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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. Orders given about the making and using of silver trumpets, which seems to have been the last of all the commandments God gave upon mount Sinai, and one of the least, yet not without its significancy, ver. 1-10. II. The history of the removal of Israel's camp from mount Sinai, and their orderly march into the wilderness of Paran, ver. 11-28. III. Moses's treaty with Hobab, his brother-in-law, ver. 29-32. IV. Moses's prayer at the removing and resting of the ark, ver. 33, &c.
Adam Clarke: Commentary on the Bible - 1831
Moses is commanded to make two silver trumpets for calling the assembly, Num 10:1, Num 10:2. On what occasions these trumpets should be sounded. First, for calling the assembly to the door of the tabernacle, Num 10:3. Secondly, to summon the princes and captains of the thousands of Israel, Num 10:4. Thirdly, to make the eastern camps strike their tents, Num 10:5. Fourthly, to make those on the south do the like, Num 10:6. No alarm to be sounded when the congregation only is to be assembled, Num 10:7. The sons of Aaron alone shall sound these trumpets, it shall be a perpetual ordinance, Num 10:8. Fifthly, the trumpets are to be sounded in the time of war, Num 10:9. Sixthly, on festival occasions, Num 10:10 On the twentieth day of the second month, in the second year, the Israelites began their journey from the wilderness of Sinai, and came to the wilderness of Paran, Num 10:11, Num 10:12. By the commandment of God to Moses the first division, at the head of which was the standard of Judah, marched, first, Num 10:13, Num 10:14. Under him followed the tribe of Issachar, Num 10:15; and after them the tribe of Zebulun, Num 10:16. Then the Gershonites and Merarites followed with the tabernacle, Num 10:17. At the head of the second division was the standard and camp of Reuben, Num 10:18; and under him were that of Simeon, Num 10:19; and that of Gad, Num 10:20. Next followed the Kohathites bearing the sanctuary, Num 10:21. Then followed the third division, at the head of which was the standard of the camp of Ephraim, Num 10:22; and under him Manasseh, Num 10:23; and Benjamin, Num 10:24. At the head of the fourth division was the standard of the camp of Dan, Num 10:25; and under him Asher, Num 10:26; and Naphtali, Num 10:27. This was their ordinary method of marching in the wilderness, Num 10:28. Moses entreats Hobab the Midianite to accompany them through the wilderness, Num 10:29. He refuses, Num 10:30. Moses continues and strengthens his entreaties with reasonings and promises, Num 10:31, Num 10:32. They depart from Sinai three days' journey, Num 10:33. The cloud accompanies them by day and night, Num 10:34. The words used by Moses when the ark set forward, Num 10:35, and when it rested, Num 10:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Num 10:1, The use of the silver trumpets; Num 10:11, The Israelites remove from Sinai to Paran; Num 10:14, The order of their march; Num 10:29, Hobab is entreated by Moses not to leave them; Num 10:33, The blessing of Moses at the removing and resting of the ark.
John Gill
INTRODUCTION TO NUMBERS 10
This chapter gives an account of the directions given for making two silver trumpets, and of the use of them, the ends and purposes for which they were to be made, Num 10:1; and of the time of taking up of the cloud from the tabernacle, and of the removal of the camp of Israel from the wilderness of Sinai, and of the order of their march, Num 10:11; when Moses most earnestly passed Hobab, his brother in law, to continue with him, Num 10:29; and the chapter is closed with the prayer of Moses at the setting forward of the ark, and the resting of it, Num 10:33.
10:110:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ[1264]. [1264] Ոմանք. Եւ խօսեցաւ Տէր։
1 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
10 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

10:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ[1264].
[1264] Ոմանք. Եւ խօսեցաւ Տէր։
1 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
10 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
10:11: И сказал Господь Моисею, говоря:
10:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
10:1 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
10:1. locutus est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
1. And the LORD spake unto Moses, saying,
10:1. And the Lord spoke to Moses, saying:
10:1. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

1: И сказал Господь Моисею, говоря:
10:1
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
10:1
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
10:1. locutus est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
10:1. And the Lord spoke to Moses, saying:
10:1. And the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: При Давиде было приготовлено 7: труб, при Соломоне — 120.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: The Moving of the Camp.B. C. 1490.
1 And the LORD spake unto Moses, saying, 2 Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps. 3 And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation. 4 And if they blow but with one trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee. 5 When ye blow an alarm, then the camps that lie on the east parts shall go forward. 6 When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys. 7 But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm. 8 And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations. 9 And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies. 10 Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the LORD your God.
We have here directions concerning the public notices that were to be given to the people upon several occasions by sound of trumpet. In a thing of this nature, one would think, Moses needed not to have been taught of God: his own reason might teach him the conveniency of trumpets; but the constitution of Israel was to be in every thing divine, and therefore even in this matter, small as it seems. Moses is here directed, 1. About the making of them. They must be made of silver; not cast but of beaten work (as some read it), the matter and shape, no doubt, very fit for the purpose. He was now ordered to make but two, because there were but two priests to use them. But in Solomon's time we read of 120 priests sounding with trumpets, 2 Chron. v. 12. The form of these trumpets is supposed to have been much like ours at this day. 2. Who were to make use of them; not any inferior person, but the priests themselves, the sons of Aaron, v. 8. As great as they were, they must not think it a disparagement to them to be trumpeters in the house of God; the meanest office there was honourable. This signified that the Lord's ministers should lift up their voice like a trumpet, to show people their sins (Isa. lviii. 1), to call them to Christ, Isa. xxvii. 13. 3. Upon what occasions the trumpets were to be sounded. (1.) For the calling of assemblies, v. 2. Thus they are told to blow the trumpet in Zion for the calling of a solemn assembly together, to sanctify a fast, Joel ii. 15. Public notice ought to be given of the time and place of religious assemblies; for the invitation to the benefit or ordinances is general: whoever will, let him come. wisdom cries in the chief places of concourse. But, that the trumpet might not give an uncertain sound, they are directed, if only the princes and elders were to meet, to blow but one of the trumpets; less should serve to call them together, who ought to be examples of forwardness in any thing that is good: but, if the body of the people were to be called together, both the trumpets must be sounded, that they might be heard at the greater distance. In allusion to this, they are said to be blessed that hear the joyful sound (Ps. lxxxix. 15), that is, that are invited and called upon to wait upon God in public ordinances, Ps. cxxii. 1. And the general assembly at the great day will be summoned by the sound of the archangel's trumpet, Matt. xxiv. 31. (2.) For the journeying of the camps, to give notice when each squadron must move; for no man's voice could reach to give the word of command: soldiers with us that are well disciplined may be exercised by beat of drums. When the trumpets were blown for this purpose, they mustsound an alarm (v. 5), a broken, quavering, interrupted sound, which was proper to excite and encourage the minds of people in their marches against their enemies; whereas a continued equal sound was more proper for the calling of the assembly together (v. 7): yet when the people were called together to deprecate God's judgments we find an alarm sounded, Joel ii. 1. At the first sounding, Judah's squadron marched, at the second Reuben's, at the third Ephraim's, at the fourth Dan's, v. 5, 6. And some think that this was intended to sanctify their marches, for thus were proclaimed by the priests, who were God's mouth to the people, not only the divine orders given them to move, but the divine blessing upon them in all their motions. He that hath ears, let him hear that God is with them of a truth. King Abijah valued himself and his army very much upon this (2 Chron. xiii. 12), God himself is with us for our captain and his priests with sounding trumpets. (3.) For the animating and encouraging of their armies, when they went out in battle (v. 9): "If you go to war, blow with the trumpets, signifying thereby your appeal to heaven for the decision of the controversy, and your prayer to God to give you victory; and God will own this his own institution, and you shall be remembered before the Lord your God." God will take notice of this sound of the trumpet, and be engaged to fight their battles, and let all the people take notice of it, and be encouraged to fight his, as David, when he heard a sound of a going upon the tops of the mulberry trees. Not that God needed to be awaked by sound of trumpet any more than Christ needed to be awaked by his disciples in the storm, Matt. viii. 25. But where he intends mercy it is his will that we should solicit it; ministers must stir up the good soldiers of Jesus Christ to fight manfully against sin, the world, and the devil, by assuring them that Christ is the captain of their salvation, and will tread Satan under their feet. (4.) For the solemnizing of their sacred feasts, v. 10. One of their feasts was called a memorial of the blowing of trumpets, Lev. xxiii. 23, &c. And it should seem they were thus to grace the solemnity of all their feasts (Ps. lxxxi. 3), and their sacrifices (2 Chron. xxix. 27), to intimate with what joy and delight they performed their duty to God, and to raise the minds of those that attended the services to a holy triumph in the God they worshipped. And then their performances were for a memorial before God; for he takes pleasure in our religious exercises when we take pleasure in them. Holy work should be done with holy joy.
Carl Friedrich Keil and Franz Delitzsch
10:1
The Silver Signal-Trumpets. - Although God Himself appointed the time for removal and encampment by the movement of the cloud of His presence, signals were also requisite for ordering and conducting the march of so numerous a body, by means of which Moses, as commander-in-chief, might make known his commands to the different divisions of the camp. To this end God directed him to prepare two silver trumpets of beaten work (mikshah, see Ex 25:18), which should serve "for the calling of the assembly, and for the breaking up of the camps," i.e., which were to be used for this purpose. The form of these trumpets is not further described. No doubt they were straight, not curved, as we may infer both from the representation of these trumpets on the triumphal arch of Titus at Rome, and also from the fact, that none but straight trumpets occur on the old Egyptian monuments (see my Arch. ii. p. 187). With regard to the use of them for calling the congregation, the following directions are given in Num 10:3, Num 10:4 : "When they shall blow with them (i.e., with both), the whole congregation (in all its representatives) shall assemble at the door of the tabernacle; if they blow with only one, the princes or heads of the families of Israel shall assemble together."
John Gill
10:1 And the Lord spake unto Moses,.... When the following directions concerning the trumpets were given is not certain; it may he at the time when the order of the camps of Israel was fixed, and is here recorded before the journeying of them, which was one use they were to be put unto, Num 10:2,
saying; as follows.
10:210:2: Արա՛ դու քեզ երկուս փողս կռածոյս, արծաթի՛ս արասցես զնոսա. եւ եղիցին քեզ ա՛զդ առնելոյ ժողովրդեանն, եւ չուելո՛յ բանակացն։
2 «Արծաթից երկու կռածոյ շեփոր կը պատրաստես: Դրանք թող ծառայեն ժողովրդին ի մի հաւաքելու եւ բանակատեղիների բնակիչներին երթի հանելու համար:
2 «Քեզի երկու հատ արծաթէ փող շինէ՛. կռածոյ շինէ զանոնք, որպէս զի ժողովուրդը կանչելու համար ու բանակներուն չուելուն համար գործածես*։
Արա դու քեզ երկուս փողս արծաթիս. կռածոյս արասցես զնոսա, եւ եղիցին քեզ ազդ առնելոյ ժողովրդեանն, եւ չուելոյ բանակացն:

10:2: Արա՛ դու քեզ երկուս փողս կռածոյս, արծաթի՛ս արասցես զնոսա. եւ եղիցին քեզ ա՛զդ առնելոյ ժողովրդեանն, եւ չուելո՛յ բանակացն։
2 «Արծաթից երկու կռածոյ շեփոր կը պատրաստես: Դրանք թող ծառայեն ժողովրդին ի մի հաւաքելու եւ բանակատեղիների բնակիչներին երթի հանելու համար:
2 «Քեզի երկու հատ արծաթէ փող շինէ՛. կռածոյ շինէ զանոնք, որպէս զի ժողովուրդը կանչելու համար ու բանակներուն չուելուն համար գործածես*։
zohrab-1805▾ eastern-1994▾ western am▾
10:22: сделай себе две серебряные трубы, чеканные сделай их, чтобы они служили тебе для созывания общества и для снятия станов;
10:2 ποίησον ποιεω do; make σεαυτῷ σεαυτου of yourself δύο δυο two σάλπιγγας σαλπιγξ trumpet ἀργυρᾶς αργυρεος of silver ἐλατὰς ελατη do; make αὐτάς αυτος he; him καὶ και and; even ἔσονταί ειμι be σοι σοι you ἀνακαλεῖν ανακαλεω the συναγωγὴν συναγωγη gathering καὶ και and; even ἐξαίρειν εξαιρω lift out / up; remove τὰς ο the παρεμβολάς παρεμβολη encampment; barracks
10:2 עֲשֵׂ֣ה ʕᵃśˈē עשׂה make לְךָ֗ lᵊḵˈā לְ to שְׁתֵּי֙ šᵊttˌê שְׁנַיִם two חֲצֹֽוצְרֹ֣ת ḥᵃṣˈôṣᵊrˈōṯ חֲצֹצְרָה clarion כֶּ֔סֶף kˈesef כֶּסֶף silver מִקְשָׁ֖ה miqšˌā מִקְשָׁה hammered work תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make אֹתָ֑ם ʔōṯˈām אֵת [object marker] וְ wᵊ וְ and הָי֤וּ hāyˈû היה be לְךָ֙ lᵊḵˌā לְ to לְ lᵊ לְ to מִקְרָ֣א miqrˈā מִקְרָא convocation הָֽ hˈā הַ the עֵדָ֔ה ʕēḏˈā עֵדָה gathering וּ û וְ and לְ lᵊ לְ to מַסַּ֖ע massˌaʕ מַסַּע breaking אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the מַּחֲנֹֽות׃ mmaḥᵃnˈôṯ מַחֲנֶה camp
10:2. fac tibi duas tubas argenteas ductiles quibus convocare possis multitudinem quando movenda sunt castraMake thee two trumpets of beaten silver, wherewith thou mayest call together the multitude when the camp is to be removed.
2. Make thee two trumpets of silver; of beaten work shalt thou make them: and thou shalt use them for the calling of the congregation, and for the journeying of the camps.
10:2. “Make for yourself two trumpets of ductile silver, with which you may be able to call together the multitude when the camp is to be moved.
10:2. Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps.
Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps:

2: сделай себе две серебряные трубы, чеканные сделай их, чтобы они служили тебе для созывания общества и для снятия станов;
10:2
ποίησον ποιεω do; make
σεαυτῷ σεαυτου of yourself
δύο δυο two
σάλπιγγας σαλπιγξ trumpet
ἀργυρᾶς αργυρεος of silver
ἐλατὰς ελατη do; make
αὐτάς αυτος he; him
καὶ και and; even
ἔσονταί ειμι be
σοι σοι you
ἀνακαλεῖν ανακαλεω the
συναγωγὴν συναγωγη gathering
καὶ και and; even
ἐξαίρειν εξαιρω lift out / up; remove
τὰς ο the
παρεμβολάς παρεμβολη encampment; barracks
10:2
עֲשֵׂ֣ה ʕᵃśˈē עשׂה make
לְךָ֗ lᵊḵˈā לְ to
שְׁתֵּי֙ šᵊttˌê שְׁנַיִם two
חֲצֹֽוצְרֹ֣ת ḥᵃṣˈôṣᵊrˈōṯ חֲצֹצְרָה clarion
כֶּ֔סֶף kˈesef כֶּסֶף silver
מִקְשָׁ֖ה miqšˌā מִקְשָׁה hammered work
תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make
אֹתָ֑ם ʔōṯˈām אֵת [object marker]
וְ wᵊ וְ and
הָי֤וּ hāyˈû היה be
לְךָ֙ lᵊḵˌā לְ to
לְ lᵊ לְ to
מִקְרָ֣א miqrˈā מִקְרָא convocation
הָֽ hˈā הַ the
עֵדָ֔ה ʕēḏˈā עֵדָה gathering
וּ û וְ and
לְ lᵊ לְ to
מַסַּ֖ע massˌaʕ מַסַּע breaking
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
מַּחֲנֹֽות׃ mmaḥᵃnˈôṯ מַחֲנֶה camp
10:2. fac tibi duas tubas argenteas ductiles quibus convocare possis multitudinem quando movenda sunt castra
Make thee two trumpets of beaten silver, wherewith thou mayest call together the multitude when the camp is to be removed.
10:2. “Make for yourself two trumpets of ductile silver, with which you may be able to call together the multitude when the camp is to be moved.
10:2. Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
10:2: Make thee two trumpets of silver - The necessity of such instruments will at once appear, when the amazing extent of this numerous army is considered; and how even the sound of two trumpets could reach them all is difficult to conceive; but we may suppose that, when they were sounded, the motion of those that were within reach of that sound taught the others in succession what they should do.
As the trumpets were to be blown by the priests only, the sons of Aaron, there were only two, because there were only two such persons to use them at this time, Eleazar and Ithamar. In the time of Joshua there were seven trumpets used by the priests, but these were made, according to our text, of rams' horns, Jos 6:4. In the time of Solomon, when the priests had greatly increased, there were 120 priests sounding with trumpets, Ch2 5:12.
Josephus intimates that one of these trumpets was always used to call the nobles together, the other to assemble the people; see Num 10:4. It is possible that these trumpets were made of different lengths and wideness, and consequently they would emit different tones. Thus the sound itself would at once show which was the summons for the congregation, and which for the princes only. These trumpets were allowed to be emblematical of the sound of the Gospel, and in this reference they appear to be frequently used. Of the fate of the trumpets of the sanctuary, See the note on Exo 25:31.
Albert Barnes: Notes on the Bible - 1834
10:2: The trumpet was a straight instrument, differing in this respect from the curved horn or cornet; and is represented, among the other spoils of the temple, on the Arch of Titus. See Exo 25:23 cut. From Egyptian monuments it appears that the Jewish trumpet was copied from that used in the armies of the Pharaohs. The cornet was at first a simple ram's horn Jos 6:4, and the metal instrument of later times preserved the original shape.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: two trumpets: The necessity of such instruments will at once appear, when the amazing extent of this army is considered. There were various kinds of trumpets among the ancients, of different forms and materials, as Eustathius shews on Homer, where he mentions six; the second of which was στρογγυλη, turned up round, like a ram's horn; which he says the Egyptians used (from being invented by Osiris) when they assembled the people to their sacrifices. But in opposition to that form, Moses commands these to be made long, in the shape of those used at present. So Josephus informs us, who says they were near a cubit long; the tube of the thickness of a common pipe or flute; the mouth no wider than just to admit blowing into them; and their ends wide like those of a modern trumpet. Kg2 12:13; Ch2 5:12
of a whole piece: Exo 25:18, Exo 25:31; Eph 4:5
the calling: Num 10:7; Psa 81:3, Psa 89:15; Isa 1:13; Hos 8:1; Joe 1:14
Geneva 1599
10:2 Make thee two trumpets of silver; of a (a) whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps.
(a) Or, of work beaten out with the hammer.
John Gill
10:2 Make thee two trumpets of silver,.... A metal very valuable and precious, durable, and fit for sound; only two are ordered, Aaron having but two sons, Eleazar and Ithamar, who were to blow with them, Num 10:8; for though Moses's order is, "make thee", or for thee, yet not for his own use, but for the priests to use when he should order them: the Targum of Jonathan adds, of what is thine own, as if they were to be made at his own expense; but others say, and which is more probable, that they were to be made at the public expense: Josephus (i) gives a description of them, and says, that they were little less than a cubit long, the pipe of them narrow, but broader about the mouth to receive the breath, and ended like a bell; they seem to be much of the shape of our trumpets: these trumpets were an emblem of the ministry of the Gospel, called the great trumpet, and in the ministration of which, the preachers of it are to lift up their voice like a trumpet, to show men their perishing condition through sin, and to encourage them, as such who are ready to perish, to come to Christ for salvation, Is 27:13; the Gospel is comparable to silver, being fetched out of the mines of the sacred Scriptures, pure and free from the dross of errors and human inventions, will bear to be tried by the standard of the word, and is lasting and durable, yea, the everlasting Gospel; as well as valuable and precious, containing the unsearchable riches of Christ, &c. treasures of divine truths, comparable to gold, silver, and precious stones; yea, it is more valuable and precious than silver, not to be obtained by that, more profitable and useful, more satisfying and lasting: the number two may be applicable to the two dispensations, under which the Gospel has been ministered, directing to the same Saviour, and to the same way of salvation, by his grace, his blood, righteousness, and sacrifice; and to the two Testaments, which agree in the same truths respecting his person, offices, obedience, sufferings, and death; and to the prophets and apostles of both dispensations and testaments, who have united in laying Christ as the foundation; and also to the two witnesses that are still to prophecy in sackcloth, that is, preach the Gospel and blow the trumpet of it: Rev_ 11:3.
of an whole piece shall thou make them; of one solid mass of silver, beaten with an hammer, as Jarchi, such a piece as the candlestick was made of in Ex 25:31, where the same word is used as here, and rendered "beaten work": this may denote the pure and unmixed Gospel of Christ, having no dross, nor bad nor base metal of human corruptions in it; no jar, discord, or contradiction in it, but all in perfect harmony and agreement; and the whole of it, no part of it dropped or concealed; and the ministry of it, laboured by those employed in it, who study to show themselves workmen that need not be ashamed:
that thou mayest use them for the calling the assembly; the body of the people of Israel, either on civil or sacred accounts, see Joel 1:15; the ministry of the Gospel is for the calling and gathering of souls to Christ, and to his churches; even the remnant of Israel, all that are given to Christ and redeemed by his blood, whether Jews or Gentiles; these are gathered out of the world, which is an act of distinguishing grace; it is by means of the Gospel trumpet that they are awakened, and quickened, and directed to Christ:
and for the journeying of the camps: both of the four camps of the Israelites, and the camp of the Levites, to direct them when they should set forward on a journey: and of like use is the ministry of the Gospel; saints are pilgrims and travellers here; they are passing through a wilderness, their way is attended with many difficulties; Canaan is the place they are travelling to, and the Gospel is of singular use to them by the way, both to refresh them with its joyful sound, and to direct them in the path in which they should go.
(i) Antiqu. l. 3. c. 12. sect. 6.
John Wesley
10:2 Two trumpets - For Aaron's two sons: though afterwards the number of the trumpets was much increased, as the number of the priests also was. These trumpets were ordained, both for signification of the great duty of ministers, to preach the word; and for use, as here follows.
Robert Jamieson, A. R. Fausset and David Brown
10:2 THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
Make thee two trumpets of silver--These trumpets were of a long form, in opposition to that of the Egyptian trumpets, with which the people were convened to the worship of Osiris and which were curved like rams' horns. Those which Moses made, as described by JOSEPHUS and represented on the arch of Titus, were straight, a cubit or more in length, the tubes of the thickness of a flute. Both extremities bore a close resemblance to those in use among us. They were of solid silver--so as, from the purity of the metal, to give a shrill, distinct sound; and there were two of them, probably because there were only two sons of Aaron; but at a later period the number was greatly increased (Josh 6:8; 2Chron 5:12). And although the camp comprehended 2,500,000 of people, two trumpets would be quite sufficient, for sound is conveyed easily through the pure atmosphere and reverberated strongly among the valleys of the Sinaitic hills.
10:310:3: Եւ հարկանիցեն փո՛ղ նոքօք, եւ ժողովեսցի՛ ամենայն ժողովուրդն ՚ի դուռն խորանին վկայութեան։
3 Երբ երկու շեփոր հնչեցնեն, ամբողջ ժողովուրդը պէտք է հաւաքուի վկայութեան խորանի դռանը:
3 Երբ զանոնք հնչեցնեն, բոլոր ժողովուրդը քովդ պիտի հաւաքուի վկայութեան խորանին դուռը։
Եւ հարկանիցեն փող նոքօք, եւ [178]ժողովեսցի ամենայն ժողովուրդն ի դուռն խորանին վկայութեան:

10:3: Եւ հարկանիցեն փո՛ղ նոքօք, եւ ժողովեսցի՛ ամենայն ժողովուրդն ՚ի դուռն խորանին վկայութեան։
3 Երբ երկու շեփոր հնչեցնեն, ամբողջ ժողովուրդը պէտք է հաւաքուի վկայութեան խորանի դռանը:
3 Երբ զանոնք հնչեցնեն, բոլոր ժողովուրդը քովդ պիտի հաւաքուի վկայութեան խորանին դուռը։
zohrab-1805▾ eastern-1994▾ western am▾
10:33: когда затрубят ими, соберется к тебе все общество ко входу скинии собрания;
10:3 καὶ και and; even σαλπίσεις σαλπιζω trumpet; sound the trumpet ἐν εν in αὐταῖς αυτος he; him καὶ και and; even συναχθήσεται συναγω gather πᾶσα πας all; every ἡ ο the συναγωγὴ συναγωγη gathering ἐπὶ επι in; on τὴν ο the θύραν θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony
10:3 וְ wᵊ וְ and תָקְע֖וּ ṯāqᵊʕˌû תקע blow בָּהֵ֑ן bāhˈēn בְּ in וְ wᵊ וְ and נֹֽועֲד֤וּ nˈôʕᵃḏˈû יעד appoint אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to כָּל־ kol- כֹּל whole הָ֣ hˈā הַ the עֵדָ֔ה ʕēḏˈā עֵדָה gathering אֶל־ ʔel- אֶל to פֶּ֖תַח pˌeṯaḥ פֶּתַח opening אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment
10:3. cumque increpueris tubis congregabitur ad te omnis turba ad ostium foederis tabernaculiAnd when thou shalt sound the trumpets, all the multitude shall gather unto thee to the door of the tabernacle of the covenant.
3. And when they shall blow with them, all the congregation shall gather themselves unto thee at the door of the tent of meeting.
10:3. And when you sound the trumpets, all the multitude shall gather to you at the door of the tabernacle of the covenant.
10:3. And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation.
And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation:

3: когда затрубят ими, соберется к тебе все общество ко входу скинии собрания;
10:3
καὶ και and; even
σαλπίσεις σαλπιζω trumpet; sound the trumpet
ἐν εν in
αὐταῖς αυτος he; him
καὶ και and; even
συναχθήσεται συναγω gather
πᾶσα πας all; every
ο the
συναγωγὴ συναγωγη gathering
ἐπὶ επι in; on
τὴν ο the
θύραν θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
10:3
וְ wᵊ וְ and
תָקְע֖וּ ṯāqᵊʕˌû תקע blow
בָּהֵ֑ן bāhˈēn בְּ in
וְ wᵊ וְ and
נֹֽועֲד֤וּ nˈôʕᵃḏˈû יעד appoint
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
כָּל־ kol- כֹּל whole
הָ֣ hˈā הַ the
עֵדָ֔ה ʕēḏˈā עֵדָה gathering
אֶל־ ʔel- אֶל to
פֶּ֖תַח pˌeṯaḥ פֶּתַח opening
אֹ֥הֶל ʔˌōhel אֹהֶל tent
מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment
10:3. cumque increpueris tubis congregabitur ad te omnis turba ad ostium foederis tabernaculi
And when thou shalt sound the trumpets, all the multitude shall gather unto thee to the door of the tabernacle of the covenant.
10:3. And when you sound the trumpets, all the multitude shall gather to you at the door of the tabernacle of the covenant.
10:3. And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: Jer 4:5; Joe 2:15, Joe 2:16
John Gill
10:3 And when they shall blow with them,.... With both the trumpets, in an even and continued sound, that is, the sons of Aaron:
all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation; to hear what was to be said unto them: blowing both the trumpets together was a token that the whole congregation was called to meet together at the tabernacle, the door of which was the usual place of assembling, especially on religious counts, for there also the Lord met them, Ex 29:42.
Robert Jamieson, A. R. Fausset and David Brown
10:3 when they shall blow with them--There seem to have been signals made by a difference in the loudness and variety in the notes, suited for different occasions, and which the Israelites learned to distinguish. A simple uniform sound by both trumpets summoned a general assembly of the people; the blast of a single trumpet convoked the princes to consult on public affairs; notes of some other kind were made to sound an alarm, whether for journeying or for war. One alarm was the recognized signal for the eastern division of the camp (the tribes of Judah, Issachar, and Zebulun) to march; two alarms gave the signal for the southern to move; and, though it is not in our present Hebrew text, the Septuagint has, that on three alarms being sounded, those on the west; while on four blasts, those on the north decamped. Thus the greatest order and discipline were established in the Israelitish camp--no military march could be better regulated.
10:410:4: Եւ եթէ ՚ի միումն հարկանիցեն փող՝ եկեսցեն առ քեզ իշխանքն զօրավարքն Իսրայէլի[1265]։ [1265] Ոսկան. Իշխանքն եւ զօրավարքն։
4 Եթէ մէկ շեփոր հնչեցնեն, թող քեզ ներկայանան իշխանները՝ իսրայէլացիների հրամանատարները:
4 Եւ եթէ փողին մէկը հնչեցնեն, իշխանները Իսրայէլի հազարապետները, քովդ պէտք է հաւաքուին։
Եւ եթէ ի միումն հարկանիցեն փող, եկեսցեն առ քեզ իշխանքն, զօրավարքն Իսրայելի:

10:4: Եւ եթէ ՚ի միումն հարկանիցեն փող՝ եկեսցեն առ քեզ իշխանքն զօրավարքն Իսրայէլի[1265]։
[1265] Ոսկան. Իշխանքն եւ զօրավարքն։
4 Եթէ մէկ շեփոր հնչեցնեն, թող քեզ ներկայանան իշխանները՝ իսրայէլացիների հրամանատարները:
4 Եւ եթէ փողին մէկը հնչեցնեն, իշխանները Իսրայէլի հազարապետները, քովդ պէտք է հաւաքուին։
zohrab-1805▾ eastern-1994▾ western am▾
10:44: когда одною трубою затрубят, соберутся к тебе князья и тысяченачальники Израилевы;
10:4 ἐὰν εαν and if; unless δὲ δε though; while ἐν εν in μιᾷ εις.1 one; unit σαλπίσωσιν σαλπιζω trumpet; sound the trumpet προσελεύσονται προσερχομαι approach; go ahead πρὸς προς to; toward σὲ σε.1 you πάντες πας all; every οἱ ο the ἄρχοντες αρχων ruling; ruler ἀρχηγοὶ αρχηγος original; originator Ισραηλ ισραηλ.1 Israel
10:4 וְ wᵊ וְ and אִם־ ʔim- אִם if בְּ bᵊ בְּ in אַחַ֖ת ʔaḥˌaṯ אֶחָד one יִתְקָ֑עוּ yiṯqˈāʕû תקע blow וְ wᵊ וְ and נֹועֲד֤וּ nôʕᵃḏˈû יעד appoint אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to הַ ha הַ the נְּשִׂיאִ֔ים nnᵊśîʔˈîm נָשִׂיא chief רָאשֵׁ֖י rāšˌê רֹאשׁ head אַלְפֵ֥י ʔalᵊfˌê אֶלֶף group of thousand יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
10:4. si semel clangueris venient ad te principes et capita multitudinis IsrahelIf thou sound but once, the princes and the heads of the multitude of Israel shall come to thee.
4. And if they blow but with one, then the princes, the heads of the thousands of Israel, shall gather themselves unto thee.
10:4. If you sound it only once, the leaders and the heads of the multitude of Israel shall come to you.
10:4. And if they blow [but] with one [trumpet], then the princes, [which are] heads of the thousands of Israel, shall gather themselves unto thee.
And if they blow [but] with one [trumpet], then the princes, [which are] heads of the thousands of Israel, shall gather themselves unto thee:

4: когда одною трубою затрубят, соберутся к тебе князья и тысяченачальники Израилевы;
10:4
ἐὰν εαν and if; unless
δὲ δε though; while
ἐν εν in
μιᾷ εις.1 one; unit
σαλπίσωσιν σαλπιζω trumpet; sound the trumpet
προσελεύσονται προσερχομαι approach; go ahead
πρὸς προς to; toward
σὲ σε.1 you
πάντες πας all; every
οἱ ο the
ἄρχοντες αρχων ruling; ruler
ἀρχηγοὶ αρχηγος original; originator
Ισραηλ ισραηλ.1 Israel
10:4
וְ wᵊ וְ and
אִם־ ʔim- אִם if
בְּ bᵊ בְּ in
אַחַ֖ת ʔaḥˌaṯ אֶחָד one
יִתְקָ֑עוּ yiṯqˈāʕû תקע blow
וְ wᵊ וְ and
נֹועֲד֤וּ nôʕᵃḏˈû יעד appoint
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
הַ ha הַ the
נְּשִׂיאִ֔ים nnᵊśîʔˈîm נָשִׂיא chief
רָאשֵׁ֖י rāšˌê רֹאשׁ head
אַלְפֵ֥י ʔalᵊfˌê אֶלֶף group of thousand
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
10:4. si semel clangueris venient ad te principes et capita multitudinis Israhel
If thou sound but once, the princes and the heads of the multitude of Israel shall come to thee.
10:4. If you sound it only once, the leaders and the heads of the multitude of Israel shall come to you.
10:4. And if they blow [but] with one [trumpet], then the princes, [which are] heads of the thousands of Israel, shall gather themselves unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: Num 1:4-16, Num 7:2; Exo 18:21; Deu 1:15
John Gill
10:4 And if they blow but with one trumpet,.... With only one of them, or but once, with one sounding, and that an even one as before:
then the princes, which are the heads of the thousands of Israel,
shall gather themselves unto thee: and they only or alone, as Aben Ezra: by this token, or by this difference of blowing both trumpets, or only one, it was, easily known when the whole congregation or when the princes only were to meet Moses at the same place, the door of the tabernacle of the congregation; and all are to attend divine service, and the ministry of the word, even the whole church of God, and all the members of it, high and low, rich and poor, princes and people.
10:510:5: Եւ հարջի՛ք փող ազդեցութեան, եւ չուեսցեն բանակքն բանակեալք ընդ արեւելս։
5 Երբ շեփորը առաջին անգամ հնչեցնեն, ճանապարհ թող ընկնեն արեւելեան մասում բանակատեղի դրած գնդերը:
5 Եւ երբ ազդարարութեան համար հնչեցնէք՝ արեւելքը իջեւանող բանակները պիտի չուեն։
Եւ հարջիք փող ազդեցութեան, եւ չուեսցեն բանակքն բանակեալք ընդ արեւելս:

10:5: Եւ հարջի՛ք փող ազդեցութեան, եւ չուեսցեն բանակքն բանակեալք ընդ արեւելս։
5 Երբ շեփորը առաջին անգամ հնչեցնեն, ճանապարհ թող ընկնեն արեւելեան մասում բանակատեղի դրած գնդերը:
5 Եւ երբ ազդարարութեան համար հնչեցնէք՝ արեւելքը իջեւանող բանակները պիտի չուեն։
zohrab-1805▾ eastern-1994▾ western am▾
10:55: когда затрубите тревогу, поднимутся станы, становящиеся к востоку;
10:5 καὶ και and; even σαλπιεῖτε σαλπιζω trumpet; sound the trumpet σημασίαν σημασια and; even ἐξαροῦσιν εξαιρω lift out / up; remove αἱ ο the παρεμβολαὶ παρεμβολη encampment; barracks αἱ ο the παρεμβάλλουσαι παρεμβαλλω insert against; interpose ἀνατολάς ανατολη springing up; east
10:5 וּ û וְ and תְקַעְתֶּ֖ם ṯᵊqaʕtˌem תקע blow תְּרוּעָ֑ה tᵊrûʕˈā תְּרוּעָה shouting וְ wᵊ וְ and נָֽסְעוּ֙ nˈāsᵊʕû נסע pull out הַֽ hˈa הַ the מַּחֲנֹ֔ות mmaḥᵃnˈôṯ מַחֲנֶה camp הַ ha הַ the חֹנִ֖ים ḥōnˌîm חנה encamp קֵֽדְמָה׃ qˈēḏᵊmā קֶדֶם front
10:5. sin autem prolixior atque concisus clangor increpuerit movebunt castra primi qui sunt ad orientalem plagamBut if the sound of the trumpets be longer, and with interruptions, they that are on the east side, shall first go forward.
5. And when ye blow an alarm, the camps that lie on the east side shall take their journey.
10:5. But if the sound of the trumpets is prolonged, but with interruptions, those who are toward the east side shall move the camp first.
10:5. When ye blow an alarm, then the camps that lie on the east parts shall go forward.
When ye blow an alarm, then the camps that lie on the east parts shall go forward:

5: когда затрубите тревогу, поднимутся станы, становящиеся к востоку;
10:5
καὶ και and; even
σαλπιεῖτε σαλπιζω trumpet; sound the trumpet
σημασίαν σημασια and; even
ἐξαροῦσιν εξαιρω lift out / up; remove
αἱ ο the
παρεμβολαὶ παρεμβολη encampment; barracks
αἱ ο the
παρεμβάλλουσαι παρεμβαλλω insert against; interpose
ἀνατολάς ανατολη springing up; east
10:5
וּ û וְ and
תְקַעְתֶּ֖ם ṯᵊqaʕtˌem תקע blow
תְּרוּעָ֑ה tᵊrûʕˈā תְּרוּעָה shouting
וְ wᵊ וְ and
נָֽסְעוּ֙ nˈāsᵊʕû נסע pull out
הַֽ hˈa הַ the
מַּחֲנֹ֔ות mmaḥᵃnˈôṯ מַחֲנֶה camp
הַ ha הַ the
חֹנִ֖ים ḥōnˌîm חנה encamp
קֵֽדְמָה׃ qˈēḏᵊmā קֶדֶם front
10:5. sin autem prolixior atque concisus clangor increpuerit movebunt castra primi qui sunt ad orientalem plagam
But if the sound of the trumpets be longer, and with interruptions, they that are on the east side, shall first go forward.
10:5. But if the sound of the trumpets is prolonged, but with interruptions, those who are toward the east side shall move the camp first.
10:5. When ye blow an alarm, then the camps that lie on the east parts shall go forward.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:5: When ye blow an alarm - תרועה teruah, probably meaning short, broken, sharp tones, terminating with long ones, blown with both the trumpets at once. From the similarity in the words some suppose that the Hebrew teruah was similar to the Roman taratantara, or sound of their clarion.
Albert Barnes: Notes on the Bible - 1834
10:5: Blow an alarm - i. e. along continuous peal. Compare Num 10:7, ye shall blow, but not sound an alarm: i. e. blow in short, sharp notes, not in a continuous peal. A third and a fourth alarm were probably blown as signals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: blow: Num 10:6, Num 10:7; Isa 58:1; Joe 2:1
camps: Num 2:3-9
Carl Friedrich Keil and Franz Delitzsch
10:5
To give the signal for breaking up the camp, they were to blow תּרוּעה, i.e., a noise or alarm. At the first blast the tribes on the east, i.e., those who were encamped in the front of the tabernacle, were to break up; at the second, those who were encamped on the south; and so on in the order prescribed in ch. 2, though this is not expressly mentioned here. The alarm was to be blown למסּעיהם, with regard to their breaking up or marching.
Geneva 1599
10:5 When ye blow an alarm, then the camps that lie on the (b) east parts shall go forward.
(b) That is, the host of Judah and they that are under his ensign.
John Gill
10:5 When ye blow an alarm,.... Making a broken, uneven, and quavering sound, which is called a "tara-tan-tara":
then the camps that lie on the east parts shall go forward; the camps of Judah, Issachar, and Zebulun, which lay to the east of the tabernacle, at the front of it; see Num 1:3; this was to be the token for their march, which was first of all; Num 10:14.
10:610:6: Եւ հարկանիցէք զերկրորդ փողն ազդեցութեան, եւ չուեսցեն բանակքն բանակեալք ընդ հարաւ։ Եւ հարկանիցէք զերրո՛րդ փողն ազդեցութեան, եւ չուեսցեն բանակքն բանակեալք ընդ ծովակողմն։ Եւ հարկանիցէք զչորրո՛րդ փողն ազդեցութեան, եւ չուեսցեն բանակքն բանակեալք ընդ հիւսւսի. ազդեցութեա՛ն փող հարկանիցեն ՚ի չուելն իւրեանց։
6 Երբ երկրորդ անգամ հնչեցնեն շեփորը, ճանապարհ թող ընկնեն հարաւային մասում բանակատեղի դրած գնդերը: Երբ երրորդ անգամ հնչեցնեն շեփորը, ճանապարհ թող ընկնեն արեւմտեան մասում բանակատեղի դրած գնդերը: Երբ չորրորդ անգամ հնչեցնեն շեփորը, ճանապարհ թող ընկնեն հիւսիսային մասում բանակատեղի դրած գնդերը: Գնդերը թող ճանապարհ ընկնեն ըստ շեփորի ազդարարութեան:
6 Ու երբ երկրորդ անգամ ազդարարութեան փողը հնչեցնէք, հարաւային կողմը իջեւան ընող բանակները պիտի չուեն։ Անոնց չուելուն համար ազդարարութեան փողը պէտք է հնչեցնեն։
Եւ հարկանիցէք զերկրորդ փողն ազդեցութեան, եւ չուեսցեն բանակքն բանակեալք ընդ հարաւ: [179]Եւ հարկանիցէք զերրորդ փողն ազդեցութեան, եւ չուեսցեն բանակքն բանակեալք ընդ ծովակողմն: Եւ հարկանիցէք զչորրորդ փողն ազդեցութեան, եւ չուեսցեն բանակքն բանակեալք ընդ հիւսիսի.`` ազդեցութեան փող հարկանիցեն ի չուելն իւրեանց:

10:6: Եւ հարկանիցէք զերկրորդ փողն ազդեցութեան, եւ չուեսցեն բանակքն բանակեալք ընդ հարաւ։ Եւ հարկանիցէք զերրո՛րդ փողն ազդեցութեան, եւ չուեսցեն բանակքն բանակեալք ընդ ծովակողմն։ Եւ հարկանիցէք զչորրո՛րդ փողն ազդեցութեան, եւ չուեսցեն բանակքն բանակեալք ընդ հիւսւսի. ազդեցութեա՛ն փող հարկանիցեն ՚ի չուելն իւրեանց։
6 Երբ երկրորդ անգամ հնչեցնեն շեփորը, ճանապարհ թող ընկնեն հարաւային մասում բանակատեղի դրած գնդերը: Երբ երրորդ անգամ հնչեցնեն շեփորը, ճանապարհ թող ընկնեն արեւմտեան մասում բանակատեղի դրած գնդերը: Երբ չորրորդ անգամ հնչեցնեն շեփորը, ճանապարհ թող ընկնեն հիւսիսային մասում բանակատեղի դրած գնդերը: Գնդերը թող ճանապարհ ընկնեն ըստ շեփորի ազդարարութեան:
6 Ու երբ երկրորդ անգամ ազդարարութեան փողը հնչեցնէք, հարաւային կողմը իջեւան ընող բանակները պիտի չուեն։ Անոնց չուելուն համար ազդարարութեան փողը պէտք է հնչեցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
10:66: когда во второй раз затрубите тревогу, поднимутся станы, становящиеся к югу; тревогу пусть трубят при отправлении их в путь;
10:6 καὶ και and; even σαλπιεῖτε σαλπιζω trumpet; sound the trumpet σημασίαν σημασια second καὶ και and; even ἐξαροῦσιν εξαιρω lift out / up; remove αἱ ο the παρεμβολαὶ παρεμβολη encampment; barracks αἱ ο the παρεμβάλλουσαι παρεμβαλλω insert against; interpose λίβα λιψ southwest wind καὶ και and; even σαλπιεῖτε σαλπιζω trumpet; sound the trumpet σημασίαν σημασια third καὶ και and; even ἐξαροῦσιν εξαιρω lift out / up; remove αἱ ο the παρεμβολαὶ παρεμβολη encampment; barracks αἱ ο the παρεμβάλλουσαι παρεμβαλλω insert against; interpose παρὰ παρα from; by θάλασσαν θαλασσα sea καὶ και and; even σαλπιεῖτε σαλπιζω trumpet; sound the trumpet σημασίαν σημασια fourth καὶ και and; even ἐξαροῦσιν εξαιρω lift out / up; remove αἱ ο the παρεμβολαὶ παρεμβολη encampment; barracks αἱ ο the παρεμβάλλουσαι παρεμβαλλω insert against; interpose πρὸς προς to; toward βορρᾶν βορρας north wind σημασίᾳ σημασια trumpet; sound the trumpet ἐν εν in τῇ ο the ἐξάρσει εξαρσις he; him
10:6 וּ û וְ and תְקַעְתֶּ֤ם ṯᵊqaʕtˈem תקע blow תְּרוּעָה֙ tᵊrûʕˌā תְּרוּעָה shouting שֵׁנִ֔ית šēnˈîṯ שֵׁנִי second וְ wᵊ וְ and נָֽסְעוּ֙ nˈāsᵊʕû נסע pull out הַֽ hˈa הַ the מַּחֲנֹ֔ות mmaḥᵃnˈôṯ מַחֲנֶה camp הַ ha הַ the חֹנִ֖ים ḥōnˌîm חנה encamp תֵּימָ֑נָה têmˈānā תֵּימָן south תְּרוּעָ֥ה tᵊrûʕˌā תְּרוּעָה shouting יִתְקְע֖וּ yiṯqᵊʕˌû תקע blow לְ lᵊ לְ to מַסְעֵיהֶֽם׃ masʕêhˈem מַסַּע breaking
10:6. in secundo autem sonitu et pari ululatu tubae levabunt tentoria qui habitant ad meridiem et iuxta hunc modum reliqui facient ululantibus tubis in profectioneAnd at the second sounding and like noise of the trumpet, they who lie on the south side shall take up their tents. And after this manner shall the rest do, when the trumpets shall sound for a march.
6. And when ye blow an alarm the second time, the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys.
10:6. Then, at the second sounding of the trumpet with the same cadence, those who live toward the south shall take up their tents. And the remainder shall act in like manner, when the trumpets shall reverberate for a departure.
10:6. When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys.
When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys:

6: когда во второй раз затрубите тревогу, поднимутся станы, становящиеся к югу; тревогу пусть трубят при отправлении их в путь;
10:6
καὶ και and; even
σαλπιεῖτε σαλπιζω trumpet; sound the trumpet
σημασίαν σημασια second
καὶ και and; even
ἐξαροῦσιν εξαιρω lift out / up; remove
αἱ ο the
παρεμβολαὶ παρεμβολη encampment; barracks
αἱ ο the
παρεμβάλλουσαι παρεμβαλλω insert against; interpose
λίβα λιψ southwest wind
καὶ και and; even
σαλπιεῖτε σαλπιζω trumpet; sound the trumpet
σημασίαν σημασια third
καὶ και and; even
ἐξαροῦσιν εξαιρω lift out / up; remove
αἱ ο the
παρεμβολαὶ παρεμβολη encampment; barracks
αἱ ο the
παρεμβάλλουσαι παρεμβαλλω insert against; interpose
παρὰ παρα from; by
θάλασσαν θαλασσα sea
καὶ και and; even
σαλπιεῖτε σαλπιζω trumpet; sound the trumpet
σημασίαν σημασια fourth
καὶ και and; even
ἐξαροῦσιν εξαιρω lift out / up; remove
αἱ ο the
παρεμβολαὶ παρεμβολη encampment; barracks
αἱ ο the
παρεμβάλλουσαι παρεμβαλλω insert against; interpose
πρὸς προς to; toward
βορρᾶν βορρας north wind
σημασίᾳ σημασια trumpet; sound the trumpet
ἐν εν in
τῇ ο the
ἐξάρσει εξαρσις he; him
10:6
וּ û וְ and
תְקַעְתֶּ֤ם ṯᵊqaʕtˈem תקע blow
תְּרוּעָה֙ tᵊrûʕˌā תְּרוּעָה shouting
שֵׁנִ֔ית šēnˈîṯ שֵׁנִי second
וְ wᵊ וְ and
נָֽסְעוּ֙ nˈāsᵊʕû נסע pull out
הַֽ hˈa הַ the
מַּחֲנֹ֔ות mmaḥᵃnˈôṯ מַחֲנֶה camp
הַ ha הַ the
חֹנִ֖ים ḥōnˌîm חנה encamp
תֵּימָ֑נָה têmˈānā תֵּימָן south
תְּרוּעָ֥ה tᵊrûʕˌā תְּרוּעָה shouting
יִתְקְע֖וּ yiṯqᵊʕˌû תקע blow
לְ lᵊ לְ to
מַסְעֵיהֶֽם׃ masʕêhˈem מַסַּע breaking
10:6. in secundo autem sonitu et pari ululatu tubae levabunt tentoria qui habitant ad meridiem et iuxta hunc modum reliqui facient ululantibus tubis in profectione
And at the second sounding and like noise of the trumpet, they who lie on the south side shall take up their tents. And after this manner shall the rest do, when the trumpets shall sound for a march.
10:6. Then, at the second sounding of the trumpet with the same cadence, those who live toward the south shall take up their tents. And the remainder shall act in like manner, when the trumpets shall reverberate for a departure.
10:6. When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys.
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
10:6: When ye blow an alarm the second time - A single alarm, as above stated, was a signal for the eastward division to march; two such alarms, the signal for the south division; and probably three for the west division, and four for the north. It is more likely that this was the case, than that a single alarm served for each, with a small interval between them. The camps, or grand divisions of this great army, always lay, as we have already seen, to the east, south, west, and north: and here the east and south camps alone are mentioned; the first containing Judah, Issachar, and Zebulun; the second, Reuben, Simeon, and Gad. The west and north divisions are not named, and yet we are sure they marched in consequence of express orders or signals, as well as the other two. There appears therefore a deficiency here in the Hebrew text, which is thus supplied by the Septuagint: Και σαλπιειτε σημασιαν τριτην, και εξαρουσιν αἱ παρεμβολαι αἱ παρεμβαλλουσαι παρα θαλασσαν· και σαλπιειτε σημασιαν τεταρτην, και εξαρουσιν αἱ παρεμβολαι αἱ παρεμβαλλουσαι προς βορῥαν. "And when ye blow a third alarm or signal, the camps on the west shall march: and when ye blow a fourth alarm or signal, the camps on the north shall march." This addition, however, is not acknowledged by the Samaritan, nor by any of the other versions but the Coptic. Nor are there any various readings in the collections of Kennicott and De Rossi, which countenance the addition in the above versions. Houbigant thinks this addition so evidently necessary, that he has inserted the Latin in his text, and in a note supplied the Hebrew words, and thinks that these words were originally in the Hebrew text, but happened to be omitted in consequence of so many similar words occurring so often in the same verse, which might dazzle and deceive the eye of a transcriber.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: ye blow: A single alarm was a signal for the eastward division to march; two such alarms the signal for the south; and probably three for the west, and four for the North. There appears therefore, a deficiency in the Hebrew Text, which is thus supplied by the LXX:
και σαλπιειτε σημασιαν τριτην, και εξαρουσιν αι παρεμβολαι αι παρεμβαλλουσαι παρα θαλασσαν. και σαλπιειτε σημασιαν τεταρτην, και εξαρουσιν αι παρεμβολαι αι παρεμβαλλουσαι προς βομραν.
"And when ye blow a third alarm, or signal, the camps on the west shall march; and when ye blow a fourth alarm, the camps on the north shall march." This addition, however, is not acknowledged by the Samaritan, nor any other version than the Coptic, nor any manuscript yet collated.
the camps: Num 2:10-16
Geneva 1599
10:6 When ye blow an alarm the second time, then the camps that lie on the (c) south side shall take their journey: they shall blow an alarm for their journeys.
(c) Meaning, the heart of Reuben.
John Gill
10:6 When ye blow an alarm the second time,.... Another "tara-tan-tara":
then the camps that lie on the south side shall take their journey; the camps of Reuben, Simeon, and Gad, which were encamped on the south side of the tabernacle, Num 2:10; and, as Josephus (k) says, at the third sounding of the alarm, that part of the camp which lay to the west moved, which were the camps of Ephraim, Manasseh, and Benjamin, Num 2:18; and at the fourth sounding, as he says, those which were at the north, the camps of Dan, Asher, and Naphtali, Num 2:25; which, though not expressed in the Hebrew text, are added in the Septuagint version, as they are to be understood:
they shall blow an alarm for their journeys; for the journeys of the said camps, as a signal or token when they should begin to march.
(k) Ut supra. (Antiq. l. 3. c. 12. sect. 6.)
John Wesley
10:6 For their journeys - As a sign for them to march forward, and consequently for the rest to follow them.
10:710:7: Եւ յորժամ ժողովիցէք զժողովուրդն՝ եւ հարկանիցէք փող՝ եւ ո՛չ ազդեցութեան։
7 Երբ ժողովրդին հաւաքելու լինէք, շեփոր կը հնչեցնէք, բայց ոչ տագնապի:
7 Եւ երբ ժողովուրդը հաւաքելու ըլլաք, փող պիտի հնչեցնէք, բայց ազդարարութիւն մի՛ ընէք։
Եւ յորժամ ժողովիցէք զժողովուրդն` հարկանիցէք փող, եւ ոչ ազդեցութեան:

10:7: Եւ յորժամ ժողովիցէք զժողովուրդն՝ եւ հարկանիցէք փող՝ եւ ո՛չ ազդեցութեան։
7 Երբ ժողովրդին հաւաքելու լինէք, շեփոր կը հնչեցնէք, բայց ոչ տագնապի:
7 Եւ երբ ժողովուրդը հաւաքելու ըլլաք, փող պիտի հնչեցնէք, բայց ազդարարութիւն մի՛ ընէք։
zohrab-1805▾ eastern-1994▾ western am▾
10:77: а когда надобно собрать собрание, трубите, но не тревогу;
10:7 καὶ και and; even ὅταν οταν when; once συναγάγητε συναγω gather τὴν ο the συναγωγήν συναγωγη gathering σαλπιεῖτε σαλπιζω trumpet; sound the trumpet καὶ και and; even οὐ ου not σημασίᾳ σημασια signal; mark
10:7 וּ û וְ and בְ vᵊ בְּ in הַקְהִ֖יל haqhˌîl קהל assemble אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קָּהָ֑ל qqāhˈāl קָהָל assembly תִּתְקְע֖וּ tiṯqᵊʕˌû תקע blow וְ wᵊ וְ and לֹ֥א lˌō לֹא not תָרִֽיעוּ׃ ṯārˈîʕû רוע shout
10:7. quando autem congregandus est populus simplex tubarum clangor erit et non concise ululabuntBut when the people is to be gathered together, the sound of the trumpets shall be plain, and they shall not make a broken sound.
7. But when the assembly is to be gathered together, ye shall blow, but ye shall not sound an alarm.
10:7. But when the people are to be gathered together, the sound of the trumpets shall be simple, and the sounds shall not be separated.
10:7. But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm.
But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm:

7: а когда надобно собрать собрание, трубите, но не тревогу;
10:7
καὶ και and; even
ὅταν οταν when; once
συναγάγητε συναγω gather
τὴν ο the
συναγωγήν συναγωγη gathering
σαλπιεῖτε σαλπιζω trumpet; sound the trumpet
καὶ και and; even
οὐ ου not
σημασίᾳ σημασια signal; mark
10:7
וּ û וְ and
בְ vᵊ בְּ in
הַקְהִ֖יל haqhˌîl קהל assemble
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
קָּהָ֑ל qqāhˈāl קָהָל assembly
תִּתְקְע֖וּ tiṯqᵊʕˌû תקע blow
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תָרִֽיעוּ׃ ṯārˈîʕû רוע shout
10:7. quando autem congregandus est populus simplex tubarum clangor erit et non concise ululabunt
But when the people is to be gathered together, the sound of the trumpets shall be plain, and they shall not make a broken sound.
10:7. But when the people are to be gathered together, the sound of the trumpets shall be simple, and the sounds shall not be separated.
10:7. But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: ye shall blow: Num 10:3, Num 10:4
sound: Joe 2:1
Carl Friedrich Keil and Franz Delitzsch
10:7
But to call the congregation together they were to blow, not to sound an alarm. תּקע signifies blowing in short, sharp tones. הריע = תּרוּעה תּקע, blowing in a continued peal.
John Gill
10:7 But when the congregation is to be gathered together,.... At the door of the tabernacle of the congregation, and not to move in separate camps or bodies one after another:
you shall blow, but you shall not sound an alarm; blow with an even and uninterrupted sound, and not with a broken and quavering one; by which the congregation and camps were distinguished from one another, the same certain sound being given to each constantly, whereby they knew which were called to motion: see 1Cor 14:8; according to Ben Gersom blowing was a voice drawn out, and joined or continued; an alarm, a voice not joined, but broken.
10:810:8: Եւ որդիքն Ահարոնի քահանայք հարցեն փող, եւ եղիցի ձեզ օրէ՛ն յաւիտենական յազգս ձեր։
8 Շեփորը պէտք է հնչեցնեն քահանաները՝ Ահարոնի որդիները: Դա սերնդէսերունդ փոխանցուող յաւիտենական օրէնք պէտք է լինի ձեզ համար:
8 Ահարոնին որդիները՝ քահանաները՝ պէտք է փողը հնչեցնեն եւ ասիկա ձեր սերունդներուն մէջ յաւիտենական կանոն թող ըլլայ։
Եւ որդիքն Ահարոնի քահանայք հարցեն փող, եւ եղիցի ձեզ օրէն յաւիտենական յազգս ձեր:

10:8: Եւ որդիքն Ահարոնի քահանայք հարցեն փող, եւ եղիցի ձեզ օրէ՛ն յաւիտենական յազգս ձեր։
8 Շեփորը պէտք է հնչեցնեն քահանաները՝ Ահարոնի որդիները: Դա սերնդէսերունդ փոխանցուող յաւիտենական օրէնք պէտք է լինի ձեզ համար:
8 Ահարոնին որդիները՝ քահանաները՝ պէտք է փողը հնչեցնեն եւ ասիկա ձեր սերունդներուն մէջ յաւիտենական կանոն թող ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:88: сыны Аароновы, священники, должны трубить трубами: это будет вам постановлением вечным в роды ваши;
10:8 καὶ και and; even οἱ ο the υἱοὶ υιος son Ααρων ααρων Aarōn; Aaron οἱ ο the ἱερεῖς ιερευς priest σαλπιοῦσιν σαλπιζω trumpet; sound the trumpet ταῖς ο the σάλπιγξιν σαλπιγξ trumpet καὶ και and; even ἔσται ειμι be ὑμῖν υμιν you νόμιμον νομιμος eternal; of ages εἰς εις into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your
10:8 וּ û וְ and בְנֵ֤י vᵊnˈê בֵּן son אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron הַ ha הַ the כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest יִתְקְע֖וּ yiṯqᵊʕˌû תקע blow בַּֽ bˈa בְּ in חֲצֹצְרֹ֑ות ḥᵃṣōṣᵊrˈôṯ חֲצֹצְרָה clarion וְ wᵊ וְ and הָי֥וּ hāyˌû היה be לָכֶ֛ם lāḵˈem לְ to לְ lᵊ לְ to חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation עֹולָ֖ם ʕôlˌām עֹולָם eternity לְ lᵊ לְ to דֹרֹתֵיכֶֽם׃ ḏōrōṯêḵˈem דֹּור generation
10:8. filii Aaron sacerdotes clangent tubis eritque hoc legitimum sempiternum in generationibus vestrisAnd the sons of Aaron the priest shall sound the trumpets: and this shall be an ordinance for ever in your generations.
8. And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for a statute for ever throughout your generations.
10:8. Now it is the sons of Aaron the priest who shall sound the trumpets. And this shall be an everlasting ordinance, in your generations.
10:8. And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations.
And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations:

8: сыны Аароновы, священники, должны трубить трубами: это будет вам постановлением вечным в роды ваши;
10:8
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Ααρων ααρων Aarōn; Aaron
οἱ ο the
ἱερεῖς ιερευς priest
σαλπιοῦσιν σαλπιζω trumpet; sound the trumpet
ταῖς ο the
σάλπιγξιν σαλπιγξ trumpet
καὶ και and; even
ἔσται ειμι be
ὑμῖν υμιν you
νόμιμον νομιμος eternal; of ages
εἰς εις into; for
τὰς ο the
γενεὰς γενεα generation
ὑμῶν υμων your
10:8
וּ û וְ and
בְנֵ֤י vᵊnˈê בֵּן son
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
הַ ha הַ the
כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest
יִתְקְע֖וּ yiṯqᵊʕˌû תקע blow
בַּֽ bˈa בְּ in
חֲצֹצְרֹ֑ות ḥᵃṣōṣᵊrˈôṯ חֲצֹצְרָה clarion
וְ wᵊ וְ and
הָי֥וּ hāyˌû היה be
לָכֶ֛ם lāḵˈem לְ to
לְ lᵊ לְ to
חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation
עֹולָ֖ם ʕôlˌām עֹולָם eternity
לְ lᵊ לְ to
דֹרֹתֵיכֶֽם׃ ḏōrōṯêḵˈem דֹּור generation
10:8. filii Aaron sacerdotes clangent tubis eritque hoc legitimum sempiternum in generationibus vestris
And the sons of Aaron the priest shall sound the trumpets: and this shall be an ordinance for ever in your generations.
10:8. Now it is the sons of Aaron the priest who shall sound the trumpets. And this shall be an everlasting ordinance, in your generations.
10:8. And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: «Трубить предоставлено было одним иереям, — замечает блаж. Феодорит, — потому что труба означала Божие призвание» (Толк. на кн. Чис, вопр. 15).
Albert Barnes: Notes on the Bible - 1834
10:8: The sons of Aaron - As the trumpets were emblematic of the voice of God, the priests only were to use them. At this time there were only two "sons of Aaron;" but in later times, when the number of priests was greater, more trumpets were used; we read of seven in the times of Joshua and David (see the marginal references.); and of a hundred and twenty in that of Solomon Ch2 5:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: Num 31:6; Jos 6:4-16; Ch1 15:24, Ch1 16:6; Ch2 13:12-15
Carl Friedrich Keil and Franz Delitzsch
10:8
These trumpets were to be used for the holy purposes of the congregation generally, and therefore not only the making, but the manner of using them was prescribed by God Himself. They were to be blown by the priests alone, and "to be for an eternal ordinance to the families of Israel," i.e., to be preserved and used by them in all future times, according to the appointment of God. The blast of these trumpets was to call Israel to remembrance before Jehovah in time of war and on their feast-days.
Num 10:9
"If ye go to war in your land against the enemy who oppresses you, and ye blow the trumpets, ye shall bring yourselves to remembrance before Jehovah, and shall be saved (by Him) from your enemies." מלחמה בּוא, to come into war, or go to war, is to be distinguished from למּלחמה בּוא, to make ready for war, go out to battle (Num 31:21; Num 32:6).
Num 10:10
"And on your joyous day, and your feasts and new moons, he shall blow the trumpets over your burnt-offerings and peace-offerings, that they may be to you for a memorial (remembrance) before your God." - השּׂמחה יום is any day on which a practical expression was given to their joy, in the form of a sacrifice. The השּׂמחה are the feasts enumerated in chs. 28 and 29 and Lev 23. The "beginnings of the months," or new-moon days, were not, strictly speaking, feast-days, with the exception of the seventh new moon of the year (see at Num 28:11). On the object, viz., "for a memorial," see Ex 28:29, and the explanation, p. 450. In accordance with this divine appointment, so full of promise, we find that in after times the trumpets were blown by the priests in war (Num 31:6; 2Chron 13:12, 2Chron 13:14; 2Chron 20:21-22, 2Chron 20:28) as well as on joyful occasions, such as at the removal of the ark (1Chron 15:24; 1Chron 16:6), at the consecration of Solomon's temple (2Chron 5:12; 2Chron 7:6), the laying of the foundation of the second temple (Ezra 3:10), the consecration of the walls of Jerusalem (Neh 12:35, Neh 12:41), and other festivities (2Chron 29:27).
Geneva 1599
10:8 And the sons of Aaron, the priests, shall (d) blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations.
(d) So that only the priests must blow the trumpets, as long as the priesthood lasted.
John Gill
10:8 And the sons of Aaron the priests shall blow with the trumpets,.... Eleazar and Ithamar, the one with the one and the other with the other, there being at first but two, as there were but two priests; but in Solomon's time there were an hundred twenty priests, and as many trumpets, 2Chron 5:12; hence Maimonides says (l), there were never fewer than two trumpets, nor more than an hundred twenty:
and they shall be to you for an ordinance for ever throughout your generations: for they were not only for present use, for the journeying of the camps in the wilderness, but for calling together the assembly in later times, as well as for other uses next mentioned; which would obtain in future ages till the coming of Christ, and even under the Gospel dispensation the mystical use of them continues, the preaching of the everlasting Gospel.
(l) Hilchot Cele Hamikdash, c. 3. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
10:8 the sons of Aaron the priests shall blow with the trumpets, &c.--Neither the Levites nor any in the common ranks of the people could be employed in this office of signal giving. In order to attract greater attention and more faithful observance, it was reserved to the priests alone, as the Lord's ministers; and as anciently in Persia and other Eastern countries the alarm trumpets were sounded from the tent of the sovereign, so were they blown from the tabernacle, the visible residence of Israel's King.
10:910:9: Եւ եթէ ելանիցէք ՚ի պատարազմ յերկրի ձերում, ընդդիմակացացն որ կայցեն ձեզ հակառակ, ազդեսջի՛ք փողով եւ յիշատակեսջի՛ք առաջի Տեառն. եւ ապրիցէք ՚ի թշնամեացն ձերոց[1266]։ [1266] Ոմանք. Ընդդիմակցացն որ։
9 Եթէ ձեր երկրում պատերազմի ելնէք ձեզ ընդդիմադիր թշնամիների դէմ, շեփոր կը հնչեցնէք, կը յիշուէք Տիրոջ առաջ եւ կը փրկուէք ձեր թշնամիներից:
9 Եթէ պատերազմելու երթաք ձեր երկրին մէջ ձեզի նեղութիւն տուող թշնամիին դէմ, փողերով ազդարարութիւն պէտք է ընէք, որպէս զի յիշուիք Տէրոջը՝ ձեր Աստուծոյն առջեւ եւ ձեր թշնամիներէն ազատուիք։
Եւ եթէ ելանիցէք ի պատերազմ յերկրի ձերում ընդդիմակացացն որ կայցեն ձեզ հակառակ, ազդեսջիք փողով եւ յիշատակեսջիք առաջի Տեառն[180], եւ ապրիցէք ի թշնամեացն ձերոց:

10:9: Եւ եթէ ելանիցէք ՚ի պատարազմ յերկրի ձերում, ընդդիմակացացն որ կայցեն ձեզ հակառակ, ազդեսջի՛ք փողով եւ յիշատակեսջի՛ք առաջի Տեառն. եւ ապրիցէք ՚ի թշնամեացն ձերոց[1266]։
[1266] Ոմանք. Ընդդիմակցացն որ։
9 Եթէ ձեր երկրում պատերազմի ելնէք ձեզ ընդդիմադիր թշնամիների դէմ, շեփոր կը հնչեցնէք, կը յիշուէք Տիրոջ առաջ եւ կը փրկուէք ձեր թշնամիներից:
9 Եթէ պատերազմելու երթաք ձեր երկրին մէջ ձեզի նեղութիւն տուող թշնամիին դէմ, փողերով ազդարարութիւն պէտք է ընէք, որպէս զի յիշուիք Տէրոջը՝ ձեր Աստուծոյն առջեւ եւ ձեր թշնամիներէն ազատուիք։
zohrab-1805▾ eastern-1994▾ western am▾
10:99: и когда пойдете на войну в земле вашей против врага, наступающего на вас, трубите тревогу трубами, --и будете воспомянуты пред Господом, Богом вашим, и спасены будете от врагов ваших;
10:9 ἐὰν εαν and if; unless δὲ δε though; while ἐξέλθητε εξερχομαι come out; go out εἰς εις into; for πόλεμον πολεμος battle ἐν εν in τῇ ο the γῇ γη earth; land ὑμῶν υμων your πρὸς προς to; toward τοὺς ο the ὑπεναντίους υπεναντιος contrary τοὺς ο the ἀνθεστηκότας ανθιστημι resist ὑμῖν υμιν you καὶ και and; even σημανεῖτε σημαινω signify ταῖς ο the σάλπιγξιν σαλπιγξ trumpet καὶ και and; even ἀναμνησθήσεσθε αναμιμνησκω remind; recall ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even διασωθήσεσθε διασωζω thoroughly save; bring safely through ἀπὸ απο from; away τῶν ο the ἐχθρῶν εχθρος hostile; enemy ὑμῶν υμων your
10:9 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that תָבֹ֨אוּ ṯāvˌōʔû בוא come מִלְחָמָ֜ה milḥāmˈā מִלְחָמָה war בְּ bᵊ בְּ in אַרְצְכֶ֗ם ʔarṣᵊḵˈem אֶרֶץ earth עַל־ ʕal- עַל upon הַ ha הַ the צַּר֙ ṣṣˌar צַר adversary הַ ha הַ the צֹּרֵ֣ר ṣṣōrˈēr צרר be hostile אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] וַ wa וְ and הֲרֵעֹתֶ֖ם hᵃrēʕōṯˌem רוע shout בַּ ba בְּ in חֲצֹצְרֹ֑ות ḥᵃṣōṣᵊrˈôṯ חֲצֹצְרָה clarion וֲ wᵃ וְ and נִזְכַּרְתֶּ֗ם nizkartˈem זכר remember לִ li לְ to פְנֵי֙ fᵊnˌê פָּנֶה face יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) וְ wᵊ וְ and נֹושַׁעְתֶּ֖ם nôšaʕtˌem ישׁע help מֵ mē מִן from אֹיְבֵיכֶֽם׃ ʔōyᵊvêḵˈem איב be hostile
10:9. si exieritis ad bellum de terra vestra contra hostes qui dimicant adversum vos clangetis ululantibus tubis et erit recordatio vestri coram Domino Deo vestro ut eruamini de manibus inimicorum vestrorumIf you go forth to war out of your land against the enemies that fight against you, you shall sound aloud with the trumpets, and there shall be a remembrance of you before the Lord your God, that you may be delivered out of the hands of your enemies.
9. And when ye go to war in your land against the adversary that oppresseth you, then ye shall sound an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies.
10:9. If you go forth to war from your land, against the enemies who set out against you, you shall sound the trumpets repeatedly, and there shall be a remembrance of you before the Lord your God, so that you may be rescued from the hands of your enemies.
10:9. And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies.
And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies:

9: и когда пойдете на войну в земле вашей против врага, наступающего на вас, трубите тревогу трубами, --и будете воспомянуты пред Господом, Богом вашим, и спасены будете от врагов ваших;
10:9
ἐὰν εαν and if; unless
δὲ δε though; while
ἐξέλθητε εξερχομαι come out; go out
εἰς εις into; for
πόλεμον πολεμος battle
ἐν εν in
τῇ ο the
γῇ γη earth; land
ὑμῶν υμων your
πρὸς προς to; toward
τοὺς ο the
ὑπεναντίους υπεναντιος contrary
τοὺς ο the
ἀνθεστηκότας ανθιστημι resist
ὑμῖν υμιν you
καὶ και and; even
σημανεῖτε σημαινω signify
ταῖς ο the
σάλπιγξιν σαλπιγξ trumpet
καὶ και and; even
ἀναμνησθήσεσθε αναμιμνησκω remind; recall
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
διασωθήσεσθε διασωζω thoroughly save; bring safely through
ἀπὸ απο from; away
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
ὑμῶν υμων your
10:9
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
תָבֹ֨אוּ ṯāvˌōʔû בוא come
מִלְחָמָ֜ה milḥāmˈā מִלְחָמָה war
בְּ bᵊ בְּ in
אַרְצְכֶ֗ם ʔarṣᵊḵˈem אֶרֶץ earth
עַל־ ʕal- עַל upon
הַ ha הַ the
צַּר֙ ṣṣˌar צַר adversary
הַ ha הַ the
צֹּרֵ֣ר ṣṣōrˈēr צרר be hostile
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
וַ wa וְ and
הֲרֵעֹתֶ֖ם hᵃrēʕōṯˌem רוע shout
בַּ ba בְּ in
חֲצֹצְרֹ֑ות ḥᵃṣōṣᵊrˈôṯ חֲצֹצְרָה clarion
וֲ wᵃ וְ and
נִזְכַּרְתֶּ֗ם nizkartˈem זכר remember
לִ li לְ to
פְנֵי֙ fᵊnˌê פָּנֶה face
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s)
וְ wᵊ וְ and
נֹושַׁעְתֶּ֖ם nôšaʕtˌem ישׁע help
מֵ מִן from
אֹיְבֵיכֶֽם׃ ʔōyᵊvêḵˈem איב be hostile
10:9. si exieritis ad bellum de terra vestra contra hostes qui dimicant adversum vos clangetis ululantibus tubis et erit recordatio vestri coram Domino Deo vestro ut eruamini de manibus inimicorum vestrorum
If you go forth to war out of your land against the enemies that fight against you, you shall sound aloud with the trumpets, and there shall be a remembrance of you before the Lord your God, that you may be delivered out of the hands of your enemies.
10:9. If you go forth to war from your land, against the enemies who set out against you, you shall sound the trumpets repeatedly, and there shall be a remembrance of you before the Lord your God, so that you may be rescued from the hands of your enemies.
10:9. And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:9: If ye go to war - These trumpets shall be sounded for the purpose of collecting the people together, to deliberate about the war, and to implore the protection of God against their enemies.
Ye shall be remembered before the Lord - When ye decamp, encamp, make war, and hold religious festivals, according to his appointment, which appointment shall be signified to you by the priests, who at the command of God, for such purposes, shall blow the trumpets, then ye may expect both the presence and blessing of Jehovah in all that ye undertake.
Albert Barnes: Notes on the Bible - 1834
10:9: For examples of the employment of trumpets in war compare marginal references and Ch2 20:28. By employment of them was signified the dependence of God's people on His aid.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: if ye go: Num 31:6; Jos 6:5; Ch2 13:14
oppresseth: Jdg 2:18, Jdg 3:27, Jdg 4:2, Jdg 4:3, Jdg 6:9, Jdg 6:34, Jdg 7:16-21, Jdg 10:8, Jdg 10:12; Sa1 10:18; Psa 106:42
then ye shall: Isa 18:3, Isa 58:1; Jer 4:5, Jer 4:19, Jer 4:21, Jer 6:1, Jer 6:17; Eze 7:14, Eze 33:3-6; Hos 5:8; Amo 3:6; Zep 1:16; Co1 14:8
remembered: Gen 8:1; Psa 106:4, Psa 136:23; Luk 1:70-74
John Gill
10:9 And when ye go to war in your land against the enemy that oppresseth you,.... That enters in to invade it, to besiege cities, and distress the inhabitants of it:
then ye shall blow an alarm with the trumpets: a "tara-tan-tara" with both of them, to call the several tribes together to join against the enemy; or to call them to fasting and humiliation, to repentance and prayer, to seek the Lord in the exercise of these, and cry for help and assistance, for victory and salvation; for, as Ben Gersom observes, by this alarm their hearts would be broken and become contrite, and they would return to the Lord, and he would have mercy on them when they pray unto him; for such a sound makes a man's heart shake and tremble, according to Amos 3:6; see Jer 4:19; this is a third use of the trumpets, and in a mystical sense it may be observed, that saints are in a militant state, and have many enemies that come in to them to oppress them, sin, Satan, and the world; and the Gospel calls and encourages them to fight, furnishes them with armour, and assures them of victory, and directs them where to fight and with whom, and bids them endure hardness as good soldiers of Christ:
and ye shall be remembered before the Lord your God; for a book of remembrance is written for them that fear God, humble themselves before him, and pray unto him:
and ye shall be saved from your enemies; as Israel from their temporal, so the people of God from their spiritual enemies, being made more than conquerors through him that loved them.
John Wesley
10:9 Ye shall be saved - If you use this ordinance of God with trust and dependance upon God for help.
Robert Jamieson, A. R. Fausset and David Brown
10:9 If ye go to war--In the land of Canaan, either when attacked by foreign invaders or when they went to take possession according to the divine promise, "ye [that is, the priests] shall blow an alarm." This advice was accordingly acted upon (Num 31:6; 2Chron 13:12); and in the circumstances it was an act of devout confidence in God. A solemn and religious act on the eve of a battle has often animated the hearts of those who felt they were engaged in a good and just cause; and so the blowing of the trumpet, being an ordinance of God, produced that effect on the minds of the Israelites. But more is meant by the words--namely, that God would, as it were, be aroused by the trumpet to bless with His presence and aid.
10:1010:10: Եւ յաւուրս ուրախութեան ձերոյ, եւ յամսագլո՛ւխս ձեր հարկանիցէք փող. եւ ՚ի վերայ ողջակիզա՛ցն, եւ ՚ի վերայ զոհիցն փրկութեանց ձերոց. եւ եղիցի ձեզ յիշատա՛կ առաջի Տեառն ձերոյ. ե՛ս եմ Տէր Աստուած ձեր[1267]։[1267] Այլք. Առաջի Աստուծոյ ձերոյ։
10 Շեփոր կը հնչեցնէք ձեր ուրախութեան օրերին, ամսուայ առաջին օրերին[18], ինչպէս նաեւ ողջակէզներ եւ փրկութեան համար զոհեր մատուցելիս: Եւ Աստուած կը յիշի ձեզ: Ես եմ ձեր Տէր Աստուածը»:[18] 18. Եբրայերէնը յաւելեալ ունի՝ եւ ձեր տօների ժամանակ:
10 Ձեր ուրախութեան օրերուն ու ձեր տօներուն եւ ձեր ամսագլուխներուն մէջ փողերը պէտք է հնչեցնէք ձեր ողջակէզներուն վրայ ու ձեր խաղաղութեան զոհերուն վրայ, որպէս զի ձեզի յիշատակի համար ըլլան ձեր Աստուծոյն առջեւ։ Ես եմ Տէրը՝ ձեր Աստուածը»։
Եւ յաւուրս ուրախութեան ձերոյ [181]եւ յամսագլուխս ձեր հարկանիցէք փող եւ ի վերայ ողջակիզացն եւ ի վերայ զոհիցն [182]փրկութեանց ձերոց. եւ եղիցի ձեզ յիշատակ առաջի Աստուծոյ ձերոյ. ես եմ Տէր` Աստուած ձեր:

10:10: Եւ յաւուրս ուրախութեան ձերոյ, եւ յամսագլո՛ւխս ձեր հարկանիցէք փող. եւ ՚ի վերայ ողջակիզա՛ցն, եւ ՚ի վերայ զոհիցն փրկութեանց ձերոց. եւ եղիցի ձեզ յիշատա՛կ առաջի Տեառն ձերոյ. ե՛ս եմ Տէր Աստուած ձեր[1267]։
[1267] Այլք. Առաջի Աստուծոյ ձերոյ։
10 Շեփոր կը հնչեցնէք ձեր ուրախութեան օրերին, ամսուայ առաջին օրերին[18], ինչպէս նաեւ ողջակէզներ եւ փրկութեան համար զոհեր մատուցելիս: Եւ Աստուած կը յիշի ձեզ: Ես եմ ձեր Տէր Աստուածը»:
[18] 18. Եբրայերէնը յաւելեալ ունի՝ եւ ձեր տօների ժամանակ:
10 Ձեր ուրախութեան օրերուն ու ձեր տօներուն եւ ձեր ամսագլուխներուն մէջ փողերը պէտք է հնչեցնէք ձեր ողջակէզներուն վրայ ու ձեր խաղաղութեան զոհերուն վրայ, որպէս զի ձեզի յիշատակի համար ըլլան ձեր Աստուծոյն առջեւ։ Ես եմ Տէրը՝ ձեր Աստուածը»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010: и в день веселия вашего, и в праздники ваши, и в новомесячия ваши трубите трубами при всесожжениях ваших и при мирных жертвах ваших, --и это будет напоминанием о вас пред Богом вашим. Я Господь, Бог ваш.
10:10 καὶ και and; even ἐν εν in ταῖς ο the ἡμέραις ημερα day τῆς ο the εὐφροσύνης ευφροσυνη celebration ὑμῶν υμων your καὶ και and; even ἐν εν in ταῖς ο the ἑορταῖς εορτη festival; feast ὑμῶν υμων your καὶ και and; even ἐν εν in ταῖς ο the νουμηνίαις νουμηνια new month ὑμῶν υμων your σαλπιεῖτε σαλπιζω trumpet; sound the trumpet ταῖς ο the σάλπιγξιν σαλπιγξ trumpet ἐπὶ επι in; on τοῖς ο the ὁλοκαυτώμασιν ολοκαυτωμα whole offering καὶ και and; even ἐπὶ επι in; on ταῖς ο the θυσίαις θυσια immolation; sacrifice τῶν ο the σωτηρίων σωτηριος salvation; saving ὑμῶν υμων your καὶ και and; even ἔσται ειμι be ὑμῖν υμιν you ἀνάμνησις αναμνησις remembrance ἔναντι εναντι next to; in the presence of τοῦ ο the θεοῦ θεος God ὑμῶν υμων your ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
10:10 וּ û וְ and בְ vᵊ בְּ in יֹ֨ום yˌôm יֹום day שִׂמְחַתְכֶ֥ם śimḥaṯᵊḵˌem שִׂמְחָה joy וּֽ ˈû וְ and בְ vᵊ בְּ in מֹועֲדֵיכֶם֮ môʕᵃḏêḵem מֹועֵד appointment וּ û וְ and בְ vᵊ בְּ in רָאשֵׁ֣י rāšˈê רֹאשׁ head חָדְשֵׁיכֶם֒ ḥoḏšêḵˌem חֹדֶשׁ month וּ û וְ and תְקַעְתֶּ֣ם ṯᵊqaʕtˈem תקע blow בַּ ba בְּ in חֲצֹֽצְרֹ֗ת ḥᵃṣˈōṣᵊrˈōṯ חֲצֹצְרָה clarion עַ֚ל ˈʕal עַל upon עֹלֹ֣תֵיכֶ֔ם ʕōlˈōṯêḵˈem עֹלָה burnt-offering וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon זִבְחֵ֣י zivḥˈê זֶבַח sacrifice שַׁלְמֵיכֶ֑ם šalmêḵˈem שֶׁלֶם final offer וְ wᵊ וְ and הָי֨וּ hāyˌû היה be לָכֶ֤ם lāḵˈem לְ to לְ lᵊ לְ to זִכָּרֹון֙ zikkārôn זִכָּרֹון remembrance לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ פ ʔᵉlōhêḵˈem . f אֱלֹהִים god(s)
10:10. si quando habebitis epulum et dies festos et kalendas canetis tubis super holocaustis et pacificis victimis ut sint vobis in recordationem Dei vestri ego Dominus Deus vesterIf at any time you shall have a banquet, and on your festival days, and on the first days of your months, you shall sound the trumpets over the holocausts, and the sacrifices of peace offerings, that they may be to you for a remembrance of your God. I am the Lord your God.
10. Also in the day of your gladness, and in your set feasts, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; and they shall be to you for a memorial before your God: I am the LORD your God.
10:10. If at any time you will have a banquet, and on feast days, and on the first days of the months, you shall sound the trumpets over the holocausts and the peace-offering victims, so that they may be for you as a remembrance by your God. I am the Lord your God.”
10:10. Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I [am] the LORD your God.
Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I [am] the LORD your God:

10: и в день веселия вашего, и в праздники ваши, и в новомесячия ваши трубите трубами при всесожжениях ваших и при мирных жертвах ваших, --и это будет напоминанием о вас пред Богом вашим. Я Господь, Бог ваш.
10:10
καὶ και and; even
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
τῆς ο the
εὐφροσύνης ευφροσυνη celebration
ὑμῶν υμων your
καὶ και and; even
ἐν εν in
ταῖς ο the
ἑορταῖς εορτη festival; feast
ὑμῶν υμων your
καὶ και and; even
ἐν εν in
ταῖς ο the
νουμηνίαις νουμηνια new month
ὑμῶν υμων your
σαλπιεῖτε σαλπιζω trumpet; sound the trumpet
ταῖς ο the
σάλπιγξιν σαλπιγξ trumpet
ἐπὶ επι in; on
τοῖς ο the
ὁλοκαυτώμασιν ολοκαυτωμα whole offering
καὶ και and; even
ἐπὶ επι in; on
ταῖς ο the
θυσίαις θυσια immolation; sacrifice
τῶν ο the
σωτηρίων σωτηριος salvation; saving
ὑμῶν υμων your
καὶ και and; even
ἔσται ειμι be
ὑμῖν υμιν you
ἀνάμνησις αναμνησις remembrance
ἔναντι εναντι next to; in the presence of
τοῦ ο the
θεοῦ θεος God
ὑμῶν υμων your
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
10:10
וּ û וְ and
בְ vᵊ בְּ in
יֹ֨ום yˌôm יֹום day
שִׂמְחַתְכֶ֥ם śimḥaṯᵊḵˌem שִׂמְחָה joy
וּֽ ˈû וְ and
בְ vᵊ בְּ in
מֹועֲדֵיכֶם֮ môʕᵃḏêḵem מֹועֵד appointment
וּ û וְ and
בְ vᵊ בְּ in
רָאשֵׁ֣י rāšˈê רֹאשׁ head
חָדְשֵׁיכֶם֒ ḥoḏšêḵˌem חֹדֶשׁ month
וּ û וְ and
תְקַעְתֶּ֣ם ṯᵊqaʕtˈem תקע blow
בַּ ba בְּ in
חֲצֹֽצְרֹ֗ת ḥᵃṣˈōṣᵊrˈōṯ חֲצֹצְרָה clarion
עַ֚ל ˈʕal עַל upon
עֹלֹ֣תֵיכֶ֔ם ʕōlˈōṯêḵˈem עֹלָה burnt-offering
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
זִבְחֵ֣י zivḥˈê זֶבַח sacrifice
שַׁלְמֵיכֶ֑ם šalmêḵˈem שֶׁלֶם final offer
וְ wᵊ וְ and
הָי֨וּ hāyˌû היה be
לָכֶ֤ם lāḵˈem לְ to
לְ lᵊ לְ to
זִכָּרֹון֙ zikkārôn זִכָּרֹון remembrance
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s)
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ פ ʔᵉlōhêḵˈem . f אֱלֹהִים god(s)
10:10. si quando habebitis epulum et dies festos et kalendas canetis tubis super holocaustis et pacificis victimis ut sint vobis in recordationem Dei vestri ego Dominus Deus vester
If at any time you shall have a banquet, and on your festival days, and on the first days of your months, you shall sound the trumpets over the holocausts, and the sacrifices of peace offerings, that they may be to you for a remembrance of your God. I am the Lord your God.
10:10. If at any time you will have a banquet, and on feast days, and on the first days of the months, you shall sound the trumpets over the holocausts and the peace-offering victims, so that they may be for you as a remembrance by your God. I am the Lord your God.”
10:10. Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I [am] the LORD your God.
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Adam Clarke: Commentary on the Bible - 1831
10:10: In the day of your gladness - On every festival the people shall be collected by the same means.
Albert Barnes: Notes on the Bible - 1834
10:10: In the day of your gladness - Compare Num 29:1; Lev 23:24; Ch2 29:27; Ezr 3:10; Neh 12:35, Neh 12:41; Psa 81:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: in the day: Num 29:1; Lev 23:24, Lev 25:9, Lev 25:10; Ch1 15:24, Ch1 15:28, Ch1 16:42; Ch2 5:12, Ch2 5:13, Ch2 7:6; Ch2 29:26, Ch2 29:28; Ezr 3:10; Neh 12:35; Psa 81:3, Psa 89:15, Psa 98:5, Psa 98:6, Psa 150:3; Isa 27:13, Isa 55:1-4; Mat 11:28; Co1 15:52; Th1 4:16, Th1 4:18; Rev 22:17
a memorial: Num 10:9; Exo 28:29, Exo 30:16; Jos 4:7; Act 10:4; Co1 11:24-26
Geneva 1599
10:10 Also in the day of your (e) gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I [am] the LORD your God.
(e) When you rejoice that God has removed any plague.
John Gill
10:10 Also in the day of your gladness,.... When they should return from the enemy's country conquerors, or have vanquished the enemy that came against them into their own land, and so would fix a day of rejoicing, like the days of Purim, and the seven days when Hezekiah rejoiced, as Aben Ezra observes; and so any time of rejoicing on account of any extraordinary deliverance and salvation:
and in your solemn days; or festivals, as the passover, pentecost, and tabernacles, which were proclaimed by sound of trumpet, Lev 23:2,
and in the beginnings of your months; their new moons, especially on the first day of the seventh month, which was a feast of blowing of trumpets, Lev 23:24,
ye shall blow with the trumpets over your burnt offerings, and over your peace offerings; expressing joy for the acceptance of them, and especially when they had, by faith, a view of the great sacrifice of Christ typified by them: this is a fourth use of the trumpets, and may denote the spiritual joy had by believers, through the ministration of the Gospel, and ordinances of it on the Lord's day, and other seasons, and particularly at the feast of the Lord's supper, in the view of peace and reconciliation, and atonement made by the sacrifice of Christ:
that they may be to you for a memorial before your God; as it were, to put him in mind of the promises he has made, and the blessings he has laid up as a covenant God for his people:
I am the Lord your God; who had a right to appoint such things to be observed by them, and by whom, as their covenant God, they were laid under obligation to regard them.
John Wesley
10:10 In the days of your gladness - Days appointed for rejoicing and thanksgiving to God for former mercies, or deliverances. Your solemn days - Your stated festivals. For a memorial - That God may remember you for good to accept and bless you. God then takes pleasure in our religious exercises, when we take pleasure in them. Holy work should be done with holy joy.
Robert Jamieson, A. R. Fausset and David Brown
10:10 Also in the day of your gladness, and in your solemn days--Festive and thanksgiving occasions were to be ushered in with the trumpets, as all feasts afterwards were (Ps 81:3; 2Chron 29:27) to intimate the joyous and delighted feelings with which they engaged in the service of God.
10:1110:11: Եւ եղեւ յամին երկրորդի յամսեանն երկրորդի՝ որ օր քսա՛ն էր ամսոյն՝ վերացա՛ւ ամպն ՚ի խորանէն վկայութեան[1268]։ [1268] Այլք. Յամսեանն երկրորդում։
11 Եգիպտոսից իսրայէլացիների դուրս գալու երկրորդ տարուայ երկրորդ ամսի քսանին ամպը վերացաւ վկայութեան խորանի վրայից:
11 Երկրորդ տարուան երկրորդ ամսուան քսաներորդ օրը վկայութեան խորանին վրայէն ամպը վեր ելաւ։
Եւ եղեւ յամին երկրորդի յամսեանն երկրորդում որ օր քսան էր ամսոյն, վերացաւ ամպն ի խորանէն վկայութեան:

10:11: Եւ եղեւ յամին երկրորդի յամսեանն երկրորդի՝ որ օր քսա՛ն էր ամսոյն՝ վերացա՛ւ ամպն ՚ի խորանէն վկայութեան[1268]։
[1268] Այլք. Յամսեանն երկրորդում։
11 Եգիպտոսից իսրայէլացիների դուրս գալու երկրորդ տարուայ երկրորդ ամսի քսանին ամպը վերացաւ վկայութեան խորանի վրայից:
11 Երկրորդ տարուան երկրորդ ամսուան քսաներորդ օրը վկայութեան խորանին վրայէն ամպը վեր ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1111: Во второй год, во второй месяц, в двадцатый [день] месяца поднялось облако от скинии откровения;
10:11 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἐνιαυτῷ ενιαυτος cycle; period τῷ ο the δευτέρῳ δευτερος second ἐν εν in τῷ ο the μηνὶ μην.1 month τῷ ο the δευτέρῳ δευτερος second εἰκάδι εικας the μηνὸς μην.1 month ἀνέβη αναβαινω step up; ascend ἡ ο the νεφέλη νεφελη cloud ἀπὸ απο from; away τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony
10:11 וַ wa וְ and יְהִ֞י yᵊhˈî היה be בַּ ba בְּ in † הַ the שָּׁנָ֧ה ššānˈā שָׁנָה year הַ ha הַ the שֵּׁנִ֛ית ššēnˈîṯ שֵׁנִי second בַּ ba בְּ in † הַ the חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month הַ ha הַ the שֵּׁנִ֖י ššēnˌî שֵׁנִי second בְּ bᵊ בְּ in עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty בַּ ba בְּ in † הַ the חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month נַעֲלָה֙ naʕᵃlˌā עלה ascend הֶֽ hˈe הַ the עָנָ֔ן ʕānˈān עָנָן cloud מֵ mē מִן from עַ֖ל ʕˌal עַל upon מִשְׁכַּ֥ן miškˌan מִשְׁכָּן dwelling-place הָ hā הַ the עֵדֻֽת׃ ʕēḏˈuṯ עֵדוּת reminder
10:11. anno secundo mense secundo vicesima die mensis elevata est nubes de tabernaculo foederisThe second year, in the second month, the twentieth day of the month, the cloud was taken up from the tabernacle of the covenant.
11. And it came to pass in the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony.
10:11. In the second year, in the second month, on the twentieth day of the month, the cloud was lifted up from the tabernacle of the covenant.
10:11. And it came to pass on the twentieth [day] of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony.
And it came to pass on the twentieth [day] of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony:

11: Во второй год, во второй месяц, в двадцатый [день] месяца поднялось облако от скинии откровения;
10:11
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἐνιαυτῷ ενιαυτος cycle; period
τῷ ο the
δευτέρῳ δευτερος second
ἐν εν in
τῷ ο the
μηνὶ μην.1 month
τῷ ο the
δευτέρῳ δευτερος second
εἰκάδι εικας the
μηνὸς μην.1 month
ἀνέβη αναβαινω step up; ascend
ο the
νεφέλη νεφελη cloud
ἀπὸ απο from; away
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
10:11
וַ wa וְ and
יְהִ֞י yᵊhˈî היה be
בַּ ba בְּ in
הַ the
שָּׁנָ֧ה ššānˈā שָׁנָה year
הַ ha הַ the
שֵּׁנִ֛ית ššēnˈîṯ שֵׁנִי second
בַּ ba בְּ in
הַ the
חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month
הַ ha הַ the
שֵּׁנִ֖י ššēnˌî שֵׁנִי second
בְּ bᵊ בְּ in
עֶשְׂרִ֣ים ʕeśrˈîm עֶשְׂרִים twenty
בַּ ba בְּ in
הַ the
חֹ֑דֶשׁ ḥˈōḏeš חֹדֶשׁ month
נַעֲלָה֙ naʕᵃlˌā עלה ascend
הֶֽ hˈe הַ the
עָנָ֔ן ʕānˈān עָנָן cloud
מֵ מִן from
עַ֖ל ʕˌal עַל upon
מִשְׁכַּ֥ן miškˌan מִשְׁכָּן dwelling-place
הָ הַ the
עֵדֻֽת׃ ʕēḏˈuṯ עֵדוּת reminder
10:11. anno secundo mense secundo vicesima die mensis elevata est nubes de tabernaculo foederis
The second year, in the second month, the twentieth day of the month, the cloud was taken up from the tabernacle of the covenant.
10:11. In the second year, in the second month, on the twentieth day of the month, the cloud was lifted up from the tabernacle of the covenant.
10:11. And it came to pass on the twentieth [day] of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Хронологическая последовательность событий, как было указано в примеч. к Исх XVIII гл., заставляет поместить здесь рассказанное в Исх XVIII гл. о тесте Моисея Иофоре-Рагуиле (ср. ст. 29: изъясняемой главы).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11: The Removal of the Camp.B. C. 1490.
11 And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony. 12 And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran. 13 And they first took their journey according to the commandment of the LORD by the hand of Moses. 14 In the first place went the standard of the camp of the children of Judah according to their armies: and over his host was Nahshon the son of Amminadab. 15 And over the host of the tribe of the children of Issachar was Nethaneel the son of Zuar. 16 And over the host of the tribe of the children of Zebulun was Eliab the son of Helon. 17 And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle. 18 And the standard of the camp of Reuben set forward according to their armies: and over his host was Elizur the son of Shedeur. 19 And over the host of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai. 20 And over the host of the tribe of the children of Gad was Eliasaph the son of Deuel. 21 And the Kohathites set forward, bearing the sanctuary: and the other did set up the tabernacle against they came. 22 And the standard of the camp of the children of Ephraim set forward according to their armies: and over his host was Elishama the son of Ammihud. 23 And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur. 24 And over the host of the tribe of the children of Benjamin was Abidan the son of Gideoni. 25 And the standard of the camp of the children of Dan set forward, which was the rereward of all the camps throughout their hosts: and over his host was Ahiezer the son of Ammishaddai. 26 And over the host of the tribe of the children of Asher was Pagiel the son of Ocran. 27 And over the host of the tribe of the children of Naphtali was Ahira the son of Enan. 28 Thus were the journeyings of the children of Israel according to their armies, when they set forward.
Here is, I. A general account of the removal of the camp of Israel from mount Sinai, before which mountain it had lain now about a year, in which time and place a great deal of memorable business was done. Of this removal, it should seem, God gave them notice some time before (Deut. i. 6, 7): You have dwelt long enough in this mountain, turn you and take your journey towards the land of promise. The apostle tells us that mount Sinai genders to bondage (Gal. iv. 24), and signifies the law there given, which is of use indeed as a schoolmaster to bring us to Christ, yet we must not rest in it, but advance towards the joys and liberties of the children of God, for our happiness is conferred not by the law, but by promise. Observe, 1. The signal given (v. 11): The cloud was taken up, and we may suppose it stood for some time, till they were ready to march; and a great deal of work it was to take down all those tents, and pack up all those goods that they had there; but every family being employed about its own, and all at the same time, many hands made quick work of it. 2. The march began: They took their journey according to the commandment of the Lord, and just as the cloud led them, v. 13. Some think that mention is thus frequently made in this and the foregoing chapter of the commandment of the Lord, guiding and governing them in all their travels, to obviate the calumny and reproach which were afterwards thrown upon Israel, that they tarried so long in the wilderness, because they had lost themselves there, and could not find the way out. No, the matter was not so; in every stage, in every step, they were under divine direction; and, if they knew not where they were, yet he that led them knew. Note, Those that have given up themselves to the direction of God's word and Spirit steer a steady course, even when they seem to be bewildered. While they are sure they cannot lose their God and guide, they need not fear losing their way. 3. The place they rested in, after three days' march: They went out of the wilderness of Sinai, and rested in the wilderness of Paran. Note, All our removals in this world are but from one wilderness to another. The changes which we think will be for the better do not always prove so; while we carry about with us, wherever we go, the common infirmities of human nature, we must expect, wherever we go, to meet with its common calamities; we shall never be at rest, never at home, till we come to heaven, and all will be well there.
II. A particular draught of the order of their march, according to the late model. 1. Judah's squadron marched first, v. 14-16. The leading standard, now lodged with that tribe, was an earnest of the sceptre which in David's time should be committed to it, and looked further to the captain of our salvation, of whom it was likewise foretold that unto him should the gathering of the people be. 2. Then came those two families of the Levites which were entrusted to carry the tabernacle. As soon as ever the cloud was taken up, the tabernacle was taken down, and packed up for removing, v. 17. And here the six wagons came laden with the more bulky part of the tabernacle. This frequent removing of the tabernacle in all their journeys signified the movableness of that ceremonial dispensation. That which was so often shifted would at length vanish away, Heb. viii. 13. 3. Reuben's squadron marched forward next, taking place after Judah, according to the commandment of the Lord, v. 18-20. 4. Then the Kohathites followed with their charge, the sacred furniture of the tabernacle, in the midst of the camp, the safest and most honourable place, v. 21. And they (that is, says the margin, the Gershonites and Merarites) did set up the tabernacle against they came; and perhaps it is expressed thus generally because, if there was occasion, not those Levites only, but the other Israelites that were in the first squadron, lent a hand to the tabernacle to hasten the rearing of it up, even before they set up their own tents. 5. Ephraim's squadron followed next after the ark (v. 22-24), to which some think the psalmist alludes when he prays (Ps. lxxx. 2), Before Ephraim, Benjamin, and Manasseh, the three tribes that composed this squadron, stir up thy strength (and the ark is called his strength, Ps. lxxviii. 61), and come and save us. 6. Dan's squadron followed last, v. 25-27. It is called the rearward, or gathering host, of all the camps, because it gathered up all that were left behind; not the women and children (these we may suppose were taken care of by the heads of their families in their respective tribes), but all the unclean, the mixed multitude, and all that were weak and feeble, and cast behind in their march. Note, He that leadeth Joseph like a flock has a tender regard to the hindmost (Ezek. xxxiv. 16), that cannot keep pace with the rest, and of all that are given him he will lose none, John xvii. 11.
Adam Clarke: Commentary on the Bible - 1831
10:11: The twentieth day of the second month - The Israelites had lain encamped in the wilderness of Sinai about eleven months and twenty days; compare Exo 19:1 with this verse. They now received the order of God to decamp, and proceed towards the promised land; and therefore the Samaritan introduces at this place the words which we find in Deu 1:6-8 : "The Lord our God spake unto us in Horeb, saying: Ye have dwelt long enough in this mount, turn and take your journey," etc.
Albert Barnes: Notes on the Bible - 1834
10:11: At this point commences the second great division of the book, extending to the close of Num. 14. The remaining verses of the present chapter narrate the actual break up of the camp at Sinai and the order of the march.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: An, Ex, Is 2, Ijar
on: The Israelites had lain encamped in the wilderness of Sinai about eleven months and twenty days (comp. Exo 19:1); and they now received the order of God to decamp, and proceed to the promised land. the Samaritan, therefore, introduces at this place, nearly the words of Deu 1:6-8: "And Jehovah spake unto Moses, saying, Ye have dwelt long enough in this mount; turn, and take your journey, etc." Num 1:1, Num 9:1, Num 9:5, Num 9:11; Exo 40:2
the cloud: Num 9:17-23
Carl Friedrich Keil and Franz Delitzsch
10:11
After all the preparations were completed for the journey of the Israelites from Sinai to Canaan, on the 20th day of the second month, in the second year, the cloud rose up from the tent of witness, and the children of Israel broke up out of the desert of Sinai, למסעיהם, "according to their journeys" (lit., breaking up; see at Gen 13:3 and Ex 40:36, Ex 40:38), i.e., in the order prescribed in Num 2:9, Num 2:16, Num 2:24, Num 2:31, and described in Num 10:14. of this chapter. "And the cloud rested in the desert of Paran." In these words, the whole journey from the desert of Sinai to the desert of Paran is given summarily, or as a heading; and the more minute description follows from Num 10:14 to Num 12:16. The "desert of Paran" was not the first station, but the third; and the Israelites did not arrive at it till after they had left Hazeroth (Num 12:16). The desert of Sinai is mentioned as the starting-point of the journey through the desert, in contrast with the desert of Paran, in the neighbourhood of Kadesh, whence the spies were sent out to Canaan (Num 13:2, Num 13:21), the goal and termination of their journey through the desert. That the words, "the cloud rested in the desert of Paran" (Num 10:12), contain a preliminary statement (like Gen 27:23; Gen 37:5, as compared with Num 10:8, and 3Kings 6:9 as compared with Num 10:14, etc.), is unmistakeably apparent, from the fact that Moses' negotiations with Hobab, respecting his accompanying the Israelites to Canaan, as a guide who knew the road, are noticed for the first time in Num 10:29., although they took place before the departure from Sinai, and that after this the account of the breaking-up is resumed in Num 10:33, and the journey itself described, Hence, although Kurtz (iii. 220) rejects this explanation of Num 10:12 as "forced," and regards the desert of Paran as a place of encampment between Tabeerah and Kibroth-hattaavah, even he cannot help identifying the breaking-up described in Num 10:33 with that mentioned in Num 10:12; that is to say, regarding Num 10:12 as a summary of the events which are afterwards more fully described.
The desert of Paran is the large desert plateau which is bounded on the east by the Arabah, the deep valley running from the southern point of the Dead Sea to the Elanitic Gulf, and stretches westwards to the desert of Shur (Jifar; see Gen 16:7; Ex 15:22), that separates Egypt from Philistia: it reaches southwards to Jebel et Tih, the foremost spur of the Horeb mountains, and northwards to the mountains of the Amorites, the southern border of Canaan. The origin and etymology of the name are obscure. The opinion that it was derived from פאר, to open wide, and originally denoted the broad valley of Wady Murreh, between the Hebrew Negeb and the desert of Tih, and was then transferred to the whole district, has very little probability in it (Knobel). All that can be regarded as certain is, that the El-paran of Gen 14:6 is a proof that in the very earliest times the name was applied to the whole of the desert of Tih down to the Elanitic Gulf, and that the Paran of the Bible had no historical connection either with the ́ ̀ and tribe of Φαρανῖται mentioned by Ptol. (v. 17, i. 3), or with the town of Φαράν, of which the remains are still to be seen in the Wady Feiran at Serbal, or with the tower of Faran Ahrun of Edrisi, the modern Hammn Faraun, on the Red Sea, to the south of the Wady Gharandel. By the Arabian geographers, Isztachri, Kazwini, and others, and also by the Bedouins, it is called et Tih, i.e., the wandering of the children of Israel, as being the ground upon which the children of Israel wandered about in the wilderness for forty years (or more accurately, thirty-eight). This desert plateau, which is thirty German miles (150 English) long from south to north, and almost as broad, consists, according to Arabian geographers, partly of sand and partly of firm soil, and is intersected through almost its entire length by the Wady el Arish, which commences at a short distance from the northern extremity of the southern border mountains of et Tih, and runs in nearly a straight line from south to north, only turning in a north-westerly direction towards the Mediterranean Sea, on the north-east of the Jebel el Helal. This wady divides the desert of Paran into a western and an eastern half. The western half lies lower than the eastern, and slopes off gradually, without any perceptible natural boundary, into the flat desert of Shur (Jifar), on the shore of the Mediterranean Sea. The eastern half (between the Arabah and the Wady el Arish) consists throughout of a lofty mountainous country, intersected by larger and smaller wadys, and with extensive table-land between the loftier ranges, which slopes off somewhat in a northerly direction, its southern edge being formed by the eastern spurs of the Jebel et Tih. It is intersected by the Wady el Jerafeh, which commences at the foot of the northern slope of the mountains of Tih, and after proceeding at first in a northerly direction, turns higher up in a north-easterly direction towards the Arabah, but rises in its northern portion to a strong mountain fortress, which is called, from its present inhabitants, the highlands of the Azazimeh, and is bounded on both south and north by steep and lofty mountain ranges. The southern boundary is formed by the range which connects the Araif en Nakba with the Jebel el Mukrah on the east; the northern boundary, by the mountain barrier which stretches along the Wady Murreh from west to east, and rises precipitously from it, and of which the following description has been given by Rowland and Williams, the first of modern travellers to visit this district, who entered the terra incognita by proceeding directly south from Hebron, past Arara or Aror, and surveyed it from the border of the Rachmah plateau, i.e., of the mountains of the Amorites (Deut 1:7, Deut 1:20, Deut 1:44), or the southernmost plateau of the mountains of Judah (see at Num 14:45): - "A gigantic mountain towered above us in savage grandeur, with masses of naked rock, resembling the bastions of some Cyclopean architecture, the end of which it was impossible for the eye to reach, towards either the west or the east. It extended also a long way towards the south; and with its rugged, broken, and dazzling masses of chalk, which reflected the burning rays of the sun, it looked like an unapproachable furnace, a most fearful desert, without the slightest trace of vegetation. A broad defile, called Wady Murreh, ran at the foot of this bulwark, towards the east; and after a course of several miles, on reaching the strangely formed mountain of Moddera (Madurah), it is divided into two parts, the southern branch still retaining the same name, and running eastwards to the Arabah, whilst the other was called Wady Fikreh, and ran in a north-easterly direction to the Dead Sea. This mountain barrier proved to us beyond a doubt that we were now standing on the southern boundary of the promised land; and we were confirmed in this opinion by the statement of the guide, that Kadesh was only a few hours distant from the point where we were standing" (Ritter, xiv. p. 1084). The place of encampment in the desert of Paran is to be sought for at the north-west corner of this lofty mountain range (see at Num 12:16).
John Gill
10:11 And it came to pass, on the twentieth day of the second month, in the second year,.... Which was the twentieth of the month Ijar, in the second year of the coming of the Israelites out of Egypt; who, as it appears from hence, compared with Ex 19:1; had been in the wilderness of Sinai twelve months wanting ten days; so Jarchi and other Jewish writers (m), with whom Aben Ezra agrees, who says it was near a year:
that the cloud was taken up from off the tabernacle of the testimony; that part of the tabernacle where the ark of the testimony stood, even the most holy place, over which the cloud was, the token of the divine Presence, and which it covered; but now was taken up from it, and went up higher above it, and was a signal for the motion of the camps of Israel to set forward in their journey towards Canaan's land.
(m) Seder Olam Rabba, c. 8. p. 23. Abarbinel, &c.
Robert Jamieson, A. R. Fausset and David Brown
10:11 It came to pass on the twentieth day of the second month, in the second year, &c.--The Israelites had lain encamped in Wady-Er-Rahah and the neighboring valleys of the Sinaitic range for the space of eleven months and twenty-nine days. (Compare Ex 19:1). Besides the religious purposes of the highest importance to which their long sojourn at Sinai was subservient, the Israelites, after the hardships and oppression of the Egyptian servitude, required an interval of repose and refreshment. They were neither physically nor morally in a condition to enter the lists with the warlike people they had to encounter before obtaining possession of Canaan. But the wondrous transactions at Sinai--the arm of Jehovah so visibly displayed in their favor--the covenant entered into, and the special blessings guaranteed, beginning a course of moral and religious education which moulded the character of this people--made them acquainted with their high destiny and inspired them with those noble principles of divine truth and righteousness which alone make a great nation.
10:1210:12: Եւ չուեցին որդիքն Իսրայէլի հանդերձ աղխի՛ւքն իւրեանց յանապատէն Սինայի. եւ եկաց ամպն յանապատին Փառանու[1269]։ [1269] Ոմանք. Փառանայ։ (13) Եւ չուեցին նախ ըստ բանի Տեառն.. (14) Եւ չուեցին գունդք բա՛՛։
12 Իսրայէլացիներն իրենց ամբողջ բազմութեամբ դուրս եկան Սինայի անապատից: Ամպը կանգ առաւ Փառանի անապատում:
12 Իսրայէլի որդիները իրենց իջեւանին՝ Սինայի անապատէն չուեցին ու ամպը Փառանի անապատին մէջ կեցաւ։
Եւ չուեցին որդիքն Իսրայելի [183]հանդերձ աղխիւքն`` իւրեանց յանապատէն Սինայի. եւ եկաց ամպն յանապատին Փառանու:

10:12: Եւ չուեցին որդիքն Իսրայէլի հանդերձ աղխի՛ւքն իւրեանց յանապատէն Սինայի. եւ եկաց ամպն յանապատին Փառանու[1269]։
[1269] Ոմանք. Փառանայ։ (13) Եւ չուեցին նախ ըստ բանի Տեառն.. (14) Եւ չուեցին գունդք բա՛՛։
12 Իսրայէլացիներն իրենց ամբողջ բազմութեամբ դուրս եկան Սինայի անապատից: Ամպը կանգ առաւ Փառանի անապատում:
12 Իսրայէլի որդիները իրենց իջեւանին՝ Սինայի անապատէն չուեցին ու ամպը Փառանի անապատին մէջ կեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1212: и отправились сыны Израилевы по станам своим из пустыни Синайской, и остановилось облако в пустыне Фаран.
10:12 καὶ και and; even ἐξῆραν εξαιρω lift out / up; remove οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel σὺν συν with; [definite object marker] ἀπαρτίαις απαρτια he; him ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness Σινα σινα Sina καὶ και and; even ἔστη ιστημι stand; establish ἡ ο the νεφέλη νεφελη cloud ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness τοῦ ο the Φαραν φαραν Pharan; Faran
10:12 וַ wa וְ and יִּסְע֧וּ yyisʕˈû נסע pull out בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to מַסְעֵיהֶ֖ם masʕêhˌem מַסַּע breaking מִ mi מִן from מִּדְבַּ֣ר mmiḏbˈar מִדְבָּר desert סִינָ֑י sînˈāy סִינַי Sinai וַ wa וְ and יִּשְׁכֹּ֥ן yyiškˌōn שׁכן dwell הֶ he הַ the עָנָ֖ן ʕānˌān עָנָן cloud בְּ bᵊ בְּ in מִדְבַּ֥ר miḏbˌar מִדְבָּר desert פָּארָֽן׃ pārˈān פָּארָן Paran
10:12. profectique sunt filii Israhel per turmas suas de deserto Sinai et recubuit nubes in solitudine PharanAnd the children of Israel marched by their troops from the desert of Sinai, and the cloud rested in the wilderness of Pharan.
12. And the children of Israel set forward according to their journeys out of the wilderness of Sinai; and the cloud abode in the wilderness of Paran.
10:12. And the sons of Israel set out by their companies from the desert of Sinai, and the cloud rested in the wilderness of Paran.
10:12. And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.
And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran:

12: и отправились сыны Израилевы по станам своим из пустыни Синайской, и остановилось облако в пустыне Фаран.
10:12
καὶ και and; even
ἐξῆραν εξαιρω lift out / up; remove
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
σὺν συν with; [definite object marker]
ἀπαρτίαις απαρτια he; him
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
Σινα σινα Sina
καὶ και and; even
ἔστη ιστημι stand; establish
ο the
νεφέλη νεφελη cloud
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
τοῦ ο the
Φαραν φαραν Pharan; Faran
10:12
וַ wa וְ and
יִּסְע֧וּ yyisʕˈû נסע pull out
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
מַסְעֵיהֶ֖ם masʕêhˌem מַסַּע breaking
מִ mi מִן from
מִּדְבַּ֣ר mmiḏbˈar מִדְבָּר desert
סִינָ֑י sînˈāy סִינַי Sinai
וַ wa וְ and
יִּשְׁכֹּ֥ן yyiškˌōn שׁכן dwell
הֶ he הַ the
עָנָ֖ן ʕānˌān עָנָן cloud
בְּ bᵊ בְּ in
מִדְבַּ֥ר miḏbˌar מִדְבָּר desert
פָּארָֽן׃ pārˈān פָּארָן Paran
10:12. profectique sunt filii Israhel per turmas suas de deserto Sinai et recubuit nubes in solitudine Pharan
And the children of Israel marched by their troops from the desert of Sinai, and the cloud rested in the wilderness of Pharan.
10:12. And the sons of Israel set out by their companies from the desert of Sinai, and the cloud rested in the wilderness of Paran.
10:12. And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Пустыня Фаран расположена на север от Синайского полуострова, занимая собою известковую плоскую возвышенность между долиною Нила и горами Каменистой Аравии. Южной границей ее являются пески, простирающиеся между верховьями заливов, окаймляющих Синайский полуостров; западной — Египетский поток; восточною — Аравия; северною — Негеб (юг Палестины). В настоящее время все пустынное пространство от Синая до Палестины носит одно общее название «Эт-Ти», т. е. «странствование».
Adam Clarke: Commentary on the Bible - 1831
10:12: The cloud rested in the wilderness of Paran - This was three days' journey from the wilderness of Sinai, (see Num 10:33), and the people had three stations; the first at Kibroth-hattaavah, the second at Hazeroth, Num 11:35, and the third in the wilderness of Paran, see Num 12:16. But it is extremely difficult to determine these journeyings with any degree of exactness; and we are often at a loss to know whether the place in question was in a direct or retrograde position from the place previously mentioned.
Albert Barnes: Notes on the Bible - 1834
10:12: The wilderness of Paran - See Gen 14:6 note. The wilderness is mentioned here by anticipation. The earliest halting-places, Kibroth-hattaavah and Hazeroth, were not within its limits Num 11:35; Num 12:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: took: Num 33:16; Exo 13:20, Exo 40:36, Exo 40:37; Deu 1:19
out of the: Num 1:1, Num 9:1, Num 9:5, Num 33:15; Exo 19:1, Exo 19:2
the wilderness: Num 12:16, Num 13:3, Num 13:26; Gen 21:21; Deu 1:1, Deu 33:2; Sa1 25:1; Hab 3:3
John Gill
10:12 And the children of Israel took their journeys out of the wilderness of Sinai,.... Each of their camps removed from thence, and so everyone took their journey:
and the cloud rested in the wilderness of Paran; which was a signal for the camps to rest and pitch their tents; this was after they had gone three days journey, and were come to Taberah, which, it is probable, was in the wilderness of Paran; otherwise we read of their pitching in the wilderness of Paran, after they had been a month at Kibrothhattaavah, Num 11:34, and seven days at Hazeroth, Num 12:16; so they went from one wilderness to another; of this wilderness; see Gill on Gen 21:21.
John Wesley
10:12 Paran - From which they travelled to other places, and then returned into it again, Num 12:16.
Robert Jamieson, A. R. Fausset and David Brown
10:12 wilderness of Paran--It stretched from the base of the Sinaitic group, or from Et-Tyh, over that extensive plateau to the southwestern borders of Palestine.
10:1310:13: Եւ չուեցի՛ն որդիքն Իսրայէլի ըստ բանի Տեառն ՚ի ձեռն Մովսիսի։
13 Իսրայէլացիները ճանապարհ էին ընկնում, ինչպէս Տէրն էր հրամայել Մովսէսի միջոցով:
13 Մովսէսին միջոցով տրուած Տէրոջը հրամանին պէս չուեցին։
Եւ չուեցին [184]որդիքն Իսրայելի`` ըստ բանի Տեառն ի ձեռն Մովսիսի:

10:13: Եւ չուեցի՛ն որդիքն Իսրայէլի ըստ բանի Տեառն ՚ի ձեռն Մովսիսի։
13 Իսրայէլացիները ճանապարհ էին ընկնում, ինչպէս Տէրն էր հրամայել Մովսէսի միջոցով:
13 Մովսէսին միջոցով տրուած Տէրոջը հրամանին պէս չուեցին։
zohrab-1805▾ eastern-1994▾ western am▾
10:1313: И поднялись они в первый раз, по повелению Господню, [данному] чрез Моисея.
10:13 καὶ και and; even ἐξῆραν εξαιρω lift out / up; remove πρῶτοι πρωτος first; foremost διὰ δια through; because of φωνῆς φωνη voice; sound κυρίου κυριος lord; master ἐν εν in χειρὶ χειρ hand Μωυσῆ μωσευς Mōseus; Mosefs
10:13 וַ wa וְ and יִּסְע֖וּ yyisʕˌû נסע pull out בָּ bā בְּ in † הַ the רִאשֹׁנָ֑ה rišōnˈā רִאשֹׁון first עַל־ ʕal- עַל upon פִּ֥י pˌî פֶּה mouth יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
10:13. moveruntque castra primi iuxta imperium Domini in manu MosiAnd the first went forward according to the commandment of the Lord by the hand of Moses.
13. And they first took their journey according to the commandment of the LORD by the hand of Moses.
10:13. And the first to move their camp, according to the command of the Lord by the hand of Moses,
10:13. And they first took their journey according to the commandment of the LORD by the hand of Moses.
And they first took their journey according to the commandment of the LORD by the hand of Moses:

13: И поднялись они в первый раз, по повелению Господню, [данному] чрез Моисея.
10:13
καὶ και and; even
ἐξῆραν εξαιρω lift out / up; remove
πρῶτοι πρωτος first; foremost
διὰ δια through; because of
φωνῆς φωνη voice; sound
κυρίου κυριος lord; master
ἐν εν in
χειρὶ χειρ hand
Μωυσῆ μωσευς Mōseus; Mosefs
10:13
וַ wa וְ and
יִּסְע֖וּ yyisʕˌû נסע pull out
בָּ בְּ in
הַ the
רִאשֹׁנָ֑ה rišōnˈā רִאשֹׁון first
עַל־ ʕal- עַל upon
פִּ֥י pˌî פֶּה mouth
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
10:13. moveruntque castra primi iuxta imperium Domini in manu Mosi
And the first went forward according to the commandment of the Lord by the hand of Moses.
10:13. And the first to move their camp, according to the command of the Lord by the hand of Moses,
10:13. And they first took their journey according to the commandment of the LORD by the hand of Moses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:13: Rather, And they journeyed (or, set forth) in the order of precedence according to (i. e. established by) the commandment of the Lord, etc., and described in Num 10:14-28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: Num 9:23
Carl Friedrich Keil and Franz Delitzsch
10:13
In vv. 13-28 the removal of the different camps is more fully described, according to the order of march established in ch. 2, the order in which the different sections of the Levites drew out and marched being particularly described in this place alone (cf. Num 10:17 and Num 10:21 with Num 2:17). First of all (lit., "at the beginning") the banner of Judah drew out, with Issachar and Zebulun (Num 10:14-16; cf. Num 2:3-9). The tabernacle was then taken down, and the Gershonites and Merarites broke up, carrying those portions of its which were assigned to them (Num 10:17; cf. Num 4:24., and Num 4:31.), that they might set up the dwelling at the place to be chosen for the next encampment, before the Kohathites arrived with the sacred things (Num 10:21). The banner of Reuben followed next with Simeon and Gad (Num 10:18-21; cf. Num 2:10-16), and the Kohathites joined them bearing the sacred things (Num 10:21). המּקדּשׁ (= הקּדשׁ, Num 7:9, and הקּדשׁים קדשׁ, Num 4:4) signifies the sacred things mentioned in Num 3:31. In Num 10:21 the subject is the Gershonites and Merarites, who had broken up before with the component parts of the dwelling, and set up the dwelling, עד־בּאם, against their (the Kohathites') arrival, so that they might place the holy things at once within it.
Geneva 1599
10:13 And they (f) first took their journey according to the commandment of the LORD by the hand of Moses.
(f) From Sinai to Paran, (Num 33:1).
John Gill
10:13 And they first took their journey, according to the commandment of the Lord,.... Which was virtually contained in and signified by the taking up of the cloud, see Num 9:18,
by the hand of Moses; by his means and ministry, who had informed them, that it was the will of God, that when they saw the cloud taken up to set forward in their journey, and they were obedient thereunto.
Robert Jamieson, A. R. Fausset and David Brown
10:13 the children of Israel took their journey . . . by the hand of Moses--It is probable that Moses, on the breaking up of the encampment, stationed himself on some eminence to see the ranks defile in order through the embouchure of the mountains. The marching order is described (Num. 2:1-34); but, as the vast horde is represented here in actual migration, let us notice the extraordinary care that was taken for ensuring the safe conveyance of the holy things. In the rear of Judah, which, with the tribes of Issachar and Zebulun, led the van, followed the Gershonites and Merarites with the heavy and coarser materials of the tabernacle. Next in order were set in motion the flank divisions of Reuben and Ephraim. Then came the Kohathites, who occupied the center of the moving mass, bearing the sacred utensils on their shoulder. They were so far behind the other portions of the Levitical body that these would have time at the new encampment to rear the framework of the tabernacle before the Kohathites arrived. Last of all, Dan, with the associated tribes, brought up the rear of the immense caravan. Each tribe was marshalled under its prince or chief and in all their movements rallied around its own standard.
10:1410:14: Եւ չուեցին նախ գունդք բանակի որդւոցն Յուդայ յառաջագոյն զօրուն իւրեանց. եւ ՚ի վերայ զօրացն նոցա Նաասոն որդի Ամինադաբայ։
14 Նախ ճանապարհ ընկան Յուդայի ցեղին պատկանող գնդերն իրենց զօրքով: Սրանց զօրքի առաջնորդը Ամինադաբի որդի Նաասոնն էր:
14 Առաջ Յուդայի որդիներուն բանակին դրօշակը չուեց իրենց գունդերուն կարգովը ու անոր գունդին վրայ Ամինադաբին որդին Նաասոնն էր։
Եւ չուեցին նախ գունդք բանակի որդւոցն Յուդայ յառաջագոյն զօրուն իւրեանց. եւ ի վերայ զօրացն նոցա Նաասոն որդի Ամինադաբայ:

10:14: Եւ չուեցին նախ գունդք բանակի որդւոցն Յուդայ յառաջագոյն զօրուն իւրեանց. եւ ՚ի վերայ զօրացն նոցա Նաասոն որդի Ամինադաբայ։
14 Նախ ճանապարհ ընկան Յուդայի ցեղին պատկանող գնդերն իրենց զօրքով: Սրանց զօրքի առաջնորդը Ամինադաբի որդի Նաասոնն էր:
14 Առաջ Յուդայի որդիներուն բանակին դրօշակը չուեց իրենց գունդերուն կարգովը ու անոր գունդին վրայ Ամինադաբին որդին Նաասոնն էր։
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10:1414: Поднято было во-первых знамя стана сынов Иудиных по ополчениям их; над ополчением их Наассон, сын Аминадава;
10:14 καὶ και and; even ἐξῆραν εξαιρω lift out / up; remove τάγμα ταγμα sequence παρεμβολῆς παρεμβολη encampment; barracks υἱῶν υιος son Ιουδα ιουδα Iouda; Iutha πρῶτοι πρωτος first; foremost σὺν συν with; [definite object marker] δυνάμει δυναμις power; ability αὐτῶν αυτος he; him καὶ και and; even ἐπὶ επι in; on τῆς ο the δυνάμεως δυναμις power; ability αὐτῶν αυτος he; him Ναασσων ναασσων Naassōn; Naasson υἱὸς υιος son Αμιναδαβ αμιναδαβ Aminadab; Aminathav
10:14 וַ wa וְ and יִּסַּ֞ע yyissˈaʕ נסע pull out דֶּ֣גֶל dˈeḡel דֶּגֶל banner מַחֲנֵ֧ה maḥᵃnˈē מַחֲנֶה camp בְנֵֽי־ vᵊnˈê- בֵּן son יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah בָּ bā בְּ in † הַ the רִאשֹׁנָ֖ה rišōnˌā רִאשֹׁון first לְ lᵊ לְ to צִבְאֹתָ֑ם ṣivʔōṯˈām צָבָא service וְ wᵊ וְ and עַל־ ʕal- עַל upon צְבָאֹ֔ו ṣᵊvāʔˈô צָבָא service נַחְשֹׁ֖ון naḥšˌôn נַחְשֹׁון Nahshon בֶּן־ ben- בֵּן son עַמִּינָדָֽב׃ ʕammînāḏˈāv עַמִּינָדָב Amminadab
10:14. filii Iuda per turmas suas quorum princeps erat Naasson filius AminadabThe sons of Juda by their troops: whose prince was Nahasson the son of Aminadab.
14. And in the first the standard of the camp of the children of Judah set forward according to their hosts: and over his host was Nahshon the son of Amminadab.
10:14. were the sons of Judah by their companies, whose leader was Nahshon the son of Amminadab.
10:14. In the first [place] went the standard of the camp of the children of Judah according to their armies: and over his host [was] Nahshon the son of Amminadab.
In the first [place] went the standard of the camp of the children of Judah according to their armies: and over his host [was] Nahshon the son of Amminadab:

14: Поднято было во-первых знамя стана сынов Иудиных по ополчениям их; над ополчением их Наассон, сын Аминадава;
10:14
καὶ και and; even
ἐξῆραν εξαιρω lift out / up; remove
τάγμα ταγμα sequence
παρεμβολῆς παρεμβολη encampment; barracks
υἱῶν υιος son
Ιουδα ιουδα Iouda; Iutha
πρῶτοι πρωτος first; foremost
σὺν συν with; [definite object marker]
δυνάμει δυναμις power; ability
αὐτῶν αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
τῆς ο the
δυνάμεως δυναμις power; ability
αὐτῶν αυτος he; him
Ναασσων ναασσων Naassōn; Naasson
υἱὸς υιος son
Αμιναδαβ αμιναδαβ Aminadab; Aminathav
10:14
וַ wa וְ and
יִּסַּ֞ע yyissˈaʕ נסע pull out
דֶּ֣גֶל dˈeḡel דֶּגֶל banner
מַחֲנֵ֧ה maḥᵃnˈē מַחֲנֶה camp
בְנֵֽי־ vᵊnˈê- בֵּן son
יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah
בָּ בְּ in
הַ the
רִאשֹׁנָ֖ה rišōnˌā רִאשֹׁון first
לְ lᵊ לְ to
צִבְאֹתָ֑ם ṣivʔōṯˈām צָבָא service
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
צְבָאֹ֔ו ṣᵊvāʔˈô צָבָא service
נַחְשֹׁ֖ון naḥšˌôn נַחְשֹׁון Nahshon
בֶּן־ ben- בֵּן son
עַמִּינָדָֽב׃ ʕammînāḏˈāv עַמִּינָדָב Amminadab
10:14. filii Iuda per turmas suas quorum princeps erat Naasson filius Aminadab
The sons of Juda by their troops: whose prince was Nahasson the son of Aminadab.
10:14. were the sons of Judah by their companies, whose leader was Nahshon the son of Amminadab.
10:14. In the first [place] went the standard of the camp of the children of Judah according to their armies: and over his host [was] Nahshon the son of Amminadab.
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Adam Clarke: Commentary on the Bible - 1831
10:14: The standard - of Judah - See this order of marching explained at large on Numbers 2 (note). The following is the order in which this vast company proceeded in their march: -
Judah Issachar Zebulun Gershonites, and Merarites carrying the tabernacle.
Reuben Simeon Gad The Kohathites with the sanctuary.
Ephraim Manasseh Benjamin
Dan Asher Naphtali.
Albert Barnes: Notes on the Bible - 1834
10:14: According to their armies - Compare Num 1:3. There were three tribal hosts in each camp; and each tribe had of course its subdivisions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: Num 2:3-9, Num 26:19-27; Gen 49:8
the first place: The following is the order in which this vast company marched:
Tribal Marching Order JUDAH Issachar, Zebulun, Gershonites, and Merarites, bearing the tabernacle. REUBEN Simeon, Gad, Kohathites, with the sanctuary. EPHRAIM Manasseh, Benjamin. DAN Asher, Naphtali. Among other things, it should be remarked, that, according to a well-known rule of military tactics, the advanced, and rear-guards, were stronger then the centre.
Nahshon: Num 1:7, Num 7:12
John Gill
10:14 In the first place went the standard of the camp of the children of Judah,.... Which tribe had the honour to go foremost and lead the van, the chief ruler, the Messiah being to come of it, as he did; who is King of Israel, and has gone forth at the head of them, fighting their battles for them:
according to their armies: having, besides the army of the tribe of Judah, the armies of the tribes of Issachar and Zebulun under his standard:
and over his host was Nahshon the son of Amminadab; he was captain general of the army of the tribe of Judah, as Nethaneel was over the host of the tribe of Issachar, Num 10:15; and Eliab over the host of the tribe of Zebulun, Num 10:16; the same commanders as were fixed at the time of settling the order of their encampment, Num 2:3.
10:1510:15: Եւ ՚ի վերայ զօրաց որդւոցն Իսաքարայ՝ Նաթանայէլ որդի Սովգովրայ[1270]։ [1270] Ոմանք. Եւ ՚ի վերայ զօրուց որդւոցն։
15 Իսաքարի ցեղի զօրքի առաջնորդը Սոգարի որդի Նաթանայէլն էր:
15 Եւ Իսաքարի որդիներուն ցեղին գունդին վրայ Սովգարին որդին Նաթանայէլն էր։
Եւ ի վերայ զօրաց որդւոցն Իսաքարայ` Նաթանայէլ որդի Սովգարայ:

10:15: Եւ ՚ի վերայ զօրաց որդւոցն Իսաքարայ՝ Նաթանայէլ որդի Սովգովրայ[1270]։
[1270] Ոմանք. Եւ ՚ի վերայ զօրուց որդւոցն։
15 Իսաքարի ցեղի զօրքի առաջնորդը Սոգարի որդի Նաթանայէլն էր:
15 Եւ Իսաքարի որդիներուն ցեղին գունդին վրայ Սովգարին որդին Նաթանայէլն էր։
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10:1515: и над ополчением колена сынов Иссахаровых Нафанаил, сын Цуара;
10:15 καὶ και and; even ἐπὶ επι in; on τῆς ο the δυνάμεως δυναμις power; ability φυλῆς φυλη tribe υἱῶν υιος son Ισσαχαρ ισσαχαρ Issachar; Issakhar Ναθαναηλ ναθαναηλ Nathanaēl; Nathanel υἱὸς υιος son Σωγαρ σωγαρ Sōgar; Sogar
10:15 וְ wᵊ וְ and עַ֨ל־ ʕˌal- עַל upon צְבָ֔א ṣᵊvˈā צָבָא service מַטֵּ֖ה maṭṭˌē מַטֶּה staff בְּנֵ֣י bᵊnˈê בֵּן son יִשָׂשכָ֑ר yiśāŝḵˈār יִשָּׂשׂכָר Issachar נְתַנְאֵ֖ל nᵊṯanʔˌēl נְתַנְאֵל Nethanel בֶּן־ ben- בֵּן son צוּעָֽר׃ ṣûʕˈār צוּעָר Zuar
10:15. in tribu filiorum Isachar fuit princeps Nathanahel filius SuarIn the tribe of the sons of Issachar, the prince was Nathanael the son of Suar.
15. And over the host of the tribe of the children of Issachar was Nethanel the son of Zuar.
10:15. In the tribe of the sons of Issachar, the leader was Nathanael the son of Zuar.
10:15. And over the host of the tribe of the children of Issachar [was] Nethaneel the son of Zuar.
And over the host of the tribe of the children of Issachar [was] Nethaneel the son of Zuar:

15: и над ополчением колена сынов Иссахаровых Нафанаил, сын Цуара;
10:15
καὶ και and; even
ἐπὶ επι in; on
τῆς ο the
δυνάμεως δυναμις power; ability
φυλῆς φυλη tribe
υἱῶν υιος son
Ισσαχαρ ισσαχαρ Issachar; Issakhar
Ναθαναηλ ναθαναηλ Nathanaēl; Nathanel
υἱὸς υιος son
Σωγαρ σωγαρ Sōgar; Sogar
10:15
וְ wᵊ וְ and
עַ֨ל־ ʕˌal- עַל upon
צְבָ֔א ṣᵊvˈā צָבָא service
מַטֵּ֖ה maṭṭˌē מַטֶּה staff
בְּנֵ֣י bᵊnˈê בֵּן son
יִשָׂשכָ֑ר yiśāŝḵˈār יִשָּׂשׂכָר Issachar
נְתַנְאֵ֖ל nᵊṯanʔˌēl נְתַנְאֵל Nethanel
בֶּן־ ben- בֵּן son
צוּעָֽר׃ ṣûʕˈār צוּעָר Zuar
10:15. in tribu filiorum Isachar fuit princeps Nathanahel filius Suar
In the tribe of the sons of Issachar, the prince was Nathanael the son of Suar.
10:15. In the tribe of the sons of Issachar, the leader was Nathanael the son of Zuar.
10:15. And over the host of the tribe of the children of Issachar [was] Nethaneel the son of Zuar.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: Num 1:8, Num 7:18
John Gill
10:15 And over the host of the tribe of the children of Issachar was Nethaneel the son of Zuar. See Gill on Num 10:14.
10:1610:16: Եւ ՚ի վերայ զօրու ցեղի որդւոցն Զաբուղոնի՝ Եղիաբ որդի Քելլոնի։
16 Զաբուղոնի ցեղի զօրքի առաջնորդը Քելոնի որդի Եղիաբն էր:
16 Եւ Զաբուղոնի որդիներուն ցեղին գունդին վրայ Քեղոնին որդին Եղիաբն էր։
Եւ ի վերայ զօրու ցեղի որդւոցն Զաբուղոնի` Եղիաբ որդի Քեղովնի:

10:16: Եւ ՚ի վերայ զօրու ցեղի որդւոցն Զաբուղոնի՝ Եղիաբ որդի Քելլոնի։
16 Զաբուղոնի ցեղի զօրքի առաջնորդը Քելոնի որդի Եղիաբն էր:
16 Եւ Զաբուղոնի որդիներուն ցեղին գունդին վրայ Քեղոնին որդին Եղիաբն էր։
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10:1616: и над ополчением колена сынов Завулоновых Елиав, сын Хелона.
10:16 καὶ και and; even ἐπὶ επι in; on τῆς ο the δυνάμεως δυναμις power; ability φυλῆς φυλη tribe υἱῶν υιος son Ζαβουλων ζαβουλων Zaboulōn; Zavulon Ελιαβ ελιαβ son Χαιλων χαιλων Chailōn; Khelon
10:16 וְ wᵊ וְ and עַ֨ל־ ʕˌal- עַל upon צְבָ֔א ṣᵊvˈā צָבָא service מַטֵּ֖ה maṭṭˌē מַטֶּה staff בְּנֵ֣י bᵊnˈê בֵּן son זְבוּלֻ֑ן zᵊvûlˈun זְבוּלֻן Zebulun אֱלִיאָ֖ב ʔᵉlîʔˌāv אֱלִיאָב Eliab בֶּן־ ben- בֵּן son חֵלֹֽון׃ ḥēlˈôn חֵלֹן Helon
10:16. in tribu Zabulon erat princeps Heliab filius HelonIn the tribe of Zabulon, the prince was Eliab the son of Helon.
16. And over the host of the tribe of the children of Zebulun was Eliab the son of Helon.
10:16. In the tribe of Zebulon, the leader was Eliab the son of Helon.
10:16. And over the host of the tribe of the children of Zebulun [was] Eliab the son of Helon.
And over the host of the tribe of the children of Zebulun [was] Eliab the son of Helon:

16: и над ополчением колена сынов Завулоновых Елиав, сын Хелона.
10:16
καὶ και and; even
ἐπὶ επι in; on
τῆς ο the
δυνάμεως δυναμις power; ability
φυλῆς φυλη tribe
υἱῶν υιος son
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
Ελιαβ ελιαβ son
Χαιλων χαιλων Chailōn; Khelon
10:16
וְ wᵊ וְ and
עַ֨ל־ ʕˌal- עַל upon
צְבָ֔א ṣᵊvˈā צָבָא service
מַטֵּ֖ה maṭṭˌē מַטֶּה staff
בְּנֵ֣י bᵊnˈê בֵּן son
זְבוּלֻ֑ן zᵊvûlˈun זְבוּלֻן Zebulun
אֱלִיאָ֖ב ʔᵉlîʔˌāv אֱלִיאָב Eliab
בֶּן־ ben- בֵּן son
חֵלֹֽון׃ ḥēlˈôn חֵלֹן Helon
10:16. in tribu Zabulon erat princeps Heliab filius Helon
In the tribe of Zabulon, the prince was Eliab the son of Helon.
10:16. In the tribe of Zebulon, the leader was Eliab the son of Helon.
10:16. And over the host of the tribe of the children of Zebulun [was] Eliab the son of Helon.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: Num 1:9, Num 7:24
John Gill
10:16 And over the host of the tribe of the children of Zebulun was Eliab the son of Helon. See Gill on Num 10:14.
10:1710:17: Եւ իջուցանէին զխորանն, եւ չուէին. որդիքն Գեթսոնի եւ որդիքն Մերարեայ բառնային զխորանն։
17 Սրանց հետեւեցին Գերսոնի ու Մերարիի որդիները, որոնք իջեցնում կամ ուսերի վրայ կրում-տանում էին խորանը:
17 Եւ խորանը վար իջեցուցին ու խորանը վերցնող Գերսոնին որդիները եւ Մերարիին որդիները չուեցին։
Եւ իջուցանէին զխորանն, եւ չուէին. որդիքն Գերսոնի եւ որդիքն Մերարեայ բառնային զխորանն:

10:17: Եւ իջուցանէին զխորանն, եւ չուէին. որդիքն Գեթսոնի եւ որդիքն Մերարեայ բառնային զխորանն։
17 Սրանց հետեւեցին Գերսոնի ու Մերարիի որդիները, որոնք իջեցնում կամ ուսերի վրայ կրում-տանում էին խորանը:
17 Եւ խորանը վար իջեցուցին ու խորանը վերցնող Գերսոնին որդիները եւ Մերարիին որդիները չուեցին։
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10:1717: И снята была скиния, и пошли сыны Гирсоновы и сыны Мерарины, носящие скинию.
10:17 καὶ και and; even καθελοῦσιν καθαιρεω take down; demolish τὴν ο the σκηνὴν σκηνη tent καὶ και and; even ἐξαροῦσιν εξαιρω lift out / up; remove οἱ ο the υἱοὶ υιος son Γεδσων γεδσων and; even οἱ ο the υἱοὶ υιος son Μεραρι μεραρι lift; remove τὴν ο the σκηνήν σκηνη tent
10:17 וְ wᵊ וְ and הוּרַ֖ד hûrˌaḏ ירד descend הַ ha הַ the מִּשְׁכָּ֑ן mmiškˈān מִשְׁכָּן dwelling-place וְ wᵊ וְ and נָסְע֤וּ nāsᵊʕˈû נסע pull out בְנֵֽי־ vᵊnˈê- בֵּן son גֵרְשֹׁון֙ ḡērᵊšôn גֵּרְשֹׁון Gershon וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son מְרָרִ֔י mᵊrārˈî מְרָרִי Merari נֹשְׂאֵ֖י nōśᵊʔˌê נשׂא lift הַ ha הַ the מִּשְׁכָּֽן׃ ס mmiškˈān . s מִשְׁכָּן dwelling-place
10:17. depositumque est tabernaculum quod portantes egressi sunt filii Gerson et MerariAnd the tabernacle was taken down, and the sons of Gerson and Merari set forward, bearing it.
17. And the tabernacle was taken down; and the sons of Gershon and the sons of Merari, who bare the tabernacle, set forward.
10:17. And the tabernacle was taken down, because the sons of Gershon and Merari, who carry it, were departing.
10:17. And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle.
And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle:

17: И снята была скиния, и пошли сыны Гирсоновы и сыны Мерарины, носящие скинию.
10:17
καὶ και and; even
καθελοῦσιν καθαιρεω take down; demolish
τὴν ο the
σκηνὴν σκηνη tent
καὶ και and; even
ἐξαροῦσιν εξαιρω lift out / up; remove
οἱ ο the
υἱοὶ υιος son
Γεδσων γεδσων and; even
οἱ ο the
υἱοὶ υιος son
Μεραρι μεραρι lift; remove
τὴν ο the
σκηνήν σκηνη tent
10:17
וְ wᵊ וְ and
הוּרַ֖ד hûrˌaḏ ירד descend
הַ ha הַ the
מִּשְׁכָּ֑ן mmiškˈān מִשְׁכָּן dwelling-place
וְ wᵊ וְ and
נָסְע֤וּ nāsᵊʕˈû נסע pull out
בְנֵֽי־ vᵊnˈê- בֵּן son
גֵרְשֹׁון֙ ḡērᵊšôn גֵּרְשֹׁון Gershon
וּ û וְ and
בְנֵ֣י vᵊnˈê בֵּן son
מְרָרִ֔י mᵊrārˈî מְרָרִי Merari
נֹשְׂאֵ֖י nōśᵊʔˌê נשׂא lift
הַ ha הַ the
מִּשְׁכָּֽן׃ ס mmiškˈān . s מִשְׁכָּן dwelling-place
10:17. depositumque est tabernaculum quod portantes egressi sunt filii Gerson et Merari
And the tabernacle was taken down, and the sons of Gerson and Merari set forward, bearing it.
10:17. And the tabernacle was taken down, because the sons of Gershon and Merari, who carry it, were departing.
10:17. And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
10:17: A more precise determination of the method of executing the order given in Num 2:17. The appointed place of the tabernacle, in the midst of the host, was represented during the march by the ark, the holy vessels, etc. carried by the Kohathites. The actual structure of the tabernacle was borne in advance by the Gershonites and Merarites, immediately behind the camp of Judah; so as to be set up ready against the arrival of the sacred utensils borne by the Kohathites. Compare Num. 2; 4,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: the tabernacle: Num 1:51; Heb 9:11, Heb 12:28; Pe2 1:14
the sons: Num 3:25, Num 3:26, Num 3:36, Num 3:37, Num 4:24-33, Num 7:6-8
Geneva 1599
10:17 And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing (g) the tabernacle.
(g) With all the belongings of it.
John Gill
10:17 And the tabernacle was taken down,.... By the Levites, as Aben Ezra, and which appears to be their work, from Num 1:51; this began to be done by them as soon as the cloud was perceived to move upwards, and the camp of Judah was preparing to march; and after Aaron and his sons had taken the holy vessels out of the holy and most holy place, and had packed up and covered them as directed, Num 4:5; this was an emblem of the taking down of the Jewish church state, the abolition of the service of the sanctuary, as well as of the changeable condition of the Gospel church in the wilderness, which is not always in one and the same place, but is moved from place to place, and that by the ministers of the word, signified by the Levites, who are sent and carry the Gospel here and there:
and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle; the former, the hangings and vail, and the latter the boards, pillars, sockets, &c. each of them having wagons for their assistance: these followed immediately after the camp of Judah.
10:1810:18: Եւ չուէին գունդք բանակի որդւոցն Ռուբինի հանդերձ զօրուն իւրեանց. եւ ՚ի վերայ զօրու նոցա Էղ՚իսուր որդի Սեդիուրայ.
18 Ապա իրենց զօրքով շարժուեցին Ռուբէնի ցեղի գնդերը: Նրանց զօրքի առաջնորդը Սեդիուրի որդի Եղիսուրն էր:
18 Ռուբէնին բանակին դրօշակը չուեց իրենց գունդերուն կարգովը ու անոր գունդին վրայ Սեդիուրին որդին Եղիսուրն էր։
Եւ չուէին գունդք բանակի որդւոցն Ռուբենի հանդերձ զօրուն իւրեանց. եւ ի վերայ զօրու նոցա Եղիսուր որդի Սեդիուրայ:

10:18: Եւ չուէին գունդք բանակի որդւոցն Ռուբինի հանդերձ զօրուն իւրեանց. եւ ՚ի վերայ զօրու նոցա Էղ՚իսուր որդի Սեդիուրայ.
18 Ապա իրենց զօրքով շարժուեցին Ռուբէնի ցեղի գնդերը: Նրանց զօրքի առաջնորդը Սեդիուրի որդի Եղիսուրն էր:
18 Ռուբէնին բանակին դրօշակը չուեց իրենց գունդերուն կարգովը ու անոր գունդին վրայ Սեդիուրին որդին Եղիսուրն էր։
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10:1818: И поднято было знамя стана Рувимова по ополчениям их; и над ополчением его Елицур, сын Шедеура;
10:18 καὶ και and; even ἐξῆραν εξαιρω lift out / up; remove τάγμα ταγμα sequence παρεμβολῆς παρεμβολη encampment; barracks Ρουβην ρουβην Reuben σὺν συν with; [definite object marker] δυνάμει δυναμις power; ability αὐτῶν αυτος he; him καὶ και and; even ἐπὶ επι in; on τῆς ο the δυνάμεως δυναμις power; ability αὐτῶν αυτος he; him Ελισουρ ελισουρ son Σεδιουρ σεδιουρ Sediour; Sethiur
10:18 וְ wᵊ וְ and נָסַ֗ע nāsˈaʕ נסע pull out דֶּ֛גֶל dˈeḡel דֶּגֶל banner מַחֲנֵ֥ה maḥᵃnˌē מַחֲנֶה camp רְאוּבֵ֖ן rᵊʔûvˌēn רְאוּבֵן Reuben לְ lᵊ לְ to צִבְאֹתָ֑ם ṣivʔōṯˈām צָבָא service וְ wᵊ וְ and עַל־ ʕal- עַל upon צְבָאֹ֔ו ṣᵊvāʔˈô צָבָא service אֱלִיצ֖וּר ʔᵉlîṣˌûr אֱלִיצוּר Elizur בֶּן־ ben- בֵּן son שְׁדֵיאֽוּר׃ šᵊḏêʔˈûr שְׁדֵיאוּר Shedeur
10:18. profectique sunt et filii Ruben per turmas et ordinem suum quorum princeps erat Helisur filius SedeurAnd the sons of Ruben also marched, by their troops and ranks, whose prince was Helisur the son of Sedeur.
18. And the standard of the camp of Reuben set forward according to their hosts: and over his host was Elizur the son of Shedeur.
10:18. And the sons of Ruben also set out, by their companies and ranks, whose leader was Elizur the son of Shedeur.
10:18. And the standard of the camp of Reuben set forward according to their armies: and over his host [was] Elizur the son of Shedeur.
And the standard of the camp of Reuben set forward according to their armies: and over his host [was] Elizur the son of Shedeur:

18: И поднято было знамя стана Рувимова по ополчениям их; и над ополчением его Елицур, сын Шедеура;
10:18
καὶ και and; even
ἐξῆραν εξαιρω lift out / up; remove
τάγμα ταγμα sequence
παρεμβολῆς παρεμβολη encampment; barracks
Ρουβην ρουβην Reuben
σὺν συν with; [definite object marker]
δυνάμει δυναμις power; ability
αὐτῶν αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
τῆς ο the
δυνάμεως δυναμις power; ability
αὐτῶν αυτος he; him
Ελισουρ ελισουρ son
Σεδιουρ σεδιουρ Sediour; Sethiur
10:18
וְ wᵊ וְ and
נָסַ֗ע nāsˈaʕ נסע pull out
דֶּ֛גֶל dˈeḡel דֶּגֶל banner
מַחֲנֵ֥ה maḥᵃnˌē מַחֲנֶה camp
רְאוּבֵ֖ן rᵊʔûvˌēn רְאוּבֵן Reuben
לְ lᵊ לְ to
צִבְאֹתָ֑ם ṣivʔōṯˈām צָבָא service
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
צְבָאֹ֔ו ṣᵊvāʔˈô צָבָא service
אֱלִיצ֖וּר ʔᵉlîṣˌûr אֱלִיצוּר Elizur
בֶּן־ ben- בֵּן son
שְׁדֵיאֽוּר׃ šᵊḏêʔˈûr שְׁדֵיאוּר Shedeur
10:18. profectique sunt et filii Ruben per turmas et ordinem suum quorum princeps erat Helisur filius Sedeur
And the sons of Ruben also marched, by their troops and ranks, whose prince was Helisur the son of Sedeur.
10:18. And the sons of Ruben also set out, by their companies and ranks, whose leader was Elizur the son of Shedeur.
10:18. And the standard of the camp of Reuben set forward according to their armies: and over his host [was] Elizur the son of Shedeur.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: the camp: Num 2:10-16, Num 26:5-18
Elizur: Num 1:5, Num 7:35
John Gill
10:18 And the standard of the camp of Reuben set forward according to their armies,.... Next proceeded the standard of Reuben, having under it the tribes of Simeon and Gad, Num 10:19; as "Reuben" signifies, "behold the son", and he had the tabernacle borne before him and the holy things behind him, which way soever this camp looked, it had in view what was a type of Christ the Son of God, the object of faith, the ark.
and over his host was Elizur the son of Shedeur; over which respective armies were the same captains as in Num 2:10;
10:1910:19: եւ ՚ի վերայ զօրու ցեղի որդւոցն Շմաւոնի՝ Սաղ՚ամիէլ որդի Սուրիսադայի։
19 Շմաւոնի ցեղի զօրքի առաջնորդը Սուրիսադայի որդի Սաղամիէլն էր:
19 Եւ Շմաւոնի որդիներուն ցեղին գունդին վրայ Սուրիսադային որդին Սաղամիէլն էր
Եւ ի վերայ զօրու ցեղի որդւոցն Շմաւոնի` Սաղամիէլ որդի Սուրիսադայի:

10:19: եւ ՚ի վերայ զօրու ցեղի որդւոցն Շմաւոնի՝ Սաղ՚ամիէլ որդի Սուրիսադայի։
19 Շմաւոնի ցեղի զօրքի առաջնորդը Սուրիսադայի որդի Սաղամիէլն էր:
19 Եւ Շմաւոնի որդիներուն ցեղին գունդին վրայ Սուրիսադային որդին Սաղամիէլն էր
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10:1919: и над ополчением колена сынов Симеоновых Шелумиил, сын Цуришаддая;
10:19 καὶ και and; even ἐπὶ επι in; on τῆς ο the δυνάμεως δυναμις power; ability φυλῆς φυλη tribe υἱῶν υιος son Συμεων συμεων Symeōn; Simeon Σαλαμιηλ σαλαμιηλ son Σουρισαδαι σουρισαδαι Sourisadai; Surisathe
10:19 וְ wᵊ וְ and עַ֨ל־ ʕˌal- עַל upon צְבָ֔א ṣᵊvˈā צָבָא service מַטֵּ֖ה maṭṭˌē מַטֶּה staff בְּנֵ֣י bᵊnˈê בֵּן son שִׁמְעֹ֑ון šimʕˈôn שִׁמְעֹון Simeon שְׁלֻֽמִיאֵ֖ל šᵊlˈumîʔˌēl שְׁלֻמִיאֵל Shelumiel בֶּן־ ben- בֵּן son צוּרִֽי שַׁדָּֽי׃ ṣûrˈî šaddˈāy צוּרִישַׁדַּי Zurishaddai
10:19. in tribu autem filiorum Symeon princeps fuit Salamihel filius SurisaddaiAnd in the tribe of Simeon, the prince was Salamiel the son of Surisaddai.
19. And over the host of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai.
10:19. And in the tribe of Simeon, the leader was Shelumiel the son of Zurishaddai.
10:19. And over the host of the tribe of the children of Simeon [was] Shelumiel the son of Zurishaddai.
And over the host of the tribe of the children of Simeon [was] Shelumiel the son of Zurishaddai:

19: и над ополчением колена сынов Симеоновых Шелумиил, сын Цуришаддая;
10:19
καὶ και and; even
ἐπὶ επι in; on
τῆς ο the
δυνάμεως δυναμις power; ability
φυλῆς φυλη tribe
υἱῶν υιος son
Συμεων συμεων Symeōn; Simeon
Σαλαμιηλ σαλαμιηλ son
Σουρισαδαι σουρισαδαι Sourisadai; Surisathe
10:19
וְ wᵊ וְ and
עַ֨ל־ ʕˌal- עַל upon
צְבָ֔א ṣᵊvˈā צָבָא service
מַטֵּ֖ה maṭṭˌē מַטֶּה staff
בְּנֵ֣י bᵊnˈê בֵּן son
שִׁמְעֹ֑ון šimʕˈôn שִׁמְעֹון Simeon
שְׁלֻֽמִיאֵ֖ל šᵊlˈumîʔˌēl שְׁלֻמִיאֵל Shelumiel
בֶּן־ ben- בֵּן son
צוּרִֽי שַׁדָּֽי׃ ṣûrˈî šaddˈāy צוּרִישַׁדַּי Zurishaddai
10:19. in tribu autem filiorum Symeon princeps fuit Salamihel filius Surisaddai
And in the tribe of Simeon, the prince was Salamiel the son of Surisaddai.
10:19. And in the tribe of Simeon, the leader was Shelumiel the son of Zurishaddai.
10:19. And over the host of the tribe of the children of Simeon [was] Shelumiel the son of Zurishaddai.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: Simeon: Num 1:6, Num 7:36
John Gill
10:19 And over the host of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai. See Gill on Num 10:18.
10:2010:20: Եւ ՚ի վերայ զօրու ցեղի որդւոցն Գադայ Էղ՚իսափան որդի Ռագուելի։
20 Գադի ցեղի զօրքի առաջնորդը Ռագուէլի որդի Եղիսափանն էր:
20 Եւ Գադի որդիներուն ցեղին գունդին վրայ Դագուէլին որդին Եղիասափն էր։
Եւ ի վերայ զօրու ցեղի որդւոցն Գադայ` Եղիսափան որդի Դագուելի:

10:20: Եւ ՚ի վերայ զօրու ցեղի որդւոցն Գադայ Էղ՚իսափան որդի Ռագուելի։
20 Գադի ցեղի զօրքի առաջնորդը Ռագուէլի որդի Եղիսափանն էր:
20 Եւ Գադի որդիներուն ցեղին գունդին վրայ Դագուէլին որդին Եղիասափն էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:2020: и над ополчением колена сынов Гадовых Елиасаф, сын Регуила.
10:20 καὶ και and; even ἐπὶ επι in; on τῆς ο the δυνάμεως δυναμις power; ability φυλῆς φυλη tribe υἱῶν υιος son Γαδ γαδ Gad; Gath Ελισαφ ελισαφ the τοῦ ο the Ραγουηλ ραγουηλ Reuel
10:20 וְ wᵊ וְ and עַל־ ʕal- עַל upon צְבָ֖א ṣᵊvˌā צָבָא service מַטֵּ֣ה maṭṭˈē מַטֶּה staff בְנֵי־ vᵊnê- בֵּן son גָ֑ד ḡˈāḏ גָּד Gad אֶלְיָסָ֖ף ʔelyāsˌāf אֶלְיָסָף Eliasaph בֶּן־ ben- בֵּן son דְּעוּאֵֽל׃ dᵊʕûʔˈēl דְּעוּאֵל Deuel
10:20. porro in tribu Gad erat princeps Heliasaph filius DuhelAnd in the tribe of Gad, the prince was Eliasaph the son of Duel.
20. And over the host of the tribe of the children of Gad was Eliasaph the son of Deuel.
10:20. And in the tribe of Gad, the leader was Eliasaph the son of Reuel.
10:20. And over the host of the tribe of the children of Gad [was] Eliasaph the son of Deuel.
And over the host of the tribe of the children of Gad [was] Eliasaph the son of Deuel:

20: и над ополчением колена сынов Гадовых Елиасаф, сын Регуила.
10:20
καὶ και and; even
ἐπὶ επι in; on
τῆς ο the
δυνάμεως δυναμις power; ability
φυλῆς φυλη tribe
υἱῶν υιος son
Γαδ γαδ Gad; Gath
Ελισαφ ελισαφ the
τοῦ ο the
Ραγουηλ ραγουηλ Reuel
10:20
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
צְבָ֖א ṣᵊvˌā צָבָא service
מַטֵּ֣ה maṭṭˈē מַטֶּה staff
בְנֵי־ vᵊnê- בֵּן son
גָ֑ד ḡˈāḏ גָּד Gad
אֶלְיָסָ֖ף ʔelyāsˌāf אֶלְיָסָף Eliasaph
בֶּן־ ben- בֵּן son
דְּעוּאֵֽל׃ dᵊʕûʔˈēl דְּעוּאֵל Deuel
10:20. porro in tribu Gad erat princeps Heliasaph filius Duhel
And in the tribe of Gad, the prince was Eliasaph the son of Duel.
10:20. And in the tribe of Gad, the leader was Eliasaph the son of Reuel.
10:20. And over the host of the tribe of the children of Gad [was] Eliasaph the son of Deuel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: Eliasaph: Num 1:14, Num 2:14, son of Reuel, Num 7:42
John Gill
10:20 And over the host of the tribe of the children of Gad was Eliasaph the son of Deuel. See Gill on Num 10:18.
10:2110:21: Եւ չուեսցեն որդիքն Կահաթու բարձեալ զսրբութիւնսն. եւ կանգնեսցեն զխորանն մինչեւ այլքն հասանիցեն։
21 Շարժուեցին նաեւ Կահաթի որդիները, որոնք պէտք է փոխադրէին սուրբ սպասքը եւ կանգնեցնէին խորանը, մինչեւ որ հասնէին միւսները:
21 Եւ սրբարանը վերցնող Կահաթացիները չուեցին ու խորանը կը կեցնէին մինչեւ անոնց գալը։
Եւ [185]չուեսցեն որդիքն Կահաթու բարձեալ զսրբութիւնսն. եւ [186]կանգնեսցեն զխորանն մինչեւ [187]այլքն հասանիցեն:

10:21: Եւ չուեսցեն որդիքն Կահաթու բարձեալ զսրբութիւնսն. եւ կանգնեսցեն զխորանն մինչեւ այլքն հասանիցեն։
21 Շարժուեցին նաեւ Կահաթի որդիները, որոնք պէտք է փոխադրէին սուրբ սպասքը եւ կանգնեցնէին խորանը, մինչեւ որ հասնէին միւսները:
21 Եւ սրբարանը վերցնող Կահաթացիները չուեցին ու խորանը կը կեցնէին մինչեւ անոնց գալը։
zohrab-1805▾ eastern-1994▾ western am▾
10:2121: Потом пошли сыны Каафовы, носящие святилище; скиния же была поставляема до прихода их.
10:21 καὶ και and; even ἐξαροῦσιν εξαιρω lift out / up; remove οἱ ο the υἱοὶ υιος son Κααθ κααθ lift; remove τὰ ο the ἅγια αγιος holy καὶ και and; even στήσουσιν ιστημι stand; establish τὴν ο the σκηνήν σκηνη tent ἕως εως till; until παραγένωνται παραγινομαι happen by; come by / to / along
10:21 וְ wᵊ וְ and נָסְעוּ֙ nāsᵊʕˌû נסע pull out הַ ha הַ the קְּהָתִ֔ים qqᵊhāṯˈîm קְהָתִי Kohathite נֹשְׂאֵ֖י nōśᵊʔˌê נשׂא lift הַ ha הַ the מִּקְדָּ֑שׁ mmiqdˈāš מִקְדָּשׁ sanctuary וְ wᵊ וְ and הֵקִ֥ימוּ hēqˌîmû קום arise אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּשְׁכָּ֖ן mmiškˌān מִשְׁכָּן dwelling-place עַד־ ʕaḏ- עַד unto בֹּאָֽם׃ ס bōʔˈām . s בוא come
10:21. profectique sunt et Caathitae portantes sanctuarium tamdiu tabernaculum portabatur donec venirent ad erectionis locumThen the Caathites also marched carrying the sanctuary. So long was the tabernacle carried, till they came to the place of setting it up.
21. And the Kohathites set forward, bearing the sanctuary: and did set up the tabernacle against they came.
10:21. Then the Kohathites also set out, carrying the Sanctuary. The tabernacle was carried, all the while, until they arrived at the place for setting it up.
10:21. And the Kohathites set forward, bearing the sanctuary: and [the other] did set up the tabernacle against they came.
And the Kohathites set forward, bearing the sanctuary: and [the other] did set up the tabernacle against they came:

21: Потом пошли сыны Каафовы, носящие святилище; скиния же была поставляема до прихода их.
10:21
καὶ και and; even
ἐξαροῦσιν εξαιρω lift out / up; remove
οἱ ο the
υἱοὶ υιος son
Κααθ κααθ lift; remove
τὰ ο the
ἅγια αγιος holy
καὶ και and; even
στήσουσιν ιστημι stand; establish
τὴν ο the
σκηνήν σκηνη tent
ἕως εως till; until
παραγένωνται παραγινομαι happen by; come by / to / along
10:21
וְ wᵊ וְ and
נָסְעוּ֙ nāsᵊʕˌû נסע pull out
הַ ha הַ the
קְּהָתִ֔ים qqᵊhāṯˈîm קְהָתִי Kohathite
נֹשְׂאֵ֖י nōśᵊʔˌê נשׂא lift
הַ ha הַ the
מִּקְדָּ֑שׁ mmiqdˈāš מִקְדָּשׁ sanctuary
וְ wᵊ וְ and
הֵקִ֥ימוּ hēqˌîmû קום arise
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּשְׁכָּ֖ן mmiškˌān מִשְׁכָּן dwelling-place
עַד־ ʕaḏ- עַד unto
בֹּאָֽם׃ ס bōʔˈām . s בוא come
10:21. profectique sunt et Caathitae portantes sanctuarium tamdiu tabernaculum portabatur donec venirent ad erectionis locum
Then the Caathites also marched carrying the sanctuary. So long was the tabernacle carried, till they came to the place of setting it up.
10:21. Then the Kohathites also set out, carrying the Sanctuary. The tabernacle was carried, all the while, until they arrived at the place for setting it up.
10:21. And the Kohathites set forward, bearing the sanctuary: and [the other] did set up the tabernacle against they came.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: the Kohathites: Num 2:17, Num 3:27-32, Num 4:4-16, Num 7:9; Ch1 15:2, Ch1 15:12-15
the other did: that is, the Gershonites and the Merarites, Num 10:17, Num 1:51
Geneva 1599
10:21 And the Kohathites set forward, (h) bearing the sanctuary: and (i) [the other] did set up the tabernacle against they came.
(h) Upon their shoulders.
(i) The Merarites and Gershonites.
John Gill
10:21 And the Kohathites set forward,.... After the standard of the camps of Reuben, and between that and the standard of the camp of Ephraim, to, which there is an allusion in Ps 80:2,
bearing the sanctuary, or the holy things, as Jarchi; the ark, as Aben Ezra; though not that only, which indeed might be eminently called so, it standing in the most holy place, over which were the mercy seat and cherubim, the residence of the divine Majesty; but all the holy things in the holy place, the candlestick, shewbread table, and the two altars, the altar of incense in the holy place, and the altar of burnt offerings in the court these they bore on their shoulders, and had no wagons allowed for their assistance:
and the other did set up the tabernacle against they came; that is, the sons of Gershon and Merari, who went before between the standard of Judah and the standard of Reuben, carrying the heavier and more cumbersome parts of the tabernacle; which, when Judah pitched their tents, at the signal of the cloud, they immediately put together, and erected, and got it ready, by such time as the Kohathites came up to them, that so the ark and other holy things might be at once put into it, and set in their proper places.
John Wesley
10:21 The others - The Gershonites, and Merarites, who therefore marched after the first camp, a good distance from, and before the Kohathites, that they might prepare the tabernacle for the reception of its utensils, which the Kohathites brought some time after them.
10:2210:22: Եւ չուեսցեն գունդք բանակին Եփրեմայ հանդերձ զօրուն իւրեանց. եւ ՚ի վերայ զօրու նոցա Եղ՚իսամա որդի Սեմիուդայի[1271]. [1271] Ոմանք. Եւ չուեցին գունդք։ Այլք. Որդի Սեմիուդայ։
22 Ապա իրենց զօրքով շարժուեցին Եփրեմի բանակի գնդերը: Նրանց զօրքի առաջնորդը Եմիուդի որդի Եղիսաման էր:
22 Եւ Եփրեմի որդիներուն բանակին դրօշակը չուեց իրենց գունդերուն կարգովը ու անոր գունդին վրայ Ամիուդին որդին Եղիսաման էր։
Եւ չուեցին գունդք բանակին Եփրեմայ հանդերձ զօրուն իւրեանց. եւ ի վերայ զօրու նոցա Եղիսամա որդի Եմիուդա:

10:22: Եւ չուեսցեն գունդք բանակին Եփրեմայ հանդերձ զօրուն իւրեանց. եւ ՚ի վերայ զօրու նոցա Եղ՚իսամա որդի Սեմիուդայի[1271].
[1271] Ոմանք. Եւ չուեցին գունդք։ Այլք. Որդի Սեմիուդայ։
22 Ապա իրենց զօրքով շարժուեցին Եփրեմի բանակի գնդերը: Նրանց զօրքի առաջնորդը Եմիուդի որդի Եղիսաման էր:
22 Եւ Եփրեմի որդիներուն բանակին դրօշակը չուեց իրենց գունդերուն կարգովը ու անոր գունդին վրայ Ամիուդին որդին Եղիսաման էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:2222: И поднято было знамя стана сынов Ефремовых по ополчениям их; и над ополчением их Елишама, сын Аммиуда;
10:22 καὶ και and; even ἐξαροῦσιν εξαιρω lift out / up; remove τάγμα ταγμα sequence παρεμβολῆς παρεμβολη encampment; barracks Εφραιμ εφραιμ Ephraim; Efrem σὺν συν with; [definite object marker] δυνάμει δυναμις power; ability αὐτῶν αυτος he; him καὶ και and; even ἐπὶ επι in; on τῆς ο the δυνάμεως δυναμις power; ability αὐτῶν αυτος he; him Ελισαμα ελισαμα son Εμιουδ εμιουδ Emioud; Emiuth
10:22 וְ wᵊ וְ and נָסַ֗ע nāsˈaʕ נסע pull out דֶּ֛גֶל dˈeḡel דֶּגֶל banner מַחֲנֵ֥ה maḥᵃnˌē מַחֲנֶה camp בְנֵֽי־ vᵊnˈê- בֵּן son אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim לְ lᵊ לְ to צִבְאֹתָ֑ם ṣivʔōṯˈām צָבָא service וְ wᵊ וְ and עַל־ ʕal- עַל upon צְבָאֹ֔ו ṣᵊvāʔˈô צָבָא service אֱלִישָׁמָ֖ע ʔᵉlîšāmˌāʕ אֱלִישָׁמָע Elishama בֶּן־ ben- בֵּן son עַמִּיהֽוּד׃ ʕammîhˈûḏ עַמִּיהוּד Ammihud
10:22. moverunt castra et filii Ephraim per turmas suas in quorum exercitu princeps erat Helisama filius AmmiudThe sons of Ephraim also moved their camp by their troops, in whose army the prince was Elisama the son of Ammiud.
22. And the standard of the camp of the children of Ephraim set forward according to their hosts: and over his host was Elishama the son of Ammihud.
10:22. The sons of Ephraim also moved their camp by their companies, and the leader of their army was Elishama the son of Ammihud.
10:22. And the standard of the camp of the children of Ephraim set forward according to their armies: and over his host [was] Elishama the son of Ammihud.
And the standard of the camp of the children of Ephraim set forward according to their armies: and over his host [was] Elishama the son of Ammihud:

22: И поднято было знамя стана сынов Ефремовых по ополчениям их; и над ополчением их Елишама, сын Аммиуда;
10:22
καὶ και and; even
ἐξαροῦσιν εξαιρω lift out / up; remove
τάγμα ταγμα sequence
παρεμβολῆς παρεμβολη encampment; barracks
Εφραιμ εφραιμ Ephraim; Efrem
σὺν συν with; [definite object marker]
δυνάμει δυναμις power; ability
αὐτῶν αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
τῆς ο the
δυνάμεως δυναμις power; ability
αὐτῶν αυτος he; him
Ελισαμα ελισαμα son
Εμιουδ εμιουδ Emioud; Emiuth
10:22
וְ wᵊ וְ and
נָסַ֗ע nāsˈaʕ נסע pull out
דֶּ֛גֶל dˈeḡel דֶּגֶל banner
מַחֲנֵ֥ה maḥᵃnˌē מַחֲנֶה camp
בְנֵֽי־ vᵊnˈê- בֵּן son
אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim
לְ lᵊ לְ to
צִבְאֹתָ֑ם ṣivʔōṯˈām צָבָא service
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
צְבָאֹ֔ו ṣᵊvāʔˈô צָבָא service
אֱלִישָׁמָ֖ע ʔᵉlîšāmˌāʕ אֱלִישָׁמָע Elishama
בֶּן־ ben- בֵּן son
עַמִּיהֽוּד׃ ʕammîhˈûḏ עַמִּיהוּד Ammihud
10:22. moverunt castra et filii Ephraim per turmas suas in quorum exercitu princeps erat Helisama filius Ammiud
The sons of Ephraim also moved their camp by their troops, in whose army the prince was Elisama the son of Ammiud.
10:22. The sons of Ephraim also moved their camp by their companies, and the leader of their army was Elishama the son of Ammihud.
10:22. And the standard of the camp of the children of Ephraim set forward according to their armies: and over his host [was] Elishama the son of Ammihud.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:22: the camp: Num 2:18-24, Num 26:23-41; Gen 48:19; Psa 80:1, Psa 80:2
Elishama: Num 1:10, Num 7:48
Carl Friedrich Keil and Franz Delitzsch
10:22
Behind the sacred things came the banners of Ephraim, with Manasseh and Benjamin (see Num 2:18-24), and Dan with Asher and Naphtali (Num 2:25-31); so that the camp of Dan was the "collector of all the camps according to their hosts," i.e., formed that division of the army which kept the hosts together.
John Gill
10:22 And the standard of the camp of the children of Ephraim set forward according to their armies,.... Next followed the standard of the camp of Ephraim, under which were Manasseh and Benjamin, Num 10:23,
and over his host was Elishama the son of Ammihud; over whom were the same captains, as in Num 2:18.
10:2310:23: եւ ՚ի վերայ զօրու ցեղի որդւոցն Մանասէի՝ Գամաղիէղ՚ որդի Փադասուրայ.
23 Մանասէի ցեղի զօրքի առաջնորդը Փադասուրի որդի Գամաղիէլն էր:
23 Եւ Մանասէի որդիներուն ցեղին գունդին վրայ Փադասուրին որդին Գամաղիէլն էր։
Եւ ի վերայ զօրու ցեղի որդւոցն Մանասէի` Գամաղիէլ որդի Փադասուրայ:

10:23: եւ ՚ի վերայ զօրու ցեղի որդւոցն Մանասէի՝ Գամաղիէղ՚ որդի Փադասուրայ.
23 Մանասէի ցեղի զօրքի առաջնորդը Փադասուրի որդի Գամաղիէլն էր:
23 Եւ Մանասէի որդիներուն ցեղին գունդին վրայ Փադասուրին որդին Գամաղիէլն էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:2323: и над ополчением колена сынов Манассииных Гамалиил, сын Педацура;
10:23 καὶ και and; even ἐπὶ επι in; on τῆς ο the δυνάμεως δυναμις power; ability φυλῆς φυλη tribe υἱῶν υιος son Μανασση μανασσης Manassēs; Manassis Γαμαλιηλ γαμαλιηλ Gamaliēl; Gamalil ὁ ο the τοῦ ο the Φαδασσουρ φαδασσουρ Phadassour; Fathassur
10:23 וְ wᵊ וְ and עַ֨ל־ ʕˌal- עַל upon צְבָ֔א ṣᵊvˈā צָבָא service מַטֵּ֖ה maṭṭˌē מַטֶּה staff בְּנֵ֣י bᵊnˈê בֵּן son מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh גַּמְלִיאֵ֖ל gamlîʔˌēl גַּמְלִיאֵל Gamaliel בֶּן־ ben- בֵּן son פְּדָה־צֽוּר׃ pᵊḏā-ṣˈûr פְּדָהצוּר Pedahzur
10:23. in tribu autem filiorum Manasse princeps fuit Gamalihel filius PhadassurAnd in the tribe of the sons of Manasses, the prince was Gamaliel the son of Phadassur.
23. And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur.
10:23. And in the tribe of the sons of Manasseh, the leader was Gamaliel the son of Pedahzur.
10:23. And over the host of the tribe of the children of Manasseh [was] Gamaliel the son of Pedahzur.
And over the host of the tribe of the children of Manasseh [was] Gamaliel the son of Pedahzur:

23: и над ополчением колена сынов Манассииных Гамалиил, сын Педацура;
10:23
καὶ και and; even
ἐπὶ επι in; on
τῆς ο the
δυνάμεως δυναμις power; ability
φυλῆς φυλη tribe
υἱῶν υιος son
Μανασση μανασσης Manassēs; Manassis
Γαμαλιηλ γαμαλιηλ Gamaliēl; Gamalil
ο the
τοῦ ο the
Φαδασσουρ φαδασσουρ Phadassour; Fathassur
10:23
וְ wᵊ וְ and
עַ֨ל־ ʕˌal- עַל upon
צְבָ֔א ṣᵊvˈā צָבָא service
מַטֵּ֖ה maṭṭˌē מַטֶּה staff
בְּנֵ֣י bᵊnˈê בֵּן son
מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
גַּמְלִיאֵ֖ל gamlîʔˌēl גַּמְלִיאֵל Gamaliel
בֶּן־ ben- בֵּן son
פְּדָה־צֽוּר׃ pᵊḏā-ṣˈûr פְּדָהצוּר Pedahzur
10:23. in tribu autem filiorum Manasse princeps fuit Gamalihel filius Phadassur
And in the tribe of the sons of Manasses, the prince was Gamaliel the son of Phadassur.
10:23. And in the tribe of the sons of Manasseh, the leader was Gamaliel the son of Pedahzur.
10:23. And over the host of the tribe of the children of Manasseh [was] Gamaliel the son of Pedahzur.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:23: Gamaliel: Num 1:10, Num 7:54
John Gill
10:23 And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur. See Gill on Num 10:22.
10:2410:24: եւ ՚ի վերայ ցեղի որդւոցն Բենիամինի Աբիդան որդի Գեդէոնի։
24 Բենիամինի ցեղի զօրքի առաջնորդը Գեդէոնի որդի Աբիդանն էր:
24 Եւ Բենիամինի որդիներուն ցեղին գունդին վրայ Գեդէօնիին որդին Աբիդանն էր։
Եւ ի վերայ զօրու ցեղին որդւոցն Բենիամենի` Աբիդան որդի Գեդէոնի:

10:24: եւ ՚ի վերայ ցեղի որդւոցն Բենիամինի Աբիդան որդի Գեդէոնի։
24 Բենիամինի ցեղի զօրքի առաջնորդը Գեդէոնի որդի Աբիդանն էր:
24 Եւ Բենիամինի որդիներուն ցեղին գունդին վրայ Գեդէօնիին որդին Աբիդանն էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:2424: и над ополчением колена сынов Вениаминовых Авидан, сын Гидеония.
10:24 καὶ και and; even ἐπὶ επι in; on τῆς ο the δυνάμεως δυναμις power; ability φυλῆς φυλη tribe υἱῶν υιος son Βενιαμιν βενιαμιν Beniamin; Veniamin Αβιδαν αβιδαν the τοῦ ο the Γαδεωνι γαδεωνι Gadeōni; Gatheoni
10:24 וְ wᵊ וְ and עַ֨ל־ ʕˌal- עַל upon צְבָ֔א ṣᵊvˈā צָבָא service מַטֵּ֖ה maṭṭˌē מַטֶּה staff בְּנֵ֣י bᵊnˈê בֵּן son בִנְיָמִ֑ן vinyāmˈin בִּנְיָמִן Benjamin אֲבִידָ֖ן ʔᵃvîḏˌān אֲבִידָן Abidan בֶּן־ ben- בֵּן son גִּדְעֹונִֽי׃ ס giḏʕônˈî . s גִּדְעֹנִי Gideoni
10:24. et in tribu Beniamin dux Abidan filius GedeonisAnd in the tribe of Benjamin, the prince was Abidan the son of Gedeon.
24. And over the host of the tribe of the children of Benjamin was Abidan the son of Gideoni.
10:24. And in the tribe of Benjamin, the leader was Abidan the son of Gideoni.
10:24. And over the host of the tribe of the children of Benjamin [was] Abidan the son of Gideoni.
And over the host of the tribe of the children of Benjamin [was] Abidan the son of Gideoni:

24: и над ополчением колена сынов Вениаминовых Авидан, сын Гидеония.
10:24
καὶ και and; even
ἐπὶ επι in; on
τῆς ο the
δυνάμεως δυναμις power; ability
φυλῆς φυλη tribe
υἱῶν υιος son
Βενιαμιν βενιαμιν Beniamin; Veniamin
Αβιδαν αβιδαν the
τοῦ ο the
Γαδεωνι γαδεωνι Gadeōni; Gatheoni
10:24
וְ wᵊ וְ and
עַ֨ל־ ʕˌal- עַל upon
צְבָ֔א ṣᵊvˈā צָבָא service
מַטֵּ֖ה maṭṭˌē מַטֶּה staff
בְּנֵ֣י bᵊnˈê בֵּן son
בִנְיָמִ֑ן vinyāmˈin בִּנְיָמִן Benjamin
אֲבִידָ֖ן ʔᵃvîḏˌān אֲבִידָן Abidan
בֶּן־ ben- בֵּן son
גִּדְעֹונִֽי׃ ס giḏʕônˈî . s גִּדְעֹנִי Gideoni
10:24. et in tribu Beniamin dux Abidan filius Gedeonis
And in the tribe of Benjamin, the prince was Abidan the son of Gedeon.
10:24. And in the tribe of Benjamin, the leader was Abidan the son of Gideoni.
10:24. And over the host of the tribe of the children of Benjamin [was] Abidan the son of Gideoni.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:24: Abidan: Num 1:11, Num 7:60
John Gill
10:24 And over the host of the tribe of the children of Benjamin was Abidan the son of Gideoni. See Gill on Num 10:22.
10:2510:25: Եւ չուեցին գունդք բանակի որդւոցն Դանայ յետո՛յ քան զամենայն բանակսն հանդերձ զօրուն իւրեանց. եւ ՚ի վերայ զօրու նոցա Աքիեզե՛ր որդի Ամիսադայի.
25 Դանի ցեղի գնդերն իրենց զօրքով ճանապարհ ընկան բոլորից յետոյ: Նրանց զօրքի առաջնորդը Ամիսադայի որդի Աքիեզերն էր:
25 Եւ Դանի որդիներուն բանակին դրօշակը իրենց գունդերուն կարգովը բոլոր բանակներուն ետեւէն չուեց* ու անոր գունդին վրայ Ամիսադային որդին Աքիեզերն էր։
Եւ չուեցին գունդք բանակի որդւոցն Դանայ յետոյ քան զամենայն բանակսն հանդերձ զօրուն իւրեանց. եւ ի վերայ զօրու նոցա` Աքիեզեր որդի Ամիսադայի:

10:25: Եւ չուեցին գունդք բանակի որդւոցն Դանայ յետո՛յ քան զամենայն բանակսն հանդերձ զօրուն իւրեանց. եւ ՚ի վերայ զօրու նոցա Աքիեզե՛ր որդի Ամիսադայի.
25 Դանի ցեղի գնդերն իրենց զօրքով ճանապարհ ընկան բոլորից յետոյ: Նրանց զօրքի առաջնորդը Ամիսադայի որդի Աքիեզերն էր:
25 Եւ Դանի որդիներուն բանակին դրօշակը իրենց գունդերուն կարգովը բոլոր բանակներուն ետեւէն չուեց* ու անոր գունդին վրայ Ամիսադային որդին Աքիեզերն էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:2525: Последним из всех станов поднято было знамя стана сынов Дановых с ополчениями их; и над ополчением их Ахиезер, сын Аммишаддая;
10:25 καὶ και and; even ἐξαροῦσιν εξαιρω lift out / up; remove τάγμα ταγμα sequence παρεμβολῆς παρεμβολη encampment; barracks υἱῶν υιος son Δαν δαν last; farthest part πασῶν πας all; every τῶν ο the παρεμβολῶν παρεμβολη encampment; barracks σὺν συν with; [definite object marker] δυνάμει δυναμις power; ability αὐτῶν αυτος he; him καὶ και and; even ἐπὶ επι in; on τῆς ο the δυνάμεως δυναμις power; ability αὐτῶν αυτος he; him Αχιεζερ αχιεζερ the τοῦ ο the Αμισαδαι αμισαδαι Amisadai; Amisathe
10:25 וְ wᵊ וְ and נָסַ֗ע nāsˈaʕ נסע pull out דֶּ֚גֶל ˈdeḡel דֶּגֶל banner מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp בְנֵי־ vᵊnê- בֵּן son דָ֔ן ḏˈān דָּן Dan מְאַסֵּ֥ף mᵊʔassˌēf אסף gather לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הַֽ hˈa הַ the מַּחֲנֹ֖ת mmaḥᵃnˌōṯ מַחֲנֶה camp לְ lᵊ לְ to צִבְאֹתָ֑ם ṣivʔōṯˈām צָבָא service וְ wᵊ וְ and עַל־ ʕal- עַל upon צְבָאֹ֔ו ṣᵊvāʔˈô צָבָא service אֲחִיעֶ֖זֶר ʔᵃḥîʕˌezer אֲחִיעֶזֶר Ahiezer בֶּן־ ben- בֵּן son עַמִּי שַׁדָּֽי׃ ʕammî šaddˈāy עַמִּישַׁדָּי Ammishaddai
10:25. novissimi castrorum omnium profecti sunt filii Dan per turmas suas in quorum exercitu princeps fuit Ahiezer filius AmisaddaiThe last of all the camp marched the sons of Dan by their troops, in whose army the prince was Ahiezer the son of Ammisaddai.
25. And the standard of the camp of the children of Dan, which was the rearward of all the camps, set forward according to their hosts: and over his host was Ahiezer the son of Ammishaddai.
10:25. The last of all the camp to set out were the sons of Dan by their companies, and the leader of their army was Ahiezer the son of Ammishaddai.
10:25. And the standard of the camp of the children of Dan set forward, [which was] the rereward of all the camps throughout their hosts: and over his host [was] Ahiezer the son of Ammishaddai.
And the standard of the camp of the children of Dan set forward, [which was] the rereward of all the camps throughout their hosts: and over his host [was] Ahiezer the son of Ammishaddai:

25: Последним из всех станов поднято было знамя стана сынов Дановых с ополчениями их; и над ополчением их Ахиезер, сын Аммишаддая;
10:25
καὶ και and; even
ἐξαροῦσιν εξαιρω lift out / up; remove
τάγμα ταγμα sequence
παρεμβολῆς παρεμβολη encampment; barracks
υἱῶν υιος son
Δαν δαν last; farthest part
πασῶν πας all; every
τῶν ο the
παρεμβολῶν παρεμβολη encampment; barracks
σὺν συν with; [definite object marker]
δυνάμει δυναμις power; ability
αὐτῶν αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
τῆς ο the
δυνάμεως δυναμις power; ability
αὐτῶν αυτος he; him
Αχιεζερ αχιεζερ the
τοῦ ο the
Αμισαδαι αμισαδαι Amisadai; Amisathe
10:25
וְ wᵊ וְ and
נָסַ֗ע nāsˈaʕ נסע pull out
דֶּ֚גֶל ˈdeḡel דֶּגֶל banner
מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp
בְנֵי־ vᵊnê- בֵּן son
דָ֔ן ḏˈān דָּן Dan
מְאַסֵּ֥ף mᵊʔassˌēf אסף gather
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הַֽ hˈa הַ the
מַּחֲנֹ֖ת mmaḥᵃnˌōṯ מַחֲנֶה camp
לְ lᵊ לְ to
צִבְאֹתָ֑ם ṣivʔōṯˈām צָבָא service
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
צְבָאֹ֔ו ṣᵊvāʔˈô צָבָא service
אֲחִיעֶ֖זֶר ʔᵃḥîʕˌezer אֲחִיעֶזֶר Ahiezer
בֶּן־ ben- בֵּן son
עַמִּי שַׁדָּֽי׃ ʕammî šaddˈāy עַמִּישַׁדָּי Ammishaddai
10:25. novissimi castrorum omnium profecti sunt filii Dan per turmas suas in quorum exercitu princeps fuit Ahiezer filius Amisaddai
The last of all the camp marched the sons of Dan by their troops, in whose army the prince was Ahiezer the son of Ammisaddai.
10:25. The last of all the camp to set out were the sons of Dan by their companies, and the leader of their army was Ahiezer the son of Ammishaddai.
10:25. And the standard of the camp of the children of Dan set forward, [which was] the rereward of all the camps throughout their hosts: and over his host [was] Ahiezer the son of Ammishaddai.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:25: the camp: Num 2:25, Num 2:28-31, Num 26:42-51; Gen 49:16, Gen 49:17
the rereward: Deu 25:17, Deu 25:18; Jos 6:9; Isa 52:12, Isa 58:8
Ahiezer: Num 1:12, Num 7:66
Geneva 1599
10:25 And the standard of the camp of the children of Dan set forward, [which was] the (k) rereward of all the camps throughout their hosts: and over his host [was] Ahiezer the son of Ammishaddai.
(k) Leaving none behind, nor any of the former that fainted in the way.
John Gill
10:25 And the standard of the camp of the children of Dan set forward,.... Next after that of Ephraim, the last of all: which was the rearward of all the camps throughout their host; which brought up the rear, and was fittest for that purpose, being the most numerous, next to that of Judah, which led the van; or, the gatherer up of all the camps (n), under which were collected and brought on all that belonged to the other tribes; as all under twenty years of age, which were not taken into the camps, and the women and children, and weak and sickly persons, the mixed multitude, and all stragglers: these were all under the care and charge of this camp, and under the standard of which were Asher and Naphtali, Num 10:26; over whom were the same captains as in Num 2:25.
(n) "colligens omnia castra", Montanus, Drusius; "vel collector omnium castrorum", Fagius, Vatablus; "colligens omnia agmina", Tigurine version, Munster.
10:2610:26: եւ ՚ի վերայ ցեղի որդւոցն Ասերայ Փագեէլ որդի Եքրանայ[1272]. [1272] Ոմանք. Եւ ՚ի վերայ զօրու ցեղի։
26 Ասերի ցեղի զօրքի առաջնորդը Եքրանի որդի Փագեէլն էր:
26 Եւ Ասերի որդիներուն ցեղին գունդին վրայ Եքրանին որդին Փագիէլն էր։
Եւ ի վերայ զօրու ցեղի որդւոցն Ասերայ` Փագիէլ որդի Եքրանայ:

10:26: եւ ՚ի վերայ ցեղի որդւոցն Ասերայ Փագեէլ որդի Եքրանայ[1272].
[1272] Ոմանք. Եւ ՚ի վերայ զօրու ցեղի։
26 Ասերի ցեղի զօրքի առաջնորդը Եքրանի որդի Փագեէլն էր:
26 Եւ Ասերի որդիներուն ցեղին գունդին վրայ Եքրանին որդին Փագիէլն էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:2626: и над ополчением колена сынов Асировых Пагиил, сын Охрана;
10:26 καὶ και and; even ἐπὶ επι in; on τῆς ο the δυνάμεως δυναμις power; ability φυλῆς φυλη tribe υἱῶν υιος son Ασηρ ασηρ Asēr; Asir Φαγαιηλ φαγαιηλ son Εχραν εχραν Echran; Ekhran
10:26 וְ wᵊ וְ and עַל־ ʕal- עַל upon צְבָ֔א ṣᵊvˈā צָבָא service מַטֵּ֖ה maṭṭˌē מַטֶּה staff בְּנֵ֣י bᵊnˈê בֵּן son אָשֵׁ֑ר ʔāšˈēr אָשֵׁר Asher פַּגְעִיאֵ֖ל paḡʕîʔˌēl פַּגְעִיאֵל Pagiel בֶּן־ ben- בֵּן son עָכְרָֽן׃ ʕoḵrˈān עָכְרָן Ocran
10:26. in tribu autem filiorum Aser erat princeps Phagaihel filius OchranAnd in the tribe of the sons of Aser, the prince was Phegiel the son of Ochran.
26. And over the host of the tribe of the children of Asher was Pagiel the son of Ochran.
10:26. And in the tribe of the sons of Asher, the leader was Pagiel the son of Ochran.
10:26. And over the host of the tribe of the children of Asher [was] Pagiel the son of Ocran.
And over the host of the tribe of the children of Asher [was] Pagiel the son of Ocran:

26: и над ополчением колена сынов Асировых Пагиил, сын Охрана;
10:26
καὶ και and; even
ἐπὶ επι in; on
τῆς ο the
δυνάμεως δυναμις power; ability
φυλῆς φυλη tribe
υἱῶν υιος son
Ασηρ ασηρ Asēr; Asir
Φαγαιηλ φαγαιηλ son
Εχραν εχραν Echran; Ekhran
10:26
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
צְבָ֔א ṣᵊvˈā צָבָא service
מַטֵּ֖ה maṭṭˌē מַטֶּה staff
בְּנֵ֣י bᵊnˈê בֵּן son
אָשֵׁ֑ר ʔāšˈēr אָשֵׁר Asher
פַּגְעִיאֵ֖ל paḡʕîʔˌēl פַּגְעִיאֵל Pagiel
בֶּן־ ben- בֵּן son
עָכְרָֽן׃ ʕoḵrˈān עָכְרָן Ocran
10:26. in tribu autem filiorum Aser erat princeps Phagaihel filius Ochran
And in the tribe of the sons of Aser, the prince was Phegiel the son of Ochran.
10:26. And in the tribe of the sons of Asher, the leader was Pagiel the son of Ochran.
10:26. And over the host of the tribe of the children of Asher [was] Pagiel the son of Ocran.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:26: Pagiel: Num 1:13, Num 7:72
John Gill
10:26 And over the host of the tribe of the children of Asher was Pagiel the son of Ocran. See Gill on Num 10:25.
10:2710:27: եւ ՚ի վերայ ցեղի որդւոցն Նեփթաղիմայ Աքիրա՛ն որդի Ենանայ[1273]։ [1273] Ոմանք. Եւ ՚ի վերայ զօրու ցեղի։
27 Նեփթաղիմի ցեղի զօրքի առաջնորդը Ենանի որդի Աքիրանն էր:
27 Եւ Նեփթաղիմի որդիներուն ցեղին գունդին վրայ Ենանին որդին Աքիրէն էր։
Եւ ի վերայ զօրու ցեղի որդւոցն Նեփթաղիմայ` Աքիրէ որդի Ենանայ:

10:27: եւ ՚ի վերայ ցեղի որդւոցն Նեփթաղիմայ Աքիրա՛ն որդի Ենանայ[1273]։
[1273] Ոմանք. Եւ ՚ի վերայ զօրու ցեղի։
27 Նեփթաղիմի ցեղի զօրքի առաջնորդը Ենանի որդի Աքիրանն էր:
27 Եւ Նեփթաղիմի որդիներուն ցեղին գունդին վրայ Ենանին որդին Աքիրէն էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:2727: и над ополчением колена сынов Неффалимовых Ахира, сын Енана.
10:27 καὶ και and; even ἐπὶ επι in; on τῆς ο the δυνάμεως δυναμις power; ability φυλῆς φυλη tribe υἱῶν υιος son Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim Αχιρε αχιρε son Αιναν αιναν Ainan; Enan
10:27 וְ wᵊ וְ and עַ֨ל־ ʕˌal- עַל upon צְבָ֔א ṣᵊvˈā צָבָא service מַטֵּ֖ה maṭṭˌē מַטֶּה staff בְּנֵ֣י bᵊnˈê בֵּן son נַפְתָּלִ֑י naftālˈî נַפְתָּלִי Naphtali אֲחִירַ֖ע ʔᵃḥîrˌaʕ אֲחִירַע Ahira בֶּן־ ben- בֵּן son עֵינָֽן׃ ʕênˈān עֵינָן Enan
10:27. et in tribu filiorum Nepthalim princeps Achira filius HenanAnd in the tribe of the sons of Nephtali, the prince was Ahira the son of Enan.
27. And over the host of the tribe of the children of Naphtali was Ahira the son of Enan.
10:27. And in the tribe of the sons of Naphtali, the leader was Ahira the son of Enan.
10:27. And over the host of the tribe of the children of Naphtali [was] Ahira the son of Enan.
And over the host of the tribe of the children of Naphtali [was] Ahira the son of Enan:

27: и над ополчением колена сынов Неффалимовых Ахира, сын Енана.
10:27
καὶ και and; even
ἐπὶ επι in; on
τῆς ο the
δυνάμεως δυναμις power; ability
φυλῆς φυλη tribe
υἱῶν υιος son
Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
Αχιρε αχιρε son
Αιναν αιναν Ainan; Enan
10:27
וְ wᵊ וְ and
עַ֨ל־ ʕˌal- עַל upon
צְבָ֔א ṣᵊvˈā צָבָא service
מַטֵּ֖ה maṭṭˌē מַטֶּה staff
בְּנֵ֣י bᵊnˈê בֵּן son
נַפְתָּלִ֑י naftālˈî נַפְתָּלִי Naphtali
אֲחִירַ֖ע ʔᵃḥîrˌaʕ אֲחִירַע Ahira
בֶּן־ ben- בֵּן son
עֵינָֽן׃ ʕênˈān עֵינָן Enan
10:27. et in tribu filiorum Nepthalim princeps Achira filius Henan
And in the tribe of the sons of Nephtali, the prince was Ahira the son of Enan.
10:27. And in the tribe of the sons of Naphtali, the leader was Ahira the son of Enan.
10:27. And over the host of the tribe of the children of Naphtali [was] Ahira the son of Enan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:27: Ahira: Num 1:15, Num 7:78
John Gill
10:27 And over the host of the tribe of the children of Naphtali was Ahira the son of Enan. See Gill on Num 10:25.
10:2810:28: Ա՛յս են զօրք որդւոցն Իսրայէլի. եւ չուեցին հանդերձ զօրուն իւրեանց։
28 Ահա սրանք են իսրայէլացիների զօրքերը: Իսրայէլացիները ճանապարհ ընկան իրենց զօրքով:
28 Իսրայէլի որդիները այս կարգով պիտի չուէին իրենց գունդերով։
Այս են [188]զօրք որդւոցն Իսրայելի. եւ չուեցին հանդերձ զօրուն իւրեանց:

10:28: Ա՛յս են զօրք որդւոցն Իսրայէլի. եւ չուեցին հանդերձ զօրուն իւրեանց։
28 Ահա սրանք են իսրայէլացիների զօրքերը: Իսրայէլացիները ճանապարհ ընկան իրենց զօրքով:
28 Իսրայէլի որդիները այս կարգով պիտի չուէին իրենց գունդերով։
zohrab-1805▾ eastern-1994▾ western am▾
10:2828: Вот [порядок] шествия сынов Израилевых по ополчениям их. И отправились они.
10:28 αὗται ουτος this; he αἱ ο the στρατιαὶ στρατια army υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐξῆραν εξαιρω lift out / up; remove σὺν συν with; [definite object marker] δυνάμει δυναμις power; ability αὐτῶν αυτος he; him
10:28 אֵ֛לֶּה ʔˈēlleh אֵלֶּה these מַסְעֵ֥י masʕˌê מַסַּע breaking בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to צִבְאֹתָ֑ם ṣivʔōṯˈām צָבָא service וַ wa וְ and יִּסָּֽעוּ׃ ס yyissˈāʕû . s נסע pull out
10:28. haec sunt castra et profectiones filiorum Israhel per turmas suas quando egrediebanturThis was the order of the camps, and marches of the children of Israel by their troops, when they set forward.
28. Thus were the journeyings of the children of Israel according to their hosts; and they set forward.
10:28. These were the camps and departures of the sons of Israel by their companies, when they went forth.
10:28. Thus [were] the journeyings of the children of Israel according to their armies, when they set forward.
Thus [were] the journeyings of the children of Israel according to their armies, when they set forward:

28: Вот [порядок] шествия сынов Израилевых по ополчениям их. И отправились они.
10:28
αὗται ουτος this; he
αἱ ο the
στρατιαὶ στρατια army
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐξῆραν εξαιρω lift out / up; remove
σὺν συν with; [definite object marker]
δυνάμει δυναμις power; ability
αὐτῶν αυτος he; him
10:28
אֵ֛לֶּה ʔˈēlleh אֵלֶּה these
מַסְעֵ֥י masʕˌê מַסַּע breaking
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
צִבְאֹתָ֑ם ṣivʔōṯˈām צָבָא service
וַ wa וְ and
יִּסָּֽעוּ׃ ס yyissˈāʕû . s נסע pull out
10:28. haec sunt castra et profectiones filiorum Israhel per turmas suas quando egrediebantur
This was the order of the camps, and marches of the children of Israel by their troops, when they set forward.
10:28. These were the camps and departures of the sons of Israel by their companies, when they went forth.
10:28. Thus [were] the journeyings of the children of Israel according to their armies, when they set forward.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:28: Thus were: Heb. These
according: Num 10:35, Num 10:36, Num 2:34, Num 24:4, Num 24:5; Sol 6:10; Co1 14:33, Co1 14:40; Col 2:5
Geneva 1599
10:28 (l) Thus [were] the journeyings of the children of Israel according to their armies, when they set forward.
(l) This was the order of their host when they travelled.
John Gill
10:28 Thus were the journeyings of the children of Israel,.... Or this was the order of them, as Jarchi; in this form and manner they marched, and a most wise, beautiful, and regular order it was; first the standard of Judah, a camp consisting of 186,400 able men fit for war, then followed the Gershonites and Merarites with six wagons carrying the heavier parts of the tabernacle; next to them the standard of the camp of Reuben, having in it 151,450 warlike men; next to them were the Kohathites, bearing the holy things of the sanctuary on their shoulders, who were followed by the standard of the camp of Ephraim, which was formed of 108,100 men fit for military service; and last of all the standard of the camp of Dan, which consisted of 157,600 men, able to bear arms, and which had under their care all that were not able which belonged to the other tribes; an emblem of the church of God in its militant state, walking according to the order of the Gospel, and in all the ordinances of it, which is a lovely sight to behold, Song 6:4; thus they marched
according to their armies; ranged under their several standards:
when they set forward; in their journey through the wilderness; as now, so at all other times, this order was carefully observed by them.
10:2910:29: Եւ ասէ՛ Մովսէս ցՅոբաբ որդի Ռագուելի Մադիանացի ցաներն Մովսիսի. Ահա մեք չուեմք ՚ի տեղին զոր ասաց Տէր տա՛լ զնա մեզ. ե՛կ ընդ մեզ, եւ բարի՛ արասցուք քեզ. զի Տէր խոստացաւ բարութիւնս Իսրայէլի[1274]։ [1274] Ոսկան. Ցաներն իւր. ահա։ Ոմանք. Ասաց Տէր. Տաց զնա ձեզ։
29 Մովսէսը մադիանացի Ռագուէլի որդի Յոբաբին՝ իր աներոջը, ասաց. «Ահա մենք շարժւում ենք դէպի այն տեղը, որ Աստուած խոստացաւ մեզ տալ: Դու էլ արի՛ մեզ հետ, մենք քեզ լաւութիւն կ’անենք, որովհետեւ Տէրը բարիք է խոստացել իսրայէլացիներին»:
29 Մովսէս իր աներոջ, այսինքն Մադիանացի Ռագուէլին որդիին Յոբաբին ըսաւ. «Մենք կը չուենք այն տեղը՝ որուն համար Տէրը ըսաւ թէ՝ ‘Ձեզի պիտի տամ’. մեզի հետ եկո՛ւր ու բարիք պիտի ընենք քեզի. վասն զի Տէրը Իսրայէլի բարիք խոստացաւ*»։
Եւ ասէ Մովսէս ցՅոբաբ որդի Հռագուելի Մադիանացի, ցաներն Մովսիսի. Ահա մեք չուեմք ի տեղին զոր ասաց Տէր տալ զնա մեզ. եկ ընդ մեզ, եւ բարի արասցուք քեզ. զի Տէր խոստացաւ բարութիւնս Իսրայելի:

10:29: Եւ ասէ՛ Մովսէս ցՅոբաբ որդի Ռագուելի Մադիանացի ցաներն Մովսիսի. Ահա մեք չուեմք ՚ի տեղին զոր ասաց Տէր տա՛լ զնա մեզ. ե՛կ ընդ մեզ, եւ բարի՛ արասցուք քեզ. զի Տէր խոստացաւ բարութիւնս Իսրայէլի[1274]։
[1274] Ոսկան. Ցաներն իւր. ահա։ Ոմանք. Ասաց Տէր. Տաց զնա ձեզ։
29 Մովսէսը մադիանացի Ռագուէլի որդի Յոբաբին՝ իր աներոջը, ասաց. «Ահա մենք շարժւում ենք դէպի այն տեղը, որ Աստուած խոստացաւ մեզ տալ: Դու էլ արի՛ մեզ հետ, մենք քեզ լաւութիւն կ’անենք, որովհետեւ Տէրը բարիք է խոստացել իսրայէլացիներին»:
29 Մովսէս իր աներոջ, այսինքն Մադիանացի Ռագուէլին որդիին Յոբաբին ըսաւ. «Մենք կը չուենք այն տեղը՝ որուն համար Տէրը ըսաւ թէ՝ ‘Ձեզի պիտի տամ’. մեզի հետ եկո՛ւր ու բարիք պիտի ընենք քեզի. վասն զի Տէրը Իսրայէլի բարիք խոստացաւ*»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2929: И сказал Моисей Ховаву, сыну Рагуилову, Мадианитянину, родственнику Моисееву: мы отправляемся в то место, о котором Господь сказал: вам отдам его; иди с нами, мы сделаем тебе добро, ибо Господь доброе изрек об Израиле.
10:29 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs τῷ ο the Ιωβαβ ιωβαβ son Ραγουηλ ραγουηλ the Μαδιανίτῃ μαδιανιτης the γαμβρῷ γαμβρος Mōseus; Mosefs ἐξαίρομεν εξαιρω lift out / up; remove ἡμεῖς ημεις we εἰς εις into; for τὸν ο the τόπον τοπος place; locality ὃν ος who; what εἶπεν επω say; speak κύριος κυριος lord; master τοῦτον ουτος this; he δώσω διδωμι give; deposit ὑμῖν υμιν you δεῦρο δευρο come on; this point μεθ᾿ μετα with; amid ἡμῶν ημων our καὶ και and; even εὖ ευ well σε σε.1 you ποιήσομεν ποιεω do; make ὅτι οτι since; that κύριος κυριος lord; master ἐλάλησεν λαλεω talk; speak καλὰ καλος fine; fair περὶ περι about; around Ισραηλ ισραηλ.1 Israel
10:29 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses לְ֠ lᵊ לְ to חֹבָב ḥōvˌāv חֹבָב Hobab בֶּן־ ben- בֵּן son רְעוּאֵ֣ל rᵊʕûʔˈēl רְעוּאֵל Reuel הַ ha הַ the מִּדְיָנִי֮ mmiḏyānˈî מִדְיָנִי Midianite חֹתֵ֣ן ḥōṯˈēn חתן be father-in-law מֹשֶׁה֒ mōšˌeh מֹשֶׁה Moses נֹסְעִ֣ים׀ nōsᵊʕˈîm נסע pull out אֲנַ֗חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹום֙ mmāqôm מָקֹום place אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֹתֹ֖ו ʔōṯˌô אֵת [object marker] אֶתֵּ֣ן ʔettˈēn נתן give לָכֶ֑ם lāḵˈem לְ to לְכָ֤ה lᵊḵˈā הלך walk אִתָּ֨נוּ֙ ʔittˈānû אֵת together with וְ wᵊ וְ and הֵטַ֣בְנוּ hēṭˈavnû יטב be good לָ֔ךְ lˈāḵ לְ to כִּֽי־ kˈî- כִּי that יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH דִּבֶּר־ dibber- דבר speak טֹ֖וב ṭˌôv טֹוב good עַל־ ʕal- עַל upon יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
10:29. dixitque Moses Hobab filio Rahuhel Madianiti cognato suo proficiscimur ad locum quem Dominus daturus est nobis veni nobiscum ut benefaciamus tibi quia Dominus bona promisit IsraheliAnd Moses said to Hobab the son of Raguel the Madianite, his kinsman: We are going towards the place which the Lord will give us: come with us, that we may do thee good: for the Lord hath promised good things to Israel.
29. And Moses said unto Hobab, the son of Reuel the Midianite, Moses’ father in law, We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel.
10:29. And Moses said to Hobab the son of Raguel the Midianite, his kinsman: “We are setting out to the place which the Lord will give to us. Come with us, so that we may do good to you. For the Lord has promised good things to Israel.”
10:29. And Moses said unto Hobab, the son of Raguel the Midianite, Moses’ father in law, We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel.
And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father in law, We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel:

29: И сказал Моисей Ховаву, сыну Рагуилову, Мадианитянину, родственнику Моисееву: мы отправляемся в то место, о котором Господь сказал: вам отдам его; иди с нами, мы сделаем тебе добро, ибо Господь доброе изрек об Израиле.
10:29
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
τῷ ο the
Ιωβαβ ιωβαβ son
Ραγουηλ ραγουηλ the
Μαδιανίτῃ μαδιανιτης the
γαμβρῷ γαμβρος Mōseus; Mosefs
ἐξαίρομεν εξαιρω lift out / up; remove
ἡμεῖς ημεις we
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
ὃν ος who; what
εἶπεν επω say; speak
κύριος κυριος lord; master
τοῦτον ουτος this; he
δώσω διδωμι give; deposit
ὑμῖν υμιν you
δεῦρο δευρο come on; this point
μεθ᾿ μετα with; amid
ἡμῶν ημων our
καὶ και and; even
εὖ ευ well
σε σε.1 you
ποιήσομεν ποιεω do; make
ὅτι οτι since; that
κύριος κυριος lord; master
ἐλάλησεν λαλεω talk; speak
καλὰ καλος fine; fair
περὶ περι about; around
Ισραηλ ισραηλ.1 Israel
10:29
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
לְ֠ lᵊ לְ to
חֹבָב ḥōvˌāv חֹבָב Hobab
בֶּן־ ben- בֵּן son
רְעוּאֵ֣ל rᵊʕûʔˈēl רְעוּאֵל Reuel
הַ ha הַ the
מִּדְיָנִי֮ mmiḏyānˈî מִדְיָנִי Midianite
חֹתֵ֣ן ḥōṯˈēn חתן be father-in-law
מֹשֶׁה֒ mōšˌeh מֹשֶׁה Moses
נֹסְעִ֣ים׀ nōsᵊʕˈîm נסע pull out
אֲנַ֗חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּקֹום֙ mmāqôm מָקֹום place
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
אֶתֵּ֣ן ʔettˈēn נתן give
לָכֶ֑ם lāḵˈem לְ to
לְכָ֤ה lᵊḵˈā הלך walk
אִתָּ֨נוּ֙ ʔittˈānû אֵת together with
וְ wᵊ וְ and
הֵטַ֣בְנוּ hēṭˈavnû יטב be good
לָ֔ךְ lˈāḵ לְ to
כִּֽי־ kˈî- כִּי that
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
דִּבֶּר־ dibber- דבר speak
טֹ֖וב ṭˌôv טֹוב good
עַל־ ʕal- עַל upon
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
10:29. dixitque Moses Hobab filio Rahuhel Madianiti cognato suo proficiscimur ad locum quem Dominus daturus est nobis veni nobiscum ut benefaciamus tibi quia Dominus bona promisit Israheli
And Moses said to Hobab the son of Raguel the Madianite, his kinsman: We are going towards the place which the Lord will give us: come with us, that we may do thee good: for the Lord hath promised good things to Israel.
10:29. And Moses said to Hobab the son of Raguel the Midianite, his kinsman: “We are setting out to the place which the Lord will give to us. Come with us, so that we may do good to you. For the Lord has promised good things to Israel.”
10:29. And Moses said unto Hobab, the son of Raguel the Midianite, Moses’ father in law, We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: По мнению одних, Ховав был сын, по мнению других — младший брат Иофора, сына Рагуилова (ср. Исх XVIII гл.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29: Moses's Request to Hobab.B. C. 1490.
29 And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father in law, We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel. 30 And he said unto him, I will not go; but I will depart to mine own land, and to my kindred. 31 And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes. 32 And it shall be, if thou go with us, yea, it shall be, that what goodness the LORD shall do unto us, the same will we do unto thee. 33 And they departed from the mount of the LORD three days' journey: and the ark of the covenant of the LORD went before them in the three days' journey, to search out a resting place for them. 34 And the cloud of the LORD was upon them by day, when they went out of the camp. 35 And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee. 36 And when it rested, he said, Return, O LORD, unto the many thousands of Israel.
Here is, I. An account of what passed between Moses and Hobab, now upon this advance which the camp of Israel made towards Canaan. Some think that Hobab was the same with Jethro, Moses's father-in-law, and that the story, Exod. xviii., should come in here; it seems more probable that Hobab was the son of Jethro, alias Reuel, or Raguel (Exod. ii. 18), and that when the father, being aged, went to his own land (Exod. xviii. 27), he left his son Hobab with Moses, as Barzillai left Chimham with David; and the same word signifies both a father-in-law and a brother-in-law. Now this Hobab staid contentedly with Israel while they encamped at mount Sinai, near his own country; but, now that they were removing, he was for going back to his own country and kindred, and his father's house. Here is, 1. The kind invitation Moses gives him to go forward with them to Canaan, v. 29. He tempts him with a promise that they would certainly be kind to him, and puts God's word in for security: The Lord hath spoken good concerning Israel. As if he had said, "Come, cast in thy lot among us, and thou shalt fare as we fare; and we have the promise of God that we shall fare well." Note, Those that are bound for the heavenly Canaan should invite and encourage all their friends to go along with them, for we shall have never the less of the treasures of the covenant, and the joys of heaven, for others coming in to share with us. And what argument can be more powerful with us to take God's people for our people than this, that God hath spoken good concerning them? It is good having fellowship with those that have fellowship with God (1 John i. 3), and going with those with whom God is, Zech. viii. 23. 2. Hobab's inclination, and present resolution, to go back to his own country, v. 30. One would have thought that he who had seen so much of the special presence of God with Israel, and such surprising tokens of his favour to them, would not have needed much invitation to embark with them. But his refusal must be imputed to the affection he had for his native air and soil, which was not overpowered, as it ought to have been, by a believing regard to the promise of God and a value for covenant blessings. He was indeed a son of Abraham's loins (for the Midianites descended from Abraham by Keturah), but not an heir of Abraham's faith (Heb. xi. 8), else he would not have given Moses this answer. Note, The things of this world, which are seen, draw strongly from the pursuit of the things of the other world, which are not seen. The magnetic virtue of this earth prevails with most people above the attractives of heaven itself. 3. The great importunity Moses used with him to alter his resolution, v. 31, 32. He urges, (1.) That he might be serviceable to them: "We are to encamp in the wilderness" (a country well known to Hobab), "and thou mayest be to us instead of eyes, not to show us where we must encamp, nor what way we must march" (which the cloud was to direct), "but to show us the conveniences and inconveniences of the place we march through and encamp in, that we may make the best use we can of the conveniences, and the best fence we can against the inconveniences." Note, It will very well consist with our trust in God's providence to make use of the help of our friends in those things wherein they are capable of being serviceable to us. Even those that were led by miracle must not slight the ordinary means of direction. Some think that Moses suggests this to Hobab, not because he expected much benefit from his information, but to please him with the thought of being some way useful to so great a body, and so to draw him on with them, by inspiring him with an ambition to obtain that honour. Calvin gives quite another sense of this place, very agreeably with the original, which yet I do not find taken notice of by any since. "Leave us not, I pray thee, but come along, to share with us in the promised land, for therefore hast thou known our encampment in the wilderness, and hast been to us instead of eyes; and we cannot make thee amends for sharing with us in our hardships, and doing us so many good offices, unless thou go with us to Canaan. Surely for this reason thou didst set out with us that thou mightest go on with us." Note, Those that have begun well should use that as a reason for their persevering, because otherwise they lose the benefit and recompence of all they have done and suffered. (2.) That they would be kind to him: What goodness the Lord shall do to us, the same we will do to thee, v. 32. Note, [1.] We can give only what we receive. We can do no more service and kindness to our friends than God is pleased to put it into the power of our hand to do. This is all we dare promise, to do good as God shall enable us. [2.] Those that share with God's Israel in their labours and hardships shall share with them in their comforts and honours. Those that are willing to take their lot with them in the wilderness shall have their lot with them in Canaan; if we suffer with them we shall reign with them, 2 Tim. ii. 12; Luke xxii. 28, 29.
We do not find any reply that Hobab here made to Moses, and therefore we hope that his silence gave consent, and he did not leave them, but that, when he perceived he might be useful, he preferred that before the gratifying of his own inclination; in this case he left us a good example. And we find (Judg. i. 16; 1 Sam. xv. 6) that his family was no loser by it.
II. An account of the communion between God and Israel in this removal. They left the mount of the Lord (v. 33), that Mount Sinai where they had seen his glory and heard his voice, and had been taken into covenant with him (they must not expect that such appearances of God to them as they had there been blessed with should be constant); they departed from that celebrated mountain, which we never read of in scripture any more, unless with reference to these past stories; now farewell, Sinai; Zion is the mountain of which God has said. This is my rest for ever (Ps. cxxxii. 14), and of which we must say so. But when they left the mount of the Lord they took with them the ark of the covenant of the Lord, by which their stated communion with God was to be kept up. For,
1. By it God did direct their paths. The ark of the covenant went before them, some think in place, at least in this removal; others think only in influence; though it was carried in the midst of the camp, yet the cloud that hovered over it directed all their motions. The ark (that is, the God of the ark) is said to search out a resting place for them; not that God's infinite wisdom and knowledge need to make searches, but every place they were directed to was as convenient for them as if the wisest man they had among them had been employed to go before them, and mark out their camp to the best advantage. thus Canaan is said to be a land which God spied out, Ezek. xx. 6.
2. By it they did in all their ways acknowledge God, looking upon it as a token of God's presence; when that moved, or rested, they had their eye up unto God. Moses, as the mouth of the congregation, lifted up a prayer, both at the removing and at the resting of the ark; thus their going out and coming in were sanctified by prayer, and it is an example to us to begin and end every day's journey, and every day's work, with prayer.
(1.) Here is his prayer when the ark set forward: Rise up, Lord, and let thy enemies be scattered, v. 35. They were now in a desolate country, but they were marching towards an enemy's country, and their dependence was upon God for success and victory in their wars, as well as for direction and supply in the wilderness. David used this prayer long after (Ps. lxviii. 1), for he also fought the Lords' battles. Note, [1.] There are those in the world that are enemies to God, and haters of him: secret and open enemies; enemies to his truths, his laws, his ordinances, his people. [2.] The scattering and defeating of God's enemies is a thing to be earnestly desired, and believingly expected, by all the Lord's people. This prayer is a prophecy. Those that persist in rebellion against God are hasting towards their own ruin. [3.] For the scattering and defeating of God's enemies, there needs no more but God's arising. When God arose to judgment, the work was soon done, Ps. lxxvi. 8, 9. "Rise, Lord, as the sun riseth to scatter the shadows of the night." Christ's rising from the dead scattered his enemies, Ps. lxviii. 18.
(2.) His prayer when the ark rested, v. 36. [1.] That God would cause his people to rest. So some read it, "Return, O Lord, the many thousands of Israel, return them to their rest again after this fatigue." Thus it is said (Isa. lxiii. 14), The Spirit of the Lord caused him to rest. Thus he prays that God would give Israel success and victory abroad, and peace and tranquillity at home. [2.] That God himself would take up his rest among them. So we read it: Return to the thousands of Israel, the ten thousand thousand, so the word is. Note, First, The church of God is a great body; there are many thousands belonging to God's Israel. Secondly, We ought in our prayers to concern ourselves for this body. Thirdly, The welfare and happiness of the Israel of God consist in the continual presence of God among them. Their safety consists not in their numbers, though they are thousands, many thousands, but in the favour of God, and his gracious return to them and residence with them. These thousands are cyphers; he is the figure: and upon this account, Happy art thou, O Israel! who is like unto thee, O people!
Adam Clarke: Commentary on the Bible - 1831
10:29: Moses said unto Hobab - For a circumstantial account of this person see the notes on Exo 2:15, Exo 2:16 (note), Exo 2:18 (note); Exo 3:1; Exo 4:20 (note), Exo 4:24 (note); and for the transaction recorded here, and which is probably out of its place, see Exo 18:5 (note), where the subject is discussed at large.
We are journeying - God has brought us out of thraldom, and we are thus far on our way through the wilderness, travelling towards the place of rest which he has appointed us, trusting in his promise, guided by his presence, and supported by his power. Come thou with us, and we will do thee good. Those who wish to enjoy the heavenly inheritance must walk in the way towards it, and associate with the people who are going in that way. True religion is ever benevolent. They who know most of the goodness of God are the most forward to invite others to partake of that goodness. That religion which excludes all others from salvation, unless they believe a particular creed, and worship in a particular way, is not of God. Even Hobab, the Arab, according to the opinion of Moses, might receive the same blessings which God had promised to Israel, provided he accompanied them in the same way.
The Lord hath spoken good concerning Israel - The name Israel is taken in a general sense to signify the followers of God, and to them all the promises in the Bible are made. God has spoken good of them, and he has spoken good to them; and not one word that he hath spoken shall fail. Reader, hast thou left thy unhallowed connections in life? Hast thou got into the camp of the Most High? Then continue to follow God with Israel, and thou shalt be incorporated in the heavenly family, and share in Israel's benedictions.
Albert Barnes: Notes on the Bible - 1834
10:29: Hobab, the son of Raguel - Or Reuel Exo 2:18. Reuel was probably not identical with Jethro: and Hobab was the brother-in-law, not the father-in-law, of Moses; the Hebrew word translated in the King James Version "father-in-law," signifying simply any relation by marriage (Exo 3:1 note). Hobab Jdg 1:16; Jdg 4:11 eventually accompanied the Israelites and obtained a settlement with them in the land of Canaan. Hobab and Jethro may have been brethren and sons of Reuel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:29: Exo 2:18, Reuel, Exo 3:1, Exo 18:1, Exo 18:27
the Lord: Gen 12:7, Gen 13:15, Gen 15:18; Act 7:5
come: Jdg 1:16, Jdg 4:11; Sa1 15:6; Psa 34:8; Isa 2:3; Jer 50:5; Zac 8:21-23; Rev 22:17
for the Lord: Num 23:19; Gen 32:12; Exo 3:8, Exo 6:7, Exo 6:8; Tit 1:2; Heb 6:18
Carl Friedrich Keil and Franz Delitzsch
10:29
The conversation in which Moses persuaded Hobab the Midianite, the son of Reguel (see at Ex 2:16), and his brother-in-law, to go with the Israelites, and being well acquainted with the desert to act as their leader, preceded the departure in order of time; but it is placed between the setting out and the march itself, as being subordinate to the main events. When and why Hobab came into the camp of the Israelites-whether he came with his father Reguel (or Jethro) when Israel first arrived at Horeb, and so remained behind when Jethro left (Ex 18:27), or whether he did not come till afterwards-was left uncertain, because it was a matter of no consequence in relation to what is narrated here.
(Note: The grounds upon which Knobel affirms that the "Elohist" is not the author of the account in Num 10:29-36, and pronounces it a Jehovistic interpolation, are perfectly futile. The assertion that the Elohist had already given a full description of the departure in vv. 11-28, rests upon an oversight of the peculiarities of the Semitic historians. The expression "they set forward" in Num 10:28 is an anticipatory remark, as Knobel himself admits in other places (e.g., Gen 7:12; Gen 8:3; Ex 7:6; Ex 12:50; Ex 16:34). The other argument, that Moses' brother-in-law is not mentioned anywhere else, involves a petitio principii, and is just as powerless a proof, as such peculiarities of style as "mount of the Lord," "ark of the covenant of the Lord," היטיב to do good (Num 10:29), and others of a similar kind, of which the critics have not even attempted to prove that they are at variance with the style of the Elohist, to say nothing of their having actually done so.)
The request addressed to Hobab, that he would go with them to the place which Jehovah had promised to give them, i.e., to Canaan, was supported by the promise that he would do good to them (Hobab and his company), as Jehovah had spoken good concerning Israel, i.e., had promised it prosperity in Canaan. And when Hobab declined the request, and said that he should return into his own land, i.e., to Midian at the south-east of Sinai (see at Ex 2:15 and Ex 3:1), and to his kindred, Moses repeated the request, "Leave us not, forasmuch as thou knowest our encamping in the desert," i.e., knowest where we can pitch our tents; "therefore be to us as eyes," i.e., be our leader and guide, - and promised at the same time to do him the good that Jehovah would do to them. Although Jehovah led the march of the Israelites in the pillar of cloud, not only giving the sign for them to break up and to encamp, but showing generally the direction they were to take; yet Hobab, who was well acquainted with the desert, would be able to render very important service to the Israelites, if he only pointed out, in those places where the sign to encamp was given by the cloud, the springs, oases, and plots of pasture which are often buried quite out of sight in the mountains and valleys that overspread the desert. What Hobab ultimately decided to do, we are not told; but "as no further refusal is mentioned, and the departure of Israel is related immediately afterwards, he probably consented" (Knobel). This is raised to a certainty by the fact that, at the commencement of the period of the Judges, the sons of the brother-in-law of Moses went into the desert of Judah to the south of Arad along with the sons of Judah (Judg 1:16), and therefore had entered Canaan with the Israelites, and that they were still living in that neighbourhood in the time of Saul (1Kings 15:6; 1Kings 27:10; 1Kings 30:29).
Geneva 1599
10:29 And Moses said unto (m) Hobab, the son of Raguel the Midianite, Moses' father in law, We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel.
(m) Some think that Reuel, Jethro, Hobab, and Keni were all one: Kimhi says that Reuel was Jethro's father: so Hobab was Moses father-in-law, see (Ex 2:18, Ex 3:1, Ex 4:18, Ex 18:1; Judg 4:11)
John Gill
10:29 And Moses said unto Hobab, the son of Raguel the Midianite,
Moses's father in law,.... Some think this Hobab was the same with Jethro, whose father's name was Raguel or Reuel; so Jarchi and Ben Gersom; but rather Raguel or Reuel, and Jethro, seem to be the same, and was Moses's father-in-law, and this Hobab was the son of him, and brother of Zipporah, Moses's wife; and the same relation is designed whether the word is rendered his "father-in-law" or his "wife's brother", so Aben Ezra; as it may be either; if the former, then it may be joined to Raguel, if the latter, then to Hobab: Jethro or Raguel, Moses's father-in-law, came to see him as soon as he came to Horeb, and after some short stay with him returned to Midian, and left this his son Hobab, who remained with Moses unto this time; but now, as Israel was about to remove from the wilderness of Sinai, he showed a disposition to return to his own country, when Moses addressed him in order to persuade him to continue with them:
we are journeying unto the place of which the Lord said, I will give it you; that is, the land of Canaan, which God had promised to Abraham, Isaac, and Jacob, and to their posterity: Moses puts himself among the children of Israel as journeying towards Canaan, with an expectation to possess it; for as yet the decree, as Jarchi observes, was not made, or made manifest, that he should not enter it; or he said this, as others think, because he would not discourage the Israelites nor Hobab, who might argue from thence, that if he, by whom God had brought Israel out of Egypt, and had done such wonders by him, should not enter into the good! and, how should they? but as yet Moses himself knew not that he should not enter into it; however, he speaks of it as a certain thing, that God had promised to give it to Israel, and it might be depended upon; and now they were just going to set forward in their journey, in order to take possession of it, he entreats that Hobab would go with them:
come thou with us, and we will do thee good; by giving him a part of the spoils of their enemies, and a settlement in the land:
for the Lord hath spoken good concerning Israel; and he is faithful, who has promised and will perform.
John Wesley
10:29 Raguel - Called also Reuel, Ex 2:18, who seems to be the same with Jethro; it being usual in scripture for one person to have two or three names. And therefore this Hobab is not Jethro, but his son, which may seem more probable, because Jethro was old and unfit to travel, and desirous, as may well be thought, to die in his own country, whither he returned, Ex 18:27, but Hobab was young and fitter for these journeys, and therefore entreated by Moses to stay and bear them company.
Robert Jamieson, A. R. Fausset and David Brown
10:29 Hobab, the son of Raguel the Midianite--called also Reuel (the same as Jethro [Ex 2:18, Margin]). Hobab, the son of this Midianite chief and brother-in-law to Moses, seems to have sojourned among the Israelites during the whole period of their encampment at Sinai and now on their removal proposed returning to his own abode. Moses urged him to remain, both for his own benefit from a religious point of view, and for the useful services his nomad habits could enable him to render.
10:3010:30: Եւ նա ասէ. Ո՛չ երթայց անդր, այլ յերկիրն իմ եւ յա՛զգն իմ գնացից։
30 Նա պատասխանեց. «Ես չեմ գնայ այնտեղ, այլ կը գնամ իմ երկիրն ու իմ ազգականների մօտ»:
30 Եւ աները ըսաւ անոր. «Չեմ երթար, այլ իմ երկիրս ու իմ ազգականներուս պիտի երթամ»։
Եւ նա ասէ. Ոչ երթայց անդր, այլ յերկիրն իմ եւ յազգն իմ գնացից:

10:30: Եւ նա ասէ. Ո՛չ երթայց անդր, այլ յերկիրն իմ եւ յա՛զգն իմ գնացից։
30 Նա պատասխանեց. «Ես չեմ գնայ այնտեղ, այլ կը գնամ իմ երկիրն ու իմ ազգականների մօտ»:
30 Եւ աները ըսաւ անոր. «Չեմ երթար, այլ իմ երկիրս ու իմ ազգականներուս պիտի երթամ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3030: Но он сказал ему: не пойду; я пойду в свою землю и на свою родину.
10:30 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him οὐ ου not πορεύσομαι πορευομαι travel; go ἀλλὰ αλλα but εἰς εις into; for τὴν ο the γῆν γη earth; land μου μου of me; mine καὶ και and; even εἰς εις into; for τὴν ο the γενεάν γενεα generation μου μου of me; mine
10:30 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֵלָ֖יו ʔēlˌāʸw אֶל to לֹ֣א lˈō לֹא not אֵלֵ֑ךְ ʔēlˈēḵ הלך walk כִּ֧י kˈî כִּי that אִם־ ʔim- אִם if אֶל־ ʔel- אֶל to אַרְצִ֛י ʔarṣˈî אֶרֶץ earth וְ wᵊ וְ and אֶל־ ʔel- אֶל to מֹולַדְתִּ֖י môlaḏtˌî מֹולֶדֶת offspring אֵלֵֽךְ׃ ʔēlˈēḵ הלך walk
10:30. cui ille respondit non vadam tecum sed revertar in terram meam in qua natus sumBut he answered him: I will not go with thee, but I will return to my country, wherein I was born.
30. And he said unto him, I will not go; but I will depart to mine own land, and to my kindred.
10:30. And he answered him, “I will not go with you, but I will return to my own land, in which I was born.”
10:30. And he said unto him, I will not go; but I will depart to mine own land, and to my kindred.
And he said unto him, I will not go; but I will depart to mine own land, and to my kindred:

30: Но он сказал ему: не пойду; я пойду в свою землю и на свою родину.
10:30
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
οὐ ου not
πορεύσομαι πορευομαι travel; go
ἀλλὰ αλλα but
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
μου μου of me; mine
καὶ και and; even
εἰς εις into; for
τὴν ο the
γενεάν γενεα generation
μου μου of me; mine
10:30
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֵלָ֖יו ʔēlˌāʸw אֶל to
לֹ֣א lˈō לֹא not
אֵלֵ֑ךְ ʔēlˈēḵ הלך walk
כִּ֧י kˈî כִּי that
אִם־ ʔim- אִם if
אֶל־ ʔel- אֶל to
אַרְצִ֛י ʔarṣˈî אֶרֶץ earth
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
מֹולַדְתִּ֖י môlaḏtˌî מֹולֶדֶת offspring
אֵלֵֽךְ׃ ʔēlˈēḵ הלך walk
10:30. cui ille respondit non vadam tecum sed revertar in terram meam in qua natus sum
But he answered him: I will not go with thee, but I will return to my country, wherein I was born.
10:30. And he answered him, “I will not go with you, but I will return to my own land, in which I was born.”
10:30. And he said unto him, I will not go; but I will depart to mine own land, and to my kindred.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
10:30: I will not go; but I will depart to mine own land, and to my kindred - From the strong expostulations in Num 10:31 and Num 10:32, and from Jdg 1:16; Jdg 4:11, and Sa1 15:6, it is likely that Hobab changed his mind; or that, if he did go back to Midian, he returned again to Israel, as the above scriptures show that his posterity dwelt among the Israelites in Canaan. Reader, after having been almost persuaded to become a Christian, to take Christ, his cross, his reproach, and his crown, for thy portion, art thou again purposing to go back to thy own land, and to thy kindred? Knowest thou not that this land is the place of destruction - that the children of this world, who are not taking God for their portion, are going to perdition? Up, get thee hence, for the Lord will destroy this place by fire; and all who are not of the kindred and family of Christ shall perish at the brightness of his appearing!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:30: Gen 12:1, Gen 31:30; Rut 1:15-17; Psa 45:10; Luk 14:26; Co2 5:16; Heb 11:8, Heb 11:13
John Gill
10:30 And he said unto him, I will not go,.... Which was a very peremptory answer, he seemed determined, and at a point about it for the present, though it is, probable he afterwards changed his mind, like the young man in the parable, Mt 21:29,
but I will depart to mine own land, and to my kindred; which were prevailing motives with him, his native country, his relations, and father's house; to this resolution he came, both because of his substance, and because of his family, as Jarchi.
John Wesley
10:30 I will not go - So he might sincerely say, though afterward he was overcome by the persuasions of Moses.
10:3110:31: Եւ ասէ ցնա. Մի՛ թողուր զմեզ. քանզի էիր ընդ մեզ յանապատին. եւ եղիցես ընդ մեզ ծե՛ր։
31 Մովսէսն ասաց նրան. «Մեզ մի՛ լքիր, չէ՞ որ մեզ հետ էիր անապատում: Որպէս աւագ մեր խորհրդատուն կը լինես:
31 Եւ Մովսէս ըսաւ. «Շնորհք ըրէ՛, մեզ մի՛ թողուր. քանզի անապատին մէջ մեր իջեւան ընելու տեղերը գիտես ու մեզի առաջնորդ* եղիր։
Եւ ասէ ցնա. Մի՛ թողուր զմեզ. քանզի [189]էիր ընդ մեզ յանապատին. եւ եղիցես ընդ մեզ ծեր:

10:31: Եւ ասէ ցնա. Մի՛ թողուր զմեզ. քանզի էիր ընդ մեզ յանապատին. եւ եղիցես ընդ մեզ ծե՛ր։
31 Մովսէսն ասաց նրան. «Մեզ մի՛ լքիր, չէ՞ որ մեզ հետ էիր անապատում: Որպէս աւագ մեր խորհրդատուն կը լինես:
31 Եւ Մովսէս ըսաւ. «Շնորհք ըրէ՛, մեզ մի՛ թողուր. քանզի անապատին մէջ մեր իջեւան ընելու տեղերը գիտես ու մեզի առաջնորդ* եղիր։
zohrab-1805▾ eastern-1994▾ western am▾
10:3131: [Моисей] же сказал: не оставляй нас, потому что ты знаешь, как располагаемся мы станом в пустыне, и будешь для нас глазом;
10:31 καὶ και and; even εἶπεν επω say; speak μὴ μη not ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind ἡμᾶς ημας us οὗ ος who; what εἵνεκεν ενεκα for the sake of; on account of ἦσθα ειμι be μεθ᾿ μετα with; amid ἡμῶν ημων our ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness καὶ και and; even ἔσῃ ειμι be ἐν εν in ἡμῖν ημιν us πρεσβύτης πρεσβυτης old one
10:31 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say אַל־ ʔal- אַל not נָ֖א nˌā נָא yeah תַּעֲזֹ֣ב taʕᵃzˈōv עזב leave אֹתָ֑נוּ ʔōṯˈānû אֵת [object marker] כִּ֣י׀ kˈî כִּי that עַל־ ʕal- עַל upon כֵּ֣ן kˈēn כֵּן thus יָדַ֗עְתָּ yāḏˈaʕtā ידע know חֲנֹתֵ֨נוּ֙ ḥᵃnōṯˈēnû חנה encamp בַּ ba בְּ in † הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert וְ wᵊ וְ and הָיִ֥יתָ hāyˌîṯā היה be לָּ֖נוּ llˌānû לְ to לְ lᵊ לְ to עֵינָֽיִם׃ ʕênˈāyim עַיִן eye
10:31. et ille noli inquit nos relinquere tu enim nosti in quibus locis per desertum castra ponere debeamus et eris ductor nosterAnd he said: Do not leave us: for thou knowest in what places we should encamp in the wilderness, and thou shalt be our guide.
31. And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou shalt be to us instead of eyes.
10:31. And he said: “Do not choose to leave us. For you know in which places in the desert we ought to make camp, and so you shall be our guide.
10:31. And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes.
And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes:

31: [Моисей] же сказал: не оставляй нас, потому что ты знаешь, как располагаемся мы станом в пустыне, и будешь для нас глазом;
10:31
καὶ και and; even
εἶπεν επω say; speak
μὴ μη not
ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind
ἡμᾶς ημας us
οὗ ος who; what
εἵνεκεν ενεκα for the sake of; on account of
ἦσθα ειμι be
μεθ᾿ μετα with; amid
ἡμῶν ημων our
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
καὶ και and; even
ἔσῃ ειμι be
ἐν εν in
ἡμῖν ημιν us
πρεσβύτης πρεσβυτης old one
10:31
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
אַל־ ʔal- אַל not
נָ֖א nˌā נָא yeah
תַּעֲזֹ֣ב taʕᵃzˈōv עזב leave
אֹתָ֑נוּ ʔōṯˈānû אֵת [object marker]
כִּ֣י׀ kˈî כִּי that
עַל־ ʕal- עַל upon
כֵּ֣ן kˈēn כֵּן thus
יָדַ֗עְתָּ yāḏˈaʕtā ידע know
חֲנֹתֵ֨נוּ֙ ḥᵃnōṯˈēnû חנה encamp
בַּ ba בְּ in
הַ the
מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert
וְ wᵊ וְ and
הָיִ֥יתָ hāyˌîṯā היה be
לָּ֖נוּ llˌānû לְ to
לְ lᵊ לְ to
עֵינָֽיִם׃ ʕênˈāyim עַיִן eye
10:31. et ille noli inquit nos relinquere tu enim nosti in quibus locis per desertum castra ponere debeamus et eris ductor noster
And he said: Do not leave us: for thou knowest in what places we should encamp in the wilderness, and thou shalt be our guide.
10:31. And he said: “Do not choose to leave us. For you know in which places in the desert we ought to make camp, and so you shall be our guide.
10:31. And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes.
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
31: Ховав мог быть полезен евреям своим знакомством с пустыней.
Adam Clarke: Commentary on the Bible - 1831
10:31: Thou mayest be to us instead of eyes - But what need had they of Hobab, when they had the pillar and fire continually to point out their way? Answer: The cloud directed their general journeys, but not their particular excursions. Parties took several journeys while the grand army lay still. (See Numbers 13, 20, 31, 32, etc). They therefore needed such a person as Hobab, who was well acquainted with the desert, to direct these particular excursions; to point them out watering places, and places where they might meet with fuel, etc., etc. What man cannot, under the direction of God's providence, do for himself, God will do in the way of especial mercy. He could have directed them to the fountains and to the places of fuel, but Hobab can do this, therefore let Hobab be employed; and let Hobab know for his encouragement that, while he is serving others in the way of God's providence, he is securing his own best interests. On these grounds Hobab should be invited, and for this reason Hobab should go. Man cannot do God's work; and God will not do the work which he has qualified and commanded man to perform. Thus then the Lord is ever seen, even while he is helping man by man. See some valuable observations on this subject in Harmer, vol. ii., 286. Instead of, And thou mayest be to us instead of eyes, the Septuagint translate the passage thus: Και εσῃ εν ἡμιν πρεσβυτης, And thou shalt be an elder among us. But Moses probably refers to Hobab's accurate knowledge of the wilderness, and to the assistance he could give them as a guide.
Albert Barnes: Notes on the Bible - 1834
10:31: Thou mayest be to us instead of eyes - A proverbial expression still in use in the East. Hobab would indicate the spots where water, fuel, and pasture might be found, or warn them of the dangers from hurricanes, and point out localities infested by robbers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:31: forasmuch: As the Israelites were under the immediate direction of God himself, and were guided by the pillar of cloud and fire, it might be supposed that they had no need of Hobab. But it should be remembered, that the cloud directed only their general journeys, not their particular excursions. Parties took several journeys while the grand army lay still (Num 13:1; Num 20:1; Num 31:1; Num 32:1).
instead of eyes: Job 29:15; Psa 32:8; Co1 12:14-21; Gal 6:2
John Gill
10:31 And he said,.... That is, Moses, he replied to Hobab, unwilling to take him at his word and go without him:
leave us not, I pray thee; or "not now"; as the Targums of Onkelos and Jonathan; at this present time, under our present difficulties, while we are in the wilderness; though Jarchi says the particle signifies beseeching or supplication:
forasmuch as thou knowest how we are to encamp in the wilderness; that this will be our case, that we shall be obliged, before we get to the promised land, to pitch our tents in the wilderness, in our passage through it; and thou knowest which are the best and most convenient places for that purpose, and therefore must entreat thee to go with us:
and thou mayest be to us instead of eyes; not to show the way, as Aben Ezra notes, or guide and direct them in the road through the wilderness; for the cloud by day and the fire by night were of that use to them, as well as when it rested, it directed them when and where to pitch their tents; rather to assist with his advice in difficult matters, when they should be in pressing circumstances: the Targum of Jonathan is,"thou hast been dear unto us, as the apple of our eyes, and therefore we cannot part with thee.''
John Wesley
10:31 Thou mayest be to us instead of eyes - To direct and guide us: for though the cloud determined them to a general place, yet many particulars might be unknown to Moses, wherein Hobab, having long lived in those parts, might be able to advise him, as concerning the conveniences of water for their cattle, concerning the safety or danger of the several parts, by reason of serpents or wild - beasts, or enemies, in the parts adjoining to them, that so they might guard themselves better against them. Or, this is to be understood of his directing them not so much in their way. as about great and difficult matters, wherein the counsel he had from God did not exclude the advice of men, as we see in Hobab's father Jethro, Ex 18:19-27. And it is probable, this was the wise son of a wise father.
Robert Jamieson, A. R. Fausset and David Brown
10:31 Leave us not, I pray thee . . . and thou mayest be to us instead of eyes--The earnest importunity of Moses to secure the attendance of this man, when he enjoyed the benefit of the directing cloud, has surprised many. But it should be recollected that the guidance of the cloud, though it showed the general route to be taken through the trackless desert, would not be so special and minute as to point out the places where pasture, shade, and water were to be obtained and which were often hid in obscure spots by the shifting sands. Besides, several detachments were sent off from the main body; the services of Hobab, not as a single Arab, but as a prince of a powerful clan, would have been exceedingly useful.
10:3210:32: Եւ եղիցի թէ երթայցես ընդ մեզ, եւ լինիցին բարութիւնքն զոր ինչ արասցէ մեզ Տէր բարի, արասցո՛ւք եւ քեզ։
32 Եթէ մեզ հետ գաս, ինչ բարիք որ մեզ անի Տէրը, նոյն բարիքն էլ մենք քեզ կ’անենք»:
32 Եթէ մեզի հետ երթալու ըլլաս, ինչ բարութիւն որ Տէրը մեզի ընէ, մենք ալ քեզի նոյն բարութիւնը պիտի ընենք»։
Եւ եղիցի թէ երթայցես ընդ մեզ, եւ լինիցին բարութիւնքն զոր ինչ արասցէ մեզ Տէր, բարի արասցուք եւ քեզ:

10:32: Եւ եղիցի թէ երթայցես ընդ մեզ, եւ լինիցին բարութիւնքն զոր ինչ արասցէ մեզ Տէր բարի, արասցո՛ւք եւ քեզ։
32 Եթէ մեզ հետ գաս, ինչ բարիք որ մեզ անի Տէրը, նոյն բարիքն էլ մենք քեզ կ’անենք»:
32 Եթէ մեզի հետ երթալու ըլլաս, ինչ բարութիւն որ Տէրը մեզի ընէ, մենք ալ քեզի նոյն բարութիւնը պիտի ընենք»։
zohrab-1805▾ eastern-1994▾ western am▾
10:3232: если пойдешь с нами, то добро, которое Господь сделает нам, мы сделаем тебе.
10:32 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless πορευθῇς πορευομαι travel; go μεθ᾿ μετα with; amid ἡμῶν ημων our καὶ και and; even ἔσται ειμι be τὰ ο the ἀγαθὰ αγαθος good ἐκεῖνα εκεινος that ὅσα οσος as much as; as many as ἐὰν εαν and if; unless ἀγαθοποιήσῃ αγαθοποιεω do good κύριος κυριος lord; master ἡμᾶς ημας us καὶ και and; even εὖ ευ well σε σε.1 you ποιήσομεν ποιεω do; make
10:32 וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be כִּי־ kî- כִּי that תֵלֵ֣ךְ ṯēlˈēḵ הלך walk עִמָּ֑נוּ ʕimmˈānû עִם with וְ wᵊ וְ and הָיָ֣ה׀ hāyˈā היה be הַ ha הַ the טֹּ֣וב ṭṭˈôv טֹוב good הַ ha הַ the ה֗וּא hˈû הוּא he אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יֵיטִ֧יב yêṭˈîv יטב be good יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH עִמָּ֖נוּ ʕimmˌānû עִם with וְ wᵊ וְ and הֵטַ֥בְנוּ hēṭˌavnû יטב be good לָֽךְ׃ lˈāḵ לְ to
10:32. cumque nobiscum veneris quicquid optimum fuerit ex opibus quas nobis traditurus est Dominus dabimus tibiAnd if thou comest with us, we will give thee what is the best of the riches which the Lord shall deliver to us.
32. And it shall be, if thou go with us, yea, it shall be, that what good soever the LORD shall do unto us, the same will we do unto thee.
10:32. And if you come with us, whatever will be best among the riches which the Lord will deliver to us, we will give to you.”
10:32. And it shall be, if thou go with us, yea, it shall be, that what goodness the LORD shall do unto us, the same will we do unto thee.
And it shall be, if thou go with us, yea, it shall be, that what goodness the LORD shall do unto us, the same will we do unto thee:

32: если пойдешь с нами, то добро, которое Господь сделает нам, мы сделаем тебе.
10:32
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
πορευθῇς πορευομαι travel; go
μεθ᾿ μετα with; amid
ἡμῶν ημων our
καὶ και and; even
ἔσται ειμι be
τὰ ο the
ἀγαθὰ αγαθος good
ἐκεῖνα εκεινος that
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
ἀγαθοποιήσῃ αγαθοποιεω do good
κύριος κυριος lord; master
ἡμᾶς ημας us
καὶ και and; even
εὖ ευ well
σε σε.1 you
ποιήσομεν ποιεω do; make
10:32
וְ wᵊ וְ and
הָיָ֖ה hāyˌā היה be
כִּי־ kî- כִּי that
תֵלֵ֣ךְ ṯēlˈēḵ הלך walk
עִמָּ֑נוּ ʕimmˈānû עִם with
וְ wᵊ וְ and
הָיָ֣ה׀ hāyˈā היה be
הַ ha הַ the
טֹּ֣וב ṭṭˈôv טֹוב good
הַ ha הַ the
ה֗וּא hˈû הוּא he
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יֵיטִ֧יב yêṭˈîv יטב be good
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
עִמָּ֖נוּ ʕimmˌānû עִם with
וְ wᵊ וְ and
הֵטַ֥בְנוּ hēṭˌavnû יטב be good
לָֽךְ׃ lˈāḵ לְ to
10:32. cumque nobiscum veneris quicquid optimum fuerit ex opibus quas nobis traditurus est Dominus dabimus tibi
And if thou comest with us, we will give thee what is the best of the riches which the Lord shall deliver to us.
10:32. And if you come with us, whatever will be best among the riches which the Lord will deliver to us, we will give to you.”
10:32. And it shall be, if thou go with us, yea, it shall be, that what goodness the LORD shall do unto us, the same will we do unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:32: Jdg 1:16, Jdg 4:11; Jo1 1:3
John Gill
10:32 And it shall be, if thou go with us, yea, it shall be,.... This repetition is for the confirmation of it, more strongly assuring him of what follows:
that what goodness the Lord shall do unto us, the same will we do unto thee; signifying that whatsoever they enjoyed in the land of Canaan he should have his share with them: the Targum of Jonathan adds,"in the division of the land;''Jarchi says, when the land was divided, the fatness of Jericho was given to the sons of Jethro, to Jonadab, the son of Rechab, see Judg 1:16; from whence, however, as well as from other places, Judg 4:11; it appears that the posterity of this man had a settlement in the land of Canaan, and from his silence it may be thought that he was prevailed upon to go along with Moses; or if he departed into his own country, as he said he would, he returned again; at least some of his children did.
Robert Jamieson, A. R. Fausset and David Brown
10:32 if thou go with us . . . what goodness the Lord will show unto us, the same will we do unto thee--A strong inducement is here held out; but it seems not to have changed the young man's purpose, for he departed and settled in his own district. (See on Judg 1:16 and 1Kings 15:6).
10:3310:33: Եւ չուեցին ՚ի լեռնէ անտի Տեառն երեքօրեայ ճանապարհ. եւ տապանակ ուխտին Տեառն յառաջագո՛յն քան զնոսա երթայր երեքօրեա՛յ ճանապարհաւ, դիտել նոցա հանգիստ։
33 Իսրայէլացիները Տիրոջ լեռից հեռացան երեք օրուայ ճանապարհ: Այդ երեք օրուայ ընթացքում Տիրոջ ուխտի տապանակը գնում էր առջեւից՝ նրանց համար հանգստանալու տեղ գտնելու նպատակով:
33 Անոնք Տէրոջը լեռնէն երեք օրուան ճամբայ չուեցին ու Տէրոջը ուխտին տապանակը երեք օրուան ճամբայով անոնց առջեւէն կ’երթար, անոնց հանգստանալու տեղ գտնելու համար։
Եւ չուեցին ի լեռնէ անտի Տեառն երեքօրեայ ճանապարհ. եւ տապանակ ուխտին Տեառն յառաջագոյն քան զնոսա երթայր երեքօրեայ ճանապարհաւ, դիտել նոցա հանգիստ:

10:33: Եւ չուեցին ՚ի լեռնէ անտի Տեառն երեքօրեայ ճանապարհ. եւ տապանակ ուխտին Տեառն յառաջագո՛յն քան զնոսա երթայր երեքօրեա՛յ ճանապարհաւ, դիտել նոցա հանգիստ։
33 Իսրայէլացիները Տիրոջ լեռից հեռացան երեք օրուայ ճանապարհ: Այդ երեք օրուայ ընթացքում Տիրոջ ուխտի տապանակը գնում էր առջեւից՝ նրանց համար հանգստանալու տեղ գտնելու նպատակով:
33 Անոնք Տէրոջը լեռնէն երեք օրուան ճամբայ չուեցին ու Տէրոջը ուխտին տապանակը երեք օրուան ճամբայով անոնց առջեւէն կ’երթար, անոնց հանգստանալու տեղ գտնելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
10:3333: И отправились они от горы Господней на три дня пути, и ковчег завета Господня шел пред ними три дня пути, чтоб усмотреть им место, где остановиться.
10:33 καὶ και and; even ἐξῆραν εξαιρω lift out / up; remove ἐκ εκ from; out of τοῦ ο the ὄρους ορος mountain; mount κυρίου κυριος lord; master ὁδὸν οδος way; journey τριῶν τρεις three ἡμερῶν ημερα day καὶ και and; even ἡ ο the κιβωτὸς κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant κυρίου κυριος lord; master προεπορεύετο προπορευομαι travel forth; travel before προτέρα προτερος earlier αὐτῶν αυτος he; him ὁδὸν οδος way; journey τριῶν τρεις three ἡμερῶν ημερα day κατασκέψασθαι κατασκεπτομαι he; him ἀνάπαυσιν αναπαυσις respite; relief
10:33 וַ wa וְ and יִּסְעוּ֙ yyisʕˌû נסע pull out מֵ mē מִן from הַ֣ר hˈar הַר mountain יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three יָמִ֑ים yāmˈîm יֹום day וַ wa וְ and אֲרֹ֨ון ʔᵃrˌôn אֲרֹון ark בְּרִית־ bᵊrîṯ- בְּרִית covenant יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH נֹסֵ֣עַ nōsˈēₐʕ נסע pull out לִ li לְ to פְנֵיהֶ֗ם fᵊnêhˈem פָּנֶה face דֶּ֚רֶךְ ˈdereḵ דֶּרֶךְ way שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three יָמִ֔ים yāmˈîm יֹום day לָ lā לְ to ת֥וּר ṯˌûr תור spy לָהֶ֖ם lāhˌem לְ to מְנוּחָֽה׃ mᵊnûḥˈā מְנוּחָה resting place
10:33. profecti sunt ergo de monte Domini via trium dierum arcaque foederis Domini praecedebat eos per dies tres providens castrorum locumSo they marched from the mount of the Lord three days' journey, and the ark of the covenant of the Lord went before them, for three days providing a place for the camp.
33. And they set forward from the mount of the LORD three days’ journey; and the ark of the covenant of the LORD went before them three days’ journey, to seek out a resting place for them.
10:33. Therefore, they set out from the Mountain of the Lord on a journey of three days. And the ark of the covenant of the Lord preceded them, for three days, in order to provide a place for the camp.
10:33. And they departed from the mount of the LORD three days’ journey: and the ark of the covenant of the LORD went before them in the three days’ journey, to search out a resting place for them.
And they departed from the mount of the LORD three days' journey: and the ark of the covenant of the LORD went before them in the three days' journey, to search out a resting place for them:

33: И отправились они от горы Господней на три дня пути, и ковчег завета Господня шел пред ними три дня пути, чтоб усмотреть им место, где остановиться.
10:33
καὶ και and; even
ἐξῆραν εξαιρω lift out / up; remove
ἐκ εκ from; out of
τοῦ ο the
ὄρους ορος mountain; mount
κυρίου κυριος lord; master
ὁδὸν οδος way; journey
τριῶν τρεις three
ἡμερῶν ημερα day
καὶ και and; even
ο the
κιβωτὸς κιβωτος ark
τῆς ο the
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
προεπορεύετο προπορευομαι travel forth; travel before
προτέρα προτερος earlier
αὐτῶν αυτος he; him
ὁδὸν οδος way; journey
τριῶν τρεις three
ἡμερῶν ημερα day
κατασκέψασθαι κατασκεπτομαι he; him
ἀνάπαυσιν αναπαυσις respite; relief
10:33
וַ wa וְ and
יִּסְעוּ֙ yyisʕˌû נסע pull out
מֵ מִן from
הַ֣ר hˈar הַר mountain
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way
שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
יָמִ֑ים yāmˈîm יֹום day
וַ wa וְ and
אֲרֹ֨ון ʔᵃrˌôn אֲרֹון ark
בְּרִית־ bᵊrîṯ- בְּרִית covenant
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
נֹסֵ֣עַ nōsˈēₐʕ נסע pull out
לִ li לְ to
פְנֵיהֶ֗ם fᵊnêhˈem פָּנֶה face
דֶּ֚רֶךְ ˈdereḵ דֶּרֶךְ way
שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
יָמִ֔ים yāmˈîm יֹום day
לָ לְ to
ת֥וּר ṯˌûr תור spy
לָהֶ֖ם lāhˌem לְ to
מְנוּחָֽה׃ mᵊnûḥˈā מְנוּחָה resting place
10:33. profecti sunt ergo de monte Domini via trium dierum arcaque foederis Domini praecedebat eos per dies tres providens castrorum locum
So they marched from the mount of the Lord three days' journey, and the ark of the covenant of the Lord went before them, for three days providing a place for the camp.
10:33. Therefore, they set out from the Mountain of the Lord on a journey of three days. And the ark of the covenant of the Lord preceded them, for three days, in order to provide a place for the camp.
10:33. And they departed from the mount of the LORD three days’ journey: and the ark of the covenant of the LORD went before them in the three days’ journey, to search out a resting place for them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
10:33: The ark - went before them - We find from Num 10:21 that the ark was carried by the Kohathites in the center of the army; but as the army never moved till the cloud was taken up, it is said to go before them, i. e., to be the first to move, as without this motion the Israelites continued in their encampments.
Albert Barnes: Notes on the Bible - 1834
10:33: Three days' journey - Probably a technical expression for such a distance as could not be traversed in a single day, and therefore not without intervals of encampment and due provision: compare Gen 30:36; Exo 3:18; Exo 5:3; Exo 8:27; Exo 15:22. The technical use of the phrase "Sabbath-day's journey" for another average distance, Act 1:12, is similar.
The ark of the covenant of the Lord went before them - From Num 10:21; Num 2:17 it would appear that the usual place of the ark during the march was in the midst of the host. It was evidently an exceptional case when, in Jos 3:3, Jos 3:6, the ark preceded the people into the bed of the Jordan. Hence, the words "went before them" do not here imply local precedence. The phrase, or its equivalent, is used of a leader going out in command of his troops, Num 27:17; Deu 31:3; Sa1 18:16; Ch2 1:10; and similarly the ark may well be said to have gone at the head of the Israelites, when it was borne solemnly in the midst of them as the outward embodiment of the presence whose sovereign word was their law.
A resting place - literally, "rest." It is commonly understood of each successive encampment; or, in particular, of the first encampment. Yet the term would hardly be here employed, did it not carry with it a higher meaning, pointing to the promised rest of Canaan, for which the Israelites were now in full march, and from the speedy enjoyment of which no sentence of exclusion as yet debarred them. Compare the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:33: the mount: Exo 3:1, Exo 19:3, Exo 24:17, Exo 24:18
the ark: Deu 9:9, Deu 31:26; Jos 4:7; Jdg 20:27; Sa1 4:3; Jer 3:16; Heb 13:20
went before: Exo 33:14, Exo 33:15; Deu 1:33; Jos 3:2-6, Jos 3:11-17; Jer 31:8, Jer 31:9; Eze 20:6
a resting place: Psa 95:11; Isa 28:12, Isa 66:1; Jer 6:16; Mat 11:28-30; Heb 4:3-11
Carl Friedrich Keil and Franz Delitzsch
10:33
"And they (the Israelites) departed from the mount of Jehovah (Ex 3:1) three days' journey; the ark of the covenant of Jehovah going before them, to search out a resting-place for them. And the cloud of Jehovah was over them by day, when they broke up from the camp." Jehovah still did as He had already done on the way to Sinai (Ex 13:21-22): He went before them in the pillar of cloud, according to His promise (Ex 33:13), on their journey from Sinai to Canaan; with this simple difference, however, that henceforth the cloud that embodied the presence of Jehovah was connected with the ark of the covenant, as the visible throne of His gracious presence which had been appointed by Jehovah Himself. To this end the ark of the covenant was carried separately from the rest of the sacred things, in front of the whole army; so that the cloud which went before them floated above the ark, leading the procession, and regulating its movements in the direction it took in such a manner that the permanent connection between the cloud and the sanctuary might be visibly manifested even during their march. It is true that, in the order observed in the camp and on the march, no mention is made of the ark of the covenant going in front of the whole army; but this omission is no more a proof of any discrepancy between this verse and Num 2:17, or of a difference of authorship, than the separation of the different divisions of the Levites upon the march, which is also not mentioned in Num 2:17, although the Gershonites and Merarites actually marched between the banners of Judah and Reuben, and the Kohathites with the holy things between the banners of Reuben and Ephraim (Num 10:17 and Num 10:21).
(Note: As the critics do not deny that vv. 11-28 are written by the "Elohist" notwithstanding this difference, they have no right to bring forward the account of the ark going first as a contradiction to ch. 2, and therefore a proof that Num 10:33. are not of Elohistic origin.)
The words, "the cloud was above them" (the Israelites), and so forth, can be reconciled with this supposition without any difficulty, whether we understand them as signifying that the cloud, which appeared as a guiding column floating above the ark and moved forward along with it, also extended itself along the whole procession, and spread out as a protecting shade over the whole army (as O. v. Gerlach and Baumgarten suppose), or that "above them" (upon them) is to be regarded as expressive of the fact that it accompanied them as a protection and shade. Nor is Ps 105:39, which seems, so far as the words are concerned, rather to favour the first explanation, really at variance with this view; for the Psalmist's intention is not so much to give a physical description of the phenomenon, as to describe the sheltering protection of God in poetical words as a spreading out of the cloud above the wandering people of God, in the form of a protection against both heat and rain (cf. Is 4:5-6). Moreover, Num 10:33 and Num 10:34 have a poetical character, answering to the elevated nature of their subject, and are to be interpreted as follows according to the laws of a poetical parallelism: The one thought that the ark of the covenant, with the cloud soaring above it, led the way and sheltered those who were marching, is divided into two clauses; in Num 10:33 only the ark of the covenant is mentioned as going in front of the Israelites, and in Num 10:34 only the cloud as a shelter over them: whereas the carrying of the ark in front of the army could only accomplish the end proposed, viz., to search out a resting-place for them, by Jehovah going above them in the cloud, and showing the bearers of the ark both the way they were to take, and the place where they were to rest. The ark with the tables of the law is not called "the ark of testimony" here, according to its contents, as in Ex 25:22; Ex 26:33-34; Ex 30:6, etc., but the ark of the covenant of Jehovah, according to its design and signification for Israel, which was the only point, or at any rate the principal point, in consideration here. The resting-place which the ark of the covenant found at the end of three days, is not mentioned in Num 10:34; it was not Tabeerah, however (Num 11:3), but Kibroth-hattaavah (Num 11:34-35; cf. Num 33:16).
Geneva 1599
10:33 And they departed from the (n) mount of the LORD three days' journey: and the ark of the covenant of the LORD went before them in the three days' journey, to search out a resting place for them.
(n) Mount Sinai, or Horeb.
John Gill
10:33 And they departed from the mount of the Lord three days' journey,...., From Mount Sinai, so called, because the Lord descended upon it, and gave the law from it; so the Targums of Onkelos and Jonathan,"from the mount on which the glory of the Lord (or of his Shechinah or divine Majesty) was revealed.''This they left, after they had been nearly twelve months about it, and travelled three days' journey from it before the cloud rested, so as to abide, otherwise is stopped no doubt to give them time to eat their food, and take sleep and rest. The Targum of Jonathan expressly says, they went thirty six miles on that day; but, according to Bunting (o), Taberah or Kibrothhattaavah, to which the children of Israel first came, and where they abode a month, was but eight miles from Sinai; wherefore the three days' journey were not successively one after another, but the first day's journey was to Taberah, where they continued a month; the second day's journey was to Hazeroth, where they stayed seven days; and the third day's journey was to the wilderness of Paran, and there the cloud rested, Num 10:12; and there was their resting place, for there they continued long, from whence the spies were sent to the good land, and whither they returned after forty days, Num 13:1,
and the ark of the covenant of the Lord went before them in the three days' journey, to search out a resting place for them; the ark being carried by the Kohathites, must proceed in the middle of the camps, after the camps of Judah and Reuben, and before the camps of Ephraim and Dan, according to the order of the marches of the children of Israel, Num 10:21; wherefore Aben Ezra thinks, that this three days' journey was different from all their other journeys; and that in this the ark went before them, which in other journeys was carried in the midst of them; yet others think it may be said to go before, though in the middle; just as a general of an army may be said to go before, and lead his army, though he is not directly in the front of it; so the cloud being always over the ark, directing the march, it may be said to go before and point out a convenient place to rest in; for searching cannot be properly ascribed to the ark, nor even to the Lord himself, and can only signify pointing out or discovering a proper place to take up their abode in: this ark of the covenant, so called because the covenant or law was laid up in it, was a type of Christ the end of the law for righteousness, and who is the forerunner of his people, is gone before them to prepare a place for them; and the three days' journey may have respect to his resurrection from the dead on the third day for their justification, which is the foundation of their rest, peace, and joy.
(o) Travels of the Patriarchs, &c. p. 82.
John Wesley
10:33 Three days - With continued journeys; only it seems probable, that the cloud made little pauses that they might have time for sleep and necessary refreshments. The ark went before them - Altho' in their stations it was in the middle, yet in their marches it went before them; and the cloud was constantly over the ark whether it stood or went; therefore the ark is said to go before and direct them, not as if the ark could be seen of all the camps, which being carried only upon mens shoulders was impossible; but because the cloud, which always attended upon the ark, and did, together with the ark, constitute, in a manner, one sign of God's presence, did lead and direct them. To search out - A metaphorical expression, for discovering to them; for the ark could not search, and God, who knew all places and things, needed not to search.
Robert Jamieson, A. R. Fausset and David Brown
10:33 they departed . . . three days' journey--the first day's progress being very small, about eighteen or twenty miles.
ark of the covenant of the Lord went before them--It was carried in the center, and hence some eminent commentators think the passage should be rendered, "the ark went in their presence," the cloud above upon it being conspicuous in their eyes. But it is probable that the cloudy pillar, which, while stationary, rested upon the ark, preceded them in the march--as, when in motion at one time (Ex 14:19) it is expressly said to have shifted its place.
10:3410:35: Եւ եղեւ ՚ի չուել տապանակին՝ ասէ՛ Մովսէս. Արի՛ Տէր՝ եւ ցրուեսցին թշնամիք քո, փախիցե՛ն ամենայն ատելիք քո[1275]։ [1275] Ոսկան. Ատելիք քո յերեսաց քոց։
35 Տապանակը ճանապարհ ընկնելիս Մովսէսն ասում էր. «Վե՛ր կաց, Տէ՜ր, որ ցանուցիր լինեն քո թշնամիները, փախուստի մատնուեն բոլոր քեզ ատողները»:
34 Եւ երբ բանակատեղիէն կը չուէին, Տէրոջը ամպը ցորեկը անոնց վրայ էր։
Եւ [190]ամպն հովանի ունէր ի վերայ նոցա ի տուէ ի չուել նոցա ի բանակէ անտի:

10:35: Եւ եղեւ ՚ի չուել տապանակին՝ ասէ՛ Մովսէս. Արի՛ Տէր՝ եւ ցրուեսցին թշնամիք քո, փախիցե՛ն ամենայն ատելիք քո[1275]։
[1275] Ոսկան. Ատելիք քո յերեսաց քոց։
35 Տապանակը ճանապարհ ընկնելիս Մովսէսն ասում էր. «Վե՛ր կաց, Տէ՜ր, որ ցանուցիր լինեն քո թշնամիները, փախուստի մատնուեն բոլոր քեզ ատողները»:
34 Եւ երբ բանակատեղիէն կը չուէին, Տէրոջը ամպը ցորեկը անոնց վրայ էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:3434: И облако Господне осеняло их днем, когда они отправлялись из стана.
10:34 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἐξαίρειν εξαιρω lift out / up; remove τὴν ο the κιβωτὸν κιβωτος ark καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs ἐξεγέρθητι εξεγειρω raise up; awakened κύριε κυριος lord; master διασκορπισθήτωσαν διασκορπιζω disperse; confound οἱ ο the ἐχθροί εχθρος hostile; enemy σου σου of you; your φυγέτωσαν φευγω flee πάντες πας all; every οἱ ο the μισοῦντές μισεω hate σε σε.1 you
10:34 וַ wa וְ and עֲנַ֧ן ʕᵃnˈan עָנָן cloud יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon יֹומָ֑ם yômˈām יֹומָם by day בְּ bᵊ בְּ in נָסְעָ֖ם nosʕˌām נסע pull out מִן־ min- מִן from הַֽ hˈa הַ the מַּחֲנֶֽה׃ ׆ ס mmaḥᵃnˈeh . s מַחֲנֶה camp
10:34. nubes quoque Domini super eos erat per diem cum incederentThe cloud also of the Lord was over them by day when they marched.
34. And the cloud of the LORD was over them by day, when they set forward from the camp.
10:34. Likewise, the cloud of the Lord was over them, throughout the day, while they proceeded.
10:34. And the cloud of the LORD [was] upon them by day, when they went out of the camp.
And the cloud of the LORD [was] upon them by day, when they went out of the camp:

34: И облако Господне осеняло их днем, когда они отправлялись из стана.
10:34
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἐξαίρειν εξαιρω lift out / up; remove
τὴν ο the
κιβωτὸν κιβωτος ark
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
ἐξεγέρθητι εξεγειρω raise up; awakened
κύριε κυριος lord; master
διασκορπισθήτωσαν διασκορπιζω disperse; confound
οἱ ο the
ἐχθροί εχθρος hostile; enemy
σου σου of you; your
φυγέτωσαν φευγω flee
πάντες πας all; every
οἱ ο the
μισοῦντές μισεω hate
σε σε.1 you
10:34
וַ wa וְ and
עֲנַ֧ן ʕᵃnˈan עָנָן cloud
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
יֹומָ֑ם yômˈām יֹומָם by day
בְּ bᵊ בְּ in
נָסְעָ֖ם nosʕˌām נסע pull out
מִן־ min- מִן from
הַֽ hˈa הַ the
מַּחֲנֶֽה׃ ׆ ס mmaḥᵃnˈeh . s מַחֲנֶה camp
10:34. nubes quoque Domini super eos erat per diem cum incederent
The cloud also of the Lord was over them by day when they marched.
10:34. Likewise, the cloud of the Lord was over them, throughout the day, while they proceeded.
10:34. And the cloud of the LORD [was] upon them by day, when they went out of the camp.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:34: Exo 13:21, Exo 13:22; Neh 9:12, Neh 9:19; Psa 105:39
John Gill
10:34 And the cloud of the Lord was upon them by day,.... Not only upon the tabernacle, and upon the ark particularly, but it spread itself in journeying over the whole body of the people, and therefore said to be a covering to them from the heat of the sun, Ps 105:39; as well as it was a guide unto them, and a token of the divine Presence with them, see Is 4:5,
when they went out of the camp; or out of the place of their encampment, when they removed from Sinai; and appears from, hence that it was in the daytime.
John Wesley
10:34 By day - And by night too, as was expressed before. So we must learn to compare places of scripture, and to supply the defects of one out of another, as we do in all authors.
10:3510:36: Եւ ՚ի դադարելն ասէ. Դարձի՛ր Տէր ՚ի հազարաւորս եւ ՚ի բիւրաւո՛րս Իսրայէլի։
36 Իսկ երբ տապանակը դադար էր առնում, ասում էր. «Տէ՜ր, դարձի՛ր դէպի հազարաւոր ու բիւրաւոր իսրայէլացիները»:
35 Տապանակին չուելու ատենը Մովսէս կ’ըսէր. «Ելի՛ր, ով Տէ՛ր ու քու թշնամիներդ թող ցրուին ու քեզ ատողները առջեւէդ փախչին»։
Եւ եղեւ ի չուել տապանակին` ասէ Մովսէս. Արի, Տէր, եւ ցրուեսցին թշնամիք քո, փախիցեն [191]ամենայն ատելիք քո:

10:36: Եւ ՚ի դադարելն ասէ. Դարձի՛ր Տէր ՚ի հազարաւորս եւ ՚ի բիւրաւո՛րս Իսրայէլի։
36 Իսկ երբ տապանակը դադար էր առնում, ասում էր. «Տէ՜ր, դարձի՛ր դէպի հազարաւոր ու բիւրաւոր իսրայէլացիները»:
35 Տապանակին չուելու ատենը Մովսէս կ’ըսէր. «Ելի՛ր, ով Տէ՛ր ու քու թշնամիներդ թող ցրուին ու քեզ ատողները առջեւէդ փախչին»։
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10:3535: Когда поднимался ковчег в путь, Моисей говорил: восстань, Господи, и рассыплются враги Твои, и побегут от лица Твоего ненавидящие Тебя!
10:35 καὶ και and; even ἐν εν in τῇ ο the καταπαύσει καταπαυσις rest εἶπεν επω say; speak ἐπίστρεφε επιστρεφω turn around; return κύριε κυριος lord; master χιλιάδας χιλιας thousand μυριάδας μυριας myriad ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel
10:35 וַ wa וְ and יְהִ֛י yᵊhˈî היה be בִּ bi בְּ in נְסֹ֥עַ nᵊsˌōₐʕ נסע pull out הָ hā הַ the אָרֹ֖ן ʔārˌōn אֲרֹון ark וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses קוּמָ֣ה׀ qûmˈā קום arise יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and יָפֻ֨צוּ֙ yāfˈuṣû פוץ disperse אֹֽיְבֶ֔יךָ ʔˈōyᵊvˈeʸḵā איב be hostile וְ wᵊ וְ and יָנֻ֥סוּ yānˌusû נוס flee מְשַׂנְאֶ֖יךָ mᵊśanʔˌeʸḵā שׂנא hate מִ mi מִן from פָּנֶֽיךָ׃ ppānˈeʸḵā פָּנֶה face
10:35. cumque elevaretur arca dicebat Moses surge Domine et dissipentur inimici tui et fugiant qui oderunt te a facie tuaAnd when the ark was lifted up, Moses said: Arise, O Lord, and let thy enemies be scattered, and let them that hate thee, flee from before thy face.
35. And it came to pass, when the ark set forward, that Moses said, Rise up, O LORD, and let thine enemies be scattered; and let them that hate thee flee before thee.
10:35. And when the ark was lifted up, Moses said, “Rise up, O Lord, and let your enemies be scattered, and let those who hate you flee from your face.”
10:35. And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee.
And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee:

35: Когда поднимался ковчег в путь, Моисей говорил: восстань, Господи, и рассыплются враги Твои, и побегут от лица Твоего ненавидящие Тебя!
10:35
καὶ και and; even
ἐν εν in
τῇ ο the
καταπαύσει καταπαυσις rest
εἶπεν επω say; speak
ἐπίστρεφε επιστρεφω turn around; return
κύριε κυριος lord; master
χιλιάδας χιλιας thousand
μυριάδας μυριας myriad
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
10:35
וַ wa וְ and
יְהִ֛י yᵊhˈî היה be
בִּ bi בְּ in
נְסֹ֥עַ nᵊsˌōₐʕ נסע pull out
הָ הַ the
אָרֹ֖ן ʔārˌōn אֲרֹון ark
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
קוּמָ֣ה׀ qûmˈā קום arise
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
יָפֻ֨צוּ֙ yāfˈuṣû פוץ disperse
אֹֽיְבֶ֔יךָ ʔˈōyᵊvˈeʸḵā איב be hostile
וְ wᵊ וְ and
יָנֻ֥סוּ yānˌusû נוס flee
מְשַׂנְאֶ֖יךָ mᵊśanʔˌeʸḵā שׂנא hate
מִ mi מִן from
פָּנֶֽיךָ׃ ppānˈeʸḵā פָּנֶה face
10:35. cumque elevaretur arca dicebat Moses surge Domine et dissipentur inimici tui et fugiant qui oderunt te a facie tua
And when the ark was lifted up, Moses said: Arise, O Lord, and let thy enemies be scattered, and let them that hate thee, flee from before thy face.
10:35. And when the ark was lifted up, Moses said, “Rise up, O Lord, and let your enemies be scattered, and let those who hate you flee from your face.”
10:35. And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee.
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Adam Clarke: Commentary on the Bible - 1831
10:35: Rise up, Lord, and let thine enemies be scattered - If God did not arise in this way and scatter his enemies, there could be no hope that Israel could get safely through the wilderness. God must go first, if Israel would wish to follow in safety.
Albert Barnes: Notes on the Bible - 1834
10:35: Each forward movement and each rest of the ark was made to bear a sacramental character. The one betokened the going forth of God against His enemies; the other, His gathering of His own people to Himself: the one was the pledge of victory, the other the earnest of repose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:35: Lord: Psa 68:1, Psa 68:2, Psa 132:8; Isa 51:9
Carl Friedrich Keil and Franz Delitzsch
10:35
In Num 10:35 and Num 10:36, the words which Moses was in the habit of uttering, both when the ark removed and when it came to rest again, are given not only as a proof of the joyous confidence of Moses, but as an encouragement to the congregation to cherish the same believing confidence. When breaking up, he said, "Rise up, Jehovah! that Thine enemies may be scattered, and they that hate Thee may flee before Thy face;" and when it rested, "Return, Jehovah, to the ten thousand thousands of Israel!" Moses could speak in this way, because he knew that Jehovah and the ark of the covenant were inseparably connected, and saw in the ark of the covenant, as the throne of Jehovah, a material pledge of the gracious presence of the Almighty God. He said this, however, not merely with reference to enemies who might encounter the Israelites in the desert, but with a confident anticipation of the calling of Israel, to strive for the cause of the Lord in this hostile world, and rear His kingdom upon earth. Human power was not sufficient for this; but to accomplish this end, it was necessary that the Almighty God should go before His people, and scatter their foes. The prayer addressed to God to do this, is an expression of bold believing confidence, - a prayer sure of its answer; and to Israel it was the word with which the congregation of God was to carry on the conflict at all times against the powers and authorities of a whole hostile world. It is in this sense that in Ps 68:2, the words are held up by David before himself and his generation as a banner of victory, "to arm the Church with confidence, and fortify it against the violent attacks of its foes" (Calvin). שׁוּבה is construed with an accusative: return to the ten thousands of the hosts of Israel, i.e., after having scattered Thine enemies, turn back again to Thy people to dwell among them. The "thousands of Israel," as in Num 1:16.
(Note: The inverted nuns, נ, at the beginning and close of Num 10:35, Num 10:36, which are found, according to R. Menachem's de Lonzano Or Torah (f. 17), in all the Spanish and German MSS, and are sanctioned by the Masorah, are said by the Talmud (tract de sabbatho) to be merely signa parentheseos, quae monerent praeter historiae seriem versum 35 et 36 ad capitis finem inseri (cf. Matt. Hilleri de Arcano Kethib et Keri libri duo, pp. 158, 159). The Cabbalists, on the other hand, according to R. Menach. l. c., find an allusion in it to the Shechinah, "quae velut obversa ad tergum facie sequentes Israelitas ex impenso amore respiceret" (see the note in J. H. Michaelis' Bibl. hebr.). In other MSS, however, which are supported by the Masora Erffurt, the inverted nun is found in the words בּנסע (Num 10:35) and כּמתאננים העם ויהי (Num 11:1): the first, ad innuendum ut sic retrorsum agantur omnes hostes Israeliarum; the second, ut esset symbolum perpetuum perversitatis populi, inter tot illustria signa liberationis et maximorum beneficiorum Dei acerbe quiritantium, ad declarandam ingratitudinem et contumaciam suam (cf. J. Buxtorf, Tiberias, p. 169).)
Geneva 1599
10:35 And it came to pass, when the ark set forward, that Moses said, (o) Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee.
(o) Declare your might and power.
John Gill
10:35 And it came to pass, when the ark set forward,.... Carried by the Kohathites, Num 10:21,
that Moses said; in prayer, as both the Targums of Jonathan and Jerusalem express it; and it was a prayer of faith, and prophetic of what would be done, and might serve greatly to encourage and animate the children of Israel in their journeys; for the following prayer was put up not only at this time, but at all times when the ark set forward; and so Ben Gersom says, it was the custom of Moses, at whatsoever time the ark was moved, to pray as follows:
rise up, Lord, and let thine enemies be scattered; the Jerusalem Targum is,"rise up now, O Word of the Lord;''and the Targum of Jonathan,"be revealed now, O Word of the Lord;''the essential Word of God, the Messiah, to whom these words may be applied; either to his incarnation and manifestation in the flesh, his end in, which was to destroy all his and his people's enemies, particularly the devil and his works, Heb 2:14; or to his resurrection from the dead, these words standing at the head of a prophecy of his ascension to heaven, which supposes his resurrection from the dead, Ps 68:1; at the death of Christ all the spiritual enemies of his people were defeated, scattered, confounded, and conquered; Satan and his principalities were spoiled, sin was made an end of, death was abolished, and the world overcome; at his resurrection the keepers of the sepulchre fled; and after his ascension wrath came upon the Jewish nation, those enemies of his, that would not have him to rule over them, and they were scattered about on the face of the whole earth, as they are to this day:
and let them that hate thee flee before thee; the same petition expressed in different words, but to the same sense; enemies, and those that hate the Lord, are the same, as their defeat, conclusion, and destruction, are signified by their flight and dispersion; and it may be observed, that those who were the enemies and haters of Israel were reckoned the enemies and haters of God himself; as the enemies of Christ's people, and those that hate them, are accounted Christ's enemies, and such that hate him. Perhaps Moses may have a special respect to the Canaanites, whose land was promised unto Israel, and they were going to dispossess them of it, in order to inherit it, and Moses might expect it would be quickly done, at the end of these three days; which brought them to the wilderness of Paran, so near the good land that they sent from thence spies into it, and in all probability they would have then entered the possession of it, had it not been for their complaints and murmurs, and the ill report brought on the good land, on which account they were stopped thirty eight years in the wilderness.
Robert Jamieson, A. R. Fausset and David Brown
10:35 when the ark set forward that Moses said, Rise up, Lord, and let thine enemies be scattered--Moses, as the organ of the people, uttered an appropriate prayer both at the commencement and the end of each journey. Thus all the journeys were sanctified by devotion; and so should our prayer be, "If thy presence go not with us, carry us not hence" [Ex 33:15].
10:3610:34: Եւ ամպն հովանի՛ ունէր ՚ի վերայ նոցա ՚ի տուէ ՚ի չուել նոցա ՚ի բանակէ անտի[1276]։[1276] Ամենայն օրինակք բաց յՈսկանայ՝ զբանս 34 համարոյն ունին աստէն յետ 36 համարոյ։
34[19] Բանակատեղիից հեռանալու ժամանակ ամպը ցերեկը հովանի էր անում նրանց վրայ:[19] 19. 34-36 համարները այսպիսի հերթականութիւն ունեն նաեւ Զոհրաբեան եւ Septuginta հրատարակութիւններում:
36 Եւ անոր կենալու ատենը ինք կ’ըսէր. «Ո՛վ Տէր, Իսրայէլի հազարաւոր բիւրաւորներուն դարձի՛ր»։
Եւ ի դադարելն ասէ. Դարձիր, Տէր, ի հազարաւորս եւ ի բիւրաւորս Իսրայելի:

10:34: Եւ ամպն հովանի՛ ունէր ՚ի վերայ նոցա ՚ի տուէ ՚ի չուել նոցա ՚ի բանակէ անտի[1276]։
[1276] Ամենայն օրինակք բաց յՈսկանայ՝ զբանս 34 համարոյն ունին աստէն յետ 36 համարոյ։
34[19] Բանակատեղիից հեռանալու ժամանակ ամպը ցերեկը հովանի էր անում նրանց վրայ:
[19] 19. 34-36 համարները այսպիսի հերթականութիւն ունեն նաեւ Զոհրաբեան եւ Septuginta հրատարակութիւններում:
36 Եւ անոր կենալու ատենը ինք կ’ըսէր. «Ո՛վ Տէր, Իսրայէլի հազարաւոր բիւրաւորներուն դարձի՛ր»։
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10:3636: А когда останавливался ковчег, он говорил: возвратись, Господи, к тысячам и тьмам Израилевым!
10:36 καὶ και and; even ἡ ο the νεφέλη νεφελη cloud ἐγένετο γινομαι happen; become σκιάζουσα σκιαζω in; on αὐτοῖς αυτος he; him ἡμέρας ημερα day ἐν εν in τῷ ο the ἐξαίρειν εξαιρω lift out / up; remove αὐτοὺς αυτος he; him ἐκ εκ from; out of τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks
10:36 וּ û וְ and בְ vᵊ בְּ in נֻחֹ֖ה nuḥˌō נוח settle יֹאמַ֑ר yōmˈar אמר say שׁוּבָ֣ה šûvˈā שׁוב return יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH רִֽבְבֹ֖ות rˈivᵊvˌôṯ רְבָבָה multitude אַלְפֵ֥י ʔalᵊfˌê אֶלֶף group of thousand יִשְׂרָאֵֽל׃ ׆ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
10:36. cum autem deponeretur aiebat revertere Domine ad multitudinem exercitus IsrahelAnd when it was set down, he said: Return, O Lord, to the multitude of the host of Israel.
36. And when it rested, he said, Return, O LORD, unto the ten thousands of the thousands of Israel.
10:36. And when it was set down, he said: “Return, O Lord, to the multitude of the army of Israel.”
10:36. And when it rested, he said, Return, O LORD, unto the many thousands of Israel.
And when it rested, he said, Return, O LORD, unto the many thousands of Israel:

36: А когда останавливался ковчег, он говорил: возвратись, Господи, к тысячам и тьмам Израилевым!
10:36
καὶ και and; even
ο the
νεφέλη νεφελη cloud
ἐγένετο γινομαι happen; become
σκιάζουσα σκιαζω in; on
αὐτοῖς αυτος he; him
ἡμέρας ημερα day
ἐν εν in
τῷ ο the
ἐξαίρειν εξαιρω lift out / up; remove
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
10:36
וּ û וְ and
בְ vᵊ בְּ in
נֻחֹ֖ה nuḥˌō נוח settle
יֹאמַ֑ר yōmˈar אמר say
שׁוּבָ֣ה šûvˈā שׁוב return
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
רִֽבְבֹ֖ות rˈivᵊvˌôṯ רְבָבָה multitude
אַלְפֵ֥י ʔalᵊfˌê אֶלֶף group of thousand
יִשְׂרָאֵֽל׃ ׆ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
10:36. cum autem deponeretur aiebat revertere Domine ad multitudinem exercitus Israhel
And when it was set down, he said: Return, O Lord, to the multitude of the host of Israel.
10:36. And when it was set down, he said: “Return, O Lord, to the multitude of the army of Israel.”
10:36. And when it rested, he said, Return, O LORD, unto the many thousands of Israel.
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Adam Clarke: Commentary on the Bible - 1831
10:36: Return, O Lord, unto the many thousands of Israel - These were the words spoken by Moses, at the moment the divisions halted in order to pitch their tents. In reference to this subject, and the history with which it is connected, the 68th Psalm seems to have been composed, though applied by David to the bringing the ark from Kirjath-jearim to Jerusalem. See the notes on Psalm 68 (note). Many thousands, literally the ten thousand thousands. Unless the ark went with them, and the cloud of the Divine glory with it, they could have neither direction nor safety; unless the ark rested with them, and the cloud of glory with it, they could have neither rest nor comfort. How necessary are the word of God and the Spirit of God for the direction, comfort, and defense of every genuine follower of Christ! Reader, pray to God that thou mayest have both with thee through all the wilderness, through all the changes and chances of this mortal life: if thou be guided by his counsel, thou shalt be at last received into his glory.
Albert Barnes: Notes on the Bible - 1834
10:36 may be translated: "Restore" (i. e. to the land which their fathers sojourned in), "O Lord, the ten thousands of the thousands of Israel." (Compare Psa 85:4, where the verb in the Hebrew is the same.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:36: O Lord: Psa 90:13-17
many thousands of Israel: Heb. ten thousand thousands, Gen 24:60; Deu 1:10
John Gill
10:36 And when it passed,.... The ark, and the cloud over it:
he said; Moses stood and prayed, as before, according to the above Targums, in the following manner:
return, O Lord, unto the many thousands of Israel; who were six hundred thousand footmen, besides women and children, Num 11:21; the import of this petition is, that upon the resting of the ark God would take up his abode with them, grant them his presence, and manifest his love, grace, mercy, and goodness unto them; or, as it may be rendered, that he would "return the many thousands of Israel"; that is, to the land which he had sworn to their fathers, as Ben Gersom interprets it; and who observes that the word "return" is used, because of the holy fathers who dwelt in the land of Israel; or else, as the same writer further observes, the sense of the petition is, that it might be the will of God to turn the thousands of Israel into myriads, or increase and multiply them ten times more than they were; and so the Targum of Jerusalem is,"bless the myriads, and multiply the thousands of the children of Israel.''Perhaps Moses, under a spirit of prophecy, might have a further view, even to the conversion of the Jews in the latter day, when they shall return and seek the true Messiah, and be turned to him, and when all Israel shall be saved.
John Wesley
10:36 Return - Or, give rest, that is, a safe and quiet place, free from enemies and dangers.