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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Some ceremonial precepts there are in this chapter, but most of them are moral. One would wonder that when some of the lighter matters of the law are greatly enlarged upon (witness two long chapters concerning the leprosy) many of the weightier matters are put into a little compass: divers of the single verses of this chapter contain whole laws concerning judgment and mercy; for these are things which are manifest in every man's conscience; men's own thoughts are able to explain these, and to comment upon them. I. The laws of this chapter, which were peculiar to the Jews, are, 1. Concerning their peace-offerings, ver. 5-8. 2. Concerning the gleanings of their fields, ver. 9, 10. 3. Against mixtures of their cattle, seed, and cloth, ver. 19. 4. Concerning their trees, ver. 23-25. 5. Against some superstitious usages, ver. 26-28. But, II. Most of these precepts are binding on us, for they are expositions of most of the ten commandments. 1. Here is the preface to the ten commandments, "I am the Lord," repeated fifteen times. 2. A sum of the ten commandments. All the first table in this, "Be you holy," ver. 2. All the second table in this, "Thou shalt love thy neighbour" (ver. 18), and an answer to the question, "Who is my neighbour?" ver. 33, 34. 3. Something of each commandment. (1.) The first commandment implied in that which is often repeated here, "I am your God." And here is a prohibition of enchantment (ver. 26) and witchcraft (ver. 31), which make a god of the devil. (2.) Idolatry, against the second commandment, is forbidden, ver. 4. (3.) Profanation of God's name, against the third, ver. 12. (4.) Sabbath-sanctification is pressed, ver. 3, 30. (5.) Children are required to honour their parents (ver. 3), and the aged, ver. 32. (6.) Hatred and revenge are here forbidden, against the sixth commandment, ver. 17, 18. (7.) Adultery (ver. 20-22), and whoredom, ver. 29. (8.) Justice is here required in judgment (ver. 15), theft forbidden (ver. 11), fraud and withholding dues (ver. 13), and false weights, ver. 35, 36. (9.) Lying, ver. 11. Slandering, ver. 14. Tale-bearing, and false-witness bearing, ver. 16. (10.) The tenth commandment laying a restraint upon the heart, so does that (ver. 17), "Thou shalt not hate thy brother in thy heart." And here is a solemn charge to observe all these statutes, ver. 37. Now these are things which need not much help for the understanding of them, but require constant care and watchfulness for the observing of them. "A good understanding have all those that do these commandments."
Adam Clarke: Commentary on the Bible - 1831
Exhortations to holiness, and a repetition of various laws, Lev 19:1, Lev 19:2 Duty to parents, and observance of the Sabbath, Lev 19:3. Against idolatry, Lev 19:4. Concerning peace-offerings, Lev 19:5-8. The gleanings of the harvest and vintage to be left for the poor, Lev 19:9, Lev 19:10. Against stealing and lying, Lev 19:11; false swearing, Lev 19:12; defrauding the hireling, Lev 19:13. Laws in behalf of the deaf and the blind, Lev 19:14. Against respect of persons in judgment, Lev 19:15; tale-bearing, Lev 19:16; hatred and uncharitableness, Lev 19:17; revenge, Lev 19:18; unlawful mixtures in cattle, seed, and garments, Lev 19:19. Laws relative to the bondmaid that is betrothed, Lev 19:20-22. The fruit of the trees of the land not to be eaten for the first three years, Lev 19:23; but this is lawful in the fourth and fifth years, Lev 19:24, Lev 19:25. Against eating of blood, and using incantations, Lev 19:26; superstitious cutting of the hair, Lev 19:27; and cutting of the flesh in the times of mourning, Lev 19:28; prostitution, Lev 19:29. Sabbaths to be reverenced, Lev 19:30. Against consulting those who are wizards, and have familiar spirits, Lev 19:31. Respect must be shown to the aged, Lev 19:32. The stranger shall not be oppressed, Lev 19:33, Lev 19:34. They shall keep just measures, weights, and balances, Lev 19:35, Lev 19:36. Conclusion, Lev 19:37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Lev 19:1, A repetition of sundry laws.
John Gill
INTRODUCTION TO LEVITICUS 19
This chapter contains various laws, ceremonial and moral, tending to the sanctification of men, in imitation of the holy God, Lev 19:1; as concerning the reverence of parents, and observing the sabbaths, Lev 19:3; against idolatry, Lev 19:4; about offering and eating of peace offerings, Lev 19:5; concerning harvest and gleaning of fields and vineyards, Lev 19:9; respecting the breach of several of the commandments of the law, as the eighth, ninth, and third, particularly, Lev 19:11; and others relating to the ill usage of the deaf and blind, and having respect to persons rich or poor in judgment, and acting the part of a tale bearer among people, Lev 19:14; and bearing hatred and ill will to any of their neighbours, Lev 19:17; and others forbidding mixtures in the generation of cattle, sowing fields, and wearing apparel, Lev 19:19; and concerning the punishment of a man that lay with a bondmaid, and the offering he should bring for his atonement, Lev 19:20; then follow certain laws concerning fruit trees, when the fruit of them should be eaten, Lev 19:23; and concerning eating with blood, using enchantments, and observing times, and managing the hair of the head and beard, and avoiding to make any marks, prints, and cuttings in the flesh for the dead, Lev 19:26; a caution not to prostitute a daughter to whoredom, and to observe the sabbath, and reverence the sanctuary of God, and pay no regard to wizards and familiar spirits, Lev 19:29; to show reverence to ancient persons, and not to vex and distress strangers, Lev 19:32; and to do no injustice in weight and measure, Lev 19:35; all which instructions are to be carefully observed, and put in execution, Lev 19:37.
19:119:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
1 Տէրը խօսեց Մովսէսի հետ ու ասաց.
19 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

19:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
1 Տէրը խօսեց Մովսէսի հետ ու ասաց.
19 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
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19:11: И сказал Господь Моисею, говоря:
19:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
19:1 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
19:1. locutus est Dominus ad Mosen dicensThe Lord spoke to Moses, saying:
1. And the LORD spake unto Moses, saying,
19:1. The Lord spoke to Moses, saying:
19:1. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

1: И сказал Господь Моисею, говоря:
19:1
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
19:1
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
19:1. locutus est Dominus ad Mosen dicens
The Lord spoke to Moses, saying:
19:1. The Lord spoke to Moses, saying:
19:1. 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: Указание основного закона жизни Израиля и отдельных его членов: усвоение в собственное достояние той святости, которая в безусловном смысле принадлежит только Богу (ср. XI:44), освящение жизни Израиля следованием учреждениям и постановлениям Божиим, обнимавшим всю жизнь народа Божия. Законы о чистом и нечистом символически выражали эту идею освящения Израиля.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Ceremonial and Moral Laws.B. C. 1490.
1 And the LORD spake unto Moses, saying, 2 Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy. 3 Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the LORD your God. 4 Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God. 5 And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will. 6 It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire. 7 And if it be eaten at all on the third day, it is abominable; it shall not be accepted. 8 Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people. 9 And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. 10 And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God.
Moses is ordered to deliver the summary of the laws to all the congregation of the children of Israel (v. 2); not to Aaron and his sons only, but to all the people, for they were all concerned to know their duty. Even in the darker ages of the law, that religion could not be of God which boasted of ignorance as its mother. Moses must make known God's statutes to all the congregation, and proclaim them through the camp. These laws, it is probable, he delivered himself to as many of the people as could be within hearing at once, and so by degrees at several times to them all. Many of the precepts here given they had received before, but it was requisite that they should be repeated, that they might be remembered. Precept must be upon precept, and line upon line, and all little enough. In these verses,
I. It is required that Israel be a holy people, because the God of Israel is a holy God, v. 2. Their being distinguished from all other people by peculiar laws and customs was intended to teach them a real separation from the world and the flesh, and an entire devotedness to God. And this is now the law of Christ (the Lord bring every thought within us into obedience to it!) You shall be holy, for I am holy, 1 Pet. i. 15, 16. We are the followers of the holy Jesus, and therefore must be, according to our capacity, consecrated to God's honour, and conformed to his nature and will. Israel was sanctified by the types and shadows (ch. xx. 8), but we are sanctified by the truth, or substance of all those shadows, John xvii. 17; Tit. ii. 14.
II. That children be obedient to their parents: "You shall fear every man his mother and his father, v. 3. 1. The fear here required is the same with the honour commanded by the fifth commandment; see Mal. i. 6. It includes inward reverence and esteem, outward expressions of respect, obedience to the lawful commands of parents, care and endeavour to please them and make them easy, and to avoid every thing that may offend and grieve them, and incur their displeasure. The Jewish doctors ask, "What is this fear that is owing to a father?" And they answer, "It is not to stand in his way nor to sit in his place, not to contradict what he says nor to carp at it, not to call him by his name, either living or dead, but 'My Father,' or 'Sir;' it is to provide for him if he be poor, and the like." 2. Children, when they grow up to be men, must not think themselves discharged from this duty: every man, though he be a wise man, and a great man, yet must reverence his parents, because they are his parents. 3. The mother is put first, which is not usual, to show that the duty is equally owing to both; if the mother survive the father, still she must be reverenced and obeyed. 4. It is added, and keep my sabbaths. If God provides by his law for the preserving of the honour of parents, parents must use their authority over their children for the preserving of the honour of God, particularly the honour of his sabbaths, the custody of which is very much committed to parents by the fourth commandment, Thou, and thy son, and thy daughter. The ruin of young people has often been observed to begin in the contempt of their parents and the profanation of the sabbath day. Fitly therefore are these two precepts here put together in the beginning of this abridgment of the statutes: "You shall fear, every man, his mother and his father, and keep my sabbaths. Those are hopeful children, and likely to do well, that make conscience of honouring their parents and keeping holy the sabbath day. 5. The reason added to both these precepts is, "I am the Lord your God; the Lord of the sabbath and the God of your parents."
III. That God only be worshipped, and not by images (v. 4): "Turn you not to idols, to Elilim, to vanities, things of no power, no value, gods that are no gods. Turn not from the true God to false ones, from the mighty God to impotent ones, from the God that will make you holy and happy to those that will deceive you, debauch you, ruin you, and make you for ever miserable. Turn not your eye to them, much less your heart. Make not to yourselves gods, the creatures of your own fancy, nor think to worship the Creator by molten gods. You are the work of God's hands, be not so absurd as to worship gods the work of your own hands." Molten gods are specified for the sake of the molten calf.
IV. That the sacrifices of their peace-offerings should always be offered, and eaten, according to the law, v. 5-8. There was some particular reason, it is likely, for the repetition of this law rather than any other relating to the sacrifices. The eating of the peace-offerings was the people's part, and was done from under the eye of the priests, and perhaps some of them had kept the cold meat of their peace-offerings, as they had done the manna (Exod. xvi. 20), longer than was appointed, which occasioned this caution; see the law itself before, ch. vii. 16-18. God will have his own work done in his own time. Though the sacrifice was offered according to the law, if it was not eaten according to the law, it was not accepted. Though ministers do their part, what the better if people do not theirs? There is work to be done after our spiritual sacrifices, in a due improvement of them; and, if this be neglected, all is in vain.
V. That they should leave the gleanings of their harvest and vintage for the poor, v. 9, 10. Note, Works of piety must be always attended with works of charity, according as our ability is. When they gathered in their corn, they must leave some standing in the corner of the field; the Jewish doctors say, "It should be a sixtieth part of the field;" and they must also leave the gleanings and the small clusters of their grapes, which at first were overlooked. This law, though not binding now in the letter of it, yet teaches us, 1. That we must not be covetous and griping, and greedy of every thing we can lay any claim to; nor insist upon our right in things small and trivial. 2. That we must be well pleased to see the poor supplied and refreshed with the fruit of our labours. We must not think every thing lost that goes beside ourselves, nor any thing wasted that goes to the poor. 3. That times of joy, such as harvest-time is, are proper times for charity; that, when we rejoice, the poor may rejoice with us, and when our hearts are blessing God their loins may bless us.
Carl Friedrich Keil and Franz Delitzsch
19:1
Holiness of Behaviour Towards God and Man. - However manifold the commandments, which are grouped together rather according to a loose association of ideas than according to any logical arrangement, they are all linked together by the common purpose expressed in Lev 19:2 in the words, "Ye shall be holy, for I am holy, Jehovah your God." The absence of any strictly logical arrangement is to be explained chiefly from the nature of the object, and the great variety of circumstances occurring in life which no casuistry can fully exhaust, so that any attempt to throw light upon these relations must consist more or less of the description of a series of concrete events.
John Gill
19:1 And the Lord spake unto Moses,.... About the same, or quickly after he had delivered the above laws to him; and there are many in this chapter, which were before given, and here repeated:
saying; as follows.
19:219:2: Խօսեա՛ց ընդ որդիսդ Իսրայէլի՝ եւ ասասցե՛ս ցնոսա. Սո՛ւրբ եղերուք. զի ես սուրբ եմ Տէր Աստուած ձեր[1075]։[1075] Այլք. Խօսեաց ընդ ժողովրդեան որդւոցն Իսրայէլի եւ ասաս՛՛։
2 «Խօսի՛ր Իսրայէլի որդիների հետ եւ նրանց ասա՛. “Սո՛ւրբ եղէք, քանզի ես՝ ձեր Տէր Աստուածը, սուրբ եմ:
2 «Խօսէ՛ Իսրայէլի որդիներուն բոլոր ժողովուրդին ու ըսէ՛ անոնց. Դուք սուրբ եղէք, քանզի ես, ձեր Եհովա Աստուածը, սուրբ եմ։
Խօսեաց ընդ ժողովրդեան որդւոցն Իսրայելի եւ ասասցես ցնոսա. Սուրբ եղերուք, զի ես սուրբ եմ Տէր Աստուած ձեր:

19:2: Խօսեա՛ց ընդ որդիսդ Իսրայէլի՝ եւ ասասցե՛ս ցնոսա. Սո՛ւրբ եղերուք. զի ես սուրբ եմ Տէր Աստուած ձեր[1075]։
[1075] Այլք. Խօսեաց ընդ ժողովրդեան որդւոցն Իսրայէլի եւ ասաս՛՛։
2 «Խօսի՛ր Իսրայէլի որդիների հետ եւ նրանց ասա՛. “Սո՛ւրբ եղէք, քանզի ես՝ ձեր Տէր Աստուածը, սուրբ եմ:
2 «Խօսէ՛ Իսրայէլի որդիներուն բոլոր ժողովուրդին ու ըսէ՛ անոնց. Դուք սուրբ եղէք, քանզի ես, ձեր Եհովա Աստուածը, սուրբ եմ։
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19:22: объяви всему обществу сынов Израилевых и скажи им: святы будьте, ибо свят Я Господь, Бог ваш.
19:2 λάλησον λαλεω talk; speak τῇ ο the συναγωγῇ συναγωγη gathering τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him ἅγιοι αγιος holy ἔσεσθε ειμι be ὅτι οτι since; that ἐγὼ εγω I ἅγιος αγιος holy κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
19:2 דַּבֵּ֞ר dabbˈēr דבר speak אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole עֲדַ֧ת ʕᵃḏˈaṯ עֵדָה gathering בְּנֵי־ bᵊnê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אָמַרְתָּ֥ ʔāmartˌā אמר say אֲלֵהֶ֖ם ʔᵃlēhˌem אֶל to קְדֹשִׁ֣ים qᵊḏōšˈîm קָדֹושׁ holy תִּהְי֑וּ tihyˈû היה be כִּ֣י kˈî כִּי that קָדֹ֔ושׁ qāḏˈôš קָדֹושׁ holy אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
19:2. loquere ad omnem coetum filiorum Israhel et dices ad eos sancti estote quia ego sanctus sum Dominus Deus vesterSpeak to all the congregation of the children of Israel. And thou shalt say to them: Be ye holy, because I the Lord your God am holy.
2. Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy.
19:2. Speak to the entire assembly of the sons of Israel, and you shall say to them: Be holy, for I, the Lord your God, am holy.
19:2. Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God [am] holy.
Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God [am] holy:

2: объяви всему обществу сынов Израилевых и скажи им: святы будьте, ибо свят Я Господь, Бог ваш.
19:2
λάλησον λαλεω talk; speak
τῇ ο the
συναγωγῇ συναγωγη gathering
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
ἅγιοι αγιος holy
ἔσεσθε ειμι be
ὅτι οτι since; that
ἐγὼ εγω I
ἅγιος αγιος holy
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
19:2
דַּבֵּ֞ר dabbˈēr דבר speak
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
עֲדַ֧ת ʕᵃḏˈaṯ עֵדָה gathering
בְּנֵי־ bᵊnê- בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אָמַרְתָּ֥ ʔāmartˌā אמר say
אֲלֵהֶ֖ם ʔᵃlēhˌem אֶל to
קְדֹשִׁ֣ים qᵊḏōšˈîm קָדֹושׁ holy
תִּהְי֑וּ tihyˈû היה be
כִּ֣י kˈî כִּי that
קָדֹ֔ושׁ qāḏˈôš קָדֹושׁ holy
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
19:2. loquere ad omnem coetum filiorum Israhel et dices ad eos sancti estote quia ego sanctus sum Dominus Deus vester
Speak to all the congregation of the children of Israel. And thou shalt say to them: Be ye holy, because I the Lord your God am holy.
19:2. Speak to the entire assembly of the sons of Israel, and you shall say to them: Be holy, for I, the Lord your God, am holy.
19:2. Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God [am] holy.
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Albert Barnes: Notes on the Bible - 1834
19:2: Ye shall be holy ... - These words express the keynote to the whole book of Leviticus, being addressed to the whole nation. There does not appear to be any systematic arrangement in the laws which follow. They were intended as guards to the sanctity of the elect people, enforcing common duties by immediate appeal to the highest authority. Compare Lev 18:24-30 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:2: Ye shall: Lev 11:44, Lev 11:45, Lev 20:7, Lev 20:26, Lev 21:8; Exo 19:6; Isa 6:3, Isa 6:4; Amo 3:3; Mat 5:48; Co2 6:14-16, Co2 7:1; Pe1 1:15, Pe1 1:16
Carl Friedrich Keil and Franz Delitzsch
19:2
The commandment in Lev 19:2, "to be holy as God is holy," expresses on the one hand the principle upon which all the different commandments that follow were based, and on the other hand the goal which the Israelites were to keep before them as the nation of Jehovah.
Lev 19:3
The first thing required is reverence towards parents and the observance of the Lord's Sabbaths-the two leading pillars of the moral government, and of social well-being. To fear father and mother answers to the honour commanded in the decalogue to be paid to parents; and in the observance of the Sabbaths the labour connected with a social calling is sanctified to the Lord God.
Lev 19:4
Lev 19:4 embraces the first two commandments of the decalogue: viz., not to turn to idols to worship them (Deut 31:18, Deut 31:20), nor to make molten gods (see at Ex 34:17). The gods beside Jehovah are called elilim, i.e., nothings, from their true nature.
Lev 19:5-8
True fidelity to Jehovah was to be shown, so far as sacrifice, the leading form of divine worship, was concerned, in the fact, that the holiness of the sacrificial flesh was strictly preserved in the sacrificial meals, and none of the flesh of the peace-offerings eaten on the third day. To this end the command in Lev 7:15-18 is emphatically repeated, and transgressors are threatened with extermination. On the singular ישּׂא in Lev 19:8, see at Gen 27:29, and for the expression "shall be cut off," Gen 17:14.
Geneva 1599
19:2 Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be (a) holy: for I the LORD your God [am] holy.
(a) That is, void of all pollution, idolatry and superstition both of soul and body.
John Gill
19:2 Speak unto all the congregation of the children of Israel,.... They could not be all spoke to together, but tribe after tribe, or family after family; or rather the heads of the tribes, and at most the heads of families were convened, and the following instructions were given, to be communicated to their respective tribes and families. Jarchi says this section was spoken in the congregation, because the greater part of the body of the law, or the more substantial parts of it, depend upon it; and indeed all the ten commandments are included in it, with various other laws, both judicial and ceremonial. Aben Ezra remarks, that all the congregation are spoken to, to include the proselytes, because they had been warned of incests, as the Israelites, in the preceding chapter; see Gill on Lev 18:26,
and say unto them, ye shall be holy: a separate people from all others, abstaining from all the impurity and idolatry they are cautioned against in the foregoing chapter, and observing the holy precepts expressed in this:
for I the Lord your God am holy; in his nature, essence, originally, independently, immutably, and perfectly; and the more holy they were, the more like they would be to him; See Gill on Lev 11:44 and See Gill on Lev 11:45; where the same words are used, after the laws given about creatures clean and unclean to be eaten, as here, after those about impure copulations and incests.
John Wesley
19:2 Be ye holy - Separated from all the forementioned defilements, and entirely consecrated to God and obedient to all his laws. I am holy - Both in my essence, and in all my laws, which are holy and just and good.
Robert Jamieson, A. R. Fausset and David Brown
19:2 A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
Speak unto all the congregation of the children of Israel--Many of the laws enumerated in this chapter had been previously announced. As they were, however, of a general application, not suited to particular classes, but to the nation at large, so Moses seems, according to divine instructions, to have rehearsed them, perhaps on different occasions and to successive divisions of the people, till "all the congregation of the children of Israel" were taught to know them. The will of God in the Old as well as the New Testament Church was not locked up in the repositories of an unknown tongue, but communicated plainly and openly to the people.
Ye shall be holy: for I . . . am holy--Separated from the world, the people of God were required to be holy, for His character, His laws, and service were holy. (See 1Pet 1:15).
19:319:3: Իւրաքանչիւր ՚ի հօրէ եւ ՚ի մօրէ իւրմէ երկնչիջի՛ք։
3 Թող իւրաքանչիւրդ ակնածի իր հօրից ու իր մօրից: Պահեցէ՛ք իմ շաբաթ օրերը, քանզի ես եմ ձեր Տէր Աստուածը:
3 Ամէն մարդ իր մայրն ու իր հայրը պէտք է յարգէ եւ իմ շաբաթներս պէտք է պահէք։ Ես եմ Տէրը՝ ձեր Աստուածը։
Իւրաքանչիւր [298]ի հօրէ եւ ի մօրէ`` իւրմէ երկնչիջիք. եւ զշաբաթս իմ պահեսջիք. զի ես եմ Տէր Աստուած ձեր:

19:3: Իւրաքանչիւր ՚ի հօրէ եւ ՚ի մօրէ իւրմէ երկնչիջի՛ք։
3 Թող իւրաքանչիւրդ ակնածի իր հօրից ու իր մօրից: Պահեցէ՛ք իմ շաբաթ օրերը, քանզի ես եմ ձեր Տէր Աստուածը:
3 Ամէն մարդ իր մայրն ու իր հայրը պէտք է յարգէ եւ իմ շաբաթներս պէտք է պահէք։ Ես եմ Տէրը՝ ձեր Աստուածը։
zohrab-1805▾ eastern-1994▾ western am▾
19:33: Бойтесь каждый матери своей и отца своего и субботы Мои храните. Я Господь, Бог ваш.
19:3 ἕκαστος εκαστος each πατέρα πατηρ father αὐτοῦ αυτος he; him καὶ και and; even μητέρα μητηρ mother αὐτοῦ αυτος he; him φοβείσθω φοβεω afraid; fear καὶ και and; even τὰ ο the σάββατά σαββατον Sabbath; week μου μου of me; mine φυλάξεσθε φυλασσω guard; keep ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
19:3 אִ֣ישׁ ʔˈîš אִישׁ man אִמֹּ֤ו ʔimmˈô אֵם mother וְ wᵊ וְ and אָבִיו֙ ʔāviʸw אָב father תִּירָ֔אוּ tîrˈāʔû ירא fear וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שַׁבְּתֹתַ֖י šabbᵊṯōṯˌay שַׁבָּת sabbath תִּשְׁמֹ֑רוּ tišmˈōrû שׁמר keep אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
19:3. unusquisque matrem et patrem suum timeat sabbata mea custodite ego Dominus Deus vesterLet every one fear his father, and his mother. Keep my sabbaths. I am the Lord your God.
3. Ye shall fear every man his mother, and his father, and ye shall keep my sabbaths: I am the LORD your God.
19:3. Let each one fear his father and his mother. Observe my Sabbaths. I am the Lord your God.
19:3. Ye shall fear every man his mother, and his father, and keep my sabbaths: I [am] the LORD your God.
Ye shall fear every man his mother, and his father, and keep my sabbaths: I [am] the LORD your God:

3: Бойтесь каждый матери своей и отца своего и субботы Мои храните. Я Господь, Бог ваш.
19:3
ἕκαστος εκαστος each
πατέρα πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
μητέρα μητηρ mother
αὐτοῦ αυτος he; him
φοβείσθω φοβεω afraid; fear
καὶ και and; even
τὰ ο the
σάββατά σαββατον Sabbath; week
μου μου of me; mine
φυλάξεσθε φυλασσω guard; keep
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
19:3
אִ֣ישׁ ʔˈîš אִישׁ man
אִמֹּ֤ו ʔimmˈô אֵם mother
וְ wᵊ וְ and
אָבִיו֙ ʔāviʸw אָב father
תִּירָ֔אוּ tîrˈāʔû ירא fear
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שַׁבְּתֹתַ֖י šabbᵊṯōṯˌay שַׁבָּת sabbath
תִּשְׁמֹ֑רוּ tišmˈōrû שׁמר keep
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
19:3. unusquisque matrem et patrem suum timeat sabbata mea custodite ego Dominus Deus vester
Let every one fear his father, and his mother. Keep my sabbaths. I am the Lord your God.
19:3. Let each one fear his father and his mother. Observe my Sabbaths. I am the Lord your God.
19:3. Ye shall fear every man his mother, and his father, and keep my sabbaths: I [am] the LORD your God.
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
3: В ряду законов прежде всего напоминаются заповеди десятисловия: о почитании родителей (ср. Исх XX:8, 12) и о хранении субботы (ср. Исх XXXI:13, 14) — заповеди, выраженные в положительной (а не в отрицательной, как все другие заповеди десятословия) форме.
Adam Clarke: Commentary on the Bible - 1831
19:3: Ye shall fear every man his mother, etc. - Ye shall have the profoundest reverence and respect for them. See Clarke's note on Gen 48:12, and see Clarke's note on Exo 20:8, and see Clarke's note on Exo 20:12.
Albert Barnes: Notes on the Bible - 1834
19:3: Compare Exo 20:8, Exo 20:12; Exo 31:13-14. The two laws repeated here are the only laws in the Decalogue which assume a positive shape, all the others being introduced by the formula, "Thou shalt not." These express two great central points, the first belonging to natural law and the second to positive law, in the maintenance of the well-being of the social body of which Yahweh was the acknowledged king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:3: fear: Exo 20:12, Exo 21:15, Exo 21:17; Deu 21:18-21, Deu 27:16; Pro 1:8, Pro 6:20, Pro 6:21, Pro 23:22; Pro 30:11, Pro 30:17; Eze 22:7; Mal 1:6; Mat 15:4-6; Eph 6:1-3; Heb 12:9
keep: Lev 26:2; Exo 16:29, Exo 20:8, Exo 31:13-17; Isa 56:4-6, Isa 58:13; Eze 20:12, Eze 22:8
John Gill
19:3 Ye shall fear every man his mother and his father,.... This has respect to the fifth command, which is the first with promise, and is here referred to first, because a man has his beginning in the world from his parents, and by them he is trained up in the observance of all the other laws of God, equally to be respected; and the fear of them is not servile, but filial, joined with love and affection to them, and includes an inward esteem and reverence of them, an outward respect unto them, a readiness to obey their commands, and giving due and equal honour unto them; See Gill on Ex 20:12; Pythagoras, Phocylides, and other Heathens, next to honouring God, exhort to the honour and reverence of parents:
and keep my sabbaths; this is expressed in the plural number, because there were various sabbaths. The seventh day sabbath, and the seventh year sabbath, and the jubilee, which was once in seven times seven years; the seventh day sabbath is chiefly meant: this follows upon the other, because it lay upon parents to teach their children the observance of the sabbath, and to train them up in it; and indeed the fear of them greatly depends on it, for children that are sabbath breakers have seldom much respect to their parents; and besides this suggests, that though children are to honour, reverence, and obey their parents, yet not in anything that is contrary to the laws of God; and, particularly should they suggest to them that sabbaths were not to be observed, they should not hearken to them:
I am the Lord your God; that gave them their being, parents being but instruments, and who had a right to enjoin them what laws he pleased; and among the rest had ordered them to observe the sabbath, and which in gratitude they were obliged unto, as well as in point of duty.
John Wesley
19:3 His mother - The mother is put first, partly because the practice of this duty begins there, mothers, by perpetual converse, being sooner known to their children than their fathers; and partly because this duty is commonly neglected to the mother, upon whom children have not so much dependence as they have upon their father. And this fear includes the two great duties of reverence and obedience. And keep my sabbaths - This is added, to shew, that, whereas it is enjoined to parents that they should take care the sabbath be observed both by themselves and their children, it is the duty of children to fear and obey their parents in this matter. But that, if parents should neglect their duty herein, or by their command, counsel, or example, draw them to pollute the sabbath, the children in that case must keep the sabbath, and prefer the command of God before the commands of their parents.
Robert Jamieson, A. R. Fausset and David Brown
19:3 Ye shall fear every man his mother, and his father, and keep my sabbaths--The duty of obedience to parents is placed in connection with the proper observance of the Sabbaths, both of them lying at the foundation of practical religion.
19:419:4: Մի՛ երթայցէք զհետ կռոց. եւ աստուածս ձուլածոյս մի՛ առնիցէք ձեզ. ե՛ս եմ Տէր Աստուած ձեր։
4 Մի՛ հետեւէք կուռքերին եւ ձեզ համար ձուլածոյ աստուածներ մի՛ կերտէք: Ես եմ ձեր Տէր Աստուածը:
4 Կուռքերուն մի՛ դառնաք եւ ձեզի ձուլածոյ աստուածներ մի՛ շինէք։ Ես եմ Տէրը՝ ձեր Աստուածը։
Մի՛ երթայցէք զհետ կռոց, եւ աստուածս ձուլածոյս մի՛ առնիցէք ձեզ. ես եմ Տէր Աստուած ձեր:

19:4: Մի՛ երթայցէք զհետ կռոց. եւ աստուածս ձուլածոյս մի՛ առնիցէք ձեզ. ե՛ս եմ Տէր Աստուած ձեր։
4 Մի՛ հետեւէք կուռքերին եւ ձեզ համար ձուլածոյ աստուածներ մի՛ կերտէք: Ես եմ ձեր Տէր Աստուածը:
4 Կուռքերուն մի՛ դառնաք եւ ձեզի ձուլածոյ աստուածներ մի՛ շինէք։ Ես եմ Տէրը՝ ձեր Աստուածը։
zohrab-1805▾ eastern-1994▾ western am▾
19:44: Не обращайтесь к идолам и богов литых не делайте себе. Я Господь, Бог ваш.
19:4 οὐκ ου not ἐπακολουθήσετε επακολουθεω follow after εἰδώλοις ειδωλον idol καὶ και and; even θεοὺς θεος God χωνευτοὺς χωνευτος not ποιήσετε ποιεω do; make ὑμῖν υμιν you ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
19:4 אַל־ ʔal- אַל not תִּפְנוּ֙ tifnˌû פנה turn אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the אֱלִילִ֔ים ʔᵉlîlˈîm אֱלִיל god וֵֽ wˈē וְ and אלֹהֵי֙ ʔlōhˌê אֱלֹהִים god(s) מַסֵּכָ֔ה massēḵˈā מַסֵּכָה molten image לֹ֥א lˌō לֹא not תַעֲשׂ֖וּ ṯaʕᵃśˌû עשׂה make לָכֶ֑ם lāḵˈem לְ to אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
19:4. nolite converti ad idola nec deos conflatiles faciatis vobis ego Dominus Deus vesterTurn ye not to idols: nor make to yourselves molten gods. I am the Lord your God.
4. Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God.
19:4. Do not be willing to convert to idols, neither should you make molten gods for yourselves. I am the Lord your God.
19:4. Turn ye not unto idols, nor make to yourselves molten gods: I [am] the LORD your God.
Turn ye not unto idols, nor make to yourselves molten gods: I [am] the LORD your God:

4: Не обращайтесь к идолам и богов литых не делайте себе. Я Господь, Бог ваш.
19:4
οὐκ ου not
ἐπακολουθήσετε επακολουθεω follow after
εἰδώλοις ειδωλον idol
καὶ και and; even
θεοὺς θεος God
χωνευτοὺς χωνευτος not
ποιήσετε ποιεω do; make
ὑμῖν υμιν you
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
19:4
אַל־ ʔal- אַל not
תִּפְנוּ֙ tifnˌû פנה turn
אֶל־ ʔel- אֶל to
הָ֣ hˈā הַ the
אֱלִילִ֔ים ʔᵉlîlˈîm אֱלִיל god
וֵֽ wˈē וְ and
אלֹהֵי֙ ʔlōhˌê אֱלֹהִים god(s)
מַסֵּכָ֔ה massēḵˈā מַסֵּכָה molten image
לֹ֥א lˌō לֹא not
תַעֲשׂ֖וּ ṯaʕᵃśˌû עשׂה make
לָכֶ֑ם lāḵˈem לְ to
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
19:4. nolite converti ad idola nec deos conflatiles faciatis vobis ego Dominus Deus vester
Turn ye not to idols: nor make to yourselves molten gods. I am the Lord your God.
19:4. Do not be willing to convert to idols, neither should you make molten gods for yourselves. I am the Lord your God.
19:4. Turn ye not unto idols, nor make to yourselves molten gods: I [am] the LORD your God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Запрещение идолослужения (ср. Исх XX:4–6). Идолы названы elilim, ничтожество (ср. 1: Кор VIII:4), и богами литыми.
Adam Clarke: Commentary on the Bible - 1831
19:4: Turn ye not unto idols - אלילם elilim, literally nothings; and to this St. Paul seems to allude Co1 8:4, where he says, We know that an idol is Nothing in the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:4: Exo 20:3-5; Co1 10:14; Jo1 5:21
not unto: Lev 26:1
molten gods: Exo 20:23, Exo 32:4, Exo 34:17; Deu 27:15; Hag 2:18
John Gill
19:4 Turn ye not unto idols,.... From the one only true and living God to them that are not gods, as the word used signifies, who are nothing; for, as the apostle says, an idol is nothing in the world, 1Cor 8:4, is of no worth and value, of no consequence and importance, of no avail and usefulness to its devotees; wherefore to turn from the true God to such as these is the greatest stupidity, as well as wickedness: or "look not" at them (g) for help or assistance, for they are not able to give it: and to look at them so as to view them attentively, and consider their likeness, the Jews say (h) is forbidden; and even in the heart and mind, as Aben Ezra observes, to have respect unto them was not right; or in the thoughts, as Gersom:
nor make to yourselves molten gods; of gold, silver, or brass, melted and cast into a mould, as the golden calf was, to which respect may be had. These laws have a respect unto the first and second commandments, Ex 20:3,
I am the Lord, your God; who only is to be worshipped, and who has forbid the making and worshipping any image, molten or graven, and who will therefore resent idolatry of every sort, and punish for it.
(g) "ne respiciatis", Montanus, Tigurine version, Drusius. (h) Pesichta, Maimonides.
John Wesley
19:4 Idols - The word signifies such as are no Gods, or nothings, as they are called, 1Cor 8:4, many idols having no being, but in the fancy of their worshippers, and all of them having no virtue or power to do good or evil, Is 41:23.
19:519:5: Եւ եթէ զոհիցէք զոհ փրկութեան Տեառն, զընդունելի՛ս ձեր զոհեսջիք։
5 Եթէ ձեր փրկութեան համար Տիրոջը զոհ մատուցէք, ընդունելի՛ն մատուցեցէք:
5 Եթէ խաղաղութեան զոհ մատուցանէք Տէրոջը, այնպէս մատուցանեցէք, որ ընդունելի ըլլայ։
Եւ եթէ զոհիցէք զոհ [299]փրկութեան Տեառն, զընդունելիսն ձեր զոհեսջիք:

19:5: Եւ եթէ զոհիցէք զոհ փրկութեան Տեառն, զընդունելի՛ս ձեր զոհեսջիք։
5 Եթէ ձեր փրկութեան համար Տիրոջը զոհ մատուցէք, ընդունելի՛ն մատուցեցէք:
5 Եթէ խաղաղութեան զոհ մատուցանէք Տէրոջը, այնպէս մատուցանեցէք, որ ընդունելի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:55: Когда будете приносить Господу жертву мирную, то приносите ее, чтобы приобрести себе благоволение:
19:5 καὶ και and; even ἐὰν εαν and if; unless θύσητε θυω immolate; sacrifice θυσίαν θυσια immolation; sacrifice σωτηρίου σωτηριος salvation; saving τῷ ο the κυρίῳ κυριος lord; master δεκτὴν δεκτος acceptable ὑμῶν υμων your θύσετε θυω immolate; sacrifice
19:5 וְ wᵊ וְ and כִ֧י ḵˈî כִּי that תִזְבְּח֛וּ ṯizbᵊḥˈû זבח slaughter זֶ֥בַח zˌevaḥ זֶבַח sacrifice שְׁלָמִ֖ים šᵊlāmˌîm שֶׁלֶם final offer לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH לִֽ lˈi לְ to רְצֹנְכֶ֖ם rᵊṣōnᵊḵˌem רָצֹון pleasure תִּזְבָּחֻֽהוּ׃ tizbāḥˈuhû זבח slaughter
19:5. si immolaveritis hostiam pacificorum Domino ut sit placabilisIf ye offer in sacrifice a peace offering to the Lord, that he may be favourable:
5. And when ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it that ye may be accepted.
19:5. If you immolate a victim of peace offerings to the Lord, so that he may be appeased,
19:5. And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will.
And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will:

5: Когда будете приносить Господу жертву мирную, то приносите ее, чтобы приобрести себе благоволение:
19:5
καὶ και and; even
ἐὰν εαν and if; unless
θύσητε θυω immolate; sacrifice
θυσίαν θυσια immolation; sacrifice
σωτηρίου σωτηριος salvation; saving
τῷ ο the
κυρίῳ κυριος lord; master
δεκτὴν δεκτος acceptable
ὑμῶν υμων your
θύσετε θυω immolate; sacrifice
19:5
וְ wᵊ וְ and
כִ֧י ḵˈî כִּי that
תִזְבְּח֛וּ ṯizbᵊḥˈû זבח slaughter
זֶ֥בַח zˌevaḥ זֶבַח sacrifice
שְׁלָמִ֖ים šᵊlāmˌîm שֶׁלֶם final offer
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
לִֽ lˈi לְ to
רְצֹנְכֶ֖ם rᵊṣōnᵊḵˌem רָצֹון pleasure
תִּזְבָּחֻֽהוּ׃ tizbāḥˈuhû זבח slaughter
19:5. si immolaveritis hostiam pacificorum Domino ut sit placabilis
If ye offer in sacrifice a peace offering to the Lord, that he may be favourable:
19:5. If you immolate a victim of peace offerings to the Lord, so that he may be appeased,
19:5. And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-8: Повторение законов о мирной жертве, именно об употребление ее мяса (ср. VII:15–18), для руководства в личной религиозной жизни каждого.
Adam Clarke: Commentary on the Bible - 1831
19:5: Peace-offerings - See the notes at the conclusion of Leviticus 7 at Lev 7:38 (note).
Albert Barnes: Notes on the Bible - 1834
19:5: Rather, ye shall offer it that you may be accepted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:5: a sacrifice: Lev. 3:1-17, Lev 7:16, Lev 22:21; Exo 24:5; Ch2 31:2; Eze 45:15-17, Eze 46:2, Eze 46:12; Eph 2:13, Eph 2:14
ye shall: Lev 1:3, Lev 22:19, Lev 22:23, Lev 22:29
your own will: The Hebrews had several kinds of offerings, which they called corban. Some were free-will offerings, and others were of obligation. The first fruits, the tenths, the sin-offerings, were of obligation; the peace-offerings, vows, offerings of oil, wine, bread, and other things which were made to the temple, or to the ministers of the Lord, were offerings of devotion; these constituted the greater part. They indeed were a shadow of good things to come, which we enjoy in full fruition through THE ONE great SACRIFICE, even Jesus Christ.
"Aaron must lay his robes away,
His mitre and his vest,
When God himself comes down to be
The offering and the priest.
Geneva 1599
19:5 And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it (b) at your own will.
(b) Of your own accord.
John Gill
19:5 And if ye offer a sacrifice of peace offerings unto the Lord,.... Which were of three sorts, a thanksgiving, a vow, and a voluntary offering, Lev 7:11; the latter seems to be here meant, as appears by what follows:
ye shall offer it at your own will; a voluntary freewill offering, of their own accord, and not by force, as Aben Ezra; and in such offerings they were left to their liberty to offer what they pleased, it might be of the flock, or of the herd, a male or a female, Lev 3:1. The Targum of Jonathan is"for your acceptation;''that is, that should be offered, and in such a manner as to be accepted of you with God; which sense is countenanced by Lev 19:7; and becomes acceptable, when what follows about eating them is attended to.
John Wesley
19:5 At your own will - Or, according to your own pleasure, what you think fit: For though this in general was required, yet it was left to their choice to determine the particulars.
Robert Jamieson, A. R. Fausset and David Brown
19:5 if ye offer a sacrifice of peace offerings unto the Lord, ye shall offer it at your own will--Those which included thank offerings, or offerings made for vows, were always freewill offerings. Except the portions which, being waved and heaved, became the property of the priests (see Lev. 3:1-17), the rest of the victim was eaten by the offerer and his friend, under the following regulations, however, that, if thank offerings, they were to be eaten on the day of their presentation; and if a freewill offering, although it might be eaten on the second day, yet if any remained of it till the third day, it was to be burnt, or deep criminality was incurred by the person who then ventured to partake of it. The reason of this strict prohibition seems to have been to prevent any mysterious virtue being superstitiously attached to meat offered on the altar.
19:619:6: Յաւուր յորում մատուցանիցի՝ կերիցի՛, եւ ՚ի վաղիւ անդր. եւ եթէ մնասցէ մինչեւ ցօրն երրորդ՝ հրո՛վ այրեսցի[1076]։ [1076] Այլք. Յորում մատուցանիցէք, կե՛՛։
6 Զոհը պէտք է ուտուի զոհամատուցման օրն ու յաջորդ օրը, եւ եթէ որեւէ բան մնայ երրորդ օրուան, այն կրակով պէտք է այրուի:
6 Զոհը մատուցուած օրը եւ հետեւեալ օրն ալ կրնայ ուտուիլ, իսկ երրորդ օրուան մնացածը կրակով պէտք է այրուի։
Յաւուր յորում մատուցանիցէք` կերիցի, եւ ի վաղիւ անդր. եւ եթէ մնասցէ մինչեւ ցօրն երրորդ, հրով այրեսցի:

19:6: Յաւուր յորում մատուցանիցի՝ կերիցի՛, եւ ՚ի վաղիւ անդր. եւ եթէ մնասցէ մինչեւ ցօրն երրորդ՝ հրո՛վ այրեսցի[1076]։
[1076] Այլք. Յորում մատուցանիցէք, կե՛՛։
6 Զոհը պէտք է ուտուի զոհամատուցման օրն ու յաջորդ օրը, եւ եթէ որեւէ բան մնայ երրորդ օրուան, այն կրակով պէտք է այրուի:
6 Զոհը մատուցուած օրը եւ հետեւեալ օրն ալ կրնայ ուտուիլ, իսկ երրորդ օրուան մնացածը կրակով պէտք է այրուի։
zohrab-1805▾ eastern-1994▾ western am▾
19:66: в день жертвоприношения вашего и на другой день должно есть ее, а оставшееся к третьему дню должно сжечь на огне;
19:6 ᾗ ος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day θύσητε θυω immolate; sacrifice βρωθήσεται βιβρωσκω eat καὶ και and; even τῇ ο the αὔριον αυριον tomorrow; next day καὶ και and; even ἐὰν εαν and if; unless καταλειφθῇ καταλειπω leave behind; remain ἕως εως till; until ἡμέρας ημερα day τρίτης τριτος third ἐν εν in πυρὶ πυρ fire κατακαυθήσεται κατακαιω burn up
19:6 בְּ bᵊ בְּ in יֹ֧ום yˈôm יֹום day זִבְחֲכֶ֛ם zivḥᵃḵˈem זֶבַח sacrifice יֵאָכֵ֖ל yēʔāḵˌēl אכל eat וּ û וְ and מִֽ mˈi מִן from מָּחֳרָ֑ת mmoḥᵒrˈāṯ מָחֳרָת next day וְ wᵊ וְ and הַ ha הַ the נֹּותָר֙ nnôṯˌār יתר remain עַד־ ʕaḏ- עַד unto יֹ֣ום yˈôm יֹום day הַ ha הַ the שְּׁלִישִׁ֔י ššᵊlîšˈî שְׁלִישִׁי third בָּ bā בְּ in † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire יִשָּׂרֵֽף׃ yiśśārˈēf שׂרף burn
19:6. eo die quo fuerit immolata comedetis eam et die altero quicquid autem residuum fuerit in diem tertium igne conburetisYou shall eat it on the same day it was offered, and the next day. And whatsoever shall be left until the third day, you shall burn with fire.
6. It shall be eaten the same day ye offer it, and on the morrow: and if aught remain until the third day, it shall be burnt with fire.
19:6. you shall eat it on the same day as when it was immolated, and the next day. Then whatever will remain on the third day you shall burn with fire.
19:6. It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire.
It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire:

6: в день жертвоприношения вашего и на другой день должно есть ее, а оставшееся к третьему дню должно сжечь на огне;
19:6
ος who; what
ἂν αν perhaps; ever
ἡμέρᾳ ημερα day
θύσητε θυω immolate; sacrifice
βρωθήσεται βιβρωσκω eat
καὶ και and; even
τῇ ο the
αὔριον αυριον tomorrow; next day
καὶ και and; even
ἐὰν εαν and if; unless
καταλειφθῇ καταλειπω leave behind; remain
ἕως εως till; until
ἡμέρας ημερα day
τρίτης τριτος third
ἐν εν in
πυρὶ πυρ fire
κατακαυθήσεται κατακαιω burn up
19:6
בְּ bᵊ בְּ in
יֹ֧ום yˈôm יֹום day
זִבְחֲכֶ֛ם zivḥᵃḵˈem זֶבַח sacrifice
יֵאָכֵ֖ל yēʔāḵˌēl אכל eat
וּ û וְ and
מִֽ mˈi מִן from
מָּחֳרָ֑ת mmoḥᵒrˈāṯ מָחֳרָת next day
וְ wᵊ וְ and
הַ ha הַ the
נֹּותָר֙ nnôṯˌār יתר remain
עַד־ ʕaḏ- עַד unto
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
שְּׁלִישִׁ֔י ššᵊlîšˈî שְׁלִישִׁי third
בָּ בְּ in
הַ the
אֵ֖שׁ ʔˌēš אֵשׁ fire
יִשָּׂרֵֽף׃ yiśśārˈēf שׂרף burn
19:6. eo die quo fuerit immolata comedetis eam et die altero quicquid autem residuum fuerit in diem tertium igne conburetis
You shall eat it on the same day it was offered, and the next day. And whatsoever shall be left until the third day, you shall burn with fire.
19:6. you shall eat it on the same day as when it was immolated, and the next day. Then whatever will remain on the third day you shall burn with fire.
19:6. It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire.
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
19:6: Lev 7:11-17
John Gill
19:6 It shall be eaten the same day ye offer it, and on the morrow,.... The meaning is, that if it could be, it was best to eat it all up the same day it was offered, but if not, the remainder was to be eaten on the morrow, but by no means to be kept any longer; this shows that that sort of peace offering is intended, which was either a vow or a voluntary offering, Lev 7:16; and the Jews gather from hence, that sacrifices were to be slain in the day, and not in the night (i):
and if ought remain unto the third, it shall be burnt with fire; as it is ordered, Lev 7:16; that so the owner might have no profit by it, and therefore be under no temptation to keep it longer than the fixed time.
(i) Bartenora in Misn. Zebachim, c. 13. sect. 7. & Misn. Yoma, c. 8. sect. 1.
John Wesley
19:6 On the morrow - He speaks here of that sort of peace - offerings, which were offered either by vow or freely for the obtaining of some mercy, for the other sort, which was by way of gratitude for mercies received, were to be eaten the same day.
19:719:7: Ապա թէ ուտելո՛վ ուտիցի յաւուրն երրորդի, անզո՛հ է, մի՛ ընկալցի.
7 Իսկ եթէ մէկն ուտի երրորդ օրը, այն զոհամատուցում չի լինի եւ ընդունելի չի համարուի:
7 Եւ եթէ երրորդ օրը անկէ ուտուելու ըլլայ, անիկա պիղծ է, պիտի չընդունուի։
Ապա թէ ուտելով ուտիցի յաւուրն երրորդի, [300]անզոհ է, մի՛ ընկալցի:

19:7: Ապա թէ ուտելո՛վ ուտիցի յաւուրն երրորդի, անզո՛հ է, մի՛ ընկալցի.
7 Իսկ եթէ մէկն ուտի երրորդ օրը, այն զոհամատուցում չի լինի եւ ընդունելի չի համարուի:
7 Եւ եթէ երրորդ օրը անկէ ուտուելու ըլլայ, անիկա պիղծ է, պիտի չընդունուի։
zohrab-1805▾ eastern-1994▾ western am▾
19:77: если же кто станет есть ее на третий день, это гнусно, это не будет благоприятно;
19:7 ἐὰν εαν and if; unless δὲ δε though; while βρώσει βρωσις meal; eating βρωθῇ βιβρωσκω eat τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τρίτῃ τριτος third ἄθυτόν αθυτος be οὐ ου not δεχθήσεται δεχομαι accept; take
19:7 וְ wᵊ וְ and אִ֛ם ʔˈim אִם if הֵאָכֹ֥ל hēʔāḵˌōl אכל eat יֵאָכֵ֖ל yēʔāḵˌēl אכל eat בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁלִישִׁ֑י ššᵊlîšˈî שְׁלִישִׁי third פִּגּ֥וּל piggˌûl פִּגּוּל unclean meat ה֖וּא hˌû הוּא he לֹ֥א lˌō לֹא not יֵרָצֶֽה׃ yērāṣˈeh רצה like
19:7. si quis post biduum comederit ex ea profanus erit et impietatis reusIf after two days any man eat thereof, he shall be profane and guilty of impiety:
7. And if it be eaten at all on the third day, it is an abomination; it shall not be accepted:
19:7. If anyone, after two days, will have eaten from it, he shall be profane and guilty of impiety.
19:7. And if it be eaten at all on the third day, it [is] abominable; it shall not be accepted.
And if it be eaten at all on the third day, it [is] abominable; it shall not be accepted:

7: если же кто станет есть ее на третий день, это гнусно, это не будет благоприятно;
19:7
ἐὰν εαν and if; unless
δὲ δε though; while
βρώσει βρωσις meal; eating
βρωθῇ βιβρωσκω eat
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τρίτῃ τριτος third
ἄθυτόν αθυτος be
οὐ ου not
δεχθήσεται δεχομαι accept; take
19:7
וְ wᵊ וְ and
אִ֛ם ʔˈim אִם if
הֵאָכֹ֥ל hēʔāḵˌōl אכל eat
יֵאָכֵ֖ל yēʔāḵˌēl אכל eat
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁלִישִׁ֑י ššᵊlîšˈî שְׁלִישִׁי third
פִּגּ֥וּל piggˌûl פִּגּוּל unclean meat
ה֖וּא hˌû הוּא he
לֹ֥א lˌō לֹא not
יֵרָצֶֽה׃ yērāṣˈeh רצה like
19:7. si quis post biduum comederit ex ea profanus erit et impietatis reus
If after two days any man eat thereof, he shall be profane and guilty of impiety:
19:7. If anyone, after two days, will have eaten from it, he shall be profane and guilty of impiety.
19:7. And if it be eaten at all on the third day, it [is] abominable; it shall not be accepted.
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Adam Clarke: Commentary on the Bible - 1831
19:7: It is be eaten - on the third day - See the note on Lev 7:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:7: abominable: Isa 1:13, Isa 65:4, Isa 66:3; Jer 16:18
it shall: Lev 7:18-21, Lev 22:23, Lev 22:25
Geneva 1599
19:7 And if it be eaten at all on the third day, it [is] abominable; it shall not be (c) accepted.
(c) To wit, of God.
John Gill
19:7 And if it be eaten at all on the third day,.... Or "in eating be eaten" (k) any of it be eaten, the least bit of it:
Tit is abominable; it is as any common thing, as if it was no sacrifice; yea, as if it was corrupt and putrefied flesh; nay, as what is abominable to God: and therefore it follows:
Tit shall not be accepted; of the Lord, but rejected, his will not being attended to.
(k) "comedendo, comedetur", Drusius.
19:819:8: եւ որ ուտիցէ զայն՝ մե՛ղս առցէ. զի զսրբութիւն Տեառն պղծեաց, եւ սատակեսցին անձինքն որ ուտիցեն՝ ՚ի ժողովրդենէ իւրեանց։
8 Ով երրորդ օրը ուտի այն, մեղք գործած կը լինի, որովհետեւ Տիրոջ սրբութիւնն է պղծած լինում: Իրենց ժողովրդի միջից թող վերանան նրանք, ովքեր կ’ուտեն այդ օրը:
8 Եւ զայն ուտողը իր անօրէնութիւնը պիտի կրէ, վասն զի Տէրոջը սուրբ բանը պղծեց, ուստի այն անձը իր ժողովուրդէն պէտք է կորսուի։
Եւ որ ուտիցէ զայն` մեղս առցէ, զի զսրբութիւն Տեառն պղծեաց, եւ սատակեսցին անձինքն որ ուտիցեն` ի ժողովրդենէ իւրեանց:

19:8: եւ որ ուտիցէ զայն՝ մե՛ղս առցէ. զի զսրբութիւն Տեառն պղծեաց, եւ սատակեսցին անձինքն որ ուտիցեն՝ ՚ի ժողովրդենէ իւրեանց։
8 Ով երրորդ օրը ուտի այն, մեղք գործած կը լինի, որովհետեւ Տիրոջ սրբութիւնն է պղծած լինում: Իրենց ժողովրդի միջից թող վերանան նրանք, ովքեր կ’ուտեն այդ օրը:
8 Եւ զայն ուտողը իր անօրէնութիւնը պիտի կրէ, վասն զի Տէրոջը սուրբ բանը պղծեց, ուստի այն անձը իր ժողովուրդէն պէտք է կորսուի։
zohrab-1805▾ eastern-1994▾ western am▾
19:88: кто станет есть ее, тот понесет на себе грех, ибо он осквернил святыню Господню, и истребится душа та из народа своего.
19:8 ὁ ο the δὲ δε though; while ἔσθων εσθιω eat; consume αὐτὸ αυτος he; him ἁμαρτίαν αμαρτια sin; fault λήμψεται λαμβανω take; get ὅτι οτι since; that τὰ ο the ἅγια αγιος holy κυρίου κυριος lord; master ἐβεβήλωσεν βεβηλοω profane καὶ και and; even ἐξολεθρευθήσονται εξολοθρευω utterly ruin αἱ ο the ψυχαὶ ψυχη soul αἱ ο the ἔσθουσαι εσθιω eat; consume ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population αὐτῶν αυτος he; him
19:8 וְ wᵊ וְ and אֹֽכְלָיו֙ ʔˈōḵᵊlāʸw אכל eat עֲוֹנֹ֣ו ʕᵃwōnˈô עָוֹן sin יִשָּׂ֔א yiśśˈā נשׂא lift כִּֽי־ kˈî- כִּי that אֶת־ ʔeṯ- אֵת [object marker] קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH חִלֵּ֑ל ḥillˈēl חלל defile וְ wᵊ וְ and נִכְרְתָ֛ה niḵrᵊṯˈā כרת cut הַ ha הַ the נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul הַ ha הַ the הִ֖וא hˌiw הִיא she מֵ mē מִן from עַמֶּֽיהָ׃ ʕammˈeʸhā עַם people
19:8. portabit iniquitatem suam quia sanctum Domini polluit et peribit anima illa de populo suoAnd shall bear his iniquity, because he hath defiled the holy thing of the Lord. And that soul shall perish from among his people.
8. but every one that eateth it shall bear his iniquity, because he hath profaned the holy thing of the LORD: and that soul shall be cut off from his people.
19:8. And he shall bear his iniquity, for he has polluted what is holy to the Lord. And that soul shall perish from his people.
19:8. Therefore [every one] that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people.
Therefore [every one] that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people:

8: кто станет есть ее, тот понесет на себе грех, ибо он осквернил святыню Господню, и истребится душа та из народа своего.
19:8
ο the
δὲ δε though; while
ἔσθων εσθιω eat; consume
αὐτὸ αυτος he; him
ἁμαρτίαν αμαρτια sin; fault
λήμψεται λαμβανω take; get
ὅτι οτι since; that
τὰ ο the
ἅγια αγιος holy
κυρίου κυριος lord; master
ἐβεβήλωσεν βεβηλοω profane
καὶ και and; even
ἐξολεθρευθήσονται εξολοθρευω utterly ruin
αἱ ο the
ψυχαὶ ψυχη soul
αἱ ο the
ἔσθουσαι εσθιω eat; consume
ἐκ εκ from; out of
τοῦ ο the
λαοῦ λαος populace; population
αὐτῶν αυτος he; him
19:8
וְ wᵊ וְ and
אֹֽכְלָיו֙ ʔˈōḵᵊlāʸw אכל eat
עֲוֹנֹ֣ו ʕᵃwōnˈô עָוֹן sin
יִשָּׂ֔א yiśśˈā נשׂא lift
כִּֽי־ kˈî- כִּי that
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
חִלֵּ֑ל ḥillˈēl חלל defile
וְ wᵊ וְ and
נִכְרְתָ֛ה niḵrᵊṯˈā כרת cut
הַ ha הַ the
נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul
הַ ha הַ the
הִ֖וא hˌiw הִיא she
מֵ מִן from
עַמֶּֽיהָ׃ ʕammˈeʸhā עַם people
19:8. portabit iniquitatem suam quia sanctum Domini polluit et peribit anima illa de populo suo
And shall bear his iniquity, because he hath defiled the holy thing of the Lord. And that soul shall perish from among his people.
19:8. And he shall bear his iniquity, for he has polluted what is holy to the Lord. And that soul shall perish from his people.
19:8. Therefore [every one] that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people.
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John Gill
19:8 Therefore everyone that eateth it shall bear his iniquity,.... Be chargeable with sin, be pronounced guilty, and endure the punishment, which is cutting off, Lev 7:20,
because he hath profaned the hallowed thing of the Lord; the flesh of the peace offerings, by keeping it longer than the fixed time for it, when it was liable to corruption and putrefaction; for after the inwards and the fat of them were offered, as Aben Ezra says, the flesh was holy, and to be eaten as an holy thing, and within the time the law required, or otherwise it was profaned and polluted:
and that soul shall be cut off from among his people; be deprived of his civil and religious privileges, or be punished by the hand of the civil magistrate, or else by the immediate hand of God.
19:919:9: Եւ ՚ի հնձել հնձողաց ձերոց զհունձս երկրին ձերոյ, մի՛ սպառիցէք զհունձս անդոց ձերոց մօտ հնձելով. եւ զանկեալն ՚ի հնձոց քոց մի՛ ժողովեսցես։
9 Դուք՝ ձեր դաշտերի հնձուորներդ, հունձ անելիս ձեր դաշտերը մինչեւ վերջ մի՛ հնձէք եւ հնձի ժամանակ ընկած հասկերը մի՛ հաւաքէք:
9 Երբ ձեր երկրին հունձքը հնձէք՝ արտին եզերքը լման մի՛ հնձէք ու հունձքէն ինկած հասկերը մի՛ հաւաքէք։
Եւ ի հնձել հնձողաց ձերոց զհունձս երկրին ձերոյ, մի՛ սպառիցէք զհունձս անդոց ձերոց մօտ հնձելով. եւ զանկեալն ի հնձոց քոց մի՛ ժողովեսցես:

19:9: Եւ ՚ի հնձել հնձողաց ձերոց զհունձս երկրին ձերոյ, մի՛ սպառիցէք զհունձս անդոց ձերոց մօտ հնձելով. եւ զանկեալն ՚ի հնձոց քոց մի՛ ժողովեսցես։
9 Դուք՝ ձեր դաշտերի հնձուորներդ, հունձ անելիս ձեր դաշտերը մինչեւ վերջ մի՛ հնձէք եւ հնձի ժամանակ ընկած հասկերը մի՛ հաւաքէք:
9 Երբ ձեր երկրին հունձքը հնձէք՝ արտին եզերքը լման մի՛ հնձէք ու հունձքէն ինկած հասկերը մի՛ հաւաքէք։
zohrab-1805▾ eastern-1994▾ western am▾
19:99: Когда будете жать жатву на земле вашей, не дожинай до края поля твоего, и оставшегося от жатвы твоей не подбирай,
19:9 καὶ και and; even ἐκθεριζόντων εκθεριζω your τὸν ο the θερισμὸν θερισμος harvest τῆς ο the γῆς γη earth; land ὑμῶν υμων your οὐ ου not συντελέσετε συντελεω consummate; finish τὸν ο the θερισμὸν θερισμος harvest ὑμῶν υμων your τοῦ ο the ἀγροῦ αγρος field ἐκθερίσαι εκθεριζω and; even τὰ ο the ἀποπίπτοντα αποπιπτω fall from τοῦ ο the θερισμοῦ θερισμος harvest σου σου of you; your οὐ ου not συλλέξεις συλλεγω collect
19:9 וּֽ ˈû וְ and בְ vᵊ בְּ in קֻצְרְכֶם֙ quṣrᵊḵˌem קצר harvest אֶת־ ʔeṯ- אֵת [object marker] קְצִ֣יר qᵊṣˈîr קָצִיר harvest אַרְצְכֶ֔ם ʔarṣᵊḵˈem אֶרֶץ earth לֹ֧א lˈō לֹא not תְכַלֶּ֛ה ṯᵊḵallˈeh כלה be complete פְּאַ֥ת pᵊʔˌaṯ פֵּאָה corner שָׂדְךָ֖ śāḏᵊḵˌā שָׂדֶה open field לִ li לְ to קְצֹ֑ר qᵊṣˈōr קצר harvest וְ wᵊ וְ and לֶ֥קֶט lˌeqeṭ לֶקֶט gleaning קְצִֽירְךָ֖ qᵊṣˈîrᵊḵˌā קָצִיר harvest לֹ֥א lˌō לֹא not תְלַקֵּֽט׃ ṯᵊlaqqˈēṭ לקט gather
19:9. cum messueris segetes terrae tuae non tondebis usque ad solum superficiem terrae nec remanentes spicas colligesWhen thou reapest the corn of thy land, thou shalt not cut down all that is on the face of the earth to the very ground: nor shalt thou gather the ears that remain.
9. And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleaning of thy harvest.
19:9. When you will have harvested the grain fields of your land, you shall not cut it down to the surface of the land, even to the ground, nor shall you gather the remaining ears of grain.
19:9. And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest.
And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest:

9: Когда будете жать жатву на земле вашей, не дожинай до края поля твоего, и оставшегося от жатвы твоей не подбирай,
19:9
καὶ και and; even
ἐκθεριζόντων εκθεριζω your
τὸν ο the
θερισμὸν θερισμος harvest
τῆς ο the
γῆς γη earth; land
ὑμῶν υμων your
οὐ ου not
συντελέσετε συντελεω consummate; finish
τὸν ο the
θερισμὸν θερισμος harvest
ὑμῶν υμων your
τοῦ ο the
ἀγροῦ αγρος field
ἐκθερίσαι εκθεριζω and; even
τὰ ο the
ἀποπίπτοντα αποπιπτω fall from
τοῦ ο the
θερισμοῦ θερισμος harvest
σου σου of you; your
οὐ ου not
συλλέξεις συλλεγω collect
19:9
וּֽ ˈû וְ and
בְ vᵊ בְּ in
קֻצְרְכֶם֙ quṣrᵊḵˌem קצר harvest
אֶת־ ʔeṯ- אֵת [object marker]
קְצִ֣יר qᵊṣˈîr קָצִיר harvest
אַרְצְכֶ֔ם ʔarṣᵊḵˈem אֶרֶץ earth
לֹ֧א lˈō לֹא not
תְכַלֶּ֛ה ṯᵊḵallˈeh כלה be complete
פְּאַ֥ת pᵊʔˌaṯ פֵּאָה corner
שָׂדְךָ֖ śāḏᵊḵˌā שָׂדֶה open field
לִ li לְ to
קְצֹ֑ר qᵊṣˈōr קצר harvest
וְ wᵊ וְ and
לֶ֥קֶט lˌeqeṭ לֶקֶט gleaning
קְצִֽירְךָ֖ qᵊṣˈîrᵊḵˌā קָצִיר harvest
לֹ֥א lˌō לֹא not
תְלַקֵּֽט׃ ṯᵊlaqqˈēṭ לקט gather
19:9. cum messueris segetes terrae tuae non tondebis usque ad solum superficiem terrae nec remanentes spicas colliges
When thou reapest the corn of thy land, thou shalt not cut down all that is on the face of the earth to the very ground: nor shalt thou gather the ears that remain.
19:9. When you will have harvested the grain fields of your land, you shall not cut it down to the surface of the land, even to the ground, nor shall you gather the remaining ears of grain.
19:9. And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-18: Даются некоторые правила касательно справедливости, честности, милосердия и любви к ближним.

9-10: На первом месте ограждается право бедных, с которыми сопоставляются и пришельцы — чужеземцы, живущее среди Израиля. С великою гуманностью требует законодатель, чтобы эти люди не были забыты собственниками и владельцами при сборе хлеба, винограда, конечно, и других произведений земли (ср. XXIII:22; Втор XXIV:19–21). Размер части, уделяемой бедным — край недожатого поля (peah), оставшееся или забытое в поле и винограднике, предоставлялся усмотрению каждого, великодушию и состраданию. В Мишне, где данному пункту посвящен целый тракт. «Пеа», minimum упомянутых пожертвований (в частности недожинаемого края) определяется в 1/60: всего достояния хозяина.
Adam Clarke: Commentary on the Bible - 1831
19:9: When ye reap the harvest - Liberty for the poor to glean both the corn-fields and vineyards was a Divine institution among the Jews; for the whole of the Mosaic dispensation, like the Christian, breathed love to God and benevolence to man. The poor in Judea were to live by gleanings from the corn-fields and vine yards. To the honor of the public and charitable spirit of the English, this merciful law is in general as much attended to as if it had been incorporated with the Gospel.
Albert Barnes: Notes on the Bible - 1834
19:9: See Deu 24:19-21. "Grape" signifies fallen fruit of any kind; and "vineyard" a fruit garden of any kind. Compare Deu 23:24.
The poor - is the poor Israelite - "the stranger" is properly the foreigner, who could possess no land of his own in the land of Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:9: ye reap the harvest: In what code of laws merely human, is a requisition to be found so counteracting to selfishness, so encouraging to liberality, and so beneficently considering to the poor and needy? But the Mosaic dispensation, like the Christian, breathed with love to God, and benevolence to man. To the honour of the public and charitable spirit of the English, this merciful law is, in general, as much attended to as if it had been incorporated with the gospel. Lev 23:29; Deu 24:19-21; Rut 2:2, Rut 2:15
Carl Friedrich Keil and Franz Delitzsch
19:9
Laws concerning the conduct towards one's neighbour, which should flow from unselfish love, especially with regard to the poor and distressed.
Lev 19:9-10
In reaping the field, "thou shalt not finish to reap the edge of thy field," i.e., not reap the field to the extreme edge; "neither shalt thou hold a gathering up (gleaning) of thy harvest," i.e., not gather together the ears left upon the field in the reaping. In the vineyard and olive-plantation, also, they were not to have any gleaning, or gather up what was strewn about (peret signifies the grapes and olives that had fallen off), but to leave them for the distressed and the foreigner, that he might also share in the harvest and gathering. כּרם, lit., a noble plantation, generally signifies a vineyard; but it is also applied to an olive-plantation (Judg 15:5), and her it is to be understood of both. For when this command is repeated in Deut 24:20-21, both vineyards and olive-plantations are mentioned. When the olives had been gathered by being knocked off with sticks, the custom of shaking the boughs (פּאר) to get at those olives which could not be reached with the sticks was expressly forbidden, in the interest of the strangers, orphans, and widows, as well as gleaning after the vintage. The command with regard to the corn-harvest is repeated again in the law for the feast of Weeks or Harvest Feast (Lev 23:20); and in Deut 24:19 it is extended, quite in the spirit of our law, so far as to forbid fetching a sheaf that had been overlooked in the field, and to order it to be left for the needy. (Compare with this Deut 23:24-25.)
Lev 19:11-13
The Israelites were not to steal (Ex 20:15); nor to deny, viz., anything entrusted to them or found (Lev 6:2.); nor to lie to a neighbour, i.e., with regard to property or goods, for the purpose of overreaching and cheating him; nor to swear by the name of Jehovah to lie and defraud, and so profane the name of God (see Ex 20:7, Ex 20:16); nor to oppress and rob a neighbour (cf. Lev 6:2), by the unjust abstraction or detention of what belonged to him or was due to him, - for example, they were not to keep the wages of a day-labourer over night, but to pay him every day before sunset (Deut 24:14-15).
Lev 19:14
They were not to do an injury to an infirm person: neither to ridicule or curse the deaf, who could not hear the ridicule or curse, and therefore could not defend himself (Ps 38:15); nor "to put a stumblingblock before the blind," i.e., to put anything in his way over which he might stumble and fall (compare Deut 27:18, where a curse is pronounced upon the man who should lead the blind astray). But they were to "fear before God," who hears, and sees, and will punish every act of wrong (cf. Lev 19:32, Lev 25:17, Lev 25:36, Lev 25:43).
Lev 19:15
In judgment, i.e., in the administration of justice, they were to do no unrighteousness: neither to respect the person of the poor (πρόσωπον λαμβάνειν, to do anything out of regard to a person, used in a good sense in Gen 19:21, in a bad sense here, namely, to act partially from unmanly pity); nor to adorn the person of the great (i.e., powerful, distinguished, exalted), i.e., to favour him in a judicial decision (see at Ex 23:3).
Lev 19:16
They were not to go about as calumniators among their countrymen, to bring their neighbour to destruction (Ezek 22:9); nor to set themselves against the blood of a neighbour, i.e., to seek his life. רכיל does not mean calumny, but, according to its formation, a calumniator (Ewald, 149e).
Lev 19:17
They were not to cherish hatred in their hearts towards their brother, but to admonish a neighbour, i.e., to tell him openly what they had against him, and reprove him for his conduct, just as Christ teaches His disciples in Mt 18:15-17, and "not to load a sin upon themselves." חטא עליו נשׁא does not mean to have to bear, or atone for a sin on his account (Onkelos, Knobel, etc.), but, as in Lev 22:9; Num 18:32, to bring sin upon one's self, which one then has to bear, or atone for; so also in Num 18:22, חטא שׂאת, from which the meaning "to bear," i.e., atone for sin, or suffer its consequences, was first derived.
Lev 19:18
Lastly, they were not to avenge themselves, or bear malice against the sons of their nation (their countrymen), but to love their neighbour as themselves. נטר to watch for (Song 1:6; Song 8:11, Song 8:12), hence (= τηρεῖν) to cherish a design upon a person, or bear him malice (Ps 103:9; Jer 3:5, Jer 3:12; Nahum 1:2).
John Gill
19:9 And when ye reap the harvest of your land,.... Of the land of Canaan, when come into it, which having sown, and it was harvest, either barley harvest or wheat harvest, or both, and especially the latter, to which reaping seems best to agree:
thou shall not wholly reap the corner of the field; but a part was to be left for the poor. This follows upon the peace offerings: and, as Aben Ezra observes, as the fat of them was to be given to God, so somewhat of the harvest was to be given for the glory of God to the poor and stranger. In the Misnah is a whole treatise, called "Peah", which signifies "the corner", in which there are many decisions concerning this affair; and among the rest, whereas it is not fixed in the law how large the corner should be, what quantity should be left, how many ears of corn, or what a proportion of the field, this is there determined by the wise men, who say, they do not leave less than a sixtieth part; for though they say there is no measure (certain) for the corner, yet the whole is according to the largeness of the field, or according to the multitude of the poor, or according to the plenty of the increase (l), so that, as these were, more or less were left: and though the place to be left is called a corner, it was a matter indifferent in what part of the field it was; for so it follows, they give (or leave) the corner at the beginning of the field, or in the middle (m); and Ben Gersom observes, that the corner was at the end of the field, where the harvest is finished; and it is plain where the harvest is finished, he says, the corner should be left; for the law does not precisely determine, only that part of the corner should be left to the poor; and it is of no consequence to the poor whether it is in the middle of the field or in the end of it; but Maimonides (n) thinks it was to be left at the end of the field, that the poor might know where to come for it: and in the above treatise the times are also set when the poor should come and gather it, which they might not do at any time; and there were three times on a day they had leave to come, in the morning, in the middle of the day, and at the evening sacrifice (o), i.e. about three o'clock in the afternoon; the morning was appointed, as the commentators say (p), for the sake of women that had young children, who were then asleep, the middle of the day for the sake of nurses, and the evening for the sake of ancient persons:
neither shalt thou gather the gleanings of thy harvest; ears of corn which fall from the hand or sickle of the reaper, or in gathering the reaps to bind up in sheaves. In the above treatise it is asked, what is a gleaning? that which falls in reaping; if the reaper reaps his handful, or plucks up an handful, and a thorn strikes him, and it falls out of his hand to the ground, lo, it is the owner's; but if out of the middle of his hand, or out of the middle of the sickle, it is the poor's; if from the further part of his hand, or of the sickle, it is the owner's; but if from the top of his hand (or tip of his fingers) or the point of the sickle, it is the poor's (q): and it is further said (r),"two ears are a gleaning, but three are not,''and so Jarchi on the text, that is, when three fall together; this is according to the school of Hillel, but according to the school of Shammai, if there were three ears that fell together, they were the poor's, if four they belonged to the owner.
(l) Misn. Peah, c. 1. sect. 2. (m) Ibid. sect. 3. (n) Hilchot Mattanot Anayim, c. 2. sect. 12. (o) Misn. Peah. c. 4. sect. 5. (p) Maimon & Bartenora in ib. (q) Ib. sect. 10. (r) Maimon. & Bartenora in Misn. Peah, c. 6. sect. 5.
Robert Jamieson, A. R. Fausset and David Brown
19:9 And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field--The right of the poor in Israel to glean after reapers, as well as to the unreaped corners of the field, was secured by a positive statute; and this, in addition to other enactments connected with the ceremonial law, formed a beneficial provision for their support. At the same time, proprietors were not obliged to admit them into the field until the grain had been carried off the field; and they seem also to have been left at liberty to choose the poor whom they deemed the most deserving or needful (Ruth 2:2, Ruth 2:8). This was the earliest law for the benefit of the poor that we read of in the code of any people; and it combined in admirable union the obligation of a public duty with the exercise of private and voluntary benevolence at a time when the hearts of the rich would be strongly inclined to liberality.
19:1019:10: Եւ զայգի քոյ ճռաքաղ մի՛ առնիցես։ եւ պտղաքաղ այգւոյ մի՛ լինիցիս։ տնանկին եւ պանդխտի՛ թողուցուս զայն. ե՛ս եմ Տէր Աստուած ձեր[1077]։[1077] Այլք. Եւ յայգիս քո ճռա՛՛.. այգւոյ քոյ մի՛ լինիցիս.. թողցես զայն։
10 Ձեր այգում ճռաքաղ մի՛ արէք, եւ ոչ էլ այգեկութից յետոյ ձեր այգում մնացած խաղողի ողկոյզները հաւաքէք: Դրանք թող մնան տնանկին ու պանդխտին: Ես եմ ձեր Տէր Աստուածը:
10 Ձեր այգիին ճռաքաղ մի՛ ընէք, այսինքն՝ այգիին մէջ մնացած ողկոյզները մի՛ քաղէք, զանոնք աղքատին ու օտարականին համար թողուցէք։ Ես եմ Տէրը՝ ձեր Աստուածը։
Եւ զայգի քո ճռաքաղ մի՛ առնիցես, եւ պտղաքաղ այգւոյ քո մի՛ լինիցիս. տնանկին եւ պանդխտին թողցես զայն. ես եմ Տէր Աստուած ձեր:

19:10: Եւ զայգի քոյ ճռաքաղ մի՛ առնիցես։ եւ պտղաքաղ այգւոյ մի՛ լինիցիս։ տնանկին եւ պանդխտի՛ թողուցուս զայն. ե՛ս եմ Տէր Աստուած ձեր[1077]։
[1077] Այլք. Եւ յայգիս քո ճռա՛՛.. այգւոյ քոյ մի՛ լինիցիս.. թողցես զայն։
10 Ձեր այգում ճռաքաղ մի՛ արէք, եւ ոչ էլ այգեկութից յետոյ ձեր այգում մնացած խաղողի ողկոյզները հաւաքէք: Դրանք թող մնան տնանկին ու պանդխտին: Ես եմ ձեր Տէր Աստուածը:
10 Ձեր այգիին ճռաքաղ մի՛ ընէք, այսինքն՝ այգիին մէջ մնացած ողկոյզները մի՛ քաղէք, զանոնք աղքատին ու օտարականին համար թողուցէք։ Ես եմ Տէրը՝ ձեր Աստուածը։
zohrab-1805▾ eastern-1994▾ western am▾
19:1010: и виноградника твоего не обирай дочиста, и попадавших ягод в винограднике не подбирай; оставь это бедному и пришельцу. Я Господь, Бог ваш.
19:10 καὶ και and; even τὸν ο the ἀμπελῶνά αμπελων vineyard σου σου of you; your οὐκ ου not ἐπανατρυγήσεις επανατρυγαω not even; neither τοὺς ο the ῥῶγας ρωξ the ἀμπελῶνός αμπελων vineyard σου σου of you; your συλλέξεις συλλεγω collect τῷ ο the πτωχῷ πτωχος bankrupt; beggarly καὶ και and; even τῷ ο the προσηλύτῳ προσηλυτος proselyte καταλείψεις καταλειπω leave behind; remain αὐτά αυτος he; him ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
19:10 וְ wᵊ וְ and כַרְמְךָ֙ ḵarmᵊḵˌā כֶּרֶם vineyard לֹ֣א lˈō לֹא not תְעֹולֵ֔ל ṯᵊʕôlˈēl עלל deal with וּ û וְ and פֶ֥רֶט fˌereṭ פֶּרֶט berries כַּרְמְךָ֖ karmᵊḵˌā כֶּרֶם vineyard לֹ֣א lˈō לֹא not תְלַקֵּ֑ט ṯᵊlaqqˈēṭ לקט gather לֶֽ lˈe לְ to † הַ the עָנִ֤י ʕānˈî עָנִי humble וְ wᵊ וְ and לַ la לְ to † הַ the גֵּר֙ ggˌēr גֵּר sojourner תַּעֲזֹ֣ב taʕᵃzˈōv עזב leave אֹתָ֔ם ʔōṯˈām אֵת [object marker] אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
19:10. neque in vinea tua racemos et grana decidentia congregabis sed pauperibus et peregrinis carpenda dimittes ego Dominus Deus vesterNeither shalt thou gather the bunches and grapes that fall down in thy vineyard: but shalt leave them to the poor and the strangers to take. I am the Lord your God.
10. And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the stranger: I am the LORD your God.
19:10. Neither shall you gather the clusters or individual grapes which fall down in your vineyard, but you shall leave them for paupers and travelers to take. I am the Lord your God.
19:10. And thou shalt not glean thy vineyard, neither shalt thou gather [every] grape of thy vineyard; thou shalt leave them for the poor and stranger: I [am] the LORD your God.
And thou shalt not glean thy vineyard, neither shalt thou gather [every] grape of thy vineyard; thou shalt leave them for the poor and stranger: I [am] the LORD your God:

10: и виноградника твоего не обирай дочиста, и попадавших ягод в винограднике не подбирай; оставь это бедному и пришельцу. Я Господь, Бог ваш.
19:10
καὶ και and; even
τὸν ο the
ἀμπελῶνά αμπελων vineyard
σου σου of you; your
οὐκ ου not
ἐπανατρυγήσεις επανατρυγαω not even; neither
τοὺς ο the
ῥῶγας ρωξ the
ἀμπελῶνός αμπελων vineyard
σου σου of you; your
συλλέξεις συλλεγω collect
τῷ ο the
πτωχῷ πτωχος bankrupt; beggarly
καὶ και and; even
τῷ ο the
προσηλύτῳ προσηλυτος proselyte
καταλείψεις καταλειπω leave behind; remain
αὐτά αυτος he; him
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
19:10
וְ wᵊ וְ and
כַרְמְךָ֙ ḵarmᵊḵˌā כֶּרֶם vineyard
לֹ֣א lˈō לֹא not
תְעֹולֵ֔ל ṯᵊʕôlˈēl עלל deal with
וּ û וְ and
פֶ֥רֶט fˌereṭ פֶּרֶט berries
כַּרְמְךָ֖ karmᵊḵˌā כֶּרֶם vineyard
לֹ֣א lˈō לֹא not
תְלַקֵּ֑ט ṯᵊlaqqˈēṭ לקט gather
לֶֽ lˈe לְ to
הַ the
עָנִ֤י ʕānˈî עָנִי humble
וְ wᵊ וְ and
לַ la לְ to
הַ the
גֵּר֙ ggˌēr גֵּר sojourner
תַּעֲזֹ֣ב taʕᵃzˈōv עזב leave
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
19:10. neque in vinea tua racemos et grana decidentia congregabis sed pauperibus et peregrinis carpenda dimittes ego Dominus Deus vester
Neither shalt thou gather the bunches and grapes that fall down in thy vineyard: but shalt leave them to the poor and the strangers to take. I am the Lord your God.
19:10. Neither shall you gather the clusters or individual grapes which fall down in your vineyard, but you shall leave them for paupers and travelers to take. I am the Lord your God.
19:10. And thou shalt not glean thy vineyard, neither shalt thou gather [every] grape of thy vineyard; thou shalt leave them for the poor and stranger: I [am] the LORD your God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:10: glean: Jdg 8:2; Isa 17:6, Isa 24:13; Jer 49:9; Oba 1:5; Mic 7:1
thou shalt: Lev 25:6
John Gill
19:10 And thou shalt not glean thy vineyard,.... Or cut off the little clusters which are, as Aben Ezra observes, like an infant, as the word signifies, infant clusters, which were small in comparison of the large ones, as infants are to men; those which had but a grape or two, or very few upon them, were not to be cut off, but left for the poor: and Gersom says, if the whole vine consisted of such clusters, it all belonged to the poor:
neither shall thou gather every grape of thy vineyard; every particular single grape; these were such as were left on the vine after the large clusters were gathered, and a man upon viewing it again might not gather such as had only a single grape or two upon them; for the Misnic doctors say (s), two grapes or berries make a "peret" (the word here rendered "every grape"), but three do not; so that if there were three grapes upon a cluster it was the owner's, and might be gathered, but if fewer, then it belonged to the poor; or this may be understood (t) also of such single grapes that fell to the ground in gathering, which might not be taken up by the owners, but were to be left to the poor; and, as Gersom says the grape gatherers might not put a bushel under the vines in the time of gathering, to catch the single grapes that fell:
thou shall leave them for the poor and stranger: for the poor Israelite, and the stranger that sojourns with you, as Aben Ezra interprets it; the stranger intends a proselyte, not a proselyte of the gate, but a proselyte of righteousness, as Gersom and it is a rule laid down by Maimonides (u), that every stranger spoken of concerning the gifts of the poor is no other than a proselyte of righteousness, one that has been circumcised upon embracing the Jewish religion, and agreeing to conform to all the laws and rituals of it; though the same writer observes, that they do not restrain the poor of the Gentiles from these gifts, but they are in general included among the poor of Israel; and they come and take them because of the ways of peace; for the sake of peace, to promote peace and harmony among them:
I am the Lord your God; that gave them fields and vineyards, and times of harvest, and vintage, and blessed them with fruitful seasons, and therefore had a right to require such things of them; and they were in duty and gratitude bound to observe his commands; and this shows his regard unto, and concern for the poor, and that he is the father and patron of them.
(s) Maimon. & Bartenora in Misn. Peah, c.6. sect. 5. (t) So it is interpreted by R Sol. Urbin. Ohel Moed, fol. 59. 1. (u) Mattanot Anayim, c. 1. sect. 9.
John Wesley
19:10 I am the Lord your God - Who gave you all these things with a reservation of my right in them, and with a charge of giving part of them to the poor.
19:1119:11: Մի՛ գողանայցէք. եւ մի՛ ստիցէք. եւ մի՛ զրպարտիցէք իւրաքանչիւր զընկե՛ր իւր։
11 Մի՛ գողացէք, մի՛ ստէք, ոչ մէկն իր ընկերոջը թող չզրպարտի:
11 Գողութիւն մի՛ ընէք. սուտ մի՛ խօսիք եւ իրար մի՛ խաբէք։
Մի՛ գողանայցէք, եւ մի՛ ստիցէք, եւ մի՛ զրպարտիցէք իւրաքանչիւր զընկեր իւր:

19:11: Մի՛ գողանայցէք. եւ մի՛ ստիցէք. եւ մի՛ զրպարտիցէք իւրաքանչիւր զընկե՛ր իւր։
11 Մի՛ գողացէք, մի՛ ստէք, ոչ մէկն իր ընկերոջը թող չզրպարտի:
11 Գողութիւն մի՛ ընէք. սուտ մի՛ խօսիք եւ իրար մի՛ խաբէք։
zohrab-1805▾ eastern-1994▾ western am▾
19:1111: Не крадите, не лгите и не обманывайте друг друга.
19:11 οὐ ου not κλέψετε κλεπτω steal οὐ ου not ψεύσεσθε ψευδω not συκοφαντήσει συκοφαντεω inform against; extort ἕκαστος εκαστος each τὸν ο the πλησίον πλησιον near; neighbor
19:11 לֹ֖א lˌō לֹא not תִּגְנֹ֑בוּ tiḡnˈōvû גנב steal וְ wᵊ וְ and לֹא־ lō- לֹא not תְכַחֲשׁ֥וּ ṯᵊḵaḥᵃšˌû כחשׁ grow lean וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תְשַׁקְּר֖וּ ṯᵊšaqqᵊrˌû שׁקר do falsely אִ֥ישׁ ʔˌîš אִישׁ man בַּ ba בְּ in עֲמִיתֹֽו׃ ʕᵃmîṯˈô עָמִית fellow
19:11. non facietis furtum non mentiemini nec decipiet unusquisque proximum suumYou shall not steal. You shall not lie: neither shall any man deceive his neighbour.
11. Ye shall not steal; neither shall ye deal falsely, nor lie one to another.
19:11. You shall not steal. You shall not lie. Neither shall anyone deceive his neighbor.
19:11. Ye shall not steal, neither deal falsely, neither lie one to another.
Ye shall not steal, neither deal falsely, neither lie one to another:

11: Не крадите, не лгите и не обманывайте друг друга.
19:11
οὐ ου not
κλέψετε κλεπτω steal
οὐ ου not
ψεύσεσθε ψευδω not
συκοφαντήσει συκοφαντεω inform against; extort
ἕκαστος εκαστος each
τὸν ο the
πλησίον πλησιον near; neighbor
19:11
לֹ֖א lˌō לֹא not
תִּגְנֹ֑בוּ tiḡnˈōvû גנב steal
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תְכַחֲשׁ֥וּ ṯᵊḵaḥᵃšˌû כחשׁ grow lean
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תְשַׁקְּר֖וּ ṯᵊšaqqᵊrˌû שׁקר do falsely
אִ֥ישׁ ʔˌîš אִישׁ man
בַּ ba בְּ in
עֲמִיתֹֽו׃ ʕᵃmîṯˈô עָמִית fellow
19:11. non facietis furtum non mentiemini nec decipiet unusquisque proximum suum
You shall not steal. You shall not lie: neither shall any man deceive his neighbour.
19:11. You shall not steal. You shall not lie. Neither shall anyone deceive his neighbor.
19:11. Ye shall not steal, neither deal falsely, neither lie one to another.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13: Напоминается 8-я заповедь десятисловия, и предупреждаются преступления против нее — присвоение чужой собственности во всех видах этого греха: тайное похищение, явное с насилием (грабеж), хитрый обман с ложною клятвою, несправедливая задержка платы поденщику (ср. Втор XXIV:14–15; Иер XXXII:13; Мал III:5; Иак V:4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Ye shall not steal, neither deal falsely, neither lie one to another. 12 And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD. 13 Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning. 14 Thou shalt not curse the deaf, nor put a stumbling block before the blind, but shalt fear thy God: I am the LORD. 15 Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour. 16 Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD. 17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. 18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
We are taught here,
I. To be honest and true in all our dealings, v. 11. God, who has appointed every man's property by his providence, forbids by his law the invading of that appointment, either by downright theft, You shall not steal, or by fraudulent dealing, "You shall not cheat, or deal falsely." Whatever we have in the world, we must see to it that it be honestly come by, for we cannot be truly rich, nor long rich, with that which is not. The God of truth, who requires truth in the heart (Ps. li. 6), requires it also in the tongue: Neither lie one to another, either in bargaining or common converse. This is one of the laws of Christianity (Col. iii. 9): Lie not one to another. Those that do not speak truth do not deserve to be told truth; those that sin by lying justly suffer by it; therefore we are forbidden to lie one to another; for, if we lie to others, we teach them to lie to us.
II. To maintain a very reverent regard to the sacred name of God (v. 12), and not to call him to be witness either, 1. To a lie: You shall not swear falsely. It is bad to tell a lie, but it is much worse to swear it. Or, 2. To a trifle, and every impertinence: Neither shalt thou profane the name of thy God, by alienating it to any other purpose than that for which it is to be religiously used.
III. Neither to take nor keep any one's right from him, v. 13. We must not take that which is none of our own, either by fraud or robbery; nor detain that which belongs to another, particularly the wages of the hireling, let it not abide with thee all night. Let the day-labourer have his wages as soon as he has done his day's work, if he desire it. It is a great sin to deny the payment of it, nay, to defer it, to his damage, a sin that cries to heaven for vengeance, Jam. v. 4.
IV. To be particularly tender of the credit and safety of those that cannot help themselves, v. 14. 1. The credit of the deaf: Thou shalt not curse the deaf; that is, not only those that are naturally deaf, that cannot hear at all, but also those that are absent, and at present out of hearing of the curse, and so cannot show their resentment, return the affront, nor right themselves, and those that are patient, that seem as if they heard not, and are not willing to take notice of it, as David, Ps. xxxviii. 13. Do not injure any because they are unwilling, or unable, to avenge themselves, for God sees and hears, though they do not. 2. The safety of the blind we must likewise be tender of, and not put a stumbling-block before them; for this is to add affliction to the afflicted, and to make God's providence a servant to our malice. This prohibition implies a precept to help the blind, and remove stumbling-blocks out of their way. The Jewish writers, thinking it impossible that any should be so barbarous as to put a stumbling-block in the way of the blind, understood it figuratively, that it forbids giving bad counsel to those that are simple and easily imposed upon, by which they may be led to do something to their own prejudice. We ought to take heed of doing any thing which may occasion our weak brother to fall, Rom. xiv. 13; 1 Cor. viii. 9. It is added, as a preservative from these sins, but fear thou God. "Thou dost not fear the deaf and blind, they cannot right themselves; but remember it is the glory of God to help the helpless, and he will plead their cause." Note, The fear of God will restrain us from doing that which will not expose us to men's resentments.
V. Judges and all in authority are here commanded to give verdict and judgment without partiality (v. 15); whether they were constituted judges by commission or made so in a particular case by the consent of both parties, as referees or arbitrators, they must do no wrong to either side, but, to the utmost of their skill, must go according to the rules of equity, having respect purely to the merits of the cause, and not to the characters of the person. Justice must never be perverted, either, 1. In pity to the poor: Thou shalt not respect the person of the poor, Exod. xxiii. 3. Whatever may be given to a poor man as an alms, yet let nothing be awarded him as his right but what he is legally entitled to, nor let his poverty excuse him from any just punishment for a fault. Or, 2. In veneration or fear of the mighty, in whose favour judges would be most frequently biased. The Jews say, "Judges were obliged by this law to be so impartial as not to let one of the contending parties sit while the other stood, nor permit one to say what he pleased and bid the other be short; see James ii. 1-4.
VI. We are all forbidden to do any thing injurious to our neighbour's good name (v. 16), either, 1. In common conversation: Thou shalt not go up and down as a tale-bearer. It is as bad an office as a man can put himself into to be the publisher of every man's faults, divulging what was secret, aggravating crimes, and making the worst of every thing that was amiss, with design to blast and ruin men's reputation, and to sow discord among neighbours. The word used for a tale-bearer signifies a pedlar, or petty chapman, the interlopers of trade; for tale-bearers pick up ill-natured stories at one house and utter them at another, and commonly barter slanders by way of exchange. See this sin condemned, Prov. xi. 13; xx. 19; Jer. ix. 4, 5; Ezek. xxii. 9. Or, 2, In witness-bearing: Neither shalt thou stand as a witness against the blood of thy neighbour, if his blood be innocent, nor join in confederacy with such bloody men as those described," Prov. i. 11, 12. The Jewish doctors put this further sense upon it: "Thou shalt not stand by and see thy brother in danger, but thou shalt come in to his relief and succour, though it be with the peril of thy own life or limb;" they add, "He that can by his testimony clear one that is accused is obliged by this law to do it;" see Prov. xxiv. 11, 12.
VII. We are commanded to rebuke our neighbour in love (v. 17): Thou shalt in any wise rebuke thy neighbour. 1. Rather rebuke him than hate him for an injury done to thyself. If we apprehend that our neighbour has any way wronged us, we must not conceive a secret grudge against him, and estrange ourselves from him, speaking to him neither bad nor good, as the manner of some is, who have the art of concealing their displeasure till they have an opportunity of a full revenge (2 Sam. xiii. 22); but we must rather give vent to our resentments with the meekness of wisdom, endeavour to convince our brother of the injury, reason the case fairly with him, and so put an end to the disgust conceived: this is the rule our Saviour gives in this case, Luke xvii. 3. 2. Therefore rebuke him for his sin against God, because thou lovest him; endeavour to bring him to repentance, that his sin may be pardoned, and he may turn from it, and it may not be suffered to lie upon him. Note, Friendly reproof is a duty we owe to one another, and we ought both to give it and take it in love. Let the righteous smite me, and it shall be a kindness, Ps. cxli. 5. Faithful and useful are those wounds of a friend, Prov. xxvii. 5, 6. It is here strictly commanded, "Thou shalt in any wise do it, and not omit it under any pretence." Consider, (1.) The guilt we incur by not reproving: it is construed here into a hating of our brother. We are ready to argue thus, "Such a one is a friend I love, therefore I will not make him uneasy by telling him of his faults;" but we should rather say, "therefore I will do him the kindness to tell him of them." Love covers sin from others, but not from the sinner himself. (2.) The mischief we do by not reproving: we suffer sin upon him. Must we help the ass of an enemy that has fallen under his burden, and shall we not help the soul of a friend? Exod. xxiii. 5. And by suffering sin upon him we are in danger of bearing sin for him, as the margin reads it. If we reprove not the unfruitful works of darkness, we have fellowship with them, and become accessaries ex post facto--after the fact, Eph. v. 11. It is thy brother, thy neighbour, that is concerned; and he was a Cain that said, Am I my brother's keeper?
VIII. We are here required to put off all malice, and to put on brotherly love, v. 18. 1. We must be ill-affected to none: Thou shalt not avenge, nor bear any grudge; to the same purport with that v. 17, Thou shalt not hate thy brother in thy heart; for malice is murder begun. If our brother has done us an injury, we must not return it upon him, that is avenging; we must not upon every occasion upbraid him with it, that is bearing a grudge; but we must both forgive it and forget it, for thus we are forgiven of God. It is a most ill-natured thing, and the bane of friendship, to retain the resentment of affronts and injuries, and to let that word devour for ever. 2. We must be well-affected to all: Thou shalt love thy neighbour as thyself. We often wrong ourselves, but we soon forgive ourselves those wrongs, and they do not at all lessen our love to ourselves; and in like manner we should love our neighbour. Our Saviour has made this the second great commandment of the law (Matt. xxii. 39), and the apostle shows how it is the summary of all the laws of the second table, Rom. xiii. 9, 10; Gal. v. 14. We must love our neighbour as truly as we love ourselves, and without dissimulation; we must evidence our love to our neighbour in the same way as that by which we evidence our love to ourselves, preventing his hurt, and procuring his good, to the utmost of our power. We must do to our neighbour as we would be done to ourselves (Matt. vii. 12), putting our souls into his soul's stead, Job xvi. 4, 5. Nay, we must in many cases deny ourselves for the good of our neighbour, as Paul, 1 Cor. ix. 19, &c. Herein the gospel goes beyond even that excellent precept of the law; for Christ, by laying down his life for us, has taught us even to lay down our lives for the brethren, in some cases (1 John iii. 16), and so to love our neighbour better than ourselves.
Adam Clarke: Commentary on the Bible - 1831
19:11: Ye shall not steal, etc. - See the notes on Exo 20:15.
Albert Barnes: Notes on the Bible - 1834
19:11: Lev 19:11 forbids injuries perpetrated by craft; Lev 19:13, those perpetrated by violence or power, the conversion of might into right. In Lev 19:13 "defraud" should rather be, oppress.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:11: shall not: Lev 6:2; Exo 20:15, Exo 20:17, Exo 22:1, Exo 22:7, Exo 22:10-12; Deu 5:19; Jer 6:13, Jer 7:9-11; Zac 5:3, Zac 5:4, Zac 8:16, Zac 8:17; Co1 6:8-10; Eph 4:28
lie one: Kg1 13:18; Psa 101:7, Psa 116:11; Jer 9:3-5; Act 5:3, Act 5:4; Rom 3:4; Eph 4:25; Col 3:9; Ti1 1:10; Rev 21:8
Geneva 1599
19:11 Ye shall not steal, neither (d) deal falsely, neither lie one to another.
(d) In that which is committed to your credit.
John Gill
19:11 Ye shall not steal,.... Which is the eighth command; See Gill on Ex 20:15; though Jarchi thinks something different from that law is here intended; that this is a caution against stealing of money, that in the decalogue against stealing of souls, or men. And it may be observed, that one is expressed in the singular number, the other in the plural, as here, and takes in more; not the actual thief only, but he that sees and is silent, who, as Aben Ezra observes, is even as the thief; and perhaps this follows upon the preceding laws, to suggest, that he that deprives the poor of the corner of the field, and of the gleaning Of the harvest and vintage, is as if he robbed; and the last mentioned writer seems to make the force of this depend on that: and Maimonides (w) on the above law observes, that he that put a basket under a vine, in the time of gathering grapes, robbed the poor:
neither deal falsely; in any respect defrauding and over reaching in trade and commerce, particularly not being faithful to a trust committed to them; so Aben Ezra restrains it to what is deposited with a man to keep, which he denies he ever had; and he observes, that he that knows it, and does not bear witness of it, is as he that deals falsely; and such an one, according to a former law, having sworn falsely, and, when convicted, was obliged to restore the principal, and add a fifth part, and bring a trespass offering to make atonement for his sin likewise, Lev 6:2,
neither lie one to another; in common speech and conversation, in trade and business, and particularly by demanding money of a man who never had anything of him, as Aben Ezra; and who owes him nothing, and yet affirms, with a lie, that he is indebted to him, and insists on payment.
(w) Mattanot Anayim, c. 4. sect. 16.
Robert Jamieson, A. R. Fausset and David Brown
19:11 Ye shall not steal--A variety of social duties are inculcated in this passage, chiefly in reference to common and little-thought-of vices to which mankind are exceedingly prone; such as committing petty frauds, or not scrupling to violate truth in transactions of business, ridiculing bodily infirmities, or circulating stories to the prejudice of others. In opposition to these bad habits, a spirit of humanity and brotherly kindness is strongly enforced.
19:1219:12: Եւ մի՛ երդնուցուք սուտ յանո՛ւն իմ. եւ մի՛ պղծիցէք զանուն Տեառն Աստուծոյ ձերոյ. ե՛ս եմ Տէր Աստուած ձեր։
12 Իմ անունով սուտ երդում մի՛ տուէք եւ ձեր Տէր Աստծու անունը մի՛ պղծէք: Ես եմ ձեր Տէր Աստուածը:
12 Եւ իմ անունովս սուտ տեղը երդում մի՛ ընէք ու ձեր Աստուծոյն անունը մի՛ պղծէք։ Ես եմ Տէրը։
Եւ մի՛ երդնուցուք սուտ յանուն իմ, եւ մի՛ պղծիցէք զանուն [301]Տեառն Աստուծոյ ձերոյ. ես եմ Տէր [302]Աստուած ձեր:

19:12: Եւ մի՛ երդնուցուք սուտ յանո՛ւն իմ. եւ մի՛ պղծիցէք զանուն Տեառն Աստուծոյ ձերոյ. ե՛ս եմ Տէր Աստուած ձեր։
12 Իմ անունով սուտ երդում մի՛ տուէք եւ ձեր Տէր Աստծու անունը մի՛ պղծէք: Ես եմ ձեր Տէր Աստուածը:
12 Եւ իմ անունովս սուտ տեղը երդում մի՛ ընէք ու ձեր Աստուծոյն անունը մի՛ պղծէք։ Ես եմ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
19:1212: Не клянитесь именем Моим во лжи, и не бесчести имени Бога твоего. Я Господь.
19:12 καὶ και and; even οὐκ ου not ὀμεῖσθε ομνυω swear τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine ἐπ᾿ επι in; on ἀδίκῳ αδικος injurious; unjust καὶ και and; even οὐ ου not βεβηλώσετε βεβηλοω profane τὸ ο the ὄνομα ονομα name; notable τοῦ ο the θεοῦ θεος God ὑμῶν υμων your ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
19:12 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תִשָּׁבְע֥וּ ṯiššāvᵊʕˌû שׁבע swear בִ vi בְּ in שְׁמִ֖י šᵊmˌî שֵׁם name לַ la לְ to † הַ the שָּׁ֑קֶר ššˈāqer שֶׁקֶר lie וְ wᵊ וְ and חִלַּלְתָּ֛ ḥillaltˈā חלל defile אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֥ם šˌēm שֵׁם name אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:12. non peierabis in nomine meo nec pollues nomen Dei tui ego DominusThou shalt not swear falsely by my name, nor profane the name of thy God. I am the Lord.
12. And ye shall not swear by my name falsely, so that thou profane the name of thy God: I am the LORD.
19:12. You shall not commit perjury in my name, nor shall you pollute the name of your God. I am the Lord.
19:12. And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I [am] the LORD.
And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I [am] the LORD:

12: Не клянитесь именем Моим во лжи, и не бесчести имени Бога твоего. Я Господь.
19:12
καὶ και and; even
οὐκ ου not
ὀμεῖσθε ομνυω swear
τῷ ο the
ὀνόματί ονομα name; notable
μου μου of me; mine
ἐπ᾿ επι in; on
ἀδίκῳ αδικος injurious; unjust
καὶ και and; even
οὐ ου not
βεβηλώσετε βεβηλοω profane
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
θεοῦ θεος God
ὑμῶν υμων your
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
19:12
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תִשָּׁבְע֥וּ ṯiššāvᵊʕˌû שׁבע swear
בִ vi בְּ in
שְׁמִ֖י šᵊmˌî שֵׁם name
לַ la לְ to
הַ the
שָּׁ֑קֶר ššˈāqer שֶׁקֶר lie
וְ wᵊ וְ and
חִלַּלְתָּ֛ ḥillaltˈā חלל defile
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֥ם šˌēm שֵׁם name
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:12. non peierabis in nomine meo nec pollues nomen Dei tui ego Dominus
Thou shalt not swear falsely by my name, nor profane the name of thy God. I am the Lord.
19:12. You shall not commit perjury in my name, nor shall you pollute the name of your God. I am the Lord.
19:12. And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I [am] the LORD.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:12: ye shall: Lev 6:3; Exo 20:7; Deu 5:11; Psa 15:4; Jer 4:2, Jer 7:9; Zac 5:4; Mal 3:5; Mat 5:33, Mat 5:34; Jam 5:12
profane: Lev 18:21, Lev 24:11, Lev 24:15, Lev 24:16; Eze 36:20-23
John Gill
19:12 And ye shall not swear by my name falsely,.... Or "to a falsehood" (x), to any of the above cases; as that a man has not the deposit of another's in his hands, when he has; or that such a man owes him so much money, when he does not, or any other false thing. Stealing, dealing falsely, lying, and false swearing, are mentioned together, as following one another, and as tending to lead on, the one to the other, as Jarchi observes;"if thou stealest, this will lead thee on to deal falsely, and then to lie, and after that to swear;''and who further remarks, because it may be thought a man is guilty only because of the proper name (of God he may swear by); therefore to comprehend all the surnames (or epithets of God, such as gracious, merciful, &c.) it is said, "ye shall not swear by, my name falsely": every name which is mine, by which he is called; and so Gersom, any epithet or attribute of his, or any word or phrase by which he is described, as he that made the heavens, or that dwelleth in the heavens, or liveth for ever and ever, and the like; and the word being of the plural number, ye shall not swear, takes in, as Aben Ezra thinks, him that causes to swear, as well as him that swears:
neither shall thou profane the name of thy God: through swearing falsely by it, or through any rash or vain oath in common conversation; not only perjury in a court of judicature, but all profane oaths, curses, and imprecations are forbidden, as breaches of the third command, which this refers to; See Gill on Ex 20:7,
I am the Lord; whose name is holy, and who can and will revenge every abuse of it in a profane way, and to the injury of men.
(x) "ad fallaciam ullam", Junius & Tremellius, Piscator; so Ainsworth.
John Wesley
19:12 Ye shall not swear falsely - This is added, to shew how one sin draws on another, and that when men will lye for their own advantage, they will easily be induced to perjury. Profane the name - By any unholy use of it. So it is an additional precept, thou shalt not abuse my holy name by swearing either falsely or rashly.
19:1319:13: Մի՛ զրկեսցես զընկեր քո, եւ մի՛ յափշտակեսցես. ՀԲ Մի՛ ագցին վարձք վարձկանին առ քեզ մինչեւ ցառաւօտ[1078]։[1078] Այլք. Եւ մի՛ ագցին վարձք։
13 Քո ընկերոջը մի՛ զրկիր իր իրաւունքից եւ նրա ունեցածը մի՛ յափշտակիր: Վարձկանի վարձը մինչեւ յաջորդ առաւօտ թող քեզ մօտ չմնայ:
13 Քու դրացիիդ զրկանք մի՛ ըներ եւ յափշտակութիւն մի՛ ըներ. վարձքով բանողին օրական վարձքը մէկ գիշեր մինչեւ առտու թող ձեր քով չմնայ։
Մի՛ զրկեսցես զընկեր քո, եւ մի՛ յափշտակեսցես. մի՛ ագցին վարձք վարձկանին առ քեզ մինչեւ ցառաւօտ:

19:13: Մի՛ զրկեսցես զընկեր քո, եւ մի՛ յափշտակեսցես. ՀԲ Մի՛ ագցին վարձք վարձկանին առ քեզ մինչեւ ցառաւօտ[1078]։
[1078] Այլք. Եւ մի՛ ագցին վարձք։
13 Քո ընկերոջը մի՛ զրկիր իր իրաւունքից եւ նրա ունեցածը մի՛ յափշտակիր: Վարձկանի վարձը մինչեւ յաջորդ առաւօտ թող քեզ մօտ չմնայ:
13 Քու դրացիիդ զրկանք մի՛ ըներ եւ յափշտակութիւն մի՛ ըներ. վարձքով բանողին օրական վարձքը մէկ գիշեր մինչեւ առտու թող ձեր քով չմնայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1313: Не обижай ближнего твоего и не грабительствуй. Плата наемнику не должна оставаться у тебя до утра.
19:13 οὐκ ου not ἀδικήσεις αδικεω injure; unjust to τὸν ο the πλησίον πλησιον near; neighbor καὶ και and; even οὐχ ου not ἁρπάσεις αρπαζω snatch καὶ και and; even οὐ ου not μὴ μη not κοιμηθήσεται κοιμαω doze; fall asleep ὁ ο the μισθὸς μισθος wages τοῦ ο the μισθωτοῦ μισθωτος hired hand παρὰ παρα from; by σοὶ σοι you ἕως εως till; until πρωί πρωι early
19:13 לֹֽא־ lˈō- לֹא not תַעֲשֹׁ֥ק ṯaʕᵃšˌōq עשׁק oppress אֶת־ ʔeṯ- אֵת [object marker] רֵֽעֲךָ֖ rˈēʕᵃḵˌā רֵעַ fellow וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִגְזֹ֑ל ṯiḡzˈōl גזל tear away לֹֽא־ lˈō- לֹא not תָלִ֞ין ṯālˈîn לין lodge פְּעֻלַּ֥ת pᵊʕullˌaṯ פְּעֻלָּה work שָׂכִ֛יר śāḵˈîr שָׂכִיר hired אִתְּךָ֖ ʔittᵊḵˌā אֵת together with עַד־ ʕaḏ- עַד unto בֹּֽקֶר׃ bˈōqer בֹּקֶר morning
19:13. non facies calumniam proximo tuo nec vi opprimes eum non morabitur opus mercennarii apud te usque maneThou shalt not calumniate thy neighbour, nor oppress him by violence. The wages of him that hath been hired by thee shall not abide with thee until the morning.
13. Thou shalt not oppress thy neighbour, nor rob him: the wages of a hired servant shall not abide with thee all night until the morning.
19:13. You shall not slander your neighbor, nor shall you oppress him by violence. The wages of a hired hand, you shall not delay with you until tomorrow.
19:13. Thou shalt not defraud thy neighbour, neither rob [him]: the wages of him that is hired shall not abide with thee all night until the morning.
Thou shalt not defraud thy neighbour, neither rob [him]: the wages of him that is hired shall not abide with thee all night until the morning:

13: Не обижай ближнего твоего и не грабительствуй. Плата наемнику не должна оставаться у тебя до утра.
19:13
οὐκ ου not
ἀδικήσεις αδικεω injure; unjust to
τὸν ο the
πλησίον πλησιον near; neighbor
καὶ και and; even
οὐχ ου not
ἁρπάσεις αρπαζω snatch
καὶ και and; even
οὐ ου not
μὴ μη not
κοιμηθήσεται κοιμαω doze; fall asleep
ο the
μισθὸς μισθος wages
τοῦ ο the
μισθωτοῦ μισθωτος hired hand
παρὰ παρα from; by
σοὶ σοι you
ἕως εως till; until
πρωί πρωι early
19:13
לֹֽא־ lˈō- לֹא not
תַעֲשֹׁ֥ק ṯaʕᵃšˌōq עשׁק oppress
אֶת־ ʔeṯ- אֵת [object marker]
רֵֽעֲךָ֖ rˈēʕᵃḵˌā רֵעַ fellow
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תִגְזֹ֑ל ṯiḡzˈōl גזל tear away
לֹֽא־ lˈō- לֹא not
תָלִ֞ין ṯālˈîn לין lodge
פְּעֻלַּ֥ת pᵊʕullˌaṯ פְּעֻלָּה work
שָׂכִ֛יר śāḵˈîr שָׂכִיר hired
אִתְּךָ֖ ʔittᵊḵˌā אֵת together with
עַד־ ʕaḏ- עַד unto
בֹּֽקֶר׃ bˈōqer בֹּקֶר morning
19:13. non facies calumniam proximo tuo nec vi opprimes eum non morabitur opus mercennarii apud te usque mane
Thou shalt not calumniate thy neighbour, nor oppress him by violence. The wages of him that hath been hired by thee shall not abide with thee until the morning.
19:13. You shall not slander your neighbor, nor shall you oppress him by violence. The wages of a hired hand, you shall not delay with you until tomorrow.
19:13. Thou shalt not defraud thy neighbour, neither rob [him]: the wages of him that is hired shall not abide with thee all night until the morning.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:13: The wages - shall not abide with thee all night - For this plain reason, it is the support of the man's life and family, and they need to expend it as fast as it is earned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:13: shalt not: Pro 20:10, Pro 22:22; Jer 22:3; Eze 22:29; Mar 10:19; Luk 3:13; Th1 4:6
the wages: Deu 24:14, Deu 24:15; Job 31:39; Jer 22:13; Mal 3:5; Jam 5:4
John Gill
19:13 Thou shalt not defraud thy neighbour, neither rob him,.... Not defraud him secretly, nor rob him openly and by force, as Aben Ezra; not defraud him in buying and selling, in retaining wages due to him, and refusing to return to him what has been committed to trust, or to repay him what has been borrowed of him: the Vulgate Latin is, "thou shall not calumniate him", or get anything from him, by raising a calumny upon him; nor rob him by coming into his house, or entering into his fields, and taking away his goods, or his cattle without his will, and in a forcible manner; or by meeting him on the highway and demanding his money, and taking it from him:
the wages of him that is hired shall not abide with thee all night until the morning; unless he that is hired agrees to it; for then it may be kept two or three days, or a week, or for whatsoever time may be agreed upon between them: this must be understood of one that is hired by the day, whose wages are due at night, and who may want his money to buy food for his family, and therefore should not without his consent be detained from him; and not of one that is hired by the week, or by the year, whose wages are not due until the end of the week or year for which he is hired; and the Jewish writers (y) observe, that this Scripture speaks of a day hireling, or a day labourer, whose wages became due at night; as another Scripture, Deut 24:15; speaks of a night hireling, or a night labourer, whose hire is not due until the pillar of the morning arises, or the sun is up, and therefore it must be paid him before it goes down; to detain the wages of such, or defraud them of it, is a very crying sin; see Jer 22:13.
(y) Vid. Misn. Bava Metzia, c. 9. sect. 11. & Maimon. & Bartenora in ib. Jarchi & Ben Gersom in loc.
19:1419:14: Զհամրն մի՛ զզուիցես. եւ առաջի կուրին գայթագղութիւն մի՛ դնիցես. եւ երկնչիցի՛ս ՚ի Տեառնէ Աստուծոյ քումմէ։
14 Համրին[42] մի՛ վիրաւորիր, կոյրի ոտքերի առջեւ խոչ ու խութ մի՛ դիր: Երկնչի՛ր քո Տէր Աստծուց, քանզի ես եմ քո Տէր Աստուածը:[42] 42. Յունարէն եւ այլ բնագրերում՝ խուլին:
14 Խուլին մի՛ հայհոյէք ու կոյրին առջեւ խոչընդոտ մի՛ դնէք, հապա ձեր Աստուծմէն վախցէ՛ք։ Ես եմ Տէրը։
[303]Զհամրն մի՛ զզուիցես. եւ առաջի կուրին գայթակղութիւն մի՛ դնիցես. եւ երկնչիցիս [304]ի Տեառնէ Աստուծոյ`` քումմէ. ես եմ Տէր [305]Աստուած քո:

19:14: Զհամրն մի՛ զզուիցես. եւ առաջի կուրին գայթագղութիւն մի՛ դնիցես. եւ երկնչիցի՛ս ՚ի Տեառնէ Աստուծոյ քումմէ։
14 Համրին[42] մի՛ վիրաւորիր, կոյրի ոտքերի առջեւ խոչ ու խութ մի՛ դիր: Երկնչի՛ր քո Տէր Աստծուց, քանզի ես եմ քո Տէր Աստուածը:
[42] 42. Յունարէն եւ այլ բնագրերում՝ խուլին:
14 Խուլին մի՛ հայհոյէք ու կոյրին առջեւ խոչընդոտ մի՛ դնէք, հապա ձեր Աստուծմէն վախցէ՛ք։ Ես եմ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
19:1414: Не злословь глухого и пред слепым не клади ничего, чтобы преткнуться ему; бойся Бога твоего. Я Господь.
19:14 οὐ ου not κακῶς κακως badly; ill ἐρεῖς ερεω.1 state; mentioned κωφὸν κωφος mute; dull καὶ και and; even ἀπέναντι απεναντι before; contrary τυφλοῦ τυφλος blind οὐ ου not προσθήσεις προστιθημι add; continue σκάνδαλον σκανδαλον snare καὶ και and; even φοβηθήσῃ φοβεω afraid; fear κύριον κυριος lord; master τὸν ο the θεόν θεος God σου σου of you; your ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
19:14 לֹא־ lō- לֹא not תְקַלֵּ֣ל ṯᵊqallˈēl קלל be slight חֵרֵ֔שׁ ḥērˈēš חֵרֵשׁ deaf וְ wᵊ וְ and לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face עִוֵּ֔ר ʕiwwˈēr עִוֵּר blind לֹ֥א lˌō לֹא not תִתֵּ֖ן ṯittˌēn נתן give מִכְשֹׁ֑ל miḵšˈōl מִכְשֹׁול stumbling block וְ wᵊ וְ and יָרֵ֥אתָ yārˌēṯā ירא fear מֵּ mmē מִן from אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:14. non maledices surdo nec coram caeco pones offendiculum sed timebis Deum tuum quia ego sum DominusThou shalt not speak evil of the deaf, nor put a stumbling block before the blind: but thou shalt fear the Lord thy God, because I am the Lord.
14. Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but thou shalt fear thy God: I am the LORD.
19:14. You shall not speak evil of the deaf, nor shall you place a stumbling block before the blind, but you shall fear the Lord your God, for I am the Lord.
19:14. Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I [am] the LORD.
Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I [am] the LORD:

14: Не злословь глухого и пред слепым не клади ничего, чтобы преткнуться ему; бойся Бога твоего. Я Господь.
19:14
οὐ ου not
κακῶς κακως badly; ill
ἐρεῖς ερεω.1 state; mentioned
κωφὸν κωφος mute; dull
καὶ και and; even
ἀπέναντι απεναντι before; contrary
τυφλοῦ τυφλος blind
οὐ ου not
προσθήσεις προστιθημι add; continue
σκάνδαλον σκανδαλον snare
καὶ και and; even
φοβηθήσῃ φοβεω afraid; fear
κύριον κυριος lord; master
τὸν ο the
θεόν θεος God
σου σου of you; your
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
19:14
לֹא־ lō- לֹא not
תְקַלֵּ֣ל ṯᵊqallˈēl קלל be slight
חֵרֵ֔שׁ ḥērˈēš חֵרֵשׁ deaf
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
עִוֵּ֔ר ʕiwwˈēr עִוֵּר blind
לֹ֥א lˌō לֹא not
תִתֵּ֖ן ṯittˌēn נתן give
מִכְשֹׁ֑ל miḵšˈōl מִכְשֹׁול stumbling block
וְ wᵊ וְ and
יָרֵ֥אתָ yārˌēṯā ירא fear
מֵּ mmē מִן from
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:14. non maledices surdo nec coram caeco pones offendiculum sed timebis Deum tuum quia ego sum Dominus
Thou shalt not speak evil of the deaf, nor put a stumbling block before the blind: but thou shalt fear the Lord thy God, because I am the Lord.
19:14. You shall not speak evil of the deaf, nor shall you place a stumbling block before the blind, but you shall fear the Lord your God, for I am the Lord.
19:14. Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I [am] the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: Насмешка и злоба против лиц, имеющих тяжкие физические недостатки — глухоту и слепоту, обнаруживают недостаток страха Божия в человеке и сознания всеведения Божия; притом несметные обиженные лишены были возможности искать возмездия обидчикам. Посему грозное проклятие Божие (см. Втор XXVII:18) против обидчиков должно было охранять беспомощных. С другой стороны и в отношении к слабым, каковы бедняки, воспрещается всякое лицеприятное послабление (ср. Исх XXIII:1–3, 5–8), недопустимое в отношении сильных.
Adam Clarke: Commentary on the Bible - 1831
19:14: Thou shalt not curse the deaf - Or speak evil of him, because he cannot hear, and so cannot vindicate his own character.
Nor put a stumbling - block before the blind - He who is capable of doing this, must have a heart cased with cruelty. The spirit and design of these precepts are, that no man shall in any case take advantage of the ignorance, simplicity, or inexperience of his neighbor, but in all things do to his neighbor as he would, on a change of circumstances, that his neighbor should do to him.
Albert Barnes: Notes on the Bible - 1834
19:14: The meaning appears to be, "Thou shalt not utter curses to the deaf because he cannot hear thee, neither shalt thou put a stumbling-block in the way of the blind because he cannot see thee (compare Deu 27:18), but thou shalt remember that though the weak and poor cannot resist, nor the deaf hear, nor the blind see, God is strong, and sees and hears all that thou doest." Compare Job 29:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:14: not curse: Deu 27:18; Rom 12:14, Rom 14:13; Co1 8:8-13, Co1 10:32; Rev 2:14
fear: Lev 19:32, Lev 25:17; Gen 42:18; Neh 5:15; Pe1 1:17, Pe1 2:17
John Gill
19:14 Thou shalt not curse the deaf,.... Who are naturally so, born deaf, or become so through some accident, and cannot hear what is objected to them, and they are cursed for; and so cannot reply in their own defence, and remove the calumny cast upon them, if it be such which is the cause of their being cursed; and therefore there is something mean and base as well as wicked in cursing such: the Targums of Onkelos and Jonathan render it, "him that heareth not", and respects any absent person who is not within the hearing of the curse, and so equally incapable of answering for himself as a deaf man: Gersom observes, that this is a caution not to curse any Israelite; for if we are cautioned, says he, not to curse a deaf man who hears not, and therefore cannot be moved at it, much less should we curse him that is not deaf, from whence quarrels and fightings arise:
nor put a stumblingblock before the blind: to cause him to fall; and in this negative is implied, that a man should be serviceable and helpful to the blind as much as may be; as to lead, and guide, and direct them in the way, and not put them out of it, as well as not do anything to cause them to stumble in it; Jarchi and Ben Gersom interpret this figuratively, of ignorant persons imposed upon by the bad advice of others: on the other hand, agreeably to this sense, Job says, he was "eyes to the blind", Job 29:15; gave good advice to the ignorant, instructed them what ways and methods to take to do themselves justice, or obtain it, which otherwise they knew not:
but shalt fear thy God: who, as Aben Ezra observes, can punish thee by making thee deaf and blind also; by striking them with deafness and blindness at once; wherefore the awe and fear of God should be on persons, and make them cautious and fearful how they abused those in such circumstances:
I am the Lord; the Lord God, omnipresent and omniscient, that hears when the deaf are cursed, though they do not; and sees the stumblingblocks laid before the blind, and knows who laid them, though they do not, and will revenge such abuses and injuries: the apostle seems to have respect to this law in Rom 14:13.
John Wesley
19:14 Before the blind - To make them fall. Under these two particulars are manifestly forbidden all injuries done to such as are unable to right or defend themselves; of whom God here takes the more care, because they are not able to secure themselves. Fear thy God - Who both can and will avenge them.
19:1519:15: Անիրաւութիւն ՚ի դատաստանի մի՛ առնիցես. եւ ակն աղքատի մի՛ առնուցուս. եւ մի՛ երեսաց աչառիցես հարստի. արդարութեամբ դատեսցի՛ս զընկեր քո։
15 Դատ դատաստանի ժամանակ անիրաւութիւն մի՛ արա, աղքատի հանդէպ աչառութիւն մի՛ արա, հարուստին մի՛ շողոքորթիր: Արդա՛ր դատիր քո ընկերոջը:
15 Դատաստանի մէջ անիրաւութիւն մի՛ ընէք. աղքատին աչառութիւն մի՛ ընէք եւ մեծը մի՛ շողոքորթէք. ձեր դրացին արդարութիւնով դատեցէ՛ք։
Անիրաւութիւն ի դատաստանի մի՛ առնիցես, եւ ակն աղքատի մի՛ առնուցուս, եւ մի՛ երեսաց աչառիցես հարստի. արդարութեամբ դատեսցիս զընկեր քո:

19:15: Անիրաւութիւն ՚ի դատաստանի մի՛ առնիցես. եւ ակն աղքատի մի՛ առնուցուս. եւ մի՛ երեսաց աչառիցես հարստի. արդարութեամբ դատեսցի՛ս զընկեր քո։
15 Դատ դատաստանի ժամանակ անիրաւութիւն մի՛ արա, աղքատի հանդէպ աչառութիւն մի՛ արա, հարուստին մի՛ շողոքորթիր: Արդա՛ր դատիր քո ընկերոջը:
15 Դատաստանի մէջ անիրաւութիւն մի՛ ընէք. աղքատին աչառութիւն մի՛ ընէք եւ մեծը մի՛ շողոքորթէք. ձեր դրացին արդարութիւնով դատեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
19:1515: Не делайте неправды на суде; не будь лицеприятен к нищему и не угождай лицу великого; по правде суди ближнего твоего.
19:15 οὐ ου not ποιήσετε ποιεω do; make ἄδικον αδικος injurious; unjust ἐν εν in κρίσει κρισις decision; judgment οὐ ου not λήμψῃ λαμβανω take; get πρόσωπον προσωπον face; ahead of πτωχοῦ πτωχος bankrupt; beggarly οὐδὲ ουδε not even; neither θαυμάσεις θαυμαζω wonder πρόσωπον προσωπον face; ahead of δυνάστου δυναστης dynasty; dynast ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing κρινεῖς κρινω judge; decide τὸν ο the πλησίον πλησιον near; neighbor σου σου of you; your
19:15 לֹא־ lō- לֹא not תַעֲשׂ֥וּ ṯaʕᵃśˌû עשׂה make עָ֨וֶל֙ ʕˈāwel עָוֶל injustice בַּ ba בְּ in † הַ the מִּשְׁפָּ֔ט mmišpˈāṭ מִשְׁפָּט justice לֹא־ lō- לֹא not תִשָּׂ֣א ṯiśśˈā נשׂא lift פְנֵי־ fᵊnê- פָּנֶה face דָ֔ל ḏˈāl דַּל poor וְ wᵊ וְ and לֹ֥א lˌō לֹא not תֶהְדַּ֖ר ṯehdˌar הדר honour פְּנֵ֣י pᵊnˈê פָּנֶה face גָדֹ֑ול ḡāḏˈôl גָּדֹול great בְּ bᵊ בְּ in צֶ֖דֶק ṣˌeḏeq צֶדֶק justice תִּשְׁפֹּ֥ט tišpˌōṭ שׁפט judge עֲמִיתֶֽךָ׃ ʕᵃmîṯˈeḵā עָמִית fellow
19:15. non facies quod iniquum est nec iniuste iudicabis nec consideres personam pauperis nec honores vultum potentis iuste iudica proximo tuoThou shalt not do that which is unjust, nor judge unjustly. Respect not the person of the poor: nor honour the countenance of the mighty. But judge thy neighbour according to justice.
15. Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour.
19:15. You shall not do what is unjust, nor shall you judge unjustly. You shall not consider the reputation of the poor, nor shall you honor the countenance of the powerful. Judge your neighbor justly.
19:15. Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: [but] in righteousness shalt thou judge thy neighbour.
Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: [but] in righteousness shalt thou judge thy neighbour:

15: Не делайте неправды на суде; не будь лицеприятен к нищему и не угождай лицу великого; по правде суди ближнего твоего.
19:15
οὐ ου not
ποιήσετε ποιεω do; make
ἄδικον αδικος injurious; unjust
ἐν εν in
κρίσει κρισις decision; judgment
οὐ ου not
λήμψῃ λαμβανω take; get
πρόσωπον προσωπον face; ahead of
πτωχοῦ πτωχος bankrupt; beggarly
οὐδὲ ουδε not even; neither
θαυμάσεις θαυμαζω wonder
πρόσωπον προσωπον face; ahead of
δυνάστου δυναστης dynasty; dynast
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
κρινεῖς κρινω judge; decide
τὸν ο the
πλησίον πλησιον near; neighbor
σου σου of you; your
19:15
לֹא־ lō- לֹא not
תַעֲשׂ֥וּ ṯaʕᵃśˌû עשׂה make
עָ֨וֶל֙ ʕˈāwel עָוֶל injustice
בַּ ba בְּ in
הַ the
מִּשְׁפָּ֔ט mmišpˈāṭ מִשְׁפָּט justice
לֹא־ lō- לֹא not
תִשָּׂ֣א ṯiśśˈā נשׂא lift
פְנֵי־ fᵊnê- פָּנֶה face
דָ֔ל ḏˈāl דַּל poor
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תֶהְדַּ֖ר ṯehdˌar הדר honour
פְּנֵ֣י pᵊnˈê פָּנֶה face
גָדֹ֑ול ḡāḏˈôl גָּדֹול great
בְּ bᵊ בְּ in
צֶ֖דֶק ṣˌeḏeq צֶדֶק justice
תִּשְׁפֹּ֥ט tišpˌōṭ שׁפט judge
עֲמִיתֶֽךָ׃ ʕᵃmîṯˈeḵā עָמִית fellow
19:15. non facies quod iniquum est nec iniuste iudicabis nec consideres personam pauperis nec honores vultum potentis iuste iudica proximo tuo
Thou shalt not do that which is unjust, nor judge unjustly. Respect not the person of the poor: nor honour the countenance of the mighty. But judge thy neighbour according to justice.
19:15. You shall not do what is unjust, nor shall you judge unjustly. You shall not consider the reputation of the poor, nor shall you honor the countenance of the powerful. Judge your neighbor justly.
19:15. Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: [but] in righteousness shalt thou judge thy neighbour.
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
19:15: Lev 19:35; Exo 18:21, Exo 23:2, Exo 23:2, Exo 23:3, Exo 23:7, Exo 23:8; Deu 1:17, Deu 16:19, Deu 25:13-16, Deu 27:19; Ch2 19:6, Ch2 19:7; Psa 82:2; Pro 18:5, Pro 24:23; Jam 2:6-9
John Gill
19:15 Ye shall do no unrighteousness in judgment,.... This is said with respect to judges and witnesses, as Aben Ezra notes; that the one should not bear false witness in a court of judicature to the perversion of justice, and the other should not pronounce an unrighteous sentence, justifying the wicked and condemning the righteous:
thou shalt not respect the person of the poor; that is, in judgment, or in a court of judicature, when a cause of his is brought before it; though privately his person may be respected, and he relieved in his distress as a poor man; but in a court of justice his person and character as a poor man are not to be regarded; the cause is not to be given either for him or against him on that account, without regard to the justice and equity of it; he may be pitied in other respects but in a cause between him and another, even a rich man, not pity, but justice, must take place; see Gill on Ex 23:3,
nor honour the person of the mighty; not fear to put him to shame and blushing, by giving the cause against him, if he is in the wrong; his riches, his grandeur, his honour, must not came into any account, or have any weight or influence on the court to pervert justice: the Jewish writers, particularly Maimonides (z) suggest that there was to be no difference between a rich man and a poor man while their cause was trying; that they were to be clothed either both in a rich habit, or both in a mean one; and that their posture was to be alike, whether sitting or standing; as well as that no favour should be shown to one more than to another; as that one might have liberty to speak as much and as long as he pleased, and the other bid to be short; or the one be spoken tenderly to, and the other harshly:
but in righteousness shall thou judge thy neighbour; be he rich or poor, doing justice to both, and showing no partiality to either; see Prov 18:5.
(z) Hilchot Sanhedrin, c. 21. sect. 1, 2, 3.
John Wesley
19:15 The poor - So as through pity to him to give an unrighteous sentence.
19:1619:16: Եւ նենգութեամբ ընդ ազգի քում մի՛ գնայցես. եւ յարիւն ընկերի քոյ մի՛ յօժարիցես։ Ե՛ս եմ Տէր Աստուած ձեր.
16 Քո ազգակիցների հանդէպ նենգութիւն չգործես եւ քո ընկերոջ արեան թափուելուն պատճառ չդառնաս: Ես եմ ձեր Տէր Աստուածը:
16 Ձեր ժողովուրդին մէջ չարախօսութիւն ընելու մի՛ պտըտիք. ձեր ընկերին արիւնը մի՛ մտնէք. Ես եմ Տէրը։
Եւ նենգութեամբ ընդ ազգի քում մի՛ գնայցես. յարիւն ընկերի քո մի՛ յօժարիցես. ես եմ Տէր [306]Աստուած ձեր:

19:16: Եւ նենգութեամբ ընդ ազգի քում մի՛ գնայցես. եւ յարիւն ընկերի քոյ մի՛ յօժարիցես։ Ե՛ս եմ Տէր Աստուած ձեր.
16 Քո ազգակիցների հանդէպ նենգութիւն չգործես եւ քո ընկերոջ արեան թափուելուն պատճառ չդառնաս: Ես եմ ձեր Տէր Աստուածը:
16 Ձեր ժողովուրդին մէջ չարախօսութիւն ընելու մի՛ պտըտիք. ձեր ընկերին արիւնը մի՛ մտնէք. Ես եմ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
19:1616: Не ходи переносчиком в народе твоем и не восставай на жизнь ближнего твоего. Я Господь.
19:16 οὐ ου not πορεύσῃ πορευομαι travel; go δόλῳ δολος cunning; treachery ἐν εν in τῷ ο the ἔθνει εθνος nation; caste σου σου of you; your οὐκ ου not ἐπισυστήσῃ επισυνιστημι in; on αἷμα αιμα blood; bloodstreams τοῦ ο the πλησίον πλησιον near; neighbor σου σου of you; your ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
19:16 לֹא־ lō- לֹא not תֵלֵ֤ךְ ṯēlˈēḵ הלך walk רָכִיל֙ rāḵîl רָכִיל slanderer בְּ bᵊ בְּ in עַמֶּ֔יךָ ʕammˈeʸḵā עַם people לֹ֥א lˌō לֹא not תַעֲמֹ֖ד ṯaʕᵃmˌōḏ עמד stand עַל־ ʕal- עַל upon דַּ֣ם dˈam דָּם blood רֵעֶ֑ךָ rēʕˈeḵā רֵעַ fellow אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:16. non eris criminator et susurro in populis non stabis contra sanguinem proximi tui ego DominusThou shalt not be a detractor nor a whisperer among the people. Thou shalt not stand against the blood of thy neighbour. I am the Lord.
16. Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD.
19:16. You shall not be a detractor, nor a whisperer, among the people. You shall not stand against the blood of your neighbor. I am the Lord.
19:16. Thou shalt not go up and down [as] a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I [am] the LORD.
Thou shalt not go up and down [as] a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I [am] the LORD:

16: Не ходи переносчиком в народе твоем и не восставай на жизнь ближнего твоего. Я Господь.
19:16
οὐ ου not
πορεύσῃ πορευομαι travel; go
δόλῳ δολος cunning; treachery
ἐν εν in
τῷ ο the
ἔθνει εθνος nation; caste
σου σου of you; your
οὐκ ου not
ἐπισυστήσῃ επισυνιστημι in; on
αἷμα αιμα blood; bloodstreams
τοῦ ο the
πλησίον πλησιον near; neighbor
σου σου of you; your
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
19:16
לֹא־ lō- לֹא not
תֵלֵ֤ךְ ṯēlˈēḵ הלך walk
רָכִיל֙ rāḵîl רָכִיל slanderer
בְּ bᵊ בְּ in
עַמֶּ֔יךָ ʕammˈeʸḵā עַם people
לֹ֥א lˌō לֹא not
תַעֲמֹ֖ד ṯaʕᵃmˌōḏ עמד stand
עַל־ ʕal- עַל upon
דַּ֣ם dˈam דָּם blood
רֵעֶ֑ךָ rēʕˈeḵā רֵעַ fellow
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:16. non eris criminator et susurro in populis non stabis contra sanguinem proximi tui ego Dominus
Thou shalt not be a detractor nor a whisperer among the people. Thou shalt not stand against the blood of thy neighbour. I am the Lord.
19:16. You shall not be a detractor, nor a whisperer, among the people. You shall not stand against the blood of your neighbor. I am the Lord.
19:16. Thou shalt not go up and down [as] a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I [am] the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-18: Закон любви и благожелательности к ближнему, здесь заповедуемый (ст. 18), предваряется отрицательными постановлениями: 1) не клеветать на ближнего и вообще не содействовать гибели ближнего (ср. Исх ХXIII:7) или (по толкованию евр. авторитетов) даже избегать не оказывать ему помощи ввиду предстоящей ему гибели (ст. 16); 2) не увлекаться чувством мести в отношении ближнего, избегать особенно тайной злобы против него, предпочитая ей открытое обвинение его (ст. 17; Vulg.: non oderis fratrem tuum in corde tuo, sed publice arzge eum). Непосредственно за запрещением «мстить» следует положительный «царский закон по Писанию» (Иак II:8) — закон любви к ближнему, как к самому себе. Из сопоставления ст. 18: со ст. 34: видно, что именем ближнего здесь назван не просто единоплеменник, но и вообще человек, напр., поселившийся среди евреев, пришелец. Тем не менее национальная исключительность евреев уже рано побуждала ограничивать обязательность этой заповеди пределами лишь своего народа (Grotius: proximum hic, ut et in omnibus Mosis legibus, Israelitam solum, aut extraneum legi subjectum intelligunt Hebraei).
Adam Clarke: Commentary on the Bible - 1831
19:16: Thou shalt not go up and down as a tale-bearer - רכיל rachil signifies a trader, a peddler, and is here applied to the person who travels about dealing in scandal and calumny, getting the secrets of every person and family, and retailing them wherever he goes. A more despicable character exists not: such a person is a pest to society, and should be exiled from the habitations of men.
Neither shalt thou stand against the blood, etc. - Thou shalt not be as a false witness, because by such testimony the blood - the life of an innocent man may be endangered.
Albert Barnes: Notes on the Bible - 1834
19:16: Stand against the blood of thy neighbor - Either, to put his life in danger by standing up as his accuser (compare Mat 26:60); or, to stand by idly when thy neighbor's life is in danger. Whichever interpretation we adopt, the clause prohibits that which might interfere with the course of justice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:16: talebearer: Exo 23:1; Psa 15:3; Pro 11:13, Pro 20:19; Jer 6:28, Jer 9:4; Eze 22:9; Ti1 3:11; Ti2 3:3; Tit 2:3; Pe1 2:1
stand: Exo 20:16, Exo 23:1, Exo 23:7; Kg1 21:10-13; Mat 26:60, Mat 26:61, Mat 27:4; Act 6:11-13; Act 24:4-9
Geneva 1599
19:16 Thou shalt not (e) go up and down [as] a talebearer among thy people: neither shalt thou (f) stand against the blood of thy neighbour: I [am] the LORD.
(e) As a slanderer, backbiter, or quarrel picker.
(f) By consenting to his death, or conspiring with the wicked.
John Gill
19:16 Thou shall not go up and down as a talebearer among thy people,.... The word used signifies a merchant, and particularly one that deals in drugs and spices, and especially a peddler in those things, that goes about from place to place to sell them; and such having an opportunity and making use of it to carry stories of others, and report them to their disadvantage, hence it came to be used for one that carries tales from house to house, in order to curry favour for himself, and to the injury of others; and such a man is a detestable person, and ought not to be encouraged, see Ti1 5:13,
neither shall thou stand against the blood of thy neighbour; either by bearing a false testimony, whereby his blood is in danger of being shed when innocent; or by being silent, and not hearing a testimony for him, whereby the shedding of his innocent blood might have been prevented; either way may be interpreted standing against it: the Jewish writers think, that a man by this law, is bound to do all he can to preserve the life of his neighbour, when it is by any means in danger, by drowning, or by thieves and wild beasts, so Jarchi:
I am the Lord; the just and righteous One, who will resent and punish for all unjust proceedings in courts of judicature, secret tale bearing, doing any injury to another, or not preventing it when in the power of his hands.
John Wesley
19:16 Stand against the blood - In judgment as a false accuser or false witness, for accusers and witnesses use to stand, whilst the judges sit in courts of judicature.
19:1719:17: մի՛ ատեսցես զեղբայր քո ՚ի մտի քում։ Յանդիմանութեամբ յանդիմանեսցես զընկե՛ր քո, եւ մի՛ ընդունիցիս վասն նորա զմեղս։
17 Քո հոգում եղբօրդ չատես: Խստագոյնս յանդիմանի՛ր քո ընկերոջը, որպէսզի նրա պատճառով մեղքեր չգործես:
17 Եղբայրդ քու սրտիդ մէջ մի՛ ատեր. քու դրացիդ անպատճառ յանդիմանէ՛, որպէս զի անոր համար մեղք չկրես։
Մի՛ ատեսցես զեղբայր քո ի մտի քում. յանդիմանութեամբ յանդիմանեսցես զընկեր քո, եւ մի՛ ընդունիցիս վասն նորա զմեղս:

19:17: մի՛ ատեսցես զեղբայր քո ՚ի մտի քում։ Յանդիմանութեամբ յանդիմանեսցես զընկե՛ր քո, եւ մի՛ ընդունիցիս վասն նորա զմեղս։
17 Քո հոգում եղբօրդ չատես: Խստագոյնս յանդիմանի՛ր քո ընկերոջը, որպէսզի նրա պատճառով մեղքեր չգործես:
17 Եղբայրդ քու սրտիդ մէջ մի՛ ատեր. քու դրացիդ անպատճառ յանդիմանէ՛, որպէս զի անոր համար մեղք չկրես։
zohrab-1805▾ eastern-1994▾ western am▾
19:1717: Не враждуй на брата твоего в сердце твоем; обличи ближнего твоего, и не понесешь за него греха.
19:17 οὐ ου not μισήσεις μισεω hate τὸν ο the ἀδελφόν αδελφος brother σου σου of you; your τῇ ο the διανοίᾳ διανοια mind; intention σου σου of you; your ἐλεγμῷ ελεγμος refuting; reproving ἐλέγξεις ελεγχω convict; question τὸν ο the πλησίον πλησιον near; neighbor σου σου of you; your καὶ και and; even οὐ ου not λήμψῃ λαμβανω take; get δι᾿ δια through; because of αὐτὸν αυτος he; him ἁμαρτίαν αμαρτια sin; fault
19:17 לֹֽא־ lˈō- לֹא not תִשְׂנָ֥א ṯiśnˌā שׂנא hate אֶת־ ʔeṯ- אֵת [object marker] אָחִ֖יךָ ʔāḥˌîḵā אָח brother בִּ bi בְּ in לְבָבֶ֑ךָ lᵊvāvˈeḵā לֵבָב heart הֹוכֵ֤חַ hôḵˈēₐḥ יכח reprove תֹּוכִ֨יחַ֙ tôḵˈîₐḥ יכח reprove אֶת־ ʔeṯ- אֵת [object marker] עֲמִיתֶ֔ךָ ʕᵃmîṯˈeḵā עָמִית fellow וְ wᵊ וְ and לֹא־ lō- לֹא not תִשָּׂ֥א ṯiśśˌā נשׂא lift עָלָ֖יו ʕālˌāʸw עַל upon חֵֽטְא׃ ḥˈēṭᵊ חֵטְא offence
19:17. ne oderis fratrem tuum in corde tuo sed publice argue eum ne habeas super illo peccatumThou shalt not hate thy brother in thy heart: But reprove him openly, lest thou incur sin through him.
17. Thou shalt not hate thy brother in thine heart: thou shalt surely rebuke thy neighbour, and not bear sin because of him.
19:17. You shall not hate your brother in your heart, but reprove him openly, lest you have sin over him.
19:17. Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.
Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him:

17: Не враждуй на брата твоего в сердце твоем; обличи ближнего твоего, и не понесешь за него греха.
19:17
οὐ ου not
μισήσεις μισεω hate
τὸν ο the
ἀδελφόν αδελφος brother
σου σου of you; your
τῇ ο the
διανοίᾳ διανοια mind; intention
σου σου of you; your
ἐλεγμῷ ελεγμος refuting; reproving
ἐλέγξεις ελεγχω convict; question
τὸν ο the
πλησίον πλησιον near; neighbor
σου σου of you; your
καὶ και and; even
οὐ ου not
λήμψῃ λαμβανω take; get
δι᾿ δια through; because of
αὐτὸν αυτος he; him
ἁμαρτίαν αμαρτια sin; fault
19:17
לֹֽא־ lˈō- לֹא not
תִשְׂנָ֥א ṯiśnˌā שׂנא hate
אֶת־ ʔeṯ- אֵת [object marker]
אָחִ֖יךָ ʔāḥˌîḵā אָח brother
בִּ bi בְּ in
לְבָבֶ֑ךָ lᵊvāvˈeḵā לֵבָב heart
הֹוכֵ֤חַ hôḵˈēₐḥ יכח reprove
תֹּוכִ֨יחַ֙ tôḵˈîₐḥ יכח reprove
אֶת־ ʔeṯ- אֵת [object marker]
עֲמִיתֶ֔ךָ ʕᵃmîṯˈeḵā עָמִית fellow
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תִשָּׂ֥א ṯiśśˌā נשׂא lift
עָלָ֖יו ʕālˌāʸw עַל upon
חֵֽטְא׃ ḥˈēṭᵊ חֵטְא offence
19:17. ne oderis fratrem tuum in corde tuo sed publice argue eum ne habeas super illo peccatum
Thou shalt not hate thy brother in thy heart: But reprove him openly, lest thou incur sin through him.
19:17. You shall not hate your brother in your heart, but reprove him openly, lest you have sin over him.
19:17. Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.
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Adam Clarke: Commentary on the Bible - 1831
19:17: Thou shalt not hate thy brother - Thou shalt not only not do him any kind of evil, but thou shalt harbor no hatred in thy heart towards him. On the contrary, thou shalt love him as thyself, Lev 19:18. Many persons suppose, from misunderstanding our Lord's words, Joh 13:34, A new commandment give I unto you, that ye love one another, etc., that loving our neighbor as ourselves was first instituted under the Gospel. This verse shows the opinion to be unfounded: but to love another as Christ has loved us, i. e., to lay down our lives for each other, is certainly a new commandment; we have it simply on the authority of Jesus Christ alone.
And not suffer sin upon him - If thou see him sin, or know him to be addicted to any thing by which the safety of his soul is endangered, thou shalt mildly and affectionately reprove him, and by no means permit him to go on without counsel and advice in a way that is leading him to perdition. In a multitude of cases timely reproof has been the means of saving the soul. Speak to him privately if possible; if not, write to him in such a way that himself alone shall see it.
Albert Barnes: Notes on the Bible - 1834
19:17: Not suffer sin upon him - Rather, not hear sin on his account; that is, either by bearing secret ill-will Eph 4:26, or by encouraging him to sin in withholding due rebuke Rom 1:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:17: hate: Gen 27:41; Pro 26:24-26; Jo1 2:9, Jo1 2:11, Jo1 3:12-15
rebuke: Psa 141:5; Pro 9:8, Pro 27:5, Pro 27:6; Mat 18:15-17; Luk 17:3; Gal 2:11-14, Gal 6:1; Eph 5:11; Ti1 5:20; Ti2 4:2; Tit 1:13, Tit 2:15
and not suffer sin upon him: or, that thou bear not sin for him, Rom 1:32; Co1 5:2; Ti1 5:22; Jo2 1:10, Jo2 1:11
John Gill
19:17 Thou shalt not hate thy brother in thine heart,.... Although no hatred may be expressed either by words or deeds, yet being in the heart is a breach of the sixth command, see Mt 5:21; and of this a man may be guilty, when he does not attempt to save the life of his neighbour, either by bearing a testimony for him, or by delivering from danger, as preserving him from drowning, from wild beasts and thieves, as in Lev 19:16; or when he does not reprove him for sin, as in the next clause, but suffers him to go on in it to his ruin, either of which by interpretation is an hatred of him:
thou shalt in any wise rebuke thy neighbour, for any sin committed by him, though secretly, yet known; which rebuke should be private, and repeated as may be found necessary, and given gently in meekness and tenderness:
and not suffer sin upon him; unconvinced of, unrepented of and persisted in, which may prove of fatal consequence to him; and therefore to let him alone, and go on in it without telling him of it, and reproving him for it, would be so far from acting the kind and friendly part, and showing him love and respect, that it would be an evidence of hating him at heart, at least it might be strongly suspected: or, "and not bear sin for him" (a); become a partner with him in his sin, and so become liable to bear punishment for it; which is a strong reason for reproving sin, in a proper manner, lest we should be partakers of other men's sins; see Ti1 5:20.
(a) "ne feras propter eum peccatum", Tigurine version; so Sept. Syr. Ar. Targum Jonathan, Aben Ezra, Ainsworth.
John Wesley
19:17 Thou shalt not hate - As thou dost, in effect, if thou dost not rebuke him. Thy brother - The same as thy neighbour, that is, every man. If thy brother hath done wrong, thou shalt neither divulge it to others, nor hate him, and smother that hatred by sullen silence; nor flatter him therein, but shalt freely and in love, tell him of his fault. And not suffer sin upon him - Not suffer him to lie under the guilt of any sin, which thou by rebuking him, and thereby bringing him to repentance, couldst free him from.
Robert Jamieson, A. R. Fausset and David Brown
19:17 thou shalt in any wise rebuke thy neighbour--Instead of cherishing latent feelings of malice or meditating purposes of revenge against a person who has committed an insult or injury against them, God's people were taught to remonstrate with the offender and endeavor, by calm and kindly reason, to bring him to a sense of his fault.
not suffer sin upon him--literally, "that ye may not participate in his sin."
19:1819:18: Մի՛ խնդրեսցէ վրէժ ձեռն քո. եւ ընդ որդւոց ժողովրդեան քոյ ոխս՝ մի՛ ունիցիս։ Եւ սիրեսցես զընկեր քո իբրեւ զա՛նձն քո. զի ե՛ս եմ Տէր[1079]. [1079] Այլք. Եւ մի՛ խնդրեսցէ։
18 Վրէժխնդիր մի՛ լինիր եւ քո ժողովրդի դէմ ոխ մի՛ ունեցիր: Պիտի սիրես քո ընկերոջը՝ ինչպէս ինքդ քեզ, քանզի ես եմ Տէրը:
18 Վրէժ մի՛ առներ եւ քու ժողովուրդիդ որդիներուն դէմ ոխ մի՛ պահեր, հապա քու ընկերդ քու անձիդ պէս սիրէ՛։ Ես եմ Տէրը։
Մի՛ խնդրեսցէ վրէժ ձեռն քո. եւ ընդ որդւոց ժողովրդեան քո ոխս մի՛ ունիցիս, եւ սիրեսցես զընկեր քո իբրեւ զանձն քո, զի ես եմ Տէր:

19:18: Մի՛ խնդրեսցէ վրէժ ձեռն քո. եւ ընդ որդւոց ժողովրդեան քոյ ոխս՝ մի՛ ունիցիս։ Եւ սիրեսցես զընկեր քո իբրեւ զա՛նձն քո. զի ե՛ս եմ Տէր[1079].
[1079] Այլք. Եւ մի՛ խնդրեսցէ։
18 Վրէժխնդիր մի՛ լինիր եւ քո ժողովրդի դէմ ոխ մի՛ ունեցիր: Պիտի սիրես քո ընկերոջը՝ ինչպէս ինքդ քեզ, քանզի ես եմ Տէրը:
18 Վրէժ մի՛ առներ եւ քու ժողովուրդիդ որդիներուն դէմ ոխ մի՛ պահեր, հապա քու ընկերդ քու անձիդ պէս սիրէ՛։ Ես եմ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
19:1818: Не мсти и не имей злобы на сынов народа твоего, но люби ближнего твоего, как самого себя. Я Господь.
19:18 καὶ και and; even οὐκ ου not ἐκδικᾶταί εκδικαζω of you; your ἡ ο the χείρ χειρ hand καὶ και and; even οὐ ου not μηνιεῖς μηνιω the υἱοῖς υιος son τοῦ ο the λαοῦ λαος populace; population σου σου of you; your καὶ και and; even ἀγαπήσεις αγαπαω love τὸν ο the πλησίον πλησιον near; neighbor σου σου of you; your ὡς ως.1 as; how σεαυτόν σεαυτου of yourself ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master
19:18 לֹֽא־ lˈō- לֹא not תִקֹּ֤ם ṯiqqˈōm נקם avenge וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תִטֹּר֙ ṯiṭṭˌōr נטר be angry אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son עַמֶּ֔ךָ ʕammˈeḵā עַם people וְ wᵊ וְ and אָֽהַבְתָּ֥ ʔˈāhavtˌā אהב love לְ lᵊ לְ to רֵעֲךָ֖ rēʕᵃḵˌā רֵעַ fellow כָּמֹ֑וךָ kāmˈôḵā כְּמֹו like אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:18. non quaeres ultionem nec memor eris iniuriae civium tuorum diliges amicum tuum sicut temet ipsum ego DominusSeek not revenge, nor be mindful of the injury of thy citizens. Thou shalt love thy friend as thyself. I am the Lord.
18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
19:18. Do not seek revenge, neither should you be mindful of the injury of your fellow citizens. You shall love your friend as yourself. I am the Lord.
19:18. Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I [am] the LORD.
Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I [am] the LORD:

18: Не мсти и не имей злобы на сынов народа твоего, но люби ближнего твоего, как самого себя. Я Господь.
19:18
καὶ και and; even
οὐκ ου not
ἐκδικᾶταί εκδικαζω of you; your
ο the
χείρ χειρ hand
καὶ και and; even
οὐ ου not
μηνιεῖς μηνιω the
υἱοῖς υιος son
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
καὶ και and; even
ἀγαπήσεις αγαπαω love
τὸν ο the
πλησίον πλησιον near; neighbor
σου σου of you; your
ὡς ως.1 as; how
σεαυτόν σεαυτου of yourself
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
19:18
לֹֽא־ lˈō- לֹא not
תִקֹּ֤ם ṯiqqˈōm נקם avenge
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תִטֹּר֙ ṯiṭṭˌōr נטר be angry
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֣י bᵊnˈê בֵּן son
עַמֶּ֔ךָ ʕammˈeḵā עַם people
וְ wᵊ וְ and
אָֽהַבְתָּ֥ ʔˈāhavtˌā אהב love
לְ lᵊ לְ to
רֵעֲךָ֖ rēʕᵃḵˌā רֵעַ fellow
כָּמֹ֑וךָ kāmˈôḵā כְּמֹו like
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:18. non quaeres ultionem nec memor eris iniuriae civium tuorum diliges amicum tuum sicut temet ipsum ego Dominus
Seek not revenge, nor be mindful of the injury of thy citizens. Thou shalt love thy friend as thyself. I am the Lord.
19:18. Do not seek revenge, neither should you be mindful of the injury of your fellow citizens. You shall love your friend as yourself. I am the Lord.
19:18. Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I [am] the LORD.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:18: not avenge: Exo 23:4, Exo 23:5; Deu 32:25; Sa2 13:22, Sa2 13:28; Pro 20:22; Mat 5:43, Mat 5:44; Rom 12:17, Rom 12:19, Rom 13:4; Gal 5:20; Eph 4:31; Col 3:8; Pe1 2:1
thou shalt: Mat 5:43, Mat 19:19, Mat 22:39, Mat 22:40; Mar 12:31-34; Luk 10:27-37; Rom 13:9; Gal 5:14; Jam 2:8
John Gill
19:18 Thou shalt not avenge,.... That is, not avenge ourselves on him that has done us an ill thing, but leave it to him to whom vengeance belongs, see Rom 12:19; which is done when a man does an ill thing for another, or denies to grant a favour which he has been denied by another; Jarchi thus illustrates it, one says to him (his neighbour) lend me thy sickle; he answers, no (I will not); on the morrow (the neighbour comes, who had refused, and) says to him, lend me thy hatchet; he replies, I will not lend thee, even as thou wouldest not lend me; this is vengeance: this was reckoned mean and little, a piece of weakness with the very Heathens (b):
nor bear any grudge against the children of thy people; those of the same place, city, or kingdom; or "not observe" (c) the injury done, take no notice of it, nor lay it up in the mind and memory, but forget it; or "not keep" (d) or retain enmity, as the Targum of Jonathan supplies it; and so do an ill turn, or refuse to do a good one; or if that is done, yet upbraids with the former unkindness; for upbraiding with unkindness shows that a grudge is retained, though the suit is not denied:
but thou shalt love thy neighbour as thyself; sincerely and heartily, as a man loves himself, doing all the good to him as a man does to himself, or would have done to himself, and hindering all the mischief done to him he would have himself preserved from: Jarchi observes, that it was a saying of R. Akiba, that this is"the great universal in the law,''and it does indeed comprehend the whole of the second table of the law, and is the summary of it, and is pretty much the same our Lord says of it, that it is the second and great commandment, and like unto the first, on which two all the law and the prophets hang, Mt 22:37; and so the Apostle Paul makes all the laws of the second table to be comprehended in this, Rom 13:9,
I am the Lord; the Creator of all men, and who has commanded them to love one another, and to whom alone vengeance belongs, and who expects obedience to the above laws of his.
(b) -----quippe minuti, &c. Juvenal. Satyr. 13. (c) "et non observabis", Montanus. (d) "Non servabis", Pagninus, Drusius; "neque iram asservato"; Junius & Tremellius, Piscator.
John Wesley
19:18 Thy neighbour - Every man, as plainly appears, By comparing this place with Lev 19:34, where this law is applied to strangers. Because the word neighbour is explained by another man, Lev 20:10; Rom 13:8. As thyself - With the same sincerity, though not equality of affection.
Robert Jamieson, A. R. Fausset and David Brown
19:18 thou shalt love thy neighbour as thyself--The word "neighbour" is used as synonymous with "fellow creature." The Israelites in a later age restricted its meaning as applicable only to their own countrymen. This narrow interpretation was refuted by our Lord in a beautiful parable (Lk 10:30-37).
19:1919:19: զօրէնս իմ պահեսջի՛ր։Զանասո՛ւն քո յօտարախառնս մի՛ խառնեսցես։ Եւ զայգի քո՝ մի՛ վարեսցես այլ եւ այլ։ Զձորձս երկդիմիս գարշելիս՝ մի՛ արկանիցես զքեւ[1080]։ [1080] Այլք. Եւ զձորձս երկդիմիս գար՛՛։
19 Պիտի պահպանէք իմ այս օրէնքները. Չթողես, որ քո անասունը այլ տեսակի անասունի հետ խառնակուի: Քո այգում տարբեր սերմեր մի՛ ցանիր: Երկու տարբեր նիւթերից գործուած գարշելի զգեստներ մի՛ հագիր:
19 Իմ կանոններս պահեցէ՛ք. քու անասունիդ մէկ տեսակը ուրիշ տեսակի հետ զուգաւորել մի՛ տար. քու արտիդ մէջ զանազան սերմ մի՛ ցաներ եւ երկու նիւթէ գործուած այլախառն հանդերձ մի՛ հագնիր։
Զօրէնս իմ պահեսջիք. զանասուն քո յօտարախառնս մի՛ խառնիցես. եւ [307]զայգիս քո մի՛ վարեսցես այլեւայլ, եւ [308]զձորձս երկդիմիս գարշելիս`` մի՛ արկանիցես զքեւ:

19:19: զօրէնս իմ պահեսջի՛ր։Զանասո՛ւն քո յօտարախառնս մի՛ խառնեսցես։ Եւ զայգի քո՝ մի՛ վարեսցես այլ եւ այլ։ Զձորձս երկդիմիս գարշելիս՝ մի՛ արկանիցես զքեւ[1080]։
[1080] Այլք. Եւ զձորձս երկդիմիս գար՛՛։
19 Պիտի պահպանէք իմ այս օրէնքները. Չթողես, որ քո անասունը այլ տեսակի անասունի հետ խառնակուի: Քո այգում տարբեր սերմեր մի՛ ցանիր: Երկու տարբեր նիւթերից գործուած գարշելի զգեստներ մի՛ հագիր:
19 Իմ կանոններս պահեցէ՛ք. քու անասունիդ մէկ տեսակը ուրիշ տեսակի հետ զուգաւորել մի՛ տար. քու արտիդ մէջ զանազան սերմ մի՛ ցաներ եւ երկու նիւթէ գործուած այլախառն հանդերձ մի՛ հագնիր։
zohrab-1805▾ eastern-1994▾ western am▾
19:1919: Уставы Мои соблюдайте; скота твоего не своди с иною породою; поля твоего не засевай двумя родами [семян]; в одежду из разнородных нитей, из шерсти и льна, не одевайся.
19:19 τὸν ο the νόμον νομος.1 law μου μου of me; mine φυλάξεσθε φυλασσω guard; keep τὰ ο the κτήνη κτηνος livestock; animal σου σου of you; your οὐ ου not κατοχεύσεις κατοχευω and; even τὸν ο the ἀμπελῶνά αμπελων vineyard σου σου of you; your οὐ ου not κατασπερεῖς κατασπειρω transcendent; differing καὶ και and; even ἱμάτιον ιματιον clothing; clothes ἐκ εκ from; out of δύο δυο two ὑφασμένον υφαινω not ἐπιβαλεῖς επιβαλλω impose; cast on σεαυτῷ σεαυτου of yourself
19:19 אֶֽת־ ʔˈeṯ- אֵת [object marker] חֻקֹּתַי֮ ḥuqqōṯay חֻקָּה regulation תִּשְׁמֹרוּ֒ tišmōrˌû שׁמר keep בְּהֶמְתְּךָ֙ bᵊhemtᵊḵˌā בְּהֵמָה cattle לֹא־ lō- לֹא not תַרְבִּ֣יעַ ṯarbˈîₐʕ רבע lie down כִּלְאַ֔יִם kilʔˈayim כִּלְאַיִם doubleness שָׂדְךָ֖ śāḏᵊḵˌā שָׂדֶה open field לֹא־ lō- לֹא not תִזְרַ֣ע ṯizrˈaʕ זרע sow כִּלְאָ֑יִם kilʔˈāyim כִּלְאַיִם doubleness וּ û וְ and בֶ֤גֶד vˈeḡeḏ בֶּגֶד garment כִּלְאַ֨יִם֙ kilʔˈayim כִּלְאַיִם doubleness שַֽׁעַטְנֵ֔ז šˈaʕaṭnˈēz שַׁעַטְנֵז cloth לֹ֥א lˌō לֹא not יַעֲלֶ֖ה yaʕᵃlˌeh עלה ascend עָלֶֽיךָ׃ פ ʕālˈeʸḵā . f עַל upon
19:19. leges meas custodite iumenta tua non facies coire cum alterius generis animantibus agrum non seres diverso semine veste quae ex duobus texta est non induerisKeep ye my laws. Thou shalt not make thy cattle to gender with beasts of any other kind. Thou shalt not sow thy field with different seeds. Thou shalt not wear a garment that is woven of two sorts.
19. Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with two kinds of seed: neither shall there come upon thee a garment of two kinds of stuff mingled together.
19:19. Observe my laws. You shall not cause your cattle to breed with other kinds of animals. You shall not sow your field with diverse seeds. You shall not be clothed with a garment which has been woven from two things.
19:19. Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee.
Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee:

19: Уставы Мои соблюдайте; скота твоего не своди с иною породою; поля твоего не засевай двумя родами [семян]; в одежду из разнородных нитей, из шерсти и льна, не одевайся.
19:19
τὸν ο the
νόμον νομος.1 law
μου μου of me; mine
φυλάξεσθε φυλασσω guard; keep
τὰ ο the
κτήνη κτηνος livestock; animal
σου σου of you; your
οὐ ου not
κατοχεύσεις κατοχευω and; even
τὸν ο the
ἀμπελῶνά αμπελων vineyard
σου σου of you; your
οὐ ου not
κατασπερεῖς κατασπειρω transcendent; differing
καὶ και and; even
ἱμάτιον ιματιον clothing; clothes
ἐκ εκ from; out of
δύο δυο two
ὑφασμένον υφαινω not
ἐπιβαλεῖς επιβαλλω impose; cast on
σεαυτῷ σεαυτου of yourself
19:19
אֶֽת־ ʔˈeṯ- אֵת [object marker]
חֻקֹּתַי֮ ḥuqqōṯay חֻקָּה regulation
תִּשְׁמֹרוּ֒ tišmōrˌû שׁמר keep
בְּהֶמְתְּךָ֙ bᵊhemtᵊḵˌā בְּהֵמָה cattle
לֹא־ lō- לֹא not
תַרְבִּ֣יעַ ṯarbˈîₐʕ רבע lie down
כִּלְאַ֔יִם kilʔˈayim כִּלְאַיִם doubleness
שָׂדְךָ֖ śāḏᵊḵˌā שָׂדֶה open field
לֹא־ lō- לֹא not
תִזְרַ֣ע ṯizrˈaʕ זרע sow
כִּלְאָ֑יִם kilʔˈāyim כִּלְאַיִם doubleness
וּ û וְ and
בֶ֤גֶד vˈeḡeḏ בֶּגֶד garment
כִּלְאַ֨יִם֙ kilʔˈayim כִּלְאַיִם doubleness
שַֽׁעַטְנֵ֔ז šˈaʕaṭnˈēz שַׁעַטְנֵז cloth
לֹ֥א lˌō לֹא not
יַעֲלֶ֖ה yaʕᵃlˌeh עלה ascend
עָלֶֽיךָ׃ פ ʕālˈeʸḵā . f עַל upon
19:19. leges meas custodite iumenta tua non facies coire cum alterius generis animantibus agrum non seres diverso semine veste quae ex duobus texta est non indueris
Keep ye my laws. Thou shalt not make thy cattle to gender with beasts of any other kind. Thou shalt not sow thy field with different seeds. Thou shalt not wear a garment that is woven of two sorts.
19:19. Observe my laws. You shall not cause your cattle to breed with other kinds of animals. You shall not sow your field with diverse seeds. You shall not be clothed with a garment which has been woven from two things.
19:19. Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Без непосредственной связи с предыдущем дается постановление хранить «уставы» Божии — при творении определенные границы разных видов бытия, а вместе и моральные законы Божии. Именно запрещается (ср. Втор ХХII:9–11) искусственно соединять разнородное (евр. kifaim — заглавие целого трактата Мишны, развивающего мысль данного стиха, Лев ХIX:19): 1) разведение ублюдков скота; 2) засевание одного участка поля разными семенами и 3) приготовление одежды из тканей разнородных нитей (schaatnez — егип. или коптск. слово) — не только химическое (по толкованию иуд. традиции), но и механическое соединение в одной одежде шерсти и льна (ср. Втор XXII:11), главных материалов одежды у евреев. Помимо уважения к положенным Творцом законам, данное постановление могло возбуждать в людях ужас к упомянутым в ХVIII:22–24: мерзостям, понимаемое же в аллегорическом смысле могло ограждать евреев от смешения с язычниками (блаж. Феодор., вопр. 27).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee. 20 And whosoever lieth carnally with a woman, that is a bondmaid, betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged; they shall not be put to death, because she was not free. 21 And he shall bring his trespass offering unto the LORD, unto the door of the tabernacle of the congregation, even a ram for a trespass offering. 22 And the priest shall make an atonement for him with the ram of the trespass offering before the LORD for his sin which he hath done: and the sin which he hath done shall be forgiven him. 23 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of. 24 But in the fourth year all the fruit thereof shall be holy to praise the LORD withal. 25 And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God. 26 Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times. 27 Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard. 28 Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD. 29 Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness.
Here is, I. A law against mixtures, v. 19. God in the beginning made the cattle after their kind (Gen. i. 25), and we must acquiesce in the order of nature God hath established, believing that is best and sufficient, and not covet monsters. Add thou not unto his works, lest he reprove thee; for it is the excellency of the work of God that nothing can, without making it worse, be either put to it or taken from it, Eccl. iii. 14. As what God has joined we must not separate, so what he has separated we must not join. The sowing of mingled corn and the wearing of linsey-woolsey garments are forbidden, either as superstitious customs of the heathen or to intimate how careful they should be not to mingle themselves with the heathen nor to weave any of the usages of the Gentiles into God's ordinances. Ainsworth suggests that it was to lead Israel to the simplicity and sincerity of religion, and to all the parts and doctrines of the law and gospel in their distinct kinds. As faith is necessary, good works are necessary, but to mingle these together in the cause of our justification before God is forbidden, Gal. ii. 16.
II. A law for punishing adultery committed with one that was a bondmaid that was espoused, v. 20-22. If she had not been espoused, the law appointed no punishment at all; being espoused, if she had not been a bondmaid, the punishment had been no less than death: but, being as yet a bondmaid (though before the completing of her espousals she must have been made free), the capital punishment is remitted, and they shall both be scourged; or, as some think, the woman only, and the man was to bring a sacrifice. It was for the honour of marriage, though but begun by betrothing, that the crime should be punished; but it was for the honour of freedom that it should not be punished as the debauching of a free woman was, so great was the difference then made between bond and free (Gal. iv. 30); but the gospel of Christ knows no such distinction, Col. iii. 11.
III. A law concerning fruit-trees, that for the first three years after they were planted, if they should happen to be so forward as to bear in that time, yet no use should be made of the fruit, v. 23-25. It was therefore the practice of the Jews to pluck off the fruit, as soon as they perceived it knit, from their young trees, as gardeners do sometimes, because their early bearing hinders their growing. If any did come to perfection, it was not to be used in the service either of God or man; but what they bore the fourth year was to be holy to the Lord, either given to the priests, or eaten before the Lord with joy, as their second tithe was, and thenceforward it was all their own. Now, 1. Some think this taught them not to follow the custom of the heathen, who, they say, consecrated the very first products of their fruit-trees to their idols, saying that otherwise all the fruits would be blasted. 2. This law in the case of fruit-trees seems to be parallel with that in the case of animals, that no creature should be accepted as an offering till it was past eight days old, nor till that day were children to be circumcised; see ch. xxii. 27. God would have the first-fruits of their trees, but, because for the first three years they were as inconsiderable as a lamb or a calf under eight days old, therefore God would not have them, for it is fit he should have every thing at its best; and yet he would not allow them to be used, because his first-fruits were not as yet offered: they must therefore be accounted as uncircumcised, that is, as an animal under eight days' old, not fit for any use. 3. We are hereby taught not to be over-hasty in catching at any comfort, but to be willing with patience to wait the time for the enjoyment of it, and particularly to acknowledge ourselves unworthy of the increase of the earth, our right to the fruits of which was forfeited by our first parents eating forbidden fruit, and we are restored to it only by the word of God and prayer, 1 Tim. iv. 5.
IV. A law against the superstitious usages of the heathen, v. 26-28. 1. Eating upon the blood, as the Gentiles did, who gathered the blood of their sacrifices into a vessel for their demons (as they fancied) to drink, and then sat about it, eating the flesh themselves, signifying their communion with devils by their feasting with them. Let not this custom be used, for the blood of God's sacrifices was to be sprinkled on the altar, and then poured at the foot of it, and conveyed away. 2. Enchantment and divination, and a superstitious observation of the times, some days and hours lucky and others unlucky. Curious arts of this kind, it is likely, had been of late invented by the Egyptian priests, to amuse the people, and support their own credit. The Israelites had seen them practised, but must by no means imitate them. It would be unpardonable in those to whom were committed the oracles of God to ask counsel of the devil, and yet worse in Christians, to whom the Son of God is manifested, who has destroyed the works of the devil. For Christians to have their nativities cast, and their fortunes told them, to use spells and charms for the cure of diseases and the driving away of evil spirits, to be affected with the falling of the salt, a hare crossing the way, cross days, or the like, is an intolerable affront to the Lord Jesus, a support of paganism and idolatry, and a reproach both to themselves and to that worthy name by which they are called: and those must be grossly ignorant, both of the law and the gospel, that ask, "What harm is there in these things?" Is it no harm for those that have fellowship with Christ to have fellowship with devils, or to learn the ways of those that have? Surely we have not so learned Christ. 3. There was a superstition even in trimming themselves used by the heathen, which must not be imitated by the people of God: You shall not round the corners of your heads. Those that worshipped the hosts of heaven, in honour of them, cut their hair so as that their heads might resemble the celestial globe; but, as the custom was foolish itself, so, being done with respect to their false gods, it was idolatrous. 4. The rites and ceremonies by which they expressed their sorrow at their funerals must not be imitated, v. 28. They must not make cuts or prints in their flesh for the dead; for the heathen did so to pacify the infernal deities they dreamt of, and to render them propitious to their deceased friends. Christ by his sufferings has altered the property of death, and made it a true friend to every true Israelite; and now, as there needs nothing to make death propitious to us (for, if God be so, death is so of course), so we sorrow not as those that have no hope. Those whom the God of Israel had set apart for himself must not receive the image and superscription of these dunghill deities. Lastly, The prostituting of their daughters to uncleanness, which is here forbidden (v. 29), seems to have been practised by the heathen in their idolatrous worships, for with such abominations those unclean spirits which they worshipped were well pleased. And when lewdness obtained as a religious rite, and was committed in their temples, no marvel that the land became full of that wickedness, which, when it entered at the temple-doors, overspread the land like a mighty torrent, and bore down all the fences of virtue and modesty. The devil himself could not have brought such abominations into their lives if he had not first brought them into their worships. And justly were those given up to vile affections who forsook the holy God, and gave divine honours to impure spirits. Those that dishonour God are thus suffered to dishonour themselves and their families.
Adam Clarke: Commentary on the Bible - 1831
19:19: Gender with a diverse kind - These precepts taken literally seem to imply that they should not permit the horse and the she-ass, nor the he-ass and the cow, (as they do in the East), to couple together; nor sow different kinds of seeds in the same field or garden; nor have garments of silk and woolen, cotton and silk, linen and wool, etc. And if all these were forbidden, there must have been some moral reason for the prohibitions, because domestic economy required several of these mixtures, especially those which relate to seeds and clothing. With respect to heterogeneous mixtures among cattle, there is something very unnatural in it, and it was probably forbidden to prevent excitements to such unnatural lusts as those condemned in the preceding chapter, Lev 18:22, Lev 18:23. As to seeds, in many cases it would be very improper to sow different kinds in the same plot of ground. It would be improvident to sow oats and wheat together: the latter would be injured, the former ruined. The turnip and carrot would not succeed conjointly, where either of them separately would prosper and yield a good crop; so we may say of many other kinds of seeds; and if this be all that is intended, the counsels are prudential agricultural maxims. As to different kinds of garments, such as the linsey woolsey, the prohibition here might be intended as much against pride and vanity as any thing else; for it is certain that both these articles may be so manufactured in conjunction as to minister to pride, though in general the linsey woolsey or drugget is the clothing of the poor. But we really do not know what the original word שעטנז shaatnez, which we translate linen and woolen, means: it is true that in Deu 22:11, where it is again used, it seems to be explained by the words immediately following, Thou shalt not wear a garment of divers sorts, as of linen and woolen together; but this may as well refer to a garment made up of a sort of patchwork differently colored and arranged for pride and for show. A folly of this kind prevailed anciently in this very land, and I shall give a proof of it, taken from a sermon against luxury in dress, composed in the fourteenth century.
"As to the first sinne in superfluitie of clothing, soche that maketh it so dere, to the harme of the peple, nat only the cost of enbrauderlng, the disguised endenting, or barring, ounding paling, winding or bending and semblable wast of clothe in vanite. But there is also the costlewe furring in their gounes, so moche pounsing of chesel, to make holes; so moche dagging with sheres foorth; with the superfluitie in length of the forsaied gounes, - to grete dammage of pore folke - And more ouer - they shewe throughe disguising, in departing of ther hosen in white and red, semeth that halfe ther members were slain - They departe ther hosen into other colors, as is white and blewe, or white and blacke, or blacke and red, and so forth; than semeth it as by variaunce of color, that the halfe part of ther members ben corrupt by the fire of Saint Anthony, or by canker, or other suche mischaunce."
The Parson's Tale, in Chaucer, p. 198. Urry's edit.
The reader will pardon the antiquated spelling. "What could exhibit," says Dr. Henry, "a more fantastical appearance than an English beau of the 14th century? He wore long pointed shoes, fastened to his knees by gold or silver chains; hose of one color on the one leg, and of another color on the other; short breeches which did reach to the middle of his thighs; a coat the one half white, the other half black or blue; a long beard; a silk hood buttoned under his chin, embroidered with grotesque figures of animals, dancing men, etc., and sometimes ornamented with gold and precious stones." This dress was the height of the mode in the reign of King Edward III. Something of the same kind seems to have existed in the patriarchal times; witness the coat of many colors made by Jacob for his son Joseph. See the note on Gen 37:3. Concerning these different mixtures much may be seen in the Mishna, Tract, Kilaim, and in Ainsworth, and Calmet on this place.
Albert Barnes: Notes on the Bible - 1834
19:19: Linen and woolen - The original word is found only here and in Deu 22:11, where it is rendered "of divers sorts." It may denote such tissues as linsey woolsey.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:19: thy cattle gender: These practices might have been considered as altering the original constitution of God in creation; and this is the view which the Jews, and also Josephus and Philo, take of the subject. There were, probably, also both moral and political reasons for these prohibitions. With respect to heterogenous mixtures among cattle, it was probably forbidden, to pRev_ent excitements to the abominations condemned in the preceding chapter. As to seeds, in many cases, it would be highly improper to sow different kinds in the same plot of ground. If oats and wheat, for instance, were sown together, the latter would be injured, and the former ruined. This prohibition may therefore be regarded as a prudential agricultural maxim. As to different kinds of garments, the prohibition might be intended against pride and vanity in clothing. Gen 36:24; Sa2 13:29, Sa2 18:9; Kg1 1:33; Ezr 2:66
mingled: Deu 22:9-11; Mat 9:16, Mat 9:17; Rom 11:6; Co2 6:14-17; Gal 3:9-11
Carl Friedrich Keil and Franz Delitzsch
19:19
The words, "Ye shall keep My statutes," open the second series of commandments, which make it a duty on the part of the people of God to keep the physical and moral order of the world sacred. This series begins in Lev 19:19 with the commandment not to mix the things which are separated in the creation of God. "Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with two kinds of seed, or put on a garment of mixed stuff." כּלאים, from כּלא separation, signifies duae res diversi generis, heterogeneae, and is a substantive in the accusative, giving a more precise definition. שעטנז is in apposition to כּלאים בּגד, and according to Deut 22:11 refers to cloth or a garment woven of wool and flax, to a mixed fabric therefore. The etymology is obscure, and the rendering given by the lxx, κίβδηλον, i.e., forged, not genuine, is probably merely a conjecture based upon the context. The word is probably derived from the Egyptian; although the attempt to explain it from the Coptic has not been so far satisfactory. In Deut 22:9-11, instead of the field, the vineyard is mentioned, as that which they were not to sow with things of two kinds, i.e., so that a mixed produce should arise; and the threat is added, "that thy fulness (full fruit, Ex 22:28), the seed, and the produce of the vineyard (i.e., the corn and wine grown upon the vineyard) may not become holy" (cf. Lev 27:10, Lev 27:21), i.e., fall to the sanctuary for its servants. It is also forbidden to plough with an ox and ass together, i.e., to yoke them to the same plough. By these laws the observance of the natural order and separation of things is made a duty binding upon the Israelites, the people of Jehovah, as a divine ordinance founded in the creation itself (Gen 1:11-12, Gen 1:21, Gen 1:24-25). All the symbolical, mystical, moral, and utilitarian reasons that have been supposed to lie at the foundation of these commands, are foreign to the spirit of the law. And with regard to the observance of them, the statement of Josephus and the Rabbins, that the dress of the priests, as well as the tapestries and curtains of the tabernacle, consisted of wool and linen, is founded upon the assumption, which cannot be established, that שׁשׁ, βύσσος, is a term applied to linen. The mules frequently mentioned, e.g., in 2Kings 13:29; 2Kings 18:9; 3Kings 1:33, may have been imported from abroad, as we may conclude from 3Kings 10:25.
Lev 19:20-22
Even the personal rights of slaves were to be upheld; and a maid, though a slave, was not to be degraded to the condition of personal property. If any one lay with a woman who was a slave and betrothed to a man, but neither redeemed nor emancipated, the punishment of death was not to be inflicted, as in the case of adultery (Lev 20:10), or the seduction of a free virgin who was betrothed (Deut 22:23.), because she was not set free; but scourging was to be inflicted, and the guilty person was also to bring a trespass-offering for the expiation of his sin against God (see at Lev 5:15.). נחרפת, from חרף carpere, lit., plucked, i.e., set apart, betrothed to a man, not abandoned or despised. הפדּה redeemed, חפשׁה emancipation without purchase, - the two ways in which a slave could obtain her freedom. בּקּרת, ἁπ. λεγ., from בּקּר to examine (Lev 13:36), lit., investigation, then punishment, chastisement. This referred to both parties, as is evident from the expression, "they shall not be put to death;" though it is not more precisely defined. According to the Mishnah, Kerith. ii. 4, the punishment of the woman consisted of forty stripes.
Lev 19:23-25
The garden-fruit was also to be sanctified to the Lord. When the Israelites had planted all kinds of fruit-trees in the land of Canaan, they were to treat the fruit of every tree as uncircumcised for the first three years, i.e., not to eat it, as being uncircumcised. The singular suffix in ערלתו refers to כּל, and the verb ערל is a denom. from ערלה, to make into a foreskin, to treat as uncircumcised, i.e., to throw away as unclean or uneatable. The reason for this command is not to be sought for in the fact, that in the first three years fruit-trees bear only a little fruit, and that somewhat insipid, and that if the blossom or fruit is broken off the first year, the trees will bear all the more plentifully afterwards (Aben Esra, Clericus, J. D. Mich.), though this end would no doubt be thereby attained; but it rests rather upon ethical grounds. Israel was to treat the fruits of horticulture with the most careful regard as a gift of God, and sanctify the enjoyment of them by a thank-offering. In the fourth year the whole of the fruit was to be a holiness of praise for Jehovah, i.e., to be offered to the Lord as a holy sacrificial gift, in praise and thanksgiving for the blessing which He had bestowed upon the fruit-trees. This offering falls into the category of first-fruits, and was no doubt given up entirely to the Lord for the servants of the altar; although the expression הלּוּלים עשׂה (Judg 9:27) seems to point to sacrificial meals of the first-fruits, that had already been reaped: and this is the way in which Josephus has explained the command (Ant. iv. 8, 19). For (Lev 19:25) they were not to eat the fruits till the fifth year, "to add (increase) its produce to you," viz., by the blessing of God, not by breaking off the fruits that might set in the first years.
Lev 19:26-32
The Israelites were to abstain from all unnatural, idolatrous, and heathenish conduct.
Lev 19:26
"Ye shall not eat upon blood" (על as in Ex 12:8, referring to the basis of the eating), i.e., no flesh of which blood still lay at the foundation, which was not entirely cleansed from blood (cf. 1Kings 14:32). These words were not a mere repetition of the law against eating blood (Lev 17:10), but a strengthening of the law. Not only were they to eat no blood, but no flesh to which any blood adhered. They were also "to practise no kind of incantations." נחשׁ: from נחשׁ to whisper (see Gen 44:5), or, according to some, a denom. verb from נחשׁ a serpent; literally, to prophesy from observing snakes, then to prophesy from auguries generally, augurari. עונן a denom. verb, not from ענן a cloud, with the signification to prophesy from the motion of the clouds, of which there is not the slightest historical trace in Hebrew; but, as the Rabbins maintain, from עין an eye, literally, to ogle, then to bewitch with an evil eye.
Lev 19:27
"Ye shall not round the border of your head:" i.e., not cut the hair in a circle from one temple to the other, as some of the Arab tribes did, according to Herodotus (3, 8), in honour of their god Ὀροτάλ, whom he identifies with the Dionysos of the Greeks. In Jer 9:25; Jer 25:23; Jer 49:32, the persons who did this are called פאה קצוּצי, round-cropped, from their peculiar tonsure. "Neither shalt thou mar the corners of thy beard," sc., by cutting it off (cf. Lev 21:5), which Pliny reports some of the Arabs to have done, barba abraditur, praeterquam in superiore labro, aliis et haec intonsa, whereas the modern Arabs either wear a short moustache, or shave off the beard altogether (Niebuhr, Arab. p. 68).
Lev 19:28
"Ye shall not make cuttings on your flesh (body) on account of a soul, i.e., a dead person (נפשׁ = מת נפשׁ, Lev 21:11; Num 6:6, or מת, Deut 14:1; so again in Lev 22:4; Num 5:2; Num 9:6-7, Num 9:10), nor make engraven (or branded) writing upon yourselves." Two prohibitions of an unnatural disfigurement of the body. The first refers to passionate outbursts of mourning, common among the excitable nations of the East, particularly in the southern parts, and to the custom of scratching the arms, hands, and face (Deut 14:1), which is said to have prevailed among the Babylonians and Armenians (Cyrop. iii. 1, 13, iii. 3, 67), the Scythians (Herod. 4, 71), and even the ancient Romans (cf. M. Geier de Ebraeor. luctu, c. 10), and to be still practised by the Arabs (Arvieux Beduinen, p. 153), the Persians (Morier Zweite Reise, p. 189), and the Abyssinians of the present day, and which apparently held its ground among the Israelites notwithstanding the prohibition (cf. Jer 16:6; Jer 41:5; Jer 47:5), - as well as to the custom, which is also forbidden in Lev 21:5 and Deut 14:1, of cutting off the hair of the head and beard (cf. Is 3:24; Is 22:12; Micah. Lev 1:16; Amos 8:10; Ezek 7:18). It cannot be inferred from the words of Plutarch, quoted by Spencer, δοκοῦντες χαρίζεσθαι τοῖς τετελευκηκόσιν, that the heathen associated with this custom the idea of making an expiation to the dead. The prohibition of קעקע כּתבת, scriptio stigmatis, writing corroded or branded (see Ges. thes. pp. 1207-8), i.e., of tattooing, - a custom not only very common among the savage tribes, but still met with in Arabia (Arvieux Beduinen, p. 155; Burckhardt Beduinen, pp. 40, 41) and in Egypt among both men and women of the lower orders (Lane, Manners and Customs i. pp. 25, 35, iii. p. 169), - had no reference to idolatrous usages, but was intended to inculcate upon the Israelites a proper reverence for God's creation.
Lev 19:29
"Do not prostitute thy daughter, to cause her to be a whore, lest the land fall to whoredom, and the land become full of vice" (zimmah: see Lev 18:17). The reference is not to spiritual whoredom or idolatry (Ex 34:16), but to fleshly whoredom, the word zimmah being only used in this connection. If a father caused his daughter to become a prostitute, immorality would soon become predominant, and the land (the population of the land) fall away to whoredom.
Lev 19:30
The exhortation now returns to the chief point, the observance of the Lord's Sabbaths and reverence for His sanctuary, which embrace the true method of divine worship as laid down in the ritual commandments. When the Lord's day is kept holy, and a holy reverence for the Lord's sanctuary lives in the heart, not only are many sins avoided, but social and domestic life is pervaded by the fear of God and characterized by chasteness and propriety.
Lev 19:31
True fear of God, however, awakens confidence in the Lord and His guidance, and excludes all superstitious and idolatrous ways and methods of discovering the future. This thought prepares the way for the warning against turning to familiar spirits, or seeking after wizards. אוב denotes a departed spirit, who was called up to make disclosures with regard to the future, hence a familiar spirit, spiritum malum qui certis artibus eliciebatur ut evocaret mortuorum manes, qui praedicarent quae ab eis petebantur (Cler.). This is the meaning in Is 29:4, as well as here and in Lev 20:6, as is evident from Lev 20:27, "a man or woman in whom is an ob," and from 1Kings 28:7-8, baalath ob, "a woman with such a spirit." The name was then applied to the necromantist himself, by whom the departed were called up (1Kings 28:3; 4Kings 23:24). The word is connected with ob, a skin. ידּעני, the knowing, so to speak, "clever man" (Symm. γνώστης, Aq. γνωριστής), is only found in connection with ob, and denotes unquestionably a person acquainted with necromancy, or a conjurer who devoted himself to the invocation of spirits. (For further remarks, see as 1Kings 28:7.).
Lev 19:32
This series concludes with the moral precept, "Before a hoary head thou shalt rise up (sc., with reverence, Job 29:8), and the countenance (the person) of the old man thou shalt honour and fear before thy God." God is honoured in the old man, and for this reason reverence for age is required. This virtue was cultivated even by the heathen, e.g., the Egyptians (Herod. 2, 80), the Spartans (Plutarch), and the ancient Romans (Gellius, ii. 15). It is still found in the East (Lane, Sitten und Gebr. ii. p. 121).
Geneva 1599
19:19 Ye shall keep my statutes. Thou shalt not let thy cattle gender with a (g) diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee.
(g) As a horse to leap an ass, or a mule a mare.
John Gill
19:19 Ye shall keep my statutes,.... Those which follow, and which are of a different sort from what are last mentioned, of a moral nature, and are planted in the heart, as Aben Ezra says; are agreeably to the law and light of nature, and part of the work of the law written on the heart, as the apostle calls it, Rom 2:15; but the following are of positive institution, and depend upon the will of the lawgiver, the reasons of which are not so apparent and manifest; and therefore Jarchi calls them the decree of the king, who gives no reason for it; ordinances and appointments of a ceremonial kind, which, though there is a meaning in them, and a reason for them, yet not clear and plain:
thou shall not let thy cattle gender with a diverse kind; or "cause them to gender" (e) for cattle do not usually of themselves gender with a diverse kind, unless directed and solicited to it, as a male of one kind with a female of another; for instance, an horse with a she ass, or an he ass with a mare, and even creatures that were like one another, yet of different kinds, were not to mix together; as a wolf and a dog, a hound and a fox, goats and roebucks, goats and sheep, a horse and a mule, a mule and an ass, an ass and a wild ass; for though they are like one another, they are of different kinds (f): a creature thus gendered was not forbidden to be used, as a mule; and if a clean creature and gendered of clean ones, though of a different kind, it might be eaten, as Maimonides (g) affirms; for not the creature gendered was unlawful for use, but the act of causing to gender is what is forbidden: the design was to preserve the order of beings, and the nature of creatures as they were at the first creation; that there might be no change among them, or anything taken from or added to what God had made; not to separate what God had joined, or join what God had separated, which to do must reflect upon his wisdom; as also, that men and women, as Philo (h) observes, might abstain from unlawful converse, from unnatural lusts and mixtures; and as Ainsworth thinks, this was to lead Israel to the simplicity and sincerity of religion, and of all the parts and doctrines of the law and Gospel in their distinct kinds, as faith and works, to mingle which together in our justification before God is forbidden; or rather to teach the saints not to mix with the men of the world, in evil conversation, or in superstitious worship; to which may be added, to show that spiritual regeneration is not partly of corruptible and partly of incorruptible seed, nor partly of the will of man, and partly of the will of God; nor partly of the power of man, and partly of the power of God, but wholly of the Spirit and grace of God:
thou shalt not sow thy field with mingled seed: or seed of divers sorts, as wheat and barley, and which, according to the Jews (i), was not mingled unless there be two grains of wheat and one of barley, or one of wheat and two of barley; or wheat, and barley, and rye: they also include herbs and trees in this law, and make an graft of them a forbidden mixture; hence, they say (k), they do not ingraft one tree in another, nor one herb in another, nor a tree in an herb, nor an herb in a tree, of which they give instances: and there are various sorts of seeds, herbs, roots, and trees, which are and are not of divers kinds, and some that are alike and yet diverse; for they have a whole treatise of such like things, called "Celaim", or divers kinds: as to the mystical sense, the "field" may represent the church of God, which is not an open but an enclosed field, enclosed by the grace of God, and separated from others by it, well manured and cultivated by the Spirit of God, and through the word and ordinances, as means, in which manner of fruit and flowers grow, and is the property of Christ; see Song 4:12; the seed may signify the word or doctrine of the Gospel, sown by the ministers of it, skilfully and plentifully, which should be pure and unmixed, not contradictory, nor inconsistent, but all of a piece; the doctrines of it, as those of election, justification, peace, pardon, and salvation, are to be represented, not as partly of works and partly of grace, but as entirely of the grace of God through Christ: or good and bad men may be signified by the mingled seed; good men, who are made so by the grace of God, and are the good seed, or the good ground which receives it, which hear the word, understand it, and bring forth fruit; bad men, such as are of bad principles and practices, these are not to be mixed together in a church state; bad men are neither to be received nor retained:
neither shall a garment mingled of linen and woollen come upon thee; for, as Josephus (l) says, none but the priests were allowed to wear such a garment, and with which the Misnah (m) agrees; in which it is asserted, that the priests have no other clothing to minister in, in the sanctuary, but of woollen and linen; which seems to be a better reason of this prohibition than what Maimonides (n) gives, that it was on the account of idolatrous priests, who used to go clothed with such a garment, and a metal ring on their fingers: the Jewish tradition is, nothing is forbidden on account of divers kinds (i.e. in garments) but wool and flax; camels' wool, and sheep's wool, mixed together, if the greater part is camels', it is free, but if the greater part is sheep's wool, it is forbidden, if half and half, it is forbidden; and so flax and hemp mixed together; also that nothing is forbidden on such account but what is spun and wove (o): the design of this, as of the other, seems to be in general to caution against unnatural lusts and impure mixtures, and all communion of good and bad men, and particularly against joining the righteousness of Christ with the works of men, in the business of justification: Christ's righteousness is often compared to a garment, and sometimes to line linen, clean and white; and men's righteousness to filthy rags, Rev_ 19:8; which are by no means to be put together in the said affair; such who believe in Christ are justified by the obedience of one and not of more, and by faith in that obedience and righteousness, without the works of the law, Rom 5:19 Rom 3:28; to join them together is needless, disagreeable, and dangerous.
(e) "non facies coire", V. L. Pagninus, Drusius. (f) Misn. Gelaim, c. 1. sect. 6. (g) Hilchot Gelaim, c. 9. sect. 3. (h) De Special. Leg. p. 784. (i) Misn. ut supra, (f)) sect. 9. (k) Misn. Celaim, c. 1. sect. 7, 8. (l) Antiqu. l. 4. c. 8. sect. 11. (m) Celaim, c. 9. sect. 1. (n) Moreh Nevochim, par. 3. c. 37. (o) Misn. ut supra, (k)) c. 9. sect. 1. 8.
John Wesley
19:19 Thou shalt not let thy cattle gender - This was prohibited, partly to restrain the curiosity and boldness of men, who might attempt to amend or change the works of God, partly that by the restraint here laid even upon brute - creatures men might be taught to abhor all unnatural lusts, partly to teach the Israelites to avoid mixtures with other nations, either in marriage or in religion, which also may be signified by the following prohibitions.
Robert Jamieson, A. R. Fausset and David Brown
19:19 Thou shalt not let thy cattle gender with a diverse kind--This prohibition was probably intended to discourage a practice which seemed to infringe upon the economy which God has established in the animal kingdom.
thou shalt not sow thy field with mingled seed--This also was directed against an idolatrous practice, namely, that of the ancient Zabians, or fire-worshippers, who sowed different seeds, accompanying the act with magical rites and invocations; and commentators have generally thought the design of this and the preceding law was to put an end to the unnatural lusts and foolish superstitions which were prevalent among the heathen. But the reason of the prohibition was probably deeper: for those who have studied the diseases of land and vegetables tell us, that the practice of mingling seeds is injurious both to flowers and to grains. "If the various genera of the natural order GramineÃ&brvbr;, which includes the grains and the grasses, should be sown in the same field, and flower at the same time, so that the pollen of the two flowers mix, a spurious seed will be the consequence, called by the farmers chess. It is always inferior and unlike either of the two grains that produced it, in size, flavor, and nutritious principles. Independently of contributing to disease the soil, they never fail to produce the same in animals and men that feed on them" [WHITLAW].
neither shall a garment mingled of linen and woollen come upon thee--Although this precept, like the other two with which it is associated, was in all probability designed to root out some superstition, it seems to have had a further meaning. The law, it is to be observed, did not prohibit the Israelites wearing many different kinds of cloths together, but only the two specified; and the observations and researches of modern science have proved that "wool, when combined with linen, increases its power of passing off the electricity from the body. In hot climates, it brings on malignant fevers and exhausts the strength; and when passing off from the body, it meets with the heated air, inflames and excoriates like a blister" [WHITLAW]. (See Ezek 44:17-18).
19:2019:20: Եթէ ոք ննջեսցէ ընդ կնոջ արութեամբ սերման. եւ նա՝ իցէ աղախին պահեալ առն, եւ փրկանօք չիցէ՛ փրկեալ, եւ ազատութեամբ չիցէ՛ ազատեալ. հարց եւ փորձ լիցի նոցա. եւ մի՛ մեռանիցին՝ զի չիցէ՛ ազատեալ։
20 Եթէ մի տղամարդ կենակցի մի անազատ կնոջ հետ, որը փրկագնով չի փրկագնուած եւ նրան ազատութիւն չի շնորհուած, եւ որը նախատեսուած է եղել մէկ այլ տղամարդու համար, ապա երկուսն էլ պէտք է հարցաքննուեն, բայց մահուան չպիտի դատապարտուեն, քանի որ կինն անազատ է:
20 Եթէ մէկը գերի կնոջ մը հետ պառկելով զուգաւորութիւն ընէ ու անիկա մէկու մը նշանուած ըլլայ, բայց դեռ փրկուած չըլլայ, ոչ ալ անոր ազատութիւն տրուած ըլլայ, անոնք պէտք է հարցաքննուին. անոնք պիտի չմեռցուին, վասն զի կինը ազատ չէր։
Եթէ ոք ննջեսցէ ընդ կնոջ արութեամբ սերման, եւ նա իցէ աղախին [309]պահեալ առն, եւ փրկանօք չիցէ փրկեալ եւ ազատութեամբ չիցէ ազատեալ, հարց եւ փորձ լիցի նոցա. եւ մի՛ մեռանիցին, զի չիցէ ազատեալ:

19:20: Եթէ ոք ննջեսցէ ընդ կնոջ արութեամբ սերման. եւ նա՝ իցէ աղախին պահեալ առն, եւ փրկանօք չիցէ՛ փրկեալ, եւ ազատութեամբ չիցէ՛ ազատեալ. հարց եւ փորձ լիցի նոցա. եւ մի՛ մեռանիցին՝ զի չիցէ՛ ազատեալ։
20 Եթէ մի տղամարդ կենակցի մի անազատ կնոջ հետ, որը փրկագնով չի փրկագնուած եւ նրան ազատութիւն չի շնորհուած, եւ որը նախատեսուած է եղել մէկ այլ տղամարդու համար, ապա երկուսն էլ պէտք է հարցաքննուեն, բայց մահուան չպիտի դատապարտուեն, քանի որ կինն անազատ է:
20 Եթէ մէկը գերի կնոջ մը հետ պառկելով զուգաւորութիւն ընէ ու անիկա մէկու մը նշանուած ըլլայ, բայց դեռ փրկուած չըլլայ, ոչ ալ անոր ազատութիւն տրուած ըլլայ, անոնք պէտք է հարցաքննուին. անոնք պիտի չմեռցուին, վասն զի կինը ազատ չէր։
zohrab-1805▾ eastern-1994▾ western am▾
19:2020: Если кто переспит с женщиною, а она раба, обрученная мужу, но еще не выкупленная, или свобода еще не дана ей, то должно наказать их, но не смертью, потому что она несвободная:
19:20 καὶ και and; even ἐάν εαν and if; unless τις τις anyone; someone κοιμηθῇ κοιμαω doze; fall asleep μετὰ μετα with; amid γυναικὸς γυνη woman; wife κοίτην κοιτη lying down; relations σπέρματος σπερμα seed καὶ και and; even αὐτὴ αυτος he; him οἰκέτις οικετις guard thoroughly / carefully ἀνθρώπῳ ανθρωπος person; human καὶ και and; even αὐτὴ αυτος he; him λύτροις λυτρον ransom οὐ ου not λελύτρωται λυτροω ransom ἢ η or; than ἐλευθερία ελευθερια freedom οὐκ ου not ἐδόθη διδωμι give; deposit αὐτῇ αυτος he; him ἐπισκοπὴ επισκοπη supervision; visitation ἔσται ειμι be αὐτοῖς αυτος he; him οὐκ ου not ἀποθανοῦνται αποθνησκω die ὅτι οτι since; that οὐκ ου not ἀπηλευθερώθη απελευθεροω emancipate
19:20 וְ֠ wᵊ וְ and אִישׁ ʔîš אִישׁ man כִּֽי־ kˈî- כִּי that יִשְׁכַּ֨ב yiškˌav שׁכב lie down אֶת־ ʔeṯ- אֵת [object marker] אִשָּׁ֜ה ʔiššˈā אִשָּׁה woman שִׁכְבַת־ šiḵᵊvaṯ- שִׁכְבָה lying down זֶ֗רַע zˈeraʕ זֶרַע seed וְ wᵊ וְ and הִ֤וא hˈiw הִיא she שִׁפְחָה֙ šifḥˌā שִׁפְחָה maidservant נֶחֱרֶ֣פֶת neḥᵉrˈefeṯ חרף spend autumn לְ lᵊ לְ to אִ֔ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and הָפְדֵּה֙ hofdˌē פדה buy off לֹ֣א lˈō לֹא not נִפְדָּ֔תָה nifdˈāṯā פדה buy off אֹ֥ו ʔˌô אֹו or חֻפְשָׁ֖ה ḥufšˌā חֻפְשָׁה freedom לֹ֣א lˈō לֹא not נִתַּן־ nittan- נתן give לָ֑הּ lˈāh לְ to בִּקֹּ֧רֶת biqqˈōreṯ בִּקֹּרֶת punishment תִּהְיֶ֛ה tihyˈeh היה be לֹ֥א lˌō לֹא not יוּמְת֖וּ yûmᵊṯˌû מות die כִּי־ kî- כִּי that לֹ֥א lˌō לֹא not חֻפָּֽשָׁה׃ ḥuppˈāšā חפשׁ be free
19:20. homo si dormierit cum muliere coitu seminis quae sit ancilla etiam nubilis et tamen pretio non redempta nec libertate donata vapulabunt ambo et non morientur quia non fuit liberaIf a man carnally lie with a woman that is a bondservant and marriageable, and yet not redeemed with a price, nor made free: they both shall be scourged: and they shall not be put to death, because she was not a free woman.
20. And whosoever lieth carnally with a woman, that is a bondmaid, betrothed to an husband, and not at all redeemed, nor freedom given her; they shall be punished; they shall not be put to death, because she was not free.
19:20. If a man will have slept in sexual intercourse with a woman, who is a servant and who is also able to be married, and yet he has not redeemed her with a price, nor paid to set her free, they both shall be beaten, but they shall not die, for she was not a free woman.
19:20. And whosoever lieth carnally with a woman, that [is] a bondmaid, betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged; they shall not be put to death, because she was not free.
And whosoever lieth carnally with a woman, that [is] a bondmaid, betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged; they shall not be put to death, because she was not free:

20: Если кто переспит с женщиною, а она раба, обрученная мужу, но еще не выкупленная, или свобода еще не дана ей, то должно наказать их, но не смертью, потому что она несвободная:
19:20
καὶ και and; even
ἐάν εαν and if; unless
τις τις anyone; someone
κοιμηθῇ κοιμαω doze; fall asleep
μετὰ μετα with; amid
γυναικὸς γυνη woman; wife
κοίτην κοιτη lying down; relations
σπέρματος σπερμα seed
καὶ και and; even
αὐτὴ αυτος he; him
οἰκέτις οικετις guard thoroughly / carefully
ἀνθρώπῳ ανθρωπος person; human
καὶ και and; even
αὐτὴ αυτος he; him
λύτροις λυτρον ransom
οὐ ου not
λελύτρωται λυτροω ransom
η or; than
ἐλευθερία ελευθερια freedom
οὐκ ου not
ἐδόθη διδωμι give; deposit
αὐτῇ αυτος he; him
ἐπισκοπὴ επισκοπη supervision; visitation
ἔσται ειμι be
αὐτοῖς αυτος he; him
οὐκ ου not
ἀποθανοῦνται αποθνησκω die
ὅτι οτι since; that
οὐκ ου not
ἀπηλευθερώθη απελευθεροω emancipate
19:20
וְ֠ wᵊ וְ and
אִישׁ ʔîš אִישׁ man
כִּֽי־ kˈî- כִּי that
יִשְׁכַּ֨ב yiškˌav שׁכב lie down
אֶת־ ʔeṯ- אֵת [object marker]
אִשָּׁ֜ה ʔiššˈā אִשָּׁה woman
שִׁכְבַת־ šiḵᵊvaṯ- שִׁכְבָה lying down
זֶ֗רַע zˈeraʕ זֶרַע seed
וְ wᵊ וְ and
הִ֤וא hˈiw הִיא she
שִׁפְחָה֙ šifḥˌā שִׁפְחָה maidservant
נֶחֱרֶ֣פֶת neḥᵉrˈefeṯ חרף spend autumn
לְ lᵊ לְ to
אִ֔ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
הָפְדֵּה֙ hofdˌē פדה buy off
לֹ֣א lˈō לֹא not
נִפְדָּ֔תָה nifdˈāṯā פדה buy off
אֹ֥ו ʔˌô אֹו or
חֻפְשָׁ֖ה ḥufšˌā חֻפְשָׁה freedom
לֹ֣א lˈō לֹא not
נִתַּן־ nittan- נתן give
לָ֑הּ lˈāh לְ to
בִּקֹּ֧רֶת biqqˈōreṯ בִּקֹּרֶת punishment
תִּהְיֶ֛ה tihyˈeh היה be
לֹ֥א lˌō לֹא not
יוּמְת֖וּ yûmᵊṯˌû מות die
כִּי־ kî- כִּי that
לֹ֥א lˌō לֹא not
חֻפָּֽשָׁה׃ ḥuppˈāšā חפשׁ be free
19:20. homo si dormierit cum muliere coitu seminis quae sit ancilla etiam nubilis et tamen pretio non redempta nec libertate donata vapulabunt ambo et non morientur quia non fuit libera
If a man carnally lie with a woman that is a bondservant and marriageable, and yet not redeemed with a price, nor made free: they both shall be scourged: and they shall not be put to death, because she was not a free woman.
19:20. If a man will have slept in sexual intercourse with a woman, who is a servant and who is also able to be married, and yet he has not redeemed her with a price, nor paid to set her free, they both shall be beaten, but they shall not die, for she was not a free woman.
19:20. And whosoever lieth carnally with a woman, that [is] a bondmaid, betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged; they shall not be put to death, because she was not free.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22: Жертва вины за соблазн и осквернение рабыни обрученной (если бы она была свободна, требовалась бы смерть соблазнителя, Втор ?XII:25–26, или и соблазненной, ст. 23–24).
Adam Clarke: Commentary on the Bible - 1831
19:20: A woman that is a bondmaid - Had she been free, the law required that she should be put to death; (see Deu 22:24); but as she was a slave, she is supposed to have less self-command, and therefore less guilt: but as it is taken for granted she did not make resistance, or did consent, she is to be scourged, and the man is to bring a ram for a trespass-offering.
Albert Barnes: Notes on the Bible - 1834
19:20: Betrothed to an husband - Rather, who has been betrothed to a man. The reference appears to be to a bondwoman who has been betrothed to a fellow-servant by her master. Death was the punishment for unfaithfulness in a betrothed woman in other cases. Compare Deu 22:23-24.
She shall be scourged - Or, They shall be chastized (see the margin). The trespass-offering was especially due from the man as having not only sinned with the woman, but inflicted an injury on the rights of the master.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:20: betrothed to an husband: or, abused by any, Heb. reproached by, or, for man
she shall be scourged: or, they, Heb. there shall be a scourging. they shall. Exo 21:20, Exo 21:21; Deu 22:23, Deu 22:24
John Gill
19:20 And whosoever lieth carnally with a woman,.... Has carnal knowledge of her: a man and woman are expressed, signifying those that are of age, Aben Ezra observes, that according to the mystical exposition of these words, this same carnally lying is as of divers kinds, of a free man with a bondwoman, and so follows upon the above law and in connection with it: the woman is described as one
that is a bondmaid; either meaning a Canaanitish maid, as Jarchi, or an Israelitish one, as Aben Ezra, whom her father had sold, Ex 21:7,
betrothed to her husband: to an Hebrew servant, as Jarchi, or who was promised marriage, either by her master or his son, as Aben Ezra, Ex 21:8,
and not at all redeemed, nor freedom given her: or redeemed and not redeemed, as Jarchi; or, as the Targum of Jonathan, not yet redeemed with an entire redemption (or wholly redeemed) with silver, nor a writing of her freedom given her, part of the redemption price being paid, but not the whole; so that she was, as Jarchi and Ben Gersom express it, half a bondmaid and half free:
she shall be scourged; and not he, as the Targum of Jonathan and Jarchi remark, though the Vulgate Latin version renders it, "both shall be beaten"; and the original text does not clearly determine it whether one or both should be scourged, since it may be rendered, "there shall be a scourging" (o); and seeing both were guilty of sin, it is reasonable to suppose that both should be scourged, but this is contrary to the sense of the Jewish writers; so Kimchi (p) observes, the word is in the singular number and feminine gender, and not in the plural; wherefore, according to the simple sense, she is to be beaten, and not he to be beaten; and this was done with the thong of an ox's hide, as is the sense of the word used, according to Gaon, and so some in Aben Ezra; and so it is remarked in the Misnah (q), all the uncleannesses, whether of a man or woman, are alike as to stripes and sacrifice, but with respect to a bondmaid, he (i.e. God) hath not made the man equal to the woman as to stripes, nor the woman to the man as to sacrifice:
they shall not be put to death, because she was not free; otherwise adultery was punished with death of both parties, when committed with a woman married to an husband, Deut 22:22; and she a free woman, but this not being so, were not guilty of death, because, as Jarchi says, her espousals were no espousals, whereas they would had she been free, and so have been guilty of death: this difference the law made between a bond and free woman, but in Christ Jesus and under the Gospel dispensation there is no difference, Gal 3:28.
(o) "vapulatio erit", Fagius, Vatablus, Ainsworth; "flagellatio adhibetor"; Junius & Tremellius, Piscator. (p) Sepher Shorash. rad. (q) Ceritot, c. 2. sect. 4.
John Wesley
19:20 She shall be scourged - Heb. There shall be a scourging, which probably may belong to both of them, for Both were guilty. It follows, they shall not be punished with death, which may seem to imply that they were to be punished by some other common and considerable punishment, which scourging indeed was, but the paying of a ram was a small penalty and very unsuitable to the greatness of the offence. And the offering of the ram as a trespass offering for the sin against God, is not inconsistent with making satisfaction other ways for the injury done to men, but only added here as farther punishment to the man, either because he only could do this, and not the woman, who being a bondwoman had nothing of her own to offer. Or because his sex and his freedom aggravated his sin. Not put to death - Which they should have been, had she been free, Deut 22:23-24. The reason of this difference is not from any respect which God gives to persons, for bond and free are alike to him, but because bond - women were scarce wives, and their marriages were scarce true - marriages, being neither made by their choice, but their masters authority, nor continued beyond the year of release, but at her master's or husband's pleasure.
19:2119:21: Եւ մատուսցէ ընդ յանցանաց իւրոց Տեառն առ դրան խորանին վկայութեան խո՛յ յանցանաց.
21 Տղամարդը, իր գործած յանցանքը քաւելու համար, վկայութեան խորանի դռան առաջ մեղքերի քաւութեան խոյ պիտի մատուցի Տիրոջը:
21 Բայց մարդը իր յանցանքին պատարագը Տէրոջը թող բերէ վկայութեան խորանին դուռը, խոյ մը յանցանքի պատարագի համար։
Եւ մատուսցէ ընդ յանցանացն իւրոց Տեառն առ դրան խորանին վկայութեան խոյ յանցանաց:

19:21: Եւ մատուսցէ ընդ յանցանաց իւրոց Տեառն առ դրան խորանին վկայութեան խո՛յ յանցանաց.
21 Տղամարդը, իր գործած յանցանքը քաւելու համար, վկայութեան խորանի դռան առաջ մեղքերի քաւութեան խոյ պիտի մատուցի Տիրոջը:
21 Բայց մարդը իր յանցանքին պատարագը Տէրոջը թող բերէ վկայութեան խորանին դուռը, խոյ մը յանցանքի պատարագի համար։
zohrab-1805▾ eastern-1994▾ western am▾
19:2121: пусть приведет он Господу ко входу скинии собрания жертву повинности, овна в жертву повинности своей;
19:21 καὶ και and; even προσάξει προσαγω lead toward; head toward τῆς ο the πλημμελείας πλημμελεια he; him τῷ ο the κυρίῳ κυριος lord; master παρὰ παρα from; by τὴν ο the θύραν θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony κριὸν κριος mistake in music; false note
19:21 וְ wᵊ וְ and הֵבִ֤יא hēvˈî בוא come אֶת־ ʔeṯ- אֵת [object marker] אֲשָׁמֹו֙ ʔᵃšāmˌô אָשָׁם guilt לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to פֶּ֖תַח pˌeṯaḥ פֶּתַח opening אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment אֵ֖יל ʔˌêl אַיִל ram, despot אָשָֽׁם׃ ʔāšˈām אָשָׁם guilt
19:21. pro delicto autem suo offeret Domino ad ostium tabernaculi testimonii arietemAnd for his trespass he shall offer a ram to the Lord, at the door of the tabernacle of the testimony.
21. And he shall bring his guilt offering unto the LORD, unto the door of the tent of meeting, even a ram for a guilt offering.
19:21. But, for his offense, he shall offer a ram to the Lord at the door of the tabernacle of the testimony.
19:21. And he shall bring his trespass offering unto the LORD, unto the door of the tabernacle of the congregation, [even] a ram for a trespass offering.
And he shall bring his trespass offering unto the LORD, unto the door of the tabernacle of the congregation, [even] a ram for a trespass offering:

21: пусть приведет он Господу ко входу скинии собрания жертву повинности, овна в жертву повинности своей;
19:21
καὶ και and; even
προσάξει προσαγω lead toward; head toward
τῆς ο the
πλημμελείας πλημμελεια he; him
τῷ ο the
κυρίῳ κυριος lord; master
παρὰ παρα from; by
τὴν ο the
θύραν θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
κριὸν κριος mistake in music; false note
19:21
וְ wᵊ וְ and
הֵבִ֤יא hēvˈî בוא come
אֶת־ ʔeṯ- אֵת [object marker]
אֲשָׁמֹו֙ ʔᵃšāmˌô אָשָׁם guilt
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
פֶּ֖תַח pˌeṯaḥ פֶּתַח opening
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment
אֵ֖יל ʔˌêl אַיִל ram, despot
אָשָֽׁם׃ ʔāšˈām אָשָׁם guilt
19:21. pro delicto autem suo offeret Domino ad ostium tabernaculi testimonii arietem
And for his trespass he shall offer a ram to the Lord, at the door of the tabernacle of the testimony.
19:21. But, for his offense, he shall offer a ram to the Lord at the door of the tabernacle of the testimony.
19:21. And he shall bring his trespass offering unto the LORD, unto the door of the tabernacle of the congregation, [even] a ram for a trespass offering.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:21: Lev. 5:1-6:7
John Gill
19:21 He shall bring his trespass offering unto the Lord,.... To the priest of the Lord, to offer it for him; he, and not she, as the Targum of Jonathan has it; See Gill on Lev 19:20,
unto the door of the tabernacle of the congregation; where all offerings were to be brought, Lev 17:4,
even a ram for a trespass offering; which was the usual creature for such a sacrifice, Lev 5:15; the woman was not obliged to bring any, she being a bondmaid; and so having nothing of her own, but what was her master's, her circumstances are considered, and scourging was sufficient.
19:2219:22: եւ քաւեսցէ՛ վասն նորա քահանայն խոյի՛ւն յանցանաց առաջի Տեառն վասն մեղացն զոր մեղաւ. եւ թողցի նմա մեղքն՝ զոր մեղաւ։
22 Քահանան յանցանքների քաւութեան խոյը պիտի զոհաբերի Տիրոջ առաջ՝ որպէս քաւութիւն նրա կատարած մեղքերի, եւ թողութիւն պիտի տայ նրա կատարած մեղքերին:
22 Քահանան յանցանքի պատարագին խոյովը Տէրոջը առջեւ քաւութիւն թող ընէ անոր իր ըրած մեղքին համար եւ անոր ըրած մեղքը թող ներուի իրեն։
Եւ քաւեսցէ վասն նորա քահանայն խոյիւն յանցանաց առաջի Տեառն վասն մեղացն զոր մեղաւ, եւ թողցին նմա մեղքն զոր մեղաւ:

19:22: եւ քաւեսցէ՛ վասն նորա քահանայն խոյի՛ւն յանցանաց առաջի Տեառն վասն մեղացն զոր մեղաւ. եւ թողցի նմա մեղքն՝ զոր մեղաւ։
22 Քահանան յանցանքների քաւութեան խոյը պիտի զոհաբերի Տիրոջ առաջ՝ որպէս քաւութիւն նրա կատարած մեղքերի, եւ թողութիւն պիտի տայ նրա կատարած մեղքերին:
22 Քահանան յանցանքի պատարագին խոյովը Տէրոջը առջեւ քաւութիւն թող ընէ անոր իր ըրած մեղքին համար եւ անոր ըրած մեղքը թող ներուի իրեն։
zohrab-1805▾ eastern-1994▾ western am▾
19:2222: и очистит его священник овном повинности пред Господом от греха, которым он согрешил, и прощен будет ему грех, которым он согрешил.
19:22 καὶ και and; even ἐξιλάσεται εξιλασκομαι about; around αὐτοῦ αυτος he; him ὁ ο the ἱερεὺς ιερευς priest ἐν εν in τῷ ο the κριῷ κριος the πλημμελείας πλημμελεια next to; in the presence of κυρίου κυριος lord; master περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault ἧς ος who; what ἥμαρτεν αμαρτανω sin καὶ και and; even ἀφεθήσεται αφιημι dismiss; leave αὐτῷ αυτος he; him ἡ ο the ἁμαρτία αμαρτια sin; fault ἣν ος who; what ἥμαρτεν αμαρτανω sin
19:22 וְ wᵊ וְ and כִפֶּר֩ ḵippˌer כפר cover עָלָ֨יו ʕālˌāʸw עַל upon הַ ha הַ the כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest בְּ bᵊ בְּ in אֵ֤יל ʔˈêl אַיִל ram, despot הָֽ hˈā הַ the אָשָׁם֙ ʔāšˌām אָשָׁם guilt לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon חַטָּאתֹ֖ו ḥaṭṭāṯˌô חַטָּאת sin אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָטָ֑א ḥāṭˈā חטא miss וְ wᵊ וְ and נִסְלַ֣ח nislˈaḥ סלח forgive לֹ֔ו lˈô לְ to מֵ mē מִן from חַטָּאתֹ֖ו ḥaṭṭāṯˌô חַטָּאת sin אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] חָטָֽא׃ פ ḥāṭˈā . f חטא miss
19:22. orabitque pro eo sacerdos et pro delicto eius coram Domino et repropitiabitur ei dimitteturque peccatumAnd the priest shall pray for him: and for his sin before the Lord: and he shall have mercy on him, and the sin shall be forgiven.
22. And the priest shall make atonement for him with the ram of the guilt offering before the LORD for his sin which he hath sinned: and he shall be forgiven for his sin which he hath sinned.
19:22. And the priest shall pray for him, and for his sin, before the Lord, and he shall win his favor again for him, and the sin shall be forgiven.
19:22. And the priest shall make an atonement for him with the ram of the trespass offering before the LORD for his sin which he hath done: and the sin which he hath done shall be forgiven him.
And the priest shall make an atonement for him with the ram of the trespass offering before the LORD for his sin which he hath done: and the sin which he hath done shall be forgiven him:

22: и очистит его священник овном повинности пред Господом от греха, которым он согрешил, и прощен будет ему грех, которым он согрешил.
19:22
καὶ και and; even
ἐξιλάσεται εξιλασκομαι about; around
αὐτοῦ αυτος he; him
ο the
ἱερεὺς ιερευς priest
ἐν εν in
τῷ ο the
κριῷ κριος the
πλημμελείας πλημμελεια next to; in the presence of
κυρίου κυριος lord; master
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
ἧς ος who; what
ἥμαρτεν αμαρτανω sin
καὶ και and; even
ἀφεθήσεται αφιημι dismiss; leave
αὐτῷ αυτος he; him
ο the
ἁμαρτία αμαρτια sin; fault
ἣν ος who; what
ἥμαρτεν αμαρτανω sin
19:22
וְ wᵊ וְ and
כִפֶּר֩ ḵippˌer כפר cover
עָלָ֨יו ʕālˌāʸw עַל upon
הַ ha הַ the
כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest
בְּ bᵊ בְּ in
אֵ֤יל ʔˈêl אַיִל ram, despot
הָֽ hˈā הַ the
אָשָׁם֙ ʔāšˌām אָשָׁם guilt
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
חַטָּאתֹ֖ו ḥaṭṭāṯˌô חַטָּאת sin
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חָטָ֑א ḥāṭˈā חטא miss
וְ wᵊ וְ and
נִסְלַ֣ח nislˈaḥ סלח forgive
לֹ֔ו lˈô לְ to
מֵ מִן from
חַטָּאתֹ֖ו ḥaṭṭāṯˌô חַטָּאת sin
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
חָטָֽא׃ פ ḥāṭˈā . f חטא miss
19:22. orabitque pro eo sacerdos et pro delicto eius coram Domino et repropitiabitur ei dimitteturque peccatum
And the priest shall pray for him: and for his sin before the Lord: and he shall have mercy on him, and the sin shall be forgiven.
19:22. And the priest shall pray for him, and for his sin, before the Lord, and he shall win his favor again for him, and the sin shall be forgiven.
19:22. And the priest shall make an atonement for him with the ram of the trespass offering before the LORD for his sin which he hath done: and the sin which he hath done shall be forgiven him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:22: and the sin: Lev 4:20, Lev 4:26
John Gill
19:22 And the priest shall make an atonement for him,.... By offering his sacrifice for him, typical of the atoning sacrifice of Christ:
with the ram of his trespass offering before the Lord; presented before him at the door of the tabernacle, and offered up on his altar:
for his sin which he hath done; or "sinned", which is so expressed, according to Jarchi, to take in his sin, whether done ignorantly or presumptuously:
and the sin which he hath done shall be forgiven him; upon the atonement made, as all the sins of God's people are forgiven through Christ, upon the foot of his atoning sacrifice, see Heb 9:22.
19:2319:23: Եւ յորժամ մտանիցէք յերկիրն՝ զոր Տէր Աստուած տացէ ձեզ, եւ տնկիցէք զամենայն փայտ ուտելի, սրբեսջի՛ք զպղծութիւն նորա. եւ պտուղ նորա զերեամ պի՛ղծ լիցի ձեզ, եւ մի՛ կերիցի։
23 Երբ մտնէք այն երկիրը, որ Տէր Աստուած տալու է ձեզ[43], ամէն տեսակի պտղատու ծառեր տնկեցէ՛ք եւ նրա անմաքրութիւնը մաքրեցէ՛ք: Առաջին երեք տարիների բերքը թող անմաքուր լինի ձեզ համար, եւ այն չուտէք:[43] 43. Եբրայերէնում չկայ որ Տէր Աստուած տալու է:
23 Երբ այն երկիրը մտնէք ու ամէն տեսակ ծառեր տնկէք՝ պտուղը ուտելու համար, այն ատեն անոր պտուղը չթլփատուածի պէս անմաքուր պէտք է սեպէք. անիկա ձեզի երեք տարի չթլփատուածի պէս սեպուելով պէտք չէ ուտուի։
Եւ յորժամ մտանիցէք յերկիրն [310]զոր Տէր Աստուած տացէ ձեզ``, եւ տնկիցէք զամենայն փայտ ուտելի, սրբեսջիք զպղծութիւն նորա. եւ պտուղ նորա զերեամ պիղծ լիցի ձեզ եւ մի՛ կերիցի:

19:23: Եւ յորժամ մտանիցէք յերկիրն՝ զոր Տէր Աստուած տացէ ձեզ, եւ տնկիցէք զամենայն փայտ ուտելի, սրբեսջի՛ք զպղծութիւն նորա. եւ պտուղ նորա զերեամ պի՛ղծ լիցի ձեզ, եւ մի՛ կերիցի։
23 Երբ մտնէք այն երկիրը, որ Տէր Աստուած տալու է ձեզ[43], ամէն տեսակի պտղատու ծառեր տնկեցէ՛ք եւ նրա անմաքրութիւնը մաքրեցէ՛ք: Առաջին երեք տարիների բերքը թող անմաքուր լինի ձեզ համար, եւ այն չուտէք:
[43] 43. Եբրայերէնում չկայ որ Տէր Աստուած տալու է:
23 Երբ այն երկիրը մտնէք ու ամէն տեսակ ծառեր տնկէք՝ պտուղը ուտելու համար, այն ատեն անոր պտուղը չթլփատուածի պէս անմաքուր պէտք է սեպէք. անիկա ձեզի երեք տարի չթլփատուածի պէս սեպուելով պէտք չէ ուտուի։
zohrab-1805▾ eastern-1994▾ western am▾
19:2323: Когда придете в землю, [которую Господь Бог даст вам], и посадите какое-либо плодовое дерево, то плоды его почитайте за необрезанные: три года должно почитать их за необрезанные, не должно есть их;
19:23 ὅταν οταν when; once δὲ δε though; while εἰσέλθητε εισερχομαι enter; go in εἰς εις into; for τὴν ο the γῆν γη earth; land ἣν ος who; what κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your δίδωσιν διδωμι give; deposit ὑμῖν υμιν you καὶ και and; even καταφυτεύσετε καταφυτευω all; every ξύλον ξυλον wood; timber βρώσιμον βρωσιμος edible καὶ και and; even περικαθαριεῖτε περικαθαριζω the ἀκαθαρσίαν ακαθαρσια uncleanness αὐτοῦ αυτος he; him ὁ ο the καρπὸς καρπος.1 fruit αὐτοῦ αυτος he; him τρία τρεις three ἔτη ετος year ἔσται ειμι be ὑμῖν υμιν you ἀπερικάθαρτος απερικαθαρτος not βρωθήσεται βιβρωσκω eat
19:23 וְ wᵊ וְ and כִי־ ḵî- כִּי that תָבֹ֣אוּ ṯāvˈōʔû בוא come אֶל־ ʔel- אֶל to הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and נְטַעְתֶּם֙ nᵊṭaʕtˌem נטע plant כָּל־ kol- כֹּל whole עֵ֣ץ ʕˈēṣ עֵץ tree מַאֲכָ֔ל maʔᵃḵˈāl מַאֲכָל food וַ wa וְ and עֲרַלְתֶּ֥ם ʕᵃraltˌem ערל leave unharvested עָרְלָתֹ֖ו ʕorlāṯˌô עָרְלָה foreskin אֶת־ ʔeṯ- אֵת [object marker] פִּרְיֹ֑ו piryˈô פְּרִי fruit שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three שָׁנִ֗ים šānˈîm שָׁנָה year יִהְיֶ֥ה yihyˌeh היה be לָכֶ֛ם lāḵˈem לְ to עֲרֵלִ֖ים ʕᵃrēlˌîm עָרֵל uncircumcised לֹ֥א lˌō לֹא not יֵאָכֵֽל׃ yēʔāḵˈēl אכל eat
19:23. quando ingressi fueritis terram et plantaveritis in ea ligna pomifera auferetis praeputia eorum poma quae germinant inmunda erunt vobis nec edetis ex eisWhen you shall be come into the land, and shall have planted in it fruit trees, you shall take away the firstfruits of them. The fruit that comes forth shall be unclean to you: neither shall you eat of them.
23. And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as their uncircumcision: three years shall they be as uncircumcised unto you; it shall not be eaten.
19:23. When you will have entered into the land, and will have planted in it fruit trees, you shall take away their first-fruits; the fruit that germinates shall be unclean to you, neither shall you eat from these.
19:23. And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of.
And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of:

23: Когда придете в землю, [которую Господь Бог даст вам], и посадите какое-либо плодовое дерево, то плоды его почитайте за необрезанные: три года должно почитать их за необрезанные, не должно есть их;
19:23
ὅταν οταν when; once
δὲ δε though; while
εἰσέλθητε εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
δίδωσιν διδωμι give; deposit
ὑμῖν υμιν you
καὶ και and; even
καταφυτεύσετε καταφυτευω all; every
ξύλον ξυλον wood; timber
βρώσιμον βρωσιμος edible
καὶ και and; even
περικαθαριεῖτε περικαθαριζω the
ἀκαθαρσίαν ακαθαρσια uncleanness
αὐτοῦ αυτος he; him
ο the
καρπὸς καρπος.1 fruit
αὐτοῦ αυτος he; him
τρία τρεις three
ἔτη ετος year
ἔσται ειμι be
ὑμῖν υμιν you
ἀπερικάθαρτος απερικαθαρτος not
βρωθήσεται βιβρωσκω eat
19:23
וְ wᵊ וְ and
כִי־ ḵî- כִּי that
תָבֹ֣אוּ ṯāvˈōʔû בוא come
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
נְטַעְתֶּם֙ nᵊṭaʕtˌem נטע plant
כָּל־ kol- כֹּל whole
עֵ֣ץ ʕˈēṣ עֵץ tree
מַאֲכָ֔ל maʔᵃḵˈāl מַאֲכָל food
וַ wa וְ and
עֲרַלְתֶּ֥ם ʕᵃraltˌem ערל leave unharvested
עָרְלָתֹ֖ו ʕorlāṯˌô עָרְלָה foreskin
אֶת־ ʔeṯ- אֵת [object marker]
פִּרְיֹ֑ו piryˈô פְּרִי fruit
שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three
שָׁנִ֗ים šānˈîm שָׁנָה year
יִהְיֶ֥ה yihyˌeh היה be
לָכֶ֛ם lāḵˈem לְ to
עֲרֵלִ֖ים ʕᵃrēlˌîm עָרֵל uncircumcised
לֹ֥א lˌō לֹא not
יֵאָכֵֽל׃ yēʔāḵˈēl אכל eat
19:23. quando ingressi fueritis terram et plantaveritis in ea ligna pomifera auferetis praeputia eorum poma quae germinant inmunda erunt vobis nec edetis ex eis
When you shall be come into the land, and shall have planted in it fruit trees, you shall take away the firstfruits of them. The fruit that comes forth shall be unclean to you: neither shall you eat of them.
19:23. When you will have entered into the land, and will have planted in it fruit trees, you shall take away their first-fruits; the fruit that germinates shall be unclean to you, neither shall you eat from these.
19:23. And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of.
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
23-25: Закон — подобно другим некоторым (XIV:34; XXIII:10; XXV:2), имевший войти в силу лишь по вступлении Израиля в Ханаан и с началом собственно оседлой жизни. Коль скоро посажено фруктовое дерево, закон регулирует пользование его плодами делением жизни дерева на 3: следующие периода: 1) 3: первые года плоды его запрещены для вкушения, как нечто некультурное, «необрезанное» — нечистое (ср. Ис LII:1; Иер VI:10); 2) в 4-й год весь сбор плодов дерева должен быть посвящаем Иегове, как благодарение (hitlulim, Vulg.: laudabilis, слав.: «похвален») за оплодотворение дерева, — как начатки плодов его; 3) с 5-го года плоды дерева были достоянием его собственника, при чем ему — за точное соблюдение предписания закона — обещается «прибыток» (слав.; евр.: lehosiph — для прибавления) плодов (LXX: prosqema umin ta genhmata). Основание и значение закона не столько сельскохозяйственное и практическое (польза правильного ухода за деревьями, устранение вреда употребления сырых неокрепших плодов), хотя закон и мог иметь это в виду, а религиозно-теократическое — посвящение Иегове первых произведений для освящения всей целости употребляемых человеком в пользу свою предметов: вполне аналогично посвящению первенцев скота (Исх XIII:12; ХХXIV:19). Данная статья развита талмудистами в целый трактат «Орла» («необрезанное»).
Adam Clarke: Commentary on the Bible - 1831
19:23: Three years shall it be as uncircumcised - I see no great reason to seek for mystical meanings in this prohibition. The fruit of a young tree cannot be good; for not having arrived at a state of maturity, the juices cannot be sufficiently elaborated to produce fruit excellent in its kind. The Israelites are commanded not to eat of the fruit of a tree till the fifth year after its planting: in the three first years the fruit is unwholesome; in the fourth year the fruit is holy, it belongs to God, and should be consecrated to him, Lev 19:24; and in the fifth year and afterward the fruit may be employed for common use, Lev 19:25.
Albert Barnes: Notes on the Bible - 1834
19:23: Fruit ... uncircumcised - i. e. unfit for presentation to Yahweh. In regard to its spiritual lesson, this law may be compared with the dedication of the first-born of beasts to Yahweh Exo 13:12; Exo 34:19. Its meaning in a moral point of view was plain, and tended to illustrate the spirit of the whole Law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:23: And when: Lev 14:34
uncircumcised: Lev 12:3, Lev 22:27; Exo 6:12, Exo 6:30, Exo 22:29, Exo 22:30; Jer 6:10, Jer 9:25, Jer 9:26; Act 7:51
Geneva 1599
19:23 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye (h) shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of.
(h) It shall be unclean as that thing, which is not circumcised.
John Gill
19:23 And when ye shall come into the land,.... The land of Canaan, whither they were now going:
and shall have planted all manner of trees for food; such that brought forth fruit that was eatable, as figs, grapes, olives, &c. so that all such trees as did not bear fruit fit for man's food came not under the following law; nor such as grew up of themselves and were not planted; nor such as were planted for any other use than for fruit; nor such as were planted by the Canaanites before the Israelites came into their land; for so say the Jews, what were planted for an hedge or for timber are free from the law; and add, at the time our fathers came into the land, what they found planted was free, what they planted, though they had not subdued it (the land), was bound:
then ye shall count the fruit thereof as uncircumcised; not fit to be eaten, but to be taken off and cast away as the foreskin of the flesh:
three years it shall be as uncircumcised unto you, it shall not be eaten of; which was a provision partly for the benefit of fruit trees newly planted, whose fruit, when they first bear, gardeners frequently take off immediately, and do not suffer them to grow to any perfection, by which means a tree will grow stronger, and will bear more and better fruit another year; and partly for the health of man, which physical reason is given by Aben Ezra, who observes that the fruit that comes unto the third year there is no profit by it, but is hurtful; and chiefly because, as it is proper that the first fruits should be given to the Lord before any is eaten, so it is right that it should be given seasonably, and when it is brought to its perfection: three years were to be reckoned, as Jarchi and Ben Gersom say, from the time the tree was planted.
John Wesley
19:23 As uncircumcised - That is, As unclean, not to be eaten but cast away. This precept was serviceable, To the trees themselves, which grew the better and faster, being early stript of those fruits, which otherwise would have drawn away much more of the strength from the tree. To men, both because the fruit then was less wholesome, and because hereby men were taught to bridle their appetites; a lesson of great use and absolute necessity in a holy life.
Robert Jamieson, A. R. Fausset and David Brown
19:23 ye shall count the fruit thereof as uncircumcised; three years . . . it shall not be eaten of--"The wisdom of this law is very striking. Every gardener will teach us not to let fruit trees bear in their earliest years, but to pluck off the blossoms: and for this reason, that they will thus thrive the better, and bear more abundantly afterwards. The very expression, 'to regard them as uncircumcised,' suggests the propriety of pinching them off; I do not say cutting them off, because it is generally the hand, and not a knife, that is employed in this operation" [MICHAELIS].
19:2419:24: Եւ յամին չորրորդի եղիցի ամենայն պտուղ նորա սուրբ, օրհնեա՛լ Տեառն.
24 Չորրորդ տարում նրա բոլոր պտուղները պիտի սրբագործուեն Տիրոջ օրհնութեան համար:
24 Եւ չորրորդ տարին անոր բոլոր պտուղը Տէրը փառաւորելու համար սուրբ պիտի ըլլայ։
Եւ յամին չորրորդի եղիցի ամենայն պտուղ նորա սուրբ, օրհնեալ Տեառն:

19:24: Եւ յամին չորրորդի եղիցի ամենայն պտուղ նորա սուրբ, օրհնեա՛լ Տեառն.
24 Չորրորդ տարում նրա բոլոր պտուղները պիտի սրբագործուեն Տիրոջ օրհնութեան համար:
24 Եւ չորրորդ տարին անոր բոլոր պտուղը Տէրը փառաւորելու համար սուրբ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:2424: а в четвертый год все плоды его должны быть посвящены для празднеств Господних;
19:24 καὶ και and; even τῷ ο the ἔτει ετος year τῷ ο the τετάρτῳ τεταρτος fourth ἔσται ειμι be πᾶς πας all; every ὁ ο the καρπὸς καρπος.1 fruit αὐτοῦ αυτος he; him ἅγιος αγιος holy αἰνετὸς αινετος the κυρίῳ κυριος lord; master
19:24 וּ û וְ and בַ va בְּ in † הַ the שָּׁנָה֙ ššānˌā שָׁנָה year הָ hā הַ the רְבִיעִ֔ת rᵊvîʕˈiṯ רְבִיעִי fourth יִהְיֶ֖ה yihyˌeh היה be כָּל־ kol- כֹּל whole פִּרְיֹ֑ו piryˈô פְּרִי fruit קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness הִלּוּלִ֖ים hillûlˌîm הִלּוּלִים exultation לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
19:24. quarto anno omnis fructus eorum sanctificabitur laudabilis DominoBut in the fourth year, all their fruit shall be sanctified, to the praise of the Lord.
24. But in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.
19:24. But in the fourth year, all their fruit shall be sanctified for the praise of the Lord.
19:24. But in the fourth year all the fruit thereof shall be holy to praise the LORD [withal].
But in the fourth year all the fruit thereof shall be holy to praise the LORD:

24: а в четвертый год все плоды его должны быть посвящены для празднеств Господних;
19:24
καὶ και and; even
τῷ ο the
ἔτει ετος year
τῷ ο the
τετάρτῳ τεταρτος fourth
ἔσται ειμι be
πᾶς πας all; every
ο the
καρπὸς καρπος.1 fruit
αὐτοῦ αυτος he; him
ἅγιος αγιος holy
αἰνετὸς αινετος the
κυρίῳ κυριος lord; master
19:24
וּ û וְ and
בַ va בְּ in
הַ the
שָּׁנָה֙ ššānˌā שָׁנָה year
הָ הַ the
רְבִיעִ֔ת rᵊvîʕˈiṯ רְבִיעִי fourth
יִהְיֶ֖ה yihyˌeh היה be
כָּל־ kol- כֹּל whole
פִּרְיֹ֑ו piryˈô פְּרִי fruit
קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness
הִלּוּלִ֖ים hillûlˌîm הִלּוּלִים exultation
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
19:24. quarto anno omnis fructus eorum sanctificabitur laudabilis Domino
But in the fourth year, all their fruit shall be sanctified, to the praise of the Lord.
19:24. But in the fourth year, all their fruit shall be sanctified for the praise of the Lord.
19:24. But in the fourth year all the fruit thereof shall be holy to praise the LORD [withal].
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
19:24: all the: Num 18:12, Num 18:13; Deu 12:17, Deu 12:18, Deu 14:28, Deu 14:29, Deu 18:4; Pro 3:9
holy to praise the Lord withal: Heb. holiness of praises to the Lord
John Gill
19:24 But in the fourth year all the fruit thereof shall be holy,.... Separated and devoted to the service of God, to be given to the priest, or to be bought again of him; wherefore the Targum of Jonathan adds, at the end of the verse, "redeemed from the priest", a redemption price being given to the priest; and, as Jarchi observes, as the tithe was not eaten without the walls of Jerusalem, but by redemption, even so likewise this:
to praise the Lord withal; for his abundant goodness in blessing and making the trees fruitful, and bringing their fruit unto perfection; and by devoting the first fruits to God, his name was praised and glorified, as well as by eating them with joy and gladness before the Lord in Jerusalem.
John Wesley
19:24 Holy - Consecrated to the Lord, as the first - fruits and tithes were, and therefore given to the priests and Levites, Num 18:12-13; Deut 18:4 yet so that part of them were communicated to the poor widows and fatherless and strangers. See Deut 14:28. To bless the Lord, by whose power and goodness the trees bring forth fruit to perfection.
19:2519:25: եւ յամին հինգերորդ կերիջի՛ք զպտուղ նորա. յաւելուա՛ծ ձեզ լինիցին բերք նորա։Ե՛ս եմ Տէր Աստուած ձեր.[1081]։[1081] Այլք. Եւ յամին հինգերորդի.. լիցին։
25 Հինգերորդ տարում կ’ուտէք դրա պտուղը: Այդ տարուց սկսած կարող էք դրա բերքը ուտել եւ պահեստաւորել:
25 Բայց հինգերորդ տարին անոր պտուղը կրնաք ուտել, որպէս զի իր արդիւնքը ձեզի համար աւելցնէ։ Ես եմ Տէրը՝ ձեր Աստուածը։
Եւ յամին հինգերորդի կերիջիք զպտուղ նորա. յաւելուած ձեզ լիցին բերք նորա. ես եմ Տէր Աստուած ձեր:

19:25: եւ յամին հինգերորդ կերիջի՛ք զպտուղ նորա. յաւելուա՛ծ ձեզ լինիցին բերք նորա։Ե՛ս եմ Տէր Աստուած ձեր.[1081]։
[1081] Այլք. Եւ յամին հինգերորդի.. լիցին։
25 Հինգերորդ տարում կ’ուտէք դրա պտուղը: Այդ տարուց սկսած կարող էք դրա բերքը ուտել եւ պահեստաւորել:
25 Բայց հինգերորդ տարին անոր պտուղը կրնաք ուտել, որպէս զի իր արդիւնքը ձեզի համար աւելցնէ։ Ես եմ Տէրը՝ ձեր Աստուածը։
zohrab-1805▾ eastern-1994▾ western am▾
19:2525: в пятый же год вы можете есть плоды его и собирать себе все произведения его. Я Господь, Бог ваш.
19:25 ἐν εν in δὲ δε though; while τῷ ο the ἔτει ετος year τῷ ο the πέμπτῳ πεμπτος fifth φάγεσθε εσθιω eat; consume τὸν ο the καρπόν καρπος.1 fruit πρόσθεμα προσθεμα you τὰ ο the γενήματα γεννημα spawn; product αὐτοῦ αυτος he; him ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
19:25 וּ û וְ and בַ va בְּ in † הַ the שָּׁנָ֣ה ššānˈā שָׁנָה year הַ ha הַ the חֲמִישִׁ֗ת ḥᵃmîšˈiṯ חֲמִישִׁי fifth תֹּֽאכְלוּ֙ tˈōḵᵊlû אכל eat אֶת־ ʔeṯ- אֵת [object marker] פִּרְיֹ֔ו piryˈô פְּרִי fruit לְ lᵊ לְ to הֹוסִ֥יף hôsˌîf יסף add לָכֶ֖ם lāḵˌem לְ to תְּבוּאָתֹ֑ו tᵊvûʔāṯˈô תְּבוּאָה yield אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
19:25. quinto autem anno comedetis fructus congregantes poma quae proferunt ego Dominus Deus vesterAnd in the fifth year you shall eat the fruits thereof, gathering the increase thereof. I am the Lord your God.
25. And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God.
19:25. And in the fifth year you shall eat the produce, gathering the fruits which are brought forth. I am the Lord your God.
19:25. And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I [am] the LORD your God.
And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I [am] the LORD your God:

25: в пятый же год вы можете есть плоды его и собирать себе все произведения его. Я Господь, Бог ваш.
19:25
ἐν εν in
δὲ δε though; while
τῷ ο the
ἔτει ετος year
τῷ ο the
πέμπτῳ πεμπτος fifth
φάγεσθε εσθιω eat; consume
τὸν ο the
καρπόν καρπος.1 fruit
πρόσθεμα προσθεμα you
τὰ ο the
γενήματα γεννημα spawn; product
αὐτοῦ αυτος he; him
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
19:25
וּ û וְ and
בַ va בְּ in
הַ the
שָּׁנָ֣ה ššānˈā שָׁנָה year
הַ ha הַ the
חֲמִישִׁ֗ת ḥᵃmîšˈiṯ חֲמִישִׁי fifth
תֹּֽאכְלוּ֙ tˈōḵᵊlû אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
פִּרְיֹ֔ו piryˈô פְּרִי fruit
לְ lᵊ לְ to
הֹוסִ֥יף hôsˌîf יסף add
לָכֶ֖ם lāḵˌem לְ to
תְּבוּאָתֹ֑ו tᵊvûʔāṯˈô תְּבוּאָה yield
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
19:25. quinto autem anno comedetis fructus congregantes poma quae proferunt ego Dominus Deus vester
And in the fifth year you shall eat the fruits thereof, gathering the increase thereof. I am the Lord your God.
19:25. And in the fifth year you shall eat the produce, gathering the fruits which are brought forth. I am the Lord your God.
19:25. And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I [am] the LORD your God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:25: Lev 26:3, Lev 26:4; Pro 3:9, Pro 3:10; Ecc 11:1, Ecc 11:2; Hag 1:4-6, Hag 1:9-11, Hag 2:18, Hag 2:19; Mal 3:8-10
John Gill
19:25 And in the fifth year shall ye eat of the fruit thereof,.... And so in all succeeding years as long as the tree lasted and bore:
that it may yield unto you the increase thereof; may be so abundantly blessed, and produce so large an increase as to answer the three years' want of any fruit from it, and the dedication of the fruit of the fourth year to the Lord:
I am the Lord your God; who has promised this increase, is both able and faithful to make it good.
John Wesley
19:25 That it may yield the increase - That God may be pleased to give his blessing, which alone can make them fruitful.
19:2619:26: ՚ի վերայ լերանց մի՛ ուտիցէք։ Եւ մի՛ հմայիցէք. եւ մի՛ հաւահարց՝ եւ մի՛ հաւագէտք լինիցիք[1082]։[1082] Ոսկան. Մի՛ ուտիցէք զմիս ընդ արեան, ՚ի վերայ լե՛՛։
26 Ես եմ ձեր Տէր Աստուածը[44]: Լեռների վրայ մի կերէ՛ք[45]: Կախարդութեամբ մի՛ զբաղուէք: Գուշակութիւններ մի՛ արէք թռչունների թռիչքները դիտելով:44. Այլ բնագրերում Ես եմ ձեր Տէր Աստուածը հատուածը կազմում է նախորդ համարի վերջին մասը:45. Եբրայերէն՝ 26Միսը արեամբ չուտէք:
26 Միսը արիւնով մի՛ ուտէք. մի՛ հմայէք եւ գուշակութիւն մի՛ ընէք։
Ի վերայ [311]լերանց մի՛ ուտիցէք. եւ մի՛ հմայիցէք, եւ մի՛ հաւահարց եւ մի՛ հաւագէտք լինիցիք:

19:26: ՚ի վերայ լերանց մի՛ ուտիցէք։ Եւ մի՛ հմայիցէք. եւ մի՛ հաւահարց՝ եւ մի՛ հաւագէտք լինիցիք[1082]։
[1082] Ոսկան. Մի՛ ուտիցէք զմիս ընդ արեան, ՚ի վերայ լե՛՛։
26 Ես եմ ձեր Տէր Աստուածը[44]: Լեռների վրայ մի կերէ՛ք[45]: Կախարդութեամբ մի՛ զբաղուէք: Գուշակութիւններ մի՛ արէք թռչունների թռիչքները դիտելով:
44. Այլ բնագրերում Ես եմ ձեր Տէր Աստուածը հատուածը կազմում է նախորդ համարի վերջին մասը:
45. Եբրայերէն՝ 26Միսը արեամբ չուտէք:
26 Միսը արիւնով մի՛ ուտէք. մի՛ հմայէք եւ գուշակութիւն մի՛ ընէք։
zohrab-1805▾ eastern-1994▾ western am▾
19:2626: Не ешьте с кровью; не ворожите и не гадайте.
19:26 μὴ μη not ἔσθετε εσθιω eat; consume ἐπὶ επι in; on τῶν ο the ὀρέων ορος mountain; mount καὶ και and; even οὐκ ου not οἰωνιεῖσθε οιωνιζομαι not even; neither ὀρνιθοσκοπήσεσθε ορνιθοσκοπεομαι observe birds; watch birds for omens
19:26 לֹ֥א lˌō לֹא not תֹאכְל֖וּ ṯōḵᵊlˌû אכל eat עַל־ ʕal- עַל upon הַ ha הַ the דָּ֑ם ddˈām דָּם blood לֹ֥א lˌō לֹא not תְנַחֲשׁ֖וּ ṯᵊnaḥᵃšˌû נחשׁ divine וְ wᵊ וְ and לֹ֥א lˌō לֹא not תְעֹונֵֽנוּ׃ ṯᵊʕônˈēnû ענן appear
19:26. non comedetis cum sanguine non augurabimini nec observabitis somniaYou shall not eat with blood. You shall not divine nor observe dreams.
26. Ye shall not eat any thing with the blood: neither shall ye use enchantments, nor practise augury.
19:26. You shall not eat with blood. You shall not practice divination, nor the observation of dreams.
19:26. Ye shall not eat [any thing] with the blood: neither shall ye use enchantment, nor observe times.
Ye shall not eat [any thing] with the blood: neither shall ye use enchantment, nor observe times:

26: Не ешьте с кровью; не ворожите и не гадайте.
19:26
μὴ μη not
ἔσθετε εσθιω eat; consume
ἐπὶ επι in; on
τῶν ο the
ὀρέων ορος mountain; mount
καὶ και and; even
οὐκ ου not
οἰωνιεῖσθε οιωνιζομαι not even; neither
ὀρνιθοσκοπήσεσθε ορνιθοσκοπεομαι observe birds; watch birds for omens
19:26
לֹ֥א lˌō לֹא not
תֹאכְל֖וּ ṯōḵᵊlˌû אכל eat
עַל־ ʕal- עַל upon
הַ ha הַ the
דָּ֑ם ddˈām דָּם blood
לֹ֥א lˌō לֹא not
תְנַחֲשׁ֖וּ ṯᵊnaḥᵃšˌû נחשׁ divine
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תְעֹונֵֽנוּ׃ ṯᵊʕônˈēnû ענן appear
19:26. non comedetis cum sanguine non augurabimini nec observabitis somnia
You shall not eat with blood. You shall not divine nor observe dreams.
19:26. You shall not eat with blood. You shall not practice divination, nor the observation of dreams.
19:26. Ye shall not eat [any thing] with the blood: neither shall ye use enchantment, nor observe times.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-31: Запрещение некоторых суеверий, существовавших в культе и быте египтян и других народов, с которыми Израиль входил в такое или иное соприкосновение: 1) вкушение мяса с кровью (ст. 26, ср. VII:26), по объяснению раввинов, от животного еще живого, — вероятно, вообще суеверный обычай, связанный с верою в особую силу крови; чтение LXX иное: epi twn orewn (слав.: не ядите на гopax), оно может указывать на обычай язычников закалать свои жертвы на горах; в связи с этим 2) всякого рода ворожба (евр. nachasch; LXX: oiwnizesqai, Vulg.: augurari — гадание по полету птиц) и гадание (ст. 26, ср. XX:6); 3) стрижение волос на голове и бороде (ср. Иер IX:25, 26) с язычески-суеверными целями, как, напр., древние арабы, по Геродоту (III:8), сбривали волосы на висках в честь бога Оротала, которого греки сближали с Бахусом; 4) изуродование тела нарезами в честь умерших (ср. Втор XIV:1), в частности татуировка: то и другое было в большом употреблении у народов Востока, как остается доселе и у дикарей, например, на Каролинских островах (ср. Иер ХVI:6; XLI:5; XLVII:5; 3: Цар ХVIII:28); 5) религиозная (напр., в честь Астарты-Мелиты, ср. Быт XXXVIII) проституция, которой осквернялись бы земля и святилище Иеговы; 6) вызывание мертвых и вообще волшебство (LXX: eggastrimuqoiV, слав.: «утробные басни» — чревовещание; ср. блаж. Феодор., вопр. 29).
Adam Clarke: Commentary on the Bible - 1831
19:26: Neither shall ye use enchantment - לא תנחשו lo thenachashu. Conjecture itself can do little towards a proper explanation of the terms used in this verse. נחש nachash; See note at Gen 3:1 (note), we translate serpent, and with very little propriety; but though the word may not signify a serpent in that place, it has that signification in others. Possibly, therefore, the superstition here prohibited may be what the Greeks called Ophiomanteia, or divination by serpents.
Nor observe times - ולא תעוננו velo teonenu, ye shall not divine by clouds, which was also a superstition much in practice among the heathens, as well as divination by the flight of birds. What these prohibitions may particularly refer to, we know not. See Clarke's note on Gen 41:8.
Albert Barnes: Notes on the Bible - 1834
19:26: Certain pagan customs, several of them connected with magic, are here grouped together. The prohibition to eat anything with the blood may indeed refer to the eating of meat which had not been properly bled in slaughtering (Lev 7:26; Lev 17:10, etc.): but it is not improbable that there may be a special reference to some sort of magical or idolatrous rites. Compare Eze 33:25.

19:26
Observe times - It is not clear whether the original word refers to the fancied distinction between lucky and unlucky days, to some mode of drawing omens from the clouds, or to the exercise of "the evil eye."

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:26: with the blood: Lev 3:17, Lev 7:26, Lev 17:10-14; Deu 12:23
use: Exo 7:11, Exo 8:7; Sa1 15:23; Jer 10:2; Dan 2:10; Mal 3:5
nor: Deu 18:10-14; Kg2 17:17, Kg2 21:6; Ch2 33:6
Geneva 1599
19:26 Ye shall not eat [any thing] with the blood: neither shall ye use enchantment, nor (i) observe times.
(i) To measure lucky or unlucky days.
John Gill
19:26 Ye shall not eat anything with the blood,.... Or upon, over, or by the blood (s), for this law seems different from that in Gen 9:4, and from those in Lev 3:17; and is variously interpreted by the Jewish writers; some of not eating flesh, the blood not being rightly let out of it, as not being thoroughly cleared of it (t), and so comes under the notion of things strangled; others of not eating of sacrifices until the blood stands in the basin (u); and others of not eating any flesh whose blood is not sprinkled on the altar, if near the holy place (w): some think it refers to the custom of murderers who eat over the person slain, that the avengers of the slain may not take vengeance on them, supposing something superstitious in it, because of what follows (x); though it rather has respect to an idolatrous practice of the Zabians, as Maimonides (y) informs us, who took blood to be the food of devils, and who used to take the blood of a slain beast and put it in a vessel, or in a hole dug in the earth, and eat the flesh sitting round about the blood; fancying by this means they had communion with devils, and contracted friendship and familiarity with them, whereby they might get knowledge of future things; See Gill on Ezek 33:25,
neither shall ye use enchantment; soothsaying or divination by various creatures, as by the weasel, birds, or fishes, as the Talmudists (z); or rather by serpents, as the word used is thought to have the signification of; or by any odd accidents, as a man's food falling out of his mouth, or his staff out of his hand, or his son calling after him behind, or a crow cawing to him, or a hart passing by him, or a serpent on his right hand and a fox on his left, or one says, do not begin (any work) tomorrow, it is the new moon, or the going out of the sabbath (a):
nor observe times; saying, such a day is a lucky day to begin any business, or such an hour an unlucky hour to go out in, as Jarchi, taking the word to have the signification of times, days, and hours, as our version and others; but Aben Ezra derives it from a word which signifies a cloud, and it is well known, he says, that soothsayers view and consult the clouds, their likeness and motion; but some of the ancient writers, as Gersom observes, derive it from a word which signifies an eye, and suppose that such persons are intended who hold the eyes of people, cast a mist before them, or use some juggling tricks whereby they deceive their sight.
(s) "super sanguine", Montanus, Munster; "super sanguinem", Fagius. (t) Joseph. Antiqu. l. 6. c. 6. sect. 4. T. Bab. Sanhedrin, fol. 63. 1. (u) Targum Jon. in loc. T. Bab. Sanhedrin, ib. (w) Aben Ezra in loc. (x) Baal Hatturim in loc. (y) Moreh Nevochim, par. 3. c. 46. (z) T. Bab. Sanhedrin, fol. 66. 1. Jarchi in loc. (a) Kimchi, Sepher Shorash. rad.
John Wesley
19:26 Any thing with the blood - Any flesh out of which the blood is poured. Neither shall ye use enchantments - It was unpardonable in them, to whom were committed the oracles of God, to ask counsel of the devil. And yet worse in Christians, to whom the son of God is manifested, to destroy the works of the devil. For Christians to have their nativities cast, or their fortunes told, or to use charms for the cure of diseases, is an intolerable affront to the Lord Jesus, a support of idolatry, and a reproach both to themselves, and to that worthy name by which they are called. Nor observe times - Superstitiously, esteeming some days lucky, others unlucky.
Robert Jamieson, A. R. Fausset and David Brown
19:26 shall not eat any thing with the blood--(See on Lev 17:10).
neither . . . use enchantment, nor observe times--The former refers to divination by serpents--one of the earliest forms of enchantment, and the other means the observation, literally, of clouds, as a study of the appearance and motion of clouds was a common way of foretelling good or bad fortune. Such absurd but deep-rooted superstitions often put a stop to the prosecution of serious and important transactions, but they were forbidden especially as implying a want of faith in the being, or of reliance on the providence of God.
19:2719:27: Ցցունս ՚ի վարսից գլխոց ձերոց մի՛ առնիցէք. եւ մի՛ ապականիցէք զտեսիլ մօրուաց ձերոց։
27 Ձեր գլխի մազերը մի՛ հիւսէք եւ ձեր մօրուքին ձեւ մի՛ տուէք:
27 Ձեր գլուխներուն եզերքի մազերը մի՛ կտրէք ու ձեր մօրուքին եզերքը մի՛ աւրէք։
Ցցունս ի վարսից գլխոց ձերոց մի՛ առնիցէք, եւ մի՛ ապականիցէք զտեսիլ մօրուաց ձերոց:

19:27: Ցցունս ՚ի վարսից գլխոց ձերոց մի՛ առնիցէք. եւ մի՛ ապականիցէք զտեսիլ մօրուաց ձերոց։
27 Ձեր գլխի մազերը մի՛ հիւսէք եւ ձեր մօրուքին ձեւ մի՛ տուէք:
27 Ձեր գլուխներուն եզերքի մազերը մի՛ կտրէք ու ձեր մօրուքին եզերքը մի՛ աւրէք։
zohrab-1805▾ eastern-1994▾ western am▾
19:2727: Не стригите головы вашей кругом, и не порти края бороды твоей.
19:27 οὐ ου not ποιήσετε ποιεω do; make σισόην σισοη from; out of τῆς ο the κόμης κομη hairstyle τῆς ο the κεφαλῆς κεφαλη head; top ὑμῶν υμων your οὐδὲ ουδε not even; neither φθερεῖτε φθειρω corrupt τὴν ο the ὄψιν οψις sight; face τοῦ ο the πώγωνος πωγων your
19:27 לֹ֣א lˈō לֹא not תַקִּ֔פוּ ṯaqqˈifû נקף go around פְּאַ֖ת pᵊʔˌaṯ פֵּאָה corner רֹאשְׁכֶ֑ם rōšᵊḵˈem רֹאשׁ head וְ wᵊ וְ and לֹ֣א lˈō לֹא not תַשְׁחִ֔ית ṯašḥˈîṯ שׁחת destroy אֵ֖ת ʔˌēṯ אֵת [object marker] פְּאַ֥ת pᵊʔˌaṯ פֵּאָה corner זְקָנֶֽךָ׃ zᵊqānˈeḵā זָקָן beard
19:27. neque in rotundum adtondebitis comam nec radatis barbamNor shall you cut your hair roundwise: nor shave your beard.
27. Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.
19:27. And you shall not cut the hair of your head circularly, nor shave your beard.
19:27. Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.
Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard:

27: Не стригите головы вашей кругом, и не порти края бороды твоей.
19:27
οὐ ου not
ποιήσετε ποιεω do; make
σισόην σισοη from; out of
τῆς ο the
κόμης κομη hairstyle
τῆς ο the
κεφαλῆς κεφαλη head; top
ὑμῶν υμων your
οὐδὲ ουδε not even; neither
φθερεῖτε φθειρω corrupt
τὴν ο the
ὄψιν οψις sight; face
τοῦ ο the
πώγωνος πωγων your
19:27
לֹ֣א lˈō לֹא not
תַקִּ֔פוּ ṯaqqˈifû נקף go around
פְּאַ֖ת pᵊʔˌaṯ פֵּאָה corner
רֹאשְׁכֶ֑ם rōšᵊḵˈem רֹאשׁ head
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תַשְׁחִ֔ית ṯašḥˈîṯ שׁחת destroy
אֵ֖ת ʔˌēṯ אֵת [object marker]
פְּאַ֥ת pᵊʔˌaṯ פֵּאָה corner
זְקָנֶֽךָ׃ zᵊqānˈeḵā זָקָן beard
19:27. neque in rotundum adtondebitis comam nec radatis barbam
Nor shall you cut your hair roundwise: nor shave your beard.
19:27. And you shall not cut the hair of your head circularly, nor shave your beard.
19:27. Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:27: Ye shall not round the corners your heads - This and the following verse evidently refer to customs which must have existed among the Egyptians when the Israelites sojourned in Egypt; and what they were it is now difficult, even with any probability, to conjecture. Herodotus observes that the Arabs shave or cut their hair round, in honor of Bacchus, who, they say, had his hair cut in this way, lib. iii., cap. 8. He says also that the Macians, a people of Libya, cut their hair round, so as to leave a tuft on the top of the head, lib. iv., cap. 175. In this manner the Chinese cut their hair to the present day. This might have been in honor of some idol, and therefore forbidden to the Israelites.
The hair was much used in divination among the ancients, and for purposes of religious superstition among the Greeks; and particularly about the time of the giving of this law, as this is supposed to have been the era of the Trojan war. We learn from Homer that it was customary for parents to dedicate the hair of their children to some god; which, when they came to manhood, they cut off and consecrated to the deity. Achilles, at the funeral of Patroclus, cut off his golden locks which his father had dedicated to the river god Sperchius, and threw them into the flood: -
Στας απανευθε πυρης ξονθην απεκειρατο χαιτην,
Την ῥα Σπερχειῳ ποταμῳ τρεφε τηλεθοωσαν·
Οχθησας δ' αρα ειπεν, ιδων επι οινοπα ποντον·
Σπερχει', αλλως σοι γε πατηρ ηρησατο Πηλευς. κ. τ. λ.
Iliad, 1. xxiii., ver. 142, etc.
But great Achilles stands apart in prayer,
And from his head divides the yellow hair,
Those curling locks which from his youth he vowed,
And sacred threw to Sperchius' honored flood.
Then sighing, to the deep his looks he cast,
And rolled his eyes around the watery waste.
Sperchius! whose waves, in mazy errors lost,
Delightful roll along my native coast!
To whom we vainly vowed, at our return,
These locks to fall, and hecatombs to burn
So vowed my father, but he vowed in vain,
No more Achilles sees his native plain;
In that vain hope these hairs no longer grow;
Patrocius bears them to the shades below.
Pope.
From Virgil we learn that the topmost lock of hair was dedicated to the infernal gods; see his account of the death of Dido: -
"Nondum illi flavum Proserpina vertice crinem
Abstulerat, Stygioque caput damnaverat orco
- Hunc ego Diti Sacrum jussa fero; teque isto corpore solvo.
Sic ait, et dextra crinem secat."
Aeneid, lib. iv., ver. 698.
The sisters had not cut the topmost hair,
Which Proserpine and they can only know.
Nor made her sacred to the shades below -
This offering to the infernal gods I bear;
Thus while she spoke, she cut the fatal hair.
Dryden.
If the hair was rounded, and dedicated for purposes of this kind, it will at once account for the prohibition in this verse. The corners of thy beard - Probably meaning the hair of the cheek that connects the hair of the head with the beard. This was no doubt cut in some peculiar manner, for the superstitious purposes mentioned above. Several of our own countrymen wear this said hair in a curious form; for what purposes they know best: we cannot say precisely that it is the ancient Egyptian custom revived. From the images and paintings which remain of the ancient Egyptians, we find that they were accustomed to shave the whole hair off their face, except merely that upon the chin, which last they cut off only in times of mourning.
Albert Barnes: Notes on the Bible - 1834
19:27
Round the corners of your heads - This may allude to such a custom as that of the Arabs described by Herodotus. They used to show honor to their deity Orotal by cutting the hair away from the temples in a circular form. Compare the margin reference.
Mar the corners of thy beard - It has been conjectured that this also relates to a custom which existed among the Arabs, but we are not informed that it had any idolatrous or magical association. As the same, or very similar customs, are mentioned in Lev 21:5, and in Deu 14:1, as well as here, it would appear that they may have been signs of mourning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:27: Lev 21:5; Isa 15:2; Jer 16:6, Jer 48:37; Eze 7:18, Eze 44:20
Geneva 1599
19:27 Ye shall not (k) round the corners of your heads, neither shalt thou mar the corners of thy beard.
(k) As did the Gentiles in sign of mourning.
John Gill
19:27 Ye shall not round the corners of your heads,.... The extremities of the hairs of the head, round about, on the forehead, temples, and behind the ears; this is done, as Jarchi says, when any one makes his temples, behind his ears, and his forehead alike, so that the circumference of his head is found to be round all about, as if they had been cut as with a bowl; and so the Arabians cut their hair, as Herodotus (b) reports; see Gill on Jer 9:26,
neither shall thou mar the corners of thy beard; by shaving them entirely; Jarchi and other Jewish writers say, there are five of them, two on the right, as Gersom reckons them, one on the upper jaw, the other on the nether, and two over against them on the left, and one in the place where the nether jaw joins the right to the left, the chin; the same observes, that it was the manner of idolaters to do the above things; and Maimonides (c) is of opinion that the reason of the prohibition is, because the idolatrous priests used this custom; but this law does not respect priests only, but the people of Israel in general; wherefore rather it was occasioned by the Gentiles in common cutting their hair, in honour of their gods, as the Arabians did, as Herodotus in the above place relates, in imitation of Bacchus, and to the honour of him; and so with others, it was usual for young men to consecrate their hair to idols; but inasmuch as such practices were used on account of the dead, as Aben Ezra observes, it seems probable enough that these things are forbidden to be done on their account, since it follows,
(b) Thalia, sive, l. 3. c. 8. (c) Moreh Nevochim, par. 3. c. 37. Hilchot Obede Cochabim, c. 12. sect. 1.
John Wesley
19:27 The corners of your heads - That is your temples, ye shall not cut off the hair of your heads round about your temples. This the Gentiles did, either for the worship of their idols, to whom young men used to consecrate their hair, being cut off from their heads, as Homer, Plutarch and many others write; or in funerals or immoderate mournings, as appears from Is 15:2; Jer 48:37. And the like is to be thought concerning the beard or the hair in the corner, that is, corners of the beard. The reason then of this prohibition is because God would not have his people agree with idolaters, neither in their idolatries, nor in their excessive sorrowing, no nor so much as in the appearances of it.
Robert Jamieson, A. R. Fausset and David Brown
19:27 Ye shall not round the corners of your heads, &c.--It seems probable that this fashion had been learned by the Israelites in Egypt, for the ancient Egyptians had their dark locks cropped short or shaved with great nicety, so that what remained on the crown appeared in the form of a circle surrounding the head, while the beard was dressed into a square form. This kind of coiffure had a highly idolatrous meaning; and it was adopted, with some slight variations, by almost all idolaters in ancient times. (Jer 9:25-26; Jer 25:23, where "in the utmost corners" means having the corners of their hair cut.) Frequently a lock or tuft of hair was left on the hinder part of the head, the rest being cut round in the form of a ring, as the Turks, Chinese, and Hindus do at the present day.
neither shalt thou mar, &c.--The Egyptians used to cut or shave off their whiskers, as may be seen in the coffins of mummies, and the representations of divinities on the monuments. But the Hebrews, in order to separate them from the neighboring nations, or perhaps to put a stop to some existing superstition, were forbidden to imitate this practice. It may appear surprising that Moses should condescend to such minutiÃ&brvbr; as that of regulating the fashion of the hair and the beard--matters which do not usually occupy the attention of a legislator--and which appear widely remote from the province either of government or of a religion. A strong presumption, therefore, arises that he had in mind by these regulations to combat some superstitious practices of the Egyptians.
19:2819:28: Եւ վէ՛տս ՚ի վերայ ոգւոյ մի՛ առնիցէք ՚ի մարմինս ձեր։ Եւ գիր կտեալ մի՛ առնիցէք ՚ի ձեզ։ Ե՛ս եմ Տէր Աստուած ձեր[1083]։[1083] ՚Ի լուս՛՛. Եւ վէտս ՚ի վերայ սգոյ մի՛ առ՛՛. համաձայն այլոց ՚ի բնաբ՛՛։ ՚Ի լուս՛՛. Եւ գիր գրեալ մի՛ առն՛՛։
28 Մահացած որեւէ մէկի յիշատակի համար ձեր մարմնի վրայ կտրուածքներ մի՛ արէք: Ձեր մարմնի վրայ դաջուածքներ մի՛ արէք:
28 Եւ մէկուն սուգին համար ձեր մարմնին վրայ կտրածներ մի՛ ընէք ու ձեր վրայ գրի նշան մի՛ ընէք։ Ես եմ Տէրը։
Եւ վէտս ի վերայ ոգւոյ մի՛ առնիցէք ի մարմինս ձեր. եւ գիր կտեալ մի՛ առնիցէք ի ձեզ, ես եմ Տէր [312]Աստուած ձեր:

19:28: Եւ վէ՛տս ՚ի վերայ ոգւոյ մի՛ առնիցէք ՚ի մարմինս ձեր։ Եւ գիր կտեալ մի՛ առնիցէք ՚ի ձեզ։ Ե՛ս եմ Տէր Աստուած ձեր[1083]։
[1083] ՚Ի լուս՛՛. Եւ վէտս ՚ի վերայ սգոյ մի՛ առ՛՛. համաձայն այլոց ՚ի բնաբ՛՛։ ՚Ի լուս՛՛. Եւ գիր գրեալ մի՛ առն՛՛։
28 Մահացած որեւէ մէկի յիշատակի համար ձեր մարմնի վրայ կտրուածքներ մի՛ արէք: Ձեր մարմնի վրայ դաջուածքներ մի՛ արէք:
28 Եւ մէկուն սուգին համար ձեր մարմնին վրայ կտրածներ մի՛ ընէք ու ձեր վրայ գրի նշան մի՛ ընէք։ Ես եմ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
19:2828: Ради умершего не делайте нарезов на теле вашем и не накалывайте на себе письмен. Я Господь.
19:28 καὶ και and; even ἐντομίδας εντομις in; on ψυχῇ ψυχη soul οὐ ου not ποιήσετε ποιεω do; make ἐν εν in τῷ ο the σώματι σωμα body ὑμῶν υμων your καὶ και and; even γράμματα γραμμα writing; letter στικτὰ στικτος not ποιήσετε ποιεω do; make ἐν εν in ὑμῖν υμιν you ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
19:28 וְ wᵊ וְ and שֶׂ֣רֶט śˈereṭ שֶׂרֶט tattoo לָ lā לְ to נֶ֗פֶשׁ nˈefeš נֶפֶשׁ soul לֹ֤א lˈō לֹא not תִתְּנוּ֙ ṯittᵊnˌû נתן give בִּ bi בְּ in בְשַׂרְכֶ֔ם vᵊśarᵊḵˈem בָּשָׂר flesh וּ û וְ and כְתֹ֣בֶת ḵᵊṯˈōveṯ כְּתֹבֶת tattooing קַֽעֲקַ֔ע qˈaʕᵃqˈaʕ קַעֲקַע tattoo לֹ֥א lˌō לֹא not תִתְּנ֖וּ ṯittᵊnˌû נתן give בָּכֶ֑ם bāḵˈem בְּ in אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:28. et super mortuo non incidetis carnem vestram neque figuras aliquas et stigmata facietis vobis ego DominusYou shall not make any cuttings in your flesh, for the dead: neither shall you make in yourselves any figures or marks. I am the Lord.
28. Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.
19:28. You shall not cut your flesh for the dead, and you shall not make other figures or marks on yourself. I am the Lord.
19:28. Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I [am] the LORD.
Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I [am] the LORD:

28: Ради умершего не делайте нарезов на теле вашем и не накалывайте на себе письмен. Я Господь.
19:28
καὶ και and; even
ἐντομίδας εντομις in; on
ψυχῇ ψυχη soul
οὐ ου not
ποιήσετε ποιεω do; make
ἐν εν in
τῷ ο the
σώματι σωμα body
ὑμῶν υμων your
καὶ και and; even
γράμματα γραμμα writing; letter
στικτὰ στικτος not
ποιήσετε ποιεω do; make
ἐν εν in
ὑμῖν υμιν you
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
19:28
וְ wᵊ וְ and
שֶׂ֣רֶט śˈereṭ שֶׂרֶט tattoo
לָ לְ to
נֶ֗פֶשׁ nˈefeš נֶפֶשׁ soul
לֹ֤א lˈō לֹא not
תִתְּנוּ֙ ṯittᵊnˌû נתן give
בִּ bi בְּ in
בְשַׂרְכֶ֔ם vᵊśarᵊḵˈem בָּשָׂר flesh
וּ û וְ and
כְתֹ֣בֶת ḵᵊṯˈōveṯ כְּתֹבֶת tattooing
קַֽעֲקַ֔ע qˈaʕᵃqˈaʕ קַעֲקַע tattoo
לֹ֥א lˌō לֹא not
תִתְּנ֖וּ ṯittᵊnˌû נתן give
בָּכֶ֑ם bāḵˈem בְּ in
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:28. et super mortuo non incidetis carnem vestram neque figuras aliquas et stigmata facietis vobis ego Dominus
You shall not make any cuttings in your flesh, for the dead: neither shall you make in yourselves any figures or marks. I am the Lord.
19:28. You shall not cut your flesh for the dead, and you shall not make other figures or marks on yourself. I am the Lord.
19:28. Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I [am] the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:28: Any cuttings in your flesh for the dead - That the ancients were very violent in their grief, tearing the hair and face, beating the breast, etc., is well known. Virgil represents the sister of Dido "tearing her face with her nails, and beating her breast with her fists."
"Unguibus ora soror foedans, et pectora pugnis."
Aen., l. iv., ver. 672.
Nor print any marks upon you - It was a very ancient and a very general custom to carry marks on the body in honor of the object of their worship. All the castes of the Hindoos bear on their foreheads or elsewhere what are called the sectarian marks, which distinguish them, not only in a civil but also in a religious point of view, from each other. Most of the barbarous nations lately discovered have their faces, arms, breasts, etc., curiously carved or tattooed, probably for superstitious purposes. Ancient writers abound with accounts of marks made on the face, arms, etc., in honor of different idols; and to this the inspired penman alludes, Rev 13:16, Rev 13:17; Rev 14:9, Rev 14:11; Rev 15:2; Rev 16:2; Rev 19:20; Rev 20:4, where false worshippers are represented as receiving in their hands and in their forehead the marks of the beast. These were called στιγματα stigmata among the Greeks, and to these St. Paul refers when he says, I bear about in my body the Marks (stigmata) of the Lord Jesus; Gal 6:17. I have seen several cases where persons have got the figure of the cross, the Virgin Mary, etc., made on their arms, breasts, etc., the skin being first punctured, and then a blue colouring matter rubbed in, which is never afterward effaced. All these were done for superstitious purposes, and to such things probably the prohibition in this verse refers. Calmet, on this verse, gives several examples. See also Mariner's Tonga Islands, vol. i. p. 311-313.
Albert Barnes: Notes on the Bible - 1834
19:28
Cuttings in your flesh for the dead - Compare the margin reference. Among the excitable races of the East this custom appears to have been very common.
Print any marks - Tattooing was probably practiced in ancient Egypt, as it is now by the lower classes of the modern Egyptians, and was connected with superstitious notions. Any voluntary disfigurement of the person was in itself an outrage upon God's workmanship, and might well form the subject of a law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:28: cuttings: Lev 21:5; Deu 14:1; Kg1 18:28; Jer 16:6, Jer 48:37; Mar 5:5
print: Rev 13:16, Rev 13:17, Rev 14:9, Rev 14:11, Rev 15:2, Rev 16:2, Rev 19:20, Rev 20:4
Geneva 1599
19:28 Ye shall not make any cuttings in your flesh for the dead, nor print any (l) marks upon you: I [am] the LORD.
(l) By whipping your bodies or burning marks in them.
John Gill
19:28 Ye shall not make any cuttings in your flesh for the dead,.... Either with their nails, tearing their cheeks and other parts, or with any instrument, knife, razor, &c. Jarchi says, it was the custom of the Amorites, when anyone died, to cut their flesh, as it was of the Scythians, as Herodotus (d) relates, even those of the royal family; for a king they cut off a part of the ear, shaved the hair round about, cut the arms about, wounded the forehead and nose, and transfixed the left hand with arrows; and so the Carthaginians, who might receive it from the Phoenicians, being a colony of theirs, used to tear their hair and mouths in mourning, and beat their breasts (e); and with the Romans the women used to tear their cheeks in such a manner that it was forbid by the law of the twelve tables, which some have thought was taken from hence: and all this was done to appease the infernal deities, and to give them satisfaction for the deceased, and to make them propitious to them, as Varro (f) affirms; and here it is said to be made "for the soul", for the soul of the departed, to the honour of it, and for its good, though the word is often used for a dead body: now, according to the Jewish canons (g), whosoever made but one cutting for a dead person was guilty, and to be scourged; and he that made one for five dead men, or five cuttings for one dead man, was obliged to scourging for everyone of them:
nor print any marks upon you; Aben Ezra observes, there are some that say this is in connection with the preceding clause, for there were who marked their bodies with a known figure, by burning, for the dead; and he adds, and there are to this day such, who are marked in their youth in their faces, that they may be known; these prints or marks were made with ink or black lead, or, however, the incisions in the flesh were filled up therewith; but this was usually done as an idolatrous practice; so says Ben Gersom, this was the custom of the Gentiles in ancient times, to imprint upon themselves the mark of an idol, to show that they were his servants; and the law cautions from doing this, as he adds, to the exalted name (the name of God): in the Misnah it is said (h), a man is not guilty unless he writes the name, as it is said, Lev 19:28; which the Talmudists (i) and the commentators (k) interpret of the name of an idol, and not of God:
I am the Lord; who only is to be acknowledged as such, obeyed and served, and not any strange god, whose mark should be imprinted on them.
(d) Melpomene, sive, l. 4. c. 71. (e) Alex. ab Alex. Genial. Dier. l. 3. c. 7. (f) Apud Servium in Virgil. Aeneid. 3. (g) Misn. Maccot, c. 3. sect. 5. (h) Ibid. sect. 6. (i) T. Bab. Maccot, fol. 21. 1. (k) Jarchi, Maimon. Bartenora, & Ez Chayim in Misn. ut supra. (g))
John Wesley
19:28 Cuttings in your flesh - Which the Gentiles commonly did both in the worship of their idols, and in their solemn mournings, Jer 16:6.
Robert Jamieson, A. R. Fausset and David Brown
19:28 Ye shall not make any cuttings in your flesh for the dead--The practice of making deep gashes on the face and arms and legs, in time of bereavement, was universal among the heathen, and it was deemed a becoming mark of respect for the dead, as well as a sort of propitiatory offering to the deities who presided over death and the grave. The Jews learned this custom in Egypt, and though weaned from it, relapsed in a later and degenerate age into this old superstition (Is 15:2; Jer 16:6; Jer 41:5).
nor print any marks upon you--by tattooing, imprinting figures of flowers, leaves, stars, and other fanciful devices on various parts of their person. The impression was made sometimes by means of a hot iron, sometimes by ink or paint, as is done by the Arab females of the present day and the different castes of the Hindus. It is probable that a strong propensity to adopt such marks in honor of some idol gave occasion to the prohibition in this verse; and they were wisely forbidden, for they were signs of apostasy; and, when once made, they were insuperable obstacles to a return. (See allusions to the practice, Is 44:5; Rev_ 13:17; Rev_ 14:1).
19:2919:29: Մի՛ պղծիցես զդուստր քո պոռնկեցուցանելով զնա. զի մի՛ պոռնկեսցի երկիրն, եւ լցցի՛ երկիրն անիրաւութեամբ[1084]։[1084] Այլք. Երկիրն անօրէնութեամբ։
29 Ես եմ ձեր Տէր Աստուածը: Մի՛ պղծիր քո դստերը՝ նրան պոռնկացնելով, որպէսզի երկիրը պոռնկութեան մէջ չընկնի ու անօրէնութեամբ չլցուի:
29 Աղջիկդ պոռնիկ ընելով մի՛ պղծեր, որպէս զի երկիրը պոռնկութեան մէջ չիյնայ ու երկիրը չարութիւնով չլեցուի։
Մի՛ պղծիցես զդուստր քո պոռնկեցուցանելով զնա, զի մի՛ պոռնկեսցի երկիրն, եւ լցցի երկիրն անօրէնութեամբ:

19:29: Մի՛ պղծիցես զդուստր քո պոռնկեցուցանելով զնա. զի մի՛ պոռնկեսցի երկիրն, եւ լցցի՛ երկիրն անիրաւութեամբ[1084]։
[1084] Այլք. Երկիրն անօրէնութեամբ։
29 Ես եմ ձեր Տէր Աստուածը: Մի՛ պղծիր քո դստերը՝ նրան պոռնկացնելով, որպէսզի երկիրը պոռնկութեան մէջ չընկնի ու անօրէնութեամբ չլցուի:
29 Աղջիկդ պոռնիկ ընելով մի՛ պղծեր, որպէս զի երկիրը պոռնկութեան մէջ չիյնայ ու երկիրը չարութիւնով չլեցուի։
zohrab-1805▾ eastern-1994▾ western am▾
19:2929: Не оскверняй дочери твоей, допуская ее до блуда, чтобы не блудодействовала земля и не наполнилась земля развратом.
19:29 οὐ ου not βεβηλώσεις βεβηλοω profane τὴν ο the θυγατέρα θυγατηρ daughter σου σου of you; your ἐκπορνεῦσαι εκπορνευω prostitute out / herself; depraved αὐτήν αυτος he; him καὶ και and; even οὐκ ου not ἐκπορνεύσει εκπορνευω prostitute out / herself; depraved ἡ ο the γῆ γη earth; land καὶ και and; even ἡ ο the γῆ γη earth; land πλησθήσεται πληθω fill; fulfill ἀνομίας ανομια lawlessness
19:29 אַל־ ʔal- אַל not תְּחַלֵּ֥ל tᵊḥallˌēl חלל defile אֶֽת־ ʔˈeṯ- אֵת [object marker] בִּתְּךָ֖ bittᵊḵˌā בַּת daughter לְ lᵊ לְ to הַזְנֹותָ֑הּ haznôṯˈāh זנה fornicate וְ wᵊ וְ and לֹא־ lō- לֹא not תִזְנֶ֣ה ṯiznˈeh זנה fornicate הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and מָלְאָ֥ה mālᵊʔˌā מלא be full הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth זִמָּֽה׃ zimmˈā זִמָּה loose conduct
19:29. ne prostituas filiam tuam et contaminetur terra et impleatur piaculoMake not thy daughter a common strumpet, lest the land be defiled, and filled with wickedness.
29. Profane not thy daughter, to make her a harlot; lest the land fall to whoredom, and the land become full of wickedness.
19:29. Do not prostitute your daughter, lest the land be contaminated and filled with crimes.
19:29. Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness.
Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness:

29: Не оскверняй дочери твоей, допуская ее до блуда, чтобы не блудодействовала земля и не наполнилась земля развратом.
19:29
οὐ ου not
βεβηλώσεις βεβηλοω profane
τὴν ο the
θυγατέρα θυγατηρ daughter
σου σου of you; your
ἐκπορνεῦσαι εκπορνευω prostitute out / herself; depraved
αὐτήν αυτος he; him
καὶ και and; even
οὐκ ου not
ἐκπορνεύσει εκπορνευω prostitute out / herself; depraved
ο the
γῆ γη earth; land
καὶ και and; even
ο the
γῆ γη earth; land
πλησθήσεται πληθω fill; fulfill
ἀνομίας ανομια lawlessness
19:29
אַל־ ʔal- אַל not
תְּחַלֵּ֥ל tᵊḥallˌēl חלל defile
אֶֽת־ ʔˈeṯ- אֵת [object marker]
בִּתְּךָ֖ bittᵊḵˌā בַּת daughter
לְ lᵊ לְ to
הַזְנֹותָ֑הּ haznôṯˈāh זנה fornicate
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תִזְנֶ֣ה ṯiznˈeh זנה fornicate
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
מָלְאָ֥ה mālᵊʔˌā מלא be full
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
זִמָּֽה׃ zimmˈā זִמָּה loose conduct
19:29. ne prostituas filiam tuam et contaminetur terra et impleatur piaculo
Make not thy daughter a common strumpet, lest the land be defiled, and filled with wickedness.
19:29. Do not prostitute your daughter, lest the land be contaminated and filled with crimes.
19:29. Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness.
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Adam Clarke: Commentary on the Bible - 1831
19:29: Do not prostitute thy daughter - This was a very frequent custom, and with examples of it writers of antiquity abound. The Cyprian women, according to Justin, gained that portion which their husbands received with them at marriage by previous public prostitution. And the Phoenicians, according to Augustine, made a gift to Venus of the gain acquired by the public prostitution of their daughters, previously to their marriage. "Veneri donum dabant, et prostitutiones filiarum, antequam jungerent eas viris." - De Civit. Del, lib. xviii., c. 5; and see Calmet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:29: prostitute: Heb. profane
to cause: Lev 21:7; Deu 23:17; Hos 4:12-14; Co1 6:15
Geneva 1599
19:29 Do not prostitute thy daughter, to cause her to be a (m) whore; lest the land fall to whoredom, and the land become full of wickedness.
(m) As did the Cyprians, and Locrenses.
John Gill
19:29 Do not prostitute thy daughter, to cause her to be a whore,.... Not by delaying to marry her, which is the sense the Jews give (l), but it refers to a wicked practice among the Phoenicians or Canaanites, Athanasius (m) speaks of, whose women used to prostitute themselves in the temples of their idols; and to such filthy services, in a religious way, the Israelites, in imitation of them, are forbid to expose their daughters: such filthy practices, under a notion of religion, were committed at Babylon, Corinth, and other places; See Gill on Mic 1:7,
lest the land fall to whoredom, and the land become full of wickedness: of the wickedness of whoredom, both corporeal and spiritual, fornication and idolatry; both of which would be promoted by such abominable practices, and in process of time the land be filled with them.
(l) Targ. Jon. in loc. T. Bab. Sanhedrin, fol. 76. 1. (m) Contra Gentes, p. 21.
John Wesley
19:29 Do not prostitute - As the Gentiles frequently did for the honour of some of their idols, to whom women were consecrated, and publickly prostituted.
19:3019:30: Զշաբաթս իմ պահեսջի՛ք, եւ ՚ի սրբութեանց իմոց երկնչիջի՛ք, զի ե՛ս եմ Տէր։
30 Իմ շաբաթ օրերը կը պահէք եւ իմ սրբարանին երկիւղածութեամբ կը մօտենաք, քանզի ես եմ Տէրը:
30 Իմ շաբաթներս պահեցէ՛ք ու իմ սրբարանս յարգեցէ՛ք։ Ես եմ Տէրը։
Զշաբաթս իմ պահեսջիք, եւ ի սրբութեանց իմոց երկնչիջիք, [313]զի ես եմ Տէր:

19:30: Զշաբաթս իմ պահեսջի՛ք, եւ ՚ի սրբութեանց իմոց երկնչիջի՛ք, զի ե՛ս եմ Տէր։
30 Իմ շաբաթ օրերը կը պահէք եւ իմ սրբարանին երկիւղածութեամբ կը մօտենաք, քանզի ես եմ Տէրը:
30 Իմ շաբաթներս պահեցէ՛ք ու իմ սրբարանս յարգեցէ՛ք։ Ես եմ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
19:3030: Субботы Мои храните и святилище Мое чтите. Я Господь.
19:30 τὰ ο the σάββατά σαββατον Sabbath; week μου μου of me; mine φυλάξεσθε φυλασσω guard; keep καὶ και and; even ἀπὸ απο from; away τῶν ο the ἁγίων αγιος holy μου μου of me; mine φοβηθήσεσθε φοβεω afraid; fear ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master
19:30 אֶת־ ʔeṯ- אֵת [object marker] שַׁבְּתֹתַ֣י šabbᵊṯōṯˈay שַׁבָּת sabbath תִּשְׁמֹ֔רוּ tišmˈōrû שׁמר keep וּ û וְ and מִקְדָּשִׁ֖י miqdāšˌî מִקְדָּשׁ sanctuary תִּירָ֑אוּ tîrˈāʔû ירא fear אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:30. sabbata mea custodite et sanctuarium meum metuite ego DominusKeep ye my sabbaths, and reverence my sanctuary. I am the Lord.
30. Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD.
19:30. Observe my Sabbaths, and be apprehensive toward my Sanctuary. I am the Lord.
19:30. Ye shall keep my sabbaths, and reverence my sanctuary: I [am] the LORD.
Ye shall keep my sabbaths, and reverence my sanctuary: I [am] the LORD:

30: Субботы Мои храните и святилище Мое чтите. Я Господь.
19:30
τὰ ο the
σάββατά σαββατον Sabbath; week
μου μου of me; mine
φυλάξεσθε φυλασσω guard; keep
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
ἁγίων αγιος holy
μου μου of me; mine
φοβηθήσεσθε φοβεω afraid; fear
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
19:30
אֶת־ ʔeṯ- אֵת [object marker]
שַׁבְּתֹתַ֣י šabbᵊṯōṯˈay שַׁבָּת sabbath
תִּשְׁמֹ֔רוּ tišmˈōrû שׁמר keep
וּ û וְ and
מִקְדָּשִׁ֖י miqdāšˌî מִקְדָּשׁ sanctuary
תִּירָ֑אוּ tîrˈāʔû ירא fear
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:30. sabbata mea custodite et sanctuarium meum metuite ego Dominus
Keep ye my sabbaths, and reverence my sanctuary. I am the Lord.
19:30. Observe my Sabbaths, and be apprehensive toward my Sanctuary. I am the Lord.
19:30. Ye shall keep my sabbaths, and reverence my sanctuary: I [am] the LORD.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
30:Moral Laws.B. C. 1490.
30 Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD. 31 Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God. 32 Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the LORD. 33 And if a stranger sojourn with thee in your land, ye shall not vex him. 34 But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God. 35 Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure. 36 Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, which brought you out of the land of Egypt. 37 Therefore shall ye observe all my statutes, and all my judgments, and do them: I am the LORD.
Here is, I. A law for the preserving of the honour of the time and place appropriated to the service of God, v. 30. This would be a means to secure them both from the idolatries and superstitions of the heathen and from all immoralities in conversation. 1. Sabbaths must be religiously observed, and not those times mentioned (v. 26) to which the heathen had a superstitious regard. 2. The sanctuary must be reverenced: great care must be taken to approach the tabernacle with that purity and preparation which the law required, and to attend there with that humility, decency, and closeness of application which became them in the immediate presence of such an awful majesty. Though now there is no place holy by divine institution, as the tabernacle and temple then were, yet this law obliges us to respect the solemn assemblies of Christians for religious worship, as being held under a promise of Christ's special presence in them, and to carry ourselves with a due decorum while in those assemblies we attend the administration of holy ordinances, Eccl. v. 1.
II. A caution against all communion with witches, and those that were in league with familiar spirits: "Regard them not, seek not after them, be not in fear of any evil from them nor in hopes of any good from them. Regard not their threatenings, or promises, or predictions; seek not to them for discovery or advice, for, if you do, you are defiled by it, and rendered abominable both to God and your own consciences." This was the sin that completed Saul's wickedness, for which he was rejected of God, 1 Chron. x. 13.
III. A charge to young people to show respect to the aged: Thou shall rise up before the hoary head, v. 32. Age is honourable, and he that is the Ancient of days requires that honour be paid to it. The hoary head is a crown of glory. Those whom God has honoured with the common blessing of long life we ought to honour with the distinguishing expressions of civility; and those who in age are wise and good are worthy of double honour: more respect is owing to such old men than merely to rise up before them; their credit and comfort must be carefully consulted, their experience and observations improved, and their counsels asked and hearkened to, Job xxxii. 6, 7. Some, by the old man whose face or presence is to be honoured, understand the elder in office, as by the hoary head the elder in age; both ought to be respected as fathers, and in the fear of God, who has put some of his honour upon both. Note, Religion teaches good manners, and obliges us to give honour to those to whom honour is due. It is an instance of great degeneracy and disorder in a land when the child behaves himself proudly against the ancient, and the base against the honourable, Isa. iii. 5; Job xxx. 1, 12. It becomes the aged to receive this honour, and the younger to give it; for it is the ornament as well as duty of their youth to order themselves lowly and reverently to all their betters.
IV. A charge to the Israelites to be very tender of strangers, v. 33, 34. Both the law of God and his providence had vastly dignified Israel above any other people, yet they must not therefore think themselves authorized to trample upon all mankind but those of their own nation, and to insult them at their pleasure; no, "Thou shall not vex a stranger, but love him as thyself, and as one of thy own people." It is supposed that this stranger was not an idolater, but a worshipper of the God of Israel, though not circumcised, a proselyte of the gate at least, though not a proselyte of righteousness: if such a one sojourned among them, they must not vex him, nor oppress, nor over-reach him in a bargain, taking advantage of his ignorance of their laws and customs; they must reckon it as great a sin to cheat a stranger as to cheat an Israelite; "nay" (say the Jewish doctors) "they must not so much as upbraid him with his being a stranger, and his having been formerly an idolater." Strangers are God's particular care, as the widow and the fatherless are, because it is his honour to help the helpless, Ps. cxlvi. 9. It is therefore at our peril if we do them any wrong, or put any hardships upon them. Strangers shall be welcome to God's grace, and therefore we should do what we can to invite them to it, and to recommend religion to their good opinion. It argues a generous disposition, and a pious regard to God, as a common Father, to be kind to strangers; for those of different countries, customs, and languages, are all made of one blood. But here is a reason added peculiar to the Jews: "For you were strangers in the land of Egypt. God then favoured you, therefore do you now favour the strangers, and do to them as you then wished to be done to. You were strangers, and yet are now thus highly advanced; therefore you know not what these strangers may come to, whom you are apt to despise."
V. Justice in weights and measures is here commanded. That there should be no cheat in them, v. 35. That they should be very exact, v. 36. In weighing and measuring, we pretend a design to give all those their own whom we deal with; but, if the weights and measures be false, it is like a corruption in judgment, it cheats under colour of justice; and thus to deceive a man to his damage is worse than picking his pocket or robbing him on the highway. He that sells is bound to give the full of the commodity, and he that buys the full of the price agreed upon, which cannot be done without just balances, weights, and measures. Let no man go beyond or defraud his brother, for, though it be hidden from man, it will be found that God is the avenger of all such.
VI. The chapter concludes with a general command (v. 37): You shall observe all my statutes, and do them. Note, 1. We are not likely to do God's statutes, unless we observe them with great care and consideration. 2. Yet it is not enough barely to observe God's precepts, but we must make conscience of obeying them. What will it avail us to be critical in our notions, if we be not conscientious in our conversations? 3. An upright heart has respect to all God's commandments, Ps. cxix. 6. Though in many instances the hand fails in doing what should be done, yet the eye observes all God's statutes. We are not allowed to pick and choose our duty, but must aim at standing complete in all the will of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:30: keep: Lev 19:3, Lev 26:2
Rev_erence: Lev 10:3, Lev 15:31, Lev 16:2; Gen 28:16, Gen 28:17; Ch2 33:7, Ch2 36:14; Psa 89:7; Ecc 5:1; Eze 9:6; Mat 21:13; Joh 2:15, Joh 2:16; Co2 6:16; Pe1 4:17
John Gill
19:30 Ye shall keep my sabbaths,.... By attending to the worship and service of God on sabbath days, they and their children would be preserved from the idolatry of the Gentiles, and all the filthy practices attending it:
and reverence my sanctuary; and not defile it by such impurities as were committed in the temples of idols: the sanctuary being an holy place, sacred to him whose name is holy and reverend, and where was the seat of his glorious Majesty, and therefore not to be defiled by fornication or idolatry, or by doing anything in it unseemly and unbecoming; see Gill on Mk 11:16,
I am the Lord; who had appointed the observance of the sabbath day, and dwelt in the sanctuary, and therefore expected that the one would be kept and the other reverenced, and neither of them polluted.
Robert Jamieson, A. R. Fausset and David Brown
19:30 Ye shall keep my sabbaths, and reverence my sanctuary--This precept is frequently repeated along with the prohibition of idolatrous practices, and here it stands closely connected with the superstitions forbidden in the previous verses.
19:3119:31: Զհետ վհկաց՝ մի՛ երթայցէք, եւ ՚ի գէտս մի՛ յարիցիք պղծե՛լ նոքօք։
31 Վհուկներին մի՛ հետեւէք եւ ոգեհմաների հետ մի՛ առնչուէք, որպէսզի նրանցով չպղծուէք:
31 Վհուկներուն մի՛ նայիք եւ հմայողներուն բան մի՛ հարցնէք, որպէս զի անոնցմով չպղծուիք։ Ես եմ Տէրը՝ ձեր Աստուածը։
Զհետ վհկաց մի՛ երթայցէք եւ ի գէտս մի՛ յարիցիք պղծել նոքօք. ես եմ Տէր Աստուած ձեր:

19:31: Զհետ վհկաց՝ մի՛ երթայցէք, եւ ՚ի գէտս մի՛ յարիցիք պղծե՛լ նոքօք։
31 Վհուկներին մի՛ հետեւէք եւ ոգեհմաների հետ մի՛ առնչուէք, որպէսզի նրանցով չպղծուէք:
31 Վհուկներուն մի՛ նայիք եւ հմայողներուն բան մի՛ հարցնէք, որպէս զի անոնցմով չպղծուիք։ Ես եմ Տէրը՝ ձեր Աստուածը։
zohrab-1805▾ eastern-1994▾ western am▾
19:3131: Не обращайтесь к вызывающим мертвых, и к волшебникам не ходите, и не доводите себя до осквернения от них. Я Господь, Бог ваш.
19:31 οὐκ ου not ἐπακολουθήσετε επακολουθεω follow after ἐγγαστριμύθοις εγγαστριμυθος and; even τοῖς ο the ἐπαοιδοῖς επαοιδος not προσκολληθήσεσθε προσκολλαω stick to; bond ἐκμιανθῆναι εκμιαινω in αὐτοῖς αυτος he; him ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
19:31 אַל־ ʔal- אַל not תִּפְנ֤וּ tifnˈû פנה turn אֶל־ ʔel- אֶל to הָ hā הַ the אֹבֹת֙ ʔōvˌōṯ אֹוב spirit of dead וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the יִּדְּעֹנִ֔ים yyiddᵊʕōnˈîm יִדְּעֹנִי soothsayer אַל־ ʔal- אַל not תְּבַקְשׁ֖וּ tᵊvaqšˌû בקשׁ seek לְ lᵊ לְ to טָמְאָ֣ה ṭāmᵊʔˈā טמא be unclean בָהֶ֑ם vāhˈem בְּ in אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
19:31. ne declinetis ad magos nec ab ariolis aliquid sciscitemini ut polluamini per eos ego Dominus Deus vesterGo not aside after wizards: neither ask any thing of soothsayers, to be defiled by them. I am the Lord your God.
31. Turn ye not unto them that have familiar spirits, nor unto the wizards; seek them not out, to be defiled by them: I am the LORD your God.
19:31. Do not turn aside to astrologers, nor consult with soothsayers, so as to be polluted through them. I am the Lord your God.
19:31. Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I [am] the LORD your God.
Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I [am] the LORD your God:

31: Не обращайтесь к вызывающим мертвых, и к волшебникам не ходите, и не доводите себя до осквернения от них. Я Господь, Бог ваш.
19:31
οὐκ ου not
ἐπακολουθήσετε επακολουθεω follow after
ἐγγαστριμύθοις εγγαστριμυθος and; even
τοῖς ο the
ἐπαοιδοῖς επαοιδος not
προσκολληθήσεσθε προσκολλαω stick to; bond
ἐκμιανθῆναι εκμιαινω in
αὐτοῖς αυτος he; him
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
19:31
אַל־ ʔal- אַל not
תִּפְנ֤וּ tifnˈû פנה turn
אֶל־ ʔel- אֶל to
הָ הַ the
אֹבֹת֙ ʔōvˌōṯ אֹוב spirit of dead
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
יִּדְּעֹנִ֔ים yyiddᵊʕōnˈîm יִדְּעֹנִי soothsayer
אַל־ ʔal- אַל not
תְּבַקְשׁ֖וּ tᵊvaqšˌû בקשׁ seek
לְ lᵊ לְ to
טָמְאָ֣ה ṭāmᵊʔˈā טמא be unclean
בָהֶ֑ם vāhˈem בְּ in
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
19:31. ne declinetis ad magos nec ab ariolis aliquid sciscitemini ut polluamini per eos ego Dominus Deus vester
Go not aside after wizards: neither ask any thing of soothsayers, to be defiled by them. I am the Lord your God.
19:31. Do not turn aside to astrologers, nor consult with soothsayers, so as to be polluted through them. I am the Lord your God.
19:31. Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I [am] the LORD your God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:31: Regard not them that have familiar spirits - The Hebrew word אבות oboth probably signifies a kind of engastromuthoi or ventriloquists, or such as the Pythoness mentioned Act 16:16, Act 16:18; persons who, while under the influence of their demon, became greatly inflated, as the Hebrew word implies, and gave answers in a sort of frenzy. See a case of this kind in Virgil, Aeneid, l. vi., ver. 46, etc.: -
" - Deus ecce, Deus! cui talla fanti
Ante fores, subito non vultus, non color unus,
Non comptae mansere comae; sed pectus anhelum,
Et rabie fera corda tument; majorque videri,
Nec mortale sonans, afflata est numine quando
Jam propiore Dei."
- Invoke the skies, I feel the god, the rushing god, she cries.
While yet she spoke, enlarged her features grew,
Her color changed, her locks dishevelled flew.
The heavenly tumult reigns in every part,
Pants in her breast, and swells her rising heart:
Still swelling to the sight, the priestess glowed,
And heaved impatient of the incumbent god.
Pitt.
Neither seek after wizards - ידענים yiddeonim, the wise or knowing ones, from ידע yada, to know or understand; called wizard in Scotland, wise or cunning man in England; and hence also the wise woman, the white witch. Not only all real dealers with familiar spirits, or necromantic or magical superstitions, are here forbidden, but also all pretenders to the knowledge of futurity, fortune-tellers, astrologers, etc., etc. To attempt to know what God has not thought proper to reveal, is a sin against his wisdom, providence, and goodness. In mercy, great mercy, God has hidden the knowledge of futurity from man, and given him hope - the expectation of future good, in its place. See Clarke's note on Exo 22:18.
Albert Barnes: Notes on the Bible - 1834
19:31: The devotion of faith, which would manifest itself in obedience to the commandment to keep God's Sabbaths and to Rev_erence His sanctuary Lev 19:30, is the true preservative against the superstition which is forbidden in this verse. The people whose God was Yahweh were not to indulge those wayward feelings of their human nature which are gratified in magical arts and pretensions. Compare Isa 8:19.
Familiar spirits - literally, "bottles". This application of the word is supposed to have been suggested by the tricks of ventriloquists, within whose bodies (as vessels or bottles) it was fancied that spirits used to speak. In other cases, the word is used for the familiar spirit which a man pretended to employ in order to consult, or to raise, the spirits of the dead. See Sa1 28:7-8.
Wizard - A word equivalent to "a knowing man", or, "a cunning man".
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:31: Lev 19:26, Lev 20:6, Lev 20:7, Lev 20:27; Exo 22:18; Deu 18:10-14; Sa1 28:3, Sa1 28:7-9; Kg2 17:17; Kg2 21:6; Ch1 10:13; Ch2 33:6; Isa 8:19, Isa 29:4, Isa 47:13; Act 8:11; Act 13:6-8, Act 16:16-18, Act 19:19, Act 19:20; Gal 5:20; Rev 21:8
John Gill
19:31 Regard not them that have familiar spirits,.... The word used signifies "bottles", and that sort of diviners here intended go by this name, either because what they sat on when they divined was in the form of a bottle, or they divined by one, or they were swelled and inflated as bottles when they delivered out their answers, or spoke as out of a bottle or hollow place; hence they are called masters or mistresses of the bottle: they seem to be the same with the ventriloquists, and so the Septuagint version here calls them; such whose voice seemed to come out of their bellies, and even the lower parts of them; and such was the Pythian prophetess at Delphos, and very probably the maid in the times of the apostles, who had a spirit of divination, or of Python, Acts 16:16; and so the words may be rendered here, "look not to the Python" (n), or those who have the spirit of Python; so Jarchi from the Misnah (o) interprets the word here used, "Baal Ob" or the master of the bottle, this is Python, one that speaks from under his arm holes:
neither seek after wizards; such as pretend to a great deal of knowledge, as the word signifies; such as are called cunning men, who pretend to know where lost or stolen goods are, and to tell people their fortunes, and what will befall them hereafter:
to be defiled by them; for by seeking to them, and believing what is said by them, and trusting thereunto, and expecting events answerable to their predictions, they would be guilty of a gross sin, and so bring pollution and guilt on them; according to the Jewish canons (p), such sort of persons as are cautioned against were to be stoned, and they that consulted them to be reproved:
I am the Lord your God; who only is to be regarded and sought unto for advice and assistance; see Is 8:19.
(n) "ne respiciatis ad Pythonas", Montanus; so Junius & Tremellius, Piscator. (o) Misn. Sanhedrin, c. 7. sect. 7. (p) lbid.
John Wesley
19:31 Wizards - Them that have entered into covenant with the devil, by whose help they foretel many things to come, and acquaint men with secret things. See Lev 20:27; Deut 18:11; 1Kings 28:3, 1Kings 28:7, 1Kings 28:9; 4Kings 21:6.
Robert Jamieson, A. R. Fausset and David Brown
19:31 Regard not them that have familiar spirits--The Hebrew word, rendered "familiar spirit," signifies the belly, and sometimes a leathern bottle, from its similarity to the belly. It was applied in the sense of this passage to ventriloquists, who pretended to have communication with the invisible world. The Hebrews were strictly forbidden to consult them as the vain but high pretensions of those impostors were derogatory to the honor of God and subversive of their covenant relations with Him as His people.
neither seek after wizards--fortunetellers, who pretended, as the Hebrew word indicates, to prognosticate by palmistry (or an inspection of the lines of the hand) the future fate of those who applied to them.
19:3219:32: առաջի ալեաց յառնիցե՛ս, եւ պատուեսցե՛ս զերեսս ծերոյն,
32 Ես եմ ձեր Տէր Աստուածը[46]: Ալեհեր մարդկանց առաջ ոտքի կը կանգնէք եւ կը պատուէք ծերերին: Պիտի երկնչես քո Աստծուց: Ես եմ քո Տէր Աստուածը:[46] 46. Այլ բնագրերում Ես եմ ձեր Տէր Աստուածը հատուածը կազմում է նախորդ համարի վերջին մասը:
32 Մազը ճերմկածին առջեւ ոտքի ելի՛ր եւ ծերը պատուէ՝ ու քու Աստուծմէդ վախցի՛ր։ Ես եմ Տէրը։
Առաջի ալեաց յառնիցես, եւ պատուեսցես զերեսս ծերոյն, եւ երկնչիցիս յԱստուծոյ քումմէ. ես եմ Տէր [314]Աստուած քո:

19:32: առաջի ալեաց յառնիցե՛ս, եւ պատուեսցե՛ս զերեսս ծերոյն,
32 Ես եմ ձեր Տէր Աստուածը[46]: Ալեհեր մարդկանց առաջ ոտքի կը կանգնէք եւ կը պատուէք ծերերին: Պիտի երկնչես քո Աստծուց: Ես եմ քո Տէր Աստուածը:
[46] 46. Այլ բնագրերում Ես եմ ձեր Տէր Աստուածը հատուածը կազմում է նախորդ համարի վերջին մասը:
32 Մազը ճերմկածին առջեւ ոտքի ելի՛ր եւ ծերը պատուէ՝ ու քու Աստուծմէդ վախցի՛ր։ Ես եմ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
19:3232: Пред лицем седого вставай и почитай лице старца, и бойся Бога твоего. Я Господь.
19:32 ἀπὸ απο from; away προσώπου προσωπον face; ahead of πολιοῦ πολιος resurrect out; stand up from καὶ και and; even τιμήσεις τιμαω honor; value πρόσωπον προσωπον face; ahead of πρεσβυτέρου πρεσβυτερος senior; older καὶ και and; even φοβηθήσῃ φοβεω afraid; fear τὸν ο the θεόν θεος God σου σου of you; your ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
19:32 מִ mi מִן from פְּנֵ֤י ppᵊnˈê פָּנֶה face שֵׂיבָה֙ śêvˌā שֵׂיבָה age תָּק֔וּם tāqˈûm קום arise וְ wᵊ וְ and הָדַרְתָּ֖ hāḏartˌā הדר honour פְּנֵ֣י pᵊnˈê פָּנֶה face זָקֵ֑ן zāqˈēn זָקֵן old וְ wᵊ וְ and יָרֵ֥אתָ yārˌēṯā ירא fear מֵּ mmē מִן from אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
19:32. coram cano capite consurge et honora personam senis et time Deum tuum ego sum DominusRise up before the hoary head, and honour the person of the aged man: and fear the Lord thy God. I am the Lord.
32. Thou shalt rise up before the hoary head, and honour the face of the old man, and thou shalt fear thy God: I am the LORD.
19:32. Rise up in the presence of a gray-haired head, and honor the reputation of an elder, and fear the Lord your God. I am the Lord.
19:32. Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I [am] the LORD.
Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I [am] the LORD:

32: Пред лицем седого вставай и почитай лице старца, и бойся Бога твоего. Я Господь.
19:32
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
πολιοῦ πολιος resurrect out; stand up from
καὶ και and; even
τιμήσεις τιμαω honor; value
πρόσωπον προσωπον face; ahead of
πρεσβυτέρου πρεσβυτερος senior; older
καὶ και and; even
φοβηθήσῃ φοβεω afraid; fear
τὸν ο the
θεόν θεος God
σου σου of you; your
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
19:32
מִ mi מִן from
פְּנֵ֤י ppᵊnˈê פָּנֶה face
שֵׂיבָה֙ śêvˌā שֵׂיבָה age
תָּק֔וּם tāqˈûm קום arise
וְ wᵊ וְ and
הָדַרְתָּ֖ hāḏartˌā הדר honour
פְּנֵ֣י pᵊnˈê פָּנֶה face
זָקֵ֑ן zāqˈēn זָקֵן old
וְ wᵊ וְ and
יָרֵ֥אתָ yārˌēṯā ירא fear
מֵּ mmē מִן from
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
19:32. coram cano capite consurge et honora personam senis et time Deum tuum ego sum Dominus
Rise up before the hoary head, and honour the person of the aged man: and fear the Lord thy God. I am the Lord.
19:32. Rise up in the presence of a gray-haired head, and honor the reputation of an elder, and fear the Lord your God. I am the Lord.
19:32. Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I [am] the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-36: Нравственно-общественные предписания: а) о почтении к старцам (под zaqen раввины произвольно разумеют только мудрецов), в которых повелевается чтить божественный авторитет (ст. 33–34); б) любовь к ближним (ст. 18) должна распространяться и на иностранцев, поселившихся на земле Израиля и принявших его законы (ср. Исх ХХII:21; XXIII:19); в) строгая справедливость и честность на суде, в торговле и во всем общежитии — «в суде, в мере, в весе и в измерении».
Adam Clarke: Commentary on the Bible - 1831
19:32: Before the hoary head - See Clarke's note on Gen 48:12.
Albert Barnes: Notes on the Bible - 1834
19:32: The outward respect due to old age is here immediately connected with the fear of God. Compare the margin reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:32: Lev 19:14; Kg1 2:19; Job 32:4, Job 32:6; Pro 16:31, Pro 20:29; Isa 3:5; Lam 5:12; Rom 13:7; Ti1 5:1; Pe1 2:17
Geneva 1599
19:32 Thou shalt (n) rise up before the hoary head, and honour the face of the old man, and fear thy God: I [am] the LORD.
(n) In token of reverence.
John Gill
19:32 Thou shall rise up before the hoary head,.... Or "before old age" (q), which may be discerned by the hoary or grey hairs upon the head; that is, before a grey-headed man, or an old man, and one was reckoned so when he was of seventy years of age; for so it is said (r), one of sixty years is arrived to old age, and one of seventy to grey hairs. Fagius relates, that according to the tradition of the Hebrews, a young man was obliged to rise up when an ancient man was at the distance of four cubits from him, and to sit down again as soon as he had passed by him, that it might appear it was done in honour of him. And this was not only observed among the Jews, but anciently among Heathens, who reckoned it abominable wickedness, and a capital crime, if a young man did not rise up to an old man, and a boy to a bearded person (s). Herodotus (t) reports, that the Egyptians agreed in this with the Lacedaemonians, and with them only of the Grecians, that the younger, when they met the elder, gave them the way and turned aside, and when coming towards them rose up out of their seat; and this law was enjoined them by Lycurgus, and which Aelianus (u) commends as of all the most humane. And this respect to ancient persons is due to them from younger persons, because of their having been in the world before them, and of their long continuance in it, and because of the favour and honour God has bestowed upon them in granting them long life, as also because of the experience, knowledge, and wisdom, they may be supposed to have attained unto: the Targums of Onkelos and Jonathan restrain this to such as are expert in the law; so Jarchi says, there is no old man but he that has acquired wisdom; but it seems not to be the intention of this law to limit the respect to such only; though it must be allowed that ancient persons, who are wise and good, are worthy of special regard, see Prov 16:31,
and honour the face of the old man; who for the wrinkles of it, and his withered countenance, might be liable to be despised. The Targum of Jonathan interprets it, the face of a wise man, which agrees with what is observed before; and so Jarchi, Ben Gersom, and other Jewish writers explain it; and the former asks, what is this honour? he may not sit in his place, nor contradict his words. All this may be applied to elders by office, as well as in age, to magistrates, masters, and teachers; and particularly, as Ben Gersom observes, this may admonish us to give honour to God, who is the Ancient of days, who always was, and ever will be:
and fear thy God, I am the Lord; who has commanded such reverence of ancient persons, and will punish for any marks of irreverence shown them; and who is himself to be feared and reverenced above all, being, from everlasting to everlasting, God, and whose name is holy and reverend.
(q) "ante canitiem", Pagninus; so Tigurine version, Junius & Tremellius, Piscator. (r) Pirke Abot, c. 5. sect. 21. (s) "Improbitas illo fuit", &c. Juvenal. Satyr. 13. v. 53, 54, 55, 56. (t) Euterpe, sive, l. 2. c. 80. (u) Hist. Animal. l. 6. c. 61.
John Wesley
19:32 Rise up - To do them reverence when they pass by, for which end they were obliged, as the Jews say, presently to sit down again when they were past, that it might be manifest they arose out of respect to them. Fear thy God - This respect is due to such, if not for themselves, yet for God's sake, who requires this reverence, and whose singular blessing old age is.
19:3319:33: Եւ եթէ յարեսցի առ ձեզ եկ՝ յերկրին ձերում, մի՛ նեղիցէք զնա։
33 Եթէ ձեր երկրում օտարական հաստատուի, նրան չնեղէք:
33 Եթէ օտարական մը ձեր երկրին մէջ ձեր քով պանդխտանալու ըլլայ, մի՛ նեղէք զանիկա։
Եւ եթէ յարեսցի առ ձեզ եկ յերկրին ձերում, մի՛ նեղիցէք զնա:

19:33: Եւ եթէ յարեսցի առ ձեզ եկ՝ յերկրին ձերում, մի՛ նեղիցէք զնա։
33 Եթէ ձեր երկրում օտարական հաստատուի, նրան չնեղէք:
33 Եթէ օտարական մը ձեր երկրին մէջ ձեր քով պանդխտանալու ըլլայ, մի՛ նեղէք զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
19:3333: Когда поселится пришлец в земле вашей, не притесняйте его:
19:33 ἐὰν εαν and if; unless δέ δε though; while τις τις anyone; someone προσέλθῃ προσερχομαι approach; go ahead προσήλυτος προσηλυτος proselyte ὑμῖν υμιν you ἐν εν in τῇ ο the γῇ γη earth; land ὑμῶν υμων your οὐ ου not θλίψετε θλιβω pressure; press against αὐτόν αυτος he; him
19:33 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יָג֧וּר yāḡˈûr גור dwell אִתְּךָ֛ ʔittᵊḵˈā אֵת together with גֵּ֖ר gˌēr גֵּר sojourner בְּ bᵊ בְּ in אַרְצְכֶ֑ם ʔarṣᵊḵˈem אֶרֶץ earth לֹ֥א lˌō לֹא not תֹונ֖וּ ṯônˌû ינה oppress אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
19:33. si habitaverit advena in terra vestra et moratus fuerit inter vos ne exprobretis eiIf a stranger dwell in your land, and abide among you, do not upbraid hin:
33. And if a stranger sojourn with thee in your land, ye shall not do him wrong.
19:33. If a newcomer lives in your land and abides among you, do not reproach him,
19:33. And if a stranger sojourn with thee in your land, ye shall not vex him.
And if a stranger sojourn with thee in your land, ye shall not vex him:

33: Когда поселится пришлец в земле вашей, не притесняйте его:
19:33
ἐὰν εαν and if; unless
δέ δε though; while
τις τις anyone; someone
προσέλθῃ προσερχομαι approach; go ahead
προσήλυτος προσηλυτος proselyte
ὑμῖν υμιν you
ἐν εν in
τῇ ο the
γῇ γη earth; land
ὑμῶν υμων your
οὐ ου not
θλίψετε θλιβω pressure; press against
αὐτόν αυτος he; him
19:33
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יָג֧וּר yāḡˈûr גור dwell
אִתְּךָ֛ ʔittᵊḵˈā אֵת together with
גֵּ֖ר gˌēr גֵּר sojourner
בְּ bᵊ בְּ in
אַרְצְכֶ֑ם ʔarṣᵊḵˈem אֶרֶץ earth
לֹ֥א lˌō לֹא not
תֹונ֖וּ ṯônˌû ינה oppress
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
19:33. si habitaverit advena in terra vestra et moratus fuerit inter vos ne exprobretis ei
If a stranger dwell in your land, and abide among you, do not upbraid hin:
19:33. If a newcomer lives in your land and abides among you, do not reproach him,
19:33. And if a stranger sojourn with thee in your land, ye shall not vex him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:33: If a stranger sojourn - This law to protect and comfort the stranger was at once humane and politic. None is so desolate as the stranger, and none needs the offices of benevolence and charity more: and we may add that he who is not affected by the desolate state of the stranger has neither benevolence nor charity. It was politic to encourage strangers, as in consequence many came, not only to sojourn, but to settle among the Jews, and thus their political strength became increased; and many of these settlers became at least proselytes of the gate if not proselytes of the covenant, and thus got their souls saved. Hence humanity, sound policy, and religion said, Vex not the stranger; thou shalt love him as thyself. The apostle makes use of a strong argument to induce men to hospitality towards strangers: Be not forgetful to entertain strangers, for thereby some have entertained angels unawares, Heb 13:2. Moses also uses a powerful motive: Ye were strangers in the land of Egypt. The spirit of the precept here laid down, may be well expressed in our Lord's words: Do unto all men as ye would they should do unto you.
Albert Barnes: Notes on the Bible - 1834
19:33: The stranger - The foreigner. See Lev 16:29 note; Exo 23:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:33: And if: Exo 22:21, Exo 23:9; Deu 10:18, Deu 10:19, Deu 24:14; Mal 3:5
vex him: or, oppress him, Jer 7:6; Eze 22:7, Eze 22:29
Carl Friedrich Keil and Franz Delitzsch
19:33
A few commandments are added of a judicial character. - Lev 19:33, Lev 19:34. The Israelite was not only not to oppress the foreigner in his land (as had already been commanded in Ex 22:20 and Ex 23:9), but to treat him as a native, and love him as himself.
John Gill
19:33 And if a stranger sojourn with you in your land,.... Ben Gersom, and others, understand this of a proselyte of righteousness, who was circumcised, and in all things conformed to the Jewish religion; but it may be interpreted of a proselyte of the gate, who was not an idolater, since he is described as one sojourning with them, and indeed of any stranger, who for a time was providentially cast among them:
ye shall not vex him: with hard and grievous words, upbraiding him with his former ignorance and idolatry, and saying unto him, as Jarchi observes, yesterday thou wast a worshipper of idols, and now thou comest to learn the law; nor distress him by any means in business, or with law suits; See Gill on Ex 22:21.
John Wesley
19:33 Vex him - Either with opprobrious expressions, or grievous exactions.
Robert Jamieson, A. R. Fausset and David Brown
19:33 if a stranger sojourn with thee in your land, ye shall not vex him--The Israelites were to hold out encouragement to strangers to settle among them, that they might be brought to the knowledge and worship of the true God; and with this in view, they were enjoined to treat them not as aliens, but as friends, on the ground that they themselves, who were strangers in Egypt, were at first kindly and hospitably received in that country.
19:3419:34: Իբրեւ զբնակն ձեր լինիցի ձեզ՝ եւ եկն յարեալ ՚ի ձեզ։Եւ սիրեսցե՛ս զնա իբրեւ զանձն քո. զի պանդուխտք եղերուք եւ դո՛ւք յերկրին Եգիպտացւոց. ե՛ս եմ Տէր Աստուած ձեր։
34 Ձեր երկրի տեղաբնակի պէս ընդունեցէ՛ք նրան, եւ եկուորը թող բնակուի ձեզ մօտ: Նրան սիրի՛ր քո անձի պէս, որովհետեւ դուք էլ պանդուխտ եղաք Եգիպտացիների երկրում: Ես եմ ձեր Տէր Աստուածը:
34 Ձեր քով պանդխտացող օտարականը ձեր երկրին բնիկին պէս թող ըլլայ ձեզի եւ քու անձիդ պէս սիրէ՛ զանիկա, վասն զի դուք ալ Եգիպտոսի երկրին մէջ օտարական էիք։ Ես եմ Տէրը՝ ձեր Աստուածը։
Իբրեւ զբնակն ձեր լինիցի ձեզ եւ եկն յարեալ ի ձեզ, եւ սիրեսցես զնա իբրեւ զանձն քո. զի պանդուխտք եղերուք եւ դուք յերկրին Եգիպտացւոց. ես եմ Տէր Աստուած ձեր:

19:34: Իբրեւ զբնակն ձեր լինիցի ձեզ՝ եւ եկն յարեալ ՚ի ձեզ։Եւ սիրեսցե՛ս զնա իբրեւ զանձն քո. զի պանդուխտք եղերուք եւ դո՛ւք յերկրին Եգիպտացւոց. ե՛ս եմ Տէր Աստուած ձեր։
34 Ձեր երկրի տեղաբնակի պէս ընդունեցէ՛ք նրան, եւ եկուորը թող բնակուի ձեզ մօտ: Նրան սիրի՛ր քո անձի պէս, որովհետեւ դուք էլ պանդուխտ եղաք Եգիպտացիների երկրում: Ես եմ ձեր Տէր Աստուածը:
34 Ձեր քով պանդխտացող օտարականը ձեր երկրին բնիկին պէս թող ըլլայ ձեզի եւ քու անձիդ պէս սիրէ՛ զանիկա, վասն զի դուք ալ Եգիպտոսի երկրին մէջ օտարական էիք։ Ես եմ Տէրը՝ ձեր Աստուածը։
zohrab-1805▾ eastern-1994▾ western am▾
19:3434: пришлец, поселившийся у вас, да будет для вас то же, что туземец ваш; люби его, как себя; ибо и вы были пришельцами в земле Египетской. Я Господь, Бог ваш.
19:34 ὡς ως.1 as; how ὁ ο the αὐτόχθων αυτοχθων in ὑμῖν υμιν you ἔσται ειμι be ὁ ο the προσήλυτος προσηλυτος proselyte ὁ ο the προσπορευόμενος προσπορευομαι travel near; approach πρὸς προς to; toward ὑμᾶς υμας you καὶ και and; even ἀγαπήσεις αγαπαω love αὐτὸν αυτος he; him ὡς ως.1 as; how σεαυτόν σεαυτου of yourself ὅτι οτι since; that προσήλυτοι προσηλυτος proselyte ἐγενήθητε γινομαι happen; become ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
19:34 כְּ kᵊ כְּ as אֶזְרָ֣ח ʔezrˈāḥ אֶזְרָח native מִכֶּם֩ mikkˌem מִן from יִהְיֶ֨ה yihyˌeh היה be לָכֶ֜ם lāḵˈem לְ to הַ ha הַ the גֵּ֣ר׀ ggˈēr גֵּר sojourner הַ ha הַ the גָּ֣ר ggˈār גור dwell אִתְּכֶ֗ם ʔittᵊḵˈem אֵת together with וְ wᵊ וְ and אָהַבְתָּ֥ ʔāhavtˌā אהב love לֹו֙ lˌô לְ to כָּמֹ֔וךָ kāmˈôḵā כְּמֹו like כִּֽי־ kˈî- כִּי that גֵרִ֥ים ḡērˌîm גֵּר sojourner הֱיִיתֶ֖ם hᵉʸîṯˌem היה be בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
19:34. sed sit inter vos quasi indigena et diligetis eum quasi vosmet ipsos fuistis enim et vos advenae in terra Aegypti ego Dominus Deus vesterBut let him be among you as one of the same country. And you shall love him as yourselves: for you were strangers in the land of Egypt. I am the Lord your God.
34. The stranger that sojourneth with you shall be unto you as the homeborn among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God.
19:34. but let him be among you like one native born. And you shall love him as yourselves. For you were also newcomers in the land of Egypt. I am the Lord your God.
19:34. [But] the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I [am] the LORD your God.
But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I [am] the LORD your God:

34: пришлец, поселившийся у вас, да будет для вас то же, что туземец ваш; люби его, как себя; ибо и вы были пришельцами в земле Египетской. Я Господь, Бог ваш.
19:34
ὡς ως.1 as; how
ο the
αὐτόχθων αυτοχθων in
ὑμῖν υμιν you
ἔσται ειμι be
ο the
προσήλυτος προσηλυτος proselyte
ο the
προσπορευόμενος προσπορευομαι travel near; approach
πρὸς προς to; toward
ὑμᾶς υμας you
καὶ και and; even
ἀγαπήσεις αγαπαω love
αὐτὸν αυτος he; him
ὡς ως.1 as; how
σεαυτόν σεαυτου of yourself
ὅτι οτι since; that
προσήλυτοι προσηλυτος proselyte
ἐγενήθητε γινομαι happen; become
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
19:34
כְּ kᵊ כְּ as
אֶזְרָ֣ח ʔezrˈāḥ אֶזְרָח native
מִכֶּם֩ mikkˌem מִן from
יִהְיֶ֨ה yihyˌeh היה be
לָכֶ֜ם lāḵˈem לְ to
הַ ha הַ the
גֵּ֣ר׀ ggˈēr גֵּר sojourner
הַ ha הַ the
גָּ֣ר ggˈār גור dwell
אִתְּכֶ֗ם ʔittᵊḵˈem אֵת together with
וְ wᵊ וְ and
אָהַבְתָּ֥ ʔāhavtˌā אהב love
לֹו֙ lˌô לְ to
כָּמֹ֔וךָ kāmˈôḵā כְּמֹו like
כִּֽי־ kˈî- כִּי that
גֵרִ֥ים ḡērˌîm גֵּר sojourner
הֱיִיתֶ֖ם hᵉʸîṯˌem היה be
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
19:34. sed sit inter vos quasi indigena et diligetis eum quasi vosmet ipsos fuistis enim et vos advenae in terra Aegypti ego Dominus Deus vester
But let him be among you as one of the same country. And you shall love him as yourselves: for you were strangers in the land of Egypt. I am the Lord your God.
19:34. but let him be among you like one native born. And you shall love him as yourselves. For you were also newcomers in the land of Egypt. I am the Lord your God.
19:34. [But] the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I [am] the LORD your God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:34: Lev 19:18; Exo 12:48, Exo 12:49; Deu 10:19; Mat 5:43
John Gill
19:34 But a stranger that dwelleth with you shall be unto you as one born among you,.... Especially if a proselyte of righteousness; for then he enjoyed the same privileges, civil and religious, the Israelites did, for there was one law for them both, Ex 12:49,
and thou shalt love him as thyself; and show it by doing all the good things for him they would have done for themselves in like circumstances:
for ye were strangers in the land of Egypt: and therefore knew what hardships such were exposed unto; and it became them to put on bowels of compassion, and show pity to those in a like condition, and particularly consider, as Jarchi suggests, that they were idolaters there also, and therefore ought not to upbraid strangers with their former idolatry:
I am the Lord your God; who showed kindness to them when strangers in Egypt, and had brought them out of that land, and therefore ought to obey his commands, and particularly in this instance.
John Wesley
19:34 As one born among you - Either
1, as to the matters of common right, so it reacheth to all strangers. Or 2, as to church - privileges, so it concerns only those who were
proselytes. Ye were strangers - And therefore are sensible of the fears, distresses, and miseries of such, which call for your pity, and you ought to do to them, as you desired others should do to you, when you were such.
19:3519:35: Մի՛ առնիցէք անիրաւութիւն ՚ի դատաստանի, ՚ի չափս եւ ՚ի կշի՛ռս, եւ ՚ի զո՛յգս։
35 Դատ դատաստանի ժամանակ որեւէ մէկի հանդէպ անիրաւութիւն մի՛ արէք: Անիրաւութիւն մի՛ արէք նաեւ չափելու, կշռաքարերի ու կշռելու մէջ:
35 Դատաստանի մէջ անիրաւութիւն մի՛ ընէք. կանգունի մէջ, կշիռքի մէջ ու չափի մէջ ալ։
Մի՛ առնիցէք անիրաւութիւն ի դատաստանի, ի չափս եւ ի կշիռս եւ ի զոյգս:

19:35: Մի՛ առնիցէք անիրաւութիւն ՚ի դատաստանի, ՚ի չափս եւ ՚ի կշի՛ռս, եւ ՚ի զո՛յգս։
35 Դատ դատաստանի ժամանակ որեւէ մէկի հանդէպ անիրաւութիւն մի՛ արէք: Անիրաւութիւն մի՛ արէք նաեւ չափելու, կշռաքարերի ու կշռելու մէջ:
35 Դատաստանի մէջ անիրաւութիւն մի՛ ընէք. կանգունի մէջ, կշիռքի մէջ ու չափի մէջ ալ։
zohrab-1805▾ eastern-1994▾ western am▾
19:3535: Не делайте неправды в суде, в мере, в весе и в измерении:
19:35 οὐ ου not ποιήσετε ποιεω do; make ἄδικον αδικος injurious; unjust ἐν εν in κρίσει κρισις decision; judgment ἐν εν in μέτροις μετρον measure καὶ και and; even ἐν εν in σταθμίοις σταθμιον and; even ἐν εν in ζυγοῖς ζυγος yoke
19:35 לֹא־ lō- לֹא not תַעֲשׂ֥וּ ṯaʕᵃśˌû עשׂה make עָ֖וֶל ʕˌāwel עָוֶל injustice בַּ ba בְּ in † הַ the מִּשְׁפָּ֑ט mmišpˈāṭ מִשְׁפָּט justice בַּ ba בְּ in † הַ the מִּדָּ֕ה mmiddˈā מִדָּה measured stretch בַּ ba בְּ in † הַ the מִּשְׁקָ֖ל mmišqˌāl מִשְׁקָל weight וּ û וְ and בַ va בְּ in † הַ the מְּשׂוּרָֽה׃ mmᵊśûrˈā מְשׂוּרָה mesura
19:35. nolite facere iniquum aliquid in iudicio in regula in pondere in mensuraDo not any unjust thing in judgment, in rule, in weight, or in measure.
35. Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure.
19:35. Do not be willing to accomplish iniquity in judgment, in lengths, in weights, in quantities.
19:35. Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure.
Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure:

35: Не делайте неправды в суде, в мере, в весе и в измерении:
19:35
οὐ ου not
ποιήσετε ποιεω do; make
ἄδικον αδικος injurious; unjust
ἐν εν in
κρίσει κρισις decision; judgment
ἐν εν in
μέτροις μετρον measure
καὶ και and; even
ἐν εν in
σταθμίοις σταθμιον and; even
ἐν εν in
ζυγοῖς ζυγος yoke
19:35
לֹא־ lō- לֹא not
תַעֲשׂ֥וּ ṯaʕᵃśˌû עשׂה make
עָ֖וֶל ʕˌāwel עָוֶל injustice
בַּ ba בְּ in
הַ the
מִּשְׁפָּ֑ט mmišpˈāṭ מִשְׁפָּט justice
בַּ ba בְּ in
הַ the
מִּדָּ֕ה mmiddˈā מִדָּה measured stretch
בַּ ba בְּ in
הַ the
מִּשְׁקָ֖ל mmišqˌāl מִשְׁקָל weight
וּ û וְ and
בַ va בְּ in
הַ the
מְּשׂוּרָֽה׃ mmᵊśûrˈā מְשׂוּרָה mesura
19:35. nolite facere iniquum aliquid in iudicio in regula in pondere in mensura
Do not any unjust thing in judgment, in rule, in weight, or in measure.
19:35. Do not be willing to accomplish iniquity in judgment, in lengths, in weights, in quantities.
19:35. Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:35: Ye shall do no unrighteousness - Ye shall not act contrary to the strictest justice in any case, and especially in the four following, which properly understood, comprise all that can occur between a man and his fellow.
1. Judgment in all cases that come before the civil magistrate; he is to judge and decide according to the law.
2. Mete-Yard, במדה bammiddah, in measures of length and surface, such as the reed, cubit, foot, span, hand's breadth, among the Jews; or ell, yard, foot, and inch, among us.
3. Weight, במשכל bammishkal, in any thing that is weighed, the weights being all according to the standards kept for the purpose of trying the rest in the sanctuary, as appears from Exo 30:13; Ch1 23:29; these weights were the talent, shekel, barleycorn, etc.
4. Measure, במשורה bammesurah, from which we derive our term. This refers to all measures of capacity, such as the homer, ephah, seah, hin, omer, kab, and log. See all these explained at Exo 16:16 (note).
Albert Barnes: Notes on the Bible - 1834
19:35: The ephah is here taken as the standard of dry measure, and the bin (see Exo 29:40 note) as the standard of liquid measure. Of the two very different estimates of the capacities of these measures, the more probable is that the ephah did not hold quite four gallons and a half, and the hin not quite six pints. The log was a twelfth part of the hin Lev 14:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:35: no unrighteousness: Lev 19:15
in meteyard: Deu 25:13, Deu 25:15; Pro 11:1, Pro 16:11, Pro 20:10; Eze 22:12, Eze 22:13; Amo 8:5, Amo 8:6; Mic 6:1; Mat 7:2
Carl Friedrich Keil and Franz Delitzsch
19:35
As a universal rule, they were to do no wrong in judgment (the administration of justice, Lev 19:15), or in social intercourse and trade with weights and measures of length and capacity; but to keep just scales, weights, and measures. On ephah and hin, see at Ex 16:36 and Ex 29:40. In the renewal of this command in Deut 25:13-16, it is forbidden to carry "stone and stone" in the bag, i.e., two kinds of stones (namely, for weights), large and small; or to keep two kinds of measures, a large one for buying and a small one for selling; and full (unadulterated) and just weight and measure are laid down as an obligation. This was a command, the breach of which was frequently condemned (Prov 16:11; Prov 20:10, Prov 20:23; Amos 8:5; Mic 6:10, cf. Ezek 45:10).
Geneva 1599
19:35 Ye shall do no unrighteousness in judgment, in (o) meteyard, in weight, or in measure.
(o) As in measuring the ground.
John Gill
19:35 Ye shall do no unrighteousness in judgment,.... This is repeated from Lev 19:15; and in order to lead on to some other laws and instructions; though Aben Ezra thinks this is said in connection with the preceding words, and in reference to the stranger, agreeably to Deut 1:16; but Jarchi refers it to what follows concerning weights and measures, and observes, that a measurer is a judge; and if he acts deceitfully, he perverts judgment, and does that which is detestable and abominable, and is the cause of the five following things said of a judge; he defiles the land, and profanes the name of God, and causes the Shechinah or divine Majesty to remove, or causes Israel to fall by the sword, or carries them captive out of their land:
in meteyard, in weight, or in measure; the first of these, according to Jarchi, signifies the measure of land, of fields, &c. and so likewise of anything that is measured, not only by the rod or line, but by the yard or ell, as cloth and other things, whether broad or narrow, that are measured in their length; and the second may respect the weight of all sorts of things that are weighed in scales, as money in former times, as well as various sorts of goods; and the last has respect to the measure of both dry and liquid things, by the bushel, peck, quart, pint, &c.
John Wesley
19:35 In mete - yard - In the measuring of lands, or dry things, as cloth, ribband. In measure - In the measuring liquid or such dry things as are only contigious, as corn or wine.
19:3619:36: Զոյգք արդարք, եւ չափք արդարք, եւ կշիռք արդարք, եւ կապիճ արդա՛ր լիցի ձեզ։ Ե՛ս եմ Տէր Աստուած ձեր՝ որ հանի զձեզ յերկրէն Եգիպտացւոց[1085]։ [1085] Բազումք. Լինիցի ձեր։
36 Կշեռքները ճիշտ պէտք է լինեն, կշռաքարերը՝ ճշգրիտ, չափամանները՝ ճշգրիտ, հեղուկաչափը՝ ճշգրիտ: Ես եմ ձեր Տէր Աստուածը, որ ձեզ հանեց Եգիպտացիների երկրից:
36 Ձեր կշիռքները լման, ձեր կշիռքի քարերը լման, ձեր արդուն լման ու հիմէնը լման թող ըլլայ։ Ձեզ Եգիպտոսէն հանող Տէրը՝ ձեր Աստուածը՝ ես եմ։
Զոյգք արդարք եւ կշիռք արդարք, եւ [315]չափք արդարք, եւ կապիճ`` արդար լինիցի ձեր, ես եմ Տէր Աստուած ձեր որ հանի զձեզ յերկրէն Եգիպտացւոց:

19:36: Զոյգք արդարք, եւ չափք արդարք, եւ կշիռք արդարք, եւ կապիճ արդա՛ր լիցի ձեզ։ Ե՛ս եմ Տէր Աստուած ձեր՝ որ հանի զձեզ յերկրէն Եգիպտացւոց[1085]։
[1085] Բազումք. Լինիցի ձեր։
36 Կշեռքները ճիշտ պէտք է լինեն, կշռաքարերը՝ ճշգրիտ, չափամանները՝ ճշգրիտ, հեղուկաչափը՝ ճշգրիտ: Ես եմ ձեր Տէր Աստուածը, որ ձեզ հանեց Եգիպտացիների երկրից:
36 Ձեր կշիռքները լման, ձեր կշիռքի քարերը լման, ձեր արդուն լման ու հիմէնը լման թող ըլլայ։ Ձեզ Եգիպտոսէն հանող Տէրը՝ ձեր Աստուածը՝ ես եմ։
zohrab-1805▾ eastern-1994▾ western am▾
19:3636: да будут у вас весы верные, гири верные, ефа верная и гин верный. Я Господь, Бог ваш, Который вывел вас из земли Египетской.
19:36 ζυγὰ ζυγος yoke δίκαια δικαιος right; just καὶ και and; even στάθμια σταθμιον right; just καὶ και and; even χοῦς χους.1 dust δίκαιος δικαιος right; just ἔσται ειμι be ὑμῖν υμιν you ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your ὁ ο the ἐξαγαγὼν εξαγω lead out; bring out ὑμᾶς υμας you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
19:36 מֹ֧אזְנֵי mˈōzᵊnê מֹאזְנַיִם balances צֶ֣דֶק ṣˈeḏeq צֶדֶק justice אַבְנֵי־ ʔavnê- אֶבֶן stone צֶ֗דֶק ṣˈeḏeq צֶדֶק justice אֵ֥יפַת ʔˌêfaṯ אֵיפָה ephah צֶ֛דֶק ṣˈeḏeq צֶדֶק justice וְ wᵊ וְ and הִ֥ין hˌîn הִין hin צֶ֖דֶק ṣˌeḏeq צֶדֶק justice יִהְיֶ֣ה yihyˈeh היה be לָכֶ֑ם lāḵˈem לְ to אֲנִי֙ ʔᵃnˌî אֲנִי i יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֹוצֵ֥אתִי hôṣˌēṯî יצא go out אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
19:36. statera iusta et aequa sint pondera iustus modius aequusque sextarius ego Dominus Deus vester qui eduxi vos de terra AegyptiLet the balance be just and the weights equal, the bushel just, and the sextary equal. I am the Lord your God, that brought you out of the land of Egypt.
36. Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, which brought you out of the land of Egypt.
19:36. Let the scales be just and the weights equal, let the dry measure be just and the liquid measure be equal. I am the Lord your God, who led you away from the land of Egypt.
19:36. Just balances, just weights, a just ephah, and a just hin, shall ye have: I [am] the LORD your God, which brought you out of the land of Egypt.
Just balances, just weights, a just ephah, and a just hin, shall ye have: I [am] the LORD your God, which brought you out of the land of Egypt:

36: да будут у вас весы верные, гири верные, ефа верная и гин верный. Я Господь, Бог ваш, Который вывел вас из земли Египетской.
19:36
ζυγὰ ζυγος yoke
δίκαια δικαιος right; just
καὶ και and; even
στάθμια σταθμιον right; just
καὶ και and; even
χοῦς χους.1 dust
δίκαιος δικαιος right; just
ἔσται ειμι be
ὑμῖν υμιν you
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
ο the
ἐξαγαγὼν εξαγω lead out; bring out
ὑμᾶς υμας you
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
19:36
מֹ֧אזְנֵי mˈōzᵊnê מֹאזְנַיִם balances
צֶ֣דֶק ṣˈeḏeq צֶדֶק justice
אַבְנֵי־ ʔavnê- אֶבֶן stone
צֶ֗דֶק ṣˈeḏeq צֶדֶק justice
אֵ֥יפַת ʔˌêfaṯ אֵיפָה ephah
צֶ֛דֶק ṣˈeḏeq צֶדֶק justice
וְ wᵊ וְ and
הִ֥ין hˌîn הִין hin
צֶ֖דֶק ṣˌeḏeq צֶדֶק justice
יִהְיֶ֣ה yihyˈeh היה be
לָכֶ֑ם lāḵˈem לְ to
אֲנִי֙ ʔᵃnˌî אֲנִי i
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s)
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֹוצֵ֥אתִי hôṣˌēṯî יצא go out
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
19:36. statera iusta et aequa sint pondera iustus modius aequusque sextarius ego Dominus Deus vester qui eduxi vos de terra Aegypti
Let the balance be just and the weights equal, the bushel just, and the sextary equal. I am the Lord your God, that brought you out of the land of Egypt.
19:36. Let the scales be just and the weights equal, let the dry measure be just and the liquid measure be equal. I am the Lord your God, who led you away from the land of Egypt.
19:36. Just balances, just weights, a just ephah, and a just hin, shall ye have: I [am] the LORD your God, which brought you out of the land of Egypt.
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
19:36: Just balances - Scales, steel-yard, etc. Weights, אבנים abanim, stones, as the weights appear to have been originally formed out of stones. Ephah, hin, etc., see before.
Albert Barnes: Notes on the Bible - 1834
19:36
I am the Lord your God ... - A full stop should precede these words. They intraduce the formal conclusion to the whole string of precepts in this chapter, which are all enforced upon the ground of the election of the nation by Yahweh who had delivered them from the bondage of Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:36: Just balances: Pro 11:1
weights: Heb. stones
I am: Exo 20:2
Geneva 1599
19:36 Just balances, just weights, a just (p) ephah, and a just hin, shall ye have: I [am] the LORD your God, which brought you out of the land of Egypt.
(p) By these two measures he means all other. Of Ephah, read (Ex 16:36) and of Hin, (Ex 29:40).
John Gill
19:36 Just balances, just weights,.... Which were for such sort of things as were bought and sold by weight, and these were to be according to the custom and usage which universally obtained among them, or were fixed and settled by them; they were to be neither lighter nor heavier; they were not to have one sort to buy with, and another to sell with, which was not just, and was an abomination to the Lord, Prov 11:1; for "weights", it is in the original text "stones", for those were formerly used in weighing, and were with us: hence it is still in use to say, so much by the stone. And according to Maimonides (w), the Jews were not to make their weights neither of iron, nor of lead, nor of the rest of metals, lest they should rust and become light, but of polished rock, and the like:
a just ephah, and a just hin, shall ye have; the first of these was the measure of things dry, as corn, and the like, the latter of things liquid, as oil and wine; the one held three seahs or pecks, or ten omers, Ex 16:36; or, according to a nicer calculation, the ephah held seven gallons, two quarts, and half a pint; and the other, according to some, held three quarts; but, as more exactly calculated, it held a wine gallon, and a little more than a quart; see Gill on Ex 30:24. Some Jewish writers (x) refer this to words, promises, and compacts, expressed by yea and nay, which they were to abide by; that their yea should be yea, and their nay, nay, Mt 5:37; that their affirmation should be just, and so their negation:
I am the Lord your God, which brought you out of the land of Egypt; and therefore were under great obligations to observe his commands, as follows.
(w) Hilchot Genibah, c. 8. sect. 4. (x) Torath Cohanim apud Yalkut in loc. Maimon. & Bartenora in Misn. Sheviith, c. 10. sect. 9.
John Wesley
19:36 A just ephah and a just hin - These two two measures are named as most common, the former for dry, the latter for moist things, but under them he manifestly comprehends all other measures.
19:3719:37: Եւ պահեսջի՛ք զամենայն զօրէնս իմ, եւ զամենայն զհրամանս իմ. եւ արասջի՛ք զնոսա՝ զի ե՛ս եմ Տէր Աստուած։
37 Կը պահպանէք իմ բոլոր օրէնքները, իմ բոլոր հրամանները. դրանք կը կատարէք, քանզի ես եմ Տէր Աստուածը”»:
37 Ուստի իմ բոլոր կանոններս ու իմ բոլոր կարգադրութիւններս պահեցէ՛ք եւ կատարեցէ՛ք զանոնք։ Ես եմ Տէրը»։
Եւ պահեսջիք զամենայն զօրէնս իմ եւ զամենայն զհրամանս իմ, եւ արասջիք զնոսա. զի ես եմ Տէր [316]Աստուած:

19:37: Եւ պահեսջի՛ք զամենայն զօրէնս իմ, եւ զամենայն զհրամանս իմ. եւ արասջի՛ք զնոսա՝ զի ե՛ս եմ Տէր Աստուած։
37 Կը պահպանէք իմ բոլոր օրէնքները, իմ բոլոր հրամանները. դրանք կը կատարէք, քանզի ես եմ Տէր Աստուածը”»:
37 Ուստի իմ բոլոր կանոններս ու իմ բոլոր կարգադրութիւններս պահեցէ՛ք եւ կատարեցէ՛ք զանոնք։ Ես եմ Տէրը»։
zohrab-1805▾ eastern-1994▾ western am▾
19:3737: Соблюдайте все уставы Мои и все законы Мои и исполняйте их. Я Господь.
19:37 καὶ και and; even φυλάξεσθε φυλασσω guard; keep πάντα πας all; every τὸν ο the νόμον νομος.1 law μου μου of me; mine καὶ και and; even πάντα πας all; every τὰ ο the προστάγματά προσταγμα of me; mine καὶ και and; even ποιήσετε ποιεω do; make αὐτά αυτος he; him ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
19:37 וּ û וְ and שְׁמַרְתֶּ֤ם šᵊmartˈem שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole חֻקֹּתַי֙ ḥuqqōṯˌay חֻקָּה regulation וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole מִשְׁפָּטַ֔י mišpāṭˈay מִשְׁפָּט justice וַ wa וְ and עֲשִׂיתֶ֖ם ʕᵃśîṯˌem עשׂה make אֹתָ֑ם ʔōṯˈām אֵת [object marker] אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
19:37. custodite omnia praecepta mea et universa iudicia et facite ea ego DominusKeep all my precepts, and all my judgments: and do them. I am the Lord.
37. And ye shall observe all my statutes, and all my judgments, and do them: I am the LORD.
19:37. Keep all my precepts, and all my judgments, and accomplish them. I am the Lord.
19:37. Therefore shall ye observe all my statutes, and all my judgments, and do them: I [am] the LORD.
Therefore shall ye observe all my statutes, and all my judgments, and do them: I [am] the LORD:

37: Соблюдайте все уставы Мои и все законы Мои и исполняйте их. Я Господь.
19:37
καὶ και and; even
φυλάξεσθε φυλασσω guard; keep
πάντα πας all; every
τὸν ο the
νόμον νομος.1 law
μου μου of me; mine
καὶ και and; even
πάντα πας all; every
τὰ ο the
προστάγματά προσταγμα of me; mine
καὶ και and; even
ποιήσετε ποιεω do; make
αὐτά αυτος he; him
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
19:37
וּ û וְ and
שְׁמַרְתֶּ֤ם šᵊmartˈem שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
חֻקֹּתַי֙ ḥuqqōṯˌay חֻקָּה regulation
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
מִשְׁפָּטַ֔י mišpāṭˈay מִשְׁפָּט justice
וַ wa וְ and
עֲשִׂיתֶ֖ם ʕᵃśîṯˌem עשׂה make
אֹתָ֑ם ʔōṯˈām אֵת [object marker]
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
19:37. custodite omnia praecepta mea et universa iudicia et facite ea ego Dominus
Keep all my precepts, and all my judgments: and do them. I am the Lord.
19:37. Keep all my precepts, and all my judgments, and accomplish them. I am the Lord.
19:37. Therefore shall ye observe all my statutes, and all my judgments, and do them: I [am] the LORD.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37: Повторяется увещание к точному соблюдению законов и уставов, святость которых ограждается авторитетом Иеговы.
Adam Clarke: Commentary on the Bible - 1831
19:37: Shall ye observe all my statutes - חקתי chukkothi, from חק chak, to describe, mark, or trace out; the righteousness which I have described, and the path of duty which I have traced out. Judgments, משפטי mishpatai, from שפט shaphat, to discern, determine, direct, etc.; that which Divine Wisdom has discerned to be best for man, has determined shall promote his best interest, and has directed him conscientiously to use. See the note on Lev 26:15.
1. Many difficulties occur in this very important chapter, but they are such only to us; for there can be no doubt of their having been perfectly well known to the Israelites, to whom the precepts contained in this chapter were given. Considerable pains however have been taken to make them plain, and no serious mind can read them without profit.
2. The precepts against injustice, fraud, slander, enmity, etc., etc., are well worth the notice of every Christian; and those against superstitious usages are not less so; and by these last we learn, that having recourse to astrologers, fortune-tellers, etc., to get intelligence of lost or stolen goods, or to know the future events of our own lives, or those of others, is highly criminal in the sight of God. Those who have recourse to such persons renounce their baptism, and in effect renounce the providence as well as the word of God.
3. The precepts of humanity and mercy relative to the poor, the hireling, and the stranger, are worthy of our most serious regard. Nor are those which concern weights and measures, traffic, and the whole system of commutative justice, less necessary to be observed for the benefit and comfort of the individual, and the safety and prosperity of the state.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:37: Lev 18:4, Lev 18:5; Deu 4:1, Deu 4:2, Deu 4:5, Deu 4:6, Deu 5:1, Deu 6:1, Deu 6:2, Deu 8:1; Psa 119:4, Psa 119:34; Jo1 3:22, Jo1 3:23
Carl Friedrich Keil and Franz Delitzsch
19:37
Concluding exhortation, summing up all the rest.
John Gill
19:37 Therefore shall ye observe all my statutes, and all my judgments,.... Delivered in this and the preceding chapters, and elsewhere, whether ceremonial or judicial, or moral, as there were of each, which had been delivered to them; and which are all comprehended in these two words, "statutes", or ordinances, which were the determinations of his sovereign will, and of mere positive institution; and "judgments", which were such laws as respected their civil or religious conduct, formed according to the rules of justice and equity: "all" and everyone of which were to be "observed", taken notice of, and regarded, in order to be put in practice, as follows:
and do them; act according to them, in civil, moral, and religious life:
I am the Lord; who enjoined all these things, and had a right to do so, and expected obedience to them, which it was right fit that they should give.
John Wesley
19:37 Therefore - Because my blessings and deliverances are not indulgences to sin, but greater obligations to all duties to God and men.
Robert Jamieson, A. R. Fausset and David Brown
19:37 I am the Lord--This solemn admonition, by which these various precepts are repeatedly sanctioned, is equivalent to "I, your Creator--your Deliverer from bondage, and your Sovereign, who have wisdom to establish laws, have power also to punish the violation of them." It was well fitted to impress the minds of the Israelites with a sense of their duty and God's claims to obedience.