Deteronòm 5
Bib La · Kreyòl Ayisyen
1 Moyiz fè tout pèp Izrayèl la sanble, epi li di yo: -Nou menm pèp Izrayèl, koute lòd ak kòmandman m'ap fè nou tande jòdi a. Aprann yo byen. Pa janm bliye yo pou nou ka toujou fè tou sa yo mande nou fè. 2 Seyè a, Bondye nou an, te siyen yon kontra ak nou sou Mòn Orèb la. 3 Se pa t' avèk zansèt nou yo sèlman Seyè a te pase kontra a, men avèk nou menm tou, nou tout k'ap viv isit la jòdi a. 4 Bondye te rete sou mòn lan, nan mitan dife a. Li te pale ak nou fas pou fas. 5 Lè sa a, mwen menm mwen te kanpe nan mitan, Seyè a yon bò, nou menm yon bò, pou m' te rapòte nou tout pawòl Seyè a te di, paske nou te pè dife a, nou pa t' vle moute sou mòn lan. Men sa Seyè a te di: 6 Se mwen menm, Seyè a, Bondye nou an, ki te fè nou soti kite peyi Lejip kote nou te esklav la. 7 Piga nou sèvi lòt bondye pase mwen menm sèlman. 8 Piga nou janm fè ankenn estati ni ankenn pòtre ki sanble bagay ki anwo nan syèl la osinon bagay ki sou latè ou ankò nan dlo anba tè a. 9 Piga nou adore yo, ni piga nou sèvi yo. Paske, mwen menm Seyè a, Bondye nou an, mwen se yon Bondye ki fè jalouzi anpil. Lè yon moun rayi m', mwen fè pitit li, pitit pitit li ak pitit pitit pitit li yo peye sa. 10 Men, lè yon moun renmen m', lè li fè sa m' mande l' fè, m'ap moutre l' jan moun renmen l' tou ansanm ak tout pitit pitit li yo pandan mil jenerasyon. 11 Piga nou janm nonmen non Seyè a, Bondye nou an, an jwèt osinon pou bay manti, paske mwen menm, Seyè a, Bondye nou an, mwen p'ap manke pini moun ki nonmen non m' pou gremesi. 12 Toujou chonje jou repo a pou nou mete l' apa pou Bondye, jan mwen menm Seyè a, Bondye nou an, te ban nou lòd fè l' la. 13 N'a travay sis jou. Lè sa a, n'a fè tou sa nou gen pou nou fè. 14 Men, setyèm jou a, se jou repo Seyè a, Bondye nou an. Jou sa a, nou p'ap fè ankenn travay, ni nou menm, ni pitit gason nou, ni pitit fi nou, ni fanm ni gason k'ap travay lakay nou, ni bèf nou, ni bourik nou, ni ankenn nan lòt bèt nou genyen, ni moun lòt nasyon ki rete lakay nou. Konsa, ni fanm ni gason k'ap travay lakay nou ka pran repo menm jan ak nou. 15 N'a toujou chonje se esklav nou te ye nan peyi Lejip la. E se mwen menm, Seyè a, Bondye nou an, ki te vin delivre nou ak fòs ponyèt mwen, ak gwo kouraj mwen. Se poutèt sa, Seyè a, Bondye nou an, te pase nou lòd pou nou pa bliye jou repo a. 16 Respekte manman nou ak papa nou jan Seyè a, Bondye nou an, te pase nou lòd la, pou nou ka viv lontan ak kè kontan nan peyi Seyè a, Bondye nou an, te ban nou. 17 Piga nou janm touye moun. 18 Piga nou janm fè adiltè. 19 Piga nou janm pran sa ki pa pou nou. 20 Piga nou janm fè manti sou frè parèy nou nan tribinal. 21 Piga nou janm pote lanvi sou madanm frè parèy nou. Pa mete lide nou ni sou kay li, ni sou jaden li, ni sou gason osinon fanm k'ap travay lakay li, ni sou bèf li, ni sou bourik li, ni sou anyen ki pou frè parèy nou. 22 Men pawòl Seyè a te di nou lè nou tout nou te sanble sou mòn lan. Li te rete nan mitan dife a, anndan gwo nwaj nwa a, li pale byen fò ak nou. Li pa di anyen ankò apre sa. Li ekri kòmandman sa yo sou de wòch plat, epi li ban mwen yo. 23 Men, lè pèp la tande bri vwa ki t'ap soti nan nwaj nwa a, lè yo wè mòn lan ki t'ap pran dife, yo vin jwenn mwen ansanm ak tout chèf branch fanmi yo ak tout chèf fanmi yo. 24 Yo di m' konsa: -Koulye a, nou wè Seyè a, Bondye nou an. Nou wè jan li gen pouvwa, jan li merite yo fè lwanj li. Nou tande vwa l' ap pale nan mitan dife a. Jòdi a nou wè tout bon vre Bondye ka pale ak moun san yo pa mouri pou sa. 25 Bon. Koulye a, poukisa pou n' al riske tèt nou ankò avèk gwo dife sa a ki ka kankannen nou? Eske nou p'ap mouri si nou tande vwa Seyè a, Bondye nou an, ap pale yon lòt fwa ankò? 26 Eske gen moun sou latè ki ka rete vivan toujou lè yo fin tande Bondye tout bon an rete nan mitan dife pou pale ak yo, jan sa te rive nou an? 27 Ou mèt pwoche ou menm, pou ou tande tou sa Seyè a, Bondye nou an, va di. Apre sa, w'a tounen vin di nou sa li te di ou. N'a koute ou, epi n'a fè tou sa l' di nou fè. 28 Seyè a te tande sa nou te di a, li di m' konsa: Mwen tande sa pèp la di la a. Yo gen rezon. 29 Mwen ta swete yo toujou gen bon santiman nan kè yo pou yo ka gen krentif pou mwen, pou yo kenbe lòd mwen yo, konsa yo ta viv ak kè kontan tout tan, ni yo menm ni pitit yo. 30 Ale di yo yo mèt tounen anba tant yo. 31 Men ou menm, ou va rete isit la avè m'. M'a ba ou tout kòmandman, tout lòd ak tout prensip pou ou moutre yo pou yo ka swiv yo nan peyi m'ap ba yo a. 32 Veye kò nou pou nou viv jan Seyè a, Bondye nou an, te mande nou viv la. Pa vire ni adwat ni agoch. 33 N'a mache dwat nan chemen Bondye nou an, Seyè a, mete devan nou an. Se konsa n'a gen lavi, n'a gen kè kontan. N'a viv lontan nan peyi nou pral pran pou nou rete a.
Kòmantè sa a an angle, jan li te pibliye a. Tèks Bib la anwo a pa chanje.
Kòmantè — se pa tèks Bib la
Deteronòm 5:1
De 5:1-29. A Commemoration of the Covenant in Horeb.
1. Hear, O Israel, the statutes and judgments--Whether this rehearsal of the law was made in a solemn assembly, or as some think at a general meeting of the elders as representatives of the people, is of little moment; it was addressed either directly or indirectly to the Hebrew people as principles of their peculiar constitution as a nation; and hence, as has been well observed, "the Jewish law has no obligation upon Christians, unless so much of it as given or commanded by Jesus Christ; for whatever in this law is conformable to the laws of nature, obliges us, not as given by Moses, but by virtue of an antecedent law common to all rational beings" [Bishop Wilson].
Deteronòm 5:3
3. The Lord made not this covenant with our fathers, but with us--The meaning is, "not with our fathers" only, "but with us" also, assuming it to be "a covenant" of grace. It may mean "not with our fathers" at all, if the reference is to the peculiar establishment of the covenant of Sinai; a law was not given to them as to us, nor was the covenant ratified in the same public manner and by the same solemn sanctions. Or, finally, the meaning may be "not with our fathers" who died in the wilderness, in consequence of their rebellion, and to whom God did not give the rewards promised only to the faithful; but "with us," who alone, strictly speaking, shall enjoy the benefits of this covenant by entering on the possession of the promised land.
Deteronòm 5:4
Deteronòm 5:5
5. I stood between the Lord and you at that time--as the messenger and interpreter of thy heavenly King, bringing near two objects formerly removed from each other at a vast distance, namely, God and the people (Ga 3:19). In this character Moses was a type of Christ, who is the only mediator between God and men (1Ti 2:5), the Mediator of a better covenant (He 8:6; 9:15; 12:24).
to show you the word of the Lord--not the ten commandments--for they were proclaimed directly by the Divine Speaker Himself, but the statutes and judgments which are repeated in the subsequent portion of this book.
Deteronòm 5:6-20
6-20. I am the Lord thy God--The word "Lord" is expressive of authority or dominion; and God, who by natural claim as well as by covenant relation was entitled to exercise supremacy over His people Israel, had a sovereign right to establish laws for their government. [See on Ex 20:2.] The commandments which follow are, with a few slight verbal alterations, the same as formerly recorded (Ex 20:1-17), and in some of them there is a distinct reference to that promulgation.
Deteronòm 5:21
21. Neither shalt thou desire thy neighbour's wife, ... house, his field--An alteration is here made in the words (see Ex 20:17), but it is so slight ("wife" being put in the first clause and "house" in the second) that it would not have been worth while noticing it, except that the interchange proves, contrary to the opinion of some eminent critics, that these two objects are included in one and the same commandment.
Deteronòm 5:22
22. he added no more--(Ex 20:1). The pre-eminence of these ten commandments was shown in God's announcing them directly: other laws and institutions were communicated to the people through the instrumentality of Moses.
Deteronòm 5:23-28
23-28. And ... ye came near unto me--(See on Ex 20:19).
Deteronòm 5:29
29. Oh, that there were such an heart in them, that they would fear me--God can bestow such a heart, and has promised to give it, wherever it is asked (Jr 32:40). But the wish which is here expressed on the part of God for the piety and steadfast obedience of the Israelites did not relate to them as individuals, so much as a nation, whose religious character and progress would have a mighty influence on the world at large.
Konsèy: peze sou nimewo yon vèsè pou w wè kòmantè vèsè sa a.