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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The laws of this chapter provide, I. For the preserving of the purity and honour of the families of Israel, by excluding such as would be a disgrace to them, ver. 1-8. II. For the preserving of the purity and honour of the camp of Israel when it was abroad, ver. 9-14. III. For the encouraging and entertaining of slaves who fled to them, ver. 15, 16. IV. Against whoredom, ver. 17, 18. V. Against usury, ver. 19, 20. IV. Against the breach of vows, ver. 21-23. VII. What liberty a man might take in his neighbour's field and vineyard, and what not, ver. 23, 25.
Adam Clarke: Commentary on the Bible - 1831
Neither eunuchs, bastards, Ammonites, nor Moabites, shall be incorporated with the genuine Israelites, Deu 23:1-3. The reason why the Ammonites and Moabites were excluded, Deu 23:4-6. Edomites and Egyptians to be respected, Deu 23:7. Their descendants in the third generation may be incorporated with the Israelites, Deu 23:8. Cautions against wickedness when they go forth against their enemies, Deu 23:9. To keep the camp free from every defilement, and the reason why, Deu 23:10-14. The slave who had taken refuge among them is not to be delivered up to his former master, Deu 23:15, Deu 23:16. There shall be no prostitutes nor sodomites in the land, Deu 23:17. The hire of a prostitute or the price of a dog is not to be brought into the house of God, Deu 23:18. The Israelites shall not lend on usury to each other, Deu 23:19; but they may take usury from strangers, Deu 23:20. Vows must be diligently paid, Deu 23:21-23. In passing through a vine yard or field a man may eat of the grapes or corn, but must carry away none with him, Deu 23:24, Deu 23:25.
Albert Barnes: Notes on the Bible - 1834
23:0: This chapter enjoins sanctity and purity in the congregation of Israel as a whole, and lays down certain rights and duties of citizenship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Deu 23:1, Who may or may not enter into the congregation; Deu 23:9, Uncleanness is to be avoided in the host; Deu 23:15, Of the fugitive servant; Deu 23:17, Of filthiness; Deu 23:18, Of abominable sacrifices; Deu 23:19, Of usury; Deu 23:21, Of vows; Deu 23:24, Of trespasses.
Carl Friedrich Keil and Franz Delitzsch

Regulations as to the Right of Citizenship in the Congregation of the Lord - Deuteronomy 23
From the sanctification of the house and the domestic relation, to which the laws of marriage and chastity in the previous chapter pointed, Moses proceeds to instructions concerning the sanctification of their union as a congregation: he gives directions as to the exclusion of certain persons from the congregation of the Lord, and the reception of others into it (Deut 23:1-8); as to the preservation of the purity of the camp in time of war (Deut 23:9-14); as to the reception of foreign slaves into the land, and the removal of licentious persons out of it (Deut 23:15-18); and lastly, as to certain duties of citizenship (Deut 23:19-25).
John Gill
INTRODUCTION TO DEUTERONOMY 23
Orders are here given to restrain certain persons from entering into the congregation of the Lord, Deut 23:1, and to take care that there be no unclean person in the camp, or any indecent thing done in it, Deut 23:9, to protect fugitive servants, and not deliver them up to their masters, Deut 23:15 not to suffer a filthy person to be among them, or any filthy thing to be brought into the house of God for a vow, Deut 23:17, then follow some laws against usury, and for the payment of vows, Deut 23:19, and the chapter is concluded with some directions how to behave in a neighbour's vineyard, or standing corn, Deut 23:24.
23:123:1: Մի՛ մտցէ մալեալն եւ կրճատեալն յեկեղեցի Աստուծոյ։
1 «Ամորձիքը ճզմած կամ կռտած մարդն իրաւունք չունի Աստծու ժողովարանը մտնելու:
23 «Ամորձիքը ճզմուած կամ կտրուած մարդը Տէրոջը ժողովարանը պէտք չէ մտնէ։
Մի՛ մտցէ մալեալն եւ կրճատեալն յեկեղեցի [336]Աստուծոյ:

23:1: Մի՛ մտցէ մալեալն եւ կրճատեալն յեկեղեցի Աստուծոյ։
1 «Ամորձիքը ճզմած կամ կռտած մարդն իրաւունք չունի Աստծու ժողովարանը մտնելու:
23 «Ամորձիքը ճզմուած կամ կտրուած մարդը Տէրոջը ժողովարանը պէտք չէ մտնէ։
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23:11: У кого раздавлены ятра или отрезан детородный член, тот не может войти в общество Господне.
23:1 οὐ ου not λήμψεται λαμβανω take; get ἄνθρωπος ανθρωπος person; human τὴν ο the γυναῖκα γυνη woman; wife τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἀποκαλύψει αποκαλυπτω reveal; uncover συγκάλυμμα συγκαλυμμα the πατρὸς πατηρ father αὐτοῦ αυτος he; him
23:1 לֹֽא־ lˈō- לֹא not יָבֹ֧א yāvˈō בוא come פְצֽוּעַ־ fᵊṣˈûₐʕ- פצע squeeze דַּכָּ֛א dakkˈā דַּכָּה crushing וּ û וְ and כְר֥וּת ḵᵊrˌûṯ כרת cut שָׁפְכָ֖ה šāfᵊḵˌā שָׁפְכָה penis בִּ bi בְּ in קְהַ֥ל qᵊhˌal קָהָל assembly יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
23:1. non intrabit eunuchus adtritis vel amputatis testiculis et absciso veretro ecclesiam DominiAn eunuch, whose testicles are broken or cut away, or yard cut off, shall not enter into the church of the Lord.
1. He that is wounded in the stones, or hath his privy member cut off, shall not enter into the assembly of the LORD.
23:1. “A eunuch, one whose testicles have been debilitated or cut off, or whose penis has been cut off, shall not enter into the church of the Lord.
23:1. He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD.
He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD:

1: У кого раздавлены ятра или отрезан детородный член, тот не может войти в общество Господне.
23:1
οὐ ου not
λήμψεται λαμβανω take; get
ἄνθρωπος ανθρωπος person; human
τὴν ο the
γυναῖκα γυνη woman; wife
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἀποκαλύψει αποκαλυπτω reveal; uncover
συγκάλυμμα συγκαλυμμα the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
23:1
לֹֽא־ lˈō- לֹא not
יָבֹ֧א yāvˈō בוא come
פְצֽוּעַ־ fᵊṣˈûₐʕ- פצע squeeze
דַּכָּ֛א dakkˈā דַּכָּה crushing
וּ û וְ and
כְר֥וּת ḵᵊrˌûṯ כרת cut
שָׁפְכָ֖ה šāfᵊḵˌā שָׁפְכָה penis
בִּ bi בְּ in
קְהַ֥ל qᵊhˌal קָהָל assembly
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
23:1. non intrabit eunuchus adtritis vel amputatis testiculis et absciso veretro ecclesiam Domini
An eunuch, whose testicles are broken or cut away, or yard cut off, shall not enter into the church of the Lord.
1. He that is wounded in the stones, or hath his privy member cut off, shall not enter into the assembly of the LORD.
23:1. “A eunuch, one whose testicles have been debilitated or cut off, or whose penis has been cut off, shall not enter into the church of the Lord.
23:1. He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-8: В «общество Господне», т. е. израильскую общину, не могли быть принимаемы в качестве ее членов: 1) кастраты, — так как закон чужд всякой противоестественности (см. Втор XXII:5, с прим.), почему «запрещается делать (умышленно) каженниками не только людей, но и скот» (блаж. Феод., Толк. на кн. Втор., вопр. 15); 2) сыновья профессиональных блудниц, не признанные их отцом; 3) аммонитяне и моавитяне: «во-первых, потому, что беззаконен их корень: родились они от беззаконного сочетания (Быт XIX:36–38); а потом и по причине нечестия, участниками в котором сделали и израильтян, украсив жен, и чрез них народ Божий уловив в служение идолам (Чис XXV)» (бл. Феод., Т. на кн. Втор., в. 16). Внуки идумеян и египтян, поселившихся среди евреев, могли быть принимаемы в израильскую общину, — вероятно по причине сравнительной чистоты их нравов и религиозных воззрений. Относительно религии Египта некоторые ученые держатся того мнения, что последняя была не чем иным, как прикровенным монотеизмом, недоступным сознанию массы, но постигаемым и ревниво хранимым жрецами. Указание на идолослужение идумеян (2: Пар XXV:14) относится сравнительно к позднейшему времени, при чем неизвестно еще, было ли идолопоклонство идумеян полным идолослужением, или же только проявлением неумеренного сенсуализма в области религии, подобно чествованию израильтянами Иеговы в виде вылитого Аароном золотого тельца (Исх XXXII:1–6).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Laws of Separation.B. C. 1451.
1 He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD. 2 A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD. 3 An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever: 4 Because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee. 5 Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee. 6 Thou shalt not seek their peace nor their prosperity all thy days for ever. 7 Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land. 8 The children that are begotten of them shall enter into the congregation of the LORD in their third generation.
Interpreters are not agreed what is here meant by entering into the congregation of the Lord, which is here forbidden to eunuchs and to bastards, Ammonites and Moabites, for ever, but to Edomites and Egyptians only till the third generation. 1. Some think they are hereby excluded from communicating with the people of God in their religious services. Though eunuchs and bastards were owned as members of the church, and the Ammonites and Moabites might be circumcised and proselyted to the Jewish religion, yet they and their families must lie for some time under marks of disgrace, remembering the rock whence they were hewn, and must not come so near the sanctuary as others might, nor have so free a communion with Israelites. 2. Others think they are hereby excluded from bearing office in the congregation: none of these must be elders or judges, lest the honour of the magistracy should thereby be stained. 3. Others think they are excluded only from marrying with Israelites. Thus the learned bishop Patrick inclines to understand it; yet we find that when this law was put in execution after the captivity they separated from Israel, not only the strange wives, but all the mixed multitude, see Neh. xiii. 1-2. With the daughters of these nations (though out of the nations of Canaan), it should seem, the men of Israel might marry, if they were completely proselyted to the Jewish religion; but with the men of these nations the daughters of Israel might not marry, nor could the men be naturalized otherwise than as here provided.
It is plain, in general, that disgrace is here put,
I. Upon bastards and eunuchs, v. 1, 2. By bastards here the Jewish writers understand, not all that were born of fornication, or out of marriage, but all the issue of those incestuous mixtures which are forbidden, Lev. xviii. And, though it was not the fault of the issue, yet, to deter people from those unlawful marriages and unlawful lusts, it was very convenient that their posterity should thus be made infamous. By this rule Jephthah, though the son of a harlot, a strange woman (Judg. xi. 1, 2), yet was not a bastard in the sense of this law. And as for the eunuchs, though by this law they seemed to be cast out of the vineyard as dry trees, which they complain of (Isa. lvi. 3), yet it is here promised (v. 5) that if they took care of their duty to God, as far as they were admitted, by keeping his sabbaths and choosing the things that pleased him, the want of this privilege should be made up to them with such spiritual blessings as would entitle them to an everlasting name.
II. Upon Ammonites and Moabites, the posterity of Lot, who, for his outward convenience, had separated himself from Abraham, Gen. xiii. 11. And we do not find that he or his ever joined themselves again to the children of the covenant. They are here cut off to the tenth generation, that is, (as some think it is explained), for ever. Compare Neh. xiii. 1. The reason of this quarrel which Israel must have with them, so as not to seek their peace (v. 6), is because of the unkindness they had now lately done to the camp of Israel, notwithstanding the orders God had given not to distress or vex them, ch. ii. 9, 19. 1. It was bad enough that they did not meet them with bread and water in the way (v. 4), that they did not as allies, or at least as neutral states, bring victuals into their camp, which they should have been duly paid for. It was well that God's Israel did not need their kindness, God himself following them with bread and water. However this omission of the Ammonites should be remembered against their nation in future ages. Note, God will certainly reckon, not only with those that oppose his people, but with those that do not help and further them, when it is in the power of their hand to do it. The charge at the great day is for an omission: I was hungry, and you gave me no meat. 2. The Moabites had done worse, they hired Balaam to curse Israel, v. 4. It is true God turned the curse into a blessing (v. 5), not only changing the word in Balaam's mouth, but making that really turn to the honour and advantage of Israel which was designed for their ruin. But though the design was defeated, and overruled for good, the Moabites' wickedness was not the less provoking. God will deal with sinners, but according to their endeavours, Ps. xxviii. 4.
III. The Edomites and Egyptians had not so deep a mark of displeasure put upon them as the Moabites and Ammonites had. If an Edomite or Egyptian turned proselyte, his grand-children should be looked upon as members of the congregation of the Lord to all intents and purposes, v. 7, 8. We should think that the Edomites had been more injurious to the Israelites than the Ammonites, and deserved as little favour from them (Num. xx. 20), and yet "Thou shalt not abhor an Edomite, as thou must an Ammonite, for he is thy brother." Note, The unkindness of near relations, though by many worst taken, yet should with us, for that reason, because of the relation, be first forgiven. And then, as to the Egyptians, here is a strange reason given why they must not be abhorred: "Thou wast a stranger in their land, and therefore, though hardly used there, be civil to them, for old acquaintance' sake." They must not remember their bondage in Egypt for the keeping up of any ill will to the Egyptians, but only for the magnifying of Gods power and goodness in their deliverance.
Adam Clarke: Commentary on the Bible - 1831
23:1: Shall not enter into the congregation, etc. - If by entering the congregation be meant the bearing a civil office among the people, such as magistrate, judge, etc., then the reason of the law is very plain; no man with any such personal defect as might render him contemptible in the sight of others should bear rule among the people, lest the contempt felt for his personal defects might be transferred to his important office, and thus his authority be disregarded. The general meaning of these words is, simply, that the persons here designated should not be so incorporated with the Jews as to partake of their civil privileges.
Albert Barnes: Notes on the Bible - 1834
23:1: Compare Lev 21:17-24. Such persons, exhibiting a mutilation of that human nature which was made in God's image, were rejected from the covenant entirely. However, they could be proselytes (compare Act 8:27). The Old Testament itself foretells Isa 56:3-5 the removal of this ban when under the kingdom of Messiah the outward and emblematic perfection and sanctity of Israel should be fulfilled in their inner meaning by the covenanted presence and work of the Holy Spirit in the Church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:1: wounded: Lev 21:17-21, Lev 22:22-24; Gal 3:28
shall not enter: It is evident that his law was not meant to exclude such Israelites either from the common benefits of civil society, or any essential religious advantages; but merely to lay them under a disgraceful distinction. This would tend to discourage parents from thus treating their children; a practice which was exceedingly common in those ages and countries. To this they were induced by the custom which pRev_ailed, of employing such in the houses of the great and the courts of princes; so that they often rose to the highest posts of honour and authority. Some expositors therefore consider the phrase, "shall not enter into the congregation of the Lord," as meaning, that they should be incapable of bearing any office in that government which was placed over the people of God, who must thus enter a protest against this custom, and deliver selfish parents from this temptation. Deu 23:2, Deu 23:3, Deu 23:8; Neh 13:1-3; Isa 56:3, Isa 56:4; Lam 1:10
Carl Friedrich Keil and Franz Delitzsch
23:1
The Right of Citizenship in the Congregation of the Lord. - Deut 23:1. Into the congregation of the Lord there was not to come, i.e., not to be received, any person who was mutilated in his sexual member. פּצוּע־דּכּה, literally wounded by crushing, i.e., mutilated in this way; Vulg. eunuchus attritis vel amputatis testiculis. Not only animals (see at Lev 22:24), but men also, were castrated in this way. שׁפכה כּרוּת was one whose sexual member was cut off; Vulg. abscisso veretro. According to Mishnah Jebam. vi. 2, "contusus דּכּה est omnis, cujus testiculi vulnerati sunt, vel certe unus eorum; exsectus (כּרוּת), cujus membrum virile praecisum est." In the modern East, emasculation is generally performed in this way (see Tournefort, Reise. ii. p. 259, and Burckhardt, Nubien, pp. 450, 451). The reason for the exclusion of emasculated persons from the congregation of Jehovah, i.e., not merely from office (officio et publico magistratu, Luth.) and from marriage with an Israelitish woman (Fag., C. a Lap., and others), but from admission into the covenant fellowship of Israel with the Lord, is to be found in the mutilation of the nature of man as created by God, which was irreconcilable with the character of the people of God. Nature is not destroyed by grace, but sanctified and transformed. This law, however, was one of the ordinances intended for the period of infancy, and has lost its significance with the spread of the kingdom of God over all the nations of the earth (Is 56:4).
Deut 23:2
So also with the ממזר, i.e., not persons begotten out of wedlock, illegitimate children generally (lxx, Vulg.), but, according to the Talmud and the Rabbins, those who were begotten in incest or adultery (cf. Ges. thes. p. 781). The etymology of the word is obscure. The only other place in which it occurs is Zech 9:6; and it is neither contracted from מוּם and זר (according to the Talmud, and Hitzig on Zech 9:6), nor from זר מעם (Geiger Urschr. p. 52), but in all probability is to be derived from a root מזר, synonymous with the Arabic word "to be corrupt, or foul." The additional clause, "not even in the tenth generation," precludes all possibility of their ever being received. Ten is the number of complete exclusion. In Deut 23:3, therefore, "for ever" is added. The reason is the same as in the case of mutilated persons, namely, their springing from a connection opposed to the divine order of the creation.
Deut 23:3-8
Also no Ammonite or Moabite was to be received, not even in the tenth generation; not, however, because their forefathers were begotten in incest (Gen 19:30.), as Knobel supposes, but on account of the hostility they had manifested to the establishment of the kingdom of God. Not only had they failed to give Israel a hospitable reception on its journey (see at Deut 2:29), but they (viz., the king of the Moabites) had even hired Balaam to curse Israel. In this way they had brought upon themselves the curse which falls upon all those who curse Israel, according to the infallible word of God (Gen 12:3), the truth of which even Balaam was obliged to attest in the presence of Balak (Num 24:9); although out of love to Israel the Lord turned the curse of Balaam into a blessing (cf. Num 22-24). For this reason Israel was never to seek their welfare and prosperity, i.e., to make this an object of its care ("to seek," as in Jer 29:7); not indeed from personal hatred, for the purpose of repaying evil with evil, since this neither induced Moses to publish the prohibition, nor instigated Ezra when he put the law in force, by compelling the separation of all Ammonitish, Moabitish, and Canaanitish wives from the newly established congregation in Jerusalem (Ezra 9:12). How far Moses was from being influenced by such motives of personal or national revenge is evident, apart from the prohibition in Deut 2:9 and Deut 2:19 against making war upon the Moabites and Ammonites, from the command which follows in Deut 23:8 and Deut 23:9 with reference to the Edomites and Egyptians. These nations had also manifested hostility to the Israelites. Edom had come against them when they desired to march peaceably through his land (Num 20:18.), and the Pharaohs of Egypt had heavily oppressed them. Nevertheless, Israel as to keep the bond of kindred sacred ("he is thy brother"), and not to forget in the case of the Egyptians the benefits derived from their sojourn in their land. Their children might come into the congregation of the Lord in the third generation, i.e., the great-grandchildren of Edomites of Egyptians, who had lived as strangers in Israel (see at Ex 20:5). Such persons might be incorporated into the covenant nation by circumcision.
Geneva 1599
23:1 He that is wounded in the stones, or hath his privy member cut off, (a) shall not enter into the congregation of the LORD.
(a) Either to bear office, or to marry a wife.
John Gill
23:1 He that is wounded in the stones,.... In any of them, not accidentally, but purposely; which are crushed and bruised by the hands of men, with a design to make him unfit for generation, or to make an eunuch of him:
or that hath his privy member cut by himself or another, and is a thorough eunuch by the hands of men; for of such eunuchs that are made by men, and not born so, the law speaks; so Maimonides interprets it (f); See Gill on Mt 19:12.
shall not enter into the congregation of the Lord; which is to be understood not of the sanctuary of the Lord, or of being refused admittance into the church of God, and to join in religious rites, and partake of sacred ordinances, which all Israelites, and strangers that were proselytes, had a right unto; such might bring their offerings, keep the passover, &c. Ex 12:48 nor of the commonwealth of Israel, as if unfit to be members of civil society; it cannot be thought that such defects should abridge them of their civil rights and privileges: but by the congregation is to be understood the elders, judges, and representatives of the people, that met together in some one place to execute judgment; see Num 35:12, into which such persons were not to be admitted; either because disgraceful and dishonourable, or because of the influence such defects have on their minds, they thereby becoming effeminate, irresolute, and wanting courage, as well as in opposition to the customs and usages of the Heathens, with whom it was common to admit such persons to civil offices; hence the word eunuch is sometimes used for an officer, Gen 37:36 and elsewhere; the Jews (g) restrain this law to marriage, but unnecessarily.
(f) Hilchot lssure Biah, c. 16. sect. 8. (g) Targum Jon. in loc. Misn. Yebamot, c. 8. sect. 2, 4, 5, 6. Maimon. Moreh Nevochim, par. 3. c. 49.
John Wesley
23:1 He that is wounded - A phrase denoting an eunuch. Shall not enter into the congregation of the Lord - Shall not be admitted to honours and offices either in the church or commonwealth of Israel; and so the congregation of the Lord doth not here signify, the body of the people, but the society of the elders or rulers of the people. Add to this, that the Hebrew word, Kahal, generally signifies a congregation or company of men met together; and therefore this cannot so conveniently be meant of all the body of the people, which could never meet in one place, but of the chief rulers, which frequently did so. Nor is it strange that eunuchs are excluded from government, both because such persons are commonly observed to want that courage which is necessary for a governor, because as such persons ordinarily were despicable, so the authority in their hands was likely to be exposed to the same contempt.
Robert Jamieson, A. R. Fausset and David Brown
23:1 WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
He that is wounded . . ., shall not enter into the congregation of the Lord--"To enter into the congregation of the Lord" means either admission to public honors and offices in the Church and State of Israel, or, in the case of foreigners, incorporation with that nation by marriage. The rule was that strangers and foreigners, for fear of friendship or marriage connections with them leading the people into idolatry, were not admissible till their conversion to the Jewish faith. But this passage describes certain limitations of the general rule. The following parties were excluded from the full rights and privileges of citizenship: (1) Eunuchs--It was a very ancient practice for parents in the East by various arts to mutilate their children, with a view to training them for service in the houses of the great. (2) Bastards--Such an indelible stigma in both these instances was designed as a discouragement to practices that were disgraceful, but too common from intercourse with foreigners. (3) Ammonites and Moabites--Without provocation they had combined to engage a soothsayer to curse the Israelites; and had further endeavored, by ensnaring them into the guilt and licentious abominations of idolatry, to seduce them from their allegiance to God.
23:223:2: Մի՛ մտցէ պոռնկորդի յեկեղեցի Աստուծոյ[1946]։[1946] Ոսկան յաւելու. Յեկեղեցի Տեառն մինչեւ ՚ի տասն ազգն։
2 Պոռնկորդին իրաւունք չունի Տիրոջ ժողովարանը մտնելու[25]:[25] 25. Եբրայերէնը յաւելեալ ունի՝ մինչեւ տասներորդ սերունդը:
2 Պոռնկորդին ալ Տէրոջը ժողովարանը պէտք չէ մտնէ, նոյնպէս անոր զաւակը՝ մինչեւ տասներորդ սերունդը։
Մի՛ մտցէ պոռնկորդի յեկեղեցի Տեառն[337]:

23:2: Մի՛ մտցէ պոռնկորդի յեկեղեցի Աստուծոյ[1946]։
[1946] Ոսկան յաւելու. Յեկեղեցի Տեառն մինչեւ ՚ի տասն ազգն։
2 Պոռնկորդին իրաւունք չունի Տիրոջ ժողովարանը մտնելու[25]:
[25] 25. Եբրայերէնը յաւելեալ ունի՝ մինչեւ տասներորդ սերունդը:
2 Պոռնկորդին ալ Տէրոջը ժողովարանը պէտք չէ մտնէ, նոյնպէս անոր զաւակը՝ մինչեւ տասներորդ սերունդը։
zohrab-1805▾ eastern-1994▾ western am▾
23:22: Сын блудницы не может войти в общество Господне, и десятое поколение его не может войти в общество Господне.
23:2 οὐκ ου not εἰσελεύσεται εισερχομαι enter; go in θλαδίας θλαδιας and; even ἀποκεκομμένος αποκοπτω cut off εἰς εις into; for ἐκκλησίαν εκκλησια assembly κυρίου κυριος lord; master
23:2 לֹא־ lō- לֹא not יָבֹ֥א yāvˌō בוא come מַמְזֵ֖ר mamzˌēr מַמְזֵר bastard בִּ bi בְּ in קְהַ֣ל qᵊhˈal קָהָל assembly יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH גַּ֚ם ˈgam גַּם even דֹּ֣ור dˈôr דֹּור generation עֲשִׂירִ֔י ʕᵃśîrˈî עֲשִׂירִי tenth לֹא־ lō- לֹא not יָ֥בֹא yˌāvō בוא come לֹ֖ו lˌô לְ to בִּ bi בְּ in קְהַ֥ל qᵊhˌal קָהָל assembly יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
23:2. non ingredietur mamzer hoc est de scorto natus in ecclesiam Domini usque ad decimam generationemA mamzer, that is to say, one born of a prostitute, shall not enter into the church of the Lord, until the tenth generation.
2. A bastard shall not enter into the assembly of the LORD; even to the tenth generation shall none of his enter into the assembly of the LORD.
23:2. The offspring of a harlot, that is, one born of a prostitute, shall not enter into the church of the Lord, until the tenth generation.
23:2. A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD.
A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD:

2: Сын блудницы не может войти в общество Господне, и десятое поколение его не может войти в общество Господне.
23:2
οὐκ ου not
εἰσελεύσεται εισερχομαι enter; go in
θλαδίας θλαδιας and; even
ἀποκεκομμένος αποκοπτω cut off
εἰς εις into; for
ἐκκλησίαν εκκλησια assembly
κυρίου κυριος lord; master
23:2
לֹא־ lō- לֹא not
יָבֹ֥א yāvˌō בוא come
מַמְזֵ֖ר mamzˌēr מַמְזֵר bastard
בִּ bi בְּ in
קְהַ֣ל qᵊhˈal קָהָל assembly
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
גַּ֚ם ˈgam גַּם even
דֹּ֣ור dˈôr דֹּור generation
עֲשִׂירִ֔י ʕᵃśîrˈî עֲשִׂירִי tenth
לֹא־ lō- לֹא not
יָ֥בֹא yˌāvō בוא come
לֹ֖ו lˌô לְ to
בִּ bi בְּ in
קְהַ֥ל qᵊhˌal קָהָל assembly
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
23:2. non ingredietur mamzer hoc est de scorto natus in ecclesiam Domini usque ad decimam generationem
A mamzer, that is to say, one born of a prostitute, shall not enter into the church of the Lord, until the tenth generation.
23:2. The offspring of a harlot, that is, one born of a prostitute, shall not enter into the church of the Lord, until the tenth generation.
23:2. A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:2: A bastard shall not enter - ממזר mamzer, which is here rendered bastard, should be understood as implying the offspring of an illegitimate or incestuous mixture.
Albert Barnes: Notes on the Bible - 1834
23:2: A bastard - Probably, a child born of incest or adultery.
Even to his tenth generation - i. e. (see the next verse and Neh 13:1), foRev_er. Ten is the number of perfection and completeness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:2: Isa 57:3; Zac 9:6; Joh 8:41; Heb 12:8
Geneva 1599
23:2 (b) A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD.
(b) This was to cause them to live chastely, that their posterity might not be rejected.
John Gill
23:2 A bastard shall not enter into the congregation of the Lord,.... That is born of whoredom, as the Targum of Jonathan; and for the sake of avoiding whoredom and deterring from it was this law made, according to Maimonides (h), that adulterers might see, as he observes, that they affect their whole family with an irreparable stain, should they commit such an infamous action; though the Jews commonly interpret it of one that is born of any of those incestuous copulations forbidden in Lev 18:1 which they gather from this following upon, and being near unto one of those incests mentioned in the last verse of the preceding chapter (i); and it is a rule with them (k), that persons born of such copulations were reckoned bastards; now such an one, according to Jarchi, might not marry an Israelitish woman, or rather might not be admitted into the assembly of elders, or bear any public office. Jephthah may seem to be an objection to this, who was the son of an harlot, Judg 11:1 which might be owing to the badness of the times, the laws of God being neglected, or to the providence of God so ordering it, who is not bound by his own laws, though men are; nor was he the son of a common harlot, nor of an incestuous person, but of his father's concubine; besides some think such only are intended who were born of strangers and not Israelites:
even unto his tenth generation shall he not enter into the congregation of the Lord; which seems as if he might at the eleventh; but it is generally interpreted never, as is gathered from the following verse, and from the tenth number being an absolute and perfect one; yet according to the Jewish writers there were ways and means by which their posterity became legitimate; so they say, bastards may be purified (or legitimated), how? if one marries a servant maid, the child is a servant, who if he becomes free, (his) son is a free man (l).
(h) Targum Jon. in loc. Misn. Yebamot, c. 8. sect. 2, 4, 5, 6. Maimon. Moreh Nevochim, par. 3. c. 49. (i) Bartenora in Misn. Kiddushin, c. 3. sect. 12. (k) Misn. Kiddushin, c. 3. sect. 12. & Misn. Yebamot, c. 4. sect. 13. Jarchi & Aben Ezra in loc. (l) Misn. Kiddushin, c. 3. sect. 13.
John Wesley
23:2 The congregation - Taking the word as in the former verse.
23:323:3: Մի՛ մտցէ Ամոնացի եւ Մովաբացի յեկեղեցի Տեառն, մինչեւ ցտասն ազգ մի՛ մտցեն յեկեղեցին Տեառն, եւ մինչեւ ցյաւիտեան[1947]։ [1947] Ոմանք. Յեկեղեցի Տեառն. եւ մինչեւ յաւիտեան։
3 Ամոնացին ու մովաբացին իրաւունք չունեն Տիրոջ ժողովարանը մտնելու: Նրանց մինչեւ տասներորդ սերունդը թող յաւիտեան Տիրոջ ժողովարանը չմտնի,
3 «Ամմոնացին ու Մովաբացին Տէրոջը ժողովարանը պէտք չէ մտնեն յաւիտեանս անոնց զաւակն ալ՝ մինչեւ տասներորդ սերունդը,
Մի՛ մտցէ Ամոնացի եւ Մովաբացի յեկեղեցի Տեառն. մինչեւ ցտասն ազգ մի՛ մտցեն յեկեղեցի Տեառն եւ մինչեւ ցյաւիտեան:

23:3: Մի՛ մտցէ Ամոնացի եւ Մովաբացի յեկեղեցի Տեառն, մինչեւ ցտասն ազգ մի՛ մտցեն յեկեղեցին Տեառն, եւ մինչեւ ցյաւիտեան[1947]։
[1947] Ոմանք. Յեկեղեցի Տեառն. եւ մինչեւ յաւիտեան։
3 Ամոնացին ու մովաբացին իրաւունք չունեն Տիրոջ ժողովարանը մտնելու: Նրանց մինչեւ տասներորդ սերունդը թող յաւիտեան Տիրոջ ժողովարանը չմտնի,
3 «Ամմոնացին ու Մովաբացին Տէրոջը ժողովարանը պէտք չէ մտնեն յաւիտեանս անոնց զաւակն ալ՝ մինչեւ տասներորդ սերունդը,
zohrab-1805▾ eastern-1994▾ western am▾
23:33: Аммонитянин и Моавитянин не может войти в общество Господне, и десятое поколение их не может войти в общество Господне во веки,
23:3 οὐκ ου not εἰσελεύσεται εισερχομαι enter; go in ἐκ εκ from; out of πόρνης πορνη prostitute εἰς εις into; for ἐκκλησίαν εκκλησια assembly κυρίου κυριος lord; master
23:3 לֹֽא־ lˈō- לֹא not יָבֹ֧א yāvˈō בוא come עַמֹּונִ֛י ʕammônˈî עַמֹּונִי Ammonite וּ û וְ and מֹואָבִ֖י môʔāvˌî מֹואָבִי Moabite בִּ bi בְּ in קְהַ֣ל qᵊhˈal קָהָל assembly יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH גַּ֚ם ˈgam גַּם even דֹּ֣ור dˈôr דֹּור generation עֲשִׂירִ֔י ʕᵃśîrˈî עֲשִׂירִי tenth לֹא־ lō- לֹא not יָבֹ֥א yāvˌō בוא come לָהֶ֛ם lāhˈem לְ to בִּ bi בְּ in קְהַ֥ל qᵊhˌal קָהָל assembly יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity
23:3. Ammanites et Moabites etiam post decimam generationem non intrabunt ecclesiam Domini in aeternumThe Ammonite and the Moabite, even after the tenth generation shall not enter into the church of the Lord for ever:
3. An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none belonging to them enter into the assembly of the LORD for ever:
23:3. The Ammonite and the Moabite, even after the tenth generation, shall not enter into the church of the Lord forever,
23:3. An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever:
An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever:

3: Аммонитянин и Моавитянин не может войти в общество Господне, и десятое поколение их не может войти в общество Господне во веки,
23:3
οὐκ ου not
εἰσελεύσεται εισερχομαι enter; go in
ἐκ εκ from; out of
πόρνης πορνη prostitute
εἰς εις into; for
ἐκκλησίαν εκκλησια assembly
κυρίου κυριος lord; master
23:3
לֹֽא־ lˈō- לֹא not
יָבֹ֧א yāvˈō בוא come
עַמֹּונִ֛י ʕammônˈî עַמֹּונִי Ammonite
וּ û וְ and
מֹואָבִ֖י môʔāvˌî מֹואָבִי Moabite
בִּ bi בְּ in
קְהַ֣ל qᵊhˈal קָהָל assembly
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
גַּ֚ם ˈgam גַּם even
דֹּ֣ור dˈôr דֹּור generation
עֲשִׂירִ֔י ʕᵃśîrˈî עֲשִׂירִי tenth
לֹא־ lō- לֹא not
יָבֹ֥א yāvˌō בוא come
לָהֶ֛ם lāhˈem לְ to
בִּ bi בְּ in
קְהַ֥ל qᵊhˌal קָהָל assembly
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
23:3. Ammanites et Moabites etiam post decimam generationem non intrabunt ecclesiam Domini in aeternum
The Ammonite and the Moabite, even after the tenth generation shall not enter into the church of the Lord for ever:
23:3. The Ammonite and the Moabite, even after the tenth generation, shall not enter into the church of the Lord forever,
23:3. An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:3: An Ammonite or Moabite - These nations were subjected for their impiety and wickedness, (see Deu 23:4 and Deu 23:5), to peculiar disgrace, and on this account were not permitted to hold any office among the Israelites. But this did not disqualify them from being proselytes: Ruth, who was a Moabitess, was married to Boaz, and she became one of the progenitors of our Lord.
Even to their tenth generation - That is, for ever, as the next clause explains; see Neh 13:1.
Albert Barnes: Notes on the Bible - 1834
23:3: This law forbids only the naturalization of those against whom it is directed. It does not forbid their dwelling in the land; and seems to refer rather to the nations than to individuals. It was not understood at any rate to interdict marriage with a Moabitess; compare Rut 1:4; Rut 4:13. Ruth however, and her sister were doubtless proselytes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:3: Ammonite: These nations were subjected for their impiety, wickedness, and enmity to Israel (Deu 23:4 and Deu 23:5), to peculiar disgrace; and on this account were not permitted to hold any office among the Israelites. This did not, however, disqualify them from becoming proselytes; for Ruth, who was a Moabitess, was married to Boaz, and became one of the progenitors of our Lord. Rut 4:6, Rut 4:10-22; Neh 4:3, Neh 4:7, Neh 13:1, Neh 13:2, Neh 13:23; Isa 56:3
John Gill
23:3 An Ammonite or Moabite shall not enter into the congregation of the Lord,.... Or marry an Israelitish woman, as Jarchi, and so the Targum of Jonathan,"the male Ammonites and Moabites are not fit to take a wife of the congregation of the Lord;''for the Jews restrain this to men, because it is, as Aben Ezra observes, an Ammonite, not an Ammonitess, a Moabite, not a Moabitess; they allow that females of those nations might be married to Israelites, that is, provided they were proselytesses, as Ruth was (m):
even to their tenth generation, shall they not enter into the congregation of the Lord for ever; that is, not only to the tenth generation, but for ever; and this law was understood as in force in Nehemiah's time, which was more than ten generations from the making of it; though now, as these nations are no more a distinct people, they suppose it is no longer binding (n).
(m) Misn. Yebamot, c. 8. sect. 3. (n) Misn. Yadaim, c. 4. sect. 4.
John Wesley
23:3 For ever - This seems to note the perpetuity of this law, that it should be inviolably observed in all succeeding ages.
Robert Jamieson, A. R. Fausset and David Brown
23:3 even to the their tenth generation shall they not enter--Many eminent writers think that this law of exclusion was applicable only to males; at all events that a definite is used for an indefinite number (Neh 13:1; Ruth 4:10; 4Kings 10:2). Many of the Israelites being established on the east side of Jordan in the immediate neighborhood of those people, God raised this partition wall between them to prevent the consequences of evil communications. More favor was to be shown to Edomites and Egyptians--to the former from their near relationship to Israel; and to the latter, from their early hospitalities to the family of Jacob, as well as the many acts of kindness rendered them by private Egyptians at the Exodus (Ex 12:36). The grandchildren of Edomite or Egyptian proselytes were declared admissible to the full rights of citizenship as native Israelites; and by this remarkable provision, God taught His people a practical lesson of generosity and gratitude for special deeds of kindness, to the forgetfulness of all the persecution and ill services sustained from those two nations.
23:423:4: Վասն զի ո՛չ ելին ընդ առաջ ձեր հացիւ եւ ջրով ՚ի ճանապարհի ելանելոյն ձերոյ յԵգիպտոսէ։ Եւ զի ՚ի վարձո՛ւ կալան վասն քո զԲաղաամ որդի Բէովրայ ՚ի Միջագետաց անիծանել զքեզ.
4 որովհետեւ Եգիպտոսից դուրս գալու ճանապարհին նրանք հացով ու ջրով ձեզ ընդառաջ չելան եւ որովհետեւ քո դէմ վարձեցին միջագետքցի Բէորի որդի Բաղաամին, որպէսզի սա անիծի քեզ:
4 Քանզի երբ դուք Եգիպտոսէն ելաք, ճամբուն մէջ հացով ու ջրով ձեզ չդիմաւորեցին ու Միջագետքի Փաթուր քաղաքէն Բէովրի որդին Բաղաամը վարձքով բերել տուին, որպէս զի քեզ անիծէ.
վասն զի ոչ ելին ընդ առաջ ձեր հացիւ եւ ջրով ի ճանապարհի ելանելոյն ձերոյ յԵգիպտոսէ. եւ զի ի վարձու կալան վասն քո զԲաղաամ որդի Բէովրայ [338]ի Միջագետաց անիծանել զքեզ:

23:4: Վասն զի ո՛չ ելին ընդ առաջ ձեր հացիւ եւ ջրով ՚ի ճանապարհի ելանելոյն ձերոյ յԵգիպտոսէ։ Եւ զի ՚ի վարձո՛ւ կալան վասն քո զԲաղաամ որդի Բէովրայ ՚ի Միջագետաց անիծանել զքեզ.
4 որովհետեւ Եգիպտոսից դուրս գալու ճանապարհին նրանք հացով ու ջրով ձեզ ընդառաջ չելան եւ որովհետեւ քո դէմ վարձեցին միջագետքցի Բէորի որդի Բաղաամին, որպէսզի սա անիծի քեզ:
4 Քանզի երբ դուք Եգիպտոսէն ելաք, ճամբուն մէջ հացով ու ջրով ձեզ չդիմաւորեցին ու Միջագետքի Փաթուր քաղաքէն Բէովրի որդին Բաղաամը վարձքով բերել տուին, որպէս զի քեզ անիծէ.
zohrab-1805▾ eastern-1994▾ western am▾
23:44: потому что они не встретили вас с хлебом и водою на пути, когда вы шли из Египта, и потому что они наняли против тебя Валаама, сына Веорова, из Пефора Месопотамского, чтобы проклясть тебя;
23:4 οὐκ ου not εἰσελεύσεται εισερχομαι enter; go in Αμμανίτης αμμανιτης and; even Μωαβίτης μωαβιτης into; for ἐκκλησίαν εκκλησια assembly κυρίου κυριος lord; master καὶ και and; even ἕως εως till; until δεκάτης δεκατος tenth γενεᾶς γενεα generation οὐκ ου not εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for ἐκκλησίαν εκκλησια assembly κυρίου κυριος lord; master καὶ και and; even ἕως εως till; until εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
23:4 עַל־ ʕal- עַל upon דְּבַ֞ר dᵊvˈar דָּבָר word אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not קִדְּמ֤וּ qiddᵊmˈû קדם be in front אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] בַּ ba בְּ in † הַ the לֶּ֣חֶם llˈeḥem לֶחֶם bread וּ û וְ and בַ va בְּ in † הַ the מַּ֔יִם mmˈayim מַיִם water בַּ ba בְּ in † הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way בְּ bᵊ בְּ in צֵאתְכֶ֣ם ṣēṯᵊḵˈem יצא go out מִ mi מִן from מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt וַ wa וְ and אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] שָׂכַ֨ר śāḵˌar שׂכר hire עָלֶ֜יךָ ʕālˈeʸḵā עַל upon אֶת־ ʔeṯ- אֵת [object marker] בִּלְעָ֣ם bilʕˈām בִּלְעָם [prophet] בֶּן־ ben- בֵּן son בְּעֹ֗ור bᵊʕˈôr בְּעֹור Beor מִ mi מִן from פְּתֹ֛ור ppᵊṯˈôr פְּתֹור Pethor אֲרַ֥ם נַהֲרַ֖יִם ʔᵃrˌam nahᵃrˌayim אֲרַם נַהֲרַיִם Mesopotamia לְ lᵊ לְ to קַֽלְלֶֽךָּ׃ qˈallˈekkā קלל be slight
23:4. quia noluerunt vobis occurrere cum pane et aqua in via quando egressi estis de Aegypto et quia conduxerunt contra te Balaam filium Beor de Mesopotamiam Syriae ut malediceret tibiBecause they would not meet you with bread and water in the way, when you came out of Egypt: and because they hired against thee Balaam, the son of Beor, from Mesopotamia in Syria, to curse thee.
4. because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor from Pethor of Mesopotamia, to curse thee.
23:4. because they were not willing to meet you with bread and water along the way, when you had departed from Egypt, and because they hired against you Balaam, the son of Beor, from Mesopotamia in Syria, in order to curse you.
23:4. Because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee.
Because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee:

4: потому что они не встретили вас с хлебом и водою на пути, когда вы шли из Египта, и потому что они наняли против тебя Валаама, сына Веорова, из Пефора Месопотамского, чтобы проклясть тебя;
23:4
οὐκ ου not
εἰσελεύσεται εισερχομαι enter; go in
Αμμανίτης αμμανιτης and; even
Μωαβίτης μωαβιτης into; for
ἐκκλησίαν εκκλησια assembly
κυρίου κυριος lord; master
καὶ και and; even
ἕως εως till; until
δεκάτης δεκατος tenth
γενεᾶς γενεα generation
οὐκ ου not
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
ἐκκλησίαν εκκλησια assembly
κυρίου κυριος lord; master
καὶ και and; even
ἕως εως till; until
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
23:4
עַל־ ʕal- עַל upon
דְּבַ֞ר dᵊvˈar דָּבָר word
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
קִדְּמ֤וּ qiddᵊmˈû קדם be in front
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
בַּ ba בְּ in
הַ the
לֶּ֣חֶם llˈeḥem לֶחֶם bread
וּ û וְ and
בַ va בְּ in
הַ the
מַּ֔יִם mmˈayim מַיִם water
בַּ ba בְּ in
הַ the
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
בְּ bᵊ בְּ in
צֵאתְכֶ֣ם ṣēṯᵊḵˈem יצא go out
מִ mi מִן from
מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt
וַ wa וְ and
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
שָׂכַ֨ר śāḵˌar שׂכר hire
עָלֶ֜יךָ ʕālˈeʸḵā עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
בִּלְעָ֣ם bilʕˈām בִּלְעָם [prophet]
בֶּן־ ben- בֵּן son
בְּעֹ֗ור bᵊʕˈôr בְּעֹור Beor
מִ mi מִן from
פְּתֹ֛ור ppᵊṯˈôr פְּתֹור Pethor
אֲרַ֥ם נַהֲרַ֖יִם ʔᵃrˌam nahᵃrˌayim אֲרַם נַהֲרַיִם Mesopotamia
לְ lᵊ לְ to
קַֽלְלֶֽךָּ׃ qˈallˈekkā קלל be slight
23:4. quia noluerunt vobis occurrere cum pane et aqua in via quando egressi estis de Aegypto et quia conduxerunt contra te Balaam filium Beor de Mesopotamiam Syriae ut malediceret tibi
Because they would not meet you with bread and water in the way, when you came out of Egypt: and because they hired against thee Balaam, the son of Beor, from Mesopotamia in Syria, to curse thee.
4. because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor from Pethor of Mesopotamia, to curse thee.
23:4. because they were not willing to meet you with bread and water along the way, when you had departed from Egypt, and because they hired against you Balaam, the son of Beor, from Mesopotamia in Syria, in order to curse you.
23:4. Because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:4
Compare the marginal reference. The Moabites and the Ammonites are to be regarded as clans of the same stock rather than as two independent nations, and as acting together. Compare Ch2 20:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:4: Because they met: Deu 2:28, Deu 2:29; Gen 14:17, Gen 14:18; Sa1 25:11; Kg1 18:4; Isa 63:9; Zac 2:8; Mat 25:40; Act 9:4
because they hired: Num 22:5, Num 22:7, Num 22:17; Neh 13:2
Geneva 1599
23:4 Because they (c) met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee.
(c) By this he condemns all who do not aid the children of God in their calling.
John Gill
23:4 Because they met you not with bread and with water,.... To supply them therewith, either as a gift, which was a piece of humanity to strangers and travellers, or rather to sell unto them, for on no other terms did the Israelites desire their bread and their water:
in the way when ye came forth out of Egypt; not as soon as they came forth from thence, for it was near forty years after; but it was while they were in the way from thence, as they were journeying to the land of Canaan, and so were travellers, and should have had kindness shown them as such; for though they needed not bread and water, God providing both for them, yet this does not excuse the inhumanity of these people: the words are to be understood by way of distribution; this charge here only belongs to the Ammonites, for it appears that the Moabites did give them bread and water for money, Deut 2:28 as what follows belongs peculiarly to the Moabites and not the Ammonites:
and because they hired against thee Balaam the son of Pethor of Mesopotamia, to curse thee; this the Moabites did in conjunction with the Midianites, but the Ammonites had no concern in it; see Num 22:7, it was not therefore because the Moabites and Ammonites were born in incest that they were forbidden entrance into the congregation of the Lord; which might have been thought to have been the reason of it, these instances following upon the former, had not these reasons been assigned.
John Wesley
23:4 They met you not with bread and water - As the manner of those times was to wait and provide for strangers and travellers, which was the more necessary, because in those times and countries, there were no public houses of entertainment. Their fault then was unmercifulness to strangers and afflicted persons, which was aggravated both by their relation to the Israelites, as being the children of Lot, and by the special kindness of God, and of the Israelites to them, in not fighting against them.
23:523:5: եւ ո՛չ կամեցաւ Տէր Աստուած քո լսել Բաղաամու, եւ դարձոյց Տէր Աստուած քո զանէծսն յօրհնութիւնս. զի սիրեաց զքեզ Տէր Աստուած քո։
5 Քո Տէր Աստուածը, սակայն, չկամեցաւ լսել Բաղաամին, եւ քո Տէր Աստուածն անէծքը վերածեց օրհնութեան, քանի որ քո Տէր Աստուածը սիրեց քեզ:
5 Բայց քու Տէր Աստուածդ չուզեց Բաղաամին մտիկ ընել, հապա քու Տէր Աստուածդ անէծքը քեզի օրհնութեան դարձուց, որովհետեւ քու Տէր Աստուածդ քեզ սիրեց։
եւ ոչ կամեցաւ Տէր Աստուած քո լսել Բաղաամու, եւ դարձոյց Տէր Աստուած քո զանէծսն յօրհնութիւնս. զի սիրեաց զքեզ Տէր Աստուած քո:

23:5: եւ ո՛չ կամեցաւ Տէր Աստուած քո լսել Բաղաամու, եւ դարձոյց Տէր Աստուած քո զանէծսն յօրհնութիւնս. զի սիրեաց զքեզ Տէր Աստուած քո։
5 Քո Տէր Աստուածը, սակայն, չկամեցաւ լսել Բաղաամին, եւ քո Տէր Աստուածն անէծքը վերածեց օրհնութեան, քանի որ քո Տէր Աստուածը սիրեց քեզ:
5 Բայց քու Տէր Աստուածդ չուզեց Բաղաամին մտիկ ընել, հապա քու Տէր Աստուածդ անէծքը քեզի օրհնութեան դարձուց, որովհետեւ քու Տէր Աստուածդ քեզ սիրեց։
zohrab-1805▾ eastern-1994▾ western am▾
23:55: но Господь, Бог твой, не восхотел слушать Валаама и обратил Господь Бог твой проклятие его в благословение тебе, ибо Господь Бог твой любит тебя.
23:5 παρὰ παρα from; by τὸ ο the μὴ μη not συναντῆσαι συνανταω meet with αὐτοὺς αυτος he; him ὑμῖν υμιν you μετὰ μετα with; amid ἄρτων αρτος bread; loaves καὶ και and; even ὕδατος υδωρ water ἐν εν in τῇ ο the ὁδῷ οδος way; journey ἐκπορευομένων εκπορευομαι emerge; travel out ὑμῶν υμων your ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ὅτι οτι since; that ἐμισθώσαντο μισθοω hire ἐπὶ επι in; on σὲ σε.1 you τὸν ο the Βαλααμ βαλααμ Balaam; Valaam υἱὸν υιος son Βεωρ βεωρ from; out of τῆς ο the Μεσοποταμίας μεσοποταμια Mesopotamia καταράσασθαί καταραομαι curse σε σε.1 you
23:5 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אָבָ֞ה ʔāvˈā אבה want יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) לִ li לְ to שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear אֶל־ ʔel- אֶל to בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet] וַ wa וְ and יַּהֲפֹךְ֩ yyahᵃfōḵ הפך turn יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֧יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) לְּךָ֛ llᵊḵˈā לְ to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קְּלָלָ֖ה qqᵊlālˌā קְלָלָה curse לִ li לְ to בְרָכָ֑ה vᵊrāḵˈā בְּרָכָה blessing כִּ֥י kˌî כִּי that אֲהֵֽבְךָ֖ ʔᵃhˈēvᵊḵˌā אהב love יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
23:5. et noluit Dominus Deus tuus audire Balaam vertitque maledictionem eius in benedictionem tuam eo quod diligeret teAnd the Lord thy God would not hear Balaam, and he turned his cursing into thy blessing, because he loved thee.
5. Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee.
23:5. But the Lord your God was not willing to listen to Balaam, and he turned his cursing into your blessing, because he loves you.
23:5. Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee.
Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee:

5: но Господь, Бог твой, не восхотел слушать Валаама и обратил Господь Бог твой проклятие его в благословение тебе, ибо Господь Бог твой любит тебя.
23:5
παρὰ παρα from; by
τὸ ο the
μὴ μη not
συναντῆσαι συνανταω meet with
αὐτοὺς αυτος he; him
ὑμῖν υμιν you
μετὰ μετα with; amid
ἄρτων αρτος bread; loaves
καὶ και and; even
ὕδατος υδωρ water
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
ἐκπορευομένων εκπορευομαι emerge; travel out
ὑμῶν υμων your
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ὅτι οτι since; that
ἐμισθώσαντο μισθοω hire
ἐπὶ επι in; on
σὲ σε.1 you
τὸν ο the
Βαλααμ βαλααμ Balaam; Valaam
υἱὸν υιος son
Βεωρ βεωρ from; out of
τῆς ο the
Μεσοποταμίας μεσοποταμια Mesopotamia
καταράσασθαί καταραομαι curse
σε σε.1 you
23:5
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
אָבָ֞ה ʔāvˈā אבה want
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
לִ li לְ to
שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear
אֶל־ ʔel- אֶל to
בִּלְעָ֔ם bilʕˈām בִּלְעָם [prophet]
וַ wa וְ and
יַּהֲפֹךְ֩ yyahᵃfōḵ הפך turn
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֧יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
לְּךָ֛ llᵊḵˈā לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
קְּלָלָ֖ה qqᵊlālˌā קְלָלָה curse
לִ li לְ to
בְרָכָ֑ה vᵊrāḵˈā בְּרָכָה blessing
כִּ֥י kˌî כִּי that
אֲהֵֽבְךָ֖ ʔᵃhˈēvᵊḵˌā אהב love
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
23:5. et noluit Dominus Deus tuus audire Balaam vertitque maledictionem eius in benedictionem tuam eo quod diligeret te
And the Lord thy God would not hear Balaam, and he turned his cursing into thy blessing, because he loved thee.
23:5. But the Lord your God was not willing to listen to Balaam, and he turned his cursing into your blessing, because he loves you.
23:5. Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:5: Nevertheless: Num 22:35, Num 23:5-12, Num 23:16-26, Num 24:9; Mic 6:5; Rom 8:31; Co2 4:17
because the: Deu 7:7, Deu 7:8, Deu 33:3; Psa 73:1; Jer 31:3; Eze 16:8; Mal 1:2; Rom 9:13, Rom 11:28; Eph 2:4, Eph 2:5
John Gill
23:5 Nevertheless, the Lord thy God would not hearken unto Balaam,.... To his solicitations, and the methods he took to prevail on the Lord to suffer him to curse Israel, which he gladly would have done for the sake of Balak's reward:
but the Lord thy God turned the curse into a blessing unto thee; in the very mouth of Balaam, as the Targum of Jonathan; for when he opened his mouth and Balak expected he would have cursed Israel, and he intended it, could he have been permitted, the Lord overruled his tongue, and put such words into his mouth, that instead of cursing Israel, he blessed him; see Num 23:11,
because the Lord thy God loved thee; and therefore would not suffer them to be cursed; for whom the Lord loves they are blessed, and shall be so in time and to eternity.
23:623:6: Մի՛ խօսեսցիս ընդ նոսա խաղաղութեամբ զամենայն աւուրս քո մինչեւ ցյաւիտեան։
6 Քո կեանքի բոլոր օրերին, մինչեւ յաւիտեան նրանց հետ հաշտութեամբ չխօսես:
6 Քու բոլոր կեանքիդ մէջ անոնց խաղաղութիւնն ու աղէկութիւնը մի՛ կամենար յաւիտեան։
Մի՛ [339]խօսեսցիս ընդ նոսա խաղաղութեամբ`` զամենայն աւուրս քո մինչեւ ցյաւիտեան:

23:6: Մի՛ խօսեսցիս ընդ նոսա խաղաղութեամբ զամենայն աւուրս քո մինչեւ ցյաւիտեան։
6 Քո կեանքի բոլոր օրերին, մինչեւ յաւիտեան նրանց հետ հաշտութեամբ չխօսես:
6 Քու բոլոր կեանքիդ մէջ անոնց խաղաղութիւնն ու աղէկութիւնը մի՛ կամենար յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
23:66: Не желай им мира и благополучия во все дни твои, во веки.
23:6 καὶ και and; even οὐκ ου not ἠθέλησεν θελω determine; will κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your εἰσακοῦσαι εισακουω heed; listen to τοῦ ο the Βαλααμ βαλααμ Balaam; Valaam καὶ και and; even μετέστρεψεν μεταστρεφω reverse κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your τὰς ο the κατάρας καταρα curse εἰς εις into; for εὐλογίαν ευλογια commendation; acclamation ὅτι οτι since; that ἠγάπησέν αγαπαω love σε σε.1 you κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your
23:6 לֹא־ lō- לֹא not תִדְרֹ֥שׁ ṯiḏrˌōš דרשׁ inquire שְׁלֹמָ֖ם šᵊlōmˌām שָׁלֹום peace וְ wᵊ וְ and טֹבָתָ֑ם ṭōvāṯˈām טֹובָה what is good כָּל־ kol- כֹּל whole יָמֶ֖יךָ yāmˌeʸḵā יֹום day לְ lᵊ לְ to עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
23:6. non facies cum eis pacem nec quaeres eis bona cunctis diebus vitae tuae in sempiternumThou shalt not make peace with them, neither shalt thou seek their prosperity all the days of thy life for ever.
6. Thou shalt not seek their peace nor their prosperity all thy days for ever.
23:6. You shall not make peace with them, nor shall you seek their prosperity, throughout all the days of your life forever.
23:6. Thou shalt not seek their peace nor their prosperity all thy days for ever.
Thou shalt not seek their peace nor their prosperity all thy days for ever:

6: Не желай им мира и благополучия во все дни твои, во веки.
23:6
καὶ και and; even
οὐκ ου not
ἠθέλησεν θελω determine; will
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
εἰσακοῦσαι εισακουω heed; listen to
τοῦ ο the
Βαλααμ βαλααμ Balaam; Valaam
καὶ και and; even
μετέστρεψεν μεταστρεφω reverse
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
τὰς ο the
κατάρας καταρα curse
εἰς εις into; for
εὐλογίαν ευλογια commendation; acclamation
ὅτι οτι since; that
ἠγάπησέν αγαπαω love
σε σε.1 you
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
23:6
לֹא־ lō- לֹא not
תִדְרֹ֥שׁ ṯiḏrˌōš דרשׁ inquire
שְׁלֹמָ֖ם šᵊlōmˌām שָׁלֹום peace
וְ wᵊ וְ and
טֹבָתָ֑ם ṭōvāṯˈām טֹובָה what is good
כָּל־ kol- כֹּל whole
יָמֶ֖יךָ yāmˌeʸḵā יֹום day
לְ lᵊ לְ to
עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
23:6. non facies cum eis pacem nec quaeres eis bona cunctis diebus vitae tuae in sempiternum
Thou shalt not make peace with them, neither shalt thou seek their prosperity all the days of thy life for ever.
23:6. You shall not make peace with them, nor shall you seek their prosperity, throughout all the days of your life forever.
23:6. Thou shalt not seek their peace nor their prosperity all thy days for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:6: i. e. "thou shalt not invite them robe on terms of amity with thee (compare Deu 20:10 ff), nor make their welfare thy care": compare Ezr 9:12. There is no injunction to hatred or retaliation (compare Deu 2:9, Deu 2:19); but later history contains frequent record of hostility between Israel and these nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:6: Thou shalt: Sa2 8:2, Sa2 12:31; Ezr 9:12; Neh 13:23-25
prosperity: Heb. good
Geneva 1599
23:6 Thou (d) shalt not seek their peace nor their prosperity all thy days for ever.
(d) You shall have nothing to do with them.
John Gill
23:6 Thou shalt not seek their peace nor their prosperity all thy days for ever. Not that they were to retain malice towards them, or indulge a spirit of revenge, or not do them any good offices in a private way, which is contrary to the law of love; nor does this contradict any offices of kindness and friendship that might be performed in a personal way: so we find that David had a kindness for Hanun the Ammonite, and showed it, though ill rewarded for it, yet is not blamed for doing it; 2Kings 10:2 for these words respect not persons in a private capacity, but the people of Israel as a body politic, who, as such, were not to carry on trade and commerce with those people, nor intermarry with them, nor make leagues and enter into alliances with them; the reason of which was, because being very near neighbours to them, had there not been such a law, as a wall of partition between them, they might have become very familiar, and so have learnt their evil ways and customs, which this was designed to prevent: the Jews restrain (o) this to overtures and proclamations of peace, which they were not to make with these nations, as they were directed to do when they went out to war with others, Deut 20:10.
(o) Hilchot Melachim, c. 6. sect. 6.
John Wesley
23:6 Thou shalt not seek their peace - That is, make no contracts either by marriages or leagues, or commerce with them, but rather constantly keep a jealous eye over them, as enemies who will watch every opportunity to ensnare or disturb thee. This counsel was now the more necessary, because a great part of the Israelites lived beyond Jordan in the borders of those people, and therefore God sets up this wall of partition betwixt them, as well knowing the mischief of bad neighbours, and Israel's proneness to receive infection from them. Each particular Israelite is not hereby forbidden to perform any office of humanity to them, but the body of the nation are forbidden all familiar conversation with them.
23:723:7: Մի՛ գարշեցուցանիցես զԵդոմայեցին, զի եղբա՛յր քո է։ Մի՛ գարշեցուցանիցես զԵգիպտացին, զի պանդուխտ էիր յերկրի նորա[1948]։ [1948] Ոմանք. Զի պանդուխտ եղեր յերկ՛՛։
7 Եդոմայեցուց մի՛ խորշիր, որովհետեւ նա քո եղբայրն է: Եգիպտացուց մի՛ խորշիր, որովհետեւ պանդուխտ էիր նրա երկրում:
7 «Չըլլայ որ Եդովմայեցին ատես, քանզի անիկա քու եղբայրդ է։ Եգիպտացին ալ չատես, քանզի անոր երկրին մէջ պանդուխտ էիր.
Մի՛ գարշեցուցանիցես զԵդովմայեցին, զի եղբայր քո է: Մի՛ [340]գարշեցուցանիցես զԵգիպտացին, զի պանդուխտ էիր յերկրի նորա:

23:7: Մի՛ գարշեցուցանիցես զԵդոմայեցին, զի եղբա՛յր քո է։ Մի՛ գարշեցուցանիցես զԵգիպտացին, զի պանդուխտ էիր յերկրի նորա[1948]։
[1948] Ոմանք. Զի պանդուխտ եղեր յերկ՛՛։
7 Եդոմայեցուց մի՛ խորշիր, որովհետեւ նա քո եղբայրն է: Եգիպտացուց մի՛ խորշիր, որովհետեւ պանդուխտ էիր նրա երկրում:
7 «Չըլլայ որ Եդովմայեցին ատես, քանզի անիկա քու եղբայրդ է։ Եգիպտացին ալ չատես, քանզի անոր երկրին մէջ պանդուխտ էիր.
zohrab-1805▾ eastern-1994▾ western am▾
23:77: Не гнушайся Идумеянином, ибо он брат твой; не гнушайся Египтянином, ибо ты был пришельцем в земле его;
23:7 οὐ ου not προσαγορεύσεις προσαγορευω address εἰρηνικὰ ειρηνικος peaceful αὐτοῖς αυτος he; him καὶ και and; even συμφέροντα συμφερω advantageous; bring together αὐτοῖς αυτος he; him πάσας πας all; every τὰς ο the ἡμέρας ημερα day σου σου of you; your εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
23:7 לֹֽא־ lˈō- לֹא not תְתַעֵ֣ב ṯᵊṯaʕˈēv תעב be abhorrent אֲדֹמִ֔י ʔᵃḏōmˈî אֲדֹמִי Edomite כִּ֥י kˌî כִּי that אָחִ֖יךָ ʔāḥˌîḵā אָח brother ה֑וּא ס hˈû s הוּא he לֹא־ lō- לֹא not תְתַעֵ֣ב ṯᵊṯaʕˈēv תעב be abhorrent מִצְרִ֔י miṣrˈî מִצְרִי Egyptian כִּי־ kî- כִּי that גֵ֖ר ḡˌēr גֵּר sojourner הָיִ֥יתָ hāyˌîṯā היה be בְ vᵊ בְּ in אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
23:7. non abominaberis Idumeum quia frater tuus est nec Aegyptium quia advena fuisti in terra eiusThou shalt not abhor the Edomite, because he is thy brother: nor the Egyptian, because thou wast a stranger in his land.
7. Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land.
23:7. You shall not abhor anyone from Idumea, for he is your brother, nor the Egyptian, for you were a new arrival in his land.
23:7. Thou shalt not abhor an Edomite; for he [is] thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land.
Thou shalt not abhor an Edomite; for he [is] thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land:

7: Не гнушайся Идумеянином, ибо он брат твой; не гнушайся Египтянином, ибо ты был пришельцем в земле его;
23:7
οὐ ου not
προσαγορεύσεις προσαγορευω address
εἰρηνικὰ ειρηνικος peaceful
αὐτοῖς αυτος he; him
καὶ και and; even
συμφέροντα συμφερω advantageous; bring together
αὐτοῖς αυτος he; him
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
σου σου of you; your
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
23:7
לֹֽא־ lˈō- לֹא not
תְתַעֵ֣ב ṯᵊṯaʕˈēv תעב be abhorrent
אֲדֹמִ֔י ʔᵃḏōmˈî אֲדֹמִי Edomite
כִּ֥י kˌî כִּי that
אָחִ֖יךָ ʔāḥˌîḵā אָח brother
ה֑וּא ס hˈû s הוּא he
לֹא־ lō- לֹא not
תְתַעֵ֣ב ṯᵊṯaʕˈēv תעב be abhorrent
מִצְרִ֔י miṣrˈî מִצְרִי Egyptian
כִּי־ kî- כִּי that
גֵ֖ר ḡˌēr גֵּר sojourner
הָיִ֥יתָ hāyˌîṯā היה be
בְ vᵊ בְּ in
אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
23:7. non abominaberis Idumeum quia frater tuus est nec Aegyptium quia advena fuisti in terra eius
Thou shalt not abhor the Edomite, because he is thy brother: nor the Egyptian, because thou wast a stranger in his land.
7. Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land.
23:7. You shall not abhor anyone from Idumea, for he is your brother, nor the Egyptian, for you were a new arrival in his land.
23:7. Thou shalt not abhor an Edomite; for he [is] thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:7: The Edomite, as descended from Esau the twin brother of Jacob (compare Deu 2:4), and the Egyptian, as of that nation which had for long shown hospitality to Joseph and his brethren, were not to be objects of abhorrence. The oppression of the Egyptians was perhaps regarded as the act of the Pharaohs rather than the will of the people Exo 11:2-3; and at any rate was not to cancel the memory of preceding hospitality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:7: he is thy: Gen 25:24-26, Gen 25:30; Num 20:14; Oba 1:10-12; Mal 1:2
because thou: Deu 10:19; Gen 45:17, Gen 45:18, Gen 46:7, Gen 47:6, Gen 47:12, Gen 47:27; Exo 22:21, Exo 23:9; Lev 19:34; Psa 105:23; Act 7:10-18
John Gill
23:7 Thou shall not abhor an Edomite,.... Or an Idumean, the descendants of Esau, whose name was Edom, Gen 25:30 the Targum of Jonathan adds, "that comes to be made a proselyte"; he was not to be rejected with abhorrence, because of the old grudge between Jacob and Esau, and which was become national in their posterity:
for he is thy brother; the Israelites and the Edomites were nearest akin to each other of all the nations; for Jacob and Esau were own brothers by father's and mother's side, yea, were twin brothers; the relation was very near:
thou shall not abhor an Egyptian; that comes to be made a proselyte also, as the same Targum; though the Israelites were so ill used by them, their lives made bitter with hard bondage, and their male infants slain by them, and they for a long time refused their liberty to depart:
because thou wast a stranger in his land: and at first received many favours and kindnesses from them, being supported and supplied with provisions during a long famine; and had one of the richest and most fruitful parts of the country assigned them to dwell in; and old favours were not to be forgotten, though they had been followed with great unkindness and cruelty.
John Wesley
23:7 Thou wast a stranger - And didst receive habitation, protection and provision from them a long time, which kindness thou must not forget for their following persecution. It is ordinary with men, that one injury blots out the remembrance of twenty courtesies; but God doth not deal so with us, nor will he have us to deal so with others, but commands us to forget injuries, and to remember kindnesses.
23:823:8: Եթէ լինիցին նորա որդիք՝ յերրորդ ազգի՝ մտցեն յեկեղեցի Տեառն։
8 Նրանց երրորդ սերունդը կարող է մտնել Տիրոջ ժողովարանը»:
8 Ասոնց ծնած զաւակներուն միայն երրորդ ազգը Տէրոջը ժողովարանը թող մտնեն։
Եթէ լինիցին նոցա որդիք, յերրորդ ազգի մտցեն յեկեղեցի Տեառն:

23:8: Եթէ լինիցին նորա որդիք՝ յերրորդ ազգի՝ մտցեն յեկեղեցի Տեառն։
8 Նրանց երրորդ սերունդը կարող է մտնել Տիրոջ ժողովարանը»:
8 Ասոնց ծնած զաւակներուն միայն երրորդ ազգը Տէրոջը ժողովարանը թող մտնեն։
zohrab-1805▾ eastern-1994▾ western am▾
23:88: дети, которые у них родятся, в третьем поколении могут войти в общество Господне.
23:8 οὐ ου not βδελύξῃ βδελυσσω abominate; loathsome Ιδουμαῖον ιδουμαιος since; that ἀδελφός αδελφος brother σού σου of you; your ἐστιν ειμι be οὐ ου not βδελύξῃ βδελυσσω abominate; loathsome Αἰγύπτιον αιγυπτιος Egyptian ὅτι οτι since; that πάροικος παροικος resident; foreigner ἐγένου γινομαι happen; become ἐν εν in τῇ ο the γῇ γη earth; land αὐτοῦ αυτος he; him
23:8 בָּנִ֛ים bānˈîm בֵּן son אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִוָּלְד֥וּ yiwwālᵊḏˌû ילד bear לָהֶ֖ם lāhˌem לְ to דֹּ֣ור dˈôr דֹּור generation שְׁלִישִׁ֑י šᵊlîšˈî שְׁלִישִׁי third יָבֹ֥א yāvˌō בוא come לָהֶ֖ם lāhˌem לְ to בִּ bi בְּ in קְהַ֥ל qᵊhˌal קָהָל assembly יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
23:8. qui nati fuerint ex eis tertia generatione intrabunt ecclesiam DominiThey that are born of them, in the third generation shall enter into the church of the Lord.
8. The children of the third generation that are born unto them shall enter into the assembly of the LORD.
23:8. Those who have been born of them, in the third generation, shall enter into the church of the Lord.
23:8. The children that are begotten of them shall enter into the congregation of the LORD in their third generation.
The children that are begotten of them shall enter into the congregation of the LORD in their third generation:

8: дети, которые у них родятся, в третьем поколении могут войти в общество Господне.
23:8
οὐ ου not
βδελύξῃ βδελυσσω abominate; loathsome
Ιδουμαῖον ιδουμαιος since; that
ἀδελφός αδελφος brother
σού σου of you; your
ἐστιν ειμι be
οὐ ου not
βδελύξῃ βδελυσσω abominate; loathsome
Αἰγύπτιον αιγυπτιος Egyptian
ὅτι οτι since; that
πάροικος παροικος resident; foreigner
ἐγένου γινομαι happen; become
ἐν εν in
τῇ ο the
γῇ γη earth; land
αὐτοῦ αυτος he; him
23:8
בָּנִ֛ים bānˈîm בֵּן son
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִוָּלְד֥וּ yiwwālᵊḏˌû ילד bear
לָהֶ֖ם lāhˌem לְ to
דֹּ֣ור dˈôr דֹּור generation
שְׁלִישִׁ֑י šᵊlîšˈî שְׁלִישִׁי third
יָבֹ֥א yāvˌō בוא come
לָהֶ֖ם lāhˌem לְ to
בִּ bi בְּ in
קְהַ֥ל qᵊhˌal קָהָל assembly
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
23:8. qui nati fuerint ex eis tertia generatione intrabunt ecclesiam Domini
They that are born of them, in the third generation shall enter into the church of the Lord.
8. The children of the third generation that are born unto them shall enter into the assembly of the LORD.
23:8. Those who have been born of them, in the third generation, shall enter into the church of the Lord.
23:8. The children that are begotten of them shall enter into the congregation of the LORD in their third generation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:8
In their third generation - i. e. the great grandchildren of the Edomite or Egyptian alien: compare the similar phrase in Exo 20:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:8: enter into: Deu 23:1; Rom 3:29, Rom 3:30; Eph 2:12, Eph 2:13
third generation: Deu 23:2, Deu 23:3; Exo 20:5, Exo 20:6
Geneva 1599
23:8 The children that are begotten (e) of them shall enter into the congregation of the LORD in their third generation.
(e) If the fathers have renounced their idolatry, and received circumcision.
John Gill
23:8 The children that are begotten of them, Of such as became proselytes:
shall enter into the congregation of the Lord in their third generation; not in the third generation from the time that this law was made, but from the time that any of them should embrace the true religion; their sons were the second generation, and their grandchildren the third; and such might be admitted into the congregation, and be reckoned as of them, both in their civil and church state, and be capable of serving even offices among them, and of marriage with them, as the Targum of Jonathan; which some of the Jews interpret of males only, for females, according to them, might be married immediately as soon as made proselytes, in which way they account for the lawfulness of Solomon's marriage of Pharaoh's daughter (p).
(p) Vid. Kimchi in 1 Reg. 3. 1. or 1 Ki. 3. 1. & Misn. Yebamot, c. 8. sect. 3.
John Wesley
23:8 In their third generation - Supposing their grandfather, or great - grandfather turned proselyte, and the children continue in that faith received by such ancestors.
23:923:9: Եւ եթէ ելանիցես ՚ի պատերազմի բանակե՛լ ՚ի վերայ թշնամեաց քոց, զգո՛յշ լինիջիր յամենայն բանէ չարէ[1949]։ [1949] Ոմանք. Ելանիցես ՚ի պատերազմ ՚ի բանակել։
9 «Եթէ պատերազմի ելնես քո թշնամիների դէմ, զգուշացի՛ր ամէն տեսակ չար բաներից:
9 «Երբ թշնամիներուդ դէմ բանակով երթաս, ամէն չար բանէ զգուշացի՛ր։
Եւ եթէ ելանիցես ի պատերազմ բանակել ի վերայ թշնամեաց քոց, զգոյշ լինիջիր յամենայն բանէ չարէ:

23:9: Եւ եթէ ելանիցես ՚ի պատերազմի բանակե՛լ ՚ի վերայ թշնամեաց քոց, զգո՛յշ լինիջիր յամենայն բանէ չարէ[1949]։
[1949] Ոմանք. Ելանիցես ՚ի պատերազմ ՚ի բանակել։
9 «Եթէ պատերազմի ելնես քո թշնամիների դէմ, զգուշացի՛ր ամէն տեսակ չար բաներից:
9 «Երբ թշնամիներուդ դէմ բանակով երթաս, ամէն չար բանէ զգուշացի՛ր։
zohrab-1805▾ eastern-1994▾ western am▾
23:99: Когда пойдешь в поход против врагов твоих, берегись всего худого.
23:9 υἱοὶ υιος son ἐὰν εαν and if; unless γενηθῶσιν γινομαι happen; become αὐτοῖς αυτος he; him γενεὰ γενεα generation τρίτη τριτος third εἰσελεύσονται εισερχομαι enter; go in εἰς εις into; for ἐκκλησίαν εκκλησια assembly κυρίου κυριος lord; master
23:9 כִּֽי־ kˈî- כִּי that תֵצֵ֥א ṯēṣˌē יצא go out מַחֲנֶ֖ה maḥᵃnˌeh מַחֲנֶה camp עַל־ ʕal- עַל upon אֹיְבֶ֑יךָ ʔōyᵊvˈeʸḵā איב be hostile וְ wᵊ וְ and נִ֨שְׁמַרְתָּ֔ nˌišmartˈā שׁמר keep מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole דָּבָ֥ר dāvˌār דָּבָר word רָֽע׃ rˈāʕ רַע evil
23:9. quando egressus fueris adversus hostes tuos in pugnam custodies te ab omni re malaWhen thou goest out to war against thy enemies, thou shalt keep thyself from every evil thing.
9. When thou goest forth in camp against thine enemies, then thou shalt keep thee from every evil thing.
23:9. When you have gone out to war against your enemies, you shall keep yourself from everything that is evil.
23:9. When the host goeth forth against thine enemies, then keep thee from every wicked thing.
When the host goeth forth against thine enemies, then keep thee from every wicked thing:

9: Когда пойдешь в поход против врагов твоих, берегись всего худого.
23:9
υἱοὶ υιος son
ἐὰν εαν and if; unless
γενηθῶσιν γινομαι happen; become
αὐτοῖς αυτος he; him
γενεὰ γενεα generation
τρίτη τριτος third
εἰσελεύσονται εισερχομαι enter; go in
εἰς εις into; for
ἐκκλησίαν εκκλησια assembly
κυρίου κυριος lord; master
23:9
כִּֽי־ kˈî- כִּי that
תֵצֵ֥א ṯēṣˌē יצא go out
מַחֲנֶ֖ה maḥᵃnˌeh מַחֲנֶה camp
עַל־ ʕal- עַל upon
אֹיְבֶ֑יךָ ʔōyᵊvˈeʸḵā איב be hostile
וְ wᵊ וְ and
נִ֨שְׁמַרְתָּ֔ nˌišmartˈā שׁמר keep
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
דָּבָ֥ר dāvˌār דָּבָר word
רָֽע׃ rˈāʕ רַע evil
23:9. quando egressus fueris adversus hostes tuos in pugnam custodies te ab omni re mala
When thou goest out to war against thy enemies, thou shalt keep thyself from every evil thing.
9. When thou goest forth in camp against thine enemies, then thou shalt keep thee from every evil thing.
23:9. When you have gone out to war against your enemies, you shall keep yourself from everything that is evil.
23:9. When the host goeth forth against thine enemies, then keep thee from every wicked thing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-14: Правила гигиены, получающие особенное значение в виду богоизбранности народа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9: Moral and Ceremonial Purity Enjoined.B. C. 1451.
9 When the host goeth forth against thine enemies, then keep thee from every wicked thing. 10 If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp: 11 But it shall be, when evening cometh on, he shall wash himself with water: and when the sun is down, he shall come into the camp again. 12 Thou shalt have a place also without the camp, whither thou shalt go forth abroad: 13 And thou shalt have a paddle upon thy weapon; and it shall be, when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee: 14 For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy: that he see no unclean thing in thee, and turn away from thee.
Israel was now encamped, and this vast army was just entering upon action, which was likely to keep them together for a long time, and therefore it was fit to give them particular directions for the good ordering of their camp. And the charge is in one word to be clean. They must take care to keep their camp pure from moral, ceremonial, and natural pollution.
I. From moral pollution (v. 9): When the host goes forth against thy enemy then look upon thyself as in a special manner engaged to keep thyself from every evil thing. 1. The soldiers themselves must take heed of sin, for sin takes off the edge of valour; guilt makes men cowards. Those that put their lives in their hands are concerned to make and keep their peace with God, and preserve a conscience void of offence; then may they look death in the face without terror. Soldiers, in executing their commission, must keep themselves from gratifying the lusts of malice, covetousness, or uncleanness, for these are wicked things--must keep themselves from the idols, or accursed things, they found in the camps they plundered. 2. Even those that tarried at home, the body of the people, and every particular person, must at that time especially keep from every wicked thing, lest by sin they provoke God to withdraw his presence from the host, and give victory to the enemy for the correcting of his own people. Times of war should be times of reformation, else how can we expect God should hear and answer our prayers for success? Ps. lxvi. 18. See 1 Sam. vii. 3.
II. From ceremonial pollution, which might befal a person when unconscious of it, for which he was bound to wash his flesh in water, and look upon himself as unclean until the evening, Lev. xv. 16. A soldier, notwithstanding the constant service and duty he had to do in the camp, must be so far from looking upon himself as discharged from the observance of this ceremony that more was required from him than at another time; had he been at his own house, he needed only to wash his flesh, but, being in the army, he must go abroad out of the camp, as one concerned to keep it pure and ashamed of his own impurity, and not return till after sunset, v. 10, 11. By this trouble and reproach, which even involuntary pollutions exposed men to, they were taught to keep up a very great dread of all fleshly lusts. It were well if military men would consider this.
III. From natural pollution; the camp of the Lord must have nothing offensive in it, v. 12-14. It is strange that the divine law, or at least the solemn order and direction of Moses, should extend to a thing of this nature; but the design of it was to teach them, 1. Modesty and decorum; nature itself teaches them thus to distinguish themselves from beasts that know no shame. 2. Cleanliness, and, though not niceness, yet neatness, even in their camp. Filthiness is offensive to the senses God has endued us with, prejudicial to the health, a wrong to the comfort of human life, and an evidence of a careless slothful temper of mind. 3. Purity from the pollutions of sin; if there must be this care taken to preserve the body clean and sweet, much more should we be solicitous to keep the mind so. 4. A reverence of the divine majesty. This is the reason here given: For the Lord thy God walketh by his ark, the special token of his presence, in the midst of thy camp; with respect to that external symbol this external purity is required, which (though not insisted on in the letter when that reason ceases) teaches us to preserve inward purity of soul, in consideration of the eye of God, which is always upon us. By this expression of respect to the presence of God among them, they were taught both to fortify themselves against sin and to encourage themselves against their enemies with the consideration of that presence. 5. A regard one to another. The filthiness of one is noisome to many; this law of cleanliness therefore teaches us not to do that which will be justly offensive to our brethren and grieve them. It is a law against nuisances.
Albert Barnes: Notes on the Bible - 1834
23:9: The whole passage refers not to the encampments of the nation while passing from Egypt through the wilderness, but to future warlike expeditions seat out from Canaan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:9: Jos 6:18, Jos 7:11-13; Jdg 20:26; Ch2 19:4, Ch2 20:3-13, Ch2 31:20, Ch2 31:21, Ch2 32:1-22; Luk 3:14; Rev 19:11-14
Carl Friedrich Keil and Franz Delitzsch
23:9
Preservation of the Purity of the Camp in Time of War. - The bodily appearance of the people was also to correspond to the sacredness of Israel as the congregation of the Lord, especially when they gathered in hosts around their God. "When thou marchest out as a camp against thine enemies, beware of every evil thing." What is meant by an "evil thing" is stated in Deut 23:10-13, viz., uncleanness, and uncleanliness of the body.
Deut 23:10-11
The person who had become unclean through a nightly occurrence, was to go out of the camp and remain there till he had cleansed himself in the evening. On the journey through the desert, none but those who were affected with uncleanness of a longer duration were to be removed from the camp (Num 5:2) but when they were encamped, this law was to apply to even lighter defilements.
Deut 23:12-13
The camp of war was also not to be defiled with the dirt of excrements. Outside the camp there was to be a space or place (יד, as in Num 2:17) for the necessities of nature, and among their implements they were to have a spade, with which they were to dig when they sat down, and then cover it up again. יתד, generally a plug, here a tool for sticking in, i.e., for digging into the ground.
Deut 23:14
For the camp was to be (to be kept) holy, because Jehovah walked in the midst of it, in order that He might not see "nakedness of a thing," i.e., anything to be ashamed of (see at Deut 24:1) in the people, "and turn away from thee." There was nothing shameful in the excrement itself; but the want of reverence, which the people would display through not removing it, would offend the Lord and drive Him out of the camp of Israel.
John Gill
23:9 When the host goeth forth against thine enemies,.... An army of soldiers march in order to meet the enemy and fight him:
then keep thee from every wicked thing; the Targum of Jonathan adds, by way of explanation,"from strange worship, uncovering of nakedness, and from shedding innocent blood;''that is, from idolatry, uncleanness of every sort, and murder; and all other wickednesses ought to be abstained from at all times by all persons, but especially by soldiers in such a circumstance, just going to battle; since sin committed weakens natural courage, as it loads the conscience with guilt; and since victory and success, which depend upon the blessing of God on arms, cannot be reasonably expected, where vices of all sorts are indulged and abound; and especially seeing such are about to expose their lives to the utmost danger, and know not but that in a few hours they must exchange this life for another, and appear before God, the Judge of all, against whom they sin; and yet how little are these things thought of by such in common! it was the wisdom of the Jewish legislature, which was of God, to inculcate such things into the minds of their soldiers.
John Wesley
23:9 Keep from every wicked thing - Then especially take heed, because that is a time of confusion and licentiousness; when the laws of God and man cannot be heard for the noise of arms; because the success of thy arms depends upon God's blessing, which wicked men have no reason to expect; and because thou dost carry thy life in thy hand, and therefore hast need to be well prepared for death and judgment.
Robert Jamieson, A. R. Fausset and David Brown
23:9 When the host goeth forth against thine enemies, then keep thee from every wicked thing--from the excesses incident to camp life, as well as from habits of personal neglect and impurity.
23:1023:10: Եթէ իցէ ՚ի քեզ այր՝ որ չիցէ՛ սուրբ ՚ի ցայգութեան բղխմանէ, ելցէ՛ արտաքոյ բանակին, եւ մի՛ մտցէ ՚ի բանակն[1950]. [1950] Ոմանք. ՚Ի քեզ արու որ չիցէ սուրբ ՚ի ցանկութեան բղխ՛՛։
10 Եթէ ձեր մէջ գտնուի մի մարդ, որն իր երազախաբութեան պատճառով անմաքուր է դարձել, ապա թող բանակատեղիից դուրս ելնի եւ բանակատեղի չմտնի:
10 Եթէ ձեր մէջ մարդ մը երազափորձութեան պատճառաւ մաքուր չէ, թող բանակէն դուրս ելլէ ու բանակին մէջ չմտնէ
Եթէ իցէ ի քեզ այր որ չիցէ սուրբ ի ցայգութեան բղխմանէ, ելցէ արտաքոյ բանակին, եւ մի՛ մտցէ ի բանակն:

23:10: Եթէ իցէ ՚ի քեզ այր՝ որ չիցէ՛ սուրբ ՚ի ցայգութեան բղխմանէ, ելցէ՛ արտաքոյ բանակին, եւ մի՛ մտցէ ՚ի բանակն[1950].
[1950] Ոմանք. ՚Ի քեզ արու որ չիցէ սուրբ ՚ի ցանկութեան բղխ՛՛։
10 Եթէ ձեր մէջ գտնուի մի մարդ, որն իր երազախաբութեան պատճառով անմաքուր է դարձել, ապա թող բանակատեղիից դուրս ելնի եւ բանակատեղի չմտնի:
10 Եթէ ձեր մէջ մարդ մը երազափորձութեան պատճառաւ մաքուր չէ, թող բանակէն դուրս ելլէ ու բանակին մէջ չմտնէ
zohrab-1805▾ eastern-1994▾ western am▾
23:1010: Если у тебя будет кто нечист от случившегося [ему] ночью, то он должен выйти вон из стана и не входить в стан,
23:10 ἐὰν εαν and if; unless δὲ δε though; while ἐξέλθῃς εξερχομαι come out; go out παρεμβαλεῖν παρεμβαλλω insert against; interpose ἐπὶ επι in; on τοὺς ο the ἐχθρούς εχθρος hostile; enemy σου σου of you; your καὶ και and; even φυλάξῃ φυλασσω guard; keep ἀπὸ απο from; away παντὸς πας all; every ῥήματος ρημα statement; phrase πονηροῦ πονηρος harmful; malignant
23:10 כִּֽי־ kˈî- כִּי that יִהְיֶ֤ה yihyˈeh היה be בְךָ֙ vᵊḵˌā בְּ in אִ֔ישׁ ʔˈîš אִישׁ man אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not יִהְיֶ֥ה yihyˌeh היה be טָהֹ֖ור ṭāhˌôr טָהֹר pure מִ mi מִן from קְּרֵה־ qqᵊrē- קָרֶה pollution לָ֑יְלָה lˈāyᵊlā לַיְלָה night וְ wᵊ וְ and יָצָא֙ yāṣˌā יצא go out אֶל־ ʔel- אֶל to מִ mi מִן from ח֣וּץ ḥˈûṣ חוּץ outside לַֽ lˈa לְ to † הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp לֹ֥א lˌō לֹא not יָבֹ֖א yāvˌō בוא come אֶל־ ʔel- אֶל to תֹּ֥וךְ tˌôḵ תָּוֶךְ midst הַֽ hˈa הַ the מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
23:10. si fuerit inter vos homo qui nocturno pollutus sit somnio egredietur extra castraIf there be among you any man, that is defiled in a dream by night, he shall go forth out of the camp,
10. If there be among you any man, that is not clean by reason of that which chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp:
23:10. If there is a man among you who has been defiled by a dream in the night, he shall depart from the camp.
23:10. If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp:
If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp:

10: Если у тебя будет кто нечист от случившегося [ему] ночью, то он должен выйти вон из стана и не входить в стан,
23:10
ἐὰν εαν and if; unless
δὲ δε though; while
ἐξέλθῃς εξερχομαι come out; go out
παρεμβαλεῖν παρεμβαλλω insert against; interpose
ἐπὶ επι in; on
τοὺς ο the
ἐχθρούς εχθρος hostile; enemy
σου σου of you; your
καὶ και and; even
φυλάξῃ φυλασσω guard; keep
ἀπὸ απο from; away
παντὸς πας all; every
ῥήματος ρημα statement; phrase
πονηροῦ πονηρος harmful; malignant
23:10
כִּֽי־ kˈî- כִּי that
יִהְיֶ֤ה yihyˈeh היה be
בְךָ֙ vᵊḵˌā בְּ in
אִ֔ישׁ ʔˈîš אִישׁ man
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יִהְיֶ֥ה yihyˌeh היה be
טָהֹ֖ור ṭāhˌôr טָהֹר pure
מִ mi מִן from
קְּרֵה־ qqᵊrē- קָרֶה pollution
לָ֑יְלָה lˈāyᵊlā לַיְלָה night
וְ wᵊ וְ and
יָצָא֙ yāṣˌā יצא go out
אֶל־ ʔel- אֶל to
מִ mi מִן from
ח֣וּץ ḥˈûṣ חוּץ outside
לַֽ lˈa לְ to
הַ the
מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp
לֹ֥א lˌō לֹא not
יָבֹ֖א yāvˌō בוא come
אֶל־ ʔel- אֶל to
תֹּ֥וךְ tˌôḵ תָּוֶךְ midst
הַֽ hˈa הַ the
מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
23:10. si fuerit inter vos homo qui nocturno pollutus sit somnio egredietur extra castra
If there be among you any man, that is defiled in a dream by night, he shall go forth out of the camp,
23:10. If there is a man among you who has been defiled by a dream in the night, he shall depart from the camp.
23:10. If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:10: Lev 15:16; Num 5:2, Num 5:3; Co1 5:11-13
John Gill
23:10 If there be among you any man that is not clean,.... Any unclean person in the army, that was even ceremonially unclean in any of the instances the law makes so, one of which put for the rest is mentioned:
by reason of uncleanness that chanceth him by night; through pollution by a nocturnal flux, as the Septuagint version, or a gonorrhoea, an involuntary one, occasioned by impure thoughts and imaginations in dreams; the same case as in Lev 15:16.
then shall he go abroad out of the camp; out of the army, lest others should be defiled by such; they not having houses to retire to, and chambers to keep themselves in separate from others, as when at home:
he shall not come within the camp; that is, not till he has done what is prescribed him in the next verse. Jarchi says, he might not come into the camp of the Levites, and much less into the camp of God.
23:1123:11: եւ ընդ երեկսն լուասցէ՛ զմարմին իւր ջրով, եւ ընդ մտանե՛լ արեւուն մտցէ՛ ՚ի բանակն[1951]։ [1951] Ոմանք. Եւ ընդ արեւու մտցէ ՚ի բանակն։
11 Երեկոյեան նա իր մարմինը պէտք է լուայ ջրով եւ արեւը մայր մտնելու ժամանակ մտնի բանակատեղի:
11 Եւ իրիկունը ջրով լուացուի ու արեւը մարը մտածին պէս բանակին մէջ մտնէ։
եւ ընդ երեկսն լուասցէ զմարմին իւր ջրով, եւ ընդ մտանել արեւուն մտցէ ի բանակն:

23:11: եւ ընդ երեկսն լուասցէ՛ զմարմին իւր ջրով, եւ ընդ մտանե՛լ արեւուն մտցէ՛ ՚ի բանակն[1951]։
[1951] Ոմանք. Եւ ընդ արեւու մտցէ ՚ի բանակն։
11 Երեկոյեան նա իր մարմինը պէտք է լուայ ջրով եւ արեւը մայր մտնելու ժամանակ մտնի բանակատեղի:
11 Եւ իրիկունը ջրով լուացուի ու արեւը մարը մտածին պէս բանակին մէջ մտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1111: а при наступлении вечера должен омыть [тело свое] водою, и по захождении солнца может войти в стан.
23:11 ἐὰν εαν and if; unless ᾖ ειμι be ἐν εν in σοὶ σοι you ἄνθρωπος ανθρωπος person; human ὃς ος who; what οὐκ ου not ἔσται ειμι be καθαρὸς καθαρος clean; clear ἐκ εκ from; out of ῥύσεως ρυσις flow αὐτοῦ αυτος he; him νυκτός νυξ night καὶ και and; even ἐξελεύσεται εξερχομαι come out; go out ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks καὶ και and; even οὐκ ου not εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for τὴν ο the παρεμβολήν παρεμβολη encampment; barracks
23:11 וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be לִ li לְ to פְנֹֽות־ fᵊnˈôṯ- פנה turn עֶ֖רֶב ʕˌerev עֶרֶב evening יִרְחַ֣ץ yirḥˈaṣ רחץ wash בַּ ba בְּ in † הַ the מָּ֑יִם mmˈāyim מַיִם water וּ û וְ and כְ ḵᵊ כְּ as בֹ֣א vˈō בוא come הַ ha הַ the שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun יָבֹ֖א yāvˌō בוא come אֶל־ ʔel- אֶל to תֹּ֥וךְ tˌôḵ תָּוֶךְ midst הַֽ hˈa הַ the מַּחֲנֶה׃ mmaḥᵃnˌeh מַחֲנֶה camp
23:11. et non revertetur priusquam ad vesperam lavetur aqua et post solis occasum regredietur in castraAnd shall not return, before he be washed with water in the evening: and after sunset he shall return into the camp.
11. but it shall be, when evening cometh on, he shall bathe himself in water: and when the sun is down, he shall come within the camp.
23:11. And he shall not return before the evening, after he has washed with water, and then, after the sun sets, he shall return to the camp.
23:11. But it shall be, when evening cometh on, he shall wash [himself] with water: and when the sun is down, he shall come into the camp [again].
But it shall be, when evening cometh on, he shall wash [himself] with water: and when the sun is down, he shall come into the camp:

11: а при наступлении вечера должен омыть [тело свое] водою, и по захождении солнца может войти в стан.
23:11
ἐὰν εαν and if; unless
ειμι be
ἐν εν in
σοὶ σοι you
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
οὐκ ου not
ἔσται ειμι be
καθαρὸς καθαρος clean; clear
ἐκ εκ from; out of
ῥύσεως ρυσις flow
αὐτοῦ αυτος he; him
νυκτός νυξ night
καὶ και and; even
ἐξελεύσεται εξερχομαι come out; go out
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
καὶ και and; even
οὐκ ου not
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
παρεμβολήν παρεμβολη encampment; barracks
23:11
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
לִ li לְ to
פְנֹֽות־ fᵊnˈôṯ- פנה turn
עֶ֖רֶב ʕˌerev עֶרֶב evening
יִרְחַ֣ץ yirḥˈaṣ רחץ wash
בַּ ba בְּ in
הַ the
מָּ֑יִם mmˈāyim מַיִם water
וּ û וְ and
כְ ḵᵊ כְּ as
בֹ֣א vˈō בוא come
הַ ha הַ the
שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun
יָבֹ֖א yāvˌō בוא come
אֶל־ ʔel- אֶל to
תֹּ֥וךְ tˌôḵ תָּוֶךְ midst
הַֽ hˈa הַ the
מַּחֲנֶה׃ mmaḥᵃnˌeh מַחֲנֶה camp
23:11. et non revertetur priusquam ad vesperam lavetur aqua et post solis occasum regredietur in castra
And shall not return, before he be washed with water in the evening: and after sunset he shall return into the camp.
23:11. And he shall not return before the evening, after he has washed with water, and then, after the sun sets, he shall return to the camp.
23:11. But it shall be, when evening cometh on, he shall wash [himself] with water: and when the sun is down, he shall come into the camp [again].
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:11: when evening: Lev 11:25, Lev 15:17-23
cometh on: Heb. turneth toward
wash himself: Lev 14:9, Lev 15:5, Lev 15:11, Lev 15:13, Lev 22:6; Psa 51:2, Psa 51:7; Eze 36:25; Mat 3:11; Luk 11:38, Luk 11:39; Eph 5:26, Eph 5:27; Heb 9:9, Heb 9:10, Heb 10:22; Pe1 3:21; Rev 1:5
John Gill
23:11 But it shall be, when evening cometh on,.... When the day declines, and it is near sun setting:
he shall wash himself with water; dip himself all over in water, not only wash his garments but his flesh:
and when the sun is down he shall come into the camp again; and take his place and rank in the army. Now if all this was necessary on account of ceremonial uncleanness, which as much as possible was to be avoided, how much more careful were they to be of moral uncleanness, as fornication, adultery, and all sorts of debauchery and lewdness? and yet nothing more frequent among those that are of the military order; it would be well if there was no occasion for the reproach Maimonides (q) casts upon the camps of the Heathens, among whom, no doubt, he means Christians, if not principally; when he observes that these orders were given, that this might be deeply fixed in the mind of every one, that their camp ought to be holy as the sanctuary of God, and not like the camps of the Gentiles, in which abound corruptions of all kinds, transgressions, rapines, thefts, and other sins.
(q) Moreh Nevochim, par. 3. c. 41.
23:1223:12: Եւ տեղի յա՛յտ լիցի քեզ արտաքոյ բանակին, եւ ելցե՛ս դու արտաքս[1952]. [1952] Ոմանք. Լինիցի քո արտաքոյ բա՛՛։
12 Բանակատեղիից դուրս առանձնացուած մի տեղ պէտք է ունենաս ու այնտեղ արտաքնոց գնաս:
12 Բանակէն դուրս տեղ մը ունեցիր, որպէս զի հոն դուրս ելլես։
Եւ տեղի յայտ լիցի քեզ արտաքոյ բանակին, եւ ելցես դու արտաքս:

23:12: Եւ տեղի յա՛յտ լիցի քեզ արտաքոյ բանակին, եւ ելցե՛ս դու արտաքս[1952].
[1952] Ոմանք. Լինիցի քո արտաքոյ բա՛՛։
12 Բանակատեղիից դուրս առանձնացուած մի տեղ պէտք է ունենաս ու այնտեղ արտաքնոց գնաս:
12 Բանակէն դուրս տեղ մը ունեցիր, որպէս զի հոն դուրս ելլես։
zohrab-1805▾ eastern-1994▾ western am▾
23:1212: Место должно быть у тебя вне стана, куда бы тебе выходить;
23:12 καὶ και and; even ἔσται ειμι be τὸ ο the πρὸς προς to; toward ἑσπέραν εσπερα evening λούσεται λουω bathe τὸ ο the σῶμα σωμα body αὐτοῦ αυτος he; him ὕδατι υδωρ water καὶ και and; even δεδυκότος δυνω set; sink ἡλίου ηλιος sun εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for τὴν ο the παρεμβολήν παρεμβολη encampment; barracks
23:12 וְ wᵊ וְ and יָד֙ yˌāḏ יָד hand תִּהְיֶ֣ה tihyˈeh היה be לְךָ֔ lᵊḵˈā לְ to מִ mi מִן from ח֖וּץ ḥˌûṣ חוּץ outside לַֽ lˈa לְ to † הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp וְ wᵊ וְ and יָצָ֥אתָ yāṣˌāṯā יצא go out שָׁ֖מָּה šˌāmmā שָׁם there חֽוּץ׃ ḥˈûṣ חוּץ outside
23:12. habebis locum extra castra ad quem egrediaris ad requisita naturaeThou shalt have a place without the camp, to which thou mayst go for the necessities of nature,
12. Thou shalt have a place also without the camp, whither thou shalt go forth abroad:
23:12. You shall have a place beyond the camp to which you may go for the necessities of nature,
23:12. Thou shalt have a place also without the camp, whither thou shalt go forth abroad:
Thou shalt have a place also without the camp, whither thou shalt go forth abroad:

12: Место должно быть у тебя вне стана, куда бы тебе выходить;
23:12
καὶ και and; even
ἔσται ειμι be
τὸ ο the
πρὸς προς to; toward
ἑσπέραν εσπερα evening
λούσεται λουω bathe
τὸ ο the
σῶμα σωμα body
αὐτοῦ αυτος he; him
ὕδατι υδωρ water
καὶ και and; even
δεδυκότος δυνω set; sink
ἡλίου ηλιος sun
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
παρεμβολήν παρεμβολη encampment; barracks
23:12
וְ wᵊ וְ and
יָד֙ yˌāḏ יָד hand
תִּהְיֶ֣ה tihyˈeh היה be
לְךָ֔ lᵊḵˈā לְ to
מִ mi מִן from
ח֖וּץ ḥˌûṣ חוּץ outside
לַֽ lˈa לְ to
הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
וְ wᵊ וְ and
יָצָ֥אתָ yāṣˌāṯā יצא go out
שָׁ֖מָּה šˌāmmā שָׁם there
חֽוּץ׃ ḥˈûṣ חוּץ outside
23:12. habebis locum extra castra ad quem egrediaris ad requisita naturae
Thou shalt have a place without the camp, to which thou mayst go for the necessities of nature,
12. Thou shalt have a place also without the camp, whither thou shalt go forth abroad:
23:12. You shall have a place beyond the camp to which you may go for the necessities of nature,
23:12. Thou shalt have a place also without the camp, whither thou shalt go forth abroad:
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Adam Clarke: Commentary on the Bible - 1831
23:12: These directions may appear trifling to some, but they were essentially necessary to this people in their present circumstances. Decency and cleanliness promote health, and prevent many diseases.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:12: In such a vast camp as that of the Israelites (see Num 1:1 and Num 2:1), and indeed, as Scheuchzer remarks, in every well regulated camp, cleanliness is considered as indispensably necessary.
Geneva 1599
23:12 Thou shalt have a place also without the camp, whither
thou shalt (f) go forth abroad:
(f) For the necessities of nature.
John Gill
23:12 Thou shalt have also a place without the camp,.... A place prepared, as the Targums of Onkelos and Jonathan, provided on purpose for the use hereafter suggested; so Ben Melech:
whither thou shalt go forth abroad; to do the necessities of nature, which they were to do without the camp, not in any place they thought fit and most convenient, but what was appointed for that purpose.
23:1323:13: եւ ցի՛ց լինիցի զգօտւոյ քումմէ. եւ եղիցի յորժամ նստիցիս արտաքս, փորեսցե՛ս նովաւ, եւ ածեալ ծածկեսցե՛ս զաղտեղութիւն քո։
13 Քո գօտուց կախուած պէտք է ունենաս մի ցից, որպէսզի, երբ արտաքնոց գնաս, դրանով փոս բացես եւ քո աղտեղութիւնն այնտեղ նետելով՝ ծածկես.
13 Զէնքերուդ մէջ ցից մը ունեցիր, որպէս զի երբ դուրսը նստելու ըլլաս, անով փորես ու դուրս տրուածը ծածկես։
եւ ցից լինիցի զգօտւոյ քումմէ. եւ եղիցի յորժամ նստիցիս արտաքս, փորեսցես նովաւ, եւ ածեալ ծածկեսցես զաղտեղութիւն քո:

23:13: եւ ցի՛ց լինիցի զգօտւոյ քումմէ. եւ եղիցի յորժամ նստիցիս արտաքս, փորեսցե՛ս նովաւ, եւ ածեալ ծածկեսցե՛ս զաղտեղութիւն քո։
13 Քո գօտուց կախուած պէտք է ունենաս մի ցից, որպէսզի, երբ արտաքնոց գնաս, դրանով փոս բացես եւ քո աղտեղութիւնն այնտեղ նետելով՝ ծածկես.
13 Զէնքերուդ մէջ ցից մը ունեցիր, որպէս զի երբ դուրսը նստելու ըլլաս, անով փորես ու դուրս տրուածը ծածկես։
zohrab-1805▾ eastern-1994▾ western am▾
23:1313: кроме оружия твоего должна быть у тебя лопатка; и когда будешь садиться вне [стана], выкопай ею [яму] и опять зарой [ею] испражнение твое;
23:13 καὶ και and; even τόπος τοπος place; locality ἔσται ειμι be σοι σοι you ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks καὶ και and; even ἐξελεύσῃ εξερχομαι come out; go out ἐκεῖ εκει there ἔξω εξω outside
23:13 וְ wᵊ וְ and יָתֵ֛ד yāṯˈēḏ יָתֵד peg תִּהְיֶ֥ה tihyˌeh היה be לְךָ֖ lᵊḵˌā לְ to עַל־ ʕal- עַל upon אֲזֵנֶ֑ךָ ʔᵃzēnˈeḵā אָזֵן tool וְ wᵊ וְ and הָיָה֙ hāyˌā היה be בְּ bᵊ בְּ in שִׁבְתְּךָ֣ šivtᵊḵˈā ישׁב sit ח֔וּץ ḥˈûṣ חוּץ outside וְ wᵊ וְ and חָפַרְתָּ֣ה ḥāfartˈā חפר dig בָ֔הּ vˈāh בְּ in וְ wᵊ וְ and שַׁבְתָּ֖ šavtˌā שׁוב return וְ wᵊ וְ and כִסִּ֥יתָ ḵissˌîṯā כסה cover אֶת־ ʔeṯ- אֵת [object marker] צֵאָתֶֽךָ׃ ṣēʔāṯˈeḵā צֵאָה excrement
23:13. gerens paxillum in balteo cumque sederis fodies per circuitum et egesta humo operiesCarrying a paddle at thy girdle. And when thou sittest down, thou shalt dig round about, and with the earth that is dug up thou shalt cover
13. and thou shalt have a paddle among thy weapons; and it shall be, when thou sittest down abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee:
23:13. carrying a small shovel at your belt. And when you would sit down, you shall dig around, and then, with the soil that was dug up, you shall cover
23:13. And thou shalt have a paddle upon thy weapon; and it shall be, when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee:
And thou shalt have a paddle upon thy weapon; and it shall be, when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee:

13: кроме оружия твоего должна быть у тебя лопатка; и когда будешь садиться вне [стана], выкопай ею [яму] и опять зарой [ею] испражнение твое;
23:13
καὶ και and; even
τόπος τοπος place; locality
ἔσται ειμι be
σοι σοι you
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
καὶ και and; even
ἐξελεύσῃ εξερχομαι come out; go out
ἐκεῖ εκει there
ἔξω εξω outside
23:13
וְ wᵊ וְ and
יָתֵ֛ד yāṯˈēḏ יָתֵד peg
תִּהְיֶ֥ה tihyˌeh היה be
לְךָ֖ lᵊḵˌā לְ to
עַל־ ʕal- עַל upon
אֲזֵנֶ֑ךָ ʔᵃzēnˈeḵā אָזֵן tool
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
בְּ bᵊ בְּ in
שִׁבְתְּךָ֣ šivtᵊḵˈā ישׁב sit
ח֔וּץ ḥˈûṣ חוּץ outside
וְ wᵊ וְ and
חָפַרְתָּ֣ה ḥāfartˈā חפר dig
בָ֔הּ vˈāh בְּ in
וְ wᵊ וְ and
שַׁבְתָּ֖ šavtˌā שׁוב return
וְ wᵊ וְ and
כִסִּ֥יתָ ḵissˌîṯā כסה cover
אֶת־ ʔeṯ- אֵת [object marker]
צֵאָתֶֽךָ׃ ṣēʔāṯˈeḵā צֵאָה excrement
23:13. gerens paxillum in balteo cumque sederis fodies per circuitum et egesta humo operies
Carrying a paddle at thy girdle. And when thou sittest down, thou shalt dig round about, and with the earth that is dug up thou shalt cover
23:13. carrying a small shovel at your belt. And when you would sit down, you shall dig around, and then, with the soil that was dug up, you shall cover
23:13. And thou shalt have a paddle upon thy weapon; and it shall be, when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:13: wilt ease thyself: Heb. sittest down
cover that: Eze 24:6-8
Geneva 1599
23:13 And thou shalt have a paddle upon thy weapon; and it shall be, when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back and (g) cover that which cometh from thee:
(g) Meaning by this that his people should be pure both in body and soul.
John Gill
23:13 And thou shalt have a paddle upon thy weapon,.... A nail or spike, some kind of instrument to make a hole in the ground with, which was fastened to the sword upon their loins; which was to be instead of a spade or mattock to dig with:
and it shall be, when thou shall ease thyself abroad; without the camp, in the place appointed for that use, whenever nature required such an action to be performed:
thou shall dig therewith; with, the paddle, an hole in the earth: the Essenes used, according to Josephus, to make it a foot deep with a spade or mattock, and to everyone that was newly admitted among them, a little pickaxe was given for that purpose (r):
and shalt turn back; having eased nature:
and cover that which cometh from thee; their dung, with the earth they dug out of the hole they made. This law was made to preserve modesty and decency becoming men, and not act like brute beasts, as well as cleanliness in the camp, and, the health of themselves and their fellow soldiers; and that, they might not be offensive to the smell, as well as pernicious to the health of one another; and especially for a reason that follows in Deut 23:14; so Maimonides (s) says, the intention of this law is especially cleanliness, and to avoid nastiness, filthiness, and impurities of every kind, that men might not be like the brute animals.
(r) De Bello Jud. l. 2. c. 8. sect. 9. (s) Moreh Nevochim, par. 3. c. 41.
John Wesley
23:13 Cover - To prevent the annoyance of ourselves or others; to preserve and exercise modesty and natural honesty; and principally that by such outward rites they might be innured to the greater reverence of the Divine Majesty, and the greater caution to avoid all real and moral uncleanness.
23:1423:14: Զի Տէր Աստուած քո շրջի ընդ բանակն քո փրկե՛լ զքեզ, եւ մատնել զթշնամիս քո առաջի երեսաց քոց. եւ եղիցի բանակն քո սո՛ւրբ, եւ ո՛չ երեւեսցի ՚ի միջի քում աղտեղութիւն իրացն. եւ դառնայցէ՛ ՚ի քէն[1953]։[1953] Ոմանք. Եւ մատնել զթշնամին քո։
14 որովհետեւ քո Տէր Աստուածը շրջում է քո բանակատեղիում, որպէսզի փրկի քեզ եւ քո թշնամուն քո ներկայութեամբ մատնի քո ձեռքը: Դրա համար էլ քո բանակատեղին մաքուր պէտք է մնայ, քո միջավայրում աղտեղութիւն չպէտք է երեւայ, այլապէս Տէրը երես կը թեքի քեզանից»:
14 Քանզի քու Տէր Աստուածդ, քեզ ազատելու համար ու քու թշնամիներդ քու ձեռքդ մատնելու համար, քու բանակիդ մէջ կը քալէ. ուստի քու բանակդ մաքուր ըլլալու է, որպէս զի անիկա քու վրադ աղտեղութիւն մը տեսնելով քեզմէ չհեռանայ։
Զի Տէր Աստուած քո շրջի ընդ բանակն քո փրկել զքեզ, եւ մատնել զթշնամիս քո առաջի երեսաց քոց. եւ եղիցի բանակն քո սուրբ, եւ [341]ոչ երեւեսցի ի միջի քում աղտեղութիւն`` իրացն, եւ դառնայցէ ի քէն:

23:14: Զի Տէր Աստուած քո շրջի ընդ բանակն քո փրկե՛լ զքեզ, եւ մատնել զթշնամիս քո առաջի երեսաց քոց. եւ եղիցի բանակն քո սո՛ւրբ, եւ ո՛չ երեւեսցի ՚ի միջի քում աղտեղութիւն իրացն. եւ դառնայցէ՛ ՚ի քէն[1953]։
[1953] Ոմանք. Եւ մատնել զթշնամին քո։
14 որովհետեւ քո Տէր Աստուածը շրջում է քո բանակատեղիում, որպէսզի փրկի քեզ եւ քո թշնամուն քո ներկայութեամբ մատնի քո ձեռքը: Դրա համար էլ քո բանակատեղին մաքուր պէտք է մնայ, քո միջավայրում աղտեղութիւն չպէտք է երեւայ, այլապէս Տէրը երես կը թեքի քեզանից»:
14 Քանզի քու Տէր Աստուածդ, քեզ ազատելու համար ու քու թշնամիներդ քու ձեռքդ մատնելու համար, քու բանակիդ մէջ կը քալէ. ուստի քու բանակդ մաքուր ըլլալու է, որպէս զի անիկա քու վրադ աղտեղութիւն մը տեսնելով քեզմէ չհեռանայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1414: ибо Господь Бог твой ходит среди стана твоего, чтобы избавлять тебя и предавать врагов твоих [в руки твои], а [посему] стан твой должен быть свят, чтобы Он не увидел у тебя чего срамного и не отступил от тебя.
23:14 καὶ και and; even πάσσαλος πασσαλος be σοι σοι you ἐπὶ επι in; on τῆς ο the ζώνης ζωνη belt; sash σου σου of you; your καὶ και and; even ἔσται ειμι be ὅταν οταν when; once διακαθιζάνῃς διακαθιζανω outside καὶ και and; even ὀρύξεις ορυσσω dig ἐν εν in αὐτῷ αυτος he; him καὶ και and; even ἐπαγαγὼν επαγω instigate; bring on καλύψεις καλυπτω cover τὴν ο the ἀσχημοσύνην ασχημοσυνη indecency σου σου of you; your ἐν εν in αὐτῷ αυτος he; him
23:14 כִּי֩ kˌî כִּי that יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֜יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) מִתְהַלֵּ֣ךְ׀ miṯhallˈēḵ הלך walk בְּ bᵊ בְּ in קֶ֣רֶב qˈerev קֶרֶב interior מַחֲנֶ֗ךָ maḥᵃnˈeḵā מַחֲנֶה camp לְ lᵊ לְ to הַצִּֽילְךָ֙ haṣṣˈîlᵊḵā נצל deliver וְ wᵊ וְ and לָ lā לְ to תֵ֤ת ṯˈēṯ נתן give אֹיְבֶ֨יךָ֙ ʔōyᵊvˈeʸḵā איב be hostile לְ lᵊ לְ to פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be מַחֲנֶ֖יךָ maḥᵃnˌeʸḵā מַחֲנֶה camp קָדֹ֑ושׁ qāḏˈôš קָדֹושׁ holy וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִרְאֶ֤ה yirʔˈeh ראה see בְךָ֙ vᵊḵˌā בְּ in עֶרְוַ֣ת ʕerwˈaṯ עֶרְוָה nakedness דָּבָ֔ר dāvˈār דָּבָר word וְ wᵊ וְ and שָׁ֖ב šˌāv שׁוב return מֵ mē מִן from אַחֲרֶֽיךָ׃ ס ʔaḥᵃrˈeʸḵā . s אַחַר after
23:14. quo relevatus es Dominus enim Deus tuus ambulat in medio castrorum ut eruat te et tradat tibi inimicos tuos ut sint castra tua sancta et nihil in eis appareat foeditatis nec derelinquat teThat which thou art eased of: (for the Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up thy enemies to thee:) and let thy camp be holy, and let no uncleanness appear therein, lest he go away from thee.
14. for the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy: that he see no unclean thing in thee, and turn away from thee.
23:14. that from which you were relieved. For the Lord your God walks in the midst of your camp, in order to rescue you, and to deliver your enemies to you. And so, let your camp be holy, and let nothing filthy appear within it, lest he abandon you.
23:14. For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy: that he see no unclean thing in thee, and turn away from thee.
For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy: that he see no unclean thing in thee, and turn away from thee:

14: ибо Господь Бог твой ходит среди стана твоего, чтобы избавлять тебя и предавать врагов твоих [в руки твои], а [посему] стан твой должен быть свят, чтобы Он не увидел у тебя чего срамного и не отступил от тебя.
23:14
καὶ και and; even
πάσσαλος πασσαλος be
σοι σοι you
ἐπὶ επι in; on
τῆς ο the
ζώνης ζωνη belt; sash
σου σου of you; your
καὶ και and; even
ἔσται ειμι be
ὅταν οταν when; once
διακαθιζάνῃς διακαθιζανω outside
καὶ και and; even
ὀρύξεις ορυσσω dig
ἐν εν in
αὐτῷ αυτος he; him
καὶ και and; even
ἐπαγαγὼν επαγω instigate; bring on
καλύψεις καλυπτω cover
τὴν ο the
ἀσχημοσύνην ασχημοσυνη indecency
σου σου of you; your
ἐν εν in
αὐτῷ αυτος he; him
23:14
כִּי֩ kˌî כִּי that
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֜יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
מִתְהַלֵּ֣ךְ׀ miṯhallˈēḵ הלך walk
בְּ bᵊ בְּ in
קֶ֣רֶב qˈerev קֶרֶב interior
מַחֲנֶ֗ךָ maḥᵃnˈeḵā מַחֲנֶה camp
לְ lᵊ לְ to
הַצִּֽילְךָ֙ haṣṣˈîlᵊḵā נצל deliver
וְ wᵊ וְ and
לָ לְ to
תֵ֤ת ṯˈēṯ נתן give
אֹיְבֶ֨יךָ֙ ʔōyᵊvˈeʸḵā איב be hostile
לְ lᵊ לְ to
פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
מַחֲנֶ֖יךָ maḥᵃnˌeʸḵā מַחֲנֶה camp
קָדֹ֑ושׁ qāḏˈôš קָדֹושׁ holy
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִרְאֶ֤ה yirʔˈeh ראה see
בְךָ֙ vᵊḵˌā בְּ in
עֶרְוַ֣ת ʕerwˈaṯ עֶרְוָה nakedness
דָּבָ֔ר dāvˈār דָּבָר word
וְ wᵊ וְ and
שָׁ֖ב šˌāv שׁוב return
מֵ מִן from
אַחֲרֶֽיךָ׃ ס ʔaḥᵃrˈeʸḵā . s אַחַר after
23:14. quo relevatus es Dominus enim Deus tuus ambulat in medio castrorum ut eruat te et tradat tibi inimicos tuos ut sint castra tua sancta et nihil in eis appareat foeditatis nec derelinquat te
That which thou art eased of: (for the Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up thy enemies to thee:) and let thy camp be holy, and let no uncleanness appear therein, lest he go away from thee.
23:14. that from which you were relieved. For the Lord your God walks in the midst of your camp, in order to rescue you, and to deliver your enemies to you. And so, let your camp be holy, and let nothing filthy appear within it, lest he abandon you.
23:14. For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy: that he see no unclean thing in thee, and turn away from thee.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:14: walketh: Gen 17:1; Lev 26:12; Co2 6:16
unclean thing: Heb. nakedness of any thing
John Gill
23:14 For the Lord thy God walketh in the midst of thy camp,.... In the tabernacle, which moved when the host marched after the camps of Judah and Reuben, and before those of Ephraim and Dan, in the midst of them: this was the position of it while in the wilderness, and afterwards when they came into the land of Canaan, and went to war with their enemies, the ark sometimes went with them, the symbol of the divine Presence; and here it is made a reason why they should avoid all uncleanness, since the holy God, or that token of his, presence, was in the midst of them:
to deliver thee, and give up thine enemies before thee: to save them from falling into the hands of their enemies, and to deliver their enemies into their hands, which depended not upon their numbers, strength, and skill, but on the Presence, providence, and power of God with them; wherefore, as the above writer (t) observes, by these actions (of purity and cleanliness) God meant to confirm the faith of those that engaged in war, that the divine Majesty dwelt among them; for which reason such orders were strictly to be observed by them:
therefore shall thy camp be holy; both in a moral and ceremonial sense:
that he see no unclean thing in thee; whether natural, moral, or ceremonial; the word here used signifies such nakedness as is forbidden to be uncovered, Lev 18:6. Hence Maimonides (u) applies it to whoredom; for he says,"by this phrase God meant to deter and dehort from whoredom, which is too usual and common among soldiers, as long as they are absent from their own houses; that therefore we may be delivered and abstain from those impure works, God has commanded such things to be done, which may bring to our remembrance that his glory dwells in the midst of us:"
and turn away from thee; and so they fall into the hands of their enemies, and become an easy prey to them, their God having forsaken them; and that this might not be their case, care should be taken not to offend him, and cause him to depart from them.
(t) Moreh Nevochim, par. 3. c. 41. (u) lbid.
23:1523:15: Մի՛ մատնեսցես զծառայ տեառն իւրում, որ յաւելուցու ՚ի քեզ ՚ի տեառնէ իւրմէ.
15 «Իր տիրոջից փախչելով քեզ մօտ եկած ստրուկին մի՛ յանձնիր նրա նախկին տիրոջը.
15 «Եթէ ծառայ մը իր տիրոջմէն փախչելով քու քովդ ապաստանի, իր տիրոջը ձեռքը մի՛ մատներ։
Մի՛ մատնեսցես զծառայ տեառն իւրում, որ յաւելուցու ի քեզ ի տեառնէ իւրմէ:

23:15: Մի՛ մատնեսցես զծառայ տեառն իւրում, որ յաւելուցու ՚ի քեզ ՚ի տեառնէ իւրմէ.
15 «Իր տիրոջից փախչելով քեզ մօտ եկած ստրուկին մի՛ յանձնիր նրա նախկին տիրոջը.
15 «Եթէ ծառայ մը իր տիրոջմէն փախչելով քու քովդ ապաստանի, իր տիրոջը ձեռքը մի՛ մատներ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1515: Не выдавай раба господину его, когда он прибежит к тебе от господина своего;
23:15 ὅτι οτι since; that κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ἐμπεριπατεῖ εμπεριπατεω walk around in ἐν εν in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks σου σου of you; your ἐξελέσθαι εξαιρεω extract; take out σε σε.1 you καὶ και and; even παραδοῦναι παραδιδωμι betray; give over τὸν ο the ἐχθρόν εχθρος hostile; enemy σου σου of you; your πρὸ προ before; ahead of προσώπου προσωπον face; ahead of σου σου of you; your καὶ και and; even ἔσται ειμι be ἡ ο the παρεμβολή παρεμβολη encampment; barracks σου σου of you; your ἁγία αγιος holy καὶ και and; even οὐκ ου not ὀφθήσεται οραω view; see ἐν εν in σοὶ σοι you ἀσχημοσύνη ασχημοσυνη indecency πράγματος πραγμα act; matter καὶ και and; even ἀποστρέψει αποστρεφω turn away; alienate ἀπὸ απο from; away σοῦ σου of you; your
23:15 לֹא־ lō- לֹא not תַסְגִּ֥יר ṯasgˌîr סגר close עֶ֖בֶד ʕˌeveḏ עֶבֶד servant אֶל־ ʔel- אֶל to אֲדֹנָ֑יו ʔᵃḏōnˈāʸw אָדֹון lord אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִנָּצֵ֥ל yinnāṣˌēl נצל deliver אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to מֵ mē מִן from עִ֥ם ʕˌim עִם with אֲדֹנָֽיו׃ ʔᵃḏōnˈāʸw אָדֹון lord
23:15. non trades servum domino suo qui ad te confugeritThou shalt not deliver to his master the servant that is fled to thee.
15. Thou shalt not deliver unto his master a servant which is escaped from his master unto thee:
23:15. You shall not deliver a servant who has fled to you to his master.
23:15. Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:
Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:

15: Не выдавай раба господину его, когда он прибежит к тебе от господина своего;
23:15
ὅτι οτι since; that
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
ἐμπεριπατεῖ εμπεριπατεω walk around in
ἐν εν in
τῇ ο the
παρεμβολῇ παρεμβολη encampment; barracks
σου σου of you; your
ἐξελέσθαι εξαιρεω extract; take out
σε σε.1 you
καὶ και and; even
παραδοῦναι παραδιδωμι betray; give over
τὸν ο the
ἐχθρόν εχθρος hostile; enemy
σου σου of you; your
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
σου σου of you; your
καὶ και and; even
ἔσται ειμι be
ο the
παρεμβολή παρεμβολη encampment; barracks
σου σου of you; your
ἁγία αγιος holy
καὶ και and; even
οὐκ ου not
ὀφθήσεται οραω view; see
ἐν εν in
σοὶ σοι you
ἀσχημοσύνη ασχημοσυνη indecency
πράγματος πραγμα act; matter
καὶ και and; even
ἀποστρέψει αποστρεφω turn away; alienate
ἀπὸ απο from; away
σοῦ σου of you; your
23:15
לֹא־ lō- לֹא not
תַסְגִּ֥יר ṯasgˌîr סגר close
עֶ֖בֶד ʕˌeveḏ עֶבֶד servant
אֶל־ ʔel- אֶל to
אֲדֹנָ֑יו ʔᵃḏōnˈāʸw אָדֹון lord
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִנָּצֵ֥ל yinnāṣˌēl נצל deliver
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
מֵ מִן from
עִ֥ם ʕˌim עִם with
אֲדֹנָֽיו׃ ʔᵃḏōnˈāʸw אָדֹון lord
23:15. non trades servum domino suo qui ad te confugerit
Thou shalt not deliver to his master the servant that is fled to thee.
23:15. You shall not deliver a servant who has fled to you to his master.
23:15. Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Имеются в виду рабы, прибежавшие из-за палестинского рубежа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15: Protection of Fugitives; The Law Concerning Usury.B. C. 1451.
15 Thou shalt not deliver unto his master the servant which is escaped from his master unto thee: 16 He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him. 17 There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel. 18 Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these are abomination unto the LORD thy God. 19 Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury: 20 Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it. 21 When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee. 22 But if thou shalt forbear to vow, it shall be no sin in thee. 23 That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth. 24 When thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel. 25 When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour's standing corn.
Orders are here given about five several things which have no relation one to another:--
I. The land of Israel is here made a sanctuary, or city of refuge, for servants that were wronged and abused by their masters, and fled thither for shelter from the neighbouring countries, v. 15, 16. We cannot suppose that they were hereby obliged to give entertainment to all the unprincipled men that ran from service; Israel needed not (as Rome at first did) to be thus peopled. But, 1. They must not deliver up the trembling servant to his enraged master, till upon trial it appeared that the servant has wronged his master and was justly liable to punishment. Note, It is an honourable thing to shelter and protect the weak, provided they be not wicked. God allows his people to patronise the oppressed. The angel bid Hagar return to her mistress, and Paul sent Onesimus back to his master Philemon, because they had neither of them any cause to go away, nor was either of them exposed to any danger in returning. But the servant here is supposed to escape, that is, to run for his life, to the people of Israel, of whom he had heard (as Benhadad of the kings of Israel, 1 Kings xx. 31) that they were a merciful people, to save himself from the fury of a tyrant; and in that case to deliver him up is to throw a lamb into the mouth of a lion. 2. If it appeared that the servant was abused, they must not only protect him, but, supposing him willing to embrace their religion, they must give him all the encouragement that might be to settle among them. Care is taken both that he should not be imposed up on in the place of his settlement--let it be that which he shall choose and where it liketh him best, and that he should not exchange one hard master for many--thou shalt not oppress him. Thus would he soon find a comfortable difference between the land of Israel and other lands, and would choose it to be his rest for ever. Note, Proselytes and converts to the truth should be treated with particular tenderness, that they may have no temptation to return.
II. The land of Israel must be no shelter for the unclean; no whore, no Sodomite, must be suffered to live among them (v. 17, 18), neither a whore nor a whoremonger. No houses of uncleanness must be kept either by men or women. Here is, 1. A good reason intimated why there should be no such wickedness tolerated among them: they were Israelites. This seems to have an emphasis laid upon it. For a daughter of Israel to be a whore, or a son of Israel a whoremaster, is to reproach the stock they are come of, the people they belong to, and the God they worship. It is bad in any, but worst in Israelites, a holy nation, 2 Sam. xiii. 12. 2. A just mark of displeasure put upon this wickedness, that the hire of a whore, that is, the money she gets by her whoring, and the price of a dog, that is, of the Sodomite, pimp, or whoremaster (so I incline to understand it, for such are called dogs, Rev. xxii. 15), the money he gets by his lewd and villainous practices, no part of it shall be brought into the house of the Lord (as the hire of prostitutes among the Gentiles was into their temples) for any vow. This intimates, (1.) That God would not accept of any offering at all from such wicked people; they had nothing to bring an offering of but what they got by their wickedness, and therefore their sacrifice could not but be an abomination to the Lord, Prov. xv. 8. (2.) That they should not think, by making and paying vows, and bringing offerings to the Lord, to obtain leave to go on in this sin, as (it should seem) some that followed that trade suggested to themselves, when their offerings were admitted. Prov. vii. 14, 15, This day have I paid my vows, therefore came I forth to meet thee. Nothing should be accepted in commutation of penance. (3.) That we cannot honour God with our substance unless it be honestly and honourably come by. It must not only be considered what we give, but how we got it; God hates robbery for burnt-offerings, and uncleanness too.
III. The matter of usury is here settled, v. 19, 20. (1.) They must not lend upon usury to an Israelite. They had and held their estates immediately from and under God, who, while he distinguished them from all other people, might have ordered, had he so pleased, that they should have all things in common among themselves; but instead of that, and in token of their joint interest in the good land he had given them, he only appointed them, as there was occasion, to lend to one another without interest, which among them would be little or no loss to the lender, because their land was so divided, their estates were so settled, and there was so little of merchandise among them, that it was seldom or never that they had occasion to borrow any great sums, only what was necessary for the subsistence of their families when the fruits of their ground had met with any disaster, or the like; and, in such a case, for a small matter to insist upon usury would have been very barbarous. Where the borrower gets, or hopes to get, it is just that the lender should share in the gain; but to him that borrows for his necessary food pity must be shown, and we must lend, hoping for nothing again, if we have wherewithal to do it, Luke vi. 35. (2.) They might lend upon usury to a stranger, who was supposed to live by trade, and (as we say) by turning the penny, and therefore got by what he borrowed, and came among them in hopes to do so. By this it appears that usury is not in itself oppressive; for they must not oppress a stranger, and yet might exact usury from him.
IV. The performance of the vows wherewith we have bound our souls is here required; and it is a branch of the law of nature, v. 21-23. (1.) We are here left at our liberty whether we will make vows or no: If thou shalt forbear to vow (some particular sacrifice and offering, more than was commanded by the law), it shall be no sin to thee. God had already signified his readiness to accept a free-will offering thus vowed, though it were but a little fine flour (Lev. ii. 4, &c.), which was encouragement enough to those who were so inclined. But lest the priests, who had the largest share of those vows and voluntary offerings, should sponge upon the people, by pressing it upon them as their duty to make such vows, beyond their ability and inclination, they are here expressly told that it should not be reckoned a sin in them if they did not make any such vows, as it would be if they omitted any of the sacrifices that God had particularly required. For (as bishop Patrick well expresses it) God would have men to be easy in his service, and all their offerings to be free and cheerful. (2.) We are here laid under the highest obligations, when we have made a vow, to perform it, and to perform it speedily: "Thou shalt not be slack to pay it, lest if it be delayed beyond the first opportunity the zeal abate, the vow be forgotten, or something happen to disable thee for the performance of it. That which has gone out of thy lips as a solemn and deliberate vow must not be recalled, but thou shalt keep and perform it, punctually and fully." The rule of the gospel goes somewhat further than this. 2 Cor. ix. 7, Every one, according as he purposeth in his heart, though it have not gone out of his lips, so let him give. Here is a good reason why we should pay our vows, that if we do not God will require it of us, will surely and severely reckon with us, not only for lying, but for going about to mock him, who cannot be mocked. See Eccl. v. 4.
V. Allowance is here given, when they passed through a cornfield or vineyard, to pluck and eat of the corn or grapes that grew by the road-side, whether it was done for necessity or delight, only they must carry none away with them, v. 24, 25. Therefore the disciples were not censured for plucking the ears of corn (it was well enough known that the law allowed it), but for doing it on the sabbath day, which the tradition of the elders had forbidden. Now, 1. This law intimated to them what great plenty of corn and wine they should have in Canaan, so much that a little would not be missed out of their fruits: they should have enough for themselves and all their friends. 2. It provided for the support of poor travellers, to relieve the fatigue of their journey, and teaches us to be kind to such. The Jews say, "This law was chiefly intended in favour of labourers, who were employed in gathering in their harvest and vintage; their mouths must not be muzzled any more than that of the ox when he treads out the corn." 3. It teaches us not to insist upon property in a small matter, of which it is easy to say, What is that between me and thee? It was true the grapes which the passenger ate were none of his own, nor did the proprietor give them to him; but the thing was of so small value that he had reason to think were he present, he would not deny them to him, anymore than he himself would grudge the like courtesy, and therefore it was no theft to take them. 4. It used them to hospitality, and teaches us to be ready to distribute, willing to communicate, and not to think every thing lost that is given away. Yet, 5. It forbids us to abuse the kindness of our friends, and to take the advantage of fair concessions to make unreasonable encroachments: we must not draw an ell from those that give but an inch. They may eat of their neighbour's grapes; but it does not therefore follow that they may carry away.
Adam Clarke: Commentary on the Bible - 1831
23:15: Thou shalt not deliver - the servant which is escaped - unto thee - That is, a servant who left an idolatrous master that he might join himself to God and to his people. In any other case, it would have been injustice to have harboured the runaway.
Albert Barnes: Notes on the Bible - 1834
23:15: The case in question is that of a slave who fled from a pagan master to the holy land. It is of course assumed that the refugee was not flying from justice, but only from the tyranny of his lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:15: We cannot suppose that this law required the Israelites to entertain slaves who had robbed their masters, or left their service without cause; but such only as were cruelly treated, and fled to them for protection, especially from the neighbouring nations. To such they were commanded to afford shelter, and shew great kindness.
Sa1 30:15; Oba 1:14; Plm 1:10-19
Carl Friedrich Keil and Franz Delitzsch
23:15
Toleration and Non-Toleration in the Congregation of the Lord. - Deut 23:15, Deut 23:16. A slave who had escaped from his master to Israel was not to be given up, but to be allowed to dwell in the land, wherever he might choose, and not to be oppressed. The reference is to a slave who had fled to them from a foreign country, on account of the harsh treatment which he had received from his heathen master. The plural `adoniym denotes the rule.
Geneva 1599
23:15 Thou shalt not (h) deliver unto his master the servant which is escaped from his master unto thee:
(h) This is meant of the heathen , who fled because of their masters' cruelty, and embrace the true religion.
John Gill
23:15 Thou shall not deliver unto his master the servant which is escaped from his master unto thee. That is, one that has been used ill by a cruel and tyrannical master, and was in danger of his life with him, or of being lamed by him, and therefore obliged to make his escape from him on that account; such an one, when he fell into the hands of an Israelite, was not to be taken and bound, and sent back to his master again, but was to be retained till his master's anger subsided; or however until inquiry could be made into the cause of the difference between him and his master, and matters be made up between them to mutual satisfaction; or if it appeared that the flight of the servant was just, and it was not safe for him to return to his master, then he was to be used as hereafter directed; for it cannot be thought that this law was made to encourage and protect every idle, disobedient, and fugitive servant, which would be very sinful and unjust: the Jewish writers generally understand it of the servants of idolaters fleeing for the sake of religion; Onkelos renders it,"a servant of the people,''of Heathen people; the Targum of Jonathan is,"thou shalt not deliver a stranger (i.e. a proselyte of righteousness, as Maimonides (w) calls this servant) into the hands of those that worship idols, but he shall be delivered by you, that he may be under the shadow of my Shechinah, because that he fled from the worship of his idol.''Jarchi makes mention of another sense; that it may be understood of"a Canaanitish servant of an Israelite that flees (from his master) without the land, where he was not obliged to go with him, and serve him against his will; but I suppose a proselyte is meant;''and much more then will this hold good of an Hebrew servant in such circumstances. Aben Ezra interprets this of a servant not an Israelite, who, in time of war, flees from his master, not an Israelite also, unto the camp of Israel, and that for the glory of the divine name which is called upon Israel; such an one, though a servant, might not be delivered to his master.
(w) Hilchot Abadim, c. 8. sect. 11.
John Wesley
23:15 The servant - Of such as belonged to the Canaanites, or other neighbouring nations, because if he had lived in remote countries, it is not probable that he would flee so far to avoid his master, or that his master would follow him so far to recover him. For the Canaanites this sentence was most just, because both they and theirs were all forfeited to God and Israel, and whatsoever they enjoyed was by special indulgence. And for the other neighbours it may seem just also, because both masters and servants of these and other nations are unquestionably at the disposal of the Lord their maker and sovereign ruler. Understand it likewise of such as upon enquiry appear to have been unjustly oppressed by their masters. Now it is not strange if the great God, who hates all tyranny, and styles himself the refuge of the oppressed doth interpose his authority to rescue such persons from their cruel masters.
Robert Jamieson, A. R. Fausset and David Brown
23:15 Thou shalt not deliver unto his master the servant which has escaped from his master unto thee--evidently a servant of the Canaanites or some of the neighboring people, who was driven by tyrannical oppression, or induced, with a view of embracing the true religion, to take refuge in Israel.
23:1623:16: ընդ քե՛զ բնակեսցէ՛ եւ ընդ քե՛զ զետեղեսցի յամենայն տեղւոջ ուր եւ հաճոյ իցէ նմա. եւ մի՛ նեղիցէք զնա։
16 նա թող բնակուի քեզ հետ ու քեզ հետ տեղաւորուի այնտեղ, ուր նա յարմար է գտնում: Նրան նեղութիւն մի՛ պատճառէք:
16 Թող քեզի հետ բնակի իր հաւնած տեղը քու քաղաքներէդ մէկուն մէջ, ուր ինք կ’ուզէ եւ զանիկա մի՛ նեղեր։
ընդ քեզ բնակեսցէ եւ ընդ քեզ զետեղեսցի յամենայն տեղւոջ ուր եւ հաճոյ իցէ նմա, եւ մի՛ նեղիցէք զնա:

23:16: ընդ քե՛զ բնակեսցէ՛ եւ ընդ քե՛զ զետեղեսցի յամենայն տեղւոջ ուր եւ հաճոյ իցէ նմա. եւ մի՛ նեղիցէք զնա։
16 նա թող բնակուի քեզ հետ ու քեզ հետ տեղաւորուի այնտեղ, ուր նա յարմար է գտնում: Նրան նեղութիւն մի՛ պատճառէք:
16 Թող քեզի հետ բնակի իր հաւնած տեղը քու քաղաքներէդ մէկուն մէջ, ուր ինք կ’ուզէ եւ զանիկա մի՛ նեղեր։
zohrab-1805▾ eastern-1994▾ western am▾
23:1616: пусть он у тебя живет, среди вас на месте, которое он изберет в каком-нибудь из жилищ твоих, где ему понравится; не притесняй его.
23:16 οὐ ου not παραδώσεις παραδιδωμι betray; give over παῖδα παις child; boy τῷ ο the κυρίῳ κυριος lord; master αὐτοῦ αυτος he; him ὃς ος who; what προστέθειταί προστιθημι add; continue σοι σοι you παρὰ παρα from; by τοῦ ο the κυρίου κυριος lord; master αὐτοῦ αυτος he; him
23:16 עִמְּךָ֞ ʕimmᵊḵˈā עִם with יֵשֵׁ֣ב yēšˈēv ישׁב sit בְּ bᵊ בְּ in קִרְבְּךָ֗ qirbᵊḵˈā קֶרֶב interior בַּ ba בְּ in † הַ the מָּקֹ֧ום mmāqˈôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִבְחַ֛ר yivḥˈar בחר examine בְּ bᵊ בְּ in אַחַ֥ד ʔaḥˌaḏ אֶחָד one שְׁעָרֶ֖יךָ šᵊʕārˌeʸḵā שַׁעַר gate בַּ ba בְּ in † הַ the טֹּ֣וב ṭṭˈôv טֹוב good לֹ֑ו lˈô לְ to לֹ֖א lˌō לֹא not תֹּונֶֽנּוּ׃ ס tônˈennû . s ינה oppress
23:16. habitabit tecum in loco qui ei placuerit et in una urbium tuarum requiescet nec contristes eumHe shall dwell with thee in the place that shall please him, and shall rest in one of thy cities: give him no trouble.
16. he shall dwell with thee, in the midst of thee, in the place which he shall choose within one of thy gates, where it liketh him best: thou shalt not oppress him.
23:16. He shall live with you in a place that pleases him, and he shall rest in one of your cities. You shall not grieve him.
23:16. He shall dwell with thee, [even] among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him.
He shall dwell with thee, [even] among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him:

16: пусть он у тебя живет, среди вас на месте, которое он изберет в каком-нибудь из жилищ твоих, где ему понравится; не притесняй его.
23:16
οὐ ου not
παραδώσεις παραδιδωμι betray; give over
παῖδα παις child; boy
τῷ ο the
κυρίῳ κυριος lord; master
αὐτοῦ αυτος he; him
ὃς ος who; what
προστέθειταί προστιθημι add; continue
σοι σοι you
παρὰ παρα from; by
τοῦ ο the
κυρίου κυριος lord; master
αὐτοῦ αυτος he; him
23:16
עִמְּךָ֞ ʕimmᵊḵˈā עִם with
יֵשֵׁ֣ב yēšˈēv ישׁב sit
בְּ bᵊ בְּ in
קִרְבְּךָ֗ qirbᵊḵˈā קֶרֶב interior
בַּ ba בְּ in
הַ the
מָּקֹ֧ום mmāqˈôm מָקֹום place
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִבְחַ֛ר yivḥˈar בחר examine
בְּ bᵊ בְּ in
אַחַ֥ד ʔaḥˌaḏ אֶחָד one
שְׁעָרֶ֖יךָ šᵊʕārˌeʸḵā שַׁעַר gate
בַּ ba בְּ in
הַ the
טֹּ֣וב ṭṭˈôv טֹוב good
לֹ֑ו lˈô לְ to
לֹ֖א lˌō לֹא not
תֹּונֶֽנּוּ׃ ס tônˈennû . s ינה oppress
23:16. habitabit tecum in loco qui ei placuerit et in una urbium tuarum requiescet nec contristes eum
He shall dwell with thee in the place that shall please him, and shall rest in one of thy cities: give him no trouble.
16. he shall dwell with thee, in the midst of thee, in the place which he shall choose within one of thy gates, where it liketh him best: thou shalt not oppress him.
23:16. He shall live with you in a place that pleases him, and he shall rest in one of your cities. You shall not grieve him.
23:16. He shall dwell with thee, [even] among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:16: shall dwell: Isa 16:3, Isa 16:4; Luk 15:15-24; Tit 3:2, Tit 3:3
liketh him best: Heb. is good for him
thou shalt not: Exo 22:21, Exo 23:9; Jer 7:6; Zac 7:10; Mal 3:5; Jam 2:6
John Gill
23:16 He shall dwell in thee, even among you,.... This seems to confirm the sense of it, being a stranger, a: proselyte servant that is here spoken of, since the law provides for his dwelling among the Israelites:
in that place he shall choose, in one of thy gates, where it liketh him best: he was not to be detained by the person that took him up in his own house, or be obliged to dwell in any certain place under, a restraint, but he might take up his abode in any of the cities of Israel, which would be most for his good, profit, and advantage:
thou shalt not oppress him; by words, as the Targum of Jonathan adds,"calling him a fugitive servant, or by any opprobrious name.''
23:1723:17: Մի՛ լինիցի բո՛զ ՚ի դստերաց Իսրայէլի. եւ մի՛ պոռնիկ յուստերաց Իսրայէլի։ Մի՛ լինիցի ձաւնի ՚ի դստերաց Իսրայէլի, եւ մի՛ նուիրեալ ոք յուստերաց Իսրայէլի։
17 Իսրայէլի դուստրերի մէջ բոզ չպէտք է լինի, իսկ Իսրայէլի տղաների մէջ՝ իգացող: Իսրայէլի դուստրերին կռապաշտութեան նուէր չդարձնէք, եւ Իսրայէլի տղաներից որեւէ մէկին չընծայաբերէք[26]:[26] 26. Վերջին նախադասութիւնը այլ բնագրերում չկայ:
17 «Իսրայէլի աղջիկներէն բոզ չըլլայ ու Իսրայէլի տղոցմէն իգացեալ չըլլայ։
Մի՛ լինիցի բոզ ի դստերաց Իսրայելի, եւ մի՛ պոռնիկ յուստերաց Իսրայելի: [342]Մի՛ լինիցի ձօնի ի դստերաց Իսրայելի, եւ մի՛ նուիրեալ ոք յուստերաց Իսրայելի:

23:17: Մի՛ լինիցի բո՛զ ՚ի դստերաց Իսրայէլի. եւ մի՛ պոռնիկ յուստերաց Իսրայէլի։ Մի՛ լինիցի ձաւնի ՚ի դստերաց Իսրայէլի, եւ մի՛ նուիրեալ ոք յուստերաց Իսրայէլի։
17 Իսրայէլի դուստրերի մէջ բոզ չպէտք է լինի, իսկ Իսրայէլի տղաների մէջ՝ իգացող: Իսրայէլի դուստրերին կռապաշտութեան նուէր չդարձնէք, եւ Իսրայէլի տղաներից որեւէ մէկին չընծայաբերէք[26]:
[26] 26. Վերջին նախադասութիւնը այլ բնագրերում չկայ:
17 «Իսրայէլի աղջիկներէն բոզ չըլլայ ու Իսրայէլի տղոցմէն իգացեալ չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1717: Не должно быть блудницы из дочерей Израилевых и не должно быть блудника из сынов Израилевых.
23:17 μετὰ μετα with; amid σοῦ σου of you; your κατοικήσει κατοικεω settle ἐν εν in ὑμῖν υμιν you κατοικήσει κατοικεω settle ἐν εν in παντὶ πας all; every τόπῳ τοπος place; locality οὗ ου.1 where ἐὰν εαν and if; unless ἀρέσῃ αρεσκω accommodate; please αὐτῷ αυτος he; him οὐ ου not θλίψεις θλιβω pressure; press against αὐτόν αυτος he; him
23:17 לֹא־ lō- לֹא not תִהְיֶ֥ה ṯihyˌeh היה be קְדֵשָׁ֖ה qᵊḏēšˌā קָדֵשׁ temple prostitute מִ mi מִן from בְּנֹ֣ות bbᵊnˈôṯ בַּת daughter יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִהְיֶ֥ה yihyˌeh היה be קָדֵ֖שׁ qāḏˌēš קָדֵשׁ temple prostitute מִ mi מִן from בְּנֵ֥י bbᵊnˌê בֵּן son יִשְׂרָאֵל׃ yiśrāʔˌēl יִשְׂרָאֵל Israel
23:17. non erit meretrix de filiabus Israhel neque scortator de filiis IsrahelThere shall be no whore among the daughters of Israel, nor whoremonger among the sons of Israel.
17. There shall be no harlot of the daughters of Israel, neither shall there be a sodomite of the sons of Israel.
23:17. There shall be no prostitutes among the daughters of Israel, nor anyone among the sons of Israel who visits a prostitute.
23:17. There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel.
There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel:

17: Не должно быть блудницы из дочерей Израилевых и не должно быть блудника из сынов Израилевых.
23:17
μετὰ μετα with; amid
σοῦ σου of you; your
κατοικήσει κατοικεω settle
ἐν εν in
ὑμῖν υμιν you
κατοικήσει κατοικεω settle
ἐν εν in
παντὶ πας all; every
τόπῳ τοπος place; locality
οὗ ου.1 where
ἐὰν εαν and if; unless
ἀρέσῃ αρεσκω accommodate; please
αὐτῷ αυτος he; him
οὐ ου not
θλίψεις θλιβω pressure; press against
αὐτόν αυτος he; him
23:17
לֹא־ lō- לֹא not
תִהְיֶ֥ה ṯihyˌeh היה be
קְדֵשָׁ֖ה qᵊḏēšˌā קָדֵשׁ temple prostitute
מִ mi מִן from
בְּנֹ֣ות bbᵊnˈôṯ בַּת daughter
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִהְיֶ֥ה yihyˌeh היה be
קָדֵ֖שׁ qāḏˌēš קָדֵשׁ temple prostitute
מִ mi מִן from
בְּנֵ֥י bbᵊnˌê בֵּן son
יִשְׂרָאֵל׃ yiśrāʔˌēl יִשְׂרָאֵל Israel
23:17. non erit meretrix de filiabus Israhel neque scortator de filiis Israhel
There shall be no whore among the daughters of Israel, nor whoremonger among the sons of Israel.
17. There shall be no harlot of the daughters of Israel, neither shall there be a sodomite of the sons of Israel.
23:17. There shall be no prostitutes among the daughters of Israel, nor anyone among the sons of Israel who visits a prostitute.
23:17. There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Имеются в виду профессиональные блудники и блудницы, посвятившие себя гнусному служению в честь языческих божеств (ср. 3: Цар XIV:23–24; XV:12). Размер денежного обета в скинии не должен быть тождествен с той платой, которая дается блуднице и блуднику («псу», ст. 18).
Adam Clarke: Commentary on the Bible - 1831
23:17: There shall be no whore - See on Gen 38:15-21 (note).
Albert Barnes: Notes on the Bible - 1834
23:17: Compare the marginal reference. Prostitution was a common part of religious observances among idolatrous nations, especially in the worship of Ashtoreth or Astarte. Compare Mic 1:7; Baruch 6:43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:17: There shall be: etc. The prohibition in the text, like many others, has no direct application to practices that were common among the Israelites at that time; but was intended to guard them against the enormities which were practised among the surrounding nations. Deu 22:21, Deu 22:29; Lev 19:29; Pro 2:16
whore: or, sodomitess, Rom 1:26
sodomite: Gen 19:4, Gen 19:5; Jdg 19:22; Kg1 14:24, Kg1 15:12, Kg1 22:46; Kg2 23:7; Rom 1:27, Rom 1:28; Co1 6:9; Ti1 1:10
Carl Friedrich Keil and Franz Delitzsch
23:17
On the other hand, male and female prostitutes of Israelitish descent were not to be tolerated; i.e., it was not to be allowed, that either a male or female among the Israelites should give himself up to prostitution as an act of religious worship. The exclusion of foreign prostitutes was involved in the command to root out the Canaanites. קדּשׁ and קדשׁה were persons who prostituted themselves in the worship of the Canaanitish Astarte (see at Gen 38:21). - "The wages of a prostitute and the money of dogs shall not come into the house of the Lord on account of (ל, for the more remote cause, Ewald, 217) any vow; for even both these (viz., even the prostitute and dog, not merely their dishonourable gains) are abomination unto the Lord thy God." "The hire of a whore" is what the kedeshah was paid for giving herself up. "The price of a dog" is not the price paid for the sale of a dog (Bochart, Spencer, Iken, Baumgarten, etc.), but is a figurative expression used to denote the gains of the kadesh, who was called κίναιδος by the Greeks, and received his name from the dog-like manner in which the male kadesh debased himself (see Rev_ 22:15, where the unclean are distinctly called "dogs").
John Gill
23:17 There shall be no whore of the daughters of Israel,.... The word for "whore" is "kedeshah", which properly signifies an "holy" one; and here, by an antiphrasis, an unholy, an impure person, one that is defiled by man; See Gill on Gen 38:18. Jarchi interprets the word, one that makes herself common, that is sanctified, or set apart; that is, one that separates herself for such service, and prostitutes herself to everyone that passes by: but some understand this not of common harlots in the streets, but of sacred whores, or such as were consecrated to Heathen deities, as such there were to Venus. Strabo (x) tells us that the temple of Venus at Corinth was so rich, that more than a thousand of those sacred harlots were kept, whom men and women had devoted to that goddess; and so a multitude of the same sort were at Comana, which he calls little Corinth (y); now these of all harlots being the most abominable are forbidden to be among the daughters of Israel:
nor a sodomite of the sons of Israel: by the same rule that "kedeshah" is rendered "a whore" in the preceding clause, "kadesh" should be rendered "an whoremonger" here, as in the Septuagint and Vulgate Latin versions; though Aben Ezra interprets it passively, one that is lain with, and Jarchi one that is prepared to lie with a male, that prostitutes his body in this unnatural way; and it looks as if there were such sort of persons sacred to idols, since we read of the houses of the sodomites, which were by, or rather in the house of the Lord, 4Kings 23:7.
(x) Geograph. l. 8. p. 261. (y) lb. l. 12. p. 385.
John Wesley
23:17 No whore - No common prostitute, such as were tolerated and encouraged by the Gentiles, and used even in their religious worship. Not that such practices were allowed to the strangers among them, as is evident from many scriptures and reasons, but that it was in a peculiar manner, and upon special reasons, forbidden to them, as being much more odious in them than in strangers.
23:1823:18: Մի՛ տարցիս զկապէնս պոռնկի. եւ մի՛ զշան սխուրս ՚ի տուն Աստուծոյ քոյ յամենայն ուխտս. զի պի՛ղծ են առաջի Աստուծոյ քո երկոքեան[1954]։[1954] Ոմանք. Եւ մի՛ զշանսխուրս ՚ի տան Աստուծոյ քո... զի պիղծ է առա՛՛։Այլք. Առաջի Տեառն Աստուծոյ քո երկո՛՛։
18 Պոռնկի վարձը կամ շնացող տղամարդու գինը որեւէ ուխտ կատարելու համար քո Աստծու տուն չտանես, որովհետեւ քո Տէր Աստծու առջեւ երկուսն էլ պիղծ են:
18 Ոեւէ ուխտի համար բոզի վարձքը կամ շունի գինը քու Տէր Աստուծոյդ տունը մի՛ տանիր. քանզի քու Տէր Աստուծոյդ առջեւ երկուքն ալ պիղծ են։
Մի՛ տարցիս զկապէնս պոռնկի, եւ մի՛ զշանսխուրս ի տուն [343]Աստուծոյ քո յամենայն ուխտս. զի պիղծ են առաջի Տեառն Աստուծոյ քո երկոքեան:

23:18: Մի՛ տարցիս զկապէնս պոռնկի. եւ մի՛ զշան սխուրս ՚ի տուն Աստուծոյ քոյ յամենայն ուխտս. զի պի՛ղծ են առաջի Աստուծոյ քո երկոքեան[1954]։
[1954] Ոմանք. Եւ մի՛ զշանսխուրս ՚ի տան Աստուծոյ քո... զի պիղծ է առա՛՛։Այլք. Առաջի Տեառն Աստուծոյ քո երկո՛՛։
18 Պոռնկի վարձը կամ շնացող տղամարդու գինը որեւէ ուխտ կատարելու համար քո Աստծու տուն չտանես, որովհետեւ քո Տէր Աստծու առջեւ երկուսն էլ պիղծ են:
18 Ոեւէ ուխտի համար բոզի վարձքը կամ շունի գինը քու Տէր Աստուծոյդ տունը մի՛ տանիր. քանզի քու Տէր Աստուծոյդ առջեւ երկուքն ալ պիղծ են։
zohrab-1805▾ eastern-1994▾ western am▾
23:1818: Не вноси платы блудницы и цены пса в дом Господа Бога твоего ни по какому обету, ибо то и другое есть мерзость пред Господом Богом твоим.
23:18 οὐκ ου not ἔσται ειμι be πόρνη πορνη prostitute ἀπὸ απο from; away θυγατέρων θυγατηρ daughter Ισραηλ ισραηλ.1 Israel καὶ και and; even οὐκ ου not ἔσται ειμι be πορνεύων πορνευω prostitute; depraved ἀπὸ απο from; away υἱῶν υιος son Ισραηλ ισραηλ.1 Israel οὐκ ου not ἔσται ειμι be τελεσφόρος τελεσφορος from; away θυγατέρων θυγατηρ daughter Ισραηλ ισραηλ.1 Israel καὶ και and; even οὐκ ου not ἔσται ειμι be τελισκόμενος τελισκομαι from; away υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
23:18 לֹא־ lō- לֹא not תָבִיא֩ ṯāvî בוא come אֶתְנַ֨ן ʔeṯnˌan אֶתְנַן gift זֹונָ֜ה zônˈā זנה fornicate וּ û וְ and מְחִ֣יר mᵊḥˈîr מְחִיר price כֶּ֗לֶב kˈelev כֶּלֶב dog בֵּ֛ית bˈêṯ בַּיִת house יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) לְ lᵊ לְ to כָל־ ḵol- כֹּל whole נֶ֑דֶר nˈeḏer נֶדֶר vow כִּ֧י kˈî כִּי that תֹועֲבַ֛ת ṯôʕᵃvˈaṯ תֹּועֵבָה abomination יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) גַּם־ gam- גַּם even שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
23:18. non offeres mercedem prostibuli nec pretium canis in domum Domini Dei tui quicquid illud est quod voverint quia abominatio est utrumque apud Dominum Deum tuumThou shalt not offer the hire of a strumpet, nor the price of a dog, in the house of the Lord thy God, whatsoever it be that thou hast vowed: because both these are an abomination to the Lord thy God.
18. Thou shalt not bring the hire of a whore, or the wages of a dog, into the house of the LORD thy God for any vow: for even both these are an abomination unto the LORD thy God.
23:18. You shall not offer money from a prostitute, nor the price of a dog, in the house of the Lord your God, no matter what you may have vowed. For both of these are an abomination with the Lord your God.
23:18. Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these [are] abomination unto the LORD thy God.
Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these [are] abomination unto the LORD thy God:

18: Не вноси платы блудницы и цены пса в дом Господа Бога твоего ни по какому обету, ибо то и другое есть мерзость пред Господом Богом твоим.
23:18
οὐκ ου not
ἔσται ειμι be
πόρνη πορνη prostitute
ἀπὸ απο from; away
θυγατέρων θυγατηρ daughter
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
πορνεύων πορνευω prostitute; depraved
ἀπὸ απο from; away
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
οὐκ ου not
ἔσται ειμι be
τελεσφόρος τελεσφορος from; away
θυγατέρων θυγατηρ daughter
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
τελισκόμενος τελισκομαι from; away
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
23:18
לֹא־ lō- לֹא not
תָבִיא֩ ṯāvî בוא come
אֶתְנַ֨ן ʔeṯnˌan אֶתְנַן gift
זֹונָ֜ה zônˈā זנה fornicate
וּ û וְ and
מְחִ֣יר mᵊḥˈîr מְחִיר price
כֶּ֗לֶב kˈelev כֶּלֶב dog
בֵּ֛ית bˈêṯ בַּיִת house
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
נֶ֑דֶר nˈeḏer נֶדֶר vow
כִּ֧י kˈî כִּי that
תֹועֲבַ֛ת ṯôʕᵃvˈaṯ תֹּועֵבָה abomination
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
גַּם־ gam- גַּם even
שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
23:18. non offeres mercedem prostibuli nec pretium canis in domum Domini Dei tui quicquid illud est quod voverint quia abominatio est utrumque apud Dominum Deum tuum
Thou shalt not offer the hire of a strumpet, nor the price of a dog, in the house of the Lord thy God, whatsoever it be that thou hast vowed: because both these are an abomination to the Lord thy God.
23:18. You shall not offer money from a prostitute, nor the price of a dog, in the house of the Lord your God, no matter what you may have vowed. For both of these are an abomination with the Lord your God.
23:18. Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these [are] abomination unto the LORD thy God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:18: The hire of a whore, or the price of a dog - Many public prostitutes dedicated to their gods a part of their impure earnings; and some of these prostitutes were publicly kept in the temple of Venus Melytta, whose gains were applied to the support of her abominable worship.
Albert Barnes: Notes on the Bible - 1834
23:18: Another Gentile practice, connected with the one alluded to in the preceding verse, is here forbidden. The word "dog" is figurative (compare Rev 22:15), and equivalent to the "sodomite" of the verse preceding.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:18: hire: Eze 16:33
dog: Psa 22:16; Pro 26:11; Isa 56:10, Isa 56:11; Mat 7:6; Phi 3:2; Pe2 2:22; Rev 22:15
any vow: Deu 23:21, Deu 12:6; Lev 7:16; Psa 5:4-6; Isa 61:8; Hab 1:13; Mal 1:14
Geneva 1599
23:18 Thou shalt not bring the (i) hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these [are] abomination unto the LORD thy God.
(i) Forbidding that any income gained from evil things should be applied to the service of God, (Mic 2:7).
John Gill
23:18 Thou shall not bring the hire of a whore,.... Which was given to her as a reward for the use of her body:
or the price of a dog; not of the firstborn of a dog, the price for the redemption of it, as some; nor for the loan of a hunting dog, or a shepherd's dog for breed, as Josephus (z) interprets this law. Abarbinel understands it figuratively of a sodomite, comparable to a dog, for his uncleanness and impudence; see Rev_ 22:15; and the price of such an one the gain he got by the prostitution of his body to unnatural lusts; and so as the hire of a whore answers to one in Deut 23:17, the price of a dog to a sodomite here; and in this he is followed by some, nor is it a sense to be despised; though the Jews (a) understand it literally of a dog, and of the exchange of another creature with that; so Onkelos renders it,"the exchange of a dog:''now neither of these might a man bring
into the house of the Lord thy God for any vow; that is, when a man vowed to offer any sacrifice to the Lord, it was not to be anything that was given to a whore as her hire; as, for instance, as Jarchi, if he gave her for her hire a lamb, it was not fit to be offered; which agrees with the Jewish (b) canons,"what is the hire of a whore? if one says to a whore, take this lamb for thy hire, though an hundred, they are all forbidden; and so if one says to his neighbour, lo, this lamb is thine, that thine handmaid may lie with my a servant, Rabbi says it is not the hire of a whore, but the wise men say it is.--If he gives her money, lo, this is free; wines, oils, and fine flour, and the like, that are offered on the altar, are forbidden; (but the commentators say (c), wheat, olives, and grapes, out of which fine flour, oil, and wine are made, are free;) if he gives her consecrated things, lo, these are free, birds, they are forbidden.''Now this law seems to be made in opposition to the customs and practices of the Phoenicians and Canaanites, whose land the Israelites were going to inhabit; whose women, as we are told (d), used to prostitute themselves in the temples of their idols, and dedicate there the hire of their bodies to their gods, thinking thereby to appease their deities and obtain good things for themselves; and the like did the. Babylonians and Assyrians; See Gill on Mic 1:7; so it is asked (e),"what is the price of a dog? if a man says to his neighbour, take this lamb for that dog; so if two partners divide, one takes ten (lambs), and the other nine and a dog; what is in lieu of the dog is forbidden, but those that are taken with him are free:''a whore and a dog are fitly put together, because both are libidinous, impure, and impudent; perhaps the vileness and baseness of the creature is chiefly regarded in this law, to keep up the credit and veneration of sacrifices as sacred things; and it may be in reference to the worship of this creature, as by the Egyptians, who are said to worship a dog, their god Anubis (f), the image of which had a dog's head on it; or to its being offered in sacrifice to idols, as it was by others; the Colophonians sacrificed the whelps of dogs to their goddess Enodius, as others did to Enyalius or Mars (g):
for even both these are an abomination to the Lord thy God; both the hire of the whore and the price of the dog, when brought as a sacrifice to him; the one being a breach of the moral law, and the other tending to bring into contempt the sacrifices of the ceremonial law, if not a favouring idolatry, than which nothing is more abominable to God, who cannot endure anything evil, base, and impure.
(z) Antiqu. l. 4. c. 8. sect. 9. (a) In R. Sol. Urbin. Ohel Moed, fol. 28. 2. (b) Misn. Temurah, c. 6. sect. 2, 4. (c) Maimon. & Bartenora in ib. (d) Athanasius contra Gentes, p. 21. (e) Misn. ut supra, (b)) sect. 3. (f) "Oppida tota canem venerantur", Juvenal. Satyr. 15. l. 8. "latrator Anubis", Virgil Aeneid. l. 8. prope finem. (g) Pausanias in Laconic. sive, l. 3. p. 188.
John Wesley
23:18 The hire of a whore - This is opposed to the practice of the Gentiles, who allowed both such persons and the oblations they made out of their infamous gains; and some of them kept lewd women, who prostituted themselves in the temples, to the honour of their false Gods, and offered part of their profit to them. Or the price of a dog - It seems to mean, of a whoremonger or sodomite. Such are called dogs, Rev_ 22:15. And it is not improbable they are called so here. From these God would not accept of any offering.
23:1923:19: Մի՛ տացես եղբօր քում արծաթ վաշխիւ. եւ մի՛ զկերակուր շարիատիւ, եւ մի՛ տոկոսեօք.
19 Քո եղբօրը վաշխով արծաթ չտաս, կամ շահ ստանալու ակնկալիքով ու տոկոսներով՝ կերակուր:
19 «Ստակը կամ ուտելիքը եւ կամ ոեւէ բան որ շահով կրնայ տրուիլ, քու եղբօրդ շահով մի՛ տար։
Մի՛ տացես եղբօր քում արծաթ վաշխիւ, եւ մի՛ զկերակուր շարիատիւ, եւ մի՛ [344]տոկոսեօք:

23:19: Մի՛ տացես եղբօր քում արծաթ վաշխիւ. եւ մի՛ զկերակուր շարիատիւ, եւ մի՛ տոկոսեօք.
19 Քո եղբօրը վաշխով արծաթ չտաս, կամ շահ ստանալու ակնկալիքով ու տոկոսներով՝ կերակուր:
19 «Ստակը կամ ուտելիքը եւ կամ ոեւէ բան որ շահով կրնայ տրուիլ, քու եղբօրդ շահով մի՛ տար։
zohrab-1805▾ eastern-1994▾ western am▾
23:1919: Не отдавай в рост брату твоему ни серебра, ни хлеба, ни чего-либо другого, что [можно] отдавать в рост;
23:19 οὐ ου not προσοίσεις προσφερω offer; bring to μίσθωμα μισθωμα rented house πόρνης πορνη prostitute οὐδὲ ουδε not even; neither ἄλλαγμα αλλαγμα dog εἰς εις into; for τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your πρὸς προς to; toward πᾶσαν πας all; every εὐχήν ευχη wish; vow ὅτι οτι since; that βδέλυγμα βδελυγμα abomination κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σού σου of you; your ἐστιν ειμι be καὶ και and; even ἀμφότερα αμφοτερος both
23:19 לֹא־ lō- לֹא not תַשִּׁ֣יךְ ṯaššˈîḵ נשׁך claim interest לְ lᵊ לְ to אָחִ֔יךָ ʔāḥˈîḵā אָח brother נֶ֥שֶׁךְ nˌešeḵ נֶשֶׁךְ interest כֶּ֖סֶף kˌesef כֶּסֶף silver נֶ֣שֶׁךְ nˈešeḵ נֶשֶׁךְ interest אֹ֑כֶל ʔˈōḵel אֹכֶל food נֶ֕שֶׁךְ nˈešeḵ נֶשֶׁךְ interest כָּל־ kol- כֹּל whole דָּבָ֖ר dāvˌār דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִשָּֽׁךְ׃ yiššˈāḵ נשׁך claim interest
23:19. non fenerabis fratri tuo ad usuram pecuniam nec fruges nec quamlibet aliam remThou shalt not lend to thy brother money to usury, nor corn, nor any other thing:
19. Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:
23:19. You shall not lend money, or grain, or anything else at all, to your brother at interest,
23:19. Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:
Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:

19: Не отдавай в рост брату твоему ни серебра, ни хлеба, ни чего-либо другого, что [можно] отдавать в рост;
23:19
οὐ ου not
προσοίσεις προσφερω offer; bring to
μίσθωμα μισθωμα rented house
πόρνης πορνη prostitute
οὐδὲ ουδε not even; neither
ἄλλαγμα αλλαγμα dog
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
πρὸς προς to; toward
πᾶσαν πας all; every
εὐχήν ευχη wish; vow
ὅτι οτι since; that
βδέλυγμα βδελυγμα abomination
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
σού σου of you; your
ἐστιν ειμι be
καὶ και and; even
ἀμφότερα αμφοτερος both
23:19
לֹא־ lō- לֹא not
תַשִּׁ֣יךְ ṯaššˈîḵ נשׁך claim interest
לְ lᵊ לְ to
אָחִ֔יךָ ʔāḥˈîḵā אָח brother
נֶ֥שֶׁךְ nˌešeḵ נֶשֶׁךְ interest
כֶּ֖סֶף kˌesef כֶּסֶף silver
נֶ֣שֶׁךְ nˈešeḵ נֶשֶׁךְ interest
אֹ֑כֶל ʔˈōḵel אֹכֶל food
נֶ֕שֶׁךְ nˈešeḵ נֶשֶׁךְ interest
כָּל־ kol- כֹּל whole
דָּבָ֖ר dāvˌār דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִשָּֽׁךְ׃ yiššˈāḵ נשׁך claim interest
23:19. non fenerabis fratri tuo ad usuram pecuniam nec fruges nec quamlibet aliam rem
Thou shalt not lend to thy brother money to usury, nor corn, nor any other thing:
19. Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:
23:19. You shall not lend money, or grain, or anything else at all, to your brother at interest,
23:19. Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Ср. Исх XXII:25; Лев XXV:35–37. Закон запрещает еврею пользоваться процентами на капитал, данный в ссуду «брату», т. е. еврею же. Разрешалось взимать проценты только с иностранца, стоявшего вне сферы отношений теократической общины.
Adam Clarke: Commentary on the Bible - 1831
23:19: Usury - See on Lev 25:36 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:19: Exo 22:25; Lev 25:35-37; Neh 5:1-7; Psa 15:5; Eze 18:7, Eze 18:8, Eze 18:13, Eze 18:16-18; Eze 22:12; Luk 6:34, Luk 6:35
Carl Friedrich Keil and Franz Delitzsch
23:19
Different Theocratic Rights of Citizenship. - Deut 23:19, Deut 23:20. Of his brother (i.e., his countryman), the Israelite was not to take interest for money, food, or anything else that he lent to him; but only of strangers (non-Israelites: cf. Ex 22:24 and Lev 25:36-37).
John Gill
23:19 Thou shalt not lend upon usury to thy brother,.... One of the same nation and religion, and who is in poor and necessitous circumstances, and wants either food for himself and family, or money to carry on his husbandry, till such times as the fruits of his ground will bring him in a sufficiency for his support, and the payment of what he borrows, and which is to be lent him without any interest: as the Jews were chiefly employed in husbandry, and not merchandise, they had but little occasion to borrow, and when they did could not afford to pay interest, as persons concerned in merchandise, whose gains are great, are able to do; and it is but reasonable that such persons should; but that the Israelites, when poor and in distress, might not be bowed down under their burdens, this law is made for their relief:
usury of money, usury of victuals, usury of anything that is lent upon usury; this takes in all sorts of usury, whether what is lent be money or food, or anything else, no interest was to be taken for it; See Gill on Lev 25:36; See Gill on Lev 25:37.
John Wesley
23:19 Thou shalt not lend upon usury to thy brother - To an Israelite. They held their estates immediately from God, who while he distinguished them from all other people, might have ordered, had he pleased, that they should have all things in common. But instead of that, and in token of their joint interest in the good land he had given them, he only appointed them, as there was occasion, to lend to one another without interest. This among them would be little or no loss to the lender, because their land was so divided, their estates so settled, and there was so little a merchandise among them, that it was seldom or never they had occasion to borrow any great sums, but only for the subsistence of their family, or some uncommon emergence. But they might lend to a stranger upon usury, who was supposed to live by trade, and therefore got by what he borrowed: in which case 'tis just, the lender should share in the gain. This usury therefore is not oppressive: for they might not oppress a stranger.
Robert Jamieson, A. R. Fausset and David Brown
23:19 Thou shalt not lend upon usury to thy brother . . . Unto a stranger thou mayest lend upon usury--The Israelites lived in a simple state of society, and hence they were encouraged to lend to each other in a friendly way without any hope of gain. But the case was different with foreigners, who, engaged in trade and commerce, borrowed to enlarge their capital, and might reasonably be expected to pay interest on their loans. Besides, the distinction was admirably conducive to keeping the Israelites separate from the rest of the world.
23:2023:20: զամենայն ինչ փո՛խ տայցես օտարին՝ եւ եղբօր քում. զի օրհնեսցէ՛ զքեզ Տէր Աստուած քո յամենայն ՚ի գործս քո ՚ի վերայ երկրին՝ յոր մտանելո՛ց ես ժառանգել զնա[1955]։[1955] Ոմանք. Զամենայն ինչ զոր փոխ տայցես։
20 Ամէն ինչ կարող ես փոխ տալ օտարին ու քո եղբօրը[27], որպէսզի քո Տէր Աստուածը օրհնի քեզ քո բոլոր գործերում այն երկրում, ուր դու մտնելու ես այն ժառանգելու համար:[27] 27. Ըստ եբրայերէն բնագրի՝ Դու կարող ես փոխ տալ օտարին, բայց ոչ քո եղբօրը:
20 Օտարականէն շահ առ՛, բայց քու եղբօրմէդ շահ մի՛ առներ, որպէս զի քու Տէր Աստուածդ քու ամէն ձեռք զարկած գործերուդ մէջ քեզ օրհնէ այն երկրին մէջ, ուր պիտի մտնես զանիկա ժառանգելու համար։
զամենայն ինչ փոխ տայցես օտարին եւ եղբօր քում``, զի օրհնեսցէ զքեզ Տէր Աստուած քո յամենայն ի գործս քո ի վերայ երկրին յոր մտանելոց ես ժառանգել զնա:

23:20: զամենայն ինչ փո՛խ տայցես օտարին՝ եւ եղբօր քում. զի օրհնեսցէ՛ զքեզ Տէր Աստուած քո յամենայն ՚ի գործս քո ՚ի վերայ երկրին՝ յոր մտանելո՛ց ես ժառանգել զնա[1955]։
[1955] Ոմանք. Զամենայն ինչ զոր փոխ տայցես։
20 Ամէն ինչ կարող ես փոխ տալ օտարին ու քո եղբօրը[27], որպէսզի քո Տէր Աստուածը օրհնի քեզ քո բոլոր գործերում այն երկրում, ուր դու մտնելու ես այն ժառանգելու համար:
[27] 27. Ըստ եբրայերէն բնագրի՝ Դու կարող ես փոխ տալ օտարին, բայց ոչ քո եղբօրը:
20 Օտարականէն շահ առ՛, բայց քու եղբօրմէդ շահ մի՛ առներ, որպէս զի քու Տէր Աստուածդ քու ամէն ձեռք զարկած գործերուդ մէջ քեզ օրհնէ այն երկրին մէջ, ուր պիտի մտնես զանիկա ժառանգելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
23:2020: иноземцу отдавай в рост, а брату твоему не отдавай в рост, чтобы Господь Бог твой благословил тебя во всем, что делается руками твоими, на земле, в которую ты идешь, чтобы овладеть ею.
23:20 οὐκ ου not ἐκτοκιεῖς εκτοκιζω the ἀδελφῷ αδελφος brother σου σου of you; your τόκον τοκος interest ἀργυρίου αργυριον silver piece; money καὶ και and; even τόκον τοκος interest βρωμάτων βρωμα food καὶ και and; even τόκον τοκος interest παντὸς πας all; every πράγματος πραγμα act; matter οὗ ος who; what ἂν αν perhaps; ever ἐκδανείσῃς εκδανειζω lend at interest
23:20 לַ la לְ to † הַ the נָּכְרִ֣י nnoḵrˈî נָכְרִי foreign תַשִּׁ֔יךְ ṯaššˈîḵ נשׁך claim interest וּ û וְ and לְ lᵊ לְ to אָחִ֖יךָ ʔāḥˌîḵā אָח brother לֹ֣א lˈō לֹא not תַשִּׁ֑יךְ ṯaššˈîḵ נשׁך claim interest לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of יְבָרֶכְךָ֜ yᵊvāreḵᵊḵˈā ברך bless יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֗יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) בְּ bᵊ בְּ in כֹל֙ ḵˌōl כֹּל whole מִשְׁלַ֣ח mišlˈaḥ מִשְׁלָח undertaking יָדֶ֔ךָ yāḏˈeḵā יָד hand עַל־ ʕal- עַל upon הָ hā הַ the אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אַתָּ֥ה ʔattˌā אַתָּה you בָא־ vā- בוא come שָׁ֖מָּה šˌāmmā שָׁם there לְ lᵊ לְ to רִשְׁתָּֽהּ׃ ס rištˈāh . s ירשׁ trample down
23:20. sed alieno fratri autem tuo absque usura id quod indiget commodabis ut benedicat tibi Dominus Deus tuus in omni opere tuo in terra ad quam ingredieris possidendamBut to the stranger. To thy brother thou shalt lend that which he wanteth, without usury: that the Lord thy God may bless thee in all thy works in the land, which thou shalt go in to possess.
20. unto a foreigner thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou puttest thine hand unto, in the land whither thou goest in to possess it.
23:20. but only to a foreigner. For you shall lend to your brother whatever he needs without interest, so that the Lord your God may bless you in all your works in the land, which you shall enter so as to possess it.
23:20. Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it.
Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it:

20: иноземцу отдавай в рост, а брату твоему не отдавай в рост, чтобы Господь Бог твой благословил тебя во всем, что делается руками твоими, на земле, в которую ты идешь, чтобы овладеть ею.
23:20
οὐκ ου not
ἐκτοκιεῖς εκτοκιζω the
ἀδελφῷ αδελφος brother
σου σου of you; your
τόκον τοκος interest
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
τόκον τοκος interest
βρωμάτων βρωμα food
καὶ και and; even
τόκον τοκος interest
παντὸς πας all; every
πράγματος πραγμα act; matter
οὗ ος who; what
ἂν αν perhaps; ever
ἐκδανείσῃς εκδανειζω lend at interest
23:20
לַ la לְ to
הַ the
נָּכְרִ֣י nnoḵrˈî נָכְרִי foreign
תַשִּׁ֔יךְ ṯaššˈîḵ נשׁך claim interest
וּ û וְ and
לְ lᵊ לְ to
אָחִ֖יךָ ʔāḥˌîḵā אָח brother
לֹ֣א lˈō לֹא not
תַשִּׁ֑יךְ ṯaššˈîḵ נשׁך claim interest
לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of
יְבָרֶכְךָ֜ yᵊvāreḵᵊḵˈā ברך bless
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֗יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
בְּ bᵊ בְּ in
כֹל֙ ḵˌōl כֹּל whole
מִשְׁלַ֣ח mišlˈaḥ מִשְׁלָח undertaking
יָדֶ֔ךָ yāḏˈeḵā יָד hand
עַל־ ʕal- עַל upon
הָ הַ the
אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אַתָּ֥ה ʔattˌā אַתָּה you
בָא־ vā- בוא come
שָׁ֖מָּה šˌāmmā שָׁם there
לְ lᵊ לְ to
רִשְׁתָּֽהּ׃ ס rištˈāh . s ירשׁ trample down
23:20. sed alieno fratri autem tuo absque usura id quod indiget commodabis ut benedicat tibi Dominus Deus tuus in omni opere tuo in terra ad quam ingredieris possidendam
But to the stranger. To thy brother thou shalt lend that which he wanteth, without usury: that the Lord thy God may bless thee in all thy works in the land, which thou shalt go in to possess.
20. unto a foreigner thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou puttest thine hand unto, in the land whither thou goest in to possess it.
23:20. but only to a foreigner. For you shall lend to your brother whatever he needs without interest, so that the Lord your God may bless you in all your works in the land, which you shall enter so as to possess it.
23:20. Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:20: a stranger: Deu 14:21, Deu 15:3; Lev 19:33, Lev 19:34
that the: Deu 15:10; Pro 19:17; Isa 1:19; Luk 14:14; Co1 15:58
Geneva 1599
23:20 Unto a (k) stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may (l) bless thee in all that thou settest thine hand to in the land whither thou goest to possess it.
(k) This was permitted for a time because of the hardness of their hearts.
(l) If you show charity to your brother, God will declare his love toward you.
John Gill
23:20 Unto a stranger thou mayest lend upon usury,.... To any Gentile, though some Jewish writers except the Edomites and Ishmaelites, as being brethren, and restrain it to the seven nations of Canaan; but it seems to design one that was not an Israelite, or a proselyte of righteousness, and especially to regard such that traded and merchandised, as the Gentiles very much did, and especially their neighbours the Phoenicians; and of such it was lawful to take interest, as it was but reasonable, when they gained much by the money they lent them, and as it is but reasonable should be the case among Christians in such circumstances; this is to be regarded not as a precept, but as a permission:
but unto thy brother thou shalt not lend upon usury; which is repeated, that it might be taken notice of, and carefully observed:
that the Lord thy God may bless thee in all that thou settest thine hand unto, in the land whither thou goest to possess it; for their charity, humanity, and the kind usage of their poor brethren in distress, would not pass unnoticed by the Lord; but he would make the land they tilled fruitful, and their vineyards and oliveyards to produce abundance, and their flocks and their herds to increase greatly, which would be sufficient and more than a recompence for all that they had freely lent unto their brethren, without taking any usury of them.
23:2123:21: Եւ եթէ ուխտիցես ուխտ Տեառն Աստուծոյ քում, մի՛ յամեսցես հատուցանել զայն. զի պահանջելով պահանջեսցէ Տէր Աստուած քո ՚ի քէն. եւ լինիցի քեզ ՚ի մեղս[1956]։ [1956] Ոմանք. Ուխտեսցես ուխտս... զի մի պահանջելով պա՛՛։
21 Եթէ ուխտ ես անում քո Տէր Աստծուն, ապա մի՛ յապաղիր այն կատարել, որովհետեւ քո Տէր Աստուածը պահանջելով պահանջելու է քեզանից, եւ չկատարելու դէպքում մեղք կը բարդես վրադ:
21 «Երբ քու Տէր Աստուծոյդ ուխտ մը ընես, առանց ուշացնելու կատարէ, քանզի քու Տէր Աստուածդ անպատճառ զանիկա քեզմէ պիտի պահանջէ ու մեղքի տէր պիտի ըլլաս.
Եւ եթէ ուխտիցես ուխտ Տեառն Աստուծոյ քում, մի՛ յամեսցես հատուցանել զայն. զի պահանջելով պահանջեսցէ Տէր Աստուած քո ի քէն, եւ լինիցի քեզ ի մեղս:

23:21: Եւ եթէ ուխտիցես ուխտ Տեառն Աստուծոյ քում, մի՛ յամեսցես հատուցանել զայն. զի պահանջելով պահանջեսցէ Տէր Աստուած քո ՚ի քէն. եւ լինիցի քեզ ՚ի մեղս[1956]։
[1956] Ոմանք. Ուխտեսցես ուխտս... զի մի պահանջելով պա՛՛։
21 Եթէ ուխտ ես անում քո Տէր Աստծուն, ապա մի՛ յապաղիր այն կատարել, որովհետեւ քո Տէր Աստուածը պահանջելով պահանջելու է քեզանից, եւ չկատարելու դէպքում մեղք կը բարդես վրադ:
21 «Երբ քու Տէր Աստուծոյդ ուխտ մը ընես, առանց ուշացնելու կատարէ, քանզի քու Տէր Աստուածդ անպատճառ զանիկա քեզմէ պիտի պահանջէ ու մեղքի տէր պիտի ըլլաս.
zohrab-1805▾ eastern-1994▾ western am▾
23:2121: Если дашь обет Господу Богу твоему, немедленно исполни его, ибо Господь Бог твой взыщет его с тебя, и на тебе будет грех;
23:21 τῷ ο the ἀλλοτρίῳ αλλοτριος another's; stranger ἐκτοκιεῖς εκτοκιζω the δὲ δε though; while ἀδελφῷ αδελφος brother σου σου of you; your οὐκ ου not ἐκτοκιεῖς εκτοκιζω so; that εὐλογήσῃ ευλογεω commend; acclaim σε σε.1 you κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ἐν εν in πᾶσι πας all; every τοῖς ο the ἔργοις εργον work σου σου of you; your ἐπὶ επι in; on τῆς ο the γῆς γη earth; land εἰς εις into; for ἣν ος who; what εἰσπορεύῃ εισπορευομαι intrude; travel into ἐκεῖ εκει there κληρονομῆσαι κληρονομεω inherit; heir αὐτήν αυτος he; him
23:21 כִּֽי־ kˈî- כִּי that תִדֹּ֥ר ṯiddˌōr נדר vow נֶ֨דֶר֙ nˈeḏer נֶדֶר vow לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) לֹ֥א lˌō לֹא not תְאַחֵ֖ר ṯᵊʔaḥˌēr אחר be behind לְ lᵊ לְ to שַׁלְּמֹ֑ו šallᵊmˈô שׁלם be complete כִּֽי־ kˈî- כִּי that דָּרֹ֨שׁ dārˌōš דרשׁ inquire יִדְרְשֶׁ֜נּוּ yiḏrᵊšˈennû דרשׁ inquire יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) מֵֽ mˈē מִן from עִמָּ֔ךְ ʕimmˈāḵ עִם with וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be בְךָ֖ vᵊḵˌā בְּ in חֵֽטְא׃ ḥˈēṭᵊ חֵטְא offence
23:21. cum voveris votum Domino Deo tuo non tardabis reddere quia requiret illud Dominus Deus tuus et si moratus fueris reputabit tibi in peccatumWhen thou hast made a vow to the Lord thy God, thou shalt not delay to pay it: because the Lord thy God will require it. And if thou delay, it shall be imputed to thee for a sin.
21. When thou shalt vow a vow unto the LORD thy God, thou shalt not be slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee.
23:21. When you have made a vow to the Lord your God, you shall not be late in paying it. For the Lord your God demands it. And if you delay, it shall be imputed to you as a sin.
23:21. When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee.
When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee:

21: Если дашь обет Господу Богу твоему, немедленно исполни его, ибо Господь Бог твой взыщет его с тебя, и на тебе будет грех;
23:21
τῷ ο the
ἀλλοτρίῳ αλλοτριος another's; stranger
ἐκτοκιεῖς εκτοκιζω the
δὲ δε though; while
ἀδελφῷ αδελφος brother
σου σου of you; your
οὐκ ου not
ἐκτοκιεῖς εκτοκιζω so; that
εὐλογήσῃ ευλογεω commend; acclaim
σε σε.1 you
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
ἐν εν in
πᾶσι πας all; every
τοῖς ο the
ἔργοις εργον work
σου σου of you; your
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
εἰς εις into; for
ἣν ος who; what
εἰσπορεύῃ εισπορευομαι intrude; travel into
ἐκεῖ εκει there
κληρονομῆσαι κληρονομεω inherit; heir
αὐτήν αυτος he; him
23:21
כִּֽי־ kˈî- כִּי that
תִדֹּ֥ר ṯiddˌōr נדר vow
נֶ֨דֶר֙ nˈeḏer נֶדֶר vow
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
לֹ֥א lˌō לֹא not
תְאַחֵ֖ר ṯᵊʔaḥˌēr אחר be behind
לְ lᵊ לְ to
שַׁלְּמֹ֑ו šallᵊmˈô שׁלם be complete
כִּֽי־ kˈî- כִּי that
דָּרֹ֨שׁ dārˌōš דרשׁ inquire
יִדְרְשֶׁ֜נּוּ yiḏrᵊšˈennû דרשׁ inquire
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
מֵֽ mˈē מִן from
עִמָּ֔ךְ ʕimmˈāḵ עִם with
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
בְךָ֖ vᵊḵˌā בְּ in
חֵֽטְא׃ ḥˈēṭᵊ חֵטְא offence
23:21. cum voveris votum Domino Deo tuo non tardabis reddere quia requiret illud Dominus Deus tuus et si moratus fueris reputabit tibi in peccatum
When thou hast made a vow to the Lord thy God, thou shalt not delay to pay it: because the Lord thy God will require it. And if thou delay, it shall be imputed to thee for a sin.
23:21. When you have made a vow to the Lord your God, you shall not be late in paying it. For the Lord your God demands it. And if you delay, it shall be imputed to you as a sin.
23:21. When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-23: Ср. Лев XXVII; Чис ХХХ (правила обетов).
Adam Clarke: Commentary on the Bible - 1831
23:21: When thou shalt vow, etc. - See on Num 30:2 (note), etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:21: Deu 23:18; Gen 28:20, Gen 35:1-3; Lev. 27:2-34; Num 30:2-16; Psa 56:12, Psa 66:13, Psa 66:14; Psa 76:11, Psa 116:18; Ecc 5:4, Ecc 5:5; Jon 1:16, Jon 2:9; Nah 1:15
Carl Friedrich Keil and Franz Delitzsch
23:21
Vows vowed to the Lord were to be fulfilled without delay; but omitting to vow was not a sin. (On vows themselves, see at Lev and Num 30:2.) נדבה is an accusative defining the meaning more fully: in free will, spontaneously.
John Gill
23:21 When thou shalt vow a vow unto the Lord thy God,.... Which must be of things in a man's power to perform, and of what are lawful to be done, and according to the mind and will of God revealed in his word, and agreeably to the manner of worship prescribed by him; as that he will offer such a sacrifice, a freewill offering to him, and the like, besides what he was bound to do, or give such and such things for the repair of the sanctuary, or for the relief of the poor; See Gill on Num 30:2. This law is thought by Aben Ezra to be repeated on the mention of the hire of a whore, &c. being forbidden to be brought for a vow, Deut 23:18,
thou shall not slack to pay it; or delay the payment of it, but do it immediately; since zeal and affection might abate, and there might not be hereafter an ability to perform, or death might come and prevent it; the Targum of Jonathan adds, at the three feasts, that is, of the passover, pentecost, and tabernacles; and the Jewish writers (h) say, that no man transgresses this precept respecting the delay of paying a vow, until the three feasts have passed:
for the Lord thy God will surely require it of thee; exact the payment of it, and expect it, insist upon the performance of it, and punish for neglect:
and it would be sin in thee; guilt of sin would be contracted, and punishment inflicted; Aben Ezra interprets it of the latter.
(h) Maimon. & Bartenora in Misn. Roshhashanah, c. 1. sect. 1. & in Ediot, c. 7. sect. 4.
John Wesley
23:21 Not slack - Not delay: because delays may make them both unable to pay it, and unwilling too.
Robert Jamieson, A. R. Fausset and David Brown
23:21 When thou shalt vow a vow--(See on Num 30:2).
23:2223:22: Ապա թէ ո՛չ կամիցիս ուխտել՝ չլինիցի քեզ մեղք։
22 Եթէ չես ցանկանում ուխտել, ապա դա մեղք չի համարուի քեզ:
22 Բայց եթէ ուխտ ընել չուզես, այն քեզի մեղք չ’ըլլար։
ապա թէ ոչ կամիցիս ուխտել, չլինիցի քեզ մեղք:

23:22: Ապա թէ ո՛չ կամիցիս ուխտել՝ չլինիցի քեզ մեղք։
22 Եթէ չես ցանկանում ուխտել, ապա դա մեղք չի համարուի քեզ:
22 Բայց եթէ ուխտ ընել չուզես, այն քեզի մեղք չ’ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
23:2222: если же ты не дал обета, то не будет на тебе греха.
23:22 ἐὰν εαν and if; unless δὲ δε though; while εὔξῃ ευχομαι wish; make εὐχὴν ευχη wish; vow κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σου σου of you; your οὐ ου not χρονιεῖς χρονιζω delay ἀποδοῦναι αποδιδωμι render; surrender αὐτήν αυτος he; him ὅτι οτι since; that ἐκζητῶν εκζητεω seek out / thoroughly ἐκζητήσει εκζητεω seek out / thoroughly κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your παρὰ παρα from; by σοῦ σου of you; your καὶ και and; even ἔσται ειμι be ἐν εν in σοὶ σοι you ἁμαρία αμαρια.1 failure; sin
23:22 וְ wᵊ וְ and כִ֥י ḵˌî כִּי that תֶחְדַּ֖ל ṯeḥdˌal חדל cease לִ li לְ to נְדֹּ֑ר nᵊddˈōr נדר vow לֹֽא־ lˈō- לֹא not יִהְיֶ֥ה yihyˌeh היה be בְךָ֖ vᵊḵˌā בְּ in חֵֽטְא׃ ḥˈēṭᵊ חֵטְא offence
23:22. si nolueris polliceri absque peccato erisIf thou wilt not promise, that shalt be without sin.
22. But if thou shalt forbear to vow, it shall be no sin in thee.
23:22. If you are not willing to make a promise, then it shall be without sin.
23:22. But if thou shalt forbear to vow, it shall be no sin in thee.
But if thou shalt forbear to vow, it shall be no sin in thee:

22: если же ты не дал обета, то не будет на тебе греха.
23:22
ἐὰν εαν and if; unless
δὲ δε though; while
εὔξῃ ευχομαι wish; make
εὐχὴν ευχη wish; vow
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
σου σου of you; your
οὐ ου not
χρονιεῖς χρονιζω delay
ἀποδοῦναι αποδιδωμι render; surrender
αὐτήν αυτος he; him
ὅτι οτι since; that
ἐκζητῶν εκζητεω seek out / thoroughly
ἐκζητήσει εκζητεω seek out / thoroughly
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
παρὰ παρα from; by
σοῦ σου of you; your
καὶ και and; even
ἔσται ειμι be
ἐν εν in
σοὶ σοι you
ἁμαρία αμαρια.1 failure; sin
23:22
וְ wᵊ וְ and
כִ֥י ḵˌî כִּי that
תֶחְדַּ֖ל ṯeḥdˌal חדל cease
לִ li לְ to
נְדֹּ֑ר nᵊddˈōr נדר vow
לֹֽא־ lˈō- לֹא not
יִהְיֶ֥ה yihyˌeh היה be
בְךָ֖ vᵊḵˌā בְּ in
חֵֽטְא׃ ḥˈēṭᵊ חֵטְא offence
23:22. si nolueris polliceri absque peccato eris
If thou wilt not promise, that shalt be without sin.
23:22. If you are not willing to make a promise, then it shall be without sin.
23:22. But if thou shalt forbear to vow, it shall be no sin in thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
23:22 But if thou shalt forbear to vow,.... That a man might do, though there was ability; it was expected indeed that men should vow and bring freewill offerings in proportion to their ability; whether they were of the greater sort, of the herd and flock, or of fowls, or even of fine flour, these were acceptable to the Lord: but if they were not vowed and brought:
Tit shall be no sin in thee; no charge of guilt be brought or punishment laid; it should not be reckoned a crime, nor be punishable in any respect, and especially where there was a willing mind and no ability; otherwise negligence, niggardliness, and ingratitude, are not well pleasing in the sight of God.
23:2323:23: Որ ինչ ելանէ ընդ շրթունս քո, զգո՛յշ լինիջիր եւ արասցե՛ս որպէս ուխտեցեր Աստուծոյ քում, զտուրսն զոր խոստացար բերանով քով[1957]։[1957] Ոմանք. Եւ արասցե՛ս ուխտ զոր ուխտեցեր։
23 Ինչ որ դուրս է գալիս քո շրթունքներից, զգո՛յշ եղիր, որ անես այնպէս, ինչպէս որ ուխտել ես քո Տէր Աստծուն: Տո՛ւր այն նուէրը, որ խոստացել ես քո բերանով:
23 Ինչ որ բերնովդ կը խոստանաս ու քու կամքովդ քու Տէր Աստուծոյդ կ’ուխտես, քու շրթունքներէդ ելածը զգուշութեամբ կատարէ՛։
Որ ինչ ելանէ ընդ շրթունս քո` զգոյշ լինիջիր, եւ արասցես որպէս ուխտեցեր [345]Աստուծոյ քում, զտուրսն զոր խոստացար բերանով քով:

23:23: Որ ինչ ելանէ ընդ շրթունս քո, զգո՛յշ լինիջիր եւ արասցե՛ս որպէս ուխտեցեր Աստուծոյ քում, զտուրսն զոր խոստացար բերանով քով[1957]։
[1957] Ոմանք. Եւ արասցե՛ս ուխտ զոր ուխտեցեր։
23 Ինչ որ դուրս է գալիս քո շրթունքներից, զգո՛յշ եղիր, որ անես այնպէս, ինչպէս որ ուխտել ես քո Տէր Աստծուն: Տո՛ւր այն նուէրը, որ խոստացել ես քո բերանով:
23 Ինչ որ բերնովդ կը խոստանաս ու քու կամքովդ քու Տէր Աստուծոյդ կ’ուխտես, քու շրթունքներէդ ելածը զգուշութեամբ կատարէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
23:2323: Что вышло из уст твоих, соблюдай и исполняй так, как обещал ты Господу Богу твоему добровольное приношение, о котором сказал ты устами своими.
23:23 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not θέλῃς θελω determine; will εὔξασθαι ευχομαι wish; make οὐκ ου not ἔστιν ειμι be ἐν εν in σοὶ σοι you ἁμαρτία αμαρτια sin; fault
23:23 מֹוצָ֥א môṣˌā מֹוצָא issue שְׂפָתֶ֖יךָ śᵊfāṯˌeʸḵā שָׂפָה lip תִּשְׁמֹ֣ר tišmˈōr שׁמר keep וְ wᵊ וְ and עָשִׂ֑יתָ ʕāśˈîṯā עשׂה make כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נָדַ֜רְתָּ nāḏˈartā נדר vow לַ la לְ to יהוָ֤ה [yhwˈāh] יְהוָה YHWH אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) נְדָבָ֔ה nᵊḏāvˈā נְדָבָה free will אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּ֖רְתָּ dibbˌartā דבר speak בְּ bᵊ בְּ in פִֽיךָ׃ ס fˈîḵā . s פֶּה mouth
23:23. quod autem semel egressum est de labiis tuis observabis et facies sicut promisisti Domino Deo tuo et propria voluntate et ore tuo locutus esBut that which is once gone out of thy lips, thou shalt observe, and shalt do as thou hast promised to the Lord thy God, and hast spoken with thy own will and with thy own mouth.
23. That which is gone out of thy lips thou shalt observe and do; according as thou hast vowed unto the LORD thy God, a freewill offering, which thou hast promised with thy mouth.
23:23. But as soon as it has departed from your lips, you shall observe and do just as you have promised to the Lord your God and just as you have spoken by your own free will and with your own mouth.
23:23. That which is gone out of thy lips thou shalt keep and perform; [even] a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth.
That which is gone out of thy lips thou shalt keep and perform; [even] a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth:

23: Что вышло из уст твоих, соблюдай и исполняй так, как обещал ты Господу Богу твоему добровольное приношение, о котором сказал ты устами своими.
23:23
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
θέλῃς θελω determine; will
εὔξασθαι ευχομαι wish; make
οὐκ ου not
ἔστιν ειμι be
ἐν εν in
σοὶ σοι you
ἁμαρτία αμαρτια sin; fault
23:23
מֹוצָ֥א môṣˌā מֹוצָא issue
שְׂפָתֶ֖יךָ śᵊfāṯˌeʸḵā שָׂפָה lip
תִּשְׁמֹ֣ר tišmˈōr שׁמר keep
וְ wᵊ וְ and
עָשִׂ֑יתָ ʕāśˈîṯā עשׂה make
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
נָדַ֜רְתָּ nāḏˈartā נדר vow
לַ la לְ to
יהוָ֤ה [yhwˈāh] יְהוָה YHWH
אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
נְדָבָ֔ה nᵊḏāvˈā נְדָבָה free will
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבַּ֖רְתָּ dibbˌartā דבר speak
בְּ bᵊ בְּ in
פִֽיךָ׃ ס fˈîḵā . s פֶּה mouth
23:23. quod autem semel egressum est de labiis tuis observabis et facies sicut promisisti Domino Deo tuo et propria voluntate et ore tuo locutus es
But that which is once gone out of thy lips, thou shalt observe, and shalt do as thou hast promised to the Lord thy God, and hast spoken with thy own will and with thy own mouth.
23. That which is gone out of thy lips thou shalt observe and do; according as thou hast vowed unto the LORD thy God, a freewill offering, which thou hast promised with thy mouth.
23:23. But as soon as it has departed from your lips, you shall observe and do just as you have promised to the Lord your God and just as you have spoken by your own free will and with your own mouth.
23:23. That which is gone out of thy lips thou shalt keep and perform; [even] a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:23: That which: Num 30:2; Jdg 11:30, Jdg 11:31, Jdg 11:35; Sa1 1:11; Psa 66:13, Psa 66:14, Psa 116:18; Pro 20:25; Ecc 5:4, Ecc 5:5
hast vowed: Sa1 14:24; Jer 44:25-27; Mar 6:22, Mar 6:23; Act 23:12, Act 23:21
Geneva 1599
23:23 That which is gone out of thy lips thou shalt (m) keep and perform; [even] a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth.
(m) If the vow is lawful and godly.
John Gill
23:23 That which is gone out of thy lips thou shalt keep and perform,.... Which were in their power to perform and lawful to do; and this is observed to make them watchful and cautious, and not be rash in making vows, since, when once they were made, an exact and rigid performance of them was expected; see Eccles 5:4,
even a freewill offering, according as thou hast vowed unto the Lord thy God, which thou hast promised with thy mouth; be it what it will, as to the matter of it, it was to be paid, and in the manner as it was vowed and promised. Aben Ezra observes, that every vow is a freewill offering, but not every freewill offering a vow; the Targum of Jonathan enumerates the several things to be performed, sin offerings, trespass offerings, burnt offerings, and oblations of holy things, and drink offerings, and gifts of the house of the sanctuary, and alms to the poor.
John Wesley
23:23 A free - will - offering - Which though thou didst really make, yet being made, thou art no longer free, but obliged to perform it.
23:2423:24: Եւ եթէ մտանիցես ՚ի հունձս ընկերի քոյ, քաղեսցե՛ս ձեռօք քովք զհասկն. եւ մանգաղ մի՛ արկանիցես յոճ ընկերի քոյ։
24 Եթէ մտնես քո մերձաւորի արտը, ապա հասկը կարող ես քաղել ձեռքով, բայց քո մերձաւորի արտում մանգաղ չգործածես:
24 «Երբ քու դրացիիդ այգին մտնես, ուզածիդ չափ խաղող կե՛ր ու կշտացի՛ր, բայց ամանիդ մէջ մի՛ դներ։
Եւ եթէ մտանիցես յայգի ընկերի քո, կերիցես խաղող մինչեւ ցյագել անձին քո, բայց յաման մի՛ ամանայցես:

23:24: Եւ եթէ մտանիցես ՚ի հունձս ընկերի քոյ, քաղեսցե՛ս ձեռօք քովք զհասկն. եւ մանգաղ մի՛ արկանիցես յոճ ընկերի քոյ։
24 Եթէ մտնես քո մերձաւորի արտը, ապա հասկը կարող ես քաղել ձեռքով, բայց քո մերձաւորի արտում մանգաղ չգործածես:
24 «Երբ քու դրացիիդ այգին մտնես, ուզածիդ չափ խաղող կե՛ր ու կշտացի՛ր, բայց ամանիդ մէջ մի՛ դներ։
zohrab-1805▾ eastern-1994▾ western am▾
23:2424: Когда войдешь в виноградник ближнего твоего, можешь есть ягоды досыта, сколько [хочет] душа твоя, а в сосуд твой не клади.
23:24 τὰ ο the ἐκπορευόμενα εκπορευομαι emerge; travel out διὰ δια through; because of τῶν ο the χειλέων χειλος lip; shore σου σου of you; your φυλάξῃ φυλασσω guard; keep καὶ και and; even ποιήσεις ποιεω do; make ὃν ος who; what τρόπον τροπος manner; by means εὔξω ευχομαι wish; make κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σου σου of you; your δόμα δομα gift ὃ ος who; what ἐλάλησας λαλεω talk; speak τῷ ο the στόματί στομα mouth; edge σου σου of you; your
23:24 כִּ֤י kˈî כִּי that תָבֹא֙ ṯāvˌō בוא come בְּ bᵊ בְּ in כֶ֣רֶם ḵˈerem כֶּרֶם vineyard רֵעֶ֔ךָ rēʕˈeḵā רֵעַ fellow וְ wᵊ וְ and אָכַלְתָּ֧ ʔāḵaltˈā אכל eat עֲנָבִ֛ים ʕᵃnāvˈîm עֵנָב grape כְּ kᵊ כְּ as נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul שָׂבְעֶ֑ךָ śovʕˈeḵā שֹׂבַע satiety וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to כֶּלְיְךָ֖ kelyᵊḵˌā כְּלִי tool לֹ֥א lˌō לֹא not תִתֵּֽן׃ ס ṯittˈēn . s נתן give
23:24. ingressus vineam proximi tui comede uvas quantum tibi placuerit foras autem ne efferas tecumGoing into thy neighbour's vineyard, thou mayst eat as many grapes as thou pleasest: but must carry none out with thee:
24. When thou comest into thy neighbour’s vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel.
23:24. Upon entering your neighbor’s vineyard, you may eat as many grapes as you please. But you may not carry any out with you.
23:24. When thou comest into thy neighbour’s vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put [any] in thy vessel.
When thou comest into thy neighbour' s vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put [any] in thy vessel:

24: Когда войдешь в виноградник ближнего твоего, можешь есть ягоды досыта, сколько [хочет] душа твоя, а в сосуд твой не клади.
23:24
τὰ ο the
ἐκπορευόμενα εκπορευομαι emerge; travel out
διὰ δια through; because of
τῶν ο the
χειλέων χειλος lip; shore
σου σου of you; your
φυλάξῃ φυλασσω guard; keep
καὶ και and; even
ποιήσεις ποιεω do; make
ὃν ος who; what
τρόπον τροπος manner; by means
εὔξω ευχομαι wish; make
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
σου σου of you; your
δόμα δομα gift
ος who; what
ἐλάλησας λαλεω talk; speak
τῷ ο the
στόματί στομα mouth; edge
σου σου of you; your
23:24
כִּ֤י kˈî כִּי that
תָבֹא֙ ṯāvˌō בוא come
בְּ bᵊ בְּ in
כֶ֣רֶם ḵˈerem כֶּרֶם vineyard
רֵעֶ֔ךָ rēʕˈeḵā רֵעַ fellow
וְ wᵊ וְ and
אָכַלְתָּ֧ ʔāḵaltˈā אכל eat
עֲנָבִ֛ים ʕᵃnāvˈîm עֵנָב grape
כְּ kᵊ כְּ as
נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul
שָׂבְעֶ֑ךָ śovʕˈeḵā שֹׂבַע satiety
וְ wᵊ וְ and
אֶֽל־ ʔˈel- אֶל to
כֶּלְיְךָ֖ kelyᵊḵˌā כְּלִי tool
לֹ֥א lˌō לֹא not
תִתֵּֽן׃ ס ṯittˈēn . s נתן give
23:24. ingressus vineam proximi tui comede uvas quantum tibi placuerit foras autem ne efferas tecum
Going into thy neighbour's vineyard, thou mayst eat as many grapes as thou pleasest: but must carry none out with thee:
24. When thou comest into thy neighbour’s vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel.
23:24. Upon entering your neighbor’s vineyard, you may eat as many grapes as you please. But you may not carry any out with you.
23:24. When thou comest into thy neighbour’s vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put [any] in thy vessel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25: Ешь виноград, срывай колосья (Мф XII:1) в саду и поле твоего ближнего: «пусть наполнится до сытости чрево твое, по причине голода», говорит св. Ефрем Сир., но ягод в сосуд твой не клади и серпа на жатву ближнего твоего не заноси, «потому что этим покажешь уже алчность» (Толк. на кн. Втор., гл. XXIII).
Adam Clarke: Commentary on the Bible - 1831
23:24: Thou shalt not put any in thy vessel - Thou shalt carry none away with thee. The old English proverb, Eat thy fill but pocket none, seems to have been founded on this law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:24: thou mayest: Rom 12:13; Co1 10:26; Heb 13:5
Carl Friedrich Keil and Franz Delitzsch
23:24
In the vineyard and cornfield of a neighbour they might eat at pleasure to still their hunger, but they were not to put anything into a vessel, or swing a sickle upon another's corn, that is to say, carry away any store of grapes or ears of corn. כּנפשׁך, according to thy desire, or appetite (cf. Deut 14:26). "Pluck the ears:" cf. Mt 12:1; Lk 6:1. - The right of hungry persons, when passing through a field, to pluck ears of corn, and rub out the grains and eat, is still recognised among the Arabs (vid., Rob. Pal. ii. 192).
Geneva 1599
23:24 When thou comest into (n) thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put [any] in thy (o) vessel.
(n) Being hired for labour.
(o) To bring home to your house.
John Gill
23:24 When thou comest into thy neighbour's vineyard,.... To take a walk in it for recreation, and to see how the vines flourish, and what sort of fruit and what quantity of it they bear; being invited thither by the owner, or occasionally passing that way stepped in, and even it may be on purpose to taste the fruits of the vine and quench thirst and satisfy appetite:
then thou mayest eat grapes thy fill, at thine own pleasure; as many as they would, till nature was satisfied:
but thou shall not put any in thy vessel; to carry away, to be eaten by them or theirs at another time and place; they were to put none into their pockets or into their baskets, as the Targum of Jonathan, or whatsoever vessel they might have with them in the vineyard. Jarchi says, the Scripture speaks of a workman, and only at the time of gathering the grapes, when he was putting into his master's vessels, and might not put any into his own, and carry away; so the Jewish writers (i) generally interpret it of a workman only, and of his eating those things in which he works, and not of such as pass by the way; so the Targums: and there are many traditions in the Misnah (k) concerning this affair; as that by this law a workman might eat while in his work, as the ox may while it is treading out the corn, and when his work is perfect; and that he may eat of what he is employed about; only if he is at work upon figs, he may not eat of grapes, and if on grapes, he may not eat of figs; nor might he eat more than his hire came to; and that he might make a covenant for his son and daughter, servant and handmaid, adult (that they shall take money and not eat), and for his wife, because they are endowed with knowledge; but not for his son and daughter, servant and maidservant, minors, because they are not: but Josephus (l), their countryman, better interprets this law, who says, that travellers, of those that passed by the way, were not forbidden tasting ripe fruits, and even were permitted to fill themselves with them as if their own, whether they were of the country or strangers.
(i) Maimon. & Bartenora in Misn. Maaserot, c. 2. sect. 7. (k) Misn. Bava Metzia, c. 7. sect. 2, 4, 5, 6. (l) Antiqu. l. 4. c. 8. sect. 21.
John Wesley
23:24 At thy pleasure - Which was allowed in those parts, because of the great plenty and fruitfulness of vines there.
Robert Jamieson, A. R. Fausset and David Brown
23:24 When thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure--Vineyards, like cornfields mentioned in the next verse [Deut 23:25], were often unenclosed. In vine-growing countries grapes are amazingly cheap; and we need not wonder, therefore, that all within reach of a person's arm, was free; the quantity plucked was a loss never felt by the proprietor, and it was a kindly privilege afforded to the poor and wayfaring man.
23:2523:25: Եւ եթէ մտանիցես յայգի ընկերի քոյ, կերիցե՛ս խաղող մինչեւ ցյագել անձին քոյ. բայց յամանս մի՛ ամանայցես[1958]։[1958] Ոմանք. Բայց յաման մի յամանայցես։Ուր Ոսկան. մի՛ ամանեսցես։
25 Եթէ մտնես քո մերձաւորի այգին, ապա խաղող կարող ես ուտել մինչեւ յագենալդ, բայց ամանի մէջ լցնելով չտանես[28]»:[28] 28. Վերջին երկու համարները այլ բնագրերում որպէս առանձին համարներ տեղ են գրաւել ԻԴ գլխի սկզբում:
25 Երբ քու դրացիիդ հունձքին մէջ մտնես, ձեռքովդ հասկերը փրցուր, բայց դրացիիդ հունձքին մանգաղ մի՛ զարներ»։
Եւ եթէ մտանիցես ի հունձս ընկերի քո, քաղեսցես ձեռօք քովք զհասկն, եւ մանգաղ մի՛ արկանիցես յոճ ընկերի քո:

23:25: Եւ եթէ մտանիցես յայգի ընկերի քոյ, կերիցե՛ս խաղող մինչեւ ցյագել անձին քոյ. բայց յամանս մի՛ ամանայցես[1958]։
[1958] Ոմանք. Բայց յաման մի յամանայցես։Ուր Ոսկան. մի՛ ամանեսցես։
25 Եթէ մտնես քո մերձաւորի այգին, ապա խաղող կարող ես ուտել մինչեւ յագենալդ, բայց ամանի մէջ լցնելով չտանես[28]»:
[28] 28. Վերջին երկու համարները այլ բնագրերում որպէս առանձին համարներ տեղ են գրաւել ԻԴ գլխի սկզբում:
25 Երբ քու դրացիիդ հունձքին մէջ մտնես, ձեռքովդ հասկերը փրցուր, բայց դրացիիդ հունձքին մանգաղ մի՛ զարներ»։
zohrab-1805▾ eastern-1994▾ western am▾
23:2525: Когда придешь на жатву ближнего твоего, срывай колосья руками твоими, но серпа не заноси на жатву ближнего твоего.
23:25 ἐὰν εαν and if; unless δὲ δε though; while εἰσέλθῃς εισερχομαι enter; go in εἰς εις into; for ἀμητὸν αμητος the πλησίον πλησιον near; neighbor σου σου of you; your καὶ και and; even συλλέξεις συλλεγω collect ἐν εν in ταῖς ο the χερσίν χειρ hand σου σου of you; your στάχυς σταχυς.1 head of grain καὶ και and; even δρέπανον δρεπανον sickle οὐ ου not μὴ μη not ἐπιβάλῃς επιβαλλω impose; cast on ἐπὶ επι in; on τὸν ο the ἀμητὸν αμητος the πλησίον πλησιον near; neighbor σου σου of you; your
23:25 כִּ֤י kˈî כִּי that תָבֹא֙ ṯāvˌō בוא come בְּ bᵊ בְּ in קָמַ֣ת qāmˈaṯ קָמָה standing grain רֵעֶ֔ךָ rēʕˈeḵā רֵעַ fellow וְ wᵊ וְ and קָטַפְתָּ֥ qāṭaftˌā קטף pluck off מְלִילֹ֖ת mᵊlîlˌōṯ מְלִילָה rubbed wheat בְּ bᵊ בְּ in יָדֶ֑ךָ yāḏˈeḵā יָד hand וְ wᵊ וְ and חֶרְמֵשׁ֙ ḥermˌēš חֶרְמֵשׁ sickle לֹ֣א lˈō לֹא not תָנִ֔יף ṯānˈîf נוף swing עַ֖ל ʕˌal עַל upon קָמַ֥ת qāmˌaṯ קָמָה standing grain רֵעֶֽךָ׃ ס rēʕˈeḵā . s רֵעַ fellow
23:25. si intraveris in segetem amici tui franges spicas et manu conteres falce autem non metesIf thou go into thy friend's corn, thou mayst break the ears, and rub them in thy hand: but not reap them with a sickle.
25. When thou comest into thy neighbour’s standing corn, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour’s standing corn.
23:25. If you enter into your friend’s grain field, you may break off the ears, and rub them in your hand, but you may not reap them with a sickle.”
23:25. When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour’s standing corn.
When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour' s standing corn:

25: Когда придешь на жатву ближнего твоего, срывай колосья руками твоими, но серпа не заноси на жатву ближнего твоего.
23:25
ἐὰν εαν and if; unless
δὲ δε though; while
εἰσέλθῃς εισερχομαι enter; go in
εἰς εις into; for
ἀμητὸν αμητος the
πλησίον πλησιον near; neighbor
σου σου of you; your
καὶ και and; even
συλλέξεις συλλεγω collect
ἐν εν in
ταῖς ο the
χερσίν χειρ hand
σου σου of you; your
στάχυς σταχυς.1 head of grain
καὶ και and; even
δρέπανον δρεπανον sickle
οὐ ου not
μὴ μη not
ἐπιβάλῃς επιβαλλω impose; cast on
ἐπὶ επι in; on
τὸν ο the
ἀμητὸν αμητος the
πλησίον πλησιον near; neighbor
σου σου of you; your
23:25
כִּ֤י kˈî כִּי that
תָבֹא֙ ṯāvˌō בוא come
בְּ bᵊ בְּ in
קָמַ֣ת qāmˈaṯ קָמָה standing grain
רֵעֶ֔ךָ rēʕˈeḵā רֵעַ fellow
וְ wᵊ וְ and
קָטַפְתָּ֥ qāṭaftˌā קטף pluck off
מְלִילֹ֖ת mᵊlîlˌōṯ מְלִילָה rubbed wheat
בְּ bᵊ בְּ in
יָדֶ֑ךָ yāḏˈeḵā יָד hand
וְ wᵊ וְ and
חֶרְמֵשׁ֙ ḥermˌēš חֶרְמֵשׁ sickle
לֹ֣א lˈō לֹא not
תָנִ֔יף ṯānˈîf נוף swing
עַ֖ל ʕˌal עַל upon
קָמַ֥ת qāmˌaṯ קָמָה standing grain
רֵעֶֽךָ׃ ס rēʕˈeḵā . s רֵעַ fellow
23:25. si intraveris in segetem amici tui franges spicas et manu conteres falce autem non metes
If thou go into thy friend's corn, thou mayst break the ears, and rub them in thy hand: but not reap them with a sickle.
23:25. If you enter into your friend’s grain field, you may break off the ears, and rub them in your hand, but you may not reap them with a sickle.”
23:25. When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour’s standing corn.
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Adam Clarke: Commentary on the Bible - 1831
23:25: Thou mayest pluck the ears with thine hand - It was on the permission granted by this law that the disciples plucked the ears of corn, as related Mat 12:1. This was both a considerate and humane law, and is no dishonor to the Jewish code.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:25: then thou mayest: Mat 12:1, Mat 12:2; Mar 2:23; Luk 6:1, Luk 6:2
John Gill
23:25 When thou comest into the standing corn of thy neighbour,.... Passest through it to go to some other place, the road lying through it, as it often does through standing corn; so Christ and his disciples are said to go through the corn, Mt 12:1; but Jarchi says this Scripture speaks of a workman also, and so the Targum of Jonathan,"when thou goest in to take thine hire according to work in thy neighbour's standing corn;''but the other sense is best, and is confirmed and illustrated by the instance given, as well as best agrees with what follows:
then thou mayest pluck the ears with thine hand; the ears of wheat, and rub them, to separate the grain from the husk or beard, and eat it, as did the disciples of Christ; Lk 6:1; to satisfy hunger: but thou shall not move a sickle unto thy neighbour's standing corn to cut it down and carry any of it off; which would have been an unjust thing.