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Matthew Henry: Concise Commentary on the Whole Bible - 1706
After the law concerning the atonement to be made for all Israel by the high priest, at the tabernacle, with the blood of bulls and goats, in this chapter we have two prohibitions necessary for the preservation of the honour of that atonement. I. That no sacrifice should be offered by any other than the priests, nor any where but at the door of the tabernacle, and this upon pain of death, ver. 1-9. II. That no blood should be eaten, and this under the same penalty, ver. 10, &c.
Adam Clarke: Commentary on the Bible - 1831
The people are commanded to bring all the cattle they intend to kill to the door of the tabernacle, where they are to be made an offering to the Lord; and those who disobey are to be cut off, Lev 17:1-5. The priest is to sprinkle the blood, Lev 17:6. They are forbidden to offer sacrifices to devils, Lev 17:7. The injunction to bring their offerings to the door of the tabernacle is repeated, Lev 17:8, Lev 17:9. The eating of blood is solemnly forbidden, Lev 17:10. It is the life of the beast, and is given to make an atonement for their souls, Lev 17:11, Lev 17:12. If a bird or beast be taken in hunting, its blood must be poured out and covered with dust, for the reasons before assigned, Lev 17:13, Lev 17:14. None shall eat an animal that dies of itself, or is torn by beasts; if any act otherwise he must bathe his clothes and his flesh, or bear his iniquity, Lev 17:15, Lev 17:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Lev 17:1, The blood of all slain beasts must be offered to the Lord at the door of the tabernacle; Lev 17:7, They must not offer to devils; Lev 17:10, All eating of blood is forbidden; Lev 17:15, and of all that dies by itself, or is torn.
Carl Friedrich Keil and Franz Delitzsch

II. Laws for the Sanctification of Israel in the Covenant - Fellowship of Its God - Leviticus 17-25
Holiness of Conduct on the Part of the Israelites - Leviticus 17-20
The contents of these four chapters have been very fittingly summed up by Baumgarten in the following heading: "Israel is not to walk in the way of the heathen and of the Canaanites, but in the ordinances of Jehovah," as all the commandments contained in them relate to holiness of life.
Holiness of Food. - The Israelites were not to slaughter domestic animals as food either within or outside the camp, but before the door of the tabernacle, and as slain-offerings, that the blood and fat might be offered to Jehovah. They were not to sacrifice any more to field-devils (Lev 17:3-7), and were to offer all their burnt-offerings or slain-offerings before the door of the tabernacle (Lev 17:8,_ 9); and they were not to eat either blood or carrion (Lev 17:10-16). These laws are not intended simply as supplements to the food laws in ch. 11; but they place the eating of food on the part of the Israelites in the closest relation with their calling as the holy nation of Jehovah, on the one hand to oppose an effectual barrier to the inclination of the people to idolatrous sacrificial meals, on the other hand to give a consecrated character to the food of the people in harmony with their calling, that it might be received with thanksgiving and sanctified with prayer (Ti1 4:4-5).
John Gill
INTRODUCTION TO LEVITICUS 17
In this chapter a law is given, ordering all sorts of persons, Israelites and sojourners, to bring their sacrifices to the door of the tabernacle of the congregation, on pain of being cut off, cf11Lev_17:1; and a special and particular prohibition of sacrificing to devils is delivered out, Lev 17:7; and the eating of blood, and of everything that dies of itself, or is torn with beasts, is forbidden under the above penalty, cf11Lev_17:10.
17:117:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
1 Տէրը խօսեց Մովսէսի հետ ու ասաց.
17 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

17:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
1 Տէրը խօսեց Մովսէսի հետ ու ասաց.
17 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
17:11: И сказал Господь Моисею, говоря:
17:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
17:1 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
17:1. et locutus est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
1. And the LORD spake unto Moses, saying,
17:1. And the Lord spoke to Moses, saying:
17:1. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

1: И сказал Господь Моисею, говоря:
17:1
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
17:1
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
17:1. et locutus est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
17:1. And the Lord spoke to Moses, saying:
17:1. And the LORD spake unto Moses, saying,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Следующие постановления — запретительного свойства — восполняют данные ранее общие законы о жертвах и священном употреблении крови, относятся к повседневной, домашней жизни Израиля, а потому и обращаются не только к священнику, но и ко всему народу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Directions Concerning Sacrifices.B. C. 1490.
1 And the LORD spake unto Moses, saying, 2 Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them; This is the thing which the LORD hath commanded, saying, 3 What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it out of the camp, 4 And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people: 5 To the end that the children of Israel may bring their sacrifices, which they offer in the open field, even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation, unto the priest, and offer them for peace offerings unto the LORD. 6 And the priest shall sprinkle the blood upon the altar of the LORD at the door of the tabernacle of the congregation, and burn the fat for a sweet savour unto the LORD. 7 And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring. This shall be a statute for ever unto them throughout their generations. 8 And thou shalt say unto them, Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt offering or sacrifice, 9 And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the LORD; even that man shall be cut off from among his people.
This statute obliged all the people of Israel to bring all their sacrifices to God's altar, to be offered there. And as to this matter we must consider,
I. How it stood before. 1. It was allowed to all people to build altars, and offer sacrifices to God, where they pleased. Wherever Abraham had a tent he built an altar, and every master of a family was a priest to his own family, as Job i. 5. 2. This liberty had been an occasion of idolatry. When every man was his own priest, and had an altar of his own, by degrees, as they became vain in their imaginations, they invented gods of their own, and offered their sacrifices unto demons, v. 7. The word signifies rough or hairy goats, because it is probable that in the shape the evil spirits often appeared to them, to invite their sacrifices and to signify their acceptance of them. For the devil, ever since he became a revolter from God and a rebel against him, has set up for a rival with him, and coveted to have divine honours paid him: he had the impudence to solicit our blessed Saviour to fall down and worship him. The Israelites themselves had learned in Egypt to sacrifice to demons. And some of them, it should seem, practised it even since the God of Israel had so gloriously appeared for them, and with them. They are said to go a whoring after these demons; for it was such a breach of their covenant with God as adultery is of the marriage covenant: and they were as strongly addicted to their idolatrous worships, and as hard to be reclaimed from them, as those that have given themselves over to fornication, to work all uncleanness with greediness; and therefore it is with reference to this that God calls himself a jealous God.
II. How this law settled it. 1. Some think that the children of Israel were by this law forbidden, while they were in the wilderness, to kill any beef, or mutton, or veal, or lamb, or goat, even for their common eating, but at the door of the tabernacle, where the blood and the fat were to be offered to God upon the altar, and the flesh to be returned back to the offerer to be eaten as a peace-offering, according to the law. And the statute is so worded (v. 3, 4) as to favour this opinion, for it speaks generally of killing any ox, or lamb, or goat. The learned Dr. Cudworth puts this sense upon it, and thinks that while they had their tabernacle so near them in the midst of their camp they ate no flesh but what had first been offered to God, but that when they were entering Canaan this constitution was altered (Deut. xii. 21), and they were allowed to kill their beasts of the flock and herd at home, as well as the roebuck and the hart; only thrice a year they were to see God at his tabernacle, and to eat and drink before him there. And it is probable that in the wilderness they did not eat much flesh but that of their peace-offerings, preserving what cattle they had, for breed, against they came to Canaan; therefore they murmured for flesh, being weary of manna; and Moses on that occasion speaks as if they were very sparing of the flocks and the herds, Num. xi. 4, 22. Yet it is hard to construe this as a temporary law, when it is expressly said to be a statute for ever (v. 7); and therefore, 2. It should seem rather to forbid only the killing of beasts for sacrifice any where but at God's altar. They must not offer sacrifice, as they had done, in the open field (v. 5), no, not to the true God, but it must be brought to the priest, to be offered on the altar of the Lord: and the solemnity they had lately witnessed, of consecrating both the priests and the altar, would serve for a good reason why they should confine themselves to both these that God had so signally appointed and owned. This law obliged not only the Israelites themselves, but the proselytes or strangers that were circumcised and sojourned among them, who were in danger of retaining an affection to their old ways of worship. If any should transgress this law, and offer sacrifice any where but at the tabernacle, (1.) The guilt was great: Blood shall be imputed to that man; he hath shed blood, v. 4. Though it was but a beast he had killed, yet, killing it otherwise than God had appointed, he was looked upon as a murderer. It is by the divine grant that we have the liberty to kill the inferior creatures, to the benefit of which we are not entitled, unless we submit to the limitations of it, which are that it be not done either with cruelty or with superstition, Gen. ix. 3, 4. Nor was there ever any greater abuse done to the inferior creatures than when they were made either false gods or sacrifices to false gods, to which the apostle perhaps has special reference when he speaks of the vanity and bondage of corruption to which the creature was made subject, Rom. viii. 20, 21, and compare ch. i. 23, 25. Idolatrous sacrifices were looked upon, not only as adultery, but as murder: he that offereth them is as if he slew a man, Isa. lxvi. 3. (2.) The punishment should be severe: That man shall be cut off from among his people. Either the magistrate must do it if it were manifest and notorious, or, if not, God would take the work into his own hands, and the offender should be cut off by some immediate stroke of divine justice. The reasons why God thus strictly ordered all their sacrifices to be offered at one place were, [1.] For the preventing of idolatry and superstition. That sacrifices might be offered to God, and according to the rule, and without innovations, they must always be offered by the hands of the priests, who were servants in God's house, and under the eye of the high priest, who was ruler of the house, and took care to see every thing done according to God's ordinance. [2.] For the securing of the honour of God's temple and altar, the peculiar dignity of which would be endangered if they might offer their sacrifices any where else as well as there. [3.] For the preserving of unity and brotherly love among the Israelites, that meeting all at one altar, as all the children of the family meet daily at one table, they might live and love as brethren, and be as one man, of one mind in the Lord.
III. How this law was observed. 1. While the Israelites kept their integrity they had a tender and very jealous regard to this law, as appears by their zeal against the altar which was erected by the two tribes and a half, which they would by no means have left standing if they had not been satisfied that it was never designed, nor should ever be used, for sacrifice or offering, Josh. xxii. 12, &c. 2. The breach of this law was for many ages the scandalous and incurable corruption of the Jewish church, witness that complaint which so often occurs in the history even of the good kings, Howbeit the high places were not taken away; and it was an inlet to the grossest idolatries. 3. Yet this law was, in extraordinary cases, dispensed with. Gideon's sacrifice (Judg. vi. 26), Manoah's (Judg. xiii. 19), Samuel's (1 Sam. vii. 9; ix. 13; xi. 15), David's (2 Sam. xxiv. 18), and Elijah's (1 Kings xviii. 23), were accepted, though not offered at the usual place: but these were all either ordered by angels or offered by prophets; and some think that after the desolation of Shiloh, and before the building of the temple, while the ark and altar were unsettled, it was more allowable to offer sacrifice elsewhere.
IV. How the matter stands now, and what use we are to make of this law. 1. It is certain that the spiritual sacrifices we are now to offer are not confined to any one place. Our Saviour has made this clear (John iv. 21), and the apostle (1 Tim. ii. 8), according to the prophecy, that in every place incense should be offered, Mal. i. 11. We have now no temple nor altar that sanctifies the gift, nor does the gospel unity lie in one place, but in one heart, and the unity of the spirit. 2. Christ is our altar, and the true tabernacle (Heb. viii. 2; xiii. 10); in him God dwells among us, and it is in him that our sacrifices are acceptable to God, and in him only, 1 Pet. ii. 5. To set up other mediators, or other altars, or other expiatory sacrifices, is, in effect, to set up other gods. He is the centre of unity, in whom all God's Israel meet. 3. Yet we are to have respect to the public worship of God, not forsaking the assemblies of his people, Heb. x. 25. The Lord loves the gates of Zion more than all the dwellings of Jacob, and so should we; see Ezek. xx. 40. Though God will graciously accept our family offerings, we must not therefore neglect the door of the tabernacle.
Albert Barnes: Notes on the Bible - 1834
17:1: This chapter, in its immediate bearing on the daily life of the Israelites, stands as the first of four Lev. 17-20 which set forth practical duties, directing the Israelites to walk, not in the way of the pagan, but according to the ordinances of Yahweh.
Carl Friedrich Keil and Franz Delitzsch
17:1
The directions are given to "Aaron and his sons, and all the children of Israel," because they were not only binding upon the nation generally, but upon the priesthood also; whereas the instructions in ch. 18-20 are addressed to "the children of Israel," or "the whole congregation" (Lev 18:2; Lev 19:2; Lev 20:2), just as special laws are laid down for the priests in ch. 20 and 21 with reference to the circumstances mentioned there.
John Gill
17:1 And the Lord spake unto Moses,.... After he had given him the law about the day of atonement, and the rites belonging to it:
saying; as follows.
17:217:2: Խօսեա՛ց դու ընդ Ահարոնի եւ ընդ որդիս նորա՝ եւ ընդ ամենայն որդիսն Իսրայէլի, եւ ասասցես ցնոսա. Ա՛յս բա՛ն է զոր պատուիրեաց Տէր՝ եւ ասէ.
2 «Խօսի՛ր Ահարոնի, նրա որդիների ու բոլոր իսրայէլացիների հետ եւ ասա՛ նրանց. “Տէրը այս բանը պատուիրեց ձեզ ու ասաց.
2 «Խօսէ՛ Ահարոնին ու անոր որդիներուն եւ Իսրայէլի բոլոր որդիներուն ու ըսէ անոնց. Այս բանն է, որ Տէրը պատուիրեց, ըսելով.
Խօսեաց դու ընդ Ահարոնի եւ ընդ որդիս նորա եւ ընդ ամենայն որդիսն Իսրայելի, եւ ասասցես ցնոսա:

17:2: Խօսեա՛ց դու ընդ Ահարոնի եւ ընդ որդիս նորա՝ եւ ընդ ամենայն որդիսն Իսրայէլի, եւ ասասցես ցնոսա. Ա՛յս բա՛ն է զոր պատուիրեաց Տէր՝ եւ ասէ.
2 «Խօսի՛ր Ահարոնի, նրա որդիների ու բոլոր իսրայէլացիների հետ եւ ասա՛ նրանց. “Տէրը այս բանը պատուիրեց ձեզ ու ասաց.
2 «Խօսէ՛ Ահարոնին ու անոր որդիներուն եւ Իսրայէլի բոլոր որդիներուն ու ըսէ անոնց. Այս բանն է, որ Տէրը պատուիրեց, ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
17:22: объяви Аарону и сынам его и всем сынам Израилевым и скажи им: вот что повелевает Господь:
17:2 λάλησον λαλεω talk; speak πρὸς προς to; toward Ααρων ααρων Aarōn; Aaron καὶ και and; even πρὸς προς to; toward τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him καὶ και and; even πρὸς προς to; toward πάντας πας all; every υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him τοῦτο ουτος this; he τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master λέγων λεγω tell; declare
17:2 דַּבֵּ֨ר dabbˌēr דבר speak אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron וְ wᵊ וְ and אֶל־ ʔel- אֶל to בָּנָ֗יו bānˈāʸw בֵּן son וְ wᵊ וְ and אֶל֙ ʔˌel אֶל to כָּל־ kol- כֹּל whole בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אָמַרְתָּ֖ ʔāmartˌā אמר say אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to זֶ֣ה zˈeh זֶה this הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
17:2. loquere Aaron et filiis eius et cunctis filiis Israhel et dices ad eos iste est sermo quem mandavit Dominus dicensSpeak to Aaron and his sons, and to all the children of Israel, saying to them: This is the word, which the Lord hath commanded, saying:
2. Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them; This is the thing which the LORD hath commanded, saying,
17:2. Speak to Aaron and his sons, and to all the sons of Israel, saying to them: This is the word, which the Lord has commanded, saying:
17:2. Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them; This [is] the thing which the LORD hath commanded, saying,
Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them; This [is] the thing which the LORD hath commanded, saying:

2: объяви Аарону и сынам его и всем сынам Израилевым и скажи им: вот что повелевает Господь:
17:2
λάλησον λαλεω talk; speak
πρὸς προς to; toward
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
πρὸς προς to; toward
τοὺς ο the
υἱοὺς υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
πρὸς προς to; toward
πάντας πας all; every
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
τοῦτο ουτος this; he
τὸ ο the
ῥῆμα ρημα statement; phrase
ος who; what
ἐνετείλατο εντελλομαι direct; enjoin
κύριος κυριος lord; master
λέγων λεγω tell; declare
17:2
דַּבֵּ֨ר dabbˌēr דבר speak
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
בָּנָ֗יו bānˈāʸw בֵּן son
וְ wᵊ וְ and
אֶל֙ ʔˌel אֶל to
כָּל־ kol- כֹּל whole
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אָמַרְתָּ֖ ʔāmartˌā אמר say
אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to
זֶ֣ה zˈeh זֶה this
הַ ha הַ the
דָּבָ֔ר ddāvˈār דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
צִוָּ֥ה ṣiwwˌā צוה command
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
17:2. loquere Aaron et filiis eius et cunctis filiis Israhel et dices ad eos iste est sermo quem mandavit Dominus dicens
Speak to Aaron and his sons, and to all the children of Israel, saying to them: This is the word, which the Lord hath commanded, saying:
17:2. Speak to Aaron and his sons, and to all the sons of Israel, saying to them: This is the word, which the Lord has commanded, saying:
17:2. Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them; This [is] the thing which the LORD hath commanded, saying,
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Geneva 1599
17:2 Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them; This [is] the thing which the LORD hath (a) commanded, saying,
(a) Lest they should practice the idolatry they had learned among the Egyptians.
John Gill
17:2 Speak unto Aaron, and unto his sons,.... Who were now constituted priests, the business of whose office it was to offer the sacrifices of the people, ordinary and extraordinary:
and to all the children of Israel; who were all under obligation to sacrifices at certain times; under whom may be comprehended the Levites, who were not priests, and the strangers that sojourned in Israel, for these are concerned in the following law:
and say unto them; which is spoken to Moses, who was to say what follows to Aaron, and by him to his sons, and by his sons to the people of Israel, and by them to the strangers:
this is the thing which the Lord hath commanded; ordered to be observed as his will and pleasure by everyone of them:
saying; namely, what follows.
17:317:3: Ա՛յր ոք այր՝ յորդւոցն Իսրայէլի. որ սպանանիցէ արջառ, կամ ոչխար, կամ այծ ՚ի բանակի. եւ որ ոք սպանանիցէ արտաքոյ բանակին. եւ ՚ի դուռն խորանին վկայութեան ո՛չ ածիցէ զայն, առ առնելոյ զնա յողջակէզ վասն փրկութեան Տեառն ընդունելի ՚ի հո՛տ անուշից։ Եւ որ սպանանիցէ արտաքոյ[1059]։ [1059] Բազումք. Ընդունել ՚ի հոտ անուշից։
3 Իսրայէլացիներից[39] որեւէ մէկը, եթէ բանակատեղիում արջառ, ոչխար կամ այծ կը մորթի եւ փրկութեան ողջակէզ անելու համար վկայութեան խորանի դուռը չի բերի այն իբրեւ Տիրոջն ընծայաբերուող անուշահոտ զոհ, նաեւ նա, որ դրսում կը մորթի[39] 39. Յունարէն բնագրում յաւելեալ կայ. կամ դրսից եկած ու ձեր մէջ բնակութիւն հաստատած: Տե՛ս ԺԷ, 8, 10:
3 Իսրայէլի տունէն ով որ արջառ մը կամ ոչխար մը եւ կամ այծ մը բանակին մէջ մորթէ, կամ բանակէն դուրս մորթէ
Այս բան է զոր պատուիրեաց Տէր եւ ասէ. Այր ոք այր յորդւոցն Իսրայելի որ սպանանիցէ արջառ կամ ոչխար կամ այծ ի բանակի, եւ որ ոք սպանանիցէ արտաքոյ բանակին, [287]եւ ի դուռն խորանին վկայութեան ոչ ածիցէ զայն, առ առնելոյ զնա յողջակէզ վասն փրկութեան` Տեառն ընդունելի ի հոտ անուշից. եւ որ սպանանիցէ արտաքոյ:

17:3: Ա՛յր ոք այր՝ յորդւոցն Իսրայէլի. որ սպանանիցէ արջառ, կամ ոչխար, կամ այծ ՚ի բանակի. եւ որ ոք սպանանիցէ արտաքոյ բանակին. եւ ՚ի դուռն խորանին վկայութեան ո՛չ ածիցէ զայն, առ առնելոյ զնա յողջակէզ վասն փրկութեան Տեառն ընդունելի ՚ի հո՛տ անուշից։ Եւ որ սպանանիցէ արտաքոյ[1059]։
[1059] Բազումք. Ընդունել ՚ի հոտ անուշից։
3 Իսրայէլացիներից[39] որեւէ մէկը, եթէ բանակատեղիում արջառ, ոչխար կամ այծ կը մորթի եւ փրկութեան ողջակէզ անելու համար վկայութեան խորանի դուռը չի բերի այն իբրեւ Տիրոջն ընծայաբերուող անուշահոտ զոհ, նաեւ նա, որ դրսում կը մորթի
[39] 39. Յունարէն բնագրում յաւելեալ կայ. կամ դրսից եկած ու ձեր մէջ բնակութիւն հաստատած: Տե՛ս ԺԷ, 8, 10:
3 Իսրայէլի տունէն ով որ արջառ մը կամ ոչխար մը եւ կամ այծ մը բանակին մէջ մորթէ, կամ բանակէն դուրս մորթէ
zohrab-1805▾ eastern-1994▾ western am▾
17:33: если кто из дома Израилева заколет тельца или овцу или козу в стане, или если кто заколет вне стана
17:3 ἄνθρωπος ανθρωπος person; human ἄνθρωπος ανθρωπος person; human τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἢ η or; than τῶν ο the προσηλύτων προσηλυτος proselyte τῶν ο the προσκειμένων προσκειμαι in ὑμῖν υμιν you ὃς ος who; what ἂν αν perhaps; ever σφάξῃ σφαζω slaughter μόσχον μοσχος calf ἢ η or; than πρόβατον προβατον sheep ἢ η or; than αἶγα αιξ in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks καὶ και and; even ὃς ος who; what ἂν αν perhaps; ever σφάξῃ σφαζω slaughter ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks
17:3 אִ֥ישׁ ʔˌîš אִישׁ man אִישׁ֙ ʔîš אִישׁ man מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִשְׁחַ֜ט yišḥˈaṭ שׁחט slaughter שֹׁ֥ור šˌôr שֹׁור bullock אֹו־ ʔô- אֹו or כֶ֛שֶׂב ḵˈeśev כֶּשֶׂב young ram אֹו־ ʔô- אֹו or עֵ֖ז ʕˌēz עֵז goat בַּֽ bˈa בְּ in † הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp אֹ֚ו ˈʔô אֹו or אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִשְׁחַ֔ט yišḥˈaṭ שׁחט slaughter מִ mi מִן from ח֖וּץ ḥˌûṣ חוּץ outside לַֽ lˈa לְ to † הַ the מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
17:3. homo quilibet de domo Israhel si occiderit bovem aut ovem sive capram in castris vel extra castraAny man whosoever of the house of Israel, if he kill an ox, or a sheep, or a goat in the camp, or without the camp,
3. What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it without the camp,
17:3. Any man at all of the house of Israel, if he will have killed an ox, or a sheep, or a goat in the camp or beyond the camp,
17:3. What man soever [there be] of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth [it] out of the camp,
What man soever [there be] of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth [it] out of the camp:

3: если кто из дома Израилева заколет тельца или овцу или козу в стане, или если кто заколет вне стана
17:3
ἄνθρωπος ανθρωπος person; human
ἄνθρωπος ανθρωπος person; human
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
η or; than
τῶν ο the
προσηλύτων προσηλυτος proselyte
τῶν ο the
προσκειμένων προσκειμαι in
ὑμῖν υμιν you
ὃς ος who; what
ἂν αν perhaps; ever
σφάξῃ σφαζω slaughter
μόσχον μοσχος calf
η or; than
πρόβατον προβατον sheep
η or; than
αἶγα αιξ in
τῇ ο the
παρεμβολῇ παρεμβολη encampment; barracks
καὶ και and; even
ὃς ος who; what
ἂν αν perhaps; ever
σφάξῃ σφαζω slaughter
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
17:3
אִ֥ישׁ ʔˌîš אִישׁ man
אִישׁ֙ ʔîš אִישׁ man
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִשְׁחַ֜ט yišḥˈaṭ שׁחט slaughter
שֹׁ֥ור šˌôr שֹׁור bullock
אֹו־ ʔô- אֹו or
כֶ֛שֶׂב ḵˈeśev כֶּשֶׂב young ram
אֹו־ ʔô- אֹו or
עֵ֖ז ʕˌēz עֵז goat
בַּֽ bˈa בְּ in
הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
אֹ֚ו ˈʔô אֹו or
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִשְׁחַ֔ט yišḥˈaṭ שׁחט slaughter
מִ mi מִן from
ח֖וּץ ḥˌûṣ חוּץ outside
לַֽ lˈa לְ to
הַ the
מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
17:3. homo quilibet de domo Israhel si occiderit bovem aut ovem sive capram in castris vel extra castra
Any man whosoever of the house of Israel, if he kill an ox, or a sheep, or a goat in the camp, or without the camp,
17:3. Any man at all of the house of Israel, if he will have killed an ox, or a sheep, or a goat in the camp or beyond the camp,
17:3. What man soever [there be] of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth [it] out of the camp,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Устанавливается правило, чтобы всякое животное из числа употребляемых в жертву, даже и для обычного житейского употребления, закалалось при скинии. Основание закона — не в общесемитском воззрении, что всякое заклание есть ео ipso и жертва, а в предупреждении жертвоприношений другим богам и в возбуждении уважения к жизни даже животных. Несоблюдение закона приравнивается к убийству. Несомненно, впрочем, что закон рассчитан лишь на близость всей общины к святилищу, как было в пустыне. По вступлении же Израиля в Ханаан ему было разрешено закалать животных на всяком месте «во всех жилищах» (Втор XII:15) своих, рассеянных по всему Ханаану.
Albert Barnes: Notes on the Bible - 1834
17:3: Every domesticated animal that was slain for food was a sort of peace-offering Lev 17:5. This law could only be kept as long as the children of Israel dwelt in their camp in the wilderness. The restriction was removed before they settled in the holy land, where their numbers and diffusion over the country would have rendered its strict observance impossible. See Deu 12:15-16, Deu 12:20-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:3: be of: Lev 17:8, Lev 17:12, Lev 17:13, Lev 17:15
that killeth an: Deu 12:5-7, Deu 12:11-15, Deu 12:20-22, Deu 12:26, Deu 12:27
Carl Friedrich Keil and Franz Delitzsch
17:3
Whoever of the house of Israel slaughtered an ox, sheep, or goat, either within or outside the camp, without bringing the animal to the tabernacle, to offer a sacrifice therefrom to the Lord, "blood was to be reckoned to him;" that is to say, as the following expression, "he hath shed blood," shows, such slaughtering was to be reckoned as the shedding of blood, or blood-guiltiness, and punished with extermination (see Gen 17:14). The severity of this prohibition required some explanation, and this is given in the reason assigned in Lev 17:5-7, viz., "that the Israelites may bring their slain-offerings, which they slay in the open field, before the door of the tabernacle, as peace-offerings to Jehovah," and "no more offer their sacrifices to the שׂעירים, after whom they go a whoring" (Lev 17:7). This reason presupposes that the custom of dedicating the slain animals as sacrifices to some deity, to which a portion of them was offered, was then widely spread among the Israelites. It had probably been adopted from the Egyptians; though this is not expressly stated by ancient writers: Herodotus (i. 132) and Strabo (xv. 732) simply mentioning it as a Persian custom, whilst the law book of Manu ascribes it to the Indians. To root out this idolatrous custom from among the Israelites, they were commanded to slay every animal before the tabernacle, as a sacrificial gift to Jehovah, and to bring the slain-offerings, which they would have slain in the open field, to the priest at the tabernacle, as shelamim (praise-offerings and thank-offerings), that he might sprinkle the blood upon the altar, and burn the fat as a sweet-smelling savour for Jehovah (see Lev 3:2-5). "The face of the field" (Lev 17:5, as in Lev 14:7, Lev 14:53): the open field, in distinction from the enclosed space of the court of Jehovah's dwelling. "The altar of Jehovah" is spoken of in Lev 17:6 instead of "the altar" only (Lev 1:5; Lev 11:15, etc.), on account of the contrast drawn between it and the altars upon which they offered sacrifice to Seirim. שׂעירים, literally goats, is here used to signify daemones (Vulg.), "field-devils" (Luther), demons, like the שׂדים in Deut 32:17, who were supposed to inhabit the desert (Is 13:21; Is 34:14), and whose pernicious influence they sought to avert by sacrifices. The Israelites had brought this superstition, and the idolatry to which it gave rise, from Egypt. The Seirim were the gods whom the Israelites worshipped and went a whoring after in Egypt (Josh 24:14; Ezek 20:7; Ezek 23:3, Ezek 23:8, Ezek 23:19, Ezek 23:21, Ezek 23:27). Both the thing and the name were derived from the Egyptians, who worshipped goats as gods (Josephus c. Ap. 2, 7), particularly Pan, who was represented in the form of a goat, a personification of the male and fertilizing principle in nature, whom they called Mendes and reckoned among the eight leading gods, and to whom they had built a splendid and celebrated temple in Thmuis, the capital of the Mendesian Nomos in Lower Egypt, and erected statues in the temples in all directions (cf. Herod. 2, 42, 46; Strabo, xvii. 802; Diod. Sic. i. 18). The expression "a statute for ever" refers to the principle of the law, that sacrifices were to be offered to Jehovah alone, and not to the law that every animal was to be slain before the tabernacle, which was afterwards repealed by Moses, when they were about to enter Canaan, where it could no longer be carried out (Deut 12:15).
Geneva 1599
17:3 What man soever [there be] of the house of Israel, that (b) killeth an ox, or lamb, or goat, in the camp, or that killeth [it] out of the camp,
(b) To make a sacrifice of offering of it.
John Gill
17:3 What man soever there be of the house of Israel,.... Whether high or low, rich or poor:
that killeth an ox, or lamb, or goat in the camp; which are particularly mentioned, as Gersom observes, because of these the offerings were; for the law respects the killing of them not for common food, but for sacrifice, as appears from the following verses; for this law was to be a statute for ever, whereas in that sense it was not, and could not be observed, especially when they were come into the land of Canaan; nor would it have been decent or convenient to have brought such vast numbers of cattle every day to be killed at the door of the tabernacle, and must have made the service of the priests extremely laborious to kill them, or even to see that they were killed aright:
or that killeth it out of the camp; which furnishes out another reason against the same notion, since it was not usual to kill for common food without the camp, but in their own tents within it; whereas to sacrifice without the camp was commonly done.
John Wesley
17:3 That killeth - Not for common use, for such beasts might be killed by any person or in any place but for sacrifice. In the camp, or out of the camp - That is, anywhere.
Robert Jamieson, A. R. Fausset and David Brown
17:3 BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
What man . . . killeth an ox--The Israelites, like other people living in the desert, would not make much use of animal food; and when they did kill a lamb or a kid for food, it would almost always be, as in Abraham's entertainment of the angels [Gen 18:7], an occasion of a feast, to be eaten in company. This was what was done with the peace offerings, and accordingly it is here enacted, that the same course shall be followed in slaughtering the animals as in the case of those offerings, namely, that they should be killed publicly, and after being devoted to God, partaken of by the offerers. This law, it is obvious, could only be observable in the wilderness while the people were encamped within an accessible distance from the tabernacle. The reason for it is to be found in the strong addictedness of the Israelites to idolatry at the time of their departure from Egypt; and as it would have been easy for any by killing an animal to sacrifice privately to a favorite object of worship, a strict prohibition was made against their slaughtering at home. (See on Deut 12:15).
17:417:4: եւ ՚ի դուռն խորանին վկայութեան ո՛չ ածիցէ առ ՚ի մատուցանելոյ պատարագ Տեառն, յանդիման խորանին վկայութեան Տեառն։ Յարի՛ւն համարեսցի մարդոյն այնմիկ, որպէս թէ արիւն եհեղ՝ սատակեսցի՛ անձն այն ՚ի ժողովրդենէ իւրմէ։
4 եւ Տիրոջ վկայութեան խորանի դիմաց Տիրոջը զոհ մատուցելու համար վկայութեան խորանի դուռը չի բերի, ապա այդ մարդը արիւնապարտ պիտի համարուի: Նա պիտի սպանուի իր ժողովրդի կողմից որպէս արիւն թափող մարդ:
4 Եւ Տէրոջը խորանին առջեւ Տէրոջը զոհ մատուցանելու համար վկայութեան խորանին առջեւ չբերէ, արիւնապարտութիւն պիտի սեպուի այն մարդուն. անիկա արիւն թափած է ու այն մարդը իր ժողովուրդին մէջէն պէտք է կորսուի,
եւ ի դուռն խորանին վկայութեան ոչ ածիցէ առ ի մատուցանելոյ պատարագ Տեառն յանդիման խորանին վկայութեան Տեառն, յարիւն համարեսցի մարդոյն այնմիկ. որպէս թէ արիւն եհեղ. սատակեսցի անձն այն ի ժողովրդենէ իւրմէ:

17:4: եւ ՚ի դուռն խորանին վկայութեան ո՛չ ածիցէ առ ՚ի մատուցանելոյ պատարագ Տեառն, յանդիման խորանին վկայութեան Տեառն։ Յարի՛ւն համարեսցի մարդոյն այնմիկ, որպէս թէ արիւն եհեղ՝ սատակեսցի՛ անձն այն ՚ի ժողովրդենէ իւրմէ։
4 եւ Տիրոջ վկայութեան խորանի դիմաց Տիրոջը զոհ մատուցելու համար վկայութեան խորանի դուռը չի բերի, ապա այդ մարդը արիւնապարտ պիտի համարուի: Նա պիտի սպանուի իր ժողովրդի կողմից որպէս արիւն թափող մարդ:
4 Եւ Տէրոջը խորանին առջեւ Տէրոջը զոհ մատուցանելու համար վկայութեան խորանին առջեւ չբերէ, արիւնապարտութիւն պիտի սեպուի այն մարդուն. անիկա արիւն թափած է ու այն մարդը իր ժողովուրդին մէջէն պէտք է կորսուի,
zohrab-1805▾ eastern-1994▾ western am▾
17:44: и не приведет ко входу скинии собрания, чтобы представить в жертву Господу пред жилищем Господним, то человеку тому вменена будет кровь: он пролил кровь, и истребится человек тот из народа своего;
17:4 καὶ και and; even ἐπὶ επι in; on τὴν ο the θύραν θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony μὴ μη not ἐνέγκῃ φερω carry; bring ὥστε ωστε as such; that ποιῆσαι ποιεω do; make αὐτὸ αυτος he; him εἰς εις into; for ὁλοκαύτωμα ολοκαυτωμα whole offering ἢ η or; than σωτήριον σωτηριος salvation; saving κυρίῳ κυριος lord; master δεκτὸν δεκτος acceptable εἰς εις into; for ὀσμὴν οσμη scent εὐωδίας ευωδια fragrance καὶ και and; even ὃς ος who; what ἂν αν perhaps; ever σφάξῃ σφαζω slaughter ἔξω εξω outside καὶ και and; even ἐπὶ επι in; on τὴν ο the θύραν θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony μὴ μη not ἐνέγκῃ φερω carry; bring αὐτὸ αυτος he; him ὥστε ωστε as such; that μὴ μη not προσενέγκαι προσφερω offer; bring to δῶρον δωρον present κυρίῳ κυριος lord; master ἀπέναντι απεναντι before; contrary τῆς ο the σκηνῆς σκηνη tent κυρίου κυριος lord; master καὶ και and; even λογισθήσεται λογιζομαι account; count τῷ ο the ἀνθρώπῳ ανθρωπος person; human ἐκείνῳ εκεινος that αἷμα αιμα blood; bloodstreams αἷμα αιμα blood; bloodstreams ἐξέχεεν εκχεω pour out; drained ἐξολεθρευθήσεται εξολοθρευω utterly ruin ἡ ο the ψυχὴ ψυχη soul ἐκείνη εκεινος that ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population αὐτῆς αυτος he; him
17:4 וְ wᵊ וְ and אֶל־ ʔel- אֶל to פֶּ֜תַח pˈeṯaḥ פֶּתַח opening אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵד֮ môʕēḏ מֹועֵד appointment לֹ֣א lˈō לֹא not הֱבִיאֹו֒ hᵉvîʔˌô בוא come לְ lᵊ לְ to הַקְרִ֤יב haqrˈîv קרב approach קָרְבָּן֙ qorbˌān קָרְבָּן offering לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face מִשְׁכַּ֣ן miškˈan מִשְׁכָּן dwelling-place יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH דָּ֣ם dˈām דָּם blood יֵחָשֵׁ֞ב yēḥāšˈēv חשׁב account לָ lā לְ to † הַ the אִ֤ישׁ ʔˈîš אִישׁ man הַ ha הַ the הוּא֙ hû הוּא he דָּ֣ם dˈām דָּם blood שָׁפָ֔ךְ šāfˈāḵ שׁפך pour וְ wᵊ וְ and נִכְרַ֛ת niḵrˈaṯ כרת cut הָ hā הַ the אִ֥ישׁ ʔˌîš אִישׁ man הַ ha הַ the ה֖וּא hˌû הוּא he מִ mi מִן from קֶּ֥רֶב qqˌerev קֶרֶב interior עַמֹּֽו׃ ʕammˈô עַם people
17:4. et non obtulerit ad ostium tabernaculi oblationem Domino sanguinis reus erit quasi sanguinem fuderit sic peribit de medio populi suiAnd offer it not at the door of the tabernacle an oblation to the Lord, shall be guilty of blood. As if he had shed blood, so shall he perish from the midst of his people.
4. and hath not brought it unto the door of the tent of meeting, to offer it as an oblation unto the LORD before the tabernacle of the LORD: blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people:
17:4. and not have presented it as an oblation to the Lord at the door of the tabernacle, he shall be guilty of blood. It is just as if he had shed blood; so then, he shall perish from the midst of his people.
17:4. And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people:
And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people:

4: и не приведет ко входу скинии собрания, чтобы представить в жертву Господу пред жилищем Господним, то человеку тому вменена будет кровь: он пролил кровь, и истребится человек тот из народа своего;
17:4
καὶ και and; even
ἐπὶ επι in; on
τὴν ο the
θύραν θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
μὴ μη not
ἐνέγκῃ φερω carry; bring
ὥστε ωστε as such; that
ποιῆσαι ποιεω do; make
αὐτὸ αυτος he; him
εἰς εις into; for
ὁλοκαύτωμα ολοκαυτωμα whole offering
η or; than
σωτήριον σωτηριος salvation; saving
κυρίῳ κυριος lord; master
δεκτὸν δεκτος acceptable
εἰς εις into; for
ὀσμὴν οσμη scent
εὐωδίας ευωδια fragrance
καὶ και and; even
ὃς ος who; what
ἂν αν perhaps; ever
σφάξῃ σφαζω slaughter
ἔξω εξω outside
καὶ και and; even
ἐπὶ επι in; on
τὴν ο the
θύραν θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
μὴ μη not
ἐνέγκῃ φερω carry; bring
αὐτὸ αυτος he; him
ὥστε ωστε as such; that
μὴ μη not
προσενέγκαι προσφερω offer; bring to
δῶρον δωρον present
κυρίῳ κυριος lord; master
ἀπέναντι απεναντι before; contrary
τῆς ο the
σκηνῆς σκηνη tent
κυρίου κυριος lord; master
καὶ και and; even
λογισθήσεται λογιζομαι account; count
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
ἐκείνῳ εκεινος that
αἷμα αιμα blood; bloodstreams
αἷμα αιμα blood; bloodstreams
ἐξέχεεν εκχεω pour out; drained
ἐξολεθρευθήσεται εξολοθρευω utterly ruin
ο the
ψυχὴ ψυχη soul
ἐκείνη εκεινος that
ἐκ εκ from; out of
τοῦ ο the
λαοῦ λαος populace; population
αὐτῆς αυτος he; him
17:4
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
פֶּ֜תַח pˈeṯaḥ פֶּתַח opening
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵד֮ môʕēḏ מֹועֵד appointment
לֹ֣א lˈō לֹא not
הֱבִיאֹו֒ hᵉvîʔˌô בוא come
לְ lᵊ לְ to
הַקְרִ֤יב haqrˈîv קרב approach
קָרְבָּן֙ qorbˌān קָרְבָּן offering
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
מִשְׁכַּ֣ן miškˈan מִשְׁכָּן dwelling-place
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
דָּ֣ם dˈām דָּם blood
יֵחָשֵׁ֞ב yēḥāšˈēv חשׁב account
לָ לְ to
הַ the
אִ֤ישׁ ʔˈîš אִישׁ man
הַ ha הַ the
הוּא֙ הוּא he
דָּ֣ם dˈām דָּם blood
שָׁפָ֔ךְ šāfˈāḵ שׁפך pour
וְ wᵊ וְ and
נִכְרַ֛ת niḵrˈaṯ כרת cut
הָ הַ the
אִ֥ישׁ ʔˌîš אִישׁ man
הַ ha הַ the
ה֖וּא hˌû הוּא he
מִ mi מִן from
קֶּ֥רֶב qqˌerev קֶרֶב interior
עַמֹּֽו׃ ʕammˈô עַם people
17:4. et non obtulerit ad ostium tabernaculi oblationem Domino sanguinis reus erit quasi sanguinem fuderit sic peribit de medio populi sui
And offer it not at the door of the tabernacle an oblation to the Lord, shall be guilty of blood. As if he had shed blood, so shall he perish from the midst of his people.
17:4. and not have presented it as an oblation to the Lord at the door of the tabernacle, he shall be guilty of blood. It is just as if he had shed blood; so then, he shall perish from the midst of his people.
17:4. And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:4: And bringeth it not unto the door - As sacrifice was ever deemed essential to true religion, it was necessary that it should be performed in such a way as to secure the great purpose of its institution. God alone could show how this should be done so as to be pleasing in his sight, and therefore he has given the most plain and particular directions concerning it. The Israelites, from their long residence in Egypt, an idolatrous country, had doubtless adopted many of their usages; and many portions of the Pentateuch seem to have been written merely to correct and bring them back to the purity of the Divine worship. That no blood should be offered to idols, God commands every animal used for food or sacrifice to be slain at the door of the tabernacle. While every animal was slain in this sacrificial way, even the daily food of the people must put them in mind of the necessity of a sacrifice for sin. Perhaps St. Paul had this circumstance in view when he said, Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God, Co1 10:31; and, Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. While the Israelites were encamped in the wilderness, it was comparatively easy to prevent all abuses of this Divine institution; and therefore they were all commanded to bring the oxen, sheep, and goats to the door of the tabernacle of the congregation, that they might be slain there, and their blood sprinkled upon the altar of the Lord. But when they became settled in the promised land, and the distance, in many cases, rendered it impossible for them to bring the animals to be slain for domestic uses to the temple, they were permitted to pour out the blood in a sacrificial way unto God at their respective dwellings, and to cover it with the dust; see Lev 17:13, and Deu 12:20, Deu 12:21.
Blood shall be imputed unto that man - Having poured out the blood improperly, he shall be considered as guilty of murder, because that blood, had it been properly and sacrificially employed, might have made atonement for the life of a man.
Albert Barnes: Notes on the Bible - 1834
17:4
Blood shall be imputed unto that man - i. e. he has incurred guilt in shedding blood in an unlawful manner.
Cut off - See Exo 31:14 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:4: bringeth: Lev 1:3; Deu 12:5, Deu 12:6, Deu 12:13, Deu 12:14; Eze 20:40; Joh 10:7, Joh 10:9, Joh 14:6
blood shall: Lev 7:18; Psa 32:2; Rom 4:6, Rom 5:13, Rom 5:20; Plm 1:18, Plm 1:19
he hath: Isa 66:3
be cut off: Lev 17:10, Lev 17:14, Lev 18:29, Lev 20:3, Lev 20:16, Lev 20:18; Gen 17:14; Exo 12:15, Exo 12:19; Num 15:30, Num 15:31
Geneva 1599
17:4 And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; (c) blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people:
(c) I abhor it as much as if he had killed a man as in (Is 66:3).
John Gill
17:4 And bringeth it not unto the door of the tabernacle of the congregation,.... Near to which stood the altar of burnt offering to offer it upon, and the priests ready for such service: now the Lord would have every sacrifice brought thither
to offer an offering to the Lord before the tabernacle of the Lord; that it might be offered publicly, and be known to be offered to the Lord, and not to idols or devils, as in Lev 17:7; and so to prevent private idolatry, and private persons from intruding into the priest's office; and this was typical of the acceptance of all spiritual sacrifices in the church of God, through Christ the minister of the tabernacle, which God pitched, and not man; and who is the door into the house of God, where such sacrifices are publicly to be offered up:
blood shall be imputed unto that man, he hath shed blood; which though it was only the blood of a beast, yet being shed as a sacrifice for man, and typical of the blood of Christ to be shed for man, was sacred and precious to God; and therefore he resented the shedding of it to any but himself, or by any person, or in any place but by his appointment; such a man was to be punished as a murderer, idolatry being equally heinous in the sight of God as murder, see Is 66:3,
and that man shall be cut off from among his people; not merely excommunicated from the church of God, deprived of the privileges of his house, but even put to death; for such a man was guilty of blood, that is, of death, and therefore to be put to death either by the hand of the civil magistrate, if his case was known and came under their cognizance, or by the immediate hand of God by a premature death, which seems to be chiefly intended; also see Lev 17:10.
John Wesley
17:4 The tabernacle - This was appointed in opposition to the Heathens, who sacrificed in all places; to cut off occasions of idolatry; to prevent the people's usurpation of the priest's office, and to signify that God would accept of no sacrifices but through Christ and in the Church; (of both which the tabernacle was a type.) But though men were tied to this law, God was free to dispense with his own law, which he did sometimes to the prophets, as 1Kings 7:9, 1Kings 11:15. He hath shed blood - He shall be punished as a murderer. The reason is, because he shed that blood, which, though not man's blood, yet was precious, being sacred and appropriated to God, and typically the price by which men's lives were ransomed.
17:517:5: Որպէս զի ածիցեն որդիքն Իսրայէլի զզոհս իւրեանց՝ զոր ինքեանք սպանանիցեն ՚ի դաշտս, եւ մատուսցեն առաջի Տեառն ՚ի դուռն խորանին վկայութեան առ քահանայն. եւ զենուցուն զնոսա զենումն փրկութեան Տեառն։
5 Եւ այս նրա համար, որ Իսրայէլի որդիները իրենց զոհելիք անասունները դաշտում մորթելու փոխարէն բերեն Տիրոջ առաջ, վկայութեան խորանի դուռը, քահանայի մօտ, եւ դրանք մորթեն այստեղ որպէս Տիրոջը մատուցուելիք փրկութեան զոհ:
5 Որպէս զի Իսրայէլի որդիները այն զոհերը որոնք հիմա դաշտի մէջ կը մորթեն, Տէրոջը բերեն, այսինքն վկայութեան խորանին դուռը՝ քահանային բերեն եւ խաղաղութեան զոհերու համար զանոնք Տէրոջը զոհեն։
որպէս զի ածիցեն որդիքն Իսրայելի զզոհս իւրեանց` զոր ինքեանք սպանանիցեն ի դաշտս, եւ մատուսցեն առաջի Տեառն ի դուռն խորանին վկայութեան առ քահանայն, եւ զենուցուն զնոսա զենումն փրկութեան` Տեառն:

17:5: Որպէս զի ածիցեն որդիքն Իսրայէլի զզոհս իւրեանց՝ զոր ինքեանք սպանանիցեն ՚ի դաշտս, եւ մատուսցեն առաջի Տեառն ՚ի դուռն խորանին վկայութեան առ քահանայն. եւ զենուցուն զնոսա զենումն փրկութեան Տեառն։
5 Եւ այս նրա համար, որ Իսրայէլի որդիները իրենց զոհելիք անասունները դաշտում մորթելու փոխարէն բերեն Տիրոջ առաջ, վկայութեան խորանի դուռը, քահանայի մօտ, եւ դրանք մորթեն այստեղ որպէս Տիրոջը մատուցուելիք փրկութեան զոհ:
5 Որպէս զի Իսրայէլի որդիները այն զոհերը որոնք հիմա դաշտի մէջ կը մորթեն, Տէրոջը բերեն, այսինքն վկայութեան խորանին դուռը՝ քահանային բերեն եւ խաղաղութեան զոհերու համար զանոնք Տէրոջը զոհեն։
zohrab-1805▾ eastern-1994▾ western am▾
17:55: [это] для того, чтобы приводили сыны Израилевы жертвы свои, которые они заколают на поле, чтобы приводили их пред Господа ко входу скинии собрания, к священнику, и заколали их Господу в жертвы мирные;
17:5 ὅπως οπως that way; how ἀναφέρωσιν αναφερω bring up; carry up οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τὰς ο the θυσίας θυσια immolation; sacrifice αὐτῶν αυτος he; him ὅσας οσος as much as; as many as ἂν αν perhaps; ever αὐτοὶ αυτος he; him σφάξουσιν σφαζω slaughter ἐν εν in τοῖς ο the πεδίοις πεδιον and; even οἴσουσιν φερω carry; bring τῷ ο the κυρίῳ κυριος lord; master ἐπὶ επι in; on τὰς ο the θύρας θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony πρὸς προς to; toward τὸν ο the ἱερέα ιερευς priest καὶ και and; even θύσουσιν θυω immolate; sacrifice θυσίαν θυσια immolation; sacrifice σωτηρίου σωτηριος salvation; saving τῷ ο the κυρίῳ κυριος lord; master αὐτά αυτος he; him
17:5 לְמַעַן֩ lᵊmaʕˌan לְמַעַן because of אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָבִ֜יאוּ yāvˈîʔû בוא come בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶֽת־ ʔˈeṯ- אֵת [object marker] זִבְחֵיהֶם֮ zivḥêhem זֶבַח sacrifice אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֵ֣ם hˈēm הֵם they זֹבְחִים֮ zōvᵊḥîm זבח slaughter עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הַ ha הַ the שָּׂדֶה֒ śśāḏˌeh שָׂדֶה open field וֶֽ wˈe וְ and הֱבִיאֻ֣ם hᵉvîʔˈum בוא come לַֽ lˈa לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to פֶּ֛תַח pˈeṯaḥ פֶּתַח opening אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and זָ֨בְח֜וּ zˌāvᵊḥˈû זבח slaughter זִבְחֵ֧י zivḥˈê זֶבַח sacrifice שְׁלָמִ֛ים šᵊlāmˈîm שֶׁלֶם final offer לַֽ lˈa לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
17:5. ideo offerre debent sacerdoti filii Israhel hostias suas quas occidunt in agro ut sanctificentur Domino ante ostium tabernaculi testimonii et immolent eas hostias pacificas DominoTherefore the children of Israel shall bring to the priest their victims, which they kill in the field, that they may be sanctified to the Lord before the door of the tabernacle of the testimony: and they may sacrifice them for peace offerings to the Lord.
5. To the end that the children of Israel may bring their sacrifices, which they sacrifice in the open field, even that they may bring them unto the LORD, unto the door of the tent of meeting, unto the priest, and sacrifice them for sacrifices of peace offerings unto the LORD.
17:5. Therefore, the sons of Israel must offer to the priest their victims, which they kill in the field, so that they may be sanctified to the Lord before the door of the tabernacle of the testimony, and so that they may immolate them as peace offerings to the Lord.
17:5. To the end that the children of Israel may bring their sacrifices, which they offer in the open field, even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation, unto the priest, and offer them [for] peace offerings unto the LORD.
To the end that the children of Israel may bring their sacrifices, which they offer in the open field, even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation, unto the priest, and offer them [for] peace offerings unto the LORD:

5: [это] для того, чтобы приводили сыны Израилевы жертвы свои, которые они заколают на поле, чтобы приводили их пред Господа ко входу скинии собрания, к священнику, и заколали их Господу в жертвы мирные;
17:5
ὅπως οπως that way; how
ἀναφέρωσιν αναφερω bring up; carry up
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
τὰς ο the
θυσίας θυσια immolation; sacrifice
αὐτῶν αυτος he; him
ὅσας οσος as much as; as many as
ἂν αν perhaps; ever
αὐτοὶ αυτος he; him
σφάξουσιν σφαζω slaughter
ἐν εν in
τοῖς ο the
πεδίοις πεδιον and; even
οἴσουσιν φερω carry; bring
τῷ ο the
κυρίῳ κυριος lord; master
ἐπὶ επι in; on
τὰς ο the
θύρας θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
πρὸς προς to; toward
τὸν ο the
ἱερέα ιερευς priest
καὶ και and; even
θύσουσιν θυω immolate; sacrifice
θυσίαν θυσια immolation; sacrifice
σωτηρίου σωτηριος salvation; saving
τῷ ο the
κυρίῳ κυριος lord; master
αὐτά αυτος he; him
17:5
לְמַעַן֩ lᵊmaʕˌan לְמַעַן because of
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָבִ֜יאוּ yāvˈîʔû בוא come
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶֽת־ ʔˈeṯ- אֵת [object marker]
זִבְחֵיהֶם֮ zivḥêhem זֶבַח sacrifice
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הֵ֣ם hˈēm הֵם they
זֹבְחִים֮ zōvᵊḥîm זבח slaughter
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
הַ ha הַ the
שָּׂדֶה֒ śśāḏˌeh שָׂדֶה open field
וֶֽ wˈe וְ and
הֱבִיאֻ֣ם hᵉvîʔˈum בוא come
לַֽ lˈa לְ to
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
פֶּ֛תַח pˈeṯaḥ פֶּתַח opening
אֹ֥הֶל ʔˌōhel אֹהֶל tent
מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
זָ֨בְח֜וּ zˌāvᵊḥˈû זבח slaughter
זִבְחֵ֧י zivḥˈê זֶבַח sacrifice
שְׁלָמִ֛ים šᵊlāmˈîm שֶׁלֶם final offer
לַֽ lˈa לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
17:5. ideo offerre debent sacerdoti filii Israhel hostias suas quas occidunt in agro ut sanctificentur Domino ante ostium tabernaculi testimonii et immolent eas hostias pacificas Domino
Therefore the children of Israel shall bring to the priest their victims, which they kill in the field, that they may be sanctified to the Lord before the door of the tabernacle of the testimony: and they may sacrifice them for peace offerings to the Lord.
17:5. Therefore, the sons of Israel must offer to the priest their victims, which they kill in the field, so that they may be sanctified to the Lord before the door of the tabernacle of the testimony, and so that they may immolate them as peace offerings to the Lord.
17:5. To the end that the children of Israel may bring their sacrifices, which they offer in the open field, even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation, unto the priest, and offer them [for] peace offerings unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-7: Вынесенная из Египта склонность к идолопоклонству побуждала многих, под предлогом заклания животных в пищу, приносить жертву на поле seirim, LXX: mataioiV (слав.: суетным), Акила — Симмах pilosus (косматым), Vulg.: daemonitxus — тем козлообразным или сатирообразным существам народной веры, которые наравне с Азазелом, вообще злыми духами, представлялись обитающими в пустыне (Ис XIII:21; Мф XII:43; Лк XI:24). По блаж. Феодориту, «Бог знал нечестие некоторых, знал, что иные приносят жертвы демонам. Посему постановил, чтобы всякий желающий закалать тельца или овцу, или козу, приводил закалаемое к дверям скинии и там проливал кровь, мясо же вкушал дома (вопр. 23: на Лев.). В Талмуде целый трактат «Хуллик» посвящен вопросу о законном резании (шехита) животных.
Albert Barnes: Notes on the Bible - 1834
17:5
Rather, May bring their beasts for slaughter, which they (now) slaughter in the open field. even that they may bring them before Yahweh to the entrance of the tent of meeting unto the priests, and slaughter them as peace-offerings to Yahweh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:5: in the open: Gen 21:33, Gen 22:2, Gen 22:13, Gen 31:54; Deu 12:2; Kg1 14:23; Kg2 16:4, Kg2 17:10; Ch2 28:4; Eze 20:28, Eze 22:9
and offer them: Lev. 3:1-17, Lev 7:11-21; Exo 24:5
Geneva 1599
17:5 To the end that the children of Israel may bring their sacrifices, which they offer in the (d) open field, even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation, unto the priest, and offer them [for] peace offerings unto the LORD.
(d) In that they were moved with foolish devotion to offer it.
John Gill
17:5 To the end that the children of Israel may bring their sacrifices which they offer in the open field,.... Which, before the tabernacle was erected, they were used to offer there, as it was lawful for them to do, and on high places, but now unlawful; though sometimes this was dispensed with by the Lord, and was done by some of his prophets, as Samuel, David, and Elijah, though not by priests:
even that they may bring them unto the Lord, unto the door of the tabernacle of the congregation, unto the priest; by whom they were to be offered, and by him only, and which is a principal reason why they were ordered to be brought thither:
and offer them for peace offerings unto the Lord; which though only mentioned, include all others. These are only taken notice of because most frequent, and because most profitable to the people, having a part of them; wherefore if these were to be brought to the tabernacle, which came the nearest of any to their meals and feasts in their own houses, then much more burnt offerings, and sin offerings, in which the Lord, had so great a concern.
John Wesley
17:5 They offer - The Israelites, before the building of the tabernacle, did so, from which they are now restrained. Peace - offerings - He nameth not these exclusively from others, as appears from the reason of the law, and from Lev 17:8-9, but because in these the temptation was more common in regard of their frequency, and more powerful, because part of these belonged to the offerer, and the pretence was more plausible, because their sanctity was of a lower degree than others, these being only called holy, and allowed in part to the people, whereas the others are called most holy, and were wholly appropriated either to God, or to the priests.
Robert Jamieson, A. R. Fausset and David Brown
17:5 To the end that the children of Israel may bring their sacrifices, which they offer in the open field--"They" is supposed by some commentators to refer to the Egyptians, so that the verse will stand thus: "the children of Israel may bring their sacrifices which they (the Egyptians) offer in the open field." The law is thought to have been directed against those whose Egyptian habits led them to imitate this idolatrous practice.
17:617:6: Եւ հեղցէ՛ քահանայն զարիւնն առ սեղանովն յանդիման Տեառն, առ դրան խորանին վկայութեան. եւ հանցեն զճարպն ՚ի հո՛տ անուշից Տեառն[1060]։ [1060] Ոմանք. Եւ հանցէ զճարպն։
6 Քահանան արիւնը թող թափի զոհասեղանի շուրջը, Տիրոջ դիմաց, վկայութեան խորանի դռանը, ճարպը թող այրի իբրեւ Տիրոջն ընծայաբերուող անուշահոտ զոհ:
6 Եւ քահանան պէտք է սրսկէ արիւնը վկայութեան խորանին դուռը՝ Տէրոջը սեղանին վրայ ու ճարպը անոյշ հոտի համար այրէ Տէրոջը առջեւ։
Եւ [288]հեղցէ քահանայն զարիւնն առ սեղանովն յանդիման Տեառն, առ դրան խորանին վկայութեան, եւ [289]հանցեն զճարպն ի հոտ անուշից Տեառն:

17:6: Եւ հեղցէ՛ քահանայն զարիւնն առ սեղանովն յանդիման Տեառն, առ դրան խորանին վկայութեան. եւ հանցեն զճարպն ՚ի հո՛տ անուշից Տեառն[1060]։
[1060] Ոմանք. Եւ հանցէ զճարպն։
6 Քահանան արիւնը թող թափի զոհասեղանի շուրջը, Տիրոջ դիմաց, վկայութեան խորանի դռանը, ճարպը թող այրի իբրեւ Տիրոջն ընծայաբերուող անուշահոտ զոհ:
6 Եւ քահանան պէտք է սրսկէ արիւնը վկայութեան խորանին դուռը՝ Տէրոջը սեղանին վրայ ու ճարպը անոյշ հոտի համար այրէ Տէրոջը առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:66: и покропит священник кровью на жертвенник Господень у входа скинии собрания и воскурит тук в приятное благоухание Господу,
17:6 καὶ και and; even προσχεεῖ προσχεω the ἱερεὺς ιερευς priest τὸ ο the αἷμα αιμα blood; bloodstreams ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar κύκλῳ κυκλω circling; in a circle ἀπέναντι απεναντι before; contrary κυρίου κυριος lord; master παρὰ παρα from; by τὰς ο the θύρας θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even ἀνοίσει αναφερω bring up; carry up τὸ ο the στέαρ στεαρ into; for ὀσμὴν οσμη scent εὐωδίας ευωδια fragrance κυρίῳ κυριος lord; master
17:6 וְ wᵊ וְ and זָרַ֨ק zārˌaq זרק toss הַ ha הַ the כֹּהֵ֤ן kkōhˈēn כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּם֙ ddˌām דָּם blood עַל־ ʕal- עַל upon מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH פֶּ֖תַח pˌeṯaḥ פֶּתַח opening אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment וְ wᵊ וְ and הִקְטִ֣יר hiqṭˈîr קטר smoke הַ ha הַ the חֵ֔לֶב ḥˈēlev חֵלֶב fat לְ lᵊ לְ to רֵ֥יחַ rˌêₐḥ רֵיחַ scent נִיחֹ֖חַ nîḥˌōₐḥ נִיחֹחַ smell of appeasement לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
17:6. fundetque sacerdos sanguinem super altare Domini ad ostium tabernaculi testimonii et adolebit adipem in odorem suavitatis DominoAnd the priest shall pour the blood upon the altar of the Lord, at the door of the tabernacle of the testimony: and shall burn the fat for a sweet odour to the Lord.
6. And the priest shall sprinkle the blood upon the altar of the LORD at the door of the tent of meeting, and burn the fat for a sweet savour unto the LORD.
17:6. And the priest shall pour the blood upon the altar of the Lord, at the door of the tabernacle of the testimony, and he shall burn the fat as a sweet odor to the Lord.
17:6. And the priest shall sprinkle the blood upon the altar of the LORD [at] the door of the tabernacle of the congregation, and burn the fat for a sweet savour unto the LORD.
And the priest shall sprinkle the blood upon the altar of the LORD [at] the door of the tabernacle of the congregation, and burn the fat for a sweet savour unto the LORD:

6: и покропит священник кровью на жертвенник Господень у входа скинии собрания и воскурит тук в приятное благоухание Господу,
17:6
καὶ και and; even
προσχεεῖ προσχεω the
ἱερεὺς ιερευς priest
τὸ ο the
αἷμα αιμα blood; bloodstreams
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
κύκλῳ κυκλω circling; in a circle
ἀπέναντι απεναντι before; contrary
κυρίου κυριος lord; master
παρὰ παρα from; by
τὰς ο the
θύρας θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
καὶ και and; even
ἀνοίσει αναφερω bring up; carry up
τὸ ο the
στέαρ στεαρ into; for
ὀσμὴν οσμη scent
εὐωδίας ευωδια fragrance
κυρίῳ κυριος lord; master
17:6
וְ wᵊ וְ and
זָרַ֨ק zārˌaq זרק toss
הַ ha הַ the
כֹּהֵ֤ן kkōhˈēn כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּם֙ ddˌām דָּם blood
עַל־ ʕal- עַל upon
מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
פֶּ֖תַח pˌeṯaḥ פֶּתַח opening
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment
וְ wᵊ וְ and
הִקְטִ֣יר hiqṭˈîr קטר smoke
הַ ha הַ the
חֵ֔לֶב ḥˈēlev חֵלֶב fat
לְ lᵊ לְ to
רֵ֥יחַ rˌêₐḥ רֵיחַ scent
נִיחֹ֖חַ nîḥˌōₐḥ נִיחֹחַ smell of appeasement
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
17:6. fundetque sacerdos sanguinem super altare Domini ad ostium tabernaculi testimonii et adolebit adipem in odorem suavitatis Domino
And the priest shall pour the blood upon the altar of the Lord, at the door of the tabernacle of the testimony: and shall burn the fat for a sweet odour to the Lord.
17:6. And the priest shall pour the blood upon the altar of the Lord, at the door of the tabernacle of the testimony, and he shall burn the fat as a sweet odor to the Lord.
17:6. And the priest shall sprinkle the blood upon the altar of the LORD [at] the door of the tabernacle of the congregation, and burn the fat for a sweet savour unto the LORD.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:6: sprinkle: Lev 3:2, Lev 3:8, Lev 3:13
burn: Lev 3:5, Lev 3:11, Lev 3:16, Lev 4:31; Exo 29:13, Exo 29:18; Num 18:17
John Gill
17:6 And the priest shall sprinkle the blood upon the altar of the Lord,.... The altar of burnt: offering, Lev 1:5,
at the door of the tabernacle of the congregation; near to which it stood, see Lev 1:5,
and burn the fat for a sweet savour to the Lord; the fat that covered the inwards, the kidneys, the flanks and caul of the liver; see Lev 3:3.
John Wesley
17:6 Upon the altar - This verse contains a reason of the foregoing law, because of God's propriety in the blood and fat, wherewith also God was well pleased, and the people reconciled. And these two parts only are mentioned, as the most eminent, and peculiar, though other parts also were reserved for God.
17:717:7: Եւ ո՛չ եւս զոհեսցեն զզոհս իւրեանց սնոտեաց՝ զորոց զհետ ինքեանք պոռնկէին. օրէ՛ն յաւիտենական եղիցի ձեզ յազգս ձեր։
7 Նրանք այլեւս իրենց զոհերը թող չզոհաբերեն կուռքերին, որոնց հաւատալով մարդիկ պոռնկանում էին: Դա ձեզ ու ձեր սերունդների համար յաւիտենական օրէնք թող լինի”:
7 Եւ իրենց զոհերը ա՛լ թող չզոհեն դեւերուն, որոնց ետեւէն երթալով պոռնկութիւն ըրին։ Ասիկա անոնց յաւիտենական կանոն պէտք է ըլլայ իրենց սերունդին մէջ։
Եւ ոչ եւս զոհիցեն զզոհս իւրեանց սնոտեաց զորոց զհետ ինքեանք պոռնկէին. օրէն յաւիտենական եղիցի ձեզ յազգս ձեր:

17:7: Եւ ո՛չ եւս զոհեսցեն զզոհս իւրեանց սնոտեաց՝ զորոց զհետ ինքեանք պոռնկէին. օրէ՛ն յաւիտենական եղիցի ձեզ յազգս ձեր։
7 Նրանք այլեւս իրենց զոհերը թող չզոհաբերեն կուռքերին, որոնց հաւատալով մարդիկ պոռնկանում էին: Դա ձեզ ու ձեր սերունդների համար յաւիտենական օրէնք թող լինի”:
7 Եւ իրենց զոհերը ա՛լ թող չզոհեն դեւերուն, որոնց ետեւէն երթալով պոռնկութիւն ըրին։ Ասիկա անոնց յաւիտենական կանոն պէտք է ըլլայ իրենց սերունդին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
17:77: чтоб они впредь не приносили жертв своих идолам, за которыми блудно ходят они. Сие да будет для них постановлением вечным в роды их.
17:7 καὶ και and; even οὐ ου not θύσουσιν θυω immolate; sacrifice ἔτι ετι yet; still τὰς ο the θυσίας θυσια immolation; sacrifice αὐτῶν αυτος he; him τοῖς ο the ματαίοις ματαιος superficial οἷς ος who; what αὐτοὶ αυτος he; him ἐκπορνεύουσιν εκπορνευω prostitute out / herself; depraved ὀπίσω οπισω in back; after αὐτῶν αυτος he; him νόμιμον νομιμος eternal; of ages ἔσται ειμι be ὑμῖν υμιν you εἰς εις into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your
17:7 וְ wᵊ וְ and לֹא־ lō- לֹא not יִזְבְּח֥וּ yizbᵊḥˌû זבח slaughter עֹוד֙ ʕôḏ עֹוד duration אֶת־ ʔeṯ- אֵת [object marker] זִבְחֵיהֶ֔ם zivḥêhˈem זֶבַח sacrifice לַ la לְ to † הַ the שְּׂעִירִ֕ם śśᵊʕîrˈim שָׂעִיר demon אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] הֵ֥ם hˌēm הֵם they זֹנִ֖ים zōnˌîm זנה fornicate אַחֲרֵיהֶ֑ם ʔaḥᵃrêhˈem אַחַר after חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation עֹולָ֛ם ʕôlˈām עֹולָם eternity תִּֽהְיֶה־ tˈihyeh- היה be זֹּ֥את zzˌōṯ זֹאת this לָהֶ֖ם lāhˌem לְ to לְ lᵊ לְ to דֹרֹתָֽם׃ ḏōrōṯˈām דֹּור generation
17:7. et nequaquam ultra immolabunt hostias suas daemonibus cum quibus fornicati sunt legitimum sempiternum erit illis et posteris eorumAnd they shall no more sacrifice their victims to devils, with whom they have committed fornication. It shall be an ordinance for ever to them and to their posterity.
7. And they shall no more sacrifice their sacrifices unto the he-goats, after whom they go a whoring. This shall be a statute for ever unto them throughout their generations.
17:7. And they shall no longer immolate their victims to demons, with whom they have committed fornication. It shall be an everlasting ordinance for them and for their posterity.
17:7. And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring. This shall be a statute for ever unto them throughout their generations.
And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring. This shall be a statute for ever unto them throughout their generations:

7: чтоб они впредь не приносили жертв своих идолам, за которыми блудно ходят они. Сие да будет для них постановлением вечным в роды их.
17:7
καὶ και and; even
οὐ ου not
θύσουσιν θυω immolate; sacrifice
ἔτι ετι yet; still
τὰς ο the
θυσίας θυσια immolation; sacrifice
αὐτῶν αυτος he; him
τοῖς ο the
ματαίοις ματαιος superficial
οἷς ος who; what
αὐτοὶ αυτος he; him
ἐκπορνεύουσιν εκπορνευω prostitute out / herself; depraved
ὀπίσω οπισω in back; after
αὐτῶν αυτος he; him
νόμιμον νομιμος eternal; of ages
ἔσται ειμι be
ὑμῖν υμιν you
εἰς εις into; for
τὰς ο the
γενεὰς γενεα generation
ὑμῶν υμων your
17:7
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יִזְבְּח֥וּ yizbᵊḥˌû זבח slaughter
עֹוד֙ ʕôḏ עֹוד duration
אֶת־ ʔeṯ- אֵת [object marker]
זִבְחֵיהֶ֔ם zivḥêhˈem זֶבַח sacrifice
לַ la לְ to
הַ the
שְּׂעִירִ֕ם śśᵊʕîrˈim שָׂעִיר demon
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
הֵ֥ם hˌēm הֵם they
זֹנִ֖ים zōnˌîm זנה fornicate
אַחֲרֵיהֶ֑ם ʔaḥᵃrêhˈem אַחַר after
חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation
עֹולָ֛ם ʕôlˈām עֹולָם eternity
תִּֽהְיֶה־ tˈihyeh- היה be
זֹּ֥את zzˌōṯ זֹאת this
לָהֶ֖ם lāhˌem לְ to
לְ lᵊ לְ to
דֹרֹתָֽם׃ ḏōrōṯˈām דֹּור generation
17:7. et nequaquam ultra immolabunt hostias suas daemonibus cum quibus fornicati sunt legitimum sempiternum erit illis et posteris eorum
And they shall no more sacrifice their victims to devils, with whom they have committed fornication. It shall be an ordinance for ever to them and to their posterity.
17:7. And they shall no longer immolate their victims to demons, with whom they have committed fornication. It shall be an everlasting ordinance for them and for their posterity.
17:7. And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring. This shall be a statute for ever unto them throughout their generations.
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Adam Clarke: Commentary on the Bible - 1831
17:7: They shall no more offer their sacrifices unto devils - They shall not sacrifice לשעירים lasseirim, to the hairy ones, to goats. The famous heathen god, Pan, was represented as having the posteriors, horns, and ears of a goat; and the Mendesians, a people of Egypt, had a deity which they worshipped under this form. Herodotus says that all goats were worshipped in Egypt, but the he-goat particularly. It appears also that the different ape and monkey species were objects of superstitious worship; and from these sprang, not only Mendes and Jupiter Ammon, who was worshipped under the figure of a ram, but also Pan and the Sileni, with the innumerable herd of those imaginary beings, satyrs, dryads, hamadryads, etc. etc., all woodland gods, and held in veneration among the Egyptians, Greeks, and Romans.
After whom they have gone a whoring - Though this term is frequently used to express idolatry, yet we are not to suppose that it is not to be taken in a literal sense in many places in Scripture, even where it is used in connection with idolatrous acts of worship. It is well known that Baal-Peor and Ashtaroth were worshipped with unclean rites; and that public prostitution formed a grand part of the worship of many deities among the Egyptians, Moabites, Canaanites, Greeks, and Romans. The great god of the two latter nations, Jupiter, was represented as the general corrupter of women; and of Venus, Flora, Priapus, and others, it is needless to speak. That there was public prostitution in the patriarchal times, see Clarke on Gen 38:21 (note). And that there was public prostitution of women to goats in Egypt, see Herodotus, lib. ii., c. 46, p. 108, edit. Gale, who gives a case of this abominable kind that took place in Egypt while he was in that country. See also many examples in Bochart, vol. ii., col. 641; and see Clarke's note on Lev 20:16.
Albert Barnes: Notes on the Bible - 1834
17:7
Devils - The word in the original is the "shaggy goat" of Lev 4:23. But it is sometimes employed, as here, to denote an object of pagan worship or a demon dwelling in the deserts Ch2 11:15; Isa 13:21; Isa 34:14. The worship of the goat, accompanied by the foulest rites, pRev_ailed in Lower Egypt; and the Israelites may have been led into this snare while they dwelt in Egypt.
This law for the slaughtering of animals was not merely to exclude idolatry from the chosen nation. It had a more positive and permanent purpose. It bore witness to the sanctity of life: it served to remind the people of the solemnity of the grant of the lives of all inferior creatures made to Noah Gen 9:2-3; it purged and directed toward Yahweh the feelings in respect to animal food which seem to be common to man's nature; and it connected a habit of thanksgiving with the maintenance of our human life by means of daily food. Ti1 4:3-5. Having acknowledged that the animal belonged to Yahweh the devout Hebrew received back its flesh as Yahweh's gift.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:7: unto devils: Deu 32:17; Ch2 11:15; Psa 106:37; Joh 12:31, Joh 14:30; Co1 10:20; Co2 4:4; Eph 2:2; Rev 9:20
devils: Seirim, properly signifies hairy or hairy ones; and hence is used not only for he-goats, but also for some fabulous beings or sylvan gods, to whom was ascribed the form of goats. Maimonides says that the Zabian idolaters worshipped demons under the form of goats; and that this custom being spread among other nations, gave occasion to this precept. He-goats, however, are probably intended here, which were objects of divine honour among the Egyptians under the name of honour among the Egyptians under the name of Mendes. Herodotus says that all goats were worshipped in Egypt; but particularly he-goats. From these seem to have sprung Pan, Silenus, and the innumerable herd of those imaginary beings, fauns, satyrs, dryads, etc., all woodland gods, and held in veneration by the Greeks and Romans.
gone a whoring: Though this phrase is equivalent, in Scripture, to that of committing idolatry, yet it is to be taken sometimes in a literal sense. Baalpeor and Ashtaroth were worshipped with obscene rite; and public prostitution formed a great part of the worship among the Egyptians, Moabites, Canaanites, Greeks, and Romans. Lev 20:5; Exo 34:15; Deu 31:16; Jer 3:1; Eze 23:8; Rev 17:1-5
Geneva 1599
17:7 And they shall no more offer their sacrifices unto (e) devils, after whom they have gone a (f) whoring. This shall be a statute for ever unto them throughout their generations.
(e) Meaning, whatever is not the true God, (1Cor 10:10; Ps 95:5).
(f) For idolatry is spiritual whoredom, because faith toward God is broken.
John Gill
17:7 And they shall no more offer their sacrifices unto devils,.... As it seems they had done, which was monstrously shocking, and especially by a people that had the knowledge of the true God. Such shocking idolatry has been committed, and still is among the Indians, both East and West: when Columbus discovered Hispaniola, and entered it, he found the inhabitants worshippers of images they called Zemes, which were in the likeness of painted devils, which they took to be the mediators and messengers of the great God, the only one, eternal, omnipotent, and invisible (a); and so at Calecut and Pego in the East Indies, and in other parts thereof, they sacrifice to the devil (b): one can hardly think the Israelites would give into such gross idolatry as this; wherefore by "devils" may be meant idols in general; for if men do not worship God and Christ, let them worship what they will, it is only worshipping devils, 1Cor 10:20; and so the calves of Jeroboam are called devils, 2Chron 11:15; hence the golden calf also, the Israelites worshipped but lately in the wilderness, might go by the same name; to which sense is the Targum of Jonathan,"and they shall not offer again their sacrifices to idols, which are like to devils.''The word here used signifies "goats", and these creatures were worshipped by the Egyptians, and so might be by the Israelites, while among them; this is asserted by several writers. Diodorus Siculus says (c), they deified the goat, as the Grecians did Priapus, and for the same reason; and that the Pans and the Satyrs were had in honour by men on the same account; and Herodotus (d) observes, that the Egyptians paint and engrave Pan as the Greeks do, with the face and thighs of a goat, and therefore do not kill a goat, because the Mendesians reckon Pan among the gods; and of the Mendesians he says, that they worship goats, and the he goats rather than the she goats; wherefore in the Egyptian language both Pan and a goat are called Mendes; and Strabo (e) reports of Mendes, that there Pan and the goat are worshipped: if these sort of creatures were worshipped by the Egyptians in the times of Moses, which is to be questioned, the Israelites might be supposed to have followed them in it; but if that be true, which Maimonides (f) says of the Zabii, a set of idolaters among the Chaldeans, and other people, long before the times of Moses, that some of them worshipped devils, whom they supposed to be in the form of goats, the Israelites might have given in to this idolatry from them, and be the occasion of this prohibition:
after whom they have gone a whoring; idolatry being a spiritual adultery, a forsaking God, who had taken them into a conjugal relation, and been as an husband to them, and cleaving to idols, which were as paramours; see Jer 31:32,
this shall be a statute for ever unto them throughout their generations: not only this of not sacrificing to devils, but all before commanded, particularly that they should bring their sacrifices to the priest, at the door of the tabernacle of the congregation.
(a) P. Martyr. de Angleria, Decad. 1. l. 9. (b) Vartoman. Navigat. l. 5. c. 2. 23. & 1. 6. c. 16. 27. (c) Bibliothec. l. 1. p. 58, 79. (d) Euterpe, sive, l. 2. c. 46. (e) Geograph. l. 17. p. 551. (f) Moreh Nevochim, p. 3. c. 46.
John Wesley
17:7 Unto devils - So they did, not directly or intentionally, but by construction and consequence, because the devil is the author of idolatry, and is eminently served, and honoured by it. And as the Egyptians were notorious for their idolatry, so the Israelites were infected with their leaven, Josh 24:14, Ezek 20:7, Ezek 23:2-3. A whoring - Idolatry, especially in God's people, is commonly called whoredom, because it is a violation of that covenant by which they were peculiarly betrothed or married to God.
Robert Jamieson, A. R. Fausset and David Brown
17:7 they shall no more offer their sacrifices unto devils--literally, "goats." The prohibition evidently alludes to the worship of the hirei-footed kind, such as Pan, Faunus, and Saturn, whose recognized symbol was a goat. This was a form of idolatry enthusiastically practised by the Egyptians, particularly in the nome or province of Mendes. Pan was supposed especially to preside over mountainous and desert regions, and it was while they were in the wilderness that the Israelites seem to have been powerfully influenced by a feeling to propitiate this idol. Moreover, the ceremonies observed in this idolatrous worship were extremely licentious and obscene, and the gross impurity of the rites gives great point and significance to the expression of Moses, "they have gone a-whoring."
17:817:8: Եւ ասասցե՛ս ցնոսա. Մա՛րդ ոք մարդ՝ յորդւոցն Իսրայէլի, եւ յորդւոց եկաց յեցելոց ՚ի ձեզ. որ առնիցէ ողջակէզ կամ զոհ.
8 Նրանց կ’ասես. “Իսրայէլի որդիներից կամ դրսից եկած ու ձեր մէջ բնակութիւն հաստատածներից որեւէ մէկը եթէ ողջակէզ կամ զոհ է մատուցում
8 Եւ ըսէ՛ անոնց, Եթէ Իսրայէլի տունէն մէկը կամ ձեր մէջ պանդխտացած օտարականներէն մարդ մը ողջակէզ կամ զոհ մատուցանելու ըլլայ
Եւ ասասցես ցնոսա. Մարդ ոք մարդ յորդւոցն Իսրայելի, եւ յորդւոց եկաց յեցելոց ի ձեզ, որ առնիցէ ողջակէզ կամ զոհ:

17:8: Եւ ասասցե՛ս ցնոսա. Մա՛րդ ոք մարդ՝ յորդւոցն Իսրայէլի, եւ յորդւոց եկաց յեցելոց ՚ի ձեզ. որ առնիցէ ողջակէզ կամ զոհ.
8 Նրանց կ’ասես. “Իսրայէլի որդիներից կամ դրսից եկած ու ձեր մէջ բնակութիւն հաստատածներից որեւէ մէկը եթէ ողջակէզ կամ զոհ է մատուցում
8 Եւ ըսէ՛ անոնց, Եթէ Իսրայէլի տունէն մէկը կամ ձեր մէջ պանդխտացած օտարականներէն մարդ մը ողջակէզ կամ զոհ մատուցանելու ըլլայ
zohrab-1805▾ eastern-1994▾ western am▾
17:88: [Еще] скажи им: если кто из дома Израилева и из пришельцев, которые живут между вами, приносит всесожжение или жертву
17:8 καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him ἄνθρωπος ανθρωπος person; human ἄνθρωπος ανθρωπος person; human τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀπὸ απο from; away τῶν ο the υἱῶν υιος son τῶν ο the προσηλύτων προσηλυτος proselyte τῶν ο the προσκειμένων προσκειμαι in ὑμῖν υμιν you ὃς ος who; what ἂν αν perhaps; ever ποιήσῃ ποιεω do; make ὁλοκαύτωμα ολοκαυτωμα whole offering ἢ η or; than θυσίαν θυσια immolation; sacrifice
17:8 וַ wa וְ and אֲלֵהֶ֣ם ʔᵃlēhˈem אֶל to תֹּאמַ֔ר tōmˈar אמר say אִ֥ישׁ ʔˌîš אִישׁ man אִישׁ֙ ʔîš אִישׁ man מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מִן־ min- מִן from הַ ha הַ the גֵּ֖ר ggˌēr גֵּר sojourner אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָג֣וּר yāḡˈûr גור dwell בְּ bᵊ בְּ in תֹוכָ֑ם ṯôḵˈām תָּוֶךְ midst אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יַעֲלֶ֥ה yaʕᵃlˌeh עלה ascend עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering אֹו־ ʔô- אֹו or זָֽבַח׃ zˈāvaḥ זֶבַח sacrifice
17:8. et ad ipsos dices homo de domo Israhel et de advenis qui peregrinantur apud vos qui obtulerit holocaustum sive victimamAnd thou shalt say to them: The man of the house of Israel, and of the strangers who sojourn among you, that offereth a holocaust or a victim,
8. And thou shalt say unto them, Whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that offereth a burnt offering or sacrifice,
17:8. And you shall say to them: The man of the house of Israel, or of the newcomers who sojourn with you, who offers a holocaust or a victim,
17:8. And thou shalt say unto them, Whatsoever man [there be] of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt offering or sacrifice,
And thou shalt say unto them, Whatsoever man [there be] of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt offering or sacrifice:

8: [Еще] скажи им: если кто из дома Израилева и из пришельцев, которые живут между вами, приносит всесожжение или жертву
17:8
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
ἄνθρωπος ανθρωπος person; human
ἄνθρωπος ανθρωπος person; human
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
υἱῶν υιος son
τῶν ο the
προσηλύτων προσηλυτος proselyte
τῶν ο the
προσκειμένων προσκειμαι in
ὑμῖν υμιν you
ὃς ος who; what
ἂν αν perhaps; ever
ποιήσῃ ποιεω do; make
ὁλοκαύτωμα ολοκαυτωμα whole offering
η or; than
θυσίαν θυσια immolation; sacrifice
17:8
וַ wa וְ and
אֲלֵהֶ֣ם ʔᵃlēhˈem אֶל to
תֹּאמַ֔ר tōmˈar אמר say
אִ֥ישׁ ʔˌîš אִישׁ man
אִישׁ֙ ʔîš אִישׁ man
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
מִן־ min- מִן from
הַ ha הַ the
גֵּ֖ר ggˌēr גֵּר sojourner
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָג֣וּר yāḡˈûr גור dwell
בְּ bᵊ בְּ in
תֹוכָ֑ם ṯôḵˈām תָּוֶךְ midst
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יַעֲלֶ֥ה yaʕᵃlˌeh עלה ascend
עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering
אֹו־ ʔô- אֹו or
זָֽבַח׃ zˈāvaḥ זֶבַח sacrifice
17:8. et ad ipsos dices homo de domo Israhel et de advenis qui peregrinantur apud vos qui obtulerit holocaustum sive victimam
And thou shalt say to them: The man of the house of Israel, and of the strangers who sojourn among you, that offereth a holocaust or a victim,
17:8. And you shall say to them: The man of the house of Israel, or of the newcomers who sojourn with you, who offers a holocaust or a victim,
17:8. And thou shalt say unto them, Whatsoever man [there be] of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt offering or sacrifice,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Угроза истребления от народа возвещается всякому нарушителю закона централизации жертвоприношений.
Albert Barnes: Notes on the Bible - 1834
17:8: The strangers which sojourn - The foreigners who dwell. See Lev 16:29 note.
Or sacrifice - i. e., a slaughtered offering of any kind, generally a peace-offering.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:8: that offereth: Lev 17:4, Lev 17:10, Lev 1:2, Lev 1:3; Jdg 6:26; Sa1 7:9, Sa1 10:8, Sa1 16:2; Sa2 24:25; Kg1 18:30-38; Mal 1:11
Carl Friedrich Keil and Franz Delitzsch
17:8
To this there are appended three laws, which are kindred in their nature, and which were binding not only upon the Israelites, but also upon the foreigners who dwelt in the midst of them.
Lev 17:8-12
Lev 17:8, Lev 17:9 contain the command, that whoever offered a burnt-offering of slain-offering, and did not bring it to the tabernacle to prepare it for Jehovah there, was to be exterminated; a command which involved the prohibition of sacrifice in any other place whatever, and was given, as the further extension of this law in Deut 12 clearly proves, for the purpose of suppressing the disposition to offer sacrifice to other gods, as well as in other places. In Lev 17:10-14 the prohibition of the eating of blood is repeated, and ordered to be observed on pain of extermination; it is also extended to the strangers in Israel; and after a more precise explanation of the reason for the law, is supplemented by instructions for the disposal of the blood of edible game. God threatens that He will inflict the punishment Himself, because the eating of blood was a transgression of the law which might easily escape the notice of the authorities. "To set one's face against:" i.e., to judge. The reason for the command in Lev 17:11, "For the soul of the flesh (the soul which gives life to the flesh) is in the blood, and I have given it to you upon the altar, to make an atonement for your souls," is not a double one, viz., (1) because the blood contained the soul of the animal, and (2) because God had set apart the blood, as the medium of expiation for the human soul, for the altar, i.e., to be sprinkled upon the altar. The first reason simply forms the foundation for the second: God appointed the blood for the altar, as containing the soul of the animal, to be the medium of expiation for the souls of men, and therefore prohibited its being used as food. "For the blood it expiates by virtue of the soul," not "the soul" itself. בּ with כּפּר has only a local or instrumental signification (Lev 6:23; Lev 16:17, Lev 16:27; also Lev 7:7; Ex 29:33; Num 5:8). Accordingly, it was not the blood as such, but the blood as the vehicle of the soul, which possessed expiatory virtue; because the animal soul was offered to God upon the altar as a substitute for the human soul. Hence every bleeding sacrifice had an expiatory force, though without being an expiatory sacrifice in the strict sense of the word.
Lev 17:13
The blood also of such hunted game as was edible, whether bird or beast, was not to be eaten either by the Israelite or stranger, but to be poured out and covered with earth. In Deut 12:16 and Deut 12:24, where the command to slay all the domestic animals at the tabernacle as slain-offerings is repealed, this is extended to such domestic animals as were slaughtered for food; their blood also was not to be eaten, but to be poured upon the earth "like water," i.e., not quasi rem profanam et nullo ritu sacro (Rosenmller, etc.), but like water which is poured upon the earth, sucked in by it, and thus given back to the womb of the earth, from which God had caused the animals to come forth at their creation (Gen 1:24). Hence pouring it out upon the earth like water was substantially the same as pouring it out and covering it with earth (cf. Ezek 24:7-8); and the purpose of the command was to prevent the desecration of the vehicle of the soulish life, which was sanctified as the medium of expiation.
Lev 17:14-16
"For as for the soul of all flesh...its blood makes out its soul:" i.e., "this is the case with the soul of all flesh, that it is its blood which makes out its soul." בּנפשׁו is to be taken as a predicate in its meaning, introduced with beth essentiale. It is only as so understood, that the clause supplies a reason at all in harmony with the context. Because the distinguishing characteristic of the blood as, that it was the soul of the being when living in the flesh; therefore it was not to be eaten in the case of any animal: and even in the case of animals that were not proper for sacrifice, it was to be allowed to run out upon the ground, and then covered with earth, or, so to speak, buried.
(Note: On the truth which lay at the foundation of this idea of the unity of the soul and blood, which others of the ancients shared with the Hebrews, particularly the early Greek philosophers, see Delitzsch's bibl. Psychol. pp. 242ff. "It seems at first sight to be founded upon no other reason, than that a sudden diminution of the quantity of the blood is sure to cause death. But this phenomenon rests upon the still deeper ground, that all the activity of the body, especially that of the nervous and muscular systems, is dependent upon the circulation of the blood; for if the flow of blood is stopped from any part of the body, all its activity ceases immediately; a sensitive part loses all sensation in a very few minutes, and muscular action is entirely suspended... The blood is really the basis of the physical life; and so far the soul, as the vital principle of the body, is pre-eminently in the blood" (p. 245).)
- Lastly (Lev 17:15, Lev 17:16), the prohibition against eating "that which died" (Lev 11:39-40), or "that which was torn" (Ex 22:30), is renewed and supplemented by the law, that whoever, either of the natives or of foreigners, should eat the flesh of that which had fallen (died a natural death), or had been torn in pieces by wild beasts (sc., thoughtlessly or in ignorance; cf. Lev 5:2), and neglected the legal purification afterwards, was to bear his iniquity (Lev 5:1). Of course the flesh intended is that of animals which were clean, and therefore allowable as food, when properly slaughtered, and which became unclean simply from the fact, that when they had died a natural death, or had been torn to pieces by wild beasts, the blood remained in the flesh, or did not flow out in a proper manner. According to Ex 22:30, the נבלה (that which had fallen) was to be thrown to the dogs; but in Deut 14:21 permission is given either to sell it or give it to a stranger or alien, to prevent the plea that it was a pity that such a thing should be entirely wasted, and so the more effectually to secure the observance of the command, that it was not to be eaten by an Israelite.
John Gill
17:8 And thou shalt say unto them,.... To Aaron and his sons, and to the children of Israel, as in Lev 17:2,
whatsoever man there be of the house of Israel: belonging to that nation, and to any of its tribes and families, of whatever age; as a young man or an old man, as the Targum of Jonathan; or of whatsoever rank, class, and condition in life:
or of the strangers which sojourn among you; that is, of the proselytes among them; not the proselytes of the gate, who were not admitted to offer sacrifice on the altar of the Lord; and if they were, they could not for non-compliance with this law be cut off from the Jewish church and commonwealth, of which they were no part, only suffered to dwell among them, but partook of none of their privileges; but this is to be understood of proselytes of righteousness, such as embraced the Jewish religion, and submitted to all the rituals of it, and had communion with the body of the people, and shared in all the immunities of their civil and church state, and so liable in case of any real practice to be cut off from them:
that offereth a burnt offering or sacrifice; any other sacrifice besides a burnt offering, as a sin offering, or a trespass offering, or a peace offering.
Robert Jamieson, A. R. Fausset and David Brown
17:8 Whatsoever man . . . offereth . . . And bringeth it not unto the door of the tabernacle--Before the promulgation of the law, men worshipped wherever they pleased or pitched their tents. But after that event the rites of religion could be acceptably performed only at the appointed place of worship. This restriction with respect to place was necessary as a preventive of idolatry; for it prohibited the Israelites, when at a distance, from repairing to the altars of the heathen, which were commonly in groves or fields.
17:917:9: եւ ՚ի դուռն խորանին վկայութեան ո՛չ ածցէ առնել զնա Տեառն. սատակեսցի՛ մարդն այն ՚ի ժողովրդենէ իւրմէ[1061]։[1061] Այլք. Ոչ ածիցէ առնել։
9 եւ դա Տիրոջը զոհելու համար վկայութեան խորանի դուռը չի բերում, այդ մարդը թող վերացուի իր ժողովրդի կողմից:
9 Եւ զանիկա Տէրոջը մատուցանելու համար վկայութեան խորանին դուռը չբերէ, այն մարդը իր ժողովուրդին մէջէն պէտք է կորսուի։
եւ ի դուռն խորանին վկայութեան ոչ ածիցէ առնել զնա Տեառն, սատակեսցի մարդն այն ի ժողովրդենէ իւրմէ:

17:9: եւ ՚ի դուռն խորանին վկայութեան ո՛չ ածցէ առնել զնա Տեառն. սատակեսցի՛ մարդն այն ՚ի ժողովրդենէ իւրմէ[1061]։
[1061] Այլք. Ոչ ածիցէ առնել։
9 եւ դա Տիրոջը զոհելու համար վկայութեան խորանի դուռը չի բերում, այդ մարդը թող վերացուի իր ժողովրդի կողմից:
9 Եւ զանիկա Տէրոջը մատուցանելու համար վկայութեան խորանին դուռը չբերէ, այն մարդը իր ժողովուրդին մէջէն պէտք է կորսուի։
zohrab-1805▾ eastern-1994▾ western am▾
17:99: и не приведет ко входу скинии собрания, чтобы совершить ее Господу, то истребится человек тот из народа своего.
17:9 καὶ και and; even ἐπὶ επι in; on τὴν ο the θύραν θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony μὴ μη not ἐνέγκῃ φερω carry; bring ποιῆσαι ποιεω do; make αὐτὸ αυτος he; him τῷ ο the κυρίῳ κυριος lord; master ἐξολεθρευθήσεται εξολοθρευω utterly ruin ὁ ο the ἄνθρωπος ανθρωπος person; human ἐκεῖνος εκεινος that ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population αὐτοῦ αυτος he; him
17:9 וְ wᵊ וְ and אֶל־ ʔel- אֶל to פֶּ֜תַח pˈeṯaḥ פֶּתַח opening אֹ֤הֶל ʔˈōhel אֹהֶל tent מֹועֵד֙ môʕˌēḏ מֹועֵד appointment לֹ֣א lˈō לֹא not יְבִיאֶ֔נּוּ yᵊvîʔˈennû בוא come לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make אֹתֹ֖ו ʔōṯˌô אֵת [object marker] לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נִכְרַ֛ת niḵrˈaṯ כרת cut הָ hā הַ the אִ֥ישׁ ʔˌîš אִישׁ man הַ ha הַ the ה֖וּא hˌû הוּא he מֵ mē מִן from עַמָּֽיו׃ ʕammˈāʸw עַם people
17:9. et ad ostium tabernaculi testimonii non adduxerit eam ut offeratur Domino interibit de populo suoAnd bringeth it not to the door of the tabernacle of the testimony, that it may be offered to the Lord, shall perish from among his people.
9. and bringeth it not unto the door of the tent of meeting, to sacrifice it unto the LORD; even that man shall be cut off from his people.
17:9. and who does not bring it to the door of the tabernacle of the testimony, so that it may be offered to the Lord, shall pass away from his people.
17:9. And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the LORD; even that man shall be cut off from among his people.
And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the LORD; even that man shall be cut off from among his people:

9: и не приведет ко входу скинии собрания, чтобы совершить ее Господу, то истребится человек тот из народа своего.
17:9
καὶ και and; even
ἐπὶ επι in; on
τὴν ο the
θύραν θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
μὴ μη not
ἐνέγκῃ φερω carry; bring
ποιῆσαι ποιεω do; make
αὐτὸ αυτος he; him
τῷ ο the
κυρίῳ κυριος lord; master
ἐξολεθρευθήσεται εξολοθρευω utterly ruin
ο the
ἄνθρωπος ανθρωπος person; human
ἐκεῖνος εκεινος that
ἐκ εκ from; out of
τοῦ ο the
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
17:9
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
פֶּ֜תַח pˈeṯaḥ פֶּתַח opening
אֹ֤הֶל ʔˈōhel אֹהֶל tent
מֹועֵד֙ môʕˌēḏ מֹועֵד appointment
לֹ֣א lˈō לֹא not
יְבִיאֶ֔נּוּ yᵊvîʔˈennû בוא come
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
נִכְרַ֛ת niḵrˈaṯ כרת cut
הָ הַ the
אִ֥ישׁ ʔˌîš אִישׁ man
הַ ha הַ the
ה֖וּא hˌû הוּא he
מֵ מִן from
עַמָּֽיו׃ ʕammˈāʸw עַם people
17:9. et ad ostium tabernaculi testimonii non adduxerit eam ut offeratur Domino interibit de populo suo
And bringeth it not to the door of the tabernacle of the testimony, that it may be offered to the Lord, shall perish from among his people.
17:9. and who does not bring it to the door of the tabernacle of the testimony, so that it may be offered to the Lord, shall pass away from his people.
17:9. And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the LORD; even that man shall be cut off from among his people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:9: Lev 17:4
John Gill
17:9 And bringeth it not to the door of the tabernacle of the congregation, to offer it unto the Lord,.... In a public manner, by one of the priests of the Lord; by which it might appear that he did not take upon him to be a priest himself, nor to offer it to an idol:
even that man shall be cut off from his people; from being one of them, and having communion with them, and sharing in their privileges; or by death, either by the hand of the civil magistrate, or rather by the hand of God; so Jarchi, his seed shall be cut off, and his days shall be cut off; that is, he shall die childless, and in the midst of his days, a violent and premature death. Also See Gill on Lev 17:4.
17:1017:10: Եւ մա՛րդ ոք մարդ յորդւոցդ Իսրայէլի, կամ յեկաց յեցելոց ՚ի ձեզ. որ ուտիցէ զամենայն արիւն. հաստատեցից զերեսս իմ ՚ի վերայ անձինն որ ուտիցէ զարիւնն. եւ կորուսի՛ց զնա ՚ի ժողովրդենէ իւրմէ։
10 Եթէ Իսրայէլի որդիներից կամ դրսից եկած ու ձեր մէջ բնակութիւն հաստատածներից մէկը որեւէ կենդանու արիւն ուտի, ես իմ զայրացած հայեացքը կ’ուղղեմ արիւն ուտող այդ մարդու վրայ եւ նրան կը վերացնեմ իր ժողովրդի միջից,
10 Եթէ Իսրայէլի տունէն կամ ձեր մէջ պանդխտացած օտարականներէն մարդ մը ոեւէ արիւն ուտելու ըլլայ, ես այն արիւն ուտող անձին դէմ պիտի ըլլամ ու զանիկա իր ժողովուրդին մէջէն կորսնցնեմ.
Եւ մարդ ոք մարդ յորդւոցդ Իսրայելի կամ յեկաց յեցելոց ի ձեզ, որ ուտիցէ զամենայն արիւն, հաստատեցից զերեսս իմ ի վերայ անձինն որ ուտիցէ զարիւնն, եւ կորուսից զնա ի ժողովրդենէ իւրմէ:

17:10: Եւ մա՛րդ ոք մարդ յորդւոցդ Իսրայէլի, կամ յեկաց յեցելոց ՚ի ձեզ. որ ուտիցէ զամենայն արիւն. հաստատեցից զերեսս իմ ՚ի վերայ անձինն որ ուտիցէ զարիւնն. եւ կորուսի՛ց զնա ՚ի ժողովրդենէ իւրմէ։
10 Եթէ Իսրայէլի որդիներից կամ դրսից եկած ու ձեր մէջ բնակութիւն հաստատածներից մէկը որեւէ կենդանու արիւն ուտի, ես իմ զայրացած հայեացքը կ’ուղղեմ արիւն ուտող այդ մարդու վրայ եւ նրան կը վերացնեմ իր ժողովրդի միջից,
10 Եթէ Իսրայէլի տունէն կամ ձեր մէջ պանդխտացած օտարականներէն մարդ մը ոեւէ արիւն ուտելու ըլլայ, ես այն արիւն ուտող անձին դէմ պիտի ըլլամ ու զանիկա իր ժողովուրդին մէջէն կորսնցնեմ.
zohrab-1805▾ eastern-1994▾ western am▾
17:1010: Если кто из дома Израилева и из пришельцев, которые живут между вами, будет есть какую-нибудь кровь, то обращу лице Мое на душу того, кто будет есть кровь, и истреблю ее из народа ее,
17:10 καὶ και and; even ἄνθρωπος ανθρωπος person; human ἄνθρωπος ανθρωπος person; human τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἢ η or; than τῶν ο the προσηλύτων προσηλυτος proselyte τῶν ο the προσκειμένων προσκειμαι in ὑμῖν υμιν you ὃς ος who; what ἂν αν perhaps; ever φάγῃ φαγω swallow; eat πᾶν πας all; every αἷμα αιμα blood; bloodstreams καὶ και and; even ἐπιστήσω εφιστημι stand over / by; get attention τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine ἐπὶ επι in; on τὴν ο the ψυχὴν ψυχη soul τὴν ο the ἔσθουσαν εσθιω eat; consume τὸ ο the αἷμα αιμα blood; bloodstreams καὶ και and; even ἀπολῶ απολλυμι destroy; lose αὐτὴν αυτος he; him ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population αὐτῆς αυτος he; him
17:10 וְ wᵊ וְ and אִ֨ישׁ ʔˌîš אִישׁ man אִ֜ישׁ ʔˈîš אִישׁ man מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מִן־ min- מִן from הַ ha הַ the גֵּר֙ ggˌēr גֵּר sojourner הַ ha הַ the גָּ֣ר ggˈār גור dwell בְּ bᵊ בְּ in תֹוכָ֔ם ṯôḵˈām תָּוֶךְ midst אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יֹאכַ֖ל yōḵˌal אכל eat כָּל־ kol- כֹּל whole דָּ֑ם dˈām דָּם blood וְ wᵊ וְ and נָתַתִּ֣י nāṯattˈî נתן give פָנַ֗י fānˈay פָּנֶה face בַּ ba בְּ in † הַ the נֶּ֨פֶשׁ֙ nnˈefeš נֶפֶשׁ soul הָ hā הַ the אֹכֶ֣לֶת ʔōḵˈeleṯ אכל eat אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּ֔ם ddˈām דָּם blood וְ wᵊ וְ and הִכְרַתִּ֥י hiḵrattˌî כרת cut אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] מִ mi מִן from קֶּ֥רֶב qqˌerev קֶרֶב interior עַמָּֽהּ׃ ʕammˈāh עַם people
17:10. homo quilibet de domo Israhel et de advenis qui peregrinantur inter eos si comederit sanguinem obfirmabo faciem meam contra animam illius et disperdam eam de populo suoIf any man whosoever of the house of Israel, and of the strangers that sojourn among them, eat blood, I will set my face against his soul, and will cut him off from among his people.
10. And whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that eateth any manner of blood; I will set my face against that soul that eateth blood, and will cut him off from among his people.
17:10. Any man at all of the house of Israel, or of the newcomers who sojourn among them, if he has eaten blood, I will harden my face against his soul, and I will drive him from his people.
17:10. And whatsoever man [there be] of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people.
And whatsoever man [there be] of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people:

10: Если кто из дома Израилева и из пришельцев, которые живут между вами, будет есть какую-нибудь кровь, то обращу лице Мое на душу того, кто будет есть кровь, и истреблю ее из народа ее,
17:10
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
ἄνθρωπος ανθρωπος person; human
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
η or; than
τῶν ο the
προσηλύτων προσηλυτος proselyte
τῶν ο the
προσκειμένων προσκειμαι in
ὑμῖν υμιν you
ὃς ος who; what
ἂν αν perhaps; ever
φάγῃ φαγω swallow; eat
πᾶν πας all; every
αἷμα αιμα blood; bloodstreams
καὶ και and; even
ἐπιστήσω εφιστημι stand over / by; get attention
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
ἐπὶ επι in; on
τὴν ο the
ψυχὴν ψυχη soul
τὴν ο the
ἔσθουσαν εσθιω eat; consume
τὸ ο the
αἷμα αιμα blood; bloodstreams
καὶ και and; even
ἀπολῶ απολλυμι destroy; lose
αὐτὴν αυτος he; him
ἐκ εκ from; out of
τοῦ ο the
λαοῦ λαος populace; population
αὐτῆς αυτος he; him
17:10
וְ wᵊ וְ and
אִ֨ישׁ ʔˌîš אִישׁ man
אִ֜ישׁ ʔˈîš אִישׁ man
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
מִן־ min- מִן from
הַ ha הַ the
גֵּר֙ ggˌēr גֵּר sojourner
הַ ha הַ the
גָּ֣ר ggˈār גור dwell
בְּ bᵊ בְּ in
תֹוכָ֔ם ṯôḵˈām תָּוֶךְ midst
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יֹאכַ֖ל yōḵˌal אכל eat
כָּל־ kol- כֹּל whole
דָּ֑ם dˈām דָּם blood
וְ wᵊ וְ and
נָתַתִּ֣י nāṯattˈî נתן give
פָנַ֗י fānˈay פָּנֶה face
בַּ ba בְּ in
הַ the
נֶּ֨פֶשׁ֙ nnˈefeš נֶפֶשׁ soul
הָ הַ the
אֹכֶ֣לֶת ʔōḵˈeleṯ אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּ֔ם ddˈām דָּם blood
וְ wᵊ וְ and
הִכְרַתִּ֥י hiḵrattˌî כרת cut
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
מִ mi מִן from
קֶּ֥רֶב qqˌerev קֶרֶב interior
עַמָּֽהּ׃ ʕammˈāh עַם people
17:10. homo quilibet de domo Israhel et de advenis qui peregrinantur inter eos si comederit sanguinem obfirmabo faciem meam contra animam illius et disperdam eam de populo suo
If any man whosoever of the house of Israel, and of the strangers that sojourn among them, eat blood, I will set my face against his soul, and will cut him off from among his people.
17:10. Any man at all of the house of Israel, or of the newcomers who sojourn among them, if he has eaten blood, I will harden my face against his soul, and I will drive him from his people.
17:10. And whatsoever man [there be] of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-14: Со всею строгостью и торжественностью воспрещается употребление крови по двум мотивам: 1) в крови седалище жизни, а человек имеет естественное отвращение вкушать самую жизнь, душу животного (ср. Быт IX:4), 2) вследствие такого значения крови она избрана Богом в очистительное (в кровекроплении) средство за души людей у жертвенника Иеговы (ст. 11). Посему, затем, в некотором смысле священна кровь животных, убиваемых на охоте, след. вне отношения к жертвенному культу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10:The Eating of Blood Forbidden.B. C. 1490.
10 And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people. 11 For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul. 12 Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood. 13 And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust. 14 For it is the life of all flesh; the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off. 15 And every soul that eateth that which died of itself, or that which was torn with beasts, whether it be one of your own country, or a stranger, he shall both wash his clothes, and bathe himself in water, and be unclean until the even: then shall he be clean. 16 But if he wash them not, nor bathe his flesh; then he shall bear his iniquity.
We have here, I. A repetition and confirmation of the law against eating blood. We have met with this prohibition twice before in the levitical law (ch. iii. 17; vii. 26), besides the place it had in the precepts of Noah, Gen. ix. 4. But here, 1. The prohibition is repeated again and again, and reference had to the former laws to this purport (v. 12): I said to the children of Israel, No soul of you shall eat blood; and again (v. 14), You shall eat the blood of no manner of flesh. A great stress is laid upon it, as a law which has more in it than at first view one would think. 2. It is made binding, not only on the house of Israel, but on the strangers that sojourned among them (v. 10), which perhaps was one reason why it was thought advisable, for a time, to forbid blood to the Gentile converts, Acts xv. 29. 3. The penalty annexed to this law is very severe (v. 10): I will even set my face against that soul that eateth blood, if he do it presumptuously, and will cut him off; and again (v. 14), He shall be cut off. Note, God's wrath will be the sinner's ruin. Write that man undone, for ever undone, against whom God sets his face; for what creature is able to confront the Creator? 4. A reason is given for this law (v. 11): because it is the blood that makes atonement for the soul; and therefore it was appointed to make atonement with, because the life of the flesh is the blood. The sinner deserved to die; therefore the sacrifice must die. Now, the blood being so the life that ordinarily beasts were killed for man's use by the drawing out of all their blood, God appointed the sprinkling or pouring out of the blood of the sacrifice upon the altar to signify that the life of the sacrifice was given to God instead of the sinner's life, and as a ransom or counter-price for it; therefore without shedding of blood there was no remission, Heb. ix. 22. For this reason they must eat no blood, and, (1.) It was then a very good reason; for God would by this means preserve the honour of that way of atonement which he had instituted, and keep up in the minds of the people a reverent regard to it. The blood of the covenant being then a sensible object, no blood must be either eaten or trodden under foot as a common thing, as they must have no ointment nor perfume like that which God ordered them to make for himself. But, (2.) This reason is now superseded, which intimates that the law itself was ceremonial, and is now no longer in force: the blood of Christ who has come (and we are to look for no other) is that alone which makes atonement for the soul, and of which the blood of the sacrifices was an imperfect type: the coming of the substance supersedes the shadow. The blood of beasts is no longer the ransom, but Christ's blood only; and therefore there is not now that reason for abstaining from blood which there was then, and we cannot suppose it was the will of God that the law should survive the reason of it. The blood, provided it be so prepared as not to be unwholesome, is now allowed for the nourishment of our bodies, because it is no longer appointed to make an atonement for the soul. (3.) Yet it has still useful significancy. The life is in the blood; it is the vehicle of the animal spirits, and God would have his people to regard the life even of their beasts, and not to be cruel and hard-hearted, not to take delight in any thing that is barbarous. They must not be a blood-thirsty people. The blood then made atonement figuratively, now the blood of Christ makes atonement really and effectually; to this therefore we must have a reverent regard, and not use it as a common thing, for he will set his face against those that do so, and they shall be cut off, Heb. x. 29.
II. Some other precepts are here given as appendages to this law, and hedges about it, 1. They must cover the blood of that which they took in hunting, v. 13. They must not only not eat it, but must give it a decent burial, in token of some mystery which they must believe lay hidden in this constitution. The Jews look upon this as a very weighty precept and appoint that the blood should be covered with these words, Blessed be he that hath sanctified us by his precepts, and commanded us to cover blood. 2. They must not eat that which died of itself or was torn of beasts (v. 15), for the blood was either not at all, or not regularly, drawn out of them. God would have them to be curious in their diet, not with the curiosity that gratifies the sensual appetite, but with that which checks and restrains it. God would not have his children to eat every thing that came in their way with greediness, but to consider diligently what was before them, that they might learn in other things to ask questions for conscience' sake. Those that flew upon the spoiled sinned, 1 Sam. xiv. 32, 33. If a man did, through ignorance or inconsideration, eat the flesh of any beast not duly slain, he must wash himself and his clothes, else he bore his iniquity, v. 15, 16. The pollution was ceremonial, so was the purification from it; but if a man slighted the prescribed method of cleansing, or would not submit, he thereby contracted moral guilt. See the nature of a remedial law: he that obeys it has the benefit of it; he that does not, not only remains under his former guilt, but adds to that guilt of contemning the provisions made by divine grace for his relief, and sins against the remedy.
Albert Barnes: Notes on the Bible - 1834
17:10: The prohibition to eat blood is repeated in seven places in the Pentateuch, but in this passage two distinct grounds are given for the prohibition: first, its own nature as the vital fluid; secondly, its consecration in sacrificial worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:10: that eateth: Lev 17:11, Lev 3:17, Lev 7:26, Lev 7:27, Lev 19:26; Gen 9:4; Deu 12:16, Deu 12:23, Deu 15:23; Sa1 14:33; Eze 33:25, Eze 44:7; Act 15:20, Act 15:29; Heb 10:29
I will: Lev 20:3-6, Lev 26:17; Psa 34:16; Jer 21:10, Jer 44:11; Eze 14:8, Eze 15:7
Geneva 1599
17:10 And whatsoever man [there be] of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set (g) my face against that soul that eateth blood, and will cut him off from among his people.
(g) I will declare my wrath by taking vengeance on him as in (Lev 20:3).
John Gill
17:10 And whatsoever man there be of the house of Israel,.... That is by birth an Israelite, of every age, sex, or condition, as before:
or of the strangers that sojourn among you; proselytes of righteousness, for the following law was only obligatory on such, and upon Israelites, as appears from its being lawful to give or sell that which dies of itself to a stranger, that is, to a proselyte of the gate, or to an Heathen, Deut 14:21,
that eateth any manner of blood; that is, as Ben Gersom interprets it, of beasts and birds, concerning which the prohibition only is, according to him; for as for the blood of others there was no obligation, nor were any guilty on account of them; particularly the blood of fishes, and of locusts, or human blood, the blood of a man's teeth, which a man might swallow without being guilty of the breach of this law (g). Some restrain this to the blood of the sacrifices before treated of; but Jarchi observes, lest any should think, because it is said, it is "the blood that maketh the atonement for the soul": that a man is not guilty only on account of the blood of sanctified things, therefore it is said "any manner of blood":
I will set my face against that soul that eateth blood; signifying how greatly he should be provoked thereby, how much he should resent it, how exceedingly displeasing it would be to him, and what severity might be expected to be exercised towards him for it; for dreadful it is to have the face of God set against a man, see Ps 34:16. Maimonides (h) observes, that this form of speech does not occur in any third precept besides these two, concerning idolatry or sacrificing a son to Moloch, Lev 20:3, and eating blood; because eating of blood gives an occasion to one species of idolatry, worshipping of devils, see Lev 19:26,
and will cut him off from among his people; which confirms the above sense of the phrase of cutting off as expressive of death by the hand of God; See Gill on Lev 17:4.
(g) Hilchot Maacolot Asurot, c. 6. sect. 1. (h) Ut supra. (Moreh Nevochim, p. 3. c. 46.)
John Wesley
17:10 I will set my face - I will be an enemy to him, and execute vengeance upon him immediately; because such persons probably would do this in private, so that the magistrate could not know nor punish it. Write that man undone, for ever undone, against whom God sets his face.
Robert Jamieson, A. R. Fausset and David Brown
17:10 I will even set my face against that soul that eateth blood, and will cut him off from among his people--The face of God is often used in Scripture to denote His anger (Ps 34:16; Rev_ 6:16; Ezek 38:18). The manner in which God's face would be set against such an offender was, that if the crime were public and known, he was condemned to death; if it were secret, vengeance would overtake him. (See on Gen 9:4). But the practice against which the law is here pointed was an idolatrous rite. The Zabians, or worshippers of the heavenly host, were accustomed, in sacrificing animals, to pour out the blood and eat a part of the flesh at the place where the blood was poured out (and sometimes the blood itself) believing that by means of it, friendship, brotherhood, and familiarity were contracted between the worshippers and the deities. They, moreover, supposed that the blood was very beneficial in obtaining for them a vision of the demon during their sleep, and a revelation of future events. The prohibition against eating blood, viewed in the light of this historic commentary and unconnected with the peculiar terms in which it is expressed, seems to have been levelled against idolatrous practices, as is still further evident from Ezek 33:25-26; 1Cor 10:20-21.
17:1117:11: Զի շունչ ամենայն մարմնոյ արի՛ւն իւր է. եւ ես ետու ձեզ զայն ՚ի սեղանն, քաւե՛լ վասն անձանց ձերոց. զի արիւն նորա փոխանակ անձին սորա քաւեսցէ[1062]։ [1062] Բազումք. Փոխանակ անձին նորա քաւեսցի։
11 որովհետեւ ամէն մի մարմնի շունչը իր արիւնն է: Այդ արիւնը ես եմ տուել ձեզ՝ զոհասեղանի վրայ քաւելու համար ձեր մեղքերը, որպէսզի նրա՛ արիւնով քաւուեն ձեր մեղքերը:
11 Վասն զի մարմնին կենդանութիւնը արեան մէջ է եւ ես ձեզի տուի զայն, որպէս զի սեղանին վրայ ձեր հոգիներուն համար քաւութիւն ընէք. քանզի հոգիին համար քաւութիւն ընողը արիւնն է։
զի շունչ ամենայն մարմնոյ արիւն իւր է. եւ ես ետու զայն ձեզ ի սեղանն` քաւել վասն անձանց ձերոց. զի արիւն [290]նորա փոխանակ անձին [291]սորա քաւեսցէ:

17:11: Զի շունչ ամենայն մարմնոյ արի՛ւն իւր է. եւ ես ետու ձեզ զայն ՚ի սեղանն, քաւե՛լ վասն անձանց ձերոց. զի արիւն նորա փոխանակ անձին սորա քաւեսցէ[1062]։
[1062] Բազումք. Փոխանակ անձին նորա քաւեսցի։
11 որովհետեւ ամէն մի մարմնի շունչը իր արիւնն է: Այդ արիւնը ես եմ տուել ձեզ՝ զոհասեղանի վրայ քաւելու համար ձեր մեղքերը, որպէսզի նրա՛ արիւնով քաւուեն ձեր մեղքերը:
11 Վասն զի մարմնին կենդանութիւնը արեան մէջ է եւ ես ձեզի տուի զայն, որպէս զի սեղանին վրայ ձեր հոգիներուն համար քաւութիւն ընէք. քանզի հոգիին համար քաւութիւն ընողը արիւնն է։
zohrab-1805▾ eastern-1994▾ western am▾
17:1111: потому что душа тела в крови, и Я назначил ее вам для жертвенника, чтобы очищать души ваши, ибо кровь сия душу очищает;
17:11 ἡ ο the γὰρ γαρ for ψυχὴ ψυχη soul πάσης πας all; every σαρκὸς σαρξ flesh αἷμα αιμα blood; bloodstreams αὐτοῦ αυτος he; him ἐστιν ειμι be καὶ και and; even ἐγὼ εγω I δέδωκα διδωμι give; deposit αὐτὸ αυτος he; him ὑμῖν υμιν you ἐπὶ επι in; on τοῦ ο the θυσιαστηρίου θυσιαστηριον altar ἐξιλάσκεσθαι εξιλασκομαι about; around τῶν ο the ψυχῶν ψυχη soul ὑμῶν υμων your τὸ ο the γὰρ γαρ for αἷμα αιμα blood; bloodstreams αὐτοῦ αυτος he; him ἀντὶ αντι against; instead of τῆς ο the ψυχῆς ψυχη soul ἐξιλάσεται εξιλασκομαι atone for; appease
17:11 כִּ֣י kˈî כִּי that נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul הַ ha הַ the בָּשָׂר֮ bbāśār בָּשָׂר flesh בַּ ba בְּ in † הַ the דָּ֣ם ddˈām דָּם blood הִוא֒ hiw הִיא she וַ wa וְ and אֲנִ֞י ʔᵃnˈî אֲנִי i נְתַתִּ֤יו nᵊṯattˈiʸw נתן give לָכֶם֙ lāḵˌem לְ to עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar לְ lᵊ לְ to כַפֵּ֖ר ḵappˌēr כפר cover עַל־ ʕal- עַל upon נַפְשֹׁתֵיכֶ֑ם nafšōṯêḵˈem נֶפֶשׁ soul כִּֽי־ kˈî- כִּי that הַ ha הַ the דָּ֥ם ddˌām דָּם blood ה֖וּא hˌû הוּא he בַּ ba בְּ in † הַ the נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul יְכַפֵּֽר׃ yᵊḵappˈēr כפר cover
17:11. quia anima carnis in sanguine est et ego dedi illum vobis ut super altare in eo expietis pro animabus vestris et sanguis pro animae piaculo sitBecause the life of the flesh is in the blood: and I have given it to you, that you may make atonement with it upon the altar for your souls, and the blood may be for an expiation of the soul.
11. For the life of the flesh is in the blood: and I have given it to you upon the altar to make atonement for your souls: for it is the blood that maketh atonement by reason of the life.
17:11. For the life of the flesh is in the blood, and I have given it to you, so that you may atone with it upon the altar for your souls, and so that the blood may be for an expiation of the soul.
17:11. For the life of the flesh [is] in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it [is] the blood [that] maketh an atonement for the soul.
For the life of the flesh [is] in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it [is] the blood [that] maketh an atonement for the soul:

11: потому что душа тела в крови, и Я назначил ее вам для жертвенника, чтобы очищать души ваши, ибо кровь сия душу очищает;
17:11
ο the
γὰρ γαρ for
ψυχὴ ψυχη soul
πάσης πας all; every
σαρκὸς σαρξ flesh
αἷμα αιμα blood; bloodstreams
αὐτοῦ αυτος he; him
ἐστιν ειμι be
καὶ και and; even
ἐγὼ εγω I
δέδωκα διδωμι give; deposit
αὐτὸ αυτος he; him
ὑμῖν υμιν you
ἐπὶ επι in; on
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
ἐξιλάσκεσθαι εξιλασκομαι about; around
τῶν ο the
ψυχῶν ψυχη soul
ὑμῶν υμων your
τὸ ο the
γὰρ γαρ for
αἷμα αιμα blood; bloodstreams
αὐτοῦ αυτος he; him
ἀντὶ αντι against; instead of
τῆς ο the
ψυχῆς ψυχη soul
ἐξιλάσεται εξιλασκομαι atone for; appease
17:11
כִּ֣י kˈî כִּי that
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
הַ ha הַ the
בָּשָׂר֮ bbāśār בָּשָׂר flesh
בַּ ba בְּ in
הַ the
דָּ֣ם ddˈām דָּם blood
הִוא֒ hiw הִיא she
וַ wa וְ and
אֲנִ֞י ʔᵃnˈî אֲנִי i
נְתַתִּ֤יו nᵊṯattˈiʸw נתן give
לָכֶם֙ lāḵˌem לְ to
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar
לְ lᵊ לְ to
כַפֵּ֖ר ḵappˌēr כפר cover
עַל־ ʕal- עַל upon
נַפְשֹׁתֵיכֶ֑ם nafšōṯêḵˈem נֶפֶשׁ soul
כִּֽי־ kˈî- כִּי that
הַ ha הַ the
דָּ֥ם ddˌām דָּם blood
ה֖וּא hˌû הוּא he
בַּ ba בְּ in
הַ the
נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul
יְכַפֵּֽר׃ yᵊḵappˈēr כפר cover
17:11. quia anima carnis in sanguine est et ego dedi illum vobis ut super altare in eo expietis pro animabus vestris et sanguis pro animae piaculo sit
Because the life of the flesh is in the blood: and I have given it to you, that you may make atonement with it upon the altar for your souls, and the blood may be for an expiation of the soul.
17:11. For the life of the flesh is in the blood, and I have given it to you, so that you may atone with it upon the altar for your souls, and so that the blood may be for an expiation of the soul.
17:11. For the life of the flesh [is] in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it [is] the blood [that] maketh an atonement for the soul.
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Adam Clarke: Commentary on the Bible - 1831
17:11: For the life of the flesh is in the blood - This sentence, which contains a most important truth, had existed in the Mosaic writings for 3600 years before the attention of any philosopher was drawn to the subject. This is the more surprising, as the nations in which philosophy flourished were those which especially enjoyed the Divine oracles in their respective languages. That the blood actually possesses a living principle, and that the life of the whole body is derived from it, is a doctrine of Divine revelation, and a doctrine which the observations and experiments of the most accurate anatomists have served strongly to confirm. The proper circulation of this important fluid through the whole human system was first taught by Solomon in figurative language, Ecc 12:6; and discovered, as it is called, and demonstrated, by Dr. Harvey in 1628; though some Italian philosophers had the same notion a little before. This accurate anatomist was the first who fully revived the Mosaic notion of the vitality of the blood; which notion was afterward adopted by the justly celebrated Dr. John Hunter, professor of anatomy in London, and fully established by him by a great variety of strong reasoning and accurate experiments. To support this opinion Dr. Hunter proves: -
1. That the blood unites living parts in some circumstances as certainly as the yet recent juices of the branch of one tree unite with that of another; and he thinks that if either of these fluids were dead matter, they would act as stimuli, and no union would take place in the animal or vegetable kingdom; and he shows that in the nature of things there is not a more intimate connection between life and a solid than between life and a fluid.
2. He shows that the blood becomes vascular, like other living parts of the body; and he demonstrated this by a preparation in which vessels were clearly seen to arise from what had been a coagulum of blood; for those vessels opened into the stream of the circulating blood, which was in contiguity with this coagulated mass.
3. He proves that if blood be taken from the arm in the most intense cold that the human body can suffer, it will raise the thermometer to the same height as blood taken in the most sultry heat. This is a very powerful argument for the vitality of the blood, as it is well known that living bodies alone have the power of resisting great degrees of heat and cold, and of maintaining in almost every situation while in health that temperature which we distinguish by the name of animal heat.
4. He proves that blood is capable of being acted upon by a stimulus, as it coagulates on exposure to the air, as certainly as the cavities of the abdomen and thorax become inflamed from the same cause. The more the blood is alive, i. e., the more the animal is in health, the sooner the blood coagulates on exposure; and the more it has lost of the living principle, as in cases of violent inflammation, the less sensible it is to the stimulus produced by being exposed, and coagulates more slowly.
5. He proves that the blood preserves life in different parts of the body. When the nerves going to any part are tied or cut, the part becomes paralytic, and loses all power of motion, but it does not mortify. But let the artery be cut, and then the part dies and mortification ensues. It must therefore be the vital principle of the blood that keeps the part alive; nor does it appear that this fact can be accounted for on any other principle.
6. He thinks this vitality farther proved from the case of a person who was brought to St. George's hospital for a simple fracture of the os humeri, and who died about a month after. As the bones had not united, he injected the arm, and thus found that the coagulated blood which filled the cavity between the extremities of the fractured bones was become vascular, and in some places very much so, which vessels, had it been dead matter, it never could have produced.
This system has been opposed, and arguments have been adduced to prove that the principle of vitality exists not in the blood but in the nervous system. But every argument on this ground appears to be done away by the simple consideration that the whole nervous system, as well as every other part of the body, is originally derived from the blood; for is it not from the blood of the mother that the fetus has its being and nourishment in the womb? Do not all the nerves, as well as the brain, etc., originate from that alone? And if it be not vital can it give the principle of vitality to something else, which then exclusively (though the effect of a cause) becomes the principle of vitality to all the solids and fluids of the body? This seems absurd. That the human being proceeded originally from the blood admits of no doubt; and it is natural and reasonable to suppose that as it was the cause under God which generated all the other parts of the body, so it still continues to be the principle of life, and by it alone all the wastes of the system are repaired. Two points relative to this subject are strongly asserted in Divine revelation, one by Moses, the other by St. Paul.
1. Moses says, The Life of the flesh is in the Blood, Lev 17:11. This has been proved by the most indisputable facts.
2. St. Paul says, God hath made of One Blood all nations of men, Act 17:26. And this is demonstrated, not only from there being only one pair from whom all the nations of men have been derived, but also from the fact that every human being, from the first-born of Eve to the present hour, has been formed out of and supported by the mother's blood; and that from the agency of this fluid the human body, after being born into the world, has its increment and support.
The reason given by God for the law against eating blood is perfectly conclusive: I will set my face against that soul that eateth blood - for the Life (נפש nephesh) of the flesh is in the Blood, and I have given it to you upon the altar, to make an atonement for your souls (נפשתיכם naphshotheychem, your Lives): for it is the blood (because it is the Life, נפש nephesh) that maketh an atonement for the soul (בנפש bannephesh, for the life; for the word is the same in all these cases). By transgression a man forfeits his Life to Divine justice, and he must die, did not mercy provide him a substitute. The life of a beast is appointed and accepted by God as a substitute for the sinner's life (in reference to the life of Christ, which was to be given for the life of the world); but as this life is in the Blood, and as the blood is the grand principle of vitality, therefore the blood is to be poured out upon the altar: and thus the life of the beast becomes a substitute for the life of the man.
And it is well worthy of being remarked, that Christ not only died for sinners, but our redemption is everywhere attributed to his Blood, and the shedding of that blood; and that on the altar of the cross, this might make an atonement for the lives and souls of men, he not only bowed his head, and gave up the ghost, but his side was opened, the pericardium and the heart evidently pierced, that the vital fluid might be poured out from the very seat of life, and that thus the blood, which is the life, should be poured out to make an atonement for the life of the soul. The doctrine of Moses and Paul proves the truth of the doctrine of Harvey and Hunter; and the reasonings and experiments of Harvey and Hunter illustrate and confirm the doctrine of Moses and Paul - Here then is a farther proof of the truth and authority of Divine revelation. See Clarke's note on Gen 9:4; Dr. J. Corrie's Essay on the Vitality of the Blood; and the article Blood, in the Encyclopaedias.
Albert Barnes: Notes on the Bible - 1834
17:11
Rather, For the soul of the flesh is in the blood; and I have ordained it for you upon the altar, to make atonement for your souls, for the blood it is which makes atonement by means of the soul. In the Old Testament there are three words relating to the constitution of man;
(a) "life" as opposed to death Gen 1:20; Deu 30:15;
(b) the "soul" as distinguished from the body; the individual life either in man or beast, whether united to the body during life, or separated from the body after death (compare Gen 2:7);
(c) the "spirit" as opposed to the flesh Rom 8:6, and as distinguished from the life of the flesh; the highest element in man; that which, in its true condition, holds communion with God. The soul has its abode in the blood as long as life lasts. In Lev 17:14, the soul is identified with the blood, as it is in Gen 9:4; Deu 12:23. That the blood is rightly thus distinguished from all other constituents of the body is acknowledged by the highest authorities in physiology.
"It is the fountain of life (says Harvey), the first to live, and the last to die, and the primary seat of the animal soul; it lives and is nourished of itself, and by no other part of the human body." John Hunter inferred that it is the seat of life, because all the parts of the frame are formed and nourished from it. "And if (says he) it has not life pRev_ious to this operation, it must then acquire it in the act of forming: for we all give our assent to the existence of life in the parts when once formed." Milne Edwards observes that, "if an animal be bled until it falls into a state of syncope, and the further loss of blood is not pRev_ented, all muscular motion quickly ceases, respiration is suspended, the heart pauses from its action, life is no longer manifested by any outward sign, and death soon becomes inevitable; but if, in this state, the blood of another animal of the same species be injected into the veins of the one to all appearance dead, we see with amazement this inanimate body return to life, gaining accessions of vitality with each new quantity of blood that is introduced, eventual beginning to breathe freely, moving with ease, and finally walking as it was wont to do, and recovering completely." More or less distinct traces of the recognition of blood as the vehicle of life are found in Greek and Roman writers. The knowledge of the ancients on the subject may indeed have been based on the mere observation that an animal loses its life when it loses its blood: but it may deepen our sense of the wisdom and significance of the Law of Moses to know that the fact which it sets forth so distinctly and consistently, and in such pregnant connection, is so clearly recognized by modern scientific research.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:11: the life: This sentence, which contains a most important truth, had existed in the Mosaic writings for more than 3, 000 years, before the attention of any philosopher was drawn to the subject. That the blood actually possesses a living principle, and that the life of the whole body is derived from it, is a doctrine of Revelation, and a doctrine which the experiments of the most accurate anatomists have served strongly to confirm. The proper circulation of this important fluid through the whole human system was first taught by Solomon in figurative language (Ecc 12:6), and discovered, as it is called, and demonstrated by Dr. Harvey in 1628; though some Italian philosophers had the same notion a little before. This accurate anatomist was the first who fully Rev_ived the Mosaic notion of the vitality of the blood; which was afterwards adopted by the justly celebrated Dr. John Hunter, professor of anatomy, and established by him, by a great variety of strong reasoning and accurate experiments. Lev 17:14
I have: Lev 8:15, Lev 16:11, Lev 16:14-19; Mat 20:28, Mat 26:28; Mar 14:24; Rom 3:25, Rom 5:9; Eph 1:7; Col 1:14, Col 1:20; Heb 9:22, Heb 13:12; Pe1 1:2; Jo1 1:7, Jo1 2:2; Rev 1:5
John Gill
17:11 For the life of the flesh is in the blood,.... The animal life or soul, the life and soul of every creature, and even the animal life and soul of man; agreeably to which our famous Dr. Harvey, who found out the circulation of the blood, says of it, that it is the principal part which first appears in generation; is the genital part, the fountain of life the first that lives, and the last that dies; the primary seat of the soul or life, from whence motion and pulsation take their rise; in which the innate heat is produced the vital spirit is generated and the life consists (i); and therefore it is spread all over the body, and according to the condition that it is in, such is the health and such the diseases of the body; yea, the affections of the mind, such as fear, shame, joy, and anger are discovered by it. Hence Antoninus the emperor, more than once, calls the soul a vapour or exhalation arising out of the blood (k); and the sentiments of various Jewish writers agree herewith: says Aben Ezra, it is a truth, that the soul or life, with which man lives, is in the blood of the heart; so says Jarchi the soul or life depends upon the blood; and Ben Gersom observes, that the blood is the vessel of the soul to carry in it the fundamental heat, and food to the parts of the body; and hence the animal only dies when the blood is removed:
and I have given it unto you to make an atonement for your souls: that being the life of the creature, was given for theirs to preserve them alive, and secure them from death their sins deserved; and so the Targum of Jonathan is, for the sins of the soul; which shows that these sacrifices were vicarious, in the room of men, and for the life of them, and to atone for them; and is the reason given why blood should not be eaten, at least while these typical expiatory sacrifices were used. Ben Gersom seems to intimate, as if it was only the blood of those that was forbidden: his words are, hence we learn says he, that they were not guilty of cutting off, but on account of the blood, which, according to its way was put upon the altar; and this was the blood of the soul as it saith the blood of the bullock, and the blood of the goat; but the blood that was pressed out, and the blood of the members they were not guilty of cutting off, on account of them:
for it is the blood that maketh an atonement for the soul; so here was life for life, soul for soul as Aben Ezra expresses it; it was a vicarious sacrifice and atonement, typical of the sacrifice and atonement of Christ, in the room and stead of his people, there being no atonement, no remission of sins without shedding of blood; and the reason of the prohibition of eating blood was to direct to that blood as the atonement for sin, and to keep up a reverence of it, and a value and esteem for it; but now seeing that blood has been shed and atonement made by it, the end of the law is answered, and the reason of it ceased, and so the law itself; and as Christ's blood is now to be eaten in a spiritual sense, the eating of blood in a literal sense, properly dressed, is lawful. And indeed, as before observed the law concerning it was never binding upon Gentiles, only on Jews and proselytes.
(i) De Generatione Animal. Exercitat. 51. p. 302, 303, &c. (k) De Seipso, l. 5. sect. 25. & l. 6. sect. 11.
John Wesley
17:11 Is in the blood - Depends upon the blood, is preserved and nourished by it. The blood maketh atonement - Typically, and in respect of the blood of Christ which it represented, by which the atonement is really made. So the reason is double; because this was eating up the ransom of their own lives, which in construction was the destroying of themselves. because it was ingratitude and irreverence towards that sacred blood of Christ which they ought to have in continual veneration.
Robert Jamieson, A. R. Fausset and David Brown
17:11 the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls--God, as the sovereign author and proprietor of nature, reserved the blood to Himself and allowed men only one use of it--in the way of sacrifices.
17:1217:12: Վասն այնորիկ ասացի ցորդիսն Իսրայէլի. Ամենայն անձն ՚ի ձէնջ՝ արիւն մի՛ կերիցէ. եւ եկն՝ որ եկեալ յեցեալ իցէ ՚ի ձեզ՝ արիւն մի՛ կերիցէ։
12 Դրա համար էլ Իսրայէլի որդիներին ասել եմ. “Ձեզնից ոչ ոք արիւն թող չուտի: Արիւն թող չուտի նաեւ դրսից եկած ու ձեր մէջ բնակութիւն հաստատած մարդը”:
12 Անոր համար Իսրայէլի որդիներուն ըսի. ‘Ձեզմէ մէ՛կը արիւն չուտէ. ձեր մէջ պանդխտացած օտարականն ալ արիւն չուտէ’։
Վասն այնորիկ ասացի ցորդիսն Իսրայելի. Ամենայն անձն ի ձէնջ արիւն մի՛ կերիցէ. եւ եկն որ եկեալ յեցեալ իցէ ի ձեզ` արիւն մի՛ կերիցէ:

17:12: Վասն այնորիկ ասացի ցորդիսն Իսրայէլի. Ամենայն անձն ՚ի ձէնջ՝ արիւն մի՛ կերիցէ. եւ եկն՝ որ եկեալ յեցեալ իցէ ՚ի ձեզ՝ արիւն մի՛ կերիցէ։
12 Դրա համար էլ Իսրայէլի որդիներին ասել եմ. “Ձեզնից ոչ ոք արիւն թող չուտի: Արիւն թող չուտի նաեւ դրսից եկած ու ձեր մէջ բնակութիւն հաստատած մարդը”:
12 Անոր համար Իսրայէլի որդիներուն ըսի. ‘Ձեզմէ մէ՛կը արիւն չուտէ. ձեր մէջ պանդխտացած օտարականն ալ արիւն չուտէ’։
zohrab-1805▾ eastern-1994▾ western am▾
17:1212: потому Я и сказал сынам Израилевым: ни одна душа из вас не должна есть крови, и пришлец, живущий между вами, не должен есть крови.
17:12 διὰ δια through; because of τοῦτο ουτος this; he εἴρηκα ερεω.1 state; mentioned τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel πᾶσα πας all; every ψυχὴ ψυχη soul ἐξ εκ from; out of ὑμῶν υμων your οὐ ου not φάγεται φαγω swallow; eat αἷμα αιμα blood; bloodstreams καὶ και and; even ὁ ο the προσήλυτος προσηλυτος proselyte ὁ ο the προσκείμενος προσκειμαι in ὑμῖν υμιν you οὐ ου not φάγεται φαγω swallow; eat αἷμα αιμα blood; bloodstreams
17:12 עַל־ ʕal- עַל upon כֵּ֤ן kˈēn כֵּן thus אָמַ֨רְתִּי֙ ʔāmˈartî אמר say לִ li לְ to בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כָּל־ kol- כֹּל whole נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul מִכֶּ֖ם mikkˌem מִן from לֹא־ lō- לֹא not תֹ֣אכַל ṯˈōḵal אכל eat דָּ֑ם dˈām דָּם blood וְ wᵊ וְ and הַ ha הַ the גֵּ֛ר ggˈēr גֵּר sojourner הַ ha הַ the גָּ֥ר ggˌār גור dwell בְּ bᵊ בְּ in תֹוכְכֶ֖ם ṯôḵᵊḵˌem תָּוֶךְ midst לֹא־ lō- לֹא not יֹ֥אכַל yˌōḵal אכל eat דָּֽם׃ ס dˈām . s דָּם blood
17:12. idcirco dixi filiis Israhel omnis anima ex vobis non comedet sanguinem nec ex advenis qui peregrinantur inter vosTherefore I have said to the children of Israel: No soul of you, nor of the strangers that sojourn among you, shall eat blood.
12. Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood.
17:12. For this reason, I have said to the sons of Israel: No soul among you shall eat blood, nor among the newcomers who sojourn with you.
17:12. Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood.
Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood:

12: потому Я и сказал сынам Израилевым: ни одна душа из вас не должна есть крови, и пришлец, живущий между вами, не должен есть крови.
17:12
διὰ δια through; because of
τοῦτο ουτος this; he
εἴρηκα ερεω.1 state; mentioned
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
πᾶσα πας all; every
ψυχὴ ψυχη soul
ἐξ εκ from; out of
ὑμῶν υμων your
οὐ ου not
φάγεται φαγω swallow; eat
αἷμα αιμα blood; bloodstreams
καὶ και and; even
ο the
προσήλυτος προσηλυτος proselyte
ο the
προσκείμενος προσκειμαι in
ὑμῖν υμιν you
οὐ ου not
φάγεται φαγω swallow; eat
αἷμα αιμα blood; bloodstreams
17:12
עַל־ ʕal- עַל upon
כֵּ֤ן kˈēn כֵּן thus
אָמַ֨רְתִּי֙ ʔāmˈartî אמר say
לִ li לְ to
בְנֵ֣י vᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כָּל־ kol- כֹּל whole
נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul
מִכֶּ֖ם mikkˌem מִן from
לֹא־ lō- לֹא not
תֹ֣אכַל ṯˈōḵal אכל eat
דָּ֑ם dˈām דָּם blood
וְ wᵊ וְ and
הַ ha הַ the
גֵּ֛ר ggˈēr גֵּר sojourner
הַ ha הַ the
גָּ֥ר ggˌār גור dwell
בְּ bᵊ בְּ in
תֹוכְכֶ֖ם ṯôḵᵊḵˌem תָּוֶךְ midst
לֹא־ lō- לֹא not
יֹ֥אכַל yˌōḵal אכל eat
דָּֽם׃ ס dˈām . s דָּם blood
17:12. idcirco dixi filiis Israhel omnis anima ex vobis non comedet sanguinem nec ex advenis qui peregrinantur inter vos
Therefore I have said to the children of Israel: No soul of you, nor of the strangers that sojourn among you, shall eat blood.
17:12. For this reason, I have said to the sons of Israel: No soul among you shall eat blood, nor among the newcomers who sojourn with you.
17:12. Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:12: neither: Exo 12:49
John Gill
17:12 Therefore I said unto the children of Israel, no soul of you shall eat blood,.... Great or small as Jarchi observes, for the reason above given; which, though not expressed before, was the true reason of this law, which had been given before, and now repeated; see Lev 3:17,
neither shall any stranger that sojourneth among you eat blood; any proselyte of righteousness; this is not observed before.
17:1317:13: Եւ մա՛րդ ոք մարդ՝ յորդւոցն Իսրայէլի, կամ յեկաց յեցելոց ՚ի ձեզ. որ որսայցէ ո՛րս երէ ինչ կամ թռչուն որ ուտիցի, հեղցէ՛ զարիւն նորա եւ ծածկեսցէ՛ հողով։
13 Իսրայէլի որդիներից կամ դրսից եկած ու ձեր մէջ բնակութիւն հաստատած մէկը եթէ որեւէ երէ կամ ուտելի թռչուն որսայ, պէտք է թափի դրա արիւնն ու այն ծածկի հողով,
13 Եթէ Իսրայէլի որդիներէն կամ ձեր մէջ պանդխտացած օտարականէն մէկը ուտուելու անասուն կամ թռչուն մը որսալու ըլլայ, անոր արիւնը պէտք է թափէ ու հողով ծածկէ զայն։
Եւ մարդ ոք մարդ յորդւոցն Իսրայելի կամ յեկաց յեցելոց ի ձեզ, որ որսայցէ որս երէ ինչ կամ թռչուն որ ուտիցի, հեղցէ զարիւն նորա եւ ծածկեսցէ հողով:

17:13: Եւ մա՛րդ ոք մարդ՝ յորդւոցն Իսրայէլի, կամ յեկաց յեցելոց ՚ի ձեզ. որ որսայցէ ո՛րս երէ ինչ կամ թռչուն որ ուտիցի, հեղցէ՛ զարիւն նորա եւ ծածկեսցէ՛ հողով։
13 Իսրայէլի որդիներից կամ դրսից եկած ու ձեր մէջ բնակութիւն հաստատած մէկը եթէ որեւէ երէ կամ ուտելի թռչուն որսայ, պէտք է թափի դրա արիւնն ու այն ծածկի հողով,
13 Եթէ Իսրայէլի որդիներէն կամ ձեր մէջ պանդխտացած օտարականէն մէկը ուտուելու անասուն կամ թռչուն մը որսալու ըլլայ, անոր արիւնը պէտք է թափէ ու հողով ծածկէ զայն։
zohrab-1805▾ eastern-1994▾ western am▾
17:1313: Если кто из сынов Израилевых и из пришельцев, живущих между вами, на ловле поймает зверя или птицу, которую можно есть, то он должен дать вытечь крови ее и покрыть ее землею,
17:13 καὶ και and; even ἄνθρωπος ανθρωπος person; human ἄνθρωπος ανθρωπος person; human τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even τῶν ο the προσηλύτων προσηλυτος proselyte τῶν ο the προσκειμένων προσκειμαι in ὑμῖν υμιν you ὃς ος who; what ἂν αν perhaps; ever θηρεύσῃ θηρευω hunt θήρευμα θηρευμα beast ἢ η or; than πετεινόν πετεινον bird ὃ ος who; what ἔσθεται εσθιω eat; consume καὶ και and; even ἐκχεεῖ εκχεω pour out; drained τὸ ο the αἷμα αιμα blood; bloodstreams καὶ και and; even καλύψει καλυπτω cover αὐτὸ αυτος he; him τῇ ο the γῇ γη earth; land
17:13 וְ wᵊ וְ and אִ֨ישׁ ʔˌîš אִישׁ man אִ֜ישׁ ʔˈîš אִישׁ man מִ mi מִן from בְּנֵ֣י bbᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מִן־ min- מִן from הַ ha הַ the גֵּר֙ ggˌēr גֵּר sojourner הַ ha הַ the גָּ֣ר ggˈār גור dwell בְּ bᵊ בְּ in תֹוכָ֔ם ṯôḵˈām תָּוֶךְ midst אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָצ֜וּד yāṣˈûḏ צוד hunt צֵ֥יד ṣˌêḏ צַיִד hunting חַיָּ֛ה ḥayyˈā חַיָּה wild animal אֹו־ ʔô- אֹו or עֹ֖וף ʕˌôf עֹוף birds אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יֵאָכֵ֑ל yēʔāḵˈēl אכל eat וְ wᵊ וְ and שָׁפַךְ֙ šāfaḵ שׁפך pour אֶת־ ʔeṯ- אֵת [object marker] דָּמֹ֔ו dāmˈô דָּם blood וְ wᵊ וְ and כִסָּ֖הוּ ḵissˌāhû כסה cover בֶּ be בְּ in † הַ the עָפָֽר׃ ʕāfˈār עָפָר dust
17:13. homo quicumque de filiis Israhel et de advenis qui peregrinantur apud vos si venatione atque aucupio ceperit feram vel avem quibus vesci licitum est fundat sanguinem eius et operiat illum terraAny man whosoever of the children of Israel, and of the strangers that sojourn among you, if by hunting or fowling, he take a wild beast or a bird, which is lawful to eat, let him pour out its blood, and cover it with earth.
13. And whatsoever man there be of the children of Israel, or of the strangers that sojourn among them, which taketh in hunting any beast or fowl that may be eaten; he shall pour out the blood thereof, and cover it with dust.
17:13. Any man at all from the sons of Israel, or from the newcomers who sojourn with you, whether by hunting or bird-catching, if he seizes a wild beast or a bird, which is lawful to eat, let him pour out its blood and cover the earth with it.
17:13. And whatsoever man [there be] of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust.
And whatsoever man [there be] of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust:

13: Если кто из сынов Израилевых и из пришельцев, живущих между вами, на ловле поймает зверя или птицу, которую можно есть, то он должен дать вытечь крови ее и покрыть ее землею,
17:13
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
ἄνθρωπος ανθρωπος person; human
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
τῶν ο the
προσηλύτων προσηλυτος proselyte
τῶν ο the
προσκειμένων προσκειμαι in
ὑμῖν υμιν you
ὃς ος who; what
ἂν αν perhaps; ever
θηρεύσῃ θηρευω hunt
θήρευμα θηρευμα beast
η or; than
πετεινόν πετεινον bird
ος who; what
ἔσθεται εσθιω eat; consume
καὶ και and; even
ἐκχεεῖ εκχεω pour out; drained
τὸ ο the
αἷμα αιμα blood; bloodstreams
καὶ και and; even
καλύψει καλυπτω cover
αὐτὸ αυτος he; him
τῇ ο the
γῇ γη earth; land
17:13
וְ wᵊ וְ and
אִ֨ישׁ ʔˌîš אִישׁ man
אִ֜ישׁ ʔˈîš אִישׁ man
מִ mi מִן from
בְּנֵ֣י bbᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
מִן־ min- מִן from
הַ ha הַ the
גֵּר֙ ggˌēr גֵּר sojourner
הַ ha הַ the
גָּ֣ר ggˈār גור dwell
בְּ bᵊ בְּ in
תֹוכָ֔ם ṯôḵˈām תָּוֶךְ midst
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָצ֜וּד yāṣˈûḏ צוד hunt
צֵ֥יד ṣˌêḏ צַיִד hunting
חַיָּ֛ה ḥayyˈā חַיָּה wild animal
אֹו־ ʔô- אֹו or
עֹ֖וף ʕˌôf עֹוף birds
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יֵאָכֵ֑ל yēʔāḵˈēl אכל eat
וְ wᵊ וְ and
שָׁפַךְ֙ šāfaḵ שׁפך pour
אֶת־ ʔeṯ- אֵת [object marker]
דָּמֹ֔ו dāmˈô דָּם blood
וְ wᵊ וְ and
כִסָּ֖הוּ ḵissˌāhû כסה cover
בֶּ be בְּ in
הַ the
עָפָֽר׃ ʕāfˈār עָפָר dust
17:13. homo quicumque de filiis Israhel et de advenis qui peregrinantur apud vos si venatione atque aucupio ceperit feram vel avem quibus vesci licitum est fundat sanguinem eius et operiat illum terra
Any man whosoever of the children of Israel, and of the strangers that sojourn among you, if by hunting or fowling, he take a wild beast or a bird, which is lawful to eat, let him pour out its blood, and cover it with earth.
17:13. Any man at all from the sons of Israel, or from the newcomers who sojourn with you, whether by hunting or bird-catching, if he seizes a wild beast or a bird, which is lawful to eat, let him pour out its blood and cover the earth with it.
17:13. And whatsoever man [there be] of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:13: which hunteth: Lev 7:26
hunteth: Heb. hunteth any hunting
pour out: Deu 12:16, Deu 12:24, Deu 15:23; Sa1 14:32-34; Job 16:18; Eze 24:7
Geneva 1599
17:13 And whatsoever man [there be] of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be (h) eaten; he shall even pour out the blood thereof, and cover it with dust.
(h) Which the law permits to be eaten, because it is clean.
John Gill
17:13 And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you,.... This form of speaking, which is often used in this chapter, is still observed to point out the persons on whom the law is obligatory, Israelites and proselytes of righteousness:
which hunteth and catcheth any beast or fowl that may be eaten; that is, clean beasts and fowls, such as by a former law are observed; and this excepts unclean ones, as Jarchi, but includes all clean ones, whether wild or tame, that may be taken and killed though not taken in hunting; but such are particularly mentioned, because not only hunting beasts and fowl were common, but because such persons were more rustic and brutish and, being hungry, were in haste for their food, and not so careful about the slaying of the creatures, and of, taking care about their blood:
he shall even pour out the blood thereof, and cover it with dust; that it might not be eaten by men, nor licked up by beasts and that there might be kept up a reverend esteem of blood, being the life of the creature; and this covering of it, as Maimonides (l) tells us, was accompanied with a benediction in this form,"Blessed art thou, O Lord our God, the King of the world, who hath sanctified us by his precepts, and hath given commandment to us concerning covering of the blood:''and the same writer elsewhere (m) gives us another reason of this law, that the Israelites might not meet and feast about the blood, as the Zabians did, who, when they slew a beast, took its blood and put it into a vessel, or into a hole dug by them, and sat and feasted around it: see Lev 19:26.
(l) Hilchot Shechitah, c. 4. sect. 1. (m) Moreh Nevochim, p. 3. c. 46.
Robert Jamieson, A. R. Fausset and David Brown
17:13 whatsoever man . . . hunteth--It was customary with heathen sportsmen, when they killed any game or venison, to pour out the blood as a libation to the god of the chase. The Israelites, on the contrary, were enjoined, instead of leaving it exposed, to cover it with dust and, by this means, were effectually debarred from all the superstitious uses to which the heathen applied it.
17:1417:14: Զի շունչ ամենայն մարմնոյ արի՛ւն իւր է։ Եւ ասացի ցորդիսն Իսրայէլի. Զարիւն ամենայն մարմնոյ մի՛ ուտիցէք, զի շունչ ամենայն մարմնոյ արի՛ւն իւր է։ ամենայն որ ուտիցէ զայն՝ սատակեսցի։
14 որովհետեւ ամէն մի մարմնի շունչը իր արիւնն է: Ես Իսրայէլի որդիներին ասել եմ. “Ոչ մի մարմնի արիւն չուտէք”, որովհետեւ ամէն մի մարմնի շունչը իր արիւնն է: Ով որ ուտի դա, կը վերանայ:
14 Վասն զի ոեւէ մարմնի կենդանութիւնը իր արիւնն է։ Անիկա է բուն կենդանութիւնը, ուստի Իսրայէլի որդիներուն ըսի. ‘Բնաւ մարմնի մը արիւնը չուտէք’, քանզի ոեւէ մարմնի կենդանութիւնը իր արիւնն է. ով որ ուտէ՝ պէտք է կորսուի։
Զի շունչ ամենայն մարմնոյ արիւն իւր է. եւ ասացի ցորդիսն Իսրայելի. Զարիւն ամենայն մարմնոյ մի՛ ուտիցէք, զի շունչ ամենայն մարմնոյ արիւն իւր է. ամենայն որ ուտիցէ զայն` սատակեսցի:

17:14: Զի շունչ ամենայն մարմնոյ արի՛ւն իւր է։ Եւ ասացի ցորդիսն Իսրայէլի. Զարիւն ամենայն մարմնոյ մի՛ ուտիցէք, զի շունչ ամենայն մարմնոյ արի՛ւն իւր է։ ամենայն որ ուտիցէ զայն՝ սատակեսցի։
14 որովհետեւ ամէն մի մարմնի շունչը իր արիւնն է: Ես Իսրայէլի որդիներին ասել եմ. “Ոչ մի մարմնի արիւն չուտէք”, որովհետեւ ամէն մի մարմնի շունչը իր արիւնն է: Ով որ ուտի դա, կը վերանայ:
14 Վասն զի ոեւէ մարմնի կենդանութիւնը իր արիւնն է։ Անիկա է բուն կենդանութիւնը, ուստի Իսրայէլի որդիներուն ըսի. ‘Բնաւ մարմնի մը արիւնը չուտէք’, քանզի ոեւէ մարմնի կենդանութիւնը իր արիւնն է. ով որ ուտէ՝ պէտք է կորսուի։
zohrab-1805▾ eastern-1994▾ western am▾
17:1414: ибо душа всякого тела [есть] кровь его, она душа его; потому Я сказал сынам Израилевым: не ешьте крови ни из какого тела, потому что душа всякого тела есть кровь его: всякий, кто будет есть ее, истребится.
17:14 ἡ ο the γὰρ γαρ for ψυχὴ ψυχη soul πάσης πας all; every σαρκὸς σαρξ flesh αἷμα αιμα blood; bloodstreams αὐτοῦ αυτος he; him ἐστιν ειμι be καὶ και and; even εἶπα επω say; speak τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel αἷμα αιμα blood; bloodstreams πάσης πας all; every σαρκὸς σαρξ flesh οὐ ου not φάγεσθε εσθιω eat; consume ὅτι οτι since; that ἡ ο the ψυχὴ ψυχη soul πάσης πας all; every σαρκὸς σαρξ flesh αἷμα αιμα blood; bloodstreams αὐτοῦ αυτος he; him ἐστιν ειμι be πᾶς πας all; every ὁ ο the ἔσθων εσθιω eat; consume αὐτὸ αυτος he; him ἐξολεθρευθήσεται εξολοθρευω utterly ruin
17:14 כִּֽי־ kˈî- כִּי that נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul כָּל־ kol- כֹּל whole בָּשָׂ֗ר bāśˈār בָּשָׂר flesh דָּמֹ֣ו dāmˈô דָּם blood בְ vᵊ בְּ in נַפְשֹׁו֮ nafšˈô נֶפֶשׁ soul הוּא֒ hû הוּא he וָֽ wˈā וְ and אֹמַר֙ ʔōmˌar אמר say לִ li לְ to בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel דַּ֥ם dˌam דָּם blood כָּל־ kol- כֹּל whole בָּשָׂ֖ר bāśˌār בָּשָׂר flesh לֹ֣א lˈō לֹא not תֹאכֵ֑לוּ ṯōḵˈēlû אכל eat כִּ֣י kˈî כִּי that נֶ֤פֶשׁ nˈefeš נֶפֶשׁ soul כָּל־ kol- כֹּל whole בָּשָׂר֙ bāśˌār בָּשָׂר flesh דָּמֹ֣ו dāmˈô דָּם blood הִ֔וא hˈiw הִיא she כָּל־ kol- כֹּל whole אֹכְלָ֖יו ʔōḵᵊlˌāʸw אכל eat יִכָּרֵֽת׃ yikkārˈēṯ כרת cut
17:14. anima enim omnis carnis in sanguine est unde dixi filiis Israhel sanguinem universae carnis non comedetis quia anima carnis in sanguine est et quicumque comederit illum interibitFor the life of all flesh is in the blood. Therefore I said to the children of Israel: you shall not eat the blood of any flesh at all, because the life of the flesh is in the blood, and whosoever eateth it, shall be cut off.
14. For as to the life of all flesh, the blood thereof is with the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off.
17:14. For the life of all flesh is in the blood. Therefore, I said to the sons of Israel: You shall not eat the blood of any flesh at all, because the life of the flesh is in the blood, and whoever has eaten it shall perish.
17:14. For [it is] the life of all flesh; the blood of it [is] for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh [is] the blood thereof: whosoever eateth it shall be cut off.
For [it is] the life of all flesh; the blood of it [is] for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh [is] the blood thereof: whosoever eateth it shall be cut off:

14: ибо душа всякого тела [есть] кровь его, она душа его; потому Я сказал сынам Израилевым: не ешьте крови ни из какого тела, потому что душа всякого тела есть кровь его: всякий, кто будет есть ее, истребится.
17:14
ο the
γὰρ γαρ for
ψυχὴ ψυχη soul
πάσης πας all; every
σαρκὸς σαρξ flesh
αἷμα αιμα blood; bloodstreams
αὐτοῦ αυτος he; him
ἐστιν ειμι be
καὶ και and; even
εἶπα επω say; speak
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
αἷμα αιμα blood; bloodstreams
πάσης πας all; every
σαρκὸς σαρξ flesh
οὐ ου not
φάγεσθε εσθιω eat; consume
ὅτι οτι since; that
ο the
ψυχὴ ψυχη soul
πάσης πας all; every
σαρκὸς σαρξ flesh
αἷμα αιμα blood; bloodstreams
αὐτοῦ αυτος he; him
ἐστιν ειμι be
πᾶς πας all; every
ο the
ἔσθων εσθιω eat; consume
αὐτὸ αυτος he; him
ἐξολεθρευθήσεται εξολοθρευω utterly ruin
17:14
כִּֽי־ kˈî- כִּי that
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
כָּל־ kol- כֹּל whole
בָּשָׂ֗ר bāśˈār בָּשָׂר flesh
דָּמֹ֣ו dāmˈô דָּם blood
בְ vᵊ בְּ in
נַפְשֹׁו֮ nafšˈô נֶפֶשׁ soul
הוּא֒ הוּא he
וָֽ wˈā וְ and
אֹמַר֙ ʔōmˌar אמר say
לִ li לְ to
בְנֵ֣י vᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
דַּ֥ם dˌam דָּם blood
כָּל־ kol- כֹּל whole
בָּשָׂ֖ר bāśˌār בָּשָׂר flesh
לֹ֣א lˈō לֹא not
תֹאכֵ֑לוּ ṯōḵˈēlû אכל eat
כִּ֣י kˈî כִּי that
נֶ֤פֶשׁ nˈefeš נֶפֶשׁ soul
כָּל־ kol- כֹּל whole
בָּשָׂר֙ bāśˌār בָּשָׂר flesh
דָּמֹ֣ו dāmˈô דָּם blood
הִ֔וא hˈiw הִיא she
כָּל־ kol- כֹּל whole
אֹכְלָ֖יו ʔōḵᵊlˌāʸw אכל eat
יִכָּרֵֽת׃ yikkārˈēṯ כרת cut
17:14. anima enim omnis carnis in sanguine est unde dixi filiis Israhel sanguinem universae carnis non comedetis quia anima carnis in sanguine est et quicumque comederit illum interibit
For the life of all flesh is in the blood. Therefore I said to the children of Israel: you shall not eat the blood of any flesh at all, because the life of the flesh is in the blood, and whosoever eateth it, shall be cut off.
17:14. For the life of all flesh is in the blood. Therefore, I said to the sons of Israel: You shall not eat the blood of any flesh at all, because the life of the flesh is in the blood, and whoever has eaten it shall perish.
17:14. For [it is] the life of all flesh; the blood of it [is] for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh [is] the blood thereof: whosoever eateth it shall be cut off.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:14: Ye shall eat the blood of no manner of flesh - Independently of the moral reasons given above, we may add,
1. That blood, being highly alkalescent, especially in hot climates, is subject to speedy putrefaction.
2. That it affords a gross nutriment, being very difficult of digestion, so much so that bull's blood was used in ancient times as poison, "Its extreme viscidity rendering it totally indigestible by the powers of the human stomach."
3. It is allowed that when blood was used in this country in great quantities, the scurvy was more frequent than at other times.
4. It appears from history that those nations who lived most on it were very fierce, savage, and barbarous, such as the Scythians, Tartars, Arabs of the desert, the Scandinavians, etc., etc., some of whom drank the blood of their enemies, making cups of their sculls!
Albert Barnes: Notes on the Bible - 1834
17:14
Rather, For the soul of all flesh is its blood with its soul (i. e. its blood and soul together): therefore spake I to the children of Israel, Ye shall not eat the blood of any flesh, for the soul of all flesh is its blood, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:14: Lev 17:11, Lev 17:12; Gen 9:4; Deu 12:23
John Gill
17:14 For it is the life of all flesh,.... Of every animal:
the blood of it is for the life thereof; for the production, preservation, and continuance of life; that on which life depends, as Jarchi observes:
therefore I said unto the children of Israel, ye shall eat the blood of no manner of flesh; of beasts or birds, whose flesh was fit for food; but their blood was not to be eaten, for the reasons before given:
for the life of all flesh is the blood thereof; which is repeated, that it might be observed and taken notice of, as that in which the force of the reason lay for giving this law:
whosoever eateth it shall be cut off; by death, whether he be an Israelite or a proselyte of righteousness; wherefore if this law was now in force, its penalty also would be continued, whereas it is not, and which shows the abrogation of it. Also See Gill on Lev 17:4.
17:1517:15: Եւ ամենայն անձն որ ուտիցէ զմեռելոտի կամ զգազանաբեկ, յամենայն եկա՛ց կամ ՚ի պանդխտաց, ողողեսցէ՛ զհանդերձս իւր, եւ լուասցէ՛ զմարմին իւր, եւ պի՛ղծ լիցի մինչեւ ցերեկոյ. եւ ապա սուրբ լիցի[1063]։ [1063] ՚Ի լուս՛՛. Յամենայն բնակաց կամ ՚ի պանդխտաց։
15 Ով մեռելոտի կամ գազանից յօշոտուած կենդանու միս ուտի, լինի նա տեղաբնակ թէ եկուոր, պէտք է լուանայ իր զգեստները, լուայ իր մարմինը: Նա անմաքուր է համարւում մինչեւ երեկոյ: Միայն դրանից յետոյ նա մաքուր կը համարուի:
15 Եւ բնիկներէն կամ օտարականներէն՝ դիակ կամ գիշատուած ուտող ոեւէ մարդ իր լաթերը պէտք է լուայ ու ինք ջրով լուացուի, բայց մինչեւ իրիկուն անմաքուր ըլլայ ու ետքը մաքուր սեպուի.
Եւ ամենայն անձն որ ուտիցէ զմեռելոտի կամ զգազանաբեկ, ի բնակաց կամ ի պանդխտաց, ողողեսցէ զհանդերձս իւր, եւ լուասցէ զմարմին իւր, եւ պիղծ լիցի մինչեւ ցերեկոյ, եւ ապա սուրբ լիցի:

17:15: Եւ ամենայն անձն որ ուտիցէ զմեռելոտի կամ զգազանաբեկ, յամենայն եկա՛ց կամ ՚ի պանդխտաց, ողողեսցէ՛ զհանդերձս իւր, եւ լուասցէ՛ զմարմին իւր, եւ պի՛ղծ լիցի մինչեւ ցերեկոյ. եւ ապա սուրբ լիցի[1063]։
[1063] ՚Ի լուս՛՛. Յամենայն բնակաց կամ ՚ի պանդխտաց։
15 Ով մեռելոտի կամ գազանից յօշոտուած կենդանու միս ուտի, լինի նա տեղաբնակ թէ եկուոր, պէտք է լուանայ իր զգեստները, լուայ իր մարմինը: Նա անմաքուր է համարւում մինչեւ երեկոյ: Միայն դրանից յետոյ նա մաքուր կը համարուի:
15 Եւ բնիկներէն կամ օտարականներէն՝ դիակ կամ գիշատուած ուտող ոեւէ մարդ իր լաթերը պէտք է լուայ ու ինք ջրով լուացուի, բայց մինչեւ իրիկուն անմաքուր ըլլայ ու ետքը մաքուր սեպուի.
zohrab-1805▾ eastern-1994▾ western am▾
17:1515: И всякий, кто будет есть мертвечину или растерзанное зверем, туземец или пришлец, должен вымыть одежды свои и омыться водою, и нечист будет до вечера, а [потом] будет чист;
17:15 καὶ και and; even πᾶσα πας all; every ψυχή ψυχη soul ἥτις οστις who; that φάγεται φαγω swallow; eat θνησιμαῖον θνησιμαιος or; than θηριάλωτον θηριαλωτος in τοῖς ο the αὐτόχθοσιν αυτοχθων or; than ἐν εν in τοῖς ο the προσηλύτοις προσηλυτος proselyte πλυνεῖ πλυνω launder; wash τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even λούσεται λουω bathe ὕδατι υδωρ water καὶ και and; even ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἕως εως till; until ἑσπέρας εσπερα evening καὶ και and; even καθαρὸς καθαρος clean; clear ἔσται ειμι be
17:15 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole נֶ֗פֶשׁ nˈefeš נֶפֶשׁ soul אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] תֹּאכַ֤ל tōḵˈal אכל eat נְבֵלָה֙ nᵊvēlˌā נְבֵלָה corpse וּ û וְ and טְרֵפָ֔ה ṭᵊrēfˈā טְרֵיפָה prey בָּ bā בְּ in † הַ the אֶזְרָ֖ח ʔezrˌāḥ אֶזְרָח native וּ û וְ and בַ va בְּ in † הַ the גֵּ֑ר ggˈēr גֵּר sojourner וְ wᵊ וְ and כִבֶּ֨ס ḵibbˌes כבס wash בְּגָדָ֜יו bᵊḡāḏˈāʸw בֶּגֶד garment וְ wᵊ וְ and רָחַ֥ץ rāḥˌaṣ רחץ wash בַּ ba בְּ in † הַ the מַּ֛יִם mmˈayim מַיִם water וְ wᵊ וְ and טָמֵ֥א ṭāmˌē טמא be unclean עַד־ ʕaḏ- עַד unto הָ hā הַ the עֶ֖רֶב ʕˌerev עֶרֶב evening וְ wᵊ וְ and טָהֵֽר׃ ṭāhˈēr טהר be clean
17:15. anima quae comederit morticinum vel captum a bestia tam de indigenis quam de advenis lavabit vestes suas et semet ipsum aqua et contaminatus erit usque ad vesperum et hoc ordine mundus fietThe soul that eateth that which died of itself, or has been caught by a beast, whether he be one of your own country or a stranger, shall wash his clothes and himself with water, and shall be defiled until the evening: and in this manner he shall be made clean.
15. And every soul that eateth that which dieth of itself, or that which is torn of beasts, whether he be homeborn or a stranger, he shall wash his clothes, and bathe himself in water, and be unclean until the even: then shall he be clean.
17:15. The soul who eats what has died on its own, or what has been caught by a beast, whether he is native born or a newcomer, shall wash his clothes and himself with water, and he shall be contaminated until evening. And by this means he shall be made clean.
17:15. And every soul that eateth that which died [of itself], or that which was torn [with beasts, whether it be] one of your own country, or a stranger, he shall both wash his clothes, and bathe [himself] in water, and be unclean until the even: then shall he be clean.
And every soul that eateth that which died [of itself], or that which was torn [with beasts, whether it be] one of your own country, or a stranger, he shall both wash his clothes, and bathe [himself] in water, and be unclean until the even: then shall he be clean:

15: И всякий, кто будет есть мертвечину или растерзанное зверем, туземец или пришлец, должен вымыть одежды свои и омыться водою, и нечист будет до вечера, а [потом] будет чист;
17:15
καὶ και and; even
πᾶσα πας all; every
ψυχή ψυχη soul
ἥτις οστις who; that
φάγεται φαγω swallow; eat
θνησιμαῖον θνησιμαιος or; than
θηριάλωτον θηριαλωτος in
τοῖς ο the
αὐτόχθοσιν αυτοχθων or; than
ἐν εν in
τοῖς ο the
προσηλύτοις προσηλυτος proselyte
πλυνεῖ πλυνω launder; wash
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
λούσεται λουω bathe
ὕδατι υδωρ water
καὶ και and; even
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἕως εως till; until
ἑσπέρας εσπερα evening
καὶ και and; even
καθαρὸς καθαρος clean; clear
ἔσται ειμι be
17:15
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
נֶ֗פֶשׁ nˈefeš נֶפֶשׁ soul
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
תֹּאכַ֤ל tōḵˈal אכל eat
נְבֵלָה֙ nᵊvēlˌā נְבֵלָה corpse
וּ û וְ and
טְרֵפָ֔ה ṭᵊrēfˈā טְרֵיפָה prey
בָּ בְּ in
הַ the
אֶזְרָ֖ח ʔezrˌāḥ אֶזְרָח native
וּ û וְ and
בַ va בְּ in
הַ the
גֵּ֑ר ggˈēr גֵּר sojourner
וְ wᵊ וְ and
כִבֶּ֨ס ḵibbˌes כבס wash
בְּגָדָ֜יו bᵊḡāḏˈāʸw בֶּגֶד garment
וְ wᵊ וְ and
רָחַ֥ץ rāḥˌaṣ רחץ wash
בַּ ba בְּ in
הַ the
מַּ֛יִם mmˈayim מַיִם water
וְ wᵊ וְ and
טָמֵ֥א ṭāmˌē טמא be unclean
עַד־ ʕaḏ- עַד unto
הָ הַ the
עֶ֖רֶב ʕˌerev עֶרֶב evening
וְ wᵊ וְ and
טָהֵֽר׃ ṭāhˈēr טהר be clean
17:15. anima quae comederit morticinum vel captum a bestia tam de indigenis quam de advenis lavabit vestes suas et semet ipsum aqua et contaminatus erit usque ad vesperum et hoc ordine mundus fiet
The soul that eateth that which died of itself, or has been caught by a beast, whether he be one of your own country or a stranger, shall wash his clothes and himself with water, and shall be defiled until the evening: and in this manner he shall be made clean.
17:15. The soul who eats what has died on its own, or what has been caught by a beast, whether he is native born or a newcomer, shall wash his clothes and himself with water, and he shall be contaminated until evening. And by this means he shall be made clean.
17:15. And every soul that eateth that which died [of itself], or that which was torn [with beasts, whether it be] one of your own country, or a stranger, he shall both wash his clothes, and bathe [himself] in water, and be unclean until the even: then shall he be clean.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: В связи с запрещением крови находится запрещение употреблять мертвечину — невела и звероядину — трефа (ср. Исх XXII:31; Лев XI:40; XXII:8; Иез IV:14). В постановлении апост. собора (Деян XV:23–25) также одинаково запрещается кровь (aima) и удавленина (pnikton) — последняя потому, что из животного в таком случае не удалена кровь. Закон запрещает здесь употребление в пищу животного, умершего от руки человека. В талмудической литературе вопрос о признаках трефы и невелы породил причудливую казуистику, выразившуюся в тр. «Хуллин» (по перев. Переферковича, кн. 9-я, 1903, с. 174–224).
Adam Clarke: Commentary on the Bible - 1831
17:15: That which died of itself, or that which was torn - Because, in both cases, the blood was retained in the body; hence the council at Jerusalem forbade things strangled as well as blood, because in such beasts the blood was coagulated in the veins and arteries. See Act 15:28-29. Every thing considered, surely there is as little propriety in eating of blood as there is necessity to do it. They who will do otherwise must bear their iniquity. If blood eating be no offense, then they have no sin to answer for. The principal subjects of this chapter have been already so amply handled in the notes, that there is no need to add any thing by way of reflection or improvement.
Albert Barnes: Notes on the Bible - 1834
17:15: This law appears to be grounded on the fact that the body of an animal killed by a wild beast, or which has died of itself, still retains a great portion of its blood. The importance ascribed to this law in later times may be seen in Sa1 14:32-35; Eze 4:14; Eze 44:31, and still more in the apostolic decision regarding "things strangled," which are pointedly connected with blood Act 15:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:15: every soul: Lev 22:8; Exo 22:31; Deu 14:21; Eze 4:14, Eze 44:31
that which died of itself: Heb. a carcase
both wash: Lev 11:25, Lev 15:5, Lev 15:10, Lev 15:21; Num 19:8, Num 19:19, Num 19:21; Rev 7:14
John Gill
17:15 And every soul that eateth that which died of itself,.... Through any disease upon it, or by means of any other creature seizing upon it and worrying it, or was not lawfully killed; if a man ate ever so little of it, even but the quantity of an olive, it was a breach of this law; which is connected with the preceding, there being a similarity between them, because such creatures must have their blood in them, not being regularly let out, and so eating of them would offend against the above law. It is very probable, as Grotius thinks, that Pythagoras took his notion from hence, and strictly enjoined his followers to abstain from all animals that died of themselves, as Laertius (n) and Aelianus (o) relate, and which Porphyry (p) suggests, was what universally obtained among men:
or that which was torn with beasts; though not dead, yet ready to die, and so unfit for food; See Gill on Ex 22:31,
whether it be one of your own country, or a stranger; a native of Israel, or a proselyte of righteousness; for as for any other stranger he might eat of it, Deut 14:22,
he shall both wash his clothes, and bathe himself in water; in forty seahs of water, as the Targum of Jonathan, dip himself all over:
and be unclean until the even; and so have no conversation with men in civil or religious things:
then shall he be clean; when he has washed his garments, and bathed himself, and the evening is come, and then shall be admitted to society as before: this is to be understood of one who ignorantly eats of the above things, not knowing them to be such; otherwise, if he did it presumptuously, he was to be punished.
(n) In Vit. Pythagor. l. 8. p. 588. (o) Var. Hist. l. 4. c. 17. (p) De Abstiuentia, l. 3. sect. 18.
John Wesley
17:15 That eateth - Through ignorance or inadvertency; for if it was done knowingly, it was more severely punished. A stranger - Who is a proselyte to the Jewish religion: other strangers were allowed to eat such things, Deut 14:21, out of which the blood was either not drawn at all, or not regularly.
Robert Jamieson, A. R. Fausset and David Brown
17:15 every soul that eateth that which died of itself (Ex 22:31; Lev 7:24; Acts 15:20),
be unclean until the even--that is, from the moment of his discovering his fault until the evening. This law, however, was binding only on an Israelite. (See Deut 14:21).
17:1617:16: Եւ եթէ ո՛չ ողողեսցէ զհանդերձս իւր, եւ ո՛չ լուասցէ զմարմին իւր ջրով, ընկալցի՛ զանօրէնութիւնս յանձն իւր։
16 Իսկ եթէ նա իր զգեստները չլուանայ եւ իր մարմինը չլուայ ջրով, ապա իր կատարած անօրէնութիւնների համար պատասխանատու կը լինի”»:
16 Բայց եթէ չլուայ զանոնք եւ իր մարմինը չլուայ, այն ատեն իր անօրէնութիւնը պէտք է կրէ»։
եւ եթէ ոչ ողողեսցէ զհանդերձս իւր, եւ ոչ լուասցէ զմարմին իւր ջրով, ընկալցի զանօրէնութիւնս յանձն իւր:

17:16: Եւ եթէ ո՛չ ողողեսցէ զհանդերձս իւր, եւ ո՛չ լուասցէ զմարմին իւր ջրով, ընկալցի՛ զանօրէնութիւնս յանձն իւր։
16 Իսկ եթէ նա իր զգեստները չլուանայ եւ իր մարմինը չլուայ ջրով, ապա իր կատարած անօրէնութիւնների համար պատասխանատու կը լինի”»:
16 Բայց եթէ չլուայ զանոնք եւ իր մարմինը չլուայ, այն ատեն իր անօրէնութիւնը պէտք է կրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1616: если же не вымоет [одежд своих] и не омоет тела своего, то понесет на себе беззаконие свое.
17:16 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not πλύνῃ πλυνω launder; wash τὰ ο the ἱμάτια ιματιον clothing; clothes καὶ και and; even τὸ ο the σῶμα σωμα body μὴ μη not λούσηται λουω bathe ὕδατι υδωρ water καὶ και and; even λήμψεται λαμβανω take; get ἀνόμημα ανομημα he; him
17:16 וְ wᵊ וְ and אִם֙ ʔˌim אִם if לֹ֣א lˈō לֹא not יְכַבֵּ֔ס yᵊḵabbˈēs כבס wash וּ û וְ and בְשָׂרֹ֖ו vᵊśārˌô בָּשָׂר flesh לֹ֣א lˈō לֹא not יִרְחָ֑ץ yirḥˈāṣ רחץ wash וְ wᵊ וְ and נָשָׂ֖א nāśˌā נשׂא lift עֲוֹנֹֽו׃ פ ʕᵃwōnˈô . f עָוֹן sin
17:16. quod si non laverit vestimenta sua nec corpus portabit iniquitatem suamBut if he do not wash his clothes, and his body, he shall bear his iniquity.
16. But if he wash them not, nor bathe his flesh, then he shall bear his iniquity.
17:16. But if he will not wash his clothes and his body, he shall bear his iniquity.
17:16. But if he wash [them] not, nor bathe his flesh; then he shall bear his iniquity.
But if he wash [them] not, nor bathe his flesh; then he shall bear his iniquity:

16: если же не вымоет [одежд своих] и не омоет тела своего, то понесет на себе беззаконие свое.
17:16
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
πλύνῃ πλυνω launder; wash
τὰ ο the
ἱμάτια ιματιον clothing; clothes
καὶ και and; even
τὸ ο the
σῶμα σωμα body
μὴ μη not
λούσηται λουω bathe
ὕδατι υδωρ water
καὶ και and; even
λήμψεται λαμβανω take; get
ἀνόμημα ανομημα he; him
17:16
וְ wᵊ וְ and
אִם֙ ʔˌim אִם if
לֹ֣א lˈō לֹא not
יְכַבֵּ֔ס yᵊḵabbˈēs כבס wash
וּ û וְ and
בְשָׂרֹ֖ו vᵊśārˌô בָּשָׂר flesh
לֹ֣א lˈō לֹא not
יִרְחָ֑ץ yirḥˈāṣ רחץ wash
וְ wᵊ וְ and
נָשָׂ֖א nāśˌā נשׂא lift
עֲוֹנֹֽו׃ פ ʕᵃwōnˈô . f עָוֹן sin
17:16. quod si non laverit vestimenta sua nec corpus portabit iniquitatem suam
But if he do not wash his clothes, and his body, he shall bear his iniquity.
17:16. But if he will not wash his clothes and his body, he shall bear his iniquity.
17:16. But if he wash [them] not, nor bathe his flesh; then he shall bear his iniquity.
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
17:16: Lev 5:1, Lev 7:18, Lev 19:8, Lev 20:17, Lev 20:19, Lev 20:20; Num 19:19, Num 19:20; Isa 53:11; Joh 13:8; Heb 9:28; Pe1 2:24
John Gill
17:16 But if he wash them not,.... Neither wash his clothes: nor bathe his flesh; if he is negligent, and does not take care to make use of these ablutions:
then he shall bear his iniquity; his guilt shall remain on him, and he shall suffer the punishment the law exposes him to, either by the hand of God, or the civil magistrate, which is due to persons that enter into the sanctuary in their uncleanness, or eat of holy things. For not washing his body the punishment was cutting off, and for not washing his garments, beating, as Jarchi says.
John Wesley
17:16 His iniquity - The punishment of it, and therefore must offer a sacrifice for it.