Երկրորդ Օրէնք / Deuteronomy - 25 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Here is, I. A law to moderate the scourging of malefactors, ver. 1-3. II. A law in favour of the ox the treads out the corn, ver. 4. III. For the disgracing of him that refused to marry his brother's widow, ver. 5-10. IV. For the punishment of an immodest woman, ver. 11, 12. V. For just weights and measures, ver. 13-16. VI. For the destroying of Amalek, ver. 17, &c.
Adam Clarke: Commentary on the Bible - 1831
Punishment by whipping not to exceed forty stripes, Deu 25:1-3. The ox that treads out the corn is not to be muzzled, Deu 25:4. The ordinance concerning marrying the wife of that brother who has died childless, Deu 25:5-10. Of the woman who acts indecently in succouring her husband, Deu 25:11, Deu 25:12. Of false weights and measures, Deu 25:13-16. Amalek is to be destroyed, Deu 25:17-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Deu 25:1, Stripes must not exceed forty; Deu 25:4, The ox is not to be muzzled; Deu 25:5, Of raising seed unto a brother; Deu 25:11, Of the immodest woman; Deu 25:13, Of unjust weights and measures; Deu 25:17, The memory of Amalek is to be blotted out.
John Gill
INTRODUCTION TO DEUTERONOMY 25
Several laws are contained in this chapter, as concerning beating such whose crimes required it, Deut 25:1; of not muzzling the ox in treading out the corn, Deut 25:4; of marrying a deceased brother's wife, when there was no issue, and of the disgrace of such that refused it, Deut 25:5; of the punishment of an immodest woman, Deut 25:11; and against bad weights and measures, Deut 25:13; and for the utter destruction of Amalek, Deut 25:17.
25:125:1: Եւ եթէ լինիցի հակառակութիւն ՚ի մէջ մարդկան, մատիցեն յատեան եւ դատեսցին. եւ արդարացուսցեն զարդարն, եւ պարտաւորեսցե՛ն զամպարիշտն[1970]։ [1970] Եւ պարտաւորեցուսցեն զամ՛՛։
1 «Եթէ վէճ լինի մարդկանց միջեւ, ապա թող դատարան ներկայանան, ու դատ թող լինի: Թող արդարացնեն արդարին, իսկ մեղաւորին թող պատժեն:
25 «Երբ մարդոց մէջ վէճ մը ըլլայ եւ դատարան երթան, դատաւորները անոնց դատը մտիկ ընելով իրաւունք ունեցողը պէտք է արդարացնեն ու յանցաւորը դատապարտեն։
Եւ եթէ լինիցի հակառակութիւն ի մէջ մարդկան, մատիցեն յատեան եւ դատեսցին. եւ արդարացուսցեն զարդարն եւ պարտաւորեսցեն զամպարիշտն:

25:1: Եւ եթէ լինիցի հակառակութիւն ՚ի մէջ մարդկան, մատիցեն յատեան եւ դատեսցին. եւ արդարացուսցեն զարդարն, եւ պարտաւորեսցե՛ն զամպարիշտն[1970]։
[1970] Եւ պարտաւորեցուսցեն զամ՛՛։
1 «Եթէ վէճ լինի մարդկանց միջեւ, ապա թող դատարան ներկայանան, ու դատ թող լինի: Թող արդարացնեն արդարին, իսկ մեղաւորին թող պատժեն:
25 «Երբ մարդոց մէջ վէճ մը ըլլայ եւ դատարան երթան, դատաւորները անոնց դատը մտիկ ընելով իրաւունք ունեցողը պէտք է արդարացնեն ու յանցաւորը դատապարտեն։
zohrab-1805▾ eastern-1994▾ western am▾
25:11: Если будет тяжба между людьми, то пусть приведут их в суд и рассудят их, правого пусть оправдают, а виновного осудят;
25:1 ἐὰν εαν and if; unless δὲ δε though; while γένηται γινομαι happen; become ἀντιλογία αντιλογια controversy ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἀνθρώπων ανθρωπος person; human καὶ και and; even προσέλθωσιν προσερχομαι approach; go ahead εἰς εις into; for κρίσιν κρισις decision; judgment καὶ και and; even κρίνωσιν κρινω judge; decide καὶ και and; even δικαιώσωσιν δικαιοω justify τὸν ο the δίκαιον δικαιος right; just καὶ και and; even καταγνῶσιν καταγινωσκω prejudiced τοῦ ο the ἀσεβοῦς ασεβης irreverent
25:1 כִּֽי־ kˈî- כִּי that יִהְיֶ֥ה yihyˌeh היה be רִיב֙ rîv רִיב law-case בֵּ֣ין bˈên בַּיִן interval אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man וְ wᵊ וְ and נִגְּשׁ֥וּ niggᵊšˌû נגשׁ approach אֶל־ ʔel- אֶל to הַ ha הַ the מִּשְׁפָּ֖ט mmišpˌāṭ מִשְׁפָּט justice וּ û וְ and שְׁפָט֑וּם šᵊfāṭˈûm שׁפט judge וְ wᵊ וְ and הִצְדִּ֨יקוּ֙ hiṣdˈîqû צדק be just אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צַּדִּ֔יק ṣṣaddˈîq צַדִּיק just וְ wᵊ וְ and הִרְשִׁ֖יעוּ hiršˌîʕû רשׁע be guilty אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רָשָֽׁע׃ rāšˈāʕ רָשָׁע guilty
25:1. si fuerit causa inter aliquos et interpellaverint iudices quem iustum esse perspexerint illi iustitiae palmam dabunt quem impium condemnabunt impietatisIf there be a controversy between men, and they call upon the judges: they shall give the prize of justice to him whom they perceive to be just: and him whom they find to be wicked, they shall condemn of wickedness.
1. If there be a controversy between men, and they come unto judgment, and judge them; then they shall justify the righteous, and condemn the wicked;
25:1. “If there is a case between persons, and they apply to the judges, they shall give the palm of justice to the one whom they perceive to be just, and they shall condemn of impiety the one who is impious.
25:1. If there be a controversy between men, and they come unto judgment, that [the judges] may judge them; then they shall justify the righteous, and condemn the wicked.
If there be a controversy between men, and they come unto judgment, that [the judges] may judge them; then they shall justify the righteous, and condemn the wicked:

1: Если будет тяжба между людьми, то пусть приведут их в суд и рассудят их, правого пусть оправдают, а виновного осудят;
25:1
ἐὰν εαν and if; unless
δὲ δε though; while
γένηται γινομαι happen; become
ἀντιλογία αντιλογια controversy
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἀνθρώπων ανθρωπος person; human
καὶ και and; even
προσέλθωσιν προσερχομαι approach; go ahead
εἰς εις into; for
κρίσιν κρισις decision; judgment
καὶ και and; even
κρίνωσιν κρινω judge; decide
καὶ και and; even
δικαιώσωσιν δικαιοω justify
τὸν ο the
δίκαιον δικαιος right; just
καὶ και and; even
καταγνῶσιν καταγινωσκω prejudiced
τοῦ ο the
ἀσεβοῦς ασεβης irreverent
25:1
כִּֽי־ kˈî- כִּי that
יִהְיֶ֥ה yihyˌeh היה be
רִיב֙ rîv רִיב law-case
בֵּ֣ין bˈên בַּיִן interval
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
וְ wᵊ וְ and
נִגְּשׁ֥וּ niggᵊšˌû נגשׁ approach
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּשְׁפָּ֖ט mmišpˌāṭ מִשְׁפָּט justice
וּ û וְ and
שְׁפָט֑וּם šᵊfāṭˈûm שׁפט judge
וְ wᵊ וְ and
הִצְדִּ֨יקוּ֙ hiṣdˈîqû צדק be just
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
צַּדִּ֔יק ṣṣaddˈîq צַדִּיק just
וְ wᵊ וְ and
הִרְשִׁ֖יעוּ hiršˌîʕû רשׁע be guilty
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רָשָֽׁע׃ rāšˈāʕ רָשָׁע guilty
25:1. si fuerit causa inter aliquos et interpellaverint iudices quem iustum esse perspexerint illi iustitiae palmam dabunt quem impium condemnabunt impietatis
If there be a controversy between men, and they call upon the judges: they shall give the prize of justice to him whom they perceive to be just: and him whom they find to be wicked, they shall condemn of wickedness.
25:1. “If there is a case between persons, and they apply to the judges, they shall give the palm of justice to the one whom they perceive to be just, and they shall condemn of impiety the one who is impious.
25:1. If there be a controversy between men, and they come unto judgment, that [the judges] may judge them; then they shall justify the righteous, and condemn the wicked.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Об организации суда см. Втор XVI:18–20; XVII:8–13.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Stripes Not to Exceed Forty.B. C. 1451.
1 If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they shall justify the righteous, and condemn the wicked. 2 And it shall be, if the wicked man be worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number. 3 Forty stripes he may give him, and not exceed: lest, if he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee. 4 Thou shalt not muzzle the ox when he treadeth out the corn.
Here is, I. A direction to the judges in scourging malefactors, v. 1-3. 1. It is here supposed that, if a man be charged with a crime, the accuser and the accused (Actor and Reus) should be brought face to face before the judges, that the controversy may be determined. 2. If a man were accused of a crime, and the proof fell short, so that the charge could not be made out against him by the evidence, then he was to be acquitted: "Thou shalt justify the righteous," that is, "him that appears to the court to be so." If the accusation be proved, then the conviction of the accused is a justification of the accuser, as righteous in the prosecution. 3. If the accused were found guilty, judgment must be given against him: "Thou shalt condemn the wicked;" for to justify the wicked is as much an abomination to the Lord as it is to condemn the righteous, Prov. xvii. 15. 4. If the crime were not made capital by the law, then the criminal must be beaten. A great many precepts we have met with which have not any particular penalty annexed to them, the violation of most of which, according to the constant practice of the Jews, was punished by scourging, from which no person's rank or quality did exempt him if he were a delinquent, but with this proviso, that he should never be upbraided with it, nor should it be looked upon as leaving any mark of infamy or disgrace upon him. The directions here given for the scourging of criminals are, (1.) That it be done solemnly; not tumultuously through the streets, but in open court before the judge's face, and with so much deliberation as that the stripes might be numbered. The Jews say that while execution was in doing the chief justice of the court read with a loud voice Deut. xxviii. 58, 59, and xxix. 9, and concluded with those words (Ps. lxxviii. 38), But he, being full of compassion, forgave their iniquity. Thus it was made a sort of religious act, and so much the more likely to reform the offender himself and to be a warning to others. (2.) That it be done in proportion to the crime, according to his fault, that some crimes might appear, as they are, more heinous than others, the criminal being beaten with many stripes, to which perhaps there is an allusion, Luke xii. 47, 48. (3.) That how great soever the crime were the number of stripes should never exceed forty, v. 3. Forty save one was the common usage, as appears, 2 Cor. xi. 24. It seems, they always gave Paul as many stripes as ever they gave to any malefactor whatsoever. They abated one for fear of having miscounted (though one of the judges was appointed to number the stripes), or because they would never go to the utmost rigour, or because the execution was usually done with a whip of three lashes, so that thirteen stripes (each one being counted for three) made up thirty-nine, but one more by that reckoning would have been forty-two. The reason given for this is, lest thy brother should seem vile unto thee. He must still be looked upon as a brother (2 Thess. iii. 15), and his reputation as such was preserved by this merciful limitation of his punishment. It saves him from seeming vile to his brethren, when God himself by his law takes this care of him. Men must not be treated as dogs; nor must those seem vile in our sight to whom, for aught we know, God may yet give grace to make them precious in his sight.
II. A charge to husbandmen not to hinder their cattle from eating when they were working, if meat were within their reach, v. 4. This instance of the beast that trod out the corn (to which there is an allusion in that of the prophet, Hos. x. 11) is put for all similar instances. That which makes this law very remarkable above its fellows (and which countenances the like application of other such laws) is that it is twice quoted in the New Testament to show that it is the duty of the people to give their ministers a comfortable maintenance, 1 Cor. ix. 9, 10, and 1 Tim. v. 17, 18. It teaches us in the letter of it to make much of the brute-creatures that serve us, and to allow them not only the necessary supports for their life, but the advantages of their labour; and thus we must learn not only to be just, but kind, to all that are employed for our good, not only to maintain but to encourage them, especially those that labour among us in the word and doctrine, and so are employed for the good of our better part.
Adam Clarke: Commentary on the Bible - 1831
25:1: They shall justify the righteous - This is a very important passage, and is a key to several others. The word צדק tsadak is used here precisely in the same sense in which St. Paul sometimes uses the corresponding word δικαιοω, not to justify or make just, but to acquit, declare innocent, to remit punishment, or give reasons why such a one should not be punished; so here the magistrates הצדיקו hitsdiku, shall acquit, the righteous - declare him innocent, because he is found to be righteous and not wicked: so the Septuagint: και δικαιωσουσιν τον δικαιον they shall make righteous the righteous - declare him free from blame, not liable to punishment, acquitted; using the same word with St. Paul when he speaks of a sinner's justification, i. e., his acquittance from blame and punishment, because of the death of Christ in his stead.
Albert Barnes: Notes on the Bible - 1834
25:1: Render it:
(1) If there be a controversy between men, and they come to judgment, and the judges judge them, and justify the righteous and condemn the wicked (compare the marginal reference. and Exo 23:7; Pro 17:15);
(2) then it shall be, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:1: Deu 16:18-20, Deu 17:8, Deu 17:9, Deu 19:17-19; Exo 23:6, Exo 23:7; Sa2 23:3; Ch2 19:6-10; Job 29:7-17; Psa 58:1, Psa 58:2, Psa 82:2-4; Pro 17:15, Pro 31:8, Pro 31:9; Isa 1:17, Isa 1:23; Isa 5:23, Isa 11:4, Isa 32:1, Isa 32:2; Jer 21:12; Eze 44:24; Mic 3:1, Mic 3:2; Hab 1:4, Hab 1:13; Mal 3:18; Mat 3:10
Carl Friedrich Keil and Franz Delitzsch
25:1
Corporal Punishment. - The rule respecting the corporal punishment to be inflicted upon a guilty man is introduced in Deut 25:1 with the general law, that in a dispute between two men the court was to give right to the man who was right, and to pronounce the guilty man guilty (cf. Ex 22:8 and Ex 23:7).
Deut 25:2
If the guilty man was sentenced to stripes, he was to receive his punishment in the presence of the judge, and not more than forty stripes, that he might not become contemptible in the eyes of the people. הכּות בּן, son of stripes, i.e., a man liable to stripes, like son (child) of death, in 1Kings 20:31. "According to the need of his crime in number," i.e., as many stripes as his crime deserved.
Deut 25:3
"Forty shall ye beat him, and not add," i.e., at most forty stripes, and not more. The strokes were administered with a stick upon the back (Prov 10:13; Prov 19:29; Prov 26:3, etc.). This was the Egyptian mode of whipping, as we may see depicted upon the monuments, when the culprits lie flat upon the ground, and being held fast by the hands and feet, receive their strokes in the presence of the judge (vid., Wilkinson, ii. p. 11, and Rosellini, ii. 3, p. 274, 78). The number forty was not to be exceeded, because a larger number of strokes with a stick would not only endanger health and life, but disgrace the man: "that thy brother do not become contemptible in thine eyes." If he had deserved a severer punishment, he was to be executed. In Turkey the punishments inflicted are much more severe, viz., from fifty to a hundred lashes with a whip; and they are at the same time inhuman (see v. Tornauw, Moslem. Recht, p. 234). The number, forty, was probably chosen with reference to its symbolical significance, which it had derived from Gen 7:12 onwards, as the full measure of judgment. The Rabbins fixed the number at forty save one (vid., 2Cor 11:24), from a scrupulous fear of transgressing the letter of the law, in case a mistake should be made in the counting; yet they felt no conscientious scruples about using a whip of twisted thongs instead of a stick (vid., tract. Macc. iii. 12; Buxtorf, Synag. Jud. pp. 522-3; and Lundius, Jd. Heiligth. p. 472).
Geneva 1599
25:1 If there be a controversy between men, and they come unto judgment, (a) that [the judges] may judge them; then they shall justify the righteous, and condemn the wicked.
(a) Whether there is a plaintiff or not, the magistrates should try our faults, and punish according to the crime.
John Gill
25:1 If there be a controversy between men,.... Between two or more:
and they come unto judgment; into a court of judicature, bring their cause thither:
that the judges may judge them; who were never less than three; the great sanhedrim at Jerusalem consisted of seventy one, the lesser court was of twenty three, and the least of all three only:
then they shall justify the righteous, and condemn the wicked: acquit the one, whose cause is good, and condemn the other to punishment, who is guilty of a crime, and as that deserves; which is to do righteous judgment; the contrary to this is an abomination to the Lord, Prov 17:15.
John Wesley
25:1 Justify - Acquit him from guilt and false accusations, and free him from punishment.
25:225:2: Եւ եղիցի եթէ արժանի իցէ գանի ամպարիշտն, նստուսցեն զնա առաջի դատաւորացն, եւ հարցե՛ն զնա առաջի նոցա ըստ ամպարշտութեան նորա[1971]՝ [1971] Ոմանք. Եթէ արժան իցէ... նստուցանեն զնա։
2 Եթէ մեղաւորը գանահարութեան է արժանի, ապա նրան թող պառկեցնեն դատաւորների առջեւ եւ նրանց առջեւ նրան թող գանահարեն ըստ նրա մեղաւորութեան՝
2 Յանցաւորը եթէ ծեծի արժանի է, դատաւորը զանիկա պառկեցնէ ու անոր յանցանքին համեմատ իր առջեւ ծեծել տայ զանիկա, որոշուած թիւով հարուած տալով։
Եւ եղիցի եթէ արժանի իցէ գանի ամպարիշտն, [358]նստուսցեն զնա առաջի դատաւորացն``, եւ հարցեն զնա առաջի [359]նոցա ըստ ամպարշտութեան նորա:

25:2: Եւ եղիցի եթէ արժանի իցէ գանի ամպարիշտն, նստուսցեն զնա առաջի դատաւորացն, եւ հարցե՛ն զնա առաջի նոցա ըստ ամպարշտութեան նորա[1971]՝
[1971] Ոմանք. Եթէ արժան իցէ... նստուցանեն զնա։
2 Եթէ մեղաւորը գանահարութեան է արժանի, ապա նրան թող պառկեցնեն դատաւորների առջեւ եւ նրանց առջեւ նրան թող գանահարեն ըստ նրա մեղաւորութեան՝
2 Յանցաւորը եթէ ծեծի արժանի է, դատաւորը զանիկա պառկեցնէ ու անոր յանցանքին համեմատ իր առջեւ ծեծել տայ զանիկա, որոշուած թիւով հարուած տալով։
zohrab-1805▾ eastern-1994▾ western am▾
25:22: и если виновный достоин будет побоев, то судья пусть прикажет положить его и бить при себе, смотря по вине его, по счету;
25:2 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless ἄξιος αξιος worthy; deserving ᾖ ειμι be πληγῶν πληγη plague; stroke ὁ ο the ἀσεβῶν ασεβεω irreverent καὶ και and; even καθιεῖς καθιζω sit down; seat αὐτὸν αυτος he; him ἔναντι εναντι next to; in the presence of τῶν ο the κριτῶν κριτης judge καὶ και and; even μαστιγώσουσιν μαστιγοω scourge; whip αὐτὸν αυτος he; him ἐναντίον εναντιον next to; before αὐτῶν αυτος he; him κατὰ κατα down; by τὴν ο the ἀσέβειαν ασεβεια irreverence αὐτοῦ αυτος he; him ἀριθμῷ αριθμος number
25:2 וְ wᵊ וְ and הָיָ֛ה hāyˈā היה be אִם־ ʔim- אִם if בִּ֥ן bˌin בֵּן son הַכֹּ֖ות hakkˌôṯ נכה strike הָ hā הַ the רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty וְ wᵊ וְ and הִפִּילֹ֤ו hippîlˈô נפל fall הַ ha הַ the שֹּׁפֵט֙ ššōfˌēṭ שׁפט judge וְ wᵊ וְ and הִכָּ֣הוּ hikkˈāhû נכה strike לְ lᵊ לְ to פָנָ֔יו fānˈāʸw פָּנֶה face כְּ kᵊ כְּ as דֵ֥י ḏˌê דַּי sufficiency רִשְׁעָתֹ֖ו rišʕāṯˌô רִשְׁעָה guilt בְּ bᵊ בְּ in מִסְפָּֽר׃ mispˈār מִסְפָּר number
25:2. sin autem eum qui peccavit dignum viderint plagis prosternent et coram se facient verberari pro mensura peccati erit et plagarum modusAnd if they see that the offender be worthy of stripes: they shall lay him down, and shall cause him to be beaten before them. According to the measure of the sin shall the measure also of the stripes be:
2. and it shall be, if the wicked man be worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to his wickedness, by number.
25:2. But if they see that the one who has sinned is worthy of stripes, they shall prostrate him and cause him to be beaten before them. According to the measure of the sin, so shall the measure of the stripes be.
25:2. And it shall be, if the wicked man [be] worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number.
And it shall be, if the wicked man [be] worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number:

2: и если виновный достоин будет побоев, то судья пусть прикажет положить его и бить при себе, смотря по вине его, по счету;
25:2
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
ἄξιος αξιος worthy; deserving
ειμι be
πληγῶν πληγη plague; stroke
ο the
ἀσεβῶν ασεβεω irreverent
καὶ και and; even
καθιεῖς καθιζω sit down; seat
αὐτὸν αυτος he; him
ἔναντι εναντι next to; in the presence of
τῶν ο the
κριτῶν κριτης judge
καὶ και and; even
μαστιγώσουσιν μαστιγοω scourge; whip
αὐτὸν αυτος he; him
ἐναντίον εναντιον next to; before
αὐτῶν αυτος he; him
κατὰ κατα down; by
τὴν ο the
ἀσέβειαν ασεβεια irreverence
αὐτοῦ αυτος he; him
ἀριθμῷ αριθμος number
25:2
וְ wᵊ וְ and
הָיָ֛ה hāyˈā היה be
אִם־ ʔim- אִם if
בִּ֥ן bˌin בֵּן son
הַכֹּ֖ות hakkˌôṯ נכה strike
הָ הַ the
רָשָׁ֑ע rāšˈāʕ רָשָׁע guilty
וְ wᵊ וְ and
הִפִּילֹ֤ו hippîlˈô נפל fall
הַ ha הַ the
שֹּׁפֵט֙ ššōfˌēṭ שׁפט judge
וְ wᵊ וְ and
הִכָּ֣הוּ hikkˈāhû נכה strike
לְ lᵊ לְ to
פָנָ֔יו fānˈāʸw פָּנֶה face
כְּ kᵊ כְּ as
דֵ֥י ḏˌê דַּי sufficiency
רִשְׁעָתֹ֖ו rišʕāṯˌô רִשְׁעָה guilt
בְּ bᵊ בְּ in
מִסְפָּֽר׃ mispˈār מִסְפָּר number
25:2. sin autem eum qui peccavit dignum viderint plagis prosternent et coram se facient verberari pro mensura peccati erit et plagarum modus
And if they see that the offender be worthy of stripes: they shall lay him down, and shall cause him to be beaten before them. According to the measure of the sin shall the measure also of the stripes be:
25:2. But if they see that the one who has sinned is worthy of stripes, they shall prostrate him and cause him to be beaten before them. According to the measure of the sin, so shall the measure of the stripes be.
25:2. And it shall be, if the wicked man [be] worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:2: The judge shall cause him to lie down, and to be beaten before his face - This precept is literally followed in China; the culprit receives in the presence of the magistrate the punishment which the law directs to be inflicted. Thus then justice is done, for the magistrate sees that the letter of the law is duly fulfilled, and that the officers do not transgress it, either by indulgence on the one hand, or severity on the other. The culprit receives nothing more nor less than what justice requires.
Albert Barnes: Notes on the Bible - 1834
25:2
Scourging is named as a penalty in Lev 19:20. The beating here spoken of would be on the back with a rod or stick (compare Pro 10:13; Pro 19:29; Pro 26:3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:2: Mat 10:17, Mat 27:26; Luk 12:47, Luk 12:48; Act 5:40, Act 16:22-24; Pe1 2:20, Pe1 2:24
Geneva 1599
25:2 And it shall be, if the wicked man [be] worthy to be beaten, that the judge shall cause him to lie down, (b) and to be beaten before his face, according to his fault, by a certain number.
(b) When the crime does not deserve death.
John Gill
25:2 And it shall be, if the wicked man be worthy to be beaten,.... There were four kinds of death criminals were put to by the Jews, stoning, strangling, burning, and slaying with the sword; and such crimes not as severe as these were punished with beating or scourging; and who they were that were worthy to be beaten is at large set forth in the Misnic treatise called Maccoth (x), or "stripes", which are too many to be transcribed. Maimonides says (y), that all negative precepts in the law, for the breach of which men are guilty of cutting off, but not of death by the sanhedrim, are to be beaten. They are in all twenty one, and so all deserving of death by the hand of heaven; and they are eighteen, and all negative precepts of the law broken, for which there is neither cutting off nor death by a court of judicature, for these men are to be beaten, and they are one hundred and sixty eight; and all that are to be beaten are found to be two hundred and seven:
that the judge shall cause him to lie down; which seems to be on the floor of the court, since it was to be done immediately, and in the presence of the judge; and the Jews gather (z) from hence, that he was to be beaten neither standing, nor sitting, but bowed; that is, ye shall command or order him to lie down, or to fall upon the ground with his face towards it:
and to be beaten before his face; in the presence of the judge, that the sentence might be properly executed, neither exceeded not diminished; and indeed all the judges were to be present, especially the bench of three; while he was beating, the chief of the judges read the passage in Deut 28:58; and he that was next to him counted the strokes, and the third at every blow said Smite (a): of the manner of beating or scourging; see Gill on Mt 10:17,
according to his fault, by a certain number; as his crime and wickedness was more or less heinous, more or fewer stripes were to be laid on him; as ten or twenty, fewer or more, according to the nature of his offence, as Aben Ezra observes, only he might not add above forty; though he says there are some who say that according to his fault the stripes are larger or lesser, but all of them in number forty.
(x) Ib. c. 3. sect. 1. 2, 3, &c. (y) Hilchot Sanhedrin, c. 19. sect. 1. (z) Misn. Maccot, c. 3. sect. 13. (a) Maimon & Bartenora in ib. sect. 14.
John Wesley
25:2 Beaten - Which the Jews say was the case of all those crimes which the law commands to be punished, without expressing the kind or degree of punishment. Before his face - That the punishment may be duly inflicted, without excess or defect. And from this no person's rank or quality exempted him, if he was a delinquent.
Robert Jamieson, A. R. Fausset and David Brown
25:2 STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
if the wicked man be worthy to be beaten--In judicial sentences, which awarded punishment short of capital, scourging, like the Egyptian bastinado, was the most common form in which they were executed. The Mosaic law, however, introduced two important restrictions; namely: (1) The punishment should be inflicted in presence of the judge instead of being inflicted in private by some heartless official; and (2) The maximum amount of it should be limited to forty stripes, instead of being awarded according to the arbitrary will or passion of the magistrate. The Egyptian, like Turkish and Chinese rulers, often applied the stick till they caused death or lameness for life. Of what the scourge consisted at first we are not informed; but in later times, when the Jews were exceedingly scrupulous in adhering to the letter of the law and, for fear of miscalculation, were desirous of keeping within the prescribed limit, it was formed of three cords, terminating in leathern thongs, and thirteen strokes of this counted as thirty-nine stripes (2Cor 11:24).
25:325:3: թուով քառասո՛ւն. եւ այլ մի՛ յաւելուցուն. ապա թէ յաւելուցուն հարկանել զնա աւելի՛ քան զայն, անարգութիւն լիցի եղբօրն քում առաջի քո։
3 քառասուն հարուած, բայց ոչ աւելի: Իսկ եթէ նրան դրանից աւելի գանահարեն, ապա դա քո առջեւ կատարուած անարգանք կը լինի քո եղբօր հանդէպ:
3 Քառասունէ աւելի զարնել մի՛ տար. չըլլայ թէ ասկէ աւելի զարնելով՝ եղբայրդ քու աչքիդ առջեւ անարգուի։
[360]թուով քառասուն``, եւ այլ մի՛ յաւելուցուն. ապա թէ յաւելուցուն հարկանել զնա աւելի քան զայն, անարգութիւն լիցի եղբօրն քում առաջի քո:

25:3: թուով քառասո՛ւն. եւ այլ մի՛ յաւելուցուն. ապա թէ յաւելուցուն հարկանել զնա աւելի՛ քան զայն, անարգութիւն լիցի եղբօրն քում առաջի քո։
3 քառասուն հարուած, բայց ոչ աւելի: Իսկ եթէ նրան դրանից աւելի գանահարեն, ապա դա քո առջեւ կատարուած անարգանք կը լինի քո եղբօր հանդէպ:
3 Քառասունէ աւելի զարնել մի՛ տար. չըլլայ թէ ասկէ աւելի զարնելով՝ եղբայրդ քու աչքիդ առջեւ անարգուի։
zohrab-1805▾ eastern-1994▾ western am▾
25:33: сорок ударов можно дать ему, а не более, чтобы от многих ударов брат твой не был обезображен пред глазами твоими.
25:3 τεσσαράκοντα τεσσαρακοντα forty μαστιγώσουσιν μαστιγοω scourge; whip αὐτόν αυτος he; him οὐ ου not προσθήσουσιν προστιθημι add; continue ἐὰν εαν and if; unless δὲ δε though; while προσθῶσιν προστιθημι add; continue μαστιγῶσαι μαστιγοω scourge; whip αὐτὸν αυτος he; him ὑπὲρ υπερ over; for ταύτας ουτος this; he τὰς ο the πληγὰς πληγη plague; stroke πλείους πλειων more; majority ἀσχημονήσει ασχημονεω indecent ὁ ο the ἀδελφός αδελφος brother σου σου of you; your ἐναντίον εναντιον next to; before σου σου of you; your
25:3 אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four יַכֶּ֖נּוּ yakkˌennû נכה strike לֹ֣א lˈō לֹא not יֹסִ֑יף yōsˈîf יסף add פֶּן־ pen- פֶּן lest יֹסִ֨יף yōsˌîf יסף add לְ lᵊ לְ to הַכֹּתֹ֤ו hakkōṯˈô נכה strike עַל־ ʕal- עַל upon אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these מַכָּ֣ה makkˈā מַכָּה blow רַבָּ֔ה rabbˈā רַב much וְ wᵊ וְ and נִקְלָ֥ה niqlˌā קלה contempt אָחִ֖יךָ ʔāḥˌîḵā אָח brother לְ lᵊ לְ to עֵינֶֽיךָ׃ ס ʕênˈeʸḵā . s עַיִן eye
25:3. ita dumtaxat ut quadragenarium numerum non excedant ne foede laceratus ante oculos tuos abeat frater tuusYet so, that they exceed not the number of forty: lest thy brother depart shamefully torn before thy eyes.
3. Forty stripes he may give him, he shall not exceed: lest, if he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee.
25:3. Even so, these shall not exceed the number of forty. Otherwise, your brother may depart, having been wounded shamefully before your eyes.
25:3. Forty stripes he may give him, [and] not exceed: lest, [if] he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee.
Forty stripes he may give him, [and] not exceed: lest, [if] he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee:

3: сорок ударов можно дать ему, а не более, чтобы от многих ударов брат твой не был обезображен пред глазами твоими.
25:3
τεσσαράκοντα τεσσαρακοντα forty
μαστιγώσουσιν μαστιγοω scourge; whip
αὐτόν αυτος he; him
οὐ ου not
προσθήσουσιν προστιθημι add; continue
ἐὰν εαν and if; unless
δὲ δε though; while
προσθῶσιν προστιθημι add; continue
μαστιγῶσαι μαστιγοω scourge; whip
αὐτὸν αυτος he; him
ὑπὲρ υπερ over; for
ταύτας ουτος this; he
τὰς ο the
πληγὰς πληγη plague; stroke
πλείους πλειων more; majority
ἀσχημονήσει ασχημονεω indecent
ο the
ἀδελφός αδελφος brother
σου σου of you; your
ἐναντίον εναντιον next to; before
σου σου of you; your
25:3
אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four
יַכֶּ֖נּוּ yakkˌennû נכה strike
לֹ֣א lˈō לֹא not
יֹסִ֑יף yōsˈîf יסף add
פֶּן־ pen- פֶּן lest
יֹסִ֨יף yōsˌîf יסף add
לְ lᵊ לְ to
הַכֹּתֹ֤ו hakkōṯˈô נכה strike
עַל־ ʕal- עַל upon
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
מַכָּ֣ה makkˈā מַכָּה blow
רַבָּ֔ה rabbˈā רַב much
וְ wᵊ וְ and
נִקְלָ֥ה niqlˌā קלה contempt
אָחִ֖יךָ ʔāḥˌîḵā אָח brother
לְ lᵊ לְ to
עֵינֶֽיךָ׃ ס ʕênˈeʸḵā . s עַיִן eye
25:3. ita dumtaxat ut quadragenarium numerum non excedant ne foede laceratus ante oculos tuos abeat frater tuus
Yet so, that they exceed not the number of forty: lest thy brother depart shamefully torn before thy eyes.
25:3. Even so, these shall not exceed the number of forty. Otherwise, your brother may depart, having been wounded shamefully before your eyes.
25:3. Forty stripes he may give him, [and] not exceed: lest, [if] he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: В предупреждение увлечения со стороны палача раввины позднейшего времени постановили, что высшей мерой телесного наказания должны быть 39: ударов. На этом основании и Ап. Павел, будучи неоднократно присуждаем еврейским судом к телесному наказанию, подвергался «сорока ударам без одного» (2: Кор XI:24).
Adam Clarke: Commentary on the Bible - 1831
25:3: Forty stripes he may give him, and not exceed - According to God's institution a criminal may receive forty stripes; not one more! But is the institution from above or not, that for any offense sentences a man to receive three hundred, yea, a thousand stripes? What horrible brutality is this! and what a reproach to human nature, and to the nation in which such shocking barbarities are exercised and tolerated! Most of the inhabitants of Great Britain have heard of Lord Macartney's embassy to the emperor of China, and they have also heard of its complete failure; but they have not heard the cause. It appears to have been partly occasioned by the following circumstance: A soldier had been convicted of some petty traffic with one of the natives, and he was sentenced by a court-martial to receive sixty lashes! Hear my author: -
"The soldiers were drawn up in form in the outer court of the place where we resided; and the poor culprit, being fastened to one of the pillars of the great portico, received his punishment without mitigation. The abhorrence excited in the breasts of the Chinese at this cruel conduct, as it appeared to them, was demonstrably proved by their words and looks. They expressed their astonishment that a people professing the mildest, the most benevolent religion on earth, as they wished to have it believed, could be guilty of such flagrant inattention to its merciful dictates. One of the principal Mandarins, who knew a little English, expressed the general sentiment, Englishmen too much cruel, too much bad." - Accurate account of Lord Macartney's Embassy to China, by an attendant on the embassy, 12mo., 1797, p. 88.
The following is Mr. Ainsworth's note on this verse: "This number forty the Scripture uses sundry times in cases of humiliation, affliction, and punishment. As Moses twice humbled himself in fasting and prayer forty days and forty nights, Deu 9:9, Deu 9:18. Elijah fasted forty days, Kg1 19:8; and our Savior, Mat 4:2. Forty years Israel was afflicted in the wilderness for their sins, Num 14:33, Num 14:34. And forty years Egypt was desolate for treacherous dealing with Israel, Eze 29:11-13. Forty days every woman was in purification for her uncleanness for a man-child that she bare, and twice forty days for a woman-child, Lev 12:4, Lev 12:5. Forty days and forty nights it rained at Noah's flood, Gen 7:12. Forty days did Ezekiel bear the iniquity of the house of Judah, Eze 4:6. Jonah preached, Yet forty days and Nineveh shall be overthrown, Jon 3:4. Forty years' space the Canaanites had to repent after Israel came out of Egypt, and wandered so many years in the wilderness, Num 14:33. And thrice forty years the old world had Noah preaching unto them repentance, Gen 6:3. It was forty days ere Christ ascended into heaven after his resurrection, Act 1:3, Act 1:9. And forty years' space he gave unto the Jews, from the time that they killed him, before he destroyed their city and temple by the Romans.
"By the Hebrews this law is expounded thus: How many stripes do they beat (an offender) with? With forty, lacking one: as it is written, (Deu 25:2, Deu 25:3), by number forty, that is, the number which is next to forty, Talmud Bab, in Maccoth, chap. 3. This their understanding is very ancient, for so they practiced in the apostles' days; as Paul testified: Of the Jews five times received I forty (stripes) save one; Co2 11:24. But the reason which they give is not solid; as when they say, If it had been written Forty In Number, I would say it were full forty; but being written In Number Forty, it means the number which reckons forty next after it, that is, thirty-nine. By this exposition they confound the verses and take away the distinction. I rather think this custom was taken up by reason of the manner of their beating forespoken of, which was with a scourge that had three cords, so that every stroke was counted for three stripes, and then they could not give even forty, but either thirty-nine or forty-two, which was above the number set of God. And hereof they write thus: When they judge (or condemn) a sinner to so many (stripes) as he can bear, they judge not but by strokes that are fit to be trebled [that is, to give three stripes to one stroke, by reason of the three cords]. If they judge that he can bear twenty, they do not say he shall be beaten with one and twenty, to the end that they may treble the stripes, but they give him eighteen - Maimon in Sanhedrin, chap. xvii., sec. 2. Thus he that was able to bear twenty stripes, had but eighteen: the executioner smote him but six times, for if he had smitten him the seventh they were counted one and twenty stripes, which was above the number adjudged: so he that was adjudged to forty was smitten thirteen times, which being counted one for three, make thirty-nine. And so R. Bechaios, writing hereof, says, The strokes are trebled; that is, every one is three, and three times thirteen are nine and thirty."
Thy brother be vile, or be contemptible - By this God teaches us to hate and despise the sin, not the sinner, who is by this chastisement to be amended; as the power which the Lord hath given is to edification, not to destruction, Co2 13:10.
Albert Barnes: Notes on the Bible - 1834
25:3: The Jews to keep within the letter of the law fixed 39 stripes as the maximum (compare the marginal reference.). Forty signifies the full measure of judgment (compare Gen 7:12; Num 14:33-34); but the son of Israel was not to be lashed like a slave at the mercy of another. The judge was always to be present to see that the Law in this particular was not overpassed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:3: not exceed: Co2 11:24, Co2 11:25
vile unto thee: That is, be beaten so cruelly, that, by retaining the marks, he become contemptible in the eyes of his brethren. Amendment, and not this, was the object of the punishment. We should hate and despise the sin, but not the sinner. Job 18:3; Luk 15:30, Luk 18:9-12; Jam 2:2, Jam 2:3
Geneva 1599
25:3 (c) Forty stripes he may give him, [and] not exceed: lest, [if] he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee.
(c) The superstition Jews later removed one, (2Cor 11:24).
John Gill
25:3 Forty stripes he may give him, and not exceed,.... And that this number might not be exceeded, it is ordered by the Jewish canons that only thirty nine should be given; for it is asked (b),"with how many stripes do they beat him? with forty, save one, as it is said, in number "forty" that is, in the number which is next to forty;''this they make out by joining the last word of Deut 25:2 with the first of this; and that this was an ancient sense of the law, and custom upon it, appears by the execution of it on the Apostle Paul; who was not indulged, but suffered the extremity of it as it was then understood; see Gill on 2Cor 11:24; moreover, that they might not exceed this number, they used to make a scourge of three lashes, so that every strike they fetched with it was reckoned for three stripes, and thirteen of them made thirty nine; wherefore if they added another stroke, it would have exceeded the number of stripes by two:
lest if he should exceed, and beat him above these with many stripes; they might diminish them, if a man was weak, and not able to bear them; but they might not exceed them, if a man was as strong as Samson, as Maimonides (c) says:
then thy brother should seem vile unto thee; as if he was a beast, and not a man, and much less a brother. The Targum of Jonathan is,"lest he be in danger, and thy brother be vile;''lest he be in danger of his life, and become vile, as a dead carcass; so the apostle calls dead bodies "vile bodies", Phil 3:21; or in danger of being maimed, and becoming lame or deformed, and so be contemptible: and this punishment of beating with the Jews was not reckoned, according to their writers, reproachful, and as fixing a brand of infamy upon a person; but they were still reckoned brethren, and restored to their former dignities, whatsoever they possessed; so Maimonides (d) says,"whoever commits a crime, and is beaten, he returns to his dignity, as it is said, "lest thy brother be vile in thine eyes"; when he is beaten, lo, he is thy brother; an high priest, that commits a crime, is beaten by three (i.e. a bench of three judges, by their order), as the rest of all the people, and he returns to his grandeur; but the head of the session (or court of judicature), that commits a crime, they beat him, but he does not return to his principality, nor even return to be as one of the rest of the sanhedrim; for they ascend in holiness, but do not descend.''And yet Josephus represents it as a most infamous and scandalous punishment, as one would think indeed it should be; his words are (e), speaking of the laws concerning travellers being allowed to gather grapes, and pluck ears of corn as they passed;"he that does contrary to these laws receives forty stripes, save one, with a public scourge; a free man undergoes this most filthy (or disgraceful) punishment, because for the sake of gain he reproaches his dignity.''
(b) Misn. Maccot, c. 3. sect. 10. Vid. Buxtorf. Synagog. Jud. c. 25. p. 522, 523. (c) Hilchot Sanhedrin, c. 17. sect. 1. (d) Ibid. sect. 7, 8, 9. (e) Antiqu. l. 4. c. 8. sect. 21.
John Wesley
25:3 Forty stripes - It seems not superstition, but prudent caution, when the Jews would not exceed thirty - nine stripes, lest through mistake or forgetfulness they should go beyond their bounds, which they were commanded to keep. Should seem vile - Should be made contemptible to his brethren, either by this cruel usage of him, as if he were a brute beast: or by the deformity or infirmity of body which excessive beating might produce.
25:425:4: Մի՛ կապեսցես զցռուկ եզին կալոտւոյ։
4 Կալում աշխատող եզան դունչը չկապես»:
4 «Կալի մէջ աշխատող եզին դունչը մի՛ կապեր։
Մի՛ կապեսցես զցռուկ եզին կալոտւոյ:

25:4: Մի՛ կապեսցես զցռուկ եզին կալոտւոյ։
4 Կալում աշխատող եզան դունչը չկապես»:
4 «Կալի մէջ աշխատող եզին դունչը մի՛ կապեր։
zohrab-1805▾ eastern-1994▾ western am▾
25:44: Не заграждай рта волу, когда он молотит.
25:4 οὐ ου not φιμώσεις φιμοω muzzle; silence βοῦν βους ox ἀλοῶντα αλοαω thresh
25:4 לֹא־ lō- לֹא not תַחְסֹ֥ם ṯaḥsˌōm חסם muzzle שֹׁ֖ור šˌôr שֹׁור bullock בְּ bᵊ בְּ in דִישֹֽׁו׃ ס ḏîšˈô . s דושׁ tread on
25:4. non ligabis os bovis terentis in area fruges tuasThou shalt not muzzle the ox that treadeth out thy corn on the floor.
4. Thou shalt not muzzle the ox when he treadeth out .
25:4. You shall not muzzle an ox as it is treading out your crops in the field.
25:4. Thou shalt not muzzle the ox when he treadeth out [the corn].
Thou shalt not muzzle the ox when he treadeth out:

4: Не заграждай рта волу, когда он молотит.
25:4
οὐ ου not
φιμώσεις φιμοω muzzle; silence
βοῦν βους ox
ἀλοῶντα αλοαω thresh
25:4
לֹא־ lō- לֹא not
תַחְסֹ֥ם ṯaḥsˌōm חסם muzzle
שֹׁ֖ור šˌôr שֹׁור bullock
בְּ bᵊ בְּ in
דִישֹֽׁו׃ ס ḏîšˈô . s דושׁ tread on
25:4. non ligabis os bovis terentis in area fruges tuas
Thou shalt not muzzle the ox that treadeth out thy corn on the floor.
4. Thou shalt not muzzle the ox when he treadeth out .
25:4. You shall not muzzle an ox as it is treading out your crops in the field.
25:4. Thou shalt not muzzle the ox when he treadeth out [the corn].
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
4: «Высший смысл этого ясно показал нам божественный апостол (1: Кор IX:9–11). Но благочестен и тот смысл, который представляется с первого взгляда. Ибо несправедливо не вкусить плода тому, кто возделал землю, и с трудом обмолачивает снопы» (блаж. Феодор., Толк. на кн. Втор., вопр. 31).

См. пр. к 21: ст. XIV гл. кн. Втор.
Adam Clarke: Commentary on the Bible - 1831
25:4: Thou shalt not muzzle the ox, etc. - In Judea, as well as in Egypt, Greece, and Italy, they make use of beeves to tread out the corn; and Dr. Shaw tells us that the people of Barbary continue to tread out their corn after the custom of the East. Instead of beeves they frequently made use of mules and horses, by tying by the neck three or four in like manner together, and whipping them afterwards round about the nedders, as they call the treading floors, (the Libycae areae Hor), where the sheaves lie open and expanded, in the same manner as they are placed and prepared with us for threshing. This indeed is a much quicker way than ours, though less cleanly, for as it is performed in the open air, (Hos 13:3), upon any round level plot of ground, daubed over with cow's dung to prevent as much as possible the earth, sand, or gravel from rising; a great quantity of them all, notwithstanding this precaution, must unavoidably be taken up with the grain, at the same time that the straw, which is their chief and only fodder, is hereby shattered to pieces; a circumstance very pertinently alluded to in Kg2 13:7, where the king of Syria is said to have made the Israelites like the dust by threshing - Travels, p. 138. While the oxen were at work some muzzled their mouths to hinder them from eating the corn, which Moses here forbids, instructing the people by this symbolical precept to be kind to their servants and laborers, but especially to those who ministered to them in holy things; so St. Paul applies it Co1 9:9, etc.; Ti1 5:18. Le Clerc considers the injunction as wholly symbolical; and perhaps in this view it was intended to confirm the laws enjoined in the fourteenth and fifteenth verses of the former chapter. See Dodd and Shaw.
In Bengal, where the same mode of treading cut the corn is used, some muzzle the ox, and others do not, according to the disposition of the farmer - Ward.
Albert Barnes: Notes on the Bible - 1834
25:4: Compare the marginal references. In other kinds of labor the oxen were usually muzzled. When driven to and fro over the threshing-floor in order to stamp out the grain from the chaff, they were to be allowed to partake of the fruits of their labors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:4: shalt not: In Judea, as well as in Egypt, Greece, and Italy, they made use of beeves to tread out the corn; and the same mode of threshing still obtains in Arabia, Barbary, and other eastern countries, to the present day. The sheaves lie open and expanded on the threshing floors, and the cattle continually move round them, and thus tread out the grain. The natives of Aleppo still religiously observe the ancient humane practice, inculcated by this law, of permitting the oxen to remain unmuzzled when treading out the corn.
muzzle: Pro 12:10; Co1 9:9, Co1 9:10; Ti1 5:17, Ti1 5:18
treadeth out: Heb. thresheth, Isa 28:27; Hos 10:11
Carl Friedrich Keil and Franz Delitzsch
25:4
The command not to put a muzzle upon the ox when threshing, is no doubt proverbial in its nature, and even in the context before us is not intended to apply merely literally to an ox employed in threshing, but to be understood in the general sense in which the Apostle Paul uses it in 1Cor 9:9 and Ti1 5:18, viz., that a labourer was not to be deprived of his wages. As the mode of threshing presupposed here - namely, with oxen yoked together, and driven to and fro over the corn that had been strewn upon the floor, that they might kick out the grains with their hoofs - has been retained to the present day in the East, so has also the custom of leaving the animals employed in threshing without a muzzle (vid., Hoest, Marokos, p. 129; Wellst. Arabien, i. p. 194; Robinson, Pal. ii. pp. 206-7, iii. p. 6), although the Mosaic injunctions are not so strictly observed by the Christians as by the Mohammedans (Robinson, ii. p. 207).
John Gill
25:4 Thou shall not muzzle the ox when he treadeth out the corn. As oxen are used in ploughing, so likewise in treading or beating out the corn; of the manner of which; see Gill on 1Cor 9:9; now while it was thus employed, it might not be restrained by any means from eating the corn as it had an opportunity, either by a muzzle put over its mouth, or other ways. The Gentiles had several ways of restraining their cattle from eating, while they thus made use of them, to which this law is opposed. Maimonides (f) has collected several or them together, as prohibited by it; as putting a thorn into its mouth, causing a lion to lie down by it, or causing its calf to lie down without, or spreading a skin on the top of the corn, that so it may not eat. Aelianus (g) relates a very particular way of hindering oxen from eating at such times, used some countries, which was this; that oxen might not eat of the ears of corn, in a floor where they were trod out, they used to besmear their nostrils with cows' dung, which was so disagreeable to the creature, that it would not taste anything though pressed with famine. This law is not to be limited to the ox only, or to this peculiar work assigned it; but, as Jarchi says, respects any sort of cattle, and whatsoever work that has food in it, none of them being to be restrained from eating while at work: and this law was not made for the creatures only, but for men also; and especially for the sake of ministers of the word; who for their strength, labour, and industry, are compared to oxen, and ought to be comfortably supported and maintained on account of their work; for the illustration and confirmation of which this passage is twice produced; see Gill on 1Cor 9:9; See Gill on 1Cor 9:10; See Gill on Ti1 5:17; See Gill on Ti1 5:18.
(f) Hilchot Shecirut, c. 13. sect. 2, 3. (g) Hist. Animal. l. 4. c. 25.
John Wesley
25:4 He treadeth out the corn - Which they did in those parts, either immediately by their hoofs on by drawing carts or other instruments over the corn. Hereby God taught them humanity, even to their beasts that served them, and much more to their servants or other men who laboured for them, especially to their ministers, 1Cor 9:9.
Robert Jamieson, A. R. Fausset and David Brown
25:4 Thou shalt not muzzle the ox when he treadeth out the corn--In Judea, as in modern Syria and Egypt, the larger grains were beaten out by the feet of oxen, which, yoked together, day after day trod round the wide open spaces which form the threshing-floors. The animals were allowed freely to pick up a mouthful, when they chose to do so: a wise as well as humane regulation, introduced by the law of Moses (compare 1Cor 9:9; Ti1 5:17-18).
25:525:5: Եւ եթէ բնակեսցեն եղբարք ՚ի միասին, եւ մեռանիցի մի ոք ՚ի նոցանէ, եւ զաւակ ո՛չ իցէ նորա. մի՛ լինիցի կին մեռելոյն արտաքոյ ա՛ռն ումեք՝ որ մերձաւոր չիցէ՛ նորա. այլ եղբայր ա՛ռն իւրոյ մտցէ առ նա, եւ առցէ զնա ի՛ւր կնութեան. եւ բնակեսցէ՛ ընդ նմա[1972]. [1972] Ոմանք. Եղբարք քո ՚ի միասին... արտաքս յառն ումեք։
5 «Եթէ եղբայրներն ապրում են միասին, եւ նրանցից մէկը առանց զաւակ ունենալու մեռնի, ապա մեռած եղբօր կինը օտարի հետ թող չամուսնանայ: Նրա ծոցը թող մտնի իր ամուսնու եղբայրը, սա թող կին առնի նրան ու ապրի այդ կնոջ հետ:
5 «Երբ եղբայրներ մէկտեղ բնակին ու անոնցմէ մէկը առանց զաւակի մեռնի, մեռնողին կինը դուրսը օտար մարդու հետ թող չկարգուի, այլ տագրը անոր հետ թող ամուսնանայ ու տագրութեան պարտաւորութիւնը անոր հատուցանէ։
Եւ եթէ բնակեսցեն եղբարք ի միասին, եւ մեռանիցի մի ոք ի նոցանէ, եւ զաւակ ոչ իցէ նորա, մի՛ լինիցի կին մեռելոյն արտաքոյ առն [361]ումեք որ մերձաւոր չիցէ նորա``. այլ եղբայր առն իւրոյ մտցէ առ նա, եւ առցէ զնա իւր կնութեան, եւ [362]բնակեսցէ ընդ նմա:

25:5: Եւ եթէ բնակեսցեն եղբարք ՚ի միասին, եւ մեռանիցի մի ոք ՚ի նոցանէ, եւ զաւակ ո՛չ իցէ նորա. մի՛ լինիցի կին մեռելոյն արտաքոյ ա՛ռն ումեք՝ որ մերձաւոր չիցէ՛ նորա. այլ եղբայր ա՛ռն իւրոյ մտցէ առ նա, եւ առցէ զնա ի՛ւր կնութեան. եւ բնակեսցէ՛ ընդ նմա[1972].
[1972] Ոմանք. Եղբարք քո ՚ի միասին... արտաքս յառն ումեք։
5 «Եթէ եղբայրներն ապրում են միասին, եւ նրանցից մէկը առանց զաւակ ունենալու մեռնի, ապա մեռած եղբօր կինը օտարի հետ թող չամուսնանայ: Նրա ծոցը թող մտնի իր ամուսնու եղբայրը, սա թող կին առնի նրան ու ապրի այդ կնոջ հետ:
5 «Երբ եղբայրներ մէկտեղ բնակին ու անոնցմէ մէկը առանց զաւակի մեռնի, մեռնողին կինը դուրսը օտար մարդու հետ թող չկարգուի, այլ տագրը անոր հետ թող ամուսնանայ ու տագրութեան պարտաւորութիւնը անոր հատուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
25:55: Если братья живут вместе и один из них умрет, не имея у себя сына, то жена умершего не должна выходить на сторону за человека чужого, но деверь ее должен войти к ней и взять ее себе в жену, и жить с нею, --
25:5 ἐὰν εαν and if; unless δὲ δε though; while κατοικῶσιν κατοικεω settle ἀδελφοὶ αδελφος brother ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him καὶ και and; even ἀποθάνῃ αποθνησκω die εἷς εις.1 one; unit ἐξ εκ from; out of αὐτῶν αυτος he; him σπέρμα σπερμα seed δὲ δε though; while μὴ μη not ᾖ ειμι be αὐτῷ αυτος he; him οὐκ ου not ἔσται ειμι be ἡ ο the γυνὴ γυνη woman; wife τοῦ ο the τεθνηκότος θνησκω die; departed ἔξω εξω outside ἀνδρὶ ανηρ man; husband μὴ μη not ἐγγίζοντι εγγιζω get close; near ὁ ο the ἀδελφὸς αδελφος brother τοῦ ο the ἀνδρὸς ανηρ man; husband αὐτῆς αυτος he; him εἰσελεύσεται εισερχομαι enter; go in πρὸς προς to; toward αὐτὴν αυτος he; him καὶ και and; even λήμψεται λαμβανω take; get αὐτὴν αυτος he; him ἑαυτῷ εαυτου of himself; his own γυναῖκα γυνη woman; wife καὶ και and; even συνοικήσει συνοικεω dwell with αὐτῇ αυτος he; him
25:5 כִּֽי־ kˈî- כִּי that יֵשְׁב֨וּ yēšᵊvˌû ישׁב sit אַחִ֜ים ʔaḥˈîm אָח brother יַחְדָּ֗ו yaḥdˈāw יַחְדָּו together וּ û וְ and מֵ֨ת mˌēṯ מות die אַחַ֤ד ʔaḥˈaḏ אֶחָד one מֵהֶם֙ mēhˌem מִן from וּ û וְ and בֵ֣ן vˈēn בֵּן son אֵֽין־ ʔˈên- אַיִן [NEG] לֹ֔ו lˈô לְ to לֹֽא־ lˈō- לֹא not תִהְיֶ֧ה ṯihyˈeh היה be אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman הַ ha הַ the מֵּ֛ת mmˈēṯ מות die הַ ha הַ the ח֖וּצָה ḥˌûṣā חוּץ outside לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man זָ֑ר zˈār זָר strange יְבָמָהּ֙ yᵊvāmˌāh יָבָם husband's brother יָבֹ֣א yāvˈō בוא come עָלֶ֔יהָ ʕālˈeʸhā עַל upon וּ û וְ and לְקָחָ֥הּ lᵊqāḥˌāh לקח take לֹ֛ו lˈô לְ to לְ lᵊ לְ to אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman וְ wᵊ וְ and יִבְּמָֽהּ׃ yibbᵊmˈāh יבם marry
25:5. quando habitaverint fratres simul et unus ex eis absque liberis mortuus fuerit uxor defuncti non nubet alteri sed accipiet eam frater eius et suscitabit semen fratris suiWhen brethren dwell together, and one of them dieth without children, the wife of the deceased shall not marry to another: but his brother shall take her, and raise up seed for his brother:
5. If brethren dwell together, and one of them die, and have no son, the wife of the dead shall not marry without unto a stranger: her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of an husband’s brother unto her.
25:5. When brothers are living together, and one of them dies without children, the wife of the deceased shall not marry another. Instead, his brother shall take her, and he shall raise up offspring for his brother.
25:5. If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of an husband’s brother unto her.
If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband' s brother shall go in unto her, and take her to him to wife, and perform the duty of an husband' s brother unto her:

5: Если братья живут вместе и один из них умрет, не имея у себя сына, то жена умершего не должна выходить на сторону за человека чужого, но деверь ее должен войти к ней и взять ее себе в жену, и жить с нею, --
25:5
ἐὰν εαν and if; unless
δὲ δε though; while
κατοικῶσιν κατοικεω settle
ἀδελφοὶ αδελφος brother
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
καὶ και and; even
ἀποθάνῃ αποθνησκω die
εἷς εις.1 one; unit
ἐξ εκ from; out of
αὐτῶν αυτος he; him
σπέρμα σπερμα seed
δὲ δε though; while
μὴ μη not
ειμι be
αὐτῷ αυτος he; him
οὐκ ου not
ἔσται ειμι be
ο the
γυνὴ γυνη woman; wife
τοῦ ο the
τεθνηκότος θνησκω die; departed
ἔξω εξω outside
ἀνδρὶ ανηρ man; husband
μὴ μη not
ἐγγίζοντι εγγιζω get close; near
ο the
ἀδελφὸς αδελφος brother
τοῦ ο the
ἀνδρὸς ανηρ man; husband
αὐτῆς αυτος he; him
εἰσελεύσεται εισερχομαι enter; go in
πρὸς προς to; toward
αὐτὴν αυτος he; him
καὶ και and; even
λήμψεται λαμβανω take; get
αὐτὴν αυτος he; him
ἑαυτῷ εαυτου of himself; his own
γυναῖκα γυνη woman; wife
καὶ και and; even
συνοικήσει συνοικεω dwell with
αὐτῇ αυτος he; him
25:5
כִּֽי־ kˈî- כִּי that
יֵשְׁב֨וּ yēšᵊvˌû ישׁב sit
אַחִ֜ים ʔaḥˈîm אָח brother
יַחְדָּ֗ו yaḥdˈāw יַחְדָּו together
וּ û וְ and
מֵ֨ת mˌēṯ מות die
אַחַ֤ד ʔaḥˈaḏ אֶחָד one
מֵהֶם֙ mēhˌem מִן from
וּ û וְ and
בֵ֣ן vˈēn בֵּן son
אֵֽין־ ʔˈên- אַיִן [NEG]
לֹ֔ו lˈô לְ to
לֹֽא־ lˈō- לֹא not
תִהְיֶ֧ה ṯihyˈeh היה be
אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman
הַ ha הַ the
מֵּ֛ת mmˈēṯ מות die
הַ ha הַ the
ח֖וּצָה ḥˌûṣā חוּץ outside
לְ lᵊ לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
זָ֑ר zˈār זָר strange
יְבָמָהּ֙ yᵊvāmˌāh יָבָם husband's brother
יָבֹ֣א yāvˈō בוא come
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
וּ û וְ and
לְקָחָ֥הּ lᵊqāḥˌāh לקח take
לֹ֛ו lˈô לְ to
לְ lᵊ לְ to
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
וְ wᵊ וְ and
יִבְּמָֽהּ׃ yibbᵊmˈāh יבם marry
25:5. quando habitaverint fratres simul et unus ex eis absque liberis mortuus fuerit uxor defuncti non nubet alteri sed accipiet eam frater eius et suscitabit semen fratris sui
When brethren dwell together, and one of them dieth without children, the wife of the deceased shall not marry to another: but his brother shall take her, and raise up seed for his brother:
25:5. When brothers are living together, and one of them dies without children, the wife of the deceased shall not marry another. Instead, his brother shall take her, and he shall raise up offspring for his brother.
25:5. If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of an husband’s brother unto her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-10: Исключением из запрещенных браков в близких степенях родства является брак с женою умершего бездетным брата, так называемый левиратный (levif — деверь) брак, имевший своей целью поддержание «имени почившего в израиле».

За неимением брата, бездетную вдову должен был взять ближайший родственник.

Делая левиратное постановление, Моисей вводил не новый закон, а только сообщал юридическую силу древнему обычаю, существовавшему у евреев и некоторых других народов. Первый библейский пример левиратного брака встречаем в семействе сына патриарха Иакова — Иуды (Быт XXXVIII). Правда, Моисей несколько ослабляет обязательность исполнения древнего обычая, но обставляет это отступление такими формальностями, которые имеют характер косвенного побуждения к тому, чтобы эти отступления не были слишком частыми (ср. блаж. Феодорита вопр. 32: на кн. Втор.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5: Marriage of a Brother's Wife.B. C. 1451.
5 If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of a husband's brother unto her. 6 And it shall be, that the firstborn which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel. 7 And if the man like not to take his brother's wife, then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother. 8 Then the elders of his city shall call him, and speak unto him: and if he stand to it, and say, I like not to take her; 9 Then shall his brother's wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother's house. 10 And his name shall be called in Israel, The house of him that hath his shoe loosed. 11 When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets: 12 Then thou shalt cut off her hand, thine eye shall not pity her.
Here is, I. The law settled concerning the marrying of the brother's widow. It appears from the story of Judah's family that this had been an ancient usage (Gen. xxxviii. 8), for the keeping up of distinct families. The case put is a case that often happens, of a man's dying without issue, it may be in the prime of his time, soon after his marriage, and while his brethren were yet so young as to be unmarried. Now in this case, 1. The widow was not to marry again into any other family, unless all the relations of her husband did refuse her, that the estate she was endowed with might not be alienated. 2. The husband's brother, or next of kin, must marry her, partly out of respect to her, who, having forgotten her own people and her father's house, should have all possible kindness shown her by the family into which she was married; and partly out of respect to the deceased husband, that though he was dead and gone he might not be forgotten, nor lost out of the genealogies of his tribe; for the first-born child, which the brother or next kinsman should have by the widow, should be denominated from him that was dead, and entered in the genealogy as his child, v. 5, 6. Under that dispensation we have reason to think men had not so clear and certain a prospect of living themselves on the other side death as we have now, to whom life and immortality are brought to light by the gospel; and therefore they could not but be the more desirous to live in their posterity, which innocent desire was in some measure gratified by this law, an expedient being found out that, though a man had no child by his wife, yet his name should not be put out of Israel, that is, out of the pedigree, or, which is equivalent, remain there under the brand of childlessness. The Sadducees put a case to our Saviour upon this law, with a design to perplex the doctrine of the resurrection by it (Matt. xxii. 24, &c.), perhaps insinuating that there was no need of maintaining the immortality of the soul and a future state, since the law had so well provided for the perpetuating of men's names and families in the world. But, 3. If the brother, or next of kin, declined to do this good office to the memory of him that was gone, what must be done in that case? Why, (1.) He shall not be compelled to do it, v. 7. If he like her not, he is at liberty to refuse her, which, some think, was not permitted in this case before this law of Moses. Affection is all in all to the comfort of the conjugal relation; this is a thing which cannot be forced, and therefore the relation should not be forced without it. (2.) Yet he shall be publicly disgraced for not doing it. The widow, as the person most concerned for the name and honour of the deceased, was to complain to the elders of his refusal; if he persist in it, she must pluck off his shoe, and spit in his face, in open court (or, as the Jewish doctors moderate it, spit before his face), thus to fasten a mark of infamy upon him, which was to remain with his family after him, v. 8-10. Note, Those justly suffer in their own reputation who do not do what they ought to preserve the name and honour of others. He that would not build up his brother's house deserved to have this blemish put upon his own, that it should be called the house of him that had his shoe loosed, in token that he deserved to go barefoot. In the case of Ruth we find this law executed (Ruth iv. 7), but because, upon the refusal of the next kinsman, there was another ready to perform the duty of a husband's brother, it was that other that plucked off the shoe, and not the widow--Boaz, and not Ruth.
II. A law for the punishing of an immodest woman, v. 11, 12. The woman that by the foregoing law was to complain against her husband's brother for not marrying her, and to spit in his face before the elders, needed a good measure of assurance; but, lest the confidence which that law supported should grow to an excess unbecoming the sex, here is a very severe but just law to punish impudence and immodesty. 1. The instance of it is confessedly scandalous to the highest degree. A woman could not do it unless she were perfectly lost to all virtue and honour. 2. The occasion is such as might in part excuse it; it was to help her husband out of the hands of one that was too hard for him. Now if the doing of it in a passion, and with such a good intention, was to be so severely punished, much more when it was done wantonly and in lust. 3. The punishment was that her hand should be cut off; and the magistrates must not pretend to be more merciful than God: Thy eye shall not pity her. Perhaps our Saviour alludes to this law when he commands us to cut off the right hand that offends us, or is an occasion of sin to us. Better put the greatest hardships that can be upon the body than ruin the soul for ever. Modesty is the hedge of chastity, and therefore ought to be very carefully preserved and kept up by both sexes.
Albert Barnes: Notes on the Bible - 1834
25:5: The law of levirate marriage. The law on this subject is not unique to the Jews, but is found (see Gen 38:8) in all essential respects the same among various Oriental nations, ancient and modern. The rules in these verses, like those upon divorce, do but incorporate existing immemorial usages, and introduce various wise and politic limitations and mitigations of them. The root of the obligation here imposed upon the brother of the deceased husband lies in the primitive idea of childlessness being a great calamity (compare Gen 16:4; and note), and extinction of name and family one of the greatest that could happen (compare Deu 9:14; Psa 109:12-15). To avert this the ordinary rules as to intermarriage are in the case in question (compare Lev 18:16) set aside. The obligation was onerous (compare Rut 4:6), and might be repugnant; and it is accordingly considerably reduced and restricted by Moses. The duty is recognized as one of affection for the memory of the deceased; it is not one which could be enforced at law. That it continued down to the Christian era is apparent from the question on this point put to Jesus by the Sadducees (see the marginal references).

25:5
No child - literally, "no son." The existence of a daughter would clearly suffice. The daughter would inherit the name and property of the father; compare Num 27:1-11.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:5: brethren: Mat 22:24; Mar 12:19; Luk 20:28
husband's brother: or, next kinsman, Gen 38:8, Gen 38:9; Rut 1:12, Rut 1:13, Rut 3:9, Rut 4:5
Carl Friedrich Keil and Franz Delitzsch
25:5
On Levirate Marriages. - Deut 25:5, Deut 25:6. If brothers lived together, and one of them died childless, the wife of the deceased was not to be married outside (i.e., away from the family) to a strange man (one not belonging to her kindred); her brother-in-law was to come to her and take her for his wife, and perform the duty of a brother-in-law to her. יבּם, denom. from יבם, a brother-in-law, husband's brother, lit., to act the brother-in-law, i.e., perform the duty of a brother-in-law, which consisted in his marrying his deceased brother's widow, and begetting a son of children with her, the first-born of whom was "to stand upon the name of his deceased brother," i.e., be placed in the family of the deceased, and be recognised as the heir of his property, that his name (the name of the man who had died childless) might not be wiped out or vanish out of Israel. The provision, "without having a son" (ben), has been correctly interpreted by the lxx, Vulg., Josephus (Ant. iv. 8, 23), and the Rabbins, as signifying childless (having no seed, Mt 22:25); for if the deceased had simply a daughter, according to Num 27:4., the perpetuation of his house and name was to be ensured through her. The obligation of a brother-in-law's marriage only existed in cases where the brothers had lived together, i.e., in one and the same place, not necessarily in one house or with a common domestic establishment and home (vid., Gen 13:6; Gen 36:7). - This custom of a brother-in-law's (Levirate) marriage, which is met with in different nations, and as an old traditional custom among the Israelites (see at Gen 38:8.), had its natural roots in the desire inherent in man, who is formed for immortality, and connected with the hitherto undeveloped belief in an eternal life, to secure a continued personal existence for himself and immorality for his name, through the perpetuation of his family and in the life of the son who took his place. This desire was not suppressed in Israel by divine revelation, but rather increased, inasmuch as the promises given to the patriarchs were bound up with the preservation and propagation of their seed and name. The promise given to Abraham for his seed would of necessity not only raise the begetting of children in the religious views of the Israelites into the work desired by God and well-pleasing to Him, but would also give this significance to the traditional custom of preserving the name and family by the substitution of a marriage of duty, that they would thereby secure to themselves and their family a share in the blessing of promise. Moses therefore recognised this custom as perfectly justifiable; but he sought to restrain it within such limits, that it should not present any impediment to the sanctification of marriage aimed at by the law. He took away the compulsory character, which it hitherto possessed, by prescribing in Deut 25:7., that if the surviving brother refused to marry his widowed sister-in-law, she was to bring the matter into the gate before the elders of the town (vid., Deut 21:19), i.e., before the magistrates; and if the brother-in-law still persisted in his refusal, she was to take his shoe from off his foot and spit in his face, with these words: "So let it be done to the man who does not build up his brother's house."
The taking off of the shoe was an ancient custom in Israel, adopted, according to Ruth 4:7, in cases of redemption and exchange, for the purpose of confirming commercial transactions. The usage arose from the fact, that when any one took possession of landed property he did so by treading upon the soil, and asserting his right of possession by standing upon it in his shoes. In this way the taking off of the shoe and handing it to another became a symbol of the renunciation of a man's position and property, - a symbol which was also common among the Indians and the ancient Germans (see my Archologie, ii. p. 66). But the custom was an ignominious one in such a case as this, when the shoe was publicly taken off the foot of the brother-in-law by the widow whom he refused to marry. He was thus deprived of the position which he ought to have occupied in relation to her and to his deceased brother, or to his paternal house; and the disgrace involved in this was still further heightened by the fact that his sister-in-law spat in his face. This is the meaning of the words (cf. Num 12:14), and not merely spit on the ground before his eyes, as Saalschtz and others as well as the Talmudists (tr. Jebam. xii. 6) render it, for the purpose of diminishing the disgrace. "Build up his brother's house," i.e., lay the foundation of a family or posterity for him (cf. Gen 16:2). - In addition to this, the unwilling brother-in-law was to receive a name of ridicule in Israel: "House of the shoe taken off" (הנּעל חלוּץ, taken off as to his shoe; cf. Ewald, 288, b.), i.e., of the barefooted man, equivalent to "the miserable fellow;" for it was only in miserable circumstances that the Hebrews went barefoot (vid., Is 20:2-3;
Geneva 1599
25:5 If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her (d) husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her.
(d) Because the Hebrew word does not signify the natural brother, and the word that signifies a brother, is taken also for a kinsman: it seems that it does not mean that the natural brother should marry his brothers wife, but some other kindred that was in the degree that might marry.
John Gill
25:5 If brethren dwell together,.... Not only in the same country, province, town, or city, but in the same house; such who had been from their youth brought up together in their father's house, and now one of them being married, as the case put supposes, they that were unmarried might live with him, and especially if the father was dead; and so may except such as were abroad, and in foreign countries, or at such a distance that this law coals not well be observed by them; though the Targum of Jonathan, and so Jarchi, interpret it of their being united in an inheritance, all by virtue of relation having a claim to their father's inheritance; so that it mattered not where they dwelt, it is the relation that is regarded, and their right of inheritance; and the above Targum describes them as brethren on the father's side, and so Jarchi says excepts his brother on the mother's side; for brethren by the mother's side, in case of inheritance, and the marrying of a brother's wife, were not reckoned brethren, as Maimonides (h) observes; who adds, that there is no brotherhood but on the father's side. Some think that when there were no brethren in a strict and proper sense, the near kinsmen, sometimes called brethren, were to do the office here enjoined, and which they conclude from the case of Boaz and Ruth; but Aben Ezra contradicts this, and says that instance is no proof of it, it respecting another affair, not marriage, but redemption; and says that brethren, absolutely and strictly speaking are here meant; which is agreeably to their tradition (i):
and one of them die, and have no child: son, or daughter, son's son, or daughter's son, or daughter's daughter, as Jarchi notes; if there were either of these, children or grandchildren, of either sex, there was no obligation to marry a brother's wife; so, in the case put to Christ, there was no issue, the person was childless, Mt 22:24,
the wife of the dead shall not marry without unto a stranger; by whom is meant not a Gentile, or a proselyte of the gate, or of righteousness, but any Israelite whatever, that was not of her husband's family; she might not marry out of the family; that is, she was refused by all, the design of the law being to secure inheritances, and continue them in families to which they belonged:
her husband's brother shall go in unto her, and take her to him to wife; that is, supposing him to be unmarried, and this is indeed supposed in the first clause of the text, by dwelling with his brother; for had he been married, he would have dwelt with his wife and family apart; besides, if this law obliged a married man to marry his brother's wife, polygamy would be required and established by a law of God, which was never otherwise than permitted. This is to be understood of the eldest brother, as Jarchi, who is in an unmarried state; so it is said in the Misnah (k),"the command is upon the eldest to marry his brother's wife; if he will not, they go to all the brethren; if they will not, they return to the eldest; and say to him, upon thee is the commandment, either allow the shoe to be plucked off, or marry;''and such a course we find was taken among the Jews in our Lord's time, Mt 22:25,
and perform the duty of an husband's brother to her; cohabit together as man and wife, in order to raise up seed to his brother, and perform all the offices and duties of an husband to a wife; but the marriage solemnity was not to take place when it was agreed to, until three months or ninety days had passed from the death of the brother, that it might be known whether she was with child or no by her husband, and in such a case this law had no force; so runs the Jewish canon (l)"a brother's wife may not pluck off the shoe, nor be married, until three months;''that is, after her husband's death.
(h) Hilchot Yebum Vechalitzah, c, 1, sect, 7. (i) Misn. Yebamot, c. 4. sect. 5. (k) Yebamot, c. 4. sect. 5. (l) Ib. sect. 10.
John Wesley
25:5 Together - In the same town, or at least country. For if the next brother had removed his habitation into remote parts, on were carried thither into captivity, then the wife of the dead had her liberty to marry the next kinsman that lived in the same place with her. One - Any of them, for the words are general, and the reason of the law was to keep up the distinction of tribes and families, that so the Messiah might be discovered by the family from which he was appointed to proceed; and also of inheritances, which were divided among all the brethren, the first - born having only a double portion. A stranger - To one of another family.
Robert Jamieson, A. R. Fausset and David Brown
25:5 the wife of the dead shall not marry without unto a stranger: her husband's brother . . . shall take her to him to wife--This usage existed before the age of Moses (Gen 38:8). But the Mosaic law rendered the custom obligatory (Mt 22:25) on younger brothers, or the nearest kinsman, to marry the widow (Ruth 4:4), by associating the natural desire of perpetuating a brother's name with the preservation of property in the Hebrew families and tribes. If the younger brother declined to comply with the law, the widow brought her claim before the authorities of the place at a public assembly (the gate of the city); and he having declared his refusal, she was ordered to loose the thong of his shoe--a sign of degradation--following up that act by spitting on the ground-- the strongest expression of ignominy and contempt among Eastern people. The shoe was kept by the magistrate as an evidence of the transaction, and the parties separated.
25:625:6: եւ եղիցի մանուկն որ ծնանիցի՝ հաստատեալ յանո՛ւն վախճանելոյն. եւ մի՛ ջնջեսցի անուն նորա յԻսրայէլէ։
6 Սրանցից ծնուած երեխան թող գրանցուի մահացած եղբօր անունով, որպէսզի նրա անունը Իսրայէլից չջնջուի:
6 Անոր ծնած անդրանիկ տղան թող մեռնող եղբօրը անունովը կոչուի*, որ անոր անունը Իսրայէլէն չջնջուի։
եւ եղիցի [363]մանուկն որ ծնանիցի` հաստատեալ յանուն վախճանելոյն. եւ մի՛ ջնջեսցի անուն նորա յԻսրայելէ:

25:6: եւ եղիցի մանուկն որ ծնանիցի՝ հաստատեալ յանո՛ւն վախճանելոյն. եւ մի՛ ջնջեսցի անուն նորա յԻսրայէլէ։
6 Սրանցից ծնուած երեխան թող գրանցուի մահացած եղբօր անունով, որպէսզի նրա անունը Իսրայէլից չջնջուի:
6 Անոր ծնած անդրանիկ տղան թող մեռնող եղբօրը անունովը կոչուի*, որ անոր անունը Իսրայէլէն չջնջուի։
zohrab-1805▾ eastern-1994▾ western am▾
25:66: и первенец, которого она родит, останется с именем брата его умершего, чтоб имя его не изгладилось в Израиле.
25:6 καὶ και and; even ἔσται ειμι be τὸ ο the παιδίον παιδιον toddler; little child ὃ ος who; what ἐὰν εαν and if; unless τέκῃ τικτω give birth; produce κατασταθήσεται καθιστημι establish; appoint ἐκ εκ from; out of τοῦ ο the ὀνόματος ονομα name; notable τοῦ ο the τετελευτηκότος τελευταω meet an end καὶ και and; even οὐκ ου not ἐξαλειφθήσεται εξαλειφω erase; wipe out τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him ἐξ εκ from; out of Ισραηλ ισραηλ.1 Israel
25:6 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be הַ ha הַ the בְּכֹור֙ bbᵊḵôr בְּכֹר first-born אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תֵּלֵ֔ד tēlˈēḏ ילד bear יָק֕וּם yāqˈûm קום arise עַל־ ʕal- עַל upon שֵׁ֥ם šˌēm שֵׁם name אָחִ֖יו ʔāḥˌiʸw אָח brother הַ ha הַ the מֵּ֑ת mmˈēṯ מות die וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִמָּחֶ֥ה yimmāḥˌeh מחה wipe שְׁמֹ֖ו šᵊmˌô שֵׁם name מִ mi מִן from יִּשְׂרָאֵֽל׃ yyiśrāʔˈēl יִשְׂרָאֵל Israel
25:6. et primogenitum ex ea filium nomine illius appellabit ut non deleatur nomen eius ex IsrahelAnd the first son he shall have of her he shall call by his name, that his name be not abolished out of Israel.
6. And it shall be, that the firstborn which she beareth shall succeed in the name of his brother which is dead, that his name be not blotted out of Israel.
25:6. And the first son from her, he shall call by his brother’s name, so that his name will not be abolished from Israel.
25:6. And it shall be, [that] the firstborn which she beareth shall succeed in the name of his brother [which is] dead, that his name be not put out of Israel.
And it shall be, [that] the firstborn which she beareth shall succeed in the name of his brother [which is] dead, that his name be not put out of Israel:

6: и первенец, которого она родит, останется с именем брата его умершего, чтоб имя его не изгладилось в Израиле.
25:6
καὶ και and; even
ἔσται ειμι be
τὸ ο the
παιδίον παιδιον toddler; little child
ος who; what
ἐὰν εαν and if; unless
τέκῃ τικτω give birth; produce
κατασταθήσεται καθιστημι establish; appoint
ἐκ εκ from; out of
τοῦ ο the
ὀνόματος ονομα name; notable
τοῦ ο the
τετελευτηκότος τελευταω meet an end
καὶ και and; even
οὐκ ου not
ἐξαλειφθήσεται εξαλειφω erase; wipe out
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
ἐξ εκ from; out of
Ισραηλ ισραηλ.1 Israel
25:6
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
הַ ha הַ the
בְּכֹור֙ bbᵊḵôr בְּכֹר first-born
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תֵּלֵ֔ד tēlˈēḏ ילד bear
יָק֕וּם yāqˈûm קום arise
עַל־ ʕal- עַל upon
שֵׁ֥ם šˌēm שֵׁם name
אָחִ֖יו ʔāḥˌiʸw אָח brother
הַ ha הַ the
מֵּ֑ת mmˈēṯ מות die
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִמָּחֶ֥ה yimmāḥˌeh מחה wipe
שְׁמֹ֖ו šᵊmˌô שֵׁם name
מִ mi מִן from
יִּשְׂרָאֵֽל׃ yyiśrāʔˈēl יִשְׂרָאֵל Israel
25:6. et primogenitum ex ea filium nomine illius appellabit ut non deleatur nomen eius ex Israhel
And the first son he shall have of her he shall call by his name, that his name be not abolished out of Israel.
25:6. And the first son from her, he shall call by his brother’s name, so that his name will not be abolished from Israel.
25:6. And it shall be, [that] the firstborn which she beareth shall succeed in the name of his brother [which is] dead, that his name be not put out of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:6: the firstborn: Gen 28:8-10
that his name: Deu 9:14, Deu 29:20; Rut 4:10-12; Psa 9:5, Psa 109:13, brother's wife, or, next kinsman's wife, go up, Deu 21:19; Rut 4:1-7
John Gill
25:6 And it shall be that the firstborn that she beareth,.... To her husband's brother, now married to her:
shall succeed in the name of his brother which is dead; the meaning is, as the Targum of Jonathan,"he shall rise up in the inheritance in the name of his brother;''or, as Jarchi expresses it,"he shall take the inheritance of the deceased in the goods of his father;''that is, he shall have his part and share in the inheritance that the deceased brother would have had if he had lived, which would come to him by his father:
that his name be not put out of Israel; that the family be not lost in Israel, and the inheritance belonging to it pass to another. This law was designed to keep families distinct, and inheritances in them, until the Messiah came, and that it might appear from what family he came; as he did from one in whom, as it is generally thought, this law took place: and it might have still a more special respect to him, as Ainsworth suggests; for Christ in the mystical sense may be signified by the deceased brother; he stands in the relation of a brother to his people, and has all the love, friendship, compassion, and condescension of one; he and they are of one and the same father, of the same family, and of the same nature, and have the same inheritance they being co-heirs with him; nor is he ashamed to own the relation. This brother of theirs is deceased; his death was according to the will of God, what he himself agreed to, and was foretold by the prophets; for which purpose he came into the world, and did die as to the flesh, and that for the sins of his people. Now the Jewish church was his wife, by whom he had no children through the law; that church was espoused to him, he stood in the relation of an husband to her, and she in the relation of a wife to him. Very few children were brought forth by her to him, see, Is 54:1; and none by the law, by which there is no regeneration, but by the Gospel; it is through that, and not the law, the Spirit and his graces come; or souls are born again to Christ, renewed and sanctified. The apostles that survived Christ, and the ministers of the Gospel, are his brethren, Jn 20:17; and who are instruments in begetting souls to Christ; and these are a seed raised up unto him, and are called not after the name of the apostles and ministers of the word, through whose ministry they are begotten, 1Cor 1:12; but after Christ; and have the name of Christians, or anointed ones, from him, and by which means his name is, and will be continued as long as the sun endures, Acts 11:26.
John Wesley
25:6 That his name be not put out - That a family be not lost. So this was a provision that the number of their families might not be diminished.
25:725:7: Ապա թէ ո՛չ կամիցի այրն առնուլ զկին եղբօր իւրոյ, ելցէ՛ կինն ՚ի դո՛ւռն անդր առ ծերակոյտն՝ եւ ասասցէ. Ո՛չ կամի եղբայր առն իմոյ կանգնել զանուն եղբօր իւրոյ ՚ի մէջ Իսրայէլի։
7 Իսկ եթէ եղբայրը չցանկանայ ամուսնանալ իր մահացած եղբօր կնոջ հետ, ապա կինը թող դուրս գայ քաղաքի դարպասի մօտ, ծերերի առջեւ եւ ասի. “Իմ ամուսնու եղբայրը չի ուզում Իսրայէլի մէջ պահպանել իր եղբօր անունը[30]:[30] 30. Եբրայերէնը յաւելեալ ունի՝ Տէգրս հրաժարւում է Իսրայէլի մէջ հաստատել իր եղբօր անունը:
7 Եթէ այն մարդը իր հարսը առնել չուզէ այն ատեն հարսը թող դիմէ ծերերուն ու ըսէ. «Իմ տագրս Իսրայէլի մէջ իր եղբօրը անունը հաստատելէն կը հրաժարի. տագրութեան պարտաւորութիւնը ինծի հատուցանել չուզեր»։
Ապա թէ ոչ կամիցի այրն առնուլ զկին եղբօր իւրոյ, ելցէ կինն ի դուռն անդր առ ծերակոյտն եւ ասասցէ. Ոչ կամի եղբայր առն իմոյ կանգնել զանուն եղբօր իւրոյ ի մէջ Իսրայելի[364]:

25:7: Ապա թէ ո՛չ կամիցի այրն առնուլ զկին եղբօր իւրոյ, ելցէ՛ կինն ՚ի դո՛ւռն անդր առ ծերակոյտն՝ եւ ասասցէ. Ո՛չ կամի եղբայր առն իմոյ կանգնել զանուն եղբօր իւրոյ ՚ի մէջ Իսրայէլի։
7 Իսկ եթէ եղբայրը չցանկանայ ամուսնանալ իր մահացած եղբօր կնոջ հետ, ապա կինը թող դուրս գայ քաղաքի դարպասի մօտ, ծերերի առջեւ եւ ասի. “Իմ ամուսնու եղբայրը չի ուզում Իսրայէլի մէջ պահպանել իր եղբօր անունը[30]:
[30] 30. Եբրայերէնը յաւելեալ ունի՝ Տէգրս հրաժարւում է Իսրայէլի մէջ հաստատել իր եղբօր անունը:
7 Եթէ այն մարդը իր հարսը առնել չուզէ այն ատեն հարսը թող դիմէ ծերերուն ու ըսէ. «Իմ տագրս Իսրայէլի մէջ իր եղբօրը անունը հաստատելէն կը հրաժարի. տագրութեան պարտաւորութիւնը ինծի հատուցանել չուզեր»։
zohrab-1805▾ eastern-1994▾ western am▾
25:77: Если же он не захочет взять невестку свою, то невестка его пойдет к воротам, к старейшинам, и скажет: 'деверь мой отказывается восставить имя брата своего в Израиле, не хочет жениться на мне';
25:7 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not βούληται βουλομαι want ὁ ο the ἄνθρωπος ανθρωπος person; human λαβεῖν λαμβανω take; get τὴν ο the γυναῖκα γυνη woman; wife τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even ἀναβήσεται αναβαινω step up; ascend ἡ ο the γυνὴ γυνη woman; wife ἐπὶ επι in; on τὴν ο the πύλην πυλη gate ἐπὶ επι in; on τὴν ο the γερουσίαν γερουσια senate καὶ και and; even ἐρεῖ ερεω.1 state; mentioned οὐ ου not θέλει θελω determine; will ὁ ο the ἀδελφὸς αδελφος brother τοῦ ο the ἀνδρός ανηρ man; husband μου μου of me; mine ἀναστῆσαι ανιστημι stand up; resurrect τὸ ο the ὄνομα ονομα name; notable τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him ἐν εν in Ισραηλ ισραηλ.1 Israel οὐκ ου not ἠθέλησεν θελω determine; will ὁ ο the ἀδελφὸς αδελφος brother τοῦ ο the ἀνδρός ανηρ man; husband μου μου of me; mine
25:7 וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֤א lˈō לֹא not יַחְפֹּץ֙ yaḥpˌōṣ חפץ desire הָ hā הַ the אִ֔ישׁ ʔˈîš אִישׁ man לָ lā לְ to קַ֖חַת qˌaḥaṯ לקח take אֶת־ ʔeṯ- אֵת [object marker] יְבִמְתֹּ֑ו yᵊvimtˈô יְבֶמֶת brother's widow וְ wᵊ וְ and עָלְתָה֩ ʕālᵊṯˌā עלה ascend יְבִמְתֹּ֨ו yᵊvimtˌô יְבֶמֶת brother's widow הַ ha הַ the שַּׁ֜עְרָה ššˈaʕrā שַׁעַר gate אֶל־ ʔel- אֶל to הַ ha הַ the זְּקֵנִ֗ים zzᵊqēnˈîm זָקֵן old וְ wᵊ וְ and אָֽמְרָה֙ ʔˈāmᵊrā אמר say מֵאֵ֨ין mēʔˌên מאן refuse יְבָמִ֜י yᵊvāmˈî יָבָם husband's brother לְ lᵊ לְ to הָקִ֨ים hāqˌîm קום arise לְ lᵊ לְ to אָחִ֥יו ʔāḥˌiʸw אָח brother שֵׁם֙ šˌēm שֵׁם name בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹ֥א lˌō לֹא not אָבָ֖ה ʔāvˌā אבה want יַבְּמִֽי׃ yabbᵊmˈî יבם marry
25:7. sin autem noluerit accipere uxorem fratris sui quae ei lege debetur perget mulier ad portam civitatis et interpellabit maiores natu dicetque non vult frater viri mei suscitare nomen fratris sui in Israhel nec me in coniugium sumereBut if he will not take his brother's wife, who by law belongeth to him, the woman shall go to the gate of the city, and call upon the ancients, and say: My husband's brother refuseth to raise up his brother's name in Israel: and will not take me to wife.
7. And if the man like not to take his brother’s wife, then his brother’s wife shall go up to the gate unto the elders, and say, My husband’s brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of an husband’s brother unto me.
25:7. But if he is not willing to take his brother’s wife, who by law must go to him, the woman shall go to the gate of the city, and she shall call upon those greater by birth, and she shall say: ‘The brother of my husband is not willing to raise up his brother’s name in Israel; nor will he join with me.’
25:7. And if the man like not to take his brother’s wife, then let his brother’s wife go up to the gate unto the elders, and say, My husband’s brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband’s brother.
And if the man like not to take his brother' s wife, then let his brother' s wife go up to the gate unto the elders, and say, My husband' s brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband' s brother:

7: Если же он не захочет взять невестку свою, то невестка его пойдет к воротам, к старейшинам, и скажет: 'деверь мой отказывается восставить имя брата своего в Израиле, не хочет жениться на мне';
25:7
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
βούληται βουλομαι want
ο the
ἄνθρωπος ανθρωπος person; human
λαβεῖν λαμβανω take; get
τὴν ο the
γυναῖκα γυνη woman; wife
τοῦ ο the
ἀδελφοῦ αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
ἀναβήσεται αναβαινω step up; ascend
ο the
γυνὴ γυνη woman; wife
ἐπὶ επι in; on
τὴν ο the
πύλην πυλη gate
ἐπὶ επι in; on
τὴν ο the
γερουσίαν γερουσια senate
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
οὐ ου not
θέλει θελω determine; will
ο the
ἀδελφὸς αδελφος brother
τοῦ ο the
ἀνδρός ανηρ man; husband
μου μου of me; mine
ἀναστῆσαι ανιστημι stand up; resurrect
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
ἀδελφοῦ αδελφος brother
αὐτοῦ αυτος he; him
ἐν εν in
Ισραηλ ισραηλ.1 Israel
οὐκ ου not
ἠθέλησεν θελω determine; will
ο the
ἀδελφὸς αδελφος brother
τοῦ ο the
ἀνδρός ανηρ man; husband
μου μου of me; mine
25:7
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֤א lˈō לֹא not
יַחְפֹּץ֙ yaḥpˌōṣ חפץ desire
הָ הַ the
אִ֔ישׁ ʔˈîš אִישׁ man
לָ לְ to
קַ֖חַת qˌaḥaṯ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
יְבִמְתֹּ֑ו yᵊvimtˈô יְבֶמֶת brother's widow
וְ wᵊ וְ and
עָלְתָה֩ ʕālᵊṯˌā עלה ascend
יְבִמְתֹּ֨ו yᵊvimtˌô יְבֶמֶת brother's widow
הַ ha הַ the
שַּׁ֜עְרָה ššˈaʕrā שַׁעַר gate
אֶל־ ʔel- אֶל to
הַ ha הַ the
זְּקֵנִ֗ים zzᵊqēnˈîm זָקֵן old
וְ wᵊ וְ and
אָֽמְרָה֙ ʔˈāmᵊrā אמר say
מֵאֵ֨ין mēʔˌên מאן refuse
יְבָמִ֜י yᵊvāmˈî יָבָם husband's brother
לְ lᵊ לְ to
הָקִ֨ים hāqˌîm קום arise
לְ lᵊ לְ to
אָחִ֥יו ʔāḥˌiʸw אָח brother
שֵׁם֙ šˌēm שֵׁם name
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֹ֥א lˌō לֹא not
אָבָ֖ה ʔāvˌā אבה want
יַבְּמִֽי׃ yabbᵊmˈî יבם marry
25:7. sin autem noluerit accipere uxorem fratris sui quae ei lege debetur perget mulier ad portam civitatis et interpellabit maiores natu dicetque non vult frater viri mei suscitare nomen fratris sui in Israhel nec me in coniugium sumere
But if he will not take his brother's wife, who by law belongeth to him, the woman shall go to the gate of the city, and call upon the ancients, and say: My husband's brother refuseth to raise up his brother's name in Israel: and will not take me to wife.
25:7. But if he is not willing to take his brother’s wife, who by law must go to him, the woman shall go to the gate of the city, and she shall call upon those greater by birth, and she shall say: ‘The brother of my husband is not willing to raise up his brother’s name in Israel; nor will he join with me.’
25:7. And if the man like not to take his brother’s wife, then let his brother’s wife go up to the gate unto the elders, and say, My husband’s brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband’s brother.
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John Gill
25:7 And the man like not to take his brother's wife,.... The provision here made by this law, when this was the case, is such as did not take place before it became a law; for then Onan would have taken the advantage of it, and refused marrying his brother's wife, which it is plain was not agreeable to him, Gen 38:9; as many do now on one account or another. Leo of Modena (l) says,"it was anciently accounted the more laudable thing to take her, than to release her; but now the corruption of the times, and the hardness of men's hearts, are such, as that they only look after worldly ends, either of riches, or of the beauty of the woman; so that there are very few that in this case will marry a brother's widow, especially among the Dutch and Italian Jews, but they always release her:"
then let his brother's wife go up to the gate; to the gate of the city, where the judges sit for public affairs; to the gate of the sanhedrim, or court of judicature, as the Targum of Jonathan; and this affair was cognizable by the bench of three judges, and might be dispatched by them; for so it is said (m),"the plucking off the shoe, and the refusal of marriage, are by three:''i.e. three judges, which was the lowest court of judicature with the Jews:
unto the elders, and say; which according to the above Targum were to be five wise men, of which three were to be judges, and two witnesses; and she was to say in the Hebrew language, in which, according to the Misnah (n), she was to pronounce what follows:
my husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother; that is, in a few words, he will not marry her.
(l) Ut supra, sect. 3. (Leo Modena's History of Rites, &c. l. 1 sect. 3.) (m) Misn. Sanhedrin, c. 1. sect. 3. (n) Sotah, c. 7. sect. 2.
25:825:8: Եւ կոչեսցեն զնա ծերակոյտ քաղաքին իւրոյ, եւ խօսեսցին ընդ նմա. եւ նա կացցէ եւ ասիցէ. Ոչ կամիմ առնուլ զդա։
8 Այն ժամանակ իր քաղաքի ծերերը թող կանչեն մահացածի եղբօրը, խօսեն նրա հետ: Եթէ նա կանգնի ու ասի՝ “Չեմ ուզում ամուսնանալ նրա հետ”,
8 Այն ատեն անոր քաղաքին ծերերը զանիկա թող կանչեն ու անոր խօսին եւ եթէ անիկա հաստատ կենալով ըսէ՝ ‘Ասիկա չեմ ուզեր առնել’,
Եւ կոչեսցեն զնա ծերակոյտ քաղաքին իւրոյ, եւ խօսեսցին ընդ նմա. եւ նա կացցէ եւ ասիցէ. Ոչ կամիմ առնուլ զդա:

25:8: Եւ կոչեսցեն զնա ծերակոյտ քաղաքին իւրոյ, եւ խօսեսցին ընդ նմա. եւ նա կացցէ եւ ասիցէ. Ոչ կամիմ առնուլ զդա։
8 Այն ժամանակ իր քաղաքի ծերերը թող կանչեն մահացածի եղբօրը, խօսեն նրա հետ: Եթէ նա կանգնի ու ասի՝ “Չեմ ուզում ամուսնանալ նրա հետ”,
8 Այն ատեն անոր քաղաքին ծերերը զանիկա թող կանչեն ու անոր խօսին եւ եթէ անիկա հաստատ կենալով ըսէ՝ ‘Ասիկա չեմ ուզեր առնել’,
zohrab-1805▾ eastern-1994▾ western am▾
25:88: тогда старейшины города его должны призвать его и уговаривать его, и если он станет и скажет: 'не хочу взять ее',
25:8 καὶ και and; even καλέσουσιν καλεω call; invite αὐτὸν αυτος he; him ἡ ο the γερουσία γερουσια senate τῆς ο the πόλεως πολις city αὐτοῦ αυτος he; him καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned αὐτῷ αυτος he; him καὶ και and; even στὰς ιστημι stand; establish εἴπῃ επω say; speak οὐ ου not βούλομαι βουλομαι want λαβεῖν λαμβανω take; get αὐτήν αυτος he; him
25:8 וְ wᵊ וְ and קָֽרְאוּ־ qˈārᵊʔû- קרא call לֹ֥ו lˌô לְ to זִקְנֵי־ ziqnê- זָקֵן old עִירֹ֖ו ʕîrˌô עִיר town וְ wᵊ וְ and דִבְּר֣וּ ḏibbᵊrˈû דבר speak אֵלָ֑יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and עָמַ֣ד ʕāmˈaḏ עמד stand וְ wᵊ וְ and אָמַ֔ר ʔāmˈar אמר say לֹ֥א lˌō לֹא not חָפַ֖צְתִּי ḥāfˌaṣtî חפץ desire לְ lᵊ לְ to קַחְתָּֽהּ׃ qaḥtˈāh לקח take
25:8. statimque accersiri eum facient et interrogabunt si responderit nolo eam uxorem accipereAnd they shall cause him to be sent for forthwith, and shall ask him. If he answer: I will not take her to wife:
8. Then the elders of his city shall call him, and speak unto him: and if he stand, and say, I like not to take her;
25:8. And immediately, they shall summon him to be sent, and they shall question him. If he responds, ‘I am not willing to accept her as a wife,’
25:8. Then the elders of his city shall call him, and speak unto him: and [if] he stand [to it], and say, I like not to take her;
Then the elders of his city shall call him, and speak unto him: and [if] he stand [to it], and say, I like not to take her:

8: тогда старейшины города его должны призвать его и уговаривать его, и если он станет и скажет: 'не хочу взять ее',
25:8
καὶ και and; even
καλέσουσιν καλεω call; invite
αὐτὸν αυτος he; him
ο the
γερουσία γερουσια senate
τῆς ο the
πόλεως πολις city
αὐτοῦ αυτος he; him
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
αὐτῷ αυτος he; him
καὶ και and; even
στὰς ιστημι stand; establish
εἴπῃ επω say; speak
οὐ ου not
βούλομαι βουλομαι want
λαβεῖν λαμβανω take; get
αὐτήν αυτος he; him
25:8
וְ wᵊ וְ and
קָֽרְאוּ־ qˈārᵊʔû- קרא call
לֹ֥ו lˌô לְ to
זִקְנֵי־ ziqnê- זָקֵן old
עִירֹ֖ו ʕîrˌô עִיר town
וְ wᵊ וְ and
דִבְּר֣וּ ḏibbᵊrˈû דבר speak
אֵלָ֑יו ʔēlˈāʸw אֶל to
וְ wᵊ וְ and
עָמַ֣ד ʕāmˈaḏ עמד stand
וְ wᵊ וְ and
אָמַ֔ר ʔāmˈar אמר say
לֹ֥א lˌō לֹא not
חָפַ֖צְתִּי ḥāfˌaṣtî חפץ desire
לְ lᵊ לְ to
קַחְתָּֽהּ׃ qaḥtˈāh לקח take
25:8. statimque accersiri eum facient et interrogabunt si responderit nolo eam uxorem accipere
And they shall cause him to be sent for forthwith, and shall ask him. If he answer: I will not take her to wife:
25:8. And immediately, they shall summon him to be sent, and they shall question him. If he responds, ‘I am not willing to accept her as a wife,’
25:8. Then the elders of his city shall call him, and speak unto him: and [if] he stand [to it], and say, I like not to take her;
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:8: I like not: Rut 4:6
John Gill
25:8 Then the elders of his city shall call him,.... Require him to come, before them, and declare his resolution, and the reasons for it; recite this law to him, and explain the nature of it, and exhort him to comply with it, or show reason why he does not, at least to have his final resolution upon it:
and speak unto him; talk with him upon this subject, and give him their best advice; and what that was Maimonides (o) more particularly informs us; if it is good and advisable to marry, they advise him to marry; but if it is better advice to pluck off the shoe, they give it; as when she is young and he is old, or she is old and he young, they advise him to allow the shoe to be plucked off:
and if he stand to it: and say, I like not to take her; if, after all the conversation, debate, and counsel between them, he is resolute, and abides by his first determination, that he will not marry her, then the following method was to be taken.
(o) Yebum Vechalitzab, c. 4. sect. 1.
25:925:9: Եւ մատուցեալ կին եղբօր նորա առաջի ծերոցն, հանցէ զկօշիկ մի յոտանէ նորա. եւ թքցէ՛ ընդ երեսս նորա, եւ պատասխանի՛ տուեալ ասասցէ. Ա՛յսպէս արասցեն առն, որ ո՛չ շինիցէ զտուն եղբօր իւրոյ։
9 ապա նրա եղբօր կինը մօտենալով ծերերին՝ նրա ոտքից թող հանի մի կօշիկը, թքի նրա երեսին եւ պատասխան տալով՝ ասի. “Այսպէս են վարւում այն մարդու հետ, որը վառ չի պահում իր եղբօր տունը”:
9 Այն ատեն հարսը անոր թող մօտենայ ծերերուն առջեւ եւ անոր ոտքէն կօշիկը հանէ ու անոր երեսը թքնէ եւ ըսէ. ‘Իր եղբօրը տունը շինել չուզող մարդուն այսպէս պէտք է ըլլայ’։
Եւ մատուցեալ կին եղբօր նորա առաջի ծերոցն, հանցէ զկօշիկ մի յոտանէ նորա, եւ թքցէ ընդ երեսս նորա, եւ պատասխանի տուեալ ասասցէ. Այսպէս արասցեն առն որ ոչ շինիցէ զտուն եղբօր իւրոյ:

25:9: Եւ մատուցեալ կին եղբօր նորա առաջի ծերոցն, հանցէ զկօշիկ մի յոտանէ նորա. եւ թքցէ՛ ընդ երեսս նորա, եւ պատասխանի՛ տուեալ ասասցէ. Ա՛յսպէս արասցեն առն, որ ո՛չ շինիցէ զտուն եղբօր իւրոյ։
9 ապա նրա եղբօր կինը մօտենալով ծերերին՝ նրա ոտքից թող հանի մի կօշիկը, թքի նրա երեսին եւ պատասխան տալով՝ ասի. “Այսպէս են վարւում այն մարդու հետ, որը վառ չի պահում իր եղբօր տունը”:
9 Այն ատեն հարսը անոր թող մօտենայ ծերերուն առջեւ եւ անոր ոտքէն կօշիկը հանէ ու անոր երեսը թքնէ եւ ըսէ. ‘Իր եղբօրը տունը շինել չուզող մարդուն այսպէս պէտք է ըլլայ’։
zohrab-1805▾ eastern-1994▾ western am▾
25:99: [тогда] невестка его пусть пойдет к нему в глазах старейшин, и снимет сапог его с ноги его, и плюнет в лице его, и скажет: 'так поступают с человеком, который не созидает дома брату своему'.
25:9 καὶ και and; even προσελθοῦσα προσερχομαι approach; go ahead ἡ ο the γυνὴ γυνη woman; wife τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him ἔναντι εναντι next to; in the presence of τῆς ο the γερουσίας γερουσια senate καὶ και and; even ὑπολύσει υπολυω the ὑπόδημα υποδημα shoe αὐτοῦ αυτος he; him τὸ ο the ἓν εις.1 one; unit ἀπὸ απο from; away τοῦ ο the ποδὸς πους foot; pace αὐτοῦ αυτος he; him καὶ και and; even ἐμπτύσεται εμπτυω spit on εἰς εις into; for τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even ἀποκριθεῖσα αποκρινομαι respond ἐρεῖ ερεω.1 state; mentioned οὕτως ουτως so; this way ποιήσουσιν ποιεω do; make τῷ ο the ἀνθρώπῳ ανθρωπος person; human ὃς ος who; what οὐκ ου not οἰκοδομήσει οικοδομεω build τὸν ο the οἶκον οικος home; household τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him
25:9 וְ wᵊ וְ and נִגְּשָׁ֨ה niggᵊšˌā נגשׁ approach יְבִמְתֹּ֣ו yᵊvimtˈô יְבֶמֶת brother's widow אֵלָיו֮ ʔēlāʸw אֶל to לְ lᵊ לְ to עֵינֵ֣י ʕênˈê עַיִן eye הַ ha הַ the זְּקֵנִים֒ zzᵊqēnîm זָקֵן old וְ wᵊ וְ and חָלְצָ֤ה ḥālᵊṣˈā חלץ draw off נַעֲלֹו֙ naʕᵃlˌô נַעַל sandal מֵ mē מִן from עַ֣ל ʕˈal עַל upon רַגְלֹ֔ו raḡlˈô רֶגֶל foot וְ wᵊ וְ and יָרְקָ֖ה yārᵊqˌā ירק spit בְּ bᵊ בְּ in פָנָ֑יו fānˈāʸw פָּנֶה face וְ wᵊ וְ and עָֽנְתָה֙ ʕˈānᵊṯā ענה answer וְ wᵊ וְ and אָ֣מְרָ֔ה ʔˈāmᵊrˈā אמר say כָּ֚כָה ˈkāḵā כָּכָה thus יֵעָשֶׂ֣ה yēʕāśˈeh עשׂה make לָ lā לְ to † הַ the אִ֔ישׁ ʔˈîš אִישׁ man אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not יִבְנֶ֖ה yivnˌeh בנה build אֶת־ ʔeṯ- אֵת [object marker] בֵּ֥ית bˌêṯ בַּיִת house אָחִֽיו׃ ʔāḥˈiʸw אָח brother
25:9. accedet mulier ad eum coram senioribus et tollet calciamentum de pede eius spuetque in faciem illius et dicet sic fit homini qui non aedificat domum fratris suiThe woman shall come to him before the ancients, and shall take off his shoe from his foot, and spit in his face, and say: So shall it be done to the man that will not build up his brother's house:
9. then shall his brother’s wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face; and she shall answer and say, So shall it be done unto the man that doth not build up his brother’s house.
25:9. then the woman shall approach him in the sight of the elders, and she shall remove his shoe from his foot, and she shall spit in his face, and she shall say: ‘So shall it be done to the man who was not willing to build up his brother’s house.’
25:9. Then shall his brother’s wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother’s house.
Then shall his brother' s wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother' s house:

9: [тогда] невестка его пусть пойдет к нему в глазах старейшин, и снимет сапог его с ноги его, и плюнет в лице его, и скажет: 'так поступают с человеком, который не созидает дома брату своему'.
25:9
καὶ και and; even
προσελθοῦσα προσερχομαι approach; go ahead
ο the
γυνὴ γυνη woman; wife
τοῦ ο the
ἀδελφοῦ αδελφος brother
αὐτοῦ αυτος he; him
ἔναντι εναντι next to; in the presence of
τῆς ο the
γερουσίας γερουσια senate
καὶ και and; even
ὑπολύσει υπολυω the
ὑπόδημα υποδημα shoe
αὐτοῦ αυτος he; him
τὸ ο the
ἓν εις.1 one; unit
ἀπὸ απο from; away
τοῦ ο the
ποδὸς πους foot; pace
αὐτοῦ αυτος he; him
καὶ και and; even
ἐμπτύσεται εμπτυω spit on
εἰς εις into; for
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
ἀποκριθεῖσα αποκρινομαι respond
ἐρεῖ ερεω.1 state; mentioned
οὕτως ουτως so; this way
ποιήσουσιν ποιεω do; make
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
ὃς ος who; what
οὐκ ου not
οἰκοδομήσει οικοδομεω build
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
ἀδελφοῦ αδελφος brother
αὐτοῦ αυτος he; him
25:9
וְ wᵊ וְ and
נִגְּשָׁ֨ה niggᵊšˌā נגשׁ approach
יְבִמְתֹּ֣ו yᵊvimtˈô יְבֶמֶת brother's widow
אֵלָיו֮ ʔēlāʸw אֶל to
לְ lᵊ לְ to
עֵינֵ֣י ʕênˈê עַיִן eye
הַ ha הַ the
זְּקֵנִים֒ zzᵊqēnîm זָקֵן old
וְ wᵊ וְ and
חָלְצָ֤ה ḥālᵊṣˈā חלץ draw off
נַעֲלֹו֙ naʕᵃlˌô נַעַל sandal
מֵ מִן from
עַ֣ל ʕˈal עַל upon
רַגְלֹ֔ו raḡlˈô רֶגֶל foot
וְ wᵊ וְ and
יָרְקָ֖ה yārᵊqˌā ירק spit
בְּ bᵊ בְּ in
פָנָ֑יו fānˈāʸw פָּנֶה face
וְ wᵊ וְ and
עָֽנְתָה֙ ʕˈānᵊṯā ענה answer
וְ wᵊ וְ and
אָ֣מְרָ֔ה ʔˈāmᵊrˈā אמר say
כָּ֚כָה ˈkāḵā כָּכָה thus
יֵעָשֶׂ֣ה yēʕāśˈeh עשׂה make
לָ לְ to
הַ the
אִ֔ישׁ ʔˈîš אִישׁ man
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יִבְנֶ֖ה yivnˌeh בנה build
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֥ית bˌêṯ בַּיִת house
אָחִֽיו׃ ʔāḥˈiʸw אָח brother
25:9. accedet mulier ad eum coram senioribus et tollet calciamentum de pede eius spuetque in faciem illius et dicet sic fit homini qui non aedificat domum fratris sui
The woman shall come to him before the ancients, and shall take off his shoe from his foot, and spit in his face, and say: So shall it be done to the man that will not build up his brother's house:
25:9. then the woman shall approach him in the sight of the elders, and she shall remove his shoe from his foot, and she shall spit in his face, and she shall say: ‘So shall it be done to the man who was not willing to build up his brother’s house.’
25:9. Then shall his brother’s wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother’s house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
25:9: And loose his shoe - It is difficult to find the reason of these ceremonies of degradation. Perhaps the shoe was the emblem of power; and by stripping it off, deprivation of that power and authority was represented. Spitting in the face was a mark of the utmost ignominy; but the Jews, who are legitimate judges in this case, say that the spitting was not in his face, but before his face on the ground. And this is the way in which the Asiatics express their detestation of a person to the present day, as Niebuhr and other intelligent travelers assure us. It has been remarked that the prefix ב beth is seldom applied to פני peney; but when it is it signifies as well before as in the face. See Jos 21:44; Jos 23:9; Est 9:2; and Eze 42:12; which texts are supposed to be proofs in point. The act of spitting, whether in or before the face, marked the strong contempt the woman felt for the man who had slighted her. And it appears that the man was ever after disgraced in Israel; for so much is certainly implied in the saying, Deu 25:10 : And his name shall be called in Israel, The house of him that hath his shoe loosed.
Albert Barnes: Notes on the Bible - 1834
25:9
Loose his shoe from off his foot - In token of taking from the unwilling brother all right over the wife and property of the deceased. Planting the foot on a thing was an usual symbol of lordship and of taking possession (compare Gen 13:17; Jos 10:24), and loosing the shoe and handing it to another in like manner signified a renunciation and transfer of right and title (compare Rut 4:7-8; Psa 60:8, and Psa 108:9). The widow here is directed herself, as the party slighted and injured, to deprive her brother-law of his shoe, and spit in his face (compare Num 12:14). The action was intended to aggravate the disgrace conceived to attach to the conduct of the man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:9: loose his shoe: Pulling off the shoe seems to express his being degraded to the situation of slaves, who generally went barefoot; and spitting in or rather before (biphney) his face, was a mark of the utmost ignominy. Rut 4:7, Rut 4:8; Isa 20:2; Mar 1:7; Joh 1:27
spit: Num 12:14; Job 30:10; Isa 50:6; Mat 26:67, Mat 27:30; Mar 10:34
So shall: Gen 38:8-10; Rut 4:10, Rut 4:11; Sa1 2:30
John Gill
25:9 Then shall his brother's wife come unto him in the presence of the elders,.... The time and place being appointed the evening before by three Rabbins, and two witnesses, as Leo of Modena says (p); of which she was apprized, and ordered to come tasting:
and loose his shoe from off his foot; his right foot, which was thus done;"they bring him a leather shoe, which has a heel, but not sewed with linen (linen thread), and he puts it on the right foot, and binds the latchet on his foot, and stands, he and she, in the court; he fixes his foot on the ground, and she sits and stretches out her hand in the court, and looses the latchet of his shoe from off his foot, and pulls off his shoe, and casts it to the ground (q):''this he suffered to be done to show that he gave up his right to her; and he was so used by way of reproach, to signify that he deserved not to be reckoned among freemen, but among servants and slaves, that went barefooted, having no shoes on: and in the mystical sense of it, as Ainsworth observes, it spiritually signified, that such as would not beget children unto Christ (or preach his Gospel for that purpose), it should be declared of them that their feet are not shod with the preparation of the Gospel of Christ, Eph 6:15,
and spit in his face; in a way of contempt, as a token of shame and disgrace; but the Jewish writers generally interpret this in a softer manner, as if it was not in his face, but in his presence, upon the floor, and seen by the judges (r):
and shall answer and say, so shall it be done unto the man that will not build up his brother's house; that is, in this contemptuous and shameful manner shall he be used.
(p) Ut supra, sect. 4. (Leo Modena's Hostory of Rites, &c. l. 1. sect. 4.) (q) Maimon. ut supra, (Yebum Vechalitzab, c. 4.) sect. 6. (r) Ibid. sect. 7. Targum & Jarchi in loc.
John Wesley
25:9 Loose his shoe - As a sign of his resignation of all his right to the woman, and to her husband's inheritance: for as the shoe was a sign of one's power and right, Ps 60:8, Ps 108:9, so the parting with the shoe was a token of the alienation of such right; and as a note of infamy, to signify that by this disingenuous action he was unworthy to be amongst free - men, and fit to be reduced to the condition of the meanest servants, who used to go barefoot, Is 20:2, Is 20:4.
25:1025:10: Եւ կոչեսցի անուն նորա ՚ի մէջ Իսրայէլի Տո՛ւն բոկացելոյ։
10 Նրա անունն Իսրայէլի մէջ թող կոչուի ‘ բոբկացած մարդու տուն’»:
10 Անոր անունը՝ Իսրայէլի մէջ՝ ‘Կօշիկը հանուած մարդուն տունը’ թող կոչուի։
Եւ կոչեսցի անուն նորա ի մէջ Իսրայելի Տուն բոկացելոյ:

25:10: Եւ կոչեսցի անուն նորա ՚ի մէջ Իսրայէլի Տո՛ւն բոկացելոյ։
10 Նրա անունն Իսրայէլի մէջ թող կոչուի ‘ բոբկացած մարդու տուն’»:
10 Անոր անունը՝ Իսրայէլի մէջ՝ ‘Կօշիկը հանուած մարդուն տունը’ թող կոչուի։
zohrab-1805▾ eastern-1994▾ western am▾
25:1010: и нарекут ему имя в Израиле: дом разутого.
25:10 καὶ και and; even κληθήσεται καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him ἐν εν in Ισραηλ ισραηλ.1 Israel οἶκος οικος home; household τοῦ ο the ὑπολυθέντος υπολυω the ὑπόδημα υποδημα shoe
25:10 וְ wᵊ וְ and נִקְרָ֥א niqrˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel בֵּ֖ית bˌêṯ בַּיִת house חֲל֥וּץ ḥᵃlˌûṣ חלץ draw off הַ ha הַ the נָּֽעַל׃ ס nnˈāʕal . s נַעַל sandal
25:10. et vocabitur nomen illius in Israhel domus DisculciatiAnd his name shall be called in Israel, the house of the unshod.
10. And his name shall be called in Israel, The house of him that hath his shoe loosed.
25:10. And his name shall be called in Israel: The House of the Unshod.
25:10. And his name shall be called in Israel, The house of him that hath his shoe loosed.
And his name shall be called in Israel, The house of him that hath his shoe loosed:

10: и нарекут ему имя в Израиле: дом разутого.
25:10
καὶ και and; even
κληθήσεται καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
ἐν εν in
Ισραηλ ισραηλ.1 Israel
οἶκος οικος home; household
τοῦ ο the
ὑπολυθέντος υπολυω the
ὑπόδημα υποδημα shoe
25:10
וְ wᵊ וְ and
נִקְרָ֥א niqrˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
בְּ bᵊ בְּ in
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בֵּ֖ית bˌêṯ בַּיִת house
חֲל֥וּץ ḥᵃlˌûṣ חלץ draw off
הַ ha הַ the
נָּֽעַל׃ ס nnˈāʕal . s נַעַל sandal
25:10. et vocabitur nomen illius in Israhel domus Disculciati
And his name shall be called in Israel, the house of the unshod.
25:10. And his name shall be called in Israel: The House of the Unshod.
25:10. And his name shall be called in Israel, The house of him that hath his shoe loosed.
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Albert Barnes: Notes on the Bible - 1834
25:10
The house ... - Equivalent to "the house of the barefooted one." To go barefoot was a sign of the most abject condition; compare Sa2 15:30.
John Gill
25:10 And his name shall be called in Israel,.... Not his particular and personal name, but his family; for it seems that not only a mark of infamy was set upon him for refusing to marry his brother's widow, but upon his family also:
the house of him that hath his shoe loosed; which, as Leo of Modena says (s), was repeated by her three times; and at every time the people with a loud voice answer and call him, one that had his shoe loosed; and then the Rabbin tells the man that he is at liberty now to marry whom he pleases; and if he desires a certificate from them of this setting free his kinswoman, they presently give him one; and she also had a writing given to her by the judges, certifying the same, that she was free also to marry another; of which the following is a short form or copy (t)."In such or such a session (or court), such an one, the daughter of such an one, plucked off the shoe of such an one, the son of such an one, before us; she brought him before us, and she loosed the shoe of his right foot, and spit before him spittle, which was seen by us upon the ground; and said, so shall it be done to the man that would not build up his brother's house.''A larger form may be seen in Maimonides (u), as well as a type and copy of the matrimonial contract. From this law an high priest was free, Lev 21:14; and so a king, according to the Jewish canon (w).
(s) History, ut supra, sect. 5. (Leo Modena's History of Rites, &c. l. 1. sect. 5.) (t) T. Hieros. Sanhedrin, fol. 19. 1. (u) Hilchot Yebum Vechalitzah, c. 4. sect. 29. (w) Misn. Sanhedrin, c. 2. sect. 2.
John Wesley
25:10 His name - That is, his person, and his posterity also. So it was a lasting blot.
25:1125:11: Եւ եթէ կռուեսցին արք ընդ միմեանս, այր ընդ եղբօ՛ր իւրում. եւ մատուցեալ կին միոյ ՚ի նոցանէ թափել զայր իւր ՚ի ձեռաց այնորիկ որ հարկանիցէ՛ն զնա, եւ ձգեալ զձեռն բո՛ւռն հարկանիցէ զերկուորեաց նորա[1973]. [1973] Օրինակ մի. Որ հարկանիցէ զնա։
11 «Եթէ երկու մարդ՝ երկու ազգակից իսրայէլացի եղբայրներ կռուեն միմեանց հետ, եւ նրանցից մէկի կինը իր ամուսնուն ազատելու նպատակով մօտենայ իր ամուսնու հետ կռուողին եւ ձեռքը մեկնելով՝ բռնի նրա ամորձիքներից,
11 «Երբ երկու մարդիկ իրարու հետ ծեծկուին եւ մէկուն կինը՝ զարնողին ձեռքէն իր այրը ազատելու համար մօտենայ ու ձեռքը երկնցնելով անոր ամօթոյքը բռնէ,
Եւ եթէ կռուեսցին արք ընդ միմեանս, այր ընդ եղբօր իւրում, եւ մատուցեալ կին միոյ ի նոցանէ թափել զայր իւր ի ձեռաց այնորիկ որ հարկանիցէն զնա, եւ ձգեալ զձեռն բուռն հարկանիցէ զերկուորեաց նորա:

25:11: Եւ եթէ կռուեսցին արք ընդ միմեանս, այր ընդ եղբօ՛ր իւրում. եւ մատուցեալ կին միոյ ՚ի նոցանէ թափել զայր իւր ՚ի ձեռաց այնորիկ որ հարկանիցէ՛ն զնա, եւ ձգեալ զձեռն բո՛ւռն հարկանիցէ զերկուորեաց նորա[1973].
[1973] Օրինակ մի. Որ հարկանիցէ զնա։
11 «Եթէ երկու մարդ՝ երկու ազգակից իսրայէլացի եղբայրներ կռուեն միմեանց հետ, եւ նրանցից մէկի կինը իր ամուսնուն ազատելու նպատակով մօտենայ իր ամուսնու հետ կռուողին եւ ձեռքը մեկնելով՝ բռնի նրա ամորձիքներից,
11 «Երբ երկու մարդիկ իրարու հետ ծեծկուին եւ մէկուն կինը՝ զարնողին ձեռքէն իր այրը ազատելու համար մօտենայ ու ձեռքը երկնցնելով անոր ամօթոյքը բռնէ,
zohrab-1805▾ eastern-1994▾ western am▾
25:1111: Когда дерутся между собою мужчины, и жена одного подойдет, чтобы отнять мужа своего из рук бьющего его, и протянув руку свою, схватит его за срамный уд,
25:11 ἐὰν εαν and if; unless δὲ δε though; while μάχωνται μαχομαι fight ἄνθρωποι ανθρωπος person; human ἐπὶ επι in; on τὸ ο the αὐτό αυτος he; him ἄνθρωπος ανθρωπος person; human μετὰ μετα with; amid τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even προσέλθῃ προσερχομαι approach; go ahead γυνὴ γυνη woman; wife ἑνὸς εις.1 one; unit αὐτῶν αυτος he; him ἐξελέσθαι εξαιρεω extract; take out τὸν ο the ἄνδρα ανηρ man; husband αὐτῆς αυτος he; him ἐκ εκ from; out of χειρὸς χειρ hand τοῦ ο the τύπτοντος τυπτω strike; beat αὐτὸν αυτος he; him καὶ και and; even ἐκτείνασα εκτεινω extend τὴν ο the χεῖρα χειρ hand ἐπιλάβηται επιλαμβανομαι take hold / after τῶν ο the διδύμων διδυμος.1 he; him
25:11 כִּֽי־ kˈî- כִּי that יִנָּצ֨וּ yinnāṣˌû נצה decay אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man יַחְדָּו֙ yaḥdˌāw יַחְדָּו together אִ֣ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and אָחִ֔יו ʔāḥˈiʸw אָח brother וְ wᵊ וְ and קָֽרְבָה֙ qˈārᵊvā קרב approach אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman הָֽ hˈā הַ the אֶחָ֔ד ʔeḥˈāḏ אֶחָד one לְ lᵊ לְ to הַצִּ֥יל haṣṣˌîl נצל deliver אֶת־ ʔeṯ- אֵת [object marker] אִישָּׁ֖הּ ʔîššˌāh אִישׁ man מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand מַכֵּ֑הוּ makkˈēhû נכה strike וְ wᵊ וְ and שָׁלְחָ֣ה šālᵊḥˈā שׁלח send יָדָ֔הּ yāḏˈāh יָד hand וְ wᵊ וְ and הֶחֱזִ֖יקָה heḥᵉzˌîqā חזק be strong בִּ bi בְּ in מְבֻשָֽׁיו׃ mᵊvušˈāʸw מְבוּשִׁים private parts
25:11. si habuerint inter se iurgium viri et unus contra alterum rixari coeperit volensque uxor alterius eruere virum suum de manu fortioris miserit manum et adprehenderit verenda eiusIf two men have words together, and one begin to fight against the other, and the other's wife willing to deliver her husband out of the hand of the stronger, shall put forth her hand, and take him by the secrets,
11. When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets:
25:11. If two men have a conflict between themselves, and one begins to do violence to the other, and if the other’s wife, wanting to rescue her husband from the hand of the stronger one, extends her hand and grasps him by his private parts,
25:11. When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets:
When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets:

11: Когда дерутся между собою мужчины, и жена одного подойдет, чтобы отнять мужа своего из рук бьющего его, и протянув руку свою, схватит его за срамный уд,
25:11
ἐὰν εαν and if; unless
δὲ δε though; while
μάχωνται μαχομαι fight
ἄνθρωποι ανθρωπος person; human
ἐπὶ επι in; on
τὸ ο the
αὐτό αυτος he; him
ἄνθρωπος ανθρωπος person; human
μετὰ μετα with; amid
τοῦ ο the
ἀδελφοῦ αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
προσέλθῃ προσερχομαι approach; go ahead
γυνὴ γυνη woman; wife
ἑνὸς εις.1 one; unit
αὐτῶν αυτος he; him
ἐξελέσθαι εξαιρεω extract; take out
τὸν ο the
ἄνδρα ανηρ man; husband
αὐτῆς αυτος he; him
ἐκ εκ from; out of
χειρὸς χειρ hand
τοῦ ο the
τύπτοντος τυπτω strike; beat
αὐτὸν αυτος he; him
καὶ και and; even
ἐκτείνασα εκτεινω extend
τὴν ο the
χεῖρα χειρ hand
ἐπιλάβηται επιλαμβανομαι take hold / after
τῶν ο the
διδύμων διδυμος.1 he; him
25:11
כִּֽי־ kˈî- כִּי that
יִנָּצ֨וּ yinnāṣˌû נצה decay
אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man
יַחְדָּו֙ yaḥdˌāw יַחְדָּו together
אִ֣ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
אָחִ֔יו ʔāḥˈiʸw אָח brother
וְ wᵊ וְ and
קָֽרְבָה֙ qˈārᵊvā קרב approach
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
הָֽ hˈā הַ the
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
לְ lᵊ לְ to
הַצִּ֥יל haṣṣˌîl נצל deliver
אֶת־ ʔeṯ- אֵת [object marker]
אִישָּׁ֖הּ ʔîššˌāh אִישׁ man
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
מַכֵּ֑הוּ makkˈēhû נכה strike
וְ wᵊ וְ and
שָׁלְחָ֣ה šālᵊḥˈā שׁלח send
יָדָ֔הּ yāḏˈāh יָד hand
וְ wᵊ וְ and
הֶחֱזִ֖יקָה heḥᵉzˌîqā חזק be strong
בִּ bi בְּ in
מְבֻשָֽׁיו׃ mᵊvušˈāʸw מְבוּשִׁים private parts
25:11. si habuerint inter se iurgium viri et unus contra alterum rixari coeperit volensque uxor alterius eruere virum suum de manu fortioris miserit manum et adprehenderit verenda eius
If two men have words together, and one begin to fight against the other, and the other's wife willing to deliver her husband out of the hand of the stronger, shall put forth her hand, and take him by the secrets,
25:11. If two men have a conflict between themselves, and one begins to do violence to the other, and if the other’s wife, wanting to rescue her husband from the hand of the stronger one, extends her hand and grasps him by his private parts,
25:11. When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Помимо своей безнравственности, запрещаемый прием борьбы опасен для здоровья и может оказаться вредным для потомства потерпевшего.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:11: to deliver her husband: Rom 3:8; Ti1 2:9
Carl Friedrich Keil and Franz Delitzsch
25:11
"But in order that the great independence which is here accorded to a childless widow in relation to her brother-in-law, might not be interpreted as a false freedom granted to the female sex" (Baumgarten), the law is added immediately afterwards, that a woman whose husband was quarrelling with another, and who should come to his assistance by laying hold of the secret parts of the man who was striking her husband, should have her hand cut off.
Geneva 1599
25:11 (e) When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets:
(e) This law imputes that godly shamefacedness is preferred: for it is a horrible thing to see a woman past shame.
John Gill
25:11 When men strive together, one with another,.... Quarrel with one another, and come to blows, and strive for mastery, which shall beat, and be the best man:
and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him; perceiving that his antagonist has more skill or strength, or both, for fighting, and is an more than a match for her husband, who is like to be much bruised and hurt; wherefore, to save him out of the hands of the smiter, she goes up to them to part them, or take her husband's side:
and putteth forth her hand, and taketh him by the secrets; or privy parts; in Hebrew his "shameful" parts (x), which through shame are hidden, and modesty forbids to express in proper terms; and such is the purity of the Hebrew language, that no obscene words are used in it; for which reason, among others, it is called the holy tongue. This immodest action was done partly out of affection to her husband, to oblige his antagonist to let go his hold of him; and partly out of malice and revenge to him, to spoil him, and make him unfit for generation, and therefore was to be severely punished, as follows.
(x) "verenda ejus", V. L. Pagninus, Montanus, Tigurine version; "pudenda ejus", Piscator.
25:1225:12: հատցե՛ս զձեռն, եւ մի՛ խնայեսցէ ՚ի նա ակն քո[1974]։[1974] Այլք. Հատանիցես զձեռն։
12 ապա առանց խղճալու պէտք է կտրես նրա ձեռքը:
12 Այն ատեն անոր ձեռքը կտրէ եւ քու աչքդ բնաւ անոր չխնայէ։
հատանիցես զձեռն, եւ մի՛ խնայեսցէ ի նա ակն քո:

25:12: հատցե՛ս զձեռն, եւ մի՛ խնայեսցէ ՚ի նա ակն քո[1974]։
[1974] Այլք. Հատանիցես զձեռն։
12 ապա առանց խղճալու պէտք է կտրես նրա ձեռքը:
12 Այն ատեն անոր ձեռքը կտրէ եւ քու աչքդ բնաւ անոր չխնայէ։
zohrab-1805▾ eastern-1994▾ western am▾
25:1212: то отсеки руку ее: да не пощадит [ее] глаз твой.
25:12 ἀποκόψεις αποκοπτω cut off τὴν ο the χεῖρα χειρ hand αὐτῆς αυτος he; him οὐ ου not φείσεται φειδομαι spare; refrain ὁ ο the ὀφθαλμός οφθαλμος eye; sight σου σου of you; your ἐπ᾿ επι in; on αὐτῇ αυτος he; him
25:12 וְ wᵊ וְ and קַצֹּתָ֖ה qaṣṣōṯˌā קצץ cut אֶת־ ʔeṯ- אֵת [object marker] כַּפָּ֑הּ kappˈāh כַּף palm לֹ֥א lˌō לֹא not תָחֹ֖וס ṯāḥˌôs חוס pity עֵינֶֽךָ׃ ס ʕênˈeḵā . s עַיִן eye
25:12. abscides manum illius nec flecteris super eam ulla misericordiaThou shalt cut off her hand, neither shalt thou be moved with any pity in her regard.
12. then thou shalt cut off her hand, thine eye shall have no pity.
25:12. then you shall cut off her hand. Neither shall you weep over her with any mercy.
25:12. Then thou shalt cut off her hand, thine eye shall not pity [her].
Then thou shalt cut off her hand, thine eye shall not pity:

12: то отсеки руку ее: да не пощадит [ее] глаз твой.
25:12
ἀποκόψεις αποκοπτω cut off
τὴν ο the
χεῖρα χειρ hand
αὐτῆς αυτος he; him
οὐ ου not
φείσεται φειδομαι spare; refrain
ο the
ὀφθαλμός οφθαλμος eye; sight
σου σου of you; your
ἐπ᾿ επι in; on
αὐτῇ αυτος he; him
25:12
וְ wᵊ וְ and
קַצֹּתָ֖ה qaṣṣōṯˌā קצץ cut
אֶת־ ʔeṯ- אֵת [object marker]
כַּפָּ֑הּ kappˈāh כַּף palm
לֹ֥א lˌō לֹא not
תָחֹ֖וס ṯāḥˌôs חוס pity
עֵינֶֽךָ׃ ס ʕênˈeḵā . s עַיִן eye
25:12. abscides manum illius nec flecteris super eam ulla misericordia
Thou shalt cut off her hand, neither shalt thou be moved with any pity in her regard.
25:12. then you shall cut off her hand. Neither shall you weep over her with any mercy.
25:12. Then thou shalt cut off her hand, thine eye shall not pity [her].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
25:12: This is the only mutilation prescribed by the Law of Moses, unless we except the retaliation prescribed as a punishment for the infliction on another of bodily injuries Lev 24:19-20. The act in question was probably not rare in the times and countries for which the Law of Moses was designed. It is of course to be understood that the act was willful, and that the prescribed punishment would be inflicted according to the sentence of the judges.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:12: Deu 19:13, Deu 19:21
John Gill
25:12 Then thou shall cut off her hand,.... Which was to be done not by the man that strove with her husband, or by any bystander, but by the civil magistrate or his order. This severity was used to deter women from such an immodest as well as injurious action, who on such an occasion are very passionate and inconsiderate. Our Lord is thought to refer to this law, Mt 5:30; though the Jewish writers interpret this not of actual cutting off the hand, but of paying a valuable consideration, a price put upon it; so Jarchi; and Aben Ezra compares it with the law of retaliation, "eye for eye", Ex 21:24; which they commonly understand of paying a price for the both, &c. lost; and who adds, if she does not redeem her hand (i.e. by a price) it must be cut off:
thine eye shall not pity her; on account of the tenderness of her sex, or because of the plausible excuse that might be made for her action, being done hastily and in a passion, and out of affection to her husband; but these considerations were to have no place with the magistrate, who was to order the punishment inflicted, either in the strict literal sense, or by paying a sum of money.
25:1325:13: Մի՛ լինիցի յամանի քում կշիռ եւ կշիռ, մեծ կամ փոքր։
13 Տոպրակիդ մէջ նոյն չափի՝ ծանր ու թեթեւ կշռաքարեր թող չլինեն:
13 «Մախաղիդ մէջ տեսակ տեսակ մեծ ու պզտիկ կշիռքի քարեր մի՛ պահեր։
Մի՛ լինիցի յամանի քում կշիռ եւ կշիռ, մեծ կամ փոքր:

25:13: Մի՛ լինիցի յամանի քում կշիռ եւ կշիռ, մեծ կամ փոքր։
13 Տոպրակիդ մէջ նոյն չափի՝ ծանր ու թեթեւ կշռաքարեր թող չլինեն:
13 «Մախաղիդ մէջ տեսակ տեսակ մեծ ու պզտիկ կշիռքի քարեր մի՛ պահեր։
zohrab-1805▾ eastern-1994▾ western am▾
25:1313: В кисе твоей не должны быть двоякие гири, большие и меньшие;
25:13 οὐκ ου not ἔσται ειμι be ἐν εν in τῷ ο the μαρσίππῳ μαρσιππος of you; your στάθμιον σταθμιον and; even στάθμιον σταθμιον great; loud ἢ η or; than μικρόν μικρος little; small
25:13 לֹֽא־ lˈō- לֹא not יִהְיֶ֥ה yihyˌeh היה be לְךָ֛ lᵊḵˈā לְ to בְּ bᵊ בְּ in כִֽיסְךָ֖ ḵˈîsᵊḵˌā כִּיס bag אֶ֣בֶן ʔˈeven אֶבֶן stone וָ wā וְ and אָ֑בֶן ʔˈāven אֶבֶן stone גְּדֹולָ֖ה gᵊḏôlˌā גָּדֹול great וּ û וְ and קְטַנָּֽה׃ ס qᵊṭannˈā . s קָטָן small
25:13. non habebis in sacculo diversa pondera maius et minusThou shalt not have divers weights in thy bag, a greater and a less:
13. Thou shalt not have in thy bag divers weights, a great and a small.
25:13. You shall not have differing weights, greater and lesser, in your bag.
25:13. Thou shalt not have in thy bag divers weights, a great and a small.
Thou shalt not have in thy bag divers weights, a great and a small:

13: В кисе твоей не должны быть двоякие гири, большие и меньшие;
25:13
οὐκ ου not
ἔσται ειμι be
ἐν εν in
τῷ ο the
μαρσίππῳ μαρσιππος of you; your
στάθμιον σταθμιον and; even
στάθμιον σταθμιον great; loud
η or; than
μικρόν μικρος little; small
25:13
לֹֽא־ lˈō- לֹא not
יִהְיֶ֥ה yihyˌeh היה be
לְךָ֛ lᵊḵˈā לְ to
בְּ bᵊ בְּ in
כִֽיסְךָ֖ ḵˈîsᵊḵˌā כִּיס bag
אֶ֣בֶן ʔˈeven אֶבֶן stone
וָ וְ and
אָ֑בֶן ʔˈāven אֶבֶן stone
גְּדֹולָ֖ה gᵊḏôlˌā גָּדֹול great
וּ û וְ and
קְטַנָּֽה׃ ס qᵊṭannˈā . s קָטָן small
25:13. non habebis in sacculo diversa pondera maius et minus
Thou shalt not have divers weights in thy bag, a greater and a less:
25:13. You shall not have differing weights, greater and lesser, in your bag.
25:13. Thou shalt not have in thy bag divers weights, a great and a small.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-16: Номинальный вес гири и номинальный объем ефы должны соответствовать их фактической величине.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13: Amalek to Be Destroyed.B. C. 1451.
13 Thou shalt not have in thy bag divers weights, a great and a small. 14 Thou shalt not have in thine house divers measures, a great and a small. 15 But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the LORD thy God giveth thee. 16 For all that do such things, and all that do unrighteously, are an abomination unto the LORD thy God. 17 Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt; 18 How he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared not God. 19 Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it.
Here is, I. A law against deceitful weights and measures: they must not only not use them, but they must not have them, not have them in the bag, not have them in the house (v. 13, 14); for, if they had them, they would be strongly tempted to use them. They must not have a great weight and measure to buy by and a small one to sell by, for that was to cheat both ways, when either was bad enough; as we read of those that made the ephah small, in which they measured the corn they sold, and the shekel great, by which they weighed the money they received for it, Amos viii. 5. But thou shalt have a perfect and just weight, v. 15. That which is the rule of justice must itself be just; if that be otherwise, it is a constant cheat. This had been taken care of before, Lev. xix. 35, 36. This law is enforced with two very good reasons:-- 1. That justice and equity will bring down upon us the blessing of God. The way to have our days lengthened, and to prosper, is to be just and fair in all our dealings Honesty is the best policy. 2. That fraud and injustice will expose us to the curse of God, v. 16. Not only unrighteousness itself, but all that do unrighteously, are an abomination to the Lord. And miserable is that man who is abhorred by his Maker. How hateful, particularly, all the arts of deceit are to God, Solomon several times observes, Prov. xi. 1; xx. 10, 23; and the apostle tells us that the Lord is the avenger of all such as overreach and defraud in any matter, 1 Thess. iv. 6.
II. A law for the rooting out of Amalek. Here is a just weight and a just measure, that, as Amalek had measured to Israel, so it should be measure to Amalek again.
1. The mischief Amalek did to Israel must be here remembered, v. 17, 18. When it was first done it was ordered to be recorded (Exod. xvii. 14-16), and here the remembrance of it is ordered to be preserved, not in personal revenge (for that generation which suffered by the Amalekites was gone, so that those who now lived, and their posterity, could not have any personal resentment of the injury), but in a zeal for the glory of God (which was insulted by the Amalekites), that throne of the Lord against which the hand of Amalek was stretched out. The carriage of the Amalekites towards Israel is here represented, (1.) As very base and disingenuous. They had no occasion at all to quarrel with Israel, nor did they give them any notice, by a manifesto or declaration of war; but took them at an advantage, when they had just come out of the house of bondage, and, for aught that appeared to them, were only going to sacrifice to God in the wilderness. (2.) As very barbarous and cruel; for they smote those that were more feeble, whom they should have succoured. The greatest cowards are commonly the most cruel; while those that have the courage of a man will have the compassion of a man. (3.) As very impious and profane: they feared not God. If they had had any reverence for the majesty of the God of Israel, which they saw a token of in the cloud, or any dread of his wrath, which they lately heard of the power of over Pharaoh, they durst not have made this assault upon Israel. Well, here was the ground of the quarrel: and it shows how God takes what is done against his people as done against himself, and that he will particularly reckon with those that discourage and hinder young beginners in religion, that (as Satan's agents) set upon the weak and feeble, either to divert them or to disquiet them, and offend his little ones.
2. This mischief must in due time be revenged, v. 19. When their wars were finished, by which they were to settle their kingdom and enlarge their coast, then they must make war upon Amalek (v. 19), not merely to chase them, but to consume them, to blot out the remembrance of Amalek. It was an instance of God's patience that he deferred the vengeance so long, which should have led the Amalekites to repentance; yet an instance of fearful retribution that the posterity of Amalek, so long after, were destroyed for the mischief done by their ancestors to the Israel of God, that all the world might see, and say, that he who toucheth them toucheth the apple of his eye. It was nearly 400 years after this that Saul was ordered to put this sentence in execution (1 Sam. xv.), and was rejected of God because he did not do it effectually, but spared some of that devoted nation, in contempt, not only of the particular orders he received from Samuel, but of this general command here given by Moses, which he could not be ignorant of. David afterwards made some destruction of them; and the Simeonites, in Hezekiah's time, smote the rest that remained (1 Chron. iv. 43); for when God judges he will overcome.
Adam Clarke: Commentary on the Bible - 1831
25:13: Divers weights - אבן ואבן eben vaaben, a stone and a stone, because the weights were anciently made of stone, and some had two sets of stones, a light and a heavy. With the latter they bought their wares, by the former they sold them. In our own country this was once a common case; smooth, round, or oval stones were generally chosen by the simple country people for selling their wares, especially such as were sold in pounds and half pounds. And hence the term a stone weight, which is still in use, though lead or iron be the matter that is used as a counterpoise: but the name itself shows us that a stone of a certain weight was the material formerly used as a weight. See the notes on Lev 19:35, Lev 19:36.
Albert Barnes: Notes on the Bible - 1834
25:13: Honesty in trade, as a duty to our neighbor, is emphatically enforced once more (compare Lev 19:35-36). It is noteworthy that John the Baptist puts the like duties in the forefront of his preaching (compare Luk 3:12 ff); and that "the prophets" (compare Eze 45:10-12; Amo 8:5; Mic 6:10-11) and "the Psalms" Pro 16:11; Pro 20:10, Pro 20:23, not less than "the Law," especially insist on them.

25:13
Divers weights - i. e. stones of unequal weights, the lighter to sell with, the heavier to buy with. Stones were used by the Jews instead of brass or lead for their weights, as less liable to lose anything through rust or wear.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:13: in thy bag: Lev 19:35, Lev 19:36; Pro 11:1, Pro 16:11, Pro 20:10; Eze 45:10, Eze 45:11; Amo 8:5; Mic 6:11, Mic 6:12
divers weights: Heb. a stone and a stone, Aivenwaaiven; because weights were anciently made of stone. Hence the expression, a stone weight, which is still in use, though the matter of which it is made be lead or iron, and the name itself shews us that a stone of a certain weight was formerly used.
Carl Friedrich Keil and Franz Delitzsch
25:13
The duty of integrity in trade is once more enforced in Deut 25:13-16 (as in Lev 19:35-36). "Stone and stone," i.e., two kinds of stones for weighing (cf. Ps 12:3), viz., large ones for buying and small ones for selling. On the promise in Deut 25:15, see Deut 4:26; Deut 5:16; Deut 25:16, as in Deut 22:5; Deut 18:12, etc. In the concluding words, Deut 25:16, "all that do unrighteously," Moses sums up all breaches of the law.
John Gill
25:13 Thou shalt not have in thy bag divers weights,.... Or, "a stone and a stone" (y); it being usual, in those times and countries, to have their weights of stone, as it was formerly with us here; we still say, that such a commodity is worth so much per stone, a stone being of such a weight; now these were not to be different:
a great and a small; great weights, to buy with them, and small weights, to sell with them, as the Targum of Jonathan paraphrases it.
(y) "lapis et lapis", Montanus, Vatablus, Piscator.
John Wesley
25:13 A great and a small - The great to buy with, the small for selling.
Robert Jamieson, A. R. Fausset and David Brown
25:13 Thou shalt not have . . . divers weights--Weights were anciently made of stone and are frequently used still by Eastern shopkeepers and traders, who take them out of the bag and put them in the balance. The man who is not cheated by the trader and his bag of divers weights must be blessed with more acuteness than most of his fellows [ROBERTS]. (Compare Prov 16:11; Prov 20:10).
25:1425:14: Եւ մի՛ լինիցի ՚ի տան քում չափ եւ չափ, մեծ կամ փոքր։
14 Քո տանը նոյն չափսը երկար ու կարճ թող չլինի:
14 Տանդ մէջ տեսակ տեսակ մեծ ու պզտիկ արդուներ մի՛ պահեր։
Եւ մի՛ լինիցի ի տան քում չափ եւ չափ, մեծ կամ փոքր:

25:14: Եւ մի՛ լինիցի ՚ի տան քում չափ եւ չափ, մեծ կամ փոքր։
14 Քո տանը նոյն չափսը երկար ու կարճ թող չլինի:
14 Տանդ մէջ տեսակ տեսակ մեծ ու պզտիկ արդուներ մի՛ պահեր։
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25:1414: в доме твоем не должна быть двоякая ефа, большая и меньшая;
25:14 οὐκ ου not ἔσται ειμι be ἐν εν in τῇ ο the οἰκίᾳ οικια house; household σου σου of you; your μέτρον μετρον measure καὶ και and; even μέτρον μετρον measure μέγα μεγας great; loud ἢ η or; than μικρόν μικρος little; small
25:14 לֹא־ lō- לֹא not יִהְיֶ֥ה yihyˌeh היה be לְךָ֛ lᵊḵˈā לְ to בְּ bᵊ בְּ in בֵיתְךָ֖ vêṯᵊḵˌā בַּיִת house אֵיפָ֣ה ʔêfˈā אֵיפָה ephah וְ wᵊ וְ and אֵיפָ֑ה ʔêfˈā אֵיפָה ephah גְּדֹולָ֖ה gᵊḏôlˌā גָּדֹול great וּ û וְ and קְטַנָּֽה׃ qᵊṭannˈā קָטָן small
25:14. nec erit in domo tua modius maior et minorNeither shall there be in thy house a greater bushel and a less.
14. Thou shalt not have in thine house divers measures, a great and a small.
25:14. Neither shall there be in your house a greater and a lesser measure.
25:14. Thou shalt not have in thine house divers measures, a great and a small.
Thou shalt not have in thine house divers measures, a great and a small:

14: в доме твоем не должна быть двоякая ефа, большая и меньшая;
25:14
οὐκ ου not
ἔσται ειμι be
ἐν εν in
τῇ ο the
οἰκίᾳ οικια house; household
σου σου of you; your
μέτρον μετρον measure
καὶ και and; even
μέτρον μετρον measure
μέγα μεγας great; loud
η or; than
μικρόν μικρος little; small
25:14
לֹא־ lō- לֹא not
יִהְיֶ֥ה yihyˌeh היה be
לְךָ֛ lᵊḵˈā לְ to
בְּ bᵊ בְּ in
בֵיתְךָ֖ vêṯᵊḵˌā בַּיִת house
אֵיפָ֣ה ʔêfˈā אֵיפָה ephah
וְ wᵊ וְ and
אֵיפָ֑ה ʔêfˈā אֵיפָה ephah
גְּדֹולָ֖ה gᵊḏôlˌā גָּדֹול great
וּ û וְ and
קְטַנָּֽה׃ qᵊṭannˈā קָטָן small
25:14. nec erit in domo tua modius maior et minor
Neither shall there be in thy house a greater bushel and a less.
25:14. Neither shall there be in your house a greater and a lesser measure.
25:14. Thou shalt not have in thine house divers measures, a great and a small.
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Adam Clarke: Commentary on the Bible - 1831
25:14: Divers measures - Literally, an ephah and an ephah; one large, to buy thy neighbor's wares, another small, to sell thy own by. So there were knaves in all ages, and among all nations. See the notes on Exo 16:16, and Lev 19:35 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:14: divers measures: Heb. an ephah and an ephah, Aiphah waaiphah; for this was the cost common measure among the Israelites, by which all the others were made and adjusted. They are not only forbidden to use divers weights and measures, one large or heavy to buy with, and another small and light to sell with, but they were not even allowed to keep such in the house. It is observable also, that these too common but dishonest actions are branded as "an abomination to the Lord," equally with idolatry, and other scandalous crimes. Deu 25:14
John Gill
25:14 Thou shall not have in thine house divers, measures,.... Or, "an ephah and an ephah"; which was one sort of measure in use with the Jews, and held above a bushel; and is put for all others, which should be alike, and not
a great and a small; one to buy with, and another to sell by, as before observed; which would be to cheat both seller and buyer in their turns; see Amos 8:5.
25:1525:15: Կշիռ ստո՛յգ եւ արդա՛ր եղիցի քեզ. եւ չա՛փ ստոյգ եւ արդար եղիցի քեզ. զի բազմօրեա՛յ եղիցիս ՚ի վերայ երկրին զոր Տէր Աստուած քո տացէ քեզ ՚ի ժառանգութիւն[1975]։ [1975] Ոմանք. Ստոյգ եւ արդար լինիցի քեզ... բազմօրեայ լինիցիս ՚ի վերայ։
15 Ճշգրիտ ու արդար կշռաքարեր պէտք է ունենաս, ճշգրիտ ու արդար չափ ունենաս, որպէսզի երկար ապրես այն երկրում, որ քո Տէր Աստուածը իբրեւ ժառանգութիւն է տալու քեզ,
15 Քու կշիռքիդ քարը լման ու ճշգրիտ ըլլայ, քու արդուդ լման ու ճշգրիտ ըլլայ, որպէս զի քու օրերդ երկար ըլլան այն երկրին մէջ, որ քու Տէր Աստուածդ քեզի կու տայ։
Կշիռ ստոյգ եւ արդար եղիցի քեզ, եւ չափ ստոյգ եւ արդար եղիցի քեզ, զի բազմօրեայ եղիցիս ի վերայ երկրին զոր Տէր Աստուած քո տացէ քեզ [365]ի ժառանգութիւն:

25:15: Կշիռ ստո՛յգ եւ արդա՛ր եղիցի քեզ. եւ չա՛փ ստոյգ եւ արդար եղիցի քեզ. զի բազմօրեա՛յ եղիցիս ՚ի վերայ երկրին զոր Տէր Աստուած քո տացէ քեզ ՚ի ժառանգութիւն[1975]։
[1975] Ոմանք. Ստոյգ եւ արդար լինիցի քեզ... բազմօրեայ լինիցիս ՚ի վերայ։
15 Ճշգրիտ ու արդար կշռաքարեր պէտք է ունենաս, ճշգրիտ ու արդար չափ ունենաս, որպէսզի երկար ապրես այն երկրում, որ քո Տէր Աստուածը իբրեւ ժառանգութիւն է տալու քեզ,
15 Քու կշիռքիդ քարը լման ու ճշգրիտ ըլլայ, քու արդուդ լման ու ճշգրիտ ըլլայ, որպէս զի քու օրերդ երկար ըլլան այն երկրին մէջ, որ քու Տէր Աստուածդ քեզի կու տայ։
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25:1515: гиря у тебя должна быть точная и правильная, и ефа у тебя должна быть точная и правильная, чтобы продлились дни твои на земле, которую Господь Бог твой дает тебе.
25:15 στάθμιον σταθμιον truthful; true καὶ και and; even δίκαιον δικαιος right; just ἔσται ειμι be σοι σοι you καὶ και and; even μέτρον μετρον measure ἀληθινὸν αληθινος truthful; true καὶ και and; even δίκαιον δικαιος right; just ἔσται ειμι be σοι σοι you ἵνα ινα so; that πολυήμερος πολυημερος happen; become ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἧς ος who; what κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your δίδωσίν διδωμι give; deposit σοι σοι you ἐν εν in κλήρῳ κληρος lot; allotment
25:15 אֶ֣בֶן ʔˈeven אֶבֶן stone שְׁלֵמָ֤ה šᵊlēmˈā שָׁלֵם complete וָ wā וְ and צֶ֨דֶק֙ ṣˈeḏeq צֶדֶק justice יִֽהְיֶה־ yˈihyeh- היה be לָּ֔ךְ llˈāḵ לְ to אֵיפָ֧ה ʔêfˈā אֵיפָה ephah שְׁלֵמָ֛ה šᵊlēmˈā שָׁלֵם complete וָ wā וְ and צֶ֖דֶק ṣˌeḏeq צֶדֶק justice יִֽהְיֶה־ yˈihyeh- היה be לָּ֑ךְ llˈāḵ לְ to לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of יַאֲרִ֣יכוּ yaʔᵃrˈîḵû ארך be long יָמֶ֔יךָ yāmˈeʸḵā יֹום day עַ֚ל ˈʕal עַל upon הָֽ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) נֹתֵ֥ן nōṯˌēn נתן give לָֽךְ׃ lˈāḵ לְ to
25:15. pondus habebis iustum et verum et modius aequalis et verus erit tibi ut multo vivas tempore super terram quam Dominus Deus tuus dederit tibiThou shalt have a just and a true weight, and thy bushel shall be equal and true: that thou mayest live a long time upon the land which the Lord thy God shall give thee.
15. A perfect and just weight shalt thou have; a perfect and just measure shalt thou have: that thy days may be long upon the land which the LORD thy God giveth thee.
25:15. You shall have a just and a true weight, and your measure shall be equal and true, so that you may live for a long time upon the land, which the Lord your God will give to you.
25:15. [But] thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the LORD thy God giveth thee.
But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the LORD thy God giveth thee:

15: гиря у тебя должна быть точная и правильная, и ефа у тебя должна быть точная и правильная, чтобы продлились дни твои на земле, которую Господь Бог твой дает тебе.
25:15
στάθμιον σταθμιον truthful; true
καὶ και and; even
δίκαιον δικαιος right; just
ἔσται ειμι be
σοι σοι you
καὶ και and; even
μέτρον μετρον measure
ἀληθινὸν αληθινος truthful; true
καὶ και and; even
δίκαιον δικαιος right; just
ἔσται ειμι be
σοι σοι you
ἵνα ινα so; that
πολυήμερος πολυημερος happen; become
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ἧς ος who; what
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
δίδωσίν διδωμι give; deposit
σοι σοι you
ἐν εν in
κλήρῳ κληρος lot; allotment
25:15
אֶ֣בֶן ʔˈeven אֶבֶן stone
שְׁלֵמָ֤ה šᵊlēmˈā שָׁלֵם complete
וָ וְ and
צֶ֨דֶק֙ ṣˈeḏeq צֶדֶק justice
יִֽהְיֶה־ yˈihyeh- היה be
לָּ֔ךְ llˈāḵ לְ to
אֵיפָ֧ה ʔêfˈā אֵיפָה ephah
שְׁלֵמָ֛ה šᵊlēmˈā שָׁלֵם complete
וָ וְ and
צֶ֖דֶק ṣˌeḏeq צֶדֶק justice
יִֽהְיֶה־ yˈihyeh- היה be
לָּ֑ךְ llˈāḵ לְ to
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
יַאֲרִ֣יכוּ yaʔᵃrˈîḵû ארך be long
יָמֶ֔יךָ yāmˈeʸḵā יֹום day
עַ֚ל ˈʕal עַל upon
הָֽ hˈā הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
נֹתֵ֥ן nōṯˌēn נתן give
לָֽךְ׃ lˈāḵ לְ to
25:15. pondus habebis iustum et verum et modius aequalis et verus erit tibi ut multo vivas tempore super terram quam Dominus Deus tuus dederit tibi
Thou shalt have a just and a true weight, and thy bushel shall be equal and true: that thou mayest live a long time upon the land which the Lord thy God shall give thee.
25:15. You shall have a just and a true weight, and your measure shall be equal and true, so that you may live for a long time upon the land, which the Lord your God will give to you.
25:15. [But] thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the LORD thy God giveth thee.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:15: that thy days: Deu 4:40, Deu 5:16, Deu 5:33, Deu 6:18, Deu 11:9, Deu 17:20; Exo 20:12; Psa 34:12; Eph 6:3; Pe1 3:10
John Gill
25:15 But thou shall have a perfect and just weight, a perfect and just measure shall thou have,.... That is, full weights, and full measures; and such as are alike, and everywhere used, according to the standard of the country; See Gill on Lev 19:36,
that thy days may be lengthened in the land which the Lord thy God giveth thee; long life was always reckoned a blessing, and is frequently promised to, obedience, and particularly long life in the land of Canaan; which was a most delightful and fruitful land, and which a man might wish to live long in; deceitful men, are threatened with not living half their days, and such may they be said to be that use false weights and measures, Ps 55:23.
25:1625:16: Զի պի՛ղծ է Տեառն Աստուծոյ քում ամենայն որ առնէ զայն, եւ ամենայն որ առնէ զանիրաւութիւն։
16 որովհետեւ քո Տէր Աստծու համար պիղծ է նա, ով վարւում է այդ կերպ, ով անարդարութիւն է գործում»:
16 Քանզի այս բաները ընողը, կամ ոեւէ անիրաւութիւն ընողը քու Տէր Աստուծոյդ առջեւ պիղծ է։
Զի պիղծ է Տեառն Աստուծոյ քում ամենայն որ առնէ զայն, եւ ամենայն որ առնէ զանիրաւութիւն:

25:16: Զի պի՛ղծ է Տեառն Աստուծոյ քում ամենայն որ առնէ զայն, եւ ամենայն որ առնէ զանիրաւութիւն։
16 որովհետեւ քո Տէր Աստծու համար պիղծ է նա, ով վարւում է այդ կերպ, ով անարդարութիւն է գործում»:
16 Քանզի այս բաները ընողը, կամ ոեւէ անիրաւութիւն ընողը քու Տէր Աստուծոյդ առջեւ պիղծ է։
zohrab-1805▾ eastern-1994▾ western am▾
25:1616: ибо мерзок пред Господом Богом твоим всякий делающий неправду.
25:16 ὅτι οτι since; that βδέλυγμα βδελυγμα abomination κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σου σου of you; your πᾶς πας all; every ποιῶν ποιεω do; make ταῦτα ουτος this; he πᾶς πας all; every ποιῶν ποιεω do; make ἄδικον αδικος injurious; unjust
25:16 כִּ֧י kˈî כִּי that תֹועֲבַ֛ת ṯôʕᵃvˈaṯ תֹּועֵבָה abomination יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) כָּל־ kol- כֹּל whole עֹ֣שֵׂה ʕˈōśē עשׂה make אֵ֑לֶּה ʔˈēlleh אֵלֶּה these כֹּ֖ל kˌōl כֹּל whole עֹ֥שֵׂה ʕˌōśē עשׂה make עָֽוֶל׃ פ ʕˈāwel . f עָוֶל injustice
25:16. abominatur enim Dominus eum qui facit haec et aversatur omnem iniustitiamFor the Lord thy God abhorreth him that doth these things, and he hateth all injustice.
16. For all that do such things; all that do unrighteously, are an abomination unto the LORD thy God.
25:16. For the Lord your God abominates him who does these things, and he loathes all injustice.
25:16. For all that do such things, [and] all that do unrighteously, [are] an abomination unto the LORD thy God.
For all that do such things, [and] all that do unrighteously, [are] an abomination unto the LORD thy God:

16: ибо мерзок пред Господом Богом твоим всякий делающий неправду.
25:16
ὅτι οτι since; that
βδέλυγμα βδελυγμα abomination
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
σου σου of you; your
πᾶς πας all; every
ποιῶν ποιεω do; make
ταῦτα ουτος this; he
πᾶς πας all; every
ποιῶν ποιεω do; make
ἄδικον αδικος injurious; unjust
25:16
כִּ֧י kˈî כִּי that
תֹועֲבַ֛ת ṯôʕᵃvˈaṯ תֹּועֵבָה abomination
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
כָּל־ kol- כֹּל whole
עֹ֣שֵׂה ʕˈōśē עשׂה make
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
כֹּ֖ל kˌōl כֹּל whole
עֹ֥שֵׂה ʕˌōśē עשׂה make
עָֽוֶל׃ פ ʕˈāwel . f עָוֶל injustice
25:16. abominatur enim Dominus eum qui facit haec et aversatur omnem iniustitiam
For the Lord thy God abhorreth him that doth these things, and he hateth all injustice.
25:16. For the Lord your God abominates him who does these things, and he loathes all injustice.
25:16. For all that do such things, [and] all that do unrighteously, [are] an abomination unto the LORD thy God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:16: all that do: Deu 18:12, Deu 22:5; Pro 11:1, Pro 20:23; Amo 8:5-7; Co1 6:9-11; Th1 4:6; Rev 21:27
John Gill
25:16 For all that do such things,.... Keep, different weights and measures, and make use of them to defraud their neighbours in buying and selling:
and all that do unrighteously; what is not just and right between man and man, in any other instance whatever:
are an abomination unto the Lord thy God; both they and their actions; he is a righteous God, and loves righteousness, and hates injustice of every kind.
25:1725:17: Յո՛ւշ լիցի քեզ զոր արա՛րն քեզ Ամաղէկ ՚ի ճանապարհի ելանելոյն քոյ յԵգիպտոսէ.
17 «Յիշի՛ր, թէ ինչ արեց քեզ Ամաղէկը, երբ Եգիպտոսից դուրս գալու համար ճանապարհ էիր ընկել,
17 «Եգիպտոսէն ելած ատենդ ճամբան Ամաղէկին քեզի ըրածը միտքդ բեր.
Յուշ լիցի քեզ զոր արարն քեզ Ամաղէկ ի ճանապարհի ելանելոյն քո յԵգիպտոսէ:

25:17: Յո՛ւշ լիցի քեզ զոր արա՛րն քեզ Ամաղէկ ՚ի ճանապարհի ելանելոյն քոյ յԵգիպտոսէ.
17 «Յիշի՛ր, թէ ինչ արեց քեզ Ամաղէկը, երբ Եգիպտոսից դուրս գալու համար ճանապարհ էիր ընկել,
17 «Եգիպտոսէն ելած ատենդ ճամբան Ամաղէկին քեզի ըրածը միտքդ բեր.
zohrab-1805▾ eastern-1994▾ western am▾
25:1717: Помни, как поступил с тобою Амалик на пути, когда вы шли из Египта:
25:17 μνήσθητι μναομαι remember; mindful ὅσα οσος as much as; as many as ἐποίησέν ποιεω do; make σοι σοι you Αμαληκ αμαληκ in τῇ ο the ὁδῷ οδος way; journey ἐκπορευομένου εκπορευομαι emerge; travel out σου σου of you; your ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
25:17 זָכֹ֕ור zāḵˈôr זכר remember אֵ֛ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֥ה ʕāśˌā עשׂה make לְךָ֖ lᵊḵˌā לְ to עֲמָלֵ֑ק ʕᵃmālˈēq עֲמָלֵק Amalek בַּ ba בְּ in † הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way בְּ bᵊ בְּ in צֵאתְכֶ֥ם ṣēṯᵊḵˌem יצא go out מִ mi מִן from מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
25:17. memento quae fecerit tibi Amalech in via quando egrediebaris ex AegyptoRemember what Amalec did to thee in the way when thou camest out of Egypt:
17. Remember what Amalek did unto thee by the way as ye came forth out of Egypt;
25:17. Remember what Amalek did to you, along the way, when you were departing from Egypt:
25:17. Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt;
Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt:

17: Помни, как поступил с тобою Амалик на пути, когда вы шли из Египта:
25:17
μνήσθητι μναομαι remember; mindful
ὅσα οσος as much as; as many as
ἐποίησέν ποιεω do; make
σοι σοι you
Αμαληκ αμαληκ in
τῇ ο the
ὁδῷ οδος way; journey
ἐκπορευομένου εκπορευομαι emerge; travel out
σου σου of you; your
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
25:17
זָכֹ֕ור zāḵˈôr זכר remember
אֵ֛ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֥ה ʕāśˌā עשׂה make
לְךָ֖ lᵊḵˌā לְ to
עֲמָלֵ֑ק ʕᵃmālˈēq עֲמָלֵק Amalek
בַּ ba בְּ in
הַ the
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
בְּ bᵊ בְּ in
צֵאתְכֶ֥ם ṣēṯᵊḵˌem יצא go out
מִ mi מִן from
מִּצְרָֽיִם׃ mmiṣrˈāyim מִצְרַיִם Egypt
25:17. memento quae fecerit tibi Amalech in via quando egrediebaris ex Aegypto
Remember what Amalec did to thee in the way when thou camest out of Egypt:
25:17. Remember what Amalek did to you, along the way, when you were departing from Egypt:
25:17. Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-19: См. Иcx XVII:8–16. Позднее, амаликитяне были разбиты Саулом (1: Цар XV:1–8) и окончательно уничтожены при Езекии (1: Пар IV:41–43).
Albert Barnes: Notes on the Bible - 1834
25:17-19
It was not after the spirit or mission of the Law to aim at overcoming inveterate opposition by love and by attempts at conversion (contrast Luk 9:55-56). The law taught God's hatred of sin and of rebellion against Him by enjoining the extinction of the obstinate sinner. The Amalekites were a kindred people Gen 36:15-16; and living as they did in the peninsula of Sinai, they could not but have well known the mighty acts God had done for His people in Egypt and the Red Sea; yet they manifested from the first a persistent hostility to Israel (compare Exo 17:8, and note; Num 14:45). They provoked therefore the sentence here pronounced, which was executed at last by Saul (Sa1 15:3 ff).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:17: Exo 17:8-16; Num 24:20, Num 25:17, Num 25:18
Carl Friedrich Keil and Franz Delitzsch
25:17
But whilst the Israelites were to make love the guiding principle of their conduct in their dealings with a neighbour, and even with strangers and foes, this love was not to degenerate into weakness or indifference towards open ungodliness. To impress this truth upon the people, Moses concludes the discourse on the law by reminding them of the crafty enmity manifested towards them by Amalek on their march out of Egypt, and with the command to root out the Amalekites (cf. Ex 17:9-16). This heathen nation had come against Israel on its journey, viz., at Rephidim in Horeb, and had attacked its rear: "All the enfeebled behind thee, whilst thou wast faint and weary, without fearing God." זנּב, lit., to tail, hence to attack or destroy the rear of an army or of a travelling people (cf. Josh 10:19). For this reason, when the Lord should have given Israel rest in the land of its inheritance, it was to root out the remembrance of Amalek under heaven. (On the execution of this command, see 1 Sam 15.) "Thou shalt not forget it:" an emphatic enforcement of the "remember" in Deut 25:17.
John Gill
25:17 Remember what Amalek did unto thee,.... The Amalekites, how they came out against them, and fought with them at Rephidim, Ex 17:8,
by the way, when ye were come forth out of Egypt; which was an aggravation of their cruel and inhuman action, that they not only came out against them unprovoked, were the aggressors, and fell upon them as they were travelling on the road, but when they were just come out of Egypt, where they had been in hard bondage, and their spirits broken, and they not used to war; and so took them at all these disadvantages, a people that had not in the least injured them.
John Wesley
25:17 Out of Egypt - Which circumstance greatly aggravates their sin, that they should do thus to a people, who had been long exercised with sore afflictions, to whom pity was due by the laws of nature and humanity, and for whose rescue God had in so glorious a manner appeared, which they could not be ignorant of. So this was barbarousness to Israel, and setting the great Jehovah at defiance.
Robert Jamieson, A. R. Fausset and David Brown
25:17 Remember what Amalek did--This cold-blooded and dastardly atrocity is not narrated in the previous history (Ex 17:14). It was an unprovoked outrage on the laws of nature and humanity, as well as a daring defiance of that God who had so signally shown His favor towards Israel (see on 1 Samuel 15; 27. 8; 30).
25:1825:18: զի՛արդ ընդդէմ եկաց քեզ ՚ի ճանապարհին՝ եւ կրճատեա՛ց զվերջն քո, եւ զաշխատեալսն զկնի քո, եւ դու քաղցեալ եւ աշխատեալ էիր. եւ ո՛չ երկեաւ յԱստուծոյ[1976]։ [1976] Ոմանք. Եւ կրճատեաց զվերջսն քո։
18 թէ ինչպէս ճանապարհին ելաւ քո դէմ, կոտորեց քո բանակի վերջապահներին ու յոգնելու պատճառով յետ ընկածներին, երբ դու քաղցած ու յոգնած էիր՝ չվախենալով Աստծուց:
18 Ճամբուն մէջ ի՛նչպէս քեզ դիմաւորեց եւ քու ետեւէդ եկող բոլոր տկարները կոտորեց, երբ դուն նուաղեալ ու յոգնած էիր ու Աստուծմէ չվախցաւ։
զիարդ ընդդէմ եկաց քեզ ի ճանապարհին, եւ կրճատեաց զվերջն քո եւ զաշխատեալսն զկնի քո, եւ դու քաղցեալ եւ աշխատեալ էիր, եւ ոչ երկեաւ յԱստուծոյ:

25:18: զի՛արդ ընդդէմ եկաց քեզ ՚ի ճանապարհին՝ եւ կրճատեա՛ց զվերջն քո, եւ զաշխատեալսն զկնի քո, եւ դու քաղցեալ եւ աշխատեալ էիր. եւ ո՛չ երկեաւ յԱստուծոյ[1976]։
[1976] Ոմանք. Եւ կրճատեաց զվերջսն քո։
18 թէ ինչպէս ճանապարհին ելաւ քո դէմ, կոտորեց քո բանակի վերջապահներին ու յոգնելու պատճառով յետ ընկածներին, երբ դու քաղցած ու յոգնած էիր՝ չվախենալով Աստծուց:
18 Ճամբուն մէջ ի՛նչպէս քեզ դիմաւորեց եւ քու ետեւէդ եկող բոլոր տկարները կոտորեց, երբ դուն նուաղեալ ու յոգնած էիր ու Աստուծմէ չվախցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:1818: как он встретил тебя на пути, и побил сзади тебя всех ослабевших, когда ты устал и утомился, и не побоялся он Бога;
25:18 πῶς πως.1 how ἀντέστη ανθιστημι resist σοι σοι you ἐν εν in τῇ ο the ὁδῷ οδος way; journey καὶ και and; even ἔκοψέν κοπτω cut; mourn σου σου of you; your τὴν ο the οὐραγίαν ουραγια the κοπιῶντας κοπιαω exhausted; labor ὀπίσω οπισω in back; after σου σου of you; your σὺ συ you δὲ δε though; while ἐπείνας πειναω hungry καὶ και and; even ἐκοπίας κοπιαω exhausted; labor καὶ και and; even οὐκ ου not ἐφοβήθη φοβεω afraid; fear τὸν ο the θεόν θεος God
25:18 אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] קָֽרְךָ֜ qˈārᵊḵˈā קרה meet בַּ ba בְּ in † הַ the דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way וַ wa וְ and יְזַנֵּ֤ב yᵊzannˈēv זנב cut off בְּךָ֙ bᵊḵˌā בְּ in כָּל־ kol- כֹּל whole הַ ha הַ the נֶּחֱשָׁלִ֣ים nneḥᵉšālˈîm חשׁל wear out אַֽחַרֶ֔יךָ ʔˈaḥarˈeʸḵā אַחַר after וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you עָיֵ֣ף ʕāyˈēf עָיֵף faint וְ wᵊ וְ and יָגֵ֑עַ yāḡˈēₐʕ יָגֵעַ weary וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָרֵ֖א yārˌē ירא fear אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
25:18. quomodo occurrerit tibi et extremos agminis tui qui lassi residebant ceciderit quando tu eras fame et labore confectus et non timuerit DeumHow he met thee: and slew the hindmost of the army, who sat down, being weary, when thou wast spent with hunger and labour, and he feared not God.
18. how he met thee by the way, and smote the hindmost of thee, all that were feeble behind thee, when thou wast faint and weary; and he feared not God.
25:18. how he met you and cut down the stragglers of the troops, who were sitting down, exhausted, when you were consumed by hunger and hardship, and how he did not fear God.
25:18. How he met thee by the way, and smote the hindmost of thee, [even] all [that were] feeble behind thee, when thou [wast] faint and weary; and he feared not God.
How he met thee by the way, and smote the hindmost of thee, [even] all [that were] feeble behind thee, when thou [wast] faint and weary; and he feared not God:

18: как он встретил тебя на пути, и побил сзади тебя всех ослабевших, когда ты устал и утомился, и не побоялся он Бога;
25:18
πῶς πως.1 how
ἀντέστη ανθιστημι resist
σοι σοι you
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
καὶ και and; even
ἔκοψέν κοπτω cut; mourn
σου σου of you; your
τὴν ο the
οὐραγίαν ουραγια the
κοπιῶντας κοπιαω exhausted; labor
ὀπίσω οπισω in back; after
σου σου of you; your
σὺ συ you
δὲ δε though; while
ἐπείνας πειναω hungry
καὶ και and; even
ἐκοπίας κοπιαω exhausted; labor
καὶ και and; even
οὐκ ου not
ἐφοβήθη φοβεω afraid; fear
τὸν ο the
θεόν θεος God
25:18
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
קָֽרְךָ֜ qˈārᵊḵˈā קרה meet
בַּ ba בְּ in
הַ the
דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way
וַ wa וְ and
יְזַנֵּ֤ב yᵊzannˈēv זנב cut off
בְּךָ֙ bᵊḵˌā בְּ in
כָּל־ kol- כֹּל whole
הַ ha הַ the
נֶּחֱשָׁלִ֣ים nneḥᵉšālˈîm חשׁל wear out
אַֽחַרֶ֔יךָ ʔˈaḥarˈeʸḵā אַחַר after
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
עָיֵ֣ף ʕāyˈēf עָיֵף faint
וְ wᵊ וְ and
יָגֵ֑עַ yāḡˈēₐʕ יָגֵעַ weary
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָרֵ֖א yārˌē ירא fear
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
25:18. quomodo occurrerit tibi et extremos agminis tui qui lassi residebant ceciderit quando tu eras fame et labore confectus et non timuerit Deum
How he met thee: and slew the hindmost of the army, who sat down, being weary, when thou wast spent with hunger and labour, and he feared not God.
25:18. how he met you and cut down the stragglers of the troops, who were sitting down, exhausted, when you were consumed by hunger and hardship, and how he did not fear God.
25:18. How he met thee by the way, and smote the hindmost of thee, [even] all [that were] feeble behind thee, when thou [wast] faint and weary; and he feared not God.
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Adam Clarke: Commentary on the Bible - 1831
25:18: Smote the hindmost of thee - See the note on Exo 17:8. It is supposed that this command had its final accomplishment in the death of Haman and his ten sons, Esther iii., vii., ix., as from this time the memory and name of Amalek was blotted out from under heaven, for through every period of their history it might be truly said, They feared not God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:18: feared: Neh 5:9, Neh 5:15; Psa 36:1; Pro 16:6; Rom 3:18
John Gill
25:18 How he met thee by the way,.... Not with necessary provisions, food and drink, which would have been but a piece of kindness and humanity to travellers; but met them sword in hand, in order to stop their journey, and make them captives, at least to harass and distress them:
and smote the hindmost of thee; came upon them in a sly cowardly manner, and attacked their rear:
even all that were feeble behind thee: women and children, and such men as were weak, sickly, labouring under some disorder, and so lagged behind, and could not keep up with the rest; on these Amalek first fell, and began his attack here:
when thou wast faint and weary; with travelling, and the more so for want of water, which was their case at Rephidim, when Amalek came out against them; which is another aggravation of their unkind usage of them they were not to forget:
and he feared not God; who was then in the pillar of cloud and fire with Israel, which phenomenon Amalek might see, and yet did not fear; and who had done such wonders for Israel in Egypt, and had brought them from thence, and had drowned Pharaoh and his host in the Red sea, of which doubtless Amalek had heard, and yet feared not the Lord, who had done such great things.
25:1925:19: Եւ եղիցի յորժամ հանգուցանիցէ զքեզ Տէր Աստուած քո յամենայն թշնամեաց քոց որ շուրջ զքեւ՛ իցեն յերկրին զոր Տէր Աստուած քո տացէ քեզ վիճակա՛ւ ՚ի ժառանգութիւն, ջնջեսցե՛ս զանուն Ամաղեկայ ՚ի ներքոյ երկնից, եւ մի՛ մոռասցիս։
19 Եւ երբ քո Տէր Աստուածը քեզ ազատի քո շրջապատում գտնուող քո բոլոր թշնամիներից այն երկրում, որ քո Տէր Աստուածը վիճակով քեզ է տալու իբրեւ ժառանգութիւն, Ամաղէկի անունը կը ջնջես երկրի երեսից: Տե՛ս, որ չմոռանաս սա»:
19 Ուստի երբ քու Տէր Աստուածդ քու բոլոր շրջակայ թշնամիներէդ քեզ հանգստացնէ այն երկրին մէջ, որ քու Տէր Աստուածդ քեզի ժառանգութիւն կու տայ, որպէս զի անոր տիրես, այն ատեն Ամաղէկի յիշատակը երկնքի տակէն բոլորովին վերցո՛ւր։ Չըլլայ որ մոռնաս»։
Եւ եղիցի յորժամ հանգուցանիցէ զքեզ Տէր Աստուած քո յամենայն թշնամեաց քոց որ շուրջ զքեւ իցեն յերկրին զոր Տէր Աստուած քո տացէ քեզ վիճակաւ ի ժառանգութիւն, ջնջեսցես զանուն Ամաղեկայ ի ներքոյ երկնից, եւ մի՛ մոռասցիս:

25:19: Եւ եղիցի յորժամ հանգուցանիցէ զքեզ Տէր Աստուած քո յամենայն թշնամեաց քոց որ շուրջ զքեւ՛ իցեն յերկրին զոր Տէր Աստուած քո տացէ քեզ վիճակա՛ւ ՚ի ժառանգութիւն, ջնջեսցե՛ս զանուն Ամաղեկայ ՚ի ներքոյ երկնից, եւ մի՛ մոռասցիս։
19 Եւ երբ քո Տէր Աստուածը քեզ ազատի քո շրջապատում գտնուող քո բոլոր թշնամիներից այն երկրում, որ քո Տէր Աստուածը վիճակով քեզ է տալու իբրեւ ժառանգութիւն, Ամաղէկի անունը կը ջնջես երկրի երեսից: Տե՛ս, որ չմոռանաս սա»:
19 Ուստի երբ քու Տէր Աստուածդ քու բոլոր շրջակայ թշնամիներէդ քեզ հանգստացնէ այն երկրին մէջ, որ քու Տէր Աստուածդ քեզի ժառանգութիւն կու տայ, որպէս զի անոր տիրես, այն ատեն Ամաղէկի յիշատակը երկնքի տակէն բոլորովին վերցո՛ւր։ Չըլլայ որ մոռնաս»։
zohrab-1805▾ eastern-1994▾ western am▾
25:1919: итак, когда Господь Бог твой успокоит тебя от всех врагов твоих со всех сторон, на земле, которую Господь Бог твой дает тебе в удел, чтоб овладеть ею, изгладь память Амалика из поднебесной; не забудь.
25:19 καὶ και and; even ἔσται ειμι be ἡνίκα ηνικα whenever; when ἐὰν εαν and if; unless καταπαύσῃ καταπαυω rest σε σε.1 you κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ἀπὸ απο from; away πάντων πας all; every τῶν ο the ἐχθρῶν εχθρος hostile; enemy σου σου of you; your τῶν ο the κύκλῳ κυκλω circling; in a circle σου σου of you; your ἐν εν in τῇ ο the γῇ γη earth; land ᾗ ος who; what κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your δίδωσίν διδωμι give; deposit σοι σοι you ἐν εν in κλήρῳ κληρος lot; allotment κατακληρονομῆσαι κατακληρονομεω possess; give possession ἐξαλείψεις εξαλειφω erase; wipe out τὸ ο the ὄνομα ονομα name; notable Αμαληκ αμαληκ from; out of τῆς ο the ὑπὸ υπο under; by τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even οὐ ου not μὴ μη not ἐπιλάθῃ επιλανθανομαι forget
25:19 וְ wᵊ וְ and הָיָ֡ה hāyˈā היה be בְּ bᵊ בְּ in הָנִ֣יחַ hānˈîₐḥ נוח settle יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֣יךָ׀ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) לְ֠ךָ lᵊḵˌā לְ to מִ mi מִן from כָּל־ kkol- כֹּל whole אֹ֨יְבֶ֜יךָ ʔˌōyᵊvˈeʸḵā איב be hostile מִ mi מִן from סָּבִ֗יב ssāvˈîv סָבִיב surrounding בָּ bā בְּ in † הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יְהוָֽה־ [yᵊhwˈˌāh]- יְהוָה YHWH אֱ֠לֹהֶיךָ ʔᵉlōheʸḵˌā אֱלֹהִים god(s) נֹתֵ֨ן nōṯˌēn נתן give לְךָ֤ lᵊḵˈā לְ to נַחֲלָה֙ naḥᵃlˌā נַחֲלָה heritage לְ lᵊ לְ to רִשְׁתָּ֔הּ rištˈāh ירשׁ trample down תִּמְחֶה֙ timḥˌeh מחה wipe אֶת־ ʔeṯ- אֵת [object marker] זֵ֣כֶר zˈēḵer זֵכֶר mention עֲמָלֵ֔ק ʕᵃmālˈēq עֲמָלֵק Amalek מִ mi מִן from תַּ֖חַת ttˌaḥaṯ תַּחַת under part הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens לֹ֖א lˌō לֹא not תִּשְׁכָּֽח׃ פ tiškˈāḥ . f שׁכח forget
25:19. cum ergo Dominus Deus tuus dederit tibi requiem et subiecerit cunctas per circuitum nationes in terra quam tibi pollicitus est delebis nomen eius sub caelo cave ne obliviscarisTherefore when the Lord thy God shall give thee rest, and shall have subdued all the nations round about in the land which he hath promised thee: thou shalt blot out his name from under heaven. See thou forget it not.
19. Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget.
25:19. Therefore, when the Lord your God will give you rest, and you will have subdued all the surrounding nations, in the land which he has promised to you, you shall delete his name from under heaven. Take care not to forget this.”
25:19. Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee [for] an inheritance to possess it, [that] thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget [it].
Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee [for] an inheritance to possess it, [that] thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget:

19: итак, когда Господь Бог твой успокоит тебя от всех врагов твоих со всех сторон, на земле, которую Господь Бог твой дает тебе в удел, чтоб овладеть ею, изгладь память Амалика из поднебесной; не забудь.
25:19
καὶ και and; even
ἔσται ειμι be
ἡνίκα ηνικα whenever; when
ἐὰν εαν and if; unless
καταπαύσῃ καταπαυω rest
σε σε.1 you
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
σου σου of you; your
τῶν ο the
κύκλῳ κυκλω circling; in a circle
σου σου of you; your
ἐν εν in
τῇ ο the
γῇ γη earth; land
ος who; what
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
δίδωσίν διδωμι give; deposit
σοι σοι you
ἐν εν in
κλήρῳ κληρος lot; allotment
κατακληρονομῆσαι κατακληρονομεω possess; give possession
ἐξαλείψεις εξαλειφω erase; wipe out
τὸ ο the
ὄνομα ονομα name; notable
Αμαληκ αμαληκ from; out of
τῆς ο the
ὑπὸ υπο under; by
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
οὐ ου not
μὴ μη not
ἐπιλάθῃ επιλανθανομαι forget
25:19
וְ wᵊ וְ and
הָיָ֡ה hāyˈā היה be
בְּ bᵊ בְּ in
הָנִ֣יחַ hānˈîₐḥ נוח settle
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֣יךָ׀ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
לְ֠ךָ lᵊḵˌā לְ to
מִ mi מִן from
כָּל־ kkol- כֹּל whole
אֹ֨יְבֶ֜יךָ ʔˌōyᵊvˈeʸḵā איב be hostile
מִ mi מִן from
סָּבִ֗יב ssāvˈîv סָבִיב surrounding
בָּ בְּ in
הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יְהוָֽה־ [yᵊhwˈˌāh]- יְהוָה YHWH
אֱ֠לֹהֶיךָ ʔᵉlōheʸḵˌā אֱלֹהִים god(s)
נֹתֵ֨ן nōṯˌēn נתן give
לְךָ֤ lᵊḵˈā לְ to
נַחֲלָה֙ naḥᵃlˌā נַחֲלָה heritage
לְ lᵊ לְ to
רִשְׁתָּ֔הּ rištˈāh ירשׁ trample down
תִּמְחֶה֙ timḥˌeh מחה wipe
אֶת־ ʔeṯ- אֵת [object marker]
זֵ֣כֶר zˈēḵer זֵכֶר mention
עֲמָלֵ֔ק ʕᵃmālˈēq עֲמָלֵק Amalek
מִ mi מִן from
תַּ֖חַת ttˌaḥaṯ תַּחַת under part
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
לֹ֖א lˌō לֹא not
תִּשְׁכָּֽח׃ פ tiškˈāḥ . f שׁכח forget
25:19. cum ergo Dominus Deus tuus dederit tibi requiem et subiecerit cunctas per circuitum nationes in terra quam tibi pollicitus est delebis nomen eius sub caelo cave ne obliviscaris
Therefore when the Lord thy God shall give thee rest, and shall have subdued all the nations round about in the land which he hath promised thee: thou shalt blot out his name from under heaven. See thou forget it not.
25:19. Therefore, when the Lord your God will give you rest, and you will have subdued all the surrounding nations, in the land which he has promised to you, you shall delete his name from under heaven. Take care not to forget this.”
25:19. Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee [for] an inheritance to possess it, [that] thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget [it].
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:19: when the: Jos 23:1
thou shalt: Deu 9:14; Exo 17:14, Exo 17:16; Jos 6:3, Jos 7:12, Jos 7:22-25; Sa1 14:48, Sa1 15:1-35, Sa1 27:8; Sa1 30:1-7; Ch1 4:43; Est 3:1, Est 7:10, Est 9:7-10; Psa 83:7-17
Geneva 1599
25:19 Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee [for] an inheritance to possess it, [that] thou shalt blot out the (f) remembrance of Amalek from under heaven; thou shalt not forget [it].
(f) This was partly accomplished by Saul, about 450 years later.
John Gill
25:19 Therefore it shall be, when the Lord thy God hath given thee rest from all thine enemies round about,.... Not only when they had subdued the Canaanites, and got possession of their land, but when they were clear and free from all their neighbouring nations, Moabites, Midianites, Edomites, Ammonites, and Philistines; wherefore it may be observed, that this did not take place, as not immediately after the conquest of Canaan, so neither in the times of the judges, when they were harassed frequently by their neighbours, and not until the times of Saul, the first king of Israel:
in the land which the Lord thy God giveth thee for an inheritance to possess it; the sense is, when they were in the full possession of the land given them by the Lord, as an inheritance to be enjoyed by them and theirs; and were at an entire rest from all enemies, and so had their hands at liberty to employ against Amalek:
that thou shalt blot out the remembrance of Amalek from under heaven: that is, utterly destroy them, so that there should be none left of them any where, to put in mind that there ever were such a people on earth; men, women, children, cattle of all sorts, were to be destroyed, and nothing left that belonged unto them; that it might not be said this beast was Amalek's, as Jarchi, and to the same purpose Aben Ezra; see the order for this renewed, and the accomplishment of it, at least in part, 1Kings 15:2, &c.
thou shall not forget it; neither the unkindness of Amalek, nor this order to destroy him. The Targum of Jonathan adds,"and even in the days of the King Messiah it shall not be forgotten.''