Երկրորդ Օրէնք / Deuteronomy - 24 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The toleration of divorce, ver. 1-4. II. A discharge of new-married men from the war, ver. 5. III. Laws concerning pledges, ver. 6, 10-13, 17. IV. Against man-stealing, ver. 7. V. Concerning the leprosy, ver. 8, 9. VI. Against the injustice of masters towards their servants, ver. 14, 15. Judges in capital causes (ver. 16), and civil concerns, ver. 17, 18. VII. Of charity to the poor, ver. 19, &c.
Adam Clarke: Commentary on the Bible - 1831
The case of a divorced wife, Deu 24:1-4. No man shall be obliged to undertake any public service for the first year of his marriage, Deu 24:5. The mill-stones shall not be taken as a pledge, Deu 24:6. The man-stealer shall be put to death, Deu 24:7. Concerning cases of leprosy, Deu 24:8, Deu 24:9. Of receiving pledges, and returning those of the poor before bed-time, Deu 24:10-13. Of servants and their hire, Deu 24:14, Deu 24:15. Parents and children shall not be put to death for each other, Deu 24:16. Of humanity to the stranger, fatherless, widow, and bondman, Deu 24:17, Deu 24:18. Gleanings of the harvest, etc., to be left for the poor, stranger, widow, fatherless, etc., Deu 24:19-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Deu 24:1, Of divorce; Deu 24:5, A new married man goes not to war; Deu 24:6, Of pledges; Deu 24:7, Of man-stealers; Deu 24:8, Of leprosy; Deu 24:10, Of pledges; Deu 24:14, The hire is to be given; Deu 24:16, Of justice; Deu 24:19, Of charity.
John Gill
INTRODUCTION TO DEUTERONOMY 24
This chapter contains various laws concerning divorces, Deut 24:1; the discharge of a newly married man from war and business, Deut 24:5; about taking pledges, Deut 24:6; man stealing, Deut 24:7; the plague of leprosy, Deut 24:8; and giving servants their hire in due time, Deut 24:14; concerning doing justice in capital cases, and towards the stranger, fatherless, and widow, Deut 24:16; and of charity to the poor, in allowing them the forgotten sheaf, and the gleanings of their oliveyards and vineyards, Deut 24:19.
24:124:1: Եւ եթէ առնուցու ոք կին, եւ մտանիցէ առ նա. եւ եղիցի եթէ ո՛չ գտցէ շնորհս առաջի նորա, զի եգիտ ՚ի նմա ի՛րս անարգութեան, գրեսցէ՛ նմա գի՛ր ապահարզանի եւ տացէ՛ ՚ի ձեռս նորա, եւ արձակեսցէ՛ զնա ՚ի տանէ իւրմէ[1959]։ [1959] Այլք. Եթէ ո՛չ գտանիցէ շնո՛րհս։Ոմանք. ՚Ի նմա իրս անօրէնութեան. գրե՛ս։
1 «Եթէ մէկը կին է առնում ու մերձենում նրան, բայց այնպէս է պատահում, որ, նրա մէջ անարգութեան հանգամանք նկատելով, դադարում է նրան սիրելուց, ապա ապահարզանի թուղթ թող գրի, տայ նրա ձեռքը եւ նրան արձակի իր տնից:
24 «Եթէ մէկը կին մը առնէ ու ամուսնանայ եւ անոր վրայ անարգութեան բան մը գտնելուն համար անիկա իր աչքին հաճոյ չըլլայ, այն ատեն անոր արձակման թուղթ մը թող գրէ ու անոր ձեռքը տայ եւ իր տունէն ճամբէ։
Եւ եթէ առնուցու ոք կին եւ [346]մտանիցէ առ նա, եւ եղիցի եթէ ոչ գտանիցէ`` շնորհս առաջի նորա, զի [347]եգիտ ի նմա իրս անարգութեան, գրեսցէ նմա գիր ապահարզանի եւ տացէ ի ձեռս նորա, եւ արձակեսցէ զնա ի տանէ իւրմէ:

24:1: Եւ եթէ առնուցու ոք կին, եւ մտանիցէ առ նա. եւ եղիցի եթէ ո՛չ գտցէ շնորհս առաջի նորա, զի եգիտ ՚ի նմա ի՛րս անարգութեան, գրեսցէ՛ նմա գի՛ր ապահարզանի եւ տացէ՛ ՚ի ձեռս նորա, եւ արձակեսցէ՛ զնա ՚ի տանէ իւրմէ[1959]։
[1959] Այլք. Եթէ ո՛չ գտանիցէ շնո՛րհս։Ոմանք. ՚Ի նմա իրս անօրէնութեան. գրե՛ս։
1 «Եթէ մէկը կին է առնում ու մերձենում նրան, բայց այնպէս է պատահում, որ, նրա մէջ անարգութեան հանգամանք նկատելով, դադարում է նրան սիրելուց, ապա ապահարզանի թուղթ թող գրի, տայ նրա ձեռքը եւ նրան արձակի իր տնից:
24 «Եթէ մէկը կին մը առնէ ու ամուսնանայ եւ անոր վրայ անարգութեան բան մը գտնելուն համար անիկա իր աչքին հաճոյ չըլլայ, այն ատեն անոր արձակման թուղթ մը թող գրէ ու անոր ձեռքը տայ եւ իր տունէն ճամբէ։
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24:11: Если кто возьмет жену и сделается ее мужем, и она не найдет благоволения в глазах его, потому что он находит в ней что-нибудь противное, и напишет ей разводное письмо, и даст ей в руки, и отпустит ее из дома своего,
24:1 ἐὰν εαν and if; unless δέ δε though; while τις τις anyone; someone λάβῃ λαμβανω take; get γυναῖκα γυνη woman; wife καὶ και and; even συνοικήσῃ συνοικεω dwell with αὐτῇ αυτος he; him καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless μὴ μη not εὕρῃ ευρισκω find χάριν χαρις grace; regards ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him ὅτι οτι since; that εὗρεν ευρισκω find ἐν εν in αὐτῇ αυτος he; him ἄσχημον ασχημων indecent πρᾶγμα πραγμα act; matter καὶ και and; even γράψει γραφω write αὐτῇ αυτος he; him βιβλίον βιβλιον scroll ἀποστασίου αποστασιον divorce καὶ και and; even δώσει διδωμι give; deposit εἰς εις into; for τὰς ο the χεῖρας χειρ hand αὐτῆς αυτος he; him καὶ και and; even ἐξαποστελεῖ εξαποστελλω send forth αὐτὴν αυτος he; him ἐκ εκ from; out of τῆς ο the οἰκίας οικια house; household αὐτοῦ αυτος he; him
24:1 כִּֽי־ kˈî- כִּי that יִקַּ֥ח yiqqˌaḥ לקח take אִ֛ישׁ ʔˈîš אִישׁ man אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman וּ û וְ and בְעָלָ֑הּ vᵊʕālˈāh בעל own וְ wᵊ וְ and הָיָ֞ה hāyˈā היה be אִם־ ʔim- אִם if לֹ֧א lˈō לֹא not תִמְצָא־ ṯimṣā- מצא find חֵ֣ן ḥˈēn חֵן grace בְּ bᵊ בְּ in עֵינָ֗יו ʕênˈāʸw עַיִן eye כִּי־ kî- כִּי that מָ֤צָא mˈāṣā מצא find בָהּ֙ vˌāh בְּ in עֶרְוַ֣ת ʕerwˈaṯ עֶרְוָה nakedness דָּבָ֔ר dāvˈār דָּבָר word וְ wᵊ וְ and כָ֨תַב ḵˌāṯav כתב write לָ֜הּ lˈāh לְ to סֵ֤פֶר sˈēfer סֵפֶר letter כְּרִיתֻת֙ kᵊrîṯˌuṯ כְּרִיתוּת divorce וְ wᵊ וְ and נָתַ֣ן nāṯˈan נתן give בְּ bᵊ בְּ in יָדָ֔הּ yāḏˈāh יָד hand וְ wᵊ וְ and שִׁלְּחָ֖הּ šillᵊḥˌāh שׁלח send מִ mi מִן from בֵּיתֹֽו׃ bbêṯˈô בַּיִת house
24:1. si acceperit homo uxorem et habuerit eam et non invenerit gratiam ante oculos eius propter aliquam foeditatem scribet libellum repudii et dabit in manu illius et dimittet eam de domo suaIf a man take a wife, and have her, and she find not favour in his eyes, for some uncleanness: he shall write a bill of divorce, and shall give it in her hand, and send her out of his house.
1. When a man taketh a wife, and marrieth her, then it shall be, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he shall write her a bill of divorcement, and give it in her hand, and send her out of his house.
24:1. “If a man takes a wife, and he has her, and she does not find favor before his eyes because of some vileness, then he shall write a bill of divorce, and he shall give it to her hand, and he shall dismiss her from his house.
24:1. When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give [it] in her hand, and send her out of his house.
When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give [it] in her hand, and send her out of his house:

1: Если кто возьмет жену и сделается ее мужем, и она не найдет благоволения в глазах его, потому что он находит в ней что-нибудь противное, и напишет ей разводное письмо, и даст ей в руки, и отпустит ее из дома своего,
24:1
ἐὰν εαν and if; unless
δέ δε though; while
τις τις anyone; someone
λάβῃ λαμβανω take; get
γυναῖκα γυνη woman; wife
καὶ και and; even
συνοικήσῃ συνοικεω dwell with
αὐτῇ αυτος he; him
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
μὴ μη not
εὕρῃ ευρισκω find
χάριν χαρις grace; regards
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
ὅτι οτι since; that
εὗρεν ευρισκω find
ἐν εν in
αὐτῇ αυτος he; him
ἄσχημον ασχημων indecent
πρᾶγμα πραγμα act; matter
καὶ και and; even
γράψει γραφω write
αὐτῇ αυτος he; him
βιβλίον βιβλιον scroll
ἀποστασίου αποστασιον divorce
καὶ και and; even
δώσει διδωμι give; deposit
εἰς εις into; for
τὰς ο the
χεῖρας χειρ hand
αὐτῆς αυτος he; him
καὶ και and; even
ἐξαποστελεῖ εξαποστελλω send forth
αὐτὴν αυτος he; him
ἐκ εκ from; out of
τῆς ο the
οἰκίας οικια house; household
αὐτοῦ αυτος he; him
24:1
כִּֽי־ kˈî- כִּי that
יִקַּ֥ח yiqqˌaḥ לקח take
אִ֛ישׁ ʔˈîš אִישׁ man
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
וּ û וְ and
בְעָלָ֑הּ vᵊʕālˈāh בעל own
וְ wᵊ וְ and
הָיָ֞ה hāyˈā היה be
אִם־ ʔim- אִם if
לֹ֧א lˈō לֹא not
תִמְצָא־ ṯimṣā- מצא find
חֵ֣ן ḥˈēn חֵן grace
בְּ bᵊ בְּ in
עֵינָ֗יו ʕênˈāʸw עַיִן eye
כִּי־ kî- כִּי that
מָ֤צָא mˈāṣā מצא find
בָהּ֙ vˌāh בְּ in
עֶרְוַ֣ת ʕerwˈaṯ עֶרְוָה nakedness
דָּבָ֔ר dāvˈār דָּבָר word
וְ wᵊ וְ and
כָ֨תַב ḵˌāṯav כתב write
לָ֜הּ lˈāh לְ to
סֵ֤פֶר sˈēfer סֵפֶר letter
כְּרִיתֻת֙ kᵊrîṯˌuṯ כְּרִיתוּת divorce
וְ wᵊ וְ and
נָתַ֣ן nāṯˈan נתן give
בְּ bᵊ בְּ in
יָדָ֔הּ yāḏˈāh יָד hand
וְ wᵊ וְ and
שִׁלְּחָ֖הּ šillᵊḥˌāh שׁלח send
מִ mi מִן from
בֵּיתֹֽו׃ bbêṯˈô בַּיִת house
24:1. si acceperit homo uxorem et habuerit eam et non invenerit gratiam ante oculos eius propter aliquam foeditatem scribet libellum repudii et dabit in manu illius et dimittet eam de domo sua
If a man take a wife, and have her, and she find not favour in his eyes, for some uncleanness: he shall write a bill of divorce, and shall give it in her hand, and send her out of his house.
24:1. “If a man takes a wife, and he has her, and she does not find favor before his eyes because of some vileness, then he shall write a bill of divorce, and he shall give it to her hand, and he shall dismiss her from his house.
24:1. When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give [it] in her hand, and send her out of his house.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: Муж имел право дать своей жене «разводное письмо и отпустить ее из своего дома», — т. е. формальным образом развестись с ней, — в том случае, когда «она не найдет благоволения в глазах его, потому что он находит в ней что-нибудь противное», говоря иначе — встречает такие физические или нравственные недостатки, которые делают продолжение брачного союза или невозможным, или очень тяжелым.

О прелюбодеянии жены, как причине развода, не могло быть и речи: по смыслу 20–22: ст. XXII гл. кн. Втор. прелюбодеи подлежали смертной казни.

Женившийся на обольщенной им девушке, а также несправедливо оклеветавший свою жену в отсутствии девства при вступлении в (первый) брак лишались права развода навсегда (Втор ХХII:13–19, 28–29).

В Моисеевом законе не упоминается о разводе по инициативе жены. Такое обстоятельство дает повод некоторым ученым предполагать, что последняя была лишена означенного права. Но это заключение едва ли справедливо. Если имела право оставить своего мужа, т. е. развестись с ним, наложница, лишенная «пищи, одежды, и общения» (Исх XXI:10–11), то тем боле полная жена. 11–12: ст. X гл. Ев. Мк по-видимому подтверждают это предположение. Раввины, прочно стоящие на почве древне-еврейского предания, уверяют, что жена имела право требовать развода: 1) в случаев лишения ее со стороны мужа супружеского общения; 2) в случаев десятилетнего бездетства, если будет доказано что причиной последнего является муж; 3) в случае физических недостатков или 4) нравственных свойств супруга, делающих продолжение брака невозможным; 5) в случае заразительной болезни мужа; 6) в случае не нравящегося жене основного занятия или ремесла супруга.

Если разведшиеся не вступали затем во второй брак, то могли снова соединиться как муж и жена (2–4: ст.). В противном случае вторичный брак разведенных супругов не допускался.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: The Law Concerning Divorce.B. C. 1451.
1 When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house. 2 And when she is departed out of his house, she may go and be another man's wife. 3 And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife; 4 Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance.
This is that permission which the Pharisees erroneously referred to as a precept, Matt. xix. 7, Moses commanded to give a writing of divorcement. It was not so; our Saviour told them that he only suffered it because of the hardness of their hearts, lest, if they had not had liberty to divorce their wives, they should have ruled them with rigour, and it may be, have been the death of them. It is probable that divorces were in use before (they are taken for granted, Lev. xxi. 14), and Moses thought it needful here to give some rules concerning them. 1. That a man might not divorce his wife unless he found some uncleanness in her, v. 1. It was not sufficient to say that he did not like her, or that he liked another better, but he must show cause for his dislike; something that made her disagreeable and unpleasant to him, though it might not make her so to another. This uncleanness must mean something less than adultery; for, for that, she was to die; and less than the suspicion of it, for in that case he might give her the waters of jealousy; but it means either a light carriage, or a cross froward disposition, or some loathsome sore or disease; nay, some of the Jewish writers suppose that an offensive breath might be a just ground for divorce. Whatever is meant by it, doubtless it was something considerable; so that their modern doctors erred who allowed divorce for every cause, though ever so trivial, Matt. xix. 3. 2. That it must be done, not by word of mouth, for that might be spoken hastily, but by writing, and that put in due form, and solemnly declared, before witnesses, to be his own act and deed, which was a work of time, and left room for consideration, that it might not be done rashly. 3. That the husband must give it into the hand of his wife, and send her away, which some think obliged him to endow her and make provision for her, according to her quality and such as might help to marry her again; and good reason he should do this, since the cause of quarrel was not her fault, but her infelicity. 4. That being divorced it was lawful for her to marry another husband, v. 2. The divorce had dissolved the bond of marriage as effectually as death could dissolve it; so that she was as free to marry again as if her first husband had been naturally dead. 5. That if her second husband died, or divorced her, then still she might marry a third, but her first husband should never take her again (v. 3, 4), which he might have done if she had not married another; for by that act of her own she had perfectly renounced him for ever, and, as to him was looked upon as defiled, though not as to another person. The Jewish writers say that this was to prevent a most vile and wicked practice which the Egyptians had of changing wives; or perhaps it was intended to prevent men's rashness in putting away their wives; for the wife that was divorced would be apt, in revenge, to marry another immediately, and perhaps the husband that divorced her, how much soever he though to better himself by another choice, would find the next worse, and something in her more disagreeable, so that he would wish for his first wife again. "No" (says this law) "you shall not have her, you should have kept her when you had her." Note, It is best to be content with such things as we have, since changes made by discontent often prove for the worse. The uneasiness we know is commonly better, though we are apt to think it worse, than that which we do not know. By the strictness of this law God illustrates the riches of his grace in his willingness to be reconciled to his people that had gone a whoring from him. Jer. iii. 1, Thou hast played the harlot with many lovers, yet return again to me. For his thoughts and ways are above ours.
Adam Clarke: Commentary on the Bible - 1831
24:1: Some uncleanness - Any cause of dislike, for this great latitude of meaning the fact itself authorizes us to adopt, for it is certain that a Jew might put away his wife for any cause that seemed good to himself; and so hard were their hearts, that Moses suffered this; and we find they continued this practice even to the time of our Lord, who strongly reprehended them on the account, and showed that such license was wholly inconsistent with the original design of marriage; see Mat 5:31 (note), etc.; Mat 19:3 (note), etc., and the notes there.
Albert Barnes: Notes on the Bible - 1834
24:1: In this and the next chapter certain particular rights and duties, domestic, social, and civil, are treated. The cases brought forward have often no definite connection, and seem selected in order to illustrate the application of the great principles of the Law in certain important events and circumstances.
These four verses contain only one sentence, and should be rendered thus: If a man hath taken a wife, etc., and given her a bill of divorcement and Deu 24:2 if she has departed out of his house and become another man's wife; and Deu 24:3 if the latter husband hates her, then Deu 24:4 her former husband, etc.
Moses neither institutes nor enjoins divorce. The exact spirit of the passage is given in our Lord's words to the Jews', "Moses because of the hardness of your hearts suffered you to put away your wives" Mat 19:8. Not only does the original institution of marriage as recorded by Moses Gen 2:24 set forth the perpetuity of the bond, but the verses before us plainly intimate that divorce, while tolerated for the time, contravenes the order of nature and of God. The divorced woman who marries again is "defiled" Deu 24:4, and is grouped in this particular with the adulteress (compare Lev 18:20). Our Lord then was speaking according to the spirit of the law of Moses when he declared, "Whoso marrieth her which is put away doth commit adultery" Mat 19:9. He was speaking too not less according to the mind of the prophets (compare Mal 2:14-16). But Moses could not absolutely put an end to a practice which was traditional, and common to the Jews with other Oriental nations. His aim is therefore to regulate and thus to mitigate an evil which he could not extirpate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:1: hath taken: Deu 21:15, Deu 22:13; Exo 21:10
uncleanness: Heb. matter of nakedness
then let him: Deu 24:3; Jer 3:8; Mat 5:31, Mat 5:32, Mat 19:7-9; Mar 10:4-12
divorcement: Heb. cutting off, Isa 50:1
send her: Deu 22:19, Deu 22:29; Mal 2:16; Mat 1:19; Luk 16:18; Co1 7:11, Co1 7:12
Carl Friedrich Keil and Franz Delitzsch
24:1
Deut 24:1-5 contain two laws concerning the relation of a man to his wife. The first (Deut 24:1-4) has reference to divorce. In these verses, however, divorce is not established as a right; all that is done is, that in case of a divorce a reunion with the divorced wife is forbidden, if in the meantime she had married another man, even though the second husband had also put her away, or had died. The four verses form a period, in which Deut 24:1-3 are the clauses of the protasis, which describe the matter treated about; and Deut 24:4 contains the apodosis, with the law concerning the point in question. If a man married a wife, and he put her away with a letter of divorce, because she did not please him any longer, and the divorced woman married another man, and he either put her away in the same manner or died, the first husband could not take her as his wife again. The putting away (divorce) of a wife with a letter of divorce, which the husband gave to the wife whom he put away, is assumed as a custom founded upon tradition. This tradition left the question of divorce entirely at the will of the husband: "if the wife does not find favour in his eyes (i.e., does not please him), because he has found in her something shameful" (Deut 23:15). ערוה, nakedness, shame, disgrace (Is 20:4; 1Kings 20:30); in connection with דּבר, the shame of a thing, i.e., a shameful thing (lxx ἄσχημον πρᾶγμα; Vulg. aliquam faetiditatem). The meaning of this expression as a ground of divorce was disputed even among the Rabbins. Hillel's school interpret it in the widest and most lax manner possible, according to the explanation of the Pharisees in Mt 19:3, "for every cause." They no doubt followed the rendering of Onkelos, פתגם עבירת, the transgression of a thing; but this is contrary to the use of the word ערוה, to which the interpretation given by Shammai adhered more strictly. His explanation of דּבר ערות is "rem impudicam, libidinem, lasciviam, impudicitiam." Adultery, to which some of the Rabbins would restrict the expression, is certainly not to be thought of, because this was to be punished with death.
(Note: For the different views of the Rabbins upon this subject, see Mishnah tract. Gittin ix. 10; Buxtorf, de sponsal. et divort. pp. 88ff.; Selden, uxor ebr. l. iii. c. 18 and 20; and Lightfoot, horae ebr. et talm. ad Matth. v. 31f.)
כּריתת ספר, βιβλίον ἀποστασίου, a letter of divorce; כּריתת, hewing off, cutting off, sc., from the man, with whom the wife was to be one flesh (Gen 2:24). The custom of giving letters of divorce was probably adopted by the Israelites in Egypt, where the practice of writing had already found its way into all the relations of life.
(Note: The rabbinical rules on the grounds of divorce and the letter of divorce, according to Maimonides, have been collected by Surenhusius, ad Mishn. tr. Gittin, c. 1 (T. iii. pp. 322f. of the Mishnah of Sur.), where different specimens of letters of divorce are given; the latter also in Lightfoot, l.c.)
The law that the first husband could not take his divorced wife back again, if she had married another husband in the meantime, even supposing that the second husband was dead, would necessarily put a check upon frivolous divorces. Moses could not entirely abolish the traditional custom, if only "because of the hardness of the people's hearts" (Mt 19:8). The thought, therefore, of the impossibility of reunion with the first husband, after the wife had contracted a second marriage, would put some restraint upon a frivolous rupture of the marriage tie: it would have this effect, that whilst, on the one hand, the man would reflect when inducements to divorce his wife presented themselves, and would recall a rash act if it had been performed, before the wife he had put away had married another husband; on the other hand, the wife would yield more readily to the will of her husband, and seek to avoid furnishing him with an inducement for divorce. But this effect would be still more readily produced by the reason assigned by Moses, namely, that the divorced woman was defiled (הטּמּאה, Hothpael, as in Num 1:47) by her marriage with a second husband. The second marriage of a woman who had been divorced is designated by Moses a defilement of the woman, primarily no doubt with reference to the fact that the emissio seminis in sexual intercourse rendered unclean, though not merely in the sense of such a defilement as was removed in the evening by simple washing, but as a moral defilement, i.e., blemishing, desecration of the sexual communion with was sanctified by marriage, in the same sense in which adultery is called a defilement in Lev 18:20 and Num 5:13-14. Thus the second marriage of a divorced woman was placed implicite upon a par with adultery, and some approach made towards the teaching of Christ concerning marriage: "Whosoever shall marry her that is divorced, committeth adultery" (Mt 5:32). - But if the second marriage of a divorced woman was a moral defilement, of course the wife could not marry the first again even after the death of her second husband, not only because such a reunion would lower the dignity of the woman, and the woman would appear too much like property, which could be disposed of at one time and reclaimed at another (Schultz), but because the defilement of the wife would be thereby repeated, and even increased, as the moral defilement which the divorced wife acquired through the second marriage was not removed by a divorce from the second husband, nor yet by his death. Such defilement was an abomination before Jehovah, by which they would cause the land to sin, i.e., stain it with sin, as much as by the sins of incest and unnatural licentiousness (Lev 18:25).
Attached to this law, which is intended to prevent a frivolous severance of the marriage tie, there is another in Deut 24:5, which was of a more positive character, and adapted to fortify the marriage bond. The newly married man was not required to perform military service for a whole year; "and there shall not come (anything) upon him with regard to any matter." The meaning of this last clause is to be found in what follows: "Free shall he be for his house for a year," i.e., they shall put no public burdens upon him, that he may devote himself entirely to his newly established domestic relations, and be able to gladden his wife (compare Deut 20:7).
Geneva 1599
24:1 When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: (a) then let him write her a bill of divorcement, and give [it] in her hand, and send her out of his house.
(a) By this God does not approve light divorcement, but permits it to avoid further inconvenience; (Mt 19:7).
John Gill
24:1 When a man hath taken a wife and married her,.... That is, when a man has made choice of a woman for his wife, and has obtained her consent, and the consent of her parents; and has not only betrothed her, but taken her home, and consummated the marriage:
and it come to pass that she find no favour in his eyes; is not agreeable to him, he takes no delight in her person, nor pleasure in her company and conversation; but, on the contrary, his affections are alienated from her, and he cannot bear the sight of her:
because he hath found some uncleanness in her; something that he disliked, and was disagreeable to him, and which made their continuance together in the marriage state very uncomfortable; which led him on to be very ill-natured, severe, and cruel to her; so that her life was exposed to danger, or at least become very uneasy; in which case a divorce was permitted, both for the badness of the man's heart, and in favour of the woman, that she might be freed from such rigorous usage. This word "uncleanness" does not signify adultery, or any of the uncleannesses forbidden in Lev 18:6; because that was punishable with death, when it could be proved; and where there was only a suspicion of it, the husband might make use of the bitter water: though the house of Shammai seem to take it in this sense; for they say a man might not divorce his wife unless he found her in some unclean thing, something dishonest and wicked, and which they ground upon these words; but the house of Hillell say, if she burnt his food, or spoiled it by over salting, or over roasting it; and Akiba says, even if he found another woman more beautiful than her or more agreeable to him. But neither his sense, nor that of the house of Shammai, are approved of by the Jews in general, but that of the house of Hillell (m); and they suppose a man might divorce his wife for any ill qualities of mind in her, or for any ill or impudent behaviour of hers; as if her husband saw her go abroad with her head uncovered, and spinning in the streets, and so showing her naked arms to men; or having her garments slit on both sides; or washing in a bath with men, or where men use to wash, and talking with every man, and joking with young men; or her voice is sonorous and noisy; or any disease of body, as the leprosy, and the like; or any blemishes, as warts, are upon her; or any disagreeable smell that might arise from any parts of the body, from sweat, or a stinking breath (n):
then let him write her a bill of divorcement; Jarchi says, this is a command upon him to divorce her, because she finds not favour in his eyes; and so the Jews (o) generally understand it, and so they did in the time of Christ, Mt 19:7; whereas it was no more than a permission, for reasons before given. A man might not dismiss his wife by word of mouth, which might be done hastily, in a passion, of which he might soon repent; but by writing, which was to be drawn up in form; and, as the Targum of Jonathan, before the sanhedrim, in a court of judicature, which required time, during which he might think more of it, and either recede from his purpose before the case was finished, or do it upon mature deliberation; and a firm resolution. The Jews say (p) many things of the witnesses before whom it was to be written and sealed, and at what time, and upon what, and with what it was to be written, and who were proper persons to write it or not, in a treatise of theirs, called Gittin, or divorces. In the Hebrew text this bill is called "a bill of cutting off" (q); because the marriage was rescinded, and man and wife were cut off and separated from one another for ever; of the form of such a bill; see Gill on Mt 5:31,
and give it in her hand; which was to be done before witnesses, and which is one of the ten things requisite to a divorce (r); though it made no difference whether it was delivered by himself, or by a messenger; or whether to her, or to her deputy, appointed by her before witnesses; or whether it was put into her hand, or in her bosom, so be it that she was but possessed of it; with which agrees the Jewish canon,"if he casts a bill to his wife, and she is within the house, or within the court, she is divorced; if he casts it into her bosom, or into her work basket, she is divorced (s):"
and send her out of his house; which was a visible token and public declaration of her divorce; besides, were she to be continued in his house afterwards, it would give suspicion of cohabitation, which after a divorce was not lawful.
(m) Misn. Gittin, c. 9. sect. 10. & Maimon. & Bartenora in ib. (n) T. Bab. Gittin, fol. 90. 1. 2. Misn. Cetubot, c. 7. sect. 6, 7. & Maimon. & Bartenora in ib. (o) T. Bab. Gittin, ut supra. (n)) (p) Misn. Gittin, c. 2. sect. 2, 3, 4, 5. (q) "libellum excidii", Montanus, Fagius; "succisionis", Munster; "abscissionis", Tigurine version. (r) See Ainsworth in loc. (s) Misn. Gittin, c. 8. sect. 1.
John Wesley
24:1 Some uncleanness - Some hateful thing, some distemper of body or quality of mind not observed before marriage: or some light carriage, as this phrase commonly signifies, but not amounting to adultery. Let him write - This is not a command as some of the Jews understood it, nor an allowance and approbation, but merely a permission of that practice for prevention of greater mischiefs, and this only until the time of reformation, till the coming of the Messiah when things were to return to their first institution and purest condition.
Robert Jamieson, A. R. Fausset and David Brown
24:1 OF DIVORCES. (Deu. 24:1-22)
When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes--It appears that the practice of divorces was at this early period very prevalent amongst the Israelites, who had in all probability become familiar with it in Egypt [LANE]. The usage, being too deep-rooted to be soon or easily abolished, was tolerated by Moses (Mt 19:8). But it was accompanied under the law with two conditions, which were calculated greatly to prevent the evils incident to the permitted system; namely: (1) The act of divorcement was to be certified on a written document, the preparation of which, with legal formality, would afford time for reflection and repentance; and (2) In the event of the divorced wife being married to another husband, she could not, on the termination of that second marriage, be restored to her first husband, however desirous he might be to receive her.
24:224:2: Եւ եթէ գնացեալ լինիցի ա՛ռն այլում[1960]. [1960] Ոմանք. Եւ թէ գնացեալ առն այլում. (3) եւ ատեսցէ զնա այրն։
2 Եթէ այս կինն ամուսնանայ մի այլ մարդու հետ,
2 Երբ կինը անոր տունէն ելլելով երթայ ուրիշի մը հետ ամուսնանայ,
Եւ եթէ [348]գնացեալ լինիցի առն այլում:

24:2: Եւ եթէ գնացեալ լինիցի ա՛ռն այլում[1960].
[1960] Ոմանք. Եւ թէ գնացեալ առն այլում. (3) եւ ատեսցէ զնա այրն։
2 Եթէ այս կինն ամուսնանայ մի այլ մարդու հետ,
2 Երբ կինը անոր տունէն ելլելով երթայ ուրիշի մը հետ ամուսնանայ,
zohrab-1805▾ eastern-1994▾ western am▾
24:22: и она выйдет из дома его, пойдет, и выйдет за другого мужа,
24:2 καὶ και and; even ἀπελθοῦσα απερχομαι go off; go away γένηται γινομαι happen; become ἀνδρὶ ανηρ man; husband ἑτέρῳ ετερος different; alternate
24:2 וְ wᵊ וְ and יָצְאָ֖ה yāṣᵊʔˌā יצא go out מִ mi מִן from בֵּיתֹ֑ו bbêṯˈô בַּיִת house וְ wᵊ וְ and הָלְכָ֖ה hālᵊḵˌā הלך walk וְ wᵊ וְ and הָיְתָ֥ה hāyᵊṯˌā היה be לְ lᵊ לְ to אִישׁ־ ʔîš- אִישׁ man אַחֵֽר׃ ʔaḥˈēr אַחֵר other
24:2. cumque egressa alterum maritum duxeritAnd when she is departed, and marrieth another husband,
2. And when she is departed out of his house, she may go and be another man’s .
24:2. And when, having departed, she has married another,
24:2. And when she is departed out of his house, she may go and be another man’s [wife].
And when she is departed out of his house, she may go and be another man' s:

2: и она выйдет из дома его, пойдет, и выйдет за другого мужа,
24:2
καὶ και and; even
ἀπελθοῦσα απερχομαι go off; go away
γένηται γινομαι happen; become
ἀνδρὶ ανηρ man; husband
ἑτέρῳ ετερος different; alternate
24:2
וְ wᵊ וְ and
יָצְאָ֖ה yāṣᵊʔˌā יצא go out
מִ mi מִן from
בֵּיתֹ֑ו bbêṯˈô בַּיִת house
וְ wᵊ וְ and
הָלְכָ֖ה hālᵊḵˌā הלך walk
וְ wᵊ וְ and
הָיְתָ֥ה hāyᵊṯˌā היה be
לְ lᵊ לְ to
אִישׁ־ ʔîš- אִישׁ man
אַחֵֽר׃ ʔaḥˈēr אַחֵר other
24:2. cumque egressa alterum maritum duxerit
And when she is departed, and marrieth another husband,
24:2. And when, having departed, she has married another,
24:2. And when she is departed out of his house, she may go and be another man’s [wife].
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jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:2: she may go: Lev 21:7, Lev 21:14, Lev 22:13; Num 30:9; Eze 44:22; Mat 5:32; Mar 10:11; Co1 7:15
John Gill
24:2 And when she is departed out of his house,.... With her bill of divorce, by which departure out of his house it is notified to all:
she may go and be other man's wife; it was permitted her to marry another man, she being by her divorce freed from the law of her former husband; and who indeed, in express words contained in the divorce, gave her leave so to do; which ran thus,"thou art in thine own hand, and hast power over thyself to go and marry any other man whom thou pleasest; and let no man hinder thee in my name, from this day forward and for ever; and, lo, thou art free to any man;''See Gill on Mt 5:31.
24:324:3: եւ ատիցէ զնա այրն վերջին, գրեսցէ նմա գի՛ր մեկնելոյ, եւ տացէ ՚ի ձեռս նորա. եւ արձակեսցէ զնա ՚ի տանէ իւրմէ։ Ապա թէ մեռանիցի՛ այրն նորա վերջին՝ որ ա՛ռ զնա կնութեան.
3 եւ վերջին ամուսինն էլ ատի նրան, ապա սա էլ թող գրի բաժանուելու թուղթ, տայ նրա ձեռքը եւ նրան արձակի իր տնից: Եթէ մեռնի նրան կնութեան առած վերջին ամուսինը,
3 Եթէ երկրորդ այրն ալ զանիկա ատելով արձակման թուղթ մը գրէ ու անոր ձեռքը տալով՝ իր տունէն ճամբէ, կամ եթէ երկրորդ ամուսինը մեռնի,
եւ ատիցէ զնա այրն վերջին, գրեսցէ նմա գիր մեկնելոյ, եւ տացէ ի ձեռս նորա, եւ արձակեսցէ զնա ի տանէ իւրմէ. ապա թէ մեռանիցի այրն նորա վերջին որ առ զնա կնութեան:

24:3: եւ ատիցէ զնա այրն վերջին, գրեսցէ նմա գի՛ր մեկնելոյ, եւ տացէ ՚ի ձեռս նորա. եւ արձակեսցէ զնա ՚ի տանէ իւրմէ։ Ապա թէ մեռանիցի՛ այրն նորա վերջին՝ որ ա՛ռ զնա կնութեան.
3 եւ վերջին ամուսինն էլ ատի նրան, ապա սա էլ թող գրի բաժանուելու թուղթ, տայ նրա ձեռքը եւ նրան արձակի իր տնից: Եթէ մեռնի նրան կնութեան առած վերջին ամուսինը,
3 Եթէ երկրորդ այրն ալ զանիկա ատելով արձակման թուղթ մը գրէ ու անոր ձեռքը տալով՝ իր տունէն ճամբէ, կամ եթէ երկրորդ ամուսինը մեռնի,
zohrab-1805▾ eastern-1994▾ western am▾
24:33: но и сей последний муж возненавидит ее и напишет ей разводное письмо, и даст ей в руки, и отпустит ее из дома своего, или умрет сей последний муж ее, взявший ее себе в жену, --
24:3 καὶ και and; even μισήσῃ μισεω hate αὐτὴν αυτος he; him ὁ ο the ἀνὴρ ανηρ man; husband ὁ ο the ἔσχατος εσχατος last; farthest part καὶ και and; even γράψει γραφω write αὐτῇ αυτος he; him βιβλίον βιβλιον scroll ἀποστασίου αποστασιον divorce καὶ και and; even δώσει διδωμι give; deposit εἰς εις into; for τὰς ο the χεῖρας χειρ hand αὐτῆς αυτος he; him καὶ και and; even ἐξαποστελεῖ εξαποστελλω send forth αὐτὴν αυτος he; him ἐκ εκ from; out of τῆς ο the οἰκίας οικια house; household αὐτοῦ αυτος he; him ἢ η or; than ἀποθάνῃ αποθνησκω die ὁ ο the ἀνὴρ ανηρ man; husband ὁ ο the ἔσχατος εσχατος last; farthest part ὃς ος who; what ἔλαβεν λαμβανω take; get αὐτὴν αυτος he; him ἑαυτῷ εαυτου of himself; his own γυναῖκα γυνη woman; wife
24:3 וּ û וְ and שְׂנֵאָהּ֮ śᵊnēʔāh שׂנא hate הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אַחֲרֹון֒ ʔaḥᵃrôn אַחֲרֹון at the back וְ wᵊ וְ and כָ֨תַב ḵˌāṯav כתב write לָ֜הּ lˈāh לְ to סֵ֤פֶר sˈēfer סֵפֶר letter כְּרִיתֻת֙ kᵊrîṯˌuṯ כְּרִיתוּת divorce וְ wᵊ וְ and נָתַ֣ן nāṯˈan נתן give בְּ bᵊ בְּ in יָדָ֔הּ yāḏˈāh יָד hand וְ wᵊ וְ and שִׁלְּחָ֖הּ šillᵊḥˌāh שׁלח send מִ mi מִן from בֵּיתֹ֑ו bbêṯˈô בַּיִת house אֹ֣ו ʔˈô אֹו or כִ֤י ḵˈî כִּי that יָמוּת֙ yāmûṯ מות die הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אַחֲרֹ֔ון ʔaḥᵃrˈôn אַחֲרֹון at the back אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לְקָחָ֥הּ lᵊqāḥˌāh לקח take לֹ֖ו lˌô לְ to לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
24:3. et ille quoque oderit eam dederitque ei libellum repudii et dimiserit de domo sua vel certe mortuus fueritAnd he also hateth her, and hath given her a bill of divorce, and hath sent her out of his house or is dead:
3. And if the latter husband hate her, and write her a bill of divorcement, and give it in her hand, and send her out of his house; or if the latter husband die, which took her to be his wife;
24:3. and if he likewise hates her, and has given her a bill of divorce, and has dismissed her from his house, or if indeed he has died,
24:3. And [if] the latter husband hate her, and write her a bill of divorcement, and giveth [it] in her hand, and sendeth her out of his house; or if the latter husband die, which took her [to be] his wife;
And [if] the latter husband hate her, and write her a bill of divorcement, and giveth [it] in her hand, and sendeth her out of his house; or if the latter husband die, which took her [to be] his wife:

3: но и сей последний муж возненавидит ее и напишет ей разводное письмо, и даст ей в руки, и отпустит ее из дома своего, или умрет сей последний муж ее, взявший ее себе в жену, --
24:3
καὶ και and; even
μισήσῃ μισεω hate
αὐτὴν αυτος he; him
ο the
ἀνὴρ ανηρ man; husband
ο the
ἔσχατος εσχατος last; farthest part
καὶ και and; even
γράψει γραφω write
αὐτῇ αυτος he; him
βιβλίον βιβλιον scroll
ἀποστασίου αποστασιον divorce
καὶ και and; even
δώσει διδωμι give; deposit
εἰς εις into; for
τὰς ο the
χεῖρας χειρ hand
αὐτῆς αυτος he; him
καὶ και and; even
ἐξαποστελεῖ εξαποστελλω send forth
αὐτὴν αυτος he; him
ἐκ εκ from; out of
τῆς ο the
οἰκίας οικια house; household
αὐτοῦ αυτος he; him
η or; than
ἀποθάνῃ αποθνησκω die
ο the
ἀνὴρ ανηρ man; husband
ο the
ἔσχατος εσχατος last; farthest part
ὃς ος who; what
ἔλαβεν λαμβανω take; get
αὐτὴν αυτος he; him
ἑαυτῷ εαυτου of himself; his own
γυναῖκα γυνη woman; wife
24:3
וּ û וְ and
שְׂנֵאָהּ֮ śᵊnēʔāh שׂנא hate
הָ הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אַחֲרֹון֒ ʔaḥᵃrôn אַחֲרֹון at the back
וְ wᵊ וְ and
כָ֨תַב ḵˌāṯav כתב write
לָ֜הּ lˈāh לְ to
סֵ֤פֶר sˈēfer סֵפֶר letter
כְּרִיתֻת֙ kᵊrîṯˌuṯ כְּרִיתוּת divorce
וְ wᵊ וְ and
נָתַ֣ן nāṯˈan נתן give
בְּ bᵊ בְּ in
יָדָ֔הּ yāḏˈāh יָד hand
וְ wᵊ וְ and
שִׁלְּחָ֖הּ šillᵊḥˌāh שׁלח send
מִ mi מִן from
בֵּיתֹ֑ו bbêṯˈô בַּיִת house
אֹ֣ו ʔˈô אֹו or
כִ֤י ḵˈî כִּי that
יָמוּת֙ yāmûṯ מות die
הָ הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אַחֲרֹ֔ון ʔaḥᵃrˈôn אַחֲרֹון at the back
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לְקָחָ֥הּ lᵊqāḥˌāh לקח take
לֹ֖ו lˌô לְ to
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
24:3. et ille quoque oderit eam dederitque ei libellum repudii et dimiserit de domo sua vel certe mortuus fuerit
And he also hateth her, and hath given her a bill of divorce, and hath sent her out of his house or is dead:
24:3. and if he likewise hates her, and has given her a bill of divorce, and has dismissed her from his house, or if indeed he has died,
24:3. And [if] the latter husband hate her, and write her a bill of divorcement, and giveth [it] in her hand, and sendeth her out of his house; or if the latter husband die, which took her [to be] his wife;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:3: And write her a bill of divorcement - These bills, though varying in expression, are the same in substance among the Jews in all places. The following, collected from Maimonides and others, is a general form, and contains all the particulars of such instruments. The reader who is curious may find a full account of divorces in the Biblioth. Rab. of Bartolocci, and the following form in that work, vol. iv., p. 550.
"In - day of the week, or day - of the month A., in - year from the creation of the world, or from the supputation (of Alexander) after the account that we are accustomed to count by, here, in the place B., I, C., the son of D., of the place B., (or if there be any other name which I have, or my father hath had, or which my place or my father's place hath had), have voluntarily, and with the willingness of my soul, without constraint, dismissed, and left, and put away thee, even thee, E., the daughter of F., of the city G., (or if thou have any other name or surname, thou or thy father, or thy place or thy father's place), who hast been my wife heretofore; but now I dismiss thee, and leave thee, and put thee away, that thou mayest be free, and have power over thy own life, to go away to be married to any man whom thou wilt; and that no man be refused of thine hand, for my name, from this day and for ever. And thus thou art lawful for any man; and this is unto thee, from me, a writing of divorcement, and book (instrument) of dismission, and an epistle of putting away; according to the Law of Moses and Israel.
A., son of B., witness.C., son of D., witness."
John Gill
24:3 And if the latter husband hate her,.... Or less loves her than another woman, and she is disliked by him as she was by her former husband:
and write her a bill off divorcement, and giveth it into her hand,
and sendeth her out of his house: as he had by this law a permission, in like manner as her former husband had; See Gill on Deut 24:1,
or if her latter husband die, which took her to be his wife; and she survives him; as she is then by death loosed from the law of an husband, she may lawfully marry another man, but not her former husband, as follows.
24:424:4: մի՛ կարասցէ այրն առաջին որ արձակեաց զնա՝ դառնալ առնուլ զնա իւր կնութեան, յետ պղծելոյն նորա. զի պի՛ղծ է այն առաջի Տեառն Աստուծոյ քոյ. եւ մի՛ պղծէք զերկիրն՝ զոր Տէր Աստուած տացէ ձեզ ՚ի ժառանգութիւն[1961]։[1961] Այլք. Եւ մի պղծիցէք զերկիրն, զոր։
4 ապա նրան արձակող առաջին ամուսինը իրաւունք չունի նրա պղծուելուց յետոյ նրան նորից կնութեան առնելու, որովհետեւ դա պղծութիւն է քո Տէր Աստծու առջեւ: Մի՛ պղծէք այն երկիրը, որ Տէր Աստուածը ձեզ է տալու իբրեւ ժառանգութիւն»:
4 Առաջին ամուսինը, որ զանիկա ճամբեր էր, պէտք չէ դարձեալ անոր հետ ամուսնանայ, անոր պղծուելէն ետքը. քանզի Տէրոջը առջեւ պղծութիւն է այս բանը։ Այսպէս դուն մեղքով մի՛ լեցներ այն երկիրը, որ քու Տէր Աստուածդ քեզի ժառանգութիւն կու տայ։
մի՛ կարասցէ այրն առաջին որ արձակեաց զնա` դառնալ առնուլ զնա իւր կնութեան, յետ պղծելոյն նորա. զի պիղծ է այն առաջի Տեառն [349]Աստուծոյ քո``. եւ մի՛ պղծիցէք զերկիրն զոր Տէր Աստուած տացէ ձեզ ի ժառանգութիւն:

24:4: մի՛ կարասցէ այրն առաջին որ արձակեաց զնա՝ դառնալ առնուլ զնա իւր կնութեան, յետ պղծելոյն նորա. զի պի՛ղծ է այն առաջի Տեառն Աստուծոյ քոյ. եւ մի՛ պղծէք զերկիրն՝ զոր Տէր Աստուած տացէ ձեզ ՚ի ժառանգութիւն[1961]։
[1961] Այլք. Եւ մի պղծիցէք զերկիրն, զոր։
4 ապա նրան արձակող առաջին ամուսինը իրաւունք չունի նրա պղծուելուց յետոյ նրան նորից կնութեան առնելու, որովհետեւ դա պղծութիւն է քո Տէր Աստծու առջեւ: Մի՛ պղծէք այն երկիրը, որ Տէր Աստուածը ձեզ է տալու իբրեւ ժառանգութիւն»:
4 Առաջին ամուսինը, որ զանիկա ճամբեր էր, պէտք չէ դարձեալ անոր հետ ամուսնանայ, անոր պղծուելէն ետքը. քանզի Տէրոջը առջեւ պղծութիւն է այս բանը։ Այսպէս դուն մեղքով մի՛ լեցներ այն երկիրը, որ քու Տէր Աստուածդ քեզի ժառանգութիւն կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:44: то не может первый ее муж, отпустивший ее, опять взять ее себе в жену, после того как она осквернена, ибо сие есть мерзость пред Господом, и не порочь земли, которую Господь Бог твой дает тебе в удел.
24:4 οὐ ου not δυνήσεται δυναμαι able; can ὁ ο the ἀνὴρ ανηρ man; husband ὁ ο the πρότερος προτερος earlier ὁ ο the ἐξαποστείλας εξαποστελλω send forth αὐτὴν αυτος he; him ἐπαναστρέψας επαναστρεφω take; get αὐτὴν αυτος he; him ἑαυτῷ εαυτου of himself; his own γυναῖκα γυνη woman; wife μετὰ μετα with; amid τὸ ο the μιανθῆναι μιαινω taint; defile αὐτήν αυτος he; him ὅτι οτι since; that βδέλυγμά βδελυγμα abomination ἐστιν ειμι be ἐναντίον εναντιον next to; before κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your καὶ και and; even οὐ ου not μιανεῖτε μιαινω taint; defile τὴν ο the γῆν γη earth; land ἣν ος who; what κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your δίδωσιν διδωμι give; deposit ὑμῖν υμιν you ἐν εν in κλήρῳ κληρος lot; allotment
24:4 לֹא־ lō- לֹא not יוּכַ֣ל yûḵˈal יכל be able בַּעְלָ֣הּ baʕlˈāh בַּעַל lord, baal הָ hā הַ the רִאשֹׁ֣ון rišˈôn רִאשֹׁון first אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] שִׁ֠לְּחָהּ šillᵊḥˌāh שׁלח send לָ lā לְ to שׁ֨וּב šˌûv שׁוב return לְ lᵊ לְ to קַחְתָּ֜הּ qaḥtˈāh לקח take לִ li לְ to הְיֹ֧ות hᵊyˈôṯ היה be לֹ֣ו lˈô לְ to לְ lᵊ לְ to אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֻטַּמָּ֔אָה huṭṭammˈāʔā טמא be unclean כִּֽי־ kˈî- כִּי that תֹועֵבָ֥ה ṯôʕēvˌā תֹּועֵבָה abomination הִ֖וא hˌiw הִיא she לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֤א lˈō לֹא not תַחֲטִיא֙ ṯaḥᵃṭî חטא miss אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) נֹתֵ֥ן nōṯˌēn נתן give לְךָ֖ lᵊḵˌā לְ to נַחֲלָֽה׃ ס naḥᵃlˈā . s נַחֲלָה heritage
24:4. non poterit prior maritus recipere eam in uxorem quia polluta est et abominabilis facta est coram Domino ne peccare facias terram tuam quam Dominus Deus tuus tibi tradiderit possidendamThe former husband cannot take her again to wife: because she is defiled, and is become abominable before the Lord: lest thou cause thy land to sin, which the Lord thy God shall give thee to possess.
4. her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance.
24:4. then the former husband cannot take her back as a wife. For she has been polluted and has become abominable in the sight of the Lord. Otherwise, you may cause your land, which the Lord your God will deliver to you as a possession, to sin.
24:4. Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that [is] abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee [for] an inheritance.
Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that [is] abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee [for] an inheritance:

4: то не может первый ее муж, отпустивший ее, опять взять ее себе в жену, после того как она осквернена, ибо сие есть мерзость пред Господом, и не порочь земли, которую Господь Бог твой дает тебе в удел.
24:4
οὐ ου not
δυνήσεται δυναμαι able; can
ο the
ἀνὴρ ανηρ man; husband
ο the
πρότερος προτερος earlier
ο the
ἐξαποστείλας εξαποστελλω send forth
αὐτὴν αυτος he; him
ἐπαναστρέψας επαναστρεφω take; get
αὐτὴν αυτος he; him
ἑαυτῷ εαυτου of himself; his own
γυναῖκα γυνη woman; wife
μετὰ μετα with; amid
τὸ ο the
μιανθῆναι μιαινω taint; defile
αὐτήν αυτος he; him
ὅτι οτι since; that
βδέλυγμά βδελυγμα abomination
ἐστιν ειμι be
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
καὶ και and; even
οὐ ου not
μιανεῖτε μιαινω taint; defile
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
δίδωσιν διδωμι give; deposit
ὑμῖν υμιν you
ἐν εν in
κλήρῳ κληρος lot; allotment
24:4
לֹא־ lō- לֹא not
יוּכַ֣ל yûḵˈal יכל be able
בַּעְלָ֣הּ baʕlˈāh בַּעַל lord, baal
הָ הַ the
רִאשֹׁ֣ון rišˈôn רִאשֹׁון first
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
שִׁ֠לְּחָהּ šillᵊḥˌāh שׁלח send
לָ לְ to
שׁ֨וּב šˌûv שׁוב return
לְ lᵊ לְ to
קַחְתָּ֜הּ qaḥtˈāh לקח take
לִ li לְ to
הְיֹ֧ות hᵊyˈôṯ היה be
לֹ֣ו lˈô לְ to
לְ lᵊ לְ to
אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman
אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הֻטַּמָּ֔אָה huṭṭammˈāʔā טמא be unclean
כִּֽי־ kˈî- כִּי that
תֹועֵבָ֥ה ṯôʕēvˌā תֹּועֵבָה abomination
הִ֖וא hˌiw הִיא she
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
תַחֲטִיא֙ ṯaḥᵃṭî חטא miss
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
נֹתֵ֥ן nōṯˌēn נתן give
לְךָ֖ lᵊḵˌā לְ to
נַחֲלָֽה׃ ס naḥᵃlˈā . s נַחֲלָה heritage
24:4. non poterit prior maritus recipere eam in uxorem quia polluta est et abominabilis facta est coram Domino ne peccare facias terram tuam quam Dominus Deus tuus tibi tradiderit possidendam
The former husband cannot take her again to wife: because she is defiled, and is become abominable before the Lord: lest thou cause thy land to sin, which the Lord thy God shall give thee to possess.
24:4. then the former husband cannot take her back as a wife. For she has been polluted and has become abominable in the sight of the Lord. Otherwise, you may cause your land, which the Lord your God will deliver to you as a possession, to sin.
24:4. Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that [is] abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee [for] an inheritance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:4: She is defiled - Does not this refer to her having been divorced, and married in consequence to another? Though God, for the hardness of their hearts, suffered them to put away their wives, yet he considered all after-marriages in that case to be pollution and defilement; and it is on this ground that our Lord argues in the places referred to above, that whoever marries the woman that is put away is an adulterer: now this could not have been the case if God had allowed the divorce to be a legal and proper separation of the man from his wife; but in the sight of God nothing can be a legal cause of separation but adultery on either side. In such a case, according to the law of God, a man may put away his wife, and a wife may put away her husband; (see Mat 19:9); for it appears that the wife had as much right to put away her husband as the husband had to put away his wife, see Mar 10:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:4: Her former: Jer 3:1
thou shalt: Lev 18:24-28; Jos 22:17, Jos 22:18
Geneva 1599
24:4 Her former husband, which sent her away, may not take her again to be his wife, after that she is (b) defiled; for that [is] abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee [for] an inheritance.
(b) Seeing that by divorcing her he judged her to be unclean and defiled.
John Gill
24:4 Her former husband which sent her away may not take her again to be his wife,.... Though ever so desirous of it, and having heartily repented that he had put her away: this is the punishment of his fickleness and inconstancy, and was ordered to make men cautious how they put away their wives; since when they had so done, and they had been married to another, they could not enjoy them again even on the death of the second husband; yea, though she was only espoused to him, and he had never lain with her, as Ben Melech observes, it was forbidden the former husband to marry her; though if she had only played the whore, according to the same writer, and others (a), she might return to him:
after that she is defiled; not by whoredom, for in that case she was not forbidden, as it is interpreted, but by her being married to another man; when she was defiled, not by him, or with respect to him, nor with regard to any other man, whom she might lawfully marry after the decease of her latter husband; but with respect to her first husband, being by her divorce from him, and by her marriage to another, entirely alienated and separated from him, and so prohibited to him; and thus R. Joseph Kimchi interprets this defilement of prohibition, things prohibited being reckoned unclean, or not lawful to be used:
for that is abomination before the Lord; for a man to take his wife again, after she had been divorced by him, and married to another man; and yet, such is the grace and goodness of God to his backsliding people, that he receives them when they return unto him their first husband, and forsake other lovers, Jer 3:1,
and thou shalt not cause the land to sin which the Lord thy God giveth thee for an inheritance; since if this was allowed, that men might put away their wives, and take them again at pleasure, and change them as often as they thought fit, no order could be observed, and the utmost confusion in families introduced, and lewdness encouraged, and which would subject the land and the inhabitants of it to many evils and calamities, as the just punishment thereof.
(a) Maimon. & Bartenora in Misn. Sotah, c. 2. sect. 6.
John Wesley
24:4 May not - This is the punishment of his levity and injustice in putting her away without sufficient cause, which by this offer he now acknowledgeth. Defiled - Not absolutely, as if her second marriage were a sin, but with respect to her first husband, to whom she is as a defiled or unclean woman, that is, forbidden things; forbidden are accounted and called unclean, Judg 13:7, because they may no more be touched or used than an unclean thing. Thou shalt not cause the land to sin - Thou shalt not suffer such lightness to be practised, lest the people be polluted, and the land defiled and accursed by that means.
24:524:5: Եւ եթէ առնուցու ոք կին նորոգ, մի՛ մտցէ ՚ի պատերազմ. եւ մի՛ անկցին ՚ի վերայ նորա՝ եւ մի՛ ինչ իրք. այլ անպա՛րտ լիցի ՚ի տան իւրում. եւ ուրա՛խ արասցէ զկին իւր զոր առ[1962]։[1962] Ոմանք. Եւ որ անկանիցին ՚ի վերայ նորա, եւ մի ինչ իրք։
5 «Եթէ մի տղամարդ նոր է ամուսնացել, ապա նա պատերազմի թող չգնայ. նրա վրայ ոչ մի պարտականութիւն թող չդրուի, ազատ թող լինի[29] իր տան մէջ եւ ուրախացնի իր առած կնոջը:[29] 29. Յաւելեալ կայ՝ մէկ տարի:
5 «Նոր ամուսնացած մարդը պատերազմի պէտք չէ երթայ ու անոր ոեւէ պաշտօն պէտք չէ տրուի. տարի մը իր տանը մէջ ազատ թող նստի ու իր կինը ուրախացնէ։
Եւ եթէ առնուցու ոք կին նորոգ, մի՛ մտցէ ի պատերազմ, եւ մի՛ անկցին ի վերայ նորա եւ մի ինչ իրք. այլ անպարտ լիցի ի տան իւրում[350], եւ ուրախ արասցէ զկին իւր զոր առ:

24:5: Եւ եթէ առնուցու ոք կին նորոգ, մի՛ մտցէ ՚ի պատերազմ. եւ մի՛ անկցին ՚ի վերայ նորա՝ եւ մի՛ ինչ իրք. այլ անպա՛րտ լիցի ՚ի տան իւրում. եւ ուրա՛խ արասցէ զկին իւր զոր առ[1962]։
[1962] Ոմանք. Եւ որ անկանիցին ՚ի վերայ նորա, եւ մի ինչ իրք։
5 «Եթէ մի տղամարդ նոր է ամուսնացել, ապա նա պատերազմի թող չգնայ. նրա վրայ ոչ մի պարտականութիւն թող չդրուի, ազատ թող լինի[29] իր տան մէջ եւ ուրախացնի իր առած կնոջը:
[29] 29. Յաւելեալ կայ՝ մէկ տարի:
5 «Նոր ամուսնացած մարդը պատերազմի պէտք չէ երթայ ու անոր ոեւէ պաշտօն պէտք չէ տրուի. տարի մը իր տանը մէջ ազատ թող նստի ու իր կինը ուրախացնէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:55: Если кто взял жену недавно, то пусть не идет на войну, и ничего не должно возлагать на него; пусть он остается свободен в доме своем в продолжение одного года и увеселяет жену свою, которую взял.
24:5 ἐὰν εαν and if; unless δέ δε though; while τις τις anyone; someone λάβῃ λαμβανω take; get γυναῖκα γυνη woman; wife προσφάτως προσφατως freshly οὐκ ου not ἐξελεύσεται εξερχομαι come out; go out εἰς εις into; for τὸν ο the πόλεμον πολεμος battle καὶ και and; even οὐκ ου not ἐπιβληθήσεται επιβαλλω impose; cast on αὐτῷ αυτος he; him οὐδὲν ουδεις no one; not one πρᾶγμα πραγμα act; matter ἀθῷος αθωος guiltless ἔσται ειμι be ἐν εν in τῇ ο the οἰκίᾳ οικια house; household αὐτοῦ αυτος he; him ἐνιαυτὸν ενιαυτος cycle; period ἕνα εις.1 one; unit εὐφρανεῖ ευφραινω celebrate; cheer τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him ἣν ος who; what ἔλαβεν λαμβανω take; get
24:5 כִּֽי־ kˈî- כִּי that יִקַּ֥ח yiqqˌaḥ לקח take אִישׁ֙ ʔîš אִישׁ man אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman חֲדָשָׁ֔ה ḥᵃḏāšˈā חָדָשׁ new לֹ֤א lˈō לֹא not יֵצֵא֙ yēṣˌē יצא go out בַּ ba בְּ in † הַ the צָּבָ֔א ṣṣāvˈā צָבָא service וְ wᵊ וְ and לֹא־ lō- לֹא not יַעֲבֹ֥ר yaʕᵃvˌōr עבר pass עָלָ֖יו ʕālˌāʸw עַל upon לְ lᵊ לְ to כָל־ ḵol- כֹּל whole דָּבָ֑ר dāvˈār דָּבָר word נָקִ֞י nāqˈî נָקִי innocent יִהְיֶ֤ה yihyˈeh היה be לְ lᵊ לְ to בֵיתֹו֙ vêṯˌô בַּיִת house שָׁנָ֣ה šānˈā שָׁנָה year אֶחָ֔ת ʔeḥˈāṯ אֶחָד one וְ wᵊ וְ and שִׂמַּ֖ח śimmˌaḥ שׂמח rejoice אֶת־ ʔeṯ- אֵת [object marker] אִשְׁתֹּ֥ו ʔištˌô אִשָּׁה woman אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לָקָֽח׃ ס lāqˈāḥ . s לקח take
24:5. cum acceperit homo nuper uxorem non procedet ad bellum nec ei quippiam necessitatis iniungetur publicae sed vacabit absque culpa domui suae ut uno anno laetetur cum uxore suaWhen a man hath lately taken a wife, he shall not go out to war, neither shall any public business be enjoined him, but he shall be free at home without fault, that for one year he may rejoice with his wife.
5. When a man taketh a new wife, he shall not go out in the host, neither shall he be charged with any business: he shall be free at home one year, and shall cheer his wife which he hath taken.
24:5. When a man has recently taken a wife, he shall not go out to war, nor shall any public office be enjoined upon him. Instead, he shall be free at home without guilt, so that for one year he may rejoice with his wife.
24:5. When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: [but] he shall be free at home one year, and shall cheer up his wife which he hath taken.
When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: [but] he shall be free at home one year, and shall cheer up his wife which he hath taken:

5: Если кто взял жену недавно, то пусть не идет на войну, и ничего не должно возлагать на него; пусть он остается свободен в доме своем в продолжение одного года и увеселяет жену свою, которую взял.
24:5
ἐὰν εαν and if; unless
δέ δε though; while
τις τις anyone; someone
λάβῃ λαμβανω take; get
γυναῖκα γυνη woman; wife
προσφάτως προσφατως freshly
οὐκ ου not
ἐξελεύσεται εξερχομαι come out; go out
εἰς εις into; for
τὸν ο the
πόλεμον πολεμος battle
καὶ και and; even
οὐκ ου not
ἐπιβληθήσεται επιβαλλω impose; cast on
αὐτῷ αυτος he; him
οὐδὲν ουδεις no one; not one
πρᾶγμα πραγμα act; matter
ἀθῷος αθωος guiltless
ἔσται ειμι be
ἐν εν in
τῇ ο the
οἰκίᾳ οικια house; household
αὐτοῦ αυτος he; him
ἐνιαυτὸν ενιαυτος cycle; period
ἕνα εις.1 one; unit
εὐφρανεῖ ευφραινω celebrate; cheer
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
ἣν ος who; what
ἔλαβεν λαμβανω take; get
24:5
כִּֽי־ kˈî- כִּי that
יִקַּ֥ח yiqqˌaḥ לקח take
אִישׁ֙ ʔîš אִישׁ man
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
חֲדָשָׁ֔ה ḥᵃḏāšˈā חָדָשׁ new
לֹ֤א lˈō לֹא not
יֵצֵא֙ yēṣˌē יצא go out
בַּ ba בְּ in
הַ the
צָּבָ֔א ṣṣāvˈā צָבָא service
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יַעֲבֹ֥ר yaʕᵃvˌōr עבר pass
עָלָ֖יו ʕālˌāʸw עַל upon
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
דָּבָ֑ר dāvˈār דָּבָר word
נָקִ֞י nāqˈî נָקִי innocent
יִהְיֶ֤ה yihyˈeh היה be
לְ lᵊ לְ to
בֵיתֹו֙ vêṯˌô בַּיִת house
שָׁנָ֣ה šānˈā שָׁנָה year
אֶחָ֔ת ʔeḥˈāṯ אֶחָד one
וְ wᵊ וְ and
שִׂמַּ֖ח śimmˌaḥ שׂמח rejoice
אֶת־ ʔeṯ- אֵת [object marker]
אִשְׁתֹּ֥ו ʔištˌô אִשָּׁה woman
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לָקָֽח׃ ס lāqˈāḥ . s לקח take
24:5. cum acceperit homo nuper uxorem non procedet ad bellum nec ei quippiam necessitatis iniungetur publicae sed vacabit absque culpa domui suae ut uno anno laetetur cum uxore sua
When a man hath lately taken a wife, he shall not go out to war, neither shall any public business be enjoined him, but he shall be free at home without fault, that for one year he may rejoice with his wife.
24:5. When a man has recently taken a wife, he shall not go out to war, nor shall any public office be enjoined upon him. Instead, he shall be free at home without guilt, so that for one year he may rejoice with his wife.
24:5. When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: [but] he shall be free at home one year, and shall cheer up his wife which he hath taken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Ср. Втор XX:7.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5: The Law of Divorce.B. C. 1451.
5 When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: but he shall be free at home one year, and shall cheer up his wife which he hath taken. 6 No man shall take the nether or the upper millstone to pledge: for he taketh a man's life to pledge. 7 If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him; then that thief shall die; and thou shalt put evil away from among you. 8 Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, so ye shall observe to do. 9 Remember what the LORD thy God did unto Miriam by the way, after that ye were come forth out of Egypt. 10 When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge. 11 Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee. 12 And if the man be poor, thou shalt not sleep with his pledge: 13 In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee: and it shall be righteousness unto thee before the LORD thy God.
Here is, I. Provision made for the preservation and confirmation of love between new-married people, v. 5. This fitly follows upon the laws concerning divorce, which would be prevented if their affection to each other were well settled at first. If the husband were much abroad from his wife the first year, his love to her would be in danger of cooling, and of being drawn aside to others whom he would meet with abroad; therefore his service to his country in war, embassies, or other public business that would call him from home, shall be dispensed with, that he may cheer up the wife that he has taken. Note, 1. It is of great consequence that love be kept up between husband and wife, and that every thing be very carefully avoided which might make them strange one to another, especially at first; for in that relation, where there is not the love that should be, there is an inlet ready to abundance of guilt and grief. 2. One of the duties of that relation is to cheer up one another under the cares and crosses that happen, as helpers of each other's joy; for a cheerful heart does good like a medicine.
II. A law against man-stealing, v. 7. It was not death by the law of Moses to steal cattle or goods; but to steal a child, or a weak and simple man, or one that a man had in his power, and to make merchandize of him, this was a capital crime, and could not be expiated, as other thefts, by restitution--so much is a man better than a sheep, Matt. xii. 12. It was a very heinous offence, for, 1. It was robbing the public of one of its members. 2. It was taking away a man's liberty, the liberty of a free-born Israelite, which was next in value to his life. 3. It was driving a man out from the inheritance of the land, to the privileges of which he was entitled, and bidding him go serve other gods, as David complains against Saul, 1 Sam. xxvi. 19.
III. A memorandum concerning the leprosy, v. 8, 9. 1. The laws concerning it must be carefully observed. The laws concerning it we had, Lev. xiii. 14. They are here said to be commanded to the priests and Levites, and therefore are not repeated in a discourse to the people; but the people are here charged, in case of leprosy, to apply to the priest according to the law, and to abide by his judgment, so far as it agreed with the law and the plain matter of fact. The plague of leprosy being usually a particular mark of God's displeasure for sin, he in whom the signs of it did appear ought not to conceal it, nor cut out the signs of it, nor apply to the physician for relief; but he must go to the priest, and follow his directions. Thus those that feel their consciences under guilt and wrath must not cover it, nor endeavour to shake off their convictions, but by repentance, and prayer, and humble confession, take the appointed way to peace and pardon. 2. The particular case of Miriam, who was smitten with leprosy for quarrelling with Moses, must not be forgotten. It was an explication of the law concerning the leprosy. Remember that, and, (1.) "Take heed of sinning after the similitude of her transgression, by despising dominions and speaking evil of dignities, lest you thereby bring upon yourselves the same judgment." (2.) "If any of you be smitten with a leprosy, expect not that the law should be dispensed with, nor think it hard to be shut out of the camp and so made a spectacle; there is no remedy: Miriam herself, though a prophetess and the sister of Moses, was not exempted, but was forced to submit to this severe discipline when she was under this divine rebuke." Thus David, Hezekiah, Peter, and other great men, when they had sinned, humbled themselves, and took to themselves shame and grief; let us not expect to be reconciled upon easier terms.
IV. Some necessary orders given about pledges for the security of money lent. They are not forbidden to take such securities as would save the lender from loss, and oblige the borrower to be honest; but, 1. They must not take the millstone for a pledge (v. 6), for with that they ground the corn that was to be bread for their families, or, if it were a public mill, with it the miller got his livelihood; and so it forbids the taking of any thing for a pledge by the want of which a man was in danger of being undone. Consonant to this is the ancient common law of England, which provides that no man be distrained of the utensils or instruments of his trade or profession, as the axe of a carpenter, or the books of a scholar, or beasts belonging to the plough, as long as there are other beasts of which distress may be made (Coke, 1 Inst. fol. 47). This teaches us to consult the comfort and subsistence of others as much as our own advantage. That creditor who cares not though his debtor and his family starve, nor is at all concerned what become of them, so he may but get his money or secure it, goes contrary, not only to the law of Christ, but even to the law of Moses too. 2. They must not go into the borrower's house to fetch the pledge, but must stand without, and he must bring it, v. 10, 11. The borrower (says Solomon) is servant to the lender; therefore lest the lender should abuse the advantage he has against him, and improve it for his own interest, it is provided that he shall take not what he pleases, but what the borrower can best spare. A man's house is his castle, even the poor man's house is so, and is here taken under the protection of the law. 3. That a poor man's bed-clothes should never be taken for a pledge, v. 12, 13. This we had before, Exod. xxii. 26, 27. If they were taken in the morning, they must be brought back again at night, which is in effect to say that they must not be taken at all. "Let the poor debtor sleep in his own raiment, and bless thee," that is, "pray for thee, and praise God for thy kindness to him." Note, Poor debtors ought to be sensible (more sensible than commonly they are) of the goodness of those creditors that do not take all the advantage of the law against them, and to repay their kindnesses by their prayers for them, when they are not in a capacity to repay it in any other way. "Nay, thou shalt not only have the prayers and good wishes of thy poor brother, but it shall be righteousness to thee before the Lord thy God," that is, "It shall be accepted and rewarded as an act of mercy to thy brother and obedience to thy God, and an evidence of thy sincere conformity to the law. Though it may be looked upon by men as an act of weakness to deliver up the securities thou hast for thy debt, yet it shall be looked upon by thy God as an act of goodness, which shall in no wise lose its reward."
Adam Clarke: Commentary on the Bible - 1831
24:5: When a man hath taken a new wife - Other people made a similar provision for such circumstances. Alexander ordered those of his soldiers who had married that year to spend the winter with their wives, while the army was in winter quarters. See Arrian, lib. i.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:5: a man: Deu 20:7; Gen 2:24; Mat 19:4-6; Mar 10:6-9; Co1 7:10-15; Eph 5:28, Eph 5:29; Tit 2:4, Tit 2:5
neither: etc. Heb. not anything shall pass upon him
cheer up: Pro 5:18; Ecc 9:9; Co1 7:29
Geneva 1599
24:5 When a man hath taken a new wife, he shall not go out to war, (c) neither shall he be charged with any business: [but] he shall be free at home one year, and shall cheer up his wife which he hath taken.
(c) That they might learn to know one another's conditions, and so afterward live in godly peace.
John Gill
24:5 When a man hath taken a new wife,.... A wife he has lately married, new to him, though a widow, as Jarchi observes; but the Targum of Jonathan says a virgin; however this is opposed to his old wife, and divorced; for this, as Jarchi and Ben Melech say, excepts the return of a divorced wife, who cannot be said to be a new one:
he shall not go out to war; this is to be understood of a man that had not only betrothed, but married a wife; a man that had betrothed a wife, and not married her, who went out to war, might return if he would, Deut 20:7; but one that had married a wife was not to go out to war:
neither shall be charged with any business; as betrothed ones were; they, though they had a liberty of returning, yet they were to provide food and drink for the army, and to prepare or mend the highways, as Jarchi observes; but these were not obliged to such things, nor even to keep watch on the walls of the city, or to pay taxes, as Maimonides (b) writes:
but he shall be free at home one year; not only from all tributes and taxes, and everything relative to the affairs of war, but from public offices and employments, which might occasion absence from home. Jarchi remarks, that his house or home comprehends his vineyard; and so he thinks that this respects his house and his vineyard, that if he had built a house and dedicated it, or planted a vineyard and made it common, yet was not to remove from his house because of the necessities of war:
and shall cheer up his wife which he hath taken; or rejoice with his wife which he hath taken, and solace themselves with love; and thereby not only endear himself to her, but settle his affections on her, and be so confirmed in conjugal love, that hereafter no jealousies may arise, or any cause of divorce, which this law seems to be made to guard against. So it is said (c), that Alexander after the battle of Granicus sent home to Macedonia his newly married soldiers, to winter with their wives, and return at spring; which his master Aristotle had taught him, and as he was taught by a Jew.
(b) Hilchot Melachim, c. 7. sect. 10, 11. (c) Arrian. Expedit Alex. l. 1.
John Wesley
24:5 Business - Any publick office or employment, which may cause an absence from or neglect of his wife. One year - That their affections may be firmly settled, so as there may be no occasions for the divorces last mentioned.
Robert Jamieson, A. R. Fausset and David Brown
24:5 When a man hath taken a new wife, he shall not go out to war--This law of exemption was founded on good policy and was favorable to matrimony, as it afforded a full opportunity for the affections of the newly married pair being more firmly rooted, and it diminished or removed occasions for the divorces just mentioned.
24:624:6: Մի՛ գրաւեսցես զվերին եւ զներքին երկան. զի զոգի՛ս գրաւէ այնպիսին[1963]։ ՁԲ [1963] Օրինակ մի. Մի գրաւեսցես զվերին եւ զներքին երակն. զի։
6 Աղօրիքի վերին ու ստորին մասերը գրաւ չվերցնես, որովհետեւ այդպիսով դրա տիրոջ կեանքն ես գրաւ վերցրած լինում:
6 «Չըլլայ որ մարդ մը աղօրիքը կամ անոր վերի քարը գրաւ առնէ. քանզի իր ընկերին կեանքը գրաւ առած կ’ըլլայ։
Մի՛ [351]գրաւեսցես զվերին եւ զներքին`` երկան. զի զոգիս գրաւէ այնպիսին:

24:6: Մի՛ գրաւեսցես զվերին եւ զներքին երկան. զի զոգի՛ս գրաւէ այնպիսին[1963]։ ՁԲ
[1963] Օրինակ մի. Մի գրաւեսցես զվերին եւ զներքին երակն. զի։
6 Աղօրիքի վերին ու ստորին մասերը գրաւ չվերցնես, որովհետեւ այդպիսով դրա տիրոջ կեանքն ես գրաւ վերցրած լինում:
6 «Չըլլայ որ մարդ մը աղօրիքը կամ անոր վերի քարը գրաւ առնէ. քանզի իր ընկերին կեանքը գրաւ առած կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:66: Никто не должен брать в залог верхнего и нижнего жернова, ибо таковой берет в залог душу.
24:6 οὐκ ου not ἐνεχυράσεις ενεχυραζω mill οὐδὲ ουδε not even; neither ἐπιμύλιον επιμυλιος since; that ψυχὴν ψυχη soul οὗτος ουτος this; he ἐνεχυράζει ενεχυραζω take a pledge from
24:6 לֹא־ lō- לֹא not יַחֲבֹ֥ל yaḥᵃvˌōl חבל take a pledge רֵחַ֖יִם rēḥˌayim רֵחַיִם hand-mill וָ wā וְ and רָ֑כֶב rˈāḵev רֶכֶב chariot כִּי־ kî- כִּי that נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul ה֥וּא hˌû הוּא he חֹבֵֽל׃ ס ḥōvˈēl . s חבל take a pledge
24:6. non accipies loco pignoris inferiorem et superiorem molam quia animam suam adposuit tibiThou shalt not take the nether, nor the upper millstone to pledge: for he hath pledged his life to thee.
6. No man shall take the mill or the upper millstone to pledge: for he taketh life to pledge.
24:6. You shall not accept an upper or lower millstone as collateral. For then he will have placed his life with you.
24:6. No man shall take the nether or the upper millstone to pledge: for he taketh [a man’s] life to pledge.
No man shall take the nether or the upper millstone to pledge: for he taketh [a man's] life to pledge:

6: Никто не должен брать в залог верхнего и нижнего жернова, ибо таковой берет в залог душу.
24:6
οὐκ ου not
ἐνεχυράσεις ενεχυραζω mill
οὐδὲ ουδε not even; neither
ἐπιμύλιον επιμυλιος since; that
ψυχὴν ψυχη soul
οὗτος ουτος this; he
ἐνεχυράζει ενεχυραζω take a pledge from
24:6
לֹא־ lō- לֹא not
יַחֲבֹ֥ל yaḥᵃvˌōl חבל take a pledge
רֵחַ֖יִם rēḥˌayim רֵחַיִם hand-mill
וָ וְ and
רָ֑כֶב rˈāḵev רֶכֶב chariot
כִּי־ kî- כִּי that
נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul
ה֥וּא hˌû הוּא he
חֹבֵֽל׃ ס ḥōvˈēl . s חבל take a pledge
24:6. non accipies loco pignoris inferiorem et superiorem molam quia animam suam adposuit tibi
Thou shalt not take the nether, nor the upper millstone to pledge: for he hath pledged his life to thee.
24:6. You shall not accept an upper or lower millstone as collateral. For then he will have placed his life with you.
24:6. No man shall take the nether or the upper millstone to pledge: for he taketh [a man’s] life to pledge.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Жернова ручной мельницы — необходимая принадлежность повседневного житейского обихода на Востоке. Справедливо предположить, что узаконение, конкретно выраженное на примере ручной мельницы, распространялось и на другие предметы первой необходимости в хозяйстве.
Adam Clarke: Commentary on the Bible - 1831
24:6: The nether or the upper mill-stone - Small hand-mills which can be worked by a single person were formerly in use among the Jews, and are still used in many parts of the East. As therefore the day's meal was generally ground for each day, they keeping no stock beforehand, hence they were forbidden to take either of the stones to pledge, because in such a case the family must be without bread. On this account the text terms the millstone the man's life.
Albert Barnes: Notes on the Bible - 1834
24:6: Compare Exo 22:25-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:6: shall take: Small hand-mills, which ground at one time only a sufficient quantity for a day's consumption; hence they were forbidden to take either of the stones to pledge, because if they did, they would be deprived of the means of preparing their necessary food, and the family be without bread. On this account they are called in the text, a man's life. The same reason holds good against receiving in pledge, or distraining for debt, any instrument of labour, by which men earn their livelihood. Exo 22:26, Exo 22:27; Rev 18:22
life: Deu 20:19; Gen 44:30; Luk 12:15
Carl Friedrich Keil and Franz Delitzsch
24:6
Various Prohibitions. - Deut 24:6. "No man shall take in pledge the handmill and millstone, for he (who does this) is pawning life." רחים, the handmill; רכב, lit., the runner, i.e., the upper millstone. Neither the whole mill nor the upper millstone was to be asked for as a pledge, by which the mill would be rendered useless, since the handmill was indispensable for preparing the daily food for the house; so that whoever took them away injured life itself, by withdrawing what was indispensable to the preservation of life. The mill is mentioned as one specimen of articles of this kind, like the clothing in Ex 22:25-26, which served the poor man as bed-clothes also. Breaches of this commandment are reproved in Amos 2:8; Job 22:6; Prov 20:16; Prov 22:27; Prov 27:13.
Deut 24:7-9
Repetition of the law against man-stealing (Ex 21:16). - Deut 24:8, Deut 24:9. The command, "Take heed by the plague of leprosy to observe diligently and to do according to all that the priests teach thee," etc., does not mean, that when they saw signs of leprosy they were to be upon their guard, to observe everything that the priests directed them, as Knobel and many others suppose. For, in the first place, the reference to the punishment of Miriam with leprosy is by no means appropriate to such a thought as this, since Miriam did not act in opposition to the priests after she had been smitten with leprosy, but brought leprosy upon herself as a punishment, by her rebellion against Moses (Num 12:10.). And in the second place, this view cannot be reconciled with בּנגע השּׁמר, since השּׁמר with בּ, either to be upon one's guard against (before) anything (2Kings 20:10), or when taken in connection with בּנפשׁ, to beware by the soul, i.e., for the sake of the worth of the soul (Jer 17:21). The thought here, therefore, is, "Be on thy guard because of the plague of leprosy," i.e., that thou dost not get it, have to bear it, as the reward for thy rebellion against what the priests teach according to the commandment of the Lord. "Watch diligently, that thou do not incur the plague of leprosy" (Vulgate); or, "that thou do not sin, so as to be punished with leprosy" (J. H. Michaelis).
Geneva 1599
24:6 No man shall take the nether or the upper (d) millstone to pledge: for he taketh [a man's] life to pledge.
(d) Not anything by which a man gets his living.
John Gill
24:6 No man shall take the nether or the upper millstone to pledge,.... The first word being of the dual number takes in both stones, wherefore Vatablus renders the words,"ye shall not take for a pledge both the millstones, nor indeed the uppermost;''which is the least; so far should they be from taking both, that they were not allowed to take the uppermost, which was the shortest, meanest, and lightest; and indeed if anyone of them was taken, the other became useless, so that neither was to be taken:
for he taketh a man's life to pledge; or with which his life is supported, and the life of his family; for if he has corn to supply them with, yet if his mill or millstones are pawned, he cannot grind his corn, and so he and his family must starve: and in those times and countries they did, as the Arabs do to this day, as Dr. Shaw (d) relates,"most families grind their wheat and barley at home, having two portable millstones for that purpose; the uppermost whereof is turned round by a small handle of wood or iron, that is placed in the rim;''and these millstones being portable, might be the more easily taken for pledges, which is here forbidden, for the above reason; and this takes in any other thing whatever, on which a man's living depends, or by which he gets his bread (e).
(d) Travels, p. 231. Edit. 2. (e) Misn. Bava Metzia, c. 9. sect. 13.
John Wesley
24:6 Mill - stone - Used in their hand - mills. Under this, he understands all other things necessary to get a livelihood, the taking away whereof is against the laws both of charity and prudence, seeing by those things alone he can be enabled both to subsist and to pay his debts. Life - His livelihood, the necessary support of his life.
Robert Jamieson, A. R. Fausset and David Brown
24:6 No man shall take the nether or the upper millstone to pledge--The "upper" stone being concave, covers the "nether" like a lid; and it has a small aperture, through which the corn is poured, as well as a handle by which it is turned. The propriety of the law was founded on the custom of grinding corn every morning for daily consumption. If either of the stones, therefore, which composed the handmill was wanting, a person would be deprived of his necessary provision.
24:724:7: Եթէ ըմբռնեսցի ա՛յր ոք մարդագող յեղբարց իւրոց յորդւոցն Իսրայէլի, եւ բռնաբարեալ վաճառեսցէ զնա. մեռցի՛ գողն, եւ բարձջի՛ք զչարն ՚ի միջոյ ձերմէ։
7 Եթէ որեւէ մարդագող իր եղբայրներից՝ իսրայէլացիներից մէկին գողանալով վաճառի, ապա գողը պէտք է մահուան դատապարտուի: Դրանով դուք չարը վերացրած կը լինէք ձեր միջից:
7 «Եթէ մարդ մը գտնուի, որ իր եղբայրներէն, այսինքն Իսրայէլի որդիներէն, մէկը գողնալով զանիկա ծառայ դարձնէ կամ ծախէ, այդ մարդը իբր գող թող մեռնի ու ձեր մէջէն չարութիւնը վերցուի։
Եթէ ըմբռնեսցի այր ոք մարդագող յեղբարց իւրոց յորդւոցն Իսրայելի, եւ բռնաբարեալ` վաճառեսցէ զնա, մեռցի գողն, եւ բարձջիք զչարն ի միջոյ ձերմէ:

24:7: Եթէ ըմբռնեսցի ա՛յր ոք մարդագող յեղբարց իւրոց յորդւոցն Իսրայէլի, եւ բռնաբարեալ վաճառեսցէ զնա. մեռցի՛ գողն, եւ բարձջի՛ք զչարն ՚ի միջոյ ձերմէ։
7 Եթէ որեւէ մարդագող իր եղբայրներից՝ իսրայէլացիներից մէկին գողանալով վաճառի, ապա գողը պէտք է մահուան դատապարտուի: Դրանով դուք չարը վերացրած կը լինէք ձեր միջից:
7 «Եթէ մարդ մը գտնուի, որ իր եղբայրներէն, այսինքն Իսրայէլի որդիներէն, մէկը գողնալով զանիկա ծառայ դարձնէ կամ ծախէ, այդ մարդը իբր գող թող մեռնի ու ձեր մէջէն չարութիւնը վերցուի։
zohrab-1805▾ eastern-1994▾ western am▾
24:77: Если найдут кого, что он украл кого-нибудь из братьев своих, из сынов Израилевых, и поработил его, и продал его, то такого вора должно предать смерти; и [так] истреби зло из среды себя.
24:7 ἐὰν εαν and if; unless δὲ δε though; while ἁλῷ αλισκω person; human κλέπτων κλεπτω steal ψυχὴν ψυχη soul τῶν ο the ἀδελφῶν αδελφος brother αὐτοῦ αυτος he; him τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even καταδυναστεύσας καταδυναστευω tyrannize αὐτὸν αυτος he; him ἀποδῶται αποδιδωμι render; surrender ἀποθανεῖται αποθνησκω die ὁ ο the κλέπτης κλεπτης thief ἐκεῖνος εκεινος that καὶ και and; even ἐξαρεῖς εξαιρω lift out / up; remove τὸν ο the πονηρὸν πονηρος harmful; malignant ἐξ εκ from; out of ὑμῶν υμων your αὐτῶν αυτος he; him
24:7 כִּי־ kî- כִּי that יִמָּצֵ֣א yimmāṣˈē מצא find אִ֗ישׁ ʔˈîš אִישׁ man גֹּנֵ֨ב gōnˌēv גנב steal נֶ֤פֶשׁ nˈefeš נֶפֶשׁ soul מֵ mē מִן from אֶחָיו֙ ʔeḥāʸw אָח brother מִ mi מִן from בְּנֵ֣י bbᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and הִתְעַמֶּר־ hiṯʕammer- עמר deal violently בֹּ֖ו bˌô בְּ in וּ û וְ and מְכָרֹ֑ו mᵊḵārˈô מכר sell וּ û וְ and מֵת֙ mˌēṯ מות die הַ ha הַ the גַּנָּ֣ב ggannˈāv גַּנָּב thief הַ ha הַ the ה֔וּא hˈû הוּא he וּ û וְ and בִֽעַרְתָּ֥ vˈiʕartˌā בער burn הָ hā הַ the רָ֖ע rˌāʕ רַע evil מִ mi מִן from קִּרְבֶּֽךָ׃ qqirbˈeḵā קֶרֶב interior
24:7. si deprehensus fuerit homo sollicitans fratrem suum de filiis Israhel et vendito eo accipiens pretium interficietur et auferes malum de medio tuiIf any man be found soliciting his brother of the children of Israel, and selling him shall take a price, he shall be put to death, and thou shalt take away the evil from the midst of thee.
7. If a man be found stealing any of his brethren of the children of Israel, and he deal with him as a slave, or sell him; then that thief shall die: so shalt thou put away the evil from the midst of thee.
24:7. If a man has been caught soliciting his brother among the sons of Israel, and selling him in order to receive a price, then he shall be put to death. And so shall you take away the evil from your midst.
24:7. If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him; then that thief shall die; and thou shalt put evil away from among you.
If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him; then that thief shall die; and thou shalt put evil away from among you:

7: Если найдут кого, что он украл кого-нибудь из братьев своих, из сынов Израилевых, и поработил его, и продал его, то такого вора должно предать смерти; и [так] истреби зло из среды себя.
24:7
ἐὰν εαν and if; unless
δὲ δε though; while
ἁλῷ αλισκω person; human
κλέπτων κλεπτω steal
ψυχὴν ψυχη soul
τῶν ο the
ἀδελφῶν αδελφος brother
αὐτοῦ αυτος he; him
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
καταδυναστεύσας καταδυναστευω tyrannize
αὐτὸν αυτος he; him
ἀποδῶται αποδιδωμι render; surrender
ἀποθανεῖται αποθνησκω die
ο the
κλέπτης κλεπτης thief
ἐκεῖνος εκεινος that
καὶ και and; even
ἐξαρεῖς εξαιρω lift out / up; remove
τὸν ο the
πονηρὸν πονηρος harmful; malignant
ἐξ εκ from; out of
ὑμῶν υμων your
αὐτῶν αυτος he; him
24:7
כִּי־ kî- כִּי that
יִמָּצֵ֣א yimmāṣˈē מצא find
אִ֗ישׁ ʔˈîš אִישׁ man
גֹּנֵ֨ב gōnˌēv גנב steal
נֶ֤פֶשׁ nˈefeš נֶפֶשׁ soul
מֵ מִן from
אֶחָיו֙ ʔeḥāʸw אָח brother
מִ mi מִן from
בְּנֵ֣י bbᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
הִתְעַמֶּר־ hiṯʕammer- עמר deal violently
בֹּ֖ו bˌô בְּ in
וּ û וְ and
מְכָרֹ֑ו mᵊḵārˈô מכר sell
וּ û וְ and
מֵת֙ mˌēṯ מות die
הַ ha הַ the
גַּנָּ֣ב ggannˈāv גַּנָּב thief
הַ ha הַ the
ה֔וּא hˈû הוּא he
וּ û וְ and
בִֽעַרְתָּ֥ vˈiʕartˌā בער burn
הָ הַ the
רָ֖ע rˌāʕ רַע evil
מִ mi מִן from
קִּרְבֶּֽךָ׃ qqirbˈeḵā קֶרֶב interior
24:7. si deprehensus fuerit homo sollicitans fratrem suum de filiis Israhel et vendito eo accipiens pretium interficietur et auferes malum de medio tui
If any man be found soliciting his brother of the children of Israel, and selling him shall take a price, he shall be put to death, and thou shalt take away the evil from the midst of thee.
24:7. If a man has been caught soliciting his brother among the sons of Israel, and selling him in order to receive a price, then he shall be put to death. And so shall you take away the evil from your midst.
24:7. If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him; then that thief shall die; and thou shalt put evil away from among you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Ср. Исх ХХI:16.
Albert Barnes: Notes on the Bible - 1834
24:7: Compare Deu 21:14; and Exo 21:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:7: found: Exo 21:16; Eze 27:13; Ti1 1:10; Rev 18:13
then that: Exo 21:16, Exo 22:1-4
and thou shalt: Deu 19:19
John Gill
24:7 If a man be found stealing any of his brethren of the children of Israel,.... Whether grown up or little, male or female, an Israelite or a proselyte, or a freed servant; all, as Maimonides (f) says, are included in this general word "brethren"; though Aben Ezra observes, that it is added, "of the children of Israel", for explanation, since an Edomite is called a "brother". Now, a man must be "found" committing this fact; that is, it must plainly appear, there must be full proof of it by witnesses, as Jarchi explains this word:
and maketh merchandise of him; or rather uses him as a servant, and employs him in any service to the least profit and advantage by him, even to the value of a farthing; yea, if he does but lean upon him, and he supports him, though he is an old man that is stolen; this is serving a man's self by him, as Maimonides (g), which is what is forbidden as distinct from selling him, as follows:
or selleth him: to others; and both these, according to the above writer (h), using him for service, and selling him, are necessary to make him guilty of death; not the one without the other; but reading them disjunctively, as we do, gives the better sense of the words:
then that thief shall die; by strangling with a napkin, as the Targum of Jonathan; and so Maimonides (i) says, his death is by strangling:
and thou shall put evil away from among you; both him that does evil, as the Targum of Jonathan, and the guilt of it by inflicting due punishment for it; and so deter from such practices, and prevent evil coming upon the body of the people, should such a sin be connived at; see Ex 21:16.
(f) Hichot Genibah, c. 9. sect. 6. (g) Ib. sect. 2. (h) Ib. sect. 3. (i) Hilchot Genibah, c. 9. sect. 1. So R. Sol. Urbin. Ohel Moed, fol. 67. 1. interprets it of service.
Robert Jamieson, A. R. Fausset and David Brown
24:7 If a man be found stealing any of his brethren--(See Ex 21:16).
24:824:8: Զգո՛յշ լեր անձին քում յարածէ բորոտութեան. զգո՛յշ լինիջիր՝ առնե՛լ ըստ ամենայն օրինին զոր պատմիցեն ձեզ քահանայքն Ղեւտացիք. զորօրինակ պատուիրեցի ձեզ զգուշանա՛լ առնելոյ[1964]։ [1964] Ոմանք. Զգոյշ լինիցիս առնելոյ... զոր պատմեսցեն քեզ։
8 Զգուշացի՛ր բորոտութիւնից, հետամուտ եղի՛ր, որ կատարես բոլոր այն օրէնքները, որ քեզ կը հաղորդեն ղեւտացի քահանաները, ինչպէս որ ես եմ պատուիրել ձեզ, որ զգոյշ լինէք:
8 «Բորոտութեան ախտին համար զգուշութիւն ըրէ՛ք, Ղեւտացի քահանաներուն բոլոր ձեզի սորվեցուցած բաները ճշդիւ պահեցէ՛ք եւ ըրէ՛ք. ինչ որ անոնց պատուիրեր եմ զգուշութեամբ գործադրեցէ՛ք։
Զգոյշ լեր անձին քում յարածէ բորոտութեան. զգոյշ լինիջիր` առնել ըստ ամենայն օրինին զոր պատմիցեն ձեզ քահանայքն Ղեւտացիք, զոր օրինակ պատուիրեցի [352]ձեզ զգուշանալ`` առնելոյ:

24:8: Զգո՛յշ լեր անձին քում յարածէ բորոտութեան. զգո՛յշ լինիջիր՝ առնե՛լ ըստ ամենայն օրինին զոր պատմիցեն ձեզ քահանայքն Ղեւտացիք. զորօրինակ պատուիրեցի ձեզ զգուշանա՛լ առնելոյ[1964]։
[1964] Ոմանք. Զգոյշ լինիցիս առնելոյ... զոր պատմեսցեն քեզ։
8 Զգուշացի՛ր բորոտութիւնից, հետամուտ եղի՛ր, որ կատարես բոլոր այն օրէնքները, որ քեզ կը հաղորդեն ղեւտացի քահանաները, ինչպէս որ ես եմ պատուիրել ձեզ, որ զգոյշ լինէք:
8 «Բորոտութեան ախտին համար զգուշութիւն ըրէ՛ք, Ղեւտացի քահանաներուն բոլոր ձեզի սորվեցուցած բաները ճշդիւ պահեցէ՛ք եւ ըրէ՛ք. ինչ որ անոնց պատուիրեր եմ զգուշութեամբ գործադրեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
24:88: Смотри, в язве проказы тщательно соблюдай и исполняй весь [закон], которому научат вас священники левиты; тщательно исполняйте, что я повелел им;
24:8 πρόσεχε προσεχω pay attention; beware σεαυτῷ σεαυτου of yourself ἐν εν in τῇ ο the ἁφῇ αφη contact τῆς ο the λέπρας λεπρα leprosy φυλάξῃ φυλασσω guard; keep σφόδρα σφοδρα vehemently; tremendously ποιεῖν ποιεω do; make κατὰ κατα down; by πάντα πας all; every τὸν ο the νόμον νομος.1 law ὃν ος who; what ἐὰν εαν and if; unless ἀναγγείλωσιν αναγγελλω announce ὑμῖν υμιν you οἱ ο the ἱερεῖς ιερευς priest οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis ὃν ος who; what τρόπον τροπος manner; by means ἐνετειλάμην εντελλομαι direct; enjoin ὑμῖν υμιν you φυλάξασθε φυλασσω guard; keep ποιεῖν ποιεω do; make
24:8 הִשָּׁ֧מֶר hiššˈāmer שׁמר keep בְּ bᵊ בְּ in נֶֽגַע־ nˈeḡaʕ- נֶגַע stroke הַ ha הַ the צָּרַ֛עַת ṣṣārˈaʕaṯ צָרַעַת skin-disease לִ li לְ to שְׁמֹ֥ר šᵊmˌōr שׁמר keep מְאֹ֖ד mᵊʔˌōḏ מְאֹד might וְ wᵊ וְ and לַ la לְ to עֲשֹׂ֑ות ʕᵃśˈôṯ עשׂה make כְּ kᵊ כְּ as כֹל֩ ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֹור֨וּ yôrˌû ירה teach אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker] הַ ha הַ the כֹּהֲנִ֧ים kkōhᵃnˈîm כֹּהֵן priest הַ ha הַ the לְוִיִּ֛ם lᵊwiyyˈim לֵוִי Levite כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוִּיתִ֖ם ṣiwwîṯˌim צוה command תִּשְׁמְר֥וּ tišmᵊrˌû שׁמר keep לַ la לְ to עֲשֹֽׂות׃ ס ʕᵃśˈôṯ . s עשׂה make
24:8. observa diligenter ne incurras in plagam leprae sed facies quaecumque docuerint te sacerdotes levitici generis iuxta id quod praecepi eis et imple solliciteObserve diligently that thou incur not the stroke of the leprosy, but thou shalt do whatsoever the priests of the Levitical race shall teach thee, according to what I have commanded them, and fulfil thou it carefully.
8. Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, so ye shall observe to do.
24:8. Observe diligently, lest you incur the wound of leprosy. But you shall do whatever the priests of the Levitical stock shall teach you to do, according to what I have instructed them. And you shall fulfill it carefully.
24:8. Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, [so] ye shall observe to do.
Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, [so] ye shall observe to do:

8: Смотри, в язве проказы тщательно соблюдай и исполняй весь [закон], которому научат вас священники левиты; тщательно исполняйте, что я повелел им;
24:8
πρόσεχε προσεχω pay attention; beware
σεαυτῷ σεαυτου of yourself
ἐν εν in
τῇ ο the
ἁφῇ αφη contact
τῆς ο the
λέπρας λεπρα leprosy
φυλάξῃ φυλασσω guard; keep
σφόδρα σφοδρα vehemently; tremendously
ποιεῖν ποιεω do; make
κατὰ κατα down; by
πάντα πας all; every
τὸν ο the
νόμον νομος.1 law
ὃν ος who; what
ἐὰν εαν and if; unless
ἀναγγείλωσιν αναγγελλω announce
ὑμῖν υμιν you
οἱ ο the
ἱερεῖς ιερευς priest
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
ὃν ος who; what
τρόπον τροπος manner; by means
ἐνετειλάμην εντελλομαι direct; enjoin
ὑμῖν υμιν you
φυλάξασθε φυλασσω guard; keep
ποιεῖν ποιεω do; make
24:8
הִשָּׁ֧מֶר hiššˈāmer שׁמר keep
בְּ bᵊ בְּ in
נֶֽגַע־ nˈeḡaʕ- נֶגַע stroke
הַ ha הַ the
צָּרַ֛עַת ṣṣārˈaʕaṯ צָרַעַת skin-disease
לִ li לְ to
שְׁמֹ֥ר šᵊmˌōr שׁמר keep
מְאֹ֖ד mᵊʔˌōḏ מְאֹד might
וְ wᵊ וְ and
לַ la לְ to
עֲשֹׂ֑ות ʕᵃśˈôṯ עשׂה make
כְּ kᵊ כְּ as
כֹל֩ ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יֹור֨וּ yôrˌû ירה teach
אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker]
הַ ha הַ the
כֹּהֲנִ֧ים kkōhᵃnˈîm כֹּהֵן priest
הַ ha הַ the
לְוִיִּ֛ם lᵊwiyyˈim לֵוִי Levite
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוִּיתִ֖ם ṣiwwîṯˌim צוה command
תִּשְׁמְר֥וּ tišmᵊrˌû שׁמר keep
לַ la לְ to
עֲשֹֽׂות׃ ס ʕᵃśˈôṯ . s עשׂה make
24:8. observa diligenter ne incurras in plagam leprae sed facies quaecumque docuerint te sacerdotes levitici generis iuxta id quod praecepi eis et imple sollicite
Observe diligently that thou incur not the stroke of the leprosy, but thou shalt do whatsoever the priests of the Levitical race shall teach thee, according to what I have commanded them, and fulfil thou it carefully.
24:8. Observe diligently, lest you incur the wound of leprosy. But you shall do whatever the priests of the Levitical stock shall teach you to do, according to what I have instructed them. And you shall fulfill it carefully.
24:8. Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, [so] ye shall observe to do.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: См. Лев ХIII–ХIV.
Adam Clarke: Commentary on the Bible - 1831
24:8: The plague of leprosy - See on Leviticus 13 (note), and Leviticus 14 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:8: Lev. 13:1-14:57; Mat 8:4; Mar 1:44; Luk 5:14, Luk 17:14
John Gill
24:8 Take heed, in the plague of leprosy,.... Whether in the bodies of men, or in houses, or in garments, not to hide and conceal it; or, as Jarchi, weaken the signs of it, or cut out the bright spot; so the Targum of Jonathan:
that thou observe diligently, and do according to all the priests the Levites shall teach you: according to the laws and rules given in such cases, whether they order to shut up persons, houses, or clothes, or pronounce unclean or clean; in all things they were to do as they directed, which appeared to be agreeably to the said rules; for the judgment, management, and ordering of these things, belonged to the priests: of which see Lev 13:1,
as I commanded them, so shall ye observe to do: which shows the they were not to comply with their orders, and conform to them, any further than they agreed with the commands of God, and the instructions he had given them in the places referred to.
Robert Jamieson, A. R. Fausset and David Brown
24:8 Take heed in the plague of leprosy--(See Lev 13:14).
24:924:9: Յիշեցէ՛ք՝ զոր ինչ արար Տէր Աստուած քո ընդ Մարիամ ՚ի ճանապարհի ելանո՛յն ձերոյ յԵգիպտոսէ։
9 Յիշեցէ՛ք, թէ ձեր Տէր Աստուածը ինչ արեց Մարիամին, երբ դուք Եգիպտոսից ճանապարհ էիք ընկել:
9 Միտքդ բեր ինչ որ քու Տէր Աստուածդ Մարիամին ըրաւ ճամբուն մէջ՝ Եգիպտոսէն ելած ատեննիդ։
Յիշեցէք զոր ինչ արար Տէր Աստուած քո ընդ Մարիամ ի ճանապարհի ելանելոյն ձերոյ յԵգիպտոսէ:

24:9: Յիշեցէ՛ք՝ զոր ինչ արար Տէր Աստուած քո ընդ Մարիամ ՚ի ճանապարհի ելանո՛յն ձերոյ յԵգիպտոսէ։
9 Յիշեցէ՛ք, թէ ձեր Տէր Աստուածը ինչ արեց Մարիամին, երբ դուք Եգիպտոսից ճանապարհ էիք ընկել:
9 Միտքդ բեր ինչ որ քու Տէր Աստուածդ Մարիամին ըրաւ ճամբուն մէջ՝ Եգիպտոսէն ելած ատեննիդ։
zohrab-1805▾ eastern-1994▾ western am▾
24:99: помни, что Господь Бог твой сделал Мариами на пути, когда вы шли из Египта.
24:9 μνήσθητι μναομαι remember; mindful ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your τῇ ο the Μαριαμ μαρια Maria 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
24:9 זָכֹ֕ור zāḵˈôr זכר remember אֵ֧ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֛ה ʕāśˈā עשׂה make יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) לְ lᵊ לְ to מִרְיָ֑ם miryˈām מִרְיָם Miriam בַּ ba בְּ in † הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way בְּ bᵊ בְּ in צֵאתְכֶ֥ם ṣēṯᵊḵˌem יצא go out מִ mi מִן from מִּצְרָֽיִם׃ ס mmiṣrˈāyim . s מִצְרַיִם Egypt
24:9. mementote quae fecerit Dominus Deus vester Mariae in via cum egrederemini de AegyptoRemember what the Lord your God did to Mary, in the way when you came out of Egypt.
9. Remember what the LORD thy God did unto Miriam, by the way as ye came forth out of Egypt.
24:9. Remember what the Lord your God did to Miriam, along the way, as you were departing from Egypt.
24:9. Remember what the LORD thy God did unto Miriam by the way, after that ye were come forth out of Egypt.
Remember what the LORD thy God did unto Miriam by the way, after that ye were come forth out of Egypt:

9: помни, что Господь Бог твой сделал Мариами на пути, когда вы шли из Египта.
24:9
μνήσθητι μναομαι remember; mindful
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
τῇ ο the
Μαριαμ μαρια Maria
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
24:9
זָכֹ֕ור zāḵˈôr זכר remember
אֵ֧ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֛ה ʕāśˈā עשׂה make
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
לְ lᵊ לְ to
מִרְיָ֑ם miryˈām מִרְיָם Miriam
בַּ ba בְּ in
הַ the
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
בְּ bᵊ בְּ in
צֵאתְכֶ֥ם ṣēṯᵊḵˌem יצא go out
מִ mi מִן from
מִּצְרָֽיִם׃ ס mmiṣrˈāyim . s מִצְרַיִם Egypt
24:9. mementote quae fecerit Dominus Deus vester Mariae in via cum egrederemini de Aegypto
Remember what the Lord your God did to Mary, in the way when you came out of Egypt.
24:9. Remember what the Lord your God did to Miriam, along the way, as you were departing from Egypt.
24:9. Remember what the LORD thy God did unto Miriam by the way, after that ye were come forth out of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Чис XII.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:9: Remember: Luk 17:32; Co1 10:6, Co1 10:11
Miriam: Num 5:2, Num 12:10-15; Kg2 7:3; Ch2 26:20, Ch2 26:21
John Gill
24:9 Remember what the Lord thy God did unto Miriam,.... Who was stricken with leprosy for speaking against Moses, and was shut up seven days; and they are reminded of this instance, partly to warn them against entertaining evil suspicions, and surmises of persons in power and authority, and speaking evil of them; and partly to expect that punishment would certainly be inflicted on them, should they be guilty of the same crime; nor should they think it hard, either to be smitten with leprosy, or to be shut up for it; since Miriam, a prophetess, and the sister of Moses, was so used; and that when
by the way, after that ye were come out of Egypt: when upon their journey, and were retarded in it, and obliged to stay at least seven days before they could proceed on in it; see Num 12:14.
24:1024:10: Եւ եթէ պարտելո՛վ պարտիցի ընկեր քո զինչ եւ իցէ, մի՛ մտանիցես ՚ի տուն նորա գրաւել ինչ գրաւ.
10 Եթէ քո մերձաւորը որեւէ բան է պարտք քեզ, ապա գրաւ վերցնելու համար նրա տունը չմտնես.
10 «Երբ քու դրացիիդ բան մը փոխ տաս, գրաւն առնելու համար անոր տունը մի՛ մտներ.
Եւ եթէ պարտելով պարտիցի ընկեր քո զինչ եւ իցէ, մի՛ մտանիցես ի տուն նորա գրաւել ինչ գրաւ:

24:10: Եւ եթէ պարտելո՛վ պարտիցի ընկեր քո զինչ եւ իցէ, մի՛ մտանիցես ՚ի տուն նորա գրաւել ինչ գրաւ.
10 Եթէ քո մերձաւորը որեւէ բան է պարտք քեզ, ապա գրաւ վերցնելու համար նրա տունը չմտնես.
10 «Երբ քու դրացիիդ բան մը փոխ տաս, գրաւն առնելու համար անոր տունը մի՛ մտներ.
zohrab-1805▾ eastern-1994▾ western am▾
24:1010: Если ты ближнему твоему дашь что-нибудь взаймы, то не ходи к нему в дом, чтобы взять у него залог,
24:10 ἐὰν εαν and if; unless ὀφείλημα οφειλημα obligation ᾖ ειμι be ἐν εν in τῷ ο the πλησίον πλησιον near; neighbor σου σου of you; your ὀφείλημα οφειλημα obligation ὁτιοῦν οστισουν not εἰσελεύσῃ εισερχομαι enter; go in εἰς εις into; for τὴν ο the οἰκίαν οικια house; household αὐτοῦ αυτος he; him ἐνεχυράσαι ενεχυρασαι the ἐνέχυρον ενεχυρον pledge; surety
24:10 כִּֽי־ kˈî- כִּי that תַשֶּׁ֥ה ṯaššˌeh נשׁא give loan בְ vᵊ בְּ in רֵֽעֲךָ rˈēʕᵃḵā רֵעַ fellow מַשַּׁ֣את maššˈaṯ מַשָּׁאָה loan מְא֑וּמָה mᵊʔˈûmā מְאוּמָה something לֹא־ lō- לֹא not תָבֹ֥א ṯāvˌō בוא come אֶל־ ʔel- אֶל to בֵּיתֹ֖ו bêṯˌô בַּיִת house לַ la לְ to עֲבֹ֥ט ʕᵃvˌōṭ עבט borrow עֲבֹטֹֽו׃ ʕᵃvōṭˈô עֲבֹוט pledge
24:10. cum repetes a proximo tuo rem aliquam quam debet tibi non ingredieris domum eius ut pignus auferasWhen thou shalt demand of thy neighbour any thing that he oweth thee, thou shalt not go into his house to take away a pledge:
10. When thou dost lend thy neighbour any manner of loan, thou shalt not go into his house to fetch his pledge.
24:10. When you require from your neighbor anything that he owes to you, you shall not enter into his house in order to take away the collateral.
24:10. When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge.
When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge:

10: Если ты ближнему твоему дашь что-нибудь взаймы, то не ходи к нему в дом, чтобы взять у него залог,
24:10
ἐὰν εαν and if; unless
ὀφείλημα οφειλημα obligation
ειμι be
ἐν εν in
τῷ ο the
πλησίον πλησιον near; neighbor
σου σου of you; your
ὀφείλημα οφειλημα obligation
ὁτιοῦν οστισουν not
εἰσελεύσῃ εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
οἰκίαν οικια house; household
αὐτοῦ αυτος he; him
ἐνεχυράσαι ενεχυρασαι the
ἐνέχυρον ενεχυρον pledge; surety
24:10
כִּֽי־ kˈî- כִּי that
תַשֶּׁ֥ה ṯaššˌeh נשׁא give loan
בְ vᵊ בְּ in
רֵֽעֲךָ rˈēʕᵃḵā רֵעַ fellow
מַשַּׁ֣את maššˈaṯ מַשָּׁאָה loan
מְא֑וּמָה mᵊʔˈûmā מְאוּמָה something
לֹא־ lō- לֹא not
תָבֹ֥א ṯāvˌō בוא come
אֶל־ ʔel- אֶל to
בֵּיתֹ֖ו bêṯˌô בַּיִת house
לַ la לְ to
עֲבֹ֥ט ʕᵃvˌōṭ עבט borrow
עֲבֹטֹֽו׃ ʕᵃvōṭˈô עֲבֹוט pledge
24:10. cum repetes a proximo tuo rem aliquam quam debet tibi non ingredieris domum eius ut pignus auferas
When thou shalt demand of thy neighbour any thing that he oweth thee, thou shalt not go into his house to take away a pledge:
24:10. When you require from your neighbor anything that he owes to you, you shall not enter into his house in order to take away the collateral.
24:10. When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Подчиняясь чувству алчности, кредитор, при входе в дом должника, мог бы взять в залог такую вещь, стоимость которой далеко превышает кредит.
Albert Barnes: Notes on the Bible - 1834
24:10: Compare Exo 22:25-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:10: When: Deu 15:8
lend thy brother any thing: Heb. lend the loan of anything to thy brother
Carl Friedrich Keil and Franz Delitzsch
24:10
Warning against oppressing the Poor. - Deut 24:10, Deut 24:11. If a loan of any kind was lent to a neighbour, the lender was not to go into his house to pledge (take) a pledge, but was to let the borrower bring the pledge out. The meaning is, that they were to leave it to the borrower to give a pledge, and not compel him to give up something as a pledge that might be indispensable to him.
Geneva 1599
24:10 When thou dost lend thy brother any thing, thou shalt not go (e) into his house to fetch his pledge.
(e) As though you would appoint what to have, but shall receive what be may spare.
John Gill
24:10 When thou dost lend thy brother anything,.... Any sum of money he stands in need of, or demanded a debt of him, as Jarchi; money he is indebted to thee, which is the sense of the Septuagint version; and he is not able to pay it, but offers something: in pawn till he can pay it:
thou shall not go into his house to fetch his pledge; which would be an exercise of too much power and authority, to go into a neighbour's house, and take what was liked; and besides, as no doubt he would take the best, so he might take that which the poor man could not spare: and indeed, according to the Jewish canons (k), he could not take any pledge at all, but with the knowledge, and by the leave, of the sanhedrim, or court of judicature.
(k) Misn. Bava Metzia, c. 9. sect. 13.
John Wesley
24:10 Thou shalt not go in - To prevent both the poor man's reproach by having his wants exposed, and the creditor's greediness which might be occasioned by the sight of something which he desired, and the debtor could not spare.
Robert Jamieson, A. R. Fausset and David Brown
24:10 When thou dost lend thy brother anything, thou shalt not go into his house to fetch his pledge--The course recommended was, in kind and considerate regard, to spare the borrower's feelings. In the case of a poor man who had pledged his cloak, it was to be restored before night, as the poor in Eastern countries have commonly no other covering for wrapping themselves in when they go to sleep than the garment they have worn during the day.
24:1124:11: այլ արտաքո՛յ կայցես. եւ ա՛յրն առ որում պարտքն քո իցեն՝ հանցէ՛ զգրաւն քո արտաքս։
11 կանգնի՛ր դրսում, եւ պարտք ունեցող մարդը ինքը թող գրաւը հանի դուրս:
11 Դուրսը կայնէ ու փոխ առնող մարդը գրաւը թող դուրս բերէ։
այլ արտաքոյ կայցես, եւ այրն առ որում պարտքն քո իցեն` հանցէ զգրաւն քո արտաքս:

24:11: այլ արտաքո՛յ կայցես. եւ ա՛յրն առ որում պարտքն քո իցեն՝ հանցէ՛ զգրաւն քո արտաքս։
11 կանգնի՛ր դրսում, եւ պարտք ունեցող մարդը ինքը թող գրաւը հանի դուրս:
11 Դուրսը կայնէ ու փոխ առնող մարդը գրաւը թող դուրս բերէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1111: постой на улице, а тот, которому ты дал взаймы, вынесет тебе залог свой на улицу;
24:11 ἔξω εξω outside στήσῃ ιστημι stand; establish καὶ και and; even ὁ ο the ἄνθρωπος ανθρωπος person; human οὗ ος who; what τὸ ο the δάνειόν δανειον loan σού σου of you; your ἐστιν ειμι be ἐν εν in αὐτῷ αυτος he; him ἐξοίσει εκφερω bring out / forth; carry out σοι σοι you τὸ ο the ἐνέχυρον ενεχυρον outside
24:11 בַּ ba בְּ in † הַ the ח֖וּץ ḥˌûṣ חוּץ outside תַּעֲמֹ֑ד taʕᵃmˈōḏ עמד stand וְ wᵊ וְ and הָ hā הַ the אִ֗ישׁ ʔˈîš אִישׁ man אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אַתָּה֙ ʔattˌā אַתָּה you נֹשֶׁ֣ה nōšˈeh נשׁא give loan בֹ֔ו vˈô בְּ in יֹוצִ֥יא yôṣˌî יצא go out אֵלֶ֛יךָ ʔēlˈeʸḵā אֶל to אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the עֲבֹ֖וט ʕᵃvˌôṭ עֲבֹוט pledge הַ ha הַ the חֽוּצָה׃ ḥˈûṣā חוּץ outside
24:11. sed stabis foris et ille tibi proferet quod habueritBut thou shalt stand without, and he shall bring out to thee what he hath.
11. Thou shalt stand without, and the man to whom thou dost lend shall bring forth the pledge without unto thee.
24:11. Instead, you shall stand outside, and he will carry out to you what he has.
24:11. Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee.
Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee:

11: постой на улице, а тот, которому ты дал взаймы, вынесет тебе залог свой на улицу;
24:11
ἔξω εξω outside
στήσῃ ιστημι stand; establish
καὶ και and; even
ο the
ἄνθρωπος ανθρωπος person; human
οὗ ος who; what
τὸ ο the
δάνειόν δανειον loan
σού σου of you; your
ἐστιν ειμι be
ἐν εν in
αὐτῷ αυτος he; him
ἐξοίσει εκφερω bring out / forth; carry out
σοι σοι you
τὸ ο the
ἐνέχυρον ενεχυρον outside
24:11
בַּ ba בְּ in
הַ the
ח֖וּץ ḥˌûṣ חוּץ outside
תַּעֲמֹ֑ד taʕᵃmˈōḏ עמד stand
וְ wᵊ וְ and
הָ הַ the
אִ֗ישׁ ʔˈîš אִישׁ man
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
אַתָּה֙ ʔattˌā אַתָּה you
נֹשֶׁ֣ה nōšˈeh נשׁא give loan
בֹ֔ו vˈô בְּ in
יֹוצִ֥יא yôṣˌî יצא go out
אֵלֶ֛יךָ ʔēlˈeʸḵā אֶל to
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
עֲבֹ֖וט ʕᵃvˌôṭ עֲבֹוט pledge
הַ ha הַ the
חֽוּצָה׃ ḥˈûṣā חוּץ outside
24:11. sed stabis foris et ille tibi proferet quod habuerit
But thou shalt stand without, and he shall bring out to thee what he hath.
24:11. Instead, you shall stand outside, and he will carry out to you what he has.
24:11. Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee.
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John Gill
24:11 Thou shall stand abroad,.... Without doors, in the street, as the Targum of Jonathan, while the borrower or debtor looks out, and brings forth what he can best spare as a pledge:
and the man to whom thou dost lend shall bring out the pledge abroad unto thee; now as, on the one hand, if the lender or creditor had been allowed to go in and take what he pleased for a pledge, he would choose the best; so, on the other hand, the borrower or debtor would be apt to bring the worst, what was of the least value and use; wherefore the Jews made it a rule that it should be of a middling sort, between both, lest it should be a discouragement and hinderance to lend upon pledges (l).
(l) Misn. Gittin, c. 5. sect. 1. Maimon. & Bartenora in ib.
John Wesley
24:11 The pledge - He shall chuse what pledge he pleases, provided it be sufficient for the purpose.
24:1224:12: Եւ եթէ աղքատ իցէ այրն, մի՛ ագցի ընդ գրաւաւն իւրով.
12 Եթէ աղքատ է այդ մարդը, ապա երբ դու գիշերը պառկում ես, նրա գրաւ տուած զգեստը թող քեզ մօտ չլինի,
12 Եթէ այն մարդը աղքատ է, անոր գրաւովը մի՛ պառկիր.
Եւ եթէ աղքատ իցէ այրն, մի՛ [353]ագցի ընդ գրաւաւն իւրով:

24:12: Եւ եթէ աղքատ իցէ այրն, մի՛ ագցի ընդ գրաւաւն իւրով.
12 Եթէ աղքատ է այդ մարդը, ապա երբ դու գիշերը պառկում ես, նրա գրաւ տուած զգեստը թող քեզ մօտ չլինի,
12 Եթէ այն մարդը աղքատ է, անոր գրաւովը մի՛ պառկիր.
zohrab-1805▾ eastern-1994▾ western am▾
24:1212: если же он будет человек бедный, то ты не ложись спать, имея залог его:
24:12 ἐὰν εαν and if; unless δὲ δε though; while ὁ ο the ἄνθρωπος ανθρωπος person; human πένηται πενομαι not κοιμηθήσῃ κοιμαω doze; fall asleep ἐν εν in τῷ ο the ἐνεχύρῳ ενεχυρον he; him
24:12 וְ wᵊ וְ and אִם־ ʔim- אִם if אִ֥ישׁ ʔˌîš אִישׁ man עָנִ֖י ʕānˌî עָנִי humble ה֑וּא hˈû הוּא he לֹ֥א lˌō לֹא not תִשְׁכַּ֖ב ṯiškˌav שׁכב lie down בַּ ba בְּ in עֲבֹטֹֽו׃ ʕᵃvōṭˈô עֲבֹוט pledge
24:12. sin autem pauper est non pernoctabit apud te pignusBut if he be poor, the pledge shall not lodge with thee that night,
12. And if he be a poor man, thou shalt not sleep with his pledge:
24:12. But if he is poor, then the collateral shall not remain with you through the night.
24:12. And if the man [be] poor, thou shalt not sleep with his pledge:
And if the man [be] poor, thou shalt not sleep with his pledge:

12: если же он будет человек бедный, то ты не ложись спать, имея залог его:
24:12
ἐὰν εαν and if; unless
δὲ δε though; while
ο the
ἄνθρωπος ανθρωπος person; human
πένηται πενομαι not
κοιμηθήσῃ κοιμαω doze; fall asleep
ἐν εν in
τῷ ο the
ἐνεχύρῳ ενεχυρον he; him
24:12
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אִ֥ישׁ ʔˌîš אִישׁ man
עָנִ֖י ʕānˌî עָנִי humble
ה֑וּא hˈû הוּא he
לֹ֥א lˌō לֹא not
תִשְׁכַּ֖ב ṯiškˌav שׁכב lie down
בַּ ba בְּ in
עֲבֹטֹֽו׃ ʕᵃvōṭˈô עֲבֹוט pledge
24:12. sin autem pauper est non pernoctabit apud te pignus
But if he be poor, the pledge shall not lodge with thee that night,
24:12. But if he is poor, then the collateral shall not remain with you through the night.
24:12. And if the man [be] poor, thou shalt not sleep with his pledge:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
12-13: Ср. Исх XXII:25–27. Тяжелый верхний плащ, без которого можно обойтись днем, является существенно-необходимым ночью, как средство защиты от холода, у бедняка — единственное. Совершенно запрещается брать в залог всякую одежду у вдовы (ст. 17).
Adam Clarke: Commentary on the Bible - 1831
24:12: And if the man be poor, etc. - Did not this law preclude pledging entirely, especially in case of the abjectly poor? For who would take a pledge in the morning which he knew, if not redeemed, he must restore at night? However, he might resume his claim in the morning, and have the pledge daily returned, and thus keep up his property in it till the debt was discharged; see the note on Exo 22:26. The Jews in several cases did act contrary to this rule, and we find them cuttingly reproved for it by the Prophet Amos, Amo 2:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:12: Deu 24:17; Job 22:6, Job 24:3, Job 24:9
Carl Friedrich Keil and Franz Delitzsch
24:12
And if the man was in distress (עני), the lender was not to lie (sleep) upon his pledge, since the poor man had very often nothing but his upper garment, in which he slept, to give as a pledge. This was to be returned to him in the evening. (A repetition of Ex 22:25-26.) On the expression, "It shall be righteousness unto thee," see Deut 6:25.
John Gill
24:12 And if the man be poor,.... Which may be thought to be the case of everyone that gives pledges for a debt he owes, or a sum of money he borrows; yet there might be a difference: some might be so very destitute of goods and raiment in their houses, that whatever they parted with was distressing to them, and they could not well do without it:
thou shalt not sleep with his pledge; nor keep it a night; but deliver it to him, before he went to bed, and laid himself down to sleep.
John Wesley
24:12 Thou shalt not sleep - But restore it before night, which intimates that he should take no such thing for pledge, without which a man cannot sleep.
24:1324:13: դարձուցանելո՛վ դարձուսցես զգրաւ նորա ընդ մտանել արեւու. եւ ննջեսցէ՛ հանդերձիւն իւրով, եւ օրհնեսցէ՛ զքեզ. եւ եղիցի քեզ յողորմածութիւն առաջի Տեառն Աստուծոյ քոյ[1965]։[1965] Ոմանք. Զգրաւ նորա ընդ մուտս արեւու։
13 այլ արեւը մայր մտնելու ժամանակ նրա գրաւը կը վերադարձնես. նա թող պառկի իր զգեստով, օրհնի քեզ, եւ դա քո Տէր Աստծու առջեւ կատարուած բարութիւն թող համարուի:
13 Արեւը մտածին պէս անպատճառ անոր գրաւը ետ դարձո՛ւր, որպէս զի անիկա իր հանդերձովը պառկի ու քեզ օրհնէ։ Քու Տէր Աստուծոյդ առջեւ այս բանը քեզի արդարութիւն պիտի սեպուի։
դարձուցանելով դարձուսցես զգրաւ նորա ընդ մտանել արեւու, եւ ննջեսցէ հանդերձիւն իւրով եւ օրհնեսցէ զքեզ. եւ եղիցի քեզ [354]յողորմածութիւն առաջի Տեառն Աստուծոյ քո:

24:13: դարձուցանելո՛վ դարձուսցես զգրաւ նորա ընդ մտանել արեւու. եւ ննջեսցէ՛ հանդերձիւն իւրով, եւ օրհնեսցէ՛ զքեզ. եւ եղիցի քեզ յողորմածութիւն առաջի Տեառն Աստուծոյ քոյ[1965]։
[1965] Ոմանք. Զգրաւ նորա ընդ մուտս արեւու։
13 այլ արեւը մայր մտնելու ժամանակ նրա գրաւը կը վերադարձնես. նա թող պառկի իր զգեստով, օրհնի քեզ, եւ դա քո Տէր Աստծու առջեւ կատարուած բարութիւն թող համարուի:
13 Արեւը մտածին պէս անպատճառ անոր գրաւը ետ դարձո՛ւր, որպէս զի անիկա իր հանդերձովը պառկի ու քեզ օրհնէ։ Քու Տէր Աստուծոյդ առջեւ այս բանը քեզի արդարութիւն պիտի սեպուի։
zohrab-1805▾ eastern-1994▾ western am▾
24:1313: возврати ему залог при захождении солнца, чтоб он лег спать в одежде своей и благословил тебя, --и тебе поставится [сие] в праведность пред Господом Богом твоим.
24:13 ἀποδόσει αποδοσις render; surrender τὸ ο the ἐνέχυρον ενεχυρον he; him περὶ περι about; around δυσμὰς δυσμη sunset; west ἡλίου ηλιος sun καὶ και and; even κοιμηθήσεται κοιμαω doze; fall asleep ἐν εν in τῷ ο the ἱματίῳ ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even εὐλογήσει ευλογεω commend; acclaim σε σε.1 you καὶ και and; even ἔσται ειμι be σοι σοι you ἐλεημοσύνη ελεημοσυνη mercy ἐναντίον εναντιον next to; before κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your
24:13 הָשֵׁב֩ hāšˌēv שׁוב return תָּשִׁ֨יב tāšˌîv שׁוב return לֹ֤ו lˈô לְ to אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the עֲבֹוט֙ ʕᵃvôṭ עֲבֹוט pledge כְּ kᵊ כְּ as בֹ֣א vˈō בוא come הַ ha הַ the שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun וְ wᵊ וְ and שָׁכַ֥ב šāḵˌav שׁכב lie down בְּ bᵊ בְּ in שַׂלְמָתֹ֖ו śalmāṯˌô שַׂלְמָה wrapper וּ û וְ and בֵֽרֲכֶ֑ךָּ vˈērᵃḵˈekkā ברך bless וּ û וְ and לְךָ֙ lᵊḵˌā לְ to תִּהְיֶ֣ה tihyˈeh היה be צְדָקָ֔ה ṣᵊḏāqˈā צְדָקָה justice לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶֽיךָ׃ ס ʔᵉlōhˈeʸḵā . s אֱלֹהִים god(s)
24:13. sed statim reddes ei ante solis occasum ut dormiens in vestimento suo benedicat tibi et habeas iustitiam coram Domino Deo tuoBut thou shalt restore it to him presently before the going down of the sun: that he may sleep in his own raiment and bless thee, and thou mayst have justice before the Lord thy God.
13. thou shalt surely restore to him the pledge when the sun goeth down, that he may sleep in his garment, and bless thee: and it shall be righteousness unto thee before the LORD thy God.
24:13. Instead, you shall return it to him promptly, before the setting of the sun, so that, sleeping in his own garment, he may bless you, and you may have justice in the presence of the Lord your God.
24:13. In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee: and it shall be righteousness unto thee before the LORD thy God.
In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee: and it shall be righteousness unto thee before the LORD thy God:

13: возврати ему залог при захождении солнца, чтоб он лег спать в одежде своей и благословил тебя, --и тебе поставится [сие] в праведность пред Господом Богом твоим.
24:13
ἀποδόσει αποδοσις render; surrender
τὸ ο the
ἐνέχυρον ενεχυρον he; him
περὶ περι about; around
δυσμὰς δυσμη sunset; west
ἡλίου ηλιος sun
καὶ και and; even
κοιμηθήσεται κοιμαω doze; fall asleep
ἐν εν in
τῷ ο the
ἱματίῳ ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
εὐλογήσει ευλογεω commend; acclaim
σε σε.1 you
καὶ και and; even
ἔσται ειμι be
σοι σοι you
ἐλεημοσύνη ελεημοσυνη mercy
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
24:13
הָשֵׁב֩ hāšˌēv שׁוב return
תָּשִׁ֨יב tāšˌîv שׁוב return
לֹ֤ו lˈô לְ to
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
עֲבֹוט֙ ʕᵃvôṭ עֲבֹוט pledge
כְּ kᵊ כְּ as
בֹ֣א vˈō בוא come
הַ ha הַ the
שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun
וְ wᵊ וְ and
שָׁכַ֥ב šāḵˌav שׁכב lie down
בְּ bᵊ בְּ in
שַׂלְמָתֹ֖ו śalmāṯˌô שַׂלְמָה wrapper
וּ û וְ and
בֵֽרֲכֶ֑ךָּ vˈērᵃḵˈekkā ברך bless
וּ û וְ and
לְךָ֙ lᵊḵˌā לְ to
תִּהְיֶ֣ה tihyˈeh היה be
צְדָקָ֔ה ṣᵊḏāqˈā צְדָקָה justice
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶֽיךָ׃ ס ʔᵉlōhˈeʸḵā . s אֱלֹהִים god(s)
24:13. sed statim reddes ei ante solis occasum ut dormiens in vestimento suo benedicat tibi et habeas iustitiam coram Domino Deo tuo
But thou shalt restore it to him presently before the going down of the sun: that he may sleep in his own raiment and bless thee, and thou mayst have justice before the Lord thy God.
24:13. Instead, you shall return it to him promptly, before the setting of the sun, so that, sleeping in his own garment, he may bless you, and you may have justice in the presence of the Lord your God.
24:13. In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee: and it shall be righteousness unto thee before the LORD thy God.
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
24:13
Righteousness unto thee - Compare Deu 6:25 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:13: deliver: Exo 22:26, Exo 22:27; Job 24:7, Job 24:8, Job 29:11-13, Job 31:16-20; Eze 18:7, Eze 18:12, Eze 18:16, Eze 33:15; Amo 2:8; Ti2 1:16-18
the sun: Deu 24:15; Co2 9:13, Co2 9:14; Eph 4:26
in his own raiment: The raiment here referred to was most likely the same as the hyke of the Arabs, a long kind of blanket, resembling a Highland plaid, generally about six yards in length, and five or six feet broad; in which they often carry their provisions, as well as wrap themselves in, in the day, and sleep in at night, it being their only substitute for a bed. How necessary, then, it was to restore the hyke to a poor man before the going down of the sun, that he might have something to repose on, will sufficiently appear from these considerations.
shall be: Deu 6:25, Deu 15:9, Deu 15:10; Gen 15:6; Psa 106:30, Psa 106:31, Psa 112:9; Isa 58:8; Dan 4:27; Jam 1:27, Jam 2:13-23
Geneva 1599
24:13 In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee: and it shall be righteousness unto thee (f) before the LORD thy God.
(f) Though he would be unthankful, yet God will not forget it.
John Gill
24:13 In any case thou shalt deliver him the pledge again, when the sun goeth down,.... If it was a night covering, as Jarchi remarks; but if it was his day clothes, he was to return it in the morning, when the sun arose; and this was to be done every day, which resist occasion a great deal of trouble, and the pledge of little use; so that it seems as though they might as well be without it as have it, and lend freely; but the Jews say, that there was an advantage by it; for it is said in answer to such a question,"of what profit is the pledge? by this means the debt is not released on the seventh year, (when all other debts were released, Deut 15:1) nor could the borrower dispose of his goods to his children, but payment was made from the pledge after his death (m):''now this delivery of the pledge at sun setting was ordered:
that he may sleep in his own raiment; have his night covering to sleep in, his pillow, and bolster, and bedding to lie on, and bed clothes to cover him; and indeed the clothes they wore were made in such form, as would serve for covering to sleep in at night, as well as to wear in the day; and such is the clothing of the Arabs now, which they call "hykes"."The usual size of them (Dr. Shaw says (n)), is six yards long, and five or six feet broad, serving the Arab for a complete dress in the day; and as they "sleep in their raiment", it serves likewise for his bed and covering by night:"
and bless thee: for using him so mercifully and kindly, as to return him his pledge, which is so necessary to his comfortable repose in the night; and not only will he praise him, and speak well of him for it, and give him thanks; but will pray to God to bless him in soul, body, and estate, for such kindness shown him:
and it shall be righteousness unto thee before the Lord thy God; not his justifying righteousness before God, for by the deeds of the law shall no flesh living be justified in his sight; but it shall be owned and approved of as a good and righteous action, and answerable to the intention of this law, which is, that mercy should be shown to persons in distress; in which sense the word "righteousness" is sometimes used, even for a merciful action, Ps 112:9; so alms is called "righteousness", Mt 6:1, in some copies.
(m) Maimon Hilchot Milvah Velovah, c. 3. sect. 5. (n) Travels, p. 224. Ed. 2.
John Wesley
24:13 Bless thee - Bring down the blessing of God upon thee by his prayers: for though his prayers, if he be not a good man, shall not avail for his own behalf, yet they shall avail for thy benefit. It shall be right - Esteemed and accepted by God as a work of righteousness, or mercy.
24:1424:14: Մի՛ զլասցիս զվա՛րձս տնանկին՝ եւ զկարօտելոյ յեղբարց քոց, կամ յեկաց քաղաքաց քոց[1966]. [1966] Ոմանք. Կամ յեկաց աղքատաց քոց։
14 Մի՛ զլացիր վարձ տալ քո աղքատ ու կարիքաւոր եղբայրներին կամ քո քաղաքներում գտնուող եկուորներին.
14 «Աղքատ ու կարօտ վարձկանին զրկանք մի՛ ըներ, ան քու եղբայրներէդ եւ կամ քու երկրիդ օտարականներէն ալ ըլլայ։
Մի՛ զլասցիս զվարձս տնանկին եւ զկարօտելոյ յեղբարց քոց, կամ յեկաց քաղաքաց քոց:

24:14: Մի՛ զլասցիս զվա՛րձս տնանկին՝ եւ զկարօտելոյ յեղբարց քոց, կամ յեկաց քաղաքաց քոց[1966].
[1966] Ոմանք. Կամ յեկաց աղքատաց քոց։
14 Մի՛ զլացիր վարձ տալ քո աղքատ ու կարիքաւոր եղբայրներին կամ քո քաղաքներում գտնուող եկուորներին.
14 «Աղքատ ու կարօտ վարձկանին զրկանք մի՛ ըներ, ան քու եղբայրներէդ եւ կամ քու երկրիդ օտարականներէն ալ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1414: Не обижай наемника, бедного и нищего, из братьев твоих или из пришельцев твоих, которые в земле твоей, в жилищах твоих;
24:14 οὐκ ου not ἀπαδικήσεις απαδικεω wages πένητος πενης poor καὶ και and; even ἐνδεοῦς ενδεης straitened ἐκ εκ from; out of τῶν ο the ἀδελφῶν αδελφος brother σου σου of you; your ἢ η or; than ἐκ εκ from; out of τῶν ο the προσηλύτων προσηλυτος proselyte τῶν ο the ἐν εν in ταῖς ο the πόλεσίν πολις city σου σου of you; your
24:14 לֹא־ lō- לֹא not תַעֲשֹׁ֥ק ṯaʕᵃšˌōq עשׁק oppress שָׂכִ֖יר śāḵˌîr שָׂכִיר hired עָנִ֣י ʕānˈî עָנִי humble וְ wᵊ וְ and אֶבְיֹ֑ון ʔevyˈôn אֶבְיֹון poor מֵ mē מִן from אַחֶ֕יךָ ʔaḥˈeʸḵā אָח brother אֹ֧ו ʔˈô אֹו or מִ mi מִן from גֵּרְךָ֛ ggērᵊḵˈā גֵּר sojourner אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in אַרְצְךָ֖ ʔarṣᵊḵˌā אֶרֶץ earth בִּ bi בְּ in שְׁעָרֶֽיךָ׃ šᵊʕārˈeʸḵā שַׁעַר gate
24:14. non negabis mercedem indigentis et pauperis fratris tui sive advenae qui tecum moratur in terra et intra portas tuas estThou shalt not refuse the hire of the needy, and the poor, whether he be thy brother, or a stranger that dwelleth with thee in the land, and is within thy gates:
14. Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates:
24:14. You shall not refuse the pay of the indigent and the poor, whether he is your brother, or he is a new arrival who dwells with you in the land and is within your gates.
24:14. Thou shalt not oppress an hired servant [that is] poor and needy, [whether he be] of thy brethren, or of thy strangers that [are] in thy land within thy gates:
Thou shalt not oppress an hired servant [that is] poor and needy, [whether he be] of thy brethren, or of thy strangers that [are] in thy land within thy gates:

14: Не обижай наемника, бедного и нищего, из братьев твоих или из пришельцев твоих, которые в земле твоей, в жилищах твоих;
24:14
οὐκ ου not
ἀπαδικήσεις απαδικεω wages
πένητος πενης poor
καὶ και and; even
ἐνδεοῦς ενδεης straitened
ἐκ εκ from; out of
τῶν ο the
ἀδελφῶν αδελφος brother
σου σου of you; your
η or; than
ἐκ εκ from; out of
τῶν ο the
προσηλύτων προσηλυτος proselyte
τῶν ο the
ἐν εν in
ταῖς ο the
πόλεσίν πολις city
σου σου of you; your
24:14
לֹא־ lō- לֹא not
תַעֲשֹׁ֥ק ṯaʕᵃšˌōq עשׁק oppress
שָׂכִ֖יר śāḵˌîr שָׂכִיר hired
עָנִ֣י ʕānˈî עָנִי humble
וְ wᵊ וְ and
אֶבְיֹ֑ון ʔevyˈôn אֶבְיֹון poor
מֵ מִן from
אַחֶ֕יךָ ʔaḥˈeʸḵā אָח brother
אֹ֧ו ʔˈô אֹו or
מִ mi מִן from
גֵּרְךָ֛ ggērᵊḵˈā גֵּר sojourner
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
אַרְצְךָ֖ ʔarṣᵊḵˌā אֶרֶץ earth
בִּ bi בְּ in
שְׁעָרֶֽיךָ׃ šᵊʕārˈeʸḵā שַׁעַר gate
24:14. non negabis mercedem indigentis et pauperis fratris tui sive advenae qui tecum moratur in terra et intra portas tuas est
Thou shalt not refuse the hire of the needy, and the poor, whether he be thy brother, or a stranger that dwelleth with thee in the land, and is within thy gates:
24:14. You shall not refuse the pay of the indigent and the poor, whether he is your brother, or he is a new arrival who dwells with you in the land and is within your gates.
24:14. Thou shalt not oppress an hired servant [that is] poor and needy, [whether he be] of thy brethren, or of thy strangers that [are] in thy land within thy gates:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: Ср. Лев ХIX:13.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14: Justice and Generosity.B. C. 1451.
14 Thou shalt not oppress a hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates: 15 At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the LORD, and it be sin unto thee. 16 The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin. 17 Thou shalt not pervert the judgment of the stranger, nor of the fatherless; nor take a widow's raiment to pledge: 18 But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence: therefore I command thee to do this thing. 19 When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands. 20 When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow. 21 When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward: it shall be for the stranger, for the fatherless, and for the widow. 22 And thou shalt remember that thou wast a bondman in the land of Egypt: therefore I command thee to do this thing.
Here, I. Masters are commanded to be just to their poor servants, v. 14, 15. 1. They must not oppress them, by overloading them with work, by giving them undue and unreasonable rebukes, or by withholding from them proper maintenance. A servant, though a stranger to the commonwealth of Israel, must not be abused: "For thou wast a bondman in the land where thou wast a stranger (v. 18), and thou knowest what a grievous thing it is to be oppressed by a task-master, and therefore, in tenderness to those that are servants and strangers, and in gratitude to that God who set thee at liberty and settled thee in a country of thy own, thou shalt not oppress a servant." Let not masters be tyrants to their servants, for their Master is in heaven. See Job xxxi. 13. 2. They must be faithful and punctual in paying them their wages: "At his day thou shalt give him his hire, not only pay it in time, without further delay. As soon as he had done his day's work, if he desire it, let him have his day's wages," as those labourers (Matt. xx. 8) when evening had come. he that works by day-wages is supposed to live from hand to mouth, and cannot have to-morrow's bread for his family till be is paid for this day's labour. If the wages be withheld, (1.) It will be grief to the servant, for, poor man, he sets his heart upon it,. or, as the word is, he lifts up his soul to it, he is earnestly desirous of it, as the reward of his work (Job vii. 2), and depends upon it as the gift of God's providence for the maintenance of his family. A compassionate master, though it should be somewhat inconvenient to himself, would not disappoint the expectation of a poor servant that was so fond to think of receiving his wages. But that is not the worst. (2.) It will be guilt to the master. "The injured servant will cry against thee to the Lord; since he has no one else to appeal to, he will lodge his appeal in the court of heaven, and it will be sin to thee." Or, if he do not complain, the cause will speak for itself, the "hire of the labourers which is kept back by fraud will itself cry," Jam. v. 4. It is a greater sin than most people think it is, and will be found so in the great day, to put hardships upon poor servants, labourers, and workmen, that we employ. God will do them right if men do not.
II. Magistrates and judges are commanded to be just in their administrations. 1. In those which we call pleas of the crown a standing rule is here given, that the fathers shall not be put to death for the children, nor the children for the fathers, v. 16. If the children make themselves obnoxious to the law, let them suffer for it, but let not the parents suffer either for them or with them; it is grief enough to them to see their children suffer: if the parents be guilty, let them die for their own sin; but though God, the sovereign Lord of life, sometimes visits the iniquity of the fathers upon the children, especially the sin of idolatry, and when he deals with nations in their national capacity, yet he does not allow men to do so. Accordingly, we find Amaziah sparing the children, even when the fathers were put to death for killing the king, 2 Kings xiv. 6. It was in an extraordinary case, and no doubt by special direction from heaven, that Saul's sons were put to death for his offence, and they died rather as sacrifices than as malefactors, 2 Sam. xxi. 9, 14. 2. In common pleas between party and party, great care must be taken that none whose cause was just should fare the worse for their weakness, nor for their being destitute of friends, as strangers, fatherless, and widows (v. 17): "Thou shalt not pervert their judgment, nor force them to give their very raiment for a pledge, by defrauding them of their right." Judges must be advocates for those that cannot speak for themselves and have no friends to speak for them.
III. The rich are commanded to be kind and charitable to the poor. Many ways they are ordered to be so by the law of Moses. The particular instance of charity here prescribed is that they should not be greedy in gathering in their corn, and grapes, and olives, so as to be afraid of leaving any behind them, but be willing to overlook some, and let the poor have the gleanings, v. 19-22. 1. "Say not, 'It is all my own, and why should not I have it?' But learn a generous contempt of property in small matters. One sheaf or two forgotten will make thee never the poorer at the year's end, and it will do somebody good, if thou have it not." 2. "Say not, 'What I give I will give, and know whom I give it to, why should I leave it to be gathered by I know not whom, that will never thank me.' But trust God's providence with the disposal of thy charity, perhaps that will direct it to the most necessitous." Or, "Thou mayest reasonably think it will come to the hands of the most industrious, that are forward to seek and gather that which this law provides for them." 3. "Say not, 'What should the poor do with grapes and olives? It is enough for them to have bread and water;' for, since they have the same senses that the rich have, why should not they have so me little share of the delights of sense?" Boaz ordered handfuls of corn to be left on purpose for Ruth, and God blessed him. All that is left is not lost.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:14: Lev 25:40-43; Job 24:10, Job 24:11, Job 31:13-15; Pro 14:31, Pro 22:16; Eze 22:7; Amo 2:7, Amo 4:1, Amo 8:4; Mal 3:5; Luk 10:7
Carl Friedrich Keil and Franz Delitzsch
24:14
They were not to oppress a poor and distressed labourer, by withholding his wages. This command is repeated here from Lev 19:13, with special reference to the distress of the poor man. "And to it (his wages) he lifts up his soul:" i.e., he feels a longing for it. "Lifts up his soul:" as in Ps 24:4; Hos 4:8; Jer 22:27. On Deut 24:15, see Deut 15:9 and Jas 5:4.
John Gill
24:14 Thou shall not oppress an hired servant,.... That is hired by the day, as appears by Deut 24:15; though the law may include such as are hired by the week, or month, or year; neither of whom are to be oppressed by any means, and chiefly by detaining their wages; so the Jerusalem Targum explains the phrase,"ye shall not detain by force the hire of the hired servant;''nor by fraud, as in Jas 5:4,
that is poor and needy; and so cannot bear the lest oppression of this kind, nor to have his wages detained from him any time, and much less wholly to be defrauded of them:
whether he be of thy brethren; an Israelite, and so a brother both by nation and religion:
or of thy strangers that are in thy land, within thy gates; Jarchi interprets this, both of proselytes of righteousness, and of proselytes of the gate; which latter are plainly described by this clause, and the former must be included; for, if proselytes of the gate are not to be oppressed, much less proselytes of righteousness, who were in all respects as Israelites, the same law was to them both. Jarchi says, the phrase "in thy land" is intended to comprehend the hire of beasts, and of vessels; and these in the Misnah (o) are said to be comprehended in this precept, as well as the hire of man.
(o) Bava Metzia, c. 9. sect. 12.
Robert Jamieson, A. R. Fausset and David Brown
24:14 Thou shalt not oppress an hired servant that is poor and needy--Hired servants in the East are paid at the close of the day; and for a master to defraud the laborer of his hire, or to withhold it wrongfully for a night, might have subjected a poor man with his family to suffering and was therefore an injustice to be avoided (Lev 19:13).
24:1524:15: նո՛յն օրին հատուսցես զվարձս նորա. եւ մի՛ մտանիցէ արեգակն ՚ի վերայ այնորիկ, զի տնա՛նկ է, եւ ա՛յն է յոյս նորա. եւ մի՛ բողոք հարկանիցէ զքէն առ Տէր. եւ մի՛ լինիցի այն քեզ ՚ի մեղս[1967]։[1967] Ոմանք. Եւ լինիցի այն քեզ ՚ի մեղս։
15 նոյն օրը տո՛ւր նրա վարձը, քանի դեռ արեւը մայր չի մտել, որովհետեւ նա տնանկ է, եւ դա է նրա յոյսը: Նա քո մասին թող չբողոքի Տիրոջը, եւ քեզ վրայ դա որպէս մեղք թող չբարդուի:
15 Նոյն օրը արեւը չմտած անոր վարձքը հատուցանէ, քանզի անիկա աղքատ է ու անոր խելքը միտքը անոր վրայ է։ Չըլլայ թէ քեզի համար Տէրոջը բողոքէ ու մեղքի տէր ըլլաս։
Նոյն օրին հատուսցես զվարձս նորա, եւ մի՛ մտանիցէ արեգակն ի վերայ այնորիկ. զի տնանկ է, եւ այն է յոյս նորա. եւ մի՛ բողոք հարկանիցէ զքէն առ Տէր, եւ մի՛ լինիցի այն քեզ ի մեղս:

24:15: նո՛յն օրին հատուսցես զվարձս նորա. եւ մի՛ մտանիցէ արեգակն ՚ի վերայ այնորիկ, զի տնա՛նկ է, եւ ա՛յն է յոյս նորա. եւ մի՛ բողոք հարկանիցէ զքէն առ Տէր. եւ մի՛ լինիցի այն քեզ ՚ի մեղս[1967]։
[1967] Ոմանք. Եւ լինիցի այն քեզ ՚ի մեղս։
15 նոյն օրը տո՛ւր նրա վարձը, քանի դեռ արեւը մայր չի մտել, որովհետեւ նա տնանկ է, եւ դա է նրա յոյսը: Նա քո մասին թող չբողոքի Տիրոջը, եւ քեզ վրայ դա որպէս մեղք թող չբարդուի:
15 Նոյն օրը արեւը չմտած անոր վարձքը հատուցանէ, քանզի անիկա աղքատ է ու անոր խելքը միտքը անոր վրայ է։ Չըլլայ թէ քեզի համար Տէրոջը բողոքէ ու մեղքի տէր ըլլաս։
zohrab-1805▾ eastern-1994▾ western am▾
24:1515: в тот же день отдай плату его, чтобы солнце не зашло прежде того, ибо он беден, и ждет ее душа его; чтоб он не возопил на тебя к Господу, и не было на тебе греха.
24:15 αὐθημερὸν αυθημερον render; surrender τὸν ο the μισθὸν μισθος wages αὐτοῦ αυτος he; him οὐκ ου not ἐπιδύσεται επιδυω set on ὁ ο the ἥλιος ηλιος sun ἐπ᾿ επι in; on αὐτῷ αυτος he; him ὅτι οτι since; that πένης πενης poor ἐστὶν ειμι be καὶ και and; even ἐν εν in αὐτῷ αυτος he; him ἔχει εχω have; hold τὴν ο the ἐλπίδα ελπις hope καὶ και and; even οὐ ου not καταβοήσεται καταβοαω down; by σοῦ σου of you; your πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even ἔσται ειμι be ἐν εν in σοὶ σοι you ἁμαρτία αμαρτια sin; fault
24:15 בְּ bᵊ בְּ in יֹומֹו֩ yômˌô יֹום day תִתֵּ֨ן ṯittˌēn נתן give שְׂכָרֹ֜ו śᵊḵārˈô שָׂכָר hire וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not תָבֹ֧וא ṯāvˈô בוא come עָלָ֣יו ʕālˈāʸw עַל upon הַ ha הַ the שֶּׁ֗מֶשׁ ššˈemeš שֶׁמֶשׁ sun כִּ֤י kˈî כִּי that עָנִי֙ ʕānˌî עָנִי humble ה֔וּא hˈû הוּא he וְ wᵊ וְ and אֵלָ֕יו ʔēlˈāʸw אֶל to ה֥וּא hˌû הוּא he נֹשֵׂ֖א nōśˌē נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִקְרָ֤א yiqrˈā קרא call עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be בְךָ֖ vᵊḵˌā בְּ in חֵֽטְא׃ ס ḥˈēṭᵊ . s חֵטְא offence
24:15. sed eadem die reddes ei pretium laboris sui ante solis occasum quia pauper est et ex eo sustentat animam suam ne clamet contra te ad Dominum et reputetur tibi in peccatumBut thou shalt pay him the price of his labour the same day, before the going down of the sun, because he is poor, and with it maintaineth his life: lest he cry against thee to the Lord, and it be reputed to thee for a sin.
15. in his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the LORD, and it be sin unto thee.
24:15. Instead, you shall pay him the price of his labor on the same day, before the setting of the sun. For he is poor, and with it he sustains his life. Otherwise, he may cry out against you to the Lord, and it would be charged to you as a sin.
24:15. At his day thou shalt give [him] his hire, neither shall the sun go down upon it; for he [is] poor, and setteth his heart upon it: lest he cry against thee unto the LORD, and it be sin unto thee.
At his day thou shalt give [him] his hire, neither shall the sun go down upon it; for he [is] poor, and setteth his heart upon it: lest he cry against thee unto the LORD, and it be sin unto thee:

15: в тот же день отдай плату его, чтобы солнце не зашло прежде того, ибо он беден, и ждет ее душа его; чтоб он не возопил на тебя к Господу, и не было на тебе греха.
24:15
αὐθημερὸν αυθημερον render; surrender
τὸν ο the
μισθὸν μισθος wages
αὐτοῦ αυτος he; him
οὐκ ου not
ἐπιδύσεται επιδυω set on
ο the
ἥλιος ηλιος sun
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
ὅτι οτι since; that
πένης πενης poor
ἐστὶν ειμι be
καὶ και and; even
ἐν εν in
αὐτῷ αυτος he; him
ἔχει εχω have; hold
τὴν ο the
ἐλπίδα ελπις hope
καὶ και and; even
οὐ ου not
καταβοήσεται καταβοαω down; by
σοῦ σου of you; your
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
ἔσται ειμι be
ἐν εν in
σοὶ σοι you
ἁμαρτία αμαρτια sin; fault
24:15
בְּ bᵊ בְּ in
יֹומֹו֩ yômˌô יֹום day
תִתֵּ֨ן ṯittˌēn נתן give
שְׂכָרֹ֜ו śᵊḵārˈô שָׂכָר hire
וְֽ wᵊˈ וְ and
לֹא־ lō- לֹא not
תָבֹ֧וא ṯāvˈô בוא come
עָלָ֣יו ʕālˈāʸw עַל upon
הַ ha הַ the
שֶּׁ֗מֶשׁ ššˈemeš שֶׁמֶשׁ sun
כִּ֤י kˈî כִּי that
עָנִי֙ ʕānˌî עָנִי humble
ה֔וּא hˈû הוּא he
וְ wᵊ וְ and
אֵלָ֕יו ʔēlˈāʸw אֶל to
ה֥וּא hˌû הוּא he
נֹשֵׂ֖א nōśˌē נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִקְרָ֤א yiqrˈā קרא call
עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon
אֶל־ ʔel- אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
בְךָ֖ vᵊḵˌā בְּ in
חֵֽטְא׃ ס ḥˈēṭᵊ . s חֵטְא offence
24:15. sed eadem die reddes ei pretium laboris sui ante solis occasum quia pauper est et ex eo sustentat animam suam ne clamet contra te ad Dominum et reputetur tibi in peccatum
But thou shalt pay him the price of his labour the same day, before the going down of the sun, because he is poor, and with it maintaineth his life: lest he cry against thee to the Lord, and it be reputed to thee for a sin.
24:15. Instead, you shall pay him the price of his labor on the same day, before the setting of the sun. For he is poor, and with it he sustains his life. Otherwise, he may cry out against you to the Lord, and it would be charged to you as a sin.
24:15. At his day thou shalt give [him] his hire, neither shall the sun go down upon it; for he [is] poor, and setteth his heart upon it: lest he cry against thee unto the LORD, and it be sin unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:15: He is poor, and setteth his heart upon it - How exceedingly natural is this! The poor servant who seldom sees money, yet finds from his master's affluence that it procures all the conveniences and comforts of life, longs for the time when he shall receive his wages; should his pay be delayed after the time is expired, he may naturally be expected to cry unto God against him who withholds it. See most of these subjects treated at large on Exo 22:21-27 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:15: At his: Lev 19:13; Pro 3:27, Pro 3:28; Jer 22:13; Mat 20:8; Mar 10:19; Jam 5:4
setteth his heart upon it: Heb. lifteth his soul unto it, Psa 24:4, Psa 25:1, Psa 86:4
lest he: Deu 15:9; Exo 22:23, Exo 22:24; Job 31:38, Job 34:28, Job 35:9; Pro 22:22, Pro 22:23, Pro 23:10, Pro 23:11; Isa 5:7; Jam 5:4
John Gill
24:15 At his day thou shalt give him his hire,.... At the close of the day, when his work is done, the hire agreed for must be paid him; and, by the same rule, all such that were hired by the week, month, or year, were to have their wages paid them at the day their time was up:
neither shall the sun go down upon it; it was to be paid before sun setting, or at it; see Lev 19:13,
for he is poor, and setteth his heart upon it; being poor, he cannot wait any longer for the payment of it; his personal and family wants are such as require immediate payment; and besides, he has been eagerly expecting it, and earnestly desiring it, that he may satisfy the craving necessities of himself and family; and therefore it would be a great balk and disappointment to him to have his wages detained:
lest he cry against thee to the Lord; having none to apply unto but him, who is the patron of the poor and needy, not being able to help himself, nor having interest in any to interpose on his behalf; and his cry, and the cry of his hire too, enter into the ears of the Lord of hosts, and is regarded by him, Jas 5:4,
and it be sin unto thee: be imputed to him, the guilt charged on him, and punishment inflicted for it.
John Wesley
24:15 At this day - At the time appointed, weekly or daily.
24:1624:16: Մի՛ մեռցին հարք ընդ որդւոց. եւ մի՛ որդիք մեռանիցին ընդ հարց. իւրաքանչիւրոք ՚ի մեղս իւր մեռանիցի[1968]։[1968] Ոմանք. Մեռանիցին ընդ հարանց... ՚ի մեղս իւրում մեռցի։
16 Հայրերը չպէտք է մեռնեն որդիների փոխարէն, ոչ էլ որդիները պէտք է մեռնեն հայրերի փոխարէն: Ամէն մարդ պէտք է մեռնի իր գործած մեղքերի համար:
16 «Տղոց յանցանքին համար հայրերը մի՛ մեռցնէք ու հայրերուն յանցանքին համար տղաքը մի՛ մեռցնէք։ Ամէն մարդ իր յանցանքին համար պէտք է մեռցուի։
Մի՛ մեռցին հարք ընդ որդւոց, եւ մի՛ որդիք մեռանիցին ընդ հարց. իւրաքանչիւր ոք ի մեղս իւրում մեռանիցի:

24:16: Մի՛ մեռցին հարք ընդ որդւոց. եւ մի՛ որդիք մեռանիցին ընդ հարց. իւրաքանչիւրոք ՚ի մեղս իւր մեռանիցի[1968]։
[1968] Ոմանք. Մեռանիցին ընդ հարանց... ՚ի մեղս իւրում մեռցի։
16 Հայրերը չպէտք է մեռնեն որդիների փոխարէն, ոչ էլ որդիները պէտք է մեռնեն հայրերի փոխարէն: Ամէն մարդ պէտք է մեռնի իր գործած մեղքերի համար:
16 «Տղոց յանցանքին համար հայրերը մի՛ մեռցնէք ու հայրերուն յանցանքին համար տղաքը մի՛ մեռցնէք։ Ամէն մարդ իր յանցանքին համար պէտք է մեռցուի։
zohrab-1805▾ eastern-1994▾ western am▾
24:1616: Отцы не должны быть наказываемы смертью за детей, и дети не должны быть наказываемы смертью за отцов; каждый должен быть наказываем смертью за свое преступление.
24:16 οὐκ ου not ἀποθανοῦνται αποθνησκω die πατέρες πατηρ father ὑπὲρ υπερ over; for τέκνων τεκνον child καὶ και and; even υἱοὶ υιος son οὐκ ου not ἀποθανοῦνται αποθνησκω die ὑπὲρ υπερ over; for πατέρων πατηρ father ἕκαστος εκαστος each τῇ ο the ἑαυτοῦ εαυτου of himself; his own ἁμαρτίᾳ αμαρτια sin; fault ἀποθανεῖται αποθνησκω die
24:16 לֹֽא־ lˈō- לֹא not יוּמְת֤וּ yûmᵊṯˈû מות die אָבֹות֙ ʔāvôṯ אָב father עַל־ ʕal- עַל upon בָּנִ֔ים bānˈîm בֵּן son וּ û וְ and בָנִ֖ים vānˌîm בֵּן son לֹא־ lō- לֹא not יוּמְת֣וּ yûmᵊṯˈû מות die עַל־ ʕal- עַל upon אָבֹ֑ות ʔāvˈôṯ אָב father אִ֥ישׁ ʔˌîš אִישׁ man בְּ bᵊ בְּ in חֶטְאֹ֖ו ḥeṭʔˌô חֵטְא offence יוּמָֽתוּ׃ ס yûmˈāṯû . s מות die
24:16. non occidentur patres pro filiis nec filii pro patribus sed unusquisque pro suo peccato morieturThe fathers shall not be put to death for the children, nor the children for the fathers, but every one shall die for his own sin,
16. The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.
24:16. The fathers shall not be put to death on behalf of the sons, nor the sons on behalf of the fathers, but each one shall die for his own sin.
24:16. The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.
The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin:

16: Отцы не должны быть наказываемы смертью за детей, и дети не должны быть наказываемы смертью за отцов; каждый должен быть наказываем смертью за свое преступление.
24:16
οὐκ ου not
ἀποθανοῦνται αποθνησκω die
πατέρες πατηρ father
ὑπὲρ υπερ over; for
τέκνων τεκνον child
καὶ και and; even
υἱοὶ υιος son
οὐκ ου not
ἀποθανοῦνται αποθνησκω die
ὑπὲρ υπερ over; for
πατέρων πατηρ father
ἕκαστος εκαστος each
τῇ ο the
ἑαυτοῦ εαυτου of himself; his own
ἁμαρτίᾳ αμαρτια sin; fault
ἀποθανεῖται αποθνησκω die
24:16
לֹֽא־ lˈō- לֹא not
יוּמְת֤וּ yûmᵊṯˈû מות die
אָבֹות֙ ʔāvôṯ אָב father
עַל־ ʕal- עַל upon
בָּנִ֔ים bānˈîm בֵּן son
וּ û וְ and
בָנִ֖ים vānˌîm בֵּן son
לֹא־ lō- לֹא not
יוּמְת֣וּ yûmᵊṯˈû מות die
עַל־ ʕal- עַל upon
אָבֹ֑ות ʔāvˈôṯ אָב father
אִ֥ישׁ ʔˌîš אִישׁ man
בְּ bᵊ בְּ in
חֶטְאֹ֖ו ḥeṭʔˌô חֵטְא offence
יוּמָֽתוּ׃ ס yûmˈāṯû . s מות die
24:16. non occidentur patres pro filiis nec filii pro patribus sed unusquisque pro suo peccato morietur
The fathers shall not be put to death for the children, nor the children for the fathers, but every one shall die for his own sin,
24:16. The fathers shall not be put to death on behalf of the sons, nor the sons on behalf of the fathers, but each one shall die for his own sin.
24:16. The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
16: Принцип человеческого суда. Усвоение последнему прерогатив суда божественного, карающего иногда отцов в потомстве (Исх ХX:5; XXXIV:7), могло бы привести к несправедливости.
Adam Clarke: Commentary on the Bible - 1831
24:16: The fathers shall not be put to death for the children, etc. - This law is explained and illustrated in sufficient detail, Ezekiel 18.
Albert Barnes: Notes on the Bible - 1834
24:16: A caution addressed to earthly judges. Among other Oriental nations the family of a criminal was commonly involved in his punishment (compare Est 9:13-14). In Israel it was not to be so; compare marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:16: Kg2 14:5, Kg2 14:6; Ch2 25:4; Jer 31:29, Jer 31:30; Eze 18:20
Carl Friedrich Keil and Franz Delitzsch
24:16
Warning against Injustice. - Deut 24:16. Fathers were not to be put to death upon (along with) their sons, nor sons upon (along with) their fathers, i.e., they were not to suffer the punishment of death with them for crimes in which they had no share; but every one was to be punished simply for his own sin. This command was important, to prevent an unwarrantable and abusive application of the law which is manifest in the movements of divine justice to the criminal jurisprudence of the lane (Ex 20:5), since it was a common thing among the heathen nations - e.g., the Persians, Macedonians, and others - for the children and families of criminals to be also put to death (cf. Esther 9:13-14; Herod. iii. 19; Ammian Marcell. xxiii. 6; Curtius, vi. 11, 20, etc.). An example of the carrying out of this law is to be found in 4Kings 14:6; 2Chron 25:4. In Deut 24:17, Deut 24:18, the law against perverting the right of strangers, orphans, and widows, is repeated from Ex 22:20-21, and Ex 23:9; and an addition is made, namely, that they were not to take a widow's raiment in pledge (cf. Lev 19:33-34).
John Gill
24:16 The fathers shall not be put to death for the children,.... By the civil magistrates, for sins committed by them of a capital nature, and which are worthy of death:
neither shall the children be put to death for the fathers; for sins committed by them that deserve it:
every man shall be put to death for his own sin: which is but just and reasonable; see Ezek 18:4; which is no contradiction to Ex 20:5; that respects what God himself would do, this what Israel, or the civil magistrates in it, should do; this is a command on Israel, as Aben Ezra observes; that the declaration of the sovereign Being, who is not bound by any law. Jarchi interprets these words differently, as that the one should not be put to death by the testimony of the other; and it is a rule with the Jews,"that an oath of witness is taken of men, and not of women; of those that are not akin, and not of those that are nearly related (p):''on which one of the commentators observes (q) that such that are near akin are not fit to bear testimony, because it is written, "the father shall not be put to death for the children"; that is, for the testimony of the children. Jarchi indeed mentions the other sense, for the sins of the children, which has been given, and is undoubtedly the true sense of the text. The Targum of Jonathan gives both;"fathers should not be put to death, neither by the testimony, nor for the sins of the children; and children shall not be put to death, neither by the testimony, nor for the sins of fathers; but every man shall be put to death for his own sin by proper witnesses.''
(p) Misn. Shebuot, c. 4. sect. 1. (q) Bartenora in ib.
John Wesley
24:16 Not put to death - If the one be free from the guilt of the others sin, except in those cases where the sovereign Lord of life and death, before whom none is innocent, hath commanded it, as Deu. 13:1-18; Josh 7:24. For though God do visit the father's sins upon the children, Ex 20:5, yet he will not suffer men to do so.
Robert Jamieson, A. R. Fausset and David Brown
24:16 The fathers shall not be put to death for the children--The rule was addressed for the guidance of magistrates, and it established the equitable principle that none should be responsible for the crimes of others.
24:1724:17: Մի՛ խոտորիցես զիրաւունս զեկին, եւ զորբոյ, եւ զայրւոյ. եւ մի՛ գրաւեսցես զձորձս այրւոյն.
17 Եկուորի, որբի ու այրու իրաւունքը մի՛ ոտնահարիր, այրու զգեստները գրաւ մի՛ վերցրու,
17 «Օտարականին ու որբին իրաւունքը մի՛ ծռեր ու որբեւայրիին հանդերձը գրաւ մի՛ առներ։
Մի՛ խոտորիցես զիրաւունս զեկին եւ զորբոյ [355]եւ զայրւոյ``. եւ մի՛ գրաւեսցես զձորձս այրւոյն:

24:17: Մի՛ խոտորիցես զիրաւունս զեկին, եւ զորբոյ, եւ զայրւոյ. եւ մի՛ գրաւեսցես զձորձս այրւոյն.
17 Եկուորի, որբի ու այրու իրաւունքը մի՛ ոտնահարիր, այրու զգեստները գրաւ մի՛ վերցրու,
17 «Օտարականին ու որբին իրաւունքը մի՛ ծռեր ու որբեւայրիին հանդերձը գրաւ մի՛ առներ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1717: Не суди превратно пришельца, сироту; и у вдовы не бери одежды в залог;
24:17 οὐκ ου not ἐκκλινεῖς εκκλινω deviate; avoid κρίσιν κρισις decision; judgment προσηλύτου προσηλυτος proselyte καὶ και and; even ὀρφανοῦ ορφανος orphaned καὶ και and; even χήρας χηρα widow καὶ και and; even οὐκ ου not ἐνεχυράσεις ενεχυραζω clothing; clothes χήρας χηρα widow
24:17 לֹ֣א lˈō לֹא not תַטֶּ֔ה ṯaṭṭˈeh נטה extend מִשְׁפַּ֖ט mišpˌaṭ מִשְׁפָּט justice גֵּ֣ר gˈēr גֵּר sojourner יָתֹ֑ום yāṯˈôm יָתֹום orphan וְ wᵊ וְ and לֹ֣א lˈō לֹא not תַחֲבֹ֔ל ṯaḥᵃvˈōl חבל take a pledge בֶּ֖גֶד bˌeḡeḏ בֶּגֶד garment אַלְמָנָֽה׃ ʔalmānˈā אַלְמָנָה widow
24:17. non pervertes iudicium advenae et pupilli nec auferes pignoris loco viduae vestimentumThou shalt not pervert the judgment of the stranger nor of the fatherless, neither shalt thou take away the widow's raiment for a pledge.
17. Thou shalt not wrest the judgment of the stranger, of the fatherless; nor take the widow’s raiment to pledge:
24:17. You shall not pervert the judgment of the new arrival or the orphan, nor shall you take away the widow’s garment as collateral.
24:17. Thou shalt not pervert the judgment of the stranger, [nor] of the fatherless; nor take a widow’s raiment to pledge:
Thou shalt not pervert the judgment of the stranger, [nor] of the fatherless; nor take a widow' s raiment to pledge:

17: Не суди превратно пришельца, сироту; и у вдовы не бери одежды в залог;
24:17
οὐκ ου not
ἐκκλινεῖς εκκλινω deviate; avoid
κρίσιν κρισις decision; judgment
προσηλύτου προσηλυτος proselyte
καὶ και and; even
ὀρφανοῦ ορφανος orphaned
καὶ και and; even
χήρας χηρα widow
καὶ και and; even
οὐκ ου not
ἐνεχυράσεις ενεχυραζω clothing; clothes
χήρας χηρα widow
24:17
לֹ֣א lˈō לֹא not
תַטֶּ֔ה ṯaṭṭˈeh נטה extend
מִשְׁפַּ֖ט mišpˌaṭ מִשְׁפָּט justice
גֵּ֣ר gˈēr גֵּר sojourner
יָתֹ֑ום yāṯˈôm יָתֹום orphan
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תַחֲבֹ֔ל ṯaḥᵃvˈōl חבל take a pledge
בֶּ֖גֶד bˌeḡeḏ בֶּגֶד garment
אַלְמָנָֽה׃ ʔalmānˈā אַלְמָנָה widow
24:17. non pervertes iudicium advenae et pupilli nec auferes pignoris loco viduae vestimentum
Thou shalt not pervert the judgment of the stranger nor of the fatherless, neither shalt thou take away the widow's raiment for a pledge.
24:17. You shall not pervert the judgment of the new arrival or the orphan, nor shall you take away the widow’s garment as collateral.
24:17. Thou shalt not pervert the judgment of the stranger, [nor] of the fatherless; nor take a widow’s raiment to pledge:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Ср. Исх ХХII:21–24; XXIII:9; Лев ХIX:33–36, 19–22. Ср. Лев XIX:9, 10; XXIII:22.
Albert Barnes: Notes on the Bible - 1834
24:17: Compare the marginal references. The motive assigned for these various acts of consideration is one and the same Deu 24:18, Deu 24:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:17: pervert: Deu 16:19, Deu 27:19; Exo 22:21, Exo 22:22, Exo 23:2, Exo 23:6, Exo 23:9; Sa1 12:3, Sa1 12:4; Job 22:8, Job 22:9; Job 29:11-17; Psa 82:1-5, Psa 94:3-6, Psa 94:20, Psa 94:21; Pro 22:22, Pro 22:23, Pro 31:5; Ecc 5:8; Isa 1:23, Isa 3:15, Isa 33:15; Jer 5:28, Jer 22:3; Eze 22:7, Eze 22:29; Amo 5:7-12; Mic 2:1, Mic 2:2, Mic 7:3; Zac 7:10; Mal 3:5; Luk 3:14; Jam 2:6
nor take: Exo 22:26, Exo 22:27
Geneva 1599
24:17 Thou shalt not pervert the judgment of the (g) stranger, [nor] of the fatherless; nor take a widow's raiment to pledge:
(g) Because the world valued these people least, therefore God has most care over them.
John Gill
24:17 Thou shalt not pervert the judgment of the stranger, nor of the fatherless,.... Who are unable to defend themselves, and have but few, if any, to take their part; and therefore particular care should be taken by judges and civil magistrates to do them justice, or God will require it of them:
nor take a widow's raiment to pledge; nor anything else, as her ox or cow, Job 24:3; according to the Jewish canons (r), of a widow, whether she is poor or rich, a pledge is not taken; the reason given for which is, that it would raise an ill suspicion, and cause an evil report of her among her neighbours (s); and which is suggested by the Targum of Jonathan"neither shall any of you take for a pledge the raiment of a widow, lest wicked neighbours should arise, and bring an evil report upon her, when ye return the pledge unto her.''But no doubt a poor widow is meant, and the design of the law is mercy to her, and that she might not be distressed by taking that from her she needed.
(r) Misn. Bava Metzia, c. 9. sect. 13. (s) Maimon. & Bartenora in Misn. Bava Metzia, c. 9. sect. 13.
John Wesley
24:17 Raiment - Not such as she hath daily and necessary use of, as being poor. But this concerns not rich persons, nor superfluous raiment.
24:1824:18: քանզի ծառա՛յ էիր դու յերկրին Եգիպտացւոց, եւ փրկեա՛ց զքեզ Տէր Աստուած քո անտի. վասն այնորիկ ես պատուիրեմ քեզ առնել զբանս զայս։
18 որովհետեւ ստրուկ էիր Եգիպտացիների երկրում, եւ քո Տէր Աստուածը քեզ փրկեց այնտեղից: Դրա համար էլ պատուիրում եմ քեզ կատարել այս բաները:
18 Միտքդ բեր թէ դուն ալ Եգիպտոսի մէջ ծառայ էիր ու քու Տէր Աստուածդ քեզ անկէ ազատեց։ Անոր համար ես քեզի այս պատուէրը կու տամ։
[356]քանզի ծառայ էիր դու յերկրին Եգիպտացւոց, եւ փրկեաց զքեզ Տէր Աստուած քո անտի. վասն այնորիկ ես պատուիրեմ քեզ առնել զբանս զայս:

24:18: քանզի ծառա՛յ էիր դու յերկրին Եգիպտացւոց, եւ փրկեա՛ց զքեզ Տէր Աստուած քո անտի. վասն այնորիկ ես պատուիրեմ քեզ առնել զբանս զայս։
18 որովհետեւ ստրուկ էիր Եգիպտացիների երկրում, եւ քո Տէր Աստուածը քեզ փրկեց այնտեղից: Դրա համար էլ պատուիրում եմ քեզ կատարել այս բաները:
18 Միտքդ բեր թէ դուն ալ Եգիպտոսի մէջ ծառայ էիր ու քու Տէր Աստուածդ քեզ անկէ ազատեց։ Անոր համար ես քեզի այս պատուէրը կու տամ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1818: помни, что и ты был рабом в Египте, и Господь освободил тебя оттуда: посему я и повелеваю тебе делать сие.
24:18 καὶ και and; even μνησθήσῃ μιμνησκω remind; remember ὅτι οτι since; that οἰκέτης οικετης domestic ἦσθα ειμι be ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐλυτρώσατό λυτροω ransom σε σε.1 you κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ἐκεῖθεν εκειθεν from there διὰ δια through; because of τοῦτο ουτος this; he ἐγώ εγω I σοι σοι you ἐντέλλομαι εντελλομαι direct; enjoin ποιεῖν ποιεω do; make τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he
24:18 וְ wᵊ וְ and זָכַרְתָּ֗ zāḵartˈā זכר remember כִּ֣י kˈî כִּי that עֶ֤בֶד ʕˈeveḏ עֶבֶד servant הָיִ֨יתָ֙ hāyˈîṯā היה be בְּ bᵊ בְּ in מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וַֽ wˈa וְ and יִּפְדְּךָ֛ yyifdᵊḵˈā פדה buy off יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) מִ mi מִן from שָּׁ֑ם ššˈām שָׁם there עַל־ ʕal- עַל upon כֵּ֞ן kˈēn כֵּן thus אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i מְצַוְּךָ֙ mᵊṣawwᵊḵˌā צוה command לַ la לְ to עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word הַ ha הַ the זֶּֽה׃ ס zzˈeh . s זֶה this
24:18. memento quod servieris in Aegypto et eruerit te Dominus Deus tuus inde idcirco praecipio tibi ut facias hanc remRemember that thou wast a slave in Egypt, and the Lord thy God delivered thee from thence. Therefore I command thee to do this thing.
18. but thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence: therefore I command thee to do this thing.
24:18. Remember that you served in Egypt, and that the Lord your God rescued you from there. Therefore, I am instructing you to act in this way.
24:18. But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence: therefore I command thee to do this thing.
But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence: therefore I command thee to do this thing:

18: помни, что и ты был рабом в Египте, и Господь освободил тебя оттуда: посему я и повелеваю тебе делать сие.
24:18
καὶ και and; even
μνησθήσῃ μιμνησκω remind; remember
ὅτι οτι since; that
οἰκέτης οικετης domestic
ἦσθα ειμι be
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐλυτρώσατό λυτροω ransom
σε σε.1 you
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
ἐκεῖθεν εκειθεν from there
διὰ δια through; because of
τοῦτο ουτος this; he
ἐγώ εγω I
σοι σοι you
ἐντέλλομαι εντελλομαι direct; enjoin
ποιεῖν ποιεω do; make
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
24:18
וְ wᵊ וְ and
זָכַרְתָּ֗ zāḵartˈā זכר remember
כִּ֣י kˈî כִּי that
עֶ֤בֶד ʕˈeveḏ עֶבֶד servant
הָיִ֨יתָ֙ hāyˈîṯā היה be
בְּ bᵊ בְּ in
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וַֽ wˈa וְ and
יִּפְדְּךָ֛ yyifdᵊḵˈā פדה buy off
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
מִ mi מִן from
שָּׁ֑ם ššˈām שָׁם there
עַל־ ʕal- עַל upon
כֵּ֞ן kˈēn כֵּן thus
אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i
מְצַוְּךָ֙ mᵊṣawwᵊḵˌā צוה command
לַ la לְ to
עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּֽה׃ ס zzˈeh . s זֶה this
24:18. memento quod servieris in Aegypto et eruerit te Dominus Deus tuus inde idcirco praecipio tibi ut facias hanc rem
Remember that thou wast a slave in Egypt, and the Lord thy God delivered thee from thence. Therefore I command thee to do this thing.
24:18. Remember that you served in Egypt, and that the Lord your God rescued you from there. Therefore, I am instructing you to act in this way.
24:18. But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence: therefore I command thee to do this thing.
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jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:18: Thou shalt remember that thou wast a bondman - Most people who have affluence rose from comparative penury, for those who are born to estates frequently squander them away; such therefore should remember what their feelings, their fears, and anxieties were, when they were poor and abject. A want of attention to this most wholesome precept is the reason why pride and arrogance are the general characteristics of those who have risen in the world from poverty to affluence; and it is the conduct of those men which gave rise to the rugged proverb, "Set a beggar on horseback, and he will ride to the devil."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:18: Deu 24:22, Deu 5:15, Deu 15:15, Deu 16:12
John Gill
24:18 But thou shalt remember that thou wast a bondman in Egypt,.... The remembrance of which may cause sympathy with persons in distress; particularly the stranger, the fatherless, and the widow:
and the Lord thy God redeemed thee thence; the Targum of Jonathan,"the Word of the Lord thy God;''which, as it was an act of great kindness and mercy in God to them, taught them, and laid them under obligation to show favour to their fellow creatures in distress:
therefore I command thee to do this thing: not to pervert the judgment of the stranger and fatherless, nor take a widow's raiment for a pledge; and it may be carried further into the context, and respect the laws about the pledge of the poor man, and giving the hired servant his wages in due time.
24:1924:19: Եւ եթէ հնձեսցես զհունձս յանդի քում, եւ մոռասցի որա՛յ յանդի քում, մի՛ դառնայցես անդրէն առնուլ զնա, աղքատին, եւ եկին, եւ այրւո՛յ, եւ որբո՛յ եղիցի այն. զի օրհնեսցէ՛ զքեզ Տէր Աստուած քո յամենայն ՚ի գործս ձեռաց քոց։
19 Երբ քո արտը հնձելուց յետոյ խուրձ մոռանաս քո արտում, մի՛ վերադարձիր այն վերցնելու համար. դա թող պատկանի աղքատին, եկուորին, այրուն ու որբին, որպէսզի քո Տէր Աստուածը քեզ օրհնի բոլոր այն գործերում, որոնց ձեռնարկում ես:
19 «Երբ քու արտդ հնձես ու արտին մէջ որայ մը մոռցած ըլլաս, զանիկա առնելու համար ետ մի՛ դառնար, անիկա օտարականին, որբին ու որբեւայրիին թող մնայ. որպէս զի քու Աստուածդ քու ձեռքերուդ ամէն գործի մէջ քեզ օրհնէ։
Եւ եթէ հնձեսցես զհունձս յանդի քում, եւ մոռասցի որայ յանդի քում, մի՛ դառնայցես անդրէն առնուլ զնա. [357]աղքատին եւ`` եկին եւ այրւոյ եւ որբոյ եղիցի այն. զի օրհնեսցէ զքեզ Տէր Աստուած քո յամենայն ի գործս ձեռաց քոց:

24:19: Եւ եթէ հնձեսցես զհունձս յանդի քում, եւ մոռասցի որա՛յ յանդի քում, մի՛ դառնայցես անդրէն առնուլ զնա, աղքատին, եւ եկին, եւ այրւո՛յ, եւ որբո՛յ եղիցի այն. զի օրհնեսցէ՛ զքեզ Տէր Աստուած քո յամենայն ՚ի գործս ձեռաց քոց։
19 Երբ քո արտը հնձելուց յետոյ խուրձ մոռանաս քո արտում, մի՛ վերադարձիր այն վերցնելու համար. դա թող պատկանի աղքատին, եկուորին, այրուն ու որբին, որպէսզի քո Տէր Աստուածը քեզ օրհնի բոլոր այն գործերում, որոնց ձեռնարկում ես:
19 «Երբ քու արտդ հնձես ու արտին մէջ որայ մը մոռցած ըլլաս, զանիկա առնելու համար ետ մի՛ դառնար, անիկա օտարականին, որբին ու որբեւայրիին թող մնայ. որպէս զի քու Աստուածդ քու ձեռքերուդ ամէն գործի մէջ քեզ օրհնէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1919: Когда будешь жать на поле твоем, и забудешь сноп на поле, то не возвращайся взять его; пусть он остается пришельцу, сироте и вдове, чтобы Господь Бог твой благословил тебя во всех делах рук твоих.
24:19 ἐὰν εαν and if; unless δὲ δε though; while ἀμήσῃς αμαω mow ἀμητὸν αμητος in τῷ ο the ἀγρῷ αγρος field σου σου of you; your καὶ και and; even ἐπιλάθῃ επιλανθανομαι forget δράγμα δραγμα in τῷ ο the ἀγρῷ αγρος field σου σου of you; your οὐκ ου not ἐπαναστραφήσῃ επαναστρεφω take; get αὐτό αυτος he; him τῷ ο the πτωχῷ πτωχος bankrupt; beggarly καὶ και and; even τῷ ο the προσηλύτῳ προσηλυτος proselyte καὶ και and; even τῷ ο the ὀρφανῷ ορφανος orphaned καὶ και and; even τῇ ο the χήρᾳ χηρα widow ἔσται ειμι be ἵνα ινα 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 τῶν ο the χειρῶν χειρ hand σου σου of you; your
24:19 כִּ֣י kˈî כִּי that תִקְצֹר֩ ṯiqṣˌōr קצר harvest קְצִֽירְךָ֨ qᵊṣˈîrᵊḵˌā קָצִיר harvest בְ vᵊ בְּ in שָׂדֶ֜ךָ śāḏˈeḵā שָׂדֶה open field וְ wᵊ וְ and שָֽׁכַחְתָּ֧ šˈāḵaḥtˈā שׁכח forget עֹ֣מֶר ʕˈōmer עֹמֶר cut grain בַּ ba בְּ in † הַ the שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field לֹ֤א lˈō לֹא not תָשׁוּב֙ ṯāšûv שׁוב return לְ lᵊ לְ to קַחְתֹּ֔ו qaḥtˈô לקח take לַ la לְ to † הַ the גֵּ֛ר ggˈēr גֵּר sojourner לַ la לְ to † הַ the יָּתֹ֥ום yyāṯˌôm יָתֹום orphan וְ wᵊ וְ and לָ lā לְ to † הַ the אַלְמָנָ֖ה ʔalmānˌā אַלְמָנָה widow יִהְיֶ֑ה yihyˈeh היה be לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of יְבָרֶכְךָ֙ yᵊvāreḵᵊḵˌā ברך bless יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed יָדֶֽיךָ׃ yāḏˈeʸḵā יָד hand
24:19. quando messueris segetem in agro tuo et oblitus manipulum reliqueris non reverteris ut tollas eum sed advenam et pupillum et viduam auferre patieris ut benedicat tibi Dominus Deus tuus in omni opere manuum tuarumWhen thou hast reaped the corn in thy field, and hast forgot and left a sheaf, thou shalt not return to take it away: but thou shalt suffer the stranger, and the fatherless and the widow to take it away: that the Lord thy God may bless thee in all the works of thy hands.
19. When thou reapest thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands.
24:19. When you have reaped the grain in your field, and, having forgotten, you leave behind a sheaf, you shall not return to take it away. Instead, you shall permit the new arrival, and the orphan, and the widow to take it away, so that the Lord your God may bless you in all the works of your hands.
24:19. When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands.
When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands:

19: Когда будешь жать на поле твоем, и забудешь сноп на поле, то не возвращайся взять его; пусть он остается пришельцу, сироте и вдове, чтобы Господь Бог твой благословил тебя во всех делах рук твоих.
24:19
ἐὰν εαν and if; unless
δὲ δε though; while
ἀμήσῃς αμαω mow
ἀμητὸν αμητος in
τῷ ο the
ἀγρῷ αγρος field
σου σου of you; your
καὶ και and; even
ἐπιλάθῃ επιλανθανομαι forget
δράγμα δραγμα in
τῷ ο the
ἀγρῷ αγρος field
σου σου of you; your
οὐκ ου not
ἐπαναστραφήσῃ επαναστρεφω take; get
αὐτό αυτος he; him
τῷ ο the
πτωχῷ πτωχος bankrupt; beggarly
καὶ και and; even
τῷ ο the
προσηλύτῳ προσηλυτος proselyte
καὶ και and; even
τῷ ο the
ὀρφανῷ ορφανος orphaned
καὶ και and; even
τῇ ο the
χήρᾳ χηρα widow
ἔσται ειμι be
ἵνα ινα 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
τῶν ο the
χειρῶν χειρ hand
σου σου of you; your
24:19
כִּ֣י kˈî כִּי that
תִקְצֹר֩ ṯiqṣˌōr קצר harvest
קְצִֽירְךָ֨ qᵊṣˈîrᵊḵˌā קָצִיר harvest
בְ vᵊ בְּ in
שָׂדֶ֜ךָ śāḏˈeḵā שָׂדֶה open field
וְ wᵊ וְ and
שָֽׁכַחְתָּ֧ šˈāḵaḥtˈā שׁכח forget
עֹ֣מֶר ʕˈōmer עֹמֶר cut grain
בַּ ba בְּ in
הַ the
שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field
לֹ֤א lˈō לֹא not
תָשׁוּב֙ ṯāšûv שׁוב return
לְ lᵊ לְ to
קַחְתֹּ֔ו qaḥtˈô לקח take
לַ la לְ to
הַ the
גֵּ֛ר ggˈēr גֵּר sojourner
לַ la לְ to
הַ the
יָּתֹ֥ום yyāṯˌôm יָתֹום orphan
וְ wᵊ וְ and
לָ לְ to
הַ the
אַלְמָנָ֖ה ʔalmānˌā אַלְמָנָה widow
יִהְיֶ֑ה yihyˈeh היה be
לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of
יְבָרֶכְךָ֙ yᵊvāreḵᵊḵˌā ברך bless
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
יָדֶֽיךָ׃ yāḏˈeʸḵā יָד hand
24:19. quando messueris segetem in agro tuo et oblitus manipulum reliqueris non reverteris ut tollas eum sed advenam et pupillum et viduam auferre patieris ut benedicat tibi Dominus Deus tuus in omni opere manuum tuarum
When thou hast reaped the corn in thy field, and hast forgot and left a sheaf, thou shalt not return to take it away: but thou shalt suffer the stranger, and the fatherless and the widow to take it away: that the Lord thy God may bless thee in all the works of thy hands.
24:19. When you have reaped the grain in your field, and, having forgotten, you leave behind a sheaf, you shall not return to take it away. Instead, you shall permit the new arrival, and the orphan, and the widow to take it away, so that the Lord your God may bless you in all the works of your hands.
24:19. When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:19: When thou cuttest down thine harvest - This is an addition to the law, Lev 19:9; Lev 23:22. The corners of the field, the gleanings, and the forgotten sheaf, were all the property of the poor. This the Hebrews extended to any part of the fruit or produce of a field, which had been forgotten in the time of general ingathering, as appears from the concluding verses of this chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:19: When thou: Lev 19:9, Lev 19:10, Lev 23:22; Rut 2:16; Psa 41:1
it shall be: Deu 24:20, Deu 24:21, Deu 14:29, Deu 26:13
may bless: Deu 15:10; Job 31:16-22, Job 42:12; Psa 41:1-3, Psa 112:9; Pro 11:24, Pro 11:25, Pro 14:21; Pro 19:17; Isa 32:8, Isa 58:7-11; Luk 6:35, Luk 6:38, Luk 14:13, Luk 14:14; Co2 9:6-8; Jo1 3:17-19
Carl Friedrich Keil and Franz Delitzsch
24:19
Directions to allow strangers, widows, and orphans to glean in time of harvest (as in Lev 19:9-10, and Lev 23:22). The reason is given in Deut 24:22, viz., the same as in Deut 24:18 and Deut 15:15.
John Gill
24:19 When thou cuttest down thine harvest in thy field,.... Whether barley harvest or wheat harvest, when either of them are ripe for cutting, mowing, or reaping, and are cutting down:
and hast forgot a sheaf in the field; Jarchi says the phrase "in the field" is to include standing corn, some of which is forgotten in cutting down, and so is subject to this law as well as a sheaf; and a sheaf claimed by this name is one that is forgotten both by the workman and the owner; if by the one and not by the other, it could not be so called. The canon runs thus (t),"a sheaf which the workmen forget, and not the owner, or the owner forgets, and not the workman, before which the poor stand, or is covered with straw or stubble, is not a forgotten sheaf.''And about this they have various other rules;"a sheaf that is near the gate (of a field), or to an heap (of sheaves), or to oxen, or to instruments, and left, the house of Shammai say it is not to be reckoned a forgotten sheaf; but the house of Hillell say it is;--two sheaves are reckoned forgotten, three are not; a sheaf in which there are two seahs (about a peck and a half), and they leave it, it is not reckoned forgotten (u):"
thou shall not go again to fetch it; which supposes a remembrance of it, or some intelligence about it when at home, and after the field has been cleared, and all carried in but this sheaf; then the owner might not go nor send to fetch it: the beginnings of the rows, they say, show when a sheaf is forgotten, or not; particularly the adverse sheaf, or that over against it, shows it (w); so Jarchi:
Tit shall be for the stranger; or proselyte; the proselyte of righteousness; of this there is no doubt, but it seems to be for the proselyte of the gate also:
for the fatherless and for the widow; which of them soever should first find it:
that the Lord thy God may bless thee in all the work of thine hands; in the culture of their ground the next year, and give them large and fruitful crops; they either purposely leaving the sheaf for the poor, or however suffer them to take it unmolested when found by them. The Targum of Jonathan is, "that the word of the Lord thy God may bless thee", &c.
(t) Misn. Peah, c. 5. sect. 7. (u) Misn. Peah, c. 6. sect. 2, 5, 6. (w) Ib. sect. 3, 4.
Robert Jamieson, A. R. Fausset and David Brown
24:19 When thou cuttest down thine harvest in thy field--The grain, pulled up by the roots or cut down with a sickle, was laid in loose sheaves; the fruit of the olive was obtained by striking the branches with long poles; and the grape clusters, severed by a hook, were gathered in the hands of the vintager. Here is a beneficent provision for the poor. Every forgotten sheaf in the harvest-field was to lie; the olive tree was not to be beaten a second time; nor were grapes to be gathered, in order that, in collecting what remained, the hearts of the stranger, the fatherless, and the widow might be gladdened by the bounty of Providence.
24:2024:20: Եւ եթէ կթեսցես զայգի քոյ, մի՛ ճռաքաղ առնիցես զկնի քո. եկին, եւ որբոյ, եւ այրւո՛յ եղիցի այն. եւ յիշեսցես զի ծառա՛յ էիր յերկրին Եգիպտացւոց. վասն ա՛յնորիկ ես պատուիրեմ քեզ առնել զբանս զայս[1969]։ [1969] Ոմանք. Մի՛ ճռաքաղ առնիցես զայգի քո, եկին։
20 Երբ քաղես քո այգին, քաղից յետոյ ճռաքաղ չանես. դա թող պատկանի եկուորին, որբին ու այրուն: Յիշի՛ր, որ ստրուկ էիր Եգիպտացիների երկրում, որի համար էլ պատուիրում եմ քեզ կատարել այս բաները:
20 Ձիթենիդ թօթուելէդ ետքը վրան մնացածները ոստէ ոստ մի՛ փնտռեր. անիկա օտարականին, որբին ու որբեւայրիին թող մնայ։
Եւ եթէ կթեսցես ձէթ, մի՛ դարձցիս անդրէն պտղաքաղ առնել զկնի քո. եկին եւ որբոյ եւ այրւոյ եղիցի այն:

24:20: Եւ եթէ կթեսցես զայգի քոյ, մի՛ ճռաքաղ առնիցես զկնի քո. եկին, եւ որբոյ, եւ այրւո՛յ եղիցի այն. եւ յիշեսցես զի ծառա՛յ էիր յերկրին Եգիպտացւոց. վասն ա՛յնորիկ ես պատուիրեմ քեզ առնել զբանս զայս[1969]։
[1969] Ոմանք. Մի՛ ճռաքաղ առնիցես զայգի քո, եկին։
20 Երբ քաղես քո այգին, քաղից յետոյ ճռաքաղ չանես. դա թող պատկանի եկուորին, որբին ու այրուն: Յիշի՛ր, որ ստրուկ էիր Եգիպտացիների երկրում, որի համար էլ պատուիրում եմ քեզ կատարել այս բաները:
20 Ձիթենիդ թօթուելէդ ետքը վրան մնացածները ոստէ ոստ մի՛ փնտռեր. անիկա օտարականին, որբին ու որբեւայրիին թող մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:2020: Когда будешь обивать маслину твою, то не пересматривай за собою ветвей: пусть остается пришельцу, сироте и вдове.
24:20 ἐὰν εαν and if; unless δὲ δε though; while ἐλαιαλογήσῃς ελαιολογεω not ἐπαναστρέψεις επαναστρεφω the ὀπίσω οπισω in back; after σου σου of you; your τῷ ο the προσηλύτῳ προσηλυτος proselyte καὶ και and; even τῷ ο the ὀρφανῷ ορφανος orphaned καὶ και and; even τῇ ο the χήρᾳ χηρα widow ἔσται ειμι be καὶ και and; even μνησθήσῃ μιμνησκω remind; remember ὅτι οτι since; that οἰκέτης οικετης domestic ἦσθα ειμι be ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos διὰ δια through; because of τοῦτο ουτος this; he ἐγώ εγω I σοι σοι you ἐντέλλομαι εντελλομαι direct; enjoin ποιεῖν ποιεω do; make τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he
24:20 כִּ֤י kˈî כִּי that תַחְבֹּט֙ ṯaḥbˌōṭ חבט beat off זֵֽיתְךָ֔ zˈêṯᵊḵˈā זַיִת olive לֹ֥א lˌō לֹא not תְפָאֵ֖ר ṯᵊfāʔˌēr פאר knock down אַחֲרֶ֑יךָ ʔaḥᵃrˈeʸḵā אַחַר after לַ la לְ to † הַ the גֵּ֛ר ggˈēr גֵּר sojourner לַ la לְ to † הַ the יָּתֹ֥ום yyāṯˌôm יָתֹום orphan וְ wᵊ וְ and לָ lā לְ to † הַ the אַלְמָנָ֖ה ʔalmānˌā אַלְמָנָה widow יִהְיֶֽה׃ ס yihyˈeh . s היה be
24:20. si fruges colliges olivarum quicquid remanserit in arboribus non reverteris ut colligas sed relinques advenae pupillo ac viduaeIf thou have gathered the fruit of thy olive trees, thou shalt not return to gather whatsoever remaineth on the trees: but shalt leave it for the stranger, for the fatherless, and the widow.
20. When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow.
24:20. If you have gathered the fruit of your olive trees, you shall not return in order to gather whatever may remain on the trees. Instead, you shall leave it behind for the new arrival, the orphan, and the widow.
24:20. When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow.
When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow:

20: Когда будешь обивать маслину твою, то не пересматривай за собою ветвей: пусть остается пришельцу, сироте и вдове.
24:20
ἐὰν εαν and if; unless
δὲ δε though; while
ἐλαιαλογήσῃς ελαιολογεω not
ἐπαναστρέψεις επαναστρεφω the
ὀπίσω οπισω in back; after
σου σου of you; your
τῷ ο the
προσηλύτῳ προσηλυτος proselyte
καὶ και and; even
τῷ ο the
ὀρφανῷ ορφανος orphaned
καὶ και and; even
τῇ ο the
χήρᾳ χηρα widow
ἔσται ειμι be
καὶ και and; even
μνησθήσῃ μιμνησκω remind; remember
ὅτι οτι since; that
οἰκέτης οικετης domestic
ἦσθα ειμι be
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
διὰ δια through; because of
τοῦτο ουτος this; he
ἐγώ εγω I
σοι σοι you
ἐντέλλομαι εντελλομαι direct; enjoin
ποιεῖν ποιεω do; make
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
24:20
כִּ֤י kˈî כִּי that
תַחְבֹּט֙ ṯaḥbˌōṭ חבט beat off
זֵֽיתְךָ֔ zˈêṯᵊḵˈā זַיִת olive
לֹ֥א lˌō לֹא not
תְפָאֵ֖ר ṯᵊfāʔˌēr פאר knock down
אַחֲרֶ֑יךָ ʔaḥᵃrˈeʸḵā אַחַר after
לַ la לְ to
הַ the
גֵּ֛ר ggˈēr גֵּר sojourner
לַ la לְ to
הַ the
יָּתֹ֥ום yyāṯˌôm יָתֹום orphan
וְ wᵊ וְ and
לָ לְ to
הַ the
אַלְמָנָ֖ה ʔalmānˌā אַלְמָנָה widow
יִהְיֶֽה׃ ס yihyˈeh . s היה be
24:20. si fruges colliges olivarum quicquid remanserit in arboribus non reverteris ut colligas sed relinques advenae pupillo ac viduae
If thou have gathered the fruit of thy olive trees, thou shalt not return to gather whatsoever remaineth on the trees: but shalt leave it for the stranger, for the fatherless, and the widow.
24:20. If you have gathered the fruit of your olive trees, you shall not return in order to gather whatever may remain on the trees. Instead, you shall leave it behind for the new arrival, the orphan, and the widow.
24:20. When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:20: go over the boughs again: Heb. bough it after thee, Deu 24:20
John Gill
24:20 When thou beatest thine olive tree,.... With sticks and staves, to get off the olives when ripe:
thou shall not go over the boughs again; to beat off some few that may remain; they were not nicely to examine the boughs over again, whether there were any left or not:
Tit shall be for the stranger, for the fatherless, and for the widow; who might come into their oliveyards after the trees had been beaten, and gather what were left.
24:2124:21: Եւ եթէ կթեսցես ձէթ, մի՛ դարձցիս անդրէն պտղաքաղ առնել զկնի քո. եկին, եւ որբոյ, եւ այրւո՛յ եղիցի այն։
21 Եթէ ձիթապտուղ ես քաղում, քաղից յետոյ մի՛ վերադարձիր պտղաքաղ անելու համար. դա թող պատկանի եկուորին, որբին ու այրուն:
21 Այգիիդ խաղողները քաղելէդ ետքը ճռաքաղ մի՛ ըներ, անիկա օտարականին, որբին ու որբեւայրիին թող ըլլայ։
Եւ եթէ կթեսցես զայգի քո, մի՛ ճռաքաղ առնիցես զկնի քո. եկին եւ որբոյ եւ այրւոյ եղիցի այն:

24:21: Եւ եթէ կթեսցես ձէթ, մի՛ դարձցիս անդրէն պտղաքաղ առնել զկնի քո. եկին, եւ որբոյ, եւ այրւո՛յ եղիցի այն։
21 Եթէ ձիթապտուղ ես քաղում, քաղից յետոյ մի՛ վերադարձիր պտղաքաղ անելու համար. դա թող պատկանի եկուորին, որբին ու այրուն:
21 Այգիիդ խաղողները քաղելէդ ետքը ճռաքաղ մի՛ ըներ, անիկա օտարականին, որբին ու որբեւայրիին թող ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:2121: Когда будешь снимать плоды в винограднике твоем, не собирай остатков за собою: пусть остается пришельцу, сироте и вдове;
24:21 ἐὰν εαν and if; unless δὲ δε though; while τρυγήσῃς τρυγαω pick τὸν ο the ἀμπελῶνά αμπελων vineyard σου σου of you; your οὐκ ου not ἐπανατρυγήσεις επανατρυγαω he; him τὰ ο the ὀπίσω οπισω in back; after σου σου of you; your τῷ ο the προσηλύτῳ προσηλυτος proselyte καὶ και and; even τῷ ο the ὀρφανῷ ορφανος orphaned καὶ και and; even τῇ ο the χήρᾳ χηρα widow ἔσται ειμι be
24:21 כִּ֤י kˈî כִּי that תִבְצֹר֙ ṯivṣˌōr בצר gather grapes כַּרְמְךָ֔ karmᵊḵˈā כֶּרֶם vineyard לֹ֥א lˌō לֹא not תְעֹולֵ֖ל ṯᵊʕôlˌēl עלל deal with אַחֲרֶ֑יךָ ʔaḥᵃrˈeʸḵā אַחַר after לַ la לְ to † הַ the גֵּ֛ר ggˈēr גֵּר sojourner לַ la לְ to † הַ the יָּתֹ֥ום yyāṯˌôm יָתֹום orphan וְ wᵊ וְ and לָ lā לְ to † הַ the אַלְמָנָ֖ה ʔalmānˌā אַלְמָנָה widow יִהְיֶֽה׃ yihyˈeh היה be
24:21. si vindemiaveris vineam tuam non colliges remanentes racemos sed cedent in usus advenae pupilli ac viduaeIf thou make the vintage of thy vineyard, thou shalt not gather the clusters that remain, but they shall be for the stranger, the fatherless, and the widow.
21. When thou gatherest thy vineyard, thou shalt not glean it after thee: it shall be for the stranger, for the fatherless, and for the widow.
24:21. If you harvest the vintage of your vineyard, you shall not gather the remaining clusters. Instead, they shall fall to the use of the stranger, the orphan, and the widow.
24:21. When thou gatherest the grapes of thy vineyard, thou shalt not glean [it] afterward: it shall be for the stranger, for the fatherless, and for the widow.
When thou gatherest the grapes of thy vineyard, thou shalt not glean [it] afterward: it shall be for the stranger, for the fatherless, and for the widow:

21: Когда будешь снимать плоды в винограднике твоем, не собирай остатков за собою: пусть остается пришельцу, сироте и вдове;
24:21
ἐὰν εαν and if; unless
δὲ δε though; while
τρυγήσῃς τρυγαω pick
τὸν ο the
ἀμπελῶνά αμπελων vineyard
σου σου of you; your
οὐκ ου not
ἐπανατρυγήσεις επανατρυγαω he; him
τὰ ο the
ὀπίσω οπισω in back; after
σου σου of you; your
τῷ ο the
προσηλύτῳ προσηλυτος proselyte
καὶ και and; even
τῷ ο the
ὀρφανῷ ορφανος orphaned
καὶ και and; even
τῇ ο the
χήρᾳ χηρα widow
ἔσται ειμι be
24:21
כִּ֤י kˈî כִּי that
תִבְצֹר֙ ṯivṣˌōr בצר gather grapes
כַּרְמְךָ֔ karmᵊḵˈā כֶּרֶם vineyard
לֹ֥א lˌō לֹא not
תְעֹולֵ֖ל ṯᵊʕôlˌēl עלל deal with
אַחֲרֶ֑יךָ ʔaḥᵃrˈeʸḵā אַחַר after
לַ la לְ to
הַ the
גֵּ֛ר ggˈēr גֵּר sojourner
לַ la לְ to
הַ the
יָּתֹ֥ום yyāṯˌôm יָתֹום orphan
וְ wᵊ וְ and
לָ לְ to
הַ the
אַלְמָנָ֖ה ʔalmānˌā אַלְמָנָה widow
יִהְיֶֽה׃ yihyˈeh היה be
24:21. si vindemiaveris vineam tuam non colliges remanentes racemos sed cedent in usus advenae pupilli ac viduae
If thou make the vintage of thy vineyard, thou shalt not gather the clusters that remain, but they shall be for the stranger, the fatherless, and the widow.
24:21. If you harvest the vintage of your vineyard, you shall not gather the remaining clusters. Instead, they shall fall to the use of the stranger, the orphan, and the widow.
24:21. When thou gatherest the grapes of thy vineyard, thou shalt not glean [it] afterward: it shall be for the stranger, for the fatherless, and for the widow.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:21: gatherest: Deu 24:19; Lev 19:9, Lev 19:10
afterward: Heb. after thee
John Gill
24:21 When thou gatherest the grapes of thy vineyard,.... Which was done much about the same time that the olives were gathered, and both after wheat harvest, about the latter end of June, or beginning of July; for they were more forward in those hot countries:
thou shall not glean it afterwards; go over the vines a second time, to pick off every berry or bunch that escaped them at first gathering:
Tit shall be for the stranger, for the fatherless, and for the widow; as the forgotten sheaf, and the olive berries left; these are all supposed to be poor persons, otherwise no doubt there were strangers, and fatherless persons, and widows, in good circumstances; who, as they needed not, so neither would give themselves the trouble, but think it beneath them to go into fields, oliveyards, and vineyards, to gather what was left by the owners. These laws were made in favour of the poor, that mercy and kindness might be showed to them, and that they might have a taste of all the fruits of the earth.
24:2224:22: Եւ յիշեսցես զի եւ դու ծառա՛յ էիր յերկրին Եգիպտացւոց. վասն ա՛յնորիկ ես պատուիրեմ քեզ առնե՛լ զբանս զայս։
22 Յիշի՛ր, որ ստրուկ էիր Եգիպտացիների երկրում, որի համար էլ պատուիրում եմ քեզ կատարել այս բաները»:
22 Միտքդ բեր թէ Եգիպտոսի երկրին մէջ ծառայ էիր։ Ատոր համար ես քեզի այս պատուէրը կու տամ»։
Եւ յիշեսցես զի եւ դու ծառայ էիր յերկրին Եգիպտացւոց. վասն այնորիկ ես պատուիրեմ քեզ առնել զբանս զայս:

24:22: Եւ յիշեսցես զի եւ դու ծառա՛յ էիր յերկրին Եգիպտացւոց. վասն ա՛յնորիկ ես պատուիրեմ քեզ առնե՛լ զբանս զայս։
22 Յիշի՛ր, որ ստրուկ էիր Եգիպտացիների երկրում, որի համար էլ պատուիրում եմ քեզ կատարել այս բաները»:
22 Միտքդ բեր թէ Եգիպտոսի երկրին մէջ ծառայ էիր։ Ատոր համար ես քեզի այս պատուէրը կու տամ»։
zohrab-1805▾ eastern-1994▾ western am▾
24:2222: и помни, что ты был рабом в земле Египетской: посему я и повелеваю тебе делать сие.
24:22 καὶ και and; even μνησθήσῃ μιμνησκω remind; remember ὅτι οτι since; that οἰκέτης οικετης domestic ἦσθα ειμι be ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos διὰ δια through; because of τοῦτο ουτος this; he ἐγώ εγω I σοι σοι you ἐντέλλομαι εντελλομαι direct; enjoin ποιεῖν ποιεω do; make τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he
24:22 וְ wᵊ וְ and זָ֣כַרְתָּ֔ zˈāḵartˈā זכר remember כִּי־ kî- כִּי that עֶ֥בֶד ʕˌeveḏ עֶבֶד servant הָיִ֖יתָ hāyˌîṯā היה be בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt עַל־ ʕal- עַל upon כֵּ֞ן kˈēn כֵּן thus אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i מְצַוְּךָ֙ mᵊṣawwᵊḵˌā צוה command לַ la לְ to עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word הַ ha הַ the זֶּֽה׃ ס zzˈeh . s זֶה this
24:22. memento quod et tu servieris in Aegypto et idcirco praecipiam tibi ut facias hanc remRemember that thou also wast a bondman in Egypt, and therefore I command thee to do this thing.
22. And thou shalt remember that thou wast a bondman in the land of Egypt: therefore I command thee to do this thing.
24:22. Remember that you also served in Egypt, and so, for this reason, I am instructing you to act in this way.”
24:22. And thou shalt remember that thou wast a bondman in the land of Egypt: therefore I command thee to do this thing.
And thou shalt remember that thou wast a bondman in the land of Egypt: therefore I command thee to do this thing:

22: и помни, что ты был рабом в земле Египетской: посему я и повелеваю тебе делать сие.
24:22
καὶ και and; even
μνησθήσῃ μιμνησκω remind; remember
ὅτι οτι since; that
οἰκέτης οικετης domestic
ἦσθα ειμι be
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
διὰ δια through; because of
τοῦτο ουτος this; he
ἐγώ εγω I
σοι σοι you
ἐντέλλομαι εντελλομαι direct; enjoin
ποιεῖν ποιεω do; make
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
24:22
וְ wᵊ וְ and
זָ֣כַרְתָּ֔ zˈāḵartˈā זכר remember
כִּי־ kî- כִּי that
עֶ֥בֶד ʕˌeveḏ עֶבֶד servant
הָיִ֖יתָ hāyˌîṯā היה be
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
עַל־ ʕal- עַל upon
כֵּ֞ן kˈēn כֵּן thus
אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i
מְצַוְּךָ֙ mᵊṣawwᵊḵˌā צוה command
לַ la לְ to
עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּֽה׃ ס zzˈeh . s זֶה this
24:22. memento quod et tu servieris in Aegypto et idcirco praecipiam tibi ut facias hanc rem
Remember that thou also wast a bondman in Egypt, and therefore I command thee to do this thing.
24:22. Remember that you also served in Egypt, and so, for this reason, I am instructing you to act in this way.”
24:22. And thou shalt remember that thou wast a bondman in the land of Egypt: therefore I command thee to do this thing.
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
24:22: Deu 24:18, Deu 5:14, Deu 5:15, Deu 7:8; Isa 51:1; Co2 8:8, Co2 8:9; Eph 5:1, Eph 5:2; Jo1 4:10, Jo1 4:11
Geneva 1599
24:22 And thou shalt remember that thou wast (h) a bondman in the land of Egypt: therefore I command thee to do this thing.
(h) God judged them not mindful of his beasts, unless they were beneficial to others.
John Gill
24:22 And thou shalt remember that thou wast a bondman in the land of Egypt,.... When they would have been glad to have enjoyed the like favours, as small as they might seem to be, even to glean in their fields, vineyards, and oliveyards:
therefore I command thee to do this thing; to suffer the poor to take the forgotten sheaf, and to come into their oliveyards and vineyards, and gather what olives and grapes remained after the first beating of the one, and the ingathering of the other.