لا توجد ترجمة بهذه اللغة بعد؛ تُعرض English.
3
العالياه 4
العالياه 5
Miqra according to the Masorah · الترخيص: CC BY-SA · المصدر
The Holy Scriptures: A New Translation (JPS 1917) · الترخيص: Public Domain · المصدر
كلمة بكلمة (Hebrew → English · Strong’s)
- וַיֹּ֗אמֶרʼâmarto say
- אָנֹכִי֙ʼânôkîyI
- אֱלֹהֵ֣יʼĕlôhîymgods in the ordinary sense
- אָבִ֔יךָʼâbfather
- אֱלֹהֵ֧יʼĕlôhîymgods in the ordinary sense
- אַבְרָהָ֛םʼAbrâhâmAbraham
- אֱלֹהֵ֥יʼĕlôhîymgods in the ordinary sense
- יִצְחָ֖קYitschâqJitschak
- וֵאלֹהֵ֣יʼĕlôhîymgods in the ordinary sense
- יַעֲקֹ֑בYaʻăqôbJaakob
- וַיַּסְתֵּ֤רçâtharto hide
- מֹשֶׁה֙MôshehMosheh
- פָּנָ֔יוpânîymthe face
- כִּ֣יkîyvery widely used as a relative conjuncti
- יָרֵ֔אyârêʼto fear
- מֵהַבִּ֖יטnâbaṭto scan
- אֶלʼêlnear
- הָאֱלֹהִֽיםʼĕlôhîymgods in the ordinary sense
Open Scriptures Hebrew Bible (CC BY 4.0); Strong’s Hebrew Dictionary (CC BY-SA).
Exodus 3:6 in every translation
English · Metsudah Chumash, Metsudah Publications, 2009
He [God] then said, “I am the God of your father, the God of Avraham, the God of Yitzchok, and the God of Yaakov.” Moshe hid his face, for he was afraid to look at Elohim.
الترخيص: CC BY
English · The Rashi chumash by Rabbi Shraga Silverstein
And He said: I am the G-d of your father, the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob. And Moses covered his face, for he was afraid to look at G-d.
الترخيص: CC BY
עברית · Miqra according to the Masorah
וַיֹּ֗אמֶר אָנֹכִי֙ אֱלֹהֵ֣י אָבִ֔יךָ אֱלֹהֵ֧י אַבְרָהָ֛ם אֱלֹהֵ֥י יִצְחָ֖ק וֵאלֹהֵ֣י יַעֲקֹ֑ב וַיַּסְתֵּ֤ר מֹשֶׁה֙ פָּנָ֔יו כִּ֣י יָרֵ֔א מֵהַבִּ֖יט אֶל־הָאֱלֹהִֽים׃
الترخيص: CC BY-SA
English · The Holy Scriptures: A New Translation (JPS 1917)
Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God.
الترخيص: Public Domain
עברית · Tanach with Ta'amei Hamikra
וַיֹּ֗אמֶר אָנֹכִי֙ אֱלֹהֵ֣י אָבִ֔יךָ אֱלֹהֵ֧י אַבְרָהָ֛ם אֱלֹהֵ֥י יִצְחָ֖ק וֵאלֹהֵ֣י יַעֲקֹ֑ב וַיַּסְתֵּ֤ר מֹשֶׁה֙ פָּנָ֔יו כִּ֣י יָרֵ֔א מֵהַבִּ֖יט אֶל־הָאֱלֹהִֽים׃
الترخيص: Public Domain
עברית · Tanach with Text Only
ויאמר אנכי אלהי אביך אלהי אברהם אלהי יצחק ואלהי יעקב ויסתר משה פניו כי ירא מהביט אל האלהים
الترخيص: Public Domain
עברית · Tanach with Nikkud
וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃
الترخيص: Public Domain
ייִדיש · Yehoyesh's Yiddish Tanakh Translation [yi]
און ער האָט געזאָגט: איך בין דער גאָט פֿון דײַן פֿאָטער, דער גאָט פֿון אַבֿרהמען, דער גאָט פֿון יצחקן, און דער גאָט פֿון יעקבֿן. און משה האָט פֿאַרבאָרגן זײַן פּנים, װײַל ער האָט מוֹרא געהאַט צו קוקן אױף גאָט.
الترخيص: CC0
Français · Bible du Rabbinat 1899 [fr]
Il ajouta: "Je suis la Divinité de ton père, le Dieu d’Abraham, d’Isaac et de Jacob..." Moïse se couvrit le visage, craignant de regarder le Seigneur.
الترخيص: Public Domain
Italiano · Il Pentateuco. Traduzione italiana di Samuel David Luzzatto, 1872 [it]
Indi soggiunse: Io sono il Dio di tuo padre, il Dio d’Abramo, il Dio d’Isacco, e il Dio di Giacobbe. - Mosè si nascose il volto, poiché temette di guardare verso Dio.
الترخيص: Public Domain
Polski · Bible in Polish, trans. Izaak Cylkow, 1841 - 1908 [pl]
I rzekł: "Jam Bóg ojca twojego, Bóg Abrahama, Bóg Ic'haka i Bóg Jakóba." I zakrył Mojżesz oblicze swoje, obawiał się bowiem spojrzeć ku Bogu.
الترخيص: Public Domain
Deutsch · Die Heilige Schrift, trans. Dr. Simon Bernfeld, Berlin, 1902 - German [de]
Und [der Herr] sprach ferner: Ich bin der Gott deines Vaters, der Gott Abrahams, Isaks und Jakobs! Da verhüllte Mose sein Antlitz, denn er scheute sich, zu Gott aufzuschauen.
الترخيص: Public Domain
Deutsch · Der Pentateuch, übersetzt und erläutert von Samson Raphael Hirsch. Frankfurt am Main, 1867-1878 [de]
Er sprach: Ich bin der Gott deines Vaters, der Gott Abrahams, der Gott Jizchaks und der Gott Jaakobs. Da barg Mosche sein Angesicht, denn er scheute sich hinzuschauen zu Gott.
الترخيص: Public Domain
Esperanto · La Malnova Testamento, L.L.Zamenhof [eo]
Ankoraŭ Li diris: Mi estas la Dio de via patro, la Dio de Abraham, la Dio de Isaak, kaj la Dio de Jakob. Kaj Moseo kovris sian vizaĝon, ĉar li timis rigardi Dion.
الترخيص: Public Domain
Commentary on Exodus 3:6
Targum Jonathan
English
And He said, I am the God of thy father, the God of Abraham, the God of Izhak, and the God of Jakob. And Mosheh covered his face; for he was afraid to look upon the height of the glory of the Shekinah of the Lord.
The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · الترخيص: Public Domain · Full commentary on Sefaria
Ibn Ezra
עברית
ויאמר אנכי אלהי. אחר שהזכיר אלהי אביך פי' כי הם אברהם יצחק יעקב. והחל מאברהם כי הוא החל לקרא בשם ה' לבנות מזבח לשם. כי אביו וגם אחיו היו עובדים ע"ג. והזכיר אלה השלשה ולא הזכיר שלשה הקרובים אליו שהם לוי וקהת ועמרם כי השלשה שהזכיר היו נביאים לבדם ועוד כי השלשה שהזכיר הם אבות לכל ישראל ואין לוי כולל. כי משה כנגד כל ישראל. וכשאמר למשה אנכי אלהי אביך. כאילו אמר לכל ישראל כי למשה ידבר במקומם:
ויסתר משה פניו. כדרך כי ראיתי אלהים פנים אל פנים ותנצל נפשי. ושער העין משער השמים כי ברגע אחד יראה תמונות רבות רחוקות עם קרובות ואין ככה שער האזנים ואף והחיך והיד. ובעבור יראתו הסתיר פניו:
On Your Way · الترخيص: Public Domain · Full commentary on Sefaria
Ramban (Nachmanides)
English
I AM THE G-D OF THY FATHER. In accordance with the plain meaning of Scripture, this is equivalent to saying, “the G-d of thy fathers.” However, He mentions the singular instead of the plural, for the intent is “the G-d of each one of your ancestors,” since people refer to all ancestors as fathers. Similarly: the G-d of thy father David; this is my G-d, and I will glorify Him; my father’s G-d, and I will exalt Him, meaning “the G-d of my fathers.”
Rabbi Abraham ibn Ezra said [that the word “father” in the phrase], the G-d of my father, refers to Abraham since he was the first who began to call upon the name of the Eternal. After that, He mentioned Abraham by name and then joined the rest of the patriarchs to him.. In the opinion of our Rabbis, [“father” in the phrase] The G-d of thy father, means Amram. This is just as if He had said, “I am thy G-d,” [i.e., Moses’ G-d], but He desired to associate His Name with that of a righteous man who had already died - [namely, Amram] - rather than with that of one yet alive, [i.e., Moses].” (Job 15:15). As long as a person lives, the evil inclination in him is still present. After that, [He mentioned] the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob, meaning that He is the G-d of all Israel.
The reason for His mentioning “the G-d of” with each one [of the patriarchs] instead of saying “the G-d of Abraham, Isaac, and Jacob” is that He referred to His Name and His memorial, [thus alluding to the special attributes by which He was associated with each of the patriarchs], (Deuteronomy 10:17). ‘The great’ alludes to Abraham, as it is said, and of great kindness (Psalms 145:8); ‘the mighty’ to the Fear of Isaac (Genesis 31:42); and ‘the feared’ to Jacob, as it is said, For with Thee there is forgiveness, that Thou mayest be feared” (Psalms 130:4). (Ricanti in his work here on the Torah). blessed and magnified be He. I will explain yet more on this point in the chapter.
Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976 · الترخيص: CC-BY · Full commentary on Sefaria