեն. եւ մի՛ հոգասցեն ՚ի բանս տարապարտս։
9 Թող մարդկանց գործն է՛լ աւելի ծանրանայ, որպէսզի դրանով զբաղուեն եւ ոչ թէ դատարկ բաների մասին մտածեն»:
9 Թող գործը այս մարդոց վրայ ծանրանայ, որպէս զի անով աշխատին ու փուճ խօսքերու մտիկ չընեն»։
zohrab-1805▾ eastern-1994▾ western am▾
5:99: дать им больше работы, чтоб они работали и не занимались пустыми речами.
5:9 βαρυνέσθω βαρυνω weighty; weigh down τὰ ο the ἔργα εργον work τῶν ο the ἀνθρώπων ανθρωπος person; human τούτων ουτος this; he καὶ και and; even μεριμνάτωσαν μεριμναω anxious; care ταῦτα ουτος this; he καὶ και and; even μὴ μη not μεριμνάτωσαν μεριμναω anxious; care ἐν εν in λόγοις λογος word; log κενοῖς κενος hollow; empty
5:9 תִּכְבַּ֧ד tiḵbˈaḏ כבד be heavy הָ hā הַ the עֲבֹדָ֛ה ʕᵃvōḏˈā עֲבֹדָה work עַל־ ʕal- עַל upon הָ hā הַ the אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man וְ wᵊ וְ and יַעֲשׂוּ־ yaʕᵃśû- עשׂה make בָ֑הּ vˈāh בְּ in וְ wᵊ וְ and אַל־ ʔal- אַל not יִשְׁע֖וּ yišʕˌû שׁעה look בְּ bᵊ בְּ in דִבְרֵי־ ḏivrê- דָּבָר word שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie
5:9. opprimantur operibus et expleant ea ut non adquiescant verbis mendacibusLet them be oppressed with works, and let them fulfil them; that they may not regard lying words.
9. Let heavier work be laid upon the men, that they may labour therein; and let them not regard lying words.
5:9. They shall be oppressed with works, and these shall occupy them, so that they may not agree to lying words.”
5:9. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words.
Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words:

9: дать им больше работы, чтоб они работали и не занимались пустыми речами.
5:9
βαρυνέσθω βαρυνω weighty; weigh down
τὰ ο the
ἔργα εργον work
τῶν ο the
ἀνθρώπων ανθρωπος person; human
τούτων ουτος this; he
καὶ και and; even
μεριμνάτωσαν μεριμναω anxious; care
ταῦτα ουτος this; he
καὶ και and; even
μὴ μη not
μεριμνάτωσαν μεριμναω anxious; care
ἐν εν in
λόγοις λογος word; log
κενοῖς κενος hollow; empty
5:9
תִּכְבַּ֧ד tiḵbˈaḏ כבד be heavy
הָ הַ the
עֲבֹדָ֛ה ʕᵃvōḏˈā עֲבֹדָה work
עַל־ ʕal- עַל upon
הָ הַ the
אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man
וְ wᵊ וְ and
יַעֲשׂוּ־ yaʕᵃśû- עשׂה make
בָ֑הּ vˈāh בְּ in
וְ wᵊ וְ and
אַל־ ʔal- אַל not
יִשְׁע֖וּ yišʕˌû שׁעה look
בְּ bᵊ בְּ in
דִבְרֵי־ ḏivrê- דָּבָר word
שָֽׁקֶר׃ šˈāqer שֶׁקֶר lie
5:9. opprimantur operibus et expleant ea ut non adquiescant verbis mendacibus
Let them be oppressed with works, and let them fulfil them; that they may not regard lying words.
5:9. They shall be oppressed with works, and these shall occupy them, so that they may not agree to lying words.”
5:9. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: Let there more work be laid upon the men: Heb. Let the work be heavy upon the men
vain words: Kg2 18:20; Job 16:3; Jer 43:2; Zac 1:6; Mal 3:14; Eph 5:6
Carl Friedrich Keil and Franz Delitzsch
5:9
"Let the work be heavy (press heavily) upon the people, and they shall make with it (i.e., stick to their work), and not look at lying words." By "lying words" the king meant the words of Moses, that the God of Israel had appeared to him, and demanded a sacrificial festival from His people. In Ex 5:11 special emphasis is laid upon אתּם "ye:" "Go, ye yourselves, fetch your straw," not others for you as heretofore; "for nothing is taken (diminished) from your work." The word כּי for has been correctly explained by Kimchi as supposing a parenthetical thought, et quidem alacriter vobis eundum est.
Geneva 1599
5:9 (e) Let there more work be laid upon the men, that they may labour therein; and let them not regard (f) vain words.
(e) The more cruelly the tyranny rages, the nearer is God's help.
(f) Of Moses and Aaron.
John Gill
5:9 Let there more work be laid upon the men,.... Instead of lessening it, let it be increased, or "be heavy" (k) upon them, that it may oppress and afflict them and keep them down, and weaken their strength and their spirits, and diminish them:
that they may labour therein; and have no leisure time to spend in idleness and sloth:
and let them not regard vain words; or "words of falsehood" (l) and lies, such as were spoken by Moses and Aaron, promising them liberty and deliverance from their bondage, which he was determined never to grant, and so eventually make such words to appear to be vain and empty, falsehood and lies.
(k) "aggravetur", Pagninus, Montanus, &c. (l) "in verbis mendacii", Pagninus, Montanus, Vatablus. "Verbis falsis", Junius & Tremellius, Piscator.
John Wesley
5:9 Vain words - Those of Moses and Aaron.
5:105:10: Եւ ստիպէին զնոսա գործավարք ժողովրդեանն՝ եւ դպիրք նորա. եւ խօսէին ընդ ժողովրդեանն եւ ասէին. Ա՛յսպէս ասէ փարաւոն. Ո՛չ եւս տաց ձեզ յարդ.
10 Ժողովրդի գործավարները եւ նրանց վերակացուները խիստ ծանր աշխատանքի լծեցին նրանց եւ, դիմելով ժողովրդին, ասացին. «Այսպէս է ասում փարաւոնը. “Ձեզ այլեւս յարդ չեմ տայ:
10 Եւ ժողովուրդին գործավարներն ու վերակացուները ելան եւ ժողովուրդին խօսեցան՝ ըսելով. «Փարաւոն այսպէս կ’ըսէ. ‘Ես ձեզի յարդ չեմ տար.
Եւ ստիպէին զնոսա գործավարք ժողովրդեանն եւ դպիրք նորա, եւ խօսէին ընդ ժողովրդեանն եւ ասէին. Այսպէս ասէ փարաւոն. Ոչ եւս տաց ձեզ յարդ:

5:10: Եւ ստիպէին զնոսա գործավարք ժողովրդեանն՝ եւ դպիրք նորա. եւ խօսէին ընդ ժողովրդեանն եւ ասէին. Ա՛յսպէս ասէ փարաւոն. Ո՛չ եւս տաց ձեզ յարդ.
10 Ժողովրդի գործավարները եւ նրանց վերակացուները խիստ ծանր աշխատանքի լծեցին նրանց եւ, դիմելով ժողովրդին, ասացին. «Այսպէս է ասում փարաւոնը. “Ձեզ այլեւս յարդ չեմ տայ:
10 Եւ ժողովուրդին գործավարներն ու վերակացուները ելան եւ ժողովուրդին խօսեցան՝ ըսելով. «Փարաւոն այսպէս կ’ըսէ. ‘Ես ձեզի յարդ չեմ տար.
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: И вышли приставники народа и надзиратели его и сказали народу: так говорит фараон: не даю вам соломы;
5:10 κατέσπευδον κατασπευδω though; while αὐτοὺς αυτος he; him οἱ ο the ἐργοδιῶκται εργοδιωκτης and; even οἱ ο the γραμματεῖς γραμματευς scholar καὶ και and; even ἔλεγον λεγω tell; declare πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population λέγοντες λεγω tell; declare τάδε οδε further; this λέγει λεγω tell; declare Φαραω φαραω Pharaō; Farao οὐκέτι ουκετι no longer δίδωμι διδωμι give; deposit ὑμῖν υμιν you ἄχυρα αχυρον chaff
5:10 וַ wa וְ and יֵּ֨צְא֜וּ yyˌēṣᵊʔˈû יצא go out נֹגְשֵׂ֤י nōḡᵊśˈê נגשׂ drive הָ hā הַ the עָם֙ ʕˌām עַם people וְ wᵊ וְ and שֹׁ֣טְרָ֔יו šˈōṭᵊrˈāʸw שׁטר register וַ wa וְ and יֹּאמְר֥וּ yyōmᵊrˌû אמר say אֶל־ ʔel- אֶל to הָ hā הַ the עָ֖ם ʕˌām עַם people לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh אֵינֶ֛נִּי ʔênˈennî אַיִן [NEG] נֹתֵ֥ן nōṯˌēn נתן give לָכֶ֖ם lāḵˌem לְ to תֶּֽבֶן׃ tˈeven תֶּבֶן straw
5:10. igitur egressi praefecti operum et exactores ad populum dixerunt sic dicit Pharao non do vobis paleasAnd the overseers of the works, and the taskmasters, went out and said to the people: Thus saith Pharao: I allow you no straw;
10. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw.
5:10. And so the overseers of the works and the taskmasters went out and said to the people: “Thus says Pharaoh: I give you no chaff.
5:10. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw.
And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw:

10: И вышли приставники народа и надзиратели его и сказали народу: так говорит фараон: не даю вам соломы;
5:10
κατέσπευδον κατασπευδω though; while
αὐτοὺς αυτος he; him
οἱ ο the
ἐργοδιῶκται εργοδιωκτης and; even
οἱ ο the
γραμματεῖς γραμματευς scholar
καὶ και and; even
ἔλεγον λεγω tell; declare
πρὸς προς to; toward
τὸν ο the
λαὸν λαος populace; population
λέγοντες λεγω tell; declare
τάδε οδε further; this
λέγει λεγω tell; declare
Φαραω φαραω Pharaō; Farao
οὐκέτι ουκετι no longer
δίδωμι διδωμι give; deposit
ὑμῖν υμιν you
ἄχυρα αχυρον chaff
5:10
וַ wa וְ and
יֵּ֨צְא֜וּ yyˌēṣᵊʔˈû יצא go out
נֹגְשֵׂ֤י nōḡᵊśˈê נגשׂ drive
הָ הַ the
עָם֙ ʕˌām עַם people
וְ wᵊ וְ and
שֹׁ֣טְרָ֔יו šˈōṭᵊrˈāʸw שׁטר register
וַ wa וְ and
יֹּאמְר֥וּ yyōmᵊrˌû אמר say
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֖ם ʕˌām עַם people
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
אֵינֶ֛נִּי ʔênˈennî אַיִן [NEG]
נֹתֵ֥ן nōṯˌēn נתן give
לָכֶ֖ם lāḵˌem לְ to
תֶּֽבֶן׃ tˈeven תֶּבֶן straw
5:10. igitur egressi praefecti operum et exactores ad populum dixerunt sic dicit Pharao non do vobis paleas
And the overseers of the works, and the taskmasters, went out and said to the people: Thus saith Pharao: I allow you no straw;
5:10. And so the overseers of the works and the taskmasters went out and said to the people: “Thus says Pharaoh: I give you no chaff.
5:10. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. 11 Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. 12 So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. 13 And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. 14 And the officers of the children of Israel, which Pharaoh's taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore?
Pharaoh's orders are here put in execution; straw is denied, and yet the work not diminished. 1. The Egyptian task-masters were very severe. Pharaoh having decreed unrighteous decrees, the task-masters were ready to write the grievousness that he had prescribed, Isa. x. 1. Cruel princes will never want cruel instruments to be employed under them, who will justify them in that which is most unreasonable. These task-masters insisted upon the daily tasks, as when there was straw, v. 13. See what need we have to pray that we may be delivered from unreasonable and wicked men, 2 Thess. iii. 2. The enmity of the serpent's seed against the seed of the woman is such as breaks through all the laws of reason, honour, humanity, and common justice. 2. The people hereby were dispersed throughout all the land of Egypt, to gather stubble, v. 12. By this means Pharaoh's unjust and barbarous usage of them came to be known to all the kingdom, and perhaps caused them to be pitied by their neighbours, and made Pharaoh's government less acceptable even to his own subjects: good-will is never got by persecution. 3. The Israelite-officers were used with particular harshness, v. 14. Those that were the fathers of the houses of Israel paid dearly for their honour; for from them immediately the service was exacted, and they were beaten when it was not performed. See here, (1.) What a miserable thing slavery is, and what reason we have to be thankful to God that we are a free people, and not oppressed. Liberty and property are valuable jewels in the eyes of those whose services and possessions lie at the mercy of an arbitrary power. (2.) What disappointments we often meet with after the raising of our expectations. The Israelites were now lately encouraged to hope for enlargement, but behold greater distresses. This teaches us always to rejoice with trembling. (3.) What strange steps God sometimes takes in delivering his people; he often brings them to the utmost straits when he is just ready to appear for them. The lowest ebbs go before the highest tides; and very cloudy mornings commonly introduce the fairest days, Deut. xxxii. 36. God's time to help is when things are at the worst; and Providence verifies the paradox, The worse the better.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: taskmasters: Exo 1:11; Pro 29:12
John Gill
5:10 And the taskmasters of the people went out,.... From the presence of Pharaoh, out of his court, to the respective places where they were set to see that the Israelites did their work:
and their officers; the officers of the Israelites, who were under the taskmasters, and answerable to them for the work of the people, and their tale of bricks:
and they spake to the people, saying, thus saith Pharaoh, I will not give you straw; that is, any longer, as he had used to do.
5:115:11: դուք ձեզէն երթա՛յք ժողովեցէք ձեզ յարդ՝ ուստի եւ գտանիցէք. զի ո՛չ թողասցի ձեզ ՚ի սակէն ձերմէ՝ եւ ո՛չ ինչ[532]։ [532] Ոմանք. Զի ո՛չ թուլասցի ձեզ։
11 Դուք ինքներդ գնացէ՛ք, ձեզ համար յարդ հաւաքեցէ՛ք, ուր որ գտնէք, բայց սահմանուած չափից ոչինչ չպիտի պակասի”»:
11 Դուք գացէք, ձեզի յարդ ճարեցէ՛ք, ուրկէ որ կրնաք գտնել’. բայց ձեր գործէն բան մը պիտի չպակսի»։
դուք ձեզէն երթայք ժողովեցէք ձեզ յարդ ուստի՛ եւ գտանիցէք. զի ոչ թողասցի ձեզ ի սակէն ձերմէ եւ ոչ ինչ:

5:11: դուք ձեզէն երթա՛յք ժողովեցէք ձեզ յարդ՝ ուստի եւ գտանիցէք. զի ո՛չ թողասցի ձեզ ՚ի սակէն ձերմէ՝ եւ ո՛չ ինչ[532]։
[532] Ոմանք. Զի ո՛չ թուլասցի ձեզ։
11 Դուք ինքներդ գնացէ՛ք, ձեզ համար յարդ հաւաքեցէ՛ք, ուր որ գտնէք, բայց սահմանուած չափից ոչինչ չպիտի պակասի”»:
11 Դուք գացէք, ձեզի յարդ ճարեցէ՛ք, ուրկէ որ կրնաք գտնել’. բայց ձեր գործէն բան մը պիտի չպակսի»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: сами пойдите, берите себе солому, где найдете, а от работы вашей ничего не убавляется.
5:11 αὐτοὶ αυτος he; him ὑμεῖς υμεις you πορευόμενοι πορευομαι travel; go συλλέγετε συλλεγω collect ἑαυτοῖς εαυτου of himself; his own ἄχυρα αχυρον chaff ὅθεν οθεν from which; for which reason ἐὰν εαν and if; unless εὕρητε ευρισκω find οὐ ου not γὰρ γαρ for ἀφαιρεῖται αφαιρεω take away ἀπὸ απο from; away τῆς ο the συντάξεως συνταξις your οὐθέν ουδεις no one; not one
5:11 אַתֶּ֗ם ʔattˈem אַתֶּם you לְכ֨וּ lᵊḵˌû הלך walk קְח֤וּ qᵊḥˈû לקח take לָכֶם֙ lāḵˌem לְ to תֶּ֔בֶן tˈeven תֶּבֶן straw מֵ mē מִן from אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] תִּמְצָ֑אוּ timṣˈāʔû מצא find כִּ֣י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] נִגְרָ֛ע niḡrˈāʕ גרע clip מֵ mē מִן from עֲבֹדַתְכֶ֖ם ʕᵃvōḏaṯᵊḵˌem עֲבֹדָה work דָּבָֽר׃ dāvˈār דָּבָר word
5:11. ite et colligite sicubi invenire potueritis nec minuetur quicquam de opere vestroGo, and gather it where you can find it; neither shall any thing of your work be diminished.
11. Go yourselves, get you straw where ye can find it: for nought of your work shall be diminished.
5:11. Go, and collect it wherever you are able to find it. Neither will anything of your work be diminished.”
5:11. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished.
Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished:

11: сами пойдите, берите себе солому, где найдете, а от работы вашей ничего не убавляется.
5:11
αὐτοὶ αυτος he; him
ὑμεῖς υμεις you
πορευόμενοι πορευομαι travel; go
συλλέγετε συλλεγω collect
ἑαυτοῖς εαυτου of himself; his own
ἄχυρα αχυρον chaff
ὅθεν οθεν from which; for which reason
ἐὰν εαν and if; unless
εὕρητε ευρισκω find
οὐ ου not
γὰρ γαρ for
ἀφαιρεῖται αφαιρεω take away
ἀπὸ απο from; away
τῆς ο the
συντάξεως συνταξις your
οὐθέν ουδεις no one; not one
5:11
אַתֶּ֗ם ʔattˈem אַתֶּם you
לְכ֨וּ lᵊḵˌû הלך walk
קְח֤וּ qᵊḥˈû לקח take
לָכֶם֙ lāḵˌem לְ to
תֶּ֔בֶן tˈeven תֶּבֶן straw
מֵ מִן from
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
תִּמְצָ֑אוּ timṣˈāʔû מצא find
כִּ֣י kˈî כִּי that
אֵ֥ין ʔˌên אַיִן [NEG]
נִגְרָ֛ע niḡrˈāʕ גרע clip
מֵ מִן from
עֲבֹדַתְכֶ֖ם ʕᵃvōḏaṯᵊḵˌem עֲבֹדָה work
דָּבָֽר׃ dāvˈār דָּבָר word
5:11. ite et colligite sicubi invenire potueritis nec minuetur quicquam de opere vestro
Go, and gather it where you can find it; neither shall any thing of your work be diminished.
5:11. Go, and collect it wherever you are able to find it. Neither will anything of your work be diminished.”
5:11. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: not ought: Exo 5:13, Exo 5:14
John Gill
5:11 Go ye, get ye straw, where you can find it,.... Before it was provided by the king, and brought to the brickkilns, but now they are bid to go and fetch it themselves, and get it where they could, whether in fields or barns; and if they were obliged to pay for it out of their labour; it was a greater oppression still:
yet not ought of your work shall be diminished; they were to do the same work, and make the same number of bricks, as when straw was brought and given them; and no allowance made for waste of time in seeking, or expenses in procuring straw, which was very hard upon them.
5:125:12: Եւ սփռեցա՛ւ ժողովուրդն ընդ ամենայն երկիրն Եգիպտացւոց ժողովել եղէգն՝ առ ՚ի յարդ։
12 Ժողովուրդը սփռուեց ամբողջ Եգիպտոսով մէկ, որպէսզի եղէգ հաւաքի յարդ պատրաստելու համար:
12 Այսպէս ժողովուրդը Եգիպտոսի բոլոր երկրին մէջ ցրուեցան՝ յարդի տեղ խոզան հաւաքելու համար։
Եւ սփռեցաւ ժողովուրդն ընդ ամենայն երկիրն Եգիպտացւոց ժողովել եղէգն առ ի յարդ:

5:12: Եւ սփռեցա՛ւ ժողովուրդն ընդ ամենայն երկիրն Եգիպտացւոց ժողովել եղէգն՝ առ ՚ի յարդ։
12 Ժողովուրդը սփռուեց ամբողջ Եգիպտոսով մէկ, որպէսզի եղէգ հաւաքի յարդ պատրաստելու համար:
12 Այսպէս ժողովուրդը Եգիպտոսի բոլոր երկրին մէջ ցրուեցան՝ յարդի տեղ խոզան հաւաքելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: И рассеялся народ по всей земле Египетской собирать жниво вместо соломы.
5:12 καὶ και and; even διεσπάρη διασπειρω sow abroad; scatter around ὁ ο the λαὸς λαος populace; population ἐν εν in ὅλῃ ολος whole; wholly Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos συναγαγεῖν συναγω gather καλάμην καλαμη cornstalk εἰς εις into; for ἄχυρα αχυρον chaff
5:12 וַ wa וְ and יָּ֥פֶץ yyˌāfeṣ פוץ disperse הָ hā הַ the עָ֖ם ʕˌām עַם people בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt לְ lᵊ לְ to קֹשֵׁ֥שׁ qōšˌēš קשׁשׁ collect קַ֖שׁ qˌaš קַשׁ stubble לַ la לְ to † הַ the תֶּֽבֶן׃ ttˈeven תֶּבֶן straw
5:12. dispersusque est populus per omnem terram Aegypti ad colligendas paleasAnd the people was scattered through all the land of Egypt to gather straw.
12. So the people were scattered abroad throughout all the land of Egypt to gather stubble for straw.
5:12. And the people were dispersed through all the land of Egypt, in order to gather straw.
5:12. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw.
So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw:

12: И рассеялся народ по всей земле Египетской собирать жниво вместо соломы.
5:12
καὶ και and; even
διεσπάρη διασπειρω sow abroad; scatter around
ο the
λαὸς λαος populace; population
ἐν εν in
ὅλῃ ολος whole; wholly
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
συναγαγεῖν συναγω gather
καλάμην καλαμη cornstalk
εἰς εις into; for
ἄχυρα αχυρον chaff
5:12
וַ wa וְ and
יָּ֥פֶץ yyˌāfeṣ פוץ disperse
הָ הַ the
עָ֖ם ʕˌām עַם people
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
לְ lᵊ לְ to
קֹשֵׁ֥שׁ qōšˌēš קשׁשׁ collect
קַ֖שׁ qˌaš קַשׁ stubble
לַ la לְ to
הַ the
תֶּֽבֶן׃ ttˈeven תֶּבֶן straw
5:12. dispersusque est populus per omnem terram Aegypti ad colligendas paleas
And the people was scattered through all the land of Egypt to gather straw.
5:12. And the people were dispersed through all the land of Egypt, in order to gather straw.
5:12. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
5:12: Stubble instead of straw - Rather, for the straw: i. e. to be prepared as straw. This marks the season of the year, namely, early spring, after the barley or wheat harvest, toward the end of April. Their suffering must have been severe: at that season the pestilential sand-wind blows over Egypt some 50 days, hence, its name - Chamsin. (compare Gen 41:6 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: stubble: Exo 15:7; Isa 5:24, Isa 47:14; Joe 2:5; Nah 1:10; Oba 1:18; Co1 3:12
Carl Friedrich Keil and Franz Delitzsch
5:12
ק לקשׁשׁ: "to gather stubble for straw;" not "stubble for, in the sense of instead of straw," for ל is not equivalent to תּחת but to gather the stubble left in the fields for the chopped straw required for the bricks.
John Gill
5:12 So the people were scattered abroad throughout all the land of Egypt,.... That part of it where they dwelt:
to gather stubble instead of straw; straw not being easy to come at, they were obliged to gather stubble that was left in the fields, after the corn was gathered in. Ben Melech observes, that the word signifies small straw, or small sticks of wood, and Kimchi (m), and if so, this must be to burn the bricks with in the furnaces.
(m) Sepher Shorash, rad.
Robert Jamieson, A. R. Fausset and David Brown
5:12 So the people were scattered--It was an immense grievance to the laborers individually, but there would be no hindrance from the husbandmen whose fields they entered, as almost all the lands of Egypt were in the possession of the crown (Gen 47:20).
5:135:13: Եւ գործավարքն ստիպէին զնոսա եւ ասէին. Բովանդակեցէ՛ք զգործն ձեր ըստ հանապազորդ սակին, որպէս մինչ յարդն տային ձեզ։
13 Գործավարներն ստիպում էին նրանց անընդհատ աշխատել՝ ասելով. «Ձեր ամենօրեայ գործն արէք այն չափով, ինչպէս որ երբ յարդ էին տալիս ձեզ»:
13 Գործավարները կը ստիպէին զանոնք՝ ըսելով. «Ձեր ամէն օրուան գործը կատարեցէք, ինչպէս երբ յարդ ունէիք»։
Եւ գործավարքն ստիպէին զնոսա եւ ասէին. Բովանդակեցէք զգործն ձեր ըստ հանապազորդ սակին, որպէս մինչ յարդն տային ձեզ:

5:13: Եւ գործավարքն ստիպէին զնոսա եւ ասէին. Բովանդակեցէ՛ք զգործն ձեր ըստ հանապազորդ սակին, որպէս մինչ յարդն տային ձեզ։
13 Գործավարներն ստիպում էին նրանց անընդհատ աշխատել՝ ասելով. «Ձեր ամենօրեայ գործն արէք այն չափով, ինչպէս որ երբ յարդ էին տալիս ձեզ»:
13 Գործավարները կը ստիպէին զանոնք՝ ըսելով. «Ձեր ամէն օրուան գործը կատարեցէք, ինչպէս երբ յարդ ունէիք»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: Приставники же понуждали, говоря: выполняйте работу свою каждый день, как и тогда, когда была [у вас] солома.
5:13 οἱ ο the δὲ δε though; while ἐργοδιῶκται εργοδιωκτης he; him λέγοντες λεγω tell; declare συντελεῖτε συντελεω consummate; finish τὰ ο the ἔργα εργον work τὰ ο the καθήκοντα καθηκω fitting καθ᾿ κατα down; by ἡμέραν ημερα day καθάπερ καθαπερ exactly as καὶ και and; even ὅτε οτε when τὸ ο the ἄχυρον αχυρον chaff ἐδίδοτο διδωμι give; deposit ὑμῖν υμιν you
5:13 וְ wᵊ וְ and הַ ha הַ the נֹּגְשִׂ֖ים nnōḡᵊśˌîm נגשׂ drive אָצִ֣ים ʔāṣˈîm אוץ urge לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כַּלּ֤וּ kallˈû כלה be complete מַעֲשֵׂיכֶם֙ maʕᵃśêḵˌem מַעֲשֶׂה deed דְּבַר־ dᵊvar- דָּבָר word יֹ֣ום yˈôm יֹום day בְּ bᵊ בְּ in יֹומֹ֔ו yômˈô יֹום day כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בִּ bi בְּ in הְיֹ֥ות hᵊyˌôṯ היה be הַ ha הַ the תֶּֽבֶן׃ ttˈeven תֶּבֶן straw
5:13. praefecti quoque operum instabant dicentes conplete opus vestrum cotidie ut prius facere solebatis quando dabantur vobis paleaeAnd the overseers of the works pressed them, saying: Fulfil your work every day, as before ye were wont to do, when straw was given you.
13. And the taskmasters were urgent, saying, Fulfill your works, daily tasks, as when there was straw.
5:13. Likewise, the overseers of the works pressured them, saying: “Complete your work each day, just as you were accustomed to do before, when straw was given to you.”
5:13. And the taskmasters hasted [them], saying, Fulfil your works, [your] daily tasks, as when there was straw.
And the taskmasters hasted [them], saying, Fulfil your works, [your] daily tasks, as when there was straw:

13: Приставники же понуждали, говоря: выполняйте работу свою каждый день, как и тогда, когда была [у вас] солома.
5:13
οἱ ο the
δὲ δε though; while
ἐργοδιῶκται εργοδιωκτης he; him
λέγοντες λεγω tell; declare
συντελεῖτε συντελεω consummate; finish
τὰ ο the
ἔργα εργον work
τὰ ο the
καθήκοντα καθηκω fitting
καθ᾿ κατα down; by
ἡμέραν ημερα day
καθάπερ καθαπερ exactly as
καὶ και and; even
ὅτε οτε when
τὸ ο the
ἄχυρον αχυρον chaff
ἐδίδοτο διδωμι give; deposit
ὑμῖν υμιν you
5:13
וְ wᵊ וְ and
הַ ha הַ the
נֹּגְשִׂ֖ים nnōḡᵊśˌîm נגשׂ drive
אָצִ֣ים ʔāṣˈîm אוץ urge
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
כַּלּ֤וּ kallˈû כלה be complete
מַעֲשֵׂיכֶם֙ maʕᵃśêḵˌem מַעֲשֶׂה deed
דְּבַר־ dᵊvar- דָּבָר word
יֹ֣ום yˈôm יֹום day
בְּ bᵊ בְּ in
יֹומֹ֔ו yômˈô יֹום day
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בִּ bi בְּ in
הְיֹ֥ות hᵊyˌôṯ היה be
הַ ha הַ the
תֶּֽבֶן׃ ttˈeven תֶּבֶן straw
5:13. praefecti quoque operum instabant dicentes conplete opus vestrum cotidie ut prius facere solebatis quando dabantur vobis paleae
And the overseers of the works pressed them, saying: Fulfil your work every day, as before ye were wont to do, when straw was given you.
5:13. Likewise, the overseers of the works pressured them, saying: “Complete your work each day, just as you were accustomed to do before, when straw was given to you.”
5:13. And the taskmasters hasted [them], saying, Fulfil your works, [your] daily tasks, as when there was straw.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: daily tasks: Heb. a matter of a day in his day
Carl Friedrich Keil and Franz Delitzsch
5:13
בּיומו יום דּבר, the quantity fixed for every day, "just as when the straw was (there)," i.e., was given out for the work.
John Gill
5:13 And the taskmasters hasted them, Kept them tight and close to their work, and were urgent on them to make quick dispatch of it:
saying, fulfil your works, your daily tasks, as when there was straw; they insisted upon it, that they did the same business at the brickkilns, made the same number of bricks every day, as they used to do when they had straw at hand. See Ex 5:11.
Robert Jamieson, A. R. Fausset and David Brown
5:13 And the taskmasters hasted them . . . officers . . . beaten--As the nearest fields were bared and the people had to go farther for stubble, it was impossible for them to meet the demand by the usual tale of bricks. "The beating of the officers is just what might have been expected from an Eastern tyrant, especially in the valley of the Nile, as it appears from the monuments, that ancient Egypt, like modern China, was principally governed by the stick" [TAYLOR]. "The mode of beating was by the offender being laid flat on the ground and generally held by the hands and feet while the chastisement was administered" [WILKINSON]. (Deut 25:2). A picture representing the Hebrews on a brick field, exactly as described in this chapter, was found in an Egyptian tomb at Thebes.
5:145:14: Եւ տանջեցան դպիրք ազգի որդւոցն Իսրայէլի, որ կային ՚ի վերայ նոցա՝ ՚ի վերակացուացն փարաւոնի։ զի ասէին, թէ ընդէ՞ր ո՛չ բովանդակեցէք զսակ աղիւսոյն ձերոյ որպէս յերէկն եւ յեռանտ՝ եւ զա՛յսր աւուրդ[533]։ [533] Ոմանք. Զսակ աղիւսոցն ձերոյ։
14 Եւ իսրայէլացի գործավարները տանջանքի էին ենթարկւում փարաւոնի՝ իրենց վրայ նշանակած վերակացուներից, որոնք ասում էին. «Ինչո՞ւ այսօր էլ աղիւս չէք շինում այնքան, որքան մինչեւ օրս»:
14 Փարաւոնին գործավարները Իսրայէլի որդիներուն վրայ իրենց դրած վերակացուները ծեծեցին ու ըսին. «Ձեր վրայ դրուած աղիւսներուն չափը երէկ ու այսօր ինչո՞ւ չլմնցուցիք առաջուան պէս»։
Եւ տանջեցան դպիրք ազգի որդւոցն Իսրայելի որ կային ի վերայ նոցա` ի վերակացուացն փարաւոնի, զի ասէին, թէ Ընդէ՞ր ոչ բովանդակեցէք զսակ աղիւսոյն ձերոյ որպէս [60]յերէկն եւ յեռանդ` եւ զայսր աւուրդ:

5:14: Եւ տանջեցան դպիրք ազգի որդւոցն Իսրայէլի, որ կային ՚ի վերայ նոցա՝ ՚ի վերակացուացն փարաւոնի։ զի ասէին, թէ ընդէ՞ր ո՛չ բովանդակեցէք զսակ աղիւսոյն ձերոյ որպէս յերէկն եւ յեռանտ՝ եւ զա՛յսր աւուրդ[533]։
[533] Ոմանք. Զսակ աղիւսոցն ձերոյ։
14 Եւ իսրայէլացի գործավարները տանջանքի էին ենթարկւում փարաւոնի՝ իրենց վրայ նշանակած վերակացուներից, որոնք ասում էին. «Ինչո՞ւ այսօր էլ աղիւս չէք շինում այնքան, որքան մինչեւ օրս»:
14 Փարաւոնին գործավարները Իսրայէլի որդիներուն վրայ իրենց դրած վերակացուները ծեծեցին ու ըսին. «Ձեր վրայ դրուած աղիւսներուն չափը երէկ ու այսօր ինչո՞ւ չլմնցուցիք առաջուան պէս»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1414: А надзирателей из сынов Израилевых, которых поставили над ними приставники фараоновы, били, говоря: почему вы вчера и сегодня не изготовляете урочного числа кирпичей, как было до сих пор?
5:14 καὶ και and; even ἐμαστιγώθησαν μαστιγοω scourge; whip οἱ ο the γραμματεῖς γραμματευς scholar τοῦ ο the γένους γενος family; class τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel οἱ ο the κατασταθέντες καθιστημι establish; appoint ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ὑπὸ υπο under; by τῶν ο the ἐπιστατῶν επιστατης superintendent; chief τοῦ ο the Φαραω φαραω Pharaō; Farao λέγοντες λεγω tell; declare διὰ δια through; because of τί τις.1 who?; what? οὐ ου not συνετελέσατε συντελεω consummate; finish τὰς ο the συντάξεις συνταξις your τῆς ο the πλινθείας πλινθεια exactly as ἐχθὲς χθες yesterday καὶ και and; even τρίτην τριτος third ἡμέραν ημερα day καὶ και and; even τὸ ο the τῆς ο the σήμερον σημερον today; present
5:14 וַ wa וְ and יֻּכּ֗וּ yyukkˈû נכה strike שֹֽׁטְרֵי֙ šˈōṭᵊrê שׁטר register בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׂ֣מוּ śˈāmû שׂים put עֲלֵהֶ֔ם ʕᵃlēhˈem עַל upon נֹגְשֵׂ֥י nōḡᵊśˌê נגשׂ drive פַרְעֹ֖ה farʕˌō פַּרְעֹה pharaoh לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say מַדּ֡וּעַ maddˈûₐʕ מַדּוּעַ why לֹא֩ lˌō לֹא not כִלִּיתֶ֨ם ḵillîṯˌem כלה be complete חָקְכֶ֤ם ḥoqᵊḵˈem חֹק portion לִ li לְ to לְבֹּן֙ lᵊbbˌōn לבן make brick כִּ ki כְּ as תְמֹ֣ול ṯᵊmˈôl תְּמֹול yesterday שִׁלְשֹׁ֔ם šilšˈōm שִׁלְשֹׁום day before yesterday גַּם־ gam- גַּם even תְּמֹ֖ול tᵊmˌôl תְּמֹול yesterday גַּם־ gam- גַּם even הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
5:14. flagellatique sunt qui praeerant operibus filiorum Israhel ab exactoribus Pharaonis dicentibus quare non impletis mensuram laterum sicut prius nec heri nec hodieAnd they that were over the works of the children of Israel, were scourged by Pharao's taskmasters, saying: Why have you not made up the task of bricks, both yesterday and to day, as before?
14. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task both yesterday and today, in making brick as heretofore?
5:14. And those who were first in the works of the sons of Israel were scourged by Pharaoh’s taskmasters, saying: “Why have you not filled the quota of bricks, neither yesterday, nor today, just as before?”
5:14. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, [and] demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore?
And the officers of the children of Israel, which Pharaoh' s taskmasters had set over them, were beaten, [and] demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore:

14: А надзирателей из сынов Израилевых, которых поставили над ними приставники фараоновы, били, говоря: почему вы вчера и сегодня не изготовляете урочного числа кирпичей, как было до сих пор?
5:14
καὶ και and; even
ἐμαστιγώθησαν μαστιγοω scourge; whip
οἱ ο the
γραμματεῖς γραμματευς scholar
τοῦ ο the
γένους γενος family; class
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
οἱ ο the
κατασταθέντες καθιστημι establish; appoint
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
ὑπὸ υπο under; by
τῶν ο the
ἐπιστατῶν επιστατης superintendent; chief
τοῦ ο the
Φαραω φαραω Pharaō; Farao
λέγοντες λεγω tell; declare
διὰ δια through; because of
τί τις.1 who?; what?
οὐ ου not
συνετελέσατε συντελεω consummate; finish
τὰς ο the
συντάξεις συνταξις your
τῆς ο the
πλινθείας πλινθεια exactly as
ἐχθὲς χθες yesterday
καὶ και and; even
τρίτην τριτος third
ἡμέραν ημερα day
καὶ και and; even
τὸ ο the
τῆς ο the
σήμερον σημερον today; present
5:14
וַ wa וְ and
יֻּכּ֗וּ yyukkˈû נכה strike
שֹֽׁטְרֵי֙ šˈōṭᵊrê שׁטר register
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׂ֣מוּ śˈāmû שׂים put
עֲלֵהֶ֔ם ʕᵃlēhˈem עַל upon
נֹגְשֵׂ֥י nōḡᵊśˌê נגשׂ drive
פַרְעֹ֖ה farʕˌō פַּרְעֹה pharaoh
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
מַדּ֡וּעַ maddˈûₐʕ מַדּוּעַ why
לֹא֩ lˌō לֹא not
כִלִּיתֶ֨ם ḵillîṯˌem כלה be complete
חָקְכֶ֤ם ḥoqᵊḵˈem חֹק portion
לִ li לְ to
לְבֹּן֙ lᵊbbˌōn לבן make brick
כִּ ki כְּ as
תְמֹ֣ול ṯᵊmˈôl תְּמֹול yesterday
שִׁלְשֹׁ֔ם šilšˈōm שִׁלְשֹׁום day before yesterday
גַּם־ gam- גַּם even
תְּמֹ֖ול tᵊmˌôl תְּמֹול yesterday
גַּם־ gam- גַּם even
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
5:14. flagellatique sunt qui praeerant operibus filiorum Israhel ab exactoribus Pharaonis dicentibus quare non impletis mensuram laterum sicut prius nec heri nec hodie
And they that were over the works of the children of Israel, were scourged by Pharao's taskmasters, saying: Why have you not made up the task of bricks, both yesterday and to day, as before?
5:14. And those who were first in the works of the sons of Israel were scourged by Pharaoh’s taskmasters, saying: “Why have you not filled the quota of bricks, neither yesterday, nor today, just as before?”
5:14. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, [and] demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Для наблюдения за работами и отчетности по ним приставники фараона выбрали из среды самих израильтян таких лиц, которые умели писать. Отсюда их название «шотерим», grammateiV, книгочеи, надзиратели, писцы (1: Пар 23:4). По своему положению они принадлежали к лучшим по значению людям. Это ясно видно из того, что в некоторых местах Библии они перечисляются рядом со старейшинами и судьями (Чис 11:16; Втор 29:10; 31:28).
Adam Clarke: Commentary on the Bible - 1831
5:14: And the officers - were beaten - Probably bastinadoed; for this is the common punishment in Egypt to the present day for minor offenses. The manner of it is this: the culprit lies on his belly, his legs being turned up behind erect, and the executioner gives him so many blows on the soles of the feet with a stick. This is a very severe punishment, the sufferer not being able to walk for many weeks after, and some are lamed by it through the whole of their lives.
Carl Friedrich Keil and Franz Delitzsch
5:14
As the Israelites could not do the work appointed them, their overlookers were beaten by the Egyptian bailiffs; and when they complained to the king of this treatment, they were repulsed with harshness, and told "Ye are idle, idle; therefore ye say, Let us go and sacrifice to Jehovah." עמּך וחטאת: "and thy people sin;" i.e., not "thy people (the Israelites) must be sinners," which might be the meaning of חטא according to Gen 43:9, but "thy (Egyptian) people sin." "Thy people" must be understood as applying to the Egyptians, on account of the antithesis to "thy servants," which not only refers to the Israelitish overlookers, but includes all the Israelites, especially in the first clause. חטאת is an unusual feminine form, for חטאה (vid., Gen 33:11); and עם is construed as a feminine, as in Judg 18:7 and Jer 8:5.
John Gill
5:14 And the officers of the children of Israel, which Pharaoh's taskmasters had set over them,.... This makes it clear, not only that the taskmasters and officers were different persons, but that the one were Egyptians appointed by Pharaoh, and the other were Israelites, of the better sort of them, who were set over the poorer sort by the taskmasters, to look after them, and take an account of their work, and the tale of their bricks, and give it in to the taskmasters; now these
were beaten by the taskmasters, either with a cane, stick, or cudgel, or with whips and scourges, because there was a deficiency in their accounts, and the full tale of bricks was not given in:
and demanded, wherefore have ye not fulfilled your task in making brick, both yesterday and today, as heretofore? the first day they were deficient they took no notice of it, did not call them to an account for it, but this being the case the second day, they not only expostulated with them about it, but beat them for it, which was hard usage. They had no need to ask them the reason of it, which they knew very well, and must be sensible that the men could not do the same work, and be obliged to spend part of their time in going about for straw or stubble; or the same number of men make the same tale of bricks, when some of them were employed to get straw for the rest, and to beat those officers for a deficiency through such means was cruel.
John Wesley
5:14 In thy own people - For if they had given us straw, we should have fulfilled our task.
5:155:15: Եւ մտեալ դպրաց որդւոցն Իսրայէլի՝ բողո՛ք կալան առաջի փարաւոնի եւ ասեն. Ընդէ՞ր առնես ա՛յսպէս ընդ ծառայս քո։
15 Իսրայէլացի գործավարները գնացին բողոքեցին փարաւոնին՝ ասելով. «Ինչո՞ւ ես այդպէս վարւում քո ծառաների հետ:
15 Իսրայէլի որդիներուն վերակացուները եկան ու Փարաւոնին բողոքեցին՝ ըսելով. «Ինչո՞ւ քու ծառաներուդ այսպէս կ’ընես։
Եւ մտեալ դպրաց որդւոցն Իսրայելի` բողոք կալան առաջի փարաւոնի եւ ասեն. Ընդէ՞ր առնես այսպէս ընդ ծառայս քո:

5:15: Եւ մտեալ դպրաց որդւոցն Իսրայէլի՝ բողո՛ք կալան առաջի փարաւոնի եւ ասեն. Ընդէ՞ր առնես ա՛յսպէս ընդ ծառայս քո։
15 Իսրայէլացի գործավարները գնացին բողոքեցին փարաւոնին՝ ասելով. «Ինչո՞ւ ես այդպէս վարւում քո ծառաների հետ:
15 Իսրայէլի որդիներուն վերակացուները եկան ու Փարաւոնին բողոքեցին՝ ըսելով. «Ինչո՞ւ քու ծառաներուդ այսպէս կ’ընես։
zohrab-1805▾ eastern-1994▾ western am▾
5:1515: И пришли надзиратели сынов Израилевых и возопили к фараону, говоря: для чего ты так поступаешь с рабами твоими?
5:15 εἰσελθόντες εισερχομαι enter; go in δὲ δε though; while οἱ ο the γραμματεῖς γραμματευς scholar τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel κατεβόησαν καταβοαω to; toward Φαραω φαραω Pharaō; Farao λέγοντες λεγω tell; declare ἵνα ινα so; that τί τις.1 who?; what? οὕτως ουτως so; this way ποιεῖς ποιεω do; make τοῖς ο the σοῖς συ you οἰκέταις οικετης domestic
5:15 וַ wa וְ and יָּבֹ֗אוּ yyāvˈōʔû בוא come שֹֽׁטְרֵי֙ šˈōṭᵊrê שׁטר register בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּצְעֲק֥וּ yyiṣʕᵃqˌû צעק cry אֶל־ ʔel- אֶל to פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say לָ֧מָּה lˈāmmā לָמָה why תַעֲשֶׂ֦ה ṯaʕᵃśˈeh עשׂה make כֹ֖ה ḵˌō כֹּה thus לַ la לְ to עֲבָדֶֽיךָ׃ ʕᵃvāḏˈeʸḵā עֶבֶד servant
5:15. veneruntque praepositi filiorum Israhel et vociferati sunt ad Pharaonem dicentes cur ita agis contra servos tuosAnd the officers of the children of Israel came, and cried out to Pharao, saying: Why dealest thou so with thy servants?
15. Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?
5:15. And the first among the sons of Israel came, and they cried out to Pharaoh, saying: “Why do act against your servants in this way?
5:15. Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?
Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants:

15: И пришли надзиратели сынов Израилевых и возопили к фараону, говоря: для чего ты так поступаешь с рабами твоими?
5:15
εἰσελθόντες εισερχομαι enter; go in
δὲ δε though; while
οἱ ο the
γραμματεῖς γραμματευς scholar
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
κατεβόησαν καταβοαω to; toward
Φαραω φαραω Pharaō; Farao
λέγοντες λεγω tell; declare
ἵνα ινα so; that
τί τις.1 who?; what?
οὕτως ουτως so; this way
ποιεῖς ποιεω do; make
τοῖς ο the
σοῖς συ you
οἰκέταις οικετης domestic
5:15
וַ wa וְ and
יָּבֹ֗אוּ yyāvˈōʔû בוא come
שֹֽׁטְרֵי֙ šˈōṭᵊrê שׁטר register
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּצְעֲק֥וּ yyiṣʕᵃqˌû צעק cry
אֶל־ ʔel- אֶל to
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
לָ֧מָּה lˈāmmā לָמָה why
תַעֲשֶׂ֦ה ṯaʕᵃśˈeh עשׂה make
כֹ֖ה ḵˌō כֹּה thus
לַ la לְ to
עֲבָדֶֽיךָ׃ ʕᵃvāḏˈeʸḵā עֶבֶד servant
5:15. veneruntque praepositi filiorum Israhel et vociferati sunt ad Pharaonem dicentes cur ita agis contra servos tuos
And the officers of the children of Israel came, and cried out to Pharao, saying: Why dealest thou so with thy servants?
5:15. And the first among the sons of Israel came, and they cried out to Pharaoh, saying: “Why do act against your servants in this way?
5:15. Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-18: Предположения фараона оправдались. Обремененный непосильной работой народ думает не о празднике, а об облегчении своей участи, и с просьбой подобного рода обращается к фараону через своих надзирателей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? 16 There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. 17 But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the LORD. 18 Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. 19 And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. 20 And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh: 21 And they said unto them, The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us. 22 And Moses returned unto the LORD, and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me? 23 For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.
It was a great strait that the head-workmen were in, when they must either abuse those that were under them or be abused by those that were over them; yet, it should seem, rather than they would tyrannize, they would be tyrannized over; and they were so. In this evil case (v. 19), observe,
I. How justly they complained to Pharaoh: They came and cried unto Pharaoh, v. 15. Whither should they go with a remonstrance of their grievances but to the supreme power, which is ordained for the protection of the injured? As bad as Pharaoh was his oppressed subjects had liberty to complain to him; there was no law against petitioning: it was a very modest, but moving, representation that they made of their condition (v. 16): Thy servants are beaten (severely enough, no doubt, when things were in such a ferment), and yet the fault is in thy own people, the task-masters, who deny us what is necessary for carrying on our work. Note, It is common for those to be most rigorous in blaming others who are most blameworthy themselves. But what did they get by this complaint? It did but make bad worse. 1. Pharaoh taunted them (v. 17); when they were almost killed with working, he told them they were idle: they underwent the fatigue of industry, and yet lay under the imputation of slothfulness, while nothing appeared to ground the charge upon but this, that they said, Let us go and do sacrifice. Note, It is common for the best actions to be mentioned under the worst names; holy diligence in the best business is censured by many as a culpable carelessness in the business of the world. It is well for us that men are not to be our judges, but a God who knows what the principles are on which we act. Those that are diligent in doing sacrifice to the Lord will, with God, escape the doom of the slothful servant, though, with men, they do not. 2. He bound on their burdens: Go now and work. v. 18. Note, Wickedness proceedeth from the wicked; what can be expected from unrighteous men but more unrighteousness?
II. How unjustly they complained of Moses and Aaron: The Lord look upon you, and judge, v. 21. This was not fair. Moses and Aaron had given sufficient evidence of their hearty good-will to the liberties of Israel; and yet, because things succeed not immediately as they hoped, they are reproached as accessaries to their slavery. They should have humbled themselves before God, and taken to themselves the shame of their sin, which turned away good things from them; but, instead of this, they fly in the face of their best friends, and quarrel with the instruments of their deliverance, because of some little difficulties and obstructions they met with in effecting it. Note, Those that are called out to public service for God and their generation must expect to be tried, not only by the malicious threats of proud enemies, but by the unjust and unkind censures of unthinking friends, who judge only by outward appearance and look but a little way before them. Now what did Moses do in this strait? It grieved him to the heart that the event did not answer, but rather contradict, his expectation; and their upbraidings were very cutting, and like a sword in his bones; but, 1. He returned to the Lord (v. 22), to acquaint him with it, and to represent the case to him: he knew that what he had said and done was by divine direction; and therefore what blame is laid upon him for it he considers as reflecting upon God, and, like Hezekiah, spreads it before him as interested in the cause, and appeals to him. Compare this with Jer. xx. 7-9. Note, When we find ourselves, at any time, perplexed and embarrassed in the way of our duty, we ought to have recourse to God, and lay open our case before him by faithful and fervent prayer. If we retreat, let us retreat to him, and no further. 2. He expostulated with him, v. 22, 23. He knew not how to reconcile the providence with the promise and the commission which he had received. "Is this God's coming down to deliver Israel? Must I, who hoped to be a blessing to them, become a scourge to them? By this attempt to get them out of the pit, they are but sunk the deeper into it." Now he asks, (1.) Wherefore hast thou so evil entreated this people? Note, Even when God is coming towards his people in ways of mercy, he sometimes takes such methods as that they may think themselves but ill treated. The instruments of deliverance, when they aim to help, are found to hinder, and that becomes a trap which, it was hoped, would have been for their welfare, God suffering it to be so that we may learn to cease from man, and may come off from a dependence upon second causes. Note, further, When the people of God think themselves ill treated, they should go to God by prayer, and plead with him, and that is the way to have better treatment in God's good time. (2.) Why is it thou hast sent me? Thus, [1.] He complains of his ill success: "Pharaoh has done evil to this people, and not one step seems to be taken towards their deliverance." Note, It cannot but sit very heavily upon the spirits of those whom God employs for him to see that their labour does no good, and much more to see that it does hurt eventually, though not designedly. It is uncomfortable to a good minister to perceive that his endeavours for men's conviction and conversion do but exasperate their corruptions, confirm their prejudices, harden their hearts, and seal them up under unbelief. This makes them go in the bitterness of their souls, as the prophet, Ezek. iii. 14. Or, [2.] He enquires what was further to be done: Why hast thou sent me? that is, "What other method shall I take in pursuance of my commission?" Note, Disappointments in our work must not drive us from our God, but still we must consider why we are sent.
John Gill
5:15 Then the officers of the children of Israel came and cried unto Pharaoh,.... Made their complaints to him, perhaps with tears in their eyes, being used so very ill. They little thought it was by Pharaoh's orders; they supposed he knew nothing of it, and therefore hoped to have their grievances redressed by him, but were mistaken:
saying, wherefore dealest thou thus with thy servants? so they call themselves, they living in his country, and being under his jurisdiction, though not properly his subjects; however, he had made them his slaves, and so indeed even bondservants.
5:165:16: Յարդ ո՛չ տան ծառայից քոց, եւ զաղիւսն հրամայեն մեզ գործել. եւ ահա ծառայք քո ՚ի տանջա՛նս են. բո՛ւռն առնես ժողովրդեան քում։
16 Քո ծառաներին յարդ չեն տալիս, բայց հրամայում են, որ աղիւս շինենք: Քո ծառաներն, ահա, տանջանքի մէջ են: Դու կեղեքում ես քո ժողովրդին»:
16 Քու ծառաներուդ յարդ չեն տար ու մեզի կ’ըսեն՝ ‘Աղիւսներ շինեցէք’։ Ահա քու ծառաներդ ծեծ կերան, մինչ յանցանքը ժողովուրդինն է»։
Յարդ ոչ տան ծառայից քոց, եւ զաղիւսն հրամայեն մեզ գործել. եւ ահա ծառայք քո ի տանջանս են. [61]բուռն առնես ժողովրդեան քում:

5:16: Յարդ ո՛չ տան ծառայից քոց, եւ զաղիւսն հրամայեն մեզ գործել. եւ ահա ծառայք քո ՚ի տանջա՛նս են. բո՛ւռն առնես ժողովրդեան քում։
16 Քո ծառաներին յարդ չեն տալիս, բայց հրամայում են, որ աղիւս շինենք: Քո ծառաներն, ահա, տանջանքի մէջ են: Դու կեղեքում ես քո ժողովրդին»:
16 Քու ծառաներուդ յարդ չեն տար ու մեզի կ’ըսեն՝ ‘Աղիւսներ շինեցէք’։ Ահա քու ծառաներդ ծեծ կերան, մինչ յանցանքը ժողովուրդինն է»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1616: соломы не дают рабам твоим, а кирпичи, говорят нам, делайте. И вот, рабов твоих бьют; грех народу твоему.
5:16 ἄχυρον αχυρον chaff οὐ ου not δίδοται διδωμι give; deposit τοῖς ο the οἰκέταις οικετης domestic σου σου of you; your καὶ και and; even τὴν ο the πλίνθον πλινθος us λέγουσιν λεγω tell; declare ποιεῖν ποιεω do; make καὶ και and; even ἰδοὺ ιδου see!; here I am οἱ ο the παῖδές παις child; boy σου σου of you; your μεμαστίγωνται μαστιγοω scourge; whip ἀδικήσεις αδικεω injure; unjust to οὖν ουν then τὸν ο the λαόν λαος populace; population σου σου of you; your
5:16 תֶּ֗בֶן tˈeven תֶּבֶן straw אֵ֤ין ʔˈên אַיִן [NEG] נִתָּן֙ nittˌān נתן give לַ la לְ to עֲבָדֶ֔יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant וּ û וְ and לְבֵנִ֛ים lᵊvēnˈîm לְבֵנָה brick אֹמְרִ֥ים ʔōmᵊrˌîm אמר say לָ֖נוּ lˌānû לְ to עֲשׂ֑וּ ʕᵃśˈû עשׂה make וְ wᵊ וְ and הִנֵּ֧ה hinnˈē הִנֵּה behold עֲבָדֶ֛יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant מֻכִּ֖ים mukkˌîm נכה strike וְ wᵊ וְ and חָטָ֥את ḥāṭˌāṯ חטא miss עַמֶּֽךָ׃ ʕammˈeḵā עַם people
5:16. paleae non dantur nobis et lateres similiter imperantur en famuli tui flagellis caedimur et iniuste agitur contra populum tuumStraw is not given us, and bricks are required of us as before; behold we, thy servants, are beaten with whips, and thy people is unjustly dealt withal.
16. There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people.
5:16. Straw is not given to us, and yet the same amount of bricks is commanded. So we, your servants, are cut up by scourging, and injustice is done against your people.”
5:16. There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants [are] beaten; but the fault [is] in thine own people.
There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants [are] beaten; but the fault [is] in thine own people:

16: соломы не дают рабам твоим, а кирпичи, говорят нам, делайте. И вот, рабов твоих бьют; грех народу твоему.
5:16
ἄχυρον αχυρον chaff
οὐ ου not
δίδοται διδωμι give; deposit
τοῖς ο the
οἰκέταις οικετης domestic
σου σου of you; your
καὶ και and; even
τὴν ο the
πλίνθον πλινθος us
λέγουσιν λεγω tell; declare
ποιεῖν ποιεω do; make
καὶ και and; even
ἰδοὺ ιδου see!; here I am
οἱ ο the
παῖδές παις child; boy
σου σου of you; your
μεμαστίγωνται μαστιγοω scourge; whip
ἀδικήσεις αδικεω injure; unjust to
οὖν ουν then
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
5:16
תֶּ֗בֶן tˈeven תֶּבֶן straw
אֵ֤ין ʔˈên אַיִן [NEG]
נִתָּן֙ nittˌān נתן give
לַ la לְ to
עֲבָדֶ֔יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant
וּ û וְ and
לְבֵנִ֛ים lᵊvēnˈîm לְבֵנָה brick
אֹמְרִ֥ים ʔōmᵊrˌîm אמר say
לָ֖נוּ lˌānû לְ to
עֲשׂ֑וּ ʕᵃśˈû עשׂה make
וְ wᵊ וְ and
הִנֵּ֧ה hinnˈē הִנֵּה behold
עֲבָדֶ֛יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant
מֻכִּ֖ים mukkˌîm נכה strike
וְ wᵊ וְ and
חָטָ֥את ḥāṭˌāṯ חטא miss
עַמֶּֽךָ׃ ʕammˈeḵā עַם people
5:16. paleae non dantur nobis et lateres similiter imperantur en famuli tui flagellis caedimur et iniuste agitur contra populum tuum
Straw is not given us, and bricks are required of us as before; behold we, thy servants, are beaten with whips, and thy people is unjustly dealt withal.
5:16. Straw is not given to us, and yet the same amount of bricks is commanded. So we, your servants, are cut up by scourging, and injustice is done against your people.”
5:16. There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants [are] beaten; but the fault [is] in thine own people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
5:16: The fault is in thine own people - חטאת chatath, the sin, is in thy own people. 1st. Because they require impossibilities; and 2dly, because they punish us for not doing what cannot be performed.
John Gill
5:16 There is no straw given unto thy servants,.... As used to be, which they supposed Pharaoh knew nothing of, and by which it appears that the order given by Pharaoh, Ex 5:6 was not given in the hearing of the officers, only to the taskmasters, and by them to be made known to the officers, though indeed both are there mentioned, and both represent this to the people, Ex 5:10.
and they say to us, make brick, though they had no straw to make or burn it with:
and, behold, thy servants are beaten; because the same number of bricks is not made as heretofore, but the fault is in thine own people; the taskmasters, who sent the people abroad to get straw or stubble themselves, and therefore could not make the same bricks as before; or "thy people sin" (n), the guilt is theirs: or by thy people are meant the Israelites, whom they call Pharaoh's people to gain favour with him; and then the sense is, either "sin" is imputed "to thy people" (o), the blame is laid upon them, or punishment is inflicted on them without cause, sin being often put for punishment; they are wrongfully charged with a fault, and wrongfully punished.
(n) "et peccat populus tuns", Montanus, Drusius, Cartwright. (o) So Vatablus, Piscator, and some in Munster, Pagninus.
5:175:17: Եւ ասէ ցնոսա. Դատա՛րկ էք պարապո՛րդ էք. վասն այնորիկ ասէք. Երթիցուք զոհեսցուք Աստուծոյ մերում։
17 Փարաւոնը նրանց ասաց. «Դուք ծոյլ ու անբան մարդիկ էք, դրա համար էլ ասում էք. “Գնանք զոհ մատուցենք մեր Աստծուն”:
17 Անիկա ըսաւ. «Ծոյլ էք դո՛ւք, ծոյլ, անոր համար կ’ըսէք թէ՝ ‘Երթանք Տէրոջը զոհ մատուցանենք’,
Եւ ասէ ցնոսա. Դատարկ էք, պարապորդ էք. վասն այնորիկ ասէք. Երթիցուք զոհեսցուք [62]Աստուծոյ մերում:

5:17: Եւ ասէ ցնոսա. Դատա՛րկ էք պարապո՛րդ էք. վասն այնորիկ ասէք. Երթիցուք զոհեսցուք Աստուծոյ մերում։
17 Փարաւոնը նրանց ասաց. «Դուք ծոյլ ու անբան մարդիկ էք, դրա համար էլ ասում էք. “Գնանք զոհ մատուցենք մեր Աստծուն”:
17 Անիկա ըսաւ. «Ծոյլ էք դո՛ւք, ծոյլ, անոր համար կ’ըսէք թէ՝ ‘Երթանք Տէրոջը զոհ մատուցանենք’,
zohrab-1805▾ eastern-1994▾ western am▾
5:1717: Но он сказал: праздны вы, праздны, поэтому и говорите: пойдем, принесем жертву Господу.
5:17 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him σχολάζετε σχολαζω vacant; devote σχολασταί σχολαστης be διὰ δια through; because of τοῦτο ουτος this; he λέγετε λεγω tell; declare πορευθῶμεν πορευομαι travel; go θύσωμεν θυω immolate; sacrifice τῷ ο the θεῷ θεος God ἡμῶν ημων our
5:17 וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say נִרְפִּ֥ים nirpˌîm רפה be slack אַתֶּ֖ם ʔattˌem אַתֶּם you נִרְפִּ֑ים nirpˈîm רפה be slack עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus אַתֶּ֣ם ʔattˈem אַתֶּם you אֹֽמְרִ֔ים ʔˈōmᵊrˈîm אמר say נֵלְכָ֖ה nēlᵊḵˌā הלך walk נִזְבְּחָ֥ה nizbᵊḥˌā זבח slaughter לַֽ lˈa לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
5:17. qui ait vacatis otio et idcirco dicitis eamus et sacrificemus DominoAnd he said: You are idle, and therefore you say: Let us go and sacrifice to the Lord.
17. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and sacrifice to the LORD.
5:17. And he said: “You are idle. And for this reason you say, ‘We shall go and sacrifice to the Lord.’
5:17. But he said, Ye [are] idle, [ye are] idle: therefore ye say, Let us go [and] do sacrifice to the LORD.
But he said, Ye [are] idle, [ye are] idle: therefore ye say, Let us go [and] do sacrifice to the LORD:

17: Но он сказал: праздны вы, праздны, поэтому и говорите: пойдем, принесем жертву Господу.
5:17
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
σχολάζετε σχολαζω vacant; devote
σχολασταί σχολαστης be
διὰ δια through; because of
τοῦτο ουτος this; he
λέγετε λεγω tell; declare
πορευθῶμεν πορευομαι travel; go
θύσωμεν θυω immolate; sacrifice
τῷ ο the
θεῷ θεος God
ἡμῶν ημων our
5:17
וַ wa וְ and
יֹּ֛אמֶר yyˈōmer אמר say
נִרְפִּ֥ים nirpˌîm רפה be slack
אַתֶּ֖ם ʔattˌem אַתֶּם you
נִרְפִּ֑ים nirpˈîm רפה be slack
עַל־ ʕal- עַל upon
כֵּן֙ kˌēn כֵּן thus
אַתֶּ֣ם ʔattˈem אַתֶּם you
אֹֽמְרִ֔ים ʔˈōmᵊrˈîm אמר say
נֵלְכָ֖ה nēlᵊḵˌā הלך walk
נִזְבְּחָ֥ה nizbᵊḥˌā זבח slaughter
לַֽ lˈa לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
5:17. qui ait vacatis otio et idcirco dicitis eamus et sacrificemus Domino
And he said: You are idle, and therefore you say: Let us go and sacrifice to the Lord.
5:17. And he said: “You are idle. And for this reason you say, ‘We shall go and sacrifice to the Lord.’
5:17. But he said, Ye [are] idle, [ye are] idle: therefore ye say, Let us go [and] do sacrifice to the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
5:17: Ye are idle - therefore ye say, Let us go and do sacrifice - It is common for those who feel unconcerned about their own souls to attribute the religious earnestness of others, who feel the importance of eternal things, to idleness or a disregard of their secular concerns. Strange that they cannot see there is a medium! He who has commanded them to be diligent in business, has also commanded them to be fervent in spirit, serving the Lord. He whose diligence in business is not connected with a true religious fervor of spirit, is a lover of the world; and whatever form he may have he has not the power of godliness, and therefore is completely out of the road to salvation.
Albert Barnes: Notes on the Bible - 1834
5:17: Ye are idle - The old Egyptian language abounds in epithets which show contempt for idleness. The charge was equally offensive and ingenious; one which would be readily believed by Egyptians who knew how much public and private labors were impeded by festivals and other religious ceremonies. Among the great sins which, according to Egyptian belief, involved condemnation in the final judgment, idleness is twice mentioned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: Mat 26:8; Joh 6:27; Th2 3:10, Th2 3:11
John Gill
5:17 But he said, ye are idle, ye are idle,.... Instead of expressing indignation at the taskmasters, and relieving the officers and the people, he insults them in a flouting sarcastic way, charging them with sloth and idleness; and which, for the certainty of it, or, however, to show how strongly persuaded and fully assured he was of the truth of it, repeats it, and gives the following as a proof of it:
therefore ye say, let us go and do sacrifice to the Lord; suggesting that it was not so much the service and honour of God they regarded, as that they might have a leisure day from work and labour.
5:185:18: Արդ՝ երթա՛յք գործեցէ՛ք. քանզի յարդ ո՛չ ոք տայ ձեզ։ եւ զսակ աղիւսոյն բովանդա՛կ տայցէք։
18 Արդ, գնացէք աշխատեցէ՛ք, որովհետեւ ոչ ոք ձեզ յարդ չի տալու, բայց դուք աղիւսի սահմանուած քանակը պէտք է տաք»:
18 Ուստի հիմա գացէ՛ք, բանեցէք ու ձեզի յարդ պիտի չտրուի, բայց աղիւսներուն թիւը պիտի պահանջուի»։
Արդ երթայք գործեցէք, քանզի յարդ ոչ ոք տայ ձեզ, եւ զսակ աղիւսոյն բովանդակ տայցէք:

5:18: Արդ՝ երթա՛յք գործեցէ՛ք. քանզի յարդ ո՛չ ոք տայ ձեզ։ եւ զսակ աղիւսոյն բովանդա՛կ տայցէք։
18 Արդ, գնացէք աշխատեցէ՛ք, որովհետեւ ոչ ոք ձեզ յարդ չի տալու, բայց դուք աղիւսի սահմանուած քանակը պէտք է տաք»:
18 Ուստի հիմա գացէ՛ք, բանեցէք ու ձեզի յարդ պիտի չտրուի, բայց աղիւսներուն թիւը պիտի պահանջուի»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1818: Пойдите же, работайте; соломы не дадут вам, а положенное число кирпичей давайте.
5:18 νῦν νυν now; present οὖν ουν then πορευθέντες πορευομαι travel; go ἐργάζεσθε εργαζομαι work; perform τὸ ο the γὰρ γαρ for ἄχυρον αχυρον chaff οὐ ου not δοθήσεται διδωμι give; deposit ὑμῖν υμιν you καὶ και and; even τὴν ο the σύνταξιν συνταξις the πλινθείας πλινθεια render; surrender
5:18 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now לְכ֣וּ lᵊḵˈû הלך walk עִבְד֔וּ ʕivᵊḏˈû עבד work, serve וְ wᵊ וְ and תֶ֖בֶן ṯˌeven תֶּבֶן straw לֹא־ lō- לֹא not יִנָּתֵ֣ן yinnāṯˈēn נתן give לָכֶ֑ם lāḵˈem לְ to וְ wᵊ וְ and תֹ֥כֶן ṯˌōḵen תֹּכֶן quantity לְבֵנִ֖ים lᵊvēnˌîm לְבֵנָה brick תִּתֵּֽנּוּ׃ tittˈēnnû נתן give
5:18. ite ergo et operamini paleae non dabuntur vobis et reddetis consuetum numerum laterumGo therefore and work: straw shall not be given you, and you shall deliver the accustomed number of bricks.
18. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks.
5:18. Therefore, go and work. Straw will not be given to you, and you will return the customary number of bricks.”
5:18. Go therefore now, [and] work; for there shall no straw be given you, yet shall ye deliver the tale of bricks.
Go therefore now, [and] work; for there shall no straw be given you, yet shall ye deliver the tale of bricks:

18: Пойдите же, работайте; соломы не дадут вам, а положенное число кирпичей давайте.
5:18
νῦν νυν now; present
οὖν ουν then
πορευθέντες πορευομαι travel; go
ἐργάζεσθε εργαζομαι work; perform
τὸ ο the
γὰρ γαρ for
ἄχυρον αχυρον chaff
οὐ ου not
δοθήσεται διδωμι give; deposit
ὑμῖν υμιν you
καὶ και and; even
τὴν ο the
σύνταξιν συνταξις the
πλινθείας πλινθεια render; surrender
5:18
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
לְכ֣וּ lᵊḵˈû הלך walk
עִבְד֔וּ ʕivᵊḏˈû עבד work, serve
וְ wᵊ וְ and
תֶ֖בֶן ṯˌeven תֶּבֶן straw
לֹא־ lō- לֹא not
יִנָּתֵ֣ן yinnāṯˈēn נתן give
לָכֶ֑ם lāḵˈem לְ to
וְ wᵊ וְ and
תֹ֥כֶן ṯˌōḵen תֹּכֶן quantity
לְבֵנִ֖ים lᵊvēnˌîm לְבֵנָה brick
תִּתֵּֽנּוּ׃ tittˈēnnû נתן give
5:18. ite ergo et operamini paleae non dabuntur vobis et reddetis consuetum numerum laterum
Go therefore and work: straw shall not be given you, and you shall deliver the accustomed number of bricks.
5:18. Therefore, go and work. Straw will not be given to you, and you will return the customary number of bricks.”
5:18. Go therefore now, [and] work; for there shall no straw be given you, yet shall ye deliver the tale of bricks.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: yet shall ye deliver: Eze 18:18; Dan 2:9-13
John Gill
5:18 Go therefore now, and work,.... Go about your business, attend to your work, even you officers, as well as your people; work yourselves, as well as see that your people do theirs, and do not trouble me with such impertinent applications:
for there shall no straw be given you, yet shall ye deliver the tale of bricks; the usual number of bricks, as the Vulgate Latin version has it; though in Ex 5:8, it is rendered in that version the measure of bricks, and so another word is translated by them, Ex 5:14, and perhaps both may be intended, both number and measure; that is, that it was expected and insisted on that they delivered the full number of bricks they used to make, and these of full measure; for bricks were made of different measures, as Vitruvius (p) observes; some among the bricks were of two hands' breadth, others of four, and a third sort of five. See Gill on Ex 5:7.
(p) Ut supra. (Vide Vitruvium de Architectura, l. 2. c. 3. p. 46)
5:195:19: Տեսանէին դպիրք որդւոցն Իսրայէլի զանձինս իւրեանց ՚ի չարչարանս՝ եւ ասէին. Ո՛չ ոք թողու մեզ զսակ հանապազորդ աղիւսաթուին։
19 Իսրայէլացիների գործավարները, տեսնելով իրենց այս ծանր կացութիւնը, իրար մէջ ասացին. «Ոչ ոք չի նուազեցնի աղիւս շինելու մեր ամենօրեայ քանակը»:
19 Իսրայէլի որդիներուն վերակացուները ինքզինքնին փորձանքի մէջ տեսան, երբ ըսուեցաւ թէ ‘Ամէն օրուան ձեր վրայ դրուած աղիւսներուն թիւէն չպակսեցնէք’»։
Տեսանէին դպիրքն որդւոցն Իսրայելի զանձինս իւրեանց [63]ի չարչարանս եւ ասէին. Ոչ ոք թողու մեզ զսակ հանապազորդ աղիւսաթուին:

5:19: Տեսանէին դպիրք որդւոցն Իսրայէլի զանձինս իւրեանց ՚ի չարչարանս՝ եւ ասէին. Ո՛չ ոք թողու մեզ զսակ հանապազորդ աղիւսաթուին։
19 Իսրայէլացիների գործավարները, տեսնելով իրենց այս ծանր կացութիւնը, իրար մէջ ասացին. «Ոչ ոք չի նուազեցնի աղիւս շինելու մեր ամենօրեայ քանակը»:
19 Իսրայէլի որդիներուն վերակացուները ինքզինքնին փորձանքի մէջ տեսան, երբ ըսուեցաւ թէ ‘Ամէն օրուան ձեր վրայ դրուած աղիւսներուն թիւէն չպակսեցնէք’»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1919: И увидели надзиратели сынов Израилевых беду свою в словах: не убавляйте числа кирпичей, какое [положено] на каждый день.
5:19 ἑώρων οραω view; see δὲ δε though; while οἱ ο the γραμματεῖς γραμματευς scholar τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἑαυτοὺς εαυτου of himself; his own ἐν εν in κακοῖς κακος bad; ugly λέγοντες λεγω tell; declare οὐκ ου not ἀπολείψετε απολειπω leave behind τῆς ο the πλινθείας πλινθεια the καθῆκον καθηκω fitting τῇ ο the ἡμέρᾳ ημερα day
5:19 וַ wa וְ and יִּרְא֞וּ yyirʔˈû ראה see שֹֽׁטְרֵ֧י šˈōṭᵊrˈê שׁטר register בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֹתָ֖ם ʔōṯˌām אֵת [object marker] בְּ bᵊ בְּ in רָ֣ע rˈāʕ רַע evil לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say לֹא־ lō- לֹא not תִגְרְע֥וּ ṯiḡrᵊʕˌû גרע clip מִ mi מִן from לִּבְנֵיכֶ֖ם llivnêḵˌem לְבֵנָה brick דְּבַר־ dᵊvar- דָּבָר word יֹ֥ום yˌôm יֹום day בְּ bᵊ בְּ in יֹומֹֽו׃ yômˈô יֹום day
5:19. videbantque se praepositi filiorum Israhel in malo eo quod diceretur eis non minuetur quicquam de lateribus per singulos diesAnd the officers of the children of Israel saw that they were in evil case, because it was said to them: There shall not a whit be diminished of the bricks for every day.
19. And the officers of the children of Israel did see that they were in evil case, when it was said, Ye shall not minish aught from your bricks, daily tasks.
5:19. And the first among the sons of Israel saw themselves in a crisis, because it was said to them, “Nothing at all will be lessened from the bricks throughout each day.”
5:19. And the officers of the children of Israel did see [that] they [were] in evil [case], after it was said, Ye shall not minish [ought] from your bricks of your daily task.
And the officers of the children of Israel did see [that] they [were] in evil [case], after it was said, Ye shall not minish [ought] from your bricks of your daily task:

19: И увидели надзиратели сынов Израилевых беду свою в словах: не убавляйте числа кирпичей, какое [положено] на каждый день.
5:19
ἑώρων οραω view; see
δὲ δε though; while
οἱ ο the
γραμματεῖς γραμματευς scholar
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἑαυτοὺς εαυτου of himself; his own
ἐν εν in
κακοῖς κακος bad; ugly
λέγοντες λεγω tell; declare
οὐκ ου not
ἀπολείψετε απολειπω leave behind
τῆς ο the
πλινθείας πλινθεια the
καθῆκον καθηκω fitting
τῇ ο the
ἡμέρᾳ ημερα day
5:19
וַ wa וְ and
יִּרְא֞וּ yyirʔˈû ראה see
שֹֽׁטְרֵ֧י šˈōṭᵊrˈê שׁטר register
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
בְּ bᵊ בְּ in
רָ֣ע rˈāʕ רַע evil
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
לֹא־ lō- לֹא not
תִגְרְע֥וּ ṯiḡrᵊʕˌû גרע clip
מִ mi מִן from
לִּבְנֵיכֶ֖ם llivnêḵˌem לְבֵנָה brick
דְּבַר־ dᵊvar- דָּבָר word
יֹ֥ום yˌôm יֹום day
בְּ bᵊ בְּ in
יֹומֹֽו׃ yômˈô יֹום day
5:19. videbantque se praepositi filiorum Israhel in malo eo quod diceretur eis non minuetur quicquam de lateribus per singulos dies
And the officers of the children of Israel saw that they were in evil case, because it was said to them: There shall not a whit be diminished of the bricks for every day.
5:19. And the first among the sons of Israel saw themselves in a crisis, because it was said to them, “Nothing at all will be lessened from the bricks throughout each day.”
5:19. And the officers of the children of Israel did see [that] they [were] in evil [case], after it was said, Ye shall not minish [ought] from your bricks of your daily task.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-21: Получив на нее отрицательный ответ, сознавая, что нельзя ожидать помощи и от Моисея с Аароном, надзиратели укоряют последних, грозят им судом Божьим за постигшее народ еще большее угнетение (Быт 16:5; 31:53; 1: Цар 24:12–13; 3: Цар 8:32).
Adam Clarke: Commentary on the Bible - 1831
5:19: Did see that they were in evil case - They saw that they could neither expect justice nor mercy; that their deliverance was very doubtful, and their case almost hopeless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: evil case: Deu 32:36; Ecc 4:1, Ecc 5:8
Carl Friedrich Keil and Franz Delitzsch
5:19
When the Israelitish overlookers saw that they were in evil (בּרע as in Ps 10:6, i.e., in an evil condition), they came to meet Moses and Aaron, waiting for them as they came out from the king, and reproaching them with only making the circumstances of the people worse.
John Gill
5:19 And the officers of the children of Israel did see that they were in evil case,.... In a bad condition and circumstances, and that there was no likelihood of their getting out of them, since Pharaoh treated them after this manner; they saw not only that the common people were in a bad condition, in great bondage, misery, and distress, to be obliged to get straw to make brick, and carry in their full tale as before; but that they themselves were in a bad situation, since for the deficiency in their people they were like to be beaten for it from time to time:
after it was said, ye shall not minish ought from your bricks of your daily task; after this had been said and confirmed by Pharaoh, they had no hope of things being better with them, but looked upon their unhappy lot as irretrievable.
5:205:20: Պատահեցին Մովսիսի եւ Ահարոնի, զի գային հանդէպ նոցա ելեալք յերեսաց փարաւոնի։
20 Նրանք հանդիպեցին Մովսէսին ու Ահարոնին, որոնք փարաւոնի պալատից ելնելով՝ գալիս էին իրենց մօտ:
20 Փարաւոնին քովէն դուրս ելած ատեննին հանդիպեցան Մովսէսին ու Ահարոնին, որ իրենց կը սպասէին
Պատահեցին Մովսիսի եւ Ահարոնի, զի գային հանդէպ նոցա` ելեալք յերեսաց փարաւոնի:

5:20: Պատահեցին Մովսիսի եւ Ահարոնի, զի գային հանդէպ նոցա ելեալք յերեսաց փարաւոնի։
20 Նրանք հանդիպեցին Մովսէսին ու Ահարոնին, որոնք փարաւոնի պալատից ելնելով՝ գալիս էին իրենց մօտ:
20 Փարաւոնին քովէն դուրս ելած ատեննին հանդիպեցան Մովսէսին ու Ահարոնին, որ իրենց կը սպասէին
zohrab-1805▾ eastern-1994▾ western am▾
5:2020: И когда они вышли от фараона, то встретились с Моисеем и Аароном, которые стояли, ожидая их,
5:20 συνήντησαν συνανταω meet with δὲ δε though; while Μωυσῇ μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron ἐρχομένοις ερχομαι come; go εἰς εις into; for συνάντησιν συναντησις meeting αὐτοῖς αυτος he; him ἐκπορευομένων εκπορευομαι emerge; travel out αὐτῶν αυτος he; him ἀπὸ απο from; away Φαραω φαραω Pharaō; Farao
5:20 וַֽ wˈa וְ and יִּפְגְּעוּ֙ yyifgᵊʕˌû פגע meet אֶת־ ʔeṯ- אֵת [object marker] מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron נִצָּבִ֖ים niṣṣāvˌîm נצב stand לִ li לְ to קְרָאתָ֑ם qᵊrāṯˈām קרא encounter בְּ bᵊ בְּ in צֵאתָ֖ם ṣēṯˌām יצא go out מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
5:20. occurreruntque Mosi et Aaron qui stabant ex adverso egredientes a PharaoneAnd they met Moses and Aaron, who stood over against them as they came out from Pharao:
20. And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:
5:20. And they met with Moses and Aaron, who stood opposite them as they departed from Pharaoh.
5:20. And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:
And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:

20: И когда они вышли от фараона, то встретились с Моисеем и Аароном, которые стояли, ожидая их,
5:20
συνήντησαν συνανταω meet with
δὲ δε though; while
Μωυσῇ μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
ἐρχομένοις ερχομαι come; go
εἰς εις into; for
συνάντησιν συναντησις meeting
αὐτοῖς αυτος he; him
ἐκπορευομένων εκπορευομαι emerge; travel out
αὐτῶν αυτος he; him
ἀπὸ απο from; away
Φαραω φαραω Pharaō; Farao
5:20
וַֽ wˈa וְ and
יִּפְגְּעוּ֙ yyifgᵊʕˌû פגע meet
אֶת־ ʔeṯ- אֵת [object marker]
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron
נִצָּבִ֖ים niṣṣāvˌîm נצב stand
לִ li לְ to
קְרָאתָ֑ם qᵊrāṯˈām קרא encounter
בְּ bᵊ בְּ in
צֵאתָ֖ם ṣēṯˌām יצא go out
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
5:20. occurreruntque Mosi et Aaron qui stabant ex adverso egredientes a Pharaone
And they met Moses and Aaron, who stood over against them as they came out from Pharao:
5:20. And they met with Moses and Aaron, who stood opposite them as they departed from Pharaoh.
5:20. And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:
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John Gill
5:20 And they met Moses and Aaron,.... The officers of the children of Israel, who had been with their complaints to Pharaoh:
who stood in the way as they came forth from Pharaoh; they, had placed themselves in a proper situation, that they might meet them when they came out, and know what success they had, and which they were extremely desirous of hearing; by which they might judge in what temper Pharaoh was, and what they might for the future expect from him in consequence of their embassy.
Robert Jamieson, A. R. Fausset and David Brown
5:20 they met Moses . . . The Lord look upon you, and judge--Thus the deliverer of Israel found that this patriotic interference did, in the first instance, only aggravate the evil he wished to remove, and that instead of receiving the gratitude, he was loaded with the reproaches of his countrymen. But as the greatest darkness is immediately before the dawn, so the people of God are often plunged into the deepest affliction when on the eve of their deliverance; and so it was in this case.
5:215:21: Եւ ասեն ցնոսա. Տեսցէ՛ Աստուած, եւ դատեսցի զձեզ. զի գարշեցուցէք զհոտ մեր առաջի փարաւոնի, եւ առաջի ծառայից նորա. տա՛լ սուր ՚ի ձեռին նորա կոտորել զմեզ[534]։ [534] Այլք. Սուր ՚ի ձեռն նորա կոտորել։
21 Նրանք ասացին նրանց. «Թող Աստուած աչքի առաջ ունենայ ձեզ եւ դատի, քանի որ մեր հօտը գարշելի դարձրիք փարաւոնի ու նրա պաշտօնեաների աչքին: Դուք սուր տուեցիք նրա ձեռքը, որ նա մեզ սպանի»:
21 Ու ըսին անոնք. «Տէրը ձեզի նայի ու դատէ՛. վասն զի գարշելի ըրիք մեր հոտը Փարաւոնին առջեւ ու անոր ծառաներուն առջեւ, մեզ սպաննելու համար անոնց ձեռքը սուր տալով»։
Եւ ասեն ցնոսա. Տեսցէ [64]Աստուած եւ դատեսցի զձեզ. զի գարշեցուցէք զհոտ մեր առաջի փարաւոնի եւ առաջի ծառայից նորա, տալ սուր ի ձեռս նորա կոտորել զմեզ:

5:21: Եւ ասեն ցնոսա. Տեսցէ՛ Աստուած, եւ դատեսցի զձեզ. զի գարշեցուցէք զհոտ մեր առաջի փարաւոնի, եւ առաջի ծառայից նորա. տա՛լ սուր ՚ի ձեռին նորա կոտորել զմեզ[534]։
[534] Այլք. Սուր ՚ի ձեռն նորա կոտորել։
21 Նրանք ասացին նրանց. «Թող Աստուած աչքի առաջ ունենայ ձեզ եւ դատի, քանի որ մեր հօտը գարշելի դարձրիք փարաւոնի ու նրա պաշտօնեաների աչքին: Դուք սուր տուեցիք նրա ձեռքը, որ նա մեզ սպանի»:
21 Ու ըսին անոնք. «Տէրը ձեզի նայի ու դատէ՛. վասն զի գարշելի ըրիք մեր հոտը Փարաւոնին առջեւ ու անոր ծառաներուն առջեւ, մեզ սպաննելու համար անոնց ձեռքը սուր տալով»։
zohrab-1805▾ eastern-1994▾ western am▾
5:2121: и сказали им: да видит и судит вам Господь за то, что вы сделали нас ненавистными в глазах фараона и рабов его и дали им меч в руки, чтобы убить нас.
5:21 καὶ και and; even εἶπαν επω say; speak αὐτοῖς αυτος he; him ἴδοι οραω view; see ὁ ο the θεὸς θεος God ὑμᾶς υμας you καὶ και and; even κρίναι κρινω judge; decide ὅτι οτι since; that ἐβδελύξατε βδελυσσω abominate; loathsome τὴν ο the ὀσμὴν οσμη scent ἡμῶν ημων our ἐναντίον εναντιον next to; before Φαραω φαραω Pharaō; Farao καὶ και and; even ἐναντίον εναντιον next to; before τῶν ο the θεραπόντων θεραπων minister αὐτοῦ αυτος he; him δοῦναι διδωμι give; deposit ῥομφαίαν ρομφαια broadsword εἰς εις into; for τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him ἀποκτεῖναι αποκτεινω kill ἡμᾶς ημας us
5:21 וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to יֵ֧רֶא yˈēre ראה see יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon וְ wᵊ וְ and יִשְׁפֹּ֑ט yišpˈōṭ שׁפט judge אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] הִבְאַשְׁתֶּ֣ם hivʔaštˈem באשׁ stink אֶת־ ʔeṯ- אֵת [object marker] רֵיחֵ֗נוּ rêḥˈēnû רֵיחַ scent בְּ bᵊ בְּ in עֵינֵ֤י ʕênˈê עַיִן eye פַרְעֹה֙ farʕˌō פַּרְעֹה pharaoh וּ û וְ and בְ vᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant לָֽ lˈā לְ to תֶת־ ṯeṯ- נתן give חֶ֥רֶב ḥˌerev חֶרֶב dagger בְּ bᵊ בְּ in יָדָ֖ם yāḏˌām יָד hand לְ lᵊ לְ to הָרְגֵֽנוּ׃ hārᵊḡˈēnû הרג kill
5:21. et dixerunt ad eos videat Dominus et iudicet quoniam fetere fecistis odorem nostrum coram Pharao et servis eius et praebuistis ei gladium ut occideret nosAnd they said to them: The Lord see and judge, because you have, made our savour to stink before Pharao and his servants, and you have given him a sword, to kill us.
21. and they said unto them, The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.
5:21. And they said to them: “May the Lord see and judge, because you have caused our odor to become foul before Pharaoh and his servants, and you have provided him with a sword, in order to kill us.”
5:21. And they said unto them, The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.
And they said unto them, The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us:

21: и сказали им: да видит и судит вам Господь за то, что вы сделали нас ненавистными в глазах фараона и рабов его и дали им меч в руки, чтобы убить нас.
5:21
καὶ και and; even
εἶπαν επω say; speak
αὐτοῖς αυτος he; him
ἴδοι οραω view; see
ο the
θεὸς θεος God
ὑμᾶς υμας you
καὶ και and; even
κρίναι κρινω judge; decide
ὅτι οτι since; that
ἐβδελύξατε βδελυσσω abominate; loathsome
τὴν ο the
ὀσμὴν οσμη scent
ἡμῶν ημων our
ἐναντίον εναντιον next to; before
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐναντίον εναντιον next to; before
τῶν ο the
θεραπόντων θεραπων minister
αὐτοῦ αυτος he; him
δοῦναι διδωμι give; deposit
ῥομφαίαν ρομφαια broadsword
εἰς εις into; for
τὰς ο the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
ἀποκτεῖναι αποκτεινω kill
ἡμᾶς ημας us
5:21
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to
יֵ֧רֶא yˈēre ראה see
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon
וְ wᵊ וְ and
יִשְׁפֹּ֑ט yišpˈōṭ שׁפט judge
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
הִבְאַשְׁתֶּ֣ם hivʔaštˈem באשׁ stink
אֶת־ ʔeṯ- אֵת [object marker]
רֵיחֵ֗נוּ rêḥˈēnû רֵיחַ scent
בְּ bᵊ בְּ in
עֵינֵ֤י ʕênˈê עַיִן eye
פַרְעֹה֙ farʕˌō פַּרְעֹה pharaoh
וּ û וְ and
בְ vᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant
לָֽ lˈā לְ to
תֶת־ ṯeṯ- נתן give
חֶ֥רֶב ḥˌerev חֶרֶב dagger
בְּ bᵊ בְּ in
יָדָ֖ם yāḏˌām יָד hand
לְ lᵊ לְ to
הָרְגֵֽנוּ׃ hārᵊḡˈēnû הרג kill
5:21. et dixerunt ad eos videat Dominus et iudicet quoniam fetere fecistis odorem nostrum coram Pharao et servis eius et praebuistis ei gladium ut occideret nos
And they said to them: The Lord see and judge, because you have, made our savour to stink before Pharao and his servants, and you have given him a sword, to kill us.
5:21. And they said to them: “May the Lord see and judge, because you have caused our odor to become foul before Pharaoh and his servants, and you have provided him with a sword, in order to kill us.”
5:21. And they said unto them, The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:21: The Lord look upon you, and judge - These were hasty and unkind expressions; but the afflicted must be allowed the privilege of complaining; it is all the solace that such sorrow can find; and if in such distress words are spoken which should not be justified, yet the considerate and benevolent will hear them with indulgence. God is merciful; and the stroke of this people was heavier even than their groaning.
Put a sword in their hand - Given them a pretense which they had not before, to oppress us even unto death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: The Lord: Exo 4:31, Exo 6:9; Gen 16:5
our savour: Ecc 10:1; Joe 2:20; Co2 2:15, Co2 2:16
to be abhorred: Heb. to stink, Gen 34:30; Sa1 13:4, Sa1 27:12; Sa2 10:6; Ch1 19:6
Carl Friedrich Keil and Franz Delitzsch
5:21
"Jehovah look upon you and judge" (i.e., punish you, because) "ye have made the smell of us to stink in the eyes of Pharaoh and his servants," i.e., destroyed our good name with the king and his servants, and turned it into hatred and disgust. ריח, a pleasant smell, is a figure employed for a good name or repute, and the figurative use of the word explains the connection with the eyes instead of the nose. "To give a sword into their hand to kill us." Moses and Aaron, they imagined, through their appeal to Pharaoh had made the king and his counsellors suspect them of being restless people, and so had put a weapon into their hands for their oppression and destruction. What perversity of the natural heart! They call upon God to judge, whilst by their very complaining they show that they have no confidence in God and His power to save. Moses turned (ויּשׁב Ex 5:22) to Jehovah with the question, "Why hast Thou done evil to this people," - increased their oppression by my mission to Pharaoh, and yet not delivered them? "These are not words of contumacy or indignation, but of inquiry and prayer" (Aug. quaest. 14). The question and complaint proceeded from faith, which flies to God when it cannot understand the dealings of God, to point out to Him how incomprehensible are His ways, to appeal to Him to help in the time of need, and to remove what seems opposed to His nature and His will.
Geneva 1599
5:21 And they said unto them, The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to (g) put a sword in their hand to slay us.
(g) It is a grievous things for the servants of God to be accused of evil, especially by their brethren, when they do what their duty requires.
John Gill
5:21 And they said unto them, the Lord look upon you and judge,.... Or, "will look upon you and judge" (q); and so it is either a prediction of what would be done to them, or an imprecation on them that God would take notice of their conduct, and punish them, or at least chastise them for acting the part they had, if not wickedly, yet imprudently:
because you have made our savour to be abhorred in the eyes of Pharaoh; or to "stink" (r); they were become vile, abominable, and hateful to him, he could not bear the sight of them, and treated them as the filth and offscouring of all things; they had lost their good name, credit, and reputation with him; for leave being asked for them to go three days' journey into the wilderness, to offer sacrifice, and keep a feast, they were looked upon as a parcel of idle slothful fellows:
and in the eyes of his servants; not the taskmasters only, but his nobles, counsellors, and courtiers:
to put a sword in their hands to slay us; a proverbial expression, signifying that they by their conduct had exposed them to the utmost danger, and had given their enemies an occasion against them, and an opportunity of destroying their whole nation, under a pretence of disobedience and disloyalty.
(q) "videbit" "et judicabit", Rivet. (r) "fecisti foetere", V. L. Pagninus, Montanus, Tigurine version, Drusius.
John Wesley
5:21 The Lord look upon you, and judge - They should have humbled themselves before God, but instead of that they fly in the face of their best friends. Those that are called to public service for God and their generation, must expect to be tried not only by the threats of proud enemies, but by the unjust and unkind censures of unthinking friends. To put a sword in their hand to slay us - To give them the occasion they have long sought for.
5:225:22: Դարձաւ Մովսէս առ Տէր՝ եւ ասէ. Տէր, ընդէ՞ր չարչարեցեր զժողովուրդն քո. եւ ընդէ՞ր առաքեցեր զիս։
22 Դիմելով Տիրոջը՝ Մովսէսն ասաց. «Տէ՛ր, ինչո՞ւ չարչարեցիր քո ժողովրդին եւ ինչո՞ւ ուղարկեցիր ինձ:
22 Մովսէս Տէրոջը դարձաւ ու ըսաւ. «Ո՛վ Տէր, ինչո՞ւ այս ժողովուրդը փորձանքի մէջ ձգեցիր եւ զիս ինչո՞ւ ղրկեցիր։
Դարձաւ Մովսէս առ Տէր եւ ասէ. Տէր, ընդէ՞ր չարչարեցեր զժողովուրդն քո, եւ ընդէ՞ր առաքեցեր զիս:

5:22: Դարձաւ Մովսէս առ Տէր՝ եւ ասէ. Տէր, ընդէ՞ր չարչարեցեր զժողովուրդն քո. եւ ընդէ՞ր առաքեցեր զիս։
22 Դիմելով Տիրոջը՝ Մովսէսն ասաց. «Տէ՛ր, ինչո՞ւ չարչարեցիր քո ժողովրդին եւ ինչո՞ւ ուղարկեցիր ինձ:
22 Մովսէս Տէրոջը դարձաւ ու ըսաւ. «Ո՛վ Տէր, ինչո՞ւ այս ժողովուրդը փորձանքի մէջ ձգեցիր եւ զիս ինչո՞ւ ղրկեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
5:2222: И обратился Моисей к Господу и сказал: Господи! для чего Ты подвергнул такому бедствию народ сей, для чего послал меня?
5:22 ἐπέστρεψεν επιστρεφω turn around; return δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even εἶπεν επω say; speak κύριε κυριος lord; master διὰ δια through; because of τί τις.1 who?; what? ἐκάκωσας κακοω do bad; turn bad τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? ἀπέσταλκάς αποστελλω send off / away με με me
5:22 וַ wa וְ and יָּ֧שָׁב yyˈāšov שׁוב return מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord לָמָ֤ה lāmˈā לָמָה why הֲרֵעֹ֨תָה֙ hᵃrēʕˈōṯā רעע be evil לָ lā לְ to † הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֔ה zzˈeh זֶה this לָ֥מָּה lˌāmmā לָמָה why זֶּ֖ה zzˌeh זֶה this שְׁלַחְתָּֽנִי׃ šᵊlaḥtˈānî שׁלח send
5:22. reversusque Moses ad Dominum ait Domine cur adflixisti populum istum quare misisti meAnd Moses returned to the Lord, and said: Lord, why hast thou afflicted this people? wherefore hast thou sent me?
22. And Moses returned unto the LORD, and said, Lord, wherefore hast thou evil entreated this people? why is it that thou hast sent me?
5:22. And Moses returned to the Lord, and he said: “Lord, why have you afflicted this people? Why have you sent me?
5:22. And Moses returned unto the LORD, and said, Lord, wherefore hast thou [so] evil entreated this people? why [is] it [that] thou hast sent me?
And Moses returned unto the LORD, and said, Lord, wherefore hast thou [so] evil entreated this people? why [is] it [that] thou hast sent me:

22: И обратился Моисей к Господу и сказал: Господи! для чего Ты подвергнул такому бедствию народ сей, для чего послал меня?
5:22
ἐπέστρεψεν επιστρεφω turn around; return
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
κύριε κυριος lord; master
διὰ δια through; because of
τί τις.1 who?; what?
ἐκάκωσας κακοω do bad; turn bad
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
ἀπέσταλκάς αποστελλω send off / away
με με me
5:22
וַ wa וְ and
יָּ֧שָׁב yyˈāšov שׁוב return
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord
לָמָ֤ה lāmˈā לָמָה why
הֲרֵעֹ֨תָה֙ hᵃrēʕˈōṯā רעע be evil
לָ לְ to
הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
לָ֥מָּה lˌāmmā לָמָה why
זֶּ֖ה zzˌeh זֶה this
שְׁלַחְתָּֽנִי׃ šᵊlaḥtˈānî שׁלח send
5:22. reversusque Moses ad Dominum ait Domine cur adflixisti populum istum quare misisti me
And Moses returned to the Lord, and said: Lord, why hast thou afflicted this people? wherefore hast thou sent me?
5:22. And Moses returned to the Lord, and he said: “Lord, why have you afflicted this people? Why have you sent me?
5:22. And Moses returned unto the LORD, and said, Lord, wherefore hast thou [so] evil entreated this people? why [is] it [that] thou hast sent me?
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
22-23: Под влиянием жалоб у Моисея возникает прежнее сомнение в целесообразности выбора его для освобождения народа еврейского: «для чего Ты послал меня?» Сам лично он не может принудить фараона отпустить израильтян (3:11), не поможет ему и Господь: «избавить же, Ты не избавил народа Твоего».
Adam Clarke: Commentary on the Bible - 1831
5:22: And Moses returned unto the Lord - This may imply, either that there was a particular place into which Moses ordinarily went to commune with Jehovah; or it may mean that kind of turning of heart and affection to God, which every pious mind feels itself disposed to practice in any time or place. The old adage will apply here: "A praying heart never lacks a praying place." Lord, wherefore hast thou so evil entreated this people? - It is certain that in this address Moses uses great plainness of speech. Whether the offspring of a testy impatience and undue familiarity, or of strong faith which gave him more than ordinary access to the throne of his gracious Sovereign, it would be difficult to say. The latter appears to be the most probable, as we do not find, from the succeeding chapter, that God was displeased with his freedom; we may therefore suppose that it was kept within due bounds, and that the principles and motives were all pure and good. However, it should be noted, that such freedom of speech with the Most High should never be used but on very special occasions, and then only by his extraordinary messengers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: returned: Exo 17:4; Sa1 30:6; Psa 73:25; Jer 12:1
why is it: Num 11:14, Num 11:15; Kg1 19:4, Kg1 19:10; Jer 20:7; Hab 2:3
John Gill
5:22 And Moses returned unto the Lord,.... Bishop Patrick thinks, that this not only intimates that the Lord had appeared to Moses since he came into Egypt, but that there was some settled place where he appeared, and where he might resort to him on all occasions, and therefore is said to return to him; though it may signify no more, than that, instead of staying to give an answer to the officers, which he might be at a loss to do, he went to God, to the throne of grace, by prayer, as he was wont to do in cases of difficulty:
and said, Lord, wherefore hast thou so evil entreated this people? or afflicted them, and suffered them to be thus afflicted; which to ascribe to God was right, whatever were the means or instruments; for all afflictions are of him, and who has always wise reasons for what he does, as he now had; to try the faith and patience of his people; to make the Egyptians more odious to them, and so take them off from following their manners, customs, rites, and superstitions, and make them more desirous of departing from thence to the land of Canaan, nor seek a return to Egypt again; and that his vengeance on the Egyptians for such cruelty and inhumanity might appear the more just, and his power might be seen in the plagues he inflicted on them, and in the deliverance of his people when reduced to the utmost extremity:
why is it that thou hast sent me? he seems to wish he had never been sent, and could be glad to be recalled, something of the same disposition still remaining in him as when first called; since no end was answered by his mission, no deliverance wrought, yea, the people were more afflicted and oppressed than before; and therefore he was at a loss how to account for it that he should be sent at all, seeing nothing came of it to the good of the people.
John Wesley
5:22 He expostulated with him. He knew not how to reconcile the providence with the promise, and the commission he had received. Is this God's coming down to deliver Israel? Must I who hoped to be a blessing to them become a scourge to them? By this attempt to get them out of the pit, they are but sunk the farther into it. Wherefore hast thou so evil entreated this people - Even when God is coming towards his people in ways of mercy, yet sometimes he takes such methods that they may think themselves but ill - treated: when they think so, they should go to God by prayer, and that is the way to have better treatment in God's good time. Why is it that thou hast sent me - Pharaoh has done evil to this people, and not one step seems to be taken towards their deliverance. It cannot but sit very heavy upon the spirits of those whom God employs for him, to see that their labour doth no good, and much more to see that it doth hurt, eventually, though not designedly.
5:235:23: Եւ յորմէ հետէ մտի առ փարաւոն խօսել յանուն քո, չարչարեաց զժողովուրդն։ եւ փրկելով ո՛չ փրկեցեր զժողովուրդ քո։
23 Այն պահից, երբ մտայ փարաւոնի պալատը քո անունից նրա հետ խօսելու համար, նա չարչարեց ժողովրդին, իսկ դու երբեք չես փրկում քո ժողովրդին»:
23 Քու անունովդ Փարաւոնին գալէս յետոյ, անիկա այս ժողովուրդը փորձանքի մէջ ձգեց ու դուն բնաւ չփրկեցիր քու ժողովուրդդ»։
Եւ յորմէ հետէ մտի առ փարաւոն խօսել յանուն քո չարչարեաց զժողովուրդն, եւ փրկելով, ոչ փրկեցեր զժողովուրդ քո:

5:23: Եւ յորմէ հետէ մտի առ փարաւոն խօսել յանուն քո, չարչարեաց զժողովուրդն։ եւ փրկելով ո՛չ փրկեցեր զժողովուրդ քո։
23 Այն պահից, երբ մտայ փարաւոնի պալատը քո անունից նրա հետ խօսելու համար, նա չարչարեց ժողովրդին, իսկ դու երբեք չես փրկում քո ժողովրդին»:
23 Քու անունովդ Փարաւոնին գալէս յետոյ, անիկա այս ժողովուրդը փորձանքի մէջ ձգեց ու դուն բնաւ չփրկեցիր քու ժողովուրդդ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:2323: ибо с того времени, как я пришел к фараону и стал говорить именем Твоим, он начал хуже поступать с народом сим; избавить же, --Ты не избавил народа Твоего.
5:23 καὶ και and; even ἀφ᾿ απο from; away οὗ ος who; what πεπόρευμαι πορευομαι travel; go πρὸς προς to; toward Φαραω φαραω Pharaō; Farao λαλῆσαι λαλεω talk; speak ἐπὶ επι in; on τῷ ο the σῷ σος your ὀνόματι ονομα name; notable ἐκάκωσεν κακοω do bad; turn bad τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he καὶ και and; even οὐκ ου not ἐρρύσω ρυομαι rescue τὸν ο the λαόν λαος populace; population σου σου of you; your
5:23 וּ û וְ and מֵ mē מִן from אָ֞ז ʔˈāz אָז then בָּ֤אתִי bˈāṯî בוא come אֶל־ ʔel- אֶל to פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh לְ lᵊ לְ to דַבֵּ֣ר ḏabbˈēr דבר speak בִּ bi בְּ in שְׁמֶ֔ךָ šᵊmˈeḵā שֵׁם name הֵרַ֖ע hērˌaʕ רעע be evil לָ lā לְ to † הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and הַצֵּ֥ל haṣṣˌēl נצל deliver לֹא־ lō- לֹא not הִצַּ֖לְתָּ hiṣṣˌaltā נצל deliver אֶת־ ʔeṯ- אֵת [object marker] עַמֶּֽךָ׃ ʕammˈeḵā עַם people
5:23. ex eo enim quo ingressus sum ad Pharaonem ut loquerer nomine tuo adflixit populum tuum et non liberasti eosFor since the time that I went in to Pharao to speak in thy name, he hath afflicted thy people: and thou hast not delivered them.
23. For since I came to Pharaoh to speak in thy name, he hath evil entreated this people; neither hast thou delivered thy people at all.
5:23. For from the time that I entered to Pharaoh, so as to speak in your name, he has afflicted your people. And you have not freed them.”
5:23. For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.
For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all:

23: ибо с того времени, как я пришел к фараону и стал говорить именем Твоим, он начал хуже поступать с народом сим; избавить же, --Ты не избавил народа Твоего.
5:23
καὶ και and; even
ἀφ᾿ απο from; away
οὗ ος who; what
πεπόρευμαι πορευομαι travel; go
πρὸς προς to; toward
Φαραω φαραω Pharaō; Farao
λαλῆσαι λαλεω talk; speak
ἐπὶ επι in; on
τῷ ο the
σῷ σος your
ὀνόματι ονομα name; notable
ἐκάκωσεν κακοω do bad; turn bad
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
καὶ και and; even
οὐκ ου not
ἐρρύσω ρυομαι rescue
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
5:23
וּ û וְ and
מֵ מִן from
אָ֞ז ʔˈāz אָז then
בָּ֤אתִי bˈāṯî בוא come
אֶל־ ʔel- אֶל to
פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh
לְ lᵊ לְ to
דַבֵּ֣ר ḏabbˈēr דבר speak
בִּ bi בְּ in
שְׁמֶ֔ךָ šᵊmˈeḵā שֵׁם name
הֵרַ֖ע hērˌaʕ רעע be evil
לָ לְ to
הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וְ wᵊ וְ and
הַצֵּ֥ל haṣṣˌēl נצל deliver
לֹא־ lō- לֹא not
הִצַּ֖לְתָּ hiṣṣˌaltā נצל deliver
אֶת־ ʔeṯ- אֵת [object marker]
עַמֶּֽךָ׃ ʕammˈeḵā עַם people
5:23. ex eo enim quo ingressus sum ad Pharaonem ut loquerer nomine tuo adflixit populum tuum et non liberasti eos
For since the time that I went in to Pharao to speak in thy name, he hath afflicted thy people: and thou hast not delivered them.
5:23. For from the time that I entered to Pharaoh, so as to speak in your name, he has afflicted your people. And you have not freed them.”
5:23. For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.
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Adam Clarke: Commentary on the Bible - 1831
5:23: He hath done evil to this people - Their misery is increased instead of being diminished.
Neither hast thou delivered thy people at all - The marginal reading is both literal and correct: And delivering thou hast not delivered. Thou hast begun the work by giving us counsels and a commission, but thou hast not brought the people from under their bondage. Thou hast signified thy pleasure relative to their deliverance, but thou hast not brought them out of the hands of their enemies.
1. It is no certain proof of the displeasure of God that a whole people, or an individual, may be found in a state of great oppression and distress; nor are affluence and prosperity any certain signs of his approbation. God certainly loved the Israelites better than he did the Egyptians; yet the former were in the deepest adversity, while the latter were in the height of prosperity. Luther once observed, that if secular prosperity were to be considered as a criterion of the Divine approbation, then the grand Turk must be the highest in the favor of God, as he was at that time the most prosperous sovereign on the earth. An observation of this kind, on a case so obvious, was really well calculated to repress hasty conclusions drawn from these external states, and to lay down a correct rule of judgment for all such occasions.
2. In all our addresses to God we should ever remember that we have sinned against him, and deserve nothing but punishment from his hand. We should therefore bow before him with the deepest humiliation of soul, and take that caution of the wise man, "Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; for God is in heaven, and thou upon earth; therefore let thy words be few," Ecc 5:2. There is the more need to attend to this caution, because many ignorant though well-meaning people use very improper, not to say indecent, freedoms in their addresses to the throne of grace. With such proceedings God cannot be well pleased; and he who has not a proper impression of the dignity and excellence of the Divine Nature, is not in such a disposition as it is essentially necessary to feel in order to receive help from God. He who knows he has sinned, and feels that he is less than the least of all God's mercies, will pray with the deepest humility, and even rejoice before God with trembling. A solemn Awe of the Divine Majesty is not less requisite to successful praying, than faith in our Lord Jesus Christ. When we have such a commission as that of Moses, we may make use of his freedom of speech; but till then, the publican's prayer will best suit the generality of those who are even dignified by the name of Christian - Lord, be merciful to me, a Sinner!
Albert Barnes: Notes on the Bible - 1834
5:23: The earnestness of this remonstrance, and even its approach to irRev_erence, are quite in keeping with other notices of Moses' naturally impetuous character. See Exo 3:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: in thy name: Psa 118:26; Jer 11:21; Joh 5:43
neither hast thou delivered: Heb. delivering, thou hast not delivered, Isa 26:17, Isa 26:18, Isa 28:16; Heb 10:36, Heb 10:37
John Gill
5:23 For since I came to Pharaoh to speak in thy name,.... Had he come in his own name, it needed not be wondered at if he should not succeed, but coming in the name of God, it might have been expected he would, and that Pharaoh would have been prevailed upon, or obliged to use the people well, and let them go; but instead of that:
he hath done evil to this people; afflicted and oppressed them more than ever: see Ex 5:7, &c.
neither hast thou delivered thy people at all; there was not the least thing done towards their deliverance, their affliction was not at all mitigated, but increased: Moses expected that God would have made a beginning as soon as he had delivered his message to Pharaoh; that his mind would have been disposed in favour of the people, and he would have made their bondage lighter and easier, if he did not dismiss them at once; but, instead of that, more work was laid upon them, and their burdens were heavier: now this was a stumbling and a temptation to Moses, to wish he had never been sent; but if he had called to mind, which he seems to have forgotten, that Pharaoh would not let the people go at first, until all the wonders were wrought he had given him power to do, Ex 4:2 it would have relieved him, and removed his objections, and put a stop to his expostulation with God, who gives an answer to them in the following chapter, without expressing any displeasure at them.