Երկրորդ Օրէնք / Deuteronomy - 27 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Moses having very largely and fully set before the people their duty, both to God and one another, in general and in particular instances,--having shown them plainly what is good, and what the law requires of them,--and having in the close of the foregoing chapter laid them under the obligation both of the command and the covenant, he comes in this chapter to prescribe outward means, I. For the helping of their memories, that they might not forget the law as a strange thing. They must write all the words of this law upon stones, ver. 1-10. II. For the moving of their affections, that they might not be indifferent to the law as a light thing. Whey they came into Canaan, the blessings and curses which were the sanctions of the law, were to be solemnly pronounced in the hearing of all Israel, who were to say Amen to them, ver. 11-26. And if such a solemnity as this would not make a deep impression upon them, and affect them with the great things of God's law, nothing would.
Adam Clarke: Commentary on the Bible - 1831
Moses commands the people to write the law upon stones, when they shall come to the promised land, Deu 27:1-3. And to set up these stones on Mount Ebal, Deu 27:4; and to build an altar of unhewn stones, and to offer on it burnt-offerings and peace-offerings, Deu 27:5-7. The words to be written plainly, and the people to be exhorted to obedience, Deu 27:8-10. The six tribes which should stand on Mount Gerizim to bless the people, Deu 27:11, Deu 27:12. Those who are to stand upon Mount Ebal to curse the transgressors, Deu 27:13. The different transgressors against whom the curses are to be denounced, Deu 27:14-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Deu 27:1, The people are commanded to write the law upon stones, Deu 27:5, and to build an altar of whole stones; Deu 27:11, The tribes to be divided on Gerizim and Ebal; Deu 27:14, The curses to be pronounced on mount Ebal.
Carl Friedrich Keil and Franz Delitzsch

III. Third Discourse, or Renewal of the Covenant - Deuteronomy 27-30
The conclusion of the covenant in the land of Moab, as the last address in this section (ch. 29 and 30) is called in the heading (Deut 29:1) and in the introduction (Deut 29:9.), i.e., the renewal of the covenant concluded at Horeb, commences with instructions to set up the law in a solemn manner in the land of Canaan after crossing over the Jordan (ch. 27). After this there follows an elaborate exposition of the blessings and curses which would come upon the people according to their attitude towards the law (ch. 28). And lastly, Moses places the whole nation with a solemn address before the face of the Lord, and sets before it once more the blessing and the curse in powerful and alarming words, with the exhortation to choose the blessing and life (ch. 29 and 30).
John Gill
INTRODUCTION TO DEUTERONOMY 27
In this chapter the people of Israel are ordered to write the law on plastered stones, and set them on Mount Ebal, Deut 27:1; where they are bid to erect an altar, and offer sacrifices on it, Deut 27:5; and are charged by Moses and the priests to obey the Lord, and keep his commandments, Deut 27:9; and a direction is given to each tribes which should stand and bless, and which curse, and where, Deut 27:11; and the curses which the Levites should pronounce with a loud voice, and the people should say Amen to, are recited, Deut 27:14; and the whole is concluded with a curse on all who in general do not perform the whole law, Deut 27:26.
27:127:1: Եւ պատուիրեա՛ց Մովսէս եւ ծերակոյտն Իսրայէլի՝ եւ ասեն. Պահեցէ՛ք զամենայն պատուիրանս զոր ես պատուիրեմ ձեզ այսօր։
1 Մովսէսն ու Իսրայէլի ծերերը պատուիրեցին ու ասացին. «Պահեցէ՛ք բոլոր այն պատուիրանները, որ ես այսօր պատգամում եմ ձեզ:
27 Մովսէս՝ Իսրայէլի ծերերուն հետ՝ ժողովուրդին պատուիրելով՝ ըսաւ. «Պահեցէ՛ք այն բոլոր պատուիրանքները, որոնք ես այսօր ձեզի կը յայտնեմ։
Եւ պատուիրեաց Մովսէս եւ ծերակոյտն Իսրայելի եւ ասեն. Պահեցէք զամենայն պատուիրանս զոր ես պատուիրեմ ձեզ այսօր:

27:1: Եւ պատուիրեա՛ց Մովսէս եւ ծերակոյտն Իսրայէլի՝ եւ ասեն. Պահեցէ՛ք զամենայն պատուիրանս զոր ես պատուիրեմ ձեզ այսօր։
1 Մովսէսն ու Իսրայէլի ծերերը պատուիրեցին ու ասացին. «Պահեցէ՛ք բոլոր այն պատուիրանները, որ ես այսօր պատգամում եմ ձեզ:
27 Մովսէս՝ Իսրայէլի ծերերուն հետ՝ ժողովուրդին պատուիրելով՝ ըսաւ. «Պահեցէ՛ք այն բոլոր պատուիրանքները, որոնք ես այսօր ձեզի կը յայտնեմ։
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27:11: И заповедал Моисей и старейшины [сынов] Израилевых народу, говоря: исполняйте все заповеди, которые заповедую вам ныне.
27:1 καὶ και and; even προσέταξεν προστασσω ordain; order Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even ἡ ο the γερουσία γερουσια senate Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare φυλάσσεσθε φυλασσω guard; keep πάσας πας all; every τὰς ο the ἐντολὰς εντολη direction; injunction ταύτας ουτος this; he ὅσας οσος as much as; as many as ἐγὼ εγω I ἐντέλλομαι εντελλομαι direct; enjoin ὑμῖν υμιν you σήμερον σημερον today; present
27:1 וַ wa וְ and יְצַ֤ו yᵊṣˈaw צוה command מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and זִקְנֵ֣י ziqnˈê זָקֵן old יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֖ם ʕˌām עַם people לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say שָׁמֹר֙ šāmˌōr שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the מִּצְוָ֔ה mmiṣwˈā מִצְוָה commandment אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i מְצַוֶּ֥ה mᵊṣawwˌeh צוה command אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
27:1. praecepit autem Moses et seniores Israhel populo dicentes custodite omne mandatum quod praecipio vobis hodieAnd Moses with the ancients of Israel commanded the people, saying: Keep every commandment that I command you this day.
1. And Moses and the elders of Israel commanded the people, saying, Keep all the commandment which I command you this day.
27:1. Then Moses and the elders of Israel instructed the people, saying: “Keep each commandment that I instruct to you this day.
27:1. And Moses with the elders of Israel commanded the people, saying, Keep all the commandments which I command you this day.
And Moses with the elders of Israel commanded the people, saying, Keep all the commandments which I command you this day:

1: И заповедал Моисей и старейшины [сынов] Израилевых народу, говоря: исполняйте все заповеди, которые заповедую вам ныне.
27:1
καὶ και and; even
προσέταξεν προστασσω ordain; order
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
ο the
γερουσία γερουσια senate
Ισραηλ ισραηλ.1 Israel
λέγων λεγω tell; declare
φυλάσσεσθε φυλασσω guard; keep
πάσας πας all; every
τὰς ο the
ἐντολὰς εντολη direction; injunction
ταύτας ουτος this; he
ὅσας οσος as much as; as many as
ἐγὼ εγω I
ἐντέλλομαι εντελλομαι direct; enjoin
ὑμῖν υμιν you
σήμερον σημερον today; present
27:1
וַ wa וְ and
יְצַ֤ו yᵊṣˈaw צוה command
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
זִקְנֵ֣י ziqnˈê זָקֵן old
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֖ם ʕˌām עַם people
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
שָׁמֹר֙ šāmˌōr שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
מִּצְוָ֔ה mmiṣwˈā מִצְוָה commandment
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
מְצַוֶּ֥ה mᵊṣawwˌeh צוה command
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
27:1. praecepit autem Moses et seniores Israhel populo dicentes custodite omne mandatum quod praecipio vobis hodie
And Moses with the ancients of Israel commanded the people, saying: Keep every commandment that I command you this day.
27:1. Then Moses and the elders of Israel instructed the people, saying: “Keep each commandment that I instruct to you this day.
27:1. And Moses with the elders of Israel commanded the people, saying, Keep all the commandments which I command you this day.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: The Exhibition of the Law.B. C. 1451.
1 And Moses with the elders of Israel commanded the people, saying, Keep all the commandments which I command you this day. 2 And it shall be on the day when ye shall pass over Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaster them with plaster: 3 And thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land which the LORD thy God giveth thee, a land that floweth with milk and honey; as the LORD God of thy fathers hath promised thee. 4 Therefore it shall be when ye be gone over Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster. 5 And there shalt thou build an altar unto the LORD thy God, an altar of stones: thou shalt not lift up any iron tool upon them. 6 Thou shalt build the altar of the LORD thy God of whole stones: and thou shalt offer burnt offerings thereon unto the LORD thy God: 7 And thou shalt offer peace offerings, and shalt eat there, and rejoice before the LORD thy God. 8 And thou shalt write upon the stones all the words of this law very plainly. 9 And Moses and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel; this day thou art become the people of the LORD thy God. 10 Thou shalt therefore obey the voice of the LORD thy God, and do his commandments and his statutes, which I command thee this day.
Here is, I. A general charge to the people to keep God's commandments; for in vain did they know them, unless they would do them. This is pressed upon them, 1. With all authority. Moses with the elders of Israel, the rulers of each tribe (v. 1), and again, Moses and the priests the Levites (v. 9); so that the charge is given by Moses who was king in Jeshurun, and by their lords, both spiritual and temporal, in concurrence with him. Lest they should think that it was Moses only, an old and dying man, that made such ado about religion, or the priests and Levites only, whose trade it was to attend religion and who had their maintenance out of it, the elders of Israel, whom God had placed in honour and power over them, and who were men of business in the world and likely to be so long so when Moses was gone, they commanded their people to keep God's law. Moses, having put some of his honour upon them, joins them in commission with himself, in giving this charge, as Paul sometimes in his epistles joins with himself Silvanus and Timotheus. Note, All that have any interest in others, or power over them, should use it for the support and furtherance of religion among them. Though the supreme power of a nation provide ever so good laws for this purpose, if inferior magistrates in their places, and ministers in theirs, and masters of families in theirs, do not execute their offices, it will all be to little effect. 2. With all importunity. They press it upon them with the utmost earnestness (v. 9, 10): Take heed and hearken, O Israel. It is a thing that requires and deserves the highest degree of caution and attention. They tell them of their privilege and honour: "This day thou hast become the people of the Lord thy God, the Lord having avouched thee to be his own, and being now about to put thee in possession of Canaan which he had long promised as thy God (Gen. xvii. 7, 8), and which if he had failed to do in due time, he would have been ashamed to be called thy God, Heb. xi. 16. Now thou art more than ever his people, therefore obey his voice." Privileges should be improved as engagements to duty. Should not a people be ruled by their God?
II. A particular direction to them with great solemnity to register the words of this law, as soon as they came into Canaan. It was to be done but once, and at their entrance into the land of promise, in token of their taking possession of it under the several provisos and conditions contained in this law. There was a solemn ratification of the covenant between God and Israel at Mount Sinai, when an altar was erected, with twelve pillars, and the book of the covenant was produced, Exod. xxiv. 4. That which is here appointed is a somewhat similar solemnity.
1. They must set up a monument on which they must write the words of this law. (1.) The monument itself was to be very mean, only rough unhewn stone plastered over; not polished marble or alabaster, nor brass tables, but common plaster upon stone, v. 2. The command is repeated (v. 4), and orders are given that it be written, not very finely, to be admired by the curious, but very plainly, that he who runs may read it, Hab. ii. 2. The word of God needs not to be set off by the art of man, nor embellished with the enticing words of man's wisdom. But, (2.) The inscription was to be very great: All the words of this law, v. 3, and again, v. 8. Some understand it only of the covenant between God and Israel, mentioned ch. xxvi. 17, 18. Let this help be set up for a witness, like that memorial of the covenant between Laban and Jacob, which was nothing but a heap of stones thrown hastily together, upon which they did eat together in token of friendship (Gen. xxxi. 46, 47), and that stone which Joshua set up, Josh. xxiv. 26. Others think that the curses of the covenant in this chapter were written upon this monument, the rather because it was set up in Mount Ebal, v. 4. Others think that the whole book of Deuteronomy was written upon this monument, or at least the statutes and judgments from ch. xii. to the end of ch. xxvi. And it is not improbable that the heap might be so large as, taking in all the sides of it, to contain so copious an inscription, unless we will suppose (as some do) that the ten commandments only were here written, as an authentic copy of the close rolls which were laid up in the ark. They must write this when they had gone into Canaan, and yet Moses says (v. 3), "Write it that thou mayest go in," that is, "that thou mayest go in with comfort, and assurance of success and settlement, otherwise it were well for thee not to go in at all. Write it as the conditions of thy entry, and own that thou comest in upon these terms and no other: since Canaan is given by promise, it must beheld by obedience."
2. They must also set up an altar. By the words of the law which were written upon the plaster, God spoke to them; by the altar, and the sacrifices offered upon it, they spoke to God; and thus was communion kept up between them and God. The word and prayer must go together. Though they might not, of their own heads, set up any altar besides that at the tabernacle, yet, but the appointment of God, they might upon a special occasion. Elijah built a temporary altar of twelve unhewn stones, similar to this, when he brought Israel back to the covenant which was now made, 1 Kings xviii. 31, 32. Now, (1.) This altar must be made of such stones as they found ready upon the field, not newly cut out of the rock, much less squared artificially: Thou shalt not lift up any iron tool upon them, v. 5. Christ, our altar, is a stone cut out of the mountain without hands (Dan. ii. 34, 35), and therefore refused by the builders, as having no form or comeliness, but accepted of God the Father, and made the head of the corner. (2.) Burnt-offerings and peace-offerings must be offered upon this altar (v. 6, 7), that by them they might give glory to God and obtain favour. Where the law was written, an altar was set up close by it, to signify that we could not look with any comfort upon the law, being conscious to ourselves of the violation of it, if it were not for the great sacrifice by which atonement is made for sin; and the altar was set up on Mount Ebal, the mount on which those tribes stood that said Amen to the curses, to intimate that through Christ we are redeemed from the curse of the law. In the Old Testament the words of the law are written, with the curse annexed, which would fill us with horror and amazement if we had not in the New Testament (which is bound up with it) an altar erected close by it, which gives us everlasting consolation. (3.) They must eat there, and rejoice before the Lord their God, v. 7. This signified, [1.] The consent they gave to the covenant; for the parties to a covenant ratified the covenant by feasting together. They were partakers of the altar, which was God's table, as his servants and tenants, and such they acknowledged themselves, and, being put in possession of this good land, bound themselves to pay the rent and to do the services reserved by the royal grant. [2.] The comfort they took in the covenant; they had reason to rejoice in the law, when they had an altar, a remedial law, so near it. It was a great favour to them, and a token for good, that God gave them his statutes; and that they were owned as the people of God, and the children of the promise, was what they had reason to rejoice in, though, when this solemnity was to be performed, they were not put in full possession of Canaan; but God has spoken in his holiness, and then I will rejoice, Gilead is mine, Manasseh is mine; all my own.
Albert Barnes: Notes on the Bible - 1834
27:1: Moses in a third discourse Deut. 27-30, proceeds more specifically to dwell upon the sanctions of the Law. In these chapters he sets before Israel in striking and elaborate detail the blessings which would ensue upon faithfulness to the covenant, and the curses which disobedience would involve. Deut. 27 introduces this portion of the book by enjoining the erection of a stone monument on which the Law should be inscribed as soon as the people took possession of the promised inheritance Deu 27:1-10; and by next prescribing the liturgical form after which the blessings and cursings should be pronounced Deut. 27:11-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:1: Keep all: Deu 4:1-3, Deu 11:32, Deu 26:16; Luk 11:28; Joh 15:14; Th1 4:1, Th1 4:2; Jam 2:10
Carl Friedrich Keil and Franz Delitzsch
27:1
The command in Deut 27:1 to keep the whole law (שׁמר, inf. abs. for the imperative, as in Ex 13:3, etc.), with which the instructions that follow are introduced, indicates at the very outset the purpose for which the law written upon stones was to be set up in Canaan, namely, as a public testimony that the Israelites who were entering into Canaan possessed in the law their rule and source of life. The command itself is given by Moses, together with the elders, because the latter had to see to the execution of it after Moses' death; on the other hand, the priests are mentioned along with Moses in Deut 27:9, because it was their special duty to superintend the fulfilment of the commands of God.
Deut 27:1-3
Deut 27:2 and Deut 27:3 contain the general instructions; Deut 27:4-8, more minute details. In the appointment of the time, "on the day when ye shall pass over Jordan into the land," etc., the word "day" must not be pressed, but is to be understood in a broader sense, as signifying the time when Israel should have entered the land and taken possession of it. The stones to be set up were to be covered with lime, or gypsum (whether sid signifies lime or gypsum cannot be determined), and all the words of the law were to be written upon them. The writing, therefore, was not to be cut into the stones and then covered with lime (as J. D. Mich., Ros.), but to be inscribed upon the plaistered stones, as was the custom in Egypt, where the walls of buildings, and even monumental stones, which they were about to paint with figures and hieroglyphics, were first of all covered with a coating of lime or gypsum, and then the figures painted upon this (see the testimonies of Minutoli, Heeren, Prokesch in Hengstenberg's Dissertations, i. 433, and Egypt and the Books of Moses, p. 90). The object of this writing was not to hand down the law in this manner to posterity without alteration, but, as has already been stated, simply to set forth a public acknowledgement of the law on the part of the people, first of all for the sake of the generation which took possession of the land, and for posterity, only so far as this act was recorded in the book of Joshua and thus transmitted to future generations.
Deut 27:3
Upon the stones there were to be written "all the words of this law:" obviously, therefore, not only the blessings and curses in Deut 27:15-26 (as Josephus, Ant. iv. 8, 44, Masius, Clericus, and others maintain), nor only Deuteronomy (J. Gerhard, A. Osiander, Vater, etc.), since this contained no independent "second law," but the whole of the Mosaic law; not, indeed, the entire Pentateuch, with its historical narratives, its geographical, ethnographical, and other notices, but simply the legal part of it - the commandments, statutes, and rights of the Thorah. But whether all the 613 commandments contained in the Pentateuch, according to the Jewish reckoning (vid., Bertheau, die 7 Gruppen Mos. Ges. p. 12), or only the quintessence of them, with the omission of the numerous repetitions of different commands, cannot be decided, and is of no importance to the matter in hand. The object aimed at would be attained by writing the essential kernel of the whole law; though the possibility of all the commandments being written, of course without the reasons and exhortations connected with them, cannot be denied, since it is not stated how many stones were set up, but simply that large stones were to be taken, which would therefore contain a great deal. In the clause, "that thou mayest come into the land which Jehovah thy God giveth thee," etc., the coming involves the permanent possession of the land. Not only the treading or conquest of Canaan, but the maintenance of the conquered land as a permanent hereditary possession, was promised to Israel; but it would only permanently rejoice in the fulfilment of this promise, if it set up the law of its God in the land, and observed it.
Deut 27:4-8
In the further expansion of this command, Moses first of all fixes the place where the stones were to be set up, namely, upon Mount Ebal (see at Deut 11:29), - not upon Gerizim, according to the reading of the Samaritan Pentateuch; for since the discussion of the question by Verschuir (dissertt. phil. exeg. diss. 3) and Gesenius (de Pent. Samar. p. 61), it may be regarded as an established fact, that this reading is an arbitrary alteration. The following clause, "thou shalt plaister," etc., is a repetition in the earliest form of historical writing among the Hebrews. To this there are appended in Deut 27:5-7 the new and further instructions, that an altar was to be built upon Ebal, and burnt-offerings and slain-offerings to be sacrificed upon it. The notion that this altar was to be built of the stones with the law written upon them, or even with a portion of them, needs no refutation, as it has not the slightest support in the words of the text. For according to these the altar was to be built of unhewn stones (therefore not of the stones covered with cement), in obedience to the law in Ex 20:22 (see the exposition of this passage, where the reason for this is discussed). The spot selected for the setting up of the stones with the law written upon it, as well as for the altar and the offering of sacrifice, was Ebal, the mountain upon which the curses were to be proclaimed; not Gerizim, which was appointed for the publication of the blessings, for the very same reason for which only the curses to be proclaimed are given in Deut 27:14. and not the blessings, - not, as Schultz supposes, because the law in connection with the curse speaks more forcibly to sinful man than in connection with the blessing, or because the curse, which manifests itself on every hand in human life, sounds more credible than the promise; but, as the Berleburger Bible expresses it, "to show how the law and economy of the Old Testament would denounce the curse which rests upon the whole human race because of sin, to awaken a desire for the Messiah, who was to take away the curse and bring the true blessing instead." For however remote the allusion to the Messiah may be here, the truth is unquestionably pointed out in these instructions, that the law primarily and chiefly brings a curse upon man because of the sinfulness of his nature, as Moses himself announces to the people in Deut 31:16-17. And for this very reason the book of the law was to be laid by the side of the ark of the covenant as a "testimony against Israel" (Deut 31:26). But the altar was built for the offering of sacrifices, to mould and consecrate the setting up of the law upon the stones into a renewal of the covenant. In the burnt-offerings Israel gave itself up to the Lord with all its life and labour, and in the sacrificial meal it entered into the enjoyment of the blessings of divine grace, to taste of the blessedness of vital communion with its God. By connecting the sacrificial ceremony with the setting up of the law, Israel gave a practical testimony to the fact that its life and blessedness were founded upon its observance of the law. The sacrifices and the sacrificial meal have the same signification here as at the conclusion of the covenant at Sinai (Ex 24:11). - In Deut 27:8 the writing of the law upon the stones is commanded once more, and the further injunction is added, "very plainly." - The writing of the law is mentioned last, as being the most important, and not because it was to take place after the sacrificial ceremony. The different instructions are arranged according to their character, and not in chronological order.
Deut 27:9-10
The words of Moses which follow in Deut 27:9 and Deut 27:10, "Be silent, and hearken, O Israel; To-day thou hast become the people of the Lord thy God," show the significance of the act enjoined; although primarily they simply summon the Israelites to listen attentively to the still further commands. When Israel renewed the covenant with the Lord, by solemnly setting up the law in Canaan, it became thereby the nation of God, and bound itself, at the same time, to hearken to the voice of the Lord and keep His commandments, as it had already done (cf. Deut 26:17-18).
Geneva 1599
27:1 And Moses with the elders of Israel (a) commanded the people, saying, Keep all the commandments which I command you this day.
(a) As God's minister and charged with the same.
John Gill
27:1 And Moses, with the elders of Israel, commanded the people,
saying,.... The seventy elders, at the head of whom was Moses, which made the great sanhedrim, or council of the nation; Moses having recited all the laws of God to the people, these joined with him in an exhortation to them to observe and obey them:
keep all the commandments which I command you this day; not in his own name, as being the supreme legislator, but in the name of the Lord, whom they had avouched to be their God and King, from whom he had received them.
27:227:2: Եւ եղիցի յաւուր յորում անցանիցես ընդ Յորդանան, յերկիրն զոր Տէր Աստուած քո տացէ քեզ. եւ կանգնեսցե՛ս անդ քարինս մեծամեծս, եւ բռեսցե՛ս զնոսա բռով[1986]։ [1986] Ոմանք. Յորում անցանիցէք։
2 Երբ անցնէք Յորդանան գետով այն երկիրը, որ ձեր Տէր Աստուածը տալու է ձեզ, այնտեղ մեծամեծ քարեր կը կանգնեցնէք ու կը ծեփէք դրանք:
2 Յորդանանէն քու Տէր Աստուծոյդ քեզի տուած երկիրը անցած օրդ՝ քեզի մեծ քարեր կանգնեցո՛ւր ու զանոնք կիրով ծեփէ՛։
Եւ եղիցի յաւուր յորում անցանիցես ընդ Յորդանան, յերկիրն զոր Տէր Աստուած քո տացէ քեզ` կանգնեսցես անդ քարինս մեծամեծս, եւ բռեսցես զնոսա բռով:

27:2: Եւ եղիցի յաւուր յորում անցանիցես ընդ Յորդանան, յերկիրն զոր Տէր Աստուած քո տացէ քեզ. եւ կանգնեսցե՛ս անդ քարինս մեծամեծս, եւ բռեսցե՛ս զնոսա բռով[1986]։
[1986] Ոմանք. Յորում անցանիցէք։
2 Երբ անցնէք Յորդանան գետով այն երկիրը, որ ձեր Տէր Աստուածը տալու է ձեզ, այնտեղ մեծամեծ քարեր կը կանգնեցնէք ու կը ծեփէք դրանք:
2 Յորդանանէն քու Տէր Աստուծոյդ քեզի տուած երկիրը անցած օրդ՝ քեզի մեծ քարեր կանգնեցո՛ւր ու զանոնք կիրով ծեփէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
27:22: И когда перейдете за Иордан, в землю, которую Господь Бог твой дает тебе, тогда поставь себе большие камни и обмажь их известью;
27:2 καὶ και and; even ἔσται ειμι be ᾗ ος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day διαβῆτε διαβαινω step through; go across τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis εἰς εις into; for τὴν ο the γῆν γη earth; land ἣν 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 καὶ και and; even στήσεις ιστημι stand; establish σεαυτῷ σεαυτου of yourself λίθους λιθος stone μεγάλους μεγας great; loud καὶ και and; even κονιάσεις κονιαω whitewash αὐτοὺς αυτος he; him κονίᾳ κονια dust; cloud of dust
27:2 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be בַּ ba בְּ in † הַ the יֹּום֮ yyôm יֹום day אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תַּעַבְר֣וּ taʕavrˈû עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּרְדֵּן֒ yyardˌēn יַרְדֵּן Jordan אֶל־ ʔel- אֶל to הָ hā הַ the אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) נֹתֵ֣ן nōṯˈēn נתן give לָ֑ךְ lˈāḵ לְ to וַ wa וְ and הֲקֵמֹתָ֤ hᵃqēmōṯˈā קום arise לְךָ֙ lᵊḵˌā לְ to אֲבָנִ֣ים ʔᵃvānˈîm אֶבֶן stone גְּדֹלֹ֔ות gᵊḏōlˈôṯ גָּדֹול great וְ wᵊ וְ and שַׂדְתָּ֥ śaḏtˌā שׂיד whitewash אֹתָ֖ם ʔōṯˌām אֵת [object marker] בַּ ba בְּ in † הַ the שִּֽׂיד׃ śśˈîḏ שִׂיד lime
27:2. cumque transieritis Iordanem in terram quam Dominus Deus tuus dabit tibi eriges ingentes lapides et calce levigabis eosAnd when you are passed over the Jordan into the land which the Lord thy God will give thee, thou shalt set up great stones, and shalt plaster them over with plaster,
2. And it shall be on the day when ye shall pass over Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaister them with plaister:
27:2. And when you have crossed over the Jordan, into the land which the Lord your God will give to you, you shall erect immense stones, and you shall coat them with plaster,
27:2. And it shall be on the day when ye shall pass over Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaister them with plaister:
And it shall be on the day when ye shall pass over Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaister them with plaister:

2: И когда перейдете за Иордан, в землю, которую Господь Бог твой дает тебе, тогда поставь себе большие камни и обмажь их известью;
27:2
καὶ και and; even
ἔσται ειμι be
ος who; what
ἂν αν perhaps; ever
ἡμέρᾳ ημερα day
διαβῆτε διαβαινω step through; go across
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
δίδωσίν διδωμι give; deposit
σοι σοι you
καὶ και and; even
στήσεις ιστημι stand; establish
σεαυτῷ σεαυτου of yourself
λίθους λιθος stone
μεγάλους μεγας great; loud
καὶ και and; even
κονιάσεις κονιαω whitewash
αὐτοὺς αυτος he; him
κονίᾳ κονια dust; cloud of dust
27:2
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
בַּ ba בְּ in
הַ the
יֹּום֮ yyôm יֹום day
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תַּעַבְר֣וּ taʕavrˈû עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּרְדֵּן֒ yyardˌēn יַרְדֵּן Jordan
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
נֹתֵ֣ן nōṯˈēn נתן give
לָ֑ךְ lˈāḵ לְ to
וַ wa וְ and
הֲקֵמֹתָ֤ hᵃqēmōṯˈā קום arise
לְךָ֙ lᵊḵˌā לְ to
אֲבָנִ֣ים ʔᵃvānˈîm אֶבֶן stone
גְּדֹלֹ֔ות gᵊḏōlˈôṯ גָּדֹול great
וְ wᵊ וְ and
שַׂדְתָּ֥ śaḏtˌā שׂיד whitewash
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
בַּ ba בְּ in
הַ the
שִּֽׂיד׃ śśˈîḏ שִׂיד lime
27:2. cumque transieritis Iordanem in terram quam Dominus Deus tuus dabit tibi eriges ingentes lapides et calce levigabis eos
And when you are passed over the Jordan into the land which the Lord thy God will give thee, thou shalt set up great stones, and shalt plaster them over with plaster,
27:2. And when you have crossed over the Jordan, into the land which the Lord your God will give to you, you shall erect immense stones, and you shall coat them with plaster,
27:2. And it shall be on the day when ye shall pass over Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaister them with plaister:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: «Поставь себе большие камни» — на горе Гевал (ст. 4).
Adam Clarke: Commentary on the Bible - 1831
27:2: Thou shalt set thee up great stones - How many is not specified, possibly twelve, and possibly only a sufficient number to make a surface large enough to write the blessings and the curses on.
Plaster them with plaster - Perhaps the original ושדת אתם בשיד vesadta otham bassid should be translated, Thou shalt cement them with cement, because this was intended to be a durable monument. In similar cases it was customary to set up a single stone, or a heap, rudely put together, where no cement or mortar appears to have been used; and because this was common, it was necessary to give particular directions when the usual method was not to be followed. Some suppose that the writing was to be in relievo, and that the spaces between the letters were filled up by the mortar or cement. This is quite a possible case, as the Eastern inscriptions are frequently done in this way. There is now before me a large slab of basaltes, two feet long by sixteen inches wide, on which there is an inscription in Persian, Arabic, and Tamul; in the two former the letters are all raised, the surface of the stone being dug out, but the Tamul is indented. A kind of reddish paint had been smeared over the letters to make them more apparent. Two Arabic marbles in the University of Oxford have the inscriptions in relievo, like those on the slab of basalt in my possession. In the opinion of some even this case may cast light upon the subject in question
Albert Barnes: Notes on the Bible - 1834
27:2: The stones here named are not those of which the altar Deu 27:5 was to be built, but are to serve as a separate monument witnessing to the fact that the people took possession of the land by virtue of the Law inscribed on them and with an acknowledgment of its obligations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:2: on the day: Deu 6:1, Deu 9:1, Deu 11:31; Jos 1:11, Jos 4:1, Jos 5-24
unto the: Deu 27:3, Deu 26:1
great stones: Eze 11:19, Eze 36:26
and plaster: Houbigant and others are of opinion that the original words, wesadta othom beseed, should be rendered "thou shalt cement them with cement," because this was intended to be a durable monument. Some suppose that the writing was to be in relievo, and that the spaces were to be filled up by the mortar or cement; as is frequently the case with eastern inscriptions.
John Gill
27:2 And it shall be, on the day when you shall pass over Jordan,.... Not the precise day exactly, but about that time, a little after they passed that river, as soon as they conveniently could; for it was not till after Ai was destroyed that the following order was put in execution; indeed as soon as they passed over Jordan, they were ordered to take twelve stones, and did; but then they were set up in a different place, and for a different purpose; see Josh 4:3,
unto the land which the Lord thy God giveth thee, that thou shalt set thee up great stones; not in Jordan, as Jarchi, but on Mount Ebal, Deut 27:4; nor had the stones set up in Jordan any such inscription as what is here ordered to be set on these:
and plaster them with plaster: that so words might be written upon them, and be more conspicuous, and more easily read.
John Wesley
27:2 On that day - About that time, for it was not done 'till some days after their passing over.
Robert Jamieson, A. R. Fausset and David Brown
27:2 THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deut 27:1-10)
Tit shall be on the day when ye shall pass over Jordan--"Day" is often put for "time"; and it was not till some days after the passage that the following instructions were acted upon.
thou shalt set thee up great stones, and plaister them with plaister--These stones were to be taken in their natural state, unhewn, and unpolished--the occasion on which they were used not admitting of long or elaborate preparation; and they were to be daubed over with paint or whitewash, to render them more conspicuous. Stones and even rocks are seen in Egypt and the peninsula of Sinai, containing inscriptions made three thousand years ago, in paint or plaister. By some similar method those stones may have been inscribed, and it is most probable that Moses learned the art from the Egyptians.
27:327:3: Եւ գրեսցե՛ս ՚ի վերայ քարանցն զամենայն պատգամս օրինացս այսոցիկ, յորժամ անցանիցէք ընդ Յորդանան, ՚ի ժամանակի իբրեւ մտանիցէք յերկիրն՝ զոր Տէր Աստուած հարցն ձերոց տացէ՛ քեզ, երկիր որ բղխէ զկաթն եւ զմեղր. որպէս խոստացաւ Տէր Աստուած հարց քոց տա՛լ քե՛զ[1987]։ [1987] Ոմանք. Տացէ ձեզ երկիր որ... որպէս խօսեցաւ Տէր Աստուած հարցն քոց քեզ։
3 Երբ անցնէք Յորդանան գետով ու մտնէք այն երկիրը, որ ձեր հայրերի Տէր Աստուածը տալու է ձեզ, մի երկիր, ուր կաթ ու մեղր է հոսում, ինչպէս խոստացել է ձեր հայրերի Տէր Աստուածը, որ տայ ձեզ, ապա քարերի վրայ կը գրէք այս օրէնքի բոլոր պատգամները:
3 Այս օրէնքին բոլոր խօսքերը անոնց վրայ գրէ՛, երբ անցնիս ու մտնես այն երկիրը, որ քու Տէր Աստուածդ քեզի պիտի տայ, երկիր մը՝ ուր կաթ ու մեղր կը բղխի, ինչպէս քու հայրերուդ Տէր Աստուածը քեզի ըսաւ։
եւ գրեսցես ի վերայ [380]քարանցն զամենայն պատգամս օրինացս այսոցիկ, յորժամ [381]անցանիցէք ընդ Յորդանան, ի ժամանակի իբրեւ մտանիցէք`` յերկիրն զոր Տէր Աստուած [382]հարցն ձերոց`` տացէ քեզ, երկիր` որ բղխէ զկաթն եւ զմեղր. որպէս խոստացաւ Տէր Աստուած հարցն քոց տալ քեզ:

27:3: Եւ գրեսցե՛ս ՚ի վերայ քարանցն զամենայն պատգամս օրինացս այսոցիկ, յորժամ անցանիցէք ընդ Յորդանան, ՚ի ժամանակի իբրեւ մտանիցէք յերկիրն՝ զոր Տէր Աստուած հարցն ձերոց տացէ՛ քեզ, երկիր որ բղխէ զկաթն եւ զմեղր. որպէս խոստացաւ Տէր Աստուած հարց քոց տա՛լ քե՛զ[1987]։
[1987] Ոմանք. Տացէ ձեզ երկիր որ... որպէս խօսեցաւ Տէր Աստուած հարցն քոց քեզ։
3 Երբ անցնէք Յորդանան գետով ու մտնէք այն երկիրը, որ ձեր հայրերի Տէր Աստուածը տալու է ձեզ, մի երկիր, ուր կաթ ու մեղր է հոսում, ինչպէս խոստացել է ձեր հայրերի Տէր Աստուածը, որ տայ ձեզ, ապա քարերի վրայ կը գրէք այս օրէնքի բոլոր պատգամները:
3 Այս օրէնքին բոլոր խօսքերը անոնց վրայ գրէ՛, երբ անցնիս ու մտնես այն երկիրը, որ քու Տէր Աստուածդ քեզի պիտի տայ, երկիր մը՝ ուր կաթ ու մեղր կը բղխի, ինչպէս քու հայրերուդ Տէր Աստուածը քեզի ըսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
27:33: и напиши на [камнях] сих все слова закона сего, когда перейдешь [Иордан], чтобы вступить в землю, которую Господь Бог твой дает тебе, в землю, где течет молоко и мед, как говорил тебе Господь Бог отцов твоих.
27:3 καὶ και and; even γράψεις γραφω write ἐπὶ επι in; on τῶν ο the λίθων λιθος stone πάντας πας all; every τοὺς ο the λόγους λογος word; log τοῦ ο the νόμου νομος.1 law τούτου ουτος this; he ὡς ως.1 as; how ἂν αν perhaps; ever διαβῆτε διαβαινω step through; go across τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis ἡνίκα ηνικα whenever; when ἐὰν εαν and if; unless εἰσέλθητε εισερχομαι enter; go in εἰς εις into; for τὴν ο the γῆν γη earth; land ἣν ος who; what κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the πατέρων πατηρ father σου σου of you; your δίδωσίν διδωμι give; deposit σοι σοι you γῆν γη earth; land ῥέουσαν ρεω flow γάλα γαλα milk καὶ και and; even μέλι μελι honey ὃν ος who; what τρόπον τροπος manner; by means εἶπεν επω say; speak κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the πατέρων πατηρ father σού σου of you; your σοι σοι you
27:3 וְ wᵊ וְ and כָתַבְתָּ֣ ḵāṯavtˈā כתב write עֲלֵיהֶ֗ן ʕᵃlêhˈen עַל upon אֶֽת־ ʔˈeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole דִּבְרֵ֛י divrˈê דָּבָר word הַ ha הַ the תֹּורָ֥ה ttôrˌā תֹּורָה instruction הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this בְּ bᵊ בְּ in עָבְרֶ֑ךָ ʕovrˈeḵā עבר pass לְמַ֡עַן lᵊmˈaʕan לְמַעַן because of אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] תָּבֹ֨א tāvˌō בוא come אֶל־ ʔel- אֶל to הָ hā הַ the אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth אֲֽשֶׁר־ ʔˈᵃšer- אֲשֶׁר [relative] יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֣יךָ׀ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) נֹתֵ֣ן nōṯˈēn נתן give לְךָ֗ lᵊḵˈā לְ to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth זָבַ֤ת zāvˈaṯ זוב flow חָלָב֙ ḥālˌāv חָלָב milk וּ û וְ and דְבַ֔שׁ ḏᵊvˈaš דְּבַשׁ honey כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֛ר dibbˈer דבר speak יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s) אֲבֹתֶ֖יךָ ʔᵃvōṯˌeʸḵā אָב father לָֽךְ׃ lˈāḵ לְ to
27:3. ut possis in eis scribere omnia verba legis huius Iordane transmisso ut introeas terram quam Dominus Deus tuus dabit tibi terram lacte et melle manantem sicut iuravit patribus tuisThat thou mayst write on them all the words of this law, when thou art passed over the Jordan: that thou mayst enter into the land which the Lord thy God will give thee, a land flowing with milk and honey, as he swore to thy fathers.
3. and thou shalt write upon them all the words of this law, when thou art passed over; that thou mayest go in unto the land which the LORD thy God giveth thee, a land flowing with milk and honey, as the LORD, the God of thy fathers, hath promised thee.
27:3. so that you may be able to write upon them all the words of this law, when you have crossed the Jordan so as to enter into the land which the Lord your God will give to you, a land flowing with milk and honey, just as he swore to your fathers.
27:3. And thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land which the LORD thy God giveth thee, a land that floweth with milk and honey; as the LORD God of thy fathers hath promised thee.
And thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land which the LORD thy God giveth thee, a land that floweth with milk and honey; as the LORD God of thy fathers hath promised thee:

3: и напиши на [камнях] сих все слова закона сего, когда перейдешь [Иордан], чтобы вступить в землю, которую Господь Бог твой дает тебе, в землю, где течет молоко и мед, как говорил тебе Господь Бог отцов твоих.
27:3
καὶ και and; even
γράψεις γραφω write
ἐπὶ επι in; on
τῶν ο the
λίθων λιθος stone
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
τοῦ ο the
νόμου νομος.1 law
τούτου ουτος this; he
ὡς ως.1 as; how
ἂν αν perhaps; ever
διαβῆτε διαβαινω step through; go across
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
ἡνίκα ηνικα whenever; when
ἐὰν εαν and if; unless
εἰσέλθητε εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
πατέρων πατηρ father
σου σου of you; your
δίδωσίν διδωμι give; deposit
σοι σοι you
γῆν γη earth; land
ῥέουσαν ρεω flow
γάλα γαλα milk
καὶ και and; even
μέλι μελι honey
ὃν ος who; what
τρόπον τροπος manner; by means
εἶπεν επω say; speak
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
πατέρων πατηρ father
σού σου of you; your
σοι σοι you
27:3
וְ wᵊ וְ and
כָתַבְתָּ֣ ḵāṯavtˈā כתב write
עֲלֵיהֶ֗ן ʕᵃlêhˈen עַל upon
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
דִּבְרֵ֛י divrˈê דָּבָר word
הַ ha הַ the
תֹּורָ֥ה ttôrˌā תֹּורָה instruction
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
בְּ bᵊ בְּ in
עָבְרֶ֑ךָ ʕovrˈeḵā עבר pass
לְמַ֡עַן lᵊmˈaʕan לְמַעַן because of
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
תָּבֹ֨א tāvˌō בוא come
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth
אֲֽשֶׁר־ ʔˈᵃšer- אֲשֶׁר [relative]
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֣יךָ׀ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
נֹתֵ֣ן nōṯˈēn נתן give
לְךָ֗ lᵊḵˈā לְ to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
זָבַ֤ת zāvˈaṯ זוב flow
חָלָב֙ ḥālˌāv חָלָב milk
וּ û וְ and
דְבַ֔שׁ ḏᵊvˈaš דְּבַשׁ honey
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֛ר dibbˈer דבר speak
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s)
אֲבֹתֶ֖יךָ ʔᵃvōṯˌeʸḵā אָב father
לָֽךְ׃ lˈāḵ לְ to
27:3. ut possis in eis scribere omnia verba legis huius Iordane transmisso ut introeas terram quam Dominus Deus tuus dabit tibi terram lacte et melle manantem sicut iuravit patribus tuis
That thou mayst write on them all the words of this law, when thou art passed over the Jordan: that thou mayst enter into the land which the Lord thy God will give thee, a land flowing with milk and honey, as he swore to thy fathers.
27:3. so that you may be able to write upon them all the words of this law, when you have crossed the Jordan so as to enter into the land which the Lord your God will give to you, a land flowing with milk and honey, just as he swore to your fathers.
27:3. And thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land which the LORD thy God giveth thee, a land that floweth with milk and honey; as the LORD God of thy fathers hath promised thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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: «Все слова (т. е. все основные положения) закона сего» По иудейскому преданию, на камнях начертаны были (Нав VIII:30–32) гражданские и уголовные законы, а также нравственные положения, включенные в Пятикнижие, числом 613.
Adam Clarke: Commentary on the Bible - 1831
27:3: All the words of this law - After all that has been said by ingenious critics concerning the law ordered to be written on these stones, some supposing the whole Mosaic law to be intended, others, only the decalogue, I am fully of opinion that the (תורה torah) law or ordinance in question simply means the blessings and curses mentioned in this and in the following chapter; and indeed these contained a very good epitome of the whole law in all its promises and threatenings, in reference to the whole of its grand moral design. See at the end of this chapter, Deu 27:26 (note).
Albert Barnes: Notes on the Bible - 1834
27:3: All the words of this law - i. e. all the laws Rev_ealed from God to the people by Moses, regarded by the Jews as 613 (compare Num 15:38 note). The exhibition of laws in this manner on stones, pillars, or tables, was familiar to the ancients. The laws were probably graven in the stone ("very plainly," Deu 27:8 is by some rendered "scoop it out well"), as are for the most part the Egyptian hieroglyphics, the "plaister" being afterward added to protect the inscription from the weather.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:3: thou shalt: Jos 8:32; Jer 31:31-33; Co2 3:2, Co2 3:3; Heb 8:6-10, Heb 10:16
this law: This law probably means only the blessings and curses mentioned in this and the following chapter; which indeed contain an epitome of the whole law.
a land: Deu 6:8, Deu 26:9; Lev 20:24; Num 13:27, Num 14:8; Jos 5:6; Jer 11:5, Jer 32:22
Geneva 1599
27:3 (b) And thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land which the LORD thy God giveth thee, a land that floweth with milk and honey; as the LORD God of thy fathers hath promised thee.
(b) God would have his law set up in the borders of the land of Canaan, that all that looked on it might know that the land was dedicated to his service.
John Gill
27:3 And thou shall write upon them all the words of this law,.... Not the whole book of Deuteronomy, as some think, at least not the historical part of it, only what concerns the laws of God; and it may be only a summary or abstract of them, and perhaps only the ten commandments. Josephus (q) is of opinion that the blessings and the curses after recited were what were written on them:
when thou art passed over; that is, the river Jordan:
that thou mayest go in unto the land which the Lord thy God giveth thee, a land flowing with milk and honey; this account of the land of Canaan is so frequently observed, to imprint upon their minds a sense of the great goodness of God in giving them such a fruitful country, and to point out to them the obligation they lay under to observe the laws of God ordered to be written on plastered stones, as soon as they came into it:
as the Lord God of thy fathers hath promised thee; Ex 3:8.
(q) Antiqu. l. 4. c. 8. sect. 44.
John Wesley
27:3 This law - The law properly so called, that is, the sum and substance of the precepts or laws of Moses, especially such as were moral, particularly the decalogue. Write it, that thou mayest go in - As the condition of thy entering into the land. For since Canaan is given only by promise, it must be held by obedience.
Robert Jamieson, A. R. Fausset and David Brown
27:3 thou shalt write upon them all the words of this law--It might be, as some think, the Decalogue; but a greater probability is that it was "the blessings and curses," which comprised in fact an epitome of the law (Josh 8:34).
27:427:4: Եւ եղիցի յորժամ անցանիցէք ընդ Յորդանան, կանգնեսջի՛ք զքարինս զայնոսիկ զոր ես պատուիրեմ ձեզ այսօր՝ ՚ի լերինն Գեբաղ, եւ բռեսջի՛ք զնոսա բռով։
4 Երբ անցնէք Յորդանան գետով, այսօր իմ պատուիրած այդ քարերը կը կանգնեցնէք Գեբաղ լերան վրայ եւ դրանք կը ծեփէք:
4 Ուստի երբ Յորդանանէն անցնիս, այս օրուան քեզի պատուիրածիս պէս՝ այս քարերը Գեբաղ լերան վրայ կանգնեցո՛ւր ու զանոնք կիրով ծեփէ՛։
Եւ եղիցի յորժամ անցանիցէք ընդ Յորդանան, կանգնեսջիք զքարինսն զայնոսիկ զոր ես պատուիրեմ ձեզ այսօր` ի լերինն Գեբաղ, եւ բռեսջիք զնոսա բռով:

27:4: Եւ եղիցի յորժամ անցանիցէք ընդ Յորդանան, կանգնեսջի՛ք զքարինս զայնոսիկ զոր ես պատուիրեմ ձեզ այսօր՝ ՚ի լերինն Գեբաղ, եւ բռեսջի՛ք զնոսա բռով։
4 Երբ անցնէք Յորդանան գետով, այսօր իմ պատուիրած այդ քարերը կը կանգնեցնէք Գեբաղ լերան վրայ եւ դրանք կը ծեփէք:
4 Ուստի երբ Յորդանանէն անցնիս, այս օրուան քեզի պատուիրածիս պէս՝ այս քարերը Գեբաղ լերան վրայ կանգնեցո՛ւր ու զանոնք կիրով ծեփէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
27:44: Когда перейдете Иордан, поставьте камни те, как я повелеваю вам сегодня, на горе Гевал, и обмажьте их известью;
27:4 καὶ και and; even ἔσται ειμι be ὡς ως.1 as; how ἂν αν perhaps; ever διαβῆτε διαβαινω step through; go across τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis στήσετε ιστημι stand; establish τοὺς ο the λίθους λιθος stone τούτους ουτος this; he οὓς ος who; what ἐγὼ εγω I ἐντέλλομαί εντελλομαι direct; enjoin σοι σοι you σήμερον σημερον today; present ἐν εν in ὄρει ορος mountain; mount Γαιβαλ γαιβαλ and; even κονιάσεις κονιαω whitewash αὐτοὺς αυτος he; him κονίᾳ κονια dust; cloud of dust
27:4 וְ wᵊ וְ and הָיָה֮ hāyā היה be בְּ bᵊ בְּ in עָבְרְכֶ֣ם ʕovrᵊḵˈem עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּרְדֵּן֒ yyardˌēn יַרְדֵּן Jordan תָּקִ֜ימוּ tāqˈîmû קום arise אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֲבָנִ֣ים ʔᵃvānˈîm אֶבֶן stone הָ hā הַ the אֵ֗לֶּה ʔˈēlleh אֵלֶּה these אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i מְצַוֶּ֥ה mᵊṣawwˌeh צוה command אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker] הַ ha הַ the יֹּ֖ום yyˌôm יֹום day בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain עֵיבָ֑ל ʕêvˈāl עֵיבָל Ebal וְ wᵊ וְ and שַׂדְתָּ֥ śaḏtˌā שׂיד whitewash אֹותָ֖ם ʔôṯˌām אֵת [object marker] בַּ ba בְּ in † הַ the שִּֽׂיד׃ śśˈîḏ שִׂיד lime
27:4. quando ergo transieritis Iordanem erige lapides quos ego hodie praecipio vobis in monte Hebal et levigabis calceTherefore when you are passed over the Jordan, set up the stones which I command you this day, in mount Hebal, and thou shalt plaster them with plaster:
4. And it shall be when ye are passed over Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaister them with plaister.
27:4. Therefore, when you have crossed over the Jordan, erect the stones, just as I instruct you to do this day, on Mount Ebal. And you shall coat them with plaster,
27:4. Therefore it shall be when ye be gone over Jordan, [that] ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaister them with plaister.
Therefore it shall be when ye be gone over Jordan, [that] ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaister them with plaister:

4: Когда перейдете Иордан, поставьте камни те, как я повелеваю вам сегодня, на горе Гевал, и обмажьте их известью;
27:4
καὶ και and; even
ἔσται ειμι be
ὡς ως.1 as; how
ἂν αν perhaps; ever
διαβῆτε διαβαινω step through; go across
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
στήσετε ιστημι stand; establish
τοὺς ο the
λίθους λιθος stone
τούτους ουτος this; he
οὓς ος who; what
ἐγὼ εγω I
ἐντέλλομαί εντελλομαι direct; enjoin
σοι σοι you
σήμερον σημερον today; present
ἐν εν in
ὄρει ορος mountain; mount
Γαιβαλ γαιβαλ and; even
κονιάσεις κονιαω whitewash
αὐτοὺς αυτος he; him
κονίᾳ κονια dust; cloud of dust
27:4
וְ wᵊ וְ and
הָיָה֮ hāyā היה be
בְּ bᵊ בְּ in
עָבְרְכֶ֣ם ʕovrᵊḵˈem עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּרְדֵּן֒ yyardˌēn יַרְדֵּן Jordan
תָּקִ֜ימוּ tāqˈîmû קום arise
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֲבָנִ֣ים ʔᵃvānˈîm אֶבֶן stone
הָ הַ the
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i
מְצַוֶּ֥ה mᵊṣawwˌeh צוה command
אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker]
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
בְּ bᵊ בְּ in
הַ֣ר hˈar הַר mountain
עֵיבָ֑ל ʕêvˈāl עֵיבָל Ebal
וְ wᵊ וְ and
שַׂדְתָּ֥ śaḏtˌā שׂיד whitewash
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
בַּ ba בְּ in
הַ the
שִּֽׂיד׃ śśˈîḏ שִׂיד lime
27:4. quando ergo transieritis Iordanem erige lapides quos ego hodie praecipio vobis in monte Hebal et levigabis calce
Therefore when you are passed over the Jordan, set up the stones which I command you this day, in mount Hebal, and thou shalt plaster them with plaster:
27:4. Therefore, when you have crossed over the Jordan, erect the stones, just as I instruct you to do this day, on Mount Ebal. And you shall coat them with plaster,
27:4. Therefore it shall be when ye be gone over Jordan, [that] ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaister them with plaister.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:4: Set up these stones - in Mount Ebal - So the present Hebrew text, but the Samaritan has Mount Gerizim. Dr. Kennicott has largely defended the reading of the Samaritan in his second dissertation on the present state of the Hebrew text, and Dr. Parry has defended the Hebrew against the Samaritan in his Case between Gerizim and Ebal fairly stated. So has J. H. Verschuir, in his Dissert. Critica. Many still think Dr. Kennicott's arguments unanswerable, and have no doubt that the Jews have here corrupted the text through their enmity to the Samaritans. On all hands it is allowed that Gerizim abounds with springs, gardens, and orchards, and that it is covered with a beautiful verdure, while Ebal is as naked and as barren as a rock. On this very account the former was highly proper for the ceremony of blessing, and the latter for the ceremony of cursing.
Albert Barnes: Notes on the Bible - 1834
27:4: In mount Ebal - Compare the marginal references. The Samaritan Pentateuch and Version read here Gerizim instead of Ebal; but the original text was probably, as nearly all modern authorities hold, altered in order to lend a show of scriptural sanction to the Samaritan temple on Mount Gerizim.
The erection of the altar, the offering thereon burnt-offerings and peace-offerings Deu 27:6-7, the publication of the Law in writing, form altogether a solemn renewal of the covenant on the entrance of the people into the promised land, and recall the ceremonies observed on the original grant of the covenant at Sinai (compare Exo 24:5). And Ebal (the mount of "barrenness "), the mount of cursing, was the fitting spot on which to celebrate them. For the curses were the penalties under which the children of Israel bound themselves to keep the Law. Suitably also was the same place selected as that in which were to be set up both the monumental stones containing the Law, and the altar at which the covenant was to be renewed. We must note too the fact that Deu 27:15 ff set out verbatim the curses only, the blessings being omitted. The law because of man's sinfulness brings on him first and chiefly a curse: compare Deu 31:16-17; Gal 3:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:4: in mount Ebal: The Samaritan text has in mount Gerizim; which has given rise to a violent controversy. Dr. Kennicott suppose that the Jews corrupted this passage out of their enmity to the Samaritans, who had their temple on mount Gerizim; while Dr. Parry and H. Verschuir defend the present reading. to the writings of these authors the reader is referred. Deu 11:29, Deu 11:30; Jos 8:30-33
John Gill
27:4 And therefore it shall be, when ye be gone over Jordan,.... Some time after they had passed that river:
that ye shall set up these stones, which I command you this day, in Mount Ebal; a mountain near Shechem in Samaria, and was, as Benjamin of Tudela says (r), dry as stones and rocks itself, and perhaps had its name, as some think (s), from the root in the Arabic language which signifies to strip a tree of its leaves, and a derivative from it, white stones and a mountain in which such are found. Hither the stones commanded to be set up were to be brought, and fixed here; from whence it is not certain; it may be from some part of the mountain. Here the Samaritan version has Gerizim instead of Ebal, which is generally thought to be a wilful corruption of the Samaritans, in favour of their temple built at Gerizim:
and thou shall plaster them with plaster; as before directed, Deut 27:2.
(r) Itinerar. p. 40. (s) Reland. Dissert. 3. de Monte Gerizim, p. 128. See Castel. Lexic. Heptaglott col 2642.
John Wesley
27:4 Mount Ebal - The mount of cursing. Here the law is written, to signify that a curse was due to the violators of it, and that no man could expect justification from the works of the law, by the sentence whereof all men are justly accused, as being all guilty of the transgression of it in one kind and degree or other. Here the sacrifices are to be offered, to shew that there is no way to be delivered from this curse, but by the blood of Christ, which all these sacrifices did typify, and by Christ's being made a curse for us.
27:527:5: Եւ շինեսցե՛ս անդ սեղա՛ն Տեառն Աստուծոյ քոյ. սեղա՛ն ՚ի քարանց. եւ մի՛ հպեսցի ՚ի նոսա երկաթ[1988]. [1988] Ոմանք. Սեղան Տեառն Աստուծոյ քում... եւ մի՛ հպեսցես ՚ի նոսա եր՛՛։
5 Այնտեղ քո Տէր Աստծու համար քարէ զոհասեղան կը պատրաստես: Դրան երկաթ չպէտք է դիպչի:
5 Հոն քու Տէր Աստուծոյդ սեղան մը շինէ՛, քարերէ շինուած սեղան մը. անոնց վրայ երկաթ մի՛ դպցներ։
Եւ շինեսցես անդ սեղան Տեառն Աստուծոյ քո, սեղան ի քարանց. եւ մի՛ հպեսցի ի նոսա երկաթ:

27:5: Եւ շինեսցե՛ս անդ սեղա՛ն Տեառն Աստուծոյ քոյ. սեղա՛ն ՚ի քարանց. եւ մի՛ հպեսցի ՚ի նոսա երկաթ[1988].
[1988] Ոմանք. Սեղան Տեառն Աստուծոյ քում... եւ մի՛ հպեսցես ՚ի նոսա եր՛՛։
5 Այնտեղ քո Տէր Աստծու համար քարէ զոհասեղան կը պատրաստես: Դրան երկաթ չպէտք է դիպչի:
5 Հոն քու Տէր Աստուծոյդ սեղան մը շինէ՛, քարերէ շինուած սեղան մը. անոնց վրայ երկաթ մի՛ դպցներ։
zohrab-1805▾ eastern-1994▾ western am▾
27:55: и устрой там жертвенник Господу Богу твоему, жертвенник из камней, не поднимая на них железа;
27:5 καὶ και and; even οἰκοδομήσεις οικοδομεω build ἐκεῖ εκει there θυσιαστήριον θυσιαστηριον altar κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σου σου of you; your θυσιαστήριον θυσιαστηριον altar ἐκ εκ from; out of λίθων λιθος stone οὐκ ου not ἐπιβαλεῖς επιβαλλω impose; cast on ἐπ᾿ επι in; on αὐτοὺς αυτος he; him σίδηρον σιδηρος iron
27:5 וּ û וְ and בָנִ֤יתָ vānˈîṯā בנה build שָּׁם֙ ššˌām שָׁם there מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar אֲבָנִ֔ים ʔᵃvānˈîm אֶבֶן stone לֹא־ lō- לֹא not תָנִ֥יף ṯānˌîf נוף swing עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon בַּרְזֶֽל׃ barzˈel בַּרְזֶל iron
27:5. et aedificabis ibi altare Domino Deo tuo de lapidibus quos ferrum non tetigitAnd thou shalt build there an altar to the Lord thy God, of stones which iron hath not touched,
5. And there shalt thou build an altar unto the LORD thy God, an altar of stones: thou shalt lift up no iron upon them.
27:5. and you shall build, in that place, an altar to the Lord your God out of stones which have not been touched by iron,
27:5. And there shalt thou build an altar unto the LORD thy God, an altar of stones: thou shalt not lift up [any] iron [tool] upon them.
And there shalt thou build an altar unto the LORD thy God, an altar of stones: thou shalt not lift up [any] iron [tool] upon them:

5: и устрой там жертвенник Господу Богу твоему, жертвенник из камней, не поднимая на них железа;
27:5
καὶ και and; even
οἰκοδομήσεις οικοδομεω build
ἐκεῖ εκει there
θυσιαστήριον θυσιαστηριον altar
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
σου σου of you; your
θυσιαστήριον θυσιαστηριον altar
ἐκ εκ from; out of
λίθων λιθος stone
οὐκ ου not
ἐπιβαλεῖς επιβαλλω impose; cast on
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
σίδηρον σιδηρος iron
27:5
וּ û וְ and
בָנִ֤יתָ vānˈîṯā בנה build
שָּׁם֙ ššˌām שָׁם there
מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar
אֲבָנִ֔ים ʔᵃvānˈîm אֶבֶן stone
לֹא־ lō- לֹא not
תָנִ֥יף ṯānˌîf נוף swing
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
בַּרְזֶֽל׃ barzˈel בַּרְזֶל iron
27:5. et aedificabis ibi altare Domino Deo tuo de lapidibus quos ferrum non tetigit
And thou shalt build there an altar to the Lord thy God, of stones which iron hath not touched,
27:5. and you shall build, in that place, an altar to the Lord your God out of stones which have not been touched by iron,
27:5. And there shalt thou build an altar unto the LORD thy God, an altar of stones: thou shalt not lift up [any] iron [tool] upon them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: «Жертвенник из камней, не поднимая на них железа», — согласно закону, изложенному в 25: ст. XX гл. кн. Исх.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:5: And there: Exo 24:4; Jos 8:30, Jos 8:31; Kg1 18:31, Kg1 18:32
thou shalt not: Exo 20:25
Geneva 1599
27:5 And there shalt thou build an altar unto the LORD thy God, an altar of stones: thou shalt not lift up [any] (c) iron [tool] upon them.
(c) The altar should not be curiously wrought, because it would continue but for a time: for God would have only one altar in Judah.
John Gill
27:5 And there shall thou build an altar to the Lord thy God,.... On the same mountain, though not of the same stones. Jarchi's note is,"after that (the setting up of the plastered stones) thou shalt bring from thence (from Jordan) others, and build of them an altar on Mount Ebal;''but Josephus (t) places this altar not on Mount Ebal, but between that and Gerizim. This altar, he says, was ordered to be built towards the rising sun, not far from the city of Shechem, between two mountains, Gerizim and Ebal; but the text is express, that it was to be built where the stones were set up, which was on Mount Ebal, and there it was built, Josh 8:30; an altar of stones; of whole stones, as in Deut 27:6, not broken, nor hewed, but rough as they were when taken out of the quarry:
thou shalt not lift up any iron tool upon them; to hew them, and make them smooth; See Gill on Ex 20:25;
(t) Ut supra. (Antiqu. l. 4. c. 8. sect. 44.)
Robert Jamieson, A. R. Fausset and David Brown
27:5 there shalt thou build an altar . . . of whole stones--The stones were to be in their natural state, as if a chisel would communicate pollution to them. The stony pile was to be so large as to contain all the conditions of the covenant, so elevated as to be visible to the whole congregation of Israel; and the religious ceremonial performed on the occasion was to consist: first, of the elementary worship needed for sinful men; and secondly, of the peace offerings, or lively, social feasts, that were suited to the happy people whose God was the Lord. There were thus, the law which condemned, and the typical expiation--the two great principles of revealed religion.
27:627:6: բոլորա՛կ վիմօք շինեսցես զսեղանն Տեառն Աստուծոյ քոյ. եւ հանցե՛ս ՚ի վերայ նորա ողջակէզս Տեառն Աստուծոյ քում։
6 Չյղկուած քարերով կը պատրաստես քո Տէր Աստծու զոհասեղանը: Դրա վրայ քո Տէր Աստծու համար ողջակէզներ կը մատուցես:
6 Այլ քու Տէր Աստուծոյդ սեղանը ամբողջ քարերէ շինէ՛, որպէս զի անոր վրայ քու Տէր Աստուծոյդ զոհեր մատուցանես։
[383]բոլորակ վիմօք շինեսցես զսեղանն Տեառն Աստուծոյ քո. եւ հանցես ի վերայ նորա ողջակէզս Տեառն Աստուծոյ քում:

27:6: բոլորա՛կ վիմօք շինեսցես զսեղանն Տեառն Աստուծոյ քոյ. եւ հանցե՛ս ՚ի վերայ նորա ողջակէզս Տեառն Աստուծոյ քում։
6 Չյղկուած քարերով կը պատրաստես քո Տէր Աստծու զոհասեղանը: Դրա վրայ քո Տէր Աստծու համար ողջակէզներ կը մատուցես:
6 Այլ քու Տէր Աստուծոյդ սեղանը ամբողջ քարերէ շինէ՛, որպէս զի անոր վրայ քու Տէր Աստուծոյդ զոհեր մատուցանես։
zohrab-1805▾ eastern-1994▾ western am▾
27:66: из камней цельных устрой жертвенник Господа Бога твоего, и возноси на нем всесожжения Господу Богу твоему,
27:6 λίθους λιθος stone ὁλοκλήρους ολοκληρος intact οἰκοδομήσεις οικοδομεω build θυσιαστήριον θυσιαστηριον altar κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σου σου of you; your καὶ και and; even ἀνοίσεις αναφερω bring up; carry up ἐπ᾿ επι in; on αὐτὸ αυτος he; him ὁλοκαυτώματα ολοκαυτωμα whole offering κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σου σου of you; your
27:6 אֲבָנִ֤ים ʔᵃvānˈîm אֶבֶן stone שְׁלֵמֹות֙ šᵊlēmôṯ שָׁלֵם complete תִּבְנֶ֔ה tivnˈeh בנה build אֶת־ ʔeṯ- אֵת [object marker] מִזְבַּ֖ח mizbˌaḥ מִזְבֵּחַ altar יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) וְ wᵊ וְ and הַעֲלִ֤יתָ haʕᵃlˈîṯā עלה ascend עָלָיו֙ ʕālāʸw עַל upon עֹולֹ֔ת ʕôlˈōṯ עֹלָה burnt-offering לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
27:6. et de saxis informibus et inpolitis et offeres super eo holocausta Domino Deo tuoAnd of stones not fashioned nor polished: and thou shalt offer upon it holocausts to the Lord thy God:
6. Thou shalt build the altar of the LORD thy God of unhewn stones: and thou shalt offer burnt offerings thereon unto the LORD thy God:
27:6. out of stones which have not been hewn or polished. And you shall offer holocausts on it to the Lord your God.
27:6. Thou shalt build the altar of the LORD thy God of whole stones: and thou shalt offer burnt offerings thereon unto the LORD thy God:
Thou shalt build the altar of the LORD thy God of whole stones: and thou shalt offer burnt offerings thereon unto the LORD thy God:

6: из камней цельных устрой жертвенник Господа Бога твоего, и возноси на нем всесожжения Господу Богу твоему,
27:6
λίθους λιθος stone
ὁλοκλήρους ολοκληρος intact
οἰκοδομήσεις οικοδομεω build
θυσιαστήριον θυσιαστηριον altar
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
σου σου of you; your
καὶ και and; even
ἀνοίσεις αναφερω bring up; carry up
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
ὁλοκαυτώματα ολοκαυτωμα whole offering
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
σου σου of you; your
27:6
אֲבָנִ֤ים ʔᵃvānˈîm אֶבֶן stone
שְׁלֵמֹות֙ šᵊlēmôṯ שָׁלֵם complete
תִּבְנֶ֔ה tivnˈeh בנה build
אֶת־ ʔeṯ- אֵת [object marker]
מִזְבַּ֖ח mizbˌaḥ מִזְבֵּחַ altar
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
וְ wᵊ וְ and
הַעֲלִ֤יתָ haʕᵃlˈîṯā עלה ascend
עָלָיו֙ ʕālāʸw עַל upon
עֹולֹ֔ת ʕôlˈōṯ עֹלָה burnt-offering
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
27:6. et de saxis informibus et inpolitis et offeres super eo holocausta Domino Deo tuo
And of stones not fashioned nor polished: and thou shalt offer upon it holocausts to the Lord thy God:
27:6. out of stones which have not been hewn or polished. And you shall offer holocausts on it to the Lord your God.
27:6. Thou shalt build the altar of the LORD thy God of whole stones: and thou shalt offer burnt offerings thereon unto the LORD thy God:
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
27:6: burnt offerings: Lev. 1:1-17; Eph 5:2
John Gill
27:6 Thou shall build the altar of the Lord thy God of whole stones,.... And of such Joshua did build it, Josh 8:31,
and thou shalt offer burnt offerings thereon unto the Lord thy God; and very likely sin offerings too; for these frequently went together, the one to make atonement for sin, and the other as a gift, and by way of thankfulness for the acceptance of the former; and both typical of Christ, the true sacrifice, and the antitype of all the legal sacrifices.
John Wesley
27:6 Whole stones - Rough, not hewed or polished. By the law written on the stones, God spake to them: by the altar and sacrifices upon it, they spake to God: and thus was communion kept up between them and God.
27:727:7: Եւ զենցե՛ս անդ զենումն փրկութեան Տեառն Աստուծոյ քում. եւ կերիցե՛ս եւ յագեսցի՛ս անդ. եւ ուրա՛խ լիցիս առաջի Տեառն Աստուծոյ քոյ.
7 Այնտեղ քո Տէր Աստծու համար փրկութեան[32] զոհ կը մատուցես, կ’ուտես ու կը կշտանաս այնտեղ, կ’ուրախանաս քո Տէր Աստծու առջեւ[32] 32. Եբրայերէն՝ խաղաղութեան:
7 Խաղաղութեան զոհեր մատուցանելով, հոն կե՛ր ու քու Տէր Աստուծոյդ առջեւ ուրախացիր։
եւ զենցես [384]անդ զենումն փրկութեան Տեառն Աստուծոյ քում, եւ կերիցես եւ յագեսցիս`` անդ, եւ ուրախ լիցիս առաջի Տեառն Աստուծոյ քո:

27:7: Եւ զենցե՛ս անդ զենումն փրկութեան Տեառն Աստուծոյ քում. եւ կերիցե՛ս եւ յագեսցի՛ս անդ. եւ ուրա՛խ լիցիս առաջի Տեառն Աստուծոյ քոյ.
7 Այնտեղ քո Տէր Աստծու համար փրկութեան[32] զոհ կը մատուցես, կ’ուտես ու կը կշտանաս այնտեղ, կ’ուրախանաս քո Տէր Աստծու առջեւ
[32] 32. Եբրայերէն՝ խաղաղութեան:
7 Խաղաղութեան զոհեր մատուցանելով, հոն կե՛ր ու քու Տէր Աստուծոյդ առջեւ ուրախացիր։
zohrab-1805▾ eastern-1994▾ western am▾
27:77: и приноси жертвы мирные, и ешь там, и веселись пред Господом Богом твоим;
27:7 καὶ και and; even θύσεις θυω immolate; sacrifice ἐκεῖ εκει there θυσίαν θυσια immolation; sacrifice σωτηρίου σωτηριος salvation; saving κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σου σου of you; your καὶ και and; even φάγῃ φαγω swallow; eat καὶ και and; even ἐμπλησθήσῃ εμπιπλημι fill in; fill up καὶ και and; even εὐφρανθήσῃ ευφραινω celebrate; cheer ἐναντίον εναντιον next to; before κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your
27:7 וְ wᵊ וְ and זָבַחְתָּ֥ zāvaḥtˌā זבח slaughter שְׁלָמִ֖ים šᵊlāmˌîm שֶׁלֶם final offer וְ wᵊ וְ and אָכַ֣לְתָּ ʔāḵˈaltā אכל eat שָּׁ֑ם ššˈām שָׁם there וְ wᵊ וְ and שָׂ֣מַחְתָּ֔ śˈāmaḥtˈā שׂמח rejoice לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
27:7. et immolabis hostias pacificas comedesque ibi et epulaberis coram Domino Deo tuoAnd shalt immolate peace victims, and eat there, and feast before the Lord thy God.
7. and thou shalt sacrifice peace offerings, and shalt eat there; and thou shalt rejoice before the LORD thy God.
27:7. And you shall immolate peace victims. And you shall eat and feast in that place, in the sight of the Lord your God.
27:7. And thou shalt offer peace offerings, and shalt eat there, and rejoice before the LORD thy God.
And thou shalt offer peace offerings, and shalt eat there, and rejoice before the LORD thy God:

7: и приноси жертвы мирные, и ешь там, и веселись пред Господом Богом твоим;
27:7
καὶ και and; even
θύσεις θυω immolate; sacrifice
ἐκεῖ εκει there
θυσίαν θυσια immolation; sacrifice
σωτηρίου σωτηριος salvation; saving
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
σου σου of you; your
καὶ και and; even
φάγῃ φαγω swallow; eat
καὶ και and; even
ἐμπλησθήσῃ εμπιπλημι fill in; fill up
καὶ και and; even
εὐφρανθήσῃ ευφραινω celebrate; cheer
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
27:7
וְ wᵊ וְ and
זָבַחְתָּ֥ zāvaḥtˌā זבח slaughter
שְׁלָמִ֖ים šᵊlāmˌîm שֶׁלֶם final offer
וְ wᵊ וְ and
אָכַ֣לְתָּ ʔāḵˈaltā אכל eat
שָּׁ֑ם ššˈām שָׁם there
וְ wᵊ וְ and
שָׂ֣מַחְתָּ֔ śˈāmaḥtˈā שׂמח rejoice
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
27:7. et immolabis hostias pacificas comedesque ibi et epulaberis coram Domino Deo tuo
And shalt immolate peace victims, and eat there, and feast before the Lord thy God.
27:7. And you shall immolate peace victims. And you shall eat and feast in that place, in the sight of the Lord your God.
27:7. And thou shalt offer peace offerings, and shalt eat there, and rejoice before 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
27:7: peace offerings: Lev. 3:1-17, Lev 7:11-17; Act 10:36; Rom 5:1, Rom 5:10; Eph 2:16, Eph 2:17, Eph 2:16, Eph 2:17; Col 1:20; Heb 13:20, Heb 13:21
rejoice: Deu 12:7, Deu 12:12, Deu 16:11, Deu 16:14, Deu 26:10, Deu 26:11; Ch2 30:23-27; Neh 8:10; Psa 100:1, Psa 100:2; Isa 12:3, Isa 61:3, Isa 61:10; Hab 3:18; Phi 3:3, Phi 4:4
John Gill
27:7 And thou shall offer peace offerings,.... Part of which belonged to God, which was burnt on the altar, and another part to the priest that offered them; and the rest to the owner that brought them, which he eat of with his friends; so it follows:
and shall eat there, and rejoice before the Lord thy God: now this altar, where these sacrifices were offered, was on the very spot where the stones were on which the law was written; and may point at the gracious provision God has made for the redemption of his people from the curse of it by Christ, who became a substitute for them in their legal place and stead. The altar being of rough unhewn stones was a type of him in his human nature, who is the stone in the vision cut out of the mountain without hands; and being unpolished may denote the meanness of his outward appearance, on account of which he was rejected by the Jewish builders; and no iron tool being to be lifted up on them, may signify that nothing of man's is to be added to the sacrifice and satisfaction of Christ, and salvation by him; and this being in Ebal, where the curses were pronounced, shows that Christ, by the offering up of himself for the sins of his people, has made atonement for them, and thereby has delivered them from the curse of the law, being made a curse for them; all which is matter of joy and gladness to them.
27:827:8: եւ գրեսցե՛ս ՚ի վերայ քարանցն զամենայն զօրէնս զայսոսիկ յայտնապէ՛ս յոյժ։
8 եւ քարերի վրայ խիստ պարզորոշ կը գրես այս բոլոր օրէնքները»:
8 Այս օրէնքին բոլոր խօսքերը քարերուն վրայ խիստ պարզ կերպով մը գրէ՛»։
եւ գրեսցես ի վերայ քարանցն զամենայն զօրէնս զայսոսիկ յայտնապէս յոյժ:

27:8: եւ գրեսցե՛ս ՚ի վերայ քարանցն զամենայն զօրէնս զայսոսիկ յայտնապէ՛ս յոյժ։
8 եւ քարերի վրայ խիստ պարզորոշ կը գրես այս բոլոր օրէնքները»:
8 Այս օրէնքին բոլոր խօսքերը քարերուն վրայ խիստ պարզ կերպով մը գրէ՛»։
zohrab-1805▾ eastern-1994▾ western am▾
27:88: и напиши на камнях все слова закона сего очень явственно.
27:8 καὶ και and; even γράψεις γραφω write ἐπὶ επι in; on τῶν ο the λίθων λιθος stone πάντα πας all; every τὸν ο the νόμον νομος.1 law τοῦτον ουτος this; he σαφῶς σαφως vehemently; tremendously
27:8 וְ wᵊ וְ and כָתַבְתָּ֣ ḵāṯavtˈā כתב write עַל־ ʕal- עַל upon הָ hā הַ the אֲבָנִ֗ים ʔᵃvānˈîm אֶבֶן stone אֶֽת־ ʔˈeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole דִּבְרֵ֛י divrˈê דָּבָר word הַ ha הַ the תֹּורָ֥ה ttôrˌā תֹּורָה instruction הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this בַּאֵ֥ר baʔˌēr באר explain הֵיטֵֽב׃ ס hêṭˈēv . s יטב be good
27:8. et scribes super lapides omnia verba legis huius plane et lucideAnd thou shalt write upon the stones all the words of this law plainly and clearly.
8. And thou shalt write upon the stones all the words of this law very plainly.
27:8. And you shall write upon the stones all the words of this law, plainly and clearly.”
27:8. And thou shalt write upon the stones all the words of this law very plainly.
And thou shalt write upon the stones all the words of this law very plainly:

8: и напиши на камнях все слова закона сего очень явственно.
27:8
καὶ και and; even
γράψεις γραφω write
ἐπὶ επι in; on
τῶν ο the
λίθων λιθος stone
πάντα πας all; every
τὸν ο the
νόμον νομος.1 law
τοῦτον ουτος this; he
σαφῶς σαφως vehemently; tremendously
27:8
וְ wᵊ וְ and
כָתַבְתָּ֣ ḵāṯavtˈā כתב write
עַל־ ʕal- עַל upon
הָ הַ the
אֲבָנִ֗ים ʔᵃvānˈîm אֶבֶן stone
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
דִּבְרֵ֛י divrˈê דָּבָר word
הַ ha הַ the
תֹּורָ֥ה ttôrˌā תֹּורָה instruction
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
בַּאֵ֥ר baʔˌēr באר explain
הֵיטֵֽב׃ ס hêṭˈēv . s יטב be good
27:8. et scribes super lapides omnia verba legis huius plane et lucide
And thou shalt write upon the stones all the words of this law plainly and clearly.
27:8. And you shall write upon the stones all the words of this law, plainly and clearly.”
27:8. And thou shalt write upon the stones all the words of this law very plainly.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:8: thou shalt: Deu 27:3
very plainly: Hab 2:2; Joh 16:25; Co2 3:12
Geneva 1599
27:8 And thou shalt write upon the stones all the words of this law (d) very plainly.
(d) That everyone may well read it, and understand it.
John Gill
27:8 And thou shall write upon the stones all the words of this law,.... Not upon the stones of the altar, but upon the first stones brought to Mount Ebal, and set up there before, and on which the words were inscribed before the altar was erected; though according to the Misnah (u) the altar was built of these stones, and on that the law written; for it is said,"they shall bring the stones (#De 27:2,4) and build the altar, and plaster it with plaster, and write upon it all the words of the law:''with which Josephus agrees, who says (w),"that when Moses was about to die, he ordered the blessings and the curses to be written on the altar, on both sides of it:''could this be made clearly to appear, it would be easy to observe the accomplishment of it in Christ, who was made under the law, became subject to it, had it written on his heart, obeyed the precepts and bore the penalty of it, and had all the curses of it laid on him, and thereby redeemed his people from them. However, be it on which it may that the words of the law were written, they were written
very plainly; so that they might be easily read; in seventy languages, according to the Jewish writers; which they say was done, that whoever would learn the law might learn it, and so the Gentiles had no excuse (x); for it is a prevailing notion with them, that there were so many nations and languages. The law being written on stones denotes the duration of it, which continued not only during the times of the Old Testament dispensation, and to the times of John, and had its fulfilment in Christ, but still continues; for though Christ has redeemed his people from the curse and condemnation of it, yet it is in his hands as a rule of direction to them as to their walk and conversation: nor is it made void by any doctrine of the Gospel, and nothing more strongly enforces obedience to it than the Gospel. The moral law is immutable, invariable, and eternal in its nature, and in the matter of it. This may also point at the hardness of men's hearts, their non-subjection to the law, and disobedience of it; and these stones being covered with plaster may be an emblem of formalists and hypocrites, who are like whited walls and sepulchres, Mt 23:27, have a form of the law in their heads, but not in their hearts; are Jews outwardly, but not inwardly, Rom 2:28; externally righteous before men, as if they were strict observers of the law, but internally very wicked; and have hard, blind, and impenitent hearts, under the cover of the law, and a profession of strict regard to it; and this being done on the same mount where the curses were pronounced, shows that they were on account of the breach of this law.
(u) Sotah, c. 7. sect. 5. (w) Ut supra. (Antiqu. l. 4. c. 8. sect. 44.) (x) Sotah, ib. & Bartenora in ib. Targum Jon. & Jerus. & Jarchi in loc.
27:927:9: Եւ խօսեցա՛ւ Մովսէս, եւ քահանայքն՝ եւ Ղեւտացիք՝ ընդ ամենայն Իսրայէլի եւ ասեն. Լո՛ւռ լեր եւ լո՛ւր Իսրայէլ։ Յաւուր յայսմիկ եղեր ժողովուրդ Տեառն Աստուծոյ քոյ.
9 Մովսէսը, քահանաներն ու ղեւտացիները խօսելով բոլոր իսրայէլացիների հետ՝ ասացին. «Լո՛ւռ մնա ու լսի՛ր, Իսրայէ՜լ: Այսօր քո Տէր Աստծու ժողովուրդը դարձար:
9 Մովսէս Ղեւտացի քահանաներուն հետ բոլոր Իսրայէլին խօսելով՝ ըսաւ. «Ո՛վ Իսրայէլ, լուռ կեցիր ու մտիկ ըրէ՛. Դուն այսօր քու Տէր Աստուծոյդ ժողովուրդը եղար.
Եւ խօսեցաւ Մովսէս եւ քահանայքն [385]եւ Ղեւտացիք ընդ ամենայն Իսրայելի եւ ասեն. Լուռ լեր եւ լուր, Իսրայէլ. յաւուր յայսմիկ եղեր ժողովուրդ Տեառն Աստուծոյ քո:

27:9: Եւ խօսեցա՛ւ Մովսէս, եւ քահանայքն՝ եւ Ղեւտացիք՝ ընդ ամենայն Իսրայէլի եւ ասեն. Լո՛ւռ լեր եւ լո՛ւր Իսրայէլ։ Յաւուր յայսմիկ եղեր ժողովուրդ Տեառն Աստուծոյ քոյ.
9 Մովսէսը, քահանաներն ու ղեւտացիները խօսելով բոլոր իսրայէլացիների հետ՝ ասացին. «Լո՛ւռ մնա ու լսի՛ր, Իսրայէ՜լ: Այսօր քո Տէր Աստծու ժողովուրդը դարձար:
9 Մովսէս Ղեւտացի քահանաներուն հետ բոլոր Իսրայէլին խօսելով՝ ըսաւ. «Ո՛վ Իսրայէլ, լուռ կեցիր ու մտիկ ըրէ՛. Դուն այսօր քու Տէր Աստուծոյդ ժողովուրդը եղար.
zohrab-1805▾ eastern-1994▾ western am▾
27:99: И сказал Моисей и священники левиты всему Израилю, говоря: внимай и слушай, Израиль: в день сей ты сделался народом Господа Бога твоего;
27:9 καὶ και and; even ἐλάλησεν λαλεω talk; speak Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis παντὶ πας all; every Ισραηλ ισραηλ.1 Israel λέγοντες λεγω tell; declare σιώπα σιωπαω still καὶ και and; even ἄκουε ακουω hear Ισραηλ ισραηλ.1 Israel ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ταύτῃ ουτος this; he γέγονας γινομαι happen; become εἰς εις into; for λαὸν λαος populace; population κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σου σου of you; your
27:9 וַ wa וְ and יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and הַ ha הַ the כֹּהֲנִ֣ים kkōhᵃnˈîm כֹּהֵן priest הַ ha הַ the לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite אֶ֥ל ʔˌel אֶל to כָּל־ kol- כֹּל whole יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הַסְכֵּ֤ת׀ haskˈēṯ סכת be silent וּ û וְ and שְׁמַע֙ šᵊmˌaʕ שׁמע hear יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַ ha הַ the יֹּ֤ום yyˈôm יֹום day הַ ha הַ the זֶּה֙ zzˌeh זֶה this נִהְיֵ֣יתָֽ nihyˈêṯˈā היה be לְ lᵊ לְ to עָ֔ם ʕˈām עַם people לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
27:9. dixeruntque Moses et sacerdotes levitici generis ad omnem Israhelem adtende et audi Israhel hodie factus es populus Domini Dei tuiAnd Moses and the priests of the race of Levi said to all Israel: Attend, and hear, O Israel: This day thou art made the people of the Lord thy God:
9. And Moses and the priests the Levites spake unto all Israel, saying, Keep silence, and hearken, O Israel; this day thou art become the people of the LORD thy God.
27:9. And Moses and the priests of Levitical stock said to all of Israel: “Attend and listen, O Israel! Today you have become the people of the Lord your God.
27:9. And Moses and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel; this day thou art become the people of the LORD thy God.
And Moses and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel; this day thou art become the people of the LORD thy God:

9: И сказал Моисей и священники левиты всему Израилю, говоря: внимай и слушай, Израиль: в день сей ты сделался народом Господа Бога твоего;
27:9
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
οἱ ο the
ἱερεῖς ιερευς priest
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
παντὶ πας all; every
Ισραηλ ισραηλ.1 Israel
λέγοντες λεγω tell; declare
σιώπα σιωπαω still
καὶ και and; even
ἄκουε ακουω hear
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ταύτῃ ουτος this; he
γέγονας γινομαι happen; become
εἰς εις into; for
λαὸν λαος populace; population
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
σου σου of you; your
27:9
וַ wa וְ and
יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
הַ ha הַ the
כֹּהֲנִ֣ים kkōhᵃnˈîm כֹּהֵן priest
הַ ha הַ the
לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite
אֶ֥ל ʔˌel אֶל to
כָּל־ kol- כֹּל whole
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הַסְכֵּ֤ת׀ haskˈēṯ סכת be silent
וּ û וְ and
שְׁמַע֙ šᵊmˌaʕ שׁמע hear
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הַ ha הַ the
יֹּ֤ום yyˈôm יֹום day
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
נִהְיֵ֣יתָֽ nihyˈêṯˈā היה be
לְ lᵊ לְ to
עָ֔ם ʕˈām עַם people
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
27:9. dixeruntque Moses et sacerdotes levitici generis ad omnem Israhelem adtende et audi Israhel hodie factus es populus Domini Dei tui
And Moses and the priests of the race of Levi said to all Israel: Attend, and hear, O Israel: This day thou art made the people of the Lord thy God:
27:9. And Moses and the priests of Levitical stock said to all of Israel: “Attend and listen, O Israel! Today you have become the people of the Lord your God.
27:9. And Moses and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel; this day thou art become the people of the LORD thy God.
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
27:9: this day: Deu 26:16-18; Rom 6:17, Rom 6:18, Rom 6:22; Co1 6:9-11; Eph 5:8, Eph 5:9; Pe1 2:10, Pe1 2:11
John Gill
27:9 And Moses and the priests the Levites spake unto all Israel,.... The priests who were Levites, as all the priests that were lawful ones were; and there were none but such at this time, who were. Eleazar and Ithamar, and their sons; these joined with Moses in the following exhortations to the people of Israel, as being particularly concerned in instructing them in the knowledge of the laws, and in seeing them put in execution:
saying, take heed, and hearken, O Israel; to what was about to be said unto them, as well as to what had: been said:
this day thou art become the people of the Lord thy God; they were his people before; he had chosen them to be his special people above all others; he had redeemed them out of Egypt; he had led them through the wilderness, and provided for them and protected them there, and had given them laws and statutes to observe to walk in; all which showed them to be his peculiar people: but now in a very formal and solemn manner they were avouched and declared by him to be his people, and they had solemnly avouched and declared that he was their God and King; and every day, according to Jarchi, was to be considered as this day, as if it was the day of entering into covenant with him.
John Wesley
27:9 The people of the Lord - By thy solemn renewing of thy covenant with him.
27:1027:10: եւ լուիցե՛ս ձայնի Տեառն Աստուծոյ քոյ. եւ արասցե՛ս զամենայն պատուիրանս նորա եւ զիրաւունս նորա՝ զոր ե՛ս պատուիրեմ քեզ այսօր։
10 Լսի՛ր քո Տէր Աստծու ասածը, կատարի՛ր նրա բոլոր պատուիրաններն ու օրէնքները, որ ես այսօր պատգամում եմ քեզ»:
10 Ուստի քու Տէր Աստուծոյդ խօսքին մտիկ ընելով գործադրէ՛ անոր պատուիրանքներն ու կանոնները, որոնք ես այսօր քեզի կը յայտնեմ»
եւ լուիցես ձայնի Տեառն Աստուծոյ քո, եւ արասցես զամենայն պատուիրանս նորա եւ զիրաւունս նորա զոր ես պատուիրեմ քեզ այսօր:

27:10: եւ լուիցե՛ս ձայնի Տեառն Աստուծոյ քոյ. եւ արասցե՛ս զամենայն պատուիրանս նորա եւ զիրաւունս նորա՝ զոր ե՛ս պատուիրեմ քեզ այսօր։
10 Լսի՛ր քո Տէր Աստծու ասածը, կատարի՛ր նրա բոլոր պատուիրաններն ու օրէնքները, որ ես այսօր պատգամում եմ քեզ»:
10 Ուստի քու Տէր Աստուծոյդ խօսքին մտիկ ընելով գործադրէ՛ անոր պատուիրանքներն ու կանոնները, որոնք ես այսօր քեզի կը յայտնեմ»
zohrab-1805▾ eastern-1994▾ western am▾
27:1010: итак слушай гласа Господа Бога твоего и исполняй заповеди Его и постановления Его, которые заповедую тебе сегодня.
27:10 καὶ και and; even εἰσακούσῃ εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your καὶ και and; even ποιήσεις ποιεω do; make πάσας πας all; every τὰς ο the ἐντολὰς εντολη direction; injunction αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the δικαιώματα δικαιωμα justification αὐτοῦ αυτος he; him ὅσα οσος as much as; as many as ἐγὼ εγω I ἐντέλλομαί εντελλομαι direct; enjoin σοι σοι you σήμερον σημερον today; present
27:10 וְ wᵊ וְ and שָׁ֣מַעְתָּ֔ šˈāmaʕtˈā שׁמע hear בְּ bᵊ בְּ in קֹ֖ול qˌôl קֹול sound יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) וְ wᵊ וְ and עָשִׂ֤יתָ ʕāśˈîṯā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] מִצְוֹתָיו֙מצותו *miṣwōṯāʸw מִצְוָה commandment וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֻקָּ֔יו ḥuqqˈāʸw חֹק portion אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i מְצַוְּךָ֖ mᵊṣawwᵊḵˌā צוה command הַ ha הַ the יֹּֽום׃ ס yyˈôm . s יֹום day
27:10. audies vocem eius et facies mandata atque iustitias quas ego praecipio tibiThou shalt hear his voice, and do the commandments and justices which I command thee.
10. Thou shalt therefore obey the voice of the LORD thy God, and do his commandments and his statutes, which I command thee this day.
27:10. You shall listen to his voice, and you shall do the commandments and justices, which I am entrusting to you.”
27:10. Thou shalt therefore obey the voice of the LORD thy God, and do his commandments and his statutes, which I command thee this day.
Thou shalt therefore obey the voice of the LORD thy God, and do his commandments and his statutes, which I command thee this day:

10: итак слушай гласа Господа Бога твоего и исполняй заповеди Его и постановления Его, которые заповедую тебе сегодня.
27:10
καὶ και and; even
εἰσακούσῃ εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
καὶ και and; even
ποιήσεις ποιεω do; make
πάσας πας all; every
τὰς ο the
ἐντολὰς εντολη direction; injunction
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
δικαιώματα δικαιωμα justification
αὐτοῦ αυτος he; him
ὅσα οσος as much as; as many as
ἐγὼ εγω I
ἐντέλλομαί εντελλομαι direct; enjoin
σοι σοι you
σήμερον σημερον today; present
27:10
וְ wᵊ וְ and
שָׁ֣מַעְתָּ֔ šˈāmaʕtˈā שׁמע hear
בְּ bᵊ בְּ in
קֹ֖ול qˌôl קֹול sound
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
וְ wᵊ וְ and
עָשִׂ֤יתָ ʕāśˈîṯā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
מִצְוֹתָיו֙מצותו
*miṣwōṯāʸw מִצְוָה commandment
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֻקָּ֔יו ḥuqqˈāʸw חֹק portion
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
מְצַוְּךָ֖ mᵊṣawwᵊḵˌā צוה command
הַ ha הַ the
יֹּֽום׃ ס yyˈôm . s יֹום day
27:10. audies vocem eius et facies mandata atque iustitias quas ego praecipio tibi
Thou shalt hear his voice, and do the commandments and justices which I command thee.
27:10. You shall listen to his voice, and you shall do the commandments and justices, which I am entrusting to you.”
27:10. Thou shalt therefore obey the voice of the LORD thy God, and do his commandments and his statutes, which I command thee this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:10: Deu 10:12, Deu 10:13, Deu 11:1, Deu 11:7, Deu 11:8; Lev 19:2; Mic 4:5, Mic 6:8; Mat 5:48; Eph 4:17-24; Pe1 1:14-16, Pe1 4:1-3
Geneva 1599
27:10 Thou (e) shalt therefore obey the voice of the LORD thy God, and do his commandments and his statutes, which I command thee this day.
(e) This condition has bound you to it, that if you will be his people, you must keep his laws.
John Gill
27:10 Thou shalt therefore obey the voice of the Lord thy God,.... In whatsoever he directs in his word, and by his prophets, and especially by his Son, eminently called the Word of the Lord:
and do his commandments and his statutes, which I command thee this day; See Gill on Deut 27:1.
27:1127:11: Եւ պատուիրեա՛ց Մովսէս ժողովրդեանն յաւուր յայնմիկ՝ եւ ասէ.
11 Եւ Մովսէսն այդ օրը ժողովրդին պատուիրելով՝ ասաց.
11 Նոյն օրը Մովսէս ժողովուրդին պատուիրելով՝ ըսաւ.
Եւ պատուիրեաց Մովսէս ժողովրդեանն յաւուր յայնմիկ եւ ասէ:

27:11: Եւ պատուիրեա՛ց Մովսէս ժողովրդեանն յաւուր յայնմիկ՝ եւ ասէ.
11 Եւ Մովսէսն այդ օրը ժողովրդին պատուիրելով՝ ասաց.
11 Նոյն օրը Մովսէս ժողովուրդին պատուիրելով՝ ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
27:1111: И заповедал Моисей народу в день тот, говоря:
27:11 καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin Μωυσῆς μωσευς Mōseus; Mosefs τῷ ο the λαῷ λαος populace; population ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that λέγων λεγω tell; declare
27:11 וַ wa וְ and יְצַ֤ו yᵊṣˈaw צוה command מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
27:11. praecepitque Moses populo in die illo dicensAnd Moses commanded the people in that day, saying:
11. And Moses charged the people the same day, saying,
27:11. And Moses instructed the people in that day, saying:
27:11. And Moses charged the people the same day, saying,
And Moses charged the people the same day, saying:

11: И заповедал Моисей народу в день тот, говоря:
27:11
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
Μωυσῆς μωσευς Mōseus; Mosefs
τῷ ο the
λαῷ λαος populace; population
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
λέγων λεγω tell; declare
27:11
וַ wa וְ and
יְצַ֤ו yᵊṣˈaw צוה command
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֔ם ʕˈām עַם people
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
27:11. praecepitque Moses populo in die illo dicens
And Moses commanded the people in that day, saying:
27:11. And Moses instructed the people in that day, saying:
27:11. And Moses charged the people the same day, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11: The Curses from Ebal.B. C. 1451.
11 And Moses charged the people the same day, saying, 12 These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin: 13 And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali. 14 And the Levites shall speak, and say unto all the men of Israel with a loud voice, 15 Cursed be the man that maketh any graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth it in a secret place. And all the people shall answer and say, Amen. 16 Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen. 17 Cursed be he that removeth his neighbour's landmark. And all the people shall say, Amen. 18 Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen. 19 Cursed be he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen. 20 Cursed be he that lieth with his father's wife; because he uncovereth his father's skirt. And all the people shall say, Amen. 21 Cursed be he that lieth with any manner of beast. And all the people shall say, Amen. 22 Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen. 23 Cursed be he that lieth with his mother in law. And all the people shall say, Amen. 24 Cursed be he that smiteth his neighbour secretly. And all the people shall say, Amen. 25 Cursed be he that taketh reward to slay an innocent person. And all the people shall say, Amen. 26 Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen.
When the law was written, to be seen and read by all men, the sanctions of it were to be published, which, to complete the solemnity of their covenanting with God, they were deliberately to declare their approbation of. This they were before directed to do (ch. xi. 29, 30), and therefore the appointment here begins somewhat abruptly, v. 12. There were, it seems, in Canaan, that part of it which afterwards fell to the lot of Ephraim (Joshua's tribe), two mountains that lay near together, with a valley between, one called Gerizim and the other Ebal. On the sides of these two mountains, which faced one another, all the tribes were to be drawn up, six on one side and six on the other, so that in the valley, at the foot of each mountain, they came pretty near together, so near as that the priests standing betwixt them might be heard by those that were next them on both sides; then when silence was proclaimed, and attention commanded, one of the priests, or perhaps more at some distance from each other, pronounced with a loud voice one of the curses here following, and all the people that stood on the side and foot of Mount Ebal (those that stood further off taking the signal from those that stood nearer and within hearing) said Amen; then the contrary blessing was pronounced, "Blessed is he that doth not so or so," and then those that stood on the side, and at the foot, of Mount Gerizim, said Amen. This could not but affect them very much with the blessings and curses, the promises and threatenings, of the law, and not only acquaint all the people with them, but teach them to apply them to themselves.
I. Something is to be observed, in general, concerning this solemnity, which was to be done, but once and not repeated, but would be talked of to posterity,. 1. God appointed which tribes should stand upon Mount Gerizim and which on Mount Ebal (v. 12, 13), to prevent the disputes that might have arisen if they had been left to dispose of themselves. The six tribes that were appointed for blessing were all the children of the free women, for to such the promise belongs, Gal. iv. 31. Levi is here put among the rest, to teach ministers to apply to themselves the blessing and curse which they preach to others, and by faith to set their own Amen to it. 2. Of those tribes that were to say Amen to the blessings it is said, They stood to bless the people, but of the other, They stood to curse, not mentioning the people, as loth to suppose that any of this people whom God had taken for his own should lay themselves under the curse. Or, perhaps, the different mode of expression intimates that there was to be but one blessing pronounced in general upon the people of Israel, as a happy people, and that should ever be so, if they were obedient; and to this blessing the tribes on Mount Gerizim were to say Amen--"Happy art thou, O Israel, and mayest thou ever be so;" but then the curses come in as exceptions from the general rule, and we know exceptio firmat regulam--the exception confirms the rule. Israel is a blessed people, but, if there be any particular persons even among them that do such and such things as are mentioned, let them know that they have no part nor lot in the matter, but are under a curse. This shows how ready God is to bestow the blessing; if any fall under the curse, they may thank themselves, they bring it upon their own heads. 3. The Levites or priests, such of them as were appointed for that purpose, were to pronounce the curses as well as the blessings. They were ordained to bless (ch. x. 8), the priests did it daily, Num. vi. 23. But they must separate between the precious and the vile; they must not give that blessing promiscuously, but must declare it to whom it did not belong, lest those who had no right to it themselves should think to share in it by being in the crowd. Note, Ministers must preach the terrors of the law as well as the comforts of the gospel; must not only allure people to their duty with the promises of a blessing, but awe them to it with the threatenings of a curse. 4. The curses are here expressed, but not the blessings; for as many as were under the law were under the curse, but it was a honour reserved for Christ to bless us, and so to do that for us which the law could not do, in that it was weak. In Christ's sermon upon the mount, which was the true Mount Gerizim, we have blessings only, Matt. v. 3, &c. 5. To each of the curses the people were to say Amen. It is easy to understand the meaning of Amen to the blessings. The Jews have a saying to encourage people to say Amen to the public prayers, Whosoever answereth Amen, after him that blesseth, he is as he that blesseth. But how could they say Amen to the curses? (1.) It was a profession of their faith in the truth of them, that these and the like curses were not bug-bears to frighten children and fools, but the real declarations of the wrath of God against the ungodliness and unrighteousness of men, not one iota of which shall fall to the ground. (2.) It was an acknowledgment of the equity of these curses; when they said Amen, they did in effect say, not only, It is certain it shall be so, but, It is just it should be so. Those who do such things deserve to fall and lie under the curse. (3.) It was such an imprecation upon themselves as strongly obliged them to have nothing to do with those evil practices upon which the curse is here entailed. "Let God's wrath fall upon us if ever we do such things." We read of those that entered into a curse (and with us that is the usual form of a solemn oath) to walk in God's law Neh. x. 29. Nay, the Jews say (as the learned bishop Patrick quotes them), "All the people, by saying this Amen, became bound for one another, that they would observe God's laws, by which every man was obliged, as far as he could, to prevent his neighbour from breaking these laws, and to reprove those that had offended, lest they should bear sin and the curse for them."
II. Let us now observe what are the particular sins against which the curses are here denounced.
1. Sins against the second commandment. This flaming sword is set to keep that commandment first, v. 15. Those are here cursed, not only that worship images, but that make them or keep them, if they be such (or like such) as idolaters used in the service of their gods. Whether it be a graven image or a molten image, it comes all to one, it is an abomination to the Lord, even though it be not set up in public, but in a secret place,--though it be not actually worshipped, nor is it said to be designed for worship, but reserved there with respect and a constant temptation. He that does this may perhaps escape punishment from men, but he cannot escape the curse of God.
2. Against the fifth commandment, v. 16. The contempt of parents is a sin so heinous that it is put next to the contempt of God himself. If a man abused his parents, either in word or deed, he fell under the sentence of the magistrate, and must be put to death, Exod. xxi. 15, 17. But to set light by them in his heart was a thing which the magistrate could not take cognizance of, and therefore it is here laid under the curse of God, who knows the heart. Those are cursed children that carry themselves scornfully and insolently towards their parents.
3. Against the eighth commandment. The curse of God is here fastened, (1.) Upon an unjust neighbour that removes the land-marks, v. 17. See ch. xix. 14. Upon an unjust counsellor, who, when his advice is asked, maliciously directs his friend to that which he knows will be to his prejudice, which is making the blind to wander out of the way, under pretence of directing him in the way, than which nothing can be either more barbarous or more treacherous, v. 18. Those that seduce others from the way of God's commandments, and entice them to sin, bring this curse upon themselves, which our Saviour has explained, Matt. xv. 14, The blind lead the blind, and both shall fall into the ditch. (3.) Upon an unjust judge, that perverteth the judgment of the stranger, fatherless, and widow, whom he should protect and vindicate, v. 19. These are supposed to be poor and friendless (nothing to be got by doing them a kindness, nor any thing lost by disobliging them), and therefore judges may be tempted to side with their adversaries against right and equity; but cursed are such judges.
4. Against the seventh commandment. Incest is a cursed sin, with a sister, a father's wife, or a mother-in-law, v. 20, 22, 23. These crimes not only exposed men to the sword of the magistrate (Lev. xx. 11), but, which is more dreadful, to the wrath of God; bestiality likewise, v. 21.
5. Against the sixth commandment. Two of the worst kinds of murder are here specified:-- (1.) Murder unseen, when a man does not set upon his neighbour as a fair adversary, giving him an opportunity to defend himself, but smites him secretly (v. 24), as by poison or otherwise, when he sees not who hurts him. See Ps. x. 8, 9. Though such secret murders may go undiscovered and unpunished, yet the curse of God will follow them. (2.) Murder under colour of law, which is the greatest affront to God, for it makes an ordinance of his to patronise the worst of villains, and the greatest wrong to our neighbour, for it ruins his honour as well as his life: cursed therefore is he that will be hired, or bribed, to accuse, or to convict, or to condemn, and so to slay, an innocent person, v. 25. See Ps. xv. 5.
6. The solemnity concludes with a general curse upon him that confirmeth not, or, as it might be read, that performeth not, all the words of this law to do them, v. 26. By our obedience to the law we set our seal to it, and so confirm it, as by our disobedience we do what lies in us to disannul it, Ps. cxix. 126. The apostle, following all the ancient versions, reads it, Cursed is every one that continues not, Gal. iii. 10. Lest those who were guilty of other sins, not mentioned in this commination, should think themselves safe from the curse, this last reaches all; not only those who do the evil which the law forbids, but those also who omit the good which the law requires: to this we must all say Amen, owning ourselves under the curse, justly to have deserved it, and that we must certainly have perished for ever under it, if Christ had not redeemed us from the curse of the law, by being made a curse for us.
Albert Barnes: Notes on the Bible - 1834
27:11: Compare Jos 8:32-35. The solemnity was apparently designed only for the single occasion on which it actually took place.
Carl Friedrich Keil and Franz Delitzsch
27:11
With the solemn erection of the stones with the law written upon them, Israel was to transfer to the land the blessing and curse of the law, as was already commanded in Deut 11:29; that is to say, according to the more minute explanation of the command which is given here, the people themselves were solemnly to give expression to the blessing and the curse: to the former upon Mount Gerizim, and to the latter upon Ebal. On the situation of these mountains, see at Deut 11:29. To this end six tribes were to station themselves upon the top or side of Gerizim, and six upon the top or side of Ebal. The blessing was to be uttered by the tribes of Simeon, Levi, Judah, Issachar, Joseph, and Benjamin, who sprang from the two wives of Jacob; and the curse by Reuben, with the two sons of Leah's maid Zilpah, and by Zebulun, with Dan and Naphtali, the sons of Rachel's maid Bilhah. It was natural that the utterance of the blessing should be assigned to the tribes which sprang from Jacob's proper wives, since the sons of the wives occupied a higher position than the sons of the maids - just as the blessing had pre-eminence over the curse. But in order to secure the division into two sixes, it was necessary that two of the eight sons of the wives should be associated with those who pronounced the curses. The choice fell upon Reuben, because he had forfeited his right of primogeniture by his incest (Gen 49:4), and upon Zebulun, as the youngest son of Leah. "They shall stand there upon the curse:" i.e., to pronounce the curse.
John Gill
27:11 And Moses charged the people the same,.... That he gave the above orders to set up stones, and plaster them, and write the law on them, and build an altar in the same place, and offer sacrifices when come into the land of Canaan:
saying; as follows.
Robert Jamieson, A. R. Fausset and David Brown
27:11 THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deut 27:11-13)
These shall stand upon mount Gerizim to bless the people . . . these shall stand upon mount Ebal to curse--Those long, rocky ridges lay in the province of Samaria, and the peaks referred to were near Shechem (Nablous), rising in steep precipices to the height of about eight hundred feet and separated by a green, well-watered valley of about five hundred yards wide. The people of Israel were here divided into two parts. On mount Gerizim (now Jebel-et-Tur) were stationed the descendants of Rachel and Leah, the two principal wives of Jacob, and to them was assigned the most pleasant and honorable office of pronouncing the benedictions; while on the twin hill of Ebal (now Imad-el-Deen) were placed the posterity of the two secondary wives, Zilpah and Bilhah, with those of Reuben, who had lost the primogeniture, and Zebulun, Leah's youngest son; to them was committed the necessary but painful duty of pronouncing the maledictions (see on Judg 9:7). The ceremony might have taken place on the lower spurs of the mountains, where they approach more closely to each other; and the course observed was as follows: Amid the silent expectations of the solemn assembly, the priests standing round the ark in the valley below, said aloud, looking to Gerizim, "Blessed is the man that maketh not any graven image," when the people ranged on that hill responded in full simultaneous shouts of "Amen"; then turning round to Ebal, they cried, "Cursed is the man that maketh any graven image"; to which those that covered the ridge answered, "Amen." The same course at every pause was followed with all the blessings and curses (see on Josh 8:33-34). These curses attendant on disobedience to the divine will, which had been revealed as a law from heaven, be it observed, are given in the form of a declaration, not a wish, as the words should be rendered, "Cursed is he," and not, "Cursed be he."
27:1227:12: Սոքա՛ կացցեն օրհնել զժողովուրդն ՚ի լերինն Գարիզին, յորժամ անցանիցէք ընդ Յորդանան։ Շմաւոն. Ղեւի. Յուդայ. Իսաքար. Յովսէփ. եւ Բենիամին[1989]։ [1989] Ոմանք. ՚Ի լերինն Գարեզին։
12 «Ահա անուններն այն ցեղերի, որոնք ժողովրդին օրհնելու համար Յորդանան գետն անցնելուց յետոյ պիտի կանգնեն Գարիզին լերան վրա. Շմաւոն, Ղեւի, Յուդա, Իսաքար, Յովսէփ եւ Բենիամին:
12 «Երբ Յորդանանէն անցնիք, ժողովուրդը օրհնելու համար Գարիզին լերան վրայ հետեւեալները թող կայնին՝ Շմաւոն, Ղեւի, Յուդա, Իսաքար, Յովսէփ ու Բենիամին։
Սոքա կացցեն օրհնել զժողովուրդն ի լերինն Գարիզին, յորժամ անցանիցէք ընդ Յորդանան. Շմաւոն, Ղեւի, Յուդա, Իսաքար, Յովսէփ եւ Բենիամին:

27:12: Սոքա՛ կացցեն օրհնել զժողովուրդն ՚ի լերինն Գարիզին, յորժամ անցանիցէք ընդ Յորդանան։ Շմաւոն. Ղեւի. Յուդայ. Իսաքար. Յովսէփ. եւ Բենիամին[1989]։
[1989] Ոմանք. ՚Ի լերինն Գարեզին։
12 «Ահա անուններն այն ցեղերի, որոնք ժողովրդին օրհնելու համար Յորդանան գետն անցնելուց յետոյ պիտի կանգնեն Գարիզին լերան վրա. Շմաւոն, Ղեւի, Յուդա, Իսաքար, Յովսէփ եւ Բենիամին:
12 «Երբ Յորդանանէն անցնիք, ժողովուրդը օրհնելու համար Գարիզին լերան վրայ հետեւեալները թող կայնին՝ Շմաւոն, Ղեւի, Յուդա, Իսաքար, Յովսէփ ու Բենիամին։
zohrab-1805▾ eastern-1994▾ western am▾
27:1212: сии должны стать на горе Гаризим, чтобы благословлять народ, когда перейдете Иордан: Симеон, Левий, Иуда, Иссахар, Иосиф и Вениамин;
27:12 οὗτοι ουτος this; he στήσονται ιστημι stand; establish εὐλογεῖν ευλογεω commend; acclaim τὸν ο the λαὸν λαος populace; population ἐν εν in ὄρει ορος mountain; mount Γαριζιν γαριζιν step through; go across τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis Συμεων συμεων Symeōn; Simeon Λευι λευι Leuΐ; Lei Ιουδας ιουδας Ioudas; Iuthas Ισσαχαρ ισσαχαρ Issachar; Issakhar Ιωσηφ ιωσηφ Iōsēph; Iosif καὶ και and; even Βενιαμιν βενιαμιν Beniamin; Veniamin
27:12 אֵ֠לֶּה ʔēllˌeh אֵלֶּה these יַֽעַמְד֞וּ yˈaʕamᵊḏˈû עמד stand לְ lᵊ לְ to בָרֵ֤ךְ vārˈēḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָם֙ ʕˌām עַם people עַל־ ʕal- עַל upon הַ֣ר hˈar הַר mountain גְּרִזִ֔ים gᵊrizˈîm גְּרִזִים Gerizim בְּ bᵊ בְּ in עָבְרְכֶ֖ם ʕovrᵊḵˌem עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan שִׁמְעֹון֙ šimʕôn שִׁמְעֹון Simeon וְ wᵊ וְ and לֵוִ֣י lēwˈî לֵוִי Levi וִֽ wˈi וְ and יהוּדָ֔ה yhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and יִשָּׂשכָ֖ר yiśśāŝḵˌār יִשָּׂשׂכָר Issachar וְ wᵊ וְ and יֹוסֵ֥ף yôsˌēf יֹוסֵף Joseph וּ û וְ and בִנְיָמִֽן׃ vinyāmˈin בִּנְיָמִן Benjamin
27:12. hii stabunt ad benedicendum Domino super montem Garizim Iordane transmisso Symeon Levi Iudas Isachar Ioseph et BeniaminThese shall stand upon mount Garizim to bless the people, when you are passed the Jordan: Simeon, Levi, Juda, Issachar, Joseph, and Benjamin.
12. These shall stand upon mount Gerizim to bless the people, when ye are passed over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin:
27:12. “These shall stand upon Mount Gerizim, as a blessing to the people, when you will have crossed the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin.
27:12. These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin:
These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin:

12: сии должны стать на горе Гаризим, чтобы благословлять народ, когда перейдете Иордан: Симеон, Левий, Иуда, Иссахар, Иосиф и Вениамин;
27:12
οὗτοι ουτος this; he
στήσονται ιστημι stand; establish
εὐλογεῖν ευλογεω commend; acclaim
τὸν ο the
λαὸν λαος populace; population
ἐν εν in
ὄρει ορος mountain; mount
Γαριζιν γαριζιν step through; go across
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
Συμεων συμεων Symeōn; Simeon
Λευι λευι Leuΐ; Lei
Ιουδας ιουδας Ioudas; Iuthas
Ισσαχαρ ισσαχαρ Issachar; Issakhar
Ιωσηφ ιωσηφ Iōsēph; Iosif
καὶ και and; even
Βενιαμιν βενιαμιν Beniamin; Veniamin
27:12
אֵ֠לֶּה ʔēllˌeh אֵלֶּה these
יַֽעַמְד֞וּ yˈaʕamᵊḏˈû עמד stand
לְ lᵊ לְ to
בָרֵ֤ךְ vārˈēḵ ברך bless
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָם֙ ʕˌām עַם people
עַל־ ʕal- עַל upon
הַ֣ר hˈar הַר mountain
גְּרִזִ֔ים gᵊrizˈîm גְּרִזִים Gerizim
בְּ bᵊ בְּ in
עָבְרְכֶ֖ם ʕovrᵊḵˌem עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan
שִׁמְעֹון֙ šimʕôn שִׁמְעֹון Simeon
וְ wᵊ וְ and
לֵוִ֣י lēwˈî לֵוִי Levi
וִֽ wˈi וְ and
יהוּדָ֔ה yhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
יִשָּׂשכָ֖ר yiśśāŝḵˌār יִשָּׂשׂכָר Issachar
וְ wᵊ וְ and
יֹוסֵ֥ף yôsˌēf יֹוסֵף Joseph
וּ û וְ and
בִנְיָמִֽן׃ vinyāmˈin בִּנְיָמִן Benjamin
27:12. hii stabunt ad benedicendum Domino super montem Garizim Iordane transmisso Symeon Levi Iudas Isachar Ioseph et Beniamin
These shall stand upon mount Garizim to bless the people, when you are passed the Jordan: Simeon, Levi, Juda, Issachar, Joseph, and Benjamin.
27:12. “These shall stand upon Mount Gerizim, as a blessing to the people, when you will have crossed the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin.
27:12. These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin:
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
12-13: Горы Гаризим и Гевал образуют своими склонами ту долину, в которой лежит селение Наблус (древний Сихем). Гора Гевал расположена на Северной стороне долины, гора Гаризим — на южной.

В настоящей главе отмечены лишь проклятия, которые должны быть произнесены на горе Гевал. В следующей, XXVIII, главе мы встречаем двенадцать благословений, как бы соответствующих двенадцати проклятиям XXVII главы.

Заповедуемый обряд всенародною благословения и проклятия был совершен при преемнике Моисея, Иисусе Навине (Нав VIII:33–34).
Adam Clarke: Commentary on the Bible - 1831
27:12: These shall stand upon Mount Gerizim to bless the people - Instead of upon Mount, etc., we may translate by, as the particle על al is sometimes used; for we do not find that the tribes did stand on either mount, for in Jos 8:33, when this direction was reduced to practice, we find the people did not stand on the mountains, but over against them on the plain. See the observations at the end of this chapter, Deu 27:26 (note).
Albert Barnes: Notes on the Bible - 1834
27:12 , Deu 27:13
The tribes appointed to stand on Gerizim to bless the people all sprang from the two wives of Jacob, Leah and Rachel. All the four tribes which sprang from the handmaids Zilpah and Bilhah are located on Ebal. But in order, as it would seem, to effect an equal division, two tribes are added to the latter from the descendants of the wives, that of Reuben, probably because he forfeited his primogeniture Gen 49:4; and of Zebulun, apparently because he was the youngest son of Leah.
The transaction presents itself as a solemn renewal of the covenant made by God with Abraham and Isaac, but more especially with Jacob and his family. Accordingly the genealogical basis of the "twelve patriarchs" (compare Act 7:12; Rev 7:4 ff), the sons of Jacob, is here assumed. The tribes of Ephraim and Manasseh are merged in the name of Joseph, their father; and Levi regains on this occasion his place collaterally with the others. "The Levites" of Deu 27:14 are no doubt "the priests the Levites" (compare Jos 8:33), in whom the ministerial character attaching to the tribe was more particularly manifested. It is noteworthy that the group of tribes which stood on Gerizim far exceeded the other in numbers and in importance, thus perhaps indicating that even by the Law the blessing should at length pRev_ail.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:12: upon mount Gerizim: Mount Gerizim and mount Ebal being only separated by a narrow valley, not above a furlong broad, what was spoken with a loud voice on the one might be heard on the other (see note on Jdg 9:7). It is probable, however, that the particle â l should be rendered by, as it frequently signifies; for when this direction was reduced to practice (Jos 8:33), it seems that the people did not stand on the mountains, but over against them in the plain. But the Talmud says, that six tribes went up on each, while the priest and Levites and the ark remained beneath. Deu 11:26-29; Jos 8:33, Jos 8:34; Jdg 9:7
Simeon: Gen 29:33-35, Gen 30:18, Gen 30:24, Gen 35:18
Geneva 1599
27:12 These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and (f) Joseph, and Benjamin:
(f) Meaning, Ephraim and Manasseh.
John Gill
27:12 These shall stand upon Mount Gerizim to bless the people,
widen ye are come over Jordan,.... Which was a mountain in Samaria opposite to Mount Ebal, a valley of a furlong broad lay between them (y); and, according to Hillerus (z), had its name from being broken off from that, they being, as it should seem, originally one mountain, and now two tops of the same; so Burchard; but others think it signifies the mountain of the mowers or cutters down (a); that is, of grass or corn, being a very fruitful one; and Benjamin of Tudela says (b), that in his time, on Mount Gerizim were fountains and orchards; and being such a fertile mountain, it was very proper to bless upon. Mr. Maundrel (c), a late traveller in those parts, says,"though neither of the mountains have much to boast of as to their pleasantness, yet as one passes between them, Gerizim seems to discover a somewhat more verdant fruitful aspect than Ebal; the reason of which may be, because fronting towards the north it is sheltered from the heat of the sun by its own shade; whereas Ebal looking southward, and receiving the sun that comes directly upon it, must by consequence be rendered more scorched and unfruitful.''Josephus (d) says, that Gerizim was on the right hand, and Ebal on the left; which may serve to strengthen the observation of Ainsworth, in allusion hereunto, that in the last judgment those on the right hand will be pronounced blessed, and those on the left hand cursed:
Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin: these appointed for blessing were children of the mistress, or free woman, as Aben Ezra and many others have observed; the four first were the sons of Leah, and the two last the sons of Rachel, and therefore employed in the most honourable and desirable service: and who so proper to pronounce or receive the blessing as the children of the free woman, of Jerusalem above, which is free, the mother of us all that are born again, and are made free by the Son of God, and are free indeed, and are entitled to all the blessings of grace and glory?
(y) Vid. Maundrel's Journey from Aleppo, &c. p. 59, 62. (z) Onomastic. Sacr. p. 168. (a) Reland. Dissert. de Monte Gerizim. p. 128. (b) Itinerar. p. 40. (c) Journey from Aleppo, &c. p. 61. Edit. 7. (d) Antiqu. l. 4. c. 8. sect. 44.
John Wesley
27:12 Upon mount Gerizzim - These words may be rendered beside or near to mount Gerizzim. There were in Canaan two mountains that lay near together, with a valley between, one called Gerizzim, the other Ebal. On the sides of these which faced each other, all the tribes were to be drawn up, six on a side, so that in the valley they came near each other, so near that the priests standing between them, might be heard by them that were next them on both sides. Then one of the priests, or perhaps more, at some distance from each other, pronounced with a loud voice, one of the curses following. And all the people who stood on the foot and side of mount Ebal, (those farther off taking the signal from those who were nearer) said Amen! Then the contrary blessing was pronounced, "Blessed is he that doth so or so:" To which all who stood on the foot and side of mount Gerizzim, said, Amen! Simeon - All these were the children of the free - women, Leah and Rachel, to shew both the dignity of the blessings above the curses, and that the blessings belong only to those who are evangelically such, as this is expounded and applied, Gal 4:22, even to those that receive the Spirit of adoption and liberty. Joseph is here put for both his sons and tribes Manasseh and Ephraim, which are reckoned as one tribe, because Levi is here numbered; but when Levi is omitted, as it is where the division of the land is made, there Manasseh and Ephraim pass for two tribes.
27:1327:13: Եւ սոքա՛ կացցեն ՚ի վերայ անիծիցն ՚ի լերինն Գեբաղ։ Ռուբէն. Գադ. Ասեր. Զաբուղոն. Դան. եւ Նեփթաղին։
13 Եւ ահա անուններն այն ցեղերի, որոնք ժողովրդին անիծելու համար պիտի կանգնեն Գեբաղ լերան վրայ. Ռուբէն, Գադ, Ասեր, Զաբուղոն, Դան եւ Նեփթաղիմ:
13 Իսկ անէծքի համար Գեբաղ լերան վրայ հետեւեալները թող կայնին՝ Ռուբէն, Գադ, Ասեր, Զաբուղոն, Դան ու Նեփթաղիմ»։
եւ սոքա կացցեն ի վերայ անիծիցն ի լերինն Գեբաղ. Ռուբէն, Գադ, Ասեր, Զաբուղոն, Դան եւ Նեփթաղին:

27:13: Եւ սոքա՛ կացցեն ՚ի վերայ անիծիցն ՚ի լերինն Գեբաղ։ Ռուբէն. Գադ. Ասեր. Զաբուղոն. Դան. եւ Նեփթաղին։
13 Եւ ահա անուններն այն ցեղերի, որոնք ժողովրդին անիծելու համար պիտի կանգնեն Գեբաղ լերան վրայ. Ռուբէն, Գադ, Ասեր, Զաբուղոն, Դան եւ Նեփթաղիմ:
13 Իսկ անէծքի համար Գեբաղ լերան վրայ հետեւեալները թող կայնին՝ Ռուբէն, Գադ, Ասեր, Զաբուղոն, Դան ու Նեփթաղիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:1313: а сии должны стать на горе Гевал, чтобы [произносить] проклятие: Рувим, Гад, Асир, Завулон, Дан и Неффалим.
27:13 καὶ και and; even οὗτοι ουτος this; he στήσονται ιστημι stand; establish ἐπὶ επι in; on τῆς ο the κατάρας καταρα curse ἐν εν in ὄρει ορος mountain; mount Γαιβαλ γαιβαλ Reuben Γαδ γαδ Gad; Gath καὶ και and; even Ασηρ ασηρ Asēr; Asir Ζαβουλων ζαβουλων Zaboulōn; Zavulon Δαν δαν and; even Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
27:13 וְ wᵊ וְ and אֵ֛לֶּה ʔˈēlleh אֵלֶּה these יַֽעַמְד֥וּ yˈaʕamᵊḏˌû עמד stand עַל־ ʕal- עַל upon הַ ha הַ the קְּלָלָ֖ה qqᵊlālˌā קְלָלָה curse בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain עֵיבָ֑ל ʕêvˈāl עֵיבָל Ebal רְאוּבֵן֙ rᵊʔûvˌēn רְאוּבֵן Reuben גָּ֣ד gˈāḏ גָּד Gad וְ wᵊ וְ and אָשֵׁ֔ר ʔāšˈēr אָשֵׁר Asher וּ û וְ and זְבוּלֻ֖ן zᵊvûlˌun זְבוּלֻן Zebulun דָּ֥ן dˌān דָּן Dan וְ wᵊ וְ and נַפְתָּלִֽי׃ naftālˈî נַפְתָּלִי Naphtali
27:13. et e regione isti stabunt ad maledicendum in monte Hebal Ruben Gad et Aser Zabulon Dan et NepthalimAnd over against them shall stand on mount Hebal to curse: Ruben, Gad, and Aser, and Zabulon, Dan, and Nephtali.
13. and these shall stand upon mount Ebal for the curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.
27:13. And in the opposite region, there shall stand upon Mount Ebal, as a curse: Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.
27:13. And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.
And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali:

13: а сии должны стать на горе Гевал, чтобы [произносить] проклятие: Рувим, Гад, Асир, Завулон, Дан и Неффалим.
27:13
καὶ και and; even
οὗτοι ουτος this; he
στήσονται ιστημι stand; establish
ἐπὶ επι in; on
τῆς ο the
κατάρας καταρα curse
ἐν εν in
ὄρει ορος mountain; mount
Γαιβαλ γαιβαλ Reuben
Γαδ γαδ Gad; Gath
καὶ και and; even
Ασηρ ασηρ Asēr; Asir
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
Δαν δαν and; even
Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
27:13
וְ wᵊ וְ and
אֵ֛לֶּה ʔˈēlleh אֵלֶּה these
יַֽעַמְד֥וּ yˈaʕamᵊḏˌû עמד stand
עַל־ ʕal- עַל upon
הַ ha הַ the
קְּלָלָ֖ה qqᵊlālˌā קְלָלָה curse
בְּ bᵊ בְּ in
הַ֣ר hˈar הַר mountain
עֵיבָ֑ל ʕêvˈāl עֵיבָל Ebal
רְאוּבֵן֙ rᵊʔûvˌēn רְאוּבֵן Reuben
גָּ֣ד gˈāḏ גָּד Gad
וְ wᵊ וְ and
אָשֵׁ֔ר ʔāšˈēr אָשֵׁר Asher
וּ û וְ and
זְבוּלֻ֖ן zᵊvûlˌun זְבוּלֻן Zebulun
דָּ֥ן dˌān דָּן Dan
וְ wᵊ וְ and
נַפְתָּלִֽי׃ naftālˈî נַפְתָּלִי Naphtali
27:13. et e regione isti stabunt ad maledicendum in monte Hebal Ruben Gad et Aser Zabulon Dan et Nepthalim
And over against them shall stand on mount Hebal to curse: Ruben, Gad, and Aser, and Zabulon, Dan, and Nephtali.
27:13. And in the opposite region, there shall stand upon Mount Ebal, as a curse: Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.
27:13. And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:13: mount Ebal: Deu 27:4, Deu 11:29; Jos 8:33
to curse: Heb. for a cursing
Reuben: Gen 29:32, Gen 30:6-13, Gen 30:20, Gen 49:3, Gen 49:4
Geneva 1599
27:13 And these shall stand upon mount Ebal to (g) curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.
(g) Signifying, that if they would not obey God out of love, they would be made to obey out of fear.
John Gill
27:13 And these shall stand upon Mount Ebal curse,.... Which was dry and rocky, barren and fruitful, and like the earth, that bears briers and thorns, is rejected and nigh unto cursing, and so a proper place to curse, and a fit emblem of those to be cursed; see Heb 6:8,
Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali; four of these appointed for cursing were the children of the handmaids, Gad, Asher, Dan, and Naphtali; and since two were wanting, as Aben Ezra observes, and the sons of Leah were many, the oldest and the youngest were taken; Reuben, who had defiled his father's bed, and exposed himself to the curse of the law, and Zebulun, the last and youngest of Leah's sons; see Gal 3:10.
John Wesley
27:13 To curse - Of the former tribes, 'tis said, they stood to bless the people: of these, that they stood to curse. Perhaps the different way of speaking intimates, That Israel in general were an happy people, and should ever be so, if they were obedient. And to that blessing, they on mount Gerizzim said, Amen! But the curses come in, only as exceptions to the general rule: "Israel is a blessed people: but if there be any even among them, that do such and such things, they have no part or lot in this matter, but are under a curse." This shews how ready God is to bestow the blessing: if any fall under the curse, they bring it on their own head. Four of these are children of the bond - woman, to shew that the curse belongs to those of servile and disingenuous spirits. With these are joined Reuben, who by his shameful sin fell from his dignity, and Zebulun, the youngest of Leah's children, that the numbers might be equal.
27:1427:14: Եւ պատասխանի տուեալ Ղեւտացւոցն՝ ասիցե՛ն մեծաձայն ամենայն Իսրայէլի։
14 Ղեւտացիները պատասխան տալով՝ բարձրաձայն պէտք է ասեն բոլոր իսրայէլացիներին.
14 Եւ Ղեւտացիները Իսրայէլի բոլոր մարդոցը հետ խօսելով՝ բարձր ձայնով թող ըսեն.
Եւ պատասխանի տուեալ Ղեւտացւոցն ասիցեն մեծաձայն ամենայն Իսրայելի:

27:14: Եւ պատասխանի տուեալ Ղեւտացւոցն՝ ասիցե՛ն մեծաձայն ամենայն Իսրայէլի։
14 Ղեւտացիները պատասխան տալով՝ բարձրաձայն պէտք է ասեն բոլոր իսրայէլացիներին.
14 Եւ Ղեւտացիները Իսրայէլի բոլոր մարդոցը հետ խօսելով՝ բարձր ձայնով թող ըսեն.
zohrab-1805▾ eastern-1994▾ western am▾
27:1414: Левиты возгласят и скажут всем Израильтянам громким голосом:
27:14 καὶ και and; even ἀποκριθέντες αποκρινομαι respond οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis ἐροῦσιν ερεω.1 state; mentioned παντὶ πας all; every Ισραηλ ισραηλ.1 Israel φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud
27:14 וְ wᵊ וְ and עָנ֣וּ ʕānˈû ענה answer הַ ha הַ the לְוִיִּ֗ם lᵊwiyyˈim לֵוִי Levite וְ wᵊ וְ and אָֽמְר֛וּ ʔˈāmᵊrˈû אמר say אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole אִ֥ישׁ ʔˌîš אִישׁ man יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel קֹ֥ול qˌôl קֹול sound רָֽם׃ ס rˈām . s רום be high
27:14. et pronuntiabunt Levitae dicentque ad omnes viros Israhel excelsa voceAnd the Levites shall pronounce, and say to all the men of Israel with a loud voice:
14. And the Levites shall answer, and say unto all the men of Israel with a loud voice,
27:14. And the Levites shall pronounce and declare to all the men of Israel, with an exalted voice:
27:14. And the Levites shall speak, and say unto all the men of Israel with a loud voice,
And the Levites shall speak, and say unto all the men of Israel with a loud voice:

14: Левиты возгласят и скажут всем Израильтянам громким голосом:
27:14
καὶ και and; even
ἀποκριθέντες αποκρινομαι respond
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
ἐροῦσιν ερεω.1 state; mentioned
παντὶ πας all; every
Ισραηλ ισραηλ.1 Israel
φωνῇ φωνη voice; sound
μεγάλῃ μεγας great; loud
27:14
וְ wᵊ וְ and
עָנ֣וּ ʕānˈû ענה answer
הַ ha הַ the
לְוִיִּ֗ם lᵊwiyyˈim לֵוִי Levite
וְ wᵊ וְ and
אָֽמְר֛וּ ʔˈāmᵊrˈû אמר say
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
אִ֥ישׁ ʔˌîš אִישׁ man
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
קֹ֥ול qˌôl קֹול sound
רָֽם׃ ס rˈām . s רום be high
27:14. et pronuntiabunt Levitae dicentque ad omnes viros Israhel excelsa voce
And the Levites shall pronounce, and say to all the men of Israel with a loud voice:
27:14. And the Levites shall pronounce and declare to all the men of Israel, with an exalted voice:
27:14. And the Levites shall speak, and say unto all the men of Israel with a loud voice,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:14: Deu 33:9, Deu 33:10; Jos 8:33; Neh 8:7, Neh 8:8; Dan 9:11; Mal 2:7-9
Carl Friedrich Keil and Franz Delitzsch
27:14
"And the Levites shall lift up and speak to all the men of Israel with a high (loud) voice:" i.e., they shall pronounce the different formularies of blessing and cursing, turning towards the tribes to whom these utterances apply; and all the men of Israel shall answer "Amen," to take to themselves the blessing and the curse, as uttered by them; just as in the case of the priestly blessing in Num 5:22, and in connection with every oath, in which the person swearing took upon himself the oath that was pronounced, by replying "Amen." "The Levites" are not all the members of the tribe of Levi, but those "in whom the spiritual character of Levi was most decidedly manifested" (Baumgarten), i.e., the levitical priests, as the guardians and teachers of the law, and those who carried the ark of the covenant (Josh 8:33). From the passage in Joshua, where the fulfilment of the Mosaic injunctions is recorded, we learn that the Levitical priests stationed themselves in the centre between the two mountains, with the ark of the covenant, and that the people took up their position, on both sides, opposite to the ark, viz., six tribes on Gerizim, and six on Ebal. The priests, who stood in the midst, by the ark of the covenant, then pronounced the different formularies of blessing and cursing, to which the six tribes answered "Amen." From the expression "all the men of Israel," it is perfectly evident that in this particular ceremony the people were not represented by their elders or heads, but were present in the persons of all their adult men who were over twenty years of age; and with this Josh 8:33, when rightly interpreted, fully harmonizes.
John Gill
27:14 And the Levites shall speak, and say unto all the men of Israel,.... Rather, "answer (e) and say"; not the whole tribe of Levi, for that stood on Mount Gerizim to bless, Deut 27:12; but the priests of that tribe who were placed in the valley, between the two mountains, and pronounced both the blessings and the curses in the hearing of all the tribes of Israel, to which they were to answer Amen; and that they might plainly hear, they expressed their words
with a loud voice, clearly and distinctly, as follow.
(e) "respondebunt", Montanus.
John Wesley
27:14 The Levites - Some of the Levites, namely, the priests, who bare the ark, as it is expressed Josh 8:33, for the body of the Levites stood upon mount Gerizzim, Deut 27:12. But these stood in the valley between Gerizzim and Ebal, looking towards the one or the other mountain as they pronounced either the blessings or the curses.
27:1527:15: Անիծեա՛լ լիցի մարդն, որ արասցէ դրօշեալս եւ ձուլածոյ. զի պի՛ղծ է Տեառն ձեռագործ ճարտարի, եւ դնիցէ զնա ՚ի թաքստեան։ Եւ պատասխանի տուեալ ժողովրդեանն, ասասցեն՝ եղիցի՛[1990]։ [1990] Ոմանք. Զի պիղծ է առաջի Տեառն ձե՛՛։
15 «Անիծեալ լինի այն մարդը, որը կոփածոյ ու ձուլածոյ կուռք կը պատրաստի ու այն կը թաքցնի, քանի որ Տիրոջ համար քանդակագործի ձեռքի աշխատանքը պիղծ է»: Եւ ժողովուրդը պատասխան տալով՝ թող ասի. «Այդպէս թող լինի»:
15 «Անիծեալ ըլլայ ա՛յն մարդը՝ որ արուեստաւորի ձեռագործ ու Տէրոջը առջեւ պիղծ սեպուող փորուած կամ ձուլածոյ կուռք կը շինէ ու գաղտուկ տեղ մը կը դնէ»։ Բոլոր ժողովուրդը պատասխան տալով՝ «Ամէն» թող ըսէ։
անիծեալ լիցի մարդն որ արասցէ դրօշեալ եւ ձուլածոյ, զի պիղծ է Տեառն ձեռագործ ճարտարի, եւ դնիցէ զնա ի թաքստեան. եւ պատասխանի տուեալ ժողովրդեանն` ասասցեն. Եղիցի:

27:15: Անիծեա՛լ լիցի մարդն, որ արասցէ դրօշեալս եւ ձուլածոյ. զի պի՛ղծ է Տեառն ձեռագործ ճարտարի, եւ դնիցէ զնա ՚ի թաքստեան։ Եւ պատասխանի տուեալ ժողովրդեանն, ասասցեն՝ եղիցի՛[1990]։
[1990] Ոմանք. Զի պիղծ է առաջի Տեառն ձե՛՛։
15 «Անիծեալ լինի այն մարդը, որը կոփածոյ ու ձուլածոյ կուռք կը պատրաստի ու այն կը թաքցնի, քանի որ Տիրոջ համար քանդակագործի ձեռքի աշխատանքը պիղծ է»: Եւ ժողովուրդը պատասխան տալով՝ թող ասի. «Այդպէս թող լինի»:
15 «Անիծեալ ըլլայ ա՛յն մարդը՝ որ արուեստաւորի ձեռագործ ու Տէրոջը առջեւ պիղծ սեպուող փորուած կամ ձուլածոյ կուռք կը շինէ ու գաղտուկ տեղ մը կը դնէ»։ Բոլոր ժողովուրդը պատասխան տալով՝ «Ամէն» թող ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:1515: проклят, кто сделает изваянный или литый кумир, мерзость пред Господом, произведение рук художника, и поставит его в тайном месте! Весь народ возгласит и скажет: аминь.
27:15 ἐπικατάρατος επικαταρατος cursed ἄνθρωπος ανθρωπος person; human ὅστις οστις who; that ποιήσει ποιεω do; make γλυπτὸν γλυπτος and; even χωνευτόν χωνευτος abomination κυρίῳ κυριος lord; master ἔργον εργον work χειρῶν χειρ hand τεχνίτου τεχνιτης craftsman καὶ και and; even θήσει τιθημι put; make αὐτὸ αυτος he; him ἐν εν in ἀποκρύφῳ αποκρυφος hidden away καὶ και and; even ἀποκριθεὶς αποκρινομαι respond πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἐροῦσιν ερεω.1 state; mentioned γένοιτο γινομαι happen; become
27:15 אָר֣וּר ʔārˈûr ארר curse הָ hā הַ the אִ֡ישׁ ʔˈîš אִישׁ man אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יַעֲשֶׂה֩ yaʕᵃśˌeh עשׂה make פֶ֨סֶל fˌesel פֶּסֶל idol וּ û וְ and מַסֵּכָ֜ה massēḵˈā מַסֵּכָה molten image תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH מַעֲשֵׂ֛ה maʕᵃśˈē מַעֲשֶׂה deed יְדֵ֥י yᵊḏˌê יָד hand חָרָ֖שׁ ḥārˌāš חָרָשׁ artisan וְ wᵊ וְ and שָׂ֣ם śˈām שׂים put בַּ ba בְּ in † הַ the סָּ֑תֶר ssˈāṯer סֵתֶר hiding place וְ wᵊ וְ and עָנ֧וּ ʕānˈû ענה answer כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֛ם ʕˈām עַם people וְ wᵊ וְ and אָמְר֖וּ ʔāmᵊrˌû אמר say אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:15. maledictus homo qui facit sculptile et conflatile abominationem Domini opus manuum artificum ponetque illud in abscondito et respondebit omnis populus et dicet amenCursed be the man that maketh a graven and molten thing, the abomination of the Lord, the work of the hands of artificers, and shall put it in a secret place: and all the people shall answer and say: Amen.
15. Cursed be the man that maketh a graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and setteth it up in secret. And all the people shall answer and say, Amen.
27:15. Cursed be the man who makes a graven or molten idol, an abomination to the Lord, a work of the hands of its maker, and who puts it in a secret place. And all the people shall respond by saying: Amen.
27:15. Cursed [be] the man that maketh [any] graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth [it] in [a] secret [place]. And all the people shall answer and say, Amen.
Cursed [be] the man that maketh [any] graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth [it] in [a] secret [place]. And all the people shall answer and say, Amen:

15: проклят, кто сделает изваянный или литый кумир, мерзость пред Господом, произведение рук художника, и поставит его в тайном месте! Весь народ возгласит и скажет: аминь.
27:15
ἐπικατάρατος επικαταρατος cursed
ἄνθρωπος ανθρωπος person; human
ὅστις οστις who; that
ποιήσει ποιεω do; make
γλυπτὸν γλυπτος and; even
χωνευτόν χωνευτος abomination
κυρίῳ κυριος lord; master
ἔργον εργον work
χειρῶν χειρ hand
τεχνίτου τεχνιτης craftsman
καὶ και and; even
θήσει τιθημι put; make
αὐτὸ αυτος he; him
ἐν εν in
ἀποκρύφῳ αποκρυφος hidden away
καὶ και and; even
ἀποκριθεὶς αποκρινομαι respond
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ἐροῦσιν ερεω.1 state; mentioned
γένοιτο γινομαι happen; become
27:15
אָר֣וּר ʔārˈûr ארר curse
הָ הַ the
אִ֡ישׁ ʔˈîš אִישׁ man
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יַעֲשֶׂה֩ yaʕᵃśˌeh עשׂה make
פֶ֨סֶל fˌesel פֶּסֶל idol
וּ û וְ and
מַסֵּכָ֜ה massēḵˈā מַסֵּכָה molten image
תֹּועֲבַ֣ת tôʕᵃvˈaṯ תֹּועֵבָה abomination
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
מַעֲשֵׂ֛ה maʕᵃśˈē מַעֲשֶׂה deed
יְדֵ֥י yᵊḏˌê יָד hand
חָרָ֖שׁ ḥārˌāš חָרָשׁ artisan
וְ wᵊ וְ and
שָׂ֣ם śˈām שׂים put
בַּ ba בְּ in
הַ the
סָּ֑תֶר ssˈāṯer סֵתֶר hiding place
וְ wᵊ וְ and
עָנ֧וּ ʕānˈû ענה answer
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֛ם ʕˈām עַם people
וְ wᵊ וְ and
אָמְר֖וּ ʔāmᵊrˌû אמר say
אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:15. maledictus homo qui facit sculptile et conflatile abominationem Domini opus manuum artificum ponetque illud in abscondito et respondebit omnis populus et dicet amen
Cursed be the man that maketh a graven and molten thing, the abomination of the Lord, the work of the hands of artificers, and shall put it in a secret place: and all the people shall answer and say: Amen.
27:15. Cursed be the man who makes a graven or molten idol, an abomination to the Lord, a work of the hands of its maker, and who puts it in a secret place. And all the people shall respond by saying: Amen.
27:15. Cursed [be] the man that maketh [any] graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth [it] in [a] secret [place]. And all the people shall answer and say, Amen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Ср. Исх XX:4; Лев XXVI:1; Втор IV:15–19; V:7–9.
Adam Clarke: Commentary on the Bible - 1831
27:15: Cursed be the man, etc. - Other laws, previously made, had prohibited all these things; and penal sanctions were necessarily understood; but here God more openly declares that he who breaks them is cursed - falls under the wrath and indignation of his Maker and Judge. See the note on Exo 20:4.
Albert Barnes: Notes on the Bible - 1834
27:15
The "Amen" attested the conviction of the utterers that the sentences to which they responded were true, just, and certain; so in Num 5:22, and in our own Commination Office, which is modelled after this ordinance of Moses.

27:15-26
Twelve curses against transgressions of the covenant. The first eleven are directed against special sins which are selected by way of example, the last comprehensively sums up in general terms and condemns all and every offence against God's Law. Compare the marginal references.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:15: Cursed be: Deu 28:16-19; Gen 9:25; Sa1 26:19; Jer 11:3
maketh: Deu 4:16-23, Deu 5:8; Exo 20:4, Exo 20:23, Exo 32:1-4, Exo 34:17; Lev 19:4, Lev 26:1; Isa 44:9, Isa 44:10, Isa 44:17; Hos 13:2, Hos 13:3
an abomination: Deu 29:17; Kg1 11:5-7; Kg2 23:13; Ch2 33:2; Isa 44:19; Eze 7:20; Dan 11:31; Mat 24:15; Rev 17:4, Rev 17:5
and putteth: Gen 31:19, Gen 31:34; Kg2 17:19; Psa 44:20, Psa 44:21; Jer 23:24; Eze 8:7-12, Eze 14:4
And all: Num 5:22; Jer 11:5, Jer 28:6; Mat 6:13; Co1 14:16
Amen: To each of the curses the people were to say Amen, as well as to the blessings; to denote a profession of their faith in the truth of them, that they were the real declarations of the wrath of God; and an acknowledgment of the equity of these curses. It was such an imprecation upon themselves, as strongly obliged them to have nothing to do with those evil practices on which the curse is entailed. We read of those who entered a curse to walk in God's law. Neh 10:29. All the people, by saying this Amen, became bound one for another, that they would observe God's laws, by which every man was obliged, as far as he could, to pRev_ent his neighbour from breaking these laws, and to reprove those that had offended, lest they should bear sin and the curse for them.
Carl Friedrich Keil and Franz Delitzsch
27:15
In Deut 27:15-26 there follow twelve curses, answering to the number of the tribes of Israel. The first is directed against those who make graven or molten images of Jehovah, and set them up in secret, that is to say, against secret breaches of the second commandment (Ex 20:4); the second against contempt of, or want of reverence towards, parents (Ex 21:17); the third against those who remove boundaries (Deut 19:14); the fourth against the man who leads the blind astray (Lev 19:14); the fifth against those who pervert the right of orphans and widows (Deut 24:17); the sixth against incest with a mother (Deut 23:1; Deut 18:8); the seventh against unnatural vices (Lev 18:23); the eighth and ninth against incest with a sister or a mother-in-law (Lev 18:9 and Lev 18:17); the tenth against secret murder (Ex 20:13; Num 35:16.); the eleventh against judicial murder ("he that taketh reward to slay a soul, namely, innocent blood:" Ex 23:7-8); the twelfth against the man who does not set up the words of this law to do them, who does not make the laws the model and standard of his life and conduct. From this last curse, which applied to every breach of the law, it evidently follows, that the different sins and transgressions already mentioned were only selected by way of example, and for the most part were such as could easily be concealed from the judicial authorities. At the same time, "the office of the law is shown in this last utterance, the summing up of all the rest, to have been pre-eminently to proclaim condemnation. Every conscious act of transgression subjects the sinner to the curse of God, from which none but He who has become a curse for us can possibly deliver us" (Gal 3:10, Gal 3:13. O. v. Gerlach). - On the reason why the blessings are not given, see the remarks on Deut 27:4. As the curses against particular transgressions of the law simply mention some peculiarly grievous sins by way of example, it would be easy to single out corresponding blessings from the general contents of the law: e.g., "Blessed be he who faithfully follows the Lord his God, or loves Him with the heart, who honours his father and his mother," etc.; and lastly, all the blessings of the law could be summed up in the words, "Blessed be he who setteth up the words of this law, to do them."
Geneva 1599
27:15 Cursed [be] the man that maketh [any] graven or molten (h) image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth [it] in [a] secret [place]. And all the people shall answer and say, Amen.
(h) Under this he contains all the corruptions of God's service, and the transgression of the first table.
John Gill
27:15 Cursed be the man that maketh any graven or molten image,.... The blessings and the form of them are not recorded, because they were not to be had from the law, and through obedience to it; and therefore there is a profound silence about them, to put men upon seeking for them elsewhere, and which are only to be had in Christ, especially spiritual ones; but we may suppose they were delivered in the same form, and respecting the same things as the curses, only just the reverse of them; as, "blessed is the man that maketh not any graven image", &c. The order of both is given in the Targums of Jonathan and Jerusalem; See Gill on Deut 11:29. This curse respects the breach of the first table of the law, and everything included in it relating to the nature and being of God, the worship of him, and the honour of his name; to do anything contrary to which, particularly to make an image, whether graven or molten, to worship, is
an abomination to the Lord; and therefore subjects a man to the curse of his law, it being
the work of the hands of the craftsman; and therefore it must be a most stupid thing to ascribe deity to it, and worship it as such:
and putteth it in a secret place; though it is not set in a place of public worship, or the house, so as to be seen by everyone; but in some retired place, in a secret chamber, and there worshipped, or kept to look at with pleasure; which would be a temptation, and lead on to idolatry, and therefore is forbidden, and to be guarded against: now one that committed idolatry, or anything like it, in the most secret manner, was liable to this curse; for the omniscient God, the legislator, knows what is done in the most private manner, and will resent and revenge every affront and injury to his honour and glory. And Aben Ezra observes, that all that follow respect things done in a secret way, and which were not cognizable by the civil magistrate, and therefore to deter persons from them these curses were pronounced:
and all the people shall answer and say Amen; even those on the one mountain as on the other, thereby approving of, and assenting to, the justice of the sentence pronounced.
John Wesley
27:15 Cursed - The curses are expressed, but not the blessings. For as many as were under the law, were under the curse. But it was an honour reserved for Christ to bless us; to do that which the law could not do. So in his sermon on the mount, the true mount Gerizzim, we have blessings only. The man - Under this particular he understands all the gross violations of the first table, as under the following branches he comprehends all other sins against the second table. Amen - 'Tis easy to understand the meaning of Amen to the blessings. But how could they say it to the curses? It was both a profession of their faith in the truth of it, and an acknowledgment of the equity of these curses. So that when they said Amen, they did in effect Say, not only, it is certain it shall be so, but it is just it should be so.
27:1627:16: Անիծեա՛լ որ անարգեսցէ զհայր իւր կամ զմայր իւր։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛։
16 «Անիծեալ լինի այն մարդը, որը կ’անարգի իր հօրը կամ իր մօրը»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»:
16 «Անիծեալ ըլլայ ա՛ն՝ որ իր հօրը կամ մօրը դէմ հայհոյութիւն կ’ընէ»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
Անիծեալ` որ անարգեսցէ զհայր իւր կամ զմայր իւր. եւ ասասցէ ամենայն ժողովուրդն. Եղիցի:

27:16: Անիծեա՛լ որ անարգեսցէ զհայր իւր կամ զմայր իւր։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛։
16 «Անիծեալ լինի այն մարդը, որը կ’անարգի իր հօրը կամ իր մօրը»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»:
16 «Անիծեալ ըլլայ ա՛ն՝ որ իր հօրը կամ մօրը դէմ հայհոյութիւն կ’ընէ»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:1616: Проклят злословящий отца своего или матерь свою! И весь народ скажет: аминь.
27:16 ἐπικατάρατος επικαταρατος cursed ὁ ο the ἀτιμάζων ατιμαζω dishonor πατέρα πατηρ father αὐτοῦ αυτος he; him ἢ η or; than μητέρα μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned πᾶς πας all; every ὁ ο the λαός λαος populace; population γένοιτο γινομαι happen; become
27:16 אָר֕וּר ʔārˈûr ארר curse מַקְלֶ֥ה maqlˌeh קלה contempt אָבִ֖יו ʔāvˌiʸw אָב father וְ wᵊ וְ and אִמֹּ֑ו ʔimmˈô אֵם mother וְ wᵊ וְ and אָמַ֥ר ʔāmˌar אמר say כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:16. maledictus qui non honorat patrem suum et matrem et dicet omnis populus amenCursed be he that honoureth not his father and mother: and all the people shall say: Amen.
16. Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen.
27:16. Cursed be he who does not honor his father and mother. And all the people shall say: Amen.
27:16. Cursed [be] he that setteth light by his father or his mother. And all the people shall say, Amen.
Cursed [be] he that setteth light by his father or his mother. And all the people shall say, Amen:

16: Проклят злословящий отца своего или матерь свою! И весь народ скажет: аминь.
27:16
ἐπικατάρατος επικαταρατος cursed
ο the
ἀτιμάζων ατιμαζω dishonor
πατέρα πατηρ father
αὐτοῦ αυτος he; him
η or; than
μητέρα μητηρ mother
αὐτοῦ αυτος he; him
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
πᾶς πας all; every
ο the
λαός λαος populace; population
γένοιτο γινομαι happen; become
27:16
אָר֕וּר ʔārˈûr ארר curse
מַקְלֶ֥ה maqlˌeh קלה contempt
אָבִ֖יו ʔāvˌiʸw אָב father
וְ wᵊ וְ and
אִמֹּ֑ו ʔimmˈô אֵם mother
וְ wᵊ וְ and
אָמַ֥ר ʔāmˌar אמר say
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:16. maledictus qui non honorat patrem suum et matrem et dicet omnis populus amen
Cursed be he that honoureth not his father and mother: and all the people shall say: Amen.
16. Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen.
27:16. Cursed be he who does not honor his father and mother. And all the people shall say: Amen.
27:16. Cursed [be] he that setteth light by his father or his mother. And all the people shall say, Amen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Ср. Исх ХX:12; Лев ХIX:3; Втор XXI:18.
Adam Clarke: Commentary on the Bible - 1831
27:16: Setteth light by his father or his mother - See the note on Exo 20:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:16: Deu 21:18-21; Exo 20:12, Exo 21:17; Lev 19:3; Pro 30:11-17; Eze 22:7; Mat 15:4-6
Geneva 1599
27:16 Cursed [be] he that (i) setteth light by his father or his mother. And all the people shall say, Amen.
(i) Or, condemns; and this applies to the second table.
John Gill
27:16 Cursed be he that setteth light by his father, or his mother,.... That secretly despises them in his heart, and by looks and gestures mocks at them in a private manner, unseen by others, Prov 30:17; for if he publicly cursed them, that was cognizable by the civil magistrate, and he was to be put to death, Lev 20:9. This follows next, as in the order of the ten commands, to that which respects the fear and worship of God; honouring parents being next to the glorifying of God, the Father of all:
and all the people shall say Amen; applaud the righteous sentence, saying, "so let it be".
John Wesley
27:16 Light - Or, despiseth in his heart: or reproacheth or curseth, secretly: for if the fact was notorious, it was punished with death.
27:1727:17: Անիծեա՛լ որ խոտորիցէ զիրաւունս՝ եկին եւ որբոյ եւ այրւոյ։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛[1991]։ [1991] Բազումք. Որ խոտորեսցէ զի՛՛։
17 «Անիծեալ լինի այն մարդը, որը կ’ոտնահարի եկուորի, որբի ու այրու իրաւունքները»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»:
17 «Անիծեալ ըլլայ ա՛ն՝ որ իր դրացիին սահմանը կը փոխէ»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
Անիծեալ` որ փոխեսցէ զսահմանս ընկերի իւրոյ. եւ ասասցէ ամենայն ժողովուրդն. Եղիցի:

27:17: Անիծեա՛լ որ խոտորիցէ զիրաւունս՝ եկին եւ որբոյ եւ այրւոյ։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛[1991]։
[1991] Բազումք. Որ խոտորեսցէ զի՛՛։
17 «Անիծեալ լինի այն մարդը, որը կ’ոտնահարի եկուորի, որբի ու այրու իրաւունքները»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»:
17 «Անիծեալ ըլլայ ա՛ն՝ որ իր դրացիին սահմանը կը փոխէ»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:1717: Проклят нарушающий межи ближнего своего! И весь народ скажет: аминь.
27:17 ἐπικατάρατος επικαταρατος cursed ὁ ο the μετατιθεὶς μετατιθημι transfer; alter ὅρια οριον frontier τοῦ ο the πλησίον πλησιον near; neighbor καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned πᾶς πας all; every ὁ ο the λαός λαος populace; population γένοιτο γινομαι happen; become
27:17 אָר֕וּר ʔārˈûr ארר curse מַסִּ֖יג massˌîḡ סוג turn גְּב֣וּל gᵊvˈûl גְּבוּל boundary רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow וְ wᵊ וְ and אָמַ֥ר ʔāmˌar אמר say כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:17. maledictus qui transfert terminos proximi sui et dicet omnis populus amenCursed be he that removeth his neighbour's landmarks: and all the people shall say: Amen.
17. Cursed be he that removeth his neighbour’s landmark. And all the people shall say, Amen.
27:17. Cursed be he who removes his neighbor’s landmarks. And all the people shall say: Amen.
27:17. Cursed [be] he that removeth his neighbour’s landmark. And all the people shall say, Amen.
Cursed [be] he that removeth his neighbour' s landmark. And all the people shall say, Amen:

17: Проклят нарушающий межи ближнего своего! И весь народ скажет: аминь.
27:17
ἐπικατάρατος επικαταρατος cursed
ο the
μετατιθεὶς μετατιθημι transfer; alter
ὅρια οριον frontier
τοῦ ο the
πλησίον πλησιον near; neighbor
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
πᾶς πας all; every
ο the
λαός λαος populace; population
γένοιτο γινομαι happen; become
27:17
אָר֕וּר ʔārˈûr ארר curse
מַסִּ֖יג massˌîḡ סוג turn
גְּב֣וּל gᵊvˈûl גְּבוּל boundary
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
וְ wᵊ וְ and
אָמַ֥ר ʔāmˌar אמר say
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:17. maledictus qui transfert terminos proximi sui et dicet omnis populus amen
Cursed be he that removeth his neighbour's landmarks: and all the people shall say: Amen.
27:17. Cursed be he who removes his neighbor’s landmarks. And all the people shall say: Amen.
27:17. Cursed [be] he that removeth his neighbour’s landmark. And all the people shall say, Amen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Ср. Втор ХIХ:14.
Adam Clarke: Commentary on the Bible - 1831
27:17: Removeth his neighbor's landmark - See before on Deu 19:14 (note), and on Exo 20:17 (note). And for all the rest of these curses, see the notes on Exodus 20 (note), and the observations at the end of it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:17: Deu 19:14; Pro 22:28, Pro 23:10, Pro 23:11
Geneva 1599
27:17 Cursed [be] he that removeth his neighbour's (k) landmark. And all the people shall say, Amen.
(k) He condemns all injuries and extortions.
John Gill
27:17 Cursed be he that removeth his neighbour's landmark,.... Removes it backward, and steals ground, as Jarchi explains it; this is commonly done secretly; see Deut 19:14,
and all the people shall say Amen; See Gill on Deut 27:15; See Gill on Deut 27:16.
John Wesley
27:17 Out of the way - That misleadeth simple souls, giving them pernicious counsel, either for this life, or for the next.
27:1827:18: Անիծեալ՝ որ փոխեսցէ զսահմանս ընկերի իւրոյ։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛։
18 «Անիծեալ լինի այն մարդը, որը կը խախտի իր հարեւանի սահմանները»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»:
18 «Անիծեալ ըլլայ ա՛ն՝ որ կոյրը իր ճամբայէն կը խոտորեցնէ»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
Անիծեալ` որ խոտորիցէ զիրաւունս եկին եւ որբոյ եւ այրւոյ. եւ ասասցէ ամենայն ժողովուրդն. Եղիցի:

27:18: Անիծեալ՝ որ փոխեսցէ զսահմանս ընկերի իւրոյ։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛։
18 «Անիծեալ լինի այն մարդը, որը կը խախտի իր հարեւանի սահմանները»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»:
18 «Անիծեալ ըլլայ ա՛ն՝ որ կոյրը իր ճամբայէն կը խոտորեցնէ»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:1818: Проклят, кто слепого сбивает с пути! И весь народ скажет: аминь.
27:18 ἐπικατάρατος επικαταρατος cursed ὁ ο the πλανῶν πλαναω mislead; wander τυφλὸν τυφλος blind ἐν εν in ὁδῷ οδος way; journey καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned πᾶς πας all; every ὁ ο the λαός λαος populace; population γένοιτο γινομαι happen; become
27:18 אָר֕וּר ʔārˈûr ארר curse מַשְׁגֶּ֥ה mašgˌeh שׁגה err עִוֵּ֖ר ʕiwwˌēr עִוֵּר blind בַּ ba בְּ in † הַ the דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way וְ wᵊ וְ and אָמַ֥ר ʔāmˌar אמר say כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:18. maledictus qui errare facit caecum in itinere et dicet omnis populus amenCursed be he that maketh the blind to wander out of his way: and all the people shall say: Amen.
18. Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen.
27:18. Cursed be he who causes the blind to go astray on a journey. And all the people shall say: Amen.
27:18. Cursed [be] he that maketh the blind to wander out of the way. And all the people shall say, Amen.
KJV [19] Cursed [be] he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen:

18: Проклят, кто слепого сбивает с пути! И весь народ скажет: аминь.
27:18
ἐπικατάρατος επικαταρατος cursed
ο the
πλανῶν πλαναω mislead; wander
τυφλὸν τυφλος blind
ἐν εν in
ὁδῷ οδος way; journey
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
πᾶς πας all; every
ο the
λαός λαος populace; population
γένοιτο γινομαι happen; become
27:18
אָר֕וּר ʔārˈûr ארר curse
מַשְׁגֶּ֥ה mašgˌeh שׁגה err
עִוֵּ֖ר ʕiwwˌēr עִוֵּר blind
בַּ ba בְּ in
הַ the
דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way
וְ wᵊ וְ and
אָמַ֥ר ʔāmˌar אמר say
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:18. maledictus qui errare facit caecum in itinere et dicet omnis populus amen
Cursed be he that maketh the blind to wander out of his way: and all the people shall say: Amen.
27:18. Cursed be he who causes the blind to go astray on a journey. And all the people shall say: Amen.
27:18. Cursed [be] he that maketh the blind to wander out of the way. And all the people shall say, Amen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Ср. Лев XIX:14.
Adam Clarke: Commentary on the Bible - 1831
27:18: The blind to wander out of the way - A sin against the sixth commandment. See on Exo 20:13 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:18: Lev 19:14; Job 29:15; Pro 28:10; Isa 56:10; Mat 15:14; Rev 2:14
Geneva 1599
27:18 Cursed [be] he that maketh the (l) blind to wander out of the way. And all the people shall say, Amen.
(l) Meaning, that does not help and counsel his neighbour.
John Gill
27:18 Cursed be he that maketh the blind to wander out of the way,.... By directing him wrong knowingly, or laying a stumbling block in his way, Lev 19:14. The Targum of Jonathan is,"that maketh a traveller wander out of the way, who like a blind man;''who knows his way no more than a blind man does. Jarchi interprets it,"that blinds in anything, and gives evil counsel;''which leads men to take wrong steps, whether in things civil, or moral, or religious; all which are usually done privately:
and all the people shall say Amen; See Gill on Deut 27:15; See Gill on Deut 27:16.
27:1927:19: Անիծեալ՝ որ մոլորեցուսցէ զկոյրն ՚ի ճանապարհի։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛[1992]։ [1992] Ոմանք. Զկոյրն ՚ի ճանապարհէ։
19 «Անիծեալ լինի այն մարդը, որը կը մոլորեցնի կոյրին ճանապարհի վրայ»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»:
19 «Անիծեալ ըլլայ ա՛ն՝ որ պանդուխտին, որբին ու որբեւայրիին իրաւունքը կը ծռէ»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
Անիծեալ` որ մոլորեցուսցէ զկոյրն ի ճանապարհէ. եւ ասասցէ ամենայն ժողովուրդն. Եղիցի:

27:19: Անիծեալ՝ որ մոլորեցուսցէ զկոյրն ՚ի ճանապարհի։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛[1992]։
[1992] Ոմանք. Զկոյրն ՚ի ճանապարհէ։
19 «Անիծեալ լինի այն մարդը, որը կը մոլորեցնի կոյրին ճանապարհի վրայ»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»:
19 «Անիծեալ ըլլայ ա՛ն՝ որ պանդուխտին, որբին ու որբեւայրիին իրաւունքը կը ծռէ»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:1919: Проклят, кто превратно судит пришельца, сироту и вдову! И весь народ скажет: аминь.
27:19 ἐπικατάρατος επικαταρατος cursed ὃς ος who; what ἂν αν perhaps; ever ἐκκλίνῃ εκκλινω deviate; avoid κρίσιν κρισις decision; judgment προσηλύτου προσηλυτος proselyte καὶ και and; even ὀρφανοῦ ορφανος orphaned καὶ και and; even χήρας χηρα widow καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned πᾶς πας all; every ὁ ο the λαός λαος populace; population γένοιτο γινομαι happen; become
27:19 אָר֗וּר ʔārˈûr ארר curse מַטֶּ֛ה maṭṭˈeh נטה extend מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice גֵּר־ gēr- גֵּר sojourner יָתֹ֖ום yāṯˌôm יָתֹום orphan וְ wᵊ וְ and אַלְמָנָ֑ה ʔalmānˈā אַלְמָנָה widow וְ wᵊ וְ and אָמַ֥ר ʔāmˌar אמר say כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:19. maledictus qui pervertit iudicium advenae pupilli et viduae et dicet omnis populus amenCursed be he that perverteth the judgment of the stranger, of the fatherless and the widow: and all the people shall say: Amen.
19. Cursed be he that wresteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen.
27:19. Cursed be he who subverts the judgment of the new arrival, the orphan, or the widow. And all the people shall say: Amen.
27:19. Cursed [be] he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen.
KJV [18] Cursed [be] he that maketh the blind to wander out of the way. And all the people shall say, Amen:

19: Проклят, кто превратно судит пришельца, сироту и вдову! И весь народ скажет: аминь.
27:19
ἐπικατάρατος επικαταρατος cursed
ὃς ος who; what
ἂν αν perhaps; ever
ἐκκλίνῃ εκκλινω deviate; avoid
κρίσιν κρισις decision; judgment
προσηλύτου προσηλυτος proselyte
καὶ και and; even
ὀρφανοῦ ορφανος orphaned
καὶ και and; even
χήρας χηρα widow
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
πᾶς πας all; every
ο the
λαός λαος populace; population
γένοιτο γινομαι happen; become
27:19
אָר֗וּר ʔārˈûr ארר curse
מַטֶּ֛ה maṭṭˈeh נטה extend
מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice
גֵּר־ gēr- גֵּר sojourner
יָתֹ֖ום yāṯˌôm יָתֹום orphan
וְ wᵊ וְ and
אַלְמָנָ֑ה ʔalmānˈā אַלְמָנָה widow
וְ wᵊ וְ and
אָמַ֥ר ʔāmˌar אמר say
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:19. maledictus qui pervertit iudicium advenae pupilli et viduae et dicet omnis populus amen
Cursed be he that perverteth the judgment of the stranger, of the fatherless and the widow: and all the people shall say: Amen.
27:19. Cursed be he who subverts the judgment of the new arrival, the orphan, or the widow. And all the people shall say: Amen.
27:19. Cursed [be] he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Ср. Исх ХХII:21–22; ХХIII:6–9; Втор XXIV:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:19: Deu 10:18, Deu 24:17; Exo 22:21-24, Exo 23:2, Exo 23:8, Exo 23:9; Psa 82:2-4; Pro 17:23, Pro 31:5; Mic 3:9; Mal 3:5
John Gill
27:19 Cursed be he that perverteth the judgment of the stranger,
fatherless, and widow,.... Who have none to assist them, and take their part, and therefore judges may be tempted to do an unjust thing; but God is the patron of them, and takes notice of every injury done them, and is the avenger of all such:
and all the people shall say Amen; See Gill on Deut 27:15; See Gill on Deut 27:16.
27:2027:20: Անիծեալ՝ որ ննջեսցէ ընդ կնոջ հօր իւրոյ. զի յայտնեաց զաներեւոյթս հօր իւրոյ։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛։
20 Անիծեալ լինի այն մարդը, որը կը պառկի իր հօր կնոջ հետ, քանի որ դրանով բացած կը լինի իր հօր ամօթոյքը»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»:
20 «Անիծեալ ըլլայ ա՛ն՝ որ իր խորթ մօրը հետ կը պառկի. քանզի իր հօրը քղանցքը կը բանայ»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
Անիծեալ` որ ննջեսցէ ընդ կնոջ հօր իւրոյ, զի յայտնեաց զաներեւոյթս հօր իւրոյ. եւ ասասցէ ամենայն ժողովուրդն. Եղիցի:

27:20: Անիծեալ՝ որ ննջեսցէ ընդ կնոջ հօր իւրոյ. զի յայտնեաց զաներեւոյթս հօր իւրոյ։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛։
20 Անիծեալ լինի այն մարդը, որը կը պառկի իր հօր կնոջ հետ, քանի որ դրանով բացած կը լինի իր հօր ամօթոյքը»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»:
20 «Անիծեալ ըլլայ ա՛ն՝ որ իր խորթ մօրը հետ կը պառկի. քանզի իր հօրը քղանցքը կը բանայ»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:2020: Проклят, кто ляжет с женою отца своего, ибо он открыл край [одежды] отца своего! И весь народ скажет: аминь.
27:20 ἐπικατάρατος επικαταρατος cursed ὁ ο the κοιμώμενος κοιμαω doze; fall asleep μετὰ μετα with; amid γυναικὸς γυνη woman; wife τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him ὅτι οτι since; that ἀπεκάλυψεν αποκαλυπτω reveal; uncover συγκάλυμμα συγκαλυμμα the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned πᾶς πας all; every ὁ ο the λαός λαος populace; population γένοιτο γινομαι happen; become
27:20 אָר֗וּר ʔārˈûr ארר curse שֹׁכֵב֙ šōḵˌēv שׁכב lie down עִם־ ʕim- עִם with אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman אָבִ֔יו ʔāvˈiʸw אָב father כִּ֥י kˌî כִּי that גִלָּ֖ה ḡillˌā גלה uncover כְּנַ֣ף kᵊnˈaf כָּנָף wing אָבִ֑יו ʔāvˈiʸw אָב father וְ wᵊ וְ and אָמַ֥ר ʔāmˌar אמר say כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:20. maledictus qui dormit cum uxore patris sui et revelat operimentum lectuli eius et dicet omnis populus amenCursed be he that lieth with his father's wife, and uncovereth his bed: and all the people shall say: Amen.
20. Cursed be he that lieth with his father’s wife; because he hath uncovered his father’s skirt. And all the people shall say, Amen.
27:20. Cursed be he who lies with his father’s wife, and so exposes the covering of his bed. And all the people shall say: Amen.
27:20. Cursed [be] he that lieth with his father’s wife; because he uncovereth his father’s skirt. And all the people shall say, Amen.
Cursed [be] he that lieth with his father' s wife; because he uncovereth his father' s skirt. And all the people shall say, Amen:

20: Проклят, кто ляжет с женою отца своего, ибо он открыл край [одежды] отца своего! И весь народ скажет: аминь.
27:20
ἐπικατάρατος επικαταρατος cursed
ο the
κοιμώμενος κοιμαω doze; fall asleep
μετὰ μετα with; amid
γυναικὸς γυνη woman; wife
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ἀπεκάλυψεν αποκαλυπτω reveal; uncover
συγκάλυμμα συγκαλυμμα the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
πᾶς πας all; every
ο the
λαός λαος populace; population
γένοιτο γινομαι happen; become
27:20
אָר֗וּר ʔārˈûr ארר curse
שֹׁכֵב֙ šōḵˌēv שׁכב lie down
עִם־ ʕim- עִם with
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
אָבִ֔יו ʔāvˈiʸw אָב father
כִּ֥י kˌî כִּי that
גִלָּ֖ה ḡillˌā גלה uncover
כְּנַ֣ף kᵊnˈaf כָּנָף wing
אָבִ֑יו ʔāvˈiʸw אָב father
וְ wᵊ וְ and
אָמַ֥ר ʔāmˌar אמר say
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:20. maledictus qui dormit cum uxore patris sui et revelat operimentum lectuli eius et dicet omnis populus amen
Cursed be he that lieth with his father's wife, and uncovereth his bed: and all the people shall say: Amen.
27:20. Cursed be he who lies with his father’s wife, and so exposes the covering of his bed. And all the people shall say: Amen.
27:20. Cursed [be] he that lieth with his father’s wife; because he uncovereth his father’s skirt. And all the people shall say, Amen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Ср. Лев ХX:11; Втор XXII:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:20: Deu 22:30; Gen 35:22, Gen 49:4; Lev 18:8, Lev 20:11; Sa2 16:22; Ch1 5:1; Eze 22:10; Amo 2:7; Co1 5:1
Geneva 1599
27:20 Cursed [be] he that lieth with his father's wife; because he uncovereth his father's (m) skirt. And all the people shall say, Amen.
(m) In committing wickedness against him, (Lev 20:11; Deut 22:30; Ezek 22:10)
John Gill
27:20 Cursed be he that lieth with his father's wife,.... As Reuben did, and which is forbidden Lev 18:8,
because he uncovereth his father's skirt; see Deut 22:30,
and all the people shall say Amen; the tribe of Reuben said this as well as the rest.
27:2127:21: Անիծեալ՝ որ ննջեսցէ ընդ ամենայն անասնոյ։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛։
21 «Անիծեալ լինի այն մարդը, որը կը կենակցի անասունի հետ»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»:
21 «Անիծեալ ըլլայ ա՛ն՝ որ ոեւէ անասունի հետ կը պառկի»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
Անիծեալ` որ ննջեսցէ ընդ ամենայն անասնոյ. եւ ասասցէ ամենայն ժողովուրդն. Եղիցի:

27:21: Անիծեալ՝ որ ննջեսցէ ընդ ամենայն անասնոյ։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛։
21 «Անիծեալ լինի այն մարդը, որը կը կենակցի անասունի հետ»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»:
21 «Անիծեալ ըլլայ ա՛ն՝ որ ոեւէ անասունի հետ կը պառկի»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:2121: Проклят, кто ляжет с каким-либо скотом! И весь народ скажет: аминь.
27:21 ἐπικατάρατος επικαταρατος cursed ὁ ο the κοιμώμενος κοιμαω doze; fall asleep μετὰ μετα with; amid παντὸς πας all; every κτήνους κτηνος livestock; animal καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned πᾶς πας all; every ὁ ο the λαός λαος populace; population γένοιτο γινομαι happen; become
27:21 אָר֕וּר ʔārˈûr ארר curse שֹׁכֵ֖ב šōḵˌēv שׁכב lie down עִם־ ʕim- עִם with כָּל־ kol- כֹּל whole בְּהֵמָ֑ה bᵊhēmˈā בְּהֵמָה cattle וְ wᵊ וְ and אָמַ֥ר ʔāmˌar אמר say כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:21. maledictus qui dormit cum omni iumento et dicet omnis populus amenCursed be he that lieth with any beast: and all the people shall say: Amen.
21. Cursed be he that lieth with any manner of beast. And all the people shall say, Amen.
27:21. Cursed be he who lies with any beast. And all the people shall say: Amen.
27:21. Cursed [be] he that lieth with any manner of beast. And all the people shall say, Amen.
Cursed [be] he that lieth with any manner of beast. And all the people shall say, Amen:

21: Проклят, кто ляжет с каким-либо скотом! И весь народ скажет: аминь.
27:21
ἐπικατάρατος επικαταρατος cursed
ο the
κοιμώμενος κοιμαω doze; fall asleep
μετὰ μετα with; amid
παντὸς πας all; every
κτήνους κτηνος livestock; animal
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
πᾶς πας all; every
ο the
λαός λαος populace; population
γένοιτο γινομαι happen; become
27:21
אָר֕וּר ʔārˈûr ארר curse
שֹׁכֵ֖ב šōḵˌēv שׁכב lie down
עִם־ ʕim- עִם with
כָּל־ kol- כֹּל whole
בְּהֵמָ֑ה bᵊhēmˈā בְּהֵמָה cattle
וְ wᵊ וְ and
אָמַ֥ר ʔāmˌar אמר say
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:21. maledictus qui dormit cum omni iumento et dicet omnis populus amen
Cursed be he that lieth with any beast: and all the people shall say: Amen.
27:21. Cursed be he who lies with any beast. And all the people shall say: Amen.
27:21. Cursed [be] he that lieth with any manner of beast. And all the people shall say, Amen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Ср. Лев ХVIII:23; XX:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:21: Exo 22:19; Lev 18:23, Lev 20:15
John Gill
27:21 Cursed be he that lieth with any manner of beast,.... See Lev 18:23,
and all the people shall say Amen; as being shocking and abhorrent to human nature.
27:2227:22: Անիծեալ՝ որ ննջեսցէ ընդ քե՛ռ իւրում, որ առ ՚ի հօրէ իցէ, կամ առ ՚ի մօրէ։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛[1993]։ [1993] Ոսկան աստանօր յաւելու համար 23երրորդ.. Անիծեալ որ ննջիցէ ընդ զոքանչի իւրոյ. եւ ասասցէ ամենայն ժողովուրդն եղիցի։
22 Անիծեալ լինի այն մարդը, որը կը պառկի իր հօրենական կամ մօրենական կողմից իր քրոջ հետ»: Եւ ամբողջ ժողովուրդը թող ասի. Այդպէս թող լինի:
22 «Անիծեալ ըլլայ ա՛ն՝ որ իր հօրը աղջիկը կամ իր մօրը աղջիկը եղող իր քրոջ հետ կը պառկի»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։[23] «Անիծեալ ըլլայ ա՛ն՝ որ իր զոքանչին հետ կը պառկի»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
Անիծեալ` որ ննջեսցէ ընդ քեռ իւրում, որ առ ի հօրէ իցէ կամ առ ի մօրէ. եւ ասասցէ ամենայն ժողովուրդն. Եղիցի:[386]:

27:22: Անիծեալ՝ որ ննջեսցէ ընդ քե՛ռ իւրում, որ առ ՚ի հօրէ իցէ, կամ առ ՚ի մօրէ։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛[1993]։
[1993] Ոսկան աստանօր յաւելու համար 23երրորդ.. Անիծեալ որ ննջիցէ ընդ զոքանչի իւրոյ. եւ ասասցէ ամենայն ժողովուրդն եղիցի։
22 Անիծեալ լինի այն մարդը, որը կը պառկի իր հօրենական կամ մօրենական կողմից իր քրոջ հետ»: Եւ ամբողջ ժողովուրդը թող ասի. Այդպէս թող լինի:
22 «Անիծեալ ըլլայ ա՛ն՝ որ իր հօրը աղջիկը կամ իր մօրը աղջիկը եղող իր քրոջ հետ կը պառկի»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
[23] «Անիծեալ ըլլայ ա՛ն՝ որ իր զոքանչին հետ կը պառկի»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:2222: Проклят, кто ляжет с сестрою своею, с дочерью отца своего, или дочерью матери своей! И весь народ скажет: аминь.[23]: Проклят, кто ляжет с тещею своею! И весь народ скажет: аминь.
27:22 ἐπικατάρατος επικαταρατος cursed ὁ ο the κοιμώμενος κοιμαω doze; fall asleep μετὰ μετα with; amid ἀδελφῆς αδελφη sister ἐκ εκ from; out of πατρὸς πατηρ father ἢ η or; than ἐκ εκ from; out of μητρὸς μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned πᾶς πας all; every ὁ ο the λαός λαος populace; population γένοιτο γινομαι happen; become
27:22 אָר֗וּר ʔārˈûr ארר curse שֹׁכֵב֙ šōḵˌēv שׁכב lie down עִם־ ʕim- עִם with אֲחֹתֹ֔ו ʔᵃḥōṯˈô אָחֹות sister בַּת־ baṯ- בַּת daughter אָבִ֖יו ʔāvˌiʸw אָב father אֹ֣ו ʔˈô אֹו or בַת־ vaṯ- בַּת daughter אִמֹּ֑ו ʔimmˈô אֵם mother וְ wᵊ וְ and אָמַ֥ר ʔāmˌar אמר say כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:22. maledictus qui dormit cum sorore sua filia patris sui sive matris suae et dicet omnis populus amenCursed be he that lieth with his sister, the daughter of his father, or of his mother: and all the people shall say: Amen.
22. Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen.
27:22. Cursed be he who lies with his sister, the daughter of his father, or of his mother. And all the people shall say: Amen.
27:22. Cursed [be] he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen.
Cursed [be] he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen. KJV [23] Cursed [be] he that lieth with his mother in law. And all the people shall say, Amen:

22: Проклят, кто ляжет с сестрою своею, с дочерью отца своего, или дочерью матери своей! И весь народ скажет: аминь.

[23]: Проклят, кто ляжет с тещею своею! И весь народ скажет: аминь.
27:22
ἐπικατάρατος επικαταρατος cursed
ο the
κοιμώμενος κοιμαω doze; fall asleep
μετὰ μετα with; amid
ἀδελφῆς αδελφη sister
ἐκ εκ from; out of
πατρὸς πατηρ father
η or; than
ἐκ εκ from; out of
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
πᾶς πας all; every
ο the
λαός λαος populace; population
γένοιτο γινομαι happen; become
27:22
אָר֗וּר ʔārˈûr ארר curse
שֹׁכֵב֙ šōḵˌēv שׁכב lie down
עִם־ ʕim- עִם with
אֲחֹתֹ֔ו ʔᵃḥōṯˈô אָחֹות sister
בַּת־ baṯ- בַּת daughter
אָבִ֖יו ʔāvˌiʸw אָב father
אֹ֣ו ʔˈô אֹו or
בַת־ vaṯ- בַּת daughter
אִמֹּ֑ו ʔimmˈô אֵם mother
וְ wᵊ וְ and
אָמַ֥ר ʔāmˌar אמר say
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:22. maledictus qui dormit cum sorore sua filia patris sui sive matris suae et dicet omnis populus amen
Cursed be he that lieth with his sister, the daughter of his father, or of his mother: and all the people shall say: Amen.
27:22. Cursed be he who lies with his sister, the daughter of his father, or of his mother. And all the people shall say: Amen.
27:22. Cursed [be] he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say, Amen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Ср. Лев XVIII:9; XX:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:22: Lev 18:9, Lev 20:17; Sa2 13:1, Sa2 13:8-14; Eze 22:11

27:23: Lev 18:17, Lev 20:14

John Gill
27:22 Cursed be he that lieth with his sister,.... Which is forbid, Lev 18:9,
the daughter of his father, or the daughter of his mother; whether his sister by father or mother's side:
and all the people shall say Amen; detesting such uncleanness.
27:2427:24: Անիծեալ՝ որ հարկանիցէ զընկեր իւր նենգութեամբ։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛[1994]։ [1994] Ոմանք. Անիծեալ որ հարկանէ.կամ՝ հարցէ զընկեր իւր։
24[33] «Անիծեալ լինի այն մարդը, որն իր մերձաւորին կը սպանի նենգութեամբ»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»: [33] 33. Հայկական բնագիրը չունի 23 -րդ համարը: Այն եբրայական (նաեւ յունական) բնագրում ունի հետեւեալ նախադասութիւնը. Անիծեալ լինի այն մարդը, որը կը պառկի իր հարսի (յուն.) /զոքանչի (եբր.) հետ: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»: Յունարէն բնագիրն, իբրեւ 23 -րդ համարի մաս, յաւելեալ ունի նաեւ. Անիծեալ լինի այն մարդը, որը կը պառկի իր կնոջ քրոջ հետ: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»
24 «Անիծեալ ըլլայ ան, որ իր դրացին գաղտուկ կը մեռցնէ»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
Անիծեալ` որ հարկանիցէ զընկեր իւր նենգութեամբ. եւ ասասցէ ամենայն ժողովուրդն. Եղիցի:

27:24: Անիծեալ՝ որ հարկանիցէ զընկեր իւր նենգութեամբ։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛[1994]։
[1994] Ոմանք. Անիծեալ որ հարկանէ.կամ՝ հարցէ զընկեր իւր։
24[33] «Անիծեալ լինի այն մարդը, որն իր մերձաւորին կը սպանի նենգութեամբ»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»:
[33] 33. Հայկական բնագիրը չունի 23 -րդ համարը: Այն եբրայական (նաեւ յունական) բնագրում ունի հետեւեալ նախադասութիւնը. Անիծեալ լինի այն մարդը, որը կը պառկի իր հարսի (յուն.) /զոքանչի (եբր.) հետ: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»: Յունարէն բնագիրն, իբրեւ 23 -րդ համարի մաս, յաւելեալ ունի նաեւ. Անիծեալ լինի այն մարդը, որը կը պառկի իր կնոջ քրոջ հետ: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»
24 «Անիծեալ ըլլայ ան, որ իր դրացին գաղտուկ կը մեռցնէ»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:2424: Проклят, кто тайно убивает ближнего своего! И весь народ скажет: аминь.
27:23 ἐπικατάρατος επικαταρατος cursed ὁ ο the κοιμώμενος κοιμαω doze; fall asleep μετὰ μετα with; amid πενθερᾶς πενθερα mother-in-law αὐτοῦ αυτος he; him καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned πᾶς πας all; every ὁ ο the λαός λαος populace; population γένοιτο γινομαι happen; become ἐπικατάρατος επικαταρατος cursed ὁ ο the κοιμώμενος κοιμαω doze; fall asleep μετὰ μετα with; amid ἀδελφῆς αδελφη sister γυναικὸς γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned πᾶς πας all; every ὁ ο the λαός λαος populace; population γένοιτο γινομαι happen; become
27:23 אָר֕וּר ʔārˈûr ארר curse שֹׁכֵ֖ב šōḵˌēv שׁכב lie down עִם־ ʕim- עִם with חֹֽתַנְתֹּ֑ו ḥˈōṯantˈô חתן be father-in-law וְ wᵊ וְ and אָמַ֥ר ʔāmˌar אמר say כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:23. maledictus qui dormit cum socru sua et dicet omnis populus amenCursed be he that lieth with his mother-in-law: and all the people shall say: Amen.
23. Cursed be he that lieth with his mother in law. And all the people shall say, Amen.
27:23. Cursed be he who lies with his mother-in-law. And all the people shall say: Amen.
27:23. Cursed [be] he that lieth with his mother in law. And all the people shall say, Amen.
Cursed [be] he that smiteth his neighbour secretly. And all the people shall say, Amen:

24: Проклят, кто тайно убивает ближнего своего! И весь народ скажет: аминь.
27:23
ἐπικατάρατος επικαταρατος cursed
ο the
κοιμώμενος κοιμαω doze; fall asleep
μετὰ μετα with; amid
πενθερᾶς πενθερα mother-in-law
αὐτοῦ αυτος he; him
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
πᾶς πας all; every
ο the
λαός λαος populace; population
γένοιτο γινομαι happen; become
ἐπικατάρατος επικαταρατος cursed
ο the
κοιμώμενος κοιμαω doze; fall asleep
μετὰ μετα with; amid
ἀδελφῆς αδελφη sister
γυναικὸς γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
πᾶς πας all; every
ο the
λαός λαος populace; population
γένοιτο γινομαι happen; become
27:23
אָר֕וּר ʔārˈûr ארר curse
שֹׁכֵ֖ב šōḵˌēv שׁכב lie down
עִם־ ʕim- עִם with
חֹֽתַנְתֹּ֑ו ḥˈōṯantˈô חתן be father-in-law
וְ wᵊ וְ and
אָמַ֥ר ʔāmˌar אמר say
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:23. maledictus qui dormit cum socru sua et dicet omnis populus amen
Cursed be he that lieth with his mother-in-law: and all the people shall say: Amen.
27:23. Cursed be he who lies with his mother-in-law. And all the people shall say: Amen.
27:23. Cursed [be] he that lieth with his mother in law. And all the people shall say, Amen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Ср. Лев XVIII:17, 18; XX:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:24: Deu 19:11, Deu 19:12; Exo 20:13, Exo 21:12-14; Lev 24:17; Num 35:31; Sa2 3:27, Sa2 11:15-17; Sa2 12:9-12, Sa2 13:28, Sa2 20:9, Sa2 20:10
Geneva 1599
27:23 Cursed [be] he that lieth with his (n) mother in law. And all the people shall say, Amen.
(n) Meaning, his wife's mother.
John Gill
27:23 Cursed be he that lieth with his mother in law,.... See Lev 18:7. All these incestuous or brutal copulations may well be supposed to be done in secret:
and all the people shall say Amen; as abhorring such incest.
27:2527:25: Անիծեալ՝ որ առնուցու կաշառ հարկանել զանձն արեան արդարոյ։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛։
25 «Անիծեալ լինի այն մարդը, որը կաշառք կը վերցնի անմեղ մարդ սպանելու համար»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»:
25 «Անիծեալ ըլլայ ա՛ն՝ որ անմեղ մարդ մը մեռցնելու համար կաշառք կ’առնէ»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
Անիծեալ` որ առնուցու կաշառ հարկանել զանձն [387]արեան արդարոյ``. եւ ասասցէ ամենայն ժողովուրդն. Եղիցի:

27:25: Անիծեալ՝ որ առնուցու կաշառ հարկանել զանձն արեան արդարոյ։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛։
25 «Անիծեալ լինի այն մարդը, որը կաշառք կը վերցնի անմեղ մարդ սպանելու համար»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»:
25 «Անիծեալ ըլլայ ա՛ն՝ որ անմեղ մարդ մը մեռցնելու համար կաշառք կ’առնէ»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:2525: Проклят, кто берет подкуп, чтоб убить душу [и пролить] кровь невинную! И весь народ скажет: аминь.
27:24 ἐπικατάρατος επικαταρατος cursed ὁ ο the τύπτων τυπτω strike; beat τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him δόλῳ δολος cunning; treachery καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned πᾶς πας all; every ὁ ο the λαός λαος populace; population γένοιτο γινομαι happen; become
27:24 אָר֕וּר ʔārˈûr ארר curse מַכֵּ֥ה makkˌē נכה strike רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow בַּ ba בְּ in † הַ the סָּ֑תֶר ssˈāṯer סֵתֶר hiding place וְ wᵊ וְ and אָמַ֥ר ʔāmˌar אמר say כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:24. maledictus qui clam percusserit proximum suum et dicet omnis populus amenCursed be he that secretly killeth his neighbour: and all the people shall say: Amen.
24. Cursed be he that smiteth his neighbour in secret. And all the people shall say, Amen.
27:24. Cursed be he who secretly strikes down his neighbor. And all the people shall say: Amen.
27:24. Cursed [be] he that smiteth his neighbour secretly. And all the people shall say, Amen.
Cursed [be] he that taketh reward to slay an innocent person. And all the people shall say, Amen:

25: Проклят, кто берет подкуп, чтоб убить душу [и пролить] кровь невинную! И весь народ скажет: аминь.
27:24
ἐπικατάρατος επικαταρατος cursed
ο the
τύπτων τυπτω strike; beat
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
δόλῳ δολος cunning; treachery
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
πᾶς πας all; every
ο the
λαός λαος populace; population
γένοιτο γινομαι happen; become
27:24
אָר֕וּר ʔārˈûr ארר curse
מַכֵּ֥ה makkˌē נכה strike
רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow
בַּ ba בְּ in
הַ the
סָּ֑תֶר ssˈāṯer סֵתֶר hiding place
וְ wᵊ וְ and
אָמַ֥ר ʔāmˌar אמר say
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:24. maledictus qui clam percusserit proximum suum et dicet omnis populus amen
Cursed be he that secretly killeth his neighbour: and all the people shall say: Amen.
27:24. Cursed be he who secretly strikes down his neighbor. And all the people shall say: Amen.
27:24. Cursed [be] he that smiteth his neighbour secretly. And all the people shall say, Amen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Ср. Исх ХX:13; XXI:14; Втор XIX:11–13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:25: Deu 10:17, Deu 16:19; Exo 23:7, Exo 23:8; Psa 15:5; Prov. 1:11-29; Eze 22:12, Eze 22:13; Mic 3:10, Mic 3:11, Mic 7:2, Mic 7:3; Mat 26:15, Mat 27:3, Mat 27:4; Act 1:18
Geneva 1599
27:24 Cursed [be] he that smiteth his neighbour (o) secretly. And all the people shall say, Amen.
(o) For God that sees in secret, will avenge it.
John Gill
27:24 Cursed be he that smiteth his neighbour secretly,.... And kills him, and the murder is not known; the curse of God follows such, and overtakes them sooner or later. Some interpret this of smiting with the tongue, of secret backbiting and slander; so the Targum of Jonathan,"that smiteth with the third tongue;''or false accusation:
and all the people shall say Amen; as disapproving of and condemning such a practice, even slander, and especially murder.
John Wesley
27:24 Smiteth - That is, killeth. This includes murder under colour of law, which is of all others the greatest affront to God. Cursed therefore is he that any ways contributes to accuse, or convict, or condemn an innocent person.
27:2627:26: Անիծեալ ամենայն մարդ որ ո՛չ կացցէ յամենայն բանս օրինացս այսոցիկ՝ առնել զսոսա։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛։
26 «Անիծեալ լինի այն մարդը, որը չի պահում այս օրէնքները եւ դրանք չի կատարում»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»:
26 «Անիծեալ ըլլայ ա՛ն՝ որ այս օրէնքին բոլոր խօսքերուն մէջ չի կենար, որ զանոնք կատարէ»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
Անիծեալ ամենայն մարդ` որ ոչ կացցէ յամենայն բանս օրինացս այսոցիկ առնել զսոսա. եւ ասասցէ ամենայն ժողովուրդն. Եղիցի:

27:26: Անիծեալ ամենայն մարդ որ ո՛չ կացցէ յամենայն բանս օրինացս այսոցիկ՝ առնել զսոսա։ Եւ ասասցէ ամենայն ժողովուրդն՝ եղիցի՛։
26 «Անիծեալ լինի այն մարդը, որը չի պահում այս օրէնքները եւ դրանք չի կատարում»: Եւ ամբողջ ժողովուրդը թող ասի. «Այդպէս թող լինի»:
26 «Անիծեալ ըլլայ ա՛ն՝ որ այս օրէնքին բոլոր խօսքերուն մէջ չի կենար, որ զանոնք կատարէ»։ Բոլոր ժողովուրդը «Ամէն» թող ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:2626: Проклят, кто не исполнит слов закона сего и не будет поступать по ним! И весь народ скажет: аминь.
27:25 ἐπικατάρατος επικαταρατος cursed ὃς ος who; what ἂν αν perhaps; ever λάβῃ λαμβανω take; get δῶρα δωρον present πατάξαι πατασσω pat; impact ψυχὴν ψυχη soul αἵματος αιμα blood; bloodstreams ἀθῴου αθωος guiltless καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned πᾶς πας all; every ὁ ο the λαός λαος populace; population γένοιτο γινομαι happen; become
27:25 אָרוּר֙ ʔārûr ארר curse לֹקֵ֣חַ lōqˈēₐḥ לקח take שֹׁ֔חַד šˈōḥaḏ שֹׁחַד present לְ lᵊ לְ to הַכֹּ֥ות hakkˌôṯ נכה strike נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul דָּ֣ם dˈām דָּם blood נָקִ֑י nāqˈî נָקִי innocent וְ wᵊ וְ and אָמַ֥ר ʔāmˌar אמר say כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:25. maledictus qui accipit munera ut percutiat animam sanguinis innocentis et dicet omnis populus amenCursed be he that taketh gifts, to slay an innocent person: and all the people shall say: Amen.
25. Cursed be he that taketh reward to slay an innocent person. And all the people shall say, Amen.
27:25. Cursed be he who accepts gifts in order to strike down the life of innocent blood. And all the people shall say: Amen.
27:25. Cursed [be] he that taketh reward to slay an innocent person. And all the people shall say, Amen.
Cursed [be] he that confirmeth not [all] the words of this law to do them. And all the people shall say, Amen:

26: Проклят, кто не исполнит слов закона сего и не будет поступать по ним! И весь народ скажет: аминь.
27:25
ἐπικατάρατος επικαταρατος cursed
ὃς ος who; what
ἂν αν perhaps; ever
λάβῃ λαμβανω take; get
δῶρα δωρον present
πατάξαι πατασσω pat; impact
ψυχὴν ψυχη soul
αἵματος αιμα blood; bloodstreams
ἀθῴου αθωος guiltless
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
πᾶς πας all; every
ο the
λαός λαος populace; population
γένοιτο γινομαι happen; become
27:25
אָרוּר֙ ʔārûr ארר curse
לֹקֵ֣חַ lōqˈēₐḥ לקח take
שֹׁ֔חַד šˈōḥaḏ שֹׁחַד present
לְ lᵊ לְ to
הַכֹּ֥ות hakkˌôṯ נכה strike
נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul
דָּ֣ם dˈām דָּם blood
נָקִ֑י nāqˈî נָקִי innocent
וְ wᵊ וְ and
אָמַ֥ר ʔāmˌar אמר say
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אָמֵֽן׃ ס ʔāmˈēn . s אָמֵן surely
27:25. maledictus qui accipit munera ut percutiat animam sanguinis innocentis et dicet omnis populus amen
Cursed be he that taketh gifts, to slay an innocent person: and all the people shall say: Amen.
27:25. Cursed be he who accepts gifts in order to strike down the life of innocent blood. And all the people shall say: Amen.
27:25. Cursed [be] he that taketh reward to slay an innocent person. And all the people shall say, Amen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Ср. Исх ХХIII:1, 7; Лев ХIX:16; Втор XIX:18–19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:26: Cursed: Deu 27:15, Deu 28:15-68; Psa 119:21; Mat 25:41; Co1 16:22
confirmeth: Jer 11:3-5; Eze 18:24; Rom 3:19, Rom 3:20, Rom 10:5; Gal 3:10
John Gill
27:25 Cursed be he that taketh reward to slay an innocent person,.... As an assassin, to murder him privately; or as a judge, that takes a bribe to condemn to death an innocent person: so Aben Ezra observes, that according to the sense of some a judge is meant; but, says he, in my opinion a false witness; one that swears a man's life away for the sake of a reward given him:
and all the people shall say Amen; at so detestable a crime.