Deteronòm 6
Bib La · Kreyòl Ayisyen
1 Koulye a, men kòmandman, lòd ak prensip Seyè a, Bondye nou an, te mande pou yo moutre nou, pou nou te ka swiv yo nan peyi kote nou pral antre pou nou pran pou nou an. 2 Konsa, ni nou menm, ni pitit nou yo, ni pitit pitit nou yo, n'a gen krentif pou Seyè a, Bondye nou an, n'a kenbe tout lòd ak tout kòmandman li ban nou yo, chak jou nan lavi nou. Se konsa n'a viv lontan. 3 Koute byen sa m'ap di nou, nou menm pèp Izrayèl! Pa bliye yo. Fè tou sa mwen di nou fè. Se sa ki va fè nou viv ak kè kontan. Se sa ki va fè nou tounen yon gran nasyon nan bon peyi sa a, kote lèt ak siwo myèl ap koule tankou dlo, jan Seyè a, Bondye zansèt nou yo, te di l' la. 4 Koute byen, nou menm pep Izrayèl! Seyè a, Bondye nou an, se li ki sèl mèt. 5 Se pou nou renmen Seyè a, Bondye nou an, avèk tout kè nou, avèk tout nanm nou, avèk tout fòs kouraj nou. 6 Pa janm bliye kòmandman m'ap ban nou jòdi a. 7 N'a moutre yo bay pitit nou yo. N'a repete yo nan zòrèy yo, kit nou chita lakay nou, kit n'ap mache sou granchemen, kit nou kouche nan kabann nou, kit nou kanpe ap travay. 8 Mare yo sou ponyèt nou ak sou fwon nou pou nou sa pa janm bliye yo. 9 N'a ekri yo sou chanbrann pòt lakay nou ak sou pòtay lavil nou yo. 10 Seyè a pral kenbe pwomès li te fè Abraram, Izarak ak Jakòb, zansèt nou yo, li pral fè nou antre nan peyi li te fè sèman l'ap ban nou an. Se yon peyi kote n'a jwenn gwo bèl lavil nou pa t' bati, 11 kote n'a jwenn kay plen bon bagay san se pa nou menm ki te mete yo la, avèk pi byen fon nou pa t' fouye, avèk jaden rezen ak jaden oliv nou pa t' plante. Lè sa a, lè n'a fin manje plen vant nou, 12 fè atansyon pou nou pa bliye Seyè a, li menm ki te fè nou soti kite peyi Lejip kote nou te esklav la. 13 Se pou Seyè a, Bondye nou an, ase pou nou gen krentif. Se li menm ase pou nou sèvi. Se non li sèlman pou nou pran pou fè sèman. 14 Pa kouri dèyè lòt bondye. Piga n' al sèvi bondye pèp k'ap viv toupre nou yo. 15 Paske Seyè a, Bondye ki rete nan mitan nou an, se yon Bondye ki fè jalouzi anpil. Si nou fè sa, l'a fache sou nou, l'a disparèt nou nèt sou latè. 16 Piga nou sonde Seyè a, Bondye nou an, jan nou te fè l' bò Masa a. 17 Se pou nou kenbe tout kòmandman Seyè a ansanm ak tout lòd ak tout prensip li ban nou pou nou swiv. 18 N'a fè sa ki dwat ak sa ki byen nan je Bondye pou nou ka gen kè kontan, pou nou ka pran bèl peyi Seyè a te fè sèman l'ap bay zansèt nou yo, 19 pou nou ka chase tout lènmi nou yo devan nou, jan li te pwomèt la. 20 Yon jou, lè pitit nou yo va mande nou poukisa Seyè a, Bondye nou an, mande nou pou nou swiv tout lòd, tout prensip ak tout kòmandman sa yo, 21 lè sa a, n'a di yo: Nou te esklav farawon an nan peyi Lejip. Seyè a te fè nou soti kite peyi Lejip la avèk fòs ponyèt li. 22 Nou te wè ak je nou tout mèvèy ak tout mirak li te fè pou kraze peyi Lejip, ansanm ak farawon an ak tout moun pa l' yo. 23 Men nou menm, li fè nou soti kote nou te ye a, li mennen nou nan peyi li te pwomèt zansèt nou yo, epi li ban nou li. 24 Apre sa, Seyè a, Bondye nou an, te pase nou lòd pou nou kenbe tout prensip sa yo. Konsa, n'a gen krentif pou li, n'a viv ak kè kontan, epi l'a konsève lavi nou jan li fè sa pou nou jouk koulye a. 25 Si nou vle fè Bondye plezi, se pou nou fè atansyon pou nou swiv tout kòmandman sa yo nèt, se pou nou mache devan Seyè a, Bondye nou an, jan li te mande nou an.
Kòmantè sa a an angle, jan li te pibliye a. Tèks Bib la anwo a pa chanje.
Kòmantè — se pa tèks Bib la
Deteronòm 6:1-9
De 6:1-25. Moses Exhorts Israel to Hear God and to Keep His Commandments.
1-9. Now these are the commandments, the statutes, and the judgments, which the Lord your God commanded to teach you, that ye might do them ... whither ye go to possess it--The grand design of all the institutions prescribed to Israel was to form a religious people, whose national character should be distinguished by that fear of the Lord their God which would ensure their divine observance of His worship and their steadfast obedience to His will. The basis of their religion was an acknowledgment of the unity of God with the understanding and the love of God in the heart (De 6:4, 5). Compared with the religious creed of all their contemporaries, how sound in principle, how elevated in character, how unlimited in the extent of its moral influence on the heart and habits of the people! Indeed, it is precisely the same basis on which rests the purer and more spiritual form of it which Christianity exhibits (Mt 22:37; Mr 12:30; Lu 10:27). Moreover, to help in keeping a sense of religion in their minds, it was commanded that its great principles should be carried about with them wherever they went, as well as meet their eyes every time they entered their homes. A further provision was made for the earnest inculcation of them on the minds of the young by a system of parental training, which was designed to associate religion with all the most familiar and oft-recurring scenes of domestic life. It is probable that Moses used the phraseology in De 6:7 merely in a figurative way, to signify assiduous, earnest, and frequent instruction; and perhaps he meant the metaphorical language in De 6:8 to be taken in the same sense also. But as the Israelites interpreted it literally, many writers suppose that a reference was made to a superstitious custom borrowed from the Egyptians, who wore jewels and ornamental trinkets on the forehead and arm, inscribed with certain words and sentences, as amulets to protect them from danger. These, it has been conjectured, Moses intended to supersede by substituting sentences of the law; and so the Hebrews understood him, for they have always considered the wearing of the Tephilim, or frontlets, a permanent obligation. The form was as follows: Four pieces of parchment, inscribed, the first with Ex 13:2-10; the second with Ex 13:11-16; the third with De 6:1-8; and the fourth with De 11:18-21, were enclosed in a square case or box of tough skin, on the side of which was placed the Hebrew letter (shin), and bound round the forehead with a thong or ribbon. When designed for the arms, those four texts were written on one slip of parchment, which, as well as the ink, was carefully prepared for the purpose. With regard to the other usage supposed to be alluded to, the ancient Egyptians had the lintels and imposts of their doors and gates inscribed with sentences indicative of a favorable omen [Wilkinson]; and this is still the case, for in Egypt and other Mohammedan countries, the front doors of houses (in Cairo, for instance) are painted red, white, and green, bearing conspicuously inscribed upon them such sentences from the Koran, as "God is the Creator," "God is one, and Mohammed is his prophet." Moses designed to turn this ancient and favorite custom to a better account and ordered that, instead of the former superstitious inscriptions, there should be written the words of God, persuading and enjoining the people to hold the laws in perpetual remembrance.
Deteronòm 6:20-25
20-25. when thy son asketh thee in time to come, saying--The directions given for the instruction of their children form only an extension of the preceding counsels.
Konsèy: peze sou nimewo yon vèsè pou w wè kòmantè vèsè sa a.