Deteronòm 1
Bib La · Kreyòl Ayisyen
1 Men pawòl Moyiz te di tout pèp Izrayèl la lè yo te lòt bò larivyè Jouden an, nan dezè a, nan plenn Araba ki anfas Souf: Yo te gen dezè Paran an sou yon bò ak lavil Tofèl, Liban, Azewòt ak Dizaab sou lòt bò a. 2 Pou mache soti mòn Sinayi rive Kadès-Banea, lè ou swiv wout ki pase nan mòn Seyi a, sa pran onz jou. 3 Se premye jou nan onzyèm mwa karantyèm lanne depi yo te soti kite peyi Lejip la Moyiz te fè pale sa a ak pèp Izrayèl la, jan Seyè a te mande l' la. 4 Lè sa a, Seyè a te fin bat Siyon, wa peyi Amori a, ki te rete Esbon, ak Og, wa peyi Bazan an, ki te rete Astawòt nan zòn Edreyi. 5 Se antan pèp la te lòt bò larivyè Jouden, nan peyi Moab la, Moyiz tanmen esplike yo tou sa Seyè a te di. Li di yo konsa: 6 -Lè nou te sou mòn Orèb la, nou chonje Seyè a, Bondye nou an, te pale ak nou. Li te di nou: Koulye a, nou rete kont nou sou mòn sa a. 7 Ranmase tout zafè nou pati. Ale nan mòn peyi Amori yo ak nan tout lòt peyi ki toupre l' yo, nan plenn Araba a, nan mòn yo, nan fon yo, nan Negèv la bò sid ak bò gwo lanmè Mediterane a. Ale nan peyi Kanaran an ak nan peyi Liban an jouk nou rive bò gwo larivyè Lefrat la. 8 Nou wè! Men m'ap ban nou tout peyi sa yo. Al pran posesyon peyi mwen menm Seyè a, mwen te pwomèt m'ap bay zansèt nou yo, Abraram, Izarak ak Jakòb, pou yo ak pou tout pitit yo ak pitit pitit yo apre yo. 9 Menm lè sa a, mwen te di nou: Mwen pa kapab reskonsab nou tout pou kont mwen, chay la twòp pou mwen. 10 Seyè a, Bondye nou an, ban nou anpil pitit, kifè koulye a nou vin anpil, tankou zetwal nan syèl la. 11 Se pou Seyè a, Bondye zansèt nou yo, ban nou mil fwa plis pitit pase sa nou gen koulye a. Se pou l' beni nou jan li te pwomèt nou an. 12 Men, ki jan pou m' fè pote tout chay sa a pou kont mwen, pou m' jwenn solisyon pou tout pwoblèm nou, pou m' regle tout kont nou gen yonn ak lòt? 13 Se poutèt sa, nan chak branch fanmi nou yo, chwazi kèk nèg ki gen lespri, ki gen bon konprann, ki konn lavi, m'a mete yo chèf pou dirije nou. 14 Lè sa a, nou te reponn mwen, nou te di m' konsa: Sa ou mande nou fè la a bon wi! 15 Se konsa mwen pran nan chak branch fanmi nou yo moun ki gen lespri, moun ki konn lavi, mwen mete yo chèf pou dirije nou. Genyen mwen mete chèf sou mil gason, dòt sou san gason, dòt sou senkant gason, dòt ankò sou dis gason. Mwen te chwazi lòt chèf tou pou chak branch fanmi. 16 Lè sa a, men sa mwen te mande chèf nou yo pou yo fè: Chache konnen lè gen kont nan mitan pèp la. N'a regle tout kont yon moun ka gen ak frè parèy li osinon ak moun lòt nasyon k'ap viv nan mitan nou. N'a fè sa san patipri. 17 Nou p'ap nan achte figi lè n'ap jije yon bagay. Se pou nou jije tout moun menm jan, kit se yon ti malere, kit se yon grannèg. Nou pa bezwen pè pesonn paske n'ap jije dapre prensip Bondye bay. Lè se yon ka ki twò difisil pou nou, n'a pote l' vin devan mwen, m'a jije l' mwen menm. 18 Se konsa, menm lè sa a, mwen te ban nou lòd, mwen te di nou sa pou n' fè ak sa pou n' pa fè. 19 Apre sa, nou leve, nou kite mòn Orèb la. Jan Seyè a, Bondye nou an, te ban nou lòd la, nou mache nan tout gwo dezè ki gen anpil danje ladan l' lan, dezè nou te wè a, nou pran chemen pou n' al nan mòn peyi Amori yo, epi nou rive Kadès Banea. 20 Lè sa a, mwen di nou: Men nou rive nan mòn peyi Amori yo, peyi Seyè a, Bondye nou an, ap ban nou an. 21 Gade, men peyi Seyè a, Bondye nou an, ap ban nou an. Ale non, pran peyi a pou nou, jan Seyè a, Bondye zansèt nou yo, te di l' la. Nou pa bezwen pè, kè nou pa pou janm kase. 22 Lè sa a nou tout, nou vin jwenn mwen, nou di m' konsa: Ann voye kèk nèg pami nou devan pou y' al wè ki jan peyi a ye. Y'a tounen vin esplike nou ki wout pou nou swiv ak nan ki lavil nou ka antre. 23 Mwen te wè sa nou di m' lan se te bon koze. Se konsa mwen chwazi douz nèg, yonn nan chak branch fanmi. 24 Yo pati, yo pran chemen mòn lan jouk yo rive nan Fon Echkòl: yo vizite tout zòn lan nèt. 25 Yo pran kèk fwi peyi a donnen, yo pote ban nou. Epi yo di nou peyi Seyè a ap ban nou an se yon bon venn tè. 26 Men, nou pa t' vle al ladan l'. Se konsa nou te derefize obeyi lòd Seyè a, Bondye nou an, te ban nou. 27 Nou antre lakay nou, nou pran plenyen. Epi nou di se vle Seyè a pa vle wè nou! Se poutèt sa li fè nou soti kite peyi Lejip pou l' lage nou nan men moun peyi Amori yo pou yo ka fini ak nou. 28 Kote nou prale koulye a? Moun nou te voye yo dekouraje nou. Yo di nou moun ki nan peyi sa a pi fò pase nou, yo pi bèl wotè pase nou. Lavil yo gran anpil ak gwo ranpa byen wo ki rive jouk nan syèl la. Nou te menm wè kèk moun ras Anak yo la tou. 29 Men, mwen di nou: Kè nou pa bezwen kase, nou pa bezwen pè moun sa yo. 30 Seyè a, Bondye nou an, ap mache alatèt nou. Li pral goumen pou nou menm jan nou te wè l' fè l' la nan peyi Lejip 31 ak nan dezè a. Nou wè ki jan sou tout wout la li pa janm lage nou, tankou yon papa ki pa janm lage pitit li, jouk nou rive bò isit la. 32 Men, atout mwen te di nou sa, nou pa t' vle mete konfyans nou nan Seyè a, Bondye nou an, 33 li menm ki te pran devan nou sou tout wout la pou l' te ka jwenn kote pou nou moute kan nou. Lannwit, li te mache devan nou nan yon poto dife. Lajounen, nan yon gwo nwaj li te moutre nou chemen pou nou pran. 34 Lè Seyè a tande jan nou t'ap plenyen, li te fache anpil, li fè sèman, li di: 35 Pa gen yonn nan tout move sije sa yo k'ap viv koulye a k'ap antre nan bon peyi mwen te pwomèt m'ap bay zansèt nou yo, 36 an wetan Kalèb, pitit gason Jefoune a, ki va antre nan peyi sa a. M'a ba li peyi li te al espyonnen an, pou li ak pou pitit li yo, paske li te obeyi m' san gad dèyè. 37 Nou lakòz Seyè a te fache ata avè m', epi li di m': Ou menm tou Moyiz, ou p'ap antre nan peyi a. 38 Se Jozye, pitit gason Noun lan, k'ap sèvi avè ou la, ki va antre nan plas ou. Ankouraje l' tande, paske se li menm ki pou fè pèp Izrayèl la antre al pran peyi a. 39 Men, se pitit nou yo, sa nou di ki tapral tonbe anba men lènmi nou yo, timoun nou yo ki koulye a poko konnen sa ki byen ak sa ki mal, se yo menm ki pral antre nan peyi a. Se yo menm mwen pral bay peyi a, se yo menm ki pral rete ladan l'. 40 Men nou menm, tounen tounen nou nan dezè a! Pran chemen Lanmè Wouj la ankò! 41 Lè sa a nou reponn mwen: Nou rekonèt nou peche kont Seyè a. Nou prale, epi n'a goumen jan Seyè a, Bondye nou an, te ban nou lòd la. Epi nou leve nou pran zam nou. Nou te kwè sa tapral fasil pou nou pran mòn yo. 42 Men, Seyè a di m' avèti nou: Piga n' al atake, piga n' al fè lènmi nou yo bat nou, paske li p'ap kanpe avèk nou. 43 Mwen te pale nou, men nou pa t' koute m', nou derefize swiv lòd Seyè a te ban nou. Nou te konprann nou te fò kont kò nou pou n' te al pran mòn lan. 44 Lè sa a, moun peyi Amori yo ki te rete nan mòn yo soti vin kontre ak nou. Tankou yon desen myèl, yo kouri dèyè nou, yo bat nou byen bat nan tout peyi Seyi a rive jouk Oma. 45 Lè nou tounen, nou kriye nan pye Seyè a, men Seyè a pa t' koute sa nou t'ap di l', li pa t' pran ka nou. 46 Se poutèt sa nou te blije pase tout tan sa a nan zòn Kadès la.
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Deteronòm 1:1
THE FIFTH BOOK OF MOSES, CALLED DEUTERONOMY.
Commentary by Robert Jamieson
De 1:1-46. Moses' Speech at the End of the Fortieth Year.
1. These be the words which Moses spake unto all Israel--The mental condition of the people generally in that infantine age of the Church, and the greater number of them being of young or tender years, rendered it expedient to repeat the laws and counsels which God had given. Accordingly, to furnish a recapitulation of the leading branches of their faith and duty was among the last public services which Moses rendered to Israel. The scene of their delivery was on the plains of Moab where the encampment was pitched
on this side Jordan--or, as the Hebrew word may be rendered "on the bank of the Jordan."
in the wilderness, in the plain--the Arabah, a desert plain, or steppe, extended the whole way from the Red Sea north to the Sea of Tiberias. While the high tablelands of Moab were "cultivated fields," the Jordan valley, at the foot of the mountains where Israel was encamped, was a part of the great desert plain, little more inviting than the desert of Arabia. The locale is indicated by the names of the most prominent places around it. Some of these places are unknown to us. The Hebrew word, Suph, "red" (for "sea," which our translators have inserted, is not in the original, and Moses was now farther from the Red Sea than ever), probably meant a place noted for its reeds (Nu 21:14).
Tophel--identified as Tafyle or Tafeilah, lying between Bozrah and Kerak.
Hazeroth--is a different place from that at which the Israelites encamped after leaving "the desert of Sinai."
Deteronòm 1:2
2. There are eleven days' journey from Horeb--Distances are computed in the East still by the hours or days occupiesd by the journey. A day's journey on foot is about twenty miles--on camels, at the rate of three miles an hour, thirty miles--and by caravans, about twenty-five miles. But the Israelites, with children and flocks, would move at a slow rate. The length of the Ghor from Ezion-geber to Kadesh is a hundred miles. The days here mentioned were not necessarily successive days [Robinson], for the journey can be made in a much shorter period. But this mention of the time was made to show that the great number of years spent in travelling from Horeb to the plain of Moab was not owing to the length of the way, but to a very different cause; namely, banishment for their apostasy and frequent rebellions.
mount Seir--the mountainous country of Edom.
Deteronòm 1:3-8
3-8. in the fortieth year ... Moses spake unto the children of Israel, &c.--This impressive discourse, in which Moses reviewed all that God had done for His people, was delivered about a month before his death, and after peace and tranquillity had been restored by the complete conquest of Sihon and Og.
Deteronòm 1:9-18
9-18. I spake unto you at that time, saying, I am not able to bear you myself alone--a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Ex 18:18). In noticing his practical adoption of a plan by which the administration of justice was committed to a select number of subordinate officers, Moses, by a beautiful allusion to the patriarchal blessing, ascribed the necessity of that memorable change in the government to the vast increase of the population.
Deteronòm 1:19-21
19-21. we went through all that great and terrible wilderness--of Paran, which included the desert and mountainous space lying between the wilderness of Shur westward, or towards Egypt and mount Seir, or the land of Edom eastwards; between the land of Canaan northwards, and the Red Sea southwards; and thus it appears to have comprehended really the wilderness of Sin and Sinai [Fisk]. It is called by the Arabs El Tih, "the wandering." It is a dreary waste of rock and of calcareous soil covered with black sharp flints; all travellers, from a feeling of its complete isolation from the world, describe it as a great and terrible wilderness.
Deteronòm 1:22-33
22-33. ye came ... and said, We will send men before us, and they shall search us out the land--The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Nu 13:1). The issue proved disastrous to them, only through their own sin and folly.
Deteronòm 1:34-36
34-36. the Lord heard the voice of your words, and was wroth--In consequence of this aggravated offense (unbelief followed by open rebellion), the Israelites were doomed, in the righteous judgment of God, to a life of wandering in that dreary wilderness till the whole adult generation had disappeared by death. The only exceptions mentioned are Caleb and Joshua, who was to be Moses' successor.
Deteronòm 1:37
37. Also the Lord was angry with me for your sakes--This statement seems to indicate that it was on this occasion Moses was condemned to share the fate of the people. But we know that it was several years afterwards that Moses betrayed an unhappy spirit of distrust at the waters of strife (Psa 106:32, 33). This verse must be considered therefore as a parenthesis.
Deteronòm 1:39
39. your children ... who in that day had no knowledge between good and evil--All ancient versions read "to-day" instead of "that day"; and the sense is--"your children who now know," or "who know not as yet good or evil." As the children had not been partakers of the sinful outbreak, they were spared to obtain the privilege which their unbelieving parents had forfeited. God's ways are not as man's ways [Is 55:8, 9].
Deteronòm 1:40-45
40-45. turn you, and take your journey into the ... Red Sea--This command they disregarded, and, determined to force an onward passage in spite of the earnest remonstrances of Moses, they attempted to cross the heights then occupied by the combined forces of the Amorites and Amalekites (compare Nu 14:43), but were repulsed with great loss. People often experience distress even while in the way of duty. But how different their condition who suffer in situations where God is with them from the feelings of those who are conscious that they are in a position directly opposed to the divine will! The Israelites were grieved when they found themselves involved in difficulties and perils; but their sorrow arose not from a sense of the guilt so much as the sad effects of their perverse conduct; and "though they wept," they were not true penitents. So the Lord would not hearken to their voice, nor give ear unto them.
Deteronòm 1:46
46. So ye abode at Kadesh many days--That place had been the site of their encampment during the absence of the spies, which lasted forty days, and it is supposed from this verse that they prolonged their stay there after their defeat for a similar period.
Konsèy: peze sou nimewo yon vèsè pou w wè kòmantè vèsè sa a.