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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The laws of this chapter relate, I. To the eighth commandment, concerning theft (ver. 1-4), trespass by cattle (ver. 5), damage by fire (ver. 6), trusts (ver. 7-13), borrowing cattle (ver. 14, 15), or money, ver. 25-27. II. To the seventh commandment. Against fornication (ver. 16, 17), bestiality, ver. 19. III. To the first table, forbidding witchcraft (ver. 18), idolatry, ver. 20. Commanding to offer the firstfruits, ver. 29, 30. IV. To the poor, ver. 21-24. V. To the civil government, ver. 28. VI. To the peculiarity of the Jewish nation, ver. 31.
Adam Clarke: Commentary on the Bible - 1831
Laws concerning theft, Exo 22:1-4; concerning trespass, Exo 22:5; concerning casualties, Exo 22:6. Laws concerning deposits, or goods left in custody of others, which may have been lost, stolen, or damaged, Exo 22:7-13. Laws concerning things borrowed or let out on hire, Exo 22:14, Exo 22:15. Laws concerning seduction, Exo 22:16, Exo 22:17. Laws concerning witchcraft, Exo 22:18; bestiality, Exo 22:19; idolatry, Exo 22:20. Laws concerning strangers, Exo 22:21; concerning widows, Exo 22:22-24; lending money to the poor, Exo 22:25; concerning pledges, Exo 22:26; concerning respect to magistrates, Exo 22:28; concerning the first ripe fruits, and the first-born of man and beast, Exo 22:29, Exo 22:30. Directions concerning carcasses found torn in the field, Exo 22:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 22:1, Of theft; Exo 22:5, Of damage; Exo 22:7, Of trespasses; Exo 22:14, Of borrowing; Exo 22:16, Of fornication; Exo 22:18, Of witchcraft; Exo 22:19, Of bestiality; Exo 22:20, Of idolatry; Exo 22:21, Of strangers, widows, and fatherless; Exo 22:25, Of usury; Exo 22:26, Of pledges; Exo 22:28, Of Rev_erence to magistrates; Exo 22:29, Of the first fruits; Exo 22:31, Of torn flesh.
John Gill
INTRODUCTION TO EXODUS 22
This chapter contains various laws concerning theft, Ex 22:1, concerning damage done to fields and vineyards by beasts, and to corn in stacks or standing, by fire, Ex 22:5, concerning anything or creature deposited in the hands of a neighbour, and they be stolen or lost by one means or another, Ex 22:7, concerning anything borrowed, and it comes to any damage, Ex 22:14, concerning fornication, Ex 22:16 concerning witchcraft, bestiality, and idolatry, Ex 22:18 concerning oppression, and affliction of the stranger, fatherless, and widow, Ex 22:21 concerning taking usury and pledges, Ex 22:25, concerning irreverence to magistrates, Ex 22:28, concerning the offering of firstfruits to God, Ex 22:29 and the chapter is concluded with a prohibition of eating anything torn by beasts, Ex 22:31
22:122:1: Իսկ եթէ գողասցի ոք արջառ կամ ոչխար, եւ սպանցէ՛ կամ վաճառեսցէ, հի՛նգ արջառ ընդ արջառոյն տուժեսցի. եւ չորս ոչխար ընդ ոչխարին։
1 «Եթէ մէկը արջառ կամ ոչխար գողանայ, մորթի կամ վաճառի այն, ապա մէկ արջառի փոխարէն հինգ արջառ թող հատուցի, իսկ մէկ ոչխարի փոխարէն՝ չորս ոչխար:
22 Եթէ մէկը արջառ մը կամ ոչխար մը գողնայ ու մորթէ կամ ծախէ զանիկա, մէկ արջառին տեղ հինգ արջառ ու մէկ ոչխարին տեղ չորս ոչխար պիտի հատուցանէ։
Իսկ եթէ գողասցի ոք արջառ կամ ոչխար, եւ սպանցէ կամ վաճառեսցէ, հինգ արջառ ընդ արջառոյն տուժեսցի, եւ չորս ոչխար ընդ ոչխարին:

22:1: Իսկ եթէ գողասցի ոք արջառ կամ ոչխար, եւ սպանցէ՛ կամ վաճառեսցէ, հի՛նգ արջառ ընդ արջառոյն տուժեսցի. եւ չորս ոչխար ընդ ոչխարին։
1 «Եթէ մէկը արջառ կամ ոչխար գողանայ, մորթի կամ վաճառի այն, ապա մէկ արջառի փոխարէն հինգ արջառ թող հատուցի, իսկ մէկ ոչխարի փոխարէն՝ չորս ոչխար:
22 Եթէ մէկը արջառ մը կամ ոչխար մը գողնայ ու մորթէ կամ ծախէ զանիկա, մէկ արջառին տեղ հինգ արջառ ու մէկ ոչխարին տեղ չորս ոչխար պիտի հատուցանէ։
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22:11: Если кто украдет вола или овцу и заколет или продаст, то пять волов заплатит за вола и четыре овцы за овцу.
22:1 ἐὰν εαν and if; unless δὲ δε though; while ἐν εν in τῷ ο the διορύγματι διορυγμα find ὁ ο the κλέπτης κλεπτης thief καὶ και and; even πληγεὶς πλησσω plague; strike ἀποθάνῃ αποθνησκω die οὐκ ου not ἔστιν ειμι be αὐτῷ αυτος he; him φόνος φονος murder
22:1 כִּ֤י kˈî כִּי that יִגְנֹֽב־ yiḡnˈōv- גנב steal אִישׁ֙ ʔîš אִישׁ man שֹׁ֣ור šˈôr שֹׁור bullock אֹו־ ʔô- אֹו or שֶׂ֔ה śˈeh שֶׂה lamb וּ û וְ and טְבָחֹ֖ו ṭᵊvāḥˌô טבח slaughter אֹ֣ו ʔˈô אֹו or מְכָרֹ֑ו mᵊḵārˈô מכר sell חֲמִשָּׁ֣ה ḥᵃmiššˈā חָמֵשׁ five בָקָ֗ר vāqˈār בָּקָר cattle יְשַׁלֵּם֙ yᵊšallˌēm שׁלם be complete תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שֹּׁ֔ור ššˈôr שֹׁור bullock וְ wᵊ וְ and אַרְבַּע־ ʔarbaʕ- אַרְבַּע four צֹ֖אן ṣˌōn צֹאן cattle תַּ֥חַת tˌaḥaṯ תַּחַת under part הַ ha הַ the שֶּֽׂה׃ śśˈeh שֶׂה lamb
22:1. si quis furatus fuerit bovem aut ovem et occiderit vel vendiderit quinque boves pro uno bove restituet et quattuor oves pro una oveIf any man steal an ox or a sheep, and kill or sell it: he shall restore five oxen for one ox, and four sheep for one sheep.
1. If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall pay five oxen for an ox, and four sheep for a sheep.
22:1. “If anyone will have stolen an ox or a sheep, and if he kills it or sells it, then he will restore five oxen for one ox, and four sheep for one sheep.
22:1. If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep.
If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep:

1: Если кто украдет вола или овцу и заколет или продаст, то пять волов заплатит за вола и четыре овцы за овцу.
22:1
ἐὰν εαν and if; unless
δὲ δε though; while
ἐν εν in
τῷ ο the
διορύγματι διορυγμα find
ο the
κλέπτης κλεπτης thief
καὶ και and; even
πληγεὶς πλησσω plague; strike
ἀποθάνῃ αποθνησκω die
οὐκ ου not
ἔστιν ειμι be
αὐτῷ αυτος he; him
φόνος φονος murder
22:1
כִּ֤י kˈî כִּי that
יִגְנֹֽב־ yiḡnˈōv- גנב steal
אִישׁ֙ ʔîš אִישׁ man
שֹׁ֣ור šˈôr שֹׁור bullock
אֹו־ ʔô- אֹו or
שֶׂ֔ה śˈeh שֶׂה lamb
וּ û וְ and
טְבָחֹ֖ו ṭᵊvāḥˌô טבח slaughter
אֹ֣ו ʔˈô אֹו or
מְכָרֹ֑ו mᵊḵārˈô מכר sell
חֲמִשָּׁ֣ה ḥᵃmiššˈā חָמֵשׁ five
בָקָ֗ר vāqˈār בָּקָר cattle
יְשַׁלֵּם֙ yᵊšallˌēm שׁלם be complete
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הַ ha הַ the
שֹּׁ֔ור ššˈôr שֹׁור bullock
וְ wᵊ וְ and
אַרְבַּע־ ʔarbaʕ- אַרְבַּע four
צֹ֖אן ṣˌōn צֹאן cattle
תַּ֥חַת tˌaḥaṯ תַּחַת under part
הַ ha הַ the
שֶּֽׂה׃ śśˈeh שֶׂה lamb
22:1. si quis furatus fuerit bovem aut ovem et occiderit vel vendiderit quinque boves pro uno bove restituet et quattuor oves pro una ove
If any man steal an ox or a sheep, and kill or sell it: he shall restore five oxen for one ox, and four sheep for one sheep.
1. If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall pay five oxen for an ox, and four sheep for a sheep.
22:1. “If anyone will have stolen an ox or a sheep, and if he kills it or sells it, then he will restore five oxen for one ox, and four sheep for one sheep.
22:1. If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Покража вола, как более ценного и полезного в хозяйстве животного, чем овца, наносит ему больший ущерб; за больший ущерб назначается и большее наказание. Заколовший или продавший животное наказывается строже того, в руках которого оно найдено. Причина этого заключается в том, что заклание или продажа украденного животного, с одной стороны, лишает хозяина возможности когда-либо воротить похищенное, а с другой — свидетельствует об отсутствии у вора всякого желания принести повинную в своем преступлении.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Judicial Laws.B. C. 1491.
1 If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep. 2 If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him. 3 If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution; if he have nothing, then he shall be sold for his theft. 4 If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double. 5 If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man's field; of the best of his own field, and of the best of his own vineyard, shall he make restitution. 6 If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed therewith; he that kindled the fire shall surely make restitution.
Here are the laws,
I. Concerning theft, which are these:-- 1. If a man steal any cattle (in which the wealth of those times chiefly consisted), and they be found in his custody, he must restore double, v. 4. Thus he must both satisfy for the wrong and suffer for the crime. But it was afterwards provided that if the thief were touched in conscience, and voluntarily confessed it, before it was discovered or enquired into by any other, then he should only make restitution of what he had stolen, and add to it a fifth part, Lev. vi. 4, 5. 2. If he had killed or sold the sheep or ox he had stolen, and thereby persisted in his crime, he must restore five oxen for an ox, and four sheep for a sheep (v. 1), more for an ox than for a sheep because the owner, besides all the other profit, lost the daily labour of his ox. This law teaches us that fraud and injustice, so far from enriching men, will impoverish them: if we unjustly get and keep that which is another's, it will not only waste itself, but it will consume that which is our own. 3. If he was not able to make restitution, he must be sold for a slave, v. 3. The court of judgment was to do it, and it is probable that the person robbed had the money. Thus with us, in some cases, felons are transported into plantations where alone Englishmen know what slavery is. 4. If a thief broke a house in the night, and was killed in the doing of it, his blood was upon his own head, and should not be required at the hand of him that shed it, v. 2. As he that does an unlawful act bears the blame of the mischief that follows to others, so likewise of that which follows to himself. A man's house is his castle, and God's law, as well as man's, sets a guard upon it; he that assaults it does so at his peril. Yet, if it was in the day-time that the thief was killed, he that killed him must be accountable for it (v. 3), unless it was in the necessary defence of his own life. Note, We ought to be tender of the lives even of bad men; the magistrate must afford us redress, and we must not avenge ourselves.
II. Concerning trespass, v. 5. He that wilfully put his cattle into his neighbour's field must make restitution of the best of his own. Our law makes a much greater difference between this and other thefts than the law of Moses did. The Jews hence observed it as a general rule that restitution must always be made of the best, and that no man should keep any cattle that were likely to trespass upon his neighbours or do them any damage. We should be more careful not to do wrong than not to suffer wrong, because to suffer wrong is only an affliction, but to do wrong is a sin, and sin is always worse than affliction.
III. Concerning damage done by fire, v. 6. He that designed only the burning of thorns might become accessory to the burning of corn, and should not be held guiltless. Men of hot and eager spirits should take heed, lest, while they pretend only to pluck up the tares, they root out the wheat also. If the fire did mischief, he that kindled it must answer for it, though it could not be proved that he designed the mischief. Men must suffer for their carelessness, as well as for their malice. We must take heed of beginning strife; for, though it seem but little, we know not how great a matter it may kindle, the blame of which we must bear, if, with the madman, we cast fire-brands, arrows, and death, and pretend we mean no harm. It will make us very careful of ourselves, if we consider that we are accountable, not only for the hurt we do, but for the hurt we occasion through inadvertency.
Adam Clarke: Commentary on the Bible - 1831
22:1: If a man shall steal - This chapter consists chiefly of judicial laws, as the preceding chapter does of political; and in it the same good sense, and well-marked attention to the welfare of the community and the moral improvement of each individual, are equally evident.
In our translation of this verse, by rendering different Hebrew words by the same term in English, we have greatly obscured the sense. I shall produce the verse with the original words which I think improperly translated, because one English term is used for two Hebrew words, which in this place certainly do not mean the same thing. If a man shall steal an ox (שור shor) or a sheep, (שה seh), and kill it, or sell it; he shall restore five oxen (בקר bakar) for an ox, (שור shor), and four sheep (צאן tson) for a sheep (שה seh). I think it must appear evident that the sacred writer did not intend that these words should be understood as above. A shor certainly is different from a bakar, and a seh from a tson. Where the difference in every case lies, wherever these words occur, it is difficult to say. The shor and the bakar are doubtless creatures of the beeve kind, and are used in different parts of the sacred writings to signify the bull, the ox, the heifer, the steer, and the calf. The seh and the tson are used to signify the ram, the wether, the ewe, the lamb, the he-goat, the she-goat, and the kid. And the latter word צאן tson seems frequently to signify the flock, composed of either of these lesser cattle, or both sorts conjoined.
As שור shor is used, Job 21:10, for a bull probably it may mean so here. If a man steal a Bull he shall give five Oxen for him, which we may presume was no more than his real value, as very few bulls could be kept in a country destitute of horses, where oxen were so necessary to till the ground. For though some have imagined that there were no castrated cattle among the Jews, yet this cannot be admitted on the above reason; for as they had no horses, and bulls would have been unmanageable and dangerous, they must have had oxen for the purposes of agriculture. Tson צאן is used for a flock either of sheep or goats, and seh שה for an individual of either species. For every seh, four, taken indifferently from the tson or flock must be given; i.e., a sheep stolen might be recompensed with four out of the flock, whether of sheep or goats: so that a goat might be compensated with four sheep, or a sheep with four goats.
Albert Barnes: Notes on the Bible - 1834
22:1: The theft of an ox appears to have been regarded as a greater crime than the theft of a sheep, because it showed a stronger purpose in wickedness to take the larger and more powerful animal. It may have been on similar moral ground that the thief, when he had proved his persistency in crime by adding to his theft the slaughter, or sale, of the animal, was to restore four times its value in the case of a sheep (compare the marginal references), and five times its value in the case of an ox; but if the animal was still in his possession alive (see Exo 22:4) he had to make only twofold restitution.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:1: sheep: or, goat
he shall: There is a smaller compensation required in other things (Exo 22:9), and also a disproportion between an ox and a sheep. The reason of the former is, as Maimonides explains it, because money, goods, etc., are better guarded in houses and cities, than cattle in a field; which consequently can be more easily stolen. The reason of the latter seems to be, as it is explained by Bishop Patrick, that an ox was of greater value, and more useful for the purposes of husbandry. Lev 6:1-6; Num 5:7; Sa2 12:6; Pro 6:31; Luk 19:8
five oxen: Pro 14:4
Carl Friedrich Keil and Franz Delitzsch
22:1
With regard to cattle-stealing, the law makes a distinction between what had been killed or sold, and what was still alive and in the thief's hand (or possession). In the latter case, the thief was to restore piece for piece twofold (Ex 22:4); in the former, he was to restore an ox fivefold and a small animal (a sheep or a goat) fourfold (Ex 22:1). The difference between the compensation for an ox and a small animal is to be accounted for from the comparative worth of the cattle to the possessor, which determined the magnitude of the theft and the amount of the compensation. But the other distinctions of twofold, fourfold, and fivefold restitution cannot be accounted for, either by supposing "that the animal slain or sold was lost to its master, and might have been of peculiar value to him" (Knobel), for such a consideration of personal feelings would have been quite foreign to the law-not to mention the fact that an animal that had been sold might be recovered by purchase; or from the fact that "the thief in this case had carried his crime still further" (Baumgarten), for the main thing was still the theft, not the consumption or sale of the animal stolen. The reason can only have lain in the educational purpose of the law: viz., in the intention to lead the thief to repent of his crime, to acknowledge his guilt, and to restore what he had stolen. Now, as long as he still retained the stolen animal in his own possession, having neither consumed nor parted with it, this was always in his power; but the possibility was gone as soon as it had either been consumed or sold (see by Archologie, 154, Note 3).
(Note: Calvin gives the same explanation: Major in scelere obstinatio se prodit, ubi res furtiva in quaestum conversa est, nec spes est ulla resipiscentiae, atque ita continuo progressu duplicatur malae fidei crimen. Fieri potest ut fur statim post delictum contremiscat: qui vero animal occidere ausus est, aut vendere, prorsus in maleficio obduruit.)
Ex 22:2-4
Into the midst of the laws relating to theft, we have one introduced here, prescribing what was to be done with the thief. "If the thief be found breaking in (i.e., by night according to Ex 22:3), and be smitten so that he die, there shall be no blood to him (the person smiting him); if the sun has risen upon him (the thief breaking in), there is blood to him:" i.e., in the latter case the person killing him drew upon himself blood-guiltiness (דּמים lit., drops of blood, blood shed), in the former case he did not. "The reason for this disparity between a thief by night and one in the day is, that the power and intention of a nightly thief are uncertain, and whether he may not have come for the purpose of committing murder; and that by night, if thieves are resisted, they often proceed to murder in their rage; and also that they can neither be recognised, nor resisted and apprehended with safety" (Calovius). In the latter case the slayer contracted blood-guiltiness, because even the life of a thief was to be spared, as he could be punished for his crime, and what was stolen be restored according to the regulations laid down in Ex 22:1 and Ex 22:4. But if he had not sufficient to make retribution, he was to be sold "for his stolen," i.e., for the value of what he had stolen, that he might earn by his labour the compensation to be paid.
Geneva 1599
22:1 If a man shall steal an (a) ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep.
(a) Either a great beast of the herd, or a small beast of the flock.
John Gill
22:1 If a man shall steal an ox or a sheep,.... In which the substance of men chiefly lay in those times, and particularly the people of Israel, who were now come out of Egypt, with their flocks and herds, and these lying near together, were the more liable to be stolen; and hence also the laws in the preceding chapter concerning oxen and damages done by them, and oxen and sheep are only mentioned; perhaps chiefly because used in sacrifice, as well as serviceable for other things; not but that stealing other cattle and other things were criminal and forbidden, and to be punished in proportion:
and kill it, or sell it; either of which cases would plainly show that he took it away with an intention to deprive the owner of it, and to convert it to his own use:
he shall restore five oxen for an ox, and four sheep for a sheep; the reason of this difference, five being obliged to be given for the one, and but four for the other, is, because the one was more valuable than the other, as well as more useful, and also more easily stolen, and therefore the greater mulct or fine was laid upon the theft of it, to deter from it: the Targum of Jonathan expresses the reason of the law thus; five for oxen, because the theft of them hindered from ploughing, or made to cease from it; and for sheep but four, because there was trouble in the theft of them, and there was no tillage or agriculture by them: and Saadiah Gaon observes, that the damage that comes to the owner of the ox is more than that by a lamb, because with it, the ox, he ploughs, which is a creature that was used in those countries to be employed in that service, as well as in treading out the corn: Maimonides (u) accounts for it thus,"the restitution of the theft of oxen is increased by one, because the theft of them is easy; sheep are fed in flocks, and are easily kept and watched, and can scarcely be taken away by theft but in the night; but oxen are fed scattered here and there, and therefore cannot be so easily kept by the herdsmen; hence also their theft used to be more common:''four fold restitution was in use with the ancient Persians, with whom it was a rule,"whoever took any substance of another, in retaliation they took fourfold from him, and if he restored it, he gave fourfold of the same (w).''
(u) Moreh Nevochim, par. 3. c. 41. (w) Lib. Shed-dar, apud Hyde Relig. Vet. Pers. p. 472.
John Wesley
22:1 Five oxen for an ox, and four sheep for a sheep - More for an ox than for a sheep, because the owner, besides all the other profit, lost the daily labour of his ox. If we were not able to make restitution, he must be sold for a slave: the court of judgment was to do it, and it is likely the person robbed received the money. Thus with us in some cases, felons are transported to the Plantations, where only, Englishmen know what slavery is. But let it be observed, the sentence is not slavery, but banishment: nor can any Englishman be sold, unless he first indent himself to the captain that carries him over.
Robert Jamieson, A. R. Fausset and David Brown
22:1 LAWS CONCERNING THEFT. (Exo. 22:1-31)
If a man shall steal an ox, or a sheep--The law respects the theft of cattle which constituted the chief part of their property. The penalty for the theft of a sheep which was slain or sold, was fourfold; for an ox fivefold, because of its greater utility in labor; but, should the stolen animal have been recovered alive, a double compensation was all that was required, because it was presumable he (the thief) was not a practised adept in dishonesty. A robber breaking into a house at midnight might, in self-defense, be slain with impunity; but if he was slain after sunrise, it would be considered murder, for it was not thought likely an assault would then be made upon the lives of the occupants. In every case where a thief could not make restitution, he was sold as a slave for the usual term.
22:222:2: Իսկ եթէ յակա՛ն գտանիցի գող. եւ խոցեալ մեռցի, չէ՛ այն նմա ՚ի սպանութիւն[687]։ [687] Այլք. Եւ խոցեալ մեռանիցի։
2 Եթէ գողին մահացու հարուած հասցնեն տան պատին անցք բացելիս, թող դա սպանութիւն չդիտուի:
2 Եթէ գող մը տուն ծակելու վրայ գտնուի ու զարնուի եւ մեռնի, անոր համար արիւն պիտի չթափուի։
Իսկ եթէ յական գտանիցի գող, եւ խոցեալ մեռանիցի, չէ այն նմա ի սպանութիւն:

22:2: Իսկ եթէ յակա՛ն գտանիցի գող. եւ խոցեալ մեռցի, չէ՛ այն նմա ՚ի սպանութիւն[687]։
[687] Այլք. Եւ խոցեալ մեռանիցի։
2 Եթէ գողին մահացու հարուած հասցնեն տան պատին անցք բացելիս, թող դա սպանութիւն չդիտուի:
2 Եթէ գող մը տուն ծակելու վրայ գտնուի ու զարնուի եւ մեռնի, անոր համար արիւն պիտի չթափուի։
zohrab-1805▾ eastern-1994▾ western am▾
22:22: Если [кто] застанет вора подкапывающего и ударит его, так что он умрет, то кровь не [вменится] ему;
22:2 ἐὰν εαν and if; unless δὲ δε though; while ἀνατείλῃ ανατελλω spring up; rise ὁ ο the ἥλιος ηλιος sun ἐπ᾿ επι in; on αὐτῷ αυτος he; him ἔνοχός ενοχος liable; guilty ἐστιν ειμι be ἀνταποθανεῖται ανταποθνησκω and if; unless δὲ δε though; while μὴ μη not ὑπάρχῃ υπαρχω happen to be; belong αὐτῷ αυτος he; him πραθήτω πιπρασκω sell ἀντὶ αντι against; instead of τοῦ ο the κλέμματος κλεμμα theft
22:2 אִם־ ʔim- אִם if בַּ ba בְּ in † הַ the מַּחְתֶּ֛רֶת mmaḥtˈereṯ מַחְתֶּרֶת breaking in יִמָּצֵ֥א yimmāṣˌē מצא find הַ ha הַ the גַּנָּ֖ב ggannˌāv גַּנָּב thief וְ wᵊ וְ and הֻכָּ֣ה hukkˈā נכה strike וָ wā וְ and מֵ֑ת mˈēṯ מות die אֵ֥ין ʔˌên אַיִן [NEG] לֹ֖ו lˌô לְ to דָּמִֽים׃ dāmˈîm דָּם blood
22:2. si effringens fur domum sive suffodiens fuerit inventus et accepto vulnere mortuus fuerit percussor non erit reus sanguinisIf a thief be found breaking open a house or undermining it, and be wounded so as to die: he that slew him shall not be guilty of blood.
2. If the thief be found breaking in, and be smitten that he die, there shall be no bloodguiltiness for him.
22:2. If a thief will have been discovered breaking into a house, or digging under it, and he has received a mortal wound, he who struck him down will not be guilty of blood.
22:2. If a thief be found breaking up, and be smitten that he die, [there shall] no blood [be shed] for him.
If a thief be found breaking up, and be smitten that he die, [there shall] no blood [be shed] for him:

2: Если [кто] застанет вора подкапывающего и ударит его, так что он умрет, то кровь не [вменится] ему;
22:2
ἐὰν εαν and if; unless
δὲ δε though; while
ἀνατείλῃ ανατελλω spring up; rise
ο the
ἥλιος ηλιος sun
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
ἔνοχός ενοχος liable; guilty
ἐστιν ειμι be
ἀνταποθανεῖται ανταποθνησκω and if; unless
δὲ δε though; while
μὴ μη not
ὑπάρχῃ υπαρχω happen to be; belong
αὐτῷ αυτος he; him
πραθήτω πιπρασκω sell
ἀντὶ αντι against; instead of
τοῦ ο the
κλέμματος κλεμμα theft
22:2
אִם־ ʔim- אִם if
בַּ ba בְּ in
הַ the
מַּחְתֶּ֛רֶת mmaḥtˈereṯ מַחְתֶּרֶת breaking in
יִמָּצֵ֥א yimmāṣˌē מצא find
הַ ha הַ the
גַּנָּ֖ב ggannˌāv גַּנָּב thief
וְ wᵊ וְ and
הֻכָּ֣ה hukkˈā נכה strike
וָ וְ and
מֵ֑ת mˈēṯ מות die
אֵ֥ין ʔˌên אַיִן [NEG]
לֹ֖ו lˌô לְ to
דָּמִֽים׃ dāmˈîm דָּם blood
22:2. si effringens fur domum sive suffodiens fuerit inventus et accepto vulnere mortuus fuerit percussor non erit reus sanguinis
If a thief be found breaking open a house or undermining it, and be wounded so as to die: he that slew him shall not be guilty of blood.
2. If the thief be found breaking in, and be smitten that he die, there shall be no bloodguiltiness for him.
22:2. If a thief will have been discovered breaking into a house, or digging under it, and he has received a mortal wound, he who struck him down will not be guilty of blood.
22:2. If a thief be found breaking up, and be smitten that he die, [there shall] no blood [be shed] for him.
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
2-4: Убийство вора ночью приравнивается к убийству ненамеренному, так как в темноте трудно определить куда наносится удар, и соразмерить силу последнего. Как ненамеренное, оно и не наказывается смертью. Убийство же вора при дневном свете, когда домохозяин мог избежать его, употребив другие средства для охранения своей собственности, считается сознательным и, по общему закону (21:12), карается смертью. В том случае когда вор пойман с поличным в руках, — не успел привести в исполнение своего замысла продать или заколоть похищенное животное, он не наносит домохозяину ущерба и наказывается только за самое преступление: за вола и овцу платит вдвое (ст. 4). Подобное постановление совершенно неприменимо к ворам-беднякам, что в свою очередь могло поощрять их к воровству. Ввиду возможности совершения краж людьми, являющимися по указанным предписаниям безнаказанными, в закон вносится новое постановление: если укравший не в состоянии своим имуществом возместить нанесенный им убыток, то он продается, и продажная цена идет на удовлетворение потерпевшего.
Adam Clarke: Commentary on the Bible - 1831
22:2: If a thief be found - If a thief was found breaking into a house in the night season, he might be killed; but not if the sun had risen, for then he might be known and taken, and the restitution made which is mentioned in the succeeding verse. So by the law of England it is a burglary to break and enter a house by night; and "anciently the day was accounted to begin only from sunrising, and to end immediately upon sunset: but it is now generally agreed that if there be daylight enough begun or left, either by the light of the sun or twilight, whereby the countenance of a person may reasonably be discerned, it is no burglary; but that this does not extend to moonlight, for then many midnight burglaries would go unpunished. And besides, the malignity of the offense does not so properly arise, as Mr. Justice Blackstone observes, from its being done in the dark, as at the dead of night when all the creation except beasts of prey are at rest; when sleep has disarmed the owner, and rendered his castle defenceless." - East's Pleas of the Crown, vol. ii., p. 509.
Albert Barnes: Notes on the Bible - 1834
22:2: If a thief, in breaking into a dwelling in the night, was slain, the person who slew him did not incur the guilt of blood; but if the same occurred in daylight, the slayer was guilty in accordance with Exo 21:12. The distinction may have been based on the fact that in the light of day there was a fair chance of identifying and apprehending the thief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:2: breaking: Job 24:14, Job 30:5; Hos 7:1; Joe 2:9; Mat 6:19, Mat 6:20, Mat 24:43; Th1 5:2
no blood: Num 35:27
Geneva 1599
22:2 If a thief be found (b) breaking up, and be smitten that he die, [there shall] no blood [be shed] for him.
(b) Breaking a house to enter in, or undermining.
John Gill
22:2 If a thief be found breaking up,.... An house, in order to steal money, jewels, household goods, &c. or breaking through any fence, hedge, or wall of any enclosure, where oxen, or sheep, or any other creatures are, in order to take them away: the Targum of Jonathan is,"if in the hole of a wall (or window of it) a thief be found;''that is, in the night, as appears from the following verse, "if the sun", &c. to which this is opposed, as Aben Ezra observes; some render it, with a digging instrument (x); and it is a Jewish canon (y), that"if anyone enter with a digging instrument: he is condemned on account of his end;''his design, which is apparent by the instrument found upon him; for, as Maimonides (z) observes,"it is well known, that if anyone enters with a digging instrument, that he intends, if the master of the house opposes him to deliver his goods out of his power, that he will kill him, and therefore it is lawful to kill him; but it does not signify whether he enters with a digging instrument, either by the way of the court, or roof;"
and be smitten that he die be knocked down with a club, by the master of the house, or any of his servants, or be run through with a sword, or be struck with any other weapon, to hinder him from entrance and carrying off any of the goods of the house, and the blow be mortal: there shall no blood be shed for him: as for a man that is murdered; for to kill a man when breaking into a house, and, by all appearance, with an intention to commit murder, if resisted, in defence of a man's self, his life and property, was not to be reckoned murder, and so not punishable with death: or, "no blood" shall be "unto him" (a); shall be imputed to him, the man that kills the thief shall not be chargeable with his blood, or suffer for shedding it; because his own life was risked, and it being at such a time, could call none to his assistance, nor easily discern the person, nor could know well where and whom he struck.
(x) "cum perfossorio", Pagninus; "cum instrumento perfosserio", Tigurine version. (y) Misn. Sanhedrin, c. 8. sect. 6. (z) Comment. in ib. (a) "non ei sanguines", Montanus, Vatablus, Drusius.
John Wesley
22:2 If a thief broke a house in the night, and was killed in the doing it, his blood was upon his own head. But if it were in the day - time that the thief was killed, he that killed him was accountable for it, unless it were in the necessary defence of his own life.
22:322:3: Ապա թէ արեւն ՚ի վերայ նորա ծագիցէ, մահապա՛րտ է, փոխարէ՛ն մեռցի։ ապա թէ ո՛չինչ գտանիցի նորա, վաճառեսցի՛ փոխանակ գողութեանն իւրոյ։
3 Իսկ եթէ դէպքը արեւածագից յետոյ կատարուի, սպանողը մահապարտ կը դիտուի եւ մահուան կ’ենթարկուի[44]: Եթէ գողը հատուցելու ոչինչ չունի, ապա ինքը թող վաճառուի, որպէսզի հատուցի իր գողացածի փոխարէն: [44] 44. Եբրայերէնում՝ լրիւ կը հատուցի:
3 Եթէ անոր վրայ արեւը ծագեր էր, անոր համար արիւն պիտի թափուի։ Անիկա լման կրնար հատուցանել. եթէ բան մըն ալ չունենար, այն ատեն իր գողցած բանին համար կրնար ծախուիլ։
Ապա եթէ արեւն ի վերայ նորա ծագիցէ, մահապարտ է, [287]փոխարէն մեռցի``. ապա թէ ոչինչ գտանիցի նորա, վաճառեսցի փոխանակ գողութեանն իւրոյ:

22:3: Ապա թէ արեւն ՚ի վերայ նորա ծագիցէ, մահապա՛րտ է, փոխարէ՛ն մեռցի։ ապա թէ ո՛չինչ գտանիցի նորա, վաճառեսցի՛ փոխանակ գողութեանն իւրոյ։
3 Իսկ եթէ դէպքը արեւածագից յետոյ կատարուի, սպանողը մահապարտ կը դիտուի եւ մահուան կ’ենթարկուի[44]: Եթէ գողը հատուցելու ոչինչ չունի, ապա ինքը թող վաճառուի, որպէսզի հատուցի իր գողացածի փոխարէն:
[44] 44. Եբրայերէնում՝ լրիւ կը հատուցի:
3 Եթէ անոր վրայ արեւը ծագեր էր, անոր համար արիւն պիտի թափուի։ Անիկա լման կրնար հատուցանել. եթէ բան մըն ալ չունենար, այն ատեն իր գողցած բանին համար կրնար ծախուիլ։
zohrab-1805▾ eastern-1994▾ western am▾
22:33: но если взошло над ним солнце, то [вменится] ему кровь. [Укравший] должен заплатить; а если нечем, то пусть продадут его [для уплаты] за украденное им;
22:3 ἐὰν εαν and if; unless δὲ δε though; while καταλημφθῇ καταλαμβανω apprehend καὶ και and; even εὑρεθῇ ευρισκω find ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him τὸ ο the κλέμμα κλεμμα theft ἀπό απο from; away τε τε both; and ὄνου ονος donkey ἕως εως till; until προβάτου προβατον sheep ζῶντα ζαω live; alive διπλᾶ διπλους double; twice αὐτὰ αυτος he; him ἀποτείσει αποτινω pay off; repay
22:3 אִם־ ʔim- אִם if זָרְחָ֥ה zārᵊḥˌā זרח flash up הַ ha הַ the שֶּׁ֛מֶשׁ ššˈemeš שֶׁמֶשׁ sun עָלָ֖יו ʕālˌāʸw עַל upon דָּמִ֣ים dāmˈîm דָּם blood לֹ֑ו lˈô לְ to שַׁלֵּ֣ם šallˈēm שׁלם be complete יְשַׁלֵּ֔ם yᵊšallˈēm שׁלם be complete אִם־ ʔim- אִם if אֵ֣ין ʔˈên אַיִן [NEG] לֹ֔ו lˈô לְ to וְ wᵊ וְ and נִמְכַּ֖ר nimkˌar מכר sell בִּ bi בְּ in גְנֵבָתֹֽו׃ ḡᵊnēvāṯˈô גְּנֵבָה what is stolen
22:3. quod si orto sole hoc fecerit homicidium perpetravit et ipse morietur si non habuerit quod pro furto reddat venundabiturBut if he did this when the sun is risen, he hath committed murder, and he shall die. If he have not wherewith to make restitution for the theft, he shall be sold.
3. If the sun be risen upon him, there shall be bloodguiltiness for him: he should make restitution; if he have nothing, then he shall be sold for his theft.
22:3. But if he did this when the sun was risen, he has perpetrated a homicide, and he shall die. If he does not have the means to make restitution for the theft, he shall be sold.
22:3. If the sun be risen upon him, [there shall be] blood [shed] for him; [for] he should make full restitution; if he have nothing, then he shall be sold for his theft.
If the sun be risen upon him, [there shall be] blood [shed] for him; [for] he should make full restitution; if he have nothing, then he shall be sold for his theft:

3: но если взошло над ним солнце, то [вменится] ему кровь. [Укравший] должен заплатить; а если нечем, то пусть продадут его [для уплаты] за украденное им;
22:3
ἐὰν εαν and if; unless
δὲ δε though; while
καταλημφθῇ καταλαμβανω apprehend
καὶ και and; even
εὑρεθῇ ευρισκω find
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
τὸ ο the
κλέμμα κλεμμα theft
ἀπό απο from; away
τε τε both; and
ὄνου ονος donkey
ἕως εως till; until
προβάτου προβατον sheep
ζῶντα ζαω live; alive
διπλᾶ διπλους double; twice
αὐτὰ αυτος he; him
ἀποτείσει αποτινω pay off; repay
22:3
אִם־ ʔim- אִם if
זָרְחָ֥ה zārᵊḥˌā זרח flash up
הַ ha הַ the
שֶּׁ֛מֶשׁ ššˈemeš שֶׁמֶשׁ sun
עָלָ֖יו ʕālˌāʸw עַל upon
דָּמִ֣ים dāmˈîm דָּם blood
לֹ֑ו lˈô לְ to
שַׁלֵּ֣ם šallˈēm שׁלם be complete
יְשַׁלֵּ֔ם yᵊšallˈēm שׁלם be complete
אִם־ ʔim- אִם if
אֵ֣ין ʔˈên אַיִן [NEG]
לֹ֔ו lˈô לְ to
וְ wᵊ וְ and
נִמְכַּ֖ר nimkˌar מכר sell
בִּ bi בְּ in
גְנֵבָתֹֽו׃ ḡᵊnēvāṯˈô גְּנֵבָה what is stolen
22:3. quod si orto sole hoc fecerit homicidium perpetravit et ipse morietur si non habuerit quod pro furto reddat venundabitur
But if he did this when the sun is risen, he hath committed murder, and he shall die. If he have not wherewith to make restitution for the theft, he shall be sold.
22:3. But if he did this when the sun was risen, he has perpetrated a homicide, and he shall die. If he does not have the means to make restitution for the theft, he shall be sold.
22:3. If the sun be risen upon him, [there shall be] blood [shed] for him; [for] he should make full restitution; if he have nothing, then he shall be sold for his theft.
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
22:3: then he shall: Exo 21:2; Jdg 2:14, Jdg 10:7; Isa 50:1
Geneva 1599
22:3 If the sun be risen upon him, [there shall be] (c) blood [shed] for him; [for] he should make full restitution; if he have nothing, then he shall be sold for his theft.
(c) He shall be put to death that kills him.
John Gill
22:3 If the sun be risen upon him,.... Either upon the thief, or upon the master of the house, or the person that finds the thief and smites him that he dies; it matters not which it is interpreted, it is true of both, for when it is risen on the one, it is on the other:
there shall be blood shed for him; the person that kills him shall die for it: the Targum of Jonathan is,"if it is as clear as the sun (and so Jarchi), that not to kill any he entered, and he should kill him, there is guilt of shedding innocent blood:''because coming at broad daylight, and when the sun was up, it was a plain case he came not with a design to murder, but only to steal; besides, being at such a time, the master of the house could call for help and assistance, and take him; which is what is suggested he should do, and not take away his life, but oblige him, if he had got any of his goods, to restore them, as follows:
for he should makes full restitution; by returning them and as much more, as the following verse shows:
if he have nothing, then he shall be sold for his theft, by the sanhedrim, or court, of judicature: as the Targum of Jonathan, before whom he should be brought, and the theft proved upon him, and unto the year of the remission or release, as the same Targum; nor were such to be sold to strangers, or to serve forever, for they were to be dismissed after six years, as Josephus (b) observes: and it is a canon with the Jews (c), that,"an Hebrew servant whom the sanhedrim sell, they do not sell him but to an Israelite, or to a proselyte of righteousness;''according to the Targum of Jonathan, it seems as if he was to be sold to the person from whom he stole, since it is,"he shall he sold to him;''but if not, however, the price he was sold at was to be given to him for a recompence of his loss; so says Maimonides (d),"if he have not goods, neither movable nor immovable the sanhedrim sell him, and give the price to him that is injured, as it is said: "if he have nothing", &c. and adds, a man is sold for his theft but not a woman (e):''from hence it appears that theft was not a capital crime by the law of Moses: Draco is said to be the first who made it so; but his law being thought by the Athenians to be too severe, was annulled by them (f): the law of the twelve tables, with the Romans greatly agrees with the Mosaic laws about theft; these permitted to kill a thief who should be taken in open theft, if either when he committed the theft it was night or if in the daytime, and he defended himself with weapons when about to be taken (g) or, as elsewhere expressed (h), an open thief was delivered to servitude to him who was robbed, but nocturnal thief it was lawful to kill by the law of the twelve tables.
(b) Antiqu. l. 16. c. 1. sect. 1. (c) Maimon. Abadim. c. 1. sect. 3. (d) Hilchot Genubah, c. 3. sect. 11. (e) So Misn. Sotah, c. 3. sect, 8. (f) A. Gell Noct. Attic. l. 11. c. 18. (g) Ib. (h) Ib. l. 20. c. 1.
John Wesley
22:3 For he should make full restitution - This the law determined: not that he should die.
22:422:4: Իսկ եթէ ըմբռնեսցի, եւ գտցի՛ ՚ի ձեռին նորա գողօնն՝ յարջառոյ եւ յիշոյ մինչեւ ցոչխար՝ կրկի՛ն տուժեսցի։
4 Իսկ եթէ նա բռնուի, եւ գողօնը՝ արջառ, էշ եւ ոչխար, գտնուի իր մօտ, ապա նա կրկնակին թող հատուցի:
4 Եթէ գողցածը իր ձեռքը ողջ գտնուի, եզ ըլլայ, թէ էշ կամ ոչխար, կրկինը պիտի հատուցանէ։
Իսկ եթէ ըմբռնեսցի եւ գտցի ի ձեռին նորա գողօնն` յարջառոյ եւ յիշոյ մինչեւ ցոչխար, կրկին տուժեսցի:

22:4: Իսկ եթէ ըմբռնեսցի, եւ գտցի՛ ՚ի ձեռին նորա գողօնն՝ յարջառոյ եւ յիշոյ մինչեւ ցոչխար՝ կրկի՛ն տուժեսցի։
4 Իսկ եթէ նա բռնուի, եւ գողօնը՝ արջառ, էշ եւ ոչխար, գտնուի իր մօտ, ապա նա կրկնակին թող հատուցի:
4 Եթէ գողցածը իր ձեռքը ողջ գտնուի, եզ ըլլայ, թէ էշ կամ ոչխար, կրկինը պիտի հատուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:44: если украденное найдется у него в руках живым, вол ли то, или осел, или овца, пусть заплатит вдвое.
22:4 ἐὰν εαν and if; unless δὲ δε though; while καταβοσκήσῃ καταβοσκω anyone; someone ἀγρὸν αγρος field ἢ η or; than ἀμπελῶνα αμπελων vineyard καὶ και and; even ἀφῇ αφιημι dismiss; leave τὸ ο the κτῆνος κτηνος livestock; animal αὐτοῦ αυτος he; him καταβοσκῆσαι καταβοσκω field ἕτερον ετερος different; alternate ἀποτείσει αποτινω pay off; repay ἐκ εκ from; out of τοῦ ο the ἀγροῦ αγρος field αὐτοῦ αυτος he; him κατὰ κατα down; by τὸ ο the γένημα γεννημα spawn; product αὐτοῦ αυτος he; him ἐὰν εαν and if; unless δὲ δε though; while πάντα πας all; every τὸν ο the ἀγρὸν αγρος field καταβοσκήσῃ καταβοσκω the βέλτιστα βελτιων the ἀγροῦ αγρος field αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the βέλτιστα βελτιων the ἀμπελῶνος αμπελων vineyard αὐτοῦ αυτος he; him ἀποτείσει αποτινω pay off; repay
22:4 אִֽם־ ʔˈim- אִם if הִמָּצֵא֩ himmāṣˌē מצא find תִמָּצֵ֨א ṯimmāṣˌē מצא find בְ vᵊ בְּ in יָדֹ֜ו yāḏˈô יָד hand הַ ha הַ the גְּנֵבָ֗ה ggᵊnēvˈā גְּנֵבָה what is stolen מִ mi מִן from שֹּׁ֧ור ššˈôr שֹׁור bullock עַד־ ʕaḏ- עַד unto חֲמֹ֛ור ḥᵃmˈôr חֲמֹור he-ass עַד־ ʕaḏ- עַד unto שֶׂ֖ה śˌeh שֶׂה lamb חַיִּ֑ים ḥayyˈîm חַי alive שְׁנַ֖יִם šᵊnˌayim שְׁנַיִם two יְשַׁלֵּֽם׃ ס yᵊšallˈēm . s שׁלם be complete
22:4. si inventum fuerit apud eum quod furatus est vivens sive bos sive asinus sive ovis duplum restituetIf that which he stole be found with him, alive, either ox, or ass, or sheep: he shall restore double.
4. If the theft be found in his hand alive, whether it be ox, or ass, or sheep; he shall pay double.
22:4. If whatever he stole should be found with him, a living thing, either an ox, or a donkey, or a sheep, he shall repay double.
22:4. If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double.
If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double:

4: если украденное найдется у него в руках живым, вол ли то, или осел, или овца, пусть заплатит вдвое.
22:4
ἐὰν εαν and if; unless
δὲ δε though; while
καταβοσκήσῃ καταβοσκω anyone; someone
ἀγρὸν αγρος field
η or; than
ἀμπελῶνα αμπελων vineyard
καὶ και and; even
ἀφῇ αφιημι dismiss; leave
τὸ ο the
κτῆνος κτηνος livestock; animal
αὐτοῦ αυτος he; him
καταβοσκῆσαι καταβοσκω field
ἕτερον ετερος different; alternate
ἀποτείσει αποτινω pay off; repay
ἐκ εκ from; out of
τοῦ ο the
ἀγροῦ αγρος field
αὐτοῦ αυτος he; him
κατὰ κατα down; by
τὸ ο the
γένημα γεννημα spawn; product
αὐτοῦ αυτος he; him
ἐὰν εαν and if; unless
δὲ δε though; while
πάντα πας all; every
τὸν ο the
ἀγρὸν αγρος field
καταβοσκήσῃ καταβοσκω the
βέλτιστα βελτιων the
ἀγροῦ αγρος field
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
βέλτιστα βελτιων the
ἀμπελῶνος αμπελων vineyard
αὐτοῦ αυτος he; him
ἀποτείσει αποτινω pay off; repay
22:4
אִֽם־ ʔˈim- אִם if
הִמָּצֵא֩ himmāṣˌē מצא find
תִמָּצֵ֨א ṯimmāṣˌē מצא find
בְ vᵊ בְּ in
יָדֹ֜ו yāḏˈô יָד hand
הַ ha הַ the
גְּנֵבָ֗ה ggᵊnēvˈā גְּנֵבָה what is stolen
מִ mi מִן from
שֹּׁ֧ור ššˈôr שֹׁור bullock
עַד־ ʕaḏ- עַד unto
חֲמֹ֛ור ḥᵃmˈôr חֲמֹור he-ass
עַד־ ʕaḏ- עַד unto
שֶׂ֖ה śˌeh שֶׂה lamb
חַיִּ֑ים ḥayyˈîm חַי alive
שְׁנַ֖יִם šᵊnˌayim שְׁנַיִם two
יְשַׁלֵּֽם׃ ס yᵊšallˈēm . s שׁלם be complete
22:4. si inventum fuerit apud eum quod furatus est vivens sive bos sive asinus sive ovis duplum restituet
If that which he stole be found with him, alive, either ox, or ass, or sheep: he shall restore double.
4. If the theft be found in his hand alive, whether it be ox, or ass, or sheep; he shall pay double.
22:4. If whatever he stole should be found with him, a living thing, either an ox, or a donkey, or a sheep, he shall repay double.
22:4. If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:4: He shall restore double - In no case of theft was the life of the offender taken away; the utmost that the law says on this point is, that, if when found breaking into a house, he should be smitten so as to die, no blood should be shed for him; Exo 22:2. If he had stolen and sold the property, then he was to restore four or fivefold, Exo 22:1; but if the animal was found alive in his possession, he was to restore double.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:4: found: Exo 21:16
he shall restore double: Exo 22:1, Exo 22:7, Exo 22:9; Pro 6:31; Isa 40:2; Jer 16:18; Rev 18:6
John Gill
22:4 If the theft be certainly found in his hand alive,.... Or, "in finding be found" (i), be plainly and evidently found upon him, before witnesses, as the Targum of Jonathan; so that there is no doubt of the theft; and it is a clear case that he had neither as yet killed nor sold the creature he had stolen, and to could be had again directly, and without any damage well as it would appear by this that he was not an old expert thief, and used to such practices, since he would soon have made away with this theft in some way or another:
whether it be ox, or ass, or sheep, or any other creature; and even, as Jarchi thinks, anything else, as raiment, goods, &c.
he shall restore double; two oxen for an ox, two asses for an ass, and two sheep for a sheep: and, as the same commentator observes, two living ones, and not dead ones, or the price of two living ones: so Solon made theft, by his law, punishable with death, but with a double restitution (k); and the reason why here only a double restitution and not fourfold is insisted on, as in Ex 22:1 is, because there the theft is persisted in, here not; but either the thief being convicted in his own conscience of his evil, makes confession, or, however, the creatures are found with alive, and so more useful being restored, and, being had again sooner, the loss is not quite so great.
(i) "inveniendo inventum fuerit", Pagninus, Montanus, Piscator. (k) A. Gell, l. 11. c. 18.
John Wesley
22:4 In his hand alive - Not killed, nor sold, as Ex 22:1, so that the owner recover it with less charge and trouble.
22:522:5: Եթէ արածիցէ ոք զանդ՝ կամ զայգի, եւ թոյլ տայցէ խաշին իւրում արածե՛լ զանդ այլոց, յիւրմէ՛ անդոյ անտի տուժեսցի ըստ արդեանն։ Ապա թէ զամենայն իսկ զանդն արածիցէ, զընտի՛ր կողմն անդոյ իւրոյ, եւ զընտի՛ր այգւոյ իւրոյ տուժեսցի։
5 Եթէ մէկն իր անասունն արածեցնելիս թոյլ է տալիս, որ անասունն արածի ուրիշի հանդում, ապա իր հանդից թող հատուցի ըստ փչացրած բերքի չափի: Իսկ եթէ հանդը փչացրել է ամբողջութեամբ, ապա թող հատուցի իր հանդի ու իր այգու ընտիր հատուածով:
5 Եթէ մէկը արտի մը կամ այգիի մը վնաս տայ*, ձգելով որ իր անասունը ուրիշի մը արտին մէջ արածի, իր արտին ամենէն աղէկ արդիւնքէն ու իր այգիին ամենէն աղէկ բերքէն պիտի հատուցանէ։
Եթէ արածիցէ ոք զանդ կամ զայգի, եւ թոյլ տայցէ խաշին իւրում արածել զանդ այլոց, [288]յիւրմէ անդոյ անտի տուժեսցի ըստ արդեանն: Ապա թէ զամենայն իսկ զանդն արածիցէ,`` զընտիր կողմն անդոյ իւրոյ եւ զընտիր այգւոյ իւրոյ տուժեսցի:

22:5: Եթէ արածիցէ ոք զանդ՝ կամ զայգի, եւ թոյլ տայցէ խաշին իւրում արածե՛լ զանդ այլոց, յիւրմէ՛ անդոյ անտի տուժեսցի ըստ արդեանն։ Ապա թէ զամենայն իսկ զանդն արածիցէ, զընտի՛ր կողմն անդոյ իւրոյ, եւ զընտի՛ր այգւոյ իւրոյ տուժեսցի։
5 Եթէ մէկն իր անասունն արածեցնելիս թոյլ է տալիս, որ անասունն արածի ուրիշի հանդում, ապա իր հանդից թող հատուցի ըստ փչացրած բերքի չափի: Իսկ եթէ հանդը փչացրել է ամբողջութեամբ, ապա թող հատուցի իր հանդի ու իր այգու ընտիր հատուածով:
5 Եթէ մէկը արտի մը կամ այգիի մը վնաս տայ*, ձգելով որ իր անասունը ուրիշի մը արտին մէջ արածի, իր արտին ամենէն աղէկ արդիւնքէն ու իր այգիին ամենէն աղէկ բերքէն պիտի հատուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:55: Если кто потравит поле, или виноградник, пустив скот свой травить чужое поле, пусть вознаградит лучшим из поля своего и лучшим из виноградника своего.
22:5 ἐὰν εαν and if; unless δὲ δε though; while ἐξελθὸν εξερχομαι come out; go out πῦρ πυρ fire εὕρῃ ευρισκω find ἀκάνθας ακανθα brier καὶ και and; even προσεμπρήσῃ προσεμπιπρημι threshing floor ἢ η or; than στάχυς σταχυς.1 head of grain ἢ η or; than πεδίον πεδιον pay off; repay ὁ ο the τὸ ο the πῦρ πυρ fire ἐκκαύσας εκκαιω burn out
22:5 כִּ֤י kˈî כִּי that יַבְעֶר־ yavʕer- בער burn אִישׁ֙ ʔîš אִישׁ man שָׂדֶ֣ה śāḏˈeh שָׂדֶה open field אֹו־ ʔô- אֹו or כֶ֔רֶם ḵˈerem כֶּרֶם vineyard וְ wᵊ וְ and שִׁלַּח֙ šillˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] בְּעִירֹ֔ובעירה *bᵊʕîrˈô בְּעִיר cattle וּ û וְ and בִעֵ֖ר viʕˌēr בער burn בִּ bi בְּ in שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field אַחֵ֑ר ʔaḥˈēr אַחֵר other מֵיטַ֥ב mêṭˌav מֵיטָב best שָׂדֵ֛הוּ śāḏˈēhû שָׂדֶה open field וּ û וְ and מֵיטַ֥ב mêṭˌav מֵיטָב best כַּרְמֹ֖ו karmˌô כֶּרֶם vineyard יְשַׁלֵּֽם׃ ס yᵊšallˈēm . s שׁלם be complete
22:5. si laeserit quispiam agrum vel vineam et dimiserit iumentum suum ut depascatur aliena quicquid optimum habuerit in agro suo vel in vinea pro damni aestimatione restituetIf any man hurt a field or a vineyard, and put in his beast to feed upon that which is other men's: he shall restore the best of whatsoever he hath in his own field, or in his vineyard, according to the estimation of the damage.
5. If a man shall cause a field or vineyard to be eaten, and shall let his beast loose, and it feed in another man’s field; of the best of his own field, and of the best of his own vineyard, shall he make restitution.
22:5. If there is any damage to a field or a vineyard, when he has released his cattle to pasture on the land of a stranger, he shall repay the best of what he has in his own field, or in his own vineyard, according to the estimation of the damage.
22:5. If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man’s field; of the best of his own field, and of the best of his own vineyard, shall he make restitution.
If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man' s field; of the best of his own field, and of the best of his own vineyard, shall he make restitution:

5: Если кто потравит поле, или виноградник, пустив скот свой травить чужое поле, пусть вознаградит лучшим из поля своего и лучшим из виноградника своего.
22:5
ἐὰν εαν and if; unless
δὲ δε though; while
ἐξελθὸν εξερχομαι come out; go out
πῦρ πυρ fire
εὕρῃ ευρισκω find
ἀκάνθας ακανθα brier
καὶ και and; even
προσεμπρήσῃ προσεμπιπρημι threshing floor
η or; than
στάχυς σταχυς.1 head of grain
η or; than
πεδίον πεδιον pay off; repay
ο the
τὸ ο the
πῦρ πυρ fire
ἐκκαύσας εκκαιω burn out
22:5
כִּ֤י kˈî כִּי that
יַבְעֶר־ yavʕer- בער burn
אִישׁ֙ ʔîš אִישׁ man
שָׂדֶ֣ה śāḏˈeh שָׂדֶה open field
אֹו־ ʔô- אֹו or
כֶ֔רֶם ḵˈerem כֶּרֶם vineyard
וְ wᵊ וְ and
שִׁלַּח֙ šillˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
בְּעִירֹ֔ובעירה
*bᵊʕîrˈô בְּעִיר cattle
וּ û וְ and
בִעֵ֖ר viʕˌēr בער burn
בִּ bi בְּ in
שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field
אַחֵ֑ר ʔaḥˈēr אַחֵר other
מֵיטַ֥ב mêṭˌav מֵיטָב best
שָׂדֵ֛הוּ śāḏˈēhû שָׂדֶה open field
וּ û וְ and
מֵיטַ֥ב mêṭˌav מֵיטָב best
כַּרְמֹ֖ו karmˌô כֶּרֶם vineyard
יְשַׁלֵּֽם׃ ס yᵊšallˈēm . s שׁלם be complete
22:5. si laeserit quispiam agrum vel vineam et dimiserit iumentum suum ut depascatur aliena quicquid optimum habuerit in agro suo vel in vinea pro damni aestimatione restituet
If any man hurt a field or a vineyard, and put in his beast to feed upon that which is other men's: he shall restore the best of whatsoever he hath in his own field, or in his vineyard, according to the estimation of the damage.
22:5. If there is any damage to a field or a vineyard, when he has released his cattle to pasture on the land of a stranger, he shall repay the best of what he has in his own field, or in his own vineyard, according to the estimation of the damage.
22:5. If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man’s field; of the best of his own field, and of the best of his own vineyard, shall he make restitution.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Собственность ближнего должна быть ценима и уважаема, как личная. Пренебрежительное отношение к ней, тем более сознательное: «пустив скот свой травить чужое поле», наказывается тем, что нанесший ущерб достоянию ближнего возмещает его с избытком: платит лучшим из виноградника своего. Греческий и славянский текст говорят о вознаграждении лучшим в том лишь случае, когда потравлена вся нива или виноградник. При полном истреблении растений трудно определить, каковы они были, хорошие или худые; но так как закон — на стороне обиженного, а не обидчика, то последний и отдает первому лучшее из своего поля. Разводящий огонь на своем поле, предполагающийся, может быть, для сожжения сорных трав, виноват в том, что дал ему возможность достигнуть громадных размеров, — сжечь терн, изгороди из колючих растений, отделявшие одно поле от другого, и хлеб соседа (Лев 26:4).
Albert Barnes: Notes on the Bible - 1834
22:5: Shall put in his beast, and shall feed - Rather, shall let his beast go loose, and it shall feed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:5: shall he make restitution: Exo 22:3, Exo 22:12, Exo 21:34; Job 20:18
Carl Friedrich Keil and Franz Delitzsch
22:5
Injury done to another man's field or corn was also to be made good by compensation for the injury done. If any one should consume a field or a vineyard, and let loose his beast, so that it fed in another man's field, he was to give the best of his field and vineyard as restitution. These words do not refer to wilful injury, for שׁלּח does not mean to drive in, but simply to let loose, set at liberty; they refer to injury done from carelessness, when any one neglected to take proper care of a beast that was feeding in his field, and it strayed in consequence, and began grazing in another man's. Hence simple compensation was all that was demanded; though this was to be made "from the best of his field," i.e., quicquid optimum habebit in agro vel vinea (Jerome).
(Note: The lxx have expanded this law by interpolating ἀποτίσει ἐκ τοῦ ἀγροῦ αὐτοῦ κατὰ τὸ γέννημα αὐτοῦ ἐὰν δὲ πάντα τὸν ἀγρὸν καταβοσκήσῃ before מיטב. And the Samaritan does the same. But this expansion is proved to be an arbitrary interpolation, by the simple fact that πάντα τὸν ἀγρόν forms no logical antithesis to ἀγρὸν ἕτερον.)
Ex 22:6
Ex 22:6 also relates to unintentional injury, arising from want of proper care: "If fire break out and catch thorns (thorn-hedges surrounding a corn-field, Is 5:5; Sir. 28:24), and sheaves, or the standing seed (הקּמה the corn standing in the straw), or the field be consumed, he that kindleth the fire shall make compensation (for the damage done)."
John Gill
22:5 If a man shall cause a field or vineyard to be eaten,.... Which is not his own, by putting cattle into it to feed upon it, as it is explained in the next clause:
and shall put in his beast, and shall feed in another man's field; do damage in one or both those two ways, either by his feet treading down the grass and fruits of the earth, which the Rabbins, as Jarchi says, think, is meant by putting in his beast; or with his beast eating up the same, which is intended by the latter phrase:
of the best of his own field, and of the best of his own vineyard, shall he make restitution for what damage is done by his beast in his neighbour's field or vineyard; and this held good of any garden or orchard injured in like manner; and it is a general rule with the Jews, that when any damage is sustained, he that does the damage is obliged to pay with the best the earth produces (l), even though better than was the man's that suffered the loss, that for the future he might be more careful of doing injury to another (m).
(l) Misc. Bava Kama, c. 1. sect. 1. (m) Bartenora in Misn. Gittin, c. 5. sect. 1.
John Wesley
22:5 He that wilfully put his cattle into his neighbour's field, must make restitution of the best of his own. The Jews hence observed it as a general rule, that restitution must always be made of the best; and that no man should keep any cattle that were likely to trespass upon his neighbour, or do him any damage.
22:622:6: Իսկ եթէ ելանիցէ հուր, եւ գտանիցէ փո՛ւշ, եւ ընդ նմին այրիցէ զկալ՝ կամ զօրան կամ զանդ, տուժելով տուժեսցի որոյ զհրդեհն հանեալ իցէ։
6 Եթէ մէկը իր հանդի փշերը վառելու համար կրակ անի, եւ նրա վառած կրակը տարածուի ու այրի մէկ ուրիշի կալը կամ ցորենի շեղջը կամ հանդը, ապա վնասը թող հատուցի նա, ով հրդեհի համար մեղաւոր է:
6 Եթէ կրակ ցատքէ, ցանկին փուշերուն փակչի եւ դիզուած որաները կամ չհնձուած ցորենը կամ արտը այրի, կրակը վառողը այրածին արժէքը լման պիտի հատուցանէ։
Իսկ եթէ ելանիցէ հուր եւ գտանիցէ փուշ, եւ ընդ նմին այրիցէ զկալ կամ զօրան կամ զանդ, տուժելով տուժեսցի որոյ զհրդեհն հանեալ իցէ:

22:6: Իսկ եթէ ելանիցէ հուր, եւ գտանիցէ փո՛ւշ, եւ ընդ նմին այրիցէ զկալ՝ կամ զօրան կամ զանդ, տուժելով տուժեսցի որոյ զհրդեհն հանեալ իցէ։
6 Եթէ մէկը իր հանդի փշերը վառելու համար կրակ անի, եւ նրա վառած կրակը տարածուի ու այրի մէկ ուրիշի կալը կամ ցորենի շեղջը կամ հանդը, ապա վնասը թող հատուցի նա, ով հրդեհի համար մեղաւոր է:
6 Եթէ կրակ ցատքէ, ցանկին փուշերուն փակչի եւ դիզուած որաները կամ չհնձուած ցորենը կամ արտը այրի, կրակը վառողը այրածին արժէքը լման պիտի հատուցանէ։
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22:66: Если появится огонь и охватит терн и выжжет копны, или жатву, или поле, то должен заплатить, кто произвел сей пожар.
22:6 ἐὰν εαν and if; unless δέ δε though; while τις τις anyone; someone δῷ διδωμι give; deposit τῷ ο the πλησίον πλησιον near; neighbor ἀργύριον αργυριον silver piece; money ἢ η or; than σκεύη σκευος vessel; jar φυλάξαι φυλασσω guard; keep καὶ και and; even κλαπῇ κλεπτω steal ἐκ εκ from; out of τῆς ο the οἰκίας οικια house; household τοῦ ο the ἀνθρώπου ανθρωπος person; human ἐὰν εαν and if; unless εὑρεθῇ ευρισκω find ὁ ο the κλέψας κλεπτω steal ἀποτείσει αποτινω pay off; repay διπλοῦν διπλους double; twice
22:6 כִּֽי־ kˈî- כִּי that תֵצֵ֨א ṯēṣˌē יצא go out אֵ֜שׁ ʔˈēš אֵשׁ fire וּ û וְ and מָצְאָ֤ה māṣᵊʔˈā מצא find קֹצִים֙ qōṣîm קֹוץ thorn-bush וְ wᵊ וְ and נֶאֱכַ֣ל neʔᵉḵˈal אכל eat גָּדִ֔ישׁ gāḏˈîš גָּדִישׁ heap אֹ֥ו ʔˌô אֹו or הַ ha הַ the קָּמָ֖ה qqāmˌā קָמָה standing grain אֹ֣ו ʔˈô אֹו or הַ ha הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field שַׁלֵּ֣ם šallˈēm שׁלם be complete יְשַׁלֵּ֔ם yᵊšallˈēm שׁלם be complete הַ ha הַ the מַּבְעִ֖ר mmavʕˌir בער burn אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בְּעֵרָֽה׃ ס bbᵊʕērˈā . s בְּעֵרָה burning
22:6. si egressus ignis invenerit spinas et conprehenderit acervos frugum sive stantes segetes in agris reddet damnum qui ignem succenderitIf a fire breaking out light upon thorns, and catch stacks of corn, or corn standing in the fields, he that kindled the fire shall make good the loss.
6. If fire break out, and catch in thorns, so that the shocks of corn, or the standing corn, or the field, be consumed; he that kindled the fire shall surely make restitution.
22:6. If a fire will have been discovered departing from brush, and taking hold in stacks of grain, or in crops standing in the fields, whoever ignited the fire shall repay the damages.
22:6. If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed [therewith]; he that kindled the fire shall surely make restitution.
If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed [therewith]; he that kindled the fire shall surely make restitution:

6: Если появится огонь и охватит терн и выжжет копны, или жатву, или поле, то должен заплатить, кто произвел сей пожар.
22:6
ἐὰν εαν and if; unless
δέ δε though; while
τις τις anyone; someone
δῷ διδωμι give; deposit
τῷ ο the
πλησίον πλησιον near; neighbor
ἀργύριον αργυριον silver piece; money
η or; than
σκεύη σκευος vessel; jar
φυλάξαι φυλασσω guard; keep
καὶ και and; even
κλαπῇ κλεπτω steal
ἐκ εκ from; out of
τῆς ο the
οἰκίας οικια house; household
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
ἐὰν εαν and if; unless
εὑρεθῇ ευρισκω find
ο the
κλέψας κλεπτω steal
ἀποτείσει αποτινω pay off; repay
διπλοῦν διπλους double; twice
22:6
כִּֽי־ kˈî- כִּי that
תֵצֵ֨א ṯēṣˌē יצא go out
אֵ֜שׁ ʔˈēš אֵשׁ fire
וּ û וְ and
מָצְאָ֤ה māṣᵊʔˈā מצא find
קֹצִים֙ qōṣîm קֹוץ thorn-bush
וְ wᵊ וְ and
נֶאֱכַ֣ל neʔᵉḵˈal אכל eat
גָּדִ֔ישׁ gāḏˈîš גָּדִישׁ heap
אֹ֥ו ʔˌô אֹו or
הַ ha הַ the
קָּמָ֖ה qqāmˌā קָמָה standing grain
אֹ֣ו ʔˈô אֹו or
הַ ha הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
שַׁלֵּ֣ם šallˈēm שׁלם be complete
יְשַׁלֵּ֔ם yᵊšallˈēm שׁלם be complete
הַ ha הַ the
מַּבְעִ֖ר mmavʕˌir בער burn
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בְּעֵרָֽה׃ ס bbᵊʕērˈā . s בְּעֵרָה burning
22:6. si egressus ignis invenerit spinas et conprehenderit acervos frugum sive stantes segetes in agris reddet damnum qui ignem succenderit
If a fire breaking out light upon thorns, and catch stacks of corn, or corn standing in the fields, he that kindled the fire shall make good the loss.
6. If fire break out, and catch in thorns, so that the shocks of corn, or the standing corn, or the field, be consumed; he that kindled the fire shall surely make restitution.
22:6. If a fire will have been discovered departing from brush, and taking hold in stacks of grain, or in crops standing in the fields, whoever ignited the fire shall repay the damages.
22:6. If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed [therewith]; he that kindled the fire shall surely make restitution.
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Adam Clarke: Commentary on the Bible - 1831
22:6: If fire break out - Mr. Harmer observes that it is a common custom in the east to set the dry herbage on fire before the autumnal rains, which fires, for want of care, often do great damage: and in countries where great drought prevails, and the herbage is generally parched, great caution was peculiarly necessary; and a law to guard against such evils, and to punish inattention and neglect, was highly expedient. See Harmer's Observat., vol. iii., p. 310, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:6: If fire break out: Mr. Harmer observes, that it is a common custom in the East to set the dry herbage on fire; which fires, from want of care, often produce great damage. Hence a law to guard against such evils was highly expedient.
so that the stacks of corn: Jdg 15:4, Jdg 15:5; Sa2 14:30, Sa2 14:31
he that kindled the fire: Exo 22:9, Exo 22:12, Exo 21:33, Exo 21:34
John Gill
22:6 If fire break out,.... Even though of itself, as Jarchi interprets it:
and catch in thorns a thorn hedge or fence, with which cornfields might be en closed:
so that the stacks of corn, or the standing corn, or the field, be consumed therewith; whether it be corn cut down, bound up in sheaves, and laid up in heaps or stacks, or whether it be yet growing, and not fully ripe, at least not cut down, or any other fruits of the field; if the fire that takes the thorns which are near them should reach to those, and kindle upon them and destroy them:
he that kindleth the fire, shall surely make restitution: that is, though he kindles the fire upon his own ground, yet being careless of it, it breaks out without his intention and design, and catches hold on a thorn hedge between him and his neighbour's field, and so spreads itself to the corn there, whether standing or in stacks, or to other fruits either lying or growing there; now, though he did not kindle the fire in the corn, and among the stacks or heaps of fruit in his neighbours field, yet, for his carelessness in not looking after the fire he had kindled in his own field, he was to make good all the damages his neighbour sustained hereby: the Jewish canons relating to this affair are these;"if a man kindles a fire by the hands of a deaf man, or a fool, or a child, he is free by human judgment, but he is bound by the judgment of heaven (that is, to make restitution); if he kindles it by the hand of a knowing and understanding man, he is bound; one brings fire and another "afterwards" brings wood, he that brings the wood is bound; one brings wood and another "afterwards" brings fire, he that brings the fire is bound; "after that", another comes and blows the flame (or fire), he is bound; "but if" the wind blows it they are all free; he that kindles fire and it consumes wood or stones, or dust, he is bound, as it is said, Ex 22:6 "if fire break out", &c. if the fire passes over a fence four cubits high, or a public road, or a river, he is free (n);''those two things last mentioned, feeding on another man's field and fire, with the ox and the pit, observed in the preceding chapter, are with the Misnic doctors (o), the four fathers' fountains, or sources of damages.
(n) Bartenora in Misn. Gittin, c. 5. sect. 4. (o) Ib. c. 1. sect. 1.
John Wesley
22:6 He that designed only the burning of thorns might become accessary to the burning of corn, and should not be held guiltless. If the fire did mischief, he that kindled it must answer for it, though it could not be proved that he designed the mischief. Men must suffer for their carelessness, as well as for their malice. It will make us very careful of ourselves, if we consider that we are accountable not only for the hurt we do, but for the hurt we occasion through inadvertency.
Robert Jamieson, A. R. Fausset and David Brown
22:6 If fire break out, and catch in thorns--This refers to the common practice in the East of setting fire to the dry grass before the fall of the autumnal rains, which prevents the ravages of vermin, and is considered a good preparation of the ground for the next crop. The very parched state of the herbage and the long droughts of summer, make the kindling of a fire an operation often dangerous, and always requiring caution from its liability to spread rapidly.
stacks--or as it is rendered "shocks" (Judg 15:5; Job 5:26), means simply a bundle of loose sheaves.
22:722:7: Իսկ եթէ ոք տացէ ընկերի իւրում արծաթ, կամ ա՛յլ ինչ կարասի զիւր յաւանդ, եւ գողանայցի՛ ՚ի տանէ առնն. եթէ գտցի՛ որ գողացաւն, կրկի՛ն տուժեսցի[688]։ [688] Ոմանք. Եւ գողանայցէ ՚ի տանէ։
7 Եթէ մէկը մի մարդու արծաթ կամ որեւէ այլ իր տայ պահելու, եւ այն գողացուի այդ մարդու տնից, եթէ գողը գտնուի, թող կրկնակին հատուցի,
7 Եթէ մէկը իր դրացիին ստակ կամ ամաններ տայ պահելու համար եւ դրացիին տունէն գողցուի, եթէ գողը գտնուի, գողը կրկինը պիտի հատուցանէ։
Իսկ եթէ ոք տացէ ընկերի իւրում արծաթ կամ այլ ինչ կարասի զիւր յաւանդ, եւ գողանայցի ի տանէ առնն, եթէ գտցի որ գողացաւն, կրկին տուժեսցի:

22:7: Իսկ եթէ ոք տացէ ընկերի իւրում արծաթ, կամ ա՛յլ ինչ կարասի զիւր յաւանդ, եւ գողանայցի՛ ՚ի տանէ առնն. եթէ գտցի՛ որ գողացաւն, կրկի՛ն տուժեսցի[688]։
[688] Ոմանք. Եւ գողանայցէ ՚ի տանէ։
7 Եթէ մէկը մի մարդու արծաթ կամ որեւէ այլ իր տայ պահելու, եւ այն գողացուի այդ մարդու տնից, եթէ գողը գտնուի, թող կրկնակին հատուցի,
7 Եթէ մէկը իր դրացիին ստակ կամ ամաններ տայ պահելու համար եւ դրացիին տունէն գողցուի, եթէ գողը գտնուի, գողը կրկինը պիտի հատուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:77: Если кто отдаст ближнему на сохранение серебро или вещи, и они украдены будут из дома его, то, если найдется вор, пусть он заплатит вдвое;
22:7 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not εὑρεθῇ ευρισκω find ὁ ο the κλέψας κλεπτω steal προσελεύσεται προσερχομαι approach; go ahead ὁ ο the κύριος κυριος lord; master τῆς ο the οἰκίας οικια house; household ἐνώπιον ενωπιος in the face; facing τοῦ ο the θεοῦ θεος God καὶ και and; even ὀμεῖται ομνυω swear ἦ η or; than μὴν μην surely; certainly μὴ μη not αὐτὸς αυτος he; him πεπονηρεῦσθαι πονηρευομαι in; on ὅλης ολος whole; wholly τῆς ο the παρακαταθήκης παρακαταθηκη deposit τοῦ ο the πλησίον πλησιον near; neighbor
22:7 כִּֽי־ kˈî- כִּי that יִתֵּן֩ yittˌēn נתן give אִ֨ישׁ ʔˌîš אִישׁ man אֶל־ ʔel- אֶל to רֵעֵ֜הוּ rēʕˈēhû רֵעַ fellow כֶּ֤סֶף kˈesef כֶּסֶף silver אֹֽו־ ʔˈô- אֹו or כֵלִים֙ ḵēlîm כְּלִי tool לִ li לְ to שְׁמֹ֔ר šᵊmˈōr שׁמר keep וְ wᵊ וְ and גֻנַּ֖ב ḡunnˌav גנב steal מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house הָ hā הַ the אִ֑ישׁ ʔˈîš אִישׁ man אִם־ ʔim- אִם if יִמָּצֵ֥א yimmāṣˌē מצא find הַ ha הַ the גַּנָּ֖ב ggannˌāv גַּנָּב thief יְשַׁלֵּ֥ם yᵊšallˌēm שׁלם be complete שְׁנָֽיִם׃ šᵊnˈāyim שְׁנַיִם two
22:7. si quis commendaverit amico pecuniam aut vas in custodiam et ab eo qui susceperat furto ablata fuerint si invenitur fur duplum reddetIf a man deliver money, or any vessel unto his friend to keep, and they be stolen away from him that received them: if the thief be found, he shall restore double:
7. If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man’s house; if the thief be found, he shall pay double.
22:7. If anyone will have entrusted money, or a container, to his friend to keep, and if these have been stolen from the one who received them: if the thief is found, he shall repay double.
22:7. If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man’s house; if the thief be found, let him pay double.
If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man' s house; if the thief be found, let him pay double:

7: Если кто отдаст ближнему на сохранение серебро или вещи, и они украдены будут из дома его, то, если найдется вор, пусть он заплатит вдвое;
22:7
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
εὑρεθῇ ευρισκω find
ο the
κλέψας κλεπτω steal
προσελεύσεται προσερχομαι approach; go ahead
ο the
κύριος κυριος lord; master
τῆς ο the
οἰκίας οικια house; household
ἐνώπιον ενωπιος in the face; facing
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ὀμεῖται ομνυω swear
η or; than
μὴν μην surely; certainly
μὴ μη not
αὐτὸς αυτος he; him
πεπονηρεῦσθαι πονηρευομαι in; on
ὅλης ολος whole; wholly
τῆς ο the
παρακαταθήκης παρακαταθηκη deposit
τοῦ ο the
πλησίον πλησιον near; neighbor
22:7
כִּֽי־ kˈî- כִּי that
יִתֵּן֩ yittˌēn נתן give
אִ֨ישׁ ʔˌîš אִישׁ man
אֶל־ ʔel- אֶל to
רֵעֵ֜הוּ rēʕˈēhû רֵעַ fellow
כֶּ֤סֶף kˈesef כֶּסֶף silver
אֹֽו־ ʔˈô- אֹו or
כֵלִים֙ ḵēlîm כְּלִי tool
לִ li לְ to
שְׁמֹ֔ר šᵊmˈōr שׁמר keep
וְ wᵊ וְ and
גֻנַּ֖ב ḡunnˌav גנב steal
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
הָ הַ the
אִ֑ישׁ ʔˈîš אִישׁ man
אִם־ ʔim- אִם if
יִמָּצֵ֥א yimmāṣˌē מצא find
הַ ha הַ the
גַּנָּ֖ב ggannˌāv גַּנָּב thief
יְשַׁלֵּ֥ם yᵊšallˌēm שׁלם be complete
שְׁנָֽיִם׃ šᵊnˈāyim שְׁנַיִם two
22:7. si quis commendaverit amico pecuniam aut vas in custodiam et ab eo qui susceperat furto ablata fuerint si invenitur fur duplum reddet
If a man deliver money, or any vessel unto his friend to keep, and they be stolen away from him that received them: if the thief be found, he shall restore double:
22:7. If anyone will have entrusted money, or a container, to his friend to keep, and if these have been stolen from the one who received them: if the thief is found, he shall repay double.
22:7. If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man’s house; if the thief be found, let him pay double.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: См. толкование ст. 2–4.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man's house; if the thief be found, let him pay double. 8 If the thief be not found, then the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbour's goods. 9 For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his, the cause of both parties shall come before the judges; and whom the judges shall condemn, he shall pay double unto his neighbour. 10 If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or driven away, no man seeing it: 11 Then shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour's goods; and the owner of it shall accept thereof, and he shall not make it good. 12 And if it be stolen from him, he shall make restitution unto the owner thereof. 13 If it be torn in pieces, then let him bring it for witness, and he shall not make good that which was torn. 14 And if a man borrow ought of his neighbour, and it be hurt, or die, the owner thereof being not with it, he shall surely make it good. 15 But if the owner thereof be with it, he shall not make it good: if it be an hired thing, it came for his hire.
These laws are,
I. Concerning trusts, v. 7-13. If a man deliver goods, suppose to a carrier to be conveyed, or to a warehouse-keeper to be preserved, or cattle to a farmer to be fed, upon a valuable consideration, and if a special confidence be reposed in the person they are lodged with, in case these goods be stolen or lost, perish or be damaged, if it appear that it was not by any fault of the trustee, the owner must stand to the loss, otherwise he that has been false to this trust must be compelled to make satisfaction. The trustee must aver his innocence upon oath before the judges, if the case was such as afforded no other proof, and they were to determine the matter according as it appeared. This teaches us, 1. That we ought to be very careful of every thing we are entrusted with, as careful of it, though it be another's, as if it were our own. It is unjust and base, and that which all the world cries shame on, to betray a trust. 2. That there is such a general failing of truth and justice upon earth as gives too much occasion to suspect men's honesty whenever it is their interest to be dishonest. 3. That an oath for confirmation is an end of strife, Heb. vi. 16. It is called an oath for the Lord (v. 11), because to him the appeal is made, not only as to a witness of truth, but as to an avenger of wrong and falsehood. Those that had offered injury to their neighbour by doing any unjust thing, yet, it might be hoped, had not so far debauched their consciences as to profane an oath of the Lord, and call the God of truth to be witness to a lie: perjury is a sin which natural conscience startles at as much as any other. The religion of an oath is very ancient, and a plain indication of the universal belief of a God, and a providence, and a judgment to come. 4. That magistracy is an ordinance of God, designed, among other intentions, to assist men both in discovering rights disputed and recovering rights denied; and great respect ought to be paid to the determination of the judges. 5. That there is no reason why a man should suffer for that which he could not help: masters should consider this, in dealing with their servants, and not rebuke that as a fault which was a mischance, and which they themselves, had they been in their servants' places, could not have prevented.
II. Concerning loans, v. 14, 15. If a man (suppose) lent his team to his neighbour, if the owner was with it, or was to receive profit for the loan of it, whatever harm befel the cattle the owner must stand to the loss of: but if the owner was so kind to the borrower as to lend it to him gratis, and put such a confidence in him as to trust it from under his own eye, then, if any harm happened, the borrower must make it good. Let us learn hence to be very careful not to abuse any thing that is lent us; it is not only unjust, but base and disingenuous, inasmuch as it is rendering evil for good; we should much rather choose to lose ourselves than that any should sustain loss by their kindness to us. Alas, master! for it was borrowed, 2 Kings vi. 5.
Adam Clarke: Commentary on the Bible - 1831
22:7: Deliver unto his neighbor - This is called pledging in the law of bailments; it is a deposit of goods by a debtor to his creditor, to be kept till the debt be discharged. Whatever goods were thus left in the hands of another person, that person, according to the Mosaic law, became responsible for them; if they were stolen, and the thief was found, he was to pay double; if he could not be found, the oath of the person who had them in keeping, made before the magistrates, that he knew nothing of them, was considered a full acquittance. Among the Romans, if goods were lost which a man had entrusted to his neighbor, the depositary was obliged to pay their full value. But if a man had been driven by necessity, as in case of fire, to lodge his goods with one of his neighbors, and the goods were lost, the depositary was obliged to pay double their value, because of his unfaithfulness in a case of such distress, where his dishonesty, connected with the destruction by the fire, had completed the ruin of the sufferer. To this case the following law is applicable: Cum quis fidem elegit, nec depositum redditur, contentus esse debet simplo: cum vero extante necessitate deponat, crescit perfidia crimen, etc. - Digest., lib. xvi., tit. 3, 1. 1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:7: if the thief be found: Pro 6:30, Pro 6:31; Jer 2:26; Joh 12:6; Co1 6:10
let him pay double: Exo 22:4
Carl Friedrich Keil and Franz Delitzsch
22:7
In cases of dishonesty, or the loss of property entrusted, the following was to be the recognised right: If money or articles (כּלים, not merely tools and furniture, but clothes and ornaments, cf. Deut 22:5; Is 61:10) given to a neighbour to keep should be stolen out of his house, the thief was to restore double if he could be found; but if he could not be discovered, the master of the house was to go before the judicial court (האלהים אל, see Ex 21:6; אל נקרב to draw near to), to see "whether he has not stretched out his hand to his neighbour's goods." מלאכה: lit., employment, then something earned by employment, a possession. Before the judicial court he was to cleanse himself of the suspicion of having fraudulently appropriated what had been entrusted to him; and in most cases this could probably be only done by an oath of purification. The Sept. and Vulg. both point to this by interpolating καὶ ὀμεῖται, et jurabit ("and he shall swear"), though we are not warranted in supplying ויּשּׁבע in consequence. For, apart from the fact that אם־לא is not to be regarded as a particle of adjuration here, as Rosenmller supposes, since this particle signifies "truly" when employed in an oath, and therefore would make the declaration affirmative, whereas the oath was unquestionably to be taken as a release from the suspicion of fraudulent appropriation, and in case of confession an oath was not requisite at all; - apart from all this, if the lawgiver had intended to prescribe an oath for such a case, he would have introduced it here, just as he has done in Ex 22:11. If the man could free himself before the court from the suspicion of unfaithfulness, he would of course not have to make compensation for what was lost, but the owner would have to bear the damage. This legal process is still further extended in Ex 22:9 : על־כּל־דּבר־פּשׁע, "upon every matter of trespass" (by which we are to understand, according to the context, unfaithfulness with regard to, or unjust appropriation of, the property of another man, not only when it had been entrusted, but also if it had been found), "for ox, for ass, etc., or for any manner of lost thing, of which one says that it is this ("this," viz., the matter of trespass), the cause of both (the parties contending about the right of possession) shall come to the judicial court; and he whom the court (Elohim) shall pronounce guilty (of unjust appropriation) shall give double compensation to his neighbour: only double as in Ex 22:4 and Ex 22:7, not four or fivefold as in Ex 22:1, because the object in dispute had not been consumed.
John Gill
22:7 If a man shall deliver unto his neighbour money or stock to keep,.... Without any reward for keeping it, as the Targum of Jonathan; and so other Jewish writers (p) understand this passage of such as keep a deposit freely, having nothing for it; whether it be money or goods, gold, silver, jewels, raiment, household stuff or any kind of vessels or instruments used in the house, or in trade; and also cattle, as appears from Ex 22:9.
and if it be stolen out of the man's house; into whose custody it was delivered:
if the thief be found, let him pay double: the worth of what is stolen, agreeably to the law in Ex 22:4 that is, if it was found in his hands; but if he had disposed of it, then he was to pay five fold or four fold, as in Ex 22:1, and so runs the Jewish canon (q),"if anyone delivers to his neighbour a beast or vessels, and they are stolen or lost, he shall make restitution; but if he will not swear, for they say, one that keeps for nothing, may swear and be free; then if the thief should be found he shall pay double; if he has killed or sold, he shall pay four fold or five fold: to whom shall he pay? to him with whom the depositum is: if he swears, and will not pay, and the thief is found, he shall pay double; if he has killed or sold he shall pay four fold and five fold: to whom shall he pay? to the owner of the depositum.''
(p) Jarchi in ver. 10. Bartenora in Misn. Shebuot, c. 6. sect. 5. (q) Misn. Bava Metzia, c. 3. sect. 1.
John Wesley
22:7 If a man deliver goods, suppose to a carrier to be conveyed, or to a warehouse - keeper to be preserved, or cattle to a farmer to be fed upon a valuable consideration, and a special confidence reposed in the person they are lodged with; in case these goods be stolen or lost, perish or be damaged, if it appear that it was not by any fault of the trustee, the owner must stand to the loss, otherwise he that has been false to his trust must be compelled to make satisfaction.
22:822:8: Ապա եթէ ո՛չ գտցի որ գողացաւն, մատիցէ տէր տանն առաջի Աստուծոյ, եւ երդուիցի, եթէ իւր չէ՛ նենգեալ ամենեւին զաւանդ ընկերի իւրոյ.
8 իսկ եթէ գողը չգտնուի, ապա տան տէրը թող Աստծու առաջ երդուի, որ ինքն ամենեւին չի իւրացրել այդ մարդու իրեն պահ տուած իրը:
8 Եթէ գողը չգտնուի, տանտէրը դատաւորներուն պիտի տարուի, յանձնուած ստացուածքին ձեռք չդպցնելը ստուգելու համար։
Ապա եթէ ոչ գտցի որ գողացաւն, մատիցէ տէր տանն առաջի [289]Աստուծոյ, եւ երդուիցի եթէ իւր չէ նենգեալ ամենեւին զաւանդ ընկերի իւրոյ:

22:8: Ապա եթէ ո՛չ գտցի որ գողացաւն, մատիցէ տէր տանն առաջի Աստուծոյ, եւ երդուիցի, եթէ իւր չէ՛ նենգեալ ամենեւին զաւանդ ընկերի իւրոյ.
8 իսկ եթէ գողը չգտնուի, ապա տան տէրը թող Աստծու առաջ երդուի, որ ինքն ամենեւին չի իւրացրել այդ մարդու իրեն պահ տուած իրը:
8 Եթէ գողը չգտնուի, տանտէրը դատաւորներուն պիտի տարուի, յանձնուած ստացուածքին ձեռք չդպցնելը ստուգելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
22:88: а если не найдется вор, пусть хозяин дома придет пред судей [и поклянется], что не простер руки своей на собственность ближнего своего.
22:8 κατὰ κατα down; by πᾶν πας all; every ῥητὸν ρητος crime περί περι about; around τε τε both; and μόσχου μοσχος calf καὶ και and; even ὑποζυγίου υποζυγιον beast of burden καὶ και and; even προβάτου προβατον sheep καὶ και and; even ἱματίου ιματιον clothing; clothes καὶ και and; even πάσης πας all; every ἀπωλείας απωλεια destruction; waste τῆς ο the ἐγκαλουμένης εγκαλεω indict; without accusation ὅ ος who; what τι τις anyone; someone οὖν ουν then ἂν αν perhaps; ever ᾖ ειμι be ἐνώπιον ενωπιος in the face; facing τοῦ ο the θεοῦ θεος God ἐλεύσεται ερχομαι come; go ἡ ο the κρίσις κρισις decision; judgment ἀμφοτέρων αμφοτερος both καὶ και and; even ὁ ο the ἁλοὺς αλισκω through; because of τοῦ ο the θεοῦ θεος God ἀποτείσει αποτινω pay off; repay διπλοῦν διπλους double; twice τῷ ο the πλησίον πλησιον near; neighbor
22:8 אִם־ ʔim- אִם if לֹ֤א lˈō לֹא not יִמָּצֵא֙ yimmāṣˌē מצא find הַ ha הַ the גַּנָּ֔ב ggannˈāv גַּנָּב thief וְ wᵊ וְ and נִקְרַ֥ב niqrˌav קרב approach בַּֽעַל־ bˈaʕal- בַּעַל lord, baal הַ ha הַ the בַּ֖יִת bbˌayiṯ בַּיִת house אֶל־ ʔel- אֶל to הָֽ hˈā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not שָׁלַ֛ח šālˈaḥ שׁלח send יָדֹ֖ו yāḏˌô יָד hand בִּ bi בְּ in מְלֶ֥אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
22:8. si latet dominus domus adplicabitur ad deos et iurabit quod non extenderit manum in rem proximi suiIf the thief be not known, the master of the house shall be brought to the gods, and shall swear that he did not lay his hand upon his neighbour's goods,
8. If the thief be not found, then the master of the house shall come near unto God, whether he have not put his hand unto his neighbour’s goods.
22:8. If the thief is unknown, the lord of the house will be brought before the heavens to swear that he did not lay his hand on the goods of his neighbor,
22:8. If the thief be not found, then the master of the house shall be brought unto the judges, [to see] whether he have put his hand unto his neighbour’s goods.
If the thief be not found, then the master of the house shall be brought unto the judges, [to see] whether he have put his hand unto his neighbour' s goods:

8: а если не найдется вор, пусть хозяин дома придет пред судей [и поклянется], что не простер руки своей на собственность ближнего своего.
22:8
κατὰ κατα down; by
πᾶν πας all; every
ῥητὸν ρητος crime
περί περι about; around
τε τε both; and
μόσχου μοσχος calf
καὶ και and; even
ὑποζυγίου υποζυγιον beast of burden
καὶ και and; even
προβάτου προβατον sheep
καὶ και and; even
ἱματίου ιματιον clothing; clothes
καὶ και and; even
πάσης πας all; every
ἀπωλείας απωλεια destruction; waste
τῆς ο the
ἐγκαλουμένης εγκαλεω indict; without accusation
ος who; what
τι τις anyone; someone
οὖν ουν then
ἂν αν perhaps; ever
ειμι be
ἐνώπιον ενωπιος in the face; facing
τοῦ ο the
θεοῦ θεος God
ἐλεύσεται ερχομαι come; go
ο the
κρίσις κρισις decision; judgment
ἀμφοτέρων αμφοτερος both
καὶ και and; even
ο the
ἁλοὺς αλισκω through; because of
τοῦ ο the
θεοῦ θεος God
ἀποτείσει αποτινω pay off; repay
διπλοῦν διπλους double; twice
τῷ ο the
πλησίον πλησιον near; neighbor
22:8
אִם־ ʔim- אִם if
לֹ֤א lˈō לֹא not
יִמָּצֵא֙ yimmāṣˌē מצא find
הַ ha הַ the
גַּנָּ֔ב ggannˈāv גַּנָּב thief
וְ wᵊ וְ and
נִקְרַ֥ב niqrˌav קרב approach
בַּֽעַל־ bˈaʕal- בַּעַל lord, baal
הַ ha הַ the
בַּ֖יִת bbˌayiṯ בַּיִת house
אֶל־ ʔel- אֶל to
הָֽ hˈā הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אִם־ ʔim- אִם if
לֹ֥א lˌō לֹא not
שָׁלַ֛ח šālˈaḥ שׁלח send
יָדֹ֖ו yāḏˌô יָד hand
בִּ bi בְּ in
מְלֶ֥אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work
רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
22:8. si latet dominus domus adplicabitur ad deos et iurabit quod non extenderit manum in rem proximi sui
If the thief be not known, the master of the house shall be brought to the gods, and shall swear that he did not lay his hand upon his neighbour's goods,
22:8. If the thief is unknown, the lord of the house will be brought before the heavens to swear that he did not lay his hand on the goods of his neighbor,
22:8. If the thief be not found, then the master of the house shall be brought unto the judges, [to see] whether he have put his hand unto his neighbour’s goods.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
8: При не нахождении вора подозрение в покраже падает на того, кто взял у ближнего на сохранение пропавшую вещь. Для освобождения от него достаточно со стороны подозреваемого одной клятвы пред судьями, что он «не простер руки своей на собственность ближнего».
Adam Clarke: Commentary on the Bible - 1831
22:8: Unto the judges - See Clarke's note on Exo 21:6.
Albert Barnes: Notes on the Bible - 1834
22:8: It would appear that if the master of the house would clear himself of imputation, the loss of the pledged article fell upon its owner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:8: the judges: Exo 22:28 *marg. Exo 21:6; Deu 16:18, Deu 19:17, Deu 19:18; Ch1 23:4; Psa 82:1
Geneva 1599
22:8 If the thief be not found, then the master of the house shall be brought unto the judges, [to see] whether he have (d) put his hand unto his neighbour's goods.
(d) That is, whether he has stolen.
John Gill
22:8 If the thief be not found,.... And so no account can be given of the goods deposited, what is become of them, and it becomes a doubtful case whether they have been stolen or embezzled, and there is suspicion of the latter:
then the master of the house shall be brought unto the judges: here called Elohim, gods, because they were God's vicegerents, and represented him, and acted under his power and authority; and who at this present were Moses, and those that judged the people under him, and afterwards the seventy elders, and all such who in succeeding times were judges in Israel, and bore the office of civil magistrates; before these the master of the house, or the person who had any goods committed to his care, and they were lost, was to be brought and put to his oath, and upon it examined, in order to find out what was become of the goods committed to him: to see whether he has put his hand to his neighbour's goods: took them to himself, made use of them, or disposed of them to his own advantage, and which was no other than a kind of theft.
22:922:9: ըստ ամենայն վնասակա՛ր բանի, յարջառոյ՝ եւ յիշոյ՝ եւ յոչխարէ, եւ ՚ի հանդերձէ, եւ յամենայն կորստենէ որում վնասակար առնիցեն։ Որ զինչ իցէ՝ առաջի Աստուծոյ եկեսցէ դատաստա՛ն երկոցուն. եւ որ ոք ՚ի նոցանէ ըմբռնեսցի ՚ի ձեռն Աստուծոյ, կրկի՛ն տուժեսցի ընկերի իւրում։
9 Արջառի ու էշի, ոչխարի ու հագուստի եւ ամէն տեսակ բաների կորուստներին վերաբերող եւ վէճ յարուցող խնդիրների իսկութիւնը պարզելու նպատակով երկու կողմերը թող կանգնեն Աստծու դատաստանի առաջ: Նրանցից ում որ Աստուած մեղաւոր ճանաչի[45], նա կրկնակին թող հատուցի միւսին: [45] 45. Եբրայերէնում՝ դատաւորները ճշտեն յանցաւորին, գրաբարում՝ Աստծու ձեռքով բացայայտուի:
9 Ամէն կերպ անիրաւութեան համար, եզի, կամ իշու, ոչխարի եւ կամ հանդերձի համար, կամ ամէն կերպ կորսուած բանի համար՝ որ մէկը կը հաստատէ թէ իրն է, երկու կողմին դատը դատաւորներուն առջեւ տարուի ու երբ դատաւորները ճշդեն յանցաւորը, անիկա իր դրացիին՝ կրկինը պիտի հատուցանէ։
Ըստ ամենայն [290]վնասակար բանի``, յարջառոյ եւ յիշոյ եւ յոչխարէ եւ ի հանդերձէ, եւ յամենայն կորստենէ [291]որում վնասակար առնիցեն, որ զինչ իցէ`` առաջի [292]Աստուծոյ եկեսցէ դատաստան երկոցուն, եւ [293]որ ոք ի նոցանէ ըմբռնեսցի ի ձեռն Աստուծոյ``, կրկին տուժեսցի ընկերի իւրում:

22:9: ըստ ամենայն վնասակա՛ր բանի, յարջառոյ՝ եւ յիշոյ՝ եւ յոչխարէ, եւ ՚ի հանդերձէ, եւ յամենայն կորստենէ որում վնասակար առնիցեն։ Որ զինչ իցէ՝ առաջի Աստուծոյ եկեսցէ դատաստա՛ն երկոցուն. եւ որ ոք ՚ի նոցանէ ըմբռնեսցի ՚ի ձեռն Աստուծոյ, կրկի՛ն տուժեսցի ընկերի իւրում։
9 Արջառի ու էշի, ոչխարի ու հագուստի եւ ամէն տեսակ բաների կորուստներին վերաբերող եւ վէճ յարուցող խնդիրների իսկութիւնը պարզելու նպատակով երկու կողմերը թող կանգնեն Աստծու դատաստանի առաջ: Նրանցից ում որ Աստուած մեղաւոր ճանաչի[45], նա կրկնակին թող հատուցի միւսին:
[45] 45. Եբրայերէնում՝ դատաւորները ճշտեն յանցաւորին, գրաբարում՝ Աստծու ձեռքով բացայայտուի:
9 Ամէն կերպ անիրաւութեան համար, եզի, կամ իշու, ոչխարի եւ կամ հանդերձի համար, կամ ամէն կերպ կորսուած բանի համար՝ որ մէկը կը հաստատէ թէ իրն է, երկու կողմին դատը դատաւորներուն առջեւ տարուի ու երբ դատաւորները ճշդեն յանցաւորը, անիկա իր դրացիին՝ կրկինը պիտի հատուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:99: О всякой вещи спорной, о воле, об осле, об овце, об одежде, о всякой вещи потерянной, о которой кто-нибудь скажет, что она его, дело обоих должно быть доведено до судей: кого обвинят судьи, тот заплатит ближнему своему вдвое.
22:9 ἐὰν εαν and if; unless δέ δε though; while τις τις anyone; someone δῷ διδωμι give; deposit τῷ ο the πλησίον πλησιον near; neighbor ὑποζύγιον υποζυγιον beast of burden ἢ η or; than μόσχον μοσχος calf ἢ η or; than πρόβατον προβατον sheep ἢ η or; than πᾶν πας all; every κτῆνος κτηνος livestock; animal φυλάξαι φυλασσω guard; keep καὶ και and; even συντριβῇ συντριβω fracture; smash ἢ η or; than τελευτήσῃ τελευταω meet an end ἢ η or; than αἰχμάλωτον αιχμαλωτος captive γένηται γινομαι happen; become καὶ και and; even μηδεὶς μηδεις not even one; no one γνῷ γινωσκω know
22:9 עַֽל־ ʕˈal- עַל upon כָּל־ kol- כֹּל whole דְּבַר־ dᵊvar- דָּבָר word פֶּ֡שַׁע pˈešaʕ פֶּשַׁע rebellion עַל־ ʕal- עַל upon שֹׁ֡ור šˈôr שֹׁור bullock עַל־ ʕal- עַל upon חֲ֠מֹור ḥᵃmôr חֲמֹור he-ass עַל־ ʕal- עַל upon שֶׂ֨ה śˌeh שֶׂה lamb עַל־ ʕal- עַל upon שַׂלְמָ֜ה śalmˈā שַׂלְמָה wrapper עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole אֲבֵדָ֗ה ʔᵃvēḏˈā אֲבֵדָה what is lost אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יֹאמַר֙ yōmˌar אמר say כִּי־ kî- כִּי that ה֣וּא hˈû הוּא he זֶ֔ה zˈeh זֶה this עַ֚ד ˈʕaḏ עַד unto הָֽ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) יָבֹ֖א yāvˌō בוא come דְּבַר־ dᵊvar- דָּבָר word שְׁנֵיהֶ֑ם šᵊnêhˈem שְׁנַיִם two אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יַרְשִׁיעֻן֙ yaršîʕˌun רשׁע be guilty אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) יְשַׁלֵּ֥ם yᵊšallˌēm שׁלם be complete שְׁנַ֖יִם šᵊnˌayim שְׁנַיִם two לְ lᵊ לְ to רֵעֵֽהוּ׃ ס rēʕˈēhû . s רֵעַ fellow
22:9. ad perpetrandam fraudem tam in bove quam in asino et ove ac vestimento et quicquid damnum inferre potest ad deos utriusque causa perveniet et si illi iudicaverint duplum restituet proximo suoTo do any fraud, either in ox, or in ass, or sheep, or raiment, or any thing that may bring damage: the cause of both parties shall come to the gods: and if they give judgment, he shall restore double to his neighbour.
9. For every matter of trespass, whether it be for ox, for ass, for sheep, for raiment, for any manner of lost thing, whereof one saith, This is it, the cause of both parties shall come before God; he whom God shall condemn shall pay double unto his neighbour.
22:9. so as to perpetrate any fraud, such as with an ox, or a donkey, or a sheep, or clothing, nor to do anything that would be able to cause damage. The case of both shall be brought before the heavens. And if they give judgment against him, he shall repay double to his neighbor.
22:9. For all manner of trespass, [whether it be] for ox, for ass, for sheep, for raiment, [or] for any manner of lost thing, which [another] challengeth to be his, the cause of both parties shall come before the judges; [and] whom the judges shall condemn, he shall pay double unto his neighbour.
For all manner of trespass, [whether it be] for ox, for ass, for sheep, for raiment, [or] for any manner of lost thing, which [another] challengeth to be his, the cause of both parties shall come before the judges; [and] whom the judges shall condemn, he shall pay double unto his neighbour:

9: О всякой вещи спорной, о воле, об осле, об овце, об одежде, о всякой вещи потерянной, о которой кто-нибудь скажет, что она его, дело обоих должно быть доведено до судей: кого обвинят судьи, тот заплатит ближнему своему вдвое.
22:9
ἐὰν εαν and if; unless
δέ δε though; while
τις τις anyone; someone
δῷ διδωμι give; deposit
τῷ ο the
πλησίον πλησιον near; neighbor
ὑποζύγιον υποζυγιον beast of burden
η or; than
μόσχον μοσχος calf
η or; than
πρόβατον προβατον sheep
η or; than
πᾶν πας all; every
κτῆνος κτηνος livestock; animal
φυλάξαι φυλασσω guard; keep
καὶ και and; even
συντριβῇ συντριβω fracture; smash
η or; than
τελευτήσῃ τελευταω meet an end
η or; than
αἰχμάλωτον αιχμαλωτος captive
γένηται γινομαι happen; become
καὶ και and; even
μηδεὶς μηδεις not even one; no one
γνῷ γινωσκω know
22:9
עַֽל־ ʕˈal- עַל upon
כָּל־ kol- כֹּל whole
דְּבַר־ dᵊvar- דָּבָר word
פֶּ֡שַׁע pˈešaʕ פֶּשַׁע rebellion
עַל־ ʕal- עַל upon
שֹׁ֡ור šˈôr שֹׁור bullock
עַל־ ʕal- עַל upon
חֲ֠מֹור ḥᵃmôr חֲמֹור he-ass
עַל־ ʕal- עַל upon
שֶׂ֨ה śˌeh שֶׂה lamb
עַל־ ʕal- עַל upon
שַׂלְמָ֜ה śalmˈā שַׂלְמָה wrapper
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
אֲבֵדָ֗ה ʔᵃvēḏˈā אֲבֵדָה what is lost
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יֹאמַר֙ yōmˌar אמר say
כִּי־ kî- כִּי that
ה֣וּא hˈû הוּא he
זֶ֔ה zˈeh זֶה this
עַ֚ד ˈʕaḏ עַד unto
הָֽ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יָבֹ֖א yāvˌō בוא come
דְּבַר־ dᵊvar- דָּבָר word
שְׁנֵיהֶ֑ם šᵊnêhˈem שְׁנַיִם two
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יַרְשִׁיעֻן֙ yaršîʕˌun רשׁע be guilty
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יְשַׁלֵּ֥ם yᵊšallˌēm שׁלם be complete
שְׁנַ֖יִם šᵊnˌayim שְׁנַיִם two
לְ lᵊ לְ to
רֵעֵֽהוּ׃ ס rēʕˈēhû . s רֵעַ fellow
22:9. ad perpetrandam fraudem tam in bove quam in asino et ove ac vestimento et quicquid damnum inferre potest ad deos utriusque causa perveniet et si illi iudicaverint duplum restituet proximo suo
To do any fraud, either in ox, or in ass, or sheep, or raiment, or any thing that may bring damage: the cause of both parties shall come to the gods: and if they give judgment, he shall restore double to his neighbour.
22:9. so as to perpetrate any fraud, such as with an ox, or a donkey, or a sheep, or clothing, nor to do anything that would be able to cause damage. The case of both shall be brought before the heavens. And if they give judgment against him, he shall repay double to his neighbor.
22:9. For all manner of trespass, [whether it be] for ox, for ass, for sheep, for raiment, [or] for any manner of lost thing, which [another] challengeth to be his, the cause of both parties shall come before the judges; [and] whom the judges shall condemn, he shall pay double unto his neighbour.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Вышеуказанный частный случай дает повод установить общее правило о разрешении тяжб «по всякому делу неверному», т. е. по таким делам, в которых предполагается неверный, несогласный с правдой образ действования заинтересованных сторон. Вопрос, кому принадлежит спорная вещь или животное, решается судьями, причем, если правда на стороне собственника, то присвоивший их платит ему вдвое. Если же собственник оклеветал ближнего, то он подвергается наказанию, назначенному за ложное показание (Втор 19:19).
Adam Clarke: Commentary on the Bible - 1831
22:9: Challengeth to be his - It was necessary that such a matter should come before the judges, because the person in whose possession the goods were found might have had them by a fair and honest purchase; and, by sifting the business, the thief might be found out, and if found, be obliged to pay double to his neighbor.
Albert Barnes: Notes on the Bible - 1834
22:9: All manner of trespass - He who was accused, and he who had lost the stolen property, were both to appear before the judges Exo 18:25-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:9: for all manner of trespass: Num 5:6, Num 5:7; Kg1 8:31; Mat 6:14, Mat 6:15, Mat 18:15, Mat 18:35; Luk 17:3, Luk 17:4
the cause of both parties: Exo 18:21, Exo 18:22, Exo 23:6-8; Deu 16:18, Deu 16:19, Deu 25:1; Ch2 19:10
pay double unto his: Exo 22:4, Exo 22:7
John Gill
22:9 For all manner of trespass,.... With respect to what is committed to a man's trust, and it is lost to the owner of it, there must be somewhere or other a trespass committed, either by the person into whose hands it was put, or by a thief that has stolen it from him:
whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing by which it appears that either of these, or any other cattle not named, as well as money and vessels, or household goods, or goods in trade, were sometimes, or might be lodged in the hands of another as a depositum for safety or convenience; and for which, or any other so deposited, and lost:
which another challengeth to be his, or affirms that he put into the hands of his neighbour, to be kept by him for him; "or who shall say this is he", or "he is" the person into whose hands I put it, or this is "it" (r); such and such were the thing or things I delivered to him:
the cause of both parties shall come before the judges; who were to hear what each party had to say, and to examine the witnesses each of them brought, and consider the nature of the evidence given, and to judge and determine:
and whom the judges shall condemn; or "pronounce wicked" (s), as having done a wicked thing; either the one as having brought a false accusation against his neighbour, charging him with a depositum he never had, or the other as having converted it to his own use:
he shall pay double unto his neighbour; either the depositor, who pretended to be so and was not, but brought a false charge against his neighbour, or a false witness, as Jarchi, such as one was to pay double to the person charged wrongfully; or, on the other hand, the person with whom the depositum was put, if it appeared that he had acted a fraudulent part, and abused his trust, then he was to pay double to the depositor.
(r) "qui dixerit quod illud hoc", Montanus; "quum dixerit illud ipsum esse", Junius & Tremellius; "de qua dixerit aliquis illum ipsum esse", Piscator; so Ainsworth. (s) Vid. Ainsworth.
22:1022:10: Եւ եթէ տացէ ոք ընկերի իւրում էշ, կամ եզն, կամ ոչխար, կամ ա՛յլ ինչ անասուն ՚ի պահեստ, եւ բեկցի՝ կամ մեռցի՝ կամ գերի վարեսցի, եւ ո՛չ ոք գիտասցէ.
10 Եթէ մէկը մի մարդու էշ, եզ, ոչխար կամ որեւէ այլ անասուն ի պահ տայ եւ պահ տրուածը վնասուածք ստանայ, սատկի կամ յափշտակուի, եւ այդ բանը հաստատող ոչ մի վկայ չլինի,
10 Եթէ մէկը իր դրացիին էշը կամ եզը, կամ ոչխարը, կամ ոեւէ անասուն պահելու համար տայ ու անիկա մեռնի կամ վնասուի, կամ թշնամին առնէ տանի* ու տեսնող մը չըլլայ,
Եւ եթէ տացէ ոք ընկերի իւրում էշ կամ եզն կամ ոչխար կամ այլ ինչ անասուն ի պահեստ, եւ բեկցի կամ մեռցի կամ գերի վարեսցի, եւ ոչ ոք գիտասցէ:

22:10: Եւ եթէ տացէ ոք ընկերի իւրում էշ, կամ եզն, կամ ոչխար, կամ ա՛յլ ինչ անասուն ՚ի պահեստ, եւ բեկցի՝ կամ մեռցի՝ կամ գերի վարեսցի, եւ ո՛չ ոք գիտասցէ.
10 Եթէ մէկը մի մարդու էշ, եզ, ոչխար կամ որեւէ այլ անասուն ի պահ տայ եւ պահ տրուածը վնասուածք ստանայ, սատկի կամ յափշտակուի, եւ այդ բանը հաստատող ոչ մի վկայ չլինի,
10 Եթէ մէկը իր դրացիին էշը կամ եզը, կամ ոչխարը, կամ ոեւէ անասուն պահելու համար տայ ու անիկա մեռնի կամ վնասուի, կամ թշնամին առնէ տանի* ու տեսնող մը չըլլայ,
zohrab-1805▾ eastern-1994▾ western am▾
22:1010: Если кто отдаст ближнему своему осла, или вола, или овцу, или какой другой скот на сбережение, а он умрет, или будет поврежден, или уведен, так что никто сего не увидит, --
22:10 ὅρκος ορκος oath ἔσται ειμι be τοῦ ο the θεοῦ θεος God ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἀμφοτέρων αμφοτερος both ἦ η or; than μὴν μην surely; certainly μὴ μη not αὐτὸν αυτος he; him πεπονηρεῦσθαι πονηρευομαι down; by ὅλης ολος whole; wholly τῆς ο the παρακαταθήκης παρακαταθηκη deposit τοῦ ο the πλησίον πλησιον near; neighbor καὶ και and; even οὕτως ουτως so; this way προσδέξεται προσδεχομαι welcome; wait for ὁ ο the κύριος κυριος lord; master αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἀποτείσει αποτινω pay off; repay
22:10 כִּֽי־ kˈî- כִּי that יִתֵּן֩ yittˌēn נתן give אִ֨ישׁ ʔˌîš אִישׁ man אֶל־ ʔel- אֶל to רֵעֵ֜הוּ rēʕˈēhû רֵעַ fellow חֲמֹ֨ור ḥᵃmˌôr חֲמֹור he-ass אֹו־ ʔô- אֹו or שֹׁ֥ור šˌôr שֹׁור bullock אֹו־ ʔô- אֹו or שֶׂ֛ה śˈeh שֶׂה lamb וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בְּהֵמָ֖ה bᵊhēmˌā בְּהֵמָה cattle לִ li לְ to שְׁמֹ֑ר šᵊmˈōr שׁמר keep וּ û וְ and מֵ֛ת mˈēṯ מות die אֹו־ ʔô- אֹו or נִשְׁבַּ֥ר nišbˌar שׁבר break אֹו־ ʔô- אֹו or נִשְׁבָּ֖ה nišbˌā שׁבה take captive אֵ֥ין ʔˌên אַיִן [NEG] רֹאֶֽה׃ rōʔˈeh ראה see
22:10. si quis commendaverit proximo suo asinum bovem ovem et omne iumentum ad custodiam et mortuum fuerit aut debilitatum vel captum ab hostibus nullusque hoc videritIf a man deliver ass, ox, sheep, or any beast, to his neighbour's custody, and it die, or be hurt, or be taken by enemies, and no man saw it:
10. If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or driven away, no man seeing it:
22:10. If anyone will have entrusted a donkey, an ox, a sheep, or any animal to the keeping of his neighbor, and it will have died, or become disabled, or have been captured by enemies, and no one saw it,
22:10. If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or driven away, no man seeing [it]:
If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or driven away, no man seeing:

10: Если кто отдаст ближнему своему осла, или вола, или овцу, или какой другой скот на сбережение, а он умрет, или будет поврежден, или уведен, так что никто сего не увидит, --
22:10
ὅρκος ορκος oath
ἔσται ειμι be
τοῦ ο the
θεοῦ θεος God
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἀμφοτέρων αμφοτερος both
η or; than
μὴν μην surely; certainly
μὴ μη not
αὐτὸν αυτος he; him
πεπονηρεῦσθαι πονηρευομαι down; by
ὅλης ολος whole; wholly
τῆς ο the
παρακαταθήκης παρακαταθηκη deposit
τοῦ ο the
πλησίον πλησιον near; neighbor
καὶ και and; even
οὕτως ουτως so; this way
προσδέξεται προσδεχομαι welcome; wait for
ο the
κύριος κυριος lord; master
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἀποτείσει αποτινω pay off; repay
22:10
כִּֽי־ kˈî- כִּי that
יִתֵּן֩ yittˌēn נתן give
אִ֨ישׁ ʔˌîš אִישׁ man
אֶל־ ʔel- אֶל to
רֵעֵ֜הוּ rēʕˈēhû רֵעַ fellow
חֲמֹ֨ור ḥᵃmˌôr חֲמֹור he-ass
אֹו־ ʔô- אֹו or
שֹׁ֥ור šˌôr שֹׁור bullock
אֹו־ ʔô- אֹו or
שֶׂ֛ה śˈeh שֶׂה lamb
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בְּהֵמָ֖ה bᵊhēmˌā בְּהֵמָה cattle
לִ li לְ to
שְׁמֹ֑ר šᵊmˈōr שׁמר keep
וּ û וְ and
מֵ֛ת mˈēṯ מות die
אֹו־ ʔô- אֹו or
נִשְׁבַּ֥ר nišbˌar שׁבר break
אֹו־ ʔô- אֹו or
נִשְׁבָּ֖ה nišbˌā שׁבה take captive
אֵ֥ין ʔˌên אַיִן [NEG]
רֹאֶֽה׃ rōʔˈeh ראה see
22:10. si quis commendaverit proximo suo asinum bovem ovem et omne iumentum ad custodiam et mortuum fuerit aut debilitatum vel captum ab hostibus nullusque hoc viderit
If a man deliver ass, ox, sheep, or any beast, to his neighbour's custody, and it die, or be hurt, or be taken by enemies, and no man saw it:
22:10. If anyone will have entrusted a donkey, an ox, a sheep, or any animal to the keeping of his neighbor, and it will have died, or become disabled, or have been captured by enemies, and no one saw it,
22:10. If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or driven away, no man seeing [it]:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Отсутствие свидетельских показаний («никто сего не увидит»), при каких обстоятельствах произошла утрата взятого на сохранение скота, заменяется доверием к клятве подозреваемого (ср. ст. 8). Хозяин скота «должен принять» ее, — довольствуется и не имеет права требовать уплаты.
Albert Barnes: Notes on the Bible - 1834
22:10: This law appears to relate chiefly to herdsmen employed by the owners of cattle. When an animal was stolen Exo 22:12, it was presumed either that the herdsman might have pRev_ented it, or that he could find the thief and bring him to justice (see Exo 22:4). When an animal was killed by a wild beast, the keeper had to produce the mangled carcass, not only in proof of the fact, but to show that he had, by his vigilance and courage, deprived the wild beast of its prey.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:10: Gen 39:8; Luk 12:48, Luk 16:11; Ti2 1:12
Carl Friedrich Keil and Franz Delitzsch
22:10
If an animal entrusted to a neighbour to take care of had either died or hurt itself (נשׁבּר, broken a limb), or been driven away by robbers when out at grass (1Chron 5:21; 2Chron 14:14, cf. Job 1:15, Job 1:17), without any one (else) seeing it, an oath was to be taken before Jehovah between both (the owner and the keeper of it), "whether he had not stretched out his hand to his neighbour's property," i.e., either killed, or mutilated, or disposed of the animal. This case differs from the previous one, not only in the fact that the animal had either become useless to the owner or was altogether lost, but also in the fact that the keeper, if his statement were true, had not been at all to blame in the matter. The only way in which this could be decided, if there was ראה אין, i.e., no other eye-witness present than the keeper himself at the time when the fact occurred, was by the keeper taking an oath before Jehovah, that is to say, before the judicial court. And if he took the oath, the master (owner) of it (the animal that had perished, or been lost or injured) was to accept (sc., the oath), and he (the accused) was not to make reparation. "But if it had been stolen מעמּו from with him (i.e., from his house or stable), he was to make it good," because he might have prevented this with proper care (cf. Gen 31:39). On the other hand, if it had been torn in pieces (viz., by a beast of prey, while it was out at grass), he was not to make any compensation, but only to furnish a proof that he had not been wanting in proper care. עד יבאהוּ "let him bring it as a witness," viz., the animal that had been torn in pieces, or a portion of it, from which it might be seen that he had chased the wild beast to recover its prey (cf. 1Kings 17:34-35; Amos 3:12).
John Gill
22:10 If a man deliver to his neighbour an ass, or an ox, or a sheep, or any beast to keep,.... And he keeps it without a reward, as the Targum of Jonathan; but Jarchi and Aben Ezra more rightly interpret this of one that keeps for hire, as herdsmen, shepherds, &c. The Jews say (t) there are"four sorts of keepers; he that keeps for nought (or freely), he that borrows, he that takes hire, and he that hires; he that keeps for nought swears in all cases (and is free), he that borrows pays for all (that is lost or stolen, &c.) he that takes hire, and he that hires, swear on account of that which is torn, or carried away, or dies, and they pay for that which is lost or stolen,''which are the cases after supposed:
and it die; either of the above, or any other under the care of another; that is, dies of itself, not being killed by any, and its death sudden, and not easily accounted for:
or be hurt; receive any damage in any part, though it die not; or "be broken" (u); have any of its limbs or bones broken; or be torn by a wild beast, as the Targum of Jonathan adds:
or driven away; from the flock or herd by thieves or robbers, or rather carried captive by an enemy in an hostile way, see Ex 22:12,
no man seeing it; die, or be hurt, or carried off; and so, as the above Targum paraphrases it, there is no witness that sees and can bear witness, that is, to any of the said things which have happened to it.
(t) Misn. Bava Metzia, c. 7. sect. 8. (u) "confractum", Pagninus, Montanus; "fractum", Junius & Tremelius, Piscator, Drusius; so Ainsworth.
22:1122:11: երդո՛ւմն Աստուծոյ լիցի ՚ի մէջ երկոցուն, եթէ նենգանօք ինչ չիցէ՛ գնացեալ ամենեւին ընդ աւա՛նդ ընկերին իւրոյ. ապա յա՛նձն առցէ տէր նորա. եւ մի՛ տուժեսցի[689]։ [689] Ոմանք. ՚Ի միջի երկոցուն։
11 ապա երկուսի միջեւ թող Աստծուն տրուած երդումը որպէս վկայութիւն լինի: Նա, ում մօտ անասունը պահ է տրուած եղել, եթէ երդուի, որ երբեք նենգ մտադրութիւն չի ունեցել միւսի տուած աւանդի նկատմամբ, ապա տէրը թող բաւարարուի դրանով, իսկ պահողը թող չտուգանուի:
11 Այն ատեն երկուքին մէջտեղ Տէրոջը երդումն ըլլայ՝ իր դրացիին ստացուածքին ձեռք չդպցնելուն համար ու անոր տէրը պիտի ընդունի երդումը եւ ինք պիտի չհատուցանէ։
երդումն [294]Աստուծոյ լիցի ի մէջ երկոցուն, եթէ նենգանօք ինչ չիցէ գնացեալ ամենեւին ընդ աւանդ ընկերին իւրոյ. ապա յանձն առցէ տէր նորա, եւ մի՛ տուժեսցի:

22:11: երդո՛ւմն Աստուծոյ լիցի ՚ի մէջ երկոցուն, եթէ նենգանօք ինչ չիցէ՛ գնացեալ ամենեւին ընդ աւա՛նդ ընկերին իւրոյ. ապա յա՛նձն առցէ տէր նորա. եւ մի՛ տուժեսցի[689]։
[689] Ոմանք. ՚Ի միջի երկոցուն։
11 ապա երկուսի միջեւ թող Աստծուն տրուած երդումը որպէս վկայութիւն լինի: Նա, ում մօտ անասունը պահ է տրուած եղել, եթէ երդուի, որ երբեք նենգ մտադրութիւն չի ունեցել միւսի տուած աւանդի նկատմամբ, ապա տէրը թող բաւարարուի դրանով, իսկ պահողը թող չտուգանուի:
11 Այն ատեն երկուքին մէջտեղ Տէրոջը երդումն ըլլայ՝ իր դրացիին ստացուածքին ձեռք չդպցնելուն համար ու անոր տէրը պիտի ընդունի երդումը եւ ինք պիտի չհատուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1111: клятва пред Господом да будет между обоими в том, что [взявший] не простер руки своей на собственность ближнего своего; и хозяин должен принять, а [тот] не будет платить;
22:11 ἐὰν εαν and if; unless δὲ δε though; while κλαπῇ κλεπτω steal παρ᾿ παρα from; by αὐτοῦ αυτος he; him ἀποτείσει αποτινω pay off; repay τῷ ο the κυρίῳ κυριος lord; master
22:11 שְׁבֻעַ֣ת šᵊvuʕˈaṯ שְׁבוּעָה oath יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH תִּהְיֶה֙ tihyˌeh היה be בֵּ֣ין bˈên בַּיִן interval שְׁנֵיהֶ֔ם šᵊnêhˈem שְׁנַיִם two אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not שָׁלַ֛ח šālˈaḥ שׁלח send יָדֹ֖ו yāḏˌô יָד hand בִּ bi בְּ in מְלֶ֣אכֶת mᵊlˈeḵeṯ מְלֶאכֶת work רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow וְ wᵊ וְ and לָקַ֥ח lāqˌaḥ לקח take בְּעָלָ֖יו bᵊʕālˌāʸw בַּעַל lord, baal וְ wᵊ וְ and לֹ֥א lˌō לֹא not יְשַׁלֵּֽם׃ yᵊšallˈēm שׁלם be complete
22:11. iusiurandum erit in medio quod non extenderit manum ad rem proximi sui suscipietque dominus iuramentum et ille reddere non cogeturThere shall be an oath between them, that he did not put forth his hand to his neighbour's goods: and the owner shall accept of the oath, and he shall not be compelled to make restitution.
11. the oath of the LORD shall be between them both, whether he hath not put his hand unto his neighbour’s goods; and the owner thereof shall accept it, and he shall not make restitution.
22:11. then there shall be an oath between them, that he did not lay his hand on the goods of his neighbor. And the owner shall accept the oath, and he will not be compelled to make restitution.
22:11. [Then] shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour’s goods; and the owner of it shall accept [thereof], and he shall not make [it] good.
Then shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour' s goods; and the owner of it shall accept [thereof], and he shall not make [it] good:

11: клятва пред Господом да будет между обоими в том, что [взявший] не простер руки своей на собственность ближнего своего; и хозяин должен принять, а [тот] не будет платить;
22:11
ἐὰν εαν and if; unless
δὲ δε though; while
κλαπῇ κλεπτω steal
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
ἀποτείσει αποτινω pay off; repay
τῷ ο the
κυρίῳ κυριος lord; master
22:11
שְׁבֻעַ֣ת šᵊvuʕˈaṯ שְׁבוּעָה oath
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
תִּהְיֶה֙ tihyˌeh היה be
בֵּ֣ין bˈên בַּיִן interval
שְׁנֵיהֶ֔ם šᵊnêhˈem שְׁנַיִם two
אִם־ ʔim- אִם if
לֹ֥א lˌō לֹא not
שָׁלַ֛ח šālˈaḥ שׁלח send
יָדֹ֖ו yāḏˌô יָד hand
בִּ bi בְּ in
מְלֶ֣אכֶת mᵊlˈeḵeṯ מְלֶאכֶת work
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
וְ wᵊ וְ and
לָקַ֥ח lāqˌaḥ לקח take
בְּעָלָ֖יו bᵊʕālˌāʸw בַּעַל lord, baal
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יְשַׁלֵּֽם׃ yᵊšallˈēm שׁלם be complete
22:11. iusiurandum erit in medio quod non extenderit manum ad rem proximi sui suscipietque dominus iuramentum et ille reddere non cogetur
There shall be an oath between them, that he did not put forth his hand to his neighbour's goods: and the owner shall accept of the oath, and he shall not be compelled to make restitution.
11. the oath of the LORD shall be between them both, whether he hath not put his hand unto his neighbour’s goods; and the owner thereof shall accept it, and he shall not make restitution.
22:11. then there shall be an oath between them, that he did not lay his hand on the goods of his neighbor. And the owner shall accept the oath, and he will not be compelled to make restitution.
22:11. [Then] shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour’s goods; and the owner of it shall accept [thereof], and he shall not make [it] good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:11: An oath of the Lord be between them - So solemn and awful were all appeals to God considered in those ancient times, that it was taken for granted that the man was innocent who could by an oath appeal to the omniscient God that he had not put his hand to his neighbor's goods. Since oaths have become multiplied, and since they have been administered on the most trifling occasions, their solemnity is gone, and their importance little regarded. Should the oath ever reacquire its weight and importance, it must be when administered only in cases of peculiar delicacy and difficulty, and as sparingly as in the days of Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:11: an oath of the Lord: Lev 5:1, Lev 6:3; Kg1 2:42, Kg1 2:43; Pro 30:9; Heb 6:16
that he hath not: Exo 22:8, Exo 23:1
Geneva 1599
22:11 (e) [Then] shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour's goods; and the owner of it shall accept [thereof], and he shall not make [it] good.
(e) They should swear by the name of the Lord.
John Gill
22:11 Then shall an oath of the Lord be between them both,.... Either by the one, the keeper, for the satisfaction of the owner, or by them both; by the owner, that he delivered such and such cattle to the keeper; and by the keeper, that he was no ways concerned in the death, hurt, or carrying off of the same: and this is called "the oath of the Lord", not only because in this law required by him, but because sworn by him, or in his name, and made before him, in his presence, who is hereby appealed unto; and who is called upon to take vengeance on the person that takes the oath of perjury; and such an oath only is a lawful one, men are to swear only by the Lord. But this oath was not tendered to anyone:"if a man was suspected of an oath (i.e. of perjury) they might not give him his oath, neither the oath of the law, nor the oath from their words (the scribes), nor the oath of imposition (imposed by the wise wen); and even though he that brought the action would have it, they might not hearken unto him: if a man has swore falsely a rash oath, or an oath of testimony, or an oath concerning anything deposited, or a vain oath, lo, he is suspected of an oath, and so everyone that is rejected for witness on account of any transgression (w).''The oath to be taken by the keeper, and who indeed seems to be the only person that was to take one, was, "that he hath not put his hand unto his neighbour's goods"; so as either to kill or maim, or drive away, or suffer to be driven away, any of the cattle committed to his care, or that he had not disposed of them to his own use and profit:
and the owner of it shall accept thereof; of the oath, as the Targum of Jonathan and Jarchi, and so be satisfied, and give no further trouble, such an oath being for the confirmation of the thing, and to put an end to strife; or he shall take the ass, ox, or sheep, as it was, and be content; but then, though he might take the dead or maimed one, he could not take that which was driven or carried away, wherefore the first sense, is best:
and he shall not make it good; or pay for it to the owner what it was worth.
(w) Maimon. Hilchot Toan Venitan, c. 2. sect. 1, 2.
22:1222:12: Իսկ եթէ գողութեամբ գողանայցի ՚ի նմանէ, տուժեսցի՛ տեառն նորա։
12 Իսկ եթէ ապացուցուի, որ իրօք իր մօտից են գողացել, ապրանքի տիրոջը թող հատուցի վնասը:
12 Եթէ իրաւցնէ իր քովէն գողցուեր է, ինք անոր տիրոջը պէտք է հատուցանէ։
Իսկ եթէ գողութեամբ գողանայցի ի նմանէ, տուժեսցի տեառն նորա:

22:12: Իսկ եթէ գողութեամբ գողանայցի ՚ի նմանէ, տուժեսցի՛ տեառն նորա։
12 Իսկ եթէ ապացուցուի, որ իրօք իր մօտից են գողացել, ապրանքի տիրոջը թող հատուցի վնասը:
12 Եթէ իրաւցնէ իր քովէն գողցուեր է, ինք անոր տիրոջը պէտք է հատուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1212: а если украден будет у него, то должен заплатить хозяину его;
22:12 ἐὰν εαν and if; unless δὲ δε though; while θηριάλωτον θηριαλωτος happen; become ἄξει αγω lead; pass αὐτὸν αυτος he; him ἐπὶ επι in; on τὴν ο the θήραν θηρα hunt; game καὶ και and; even οὐκ ου not ἀποτείσει αποτινω pay off; repay
22:12 וְ wᵊ וְ and אִם־ ʔim- אִם if גָּנֹ֥ב gānˌōv גנב steal יִגָּנֵ֖ב yiggānˌēv גנב steal מֵ mē מִן from עִמֹּ֑ו ʕimmˈô עִם with יְשַׁלֵּ֖ם yᵊšallˌēm שׁלם be complete לִ li לְ to בְעָלָֽיו׃ vᵊʕālˈāʸw בַּעַל lord, baal
22:12. quod si furto ablatum fuerit restituet damnum dominoBut if it were taken away by stealth, he shall make the loss good to the owner.
12. But if it be stolen from him, he shall make restitution unto the owner thereof.
22:12. But if it will have been taken away by theft, he shall repay the damages to the owner.
22:12. And if it be stolen from him, he shall make restitution unto the owner thereof.
And if it be stolen from him, he shall make restitution unto the owner thereof:

12: а если украден будет у него, то должен заплатить хозяину его;
22:12
ἐὰν εαν and if; unless
δὲ δε though; while
θηριάλωτον θηριαλωτος happen; become
ἄξει αγω lead; pass
αὐτὸν αυτος he; him
ἐπὶ επι in; on
τὴν ο the
θήραν θηρα hunt; game
καὶ και and; even
οὐκ ου not
ἀποτείσει αποτινω pay off; repay
22:12
וְ wᵊ וְ and
אִם־ ʔim- אִם if
גָּנֹ֥ב gānˌōv גנב steal
יִגָּנֵ֖ב yiggānˌēv גנב steal
מֵ מִן from
עִמֹּ֑ו ʕimmˈô עִם with
יְשַׁלֵּ֖ם yᵊšallˌēm שׁלם be complete
לִ li לְ to
בְעָלָֽיו׃ vᵊʕālˈāʸw בַּעַל lord, baal
22:12. quod si furto ablatum fuerit restituet damnum domino
But if it were taken away by stealth, he shall make the loss good to the owner.
22:12. But if it will have been taken away by theft, he shall repay the damages to the owner.
22:12. And if it be stolen from him, he shall make restitution unto the owner thereof.
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
12: Если украден будет отданный на сбережение скот, причем предполагается и то, что вор не найден, и то, что скот украден из дома, где можно бы уберечь его, то взявший скот на сбережение платит потерпевшему.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:12: stolen from him: Exo 22:7; Gen 31:39
John Gill
22:12 And if it be stolen from him,.... Or "but if" (x) it was taken away by theft; and that "from with him" (y), as it may be literally rendered, from among his own cattle, and they not taken; and he being present, pretending to have an eye upon them and keep them, but was careless and negligent, at least, if he did not connive at the theft:
he shall make restitution to the owner thereof; for in such a case there was ground for suspicion of fraud; however, there was apparent carelessness, and it was but just he should make restitution, since he had hire or wages for keeping it; which is the reason Aben Ezra gives for it, and is suggested by the Targum of Jonathan; which adds to the former clause, by way of explanation,"that which was with him to be kept for a reward.''
(x) "si autem", Drusius. (y) "e cum eo", Montanus.
22:1322:13: Ապա թէ գազանաբե՛կ լինիցի, ածցէ վկայ ՚ի գէ՛շ անդր. եւ մի՛ տուժեսցի։
13 Իսկ եթէ պահ տրուած անասունին մի գազան է յօշոտել, որպէս ապացոյց նա թող բերի անասունի լէշը եւ վնասը չհատուցի:
13 Եթէ գազանէ պատառուած ըլլայ, թող բերէ զանիկա՝ վկայութիւն ըլլալու համար. այն ատեն պատառուածին գինը պիտի չհատուցանէ։
Ապա թէ գազանաբեկ լինիցի, [295]ածցէ վկայ ի գէշ անդր``, եւ մի՛ տուժեսցի:

22:13: Ապա թէ գազանաբե՛կ լինիցի, ածցէ վկայ ՚ի գէ՛շ անդր. եւ մի՛ տուժեսցի։
13 Իսկ եթէ պահ տրուած անասունին մի գազան է յօշոտել, որպէս ապացոյց նա թող բերի անասունի լէշը եւ վնասը չհատուցի:
13 Եթէ գազանէ պատառուած ըլլայ, թող բերէ զանիկա՝ վկայութիւն ըլլալու համար. այն ատեն պատառուածին գինը պիտի չհատուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1313: если же будет [зверем] растерзан, то пусть в доказательство представит растерзанное: за растерзанное он не платит.
22:13 ἐὰν εαν and if; unless δὲ δε though; while αἰτήσῃ αιτεω ask τις τις anyone; someone παρὰ παρα from; by τοῦ ο the πλησίον πλησιον near; neighbor καὶ και and; even συντριβῇ συντριβω fracture; smash ἢ η or; than ἀποθάνῃ αποθνησκω die ἢ η or; than αἰχμάλωτον αιχμαλωτος captive γένηται γινομαι happen; become ὁ ο the δὲ δε though; while κύριος κυριος lord; master μὴ μη not ᾖ ειμι be μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἀποτείσει αποτινω pay off; repay
22:13 אִם־ ʔim- אִם if טָרֹ֥ף ṭārˌōf טרף tear יִטָּרֵ֖ף yiṭṭārˌēf טרף tear יְבִאֵ֣הוּ yᵊviʔˈēhû בוא come עֵ֑ד ʕˈēḏ עֵד witness הַ ha הַ the טְּרֵפָ֖ה ṭṭᵊrēfˌā טְרֵיפָה prey לֹ֥א lˌō לֹא not יְשַׁלֵּֽם׃ פ yᵊšallˈēm . f שׁלם be complete
22:13. si comestum a bestia deferet ad eum quod occisum est et non restituetIf it were eaten by a beast, let him bring to him that which was slain, and he shall not make restitution.
13. If it be torn in pieces, let him bring it for witness; he shall not make good that which was torn.
22:13. If it has been eaten by a wild beast, let him carry what was killed to him, and then he shall not make restitution.
22:13. If it be torn in pieces, [then] let him bring it [for] witness, [and] he shall not make good that which was torn.
If it be torn in pieces, [then] let him bring it [for] witness, [and] he shall not make good that which was torn:

13: если же будет [зверем] растерзан, то пусть в доказательство представит растерзанное: за растерзанное он не платит.
22:13
ἐὰν εαν and if; unless
δὲ δε though; while
αἰτήσῃ αιτεω ask
τις τις anyone; someone
παρὰ παρα from; by
τοῦ ο the
πλησίον πλησιον near; neighbor
καὶ και and; even
συντριβῇ συντριβω fracture; smash
η or; than
ἀποθάνῃ αποθνησκω die
η or; than
αἰχμάλωτον αιχμαλωτος captive
γένηται γινομαι happen; become
ο the
δὲ δε though; while
κύριος κυριος lord; master
μὴ μη not
ειμι be
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἀποτείσει αποτινω pay off; repay
22:13
אִם־ ʔim- אִם if
טָרֹ֥ף ṭārˌōf טרף tear
יִטָּרֵ֖ף yiṭṭārˌēf טרף tear
יְבִאֵ֣הוּ yᵊviʔˈēhû בוא come
עֵ֑ד ʕˈēḏ עֵד witness
הַ ha הַ the
טְּרֵפָ֖ה ṭṭᵊrēfˌā טְרֵיפָה prey
לֹ֥א lˌō לֹא not
יְשַׁלֵּֽם׃ פ yᵊšallˈēm . f שׁלם be complete
22:13. si comestum a bestia deferet ad eum quod occisum est et non restituet
If it were eaten by a beast, let him bring to him that which was slain, and he shall not make restitution.
22:13. If it has been eaten by a wild beast, let him carry what was killed to him, and then he shall not make restitution.
22:13. If it be torn in pieces, [then] let him bring it [for] witness, [and] he shall not make good that which was torn.
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
13: Представление растерзанного диким зверем животного служит не только подтверждением совершившегося факта, но и доказательством того, что взявший животное охранял его, прогнал хищника (растерзанное не съедено). Поэтому он не виноват (Быт 31:39).
Adam Clarke: Commentary on the Bible - 1831
22:13: If it be torn in pieces - let him bring it for witness - Rather, Let him bring עד הטרפה ed hatterephah, a testimony or evidence of the torn thing, such as the horns, hoofs, etc. This is still a law in some countries among graziers: if a horse, cow, sheep, or goat, entrusted to them, be lost, and the keeper asserts it was devoured by dogs, etc., the law obliges him to produce the horns and hoofs, because on these the owner's mark is generally found. If these can be produced, the keeper is acquitted by the law. The ear is often the place marked, but this is not absolutely required, because a ravenous beast may eat the ear as well as any other part, but he cannot eat the horns or the hoofs. It seems however that in after times two of the legs and the ear were required as evidences to acquit the shepherd of all guilt. See Amo 3:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:13: torn in pieces: Eze 4:14; Amo 3:12; Mic 5:8; Nah 2:12
let him bring it for witness: Or, rather, "Let him bring" aid hatteraiphah, an evidence of the thing torn, such as the horns, hoofs, etc.
Geneva 1599
22:13 If it be torn in pieces, [then] let him bring (f) it [for] witness, [and] he shall not make good that which was torn.
(f) He shall show some part of the beast or bring in witnesses.
John Gill
22:13 If it be torn in pieces,.... By some wild beast, at least as pretended:
then let him bring it for witness; part of that which is torn, that it may be witness for him that it was torn, as in Amos 3:12 as Aben Ezra observes; and so the Jerusalem Targurn,"let him bring of the members of it a witness,''which would make it a clear case that it had been so used; but it is possible that the whole carcass might be carried off, and nothing remain to be brought as a proof of it; wherefore the Targum of Jonathan is,"let him bring witnesses;''and so some versions render it (z); and to this agrees Jarchi, whose note is,"let him bring witnesses of its being torn by violence, and he is free,''such who saw it done; but it is before supposed, that such cattle may be hurt, broken, or maimed, no man seeing it, Ex 22:10 and therefore in such a case no witnesses could be brought, wherefore the first sense seems best:
and he shall not make good that which was torn; or shall not pay for it, pay the price of it, as much as it is worth. Here Jarchi distinguishes,"there is that which is torn, for which a man pays, and there is that which is torn, for which he does not pay; that which is torn by a cat, or a fox, or a marten (a kind of weasel), he pays for, but that which is torn by a wolf, a lion, or a bear, he does not pay for:''the reason of which is, because it is thought the keeper might have preserved and delivered from the former, and therefore was culpable, when it was not in his power to save from the latter; and the Misnic doctors observe, that one wolf is not violence, but two are; so that what is torn by one, the keeper is bound to pay for, but not what is torn by more. But two dogs are not violence, unless they come from two different quarters, and then they are: a single thief is violence, and so is a lion, a bear, a leopard, a basilisk, and a serpent, and this only when they come willingly, and of themselves; but if they (the cattle) are brought to places where there are troops of wild beasts, and thieves, it is no violence (a), and in such a case the keepers are liable to pay; and so unless he makes use of staves, and calls in other shepherds to his assistance, as Maimonides (b) observes, when it is in his power to do it; and so at least might make an attempt to save or rescue the cattle.
(z) "adducet eum testem", Pagninus, Montanus; "adducat ille testem", Munster, Fagius. (a) Misn. Bava Metzia, c. 7. sect. 9. (b) Hilchot Shecirat, c. 3. sect. 6.
22:1422:14: Իսկ եթէ ոք խնդրեսցէ անօթ յընկերէ՛ իւրմէ, եւ բեկցի՛ կամ մեռցի, կամ գերի՛ գնասցէ, եւ տէր նորա չիցէ՛ ընդ նմա, տուժելո՛վ տուժեսցի։
14 Եթէ մէկը մի իր կամ անասուն խնդրի մէկ ուրիշից, եւ դրանք ջարդուեն, սատկեն կամ յափշտակուեն, իսկ տէրը դրանց մօտ ներկայ չլինի, ապա աւանդը վերցնողը թող հատուցի վնասը:
14 Եւ եթէ մէկը իր դրացիէն անասուն փոխ առնէ ու անիկա վնասուի կամ մեռնելու ըլլայ եւ անոր տէրը իրեն հետ չըլլայ, ինք անշուշտ պիտի հատուցանէ.
Իսկ եթէ խնդրեսցէ ոք [296]անօթ յընկերէ իւրմէ, եւ բեկցի կամ մեռցի [297]կամ գերի գնասցէ``, եւ տէր նորա չիցէ ընդ նմա, տուժելով տուժեսցի:

22:14: Իսկ եթէ ոք խնդրեսցէ անօթ յընկերէ՛ իւրմէ, եւ բեկցի՛ կամ մեռցի, կամ գերի՛ գնասցէ, եւ տէր նորա չիցէ՛ ընդ նմա, տուժելո՛վ տուժեսցի։
14 Եթէ մէկը մի իր կամ անասուն խնդրի մէկ ուրիշից, եւ դրանք ջարդուեն, սատկեն կամ յափշտակուեն, իսկ տէրը դրանց մօտ ներկայ չլինի, ապա աւանդը վերցնողը թող հատուցի վնասը:
14 Եւ եթէ մէկը իր դրացիէն անասուն փոխ առնէ ու անիկա վնասուի կամ մեռնելու ըլլայ եւ անոր տէրը իրեն հետ չըլլայ, ինք անշուշտ պիտի հատուցանէ.
zohrab-1805▾ eastern-1994▾ western am▾
22:1414: Если кто займет у ближнего своего скот, и он будет поврежден, или умрет, а хозяина его не было при нем, то должен заплатить;
22:14 ἐὰν εαν and if; unless δὲ δε though; while ὁ ο the κύριος κυριος lord; master ᾖ ειμι be μετ᾿ μετα with; amid αὐτοῦ αυτος he; him οὐκ ου not ἀποτείσει αποτινω pay off; repay ἐὰν εαν and if; unless δὲ δε though; while μισθωτὸς μισθωτος hired hand ᾖ ειμι be ἔσται ειμι be αὐτῷ αυτος he; him ἀντὶ αντι against; instead of τοῦ ο the μισθοῦ μισθος wages αὐτοῦ αυτος he; him
22:14 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יִשְׁאַ֥ל yišʔˌal שׁאל ask אִ֛ישׁ ʔˈîš אִישׁ man מֵ mē מִן from עִ֥ם ʕˌim עִם with רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow וְ wᵊ וְ and נִשְׁבַּ֣ר nišbˈar שׁבר break אֹו־ ʔô- אֹו or מֵ֑ת mˈēṯ מות die בְּעָלָ֥יו bᵊʕālˌāʸw בַּעַל lord, baal אֵין־ ʔên- אַיִן [NEG] עִמֹּ֖ו ʕimmˌô עִם with שַׁלֵּ֥ם šallˌēm שׁלם be complete יְשַׁלֵּֽם׃ yᵊšallˈēm שׁלם be complete
22:14. qui a proximo suo quicquam horum mutuo postularit et debilitatum aut mortuum fuerit domino non praesente reddere conpelleturIf a man borrow of his neighbour any of these things, and it be hurt or die, the owner not being present, he shall be obliged to make restitution.
14. And if a man borrow aught of his neighbour, and it be hurt, or die, the owner thereof not being with it, he shall surely make restitution.
22:14. If anyone borrows from his neighbor any of these things, and it has died or been disabled when the owner was not present, he shall be compelled to make restitution.
22:14. And if a man borrow [ought] of his neighbour, and it be hurt, or die, the owner thereof [being] not with it, he shall surely make [it] good.
And if a man borrow [ought] of his neighbour, and it be hurt, or die, the owner thereof [being] not with it, he shall surely make [it] good:

14: Если кто займет у ближнего своего скот, и он будет поврежден, или умрет, а хозяина его не было при нем, то должен заплатить;
22:14
ἐὰν εαν and if; unless
δὲ δε though; while
ο the
κύριος κυριος lord; master
ειμι be
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
οὐκ ου not
ἀποτείσει αποτινω pay off; repay
ἐὰν εαν and if; unless
δὲ δε though; while
μισθωτὸς μισθωτος hired hand
ειμι be
ἔσται ειμι be
αὐτῷ αυτος he; him
ἀντὶ αντι against; instead of
τοῦ ο the
μισθοῦ μισθος wages
αὐτοῦ αυτος he; him
22:14
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יִשְׁאַ֥ל yišʔˌal שׁאל ask
אִ֛ישׁ ʔˈîš אִישׁ man
מֵ מִן from
עִ֥ם ʕˌim עִם with
רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow
וְ wᵊ וְ and
נִשְׁבַּ֣ר nišbˈar שׁבר break
אֹו־ ʔô- אֹו or
מֵ֑ת mˈēṯ מות die
בְּעָלָ֥יו bᵊʕālˌāʸw בַּעַל lord, baal
אֵין־ ʔên- אַיִן [NEG]
עִמֹּ֖ו ʕimmˌô עִם with
שַׁלֵּ֥ם šallˌēm שׁלם be complete
יְשַׁלֵּֽם׃ yᵊšallˈēm שׁלם be complete
22:14. qui a proximo suo quicquam horum mutuo postularit et debilitatum aut mortuum fuerit domino non praesente reddere conpelletur
If a man borrow of his neighbour any of these things, and it be hurt or die, the owner not being present, he shall be obliged to make restitution.
22:14. If anyone borrows from his neighbor any of these things, and it has died or been disabled when the owner was not present, he shall be compelled to make restitution.
22:14. And if a man borrow [ought] of his neighbour, and it be hurt, or die, the owner thereof [being] not with it, he shall surely make [it] good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Скот, взятый у ближнего на пользование, должен быть охраняем более, чем взятый на сохранение, так как в первом случае он доставляет прямую пользу взявшему. Поэтому если он не будет заботиться о нем, то наказывается за свое небрежное отношение, последствием которого является смерть или повреждение животного от жестокого обращения с ним.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:14: borrow: Deu 15:2, Deu 23:19, Deu 23:20; Neh 5:4; Psa 37:21; Mat 5:42; Luk 6:35
make it good: Exo 22:11, Exo 21:34; Lev 24:18
Carl Friedrich Keil and Franz Delitzsch
22:14
If any one borrowed an animal of his neighbour (to use it for some kind of work), and it got injured and died, he was to make compensation to the owner, unless the latter were present at the time; but not if he were. "For either he would see that it could not have been averted by any human care; or if it could, seeing that he, the owner himself, was present, and did not avert it, it would only be right that he should suffer the consequence of his own neglect to afford assistance" (Calovius). The words which follow, וגו שׂכיר אם, cannot have any other meaning than this, "if it was hired, it has come upon his hire," i.e., he has to bear the injury or loss for the money which he got for letting out the animal. The suggestion which Knobel makes with a "perhaps," that שׂכיר refers to a hired labourer, to whom the word is applied in other places, and that the meaning is this, "if it is a labourer for hire, he goes into his hire, - i.e., if the hirer is a daily labourer who has nothing with which to make compensation, he is to enter into the service of the person who let him the animal, for a sufficiently long time to make up for the loss," - is not only opposed to the grammar (the perfect בּא for which יבא should be used), but is also at variance with the context, "not make it good."
John Gill
22:14 And if a man borrow ought of his neighbour,.... Any beast, as it should seem, as an ox to plough with, an ass, horse, or camel to ride on, though the Jewish writers carry it also to any kind of household stuff:
and if he be hurt or die; if any damage comes to it, or it dies while it is in the borrower's hands, and when employed in that work for which he borrowed it; the Targum of Jonathan is,"and the vessel should be broke, or the beast die:''and the owner thereof being not with it; at the time of its being hurt, or of its death, and so could not be so well satisfied whether used well or not, nor how the damage and death came to it:
he shall surely make it good; pay the full price for it it is worth; which, though it may seem hard, was necessary, in order to make men careful of things they borrowed, and that lenders may not be losers for their kindness.
John Wesley
22:14 If a man (suppose) lent his team to his neighbour, if the owner were with it, or were to receive profit for the loan of it, whatever harm befel the cattle the owner must stand to the loss of it: but if the owner were so kind to the borrower as to lend it him gratis, and put such a confidence in him as to trust it from under his own eye, then, if any harm happened, the borrower must make it good. Learn hence to be very careful not to abuse any thing that is lent to us; it is not only unjust but base and disingenuous, we should much rather chuse to lose ourselves, than that any should sustain loss by their kindness to us.
22:1522:15: Ապա թէ տէր նորա ընդ նմա իցէ՝ ո՛չ տուժեսցի։ ապա թէ ՚ի վարձո՛ւ առեալ իցէ, ընդ վարձո՛ւց իւրոց եղիցի նմա։
15 Եթէ դէպքը կատարուելիս տէրը աւանդի մօտ ներկայ լինի, աւանդ վերցնողը վնասը թող չհատուցի: Եթէ դա վարձով է փոխ առել, վնասն այդ վարձով էլ թող հատուցի»:
15 Բայց եթէ անոր տէրը իրեն հետ էր, պիտի չհատուցանէ։ Եթէ վարձքով առած էր, վարձքին տեղը սեպուի։
Ապա թէ տէր նորա ընդ նմա իցէ, ոչ տուժեսցի. ապա թէ ի վարձու առեալ իցէ, ընդ վարձուց իւրոց եղիցի նմա:

22:15: Ապա թէ տէր նորա ընդ նմա իցէ՝ ո՛չ տուժեսցի։ ապա թէ ՚ի վարձո՛ւ առեալ իցէ, ընդ վարձո՛ւց իւրոց եղիցի նմա։
15 Եթէ դէպքը կատարուելիս տէրը աւանդի մօտ ներկայ լինի, աւանդ վերցնողը վնասը թող չհատուցի: Եթէ դա վարձով է փոխ առել, վնասն այդ վարձով էլ թող հատուցի»:
15 Բայց եթէ անոր տէրը իրեն հետ էր, պիտի չհատուցանէ։ Եթէ վարձքով առած էր, վարձքին տեղը սեպուի։
zohrab-1805▾ eastern-1994▾ western am▾
22:1515: если же хозяин его был при нем, то не должен платить; если он взят был в наймы за деньги, то пусть и пойдет за ту цену.
22:15 ἐὰν εαν and if; unless δὲ δε though; while ἀπατήσῃ απαταω delude; deceive τις τις anyone; someone παρθένον παρθενος virginal; virgin ἀμνήστευτον αμνηστευτος and; even κοιμηθῇ κοιμαω doze; fall asleep μετ᾿ μετα with; amid αὐτῆς αυτος he; him φερνῇ φερνη he; him αὐτῷ αυτος he; him γυναῖκα γυνη woman; wife
22:15 אִם־ ʔim- אִם if בְּעָלָ֥יו bᵊʕālˌāʸw בַּעַל lord, baal עִמֹּ֖ו ʕimmˌô עִם with לֹ֣א lˈō לֹא not יְשַׁלֵּ֑ם yᵊšallˈēm שׁלם be complete אִם־ ʔim- אִם if שָׂכִ֣יר śāḵˈîr שָׂכִיר hired ה֔וּא hˈû הוּא he בָּ֖א bˌā בוא come בִּ bi בְּ in שְׂכָרֹֽו׃ ס śᵊḵārˈô . s שָׂכָר hire
22:15. quod si inpraesentiarum fuit dominus non restituet maxime si conductum venerat pro mercede operis suiBut if the owner be present, he shall not make restitution, especially if it were hired, and came for the hire of his work.
15. If the owner thereof be with it, he shall not make it good: if it be an hired thing, it came for its hire.
22:15. But if the owner was present, he shall not make restitution, especially if it had been brought for hired work.
22:15. [But] if the owner thereof [be] with it, he shall not make [it] good: if it [be] an hired [thing], it came for his hire.
But if the owner thereof [be] with it, he shall not make [it] good: if it [be] an hired [thing], it came for his hire:

15: если же хозяин его был при нем, то не должен платить; если он взят был в наймы за деньги, то пусть и пойдет за ту цену.
22:15
ἐὰν εαν and if; unless
δὲ δε though; while
ἀπατήσῃ απαταω delude; deceive
τις τις anyone; someone
παρθένον παρθενος virginal; virgin
ἀμνήστευτον αμνηστευτος and; even
κοιμηθῇ κοιμαω doze; fall asleep
μετ᾿ μετα with; amid
αὐτῆς αυτος he; him
φερνῇ φερνη he; him
αὐτῷ αυτος he; him
γυναῖκα γυνη woman; wife
22:15
אִם־ ʔim- אִם if
בְּעָלָ֥יו bᵊʕālˌāʸw בַּעַל lord, baal
עִמֹּ֖ו ʕimmˌô עִם with
לֹ֣א lˈō לֹא not
יְשַׁלֵּ֑ם yᵊšallˈēm שׁלם be complete
אִם־ ʔim- אִם if
שָׂכִ֣יר śāḵˈîr שָׂכִיר hired
ה֔וּא hˈû הוּא he
בָּ֖א bˌā בוא come
בִּ bi בְּ in
שְׂכָרֹֽו׃ ס śᵊḵārˈô . s שָׂכָר hire
22:15. quod si inpraesentiarum fuit dominus non restituet maxime si conductum venerat pro mercede operis sui
But if the owner be present, he shall not make restitution, especially if it were hired, and came for the hire of his work.
22:15. But if the owner was present, he shall not make restitution, especially if it had been brought for hired work.
22:15. [But] if the owner thereof [be] with it, he shall not make [it] good: if it [be] an hired [thing], it came for his hire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Присутствие хозяина при смерти или повреждении скота, отданного на время другому, освобождало последнего от обязанности платить за него, потому что хозяин лично мог видеть, что в обращении с его животным не было небрежности или жестокости, и сам мог принять меры к охранению своей собственности. «Если он наемный, то пусть и пойдет за наемную плату свою». Ссужая другого своей скотиной из выгод, за плату, ссужающий извлекая выгоду, берет на свой страх и ущерб, который может быть покрыт полученной наемной платой.
Albert Barnes: Notes on the Bible - 1834
22:15: It came for his hire - The sum paid for hiring was regarded as covering the risk of accident.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:15: it came for his hire: Zac 8:10
Geneva 1599
22:15 [But] if the owner thereof [be] with it, he shall not make [it] good: if it [be] an hired [thing], it (g) came for his hire.
(g) He that hired it shall be free by paying the hire.
John Gill
22:15 But if the owner thereof be with it,.... When it is hurt or dies; for in some cases the owner might go along with his beast, being borrowed or hired to do work with it; or, however, being upon the spot, must be satisfied that it was not ill used; and it may be reasonably presumed he would do all he could to preserve it: and this being the case:
he shall not make it good; that is, the borrower, but the loss would lie upon the lender; seeing this might have been the case if it had been at home, and not borrowed or lent. The Jewish writers understand all this in a different manner, that if the owner is not with it in the time of borrowing, though he is with it in the time of its being hurt, or of its death, the borrower must pay; but if he was with it in the time of borrowing, though not in the time of its receiving damage, or of its death, the borrower was free (c); for, as Jarchi says, whether it be in that work (for which he was borrowed), or in another work (it matters not), if he was with it at the time of borrowing, there was no necessity of his being with it at the time of its hurt or death. The reason of which, I must confess, I do not understand; unless the meaning is, that it was necessary that the owner, and the beast, should be both borrowed or hired together; and which indeed seems to be the sense of the Misnah, or tradition (d), which runs thus,"if a man borrows a cow, and borrows or hires its owner with it; or if he hires or borrows the owner, and after that borrows the cow, and it dies, he is free, as it is said, Ex 22:15 but if he borrows the cow, and afterwards borrows or hires the owner, and it dies, he is bound to pay, as it is said, Ex 22:13 if his owner is not with it, &c.''If it be an hired thing, it came for its hire; that is, if the beast which was come to some damage, or was dead, was hired, and not borrowed, then, whether the owner was with it or not at that time, he could demand no more than hire, and the person that hired it was obliged to pay that and no more; or if the owner himself was hired along with his beast, and so was present when it received its damage, or its death, nothing more could come to him than what he agreed for.
(c) Misn. Bava Metzia, c. 8. sect. 1. Maimon. & Bartenora in ib. (d) Ibid.
22:1622:16: Իսկ եթէ ոք խաբեսցէ՛ զկոյս զո՛չ խօսեալ՝ եւ ննջեսցէ ընդ նմա, վարձանօ՛ք վարձեսցի զնա իւր կնութեան[690]։ [690] Ոսկան. Խաբեսցէ զկոյս խօսեալ։
16 «Եթէ մէկը խաբի չնշանուած մի կոյսի եւ պառկի նրա հետ, գլխագին թող վճարի ու ամուսնանայ նրա հետ:
16 Եթէ մէկը չնշանուած աղջիկ մը խաբէ ու անոր հետ պառկի, անշուշտ անոր օժիտը ինք տալով զանիկա իրեն կին պէտք է ընէ։
Իսկ եթէ ոք խաբեսցէ զկոյս զոչ խօսեալ եւ ննջեսցէ ընդ նմա, վարձանօք վարձեսցի զնա իւր կնութեան:

22:16: Իսկ եթէ ոք խաբեսցէ՛ զկոյս զո՛չ խօսեալ՝ եւ ննջեսցէ ընդ նմա, վարձանօ՛ք վարձեսցի զնա իւր կնութեան[690]։
[690] Ոսկան. Խաբեսցէ զկոյս խօսեալ։
16 «Եթէ մէկը խաբի չնշանուած մի կոյսի եւ պառկի նրա հետ, գլխագին թող վճարի ու ամուսնանայ նրա հետ:
16 Եթէ մէկը չնշանուած աղջիկ մը խաբէ ու անոր հետ պառկի, անշուշտ անոր օժիտը ինք տալով զանիկա իրեն կին պէտք է ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1616: Если обольстит кто девицу необрученную и переспит с нею, пусть даст ей вено [и возьмет ее] себе в жену;
22:16 ἐὰν εαν and if; unless δὲ δε though; while ἀνανεύων ανανευω and; even μὴ μη not βούληται βουλομαι want ὁ ο the πατὴρ πατηρ father αὐτῆς αυτος he; him δοῦναι διδωμι give; deposit αὐτὴν αυτος he; him αὐτῷ αυτος he; him γυναῖκα γυνη woman; wife ἀργύριον αργυριον silver piece; money ἀποτείσει αποτινω pay off; repay τῷ ο the πατρὶ πατηρ father καθ᾿ κατα down; by ὅσον οσος as much as; as many as ἐστὶν ειμι be ἡ ο the φερνὴ φερνη the παρθένων παρθενος virginal; virgin
22:16 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יְפַתֶּ֣ה yᵊfattˈeh פתה seduce אִ֗ישׁ ʔˈîš אִישׁ man בְּתוּלָ֛ה bᵊṯûlˈā בְּתוּלָה virgin אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not אֹרָ֖שָׂה ʔōrˌāśā ארשׂ betroth וְ wᵊ וְ and שָׁכַ֣ב šāḵˈav שׁכב lie down עִמָּ֑הּ ʕimmˈāh עִם with מָהֹ֛ר māhˈōr מהר obtain יִמְהָרֶ֥נָּה yimhārˌennā מהר obtain לֹּ֖ו llˌô לְ to לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
22:16. si seduxerit quis virginem necdum desponsatam et dormierit cum ea dotabit eam et habebit uxoremIf a man seduce a virgin not yet espoused, and lie with her: he shall endow her, and have her to wife.
16. And if a man entice a virgin that is not betrothed, and lie with her, he shall surely pay a dowry for her to be his wife.
22:16. If a man has led astray a virgin not yet betrothed, and he has slept with her, he shall pay her dowry and have her as a wife.
22:16. And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife.
And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife:

16: Если обольстит кто девицу необрученную и переспит с нею, пусть даст ей вено [и возьмет ее] себе в жену;
22:16
ἐὰν εαν and if; unless
δὲ δε though; while
ἀνανεύων ανανευω and; even
μὴ μη not
βούληται βουλομαι want
ο the
πατὴρ πατηρ father
αὐτῆς αυτος he; him
δοῦναι διδωμι give; deposit
αὐτὴν αυτος he; him
αὐτῷ αυτος he; him
γυναῖκα γυνη woman; wife
ἀργύριον αργυριον silver piece; money
ἀποτείσει αποτινω pay off; repay
τῷ ο the
πατρὶ πατηρ father
καθ᾿ κατα down; by
ὅσον οσος as much as; as many as
ἐστὶν ειμι be
ο the
φερνὴ φερνη the
παρθένων παρθενος virginal; virgin
22:16
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יְפַתֶּ֣ה yᵊfattˈeh פתה seduce
אִ֗ישׁ ʔˈîš אִישׁ man
בְּתוּלָ֛ה bᵊṯûlˈā בְּתוּלָה virgin
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
אֹרָ֖שָׂה ʔōrˌāśā ארשׂ betroth
וְ wᵊ וְ and
שָׁכַ֣ב šāḵˈav שׁכב lie down
עִמָּ֑הּ ʕimmˈāh עִם with
מָהֹ֛ר māhˈōr מהר obtain
יִמְהָרֶ֥נָּה yimhārˌennā מהר obtain
לֹּ֖ו llˌô לְ to
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
22:16. si seduxerit quis virginem necdum desponsatam et dormierit cum ea dotabit eam et habebit uxorem
If a man seduce a virgin not yet espoused, and lie with her: he shall endow her, and have her to wife.
22:16. If a man has led astray a virgin not yet betrothed, and he has slept with her, he shall pay her dowry and have her as a wife.
22:16. And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Обольщение девушки является кражей ее высшего достояния — девственности, а вместе с тем и обесценение ее на случай выхода замуж или продажи в рабство. Поэтому обольститель и платит вено в 50: сиклей (Втор 22:28–29) и в случае согласия отца на брак (Быт 34:11–12) женится на ней без права развода во всю дальнейшую жизнь.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife. 17 If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins. 18 Thou shalt not suffer a witch to live. 19 Whosoever lieth with a beast shall surely be put to death. 20 He that sacrificeth unto any god, save unto the LORD only, he shall be utterly destroyed. 21 Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt. 22 Ye shall not afflict any widow, or fatherless child. 23 If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry; 24 And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.
Here is, I. A law that he who debauched a young woman should be obliged to marry her, v. 16, 17. If she was betrothed to another, it was death to debauch her (Deut. xxii. 23, 24); but the law here mentioned respects her as single. But, if the father refused her to him, he was to give satisfaction in money for the injury and disgrace he had done her. This law puts an honour upon marriage and shows likewise how improper a thing it is that children should marry without their parents' consent: even here, where the divine law appointed the marriage, both as a punishment to him that had done wrong and a recompence to her that had suffered wrong, yet there was an express reservation for the father's power; if he denied his consent, it must be no marriage.
II. A law which makes witchcraft a capital crime, v. 18. Witchcraft not only gives that honour to the devil which is due to God alone, but bids defiance to the divine Providence, wages war with God's government, and puts his work into the devil's hand, expecting him to do good and evil, and so making him indeed the god of this world; justly therefore was it punished with death, especially among a people that were blessed with a divine revelation, and cared for by divine Providence above any people under the sun. By our law, consulting, covenanting with, invocating, or employing, any evil spirit, to any intent whatsoever, and exercising any enchantment, charm, or sorcery, whereby hurt shall be done to any person whatsoever, is made felony, without benefit of clergy; also pretending to tell where goods lost or stolen may be found, or the like, is an iniquity punishable by the judge, and the second offence with death. The justice of our law herein is supported by the law of God recorded here.
III. Unnatural abominations are here made capital; such beasts in the shape of men as are guilty of them are unfit to live (v. 19): Whosoever lies with a beast shall die.
IV. Idolatry is also made capital, v. 20. God having declared himself jealous in this matter, the civil powers must be jealous in it too, and utterly destroy those persons, families, and places of Israel, that worshipped any god, save the Lord: this law might have prevented the woeful apostasies of the Jewish nation in after times, if those that should have executed it had not been ringleaders in the breach of it.
V. A caution against oppression. Because those who were empowered to punish other crimes were themselves most in danger of this, God takes the punishing of it into his own hands.
1. Strangers must not be abused (v. 21), not wronged in judgment by the magistrates, not imposed upon in contracts, nor must any advantage be taken of their ignorance or necessity; no, nor must they be taunted, trampled upon, treated with contempt, or upbraided with being strangers; for all these were vexations, and would discourage strangers from coming to live among them, or would strengthen their prejudices against their religion, to which, by all kind and gentle methods, they should endeavour to proselyte them. The reason given why they should be kind to strangers is, "You were strangers in Egypt, and knew what it was to be vexed and oppressed there," Note, (1.) Humanity is one of the laws of religion, and obliges us particularly to be tender of those that lie most under disadvantages and discouragements, and to extend our compassionate concern to strangers, and those to whom we are not under the obligations of alliance or acquaintance. Those that are strangers to us are known to God, and he preserves them, Ps. cxlvi. 9. (2.) Those that profess religion should study to oblige strangers, that they may thereby recommend religion to their good opinion, and take heed of doing any thing that may tempt them to think ill of it or its professors, 1 Pet. ii. 12. (3.) Those that have themselves been in poverty and distress, if Providence enrich and enlarge them, ought to show a particular tenderness towards those that are now in such circumstances as they were in formerly, doing now by them as they then wished to be done by.
2. Widows and fatherless must not be abused (v. 22): You shall not afflict them, that is, "You shall comfort and assist them, and be ready upon all occasions to show them kindness." In making just demands from them, their condition must be considered, who have lost those that should deal for them, and protect them; they are supposed to be unversed in business, destitute of advice, timorous, and of a tender spirit, and therefore must be treated with kindness and compassion; no advantage must be taken against them, nor any hardship put upon them, from which a husband or a father would have sheltered them. For, (1.) God takes particular cognizance of their case, v. 23. Having no one else to complain and appeal to, they will cry unto God, and he will be sure to hear them; for his law and his providence are guardians to the widows and fatherless, and if men do not pity them, and will not hear them, he will. Note, It is a great comfort to those who are injured and oppressed by men that they have a God to go to who will do more than give them the hearing; and it ought to be a terror to those who are oppressive that they have the cry of the poor against them, which God will hear. Nay, (2.) He will severely reckon with those that do oppress them. Though they escape punishments from men, God's righteous judgments will pursue and overtake them, v. 24. Men that have a sense of justice and honour will espouse the injured cause of the weak and helpless; and shall not the righteous God do it? Observe the equity of the sentence here passed upon those that oppress the widows and fatherless: their wives shall become widows, and their children fatherless; and the Lord is known by these judgments, which he sometimes executes still.
Adam Clarke: Commentary on the Bible - 1831
22:16: If a man entice a maid - This was an exceedingly wise and humane law, and must have operated powerfully against seduction and fornication; because the person who might feel inclined to take the advantage of a young woman knew that he must marry her, and give her a dowry, if her parents consented; and if they did not consent that their daughter should wed her seducer, in this case he was obliged to give her the full dowry which could have been demanded had she been still a virgin. According to the Targumist here, and to Deu 22:29, the dowry was fifty shekels of silver, which the seducer was to pay to her father, and he was obliged to take her to wife; nor had he authority, according to the Jewish canons, ever to put her away by a bill of divorce. This one consideration was a powerful curb on disorderly passions, and must tend greatly to render marriages respectable, and prevent all crimes of this nature.
Albert Barnes: Notes on the Bible - 1834
22:16: See the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:16: a man entice: Gen 34:2-4; Deu 22:28, Deu 22:29
Carl Friedrich Keil and Franz Delitzsch
22:16
The seduction of a girl, who belonged to her father as long as she was not betrothed (cf. Ex 21:7), was also to be regarded as an attack upon the family possession. Whoever persuaded a girl to let him lie with her, was to obtain her for a wife by the payment of a dowry (מהר see Gen 34:12); and if her father refused to give her to him, he was to weigh (pay) money equivalent to the dowry of maidens, i.e., to pay the father just as much for the disgrace brought upon him by the seduction of his daughter, as maidens would receive for a dowry upon their marriage. The seduction of a girl who was betrothed, was punished much more severely (see Deut 22:23-24).
John Gill
22:16 And if a man entice a maid, that is not betrothed,.... For one might be betrothed according to the custom of those times, and not be married, or the nuptials consummated, and so be yet a maid or virgin; but being betrothed, it made the case different, because such an one was as a wife to a man: but the case here supposed is of a maid not betrothed, and also not forced, but yielding to the solicitations of a man, as is implied by her being enticed; which signifies his gaining upon her affections, and obtaining her consent by expressing strong affection for her, and making large promises to her, and so both by words and gestures prevailing with her to yield to his desire:
and lie with her; in a way of carnal copulation; and such an action between two single persons, by consent, is what is called simple fornication: if this was done in a field, the maid was supposed to be forced, since there she might cry out, and not be heard; but if in a city, she is supposed to be enticed, and consent, since if she cried out she might be heard; this the Jewish writers gather from Deut 22:23, though the law there respects a betrothed damsel:
he shall surely endow her to be his wife; give her a dowry in order to be his wife, or, however, such an one as he would or must give if she became his wife, even one suitable to her rank and dignity, whether he married her or not; for he was not obliged to it whether he would or not, and in some cases could not if he would, as follows.
22:1722:17: Եւ եթէ ո՛չ առնուցու յանձն հայր նորա տալ զնա նմա կնութեան, տուժեսցի արծա՛թ հօր նորա որպէս իցեն վարձանք կուսից։
17 Եւ եթէ աղջկայ հայրը չհամաձայնի նրան կնութեան տալ իր աղջկան, խաբողը նրա հօրը արծաթ թող վճարի այնքան, ինչքան գլխագին է սահմանուած կոյսերի համար:
17 Եթէ աղջկան հայրը ամենեւին չուզէ տալ, անիկա կոյսերուն օժիտին չափ ստակ պարտի տալ։
Եւ եթէ ոչ առնուցու յանձն հայր նորա տալ զնա նմա կնութեան, տուժեսցի արծաթ [298]հօր նորա`` որպէս իցեն վարձանք կուսից:

22:17: Եւ եթէ ո՛չ առնուցու յանձն հայր նորա տալ զնա նմա կնութեան, տուժեսցի արծա՛թ հօր նորա որպէս իցեն վարձանք կուսից։
17 Եւ եթէ աղջկայ հայրը չհամաձայնի նրան կնութեան տալ իր աղջկան, խաբողը նրա հօրը արծաթ թող վճարի այնքան, ինչքան գլխագին է սահմանուած կոյսերի համար:
17 Եթէ աղջկան հայրը ամենեւին չուզէ տալ, անիկա կոյսերուն օժիտին չափ ստակ պարտի տալ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1717: а если отец не согласится выдать ее за него, пусть заплатит [столько] серебра, сколько [полагается] на вено девицам.
22:17 φαρμακοὺς φαρμακος sorcerer οὐ ου not περιποιήσετε περιποιεω preserve; acquire
22:17 אִם־ ʔim- אִם if מָאֵ֧ן māʔˈēn מאן refuse יְמָאֵ֛ן yᵊmāʔˈēn מאן refuse אָבִ֖יהָ ʔāvˌîhā אָב father לְ lᵊ לְ to תִתָּ֣הּ ṯittˈāh נתן give לֹ֑ו lˈô לְ to כֶּ֣סֶף kˈesef כֶּסֶף silver יִשְׁקֹ֔ל yišqˈōl שׁקל weigh כְּ kᵊ כְּ as מֹ֖הַר mˌōhar מֹהַר marriage-money הַ ha הַ the בְּתוּלֹֽת׃ ס bbᵊṯûlˈōṯ . s בְּתוּלָה virgin
22:17. si pater virginis dare noluerit reddet pecuniam iuxta modum dotis quam virgines accipere consueruntIf the maid's father will not give her to him, he shall give money according to the dowry, which virgins are wont to receive.
17. If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins.
22:17. If the father of the virgin is not willing to give her, he shall pay money according to manner of a dowry, which virgins are accustomed to receive.
22:17. If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins.
If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins:

17: а если отец не согласится выдать ее за него, пусть заплатит [столько] серебра, сколько [полагается] на вено девицам.
22:17
φαρμακοὺς φαρμακος sorcerer
οὐ ου not
περιποιήσετε περιποιεω preserve; acquire
22:17
אִם־ ʔim- אִם if
מָאֵ֧ן māʔˈēn מאן refuse
יְמָאֵ֛ן yᵊmāʔˈēn מאן refuse
אָבִ֖יהָ ʔāvˌîhā אָב father
לְ lᵊ לְ to
תִתָּ֣הּ ṯittˈāh נתן give
לֹ֑ו lˈô לְ to
כֶּ֣סֶף kˈesef כֶּסֶף silver
יִשְׁקֹ֔ל yišqˈōl שׁקל weigh
כְּ kᵊ כְּ as
מֹ֖הַר mˌōhar מֹהַר marriage-money
הַ ha הַ the
בְּתוּלֹֽת׃ ס bbᵊṯûlˈōṯ . s בְּתוּלָה virgin
22:17. si pater virginis dare noluerit reddet pecuniam iuxta modum dotis quam virgines accipere consuerunt
If the maid's father will not give her to him, he shall give money according to the dowry, which virgins are wont to receive.
17. If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins.
22:17. If the father of the virgin is not willing to give her, he shall pay money according to manner of a dowry, which virgins are accustomed to receive.
22:17. If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins.
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
22:17: utterly: Deu 7:3, Deu 7:4
pay: Heb. weigh, Gen 23:16
dowry of virgins: Gen 34:12; Deu 22:29; Sa1 18:25
John Gill
22:17 If her father utterly refuse to give her unto him,.... For wife, either because of his character, family, or circumstances; or, however, being disagreeable to him on one account or another, and therefore will by no means agree to marry his daughter to him, and not only give him an absolute denial, but resolutely persist in it: the Targum of Jonathan has it,"if it seems not good to him;''if he do not like nor choose to marry her; and some add also, if she herself do not approve of marrying him:
he shall pay money according to the dowry of virgins; as virgins on marriage have usually given them, according to their rank and dignity: here is no sum fixed, but the Targum of Jonathan is,"he shall be mulcted in fifty shekels of silver,''which is taken from Deut 22:29 though that seems to be not altogether a like case with this; for though it respects a virgin not betrothed, as here, yet one that has been forced, and therefore the man was obliged to marry her, and never put her away; and the mulct or fine was to be paid to the damsel's father and not to her: the Septuagint version here says, it was to be paid to the father.
John Wesley
22:17 If the father refused, he shall pay money - This shews how ill a thing it is, and by no means to be allowed, that children should marry without their parents consent: even here where the divine law appointed the marriage, both as a punishment to him that had done wrong, and a recompence to her that had suffered wrong, yet there was an express reservation for the father's power; if he denied his consent, it must be no marriage.
22:1822:18: Զկախարդս մի՛ ապրեցուցանիցէք։
18 Մի՛ թողէք, որ կախարդներն ապրեն:
18 Կախարդ կինը մի՛ ապրեցներ։
[299]Զկախարդս մի՛ ապրեցուցանիցէք:

22:18: Զկախարդս մի՛ ապրեցուցանիցէք։
18 Մի՛ թողէք, որ կախարդներն ապրեն:
18 Կախարդ կինը մի՛ ապրեցներ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1818: Ворожеи не оставляй в живых.
22:18 πᾶν πας all; every κοιμώμενον κοιμαω doze; fall asleep μετὰ μετα with; amid κτήνους κτηνος livestock; animal θανάτῳ θανατος death ἀποκτενεῖτε αποκτεινω kill αὐτούς αυτος he; him
22:18 מְכַשֵּׁפָ֖ה mᵊḵaššēfˌā כשׁף practice sorcery לֹ֥א lˌō לֹא not תְחַיֶּֽה׃ ס ṯᵊḥayyˈeh . s חיה be alive
22:18. maleficos non patieris vivereWizards thou shalt not suffer to live.
18. Thou shalt not suffer a sorceress to live.
22:18. You shall not permit practitioners of the black arts to live.
22:18. Thou shalt not suffer a witch to live.
Thou shalt not suffer a witch to live:

18: Ворожеи не оставляй в живых.
22:18
πᾶν πας all; every
κοιμώμενον κοιμαω doze; fall asleep
μετὰ μετα with; amid
κτήνους κτηνος livestock; animal
θανάτῳ θανατος death
ἀποκτενεῖτε αποκτεινω kill
αὐτούς αυτος he; him
22:18
מְכַשֵּׁפָ֖ה mᵊḵaššēfˌā כשׁף practice sorcery
לֹ֥א lˌō לֹא not
תְחַיֶּֽה׃ ס ṯᵊḥayyˈeh . s חיה be alive
22:18. maleficos non patieris vivere
Wizards thou shalt not suffer to live.
18. Thou shalt not suffer a sorceress to live.
22:18. You shall not permit practitioners of the black arts to live.
22:18. Thou shalt not suffer a witch to live.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Изложенные в данных стихах законы ограждают не такие или иные права ближнего, но определяют наказание за нетерпимое в народе Божием нарушение основных начал его нравственной и религиозной жизни. Общее между ними и наказание — смерть.

Ворожба, мнимое или действительное вступление в общение с темной силой, несовместима с верой в божественное покровительство (Чис 23:22–23: то, что они постановляют одинаковое) и существованием откровения (Втор 18:10–14). Прорицатели, гадатели, чародеи и т. п. должны быть преданы смерти через побиение камнями (Лев 20:27), и чувство сострадания к слабой женщине не должно склонять еврея к желанию не прилагать к ворожее закона во всей его строгости.
Adam Clarke: Commentary on the Bible - 1831
22:18: Thou shalt not suffer a witch to live - If there had been no witches, such a law as this had never been made. The existence of the law, given under the direction of the Spirit of God, proves the existence of the thing. It has been doubted whether מכשפה mecash-shephah, which we translate witch, really means a person who practiced divination or sorcery by spiritual or infernal agency. Whether the persons thus denominated only pretended to have an art which had no existence, or whether they really possessed the power commonly attributed to them, are questions which it would be improper to discuss at length in a work of this kind; but that witches, wizards, those who dealt with familiar spirits, etc., are represented in the sacred writings as actually possessing a power to evoke the dead, to perform, supernatural operations, and to discover hidden or secret things by spells, charms, incantations, etc., is evident to every unprejudiced reader of the Bible. Of Manasseh it is said: He caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times [ועונן, veonen, he used divination by clouds] and used enchantments, and used witchcraft, [וכשף vechishsheph], and dealt with a familiar spirit, [ועשה אוב veasah ob, performed a variety of operations by means of what was afterwards called the πνευμα πυθωνος, the spirit of Python], and with wizards, [ידעוני yiddeoni, the wise or knowing ones]; and he wrought much evil in the sight of the Lord; Ch2 33:6. It is very likely that the Hebrew כשף cashaph, and the Arabic cashafa, had originally the same meaning, to uncover, to remove a veil, to manifest, reveal, make bare or naked; and mecashefat is used to signify commerce with God. See Wilmet and Giggeius. The mecashshephah or witch, therefore, was probably a person who professed to reveal hidden mysteries, by commerce with God, or the invisible world.
From the severity of this law against witches, etc., we may see in what light these were viewed by Divine justice. They were seducers of the people from their allegiance to God, on whose judgment alone they should depend; and by impiously prying into futurity, assumed an attribute of God, the foretelling of future events, which implied in itself the grossest blasphemy, and tended to corrupt the minds of the people, by leading them away from God and the revelation he had made of himself. Many of the Israelites had, no doubt, learned these curious arts from their long residence with the Egyptians; and so much were the Israelites attached to them, that we find such arts in repute among them, and various practices of this kind prevailed through the whole of the Jewish history, notwithstanding the offense was capital, and in all cases punished with death.
Albert Barnes: Notes on the Bible - 1834
22:18: Thou shalt not suffer a witch to live - See the marginal references. and Lev 20:27. The witch is here named to represent the class. This is the earliest denunciation of witchcraft in the law. In every form of witchcraft there is an appeal to a power not acting in subordination to the divine law. From all such notions and tendencies true worship is designed to deliver us. The practice of witchcraft was therefore an act of rebellion against Yahweh, and, as such, was a capital crime. The passages bearing on the subject in the Prophets, as well as those in the law, carry a lesson for all ages. Isa 8:19; Isa 19:3; Isa 44:25; Isa 47:12-13; Mic 5:12, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:18: Lev 19:26, Lev 19:31, Lev 20:6, Lev 20:27; Deu 18:10, Deu 18:11; Sa1 28:3, Sa1 28:9; Isa 19:3; Act 8:9-11; Act 16:16-19, Act 19:19; Gal 5:20; Rev 22:15
Carl Friedrich Keil and Franz Delitzsch
22:18
The laws which follow, from Ex 22:18 onwards, differ both in form and subject-matter from the determinations of right which we have been studying hitherto: in form, through the omission of the כּי with which the others were almost invariably introduced; in subject-matter, inasmuch as they make demands upon Israel on the ground of its election to be the holy nation of Jehovah, which go beyond the sphere of natural right, not only prohibiting every inversion of the natural order of things, but requiring the manifestation of love to the infirm and needy out of regard to Jehovah. The transition from the former series to the present one is made by the command in Ex 22:18, "Thou shalt not suffer a witch to live;" witchcraft being, on the one hand, "the vilest way of injuring a neighbour in his property, or even in his body and life" (Ranke), whilst, on the other hand, employment of powers of darkness for the purpose of injuring a neighbour was a practical denial of the divine vocation of Israel, as well as of Jehovah the Holy One of Israel. The witch is mentioned instead of the wizard, "not because witchcraft was not to be punished in the case of men, but because the female sex was more addicted to this crime" (Calovius). תחיּה לא (shalt not suffer to live) is chosen instead of the ordinary יוּמת מות (shall surely die), which is used in Lev 20:27 of wizards also, not "because the lawgiver intended that the Hebrew witch should be put to death in any case, and the foreigner only if she would not go when she was banished" (Knobel), but because every Hebrew witch was not to be put to death, but regard was to be had to the fact that witchcraft is often nothing but jugglery, and only those witches were to be put to death who would not give up their witchcraft when it was forbidden. Witchcraft is followed in Ex 22:19 by the unnatural crime of lying with a beast; and this is also threatened with the punishment of death (see Lev 18:23, and Lev 20:15-16).
John Gill
22:18 Thou shall not suffer a witch to live. Such that had familiar spirits, and conversed with them, and by means thereof got knowledge of many things relating to persons, at least pretending they did; and who did or seemed to do many strange and surprising feats, as even to raise the spirits of departed persons, to converse with them and gain knowledge by them, though in reality they did not, and could not do such things, but used some juggling tricks to deceive the people, and in which they might be assisted by evil spirits; as appears from the case of the witch of Endor, who was surprised at the appearance of Samuel, it being out of the ordinary course of her art and practice really to bring up the spirit of a man deceased, whatever pretensions might be made to it; however, such being deceivers of the people, and leading them into unwarrantable practices, and off of a dependence on God and his providence, and from seeking to him, and asking counsel of him, they are by this law condemned to death, such an one was not to be suffered to live; not that it was lawful for anybody to kill her, or that any private person might or must do it that knew her, or took her to be a witch; but she was to be had before a court of judicature and tried there, and, if found guilty, to be put to death by the civil magistrate: so Jarchi's note is,"but she shall die by the house of judgment;''or the sanhedrim; for these words are spoken to Moses the chief judge, and to those that were under him, and succeeded him and them; though the Targum of Jonathan prefaces them thus:"and my people, the children of Israel, thou shalt not, &c.''and though only a witch is mentioned, or this is only expressed in the feminine gender, because a multitude of this sort of people were found among women, as Ben Melech observes, and so Aben Ezra; yet wizards, or men that dealt with familiar spirits, are included; and it may be reasonably concluded from hence, that if women, who generally have more mercy and compassion shown them, yet were not suffered to live when found criminal in this way, then much less men: and this law is thought by some to follow upon the other, concerning enticing and lying with a virgin not betrothed; because such sort of persons were made use of to entice and decoy maids to gratify the lusts of men.
John Wesley
22:18 Witchcraft not only gives that honour to the devil which is due to God alone, but bids defiance to the divine providence, wages war with God's government, puts his work into the devil's hand expecting him to do good and evil. By our law, consulting, covenanting with, invocating or employing any evil spirit to any intent whatever, and exercising any enchantment, charm, or sorcery, whereby hurt shall be done to any person, is made felony, without benefit of clergy; also pretending to tell where goods lost or stolen may be found, is an iniquity punishable by the judge, and the second offence with death. This was the case in former times. But we are wiser than our fore - fathers. We believe, no witch ever did live! At least, not for these thousand years.
22:1922:19: Զամենայն որ խառնակիցի ընդ անասուն, մահո՛ւ սպանանիջիք։
19 Ով որ կենակցի անասունի հետ, նրան մահապատժի ենթարկեցէ՛ք:
19 Ով որ անասունի հետ պառկի, անշուշտ պէտք է մեռցուի։
Զամենայն որ խառնակիցի ընդ անասուն` մահու սպանանիջիք:

22:19: Զամենայն որ խառնակիցի ընդ անասուն, մահո՛ւ սպանանիջիք։
19 Ով որ կենակցի անասունի հետ, նրան մահապատժի ենթարկեցէ՛ք:
19 Ով որ անասունի հետ պառկի, անշուշտ պէտք է մեռցուի։
zohrab-1805▾ eastern-1994▾ western am▾
22:1919: Всякий скотоложник да будет предан смерти.
22:19 ὁ ο the θυσιάζων θυσιαζω God θανάτῳ θανατος death ὀλεθρευθήσεται ολεθρευω besides; only κυρίῳ κυριος lord; master μόνῳ μονος only; alone
22:19 כָּל־ kol- כֹּל whole שֹׁכֵ֥ב šōḵˌēv שׁכב lie down עִם־ ʕim- עִם with בְּהֵמָ֖ה bᵊhēmˌā בְּהֵמָה cattle מֹ֥ות mˌôṯ מות die יוּמָֽת׃ ס yûmˈāṯ . s מות die
22:19. qui coierit cum iumento morte moriaturWhosoever copulateth with a beast; shall be put to death.
19. Whosoever lieth with a beast shall surely be put to death.
22:19. Whoever has sexual intercourse with an animal shall be put to death.
22:19. Whosoever lieth with a beast shall surely be put to death.
Whosoever lieth with a beast shall surely be put to death:

19: Всякий скотоложник да будет предан смерти.
22:19
ο the
θυσιάζων θυσιαζω God
θανάτῳ θανατος death
ὀλεθρευθήσεται ολεθρευω besides; only
κυρίῳ κυριος lord; master
μόνῳ μονος only; alone
22:19
כָּל־ kol- כֹּל whole
שֹׁכֵ֥ב šōḵˌēv שׁכב lie down
עִם־ ʕim- עִם with
בְּהֵמָ֖ה bᵊhēmˌā בְּהֵמָה cattle
מֹ֥ות mˌôṯ מות die
יוּמָֽת׃ ס yûmˈāṯ . s מות die
22:19. qui coierit cum iumento morte moriatur
Whosoever copulateth with a beast; shall be put to death.
19. Whosoever lieth with a beast shall surely be put to death.
22:19. Whoever has sexual intercourse with an animal shall be put to death.
22:19. Whosoever lieth with a beast shall surely be put to death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Скотоложство — порок народов, отвергнутых Богом (Лев 18:23: и д.), является попранием закона и целей брака, оскверняет землю (Лев 18:28).
Adam Clarke: Commentary on the Bible - 1831
22:19: Lieth with a beast - If this most abominable crime had not been common, it never would have been mentioned in a sacred code of laws. It is very likely that it was an Egyptian practice; and it is certain, from an account in Sonnini's Travels, that it is practiced in Egypt to the present day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:19: Lev 18:23, Lev 18:25, Lev 20:15, Lev 20:16; Deu 27:21
John Gill
22:19 In like manner as a man and woman, by carnal copulation; this is a crime so detestable and abominable, so shocking and dishonourable to human nature, that one would think it could never be committed by any of the human species, and that there was no occasion for making a law against it; but, such is the depravity and corruption of mankind, that divine wisdom saw it necessary, and, to deter from it, made it death, as follows; such an one
shall surely be put to death; no mercy shown him, no pardon or respite given him by the civil magistrate: according to the Targum of Jonathan, the death of such a person was by stoning, for it paraphrases the words,"he shall be killed with the casting of stones.''
22:2022:20: Որ դի՛ց զոհէ՝ սատակեսցի՛, բայց միայն Տեառն[691]։[691] Ոմանք. Որ դից զոհիցէ, սատա՛՛։
20 Ով որ կուռքերին զոհ մատուցի, մահապատժի թող ենթարկուի: Զոհ մատուցեցէ՛ք միայն Տիրոջը:
20 Միայն Տէրոջմէն զատ ուրիշ աստուածներու զոհ ընողը բոլորովին պէտք է կորսուի։
Որ դից զոհիցէ` սատակեսցի, բայց միայն Տեառն:

22:20: Որ դի՛ց զոհէ՝ սատակեսցի՛, բայց միայն Տեառն[691]։
[691] Ոմանք. Որ դից զոհիցէ, սատա՛՛։
20 Ով որ կուռքերին զոհ մատուցի, մահապատժի թող ենթարկուի: Զոհ մատուցեցէ՛ք միայն Տիրոջը:
20 Միայն Տէրոջմէն զատ ուրիշ աստուածներու զոհ ընողը բոլորովին պէտք է կորսուի։
zohrab-1805▾ eastern-1994▾ western am▾
22:2020: Приносящий жертву богам, кроме одного Господа, да будет истреблен.
22:20 καὶ και and; even προσήλυτον προσηλυτος proselyte οὐ ου not κακώσετε κακοω do bad; turn bad οὐδὲ ουδε not even; neither μὴ μη not θλίψητε θλιβω pressure; press against αὐτόν αυτος he; him ἦτε ειμι be γὰρ γαρ for προσήλυτοι προσηλυτος proselyte ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
22:20 זֹבֵ֥חַ zōvˌēₐḥ זבח slaughter לָ lā לְ to † הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) יָֽחֳרָ֑ם yˈoḥᵒrˈām חרם consecrate בִּלְתִּ֥י biltˌî בֵּלֶת failure לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH לְ lᵊ לְ to בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
22:20. qui immolat diis occidetur praeter Domino soliHe that sacrificeth to gods, shall be put to death, save only to the Lord.
20. He that sacrificeth unto any god, save unto the LORD only, shall be utterly destroyed.
22:20. Whoever immolates to gods, other than to the Lord, shall be killed.
22:20. He that sacrificeth unto [any] god, save unto the LORD only, he shall be utterly destroyed.
He that sacrificeth unto [any] god, save unto the LORD only, he shall be utterly destroyed:

20: Приносящий жертву богам, кроме одного Господа, да будет истреблен.
22:20
καὶ και and; even
προσήλυτον προσηλυτος proselyte
οὐ ου not
κακώσετε κακοω do bad; turn bad
οὐδὲ ουδε not even; neither
μὴ μη not
θλίψητε θλιβω pressure; press against
αὐτόν αυτος he; him
ἦτε ειμι be
γὰρ γαρ for
προσήλυτοι προσηλυτος proselyte
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
22:20
זֹבֵ֥חַ zōvˌēₐḥ זבח slaughter
לָ לְ to
הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
יָֽחֳרָ֑ם yˈoḥᵒrˈām חרם consecrate
בִּלְתִּ֥י biltˌî בֵּלֶת failure
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
22:20. qui immolat diis occidetur praeter Domino soli
He that sacrificeth to gods, shall be put to death, save only to the Lord.
20. He that sacrificeth unto any god, save unto the LORD only, shall be utterly destroyed.
22:20. Whoever immolates to gods, other than to the Lord, shall be killed.
22:20. He that sacrificeth unto [any] god, save unto the LORD only, he shall be utterly destroyed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Как народ богоизбранный, евреи должны служить Иегове; приносящий жертву другим богам является нарушителем закона, лежащего в основании завета между Богом и народом избранным (Исх 20:5).
Adam Clarke: Commentary on the Bible - 1831
22:20: Utterly destroyed - The word חרם cherem denotes a thing utterly and finally separated from God and devoted to destruction, without the possibility of redemption.
Albert Barnes: Notes on the Bible - 1834
22:20: This was probably an old formula, the sense of which, on its ethical side, is comprised in the first and second commandments.
Shall be utterly destroyed - The Hebrew word here used is חרם châ ram (i. e. devoted). See Lev 27:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:20: sacrificeth: Num 25:2-4, Num 25:7, Num 25:8; Deu 13:1-15, Deu 17:2-5, Deu 18:20
utterly: Num 21:3; Jos 23:15, Jos 23:16
Carl Friedrich Keil and Franz Delitzsch
22:20
Whoever offered sacrifice to strange gods instead of to Jehovah alone, was liable to death. יחרם he shall be banned, put under the ban (cherem), i.e., put to death, and by death devoted to the Lord, to whom he would not devote himself in life (cf. Lev 27:29, and my Archologie, 70).
John Gill
22:20 He that sacrificeth unto any god,.... To Elohim, to strange gods, to the idols of the people, as the Targum of Jonathan; to the Egyptian deities, to the gods of the Moabites, Amorites, Edomites, Canaanites, Philistines, or any other: Aben Ezra says the word Elohim comprehends angels; and by the exceptive clause it is plain it takes in all that had been, were, or ever would be the objects of idolatrous worship, especially the sun, moon, and stars, the principal objects of worship in those days:
save unto the Lord only; the true and living God; Jehovah, the self-existent, immutable, and eternal Being; the Creator of all things, the possessor of heaven and earth, the most high God, and the only one: sacrificing takes in all the acts of service performed to an idol as to the true God, as offering incense, pouring out a libation, as well as slaying and burning an animal as Jarchi observes: he shall be utterly destroyed; be accursed, anathematized, devoted to destruction, as the word used signifies: the Targum of Jonathan is,"he shall be killed with the sword, and his goods consumed,''not only lose his life but his substance, and so be destroyed in body and estate.
22:2122:21: Զպանդուխտն՝ մի՛ չարչարիցէք՝ եւ մի՛ նեղէք զնա, զի եւ դուք պանդուխտք էիք յերկրին Եգիպտացւոց[692]։[692] Այլք. Եւ մի՛ նեղիցէք զնա։
21 Պանդուխտին մի՛ չարչարէք, մի՛ նեղէք նրան, որովհետեւ դուք եւս պանդուխտ էիք Եգիպտացիների երկրում:
21 Օտարականը մի՛ չարչարեր ու զանիկա մի՛ նեղեր. վասն զի դուք ալ Եգիպտոսի երկրին մէջ օտարական էիք։
Զպանդուխտն մի՛ չարչարիցէք եւ մի՛ նեղիցէք զնա, զի եւ դուք պանդուխտք էիք յերկրին Եգիպտացւոց:

22:21: Զպանդուխտն՝ մի՛ չարչարիցէք՝ եւ մի՛ նեղէք զնա, զի եւ դուք պանդուխտք էիք յերկրին Եգիպտացւոց[692]։
[692] Այլք. Եւ մի՛ նեղիցէք զնա։
21 Պանդուխտին մի՛ չարչարէք, մի՛ նեղէք նրան, որովհետեւ դուք եւս պանդուխտ էիք Եգիպտացիների երկրում:
21 Օտարականը մի՛ չարչարեր ու զանիկա մի՛ նեղեր. վասն զի դուք ալ Եգիպտոսի երկրին մէջ օտարական էիք։
zohrab-1805▾ eastern-1994▾ western am▾
22:2121: Пришельца не притесняй и не угнетай его, ибо вы сами были пришельцами в земле Египетской.
22:21 πᾶσαν πας all; every χήραν χηρα widow καὶ και and; even ὀρφανὸν ορφανος orphaned οὐ ου not κακώσετε κακοω do bad; turn bad
22:21 וְ wᵊ וְ and גֵ֥ר ḡˌēr גֵּר sojourner לֹא־ lō- לֹא not תֹונֶ֖ה ṯônˌeh ינה oppress וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִלְחָצֶ֑נּוּ ṯilḥāṣˈennû לחץ press כִּֽי־ kˈî- כִּי that גֵרִ֥ים ḡērˌîm גֵּר sojourner הֱיִיתֶ֖ם hᵉʸîṯˌem היה be בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
22:21. advenam non contristabis neque adfliges eum advenae enim et ipsi fuistis in terra AegyptiThou shalt not molest a stranger, nor afflict him: for yourselves also were strangers in the land of Egypt.
21. And a stranger shalt thou not wrong, neither shalt thou oppress him: for ye were strangers in the land of Egypt.
22:21. You shall not harass the newcomer, nor shall you afflict him. For you yourselves were once newcomers in the land of Egypt.
22:21. Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.
Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt:

21: Пришельца не притесняй и не угнетай его, ибо вы сами были пришельцами в земле Египетской.
22:21
πᾶσαν πας all; every
χήραν χηρα widow
καὶ και and; even
ὀρφανὸν ορφανος orphaned
οὐ ου not
κακώσετε κακοω do bad; turn bad
22:21
וְ wᵊ וְ and
גֵ֥ר ḡˌēr גֵּר sojourner
לֹא־ lō- לֹא not
תֹונֶ֖ה ṯônˌeh ינה oppress
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תִלְחָצֶ֑נּוּ ṯilḥāṣˈennû לחץ press
כִּֽי־ kˈî- כִּי that
גֵרִ֥ים ḡērˌîm גֵּר sojourner
הֱיִיתֶ֖ם hᵉʸîṯˌem היה be
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
22:21. advenam non contristabis neque adfliges eum advenae enim et ipsi fuistis in terra Aegypti
Thou shalt not molest a stranger, nor afflict him: for yourselves also were strangers in the land of Egypt.
21. And a stranger shalt thou not wrong, neither shalt thou oppress him: for ye were strangers in the land of Egypt.
22:21. You shall not harass the newcomer, nor shall you afflict him. For you yourselves were once newcomers in the land of Egypt.
22:21. Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Гуманное отношение к пришельцам (Исх 23:9; Лев 19:33; 25:35; Втор 10:19; Иер 7:6; Мал. 3:5), лицам других национальностей, представляет по своим мотивам — «ибо вы сами были пришельцами в земле Египетской» — применение к частному случаю общего правила; «не делай другому того, что нежелательно для себя». Как видно из Лев 19:33–34, закон разумеет не одно только избежание обид и пристрастное отношение к ним, но гораздо большее, именно любовь к ним: «люби его, как себя».
Adam Clarke: Commentary on the Bible - 1831
22:21: Thou shalt neither vex a stranger, nor oppress him - This was not only a very humane law, but it was also the offspring of a sound policy: "Do not vex a stranger; remember ye were strangers. Do not oppress a stranger; remember ye were oppressed. Therefore do unto all men as ye would they should do to you." It was the produce of a sound policy: "Let strangers be well treated among you, and many will come to take refuge among you, and thus the strength of your country will be increased. If refugees of this kind be treated well, they will become proselytes to your religion, and thus their souls may be saved." In every point of view, therefore, justice, humanity, sound policy, and religion, say. Neither vex nor oppress a stranger.
Albert Barnes: Notes on the Bible - 1834
22:21: A stranger - See Exo 20:10 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:21: vex a stranger: Exo 23:9; Lev 19:33, Lev 25:35; Deu 10:19; Jer 7:6, Jer 22:3; Zac 7:10; Mal 3:5
for ye were strangers: Exo 20:2, Exo 23:9; Deu 10:19, Deu 15:15, Deu 23:7
Carl Friedrich Keil and Franz Delitzsch
22:21
The Israelites were not to offer sacrifice to foreign deities; but a foreigner himself they were not only to tolerate, but were not to vex or oppress him, bearing in mind that they also had been foreigners in Egypt (cf. Ex 23:9, and Lev 19:33-34). - Whilst the foreigner, as having no rights, is thus commended to the kindness of the people through their remembrance of what they themselves had experienced in Egypt, those members of the nation itself who were most in need of protection (viz., widows and orphans) are secured from humiliation by an assurance of the special care and watchfulness of Jehovah, under which such forsaken ones stand, inasmuch as Jehovah Himself would take their troubles upon Himself, and punish their oppressors with just retribution. ענּה to humiliate, includes not only unjust oppression, but every kind of cold and contemptuous treatment. The suffix in אתו (Ex 22:23) refers to both אלמנה and יתום, according to the rule that when there are two or more subjects of different genders, the masculine is employed (Ges. 148, 2). The כּי before אם expresses a strong assurance: "yea, if he cries to Me, I will hearken to him" (see Ewald, 330b). "Killing with the sword" points to wars, in which men and fathers of families perish, and their wives and children are made widows and orphans.
John Gill
22:21 Thou shall not vex a stranger,.... One that is not born in the same country, but comes into another country to sojourn, as Jarchi; not a native of the place, but of another kingdom or country; a stranger to the commonwealth of Israel, that is only in it for a time on trade and business, or through one providence or another; or else a proselyte is meant, not a proselyte of righteousness, who has embraced the true religion; but a proselyte of the gate, that takes upon him the commands of the sons of Noah; or, as Aben Ezra here expresses it, who takes upon him not to serve idols; such were allowed to dwell among the Israelites, and they were to carry it friendly and kindly to them, and "not vex" them, nor irritate them with words, as the Targum of Jonathan, and so Jarchi; by calling them names, Gentiles, uncircumcised persons, and the like; upbraiding them with their country, ignorance, and manner of life; they were not to say to a proselyte, as Ben Melech observes, remember thy former works; or, if the son of a proselyte, remember thy father's works:
nor oppress him; by taking his goods, as the above Targum, and so Jarchi; by refusing to assist him with advice or otherwise, to trade with him, or to give him lodging, and furnish him with the necessaries of life:
for ye were strangers in the land of Egypt: out of which they were but just come, and therefore such a reason must be very striking and moving upon them: the Targum of Jonathan prefaces it,"and my people, the house of Israel, remember that ye were strangers, &c.''this they could not have forgot in so short a time, and the remembrance of this should move their compassion to strangers hereafter, when they came to settle in their own land; and therefore, as they would that men should have done to them when in such circumstances, the same they should do to others; and besides, the remembrance of this would serve to abate their pride and vanity, and their overbearing disposition.
John Wesley
22:21 A stranger must not be abused, not wronged in judgment by the magistrates, not imposed upon in contracts, nor any advantage taken of his ignorance or necessity, no, nor must he be taunted, or upbraided with his being a stranger; for all these were vexations. For ye were strangers in Egypt - And knew what it was to be vexed and oppressed there. Those that have themselves been in poverty and distress, if Providence enrich and enlarge them, ought to shew a particular tenderness towards those that are now in such circumstances as they were in formerly, now doing to them as they then wished to be done by.
22:2222:22: Զամենայն զայրի՝ եւ զորբ՝ մի՛ չարչարիցէք։
22 Ոչ մի այրի կնոջ կամ որբի մի՛ տանջէք:
22 Որբեւայրին ու որբը բնաւ մի՛ չարչարէք։
Զամենայն զայրի եւ զորբ մի՛ չարչարիցէք:

22:22: Զամենայն զայրի՝ եւ զորբ՝ մի՛ չարչարիցէք։
22 Ոչ մի այրի կնոջ կամ որբի մի՛ տանջէք:
22 Որբեւայրին ու որբը բնաւ մի՛ չարչարէք։
zohrab-1805▾ eastern-1994▾ western am▾
22:2222: Ни вдовы, ни сироты не притесняйте;
22:22 ἐὰν εαν and if; unless δὲ δε though; while κακίᾳ κακια badness; vice κακώσητε κακοω do bad; turn bad αὐτοὺς αυτος he; him καὶ και and; even κεκράξαντες κραζω cry καταβοήσωσι καταβοαω to; toward με με me ἀκοῇ ακοη hearing; report εἰσακούσομαι εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound αὐτῶν αυτος he; him
22:22 כָּל־ kol- כֹּל whole אַלְמָנָ֥ה ʔalmānˌā אַלְמָנָה widow וְ wᵊ וְ and יָתֹ֖ום yāṯˌôm יָתֹום orphan לֹ֥א lˌō לֹא not תְעַנּֽוּן׃ ṯᵊʕannˈûn ענה be lowly
22:22. viduae et pupillo non nocebitisYou shall not hurt a widow or an orphan.
22. Ye shall not afflict any widow, or fatherless child.
22:22. You shall not harm a widow or an orphan.
22:22. Ye shall not afflict any widow, or fatherless child.
Ye shall not afflict any widow, or fatherless child:

22: Ни вдовы, ни сироты не притесняйте;
22:22
ἐὰν εαν and if; unless
δὲ δε though; while
κακίᾳ κακια badness; vice
κακώσητε κακοω do bad; turn bad
αὐτοὺς αυτος he; him
καὶ και and; even
κεκράξαντες κραζω cry
καταβοήσωσι καταβοαω to; toward
με με me
ἀκοῇ ακοη hearing; report
εἰσακούσομαι εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
αὐτῶν αυτος he; him
22:22
כָּל־ kol- כֹּל whole
אַלְמָנָ֥ה ʔalmānˌā אַלְמָנָה widow
וְ wᵊ וְ and
יָתֹ֖ום yāṯˌôm יָתֹום orphan
לֹ֥א lˌō לֹא not
תְעַנּֽוּן׃ ṯᵊʕannˈûn ענה be lowly
22:22. viduae et pupillo non nocebitis
You shall not hurt a widow or an orphan.
22. Ye shall not afflict any widow, or fatherless child.
22:22. You shall not harm a widow or an orphan.
22:22. Ye shall not afflict any widow, or fatherless child.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
22-24: Легкая возможность притеснять вдову и сироту, не имеющих для себя заступника, отказать им в законных требованиях (Втор 27:19), отнять их собственность (Ис 10:2; Мих 2:9), обратив их в рабов (4: Цар 4:1), не должна служить приманкой для своекорыстных людей. Защитником вдов и сирот вместо умершего главы семейства является сам Бог (Пс 67:6); Он услышит вопли их, как и вопли всех нуждающихся (Иов 34:28), и накажет притеснителей вдовством их жен и сиротством детей. В основе, гуманного отношения к вдовам и сиротам лежит то же начало, что и в основе сострадательного отношения к пришельцам (см. выше).
Adam Clarke: Commentary on the Bible - 1831
22:22: Ye shall not afflict any widow, or fatherless child - It is remarkable that offenses against this law are not left to the discretion of the judges to be punished; God reserves the punishment to himself, and by this he strongly shows his abhorrence of the crime. It is no common crime, and shall not be punished in a common way; the wrath of God shall wax hot against him who in any wise afflicts or wrongs a widow or a fatherless child: and we may rest assured that he who helps either does a service highly acceptable in the sight of God.
Albert Barnes: Notes on the Bible - 1834
22:22: Afflict - A word including all cold and contemptuous treatment. See Deu 10:18. Contrast the blessing, Deu 14:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:22: Deu 10:18, Deu 24:17, Deu 27:19; Psa 94:6, Psa 94:7; Isa 1:17, Isa 1:23, Isa 10:2; Eze 22:7; Zac 7:10; Jam 1:27
John Gill
22:22 Ye shall not afflict any widow or fatherless child. Who have no friends, husband, or father to be on their side and protect them, and are weak and helpless to defend themselves, and therefore it must be barbarous to do them any injury, either to their persons or property; no one ought to be afflicted and distressed by another, either in body or mind, or substance, and especially such as have no helper, not any to assist them and sympathize with them; for this is a law for every man, as Jarchi observes, is binding upon all; only the Scripture speaks of these, because of their weakness, and because they are more frequently afflicted than others, cruel and unmerciful men taking the advantage of their inability to defend themselves.
John Wesley
22:22 Ye shall not afflict the widow or fatherless child - That is, ye shall comfort and assist them, and be ready upon all occasions to shew them kindness. In making just demands from them, their condition must be considered who have lost those that should protect them: they are supposed to be unversed in business, destitute of advice, timorous, and of a tender spirit; and therefore must be treated with kindness and compassion, and no advantage taken against them, nor any hardship put upon them, which a husband or a father would have sheltered them from.
22:2322:23: Ապա թէ չարչարելով չարչարիցէ՛ք զնոսա, եւ բողո՛ք բարձեալ աղաղակիցեն առիս, լսելո՛վ լուա՛յց աղաղակի նոցա։
23 Եթէ տանջէք նրանց, եւ նրանք բողոք բարձրացնելով դիմեն ինձ, ես կը լսեմ նրանց ձայնը,
23 Եթէ զանոնք չարչարէք ինչ կերպով ալ ըլլայ ու անոնք ինծի բողոքելու ըլլան, անշուշտ պիտի լսեմ անոնց աղաղակը։
Ապա եթէ չարչարելով չարչարիցէք զնոսա, եւ բողոք բարձեալ աղաղակիցեն առ իս, լսելով լուայց աղաղակի նոցա:

22:23: Ապա թէ չարչարելով չարչարիցէ՛ք զնոսա, եւ բողո՛ք բարձեալ աղաղակիցեն առիս, լսելո՛վ լուա՛յց աղաղակի նոցա։
23 Եթէ տանջէք նրանց, եւ նրանք բողոք բարձրացնելով դիմեն ինձ, ես կը լսեմ նրանց ձայնը,
23 Եթէ զանոնք չարչարէք ինչ կերպով ալ ըլլայ ու անոնք ինծի բողոքելու ըլլան, անշուշտ պիտի լսեմ անոնց աղաղակը։
zohrab-1805▾ eastern-1994▾ western am▾
22:2323: если же ты притеснишь их, то, когда они возопиют ко Мне, Я услышу вопль их,
22:23 καὶ και and; even ὀργισθήσομαι οργιζω impassioned; anger θυμῷ θυμος provocation; temper καὶ και and; even ἀποκτενῶ αποκτεινω kill ὑμᾶς υμας you μαχαίρᾳ μαχαιρα short sword καὶ και and; even ἔσονται ειμι be αἱ ο the γυναῖκες γυνη woman; wife ὑμῶν υμων your χῆραι χηρα widow καὶ και and; even τὰ ο the παιδία παιδιον toddler; little child ὑμῶν υμων your ὀρφανά ορφανος orphaned
22:23 אִם־ ʔim- אִם if עַנֵּ֥ה ʕannˌē ענה be lowly תְעַנֶּ֖ה ṯᵊʕannˌeh ענה be lowly אֹתֹ֑ו ʔōṯˈô אֵת [object marker] כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if צָעֹ֤ק ṣāʕˈōq צעק cry יִצְעַק֙ yiṣʕˌaq צעק cry אֵלַ֔י ʔēlˈay אֶל to שָׁמֹ֥עַ šāmˌōₐʕ שׁמע hear אֶשְׁמַ֖ע ʔešmˌaʕ שׁמע hear צַעֲקָתֹֽו׃ ṣaʕᵃqāṯˈô צְעָקָה cry
22:23. si laeseritis eos vociferabuntur ad me et ego audiam clamorem eorumIf you hurt them, they will cry out to me, and I will hear their cry:
23. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry;
22:23. If you hurt them, they will cry out to me, and I will hear their cry.
22:23. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry;
If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry:

23: если же ты притеснишь их, то, когда они возопиют ко Мне, Я услышу вопль их,
22:23
καὶ και and; even
ὀργισθήσομαι οργιζω impassioned; anger
θυμῷ θυμος provocation; temper
καὶ και and; even
ἀποκτενῶ αποκτεινω kill
ὑμᾶς υμας you
μαχαίρᾳ μαχαιρα short sword
καὶ και and; even
ἔσονται ειμι be
αἱ ο the
γυναῖκες γυνη woman; wife
ὑμῶν υμων your
χῆραι χηρα widow
καὶ και and; even
τὰ ο the
παιδία παιδιον toddler; little child
ὑμῶν υμων your
ὀρφανά ορφανος orphaned
22:23
אִם־ ʔim- אִם if
עַנֵּ֥ה ʕannˌē ענה be lowly
תְעַנֶּ֖ה ṯᵊʕannˌeh ענה be lowly
אֹתֹ֑ו ʔōṯˈô אֵת [object marker]
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
צָעֹ֤ק ṣāʕˈōq צעק cry
יִצְעַק֙ yiṣʕˌaq צעק cry
אֵלַ֔י ʔēlˈay אֶל to
שָׁמֹ֥עַ šāmˌōₐʕ שׁמע hear
אֶשְׁמַ֖ע ʔešmˌaʕ שׁמע hear
צַעֲקָתֹֽו׃ ṣaʕᵃqāṯˈô צְעָקָה cry
22:23. si laeseritis eos vociferabuntur ad me et ego audiam clamorem eorum
If you hurt them, they will cry out to me, and I will hear their cry:
22:23. If you hurt them, they will cry out to me, and I will hear their cry.
22:23. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:23: they cry at all: Deu 15:9, Deu 24:15; Job 31:38, Job 31:39, Job 35:9; Luk 18:7
I will surely: Job 34:28; Psa 10:17, Psa 10:18, Psa 18:6, Psa 140:12, Psa 145:19, Psa 146:7-9; Pro 22:22, Pro 22:23; Pro 23:10, Pro 23:11; Jam 5:4
John Gill
22:23 If thou afflict them in any wise,..... In any way, or by any means whatever; their minds, by reproaches, censures, insults, and their bodies by stripes, false imprisonment, &c. and in their substance, by withholding from them what belongs to them, taking what they have, or cheating and defrauding them in any respect; or, "in afflicting afflict them" (e); afflict them much, and continue to do so:
and they cry at all unto me; in prayer, as the Targum of Jonathan; or, "in crying cry" (f); cry vehemently, or importunately, and with constancy, or rather, cry ever so little:
I will surely hear their cry; the voice of their prayer, as the same Targum; or, "in hearing I will hear" (g); will certainly take notice of their cries, and return an answer to them, by appearing on their side, and avenging their injuries; for God is the Father of the fatherless, and the husband of the widow, and the Judge of them both: the manner of speaking or form of expression is the same in all these clauses, the words being doubled.
(e) "affligendo afflixeris", Pagninus, Piscator, Ainsworth, Montanus, Junius & Tremellius. (f) "clamando clamaverit", Pagninus, Montanus, Piscator, Ainsworth. (g) "audiendo audiam", Pagninus, Montanus, Piscator, Ainsworth.
22:2422:24: Եւ բարկացա՛յց սրտմտութեամբ եւ կոտորեցից զձե՛զ սրով. եւ եղիցին կանայք ձեր այրի՛ք, եւ մանկունք ձեր ո՛րբք։
24 սաստիկ կը բարկանամ, սրակոտոր կ’անեմ ձեզ, ձեր կանայք կ’այրիանան, իսկ ձեր զաւակները որբ կը դառնան:
24 Իմ բարկութիւնս պիտի բորբոքի ու ձեզ սրով պիտի մեռցնեմ եւ ձեր կիները որբեւայրի ու ձեր տղաքները որբ պիտի ըլլան։
Եւ բարկացայց սրտմտութեամբ եւ կոտորեցից զձեզ սրով, եւ եղիցին կանայք ձեր այրիք եւ մանկունք ձեր որբք:

22:24: Եւ բարկացա՛յց սրտմտութեամբ եւ կոտորեցից զձե՛զ սրով. եւ եղիցին կանայք ձեր այրի՛ք, եւ մանկունք ձեր ո՛րբք։
24 սաստիկ կը բարկանամ, սրակոտոր կ’անեմ ձեզ, ձեր կանայք կ’այրիանան, իսկ ձեր զաւակները որբ կը դառնան:
24 Իմ բարկութիւնս պիտի բորբոքի ու ձեզ սրով պիտի մեռցնեմ եւ ձեր կիները որբեւայրի ու ձեր տղաքները որբ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
22:2424: и воспламенится гнев Мой, и убью вас мечом, и будут жены ваши вдовами и дети ваши сиротами.
22:24 ἐὰν εαν and if; unless δὲ δε though; while ἀργύριον αργυριον silver piece; money ἐκδανείσῃς εκδανειζω the ἀδελφῷ αδελφος brother τῷ ο the πενιχρῷ πενιχρος needy παρὰ παρα from; by σοί σοι you οὐκ ου not ἔσῃ ειμι be αὐτὸν αυτος he; him κατεπείγων κατεπειγω not ἐπιθήσεις επιτιθημι put on; put another αὐτῷ αυτος he; him τόκον τοκος interest
22:24 וְ wᵊ וְ and חָרָ֣ה ḥārˈā חרה be hot אַפִּ֔י ʔappˈî אַף nose וְ wᵊ וְ and הָרַגְתִּ֥י hāraḡtˌî הרג kill אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] בֶּ be בְּ in † הַ the חָ֑רֶב ḥˈārev חֶרֶב dagger וְ wᵊ וְ and הָי֤וּ hāyˈû היה be נְשֵׁיכֶם֙ nᵊšêḵˌem אִשָּׁה woman אַלְמָנֹ֔ות ʔalmānˈôṯ אַלְמָנָה widow וּ û וְ and בְנֵיכֶ֖ם vᵊnêḵˌem בֵּן son יְתֹמִֽים׃ פ yᵊṯōmˈîm . f יָתֹום orphan
22:24. et indignabitur furor meus percutiamque vos gladio et erunt uxores vestrae viduae et filii vestri pupilliAnd my rage shall be enkindled, and I will strike you with the sword, and your wives shall be widows, and your children fatherless.
24. and my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.
22:24. And my fury will be enraged, and I will strike you down with the sword. And your wives will become widows, and your sons will become orphans.
22:24. And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.
And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless:

24: и воспламенится гнев Мой, и убью вас мечом, и будут жены ваши вдовами и дети ваши сиротами.
22:24
ἐὰν εαν and if; unless
δὲ δε though; while
ἀργύριον αργυριον silver piece; money
ἐκδανείσῃς εκδανειζω the
ἀδελφῷ αδελφος brother
τῷ ο the
πενιχρῷ πενιχρος needy
παρὰ παρα from; by
σοί σοι you
οὐκ ου not
ἔσῃ ειμι be
αὐτὸν αυτος he; him
κατεπείγων κατεπειγω not
ἐπιθήσεις επιτιθημι put on; put another
αὐτῷ αυτος he; him
τόκον τοκος interest
22:24
וְ wᵊ וְ and
חָרָ֣ה ḥārˈā חרה be hot
אַפִּ֔י ʔappˈî אַף nose
וְ wᵊ וְ and
הָרַגְתִּ֥י hāraḡtˌî הרג kill
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
בֶּ be בְּ in
הַ the
חָ֑רֶב ḥˈārev חֶרֶב dagger
וְ wᵊ וְ and
הָי֤וּ hāyˈû היה be
נְשֵׁיכֶם֙ nᵊšêḵˌem אִשָּׁה woman
אַלְמָנֹ֔ות ʔalmānˈôṯ אַלְמָנָה widow
וּ û וְ and
בְנֵיכֶ֖ם vᵊnêḵˌem בֵּן son
יְתֹמִֽים׃ פ yᵊṯōmˈîm . f יָתֹום orphan
22:24. et indignabitur furor meus percutiamque vos gladio et erunt uxores vestrae viduae et filii vestri pupilli
And my rage shall be enkindled, and I will strike you with the sword, and your wives shall be widows, and your children fatherless.
24. and my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.
22:24. And my fury will be enraged, and I will strike you down with the sword. And your wives will become widows, and your sons will become orphans.
22:24. And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.
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
22:24: my wrath: Job 31:23; Psa 69:24, Psa 76:7, Psa 90:11; Nah 1:6; Rom 2:5-9; Heb 10:31
your wives: Job 27:13-15; Psa 78:63, Psa 78:64, Psa 109:9; Jer 15:8, Jer 18:21; Lam 5:3; Luk 6:38
Geneva 1599
22:24 And my wrath shall wax hot, and I will kill you with the sword; and your (h) wives shall be widows, and your children fatherless.
(h) The just plague of God on the oppressors.
John Gill
22:24 And my wrath shall wax hot,.... Against those that afflict them, being so devoid of humanity, compassion, and tenderness, and so guilty of oppression and injustice, which are aggravated by the circumstances of the persons they ill treat, and therefore the more provoking to God:
and I will kill you with the sword; with the sword of death, says the Targum of Jonathan; it designs one of God's sore judgments, the sword of an enemy; the meaning is, that when such evils should become frequent among them, God would suffer a neighbouring nation to break in upon them in an hostile way, and put them to the sword; hence it follows:
and your wives shall be widows, and your children fatherless; be in the same circumstances with those they have injured, and therefore should consider not only the destruction that would come upon themselves, being cutoff by the sword, but the case of their families; and how, could they be sensible of it, they would like to have their wives and children used as they have used the widows and fatherless.
22:2522:25: Եւ եթէ արծաթ փո՛խ տայցես եղբօր քում, որ աղքա՛տ իցէ՝ առ քեզ, մի՛ ճեպեսցես զնա. եւ մի՛ արկանիցես նմա տոկոսիս[693]։[693] Ոսկան յաւելու. Որ աղքատ իցէ եւ բնակեսցի առ քեզ։
25 Եթէ արծաթ ես փոխ տալիս աղքատ եղբօրդ[46], նեղը մի՛ գցիր նրան եւ տոկոսներ մի՛ պահանջիր նրանից: [46] 46. Եբրայերէն՝ իմ ժողովրդից մէկին:
25 Եթէ իմ ժողովուրդէս քու քովդ եղած աղքատ մէկուն փոխ ստակ տաս, վաշխ առնողի մը պէս մի՛ ըլլար ու անոր վրայ վաշխ մի՛ դներ։
Եւ եթէ արծաթ փոխ տայցես [300]եղբօր քում`` որ աղքատ իցէ առ քեզ, մի՛ [301]ճեպեսցես զնա``, եւ մի՛ արկանիցես նմա տոկոսիս:

22:25: Եւ եթէ արծաթ փո՛խ տայցես եղբօր քում, որ աղքա՛տ իցէ՝ առ քեզ, մի՛ ճեպեսցես զնա. եւ մի՛ արկանիցես նմա տոկոսիս[693]։
[693] Ոսկան յաւելու. Որ աղքատ իցէ եւ բնակեսցի առ քեզ։
25 Եթէ արծաթ ես փոխ տալիս աղքատ եղբօրդ[46], նեղը մի՛ գցիր նրան եւ տոկոսներ մի՛ պահանջիր նրանից:
[46] 46. Եբրայերէն՝ իմ ժողովրդից մէկին:
25 Եթէ իմ ժողովուրդէս քու քովդ եղած աղքատ մէկուն փոխ ստակ տաս, վաշխ առնողի մը պէս մի՛ ըլլար ու անոր վրայ վաշխ մի՛ դներ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2525: Если дашь деньги взаймы бедному из народа Моего, то не притесняй его и не налагай на него роста.
22:25 ἐὰν εαν and if; unless δὲ δε though; while ἐνεχύρασμα ενεχυρασμα the ἱμάτιον ιματιον clothing; clothes τοῦ ο the πλησίον πλησιον near; neighbor πρὸ προ before; ahead of δυσμῶν δυσμη sunset; west ἡλίου ηλιος sun ἀποδώσεις αποδιδωμι render; surrender αὐτῷ αυτος he; him
22:25 אִם־ ʔim- אִם if כֶּ֣סֶף׀ kˈesef כֶּסֶף silver תַּלְוֶ֣ה talwˈeh לוה borrow אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֗י ʕammˈî עַם people אֶת־ ʔeṯ- אֵת [object marker] הֶֽ hˈe הַ the עָנִי֙ ʕānˌî עָנִי humble עִמָּ֔ךְ ʕimmˈāḵ עִם with לֹא־ lō- לֹא not תִהְיֶ֥ה ṯihyˌeh היה be לֹ֖ו lˌô לְ to כְּ kᵊ כְּ as נֹשֶׁ֑ה nōšˈeh נשׁא give loan לֹֽא־ lˈō- לֹא not תְשִׂימ֥וּן ṯᵊśîmˌûn שׂים put עָלָ֖יו ʕālˌāʸw עַל upon נֶֽשֶׁךְ׃ nˈešeḵ נֶשֶׁךְ interest
22:25. si pecuniam mutuam dederis populo meo pauperi qui habitat tecum non urgues eum quasi exactor nec usuris opprimesIf thou lend money to any of my people that is poor, that dwelleth with thee, thou shalt not be hard upon them as an extortioner, nor oppress them with usuries.
25. If thou lend money to any of my people with thee that is poor, thou shalt not be to him as a creditor; neither shall ye lay upon him usury.
22:25. If you lend money to the poor of my people who live among you, you shall not coerce them like a collector, nor oppress them with usury.
22:25. If thou lend money to [any of] my people [that is] poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury.
If thou lend money to [any of] my people [that is] poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury:

25: Если дашь деньги взаймы бедному из народа Моего, то не притесняй его и не налагай на него роста.
22:25
ἐὰν εαν and if; unless
δὲ δε though; while
ἐνεχύρασμα ενεχυρασμα the
ἱμάτιον ιματιον clothing; clothes
τοῦ ο the
πλησίον πλησιον near; neighbor
πρὸ προ before; ahead of
δυσμῶν δυσμη sunset; west
ἡλίου ηλιος sun
ἀποδώσεις αποδιδωμι render; surrender
αὐτῷ αυτος he; him
22:25
אִם־ ʔim- אִם if
כֶּ֣סֶף׀ kˈesef כֶּסֶף silver
תַּלְוֶ֣ה talwˈeh לוה borrow
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֗י ʕammˈî עַם people
אֶת־ ʔeṯ- אֵת [object marker]
הֶֽ hˈe הַ the
עָנִי֙ ʕānˌî עָנִי humble
עִמָּ֔ךְ ʕimmˈāḵ עִם with
לֹא־ lō- לֹא not
תִהְיֶ֥ה ṯihyˌeh היה be
לֹ֖ו lˌô לְ to
כְּ kᵊ כְּ as
נֹשֶׁ֑ה nōšˈeh נשׁא give loan
לֹֽא־ lˈō- לֹא not
תְשִׂימ֥וּן ṯᵊśîmˌûn שׂים put
עָלָ֖יו ʕālˌāʸw עַל upon
נֶֽשֶׁךְ׃ nˈešeḵ נֶשֶׁךְ interest
22:25. si pecuniam mutuam dederis populo meo pauperi qui habitat tecum non urgues eum quasi exactor nec usuris opprimes
If thou lend money to any of my people that is poor, that dwelleth with thee, thou shalt not be hard upon them as an extortioner, nor oppress them with usuries.
25. If thou lend money to any of my people with thee that is poor, thou shalt not be to him as a creditor; neither shall ye lay upon him usury.
22:25. If you lend money to the poor of my people who live among you, you shall not coerce them like a collector, nor oppress them with usury.
22:25. If thou lend money to [any of] my people [that is] poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Ссуда имеет целью не обогащение, наживу кредитора, а поддержание обедневшего ближнего (Лев 25:35–37), поэтому с него и нельзя брать процентов, ни серебра, ни хлеба отдавать в рост (Втор 23:20; Пс 14:5; Иез 18:8, 13: и д.). Основанием для этого частного предписания является общее положение, что в народе еврейском не должно быть бедности (Втор 15:4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
25 If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury. 26 If thou at all take thy neighbour's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down: 27 For that is his covering only, it is his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I am gracious. 28 Thou shalt not revile the gods, nor curse the ruler of thy people. 29 Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me. 30 Likewise shalt thou do with thine oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me. 31 And ye shall be holy men unto me: neither shall ye eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs.
Here is, I. A law against extortion in lending. 1. They must not receive use for money from any that borrowed for necessity (v. 25), as in that case, Neh. v. 5, 7. And such provision the law made for the preservation of estates to their families by the year of jubilee that a people who had little concern in trade could not be supposed to borrow money but for necessity, and therefore it is generally forbidden among themselves; but to a stranger, whom yet they might not oppress, they were allowed to lend upon usury: this law, therefore, in the strictness of it, seems to have been peculiar to the Jewish state; but, in the equity of it, it obliges us to show mercy to those of whom we might take advantage, and to be content to share, in loss as well as profit, with those we lend to, if Providence cross them; and, upon this condition, it seems as lawful to receive interest for my money, which another takes pains with and improves, but runs the hazard of, in trade, as it is to receive rent for my land, which another takes pains with and improves, but runs the hazard of, in husbandry. 2. They must not take a poor man's bed-clothes in pawn; but, if they did, must restore them by bed-time, v. 26, 27. Those who lie soft and warm themselves should consider the hard and cold lodgings of many poor people, and not do any thing to make bad worse, or to add affliction to the afflicted.
II. A law against the contempt of authority (v. 28): Thou shalt not revile the gods, that is, the judges and magistrates, for their executing these laws; they must do their duty, whoever suffer by it. Magistrates ought not to fear the reproach of men, nor their revilings, but to despise them as long as they keep a good conscience; but those that do revile them for their being a terror to evil works and workers reflect upon God himself, and will have a great deal to answer for another day. We find those under a black character, and a heavy doom, that despise dominion, and speak evil of dignities, Jude 8. Princes and magistrates are our fathers, whom the fifth commandment obliges us to honour and forbids us to revile. St. Paul applies this law to himself, and owns that he ought not to speak evil of the ruler of his people; no, not though the ruler was then his most unrighteous persecutor, Acts xxiii. 5; see Eccl. x. 20.
III. A law concerning the offering of their first-fruits to God, v. 29, 30. It was appointed before (ch. xiii), and it is here repeated: The firstborn of thy sons shalt thou give unto me; and much more reason have we to give ourselves, and all we have, to God, who spared not his own Son, but delivered him up for us all. The first ripe of their corn they must not delay to offer. There is danger, if we delay our duty, lest we wholly omit it; and by slipping the first opportunity, in expectation of another, we suffer Satan to cheat us of all our time. Let not young people delay to offer to God the first-fruits of their time and strength, lest their delays come, at last, to be denials, through the deceitfulness of sin, and the more convenient season they promise themselves never arrive. Yet it is provided that the firstlings of their cattle should not be dedicated to God till they were past seven days old, for then they began to be good for something. Note, God is the first and best, and therefore must have the first and best.
IV. A distinction put between the Jews and all other people: You shall be holy men unto me; and one mark of that honourable distinction is appointed in their diet, which was, that they should not eat any flesh that was torn of beasts (v. 31), not only because it was unwholesome, but because it was paltry, and base, and covetous, and a thing below those who were holy men unto God, to eat the leavings of the beasts of prey. We that are sanctified to God must not be curious in our diet; but we must be conscientious, not feeding ourselves without fear, but eating and drinking by rule, the rule of sobriety, to the glory of God.
Adam Clarke: Commentary on the Bible - 1831
22:25: Neither shalt thou lay upon him usury - נשך neshech, from nashach, to bite, cut, or pierce with the teeth; biting usury. So the Latins call it usura vorax, devouring usury. "The increase of usury is called נשך neshech, because it resembles the biting of a serpent; for as this is so small as scarcely to be perceptible at first, but the venom soon spreads and diffuses itself till it reaches the vitals, so the increase of usury, which at first is not perceived nor felt, at length grows so much as by degrees to devour another's substance." - Leigh.
It is evident that what is here said must be understood of accumulated usury, or what we call compound interest only; and accordingly נשך neshech is mentioned with and distinguished from תרביה tarbith and מרביה marbith, interest or simple interest, Lev 25:36, Lev 25:37; Pro 28:8; Eze 18:8, Eze 18:13, Eze 18:17, and Exo 22:12 - Parkhurst.
Perhaps usury may be more properly defined unlawful interest, receiving more for the loan of money than it is really worth, and more than the law allows. It is a wise regulation in the laws of England, that if a man be convicted of usury - taking unlawful interest, the bond or security is rendered void, and he forfeits treble the sum borrowed. Against such an oppressive practice the wisdom of God saw it essentially necessary to make a law to prevent a people, who were naturally what our Lord calls the Pharisees, φιλαργυροι, lovers of money, (Luk 16:14), from oppressing each other; and who, notwithstanding the law in the text, practice usury in all places of their dispersion to the present day.
Albert Barnes: Notes on the Bible - 1834
22:25: See the notes at Lev 25:35-43; compare Deu 23:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:25: Lev 25:35-37; Deu 23:19, Deu 23:20; Kg2 4:1, Kg2 4:7; Neh 5:2-5, Neh 5:7, Neh 5:10, Neh 5:11; Psa 15:5; Pro 28:8; Jer 15:10; Eze 18:8, Eze 18:17; Mat 25:27; Luk 19:23
Carl Friedrich Keil and Franz Delitzsch
22:25
If a man should lend to one of the poor of his own people, he was not to oppress him by demanding interest; and if he gave his upper garment as a pledge, he was to give it him back towards sunset, because it was his only covering; as the poorer classes in the East use the upper garment, consisting of a large square piece of cloth, to sleep in. "It is his clothing for his skin:" i.e., it serves for a covering to his body. "Wherein shall he lie?" i.e., in what shall be wrap himself to sleep? (cf. Deut 24:6, Deut 24:10-13). - With Ex 22:28. God directs Himself at once to the hearts of the Israelites, and attacks the sins of selfishness and covetousness, against which the precepts in Ex 22:21-27 were directed in their deepest root, for the purpose of opposing all inward resistance to the promotion of His commands.
John Gill
22:25 If thou lend money to any of my people that is poor by thee, Such only need to borrow money, and to whom it should be freely lent, when it may be to the good of the borrower, and not any injury to the lender: this law, according to the Jewish writers, only respects Israelites, and not Gentiles; agreeably to which is Jarchi's note,"if thou lend, that is, not to a Gentile; and to which of my people? the poor, and to which of the poor? that is with thee:"
thou shalt not be to him as an usurer; that will not lend without usury, nor without an exorbitant interest, and deals very hardly with the borrower if he is not punctual in the payment of it; the Israelites were not only not to be usurers, but they were not to be like them; they were not to require anything for lending a poor man a little money; as not any settled interest, so neither were they to take any previous gift or reward later, see Lk 6:34.
neither shalt thou lay upon him usury; or oblige him to give interest for money borrowed: it is in the plural, number, "neither shall ye lay"; and Aben Ezra observes, that the lender, scribe, and witness, all transgress this law; that is, when a man lends money on interest, and a bond is made by the scribe for it, and this signed by witnesses, all are guilty of the breach of it: yea, some Jewish writers (h) say, not only those, but whoever is a surety or bondsman for the payment, and even the borrower himself; see Gill on Ps 15:5.
(h) Misn. Bava Metzia, c. 5. sect. 11. Maimon. & Bartenora in ib.
John Wesley
22:25 If thou lend - They must not receive use for money from any that borrowed for necessity. And such provision the law made for the preserving estates to their families by the year of Jubilee, that a people who had little concern in trade could not be supposed to borrow money but for necessity; therefore it was generally forbidden among themselves; but to a stranger they were allowed to lend upon usury. This law therefore in the strictness of it seems to have been peculiar to the Jewish state; but in the equity of it, it obligeth us to shew mercy to those we have advantage against, and to be content to share with those we lend to in loss as well as profit, if Providence cross them: and upon this condition it seems as lawful to receive interest for my money, which another takes pains with, and improves, as it is to receive rent for my land, which another takes pains with, and improves, for his own use. They must not take a poor man's bed - clothes in pawn; but if they did, must restore them by bed - time.
22:2622:26: Եւ եթէ գրաւեսցես զբաճկոն ընկերի քոյ, նախ քան զմտանել արեւու դարձուսցե՛ս անդրէն։
26 Եթէ գրաւ վերցնես մէկի բաճկոնը, մինչեւ արեւի մայր մտնելը վերադարձրո՛ւ այն,
26 Եթէ քու դրացիիդ հանդերձը գրաւ առնես, արեւը մարը չմտած իրեն ետ դարձուր.
Եւ եթէ գրաւեսցես զբաճկոն ընկերի քո, նախ քան զմտանել արեւու դարձուսցես անդրէն:

22:26: Եւ եթէ գրաւեսցես զբաճկոն ընկերի քոյ, նախ քան զմտանել արեւու դարձուսցե՛ս անդրէն։
26 Եթէ գրաւ վերցնես մէկի բաճկոնը, մինչեւ արեւի մայր մտնելը վերադարձրո՛ւ այն,
26 Եթէ քու դրացիիդ հանդերձը գրաւ առնես, արեւը մարը չմտած իրեն ետ դարձուր.
zohrab-1805▾ eastern-1994▾ western am▾
22:2626: Если возьмешь в залог одежду ближнего твоего, до захождения солнца возврати ее,
22:26 ἔστιν ειμι be γὰρ γαρ for τοῦτο ουτος this; he περιβόλαιον περιβολαιον coat αὐτοῦ αυτος he; him μόνον μονος only; alone τοῦτο ουτος this; he τὸ ο the ἱμάτιον ιματιον clothing; clothes ἀσχημοσύνης ασχημοσυνη indecency αὐτοῦ αυτος he; him ἐν εν in τίνι τις.1 who?; what? κοιμηθήσεται κοιμαω doze; fall asleep ἐὰν εαν and if; unless οὖν ουν then καταβοήσῃ καταβοαω to; toward με με me εἰσακούσομαι εισακουω heed; listen to αὐτοῦ αυτος he; him ἐλεήμων ελεημων merciful γάρ γαρ for εἰμι ειμι be
22:26 אִם־ ʔim- אִם if חָבֹ֥ל ḥāvˌōl חבל take a pledge תַּחְבֹּ֖ל taḥbˌōl חבל take a pledge שַׂלְמַ֣ת śalmˈaṯ שַׂלְמָה wrapper רֵעֶ֑ךָ rēʕˈeḵā רֵעַ fellow עַד־ ʕaḏ- עַד unto בֹּ֥א bˌō בוא come הַ ha הַ the שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun תְּשִׁיבֶ֥נּוּ tᵊšîvˌennû שׁוב return לֹֽו׃ lˈô לְ to
22:26. si pignus a proximo tuo acceperis vestimentum ante solis occasum redde eiIf thou take of thy neighbour a garment in pledge, thou shalt give it him again before sunset.
26. If thou at all take thy neighbour’s garment to pledge, thou shalt restore it unto him by that the sun goeth down:
22:26. If you take a garment from your neighbor as a pledge, you shall return it to him again before the setting of the sun.
22:26. If thou at all take thy neighbour’s raiment to pledge, thou shalt deliver it unto him by that the sun goeth down:
If thou at all take thy neighbour' s raiment to pledge, thou shalt deliver it unto him by that the sun goeth down:

26: Если возьмешь в залог одежду ближнего твоего, до захождения солнца возврати ее,
22:26
ἔστιν ειμι be
γὰρ γαρ for
τοῦτο ουτος this; he
περιβόλαιον περιβολαιον coat
αὐτοῦ αυτος he; him
μόνον μονος only; alone
τοῦτο ουτος this; he
τὸ ο the
ἱμάτιον ιματιον clothing; clothes
ἀσχημοσύνης ασχημοσυνη indecency
αὐτοῦ αυτος he; him
ἐν εν in
τίνι τις.1 who?; what?
κοιμηθήσεται κοιμαω doze; fall asleep
ἐὰν εαν and if; unless
οὖν ουν then
καταβοήσῃ καταβοαω to; toward
με με me
εἰσακούσομαι εισακουω heed; listen to
αὐτοῦ αυτος he; him
ἐλεήμων ελεημων merciful
γάρ γαρ for
εἰμι ειμι be
22:26
אִם־ ʔim- אִם if
חָבֹ֥ל ḥāvˌōl חבל take a pledge
תַּחְבֹּ֖ל taḥbˌōl חבל take a pledge
שַׂלְמַ֣ת śalmˈaṯ שַׂלְמָה wrapper
רֵעֶ֑ךָ rēʕˈeḵā רֵעַ fellow
עַד־ ʕaḏ- עַד unto
בֹּ֥א bˌō בוא come
הַ ha הַ the
שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun
תְּשִׁיבֶ֥נּוּ tᵊšîvˌennû שׁוב return
לֹֽו׃ lˈô לְ to
22:26. si pignus a proximo tuo acceperis vestimentum ante solis occasum redde ei
If thou take of thy neighbour a garment in pledge, thou shalt give it him again before sunset.
26. If thou at all take thy neighbour’s garment to pledge, thou shalt restore it unto him by that the sun goeth down:
22:26. If you take a garment from your neighbor as a pledge, you shall return it to him again before the setting of the sun.
22:26. If thou at all take thy neighbour’s raiment to pledge, thou shalt deliver it unto him by that the sun goeth down:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27: Для обеспечения уплаты долга заимодавцу позволялось брать от должника залог, но и в этом случае первый должен был руководиться состраданием к бедному должнику. Заимодавец не мог пойти за этим залогом в самый дом должника; последнему предоставлялось самому выбрать вещь, без которой он сравнительно легко мог обойтись в течение известного времени (Втор 24:10–11; ср. и ст. 6). Таковой вещью являлась, между прочим, одежда, нередко отдаваемая в залог (Иов 22:6; Притч 20:16; 27:13; Ам 2:8). Возвращение ее должнику — акт сострадания к бедному ближнему, обреченному в противном случае, за неимением особого покрывала, дрогнуть от стужи в течение холодной восточной ночи (Иов 24:7). Так как у заимодавца могло возникнуть опасение, чтобы возвращение заклада не лишило его возможности получить уплату долга, и он мог бы не дать особенного значения мысли, что его должнику нечем будет прикрыться во время ночи, то побуждением к состраданию является соображение, что Бог, милосердный к бедному (34:6; Пс 85:15; 2: Пар 30:9), будет строг к жестокосердому, — накажет его (Иов 22:6, 10).
Adam Clarke: Commentary on the Bible - 1831
22:26: If thou - take thy neighbor's raiment to pledge - It seems strange that any pledge should be taken which must be so speedily restored; but it is very likely that the pledge was restored by night only, and that he who pledged it brought it back to his creditor next morning. The opinion of the rabbins is, that whatever a man needed for the support of life, he had the use of it when absolutely necessary, though it was pledged. Thus he had the use of his working tools by day, but he brought them to his creditor in the evening. His hyke, which serves an Arab as a plaid does a Highlander, (See Clarke's note on Exo 12:34), was probably the raiment here referred to: it is a sort of coarse blanket, about six yards long, and five or six feet broad, which an Arab always carries with him, and on which he sleeps at night, it being his only substitute for a bed. As the fashions in the east scarcely ever change, it is very likely that the raiment of the Israelites was precisely the same with that of the modern Arabs, who live in the very same desert in which the Hebrews were when this law was given. How necessary it was to restore the hyke to a poor man before the going down of the sun, that he might have something to repose on, will appear evident from the above considerations. At the same time, the returning it daily to the creditor was a continual acknowledgment of the debt, and served instead of a written acknowledgment or bond; as we may rest assured that writing, if practiced at all before the giving of the law, was not common: but it is most likely that it did not exist.
Albert Barnes: Notes on the Bible - 1834
22:26: The law regarding pledges is expanded, Deu 24:6, Deu 24:10-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:26: to pledge: Deu 24:6, Deu 24:10-13, Deu 24:17; Job 22:6, Job 24:3, Job 24:9; Pro 20:16, Pro 22:27; Eze 18:7, Eze 18:16; Eze 33:15; Amo 2:8
John Gill
22:26 If thou at all take thy neighbour's raiment to pledge,.... So that it seems that the lender, though he might not impose usury on the borrower, or oblige him to pay interest for what he lent him, yet for the security of his money he might take his clothes, either his bed clothes or wearing apparel, or any instruments or goods of his; but when he did, he was bound to what follows:
thou shalt deliver it to him by that the sun goeth down; the reason of which appears in the next verse, with respect to his bed clothes, should that be the pledge: but Jarchi interprets it, not of his nocturnal clothes, but of his apparel in the daytime, and paraphrases it thus,"all the day thou shalt restore it to him until the setting of the sun; and when the sun is set, thou shalt return and take it until the morning of the morrow comes; the Scripture speaks of the covering of the day, of which there is no need at night;''but rather night clothes are meant by what follows.
Robert Jamieson, A. R. Fausset and David Brown
22:26 If thou at all take thy neighbour's raiment to pledge, &c.--From the nature of the case, this is the description of a poor man. No Orientals undress, but, merely throwing off their turbans and some of their heavy outer garments, they sleep in the clothes which they wear during the day. The bed of the poor is usually nothing else than a mat; and, in winter, they cover themselves with a cloak--a practice which forms the ground or reason of the humane and merciful law respecting the pawned coat.
22:2722:27: Զի ա՛յն է վերարկու նորա, եւ այն է հանդերձ առականաց նորա որով ննջիցէ։ եւ եթէ բողոքիցէ առիս՝ լուա՛յց նմա. քանզի ողորմա՛ծ եմ։
27 որովհետեւ դա նրա եւ՛ վերարկուն է, եւ՛ նրա մերկութիւնը ծածկող հանդերձը, որով եւ նա քնում է: Եւ եթէ նա բողոքի ինձ, ես կը լսեմ նրան, որովհետեւ ողորմած եմ:
27 Վասն զի այն է միայն անոր ծածկոցը, իր մարմնին հանդերձն է այն։ Ինչո՞վ պիտի պառկի։ Եթէ ինծի աղաղակէ, պիտի լսեմ, քանզի ես ողորմած եմ։
Զի այն է վերարկու նորա, եւ այն է հանդերձ [302]առականաց նորա որով ննջիցէ. եւ եթէ բողոքիցէ առ իս, լուայց նմա, քանզի ողորմած եմ:

22:27: Զի ա՛յն է վերարկու նորա, եւ այն է հանդերձ առականաց նորա որով ննջիցէ։ եւ եթէ բողոքիցէ առիս՝ լուա՛յց նմա. քանզի ողորմա՛ծ եմ։
27 որովհետեւ դա նրա եւ՛ վերարկուն է, եւ՛ նրա մերկութիւնը ծածկող հանդերձը, որով եւ նա քնում է: Եւ եթէ նա բողոքի ինձ, ես կը լսեմ նրան, որովհետեւ ողորմած եմ:
27 Վասն զի այն է միայն անոր ծածկոցը, իր մարմնին հանդերձն է այն։ Ինչո՞վ պիտի պառկի։ Եթէ ինծի աղաղակէ, պիտի լսեմ, քանզի ես ողորմած եմ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2727: ибо она есть единственный покров у него, она--одеяние тела его: в чем будет он спать? итак, когда он возопиет ко Мне, Я услышу, ибо Я милосерд.
22:27 θεοὺς θεος God οὐ ου not κακολογήσεις κακολογεω bad-mouth καὶ και and; even ἄρχοντας αρχων ruling; ruler τοῦ ο the λαοῦ λαος populace; population σου σου of you; your οὐ ου not κακῶς κακως badly; ill ἐρεῖς ερεω.1 state; mentioned
22:27 כִּ֣י kˈî כִּי that הִ֤וא hˈiw הִיא she כְסוּתֹו֙כסותה *ḵᵊsûṯˌô כְּסוּת covering לְ lᵊ לְ to בַדָּ֔הּ vaddˈāh בַּד linen, part, stave הִ֥וא hˌiw הִיא she שִׂמְלָתֹ֖ו śimlāṯˌô שִׂמְלָה mantle לְ lᵊ לְ to עֹרֹ֑ו ʕōrˈô עֹור skin בַּ ba בְּ in מֶּ֣ה mmˈeh מָה what יִשְׁכָּ֔ב yiškˈāv שׁכב lie down וְ wᵊ וְ and הָיָה֙ hāyˌā היה be כִּֽי־ kˈî- כִּי that יִצְעַ֣ק yiṣʕˈaq צעק cry אֵלַ֔י ʔēlˈay אֶל to וְ wᵊ וְ and שָׁמַעְתִּ֖י šāmaʕtˌî שׁמע hear כִּֽי־ kˈî- כִּי that חַנּ֥וּן ḥannˌûn חַנּוּן gracious אָֽנִי׃ ס ʔˈānî . s אֲנִי i
22:27. ipsum enim est solum quo operitur indumentum carnis eius nec habet aliud in quo dormiat si clamaverit ad me exaudiam eum quia misericors sumFor that same is the only thing, wherewith he is covered, the clothing of his body, neither hath he any other to sleep in: if he cry to me, I will hear him, because I am compassionate.
27. for that is his only covering, it is his garment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I am gracious.
22:27. For it is all that he has to cover himself, to clothe his body; nor does he have anything else in which to sleep. If he cries out to me, I will hear him, because I am compassionate.
22:27. For that [is] his covering only, it [is] his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I [am] gracious.
For that [is] his covering only, it [is] his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I [am] gracious:

27: ибо она есть единственный покров у него, она--одеяние тела его: в чем будет он спать? итак, когда он возопиет ко Мне, Я услышу, ибо Я милосерд.
22:27
θεοὺς θεος God
οὐ ου not
κακολογήσεις κακολογεω bad-mouth
καὶ και and; even
ἄρχοντας αρχων ruling; ruler
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
οὐ ου not
κακῶς κακως badly; ill
ἐρεῖς ερεω.1 state; mentioned
22:27
כִּ֣י kˈî כִּי that
הִ֤וא hˈiw הִיא she
כְסוּתֹו֙כסותה
*ḵᵊsûṯˌô כְּסוּת covering
לְ lᵊ לְ to
בַדָּ֔הּ vaddˈāh בַּד linen, part, stave
הִ֥וא hˌiw הִיא she
שִׂמְלָתֹ֖ו śimlāṯˌô שִׂמְלָה mantle
לְ lᵊ לְ to
עֹרֹ֑ו ʕōrˈô עֹור skin
בַּ ba בְּ in
מֶּ֣ה mmˈeh מָה what
יִשְׁכָּ֔ב yiškˈāv שׁכב lie down
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
כִּֽי־ kˈî- כִּי that
יִצְעַ֣ק yiṣʕˈaq צעק cry
אֵלַ֔י ʔēlˈay אֶל to
וְ wᵊ וְ and
שָׁמַעְתִּ֖י šāmaʕtˌî שׁמע hear
כִּֽי־ kˈî- כִּי that
חַנּ֥וּן ḥannˌûn חַנּוּן gracious
אָֽנִי׃ ס ʔˈānî . s אֲנִי i
22:27. ipsum enim est solum quo operitur indumentum carnis eius nec habet aliud in quo dormiat si clamaverit ad me exaudiam eum quia misericors sum
For that same is the only thing, wherewith he is covered, the clothing of his body, neither hath he any other to sleep in: if he cry to me, I will hear him, because I am compassionate.
27. for that is his only covering, it is his garment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I am gracious.
22:27. For it is all that he has to cover himself, to clothe his body; nor does he have anything else in which to sleep. If he cries out to me, I will hear him, because I am compassionate.
22:27. For that [is] his covering only, it [is] his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I [am] gracious.
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
22:27: when he crieth: Exo 2:23, Exo 2:24; Psa 34:6, Psa 72:12; Isa 19:20
for I am gracious: Exo 34:6; Ch2 30:9; Psa 86:15, Psa 136:10, Psa 136:11
Geneva 1599
22:27 For that [is] his covering only, it [is] his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he (i) crieth unto me, that I will hear; for I [am] gracious.
(i) For cold and necessity.
John Gill
22:27 For that is his covering only,.... All that he has to cover him, the only covering he has when he lies down to sleep; and therefore should be restored to him by the time of sunset, at which time he returns from his labour; and after some refreshment retires to his bed for rest, when his covering will be necessary:
Tit is his raiment for his skin; which is next to his skin, and covers his naked body, as it is when he lies down to sleep; and therefore if not returned, he must lie naked without any covering, which to deprive him of would be cruel: Jarchi interprets this covering of his shirt, but it rather means his bed clothes: the Septuagint version calls it the clothes of his shame, what cover and hide the shame of nakedness:
wherein shall he sleep? what shall he have to sleep in if this is detained from him? nothing at all; or it may be read without an interrogation, wherein he should sleep, or was used to sleep:
and it shall come to pass, when he crieth unto me; and complains of ill usage, that he has nothing to cover him in the night season, when he lies down to sleep, which is very uncomfortable, as well as unhealthful and dangerous:
that I will hear; his cry and complaint, take notice of it, and resent the usage of him:
for I am gracious; or merciful; and therefore everything cruel and uncompassionate is disagreeable, and even abominable to him, and he will take care in his providence that the injured person shall be redressed and the injurer punished.
22:2822:28: Զաստուածս քո մի՛ բամբասիցես։ եւ զիշխան ժողովրդեան քոյ մի՛ հայհոյեսցես[694]։[694] Ոմանք. Եւ զիշխանս ժողովրդեան քո մի՛։
28 Քո աստուածներին[47] մի՛ վատաբանիր եւ քո ժողովրդի առաջնորդին մի՛ հայհոյիր: [47] 47. Եբրայերէն՝ աստուածներին կամ դատաւորներին:
28 Դատաւորներուն մի՛ հայհոյեր եւ քու ժողովուրդիդ իշխանը մի՛ անիծեր։
[303]Զաստուածս քո`` մի՛ բամբասիցես, եւ զիշխան ժողովրդեան քո մի՛ հայհոյեսցես:

22:28: Զաստուածս քո մի՛ բամբասիցես։ եւ զիշխան ժողովրդեան քոյ մի՛ հայհոյեսցես[694]։
[694] Ոմանք. Եւ զիշխանս ժողովրդեան քո մի՛։
28 Քո աստուածներին[47] մի՛ վատաբանիր եւ քո ժողովրդի առաջնորդին մի՛ հայհոյիր:
[47] 47. Եբրայերէն՝ աստուածներին կամ դատաւորներին:
28 Դատաւորներուն մի՛ հայհոյեր եւ քու ժողովուրդիդ իշխանը մի՛ անիծեր։
zohrab-1805▾ eastern-1994▾ western am▾
22:2828: Судей не злословь и начальника в народе твоем не поноси.
22:28 ἀπαρχὰς απαρχη firstfruit ἅλωνος αλων threshing floor καὶ και and; even ληνοῦ ληνος trough; vat σου σου of you; your οὐ ου not καθυστερήσεις καθυστερεω the πρωτότοκα πρωτοτοκος firstborn τῶν ο the υἱῶν υιος son σου σου of you; your δώσεις διδωμι give; deposit ἐμοί εμοι me
22:28 אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) לֹ֣א lˈō לֹא not תְקַלֵּ֑ל ṯᵊqallˈēl קלל be slight וְ wᵊ וְ and נָשִׂ֥יא nāśˌî נָשִׂיא chief בְ vᵊ בְּ in עַמְּךָ֖ ʕammᵊḵˌā עַם people לֹ֥א lˌō לֹא not תָאֹֽר׃ ṯāʔˈōr ארר curse
22:28. diis non detrahes et principi populi tui non maledicesThou shalt not speak ill of the gods, and the prince of thy people thou shalt not curse.
28. Thou shalt not revile God, nor curse a ruler of thy people.
22:28. You shall not disparage the heavens, and you shall not speak evil of the leader of your people.
22:28. Thou shalt not revile the gods, nor curse the ruler of thy people.
Thou shalt not revile the gods, nor curse the ruler of thy people:

28: Судей не злословь и начальника в народе твоем не поноси.
22:28
ἀπαρχὰς απαρχη firstfruit
ἅλωνος αλων threshing floor
καὶ και and; even
ληνοῦ ληνος trough; vat
σου σου of you; your
οὐ ου not
καθυστερήσεις καθυστερεω the
πρωτότοκα πρωτοτοκος firstborn
τῶν ο the
υἱῶν υιος son
σου σου of you; your
δώσεις διδωμι give; deposit
ἐμοί εμοι me
22:28
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לֹ֣א lˈō לֹא not
תְקַלֵּ֑ל ṯᵊqallˈēl קלל be slight
וְ wᵊ וְ and
נָשִׂ֥יא nāśˌî נָשִׂיא chief
בְ vᵊ בְּ in
עַמְּךָ֖ ʕammᵊḵˌā עַם people
לֹ֥א lˌō לֹא not
תָאֹֽר׃ ṯāʔˈōr ארר curse
22:28. diis non detrahes et principi populi tui non maledices
Thou shalt not speak ill of the gods, and the prince of thy people thou shalt not curse.
28. Thou shalt not revile God, nor curse a ruler of thy people.
22:28. You shall not disparage the heavens, and you shall not speak evil of the leader of your people.
22:28. Thou shalt not revile the gods, nor curse the ruler of thy people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: «Не злословь, не порицай судей». По объяснению одних — Бога, за каковое понимание ручается Притч 24:21: и 1: Пет 2:17, — в том и другом месте заповедь о страхе пред Богом стоит, как и в данном стихе, в связи с указанием на уважение начальников. По мнению других — судей в буквальном смысле, так как к ним прилагается имя «elohim» (Пс 81:6). В последнем случае предписание стремилось бы поднять уважение к закону, подрываемое поношением его представителей. Но так как понимание «elohim» в смысле «судей» вносит тавтологию в узаконение: «судей не злословь, начальника, того же судью, не поноси», то гораздо естественнее разуметь под «elohim» Бога. За это ручается, между прочим, и то, что предписание: «не порицай «еlohim'а» стоит пред речью о промедлениях в принесении Богу плодов земли и доставлении первородных (ст. 29: ,30). Наконец, при подобном объяснении становится вполне понятной и естественной связь рассматриваемых слов с предшествующими. Исполнение нравственных предписаний, данных в ст. 21–27, стесняло свойственную многим наклонность увеличивать свое благосостояние посредством утеснения бедных и потому могло вызывать ропот и недовольство законом. В виду этого теперь говорится: «Бога не порицай», — не жалуйся на Бога, не ропщи на Него за то, что тебе даются предписания, стесняющие твои своекорыстные поползновения. «Не поноси и начальников», следящих за исполнением этих узаконений.
Adam Clarke: Commentary on the Bible - 1831
22:28: Thou shalt not revile the gods - Most commentators believe that the word gods here means magistrates. The original is אלהים Elohim, and should be understood of the true God only: Thou shalt not blaspheme or make light of [תקלל tekallel] God, the fountain of justice and power, nor curse the ruler of thy people, who derives his authority from God. We shall ever find that he who despises a good civil government, and is disaffected to that under which he lives, is one who has little fear of God before his eyes. The spirit of disaffection and sedition is ever opposed to the religion of the Bible. When those who have been pious get under the spirit of misrule, they infallibly get shorn of their spiritual strength, and become like salt that has lost its savor. He who can indulge himself in speaking evil of the civil ruler, will soon learn to blaspheme God. The highest authority says, Fear God: honor the king.
Albert Barnes: Notes on the Bible - 1834
22:28: The gods - Heb. אלהים 'ě lô hı̂ ym. See Exo 21:6 note. Many take it as the name of God (as in Gen 1:1), and this certainly seems best to represent the Hebrew, and to suit the context.
Curse the ruler ... - See Act 23:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:28: the gods: or, judges, Exo 22:8, Exo 22:9; Psa 32:6, Psa 82:1-7, Psa 138:1; Joh 10:34, Joh 10:35
nor curse: Exo 21:17; Sa1 24:6, Sa1 24:10, Sa1 26:9; Ecc 10:20; Act 23:3, Act 23:5; Rom 13:2-7; Tit 3:1, Tit 3:2; Pe1 2:17; Pe2 2:10; Jde 1:8
Carl Friedrich Keil and Franz Delitzsch
22:28
"Thou shalt not despise God, and the prince among thy people thou shalt not curse." Elohim does not mean either the gods of other nations, as Josephus, Philo, and others, in their dead and work-holy monotheism, have rendered the word; or the rulers, as Onkelos and others suppose; but simply God, deity in general, whose majesty was despised in every break of the commandments of Jehovah, and who was to be honoured in the persons of the rulers (cf. Prov 24:21; 1Pet 2:17). Contempt of God consists not only in blasphemies of Jehovah openly expressed, which were to be punished with death (Lev 24:11.), but in disregard of His threats with reference to the oppression of the poorer members of His people (Ex 22:22-27), and in withholding from them what they ought to receive (Ex 22:29-31). Understood in this way, the command is closely connected not only with what precedes, but also with what follows. The prince (נשׂיא, lit., the elevated one) is mentioned by the side of God, because in his exalted position he has to administer the law of God among His people, and to put a stop to what is wrong.
John Gill
22:28 Thou shalt not revile the gods,.... Meaning not the idols of the Gentiles, which they reckon gods, and worship as such; which is the sense of Philo, and some others, particularly Josephus (i), who, to curry favour with the Roman emperors given to idolatry, has from hence inserted the following among the laws given to Moses;"let no man blaspheme the gods, which other cities think are such, nor rob strange sacred places, nor receive a gift dedicated to any deity;''but this cannot be the sense of the text, being contrary to Deut 12:2 nor can it be thought that care should be taken, lest the honour of the Heathen deities should be detracted from; but civil magistrates, the judges of the land, and the like, are meant, who are powers ordained of God, are in his stead, and represent him, and therefore respect should be shown them; nor should they be treated with any degree of slight and contempt, which may discourage and intimidate them, and deter them from the execution of their office: the Targum of Jonathan interprets them of judges very rightly, agreeably to Ps 82:1 and so Aben Ezra says,"they are the judges and the priests, the sons of Levi, with whom the law is:"
nor curse the ruler of thy people whether civil or ecclesiastic; the last mentioned Jewish writer intend of the king, who is the supreme ruler in things civil, and ought to be honoured and loved, served and obeyed, and not hated and cursed, no, not secretly, not in the bedchamber, nor in the thought of the heart, since not only the thing is criminal but dangerous; it is much if it is not discovered, and then ruin follows upon it, Eccles 10:20. The Apostle Paul applies it to the high priest among the Jews, who was the ruler in sacred things, Acts 23:5 and may be applicable to the prince of the sanhedrim, or chief in the grand court of judicature; and even to all dignified persons, who ought not to be spoken ill of, and to be abused in the execution of their office, and especially when they perform well.
(i) Antiqu. l. 4. c. 8. sect. 10. Contr. Apion. 1. 2. c. 33.
John Wesley
22:28 Thou shalt not revile the gods - That is, the judges and magistrates. Princes and magistrates are our fathers, whom the fifth commandment obligeth us to honour, and forbids us to revile. St. Paul applies this law to himself, and owns that he ought not to speak evil of the ruler of his people, no, not though he was then his most unrighteous persecutor, Acts 23:5.
Robert Jamieson, A. R. Fausset and David Brown
22:28 gods--a word which is several times in this chapter rendered "judges" or magistrates.
the ruler of thy people--and the chief magistrate who was also the high priest, at least in the time of Paul (Acts 23:1-5).
22:2922:29: Զպտուղ կալոյ քոյ եւ զհնձանի մի՛ հատանիցես։ Զանդրանիկս որդւոց քոց ի՛նձ տացես։
29 Քո կալի ու հնձանի արդիւնքը մի՛ կտրիր[48] ինձնից: [48] 48. Եբրայերէն՝ մի՛ ուշացրու:
29 Քու արմտիքներուդ ու հեղանիւթերուդ երախայրիները մի՛ ուշացներ. քու որդիներուդ անդրանիկները ինծի պէտք է տաս։
Զպտուղ կալոյ քո եւ զհնձանի մի՛ [304]հատանիցես. զանդրանիկս որդւոց քոց ինձ տացես:

22:29: Զպտուղ կալոյ քոյ եւ զհնձանի մի՛ հատանիցես։ Զանդրանիկս որդւոց քոց ի՛նձ տացես։
29 Քո կալի ու հնձանի արդիւնքը մի՛ կտրիր[48] ինձնից:
[48] 48. Եբրայերէն՝ մի՛ ուշացրու:
29 Քու արմտիքներուդ ու հեղանիւթերուդ երախայրիները մի՛ ուշացներ. քու որդիներուդ անդրանիկները ինծի պէտք է տաս։
zohrab-1805▾ eastern-1994▾ western am▾
22:2929: Не медли [приносить Мне] начатки от гумна твоего и от точила твоего; отдавай Мне первенца из сынов твоих;
22:29 οὕτως ουτως so; this way ποιήσεις ποιεω do; make τὸν ο the μόσχον μοσχος calf σου σου of you; your καὶ και and; even τὸ ο the πρόβατόν προβατον sheep σου σου of you; your καὶ και and; even τὸ ο the ὑποζύγιόν υποζυγιον beast of burden σου σου of you; your ἑπτὰ επτα seven ἡμέρας ημερα day ἔσται ειμι be ὑπὸ υπο under; by τὴν ο the μητέρα μητηρ mother τῇ ο the δὲ δε though; while ὀγδόῃ ογδοος eighth ἡμέρᾳ ημερα day ἀποδώσεις αποδιδωμι render; surrender μοι μοι me αὐτό αυτος he; him
22:29 מְלֵאָתְךָ֥ mᵊlēʔāṯᵊḵˌā מְלֵאָה full produce וְ wᵊ וְ and דִמְעֲךָ֖ ḏimʕᵃḵˌā דֶּמַע abundance לֹ֣א lˈō לֹא not תְאַחֵ֑ר ṯᵊʔaḥˈēr אחר be behind בְּכֹ֥ור bᵊḵˌôr בְּכֹר first-born בָּנֶ֖יךָ bānˌeʸḵā בֵּן son תִּתֶּן־ titten- נתן give לִּֽי׃ llˈî לְ to
22:29. decimas tuas et primitias non tardabis offerre primogenitum filiorum tuorum dabis mihiThou shalt not delay to pay thy tithes and thy firstfruits: thou shalt give the firstborn of thy sons to me.
29. Thou shalt not delay to offer of the abundance of thy fruits, and of thy liquors. The firstborn of thy sons shalt thou give unto me.
22:29. You shall not delay in paying your tithes and your first-fruits. You shall give the firstborn of your sons to me.
22:29. Thou shalt not delay [to offer] the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me.
Thou shalt not delay [to offer] the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me:

29: Не медли [приносить Мне] начатки от гумна твоего и от точила твоего; отдавай Мне первенца из сынов твоих;
22:29
οὕτως ουτως so; this way
ποιήσεις ποιεω do; make
τὸν ο the
μόσχον μοσχος calf
σου σου of you; your
καὶ και and; even
τὸ ο the
πρόβατόν προβατον sheep
σου σου of you; your
καὶ και and; even
τὸ ο the
ὑποζύγιόν υποζυγιον beast of burden
σου σου of you; your
ἑπτὰ επτα seven
ἡμέρας ημερα day
ἔσται ειμι be
ὑπὸ υπο under; by
τὴν ο the
μητέρα μητηρ mother
τῇ ο the
δὲ δε though; while
ὀγδόῃ ογδοος eighth
ἡμέρᾳ ημερα day
ἀποδώσεις αποδιδωμι render; surrender
μοι μοι me
αὐτό αυτος he; him
22:29
מְלֵאָתְךָ֥ mᵊlēʔāṯᵊḵˌā מְלֵאָה full produce
וְ wᵊ וְ and
דִמְעֲךָ֖ ḏimʕᵃḵˌā דֶּמַע abundance
לֹ֣א lˈō לֹא not
תְאַחֵ֑ר ṯᵊʔaḥˈēr אחר be behind
בְּכֹ֥ור bᵊḵˌôr בְּכֹר first-born
בָּנֶ֖יךָ bānˌeʸḵā בֵּן son
תִּתֶּן־ titten- נתן give
לִּֽי׃ llˈî לְ to
22:29. decimas tuas et primitias non tardabis offerre primogenitum filiorum tuorum dabis mihi
Thou shalt not delay to pay thy tithes and thy firstfruits: thou shalt give the firstborn of thy sons to me.
29. Thou shalt not delay to offer of the abundance of thy fruits, and of thy liquors. The firstborn of thy sons shalt thou give unto me.
22:29. You shall not delay in paying your tithes and your first-fruits. You shall give the firstborn of your sons to me.
22:29. Thou shalt not delay [to offer] the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me.
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
29: Начатки «гумна», т. е. хлеба, «точила», т. е. винограда и елея, приносились Богу, как владыке земли обетованной, в благодарность за дарование ее евреям (Втор 26:2–11), а Он отдавал их священникам (Чис 18:12). Чтобы последние могли получать необходимые к жизни средства в свое время, евреи и не должны медлить приношением начатков. Народу дается предостережение от легкомысленного отношения к исполнению заповедей. «Первенца от сынов твоих отдавай Мне». Эти слова не представляют повторения прежде данной заповеди (Исх 13:13), а только приложение повеления «не медлить» к исполнению уже известной заповеди относительно первородных.
Adam Clarke: Commentary on the Bible - 1831
22:29: The first of thy ripe fruits - This offering was a public acknowledgment of the bounty and goodness of God, who had given them their proper seed time, the first and the latter rain, and the appointed weeks of harvest.
From the practice of the people of God the heathens borrowed a similar one, founded on the same reason. The following passage from Censorinus, De Die Natali, is beautiful, and worthy of the deepest attention: -
Illi enim (majores nostri) qui alimenta, patriam, lucem, se denique ipsos deorum dono habebant, ex omnibus aliquid diis sacrabant, magis adeo, ut se gratos approbarent, quam quod deos arbitrarentur hoc indigere. Itaque cum perceperant fruges, antequam vescerentur, Diis libare instituerunt: et cum agros atque urbes, deorum munera, possiderent, partem quandam templis sacellisque, ubi eos colerent, dicavere.
"Our ancestors, who held their food, their country, the light, and all that they possessed, from the bounty of the gods, consecrated to them a part of all their property, rather as a token of their gratitude, than from a conviction that the gods needed any thing. Therefore as soon as the harvest was got in, before they had tasted of the fruits, they appointed libations to be made to the gods. And as they held their fields and cities as gifts from their gods, they consecrated a certain part for temples and shrines, where they might worship them."
Pliny is express on the same point, who attests that the Romans never tasted either their new corn or wine, till the priests had offered the First-Fruits to the gods. Acts ne degustabant quidem, novas fruges aut vina, antequam sacerdotes Primitias Libassent. Hist. Nat., lib. xviii., c. 2.
Horace bears the same testimony, and shows that his countrymen offered, not only their first-fruits, but the choicest of all their fruits, to the Lares or household gods; and he shows also the wickedness of those who sent these as presents to the rich, before the gods had been thus honored: -
Dulcia poma,
Et quoscumque feret cultus tibi fundus honores,
Ante Larem gustet venerabilior Lare dives.
Sat., lib. ii., s. v., ver. 12.
"What your garden yields,
The choicest honors of your cultured fields,
To him be sacrificed, and let him taste,
Before your gods, the vegetable feast."
Dunkin.
And to the same purpose Tibullus, in one of the most beautiful of his elegies: -
Et quodcumque mihi pomum novus educat annus,
Libatum agricolae ponitur ante deo.
Flava Ceres, tibi sit nostro de rure corona
Spicea, quae templi pendeat ante fores.
Eleg., lib. i., eleg. i. ver. 13.
"My grateful fruits, the earliest of the year,
Before the rural god shall daily wait.
From Ceres' gifts I'll cull each browner ear,
And hang a wheaten wreath before her gate."
Grainger.
The same subject he touches again in the fifth elegy of the same book, where he specifies the different offerings made for the produce of the fields, of the flocks, and of the vine, ver. 27: -
Illa deo sciet agricolae pro vitibus uvam,
Pro segete spicas, pro grege ferre dapem.
"With pious care will load each rural shrine,
For ripen'd crops a golden sheaf assign,
Cates for my fold, rich clusters for my wine.
Id. - See Calmet.
These quotations will naturally recall to our memory the offerings of Cain and Abel, mentioned Gen 4:3, Gen 4:4.
The rejoicings at our harvest-home are distorted remains of that gratitude which our ancestors, with all the primitive inhabitants of the earth, expressed to God with appropriate signs and ceremonies. Is it not possible to restore, in some goodly form, a custom so pure, so edifying, and so becoming? There is a laudable custom, observed by some pious people, of dedicating a new house to God by prayer, etc., which cannot be too highly commended.
Albert Barnes: Notes on the Bible - 1834
22:29: The offering of firstfruits appears to have been a custom of primitive antiquity and was connected with the earliest acts of sacrifice. See Gen 4:3-4. The references to it here and in Exo 23:19 had probably been handed down from patriarchal times. The specific law relating to the firstborn of living creatures was brought out in a strong light in connection with the deliverance from Egypt Exo 13:2, Exo 13:12-13; compare Exo 23:19; Lev 22:27; Deu 26:2-11; Neh 10:35.
The first of thy ripe fruits, and of thy liquors - See the margin. The rendering of our King James Bible is a paraphrase.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:29: shalt not delay: Exo 23:16, Exo 23:19; Deu 26:2-10; Kg2 4:42; Ch2 31:5; Pro 3:9, Pro 3:10; Eze 20:40; Mic 7:1; Mat 6:33; Rom 8:23; Jam 1:18
the first of thy ripe fruits: Heb. thy fulness
liquors: Heb. tear.
the firstborn: Exo 13:2, Exo 13:12, Exo 34:19
Carl Friedrich Keil and Franz Delitzsch
22:29
"Thy fulness and thy flowing thou shalt not delay (to Me)." מלאה fulness, signifies the produce of corn (Deut 22:9); and דּמע (lit., tear, flowing, liquor stillans), which only occurs here, is a poetical epithet for the produce of the press, both wine and oil (cf. δάκρυον τῶν δένδρων, lxx; arborum lacrimae, Plin. 11:6). The meaning is correctly given by the lxx: ἀπαρχὰς ἅλωνος καὶ ληνοῦ σοῦ. That the command not to delay and not to withhold the fulness, etc., relates to the offering of the first-fruits of the field and vineyard, as is more fully defined in Ex 23:19 and Deut 26:2-11, is evident from what follows, in which the law given at the exodus from Egypt, with reference to the sanctification of the first-born of man and beast (Ex 13:2, Ex 13:12), is repeated and incorporated in the rights of Israel, inasmuch as the adoption of the first-born on the part of Jehovah was a perpetual guarantee to the whole nation of the right of covenant fellowship. (On the rule laid down in Ex 22:30, see Lev 22:27.)
Geneva 1599
22:29 Thou shalt not delay [to offer] the (k) first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me.
(k) Your abundance of your corn.
John Gill
22:29 Thou shall not delay to offer the first of thy ripe fruits,.... Which, according to Maimonides (k), were of seven kinds only; for he says,"they do not bring the firstfruits, but of the seven kinds, said in the praise of the land, (the land of Canaan), Deut 8:8 and they are wheat, barley, grapes, figs, pomegranates, olives, and dates;''and how much of these were to be offered is not fixed by the law, but were left to the generosity of the people: the above mentioned writer asks (l),"what measure do the wise men set? a good eye (or a bountiful man) brings one of forty (or the fortieth part of his fruits); a middling one (one that is neither liberal nor niggardly) brings one of fifty (or the fiftieth part); and an evil one (a covetous man) one of sixty (or the sixtieth part), but never less than that.''Now this was not to be delayed, but to be brought as soon and as early as could be: the Jewish writers seem to understand this of postponing things, or inverting the order of them, bringing that first which should be last, and that last which should be first; so Jarchi interprets it,"thou shall not change the order of their separation, to postpone that which should be first, and to put before that which should be last; for the first oblation should not be brought before the firstfruits, and the tithes before the first oblation.''And thus runs one of their canons or traditions (m),"if anyone brings the first oblation before the firstfruits, the first tithe before the first oblation, the second tithe before the first, it is as if he transgressed a negative precept: "thou shalt not delay or postpone", &c. Ex 22:29'
And of thy liquors: and these, according to Maimonides (n), were only the firstfruits of liquors of olives and grapes:
the firstborn of thy sons thou shall give unto me; which is a repetition of the law. See Gill on Ex 13:2.
(k) Hilchot Biccurim, c. 2. sect. 2. (l) Hilchot Trumot, c. 3. sect. 2. (m) Misn. Trumot, c. 3. sect. 6. (n) Biccurim, ut supra. (k))
John Wesley
22:29 The first - born of thy sons shalt thou give unto me - And much more reason have we to give ourselves and all we have to God, who spared not his own Son, but delivered him up for us all. The first ripe of their corn they must not delay to offer; there is danger if we delay our duty, lest we wholly omit it; and by slipping the first opportunity in expectation of another, we suffer Satan to cheat us of all our time.
22:3022:30: Նոյնպէս արասցես զարջառ քո, եւ զոչխար քո, եւ զէշ քո։ զեւթն օր՝ եղիցի ընդ մա՛րբ իւրով, եւ յաւուրն ութերորդի՝ տացե՛ս զնա ինձ։
30 Քո որդիներից անդրանիկներին ինձ կը նուիրաբերես: Նոյն կերպ կը վարուես քո արջառի, ոչխարի ու էշի առաջնածինների հետ: Դրանք եօթը օր թող մնան իրենց մօր մօտ, իսկ ութերորդ օրը դրանք կը նուիրաբերես ինձ:
30 Քու եզիդ ու ոչխարիդ ալ այսպէս ըրէ. եօթը օր մօրը հետ պիտի ըլլայ. ութերորդ օրը զայն ինծի պիտի տաս։
Նոյնպէս արասցես զարջառ քո եւ զոչխար քո [305]եւ զէշ քո``. զեւթն օր եղիցի ընդ մարբ իւրով, եւ յաւուրն ութերորդի տացես զնա ինձ:

22:30: Նոյնպէս արասցես զարջառ քո, եւ զոչխար քո, եւ զէշ քո։ զեւթն օր՝ եղիցի ընդ մա՛րբ իւրով, եւ յաւուրն ութերորդի՝ տացե՛ս զնա ինձ։
30 Քո որդիներից անդրանիկներին ինձ կը նուիրաբերես: Նոյն կերպ կը վարուես քո արջառի, ոչխարի ու էշի առաջնածինների հետ: Դրանք եօթը օր թող մնան իրենց մօր մօտ, իսկ ութերորդ օրը դրանք կը նուիրաբերես ինձ:
30 Քու եզիդ ու ոչխարիդ ալ այսպէս ըրէ. եօթը օր մօրը հետ պիտի ըլլայ. ութերորդ օրը զայն ինծի պիտի տաս։
zohrab-1805▾ eastern-1994▾ western am▾
22:3030: то же делай с волом твоим и с овцою твоею. семь дней пусть они будут при матери своей, а в восьмой день отдавай их Мне.
22:30 καὶ και and; even ἄνδρες ανηρ man; husband ἅγιοι αγιος holy ἔσεσθέ ειμι be μοι μοι me καὶ και and; even κρέας κρεας meat θηριάλωτον θηριαλωτος not ἔδεσθε εσθιω eat; consume τῷ ο the κυνὶ κυων dog ἀπορρίψατε απορριπτω toss away αὐτό αυτος he; him
22:30 כֵּֽן־ kˈēn- כֵּן thus תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make לְ lᵊ לְ to שֹׁרְךָ֖ šōrᵊḵˌā שֹׁור bullock לְ lᵊ לְ to צֹאנֶ֑ךָ ṣōnˈeḵā צֹאן cattle שִׁבְעַ֤ת šivʕˈaṯ שֶׁבַע seven יָמִים֙ yāmîm יֹום day יִהְיֶ֣ה yihyˈeh היה be עִם־ ʕim- עִם with אִמֹּ֔ו ʔimmˈô אֵם mother בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the שְּׁמִינִ֖י ššᵊmînˌî שְׁמִינִי eighth תִּתְּנֹו־ tittᵊnô- נתן give לִֽי׃ lˈî לְ to
22:30. de bubus quoque et ovibus similiter facies septem diebus sit cum matre sua die octavo reddes illum mihiThou shalt do the same with the firstborn of thy oxen also and sheep: seven days let it be with its dam: the eighth day thou shalt give it to me.
30. Likewise shalt thou do with thine oxen, with thy sheep: seven days it shall be with its dam; on the eighth day thou shalt give it me.
22:30. You shall do likewise with those of the oxen and the sheep. For seven days, let it be with its mother; on the eighth day you shall repay it to me.
22:30. Likewise shalt thou do with thine oxen, [and] with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me.
Likewise shalt thou do with thine oxen, [and] with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me:

30: то же делай с волом твоим и с овцою твоею. семь дней пусть они будут при матери своей, а в восьмой день отдавай их Мне.
22:30
καὶ και and; even
ἄνδρες ανηρ man; husband
ἅγιοι αγιος holy
ἔσεσθέ ειμι be
μοι μοι me
καὶ και and; even
κρέας κρεας meat
θηριάλωτον θηριαλωτος not
ἔδεσθε εσθιω eat; consume
τῷ ο the
κυνὶ κυων dog
ἀπορρίψατε απορριπτω toss away
αὐτό αυτος he; him
22:30
כֵּֽן־ kˈēn- כֵּן thus
תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make
לְ lᵊ לְ to
שֹׁרְךָ֖ šōrᵊḵˌā שֹׁור bullock
לְ lᵊ לְ to
צֹאנֶ֑ךָ ṣōnˈeḵā צֹאן cattle
שִׁבְעַ֤ת šivʕˈaṯ שֶׁבַע seven
יָמִים֙ yāmîm יֹום day
יִהְיֶ֣ה yihyˈeh היה be
עִם־ ʕim- עִם with
אִמֹּ֔ו ʔimmˈô אֵם mother
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
שְּׁמִינִ֖י ššᵊmînˌî שְׁמִינִי eighth
תִּתְּנֹו־ tittᵊnô- נתן give
לִֽי׃ lˈî לְ to
22:30. de bubus quoque et ovibus similiter facies septem diebus sit cum matre sua die octavo reddes illum mihi
Thou shalt do the same with the firstborn of thy oxen also and sheep: seven days let it be with its dam: the eighth day thou shalt give it to me.
30. Likewise shalt thou do with thine oxen, with thy sheep: seven days it shall be with its dam; on the eighth day thou shalt give it me.
22:30. You shall do likewise with those of the oxen and the sheep. For seven days, let it be with its mother; on the eighth day you shall repay it to me.
22:30. Likewise shalt thou do with thine oxen, [and] with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Замечание о принесении Богу первенцев чистых животных в восьмой день по рождении говорит о том, что они предназначались в жертву (Лев 22:27). И так как нужда в жертвенных животных была велика, то закон и требует не медлить их доставлением.
Adam Clarke: Commentary on the Bible - 1831
22:30: Seven days it shall be with his dam - For the mother's health it was necessary that the young one should suck so long; and prior to this time the process of nutrition in a young animal can scarcely be considered as completely formed. Among the Romans lambs were not considered as pure or clean before the eighth day; nor calves before the thirtieth: Pecoris faetus die octavo purus est, bovis trigesimo - Plin. Hist. Nat., lib. viii.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:30: Likewise: Deu 15:19
seven days: Lev 22:27
John Gill
22:30 Likewise shalt thou do with thine oxen, and with thy sheep,.... That is, with the firstborn, which were to be set apart to the Lord; and so the Targum of Jonathan paraphrases it,"the firstborn of thine oxen, and of thy sheep;''for having spoken of the firstborn of men, the Scripture proceeds to speak of the firstborn of cattle, great and small, the separation of which was enjoined in one and the same precept, Ex 13:2,
seven days it shall be with his dam; whether it be a calf or a lamb; before it was seven days old it was not to be taken from it, and given to the Lord:
on the eighth day thou shall give it me; that is, they might do it then, but not before; yet they were not obliged to bring it exactly on that day, but they might do it any time within the month, and at a month's end they were obliged to redeem it, that is, give the priest the sum of five shekels for it, Num 18:16. The Jewish canon runs thus (n);"how long are Israelites bound for the bringing of the firstborn, i.e. before they offer it to the priest? in small cattle thirty days, in large cattle fifty days.''
(n) Misn. Becorot, c. 4. sect. 1.
22:3122:31: Եւ մարդք սո՛ւրբք լինիջիք ինձ, զի ես եմ Տէր Աստուած ձեր։ Զմիս գազանաբեկին ՚ի բացի՝ մի՛ ուտիցէք, այլ շա՛ն ընկեսջիք[695]։[695] Յայլս պակասի. Լինիջիք ինձ. զի ես եմ Տէր Աստուած ձեր։ Ոմանք. Զմիս գազանաբեկին ՚ի բացէ՝ մի՛ ու՛՛։
31 Իմ այս ասածները կատարելով՝ դուք ինձ համար սուրբ մարդիկ կը լինէք: Գազանի յօշոտած կենդանու միս մի՛ կերէք, այլ շա՛նը նետեցէք»:
31 Դուք ինծի սուրբ մարդիկ պիտի ըլլաք։ Դաշտին մէջ գազաններէն պատառուածին միսը մի՛ ուտէք. այլ՝ շուներուն նետեցէք։
Եւ մարդք սուրբք լինիջիք ինձ. եւ զմիս գազանաբեկին ի բացի` մի՛ ուտիցէք, այլ շան ընկեսջիք:

22:31: Եւ մարդք սո՛ւրբք լինիջիք ինձ, զի ես եմ Տէր Աստուած ձեր։ Զմիս գազանաբեկին ՚ի բացի՝ մի՛ ուտիցէք, այլ շա՛ն ընկեսջիք[695]։
[695] Յայլս պակասի. Լինիջիք ինձ. զի ես եմ Տէր Աստուած ձեր։ Ոմանք. Զմիս գազանաբեկին ՚ի բացէ՝ մի՛ ու՛՛։
31 Իմ այս ասածները կատարելով՝ դուք ինձ համար սուրբ մարդիկ կը լինէք: Գազանի յօշոտած կենդանու միս մի՛ կերէք, այլ շա՛նը նետեցէք»:
31 Դուք ինծի սուրբ մարդիկ պիտի ըլլաք։ Դաշտին մէջ գազաններէն պատառուածին միսը մի՛ ուտէք. այլ՝ շուներուն նետեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
22:3131: И будете у Меня людьми святыми; и мяса, растерзанного зверем в поле, не ешьте, псам бросайте его.
22:31 וְ wᵊ וְ and אַנְשֵׁי־ ʔanšê- אִישׁ man קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness תִּהְי֣וּן tihyˈûn היה be לִ֑י lˈî לְ to וּ û וְ and בָשָׂ֨ר vāśˌār בָּשָׂר flesh בַּ ba בְּ in † הַ the שָּׂדֶ֤ה śśāḏˈeh שָׂדֶה open field טְרֵפָה֙ ṭᵊrēfˌā טְרֵיפָה prey לֹ֣א lˈō לֹא not תֹאכֵ֔לוּ ṯōḵˈēlû אכל eat לַ la לְ to † הַ the כֶּ֖לֶב kkˌelev כֶּלֶב dog תַּשְׁלִכ֥וּן tašliḵˌûn שׁלך throw אֹתֹֽו׃ ס ʔōṯˈô . s אֵת [object marker]
22:31. viri sancti eritis mihi carnem quae a bestiis fuerit praegustata non comedetis sed proicietis canibusYou shall be holy men to me: the flesh that beasts have tasted of before, you shall not eat, but shall cast it to the dogs.
31. And ye shall be holy men unto me: therefore ye shall not eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs.
22:31. You shall be holy men for me. The flesh, from which beasts will have tasted, you shall not eat, but you will throw it to the dogs.”
22:31. And ye shall be holy men unto me: neither shall ye eat [any] flesh [that is] torn of beasts in the field; ye shall cast it to the dogs.
And ye shall be holy men unto me: neither shall ye eat [any] flesh [that is] torn of beasts in the field; ye shall cast it to the dogs:

31: И будете у Меня людьми святыми; и мяса, растерзанного зверем в поле, не ешьте, псам бросайте его.
22:31
וְ wᵊ וְ and
אַנְשֵׁי־ ʔanšê- אִישׁ man
קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness
תִּהְי֣וּן tihyˈûn היה be
לִ֑י lˈî לְ to
וּ û וְ and
בָשָׂ֨ר vāśˌār בָּשָׂר flesh
בַּ ba בְּ in
הַ the
שָּׂדֶ֤ה śśāḏˈeh שָׂדֶה open field
טְרֵפָה֙ ṭᵊrēfˌā טְרֵיפָה prey
לֹ֣א lˈō לֹא not
תֹאכֵ֔לוּ ṯōḵˈēlû אכל eat
לַ la לְ to
הַ the
כֶּ֖לֶב kkˌelev כֶּלֶב dog
תַּשְׁלִכ֥וּן tašliḵˌûn שׁלך throw
אֹתֹֽו׃ ס ʔōṯˈô . s אֵת [object marker]
22:31. viri sancti eritis mihi carnem quae a bestiis fuerit praegustata non comedetis sed proicietis canibus
You shall be holy men to me: the flesh that beasts have tasted of before, you shall not eat, but shall cast it to the dogs.
31. And ye shall be holy men unto me: therefore ye shall not eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs.
22:31. You shall be holy men for me. The flesh, from which beasts will have tasted, you shall not eat, but you will throw it to the dogs.”
22:31. And ye shall be holy men unto me: neither shall ye eat [any] flesh [that is] torn of beasts in the field; ye shall cast it to the dogs.
ru▾ 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
31: Вкушение мяса животного, растерзанного зверем, оскверняло еврея (Лев 22:8; Иез 4:14), поэтому запрещение вкушать его и стоит в связи с повелением быть людьми святыми.
Adam Clarke: Commentary on the Bible - 1831
22:31: Neither shall ye eat - flesh - torn of beasts in the field - This has been supposed to be an ordinance against eating flesh cut off the animal while alive, and so the Syriac seems to have understood it. If we can credit Mr. Bruce, this is a frequent custom in Abyssinia; but human nature revolts from it. The reason of the prohibition against eating the flesh of animals that had been torn, or as we term it worried in the field, appears to have been simply this: That the people might not eat the blood, which in this case must be coagulated in the flesh; and the blood, being the life of the beast, and emblematical of the blood of the covenant, was ever to be held sacred, and was prohibited from the days of Noah. See Clarke's note on Gen 9:4.
In the conclusion of this chapter we see the grand reason of all the ordinances and laws which it contains. No command was issued merely from the sovereignty of God. He gave them to the people as restraints on disorderly passions, and incentives to holiness; and hence he says, Ye shall be holy men unto me. Mere outward services could neither please him nor profit them; for from the very beginning of the world the end of the commandment was love out of a pure heart and good conscience, and faith unfeigned, Ti1 1:5. And without these accompaniments no set of religious duties, however punctually performed, could be pleasing in the sight of that God who seeks truth in the inward parts, and in whose eyes the faith that worketh by love is alone valuable. A holy heart and a holy, useful life God invariably requires in all his worshippers. Reader, how standest thou in his sight?
Albert Barnes: Notes on the Bible - 1834
22:31: The sanctification of the nation was emphatically symbolized by strictness of diet as regards both the kind of animal, and the mode of slaughtering. See Lev. 11; 17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:31: holy: Exo 19:5, Exo 19:6; Lev 11:45, Lev 19:2; Deu 14:21; Pe1 1:15, Pe1 1:16
neither: Lev 17:15, Lev 17:16, Lev 20:25, Lev 22:8; Deu 14:21; Eze 4:14, Eze 44:31; Act 10:14, Act 15:20
Carl Friedrich Keil and Franz Delitzsch
22:31
As the whole nation sanctified itself to the Lord in the sanctification of the first-born, the Israelites were to show themselves to be holy men unto the Lord by not eating "flesh torn to pieces in the field," i.e., the flesh of an animal that had been torn to pieces by a wild beast in the field. Such flesh they were to throw to the dogs, because eating it would defile (cf. Lev 17:15).
Geneva 1599
22:31 And ye shall be holy men unto me: neither shall ye eat [any] flesh [that is] torn of beasts in the field; ye shall cast it (l) to the dogs.
(l) And so have nothing to do with it.
John Gill
22:31 And ye shall be holy men unto me,.... They were so by God's act of election, not special and particular, but general and national; choosing and separating them to be an holy people to him, above all the people on the face of the earth, and in a ceremonial sense they observing laws and appointments of God of this kind; which is the sense here intended, as appears by what follows: all men, and so these Israelites, ought to be holy in a moral sense, and some are holy in a spiritual and evangelical sense, being made holy by the Spirit of God; of these the Apostle Peter speaks, in allusion to this, and such like passages, 1Pet 2:9.
neither shall ye eat any flesh that is torn of beasts in the field; or in the house, as Jarchi notes; but the Scripture, as he observes, speaks of the place where it is more usual for beasts to tear, and so Aben Ezra; otherwise what is torn elsewhere, or by whatsoever accident it is bruised and maimed, was not to be eaten: ye shall cast it to the dogs: for even a stranger was not to eat of it, or if he did he was unclean, and was obliged to wash his clothes, and bathe himself, Lev 17:15 and yet Jarchi interprets this figuratively of such as are like dogs, meaning the Gentiles, whom the Jews used to call so, see Mt 15:26. An Heathen poet gives instructions perfectly agreeable to this law;"do not (says he) eat flesh fed upon by beasts, but leave the remains to the swift dogs (o).''
(o) &c. Phocylides, ver. 136, 137.
John Wesley
22:31 Ye shall be holy unto me - And one mark of that honourable distinction is appointed in their diet, which was, that they should not eat any flesh that was torn of beasts - Both because the blood was not duly taken out of it, and because the clean beast was ceremonially defiled, by the touch of the unclean.