Deteronòm 30
Bib La · Kreyòl Ayisyen
1 Mwen mete benediksyon ak madichon dèvan nou pou n' chwazi. Lè tout bagay mwen te di nou yo va rive nou, si, antan n'ap viv nan mitan lòt nasyon nan peyi kote Seyè a te gaye nou yo, nou vin chonje sa m' te di nou, 2 si nou tounen vin jwenn Seyè a, Bondye nou an, si nou koute l' ak tout kè nou, ak tout nanm nou, nou menm ak tout pitit nou yo, jan m'ap ban nou lòd jòdi a, 3 enben, lè sa a Seyè a, Bondye nou an, va gen pitye pou nou. L'a mennen tout moun yo te depòte yo tounen lakay yo. L'a chanje sò nou. Li pral mache chache nou nan tout peyi kote li te gaye nou yo, l'a sanble nou ankò. 4 Yo mèt depòte nou jouk nan dènye bout latè, Seyè a, Bondye nou an, pral chache nou jouk la pou l' sanble nou ankò. 5 Seyè a va fè nou tounen nan peyi kote zansèt nou yo te rete a, n'a tounen pran l' pou nou ankò. L'a fè nou plis byen pase sa l' te fè pou zansèt nou yo, l'a fè nou vin pi plis pase zansèt nou yo. 6 Seyè a, Bondye nou an, va mete mak kontra li a sou kè nou ak sou kè pitit nou yo, pou nou ka renmen l' ak tout kè nou, ak tout nanm nou, pou nou ka gen lavi. 7 Seyè a, Bondye nou an, va fè tout madichon sa yo tonbe sou lènmi nou yo, sou moun ki pa t' vle wè nou yo, sou moun ki t'ap maltrete nou yo. 8 Men, nou menm, n'a tounen vin jwenn Seyè a, n'a koute l', n'a fè tou sa li ban nou lòd fè a, jan mwen mande nou li jòdi a. 9 Seyè a, Bondye nou an, va kouvri nou anba benediksyon. Li va fè tout zafè nou mache byen, l'a ban nou anpil pitit, l'a ban nou anpil bèt, l'a fè jaden nou yo bay bèl rekòt. Paske, Seyè a va pran plezi ankò pou l' fè nou viv ak kè kontan, menm jan li te pran plezi fè sa pou zansèt nou yo. 10 Men, n'a gen pou nou koute Seyè a, Bondye nou an, n'a gen pou nou kenbe tout kòmandman li yo ak tout regleman li yo, tou sa ki ekri nan liv lalwa a. Wi, se pou nou tounen vin jwenn Seyè a, Bondye nou an, ak tout kè nou, ak tout nanm nou. 11 Kòmandman m'ap ban nou jòdi a, se pa bagay nou pa kapab fè, bagay nou pa ka rive fè. 12 Se pa nan syèl la li ye pou n' ta di: Kilès ki pral moute al chache l' nan syèl la pou fè nou tande l', pou n' ka fè sa l' mande nou fè a? 13 Se pa lòt bò lanmè li ye non plis pou nou ta di: Kilès ki pral janbe lanmè al chache l' pou nou ka tande sa l' di, pou nou ka fè sa l' mande nou fè a? 14 Non. Li la toupre nou. Li nan bouch nou, li nan tèt nou pou nou ka fè sa l' mande nou fè a. 15 Gade. Jòdi a mwen mete devan nou lavi ak benediksyon yon bò, lanmò ak madichon yon bò. Se nou ki pou chwazi. 16 Sa m'ap mande nou jòdi a, se pou nou renmen Seyè a, Bondye nou an, se pou nou viv jan li vle l' la, se pou nou fè tou sa li mande nou fè nan kòmandman li yo, nan lòd li yo ak nan regleman li yo. Konsa, n'a gen lavi, n'a gen anpil pitit. Seyè a, Bondye nou an, va beni nou nan peyi nou pral pran pou rele nou pa nou an. 17 Men, si nou vire do ba li, si nou derefize koute l', si nou kite yo pran tèt nou pou n' al mete ajenou devan lòt bondye, pou n' al fè sèvis pou yo, 18 m'ap avèti nou depi koulye a: nou tout gen pou mouri. Nou p'ap viv lontan nan peyi lòt bò larivyè Jouden kote nou pral antre pou nou pran pou nou an. 19 Mwen pran syèl la ak latè a sèvi m' temwen jòdi a: Men li, mwen mete devan nou lavi yon bò, lanmò yon bò, benediksyon yon bò, madichon yon bò pou nou chwazi. Chwazi lavi tande, pou nou ka viv, nou menm ansanm ak tout pitit nou yo. 20 renmen Seyè a, Bondye nou an. Koute l'. Pa lage l' menm, paske se li menm ki tout lavi nou, se li k'ap fè nou viv lontan nan peyi Seyè a te fè pwomès li t'ap bay Abraram, Izarak ak Jakòb, zansèt nou yo.
Kòmantè sa a an angle, jan li te pibliye a. Tèks Bib la anwo a pa chanje.
Kòmantè — se pa tèks Bib la
Deteronòm 30:1-10
De 30:1-10. Great Mercies Promised unto the Penitent.
1-10. when all these things are come upon thee, ... and thou shalt return ... then the Lord thy God will turn thy captivity--The hopes of the Hebrew people are ardently directed to this promise, and they confidently expect that God, commiserating their forlorn and fallen condition, will yet rescue them from all the evils of their long dispersion. They do not consider the promise as fulfilled by their restoration from the captivity in Babylon, for Israel was not then scattered in the manner here described--"among all the nations," "unto the utmost parts of heaven" (De 30:4). When God recalled them from that bondage, all the Israelites were not brought back. They were not multiplied above their fathers (De 30:5), nor were their hearts and those of their children circumcised to love the Lord (De 30:6). It is not, therefore, of the Babylonish captivity that Moses was speaking in this passage; it must be of the dispersed state to which they have been doomed for eighteen hundred years. This prediction may have been partially accomplished on the return of the Israelites from Babylon; for, according to the structure and design of Scripture prophecy, it may have pointed to several similar eras in their national history; and this view is sanctioned by the prayer of Nehemiah (Ne 1:8, 9). But undoubtedly it will receive its full and complete accomplishment in the conversion of the Jews to the Gospel of Christ. At the restoration from the Babylonish captivity, that people were changed in many respects for the better. They were completely weaned from idolatry; and this outward reformation was a prelude to the higher attainments they are destined to reach in the age of Messiah, "when the Lord God will circumcise their hearts and the hearts of their seed to love the Lord." The course pointed out seems clearly to be this: that the hearts of the Hebrew people shall be circumcised (Col 2:2); in other words, by the combined influences of the Word and spirit of God, their hearts will be touched and purified from all their superstition and unbelief. They will be converted to the faith of Jesus Christ as their Messiah--a spiritual deliverer, and the effect of their conversion will be that they will return and obey the voice (the Gospel, the evangelical law) of the Lord. The words may be interpreted either wholly in a spiritual sense (Joh 11:51, 52), or, as many think, in a literal sense also (Ro 11:1-36). They will be recalled from all places of the dispersion to their own land and enjoy the highest prosperity. The mercies and favors of a bountiful Providence will not then be abused as formerly (De 31:20; 32:15). They will be received in a better spirit and employed to nobler purposes. They will be happy, "for the Lord will again rejoice over them for good, as He rejoiced over their fathers."
Deteronòm 30:11-14
De 30:11-14. The Commandment Is Manifest.
11-14. For this commandment ... is not hidden ... neither is it far off--That law of loving and obeying God, which was the subject of Moses' discourse, was well known to the Israelites. They could not plead ignorance of its existence and requirements. It was not concealed as an impenetrable mystery in heaven, for it had been revealed; nor was it carefully withheld from the people as a dangerous discovery; for the youngest and humblest of them were instructed in those truths, which were subjects of earnest study and research among the wisest and greatest of other nations. They were not under a necessity of undertaking long journeys or distant voyages, as many ancient sages did in quest of knowledge. They enjoyed the peculiar privilege of a familiar acquaintance with it. It was with them a subject of common conversation, engraven on their memories, and frequently explained and inculcated on their hearts. The apostle Paul (Ro 10:6-8) has applied this passage to the Gospel, for the law of Christ is substantially the same as that of Moses, only exhibited more clearly in its spiritual nature and extensive application; and, accompanied with the advantages of Gospel grace, it is practicable and easy.
Deteronòm 30:15-20
De 30:15-20. Death and Life Are Set before the Israelites.
15-20. See, I have set before thee this day life and good, and death and evil--the alternative of a good and happy, or a disobedient and miserable life. Love of God and compliance with His will are the only ways of securing the blessings and avoiding the evils described. The choice was left to them, and in urging upon them the inducements to a wise choice, Moses warmed as he proceeded into a tone of solemn and impressive earnestness similar to that of Paul to the elders of Ephesus (Ac 20:26, 27).
Konsèy: peze sou nimewo yon vèsè pou w wè kòmantè vèsè sa a.
