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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have divers laws concerning the priests and sacrifices all for the preserving of the honour of the sanctuary. I. That the priests should not eat the holy things in their uncleanness, ver. 1-9. II. That no stranger who did not belong to some family of the priests should eat of the holy things (ver. 10-13), and, if he did it unwittingly, he must make restitution,, ver. 14-16. III. That the sacrifices which were offered must be without blemish, ver. 17-25. IV. That they must be more than eight days old (ver. 26-28), and that the sacrifices of thanksgiving must be eaten the same day they were offered, ver. 29, &c.
Adam Clarke: Commentary on the Bible - 1831
Of the uncleanness of the priests, by which they were prevented from ministering in holy things, Lev 22:1-5. How they should be cleansed, Lev 22:6, Lev 22:7. The priest must not eat of any animal that had died of itself, or was torn by wild beasts, but must keep God's ordinances, Lev 22:8, Lev 22:9. No stranger, sojourner, nor hired servant shall eat of the holy things, Lev 22:10. A servant bought with money may eat of them, Lev 22:11. Who of the priest's family may not eat of them, Lev 22:12, Lev 22:13. Of improper persons who partake of the holy things unknowingly, Lev 22:14-16. Freewill-offerings, and sacrifices in general, must be without blemish, Lev 22:17-25. The age at which different animals were to be offered to God, Lev 22:26, Lev 22:27. No animal and its young shall be offered on the same day, Lev 22:28. How the sacrifice of thanks-giving was to be offered, Lev 22:29, Lev 22:30. All God's testimonies to be observed, and the reason, Lev 22:31-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Lev 22:1, The priests in their uncleanness must abstain from the holy things; Lev 22:6, How they shall be cleansed; Lev 22:10, Who of the priest's house may eat of the holy things; Lev 22:17, The sacrifices must be without blemish; Lev 22:26, The age of the sacrifice; Lev 22:29, The law of eating the sacrifice of thanksgiving.
John Gill
INTRODUCTION TO LEVITICUS 22
In this chapter several laws are delivered out, forbidding the priests to eat of holy things, when in any uncleanness, or at any time what dies of itself, or is torn of beasts, Lev 22:1; also showing who belonging to the priests might or might not eat of the holy things, Lev 22:10; and others requiring that whatever offerings were brought by the children, of Israel, they should be perfect and without blemish, Lev 22:17; and also declaring what age a creature should be of when sacrificed, and the time when thank offerings were to be eaten, Lev 22:26; concluding with an exhortation to observe the commands of God, and sanctify him, and not profane his name, Lev 22:31.
22:122:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
1 Տէրը խօսեց Մովսէսի հետ ու ասաց.
22 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

22:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
1 Տէրը խօսեց Մովսէսի հետ ու ասաց.
22 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
22:11: И сказал Господь Моисею, говоря:
22:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
22:1 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
22:1. locutus quoque est Dominus ad Mosen dicensAnd the Lord spoke to Moses saying:
1. And the LORD spake unto Moses, saying,
22:1. The Lord also spoke to Moses saying:
22:1. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

1: И сказал Господь Моисею, говоря:
22:1
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
22:1
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
22:1. locutus quoque est Dominus ad Mosen dicens
And the Lord spoke to Moses saying:
22:1. The Lord also spoke to Moses saying:
22:1. And the LORD spake unto Moses, saying,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Laws Concerning the Priests.B. C. 1490.
1 And the LORD spake unto Moses, saying, 2 Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am the LORD. 3 Say unto them, Whosoever he be of all your seed among your generations, that goeth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence: I am the LORD. 4 What man soever of the seed of Aaron is a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing that is unclean by the dead, or a man whose seed goeth from him; 5 Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath; 6 The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water. 7 And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it is his food. 8 That which dieth of itself, or is torn with beasts, he shall not eat to defile himself therewith: I am the LORD. 9 They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.
Those that had a natural blemish, though they were forbidden to do the priests' work, were yet allowed to eat of the holy things: and the Jewish writers say that "to keep them from idleness they were employed in the wood-room, to pick out that which was worm-eaten, that it might not be used in the fire upon the altar; they might also be employed in the judgment of leprosy:" but,
I. Those that were under any ceremonial uncleanness, which possibly they contracted by their own fault, might no so much as eat of the holy things while they continued in their pollution. 1. Some pollutions were permanent, as a leprosy or a running issue, v. 4. These separated the people from the sanctuary, and God would show that they were so far from being more excusable that really they were more abominable in a priest. 2. Others were more transient, as the touching of a dead body, or any thing else that was unclean, from which, after a certain time, a man was cleansed by bathing his flesh in water, v. 6. But whoever was thus defiled might not eat of the holy things, under pain of God's highest displeasure, who said, and ratified the saying, That soul shall be cut off from my presence, v. 3. Our being in the presence of God, and attending upon him, will be so far from securing us that it will but the more expose us to God's wrath, if we dare to draw nigh to him in our uncleanness. The destruction shall come from the presence of the Lord (2 Thess. i. 9), as the fire by which Nadab and Abihu died came from before the Lord. Thus those who profane the holy word of God will be cut off by that word which they make so light of; it shall condemn them. They are again warned of their danger if they eat the holy thing in their uncleanness (v. 9), lest they bear sin, and die therefore. Note, (1.) Those contract great guilt who profane sacred things, by touching them with unhallowed hands. Eating the holy things signified an interest in the atonement; but, if they ate of them in their uncleanness, they were so far from lessening their guilt that they increased it: They shall bear sin. (2.) Sin is a burden which, if infinite mercy prevent not, will certainly sink those that bear it: They shall die therefore. Even priests may be ruined by their pollutions and presumptions.
II. As to the design of this law we may observe, 1. This obliged the priests carefully to preserve their purity, and to dread every thing that would defile them. The holy things were their livelihood; if they might not eat of them, how must they subsist? The more we have to lose of comfort and honour by our defilement, the more careful we should be to preserve our purity. 2. This impressed the people with a reverence for the holy things, when they saw the priests themselves separated from them (as the expression is, v. 2) so long as they were in their uncleanness. He is doubtless a God of infinite purity who kept his immediate attendants under so strict a discipline. 3. This teaches us carefully to watch against all moral pollutions, because by them we are unfitted to receive the comfort of God's sanctuary. Though we labour not under habitual deformities, yet actual defilements deprive us of the pleasure of communion with God; and therefore he that is washed needeth to wash his feet (John xiii. 10), to wash his hands, and so to compass the altar, Ps. xxvi. 6. Herein we have need to be jealous over ourselves, lest (as it is observably expressed here) we profane God's holy name in those things which we hallow unto him, v. 2. If we affront God in those very performances wherein we pretend to honour him, and provoke him instead of pleasing him, we shall make up but a bad account shortly; yet thus we do if we profane God's name, by doing that in our uncleanness which pretends to be hallowed to him.
Carl Friedrich Keil and Franz Delitzsch
22:1
Rev_erence for Things Sanctified. - The law on this matter was, (1) that no priest who had become unclean was to touch or eat them (Lev 22:2-9), and (2) that no one was to eat them who was not a member of a priestly family (Lev 22:10-16).
Lev 22:2-3
Aaron and his sons were to keep away from the holy gifts of the children of Israel, which they consecrated to Jehovah, that they might not profane the holy name of Jehovah by defiling them הנּזר with מן to keep away, separate one's self from anything, i.e., not to regard or treat them as on a par with unconsecrated things. The words, "which they sanctify to Me," are a supplementary apposition, added as a more precise definition of the "holy things of the children of Israel;" as the expression "holy things" was applied to the holy objects universally, including the furniture of the tabernacle. Here, however, the reference is solely to the holy offerings or gifts, which were not placed upon the altar, but presented to the Lord as heave-offerings and wave-offerings, and assigned by Him to the priests as the servants of His house, for their maintenance (Num 18:11-19, Num 18:26-29). None of the descendants of Aaron were to approach these gifts, which were set apart for them, - i.e., to touch them either for the purpose of eating, or making them ready for eating, - whilst any uncleanness was upon them, on pain of extermination.
Lev 22:4-5
No leper was to touch them (see Lev 13:2), or person with gonorrhaea (Lev 15:2), until he was clean; no one who had touched a person defiled by a corpse (Lev 19:28; Num 19:22), or whose seed had gone from him (Lev 15:16, Lev 15:18); and no one who had touched an unclean creeping animal, or an unclean man. טמאתו לכל, as in Lev 5:3, a closer definition of לו יטמא אשׁר, "who is unclean to him with regard to (on account of) any uncleanness which he may have."
Lev 22:6-7
"A soul which touches it," i.e., any son of Aaron, who had touched either an unclean person or thing, was to be unclean till the evening, and then bathe his body; after sunset, i.e., when the day was over, he became clean, and could eat of the sanctified things, for they were his food.
Lev 22:8-9
In this connection the command given to all the Israelites, not to eat anything that had fallen down dead or been torn in pieces (Lev 17:15-16), is repeated with special reference to the priests. (On. Lev 22:9, see Lev 8:35; Lev 18:30, and Lev 19:17). יחלּלהוּ, "because they have defiled it (the sanctified thing)."
Lev 22:10-16
No stranger was to eat a sanctified thing. זר is in general the non-priest, then any person who was not fully incorporated into a priestly family, e.g., a visitor or day-labourer (cf. Ex 12:49), who were neither of them members of his family.
Lev 22:11
On the other hand, slaves bought for money, or born in the house, became members of his family and lived upon his bread; they were therefore allowed to eat of that which was sanctified along with him, since the slaves were, in fact, formally incorporated into the nation by circumcision (Gen 17:12-13).
Lev 22:12-13
So again the daughter of a priest, if she became a widow, or was put away by her husband, and returned childless to her father's house, and became a member of his family again, just as in the days of her youth, might eat of the holy things. But if she had any children, then after the death of her husband, or after her divorce, she formed with them a family of her own, which could not be incorporated into the priesthood, of course always supposing that her husband was not a priest.
Lev 22:14-16
But if any one (i.e., a layman) should eat unawares of that which was sanctified, he was to bring it, i.e., an equivalent for it, with the addition of a fifth as a compensation for the priest; like a man who had sinned by unfaithfulness in relation to that which was sanctified (Lev 5:16). - In the concluding exhortation in Lev 22:15 and Lev 22:16, the subject to יחלּלוּ (profane) and השּׂאוּ (bear) is indefinite, and the passage to be rendered thus: "They are not to profane the sanctified gifts of the children of Israel, what they heave for the Lord (namely, by letting laymen eat of them), and are to cause them (the laymen) who do this unawares to bear a trespass-sin (by imposing the compensation mentioned in Lev 22:14), if they eat their (the priests') sanctified gifts." Understood in this way, both verses furnish a fitting conclusion to the section Lev 22:10-14. On the other hand, according to the traditional interpretation of these verses, the priesthood is regarded as the subject of the first verb, and a negative supplied before the second. Both of these are arbitrary and quite indefensible, because Lev 22:10-14 do not refer to the priests but to laymen, and in the latter case we should expect אליהם ישׂאוּ רלא (cf. Lev 22:9) instead of the unusual אותם השּׂאוּ.
John Gill
22:1 And the Lord spake unto Moses,.... Immediately after he had spoken concerning blemishes in priests, and in a continued discourse signifying, that though priests that had blemishes might eat of the holy things, yet neither they, nor even such who had not any, if they were under legal impurity, might eat of them:
saying; as follows.
22:222:2: Ասասցե՛ս ցԱհարոն եւ ցորդիս նորա, եւ զգո՛յշ լինիցին սրբութեանց՝ որդւոցն Իսրայէլի. եւ մի՛ պղծեսցեն զանուն իմ սուրբ՝ զորս նոքայն սրբեն ինձ, զի ե՛ս եմ Տէր։
2 «Ահարոնին ու նրա որդիներին ասա՛, որ զգուշութեամբ վարուեն իսրայէլացիների ինձ մատուցած սրբութիւնների հետ, որպէսզի իրենց մատուցած զոհերով չարատաւորեն իմ սուրբ անունը, քանզի ես եմ Տէրը:
2 «Խօսէ՛ Ահարոնին ու անոր որդիներուն՝ որ Իսրայէլի որդիներուն մատուցուած սուրբ բաներէն զգոյշ* կենան եւ իմ սուրբ անունս չպղծեն այն բաներով, որոնք ինծի կը նուիրեն։ Ես եմ Տէրը։
Ասասցես ցԱհարոն եւ ցորդիս նորա, եւ զգոյշ լինիցին սրբութեանց որդւոցն Իսրայելի, եւ մի՛ պղծեսցեն զանուն իմ սուրբ, զորս նոքայն սրբեն ինձ. [343]զի ես եմ Տէր:

22:2: Ասասցե՛ս ցԱհարոն եւ ցորդիս նորա, եւ զգո՛յշ լինիցին սրբութեանց՝ որդւոցն Իսրայէլի. եւ մի՛ պղծեսցեն զանուն իմ սուրբ՝ զորս նոքայն սրբեն ինձ, զի ե՛ս եմ Տէր։
2 «Ահարոնին ու նրա որդիներին ասա՛, որ զգուշութեամբ վարուեն իսրայէլացիների ինձ մատուցած սրբութիւնների հետ, որպէսզի իրենց մատուցած զոհերով չարատաւորեն իմ սուրբ անունը, քանզի ես եմ Տէրը:
2 «Խօսէ՛ Ահարոնին ու անոր որդիներուն՝ որ Իսրայէլի որդիներուն մատուցուած սուրբ բաներէն զգոյշ* կենան եւ իմ սուրբ անունս չպղծեն այն բաներով, որոնք ինծի կը նուիրեն։ Ես եմ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
22:22: скажи Аарону и сынам его, чтоб они осторожно поступали со святынями сынов Израилевых и не бесчестили святаго имени Моего в том, что они посвящают Мне. Я Господь.
22:2 εἰπὸν επω say; speak Ααρων ααρων Aarōn; Aaron καὶ και and; even τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him καὶ και and; even προσεχέτωσαν προσεχω pay attention; beware ἀπὸ απο from; away τῶν ο the ἁγίων αγιος holy τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even οὐ ου not βεβηλώσουσιν βεβηλοω profane τὸ ο the ὄνομα ονομα name; notable τὸ ο the ἅγιόν αγιος holy μου μου of me; mine ὅσα οσος as much as; as many as αὐτοὶ αυτος he; him ἁγιάζουσίν αγιαζω hallow μοι μοι me ἐγὼ εγω I κύριος κυριος lord; master
22:2 דַּבֵּ֨ר dabbˌēr דבר speak אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron וְ wᵊ וְ and אֶל־ ʔel- אֶל to בָּנָ֗יו bānˈāʸw בֵּן son וְ wᵊ וְ and יִנָּֽזְרוּ֙ yinnˈāzᵊrû נזר dedicate מִ mi מִן from קָּדְשֵׁ֣י qqoḏšˈê קֹדֶשׁ holiness בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and לֹ֥א lˌō לֹא not יְחַלְּל֖וּ yᵊḥallᵊlˌû חלל defile אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֣ם šˈēm שֵׁם name קָדְשִׁ֑י qoḏšˈî קֹדֶשׁ holiness אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֵ֧ם hˈēm הֵם they מַקְדִּשִׁ֛ים maqdišˈîm קדשׁ be holy לִ֖י lˌî לְ to אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:2. loquere ad Aaron et ad filios eius ut caveant ab his quae consecrata sunt filiorum Israhel et non contaminent nomen sanctificatorum mihi quae ipsi offerunt ego DominusSpeak to Aaron and to his sons, that they beware of those things that are consecrated of the children of Israel: and defile not the name of the things sanctified to me, which they offer. I am the Lord.
2. Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, which they hallow unto me, and that they profane not my holy name: I am the LORD.
22:2. Speak to Aaron and to his sons, so that they may be careful of those things which have been consecrated for the sons of Israel, and so that they may not contaminate the name of the things sanctified to me, which they offer. I am the Lord.
22:2. Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name [in those things] which they hallow unto me: I [am] the LORD.
Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name [in those things] which they hallow unto me: I [am] the LORD:

2: скажи Аарону и сынам его, чтоб они осторожно поступали со святынями сынов Израилевых и не бесчестили святаго имени Моего в том, что они посвящают Мне. Я Господь.
22:2
εἰπὸν επω say; speak
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
προσεχέτωσαν προσεχω pay attention; beware
ἀπὸ απο from; away
τῶν ο the
ἁγίων αγιος holy
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
οὐ ου not
βεβηλώσουσιν βεβηλοω profane
τὸ ο the
ὄνομα ονομα name; notable
τὸ ο the
ἅγιόν αγιος holy
μου μου of me; mine
ὅσα οσος as much as; as many as
αὐτοὶ αυτος he; him
ἁγιάζουσίν αγιαζω hallow
μοι μοι me
ἐγὼ εγω I
κύριος κυριος lord; master
22:2
דַּבֵּ֨ר dabbˌēr דבר speak
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
בָּנָ֗יו bānˈāʸw בֵּן son
וְ wᵊ וְ and
יִנָּֽזְרוּ֙ yinnˈāzᵊrû נזר dedicate
מִ mi מִן from
קָּדְשֵׁ֣י qqoḏšˈê קֹדֶשׁ holiness
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יְחַלְּל֖וּ yᵊḥallᵊlˌû חלל defile
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֣ם šˈēm שֵׁם name
קָדְשִׁ֑י qoḏšˈî קֹדֶשׁ holiness
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֵ֧ם hˈēm הֵם they
מַקְדִּשִׁ֛ים maqdišˈîm קדשׁ be holy
לִ֖י lˌî לְ to
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:2. loquere ad Aaron et ad filios eius ut caveant ab his quae consecrata sunt filiorum Israhel et non contaminent nomen sanctificatorum mihi quae ipsi offerunt ego Dominus
Speak to Aaron and to his sons, that they beware of those things that are consecrated of the children of Israel: and defile not the name of the things sanctified to me, which they offer. I am the Lord.
22:2. Speak to Aaron and to his sons, so that they may be careful of those things which have been consecrated for the sons of Israel, and so that they may not contaminate the name of the things sanctified to me, which they offer. I am the Lord.
22:2. Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name [in those things] which they hallow unto me: I [am] the LORD.
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
2-9: В качестве препятствия для священников вкушать от возносимого на алтаре — от святынь великих и святынь — называется сначала нечистота вообще (ст. 2–3), затем отдельные виды нечистоты и осквернения: проказа (ср. XIII:2: и д.), половое истечение (XV:2), прикосновение к мертвому (XXI:1: и др.), к гаду или к нечистому человеку (XI:29, 31, 43), вкушение мертвечины и звероядины (XI:39; XVII:15). Во всех этих случаях требовалось законом предписанное очищение и уже после него священник получает право вкушения святынь, составляющих «хлеб его». Вкушение же священных яств в состоянии нечистоты было равносильно кощунственному поруганию и отрицанию святыни и всего культа, а вместе с тем и святого Иеговы, учредившего культ и в нем входившего в общение со Своим народом; а потому священник, допустивший это, как и мирянин, в состоянии нечистоты евший мясо мирной жертвы (VII:20), повинен был «истреблению» — без сомнения, суду Божию (бездетством, ранней смертью, болезнью, см. 1: Кор XI:30), а не казни от людей, для которых грехи означенного рода большею частью оставались скрытыми.
Adam Clarke: Commentary on the Bible - 1831
22:2: Speak unto Aaron and to his sons, that they separate themselves - The same subject is continued in this chapter as in the preceding, with this addition, that besides the perfection of the priests, it was indispensably necessary that the sacrifices also should be perfect. In the service of God, according to the law, neither an imperfect offering nor an imperfect offerer could be admitted. What need then of a mediator between a holy God and sinful men! And can we expect that any of our services, however sincere and well-intentioned, can be accepted, unless offered on that living Altar that sanctifies the gift?
Albert Barnes: Notes on the Bible - 1834
22:2: "Speak ... that they so abstain from touching the holy things (i. e. the sacrificial food of all kinds) of the children of Israel which they consecrate unto me, that they profane not my holy name." This law related to the daily life and the ordinary food of the priests.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:2: Lev 22:3-6, Lev 15:31; Num 6:3-8
that they profane not: This is the very ground of the prohibition, that they might preserve in their minds a holy Rev_erence for the Divine Majesty. Hence when they approached unto him, they must be free from every legal impurity. If great men are to be approached with respect, how much more must Jehovah be approached with holy Rev_erence! Lev 22:32, Lev 18:21, Lev 19:12, Lev 20:3, Lev 21:6
hallow: Exo 13:12, Exo 28:38; Num 18:32; Deu 15:19
Geneva 1599
22:2 Speak unto Aaron and to his sons, that they (a) separate themselves from the holy things of the children of Israel, and that they profane not my holy name [in those things] which they hallow unto me: I [am] the LORD.
(a) Meaning, that the priests abstain from eating, as long as they are polluted.
John Gill
22:2 Speak unto Aaron and to his sons,.... The priests; the children of Israel or the common people are not mentioned, as having no concern in the following laws about eating holy things:
that they separate themselves from the holy things of the children of Israel; both from offering their lawful sacrifices, which was the business of their office when pure, and chiefly from eating that part of them which was their due, and was allowed them; neither of these they were to do, particularly the latter, when they were in any uncleanness, as the following words show:
and that, they profane not my holy name in those things which they hallow unto me; which the children of Israel set apart and devoted to his service; which they would do, by eating their part of them when unclean, and thereby show little reverence to that holy name to which they were devoted; or which the priests themselves sanctified, by offering them to him; for Jarchi says, this takes in the holiness of the priests themselves; but the former seems best, and is confirmed in Lev 22:3,
I am the Lord; who is holy himself, and whose holy things these are, and will be sanctified by those that draw nigh unto him.
John Wesley
22:2 Separate themselves - When any uncleanness is upon them, as appears from Lev 22:3-4. From the holy things - From eating of those parts of the offerings, which belong to them. Only of the tithes they might eat. They - The children of Israel. And it ill became the priests to profane or pollute what the people did hallow.
Robert Jamieson, A. R. Fausset and David Brown
22:2 THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
Speak unto Aaron and to his sons, that they separate themselves from the holy things--"To separate" means, in the language of the Mosaic ritual, "to abstain"; and therefore the import of this injunction is that the priests should abstain from eating that part of the sacrifices which, though belonging to their order, was to be partaken of only by such of them as were free from legal impurities.
that they profane not my holy name in those things which they hallow unto me, &c.--that is, let them not, by their want of due reverence, give occasion to profane my holy name. A careless or irreverent use of things consecrated to God tends to dishonor the name and bring disrespect on the worship of God.
22:322:3: Ասասցե՛ս ցնոսա. յազգս ձեր ամենայն այր՝ յամենայն զաւակէ ձերմէ որ մերձենայցէ ՚ի սրբութիւնսն, որ սրբիցեն որդիքն Իսրայէլի Տեառն, եւ պղծութիւն իւր ՚ի նմա՛ իցէ, սատակեսցի՛ անձնն այն յերեսաց իմոց, զի ե՛ս եմ Տէր։
3 Նրանց կ’ասես. “Ձեր յետնորդներից մի մարդ, ինչ սերնդի էլ պատկանի, եթէ անմաքուր վիճակում մօտենայ վկայութեան խորանին, որպէսզի զոհ մատուցի այն, ինչ իսրայէլացիներն են մատուցում Տիրոջը, ապա ես նրան կ’ոչնչացնեմ, քանզի ես եմ Տէրը:
3 Ըսէ՛ անոնց. Ձեր բոլոր սերունդէն ձեր ազգերուն մէջ՝ ով որ իր անմաքրութիւնը իր վրայ ունենալով մօտենայ այն սուրբ բաներուն, որոնք Իսրայէլի որդիները կը նուիրեն Տէրոջը, այն անձը իմ առջեւէս պէտք է կորսուի։ Ես եմ Տէրը։
Ասասցես ցնոսա. Յազգս ձեր ամենայն այր յամենայն զաւակէ ձերմէ որ մերձենայցէ ի սրբութիւնսն, զոր սրբիցեն որդիքն Իսրայելի Տեառն, եւ պղծութիւն իւր ի նմա իցէ, սատակեսցի անձնն այն յերեսաց իմոց. [344]զի ես եմ Տէր:

22:3: Ասասցե՛ս ցնոսա. յազգս ձեր ամենայն այր՝ յամենայն զաւակէ ձերմէ որ մերձենայցէ ՚ի սրբութիւնսն, որ սրբիցեն որդիքն Իսրայէլի Տեառն, եւ պղծութիւն իւր ՚ի նմա՛ իցէ, սատակեսցի՛ անձնն այն յերեսաց իմոց, զի ե՛ս եմ Տէր։
3 Նրանց կ’ասես. “Ձեր յետնորդներից մի մարդ, ինչ սերնդի էլ պատկանի, եթէ անմաքուր վիճակում մօտենայ վկայութեան խորանին, որպէսզի զոհ մատուցի այն, ինչ իսրայէլացիներն են մատուցում Տիրոջը, ապա ես նրան կ’ոչնչացնեմ, քանզի ես եմ Տէրը:
3 Ըսէ՛ անոնց. Ձեր բոլոր սերունդէն ձեր ազգերուն մէջ՝ ով որ իր անմաքրութիւնը իր վրայ ունենալով մօտենայ այն սուրբ բաներուն, որոնք Իսրայէլի որդիները կը նուիրեն Տէրոջը, այն անձը իմ առջեւէս պէտք է կորսուի։ Ես եմ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
22:33: Скажи им: если кто из всего потомства вашего в роды ваши, имея на себе нечистоту, приступит к святыням, которые посвящают сыны Израилевы Господу, то истребится душа та от лица Моего. Я Господь.
22:3 εἰπὸν επω say; speak αὐτοῖς αυτος he; him εἰς εις into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your πᾶς πας all; every ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἂν αν perhaps; ever προσέλθῃ προσερχομαι approach; go ahead ἀπὸ απο from; away παντὸς πας all; every τοῦ ο the σπέρματος σπερμα seed ὑμῶν υμων your πρὸς προς to; toward τὰ ο the ἅγια αγιος holy ὅσα οσος as much as; as many as ἂν αν perhaps; ever ἁγιάζωσιν αγιαζω hallow οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ἡ ο the ἀκαθαρσία ακαθαρσια uncleanness αὐτοῦ αυτος he; him ἐπ᾿ επι in; on αὐτῷ αυτος he; him ἐξολεθρευθήσεται εξολοθρευω utterly ruin ἡ ο the ψυχὴ ψυχη soul ἐκείνη εκεινος that ἀπ᾿ απο from; away ἐμοῦ εμου my ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
22:3 אֱמֹ֣ר ʔᵉmˈōr אמר say אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to לְ lᵊ לְ to דֹרֹ֨תֵיכֶ֜ם ḏōrˌōṯêḵˈem דֹּור generation כָּל־ kol- כֹּל whole אִ֣ישׁ׀ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִקְרַ֣ב yiqrˈav קרב approach מִ mi מִן from כָּל־ kkol- כֹּל whole זַרְעֲכֶ֗ם zarʕᵃḵˈem זֶרַע seed אֶל־ ʔel- אֶל to הַ ha הַ the קֳּדָשִׁים֙ qqᵒḏāšîm קֹדֶשׁ holiness אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יַקְדִּ֤ישׁוּ yaqdˈîšû קדשׁ be holy בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and טֻמְאָתֹ֖ו ṭumʔāṯˌô טֻמְאָה uncleanness עָלָ֑יו ʕālˈāʸw עַל upon וְ wᵊ וְ and נִכְרְתָ֞ה niḵrᵊṯˈā כרת cut הַ ha הַ the נֶּ֧פֶשׁ nnˈefeš נֶפֶשׁ soul הַ ha הַ the הִ֛וא hˈiw הִיא she מִ mi מִן from לְּ llᵊ לְ to פָנַ֖י fānˌay פָּנֶה face אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:3. dic ad eos et ad posteros eorum omnis homo qui accesserit de stirpe vestra ad ea quae consecrata sunt et quae obtulerunt filii Israhel Domino in quo est inmunditia peribit coram Domino ego sum DominusSay to them and to their posterity: Every man of your race, that approacheth to those things that are consecrated, and which the children of Israel have offered to the Lord, in whom there is uncleanness, shall perish before the Lord. I am the Lord.
3. Say unto them, Whosoever he be of all your seed throughout your generations, that approacheth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from before me: I am the LORD.
22:3. Say to them and to their posterity: Every man of your stock, who approaches toward those things which have been consecrated, and which the sons of Israel have brought forward to the Lord, in whom there is uncleanness, shall perish before the Lord. I am the Lord.
22:3. Say unto them, Whosoever [he be] of all your seed among your generations, that goeth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence: I [am] the LORD.
Say unto them, Whosoever [he be] of all your seed among your generations, that goeth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence: I [am] the LORD:

3: Скажи им: если кто из всего потомства вашего в роды ваши, имея на себе нечистоту, приступит к святыням, которые посвящают сыны Израилевы Господу, то истребится душа та от лица Моего. Я Господь.
22:3
εἰπὸν επω say; speak
αὐτοῖς αυτος he; him
εἰς εις into; for
τὰς ο the
γενεὰς γενεα generation
ὑμῶν υμων your
πᾶς πας all; every
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
ἂν αν perhaps; ever
προσέλθῃ προσερχομαι approach; go ahead
ἀπὸ απο from; away
παντὸς πας all; every
τοῦ ο the
σπέρματος σπερμα seed
ὑμῶν υμων your
πρὸς προς to; toward
τὰ ο the
ἅγια αγιος holy
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
ἁγιάζωσιν αγιαζω hallow
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
ο the
ἀκαθαρσία ακαθαρσια uncleanness
αὐτοῦ αυτος he; him
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
ἐξολεθρευθήσεται εξολοθρευω utterly ruin
ο the
ψυχὴ ψυχη soul
ἐκείνη εκεινος that
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
22:3
אֱמֹ֣ר ʔᵉmˈōr אמר say
אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to
לְ lᵊ לְ to
דֹרֹ֨תֵיכֶ֜ם ḏōrˌōṯêḵˈem דֹּור generation
כָּל־ kol- כֹּל whole
אִ֣ישׁ׀ ʔˈîš אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִקְרַ֣ב yiqrˈav קרב approach
מִ mi מִן from
כָּל־ kkol- כֹּל whole
זַרְעֲכֶ֗ם zarʕᵃḵˈem זֶרַע seed
אֶל־ ʔel- אֶל to
הַ ha הַ the
קֳּדָשִׁים֙ qqᵒḏāšîm קֹדֶשׁ holiness
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יַקְדִּ֤ישׁוּ yaqdˈîšû קדשׁ be holy
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
טֻמְאָתֹ֖ו ṭumʔāṯˌô טֻמְאָה uncleanness
עָלָ֑יו ʕālˈāʸw עַל upon
וְ wᵊ וְ and
נִכְרְתָ֞ה niḵrᵊṯˈā כרת cut
הַ ha הַ the
נֶּ֧פֶשׁ nnˈefeš נֶפֶשׁ soul
הַ ha הַ the
הִ֛וא hˈiw הִיא she
מִ mi מִן from
לְּ llᵊ לְ to
פָנַ֖י fānˌay פָּנֶה face
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:3. dic ad eos et ad posteros eorum omnis homo qui accesserit de stirpe vestra ad ea quae consecrata sunt et quae obtulerunt filii Israhel Domino in quo est inmunditia peribit coram Domino ego sum Dominus
Say to them and to their posterity: Every man of your race, that approacheth to those things that are consecrated, and which the children of Israel have offered to the Lord, in whom there is uncleanness, shall perish before the Lord. I am the Lord.
22:3. Say to them and to their posterity: Every man of your stock, who approaches toward those things which have been consecrated, and which the sons of Israel have brought forward to the Lord, in whom there is uncleanness, shall perish before the Lord. I am the Lord.
22:3. Say unto them, Whosoever [he be] of all your seed among your generations, that goeth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence: I [am] the LORD.
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Albert Barnes: Notes on the Bible - 1834
22:3: Cut off from my presence - i. e. excluded from the sanctuary. See Lev 20:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:3: having his uncleanness upon him: That is, in other words, "when he is unclean." Lev 7:20, Lev 7:21
that soul: That is, according to some, thrust out of the priest's office, or from officiating at the altar; or, according to others, cut off by some immediate stroke of divine justice, like Nadab and Abihu.
from my: Exo 33:14, Exo 33:15; Psa 16:11, Psa 51:11; Mat 25:41; Th2 1:9
Geneva 1599
22:3 Say unto them, Whosoever [he be] of all your seed among your generations, that (b) goeth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence: I [am] the LORD.
(b) To eat of it.
John Gill
22:3 Say unto them, whosoever he be of all your seed among your generations,.... Whether male or female, in all succeeding ages, as long as the ceremonial law lasted; for females as well as males of the families of the priests ate of the holy things, provided they had no uncleanness on them, but if they had, they might not:
that goeth unto the holy things, which the children of Israel hallow unto the Lord: that approaches to any of the sacrifices which the children of Israel have devoted to the Lord, either to offer them, or even to touch them, and particularly to eat of them; and so Jarchi and Ben Gersom observe, that this going or drawing near is no other than eating; for touching only, a man was not guilty of cutting off:
having his uncleanness upon him; through a leprosy, or running issue, or touching any unclean person or thing, as the following words explain it:
that soul shall be cut off from my presence; excluded from the sanctuary, and the service of it, where the presence of God was; or be removed out of the world by death, either by the civil magistrate, or by the hand of God, by an immediate death, by the pestilence, as the Targum of Jonathan:
I am the Lord; that will avenge the breach of such a law, able to inflict such punishment, and faithful to accomplish every word of his, whether in a way of threatening or promise.
John Wesley
22:3 Goeth unto the holy things - To eat them, or to touch them; for if the touch of one of the people having his uncleanness upon him defiled the thing he touched, much more was it so in the priest. Cut off - From my ordinances by excommunication: He shall be excluded both from the administration, and from the participation of them.
Robert Jamieson, A. R. Fausset and David Brown
22:3 Whosoever he be . . . that goeth unto the holy things--The multitude of minute restrictions to which the priests, from accidental defilement, were subjected, by keeping them constantly on their guard lest they should be unfit for the sacred service, tended to preserve in full exercise the feeling of awe and submission to the authority of God. The ideas of sin and duty were awakened in their breasts by every case to which either an interdict or an injunction was applied. But why enact an express statute for priests disqualified by the leprosy or polluting touch of a carcass [Lev 22:4], when a general law was already in force which excluded from society all persons in that condition? Because priests might be apt, from familiarity, to trifle with religion, and in committing irregularities or sins, to shelter themselves under the cloak of the sacred office. This law, therefore, was passed, specifying the chief forms of temporary defilement which excluded from the sanctuary, that priests might not deem themselves entitled to greater license than the rest of the people; and that so far from being in any degree exempted from the sanctions of the law, they were under greater obligations, by their priestly station, to observe it in its strict letter and its smallest enactments.
22:422:4: Եւ ա՛յր ոք ՚ի զաւակէ Ահարոնի քահանայի՛, թէ բորոտ՝ կամ սերմնակա՛թ իցէ՝ ՚ի սրբութեանց անտի մի՛ կերիցէ մինչեւ սրբեսցի։ Եւ որ մերձեսցի յամենայն պղծութիւնս ոգւոյ, կամ այր յորմէ ելանիցէ՛ արութիւն սերման.
4 Եթէ Ահարոն քահանայի որդիներից մէկը բորոտ է կամ սերմնահոսութիւն ունի, իրաւունք չունի զոհաբերութիւնների մսից ուտելու, մինչեւ որ չմաքրուի: Ով որ դիպչի մեռելից պղծուած որեւէ բանի, ով որ առնական սերմի կորուստ ունենայ,
4 Ով որ Ահարոնի ցեղէն բորոտ ըլլայ, կամ ծորում ունենայ, սուրբ բաներէն պէտք չէ ուտէ մինչեւ իր մաքրուիլը եւ ով որ մեռելէ պղծուած բանի մը դպչի կամ մարդ մը, որուն զուգաւորութեան սերմը իրմէ ելած է,
Եւ այր ոք ի զաւակէ Ահարոնի քահանայի, եթէ բորոտ կամ սերմնակաթ իցէ, ի սրբութեանց անտի մի՛ կերիցէ մինչեւ սրբեսցի. եւ որ մերձեսցի յամենայն պղծութիւն ոգւոյ, եւ կամ այր յորմէ ելանիցէ արութիւն սերման:

22:4: Եւ ա՛յր ոք ՚ի զաւակէ Ահարոնի քահանայի՛, թէ բորոտ՝ կամ սերմնակա՛թ իցէ՝ ՚ի սրբութեանց անտի մի՛ կերիցէ մինչեւ սրբեսցի։ Եւ որ մերձեսցի յամենայն պղծութիւնս ոգւոյ, կամ այր յորմէ ելանիցէ՛ արութիւն սերման.
4 Եթէ Ահարոն քահանայի որդիներից մէկը բորոտ է կամ սերմնահոսութիւն ունի, իրաւունք չունի զոհաբերութիւնների մսից ուտելու, մինչեւ որ չմաքրուի: Ով որ դիպչի մեռելից պղծուած որեւէ բանի, ով որ առնական սերմի կորուստ ունենայ,
4 Ով որ Ահարոնի ցեղէն բորոտ ըլլայ, կամ ծորում ունենայ, սուրբ բաներէն պէտք չէ ուտէ մինչեւ իր մաքրուիլը եւ ով որ մեռելէ պղծուած բանի մը դպչի կամ մարդ մը, որուն զուգաւորութեան սերմը իրմէ ելած է,
zohrab-1805▾ eastern-1994▾ western am▾
22:44: Кто из семени Ааронова прокажен, или имеет истечение, тот не должен есть святынь, пока не очистится; и кто прикоснется к чему-- нибудь нечистому от мертвого, или у кого случится излияние семени,
22:4 καὶ και and; even ἄνθρωπος ανθρωπος person; human ἐκ εκ from; out of τοῦ ο the σπέρματος σπερμα seed Ααρων ααρων Aarōn; Aaron τοῦ ο the ἱερέως ιερευς priest καὶ και and; even οὗτος ουτος this; he λεπρᾷ λεπραω or; than γονορρυής γονορρυης the ἁγίων αγιος holy οὐκ ου not ἔδεται εσθιω eat; consume ἕως εως till; until ἂν αν perhaps; ever καθαρισθῇ καθαριζω cleanse καὶ και and; even ὁ ο the ἁπτόμενος απτομαι grasp; touch πάσης πας all; every ἀκαθαρσίας ακαθαρσια uncleanness ψυχῆς ψυχη soul ἢ η or; than ἄνθρωπος ανθρωπος person; human ᾧ ος who; what ἂν αν perhaps; ever ἐξέλθῃ εξερχομαι come out; go out ἐξ εκ from; out of αὐτοῦ αυτος he; him κοίτη κοιτη lying down; relations σπέρματος σπερμα seed
22:4 אִ֣ישׁ ʔˈîš אִישׁ man אִ֞ישׁ ʔˈîš אִישׁ man מִ mi מִן from זֶּ֣רַע zzˈeraʕ זֶרַע seed אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron וְ wᵊ וְ and ה֤וּא hˈû הוּא he צָר֨וּעַ֙ ṣārˈûₐʕ צרע have skin-disease אֹ֣ו ʔˈô אֹו or זָ֔ב zˈāv זוב flow בַּ ba בְּ in † הַ the קֳּדָשִׁים֙ qqᵒḏāšîm קֹדֶשׁ holiness לֹ֣א lˈō לֹא not יֹאכַ֔ל yōḵˈal אכל eat עַ֖ד ʕˌaḏ עַד unto אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִטְהָ֑ר yiṭhˈār טהר be clean וְ wᵊ וְ and הַ ha הַ the נֹּגֵ֨עַ֙ nnōḡˈēₐʕ נגע touch בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole טְמֵא־ ṭᵊmē- טָמֵא unclean נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul אֹ֣ו ʔˈô אֹו or אִ֔ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תֵּצֵ֥א tēṣˌē יצא go out מִמֶּ֖נּוּ mimmˌennû מִן from שִׁכְבַת־ šiḵᵊvaṯ- שִׁכְבָה lying down זָֽרַע׃ zˈāraʕ זֶרַע seed
22:4. homo de semine Aaron qui fuerit leprosus aut patiens fluxum seminis non vescetur de his quae sanctificata sunt mihi donec sanetur qui tetigerit inmundum super mortuo et ex quo egreditur semen quasi coitusThe man of the seed of Aaron, that is a leper, or that suffereth a running of the seed, shall not eat of those things that are sanctified to me, until he be healed. He that toucheth any thing unclean by occasion of the dead: and he whose seed goeth from him as in generation:
4. What man soever of the seed of Aaron is a leper, or hath an issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing that is unclean by the dead, or a man whose seed goeth from him;
22:4. The man of the offspring of Aaron, who is a leper or who is suffering a flow of seed, shall not eat of those things which have been sanctified to me, until he is healed. Whoever will have touched what is unclean because of the dead, and he whose seed goes out from him, as if from sexual intercourse,
22:4. What man soever of the seed of Aaron [is] a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing [that is] unclean [by] the dead, or a man whose seed goeth from him;
What man soever of the seed of Aaron [is] a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing [that is] unclean [by] the dead, or a man whose seed goeth from him:

4: Кто из семени Ааронова прокажен, или имеет истечение, тот не должен есть святынь, пока не очистится; и кто прикоснется к чему-- нибудь нечистому от мертвого, или у кого случится излияние семени,
22:4
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
ἐκ εκ from; out of
τοῦ ο the
σπέρματος σπερμα seed
Ααρων ααρων Aarōn; Aaron
τοῦ ο the
ἱερέως ιερευς priest
καὶ και and; even
οὗτος ουτος this; he
λεπρᾷ λεπραω or; than
γονορρυής γονορρυης the
ἁγίων αγιος holy
οὐκ ου not
ἔδεται εσθιω eat; consume
ἕως εως till; until
ἂν αν perhaps; ever
καθαρισθῇ καθαριζω cleanse
καὶ και and; even
ο the
ἁπτόμενος απτομαι grasp; touch
πάσης πας all; every
ἀκαθαρσίας ακαθαρσια uncleanness
ψυχῆς ψυχη soul
η or; than
ἄνθρωπος ανθρωπος person; human
ος who; what
ἂν αν perhaps; ever
ἐξέλθῃ εξερχομαι come out; go out
ἐξ εκ from; out of
αὐτοῦ αυτος he; him
κοίτη κοιτη lying down; relations
σπέρματος σπερμα seed
22:4
אִ֣ישׁ ʔˈîš אִישׁ man
אִ֞ישׁ ʔˈîš אִישׁ man
מִ mi מִן from
זֶּ֣רַע zzˈeraʕ זֶרַע seed
אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron
וְ wᵊ וְ and
ה֤וּא hˈû הוּא he
צָר֨וּעַ֙ ṣārˈûₐʕ צרע have skin-disease
אֹ֣ו ʔˈô אֹו or
זָ֔ב zˈāv זוב flow
בַּ ba בְּ in
הַ the
קֳּדָשִׁים֙ qqᵒḏāšîm קֹדֶשׁ holiness
לֹ֣א lˈō לֹא not
יֹאכַ֔ל yōḵˈal אכל eat
עַ֖ד ʕˌaḏ עַד unto
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִטְהָ֑ר yiṭhˈār טהר be clean
וְ wᵊ וְ and
הַ ha הַ the
נֹּגֵ֨עַ֙ nnōḡˈēₐʕ נגע touch
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
טְמֵא־ ṭᵊmē- טָמֵא unclean
נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul
אֹ֣ו ʔˈô אֹו or
אִ֔ישׁ ʔˈîš אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תֵּצֵ֥א tēṣˌē יצא go out
מִמֶּ֖נּוּ mimmˌennû מִן from
שִׁכְבַת־ šiḵᵊvaṯ- שִׁכְבָה lying down
זָֽרַע׃ zˈāraʕ זֶרַע seed
22:4. homo de semine Aaron qui fuerit leprosus aut patiens fluxum seminis non vescetur de his quae sanctificata sunt mihi donec sanetur qui tetigerit inmundum super mortuo et ex quo egreditur semen quasi coitus
The man of the seed of Aaron, that is a leper, or that suffereth a running of the seed, shall not eat of those things that are sanctified to me, until he be healed. He that toucheth any thing unclean by occasion of the dead: and he whose seed goeth from him as in generation:
22:4. The man of the offspring of Aaron, who is a leper or who is suffering a flow of seed, shall not eat of those things which have been sanctified to me, until he is healed. Whoever will have touched what is unclean because of the dead, and he whose seed goes out from him, as if from sexual intercourse,
22:4. What man soever of the seed of Aaron [is] a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing [that is] unclean [by] the dead, or a man whose seed goeth from him;
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Adam Clarke: Commentary on the Bible - 1831
22:4: Is a leper, or hath a running issue - See the case of the leper treated at large in the notes on Leviticus 13 (note) and Leviticus 14 (note); and for other uncleannesses, see the notes on Leviticus 15 (note).
Albert Barnes: Notes on the Bible - 1834
22:4: See Lev 15:13-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:4: the seed: These words include the daughters as well as the sons of Aaron.
a leper: Lev 13:2, Lev 13:3, Lev 13:44-46
running issue: Heb. running of the reins, Lev 15:2, Lev 15:3
holy things: Lev 2:3, Lev 2:10, Lev 6:25-29, Lev 21:22; Num 18:9, Num 18:19
until: Lev. 14:2-32, Lev 15:13-15
unclean: Lev 21:1; Num 19:11-16
whose: Lev 15:16
Geneva 1599
22:4 What man soever of the seed of Aaron [is] a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing [that is] (c) unclean [by] the dead, or a man whose seed goeth from him;
(c) By touching any dead thing, or being at burial of the dead.
John Gill
22:4 What man soever of the seed of Aaron is a leper,.... A young, or an old man, as the Targum of Jonathan, and indeed man or woman; for the wives and daughters of the priests, if in this, and other circumstances following, might not eat of the holy things until cleansed, who otherwise might, see Lev 13:2,
or hath a running issue; a gonorrhoea, whether man or woman, Lev 15:2,
he shall not eat of the holy things until he be clean; he might eat of the tithes, but not of the wave breast, or heave shoulder:
and whoso toucheth any that is unclean by the dead; not only that touched the dead, which made unclean, but that touched any person or thing that was made unclean by it:
or a man whose seed goeth from him; involuntarily when asleep, in a dream, and through a lustful imagination; see Lev 15:16.
Robert Jamieson, A. R. Fausset and David Brown
22:4 wash his flesh with water--Any Israelite who had contracted a defilement of such a nature as debarred him from the enjoyment of his wonted privileges, and had been legally cleansed from the disqualifying impurity, was bound to indicate his state of recovery by the immersion of his whole person in water. Although all ceremonial impurity formed a ground of exclusion, there were degrees of impurity which entailed a longer or shorter period of excommunication, and for the removal of which different rites required to be observed according to the trivial or the malignant nature of the case. A person who came inadvertently into contact with an unclean animal was rendered unclean for a specified period; and then, at the expiry of that term, he washed, in token of his recovered purity. But a leper was unclean so long as he remained subject to that disease, and on his convalescence, he also washed, not to cleanse himself, for the water was ineffectual for that purpose, but to signify that he was clean. Not a single case is recorded of a leper being restored to communion by the use of water; it served only as an outward and visible sign that such a restoration was to be made. The Book of Leviticus abounds with examples which show that in all the ceremonial washings, as uncleanness meant loss of privileges, so baptism with water indicated a restoration to those privileges. There was no exemption; for as the unclean Israelite was exiled from the congregation, so the unclean priest was disqualified from executing his sacred functions in the sanctuary; and in the case of both, the same observance was required--a formal intimation of their being readmitted to forfeited privileges was intimated by the appointed rite of baptism. If any one neglected or refused to perform the washing, he disobeyed a positive precept, and he remained in his uncleanness; he forbore to avail himself of this privilege, and was therefore said to be "cut off" from the presence of the Lord.
22:522:5: կամ որ մերձենայցէ յամենայն սողուն պիղծ՝ զոր պղծիցեն, կամ ՚ի մարդ որով պղծիցեն զնա ըստ ամենայն պղծութեան նորա։
5 ով որ մօտենայ մի պիղծ սողունի կամ մի մարդու, որը պղծուած է ամէն տեսակ պղծութիւններով,
5 Կամ ով որ դպչի ոեւէ սողունի մը որով կրնայ անմաքուր ըլլալ, կամ մարդու մը որմէ կրնայ անմաքուր ըլլալ, ոեւէ անմաքրութիւն որ անիկա կրնայ ունենալ,
կամ որ մերձենայցէ յամենայն սողուն պիղծ [345]զոր պղծիցեն, կամ ի մարդ որով պղծիցեն զնա`` ըստ ամենայն պղծութեան նորա:

22:5: կամ որ մերձենայցէ յամենայն սողուն պիղծ՝ զոր պղծիցեն, կամ ՚ի մարդ որով պղծիցեն զնա ըստ ամենայն պղծութեան նորա։
5 ով որ մօտենայ մի պիղծ սողունի կամ մի մարդու, որը պղծուած է ամէն տեսակ պղծութիւններով,
5 Կամ ով որ դպչի ոեւէ սողունի մը որով կրնայ անմաքուր ըլլալ, կամ մարդու մը որմէ կրնայ անմաքուր ըլլալ, ոեւէ անմաքրութիւն որ անիկա կրնայ ունենալ,
zohrab-1805▾ eastern-1994▾ western am▾
22:55: или кто прикоснется к какому-нибудь гаду, от которого он сделается нечист, или к человеку, от которого он сделается нечист какою бы то ни было нечистотою, --
22:5 ἢ η or; than ὅστις οστις who; that ἂν αν perhaps; ever ἅψηται απτομαι grasp; touch παντὸς πας all; every ἑρπετοῦ ερπετον reptile ἀκαθάρτου ακαθαρτος unclean ὃ ος who; what μιανεῖ μιαινω taint; defile αὐτόν αυτος he; him ἢ η or; than ἐπ᾿ επι in; on ἀνθρώπῳ ανθρωπος person; human ἐν εν in ᾧ ος who; what μιανεῖ μιαινω taint; defile αὐτὸν αυτος he; him κατὰ κατα down; by πᾶσαν πας all; every ἀκαθαρσίαν ακαθαρσια uncleanness αὐτοῦ αυτος he; him
22:5 אֹו־ ʔô- אֹו or אִישׁ֙ ʔîš אִישׁ man אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִגַּ֔ע yiggˈaʕ נגע touch בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole שֶׁ֖רֶץ šˌereṣ שֶׁרֶץ swarming creatures אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִטְמָא־ yiṭmā- טמא be unclean לֹ֑ו lˈô לְ to אֹ֤ו ʔˈô אֹו or בְ vᵊ בְּ in אָדָם֙ ʔāḏˌām אָדָם human, mankind אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִטְמָא־ yiṭmā- טמא be unclean לֹ֔ו lˈô לְ to לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole טֻמְאָתֹֽו׃ ṭumʔāṯˈô טֻמְאָה uncleanness
22:5. et qui tangit reptile et quodlibet inmundum cuius tactus est sordidusAnd he that toucheth a creeping thing, or any unclean thing, the touching of which is defiling:
5. or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath;
22:5. and whoever has touched a creeping thing, or any kind of unclean thing, the touching of which is filthy,
22:5. Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath;
Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath:

5: или кто прикоснется к какому-нибудь гаду, от которого он сделается нечист, или к человеку, от которого он сделается нечист какою бы то ни было нечистотою, --
22:5
η or; than
ὅστις οστις who; that
ἂν αν perhaps; ever
ἅψηται απτομαι grasp; touch
παντὸς πας all; every
ἑρπετοῦ ερπετον reptile
ἀκαθάρτου ακαθαρτος unclean
ος who; what
μιανεῖ μιαινω taint; defile
αὐτόν αυτος he; him
η or; than
ἐπ᾿ επι in; on
ἀνθρώπῳ ανθρωπος person; human
ἐν εν in
ος who; what
μιανεῖ μιαινω taint; defile
αὐτὸν αυτος he; him
κατὰ κατα down; by
πᾶσαν πας all; every
ἀκαθαρσίαν ακαθαρσια uncleanness
αὐτοῦ αυτος he; him
22:5
אֹו־ ʔô- אֹו or
אִישׁ֙ ʔîš אִישׁ man
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִגַּ֔ע yiggˈaʕ נגע touch
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
שֶׁ֖רֶץ šˌereṣ שֶׁרֶץ swarming creatures
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִטְמָא־ yiṭmā- טמא be unclean
לֹ֑ו lˈô לְ to
אֹ֤ו ʔˈô אֹו or
בְ vᵊ בְּ in
אָדָם֙ ʔāḏˌām אָדָם human, mankind
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִטְמָא־ yiṭmā- טמא be unclean
לֹ֔ו lˈô לְ to
לְ lᵊ לְ to
כֹ֖ל ḵˌōl כֹּל whole
טֻמְאָתֹֽו׃ ṭumʔāṯˈô טֻמְאָה uncleanness
22:5. et qui tangit reptile et quodlibet inmundum cuius tactus est sordidus
And he that toucheth a creeping thing, or any unclean thing, the touching of which is defiling:
22:5. and whoever has touched a creeping thing, or any kind of unclean thing, the touching of which is filthy,
22:5. Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:5: Creeping things - i. e. dead vermin. Compare Lev 11:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:5: whosoever: Lev 11:24, Lev 11:43, Lev 11:44
or a man: Lev 15:7, Lev 15:19
John Gill
22:5 Or whosoever toucheth any creeping thing, whereby he may be made unclean,.... Jarchi thinks this respects the measure or quantity of what is touched, as if but the quantity of a lentil or small pea, see Lev 11:31,
or a man of whom he may take uncleanness, whatsoever uncleanness he hath; as of a leper, a profluvious, or a dead man; Jarchi interprets it of the latter, and of the quantity which defiles, which is that of an olive; who also observes, that the phrase, "whatsoever uncleanness", includes touching a profluvious man or woman, a menstruous woman, and a new mother.
22:622:6: Անձն որ մերձենայցէ՛ ՚ի նա՝ պի՛ղծ լիցի մինչեւ ցերեկոյ։ եւ մի՛ կերիցէ ՚ի սրբութեանց անտի, եթէ ո՛չ լուանայցէ զմարմին իւր ջրով[1104]. [1104] Այլք. Որ մերձենայցէ ՚ի նա, պի՛ղծ։
6 ով որ դիպչի դրանց, թող անմաքուր համարուի մինչեւ երեկոյ: Նա մատուցուած զոհաբերութիւններից չպէտք է ուտի, մինչեւ որ իր մարմինը չլուայ ջրով:
6 Ասոնց դպչող մարդը մինչեւ իրիկուն անմաքուր պէտք է սեպուի եւ սուրբ բաներէն չուտէ, հապա իր մարմինը ջրով լուայ։
անձն որ մերձենայցէ ի նա` պիղծ լիցի մինչեւ ցերեկոյ, եւ մի՛ կերիցէ ի սրբութեանց անտի, եթէ ոչ լուանայցէ զմարմին իւր ջրով:

22:6: Անձն որ մերձենայցէ՛ ՚ի նա՝ պի՛ղծ լիցի մինչեւ ցերեկոյ։ եւ մի՛ կերիցէ ՚ի սրբութեանց անտի, եթէ ո՛չ լուանայցէ զմարմին իւր ջրով[1104].
[1104] Այլք. Որ մերձենայցէ ՚ի նա, պի՛ղծ։
6 ով որ դիպչի դրանց, թող անմաքուր համարուի մինչեւ երեկոյ: Նա մատուցուած զոհաբերութիւններից չպէտք է ուտի, մինչեւ որ իր մարմինը չլուայ ջրով:
6 Ասոնց դպչող մարդը մինչեւ իրիկուն անմաքուր պէտք է սեպուի եւ սուրբ բաներէն չուտէ, հապա իր մարմինը ջրով լուայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:66: тот, прикоснувшийся к сему, нечист будет до вечера и не должен есть святынь, прежде нежели омоет тело свое водою;
22:6 ψυχή ψυχη soul ἥτις οστις who; that ἂν αν perhaps; ever ἅψηται απτομαι grasp; touch αὐτῶν αυτος he; him ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἕως εως till; until ἑσπέρας εσπερα evening οὐκ ου not ἔδεται εσθιω eat; consume ἀπὸ απο from; away τῶν ο the ἁγίων αγιος holy ἐὰν εαν and if; unless μὴ μη not λούσηται λουω bathe τὸ ο the σῶμα σωμα body αὐτοῦ αυτος he; him ὕδατι υδωρ water
22:6 נֶ֚פֶשׁ ˈnefeš נֶפֶשׁ soul אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תִּגַּע־ tiggaʕ- נגע touch בֹּ֔ו bˈô בְּ in וְ wᵊ וְ and טָמְאָ֖ה ṭāmᵊʔˌā טמא be unclean עַד־ ʕaḏ- עַד unto הָ hā הַ the עָ֑רֶב ʕˈārev עֶרֶב evening וְ wᵊ וְ and לֹ֤א lˈō לֹא not יֹאכַל֙ yōḵˌal אכל eat מִן־ min- מִן from הַ ha הַ the קֳּדָשִׁ֔ים qqᵒḏāšˈîm קֹדֶשׁ holiness כִּ֛י kˈî כִּי that אִם־ ʔim- אִם if רָחַ֥ץ rāḥˌaṣ רחץ wash בְּשָׂרֹ֖ו bᵊśārˌô בָּשָׂר flesh בַּ ba בְּ in † הַ the מָּֽיִם׃ mmˈāyim מַיִם water
22:6. inmundus erit usque ad vesperum et non vescetur his quae sanctificata sunt sed cum laverit carnem suam aquaShall be unclean until the evening, and shall not eat those things that are sanctified. But when he hath washed his flesh with water,
6. the soul which toucheth any such shall be unclean until the even, and shall not eat of the holy things, unless he bathe his flesh in water.
22:6. shall be unclean until evening, and shall not eat those things which have been sanctified. But when he has washed his flesh with water,
22:6. The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water.
The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water:

6: тот, прикоснувшийся к сему, нечист будет до вечера и не должен есть святынь, прежде нежели омоет тело свое водою;
22:6
ψυχή ψυχη soul
ἥτις οστις who; that
ἂν αν perhaps; ever
ἅψηται απτομαι grasp; touch
αὐτῶν αυτος he; him
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἕως εως till; until
ἑσπέρας εσπερα evening
οὐκ ου not
ἔδεται εσθιω eat; consume
ἀπὸ απο from; away
τῶν ο the
ἁγίων αγιος holy
ἐὰν εαν and if; unless
μὴ μη not
λούσηται λουω bathe
τὸ ο the
σῶμα σωμα body
αὐτοῦ αυτος he; him
ὕδατι υδωρ water
22:6
נֶ֚פֶשׁ ˈnefeš נֶפֶשׁ soul
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תִּגַּע־ tiggaʕ- נגע touch
בֹּ֔ו bˈô בְּ in
וְ wᵊ וְ and
טָמְאָ֖ה ṭāmᵊʔˌā טמא be unclean
עַד־ ʕaḏ- עַד unto
הָ הַ the
עָ֑רֶב ʕˈārev עֶרֶב evening
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
יֹאכַל֙ yōḵˌal אכל eat
מִן־ min- מִן from
הַ ha הַ the
קֳּדָשִׁ֔ים qqᵒḏāšˈîm קֹדֶשׁ holiness
כִּ֛י kˈî כִּי that
אִם־ ʔim- אִם if
רָחַ֥ץ rāḥˌaṣ רחץ wash
בְּשָׂרֹ֖ו bᵊśārˌô בָּשָׂר flesh
בַּ ba בְּ in
הַ the
מָּֽיִם׃ mmˈāyim מַיִם water
22:6. inmundus erit usque ad vesperum et non vescetur his quae sanctificata sunt sed cum laverit carnem suam aqua
Shall be unclean until the evening, and shall not eat those things that are sanctified. But when he hath washed his flesh with water,
22:6. shall be unclean until evening, and shall not eat those things which have been sanctified. But when he has washed his flesh with water,
22:6. The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:6: The soul - Rather, the person. Compare the use of the word "body" in the Prayer Book version of Psa 53:1, and in the compounds "somebody, nobody".
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:6: Lev 11:24, Lev 11:25, Lev 15:5, Lev 16:24-28; Num 19:7-10; Hag 2:13; Co1 6:11; Heb 10:22
John Gill
22:6 The soul which hath touched any such shall be unclean until even,.... Which is the time fixed by the several laws for such uncleannesses, see Lev 11:31,
and shall not eat of the holy things, unless he wash his flesh with water; in forty seahs of water, as the Targum of Jonathan; yea, when the evening is come, he may not eat of the heave or wave offerings, until he has dipped himself all over in water; nor should any eat of the Lord's supper under the New Testament, but such as are first baptized in water.
22:722:7: եւ մտանիցէ արեգակն. սո՛ւրբ լիցի, եւ ապա՛ կերիցէ ՚ի սրբութեանց անտի. զի հա՛ց նորա է այն։
7 Արեւը մայր մտնելուց յետոյ նա մաքուր թող համարուի եւ դրանից յետոյ միայն նա կարող է ուտել մատուցուած սրբութիւններից, որովհետեւ դա է նրա ուտելիքը:
7 Բայց երբ արեգակը մարը մտնէ, մաքուր պէտք է սեպուի ու ետքը սուրբ բաներէն ուտէ, վասն զի անիկա իր հացն է։
եւ մտանիցէ արեգակն, սուրբ լիցի, եւ ապա կերիցէ ի սրբութեանց անտի, զի հաց նորա է այն:

22:7: եւ մտանիցէ արեգակն. սո՛ւրբ լիցի, եւ ապա՛ կերիցէ ՚ի սրբութեանց անտի. զի հա՛ց նորա է այն։
7 Արեւը մայր մտնելուց յետոյ նա մաքուր թող համարուի եւ դրանից յետոյ միայն նա կարող է ուտել մատուցուած սրբութիւններից, որովհետեւ դա է նրա ուտելիքը:
7 Բայց երբ արեգակը մարը մտնէ, մաքուր պէտք է սեպուի ու ետքը սուրբ բաներէն ուտէ, վասն զի անիկա իր հացն է։
zohrab-1805▾ eastern-1994▾ western am▾
22:77: но когда зайдет солнце и он очистится, тогда может он есть святыни, ибо это его пища.
22:7 καὶ και and; even δύῃ δυνω set; sink ὁ ο the ἥλιος ηλιος sun καὶ και and; even καθαρὸς καθαρος clean; clear ἔσται ειμι be καὶ και and; even τότε τοτε at that φάγεται φαγω swallow; eat τῶν ο the ἁγίων αγιος holy ὅτι οτι since; that ἄρτος αρτος bread; loaves ἐστὶν ειμι be αὐτοῦ αυτος he; him
22:7 וּ û וְ and בָ֥א vˌā בוא come הַ ha הַ the שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun וְ wᵊ וְ and טָהֵ֑ר ṭāhˈēr טהר be clean וְ wᵊ וְ and אַחַר֙ ʔaḥˌar אַחַר after יֹאכַ֣ל yōḵˈal אכל eat מִן־ min- מִן from הַ ha הַ the קֳּדָשִׁ֔ים qqᵒḏāšˈîm קֹדֶשׁ holiness כִּ֥י kˌî כִּי that לַחְמֹ֖ו laḥmˌô לֶחֶם bread הֽוּא׃ hˈû הוּא he
22:7. et occubuerit sol tunc mundatus vescetur de sanctificatis quia cibus illius estAnd the sun is down, then being purified, he shall eat of the sanctified things, because it is his meat.
7. And when the sun is down, he shall be clean; and afterward he shall eat of the holy things, because it is his bread.
22:7. and the sun has set, then, having been purified, he shall eat from what has been sanctified, because it is his food.
22:7. And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it [is] his food.
And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it [is] his food:

7: но когда зайдет солнце и он очистится, тогда может он есть святыни, ибо это его пища.
22:7
καὶ και and; even
δύῃ δυνω set; sink
ο the
ἥλιος ηλιος sun
καὶ και and; even
καθαρὸς καθαρος clean; clear
ἔσται ειμι be
καὶ και and; even
τότε τοτε at that
φάγεται φαγω swallow; eat
τῶν ο the
ἁγίων αγιος holy
ὅτι οτι since; that
ἄρτος αρτος bread; loaves
ἐστὶν ειμι be
αὐτοῦ αυτος he; him
22:7
וּ û וְ and
בָ֥א vˌā בוא come
הַ ha הַ the
שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun
וְ wᵊ וְ and
טָהֵ֑ר ṭāhˈēr טהר be clean
וְ wᵊ וְ and
אַחַר֙ ʔaḥˌar אַחַר after
יֹאכַ֣ל yōḵˈal אכל eat
מִן־ min- מִן from
הַ ha הַ the
קֳּדָשִׁ֔ים qqᵒḏāšˈîm קֹדֶשׁ holiness
כִּ֥י kˌî כִּי that
לַחְמֹ֖ו laḥmˌô לֶחֶם bread
הֽוּא׃ hˈû הוּא he
22:7. et occubuerit sol tunc mundatus vescetur de sanctificatis quia cibus illius est
And the sun is down, then being purified, he shall eat of the sanctified things, because it is his meat.
22:7. and the sun has set, then, having been purified, he shall eat from what has been sanctified, because it is his food.
22:7. And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it [is] his food.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:7: Lev 21:22; Num 18:11-19; Deu 18:3, Deu 18:4; Co1 9:4, Co1 9:13, Co1 9:14
John Gill
22:7 And when the sun is down he shall be clean,.... Having washed himself in water, otherwise not, though the sun may be set:
and shall afterwards eat of the holy things; the families of the priests lived upon:
because it is his food: his common food, his ordinary diet, that by which he subsists, having nothing else to live upon; this being the ordination of God, that he which ministered about holy things should live on them; and these being his only substance, in compassion to him they were detained from him no longer than the evening; and this was done, to make him careful how he defiled himself, since thereby he was debarred of his ordinary meals.
John Wesley
22:7 His food - His portion, the means of his subsistence. This may be added, to signify why there was no greater nor longer a penalty put upon the priests than upon the people in the same case, because his necessity craved some mitigation: tho' otherwise the priests being more sacred persons, deserved a greater punishment.
22:822:8: Զմեռելոտի եւ զգազանաբեկ մի՛ ուտիցէ, պղծե՛լ նմա նոքօք. զի ե՛ս եմ Տէր։
8 Քահանան սատկած կամ գազանից յօշոտուած կենդանու միս չպէտք է ուտի, որպէսզի անմաքուր չդառնայ: Ես եմ Տէրը:
8 Անիկա մեռած մը կամ գազանէ պատառուած մը պէտք չէ ուտէ, որպէս զի անով չպղծուի։ Ես եմ Տէրը։
Զմեռելոտի եւ զգազանաբեկ մի՛ ուտիցէ` պղծել նմա նոքօք. [346]զի ես եմ Տէր:

22:8: Զմեռելոտի եւ զգազանաբեկ մի՛ ուտիցէ, պղծե՛լ նմա նոքօք. զի ե՛ս եմ Տէր։
8 Քահանան սատկած կամ գազանից յօշոտուած կենդանու միս չպէտք է ուտի, որպէսզի անմաքուր չդառնայ: Ես եմ Տէրը:
8 Անիկա մեռած մը կամ գազանէ պատառուած մը պէտք չէ ուտէ, որպէս զի անով չպղծուի։ Ես եմ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
22:88: Мертвечины и звероядины он не должен есть, чтобы не оскверниться этим. Я Господь.
22:8 θνησιμαῖον θνησιμαιος and; even θηριάλωτον θηριαλωτος not φάγεται φαγω swallow; eat μιανθῆναι μιαινω taint; defile αὐτὸν αυτος he; him ἐν εν in αὐτοῖς αυτος he; him ἐγὼ εγω I κύριος κυριος lord; master
22:8 נְבֵלָ֧ה nᵊvēlˈā נְבֵלָה corpse וּ û וְ and טְרֵפָ֛ה ṭᵊrēfˈā טְרֵיפָה prey לֹ֥א lˌō לֹא not יֹאכַ֖ל yōḵˌal אכל eat לְ lᵊ לְ to טָמְאָה־ ṭāmᵊʔā- טמא be unclean בָ֑הּ vˈāh בְּ in אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:8. morticinum et captum a bestia non comedent nec polluentur in eis ego sum DominusThat which dieth of itself, and that which was taken by a beast, they shall not eat, nor be defiled therewith. I am the Lord.
8. That which dieth of itself, or is torn of beasts, he shall not eat to defile himself therewith: I am the LORD.
22:8. Whatever dies on its own, and whatever has been seized by a wild beast, they shall not eat, nor shall they be polluted by these. I am the Lord.
22:8. That which dieth of itself, or is torn [with beasts], he shall not eat to defile himself therewith: I [am] the LORD.
That which dieth of itself, or is torn [with beasts], he shall not eat to defile himself therewith: I [am] the LORD:

8: Мертвечины и звероядины он не должен есть, чтобы не оскверниться этим. Я Господь.
22:8
θνησιμαῖον θνησιμαιος and; even
θηριάλωτον θηριαλωτος not
φάγεται φαγω swallow; eat
μιανθῆναι μιαινω taint; defile
αὐτὸν αυτος he; him
ἐν εν in
αὐτοῖς αυτος he; him
ἐγὼ εγω I
κύριος κυριος lord; master
22:8
נְבֵלָ֧ה nᵊvēlˈā נְבֵלָה corpse
וּ û וְ and
טְרֵפָ֛ה ṭᵊrēfˈā טְרֵיפָה prey
לֹ֥א lˌō לֹא not
יֹאכַ֖ל yōḵˌal אכל eat
לְ lᵊ לְ to
טָמְאָה־ ṭāmᵊʔā- טמא be unclean
בָ֑הּ vˈāh בְּ in
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:8. morticinum et captum a bestia non comedent nec polluentur in eis ego sum Dominus
That which dieth of itself, and that which was taken by a beast, they shall not eat, nor be defiled therewith. I am the Lord.
22:8. Whatever dies on its own, and whatever has been seized by a wild beast, they shall not eat, nor shall they be polluted by these. I am the Lord.
22:8. That which dieth of itself, or is torn [with beasts], he shall not eat to defile himself therewith: I [am] the LORD.
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Albert Barnes: Notes on the Bible - 1834
22:8: The pollution in the priests would be an aggravated one, inasmuch as they would have to forego their sacred functions. Compare Eze 4:14; Eze 44:31. The general prohibition occurs in Lev 11:39; Lev 17:15; Exo 22:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:8: Lev 17:15; Exo 22:31; Deu 14:21; Eze 44:31
John Gill
22:8 That which dieth of itself, or is torn with beasts,.... Whether fowls or beasts, and even clean ones, which, had they been killed in a proper manner, were fit to cut, but dying of themselves, or torn to pieces by other birds or beasts of prey, might not, see Ezek 44:31,
he shall not eat, to defile himself therewith; being impure food, at least in a ceremonial sense, and not fit to be eaten; these things were forbid a common Israelite, and much less might a priest eat of them, see Lev 17:15,
I am the Lord; who enjoin this, and expect to be obeyed.
Robert Jamieson, A. R. Fausset and David Brown
22:8 dieth of itself--The feelings of nature revolt against such food. It might have been left to the discretion of the Hebrews, who it may be supposed (like the people of all civilized nations) would have abstained from the use of it without any positive interdict. But an express precept was necessary to show them that whatever died naturally or from disease, was prohibited to them by the operation of that law which forbade them the use of any meat with its blood.
22:922:9: Եւ պահեսցեն զպահպանութիւնս իմ, զի մի՛ ընդունիցին վասն նոցա մեղս. եւ մեռանիցի՛ն վասն այնորիկ՝ եթէ պղծիցեն զնոսա. զի ե՛ս եմ Տէր որ սրբեմ զնոսա։
9 Նրանք պէտք է կատարեն իմ կարգադրութիւնները, որպէսզի մեղք գործած չլինեն եւ իմ պատգամները զանց առնելու պատճառով մահապատժի չենթարկուեն: Ես եմ քահանաներին սրբագործող Տէրը:
9 Ուստի իմ պատուիրանքներս պէտք է պահեն, որպէս զի անոր համար մեղք չգործեն ու զայն պղծելնուն համար չմեռնին։ Ես եմ Տէրը, որ զանոնք կը սրբեմ։
Եւ պահեսցեն զպահպանութիւնս իմ, զի մի՛ ընդունիցին վասն նոցա մեղս, եւ մեռանիցին վասն այնորիկ, եթէ պղծիցեն զնոսա. [347]զի ես եմ Տէր որ սրբեմ զնոսա:

22:9: Եւ պահեսցեն զպահպանութիւնս իմ, զի մի՛ ընդունիցին վասն նոցա մեղս. եւ մեռանիցի՛ն վասն այնորիկ՝ եթէ պղծիցեն զնոսա. զի ե՛ս եմ Տէր որ սրբեմ զնոսա։
9 Նրանք պէտք է կատարեն իմ կարգադրութիւնները, որպէսզի մեղք գործած չլինեն եւ իմ պատգամները զանց առնելու պատճառով մահապատժի չենթարկուեն: Ես եմ քահանաներին սրբագործող Տէրը:
9 Ուստի իմ պատուիրանքներս պէտք է պահեն, որպէս զի անոր համար մեղք չգործեն ու զայն պղծելնուն համար չմեռնին։ Ես եմ Տէրը, որ զանոնք կը սրբեմ։
zohrab-1805▾ eastern-1994▾ western am▾
22:99: Да соблюдают они повеления Мои, чтобы не понести на себе греха и не умереть в нем, когда нарушат сие. Я Господь, освящающий их.
22:9 καὶ και and; even φυλάξονται φυλασσω guard; keep τὰ ο the φυλάγματά φυλαγμα of me; mine ἵνα ινα so; that μὴ μη not λάβωσιν λαμβανω take; get δι᾿ δια through; because of αὐτὰ αυτος he; him ἁμαρτίαν αμαρτια sin; fault καὶ και and; even ἀποθάνωσιν αποθνησκω die δι᾿ δια through; because of αὐτά αυτος he; him ἐὰν εαν and if; unless βεβηλώσωσιν βεβηλοω profane αὐτά αυτος he; him ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the ἁγιάζων αγιαζω hallow αὐτούς αυτος he; him
22:9 וְ wᵊ וְ and שָׁמְר֣וּ šāmᵊrˈû שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] מִשְׁמַרְתִּ֗י mišmartˈî מִשְׁמֶרֶת guard-post וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִשְׂא֤וּ yiśʔˈû נשׂא lift עָלָיו֙ ʕālāʸw עַל upon חֵ֔טְא ḥˈēṭᵊ חֵטְא offence וּ û וְ and מֵ֥תוּ mˌēṯû מות die בֹ֖ו vˌô בְּ in כִּ֣י kˈî כִּי that יְחַלְּלֻ֑הוּ yᵊḥallᵊlˈuhû חלל defile אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מְקַדְּשָֽׁם׃ mᵊqaddᵊšˈām קדשׁ be holy
22:9. custodient praecepta mea ut non subiaceant peccato et moriantur in sanctuario cum polluerint illud ego Dominus qui sanctifico eosLet them keep my precepts, that they may not fall into sin, and die in the sanctuary, when they shall have defiled it. I am the Lord who sanctify them.
9. They shall therefore keep my charge, lest they bear sin for it, and die therein, if they profane it: I am the LORD which sanctify them.
22:9. Let them observe my precepts, so that they may not fall under sin, and die in the Sanctuary, when they will have defiled it. I am the Lord, who sanctifies them.
22:9. They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.
They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them:

9: Да соблюдают они повеления Мои, чтобы не понести на себе греха и не умереть в нем, когда нарушат сие. Я Господь, освящающий их.
22:9
καὶ και and; even
φυλάξονται φυλασσω guard; keep
τὰ ο the
φυλάγματά φυλαγμα of me; mine
ἵνα ινα so; that
μὴ μη not
λάβωσιν λαμβανω take; get
δι᾿ δια through; because of
αὐτὰ αυτος he; him
ἁμαρτίαν αμαρτια sin; fault
καὶ και and; even
ἀποθάνωσιν αποθνησκω die
δι᾿ δια through; because of
αὐτά αυτος he; him
ἐὰν εαν and if; unless
βεβηλώσωσιν βεβηλοω profane
αὐτά αυτος he; him
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεὸς θεος God
ο the
ἁγιάζων αγιαζω hallow
αὐτούς αυτος he; him
22:9
וְ wᵊ וְ and
שָׁמְר֣וּ šāmᵊrˈû שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
מִשְׁמַרְתִּ֗י mišmartˈî מִשְׁמֶרֶת guard-post
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִשְׂא֤וּ yiśʔˈû נשׂא lift
עָלָיו֙ ʕālāʸw עַל upon
חֵ֔טְא ḥˈēṭᵊ חֵטְא offence
וּ û וְ and
מֵ֥תוּ mˌēṯû מות die
בֹ֖ו vˌô בְּ in
כִּ֣י kˈî כִּי that
יְחַלְּלֻ֑הוּ yᵊḥallᵊlˈuhû חלל defile
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מְקַדְּשָֽׁם׃ mᵊqaddᵊšˈām קדשׁ be holy
22:9. custodient praecepta mea ut non subiaceant peccato et moriantur in sanctuario cum polluerint illud ego Dominus qui sanctifico eos
Let them keep my precepts, that they may not fall into sin, and die in the sanctuary, when they shall have defiled it. I am the Lord who sanctify them.
22:9. Let them observe my precepts, so that they may not fall under sin, and die in the Sanctuary, when they will have defiled it. I am the Lord, who sanctifies them.
22:9. They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:9: bear sin for it: That is, be punished if he break it. Lev 10:1, Lev 10:2, Lev 16:2; Exo 28:43; Num 18:22, Num 18:32
John Gill
22:9 They shall therefore keep mine ordinance,.... The observance of my word, as the Targums of Onkelos and Jonathan, of his word of command; either respecting the not eating of such creatures that died of themselves, or were torn by beasts; or else the not eating holy things in uncleanness, so Jarchi and Gersom; but Aben Ezra thinks the sanctuary is referred to, which was to be kept by the priests, and which seems to agree with what follows:
lest they bear sin for it: the sanctuary, by neglecting it, and so be charged with the guilt of sin, and be obliged to bear the punishment of it:
and die therefore if they profane it; by going into it in their uncleanness, and eating of the most holy things there when in such circumstances, and die by the hand of God, as Jarchi and Ben Gersom interpret it, as Nadab and Abihu did, and even in like manner, by fire, Lev 10:1; and so the Targum of Jonathan,"lest they die by flaming fire:"
I the Lord do sanctify them; the priests, who were separated from others, and devoted to his service, and therefore ought to be holy; or the holy things separated for the use of the priests, but not to be eaten in their uncleanness; the Arabic version renders it, "do sanctify that", the sanctuary, and therefore it should not be profaned, but be kept pure and holy.
John Wesley
22:9 Lest they bear sin - Incur guilt and punishment. For it - For the neglect or violation of it.
22:1022:10: Եւ ամենայն օտարազգի՝ մի՛ կերիցէ զսրբութիւնսն։ պանդուխտ քահանային եւ վարձկանն՝ մի՛ կերիցեն ՚ի սրբութեանցն։
10 Որեւէ օտարազգի այդ սրբագործուած ուտելիքից չպէտք է ուտի: Ո՛չ քահանայի մօտ եկած պանդուխտը, ո՛չ էլ վարձկանը այդ սրբագործուած ուտելիքից չպէտք է ուտեն:
10 Ոեւէ օտարական սուրբ բանէ պէտք չէ ուտէ. քահանային հիւրը կամ վարձկանն ալ սուրբ բանէ պէտք չէ ուտէ։
Եւ ամենայն օտարազգի մի՛ կերիցէ զսրբութիւնսն, պանդուխտ քահանային եւ վարձկանն մի՛ կերիցեն ի սրբութեանցն:

22:10: Եւ ամենայն օտարազգի՝ մի՛ կերիցէ զսրբութիւնսն։ պանդուխտ քահանային եւ վարձկանն՝ մի՛ կերիցեն ՚ի սրբութեանցն։
10 Որեւէ օտարազգի այդ սրբագործուած ուտելիքից չպէտք է ուտի: Ո՛չ քահանայի մօտ եկած պանդուխտը, ո՛չ էլ վարձկանը այդ սրբագործուած ուտելիքից չպէտք է ուտեն:
10 Ոեւէ օտարական սուրբ բանէ պէտք չէ ուտէ. քահանային հիւրը կամ վարձկանն ալ սուրբ բանէ պէտք չէ ուտէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1010: Никто посторонний не должен есть святыни; поселившийся у священника и наемник не должен есть святыни;
22:10 καὶ και and; even πᾶς πας all; every ἀλλογενὴς αλλογενης of another family οὐ ου not φάγεται φαγω swallow; eat ἅγια αγιος holy πάροικος παροικος resident; foreigner ἱερέως ιερευς priest ἢ η or; than μισθωτὸς μισθωτος hired hand οὐ ου not φάγεται φαγω swallow; eat ἅγια αγιος holy
22:10 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole זָ֖ר zˌār זָר strange לֹא־ lō- לֹא not יֹ֣אכַל yˈōḵal אכל eat קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness תֹּושַׁ֥ב tôšˌav תֹּושָׁב sojourner כֹּהֵ֛ן kōhˈēn כֹּהֵן priest וְ wᵊ וְ and שָׂכִ֖יר śāḵˌîr שָׂכִיר hired לֹא־ lō- לֹא not יֹ֥אכַל yˌōḵal אכל eat קֹֽדֶשׁ׃ qˈōḏeš קֹדֶשׁ holiness
22:10. omnis alienigena non comedet de sanctificatis inquilinus sacerdotis et mercennarius non vescentur ex eisNo stranger shall eat of the sanctified things: a sojourner of the priests, or a hired servant, shall not eat of them.
10. There shall no stranger eat of the holy thing: a sojourner of the priest’s, or an hired servant, shall not eat of the holy thing.
22:10. No foreigner shall eat from what has been sanctified; a guest of the priests and a hired servant shall not eat from them.
22:10. There shall no stranger eat [of] the holy thing: a sojourner of the priest, or an hired servant, shall not eat [of] the holy thing.
There shall no stranger eat [of] the holy thing: a sojourner of the priest, or an hired servant, shall not eat [of] the holy thing:

10: Никто посторонний не должен есть святыни; поселившийся у священника и наемник не должен есть святыни;
22:10
καὶ και and; even
πᾶς πας all; every
ἀλλογενὴς αλλογενης of another family
οὐ ου not
φάγεται φαγω swallow; eat
ἅγια αγιος holy
πάροικος παροικος resident; foreigner
ἱερέως ιερευς priest
η or; than
μισθωτὸς μισθωτος hired hand
οὐ ου not
φάγεται φαγω swallow; eat
ἅγια αγιος holy
22:10
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
זָ֖ר zˌār זָר strange
לֹא־ lō- לֹא not
יֹ֣אכַל yˈōḵal אכל eat
קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness
תֹּושַׁ֥ב tôšˌav תֹּושָׁב sojourner
כֹּהֵ֛ן kōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
שָׂכִ֖יר śāḵˌîr שָׂכִיר hired
לֹא־ lō- לֹא not
יֹ֥אכַל yˌōḵal אכל eat
קֹֽדֶשׁ׃ qˈōḏeš קֹדֶשׁ holiness
22:10. omnis alienigena non comedet de sanctificatis inquilinus sacerdotis et mercennarius non vescentur ex eis
No stranger shall eat of the sanctified things: a sojourner of the priests, or a hired servant, shall not eat of them.
22:10. No foreigner shall eat from what has been sanctified; a guest of the priests and a hired servant shall not eat from them.
22:10. There shall no stranger eat [of] the holy thing: a sojourner of the priest, or an hired servant, shall not eat [of] the holy thing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
10-16: Речь идет уже не о «великих святынях» (частях жертв греха, вины см. VI:25–39), который могли вкушать только мужчины фамилии Аарона (VI:16–18), а просто о святынях, т. е. остатках мирной жертвы, достававшихся священникам. Называется несколько случаев запрещения и разрешения вкушения этих святынь разным лицам, стоящим в известной степени к святыням, — случаев, весьма характерных для духа закона и теократии Ветх. Завета 1-й случай: поселенец и наемник священника, не принявший обрезания, как чуждый (евр. zar) теократии, не может вкушать святыни, напротив раб купленный за серебро, — по обрезании сделавшийся членом семьи не только в бытовом, но и в религиозно-богослужебном отношении (Исх ХII:44; см. Быт XVII:23), — мог наравне с домочадцами есть «святыни» (ст. 10–11). 2-й случай: дочь священника — замужняя — имеет право вкушать «святыни» лишь тогда, когда состоит в замужестве со священником же; находясь же в браке за посторонним (евр. isch zar, Vulg.: cuilibet ex populo nupta) — мирянином, она теряла это право, и лишь вдовство или развод с ним и возвращение в дом отца-священника, как бы на положении девицы (kineurejah, Vulg.: sicut puella) возвращало его ей. 3-й случай: приносящий мирную жертву мог по ошибке употребить для своей трапезы и части, принадлежащие священникам; тогда, по общему правилу о ненамеренных нарушениях прав святилища, он (ср. V:14) возвращал неправильно взятое, с прибавлением 1/5.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 There shall no stranger eat of the holy thing: a sojourner of the priest, or an hired servant, shall not eat of the holy thing. 11 But if the priest buy any soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat. 12 If the priest's daughter also be married unto a stranger, she may not eat of an offering of the holy things. 13 But if the priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, as in her youth, she shall eat of her father's meat: but there shall no stranger eat thereof. 14 And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto it, and shall give it unto the priest with the holy thing. 15 And they shall not profane the holy things of the children of Israel, which they offer unto the LORD; 16 Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the LORD do sanctify them.
The holy things were to be eaten by the priests and their families. Now,
I. Here is a law that no stranger should eat of them, that is, no person whatsoever but the priests only, and those that pertained to them, v. 10. The priests are charged with this care, not to profane the holy things by permitting the strangers to eat of them (v. 15) or suffer them to bear the iniquity of trespass (v. 16); that is, suffer them to bring guilt upon themselves, by meddling with that which they have no right to. Thus it is commonly understood. Note, We must not only be careful that we do not bear iniquity ourselves, but we must do what we can to prevent others bearing it. We must not only not suffer sin to lie upon our brother, but, if we can help it, we must not suffer it to come upon him. But perhaps there is another meaning of those words: the priests' eating the sin-offerings is said to signify their bearing the iniquity of the congregation, to make an atonement for them, ch. x. 17. Let not a stranger therefore eat of that holy thing particularly, and so pretend to bear the iniquity of trespass; for it is daring presumption for any to do that, but such as are appointed to do it. Those that set up other mediators besides Christ our priest, to bear the iniquity of trespass, sacrilegiously rob Christ of his honour, and invade his rights. When we warn people not to trust to their own righteousness, nor dare to appear before God in it, but to rely on Christ's righteousness only for peace and pardon, it is because we dare not suffer them to bear the iniquity of trespass, for we know it is too heavy for them.
II. Here is an explanation of the law, showing who were to be looked upon as belonging to the priest's family, and who not. 1. Sojourners and hired servants abode not in the house for ever; they were in the family, but not of it; and therefore they might not eat of the holy things (v. 10): but the servant that was born in the house or bought with money, being a heirloom to the family, though a servant, yet might eat of the holy things, v. 11. Note, Those only are entitled to the comforts of God's house who make it their rest for ever, and resolve to dwell in it all the days of their life. As for those who for a time only believe, to serve a present turn. They are looked upon but as sojourners and mercenaries, and have no part nor lot in the matter. 2. As to the children of the family, concerning the sons there could be no dispute, they were themselves priests, but concerning the daughters there was a distinction. While they continued in their father's house they might eat of the holy things; but, if they married such as were not priests, they lost their right (v. 12), for now they were cut off from the family of the priests. Yet if a priest's daughter became a widow, and had no children in whom she might preserve a distinct family, and returned to her father's house again, being neither wife nor mother, she should again be looked upon as a daughter, and might eat of the holy things. If those whom Providence has made sorrowful widows, and who are dislodged from the rest they had in the house of a husband, yet find it again in a father's house, they have reason to be thankful to the widows' God, who does not leave them comfortless. 3. Here is a demand of restitution to be made by him that had no right to the holy things, and yet should eat of them unwittingly, v. 14. If he did it presumptuously, and in contempt of the divine institution, he was liable to be cut off by the hand of God, and to be beaten by the magistrate; but, if he did it through weakness in inconsideration, he was to restore the value, adding a fifth part to it, besides which he was to bring an offering to atone for the trespass; see ch. v. 15, 16.
III. This law might be dispensed with in a case of necessity, as it was when David and his men ate of the show-bread, 1 Sam. xxi. 6. And our Saviour justifies them, and gives a reason for it, which furnishes us with a lasting rule in all such cases, that God will have mercy and not sacrifice, Matt. xii. 3, 4, 7. Rituals must give way to morals.
IV. It is an instruction to gospel ministers, who are stewards of the mysteries of God, not to admit all, without distinction, to eat of the holy things, but to take out the precious from the vile. Those that are scandalously ignorant or profane are strangers and aliens to the family of the Lord's priests; and it is not meet to take the children's bread and to cast it to such. Holy things are for holy persons, for those who are holy, at least, in profession, Matt. vii. 6.
Adam Clarke: Commentary on the Bible - 1831
22:10: There shall no stranger eat of the holy thing - For the meaning of the word stranger, see the note on Exo 12:43. The Jews suppose that stranger here means one who has had his ear pierced, (see the note on Exo 21:6), and that sojourner means a servant who is to go free on the Sabbatical year. Neither of these was permitted to eat of the holy things, because they were not properly members of the priest's family, and might go out and defile themselves even with the abominations of the heathen; but the servant or slave that was bought with money, Lev 22:11, might eat of these things, because he was the property of the master for ever. We see that it was lawful, under the Mosaic economy, to have slaves under certain restrictions; but these were taken from among the heathen, and instructed in the true religion: hence we find, as in the above case, that they were reckoned as a part of the priest's own family, and treated as such. They certainly had privileges which did not extend either to sojourners or to hired servants; therefore their situation was incomparably better than the situation of the slaves under different European governments, of whose souls their pitiless possessors in general take no care, while they themselves venture to profess the Christian religion, and quote the Mosaic law in vindication of their system of slavery. How preposterous is such conduct! and how intolerable!
Albert Barnes: Notes on the Bible - 1834
22:10: Stranger - One of another family. See Exo 29:33 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:10: The word zar, a stranger, does not mean one of another nation, a foreigner, which is expressed by hechar, but one who is not of the seed of Aaron, or does not belong to his family. Sa1 21:6; Mat 12:4
Geneva 1599
22:10 There shall no (d) stranger eat [of] the holy thing: a (e) sojourner of the priest, or an hired servant, shall not eat [of] the holy thing.
(d) Which is not of the tribe of Levi.
(e) Some read, the servant who had his ear bored, and would not go free, (Ex 21:6).
John Gill
22:10 There shall no stranger eat of the holy thing,.... Any one of the holy things, as the heave shoulder, wave breast, &c. by a "stranger" is not meant one of another nation; though indeed all such were called strangers, and might not eat of these things, Eph 2:12; but one that was not of the family of a priest, though he might be an Israelite, and even a Levite; anyone that was not of the seed of Aaron, as Aben Ezra; any common man or laic, as the Targums of Onkelos and Jonathan, excepting those after mentioned:
a sojourner of the priests, or an hired servant, shall not eat of the holy thing: by the former is not intended an Heathen, a proselyte of the gate, one that has renounced idolatry, and so permitted to live among the Israelites, of it uncircumcised, who is often understood by one that sojourneth in the gate, but here an Israelitish sojourner; and so the Targum of Jonathan expressly has it,"a son of an Israelite, who is a sojourner of the priests;''not that is a guest for a short time, or a boarder with him; for if he may not eat of the holy things, what must he live on while with him? but one that dwells in some part of his house: and by the latter is meant anyone that is hired by the day, or week, or year, and when the time is expired is at his liberty; though the Jewish writers commonly, and particularly Jarchi, interpret the sojourner of the servant that has his ear bored, and is bought with money, until the year of jubilee, and serves for ever; and the hireling of one that is purchased for years, and goes out in the sixth year; but the above objection will lie against these.
John Wesley
22:10 No stranger - Of a strange family, who is not a priest; but there is an exception to this rule, Lev 22:11. A sojourner - One that comes to his house and abides there for a season, and eats at his table.
Robert Jamieson, A. R. Fausset and David Brown
22:10 WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
There shall no stranger eat the holy thing--The portion of the sacrifices assigned for the support of the officiating priests was restricted to the exclusive use of his own family. A temporary guest or a hired servant was not at liberty to eat of them; but an exception was made in favor of a bought or homeborn slave, because such was a stated member of his household. On the same principle, his own daughter, who married a husband not a priest, could not eat of them. However, if a widow and childless, she was reinstated in the privileges of her father's house as before her marriage. But if she had become a mother, as her children had no right to the privileges of the priesthood, she was under a necessity of finding support for them elsewhere than under her father's roof.
22:1122:11: Բայց թէ քահանայն ստասցի ոգի ստացուածով արծաթոյ՝ նա՛ կերիցէ ՚ի հացից անտի նորա. եւ ընտոծինք նորա՝ կերիցե՛ն ՚ի հացից անտի նորա։
11 Իսկ եթէ քահանան դրամով մարդ է գնել, այդ մարդը կարող է ուտել այդ ուտելիքից: Նրա աղախիններից ծնուածները եւս կարող են ուտել նրա ուտելիքից:
11 Բայց քահանային իր ստակով ծախու առած անձը ու իր տունը ծնածը անկէ կրնան ուտել։ Անոնք իր կերակուրէն կրնան ուտել։
Բայց թէ քահանայն ստասցի ոգի ստացուածով արծաթոյ` նա կերիցէ ի հացից անտի նորա. եւ ընտոծինք նորա կերիցեն ի հացից անտի նորա:

22:11: Բայց թէ քահանայն ստասցի ոգի ստացուածով արծաթոյ՝ նա՛ կերիցէ ՚ի հացից անտի նորա. եւ ընտոծինք նորա՝ կերիցե՛ն ՚ի հացից անտի նորա։
11 Իսկ եթէ քահանան դրամով մարդ է գնել, այդ մարդը կարող է ուտել այդ ուտելիքից: Նրա աղախիններից ծնուածները եւս կարող են ուտել նրա ուտելիքից:
11 Բայց քահանային իր ստակով ծախու առած անձը ու իր տունը ծնածը անկէ կրնան ուտել։ Անոնք իր կերակուրէն կրնան ուտել։
zohrab-1805▾ eastern-1994▾ western am▾
22:1111: если же священник купит себе человека за серебро, то сей может есть оную; также и домочадцы его могут есть хлеб его.
22:11 ἐὰν εαν and if; unless δὲ δε though; while ἱερεὺς ιερευς priest κτήσηται κταομαι acquire ψυχὴν ψυχη soul ἔγκτητον εγκτητος silver piece; money οὗτος ουτος this; he φάγεται φαγω swallow; eat ἐκ εκ from; out of τῶν ο the ἄρτων αρτος bread; loaves αὐτοῦ αυτος he; him καὶ και and; even οἱ ο the οἰκογενεῖς οικογενης he; him καὶ και and; even οὗτοι ουτος this; he φάγονται φαγω swallow; eat τῶν ο the ἄρτων αρτος bread; loaves αὐτοῦ αυτος he; him
22:11 וְ wᵊ וְ and כֹהֵ֗ן ḵōhˈēn כֹּהֵן priest כִּֽי־ kˈî- כִּי that יִקְנֶ֥ה yiqnˌeh קנה buy נֶ֨פֶשׁ֙ nˈefeš נֶפֶשׁ soul קִנְיַ֣ן qinyˈan קִנְיָן property כַּסְפֹּ֔ו kaspˈô כֶּסֶף silver ה֖וּא hˌû הוּא he יֹ֣אכַל yˈōḵal אכל eat בֹּ֑ו bˈô בְּ in וִ wi וְ and ילִ֣יד ylˈîḏ יָלִיד son בֵּיתֹ֔ו bêṯˈô בַּיִת house הֵ֖ם hˌēm הֵם they יֹאכְל֥וּ yōḵᵊlˌû אכל eat בְ vᵊ בְּ in לַחְמֹֽו׃ laḥmˈô לֶחֶם bread
22:11. quem autem sacerdos emerit et qui vernaculus domus eius fuerit hii comedent ex eisBut he whom the priest hath bought, and he that is his servant, born in his house, these shall eat of them.
11. But if a priest buy any soul, the purchase of his money, he shall eat of it; and such as are born in his house, they shall eat of his bread.
22:11. But whomever the priest has bought, and whoever has been born into his house, these shall eat from them.
22:11. But if the priest buy [any] soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat.
But if the priest buy [any] soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat:

11: если же священник купит себе человека за серебро, то сей может есть оную; также и домочадцы его могут есть хлеб его.
22:11
ἐὰν εαν and if; unless
δὲ δε though; while
ἱερεὺς ιερευς priest
κτήσηται κταομαι acquire
ψυχὴν ψυχη soul
ἔγκτητον εγκτητος silver piece; money
οὗτος ουτος this; he
φάγεται φαγω swallow; eat
ἐκ εκ from; out of
τῶν ο the
ἄρτων αρτος bread; loaves
αὐτοῦ αυτος he; him
καὶ και and; even
οἱ ο the
οἰκογενεῖς οικογενης he; him
καὶ και and; even
οὗτοι ουτος this; he
φάγονται φαγω swallow; eat
τῶν ο the
ἄρτων αρτος bread; loaves
αὐτοῦ αυτος he; him
22:11
וְ wᵊ וְ and
כֹהֵ֗ן ḵōhˈēn כֹּהֵן priest
כִּֽי־ kˈî- כִּי that
יִקְנֶ֥ה yiqnˌeh קנה buy
נֶ֨פֶשׁ֙ nˈefeš נֶפֶשׁ soul
קִנְיַ֣ן qinyˈan קִנְיָן property
כַּסְפֹּ֔ו kaspˈô כֶּסֶף silver
ה֖וּא hˌû הוּא he
יֹ֣אכַל yˈōḵal אכל eat
בֹּ֑ו bˈô בְּ in
וִ wi וְ and
ילִ֣יד ylˈîḏ יָלִיד son
בֵּיתֹ֔ו bêṯˈô בַּיִת house
הֵ֖ם hˌēm הֵם they
יֹאכְל֥וּ yōḵᵊlˌû אכל eat
בְ vᵊ בְּ in
לַחְמֹֽו׃ laḥmˈô לֶחֶם bread
22:11. quem autem sacerdos emerit et qui vernaculus domus eius fuerit hii comedent ex eis
But he whom the priest hath bought, and he that is his servant, born in his house, these shall eat of them.
22:11. But whomever the priest has bought, and whoever has been born into his house, these shall eat from them.
22:11. But if the priest buy [any] soul with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:11: This shows how completely a purchased bondsman was incorporated into the household. See Exo 21:2, note; Exo 21:20-21, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:11: his money: Heb. the purchase of his money, Gen 17:13; Num 18:11-13
John Gill
22:11 But if the priest buy any soul with his money, he shall eat of it,.... Whether any of his own nation, who sometimes, when become poor, were obliged to sell themselves; or a stranger, as the Targum of Jonathan; one of another nation, a Canaanitish servant, as Jarchi. Now these being his own purchase, and always to abide with him, became part of his family, and so might eat of the provisions of it; and it is from hence the Jews gather, as Jarchi and Gersom, that his wife might eat of the holy things, because bought with his money; but there is a better reason to be given for that, for of whatever family she was before, whether of the priests or not, by marriage she became a part, yea, a principal of his family, being one flesh with him, bearing the same name, and entitled to all the privileges of his house. This is extended by some Jewish writers (l) to cattle, for by any soul they understood also the soul of a beast, which being bought by the priest's money, might eat of the offerings of the tithes:
and he that is born in his house; they shall eat of his meat; whether male or female, as Aben Ezra; these are children of handmaids, as Jarchi, that were bought with his money; and these children being born of them, became his property, and part of his family, and so had a right to the provisions of his house. All this may teach us, that the holy ordinances of the Gospel are not to be administered to strangers, persons destitute of the grace of God, nor to such as are not of the family or church of God, but to such as are bought and redeemed with the blood of Christ, the high priest, and are born again of his Spirit and grace.
(l) Misn. Trumot, c. 11. sect. 9. & Maimon. & Bartenora in ib. Hilchot Trumot, c. 6. sect. 1.
22:1222:12: Եւ դուստր ա՛ռն քահանայի, եթէ լինիցի ա՛ռն այլազգւոյ, նա ՚ի պտղոյ սրբութեանցն մի՛ կերիցէ։
12 Եթէ քահանայի դուստրը ամուսնանայ քահանայական ընտանիքից չսերած մի տղամարդու հետ, ապա նա չի կարող ուտել սրբութիւններից:
12 Եթէ քահանային աղջիկը օտարականի մը հետ ամուսնանայ, անիկա նուիրուած սուրբ բաներէն պէտք չէ ուտէ։
Եւ դուստր առն քահանայի, եթէ լինիցի առն այլազգւոյ, նա ի պտղոյ սրբութեանցն մի՛ կերիցէ:

22:12: Եւ դուստր ա՛ռն քահանայի, եթէ լինիցի ա՛ռն այլազգւոյ, նա ՚ի պտղոյ սրբութեանցն մի՛ կերիցէ։
12 Եթէ քահանայի դուստրը ամուսնանայ քահանայական ընտանիքից չսերած մի տղամարդու հետ, ապա նա չի կարող ուտել սրբութիւններից:
12 Եթէ քահանային աղջիկը օտարականի մը հետ ամուսնանայ, անիկա նուիրուած սուրբ բաներէն պէտք չէ ուտէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1212: Если дочь священника выйдет в замужество за постороннего, то она не должна есть приносимых святынь;
22:12 καὶ και and; even θυγάτηρ θυγατηρ daughter ἀνθρώπου ανθρωπος person; human ἱερέως ιερευς priest ἐὰν εαν and if; unless γένηται γινομαι happen; become ἀνδρὶ ανηρ man; husband ἀλλογενεῖ αλλογενης of another family αὐτὴ αυτος he; him τῶν ο the ἀπαρχῶν απαρχη firstfruit τῶν ο the ἁγίων αγιος holy οὐ ου not φάγεται φαγω swallow; eat
22:12 וּ û וְ and בַת־ vaṯ- בַּת daughter כֹּהֵ֔ן kōhˈēn כֹּהֵן priest כִּ֥י kˌî כִּי that תִהְיֶ֖ה ṯihyˌeh היה be לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man זָ֑ר zˈār זָר strange הִ֕וא hˈiw הִיא she בִּ bi בְּ in תְרוּמַ֥ת ṯᵊrûmˌaṯ תְּרוּמָה contribution הַ ha הַ the קֳּדָשִׁ֖ים qqᵒḏāšˌîm קֹדֶשׁ holiness לֹ֥א lˌō לֹא not תֹאכֵֽל׃ ṯōḵˈēl אכל eat
22:12. si filia sacerdotis cuilibet ex populo nupta fuerit de his quae sanctificata sunt et de primitiis non vesceturIf the daughter of a priest be married to any of the people, she shall not eat of those things that are sanctified nor of the firstfruits.
12. And if a priest’s daughter be married unto a stranger, she shall not eat of the heave offering of the holy things.
22:12. If the daughter of a priest has been married to any of the people, she shall not eat from what has been sanctified, nor from the first-fruits.
22:12. If the priest’s daughter also be [married] unto a stranger, she may not eat of an offering of the holy things.
If the priest' s daughter also be [married] unto a stranger, she may not eat of an offering of the holy things:

12: Если дочь священника выйдет в замужество за постороннего, то она не должна есть приносимых святынь;
22:12
καὶ και and; even
θυγάτηρ θυγατηρ daughter
ἀνθρώπου ανθρωπος person; human
ἱερέως ιερευς priest
ἐὰν εαν and if; unless
γένηται γινομαι happen; become
ἀνδρὶ ανηρ man; husband
ἀλλογενεῖ αλλογενης of another family
αὐτὴ αυτος he; him
τῶν ο the
ἀπαρχῶν απαρχη firstfruit
τῶν ο the
ἁγίων αγιος holy
οὐ ου not
φάγεται φαγω swallow; eat
22:12
וּ û וְ and
בַת־ vaṯ- בַּת daughter
כֹּהֵ֔ן kōhˈēn כֹּהֵן priest
כִּ֥י kˌî כִּי that
תִהְיֶ֖ה ṯihyˌeh היה be
לְ lᵊ לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
זָ֑ר zˈār זָר strange
הִ֕וא hˈiw הִיא she
בִּ bi בְּ in
תְרוּמַ֥ת ṯᵊrûmˌaṯ תְּרוּמָה contribution
הַ ha הַ the
קֳּדָשִׁ֖ים qqᵒḏāšˌîm קֹדֶשׁ holiness
לֹ֥א lˌō לֹא not
תֹאכֵֽל׃ ṯōḵˈēl אכל eat
22:12. si filia sacerdotis cuilibet ex populo nupta fuerit de his quae sanctificata sunt et de primitiis non vescetur
If the daughter of a priest be married to any of the people, she shall not eat of those things that are sanctified nor of the firstfruits.
22:12. If the daughter of a priest has been married to any of the people, she shall not eat from what has been sanctified, nor from the first-fruits.
22:12. If the priest’s daughter also be [married] unto a stranger, she may not eat of an offering of the holy things.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:12: A stranger - One of another family.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:12: a stranger: Heb. a man
a stranger: Lev 21:3; Isa 40:13 *marg.
Geneva 1599
22:12 If the priest's daughter also be [married] unto a (f) stranger, she may not eat of an offering of the holy things.
(f) Who is not of the priests kindred.
John Gill
22:12 If the priest's daughter also be married to a stranger,.... Not to an Heathen, but to any Israelite, that is, a common man, or a layman, as the Targums of Onkelos and Jonathan, one that is not a priest; but is married either to a Levite, or an Israelite, as Jarchi:
she may not eat of an offering of the holy things; the heave shoulder or wave breast, &c. being removed into another family by marriage, she is not reckoned of her father's family, and so had no more a right to eat of the holy things.
John Wesley
22:12 A stranger - To one of another family, who is no priest. Yet the priest's wife, though of another family, might eat. The reason of which difference is, because the wife passeth into the name, state and privileges of her husband, from whom the family is denominated.
22:1322:13: Եւ դուստր ա՛ռն քահանայի, եթէ լինիցի այրի, կամ հանեալ. եւ զաւակ ո՛չ իցէ նմա, եւ դառնայցէ անդրէն ՚ի տուն իւր հայրենի, ըստ մանկութեան իւրում ՚ի հացից անտի հօր իւրոյ կերիցէ՛. եւ ամենայն այլազգի՝ մի՛ կերիցէ ՚ի նոցանէ[1105]։[1105] Ոմանք. Եւ զաւակ ո՛չ իցէ նորա։
13 Իսկ եթէ քահանայի դուստրը այրիանայ կամ ամուսնալուծուած լինի եւ առանց զաւակ ունենալու վերադառնայ հայրական տունը, ապա, ինչպէս իր մանկութեան օրերին, կարող է ուտել իր հօր ուտելիքներից: Քահանայական ընտանիքին չպատկանող մարդը իրաւունք չունի դրանից ուտելու:
13 Բայց եթէ քահանային աղջիկը որբեւայրի կամ արձակուած ըլլայ ու զաւակ չունենայ եւ իր հօրը տունը դարձած ըլլայ, այն ատեն իր աղջկութեան ժամանակին պէս իր հօրը հացէն կրնայ ուտել, սակայն օտարական մը անկէ բնաւ պէտք չէ ուտէ։
Եւ դուստր առն քահանայի, եթէ լինիցի այրի կամ հանեալ, եւ զաւակ ոչ իցէ նորա, եւ դառնայցէ անդրէն ի տուն իւր հայրենի, ըստ մանկութեան իւրում ի հացից անտի հօր իւրոյ կերիցէ. եւ ամենայն այլազգի` մի՛ կերիցէ ի նոցանէ:

22:13: Եւ դուստր ա՛ռն քահանայի, եթէ լինիցի այրի, կամ հանեալ. եւ զաւակ ո՛չ իցէ նմա, եւ դառնայցէ անդրէն ՚ի տուն իւր հայրենի, ըստ մանկութեան իւրում ՚ի հացից անտի հօր իւրոյ կերիցէ՛. եւ ամենայն այլազգի՝ մի՛ կերիցէ ՚ի նոցանէ[1105]։
[1105] Ոմանք. Եւ զաւակ ո՛չ իցէ նորա։
13 Իսկ եթէ քահանայի դուստրը այրիանայ կամ ամուսնալուծուած լինի եւ առանց զաւակ ունենալու վերադառնայ հայրական տունը, ապա, ինչպէս իր մանկութեան օրերին, կարող է ուտել իր հօր ուտելիքներից: Քահանայական ընտանիքին չպատկանող մարդը իրաւունք չունի դրանից ուտելու:
13 Բայց եթէ քահանային աղջիկը որբեւայրի կամ արձակուած ըլլայ ու զաւակ չունենայ եւ իր հօրը տունը դարձած ըլլայ, այն ատեն իր աղջկութեան ժամանակին պէս իր հօրը հացէն կրնայ ուտել, սակայն օտարական մը անկէ բնաւ պէտք չէ ուտէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1313: когда же дочь священника будет вдова, или разведенная, и детей нет у нее, и возвратится в дом отца своего, как [была] в юности своей, тогда она может есть хлеб отца своего; а посторонний никто не должен есть его.
22:13 καὶ και and; even θυγάτηρ θυγατηρ daughter ἱερέως ιερευς priest ἐὰν εαν and if; unless γένηται γινομαι happen; become χήρα χηρα widow ἢ η or; than ἐκβεβλημένη εκβαλλω expel; cast out σπέρμα σπερμα seed δὲ δε though; while μὴ μη not ἦν ειμι be αὐτῇ αυτος he; him ἐπαναστρέψει επαναστρεφω in; on τὸν ο the οἶκον οικος home; household τὸν ο the πατρικὸν πατρικος paternal κατὰ κατα down; by τὴν ο the νεότητα νεοτης youth αὐτῆς αυτος he; him ἀπὸ απο from; away τῶν ο the ἄρτων αρτος bread; loaves τοῦ ο the πατρὸς πατηρ father αὐτῆς αυτος he; him φάγεται φαγω swallow; eat καὶ και and; even πᾶς πας all; every ἀλλογενὴς αλλογενης of another family οὐ ου not φάγεται φαγω swallow; eat ἀπ᾿ απο from; away αὐτῶν αυτος he; him
22:13 וּ û וְ and בַת־ vaṯ- בַּת daughter כֹּהֵן֩ kōhˌēn כֹּהֵן priest כִּ֨י kˌî כִּי that תִהְיֶ֜ה ṯihyˈeh היה be אַלְמָנָ֣ה ʔalmānˈā אַלְמָנָה widow וּ û וְ and גְרוּשָׁ֗ה ḡᵊrûšˈā גרשׁ drive out וְ wᵊ וְ and זֶרַע֮ zeraʕ זֶרַע seed אֵ֣ין ʔˈên אַיִן [NEG] לָהּ֒ lˌāh לְ to וְ wᵊ וְ and שָׁבָ֞ה šāvˈā שׁוב return אֶל־ ʔel- אֶל to בֵּ֤ית bˈêṯ בַּיִת house אָבִ֨יהָ֙ ʔāvˈîhā אָב father כִּ ki כְּ as נְעוּרֶ֔יהָ nᵊʕûrˈeʸhā נְעוּרִים youth מִ mi מִן from לֶּ֥חֶם llˌeḥem לֶחֶם bread אָבִ֖יהָ ʔāvˌîhā אָב father תֹּאכֵ֑ל tōḵˈēl אכל eat וְ wᵊ וְ and כָל־ ḵol- כֹּל whole זָ֖ר zˌār זָר strange לֹא־ lō- לֹא not יֹ֥אכַל yˌōḵal אכל eat בֹּֽו׃ ס bˈô . s בְּ in
22:13. sin autem vidua vel repudiata et absque liberis reversa fuerit ad domum patris sui sicut puella consuerat aletur cibis patris sui omnis alienigena comedendi ex eis non habet potestatemBut if she be a widow, or divorced, and having no children return to her father's house, she shall eat of her father's meats, as she was wont to do when she was a maid. No stranger hath leave to eat of them.
13. But if a priest’s daughter be a widow, or divorced, and have no child, and is returned unto her father’s house, as in her youth, she shall eat of her father’s bread: but there shall no stranger eat thereof.
22:13. But if she is a widow or divorced, and, being without children, she returns to her father’s house, she shall be nourished by her father’s foods, just as she was accustomed to do as a girl. No foreigner shall have the authority to eat from them.
22:13. But if the priest’s daughter be a widow, or divorced, and have no child, and is returned unto her father’s house, as in her youth, she shall eat of her father’s meat: but there shall no stranger eat thereof.
But if the priest' s daughter be a widow, or divorced, and have no child, and is returned unto her father' s house, as in her youth, she shall eat of her father' s meat: but there shall no stranger eat thereof:

13: когда же дочь священника будет вдова, или разведенная, и детей нет у нее, и возвратится в дом отца своего, как [была] в юности своей, тогда она может есть хлеб отца своего; а посторонний никто не должен есть его.
22:13
καὶ και and; even
θυγάτηρ θυγατηρ daughter
ἱερέως ιερευς priest
ἐὰν εαν and if; unless
γένηται γινομαι happen; become
χήρα χηρα widow
η or; than
ἐκβεβλημένη εκβαλλω expel; cast out
σπέρμα σπερμα seed
δὲ δε though; while
μὴ μη not
ἦν ειμι be
αὐτῇ αυτος he; him
ἐπαναστρέψει επαναστρεφω in; on
τὸν ο the
οἶκον οικος home; household
τὸν ο the
πατρικὸν πατρικος paternal
κατὰ κατα down; by
τὴν ο the
νεότητα νεοτης youth
αὐτῆς αυτος he; him
ἀπὸ απο from; away
τῶν ο the
ἄρτων αρτος bread; loaves
τοῦ ο the
πατρὸς πατηρ father
αὐτῆς αυτος he; him
φάγεται φαγω swallow; eat
καὶ και and; even
πᾶς πας all; every
ἀλλογενὴς αλλογενης of another family
οὐ ου not
φάγεται φαγω swallow; eat
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
22:13
וּ û וְ and
בַת־ vaṯ- בַּת daughter
כֹּהֵן֩ kōhˌēn כֹּהֵן priest
כִּ֨י kˌî כִּי that
תִהְיֶ֜ה ṯihyˈeh היה be
אַלְמָנָ֣ה ʔalmānˈā אַלְמָנָה widow
וּ û וְ and
גְרוּשָׁ֗ה ḡᵊrûšˈā גרשׁ drive out
וְ wᵊ וְ and
זֶרַע֮ zeraʕ זֶרַע seed
אֵ֣ין ʔˈên אַיִן [NEG]
לָהּ֒ lˌāh לְ to
וְ wᵊ וְ and
שָׁבָ֞ה šāvˈā שׁוב return
אֶל־ ʔel- אֶל to
בֵּ֤ית bˈêṯ בַּיִת house
אָבִ֨יהָ֙ ʔāvˈîhā אָב father
כִּ ki כְּ as
נְעוּרֶ֔יהָ nᵊʕûrˈeʸhā נְעוּרִים youth
מִ mi מִן from
לֶּ֥חֶם llˌeḥem לֶחֶם bread
אָבִ֖יהָ ʔāvˌîhā אָב father
תֹּאכֵ֑ל tōḵˈēl אכל eat
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
זָ֖ר zˌār זָר strange
לֹא־ lō- לֹא not
יֹ֥אכַל yˌōḵal אכל eat
בֹּֽו׃ ס bˈô . s בְּ in
22:13. sin autem vidua vel repudiata et absque liberis reversa fuerit ad domum patris sui sicut puella consuerat aletur cibis patris sui omnis alienigena comedendi ex eis non habet potestatem
But if she be a widow, or divorced, and having no children return to her father's house, she shall eat of her father's meats, as she was wont to do when she was a maid. No stranger hath leave to eat of them.
22:13. But if she is a widow or divorced, and, being without children, she returns to her father’s house, she shall be nourished by her father’s foods, just as she was accustomed to do as a girl. No foreigner shall have the authority to eat from them.
22:13. But if the priest’s daughter be a widow, or divorced, and have no child, and is returned unto her father’s house, as in her youth, she shall eat of her father’s meat: but there shall no stranger eat thereof.
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Adam Clarke: Commentary on the Bible - 1831
22:13: But if the priest's daughter be a widow - and is returned unto her father's house - A widow in Bengal not infrequently returns to her father's house on the death of her husband: the union betwixt her and her own family is never so dissolved as among European nations. Thousands of widows in Bengal, whose husbands die before the consummation of marriage, never leave their parents - Ward.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:13: returned unto her father's house: A widow in Bengal not unfrequently returns to her father's house on the death of her husband. the union between her and her own family is never so dissolved as among European nations. Gen 38:11
as in her: Lev 10:14; Num 18:11-19
John Gill
22:13 But if the priest's daughter be a widow or divorced,.... If her husband be dead, or if living, and she is put away by him, whether a Levite, or an Israelite:
and have no child: by him, as the Targum of Jonathan and Jarchi add, nor is with child by him:
and is returned to her father's house, as in her youth, she shall eat of her father's meat; not of all, or any part, only of some, of the heave offering, but not of the shoulder or breast, which is the tradition of the wise men, as Maimonides (m) relates. There are two cases in this affair excepted by them, which they suppose are implied in this clause; the one is, if she is detained and reserved for her husband's brother, according to the law in Deut 25:5; she being without children; and so the Targum of Jonathan adds,"and is not kept or reserved for her husband's brother,''which is implied by her being returned to her father's house; and the other is, if she is with child; for though she had no children by her husband, yet if she is pregnant, that made her unlawful to eat of the holy things; for then she is not as in her youth (n). The Jewish canon concerning such a person runs thus (o); the daughter of a priest, married to an Israelite, may not eat of the heave offering; if he dies, and she has a son by him, she may not eat of the heave offering; if she is married to a Levite, she may eat of the tithes: if he dies, and she has a son by him, she may eat of the tithes: if she is married to a priest, she may eat of the heave offering; if he dies, and she has a son by him, she may eat of the heave offering; if her son by the priest dies, she may not eat of the heave offering; if her son by the Levite dies, she may not eat of the tithes; if her son by an Israelite, she may return to her father's house, as it is said Lev 22:13,
but there shall no stranger eat thereof; as not anyone of another nation, so not anyone of another family beside the priest's, no, not the son of a priest's daughter by an Israelite, which some think is principally intended; and so Aben Ezra remarks this is said of a son, if she had any, and upon whose account she herself might not eat.
(m) In Misn. Yebamot, c. 9. sect. 6. (n) Misn Yebamot, c. 7. sect. 4. & Bartenora in ib. (o) Misn. Yebamot, c. 9. sect. 6.
Robert Jamieson, A. R. Fausset and David Brown
22:13 there shall no stranger eat thereof--The interdict recorded (Lev 22:10) is repeated to show its stringency. All the Hebrews, even the nearest neighbors of the priest, the members of his family excepted, were considered strangers in this respect, so that they had no right to eat of things offered at the altar.
22:1422:14: Եւ մարդ՝ որ յանգէտս կերիցէ զսրբութիւնսն, յաւելցէ՛ ՚ի նոյն զհինգերորդ մասնն. եւ տացէ զսրբութիւնն ցքահանայն.
14 Եթէ որեւէ մէկն անգիտակցաբար ուտի սրբութիւններից, թող իր կերածի արժէքի վրայ աւելացնի դրա մէկ հինգերորդը եւ վերադարձնի քահանային:
14 Եթէ մարդ մը չգիտնալով սուրբ բանէ մը ուտէ, անոր վրայ արժէքին մէկ հինգերորդը թող աւելցնէ ու սուրբ բանովը մէկտեղ քահանային տայ.
Եւ մարդ որ յանգէտս կերիցէ զսրբութիւնսն, յաւելցէ ի նոյն զհինգերորդ մասնն, եւ տացէ զսրբութիւնն ցքահանայն:

22:14: Եւ մարդ՝ որ յանգէտս կերիցէ զսրբութիւնսն, յաւելցէ՛ ՚ի նոյն զհինգերորդ մասնն. եւ տացէ զսրբութիւնն ցքահանայն.
14 Եթէ որեւէ մէկն անգիտակցաբար ուտի սրբութիւններից, թող իր կերածի արժէքի վրայ աւելացնի դրա մէկ հինգերորդը եւ վերադարձնի քահանային:
14 Եթէ մարդ մը չգիտնալով սուրբ բանէ մը ուտէ, անոր վրայ արժէքին մէկ հինգերորդը թող աւելցնէ ու սուրբ բանովը մէկտեղ քահանային տայ.
zohrab-1805▾ eastern-1994▾ western am▾
22:1414: Кто по ошибке съест [что-нибудь] из святыни, тот должен отдать священнику святыню и приложить к ней пятую ее долю.
22:14 καὶ και and; even ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἂν αν perhaps; ever φάγῃ φαγω swallow; eat ἅγια αγιος holy κατὰ κατα down; by ἄγνοιαν αγνοια ignorance καὶ και and; even προσθήσει προστιθημι add; continue τὸ ο the ἐπίπεμπτον επιπεμπτος he; him ἐπ᾿ επι in; on αὐτὸ αυτος he; him καὶ και and; even δώσει διδωμι give; deposit τῷ ο the ἱερεῖ ιερευς priest τὸ ο the ἅγιον αγιος holy
22:14 וְ wᵊ וְ and אִ֕ישׁ ʔˈîš אִישׁ man כִּֽי־ kˈî- כִּי that יֹאכַ֥ל yōḵˌal אכל eat קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness בִּ bi בְּ in שְׁגָגָ֑ה šᵊḡāḡˈā שְׁגָגָה error וְ wᵊ וְ and יָסַ֤ף yāsˈaf יסף add חֲמִֽשִׁיתֹו֙ ḥᵃmˈišîṯô חֲמִישִׁית fifth part עָלָ֔יו ʕālˈāʸw עַל upon וְ wᵊ וְ and נָתַ֥ן nāṯˌan נתן give לַ la לְ to † הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קֹּֽדֶשׁ׃ qqˈōḏeš קֹדֶשׁ holiness
22:14. qui comederit de sanctificatis per ignorantiam addet quintam partem cum eo quod comedit et dabit sacerdoti in sanctuariumHe that eateth of the sanctified things through ignorance, shall add the fifth part with that which he ate, and shall give it to the priest into the sanctuary.
14. And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto it, and shall give unto the priest the holy thing.
22:14. Whoever, through ignorance, eats from what has been sanctified shall add a fifth part to that which he ate, and he shall give it to the priest at the Sanctuary.
22:14. And if a man eat [of] the holy thing unwittingly, then he shall put the fifth [part] thereof unto it, and shall give [it] unto the priest with the holy thing.
And if a man eat [of] the holy thing unwittingly, then he shall put the fifth [part] thereof unto it, and shall give [it] unto the priest with the holy thing:

14: Кто по ошибке съест [что-нибудь] из святыни, тот должен отдать священнику святыню и приложить к ней пятую ее долю.
22:14
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
ἂν αν perhaps; ever
φάγῃ φαγω swallow; eat
ἅγια αγιος holy
κατὰ κατα down; by
ἄγνοιαν αγνοια ignorance
καὶ και and; even
προσθήσει προστιθημι add; continue
τὸ ο the
ἐπίπεμπτον επιπεμπτος he; him
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
καὶ και and; even
δώσει διδωμι give; deposit
τῷ ο the
ἱερεῖ ιερευς priest
τὸ ο the
ἅγιον αγιος holy
22:14
וְ wᵊ וְ and
אִ֕ישׁ ʔˈîš אִישׁ man
כִּֽי־ kˈî- כִּי that
יֹאכַ֥ל yōḵˌal אכל eat
קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness
בִּ bi בְּ in
שְׁגָגָ֑ה šᵊḡāḡˈā שְׁגָגָה error
וְ wᵊ וְ and
יָסַ֤ף yāsˈaf יסף add
חֲמִֽשִׁיתֹו֙ ḥᵃmˈišîṯô חֲמִישִׁית fifth part
עָלָ֔יו ʕālˈāʸw עַל upon
וְ wᵊ וְ and
נָתַ֥ן nāṯˌan נתן give
לַ la לְ to
הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
קֹּֽדֶשׁ׃ qqˈōḏeš קֹדֶשׁ holiness
22:14. qui comederit de sanctificatis per ignorantiam addet quintam partem cum eo quod comedit et dabit sacerdoti in sanctuarium
He that eateth of the sanctified things through ignorance, shall add the fifth part with that which he ate, and shall give it to the priest into the sanctuary.
22:14. Whoever, through ignorance, eats from what has been sanctified shall add a fifth part to that which he ate, and he shall give it to the priest at the Sanctuary.
22:14. And if a man eat [of] the holy thing unwittingly, then he shall put the fifth [part] thereof unto it, and shall give [it] unto the priest with the holy thing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
22:14: Then he shall put the fifth part thereof unto it - The holy thing of which he has unknowingly eaten shall be fairly valued, and to this value he shall add one fifth more, and give the whole to the priest.
Albert Barnes: Notes on the Bible - 1834
22:14: Unwittingly - Inadvertently, or "through ignorance." Compare Lev 4:2 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:14: Lev 5:15-19, Lev 27:13, Lev 27:15
Geneva 1599
22:14 And if a man eat [of] the holy thing unwittingly, then he shall put the (g) fifth [part] thereof unto it, and shall give [it] unto the priest with the holy thing.
(g) He shall give that and a fifth part over.
John Gill
22:14 And if a man eat of the holy thing unwittingly,.... Either not knowing that it is an holy thing, or the heave offering, or any thing of that kind; or else is ignorant of the punishment of such an action, as Gersom observes; and this is to be understood of any man that was not a priest, or was not of the priest's family, even any common Israelite; so the Targum of Jonathan, a man of Israel, or an Israelite, one of the common people:
then he shall put a fifth part thereof unto it; a fifth part of the value of what he has eaten, to an equivalent for the whole, that is, he shall pay the full value for what he has eaten, and a fifth part besides:
and shall give it to the priest with the holy thing; the meaning is, that he shall give the fifth part to the priest, with the equivalent for what he has eaten; for he could not give the holy thing itself, but a compensation for it; according to Gersom, he was to give the principal to the priest, whose the holy thing was he ate of, and the fifth part he might give to what priest he would. The Jewish canon, concerning this matter, runs thus; he that ignorantly eats the heave offering pays the principal, and the fifth part; and the same, either he that eats, or drinks, or anoints; and whether the heave offering be clean or unclean, he pays the fifth, and the fifth of the fifth; and he does not pay the heave offering but of common things, rightly ordered, and they become an heave offering, and the compensation of it; and if the priest would forgive, he may not (p).
(p) Misn. Trumot, c. 6. sect. 1.
John Wesley
22:14 Unto it - Over and above the principle, and besides the ram to be offered to God, Lev 5:15. And shall give unto the priest the holy thing - That is, the worth of it, which the priest was either to take to himself or to offer to God, as the nature of the thing was.
Robert Jamieson, A. R. Fausset and David Brown
22:14 if a man eat of the holy thing unwittingly--A common Israelite might unconsciously partake of what had been offered as tithes, first-fruits, &c., and on discovering his unintentional error, he was not only to restore as much as he had used, but be fined in a fifth part more for the priests to carry into the sanctuary.
22:1522:15: եւ մի՛ պղծեսցեն զսրբութիւնս սրբութեանցն որդւոցն Իսրայէլի, զոր զատուցին նոքա Տեառն[1106]։ [1106] Այլք. Սրբութեանցն Իսրայէլի, զոր։
15 Թող նրանք չպղծեն այն սրբութիւնների սրբութիւնները, որ Իսրայէլի որդիներն առանձնացրել են Տիրոջ համար:
15 Քահանան Իսրայէլի որդիներուն Տէրոջը մատուցուած սուրբ բաները պէտք չէ պղծէ
Եւ մի՛ պղծեսցեն զսրբութիւնս [348]սրբութեանցն որդւոցն Իսրայելի, զոր զատուցին նոքա Տեառն:

22:15: եւ մի՛ պղծեսցեն զսրբութիւնս սրբութեանցն որդւոցն Իսրայէլի, զոր զատուցին նոքա Տեառն[1106]։
[1106] Այլք. Սրբութեանցն Իսրայէլի, զոր։
15 Թող նրանք չպղծեն այն սրբութիւնների սրբութիւնները, որ Իսրայէլի որդիներն առանձնացրել են Տիրոջ համար:
15 Քահանան Իսրայէլի որդիներուն Տէրոջը մատուցուած սուրբ բաները պէտք չէ պղծէ
zohrab-1805▾ eastern-1994▾ western am▾
22:1515: [Священники] сами не должны порочить святыни сынов Израилевых, которые они приносят Господу,
22:15 καὶ και and; even οὐ ου not βεβηλώσουσιν βεβηλοω profane τὰ ο the ἅγια αγιος holy τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἃ ος who; what αὐτοὶ αυτος he; him ἀφαιροῦσιν αφαιρεω take away τῷ ο the κυρίῳ κυριος lord; master
22:15 וְ wᵊ וְ and לֹ֣א lˈō לֹא not יְחַלְּל֔וּ yᵊḥallᵊlˈû חלל defile אֶת־ ʔeṯ- אֵת [object marker] קָדְשֵׁ֖י qoḏšˌê קֹדֶשׁ holiness בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָרִ֖ימוּ yārˌîmû רום be high לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
22:15. nec contaminabunt sanctificata filiorum Israhel quae offerunt DominoAnd they shall not profane the sanctified things of the children of Israel, which they offer to the Lord:
15. And they shall not profane the holy things of the children of Israel, which they offer unto the LORD;
22:15. And they shall not contaminate what has been sanctified from the sons of Israel, which they offer to the Lord,
22:15. And they shall not profane the holy things of the children of Israel, which they offer unto the LORD;
And they shall not profane the holy things of the children of Israel, which they offer unto the LORD:

15: [Священники] сами не должны порочить святыни сынов Израилевых, которые они приносят Господу,
22:15
καὶ και and; even
οὐ ου not
βεβηλώσουσιν βεβηλοω profane
τὰ ο the
ἅγια αγιος holy
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ος who; what
αὐτοὶ αυτος he; him
ἀφαιροῦσιν αφαιρεω take away
τῷ ο the
κυρίῳ κυριος lord; master
22:15
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יְחַלְּל֔וּ yᵊḥallᵊlˈû חלל defile
אֶת־ ʔeṯ- אֵת [object marker]
קָדְשֵׁ֖י qoḏšˌê קֹדֶשׁ holiness
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֵ֥ת ʔˌēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָרִ֖ימוּ yārˌîmû רום be high
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
22:15. nec contaminabunt sanctificata filiorum Israhel quae offerunt Domino
And they shall not profane the sanctified things of the children of Israel, which they offer to the Lord:
22:15. And they shall not contaminate what has been sanctified from the sons of Israel, which they offer to the Lord,
22:15. And they shall not profane the holy things of the children of Israel, which they offer unto the LORD;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Новое увещание священникам к благоговению пред святынею (ср. ст. 2–3, 9).
Albert Barnes: Notes on the Bible - 1834
22:15: These verses are rather difficult. Their meaning appears to be: "The holy things of the children of Israel which are heaved before Yahweh" (see Lev 7:30) "shall not be profaned; and they shall incur a sin of trespass who eat of their holy things (so as to profane them)."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:15: Lev 22:9, Lev 19:8; Num 18:32; Eze 22:26
John Gill
22:15 And they shall not profane the holy things of the children of Israel, which they offer unto the Lord. By causing or suffering strangers to eat of them; so Jarchi, referring the words to the priests, who should be careful that strangers ate not of sacred things; or by the strangers themselves eating them, whereby they were profaned and used as common things.
John Wesley
22:15 They - The people shall not profane them, by eating them: or the priests shall not profane them, that is, suffer the people to profane them, without censure and punishment.
Robert Jamieson, A. R. Fausset and David Brown
22:15 they shall not profane the holy things of the children of Israel--There is some difficulty felt in determining to whom "they" refers. The subject of the preceding context being occupied about the priests, it is supposed by some that this relates to them also; and the meaning then is that the whole people would incur guilt through the fault of the priests, if they should defile the sacred offerings, which they would have done had they presented them while under any defilement [CALVIN]. According to others, "the children of Israel" is the nominative in the sentence; which thus signifies, the children of Israel shall not profane or defile their offerings, by touching them or reserving any part of them, lest they incur the guilt of eating what is divinely appointed to the priests alone [CALMET].
22:1622:16: Եւ ածիցեն ՚ի վերայ իւրեանց անօրէնութիւն յանցանաց, ուտելով իւրեանց զսրբութիւնսն սրբութեանցն. զի ե՛ս եմ Տէր՝ որ սրբեմ զնոսա։
16 Նրանք սրբութիւնների սրբութիւնն ուտելով՝ իրենց վրայ բերում են մեղքեր ու յանցանքներ: Ես եմ դրանք սրբագործող Տէրը”»:
16 Ու իրենց սուրբ բաները ուտելով՝ յանցանքի անօրէնութիւնը իրենց վրայ պէտք չէ բերեն*, վասն զի ես եմ Տէրը, որ զանոնք կը սրբեմ»։
եւ ածիցեն ի վերայ իւրեանց անօրէնութիւն յանցանաց, ուտելով իւրեանց զսրբութիւնսն [349]սրբութեանցն. զի ես եմ Տէր որ սրբեմ զնոսա:

22:16: Եւ ածիցեն ՚ի վերայ իւրեանց անօրէնութիւն յանցանաց, ուտելով իւրեանց զսրբութիւնսն սրբութեանցն. զի ե՛ս եմ Տէր՝ որ սրբեմ զնոսա։
16 Նրանք սրբութիւնների սրբութիւնն ուտելով՝ իրենց վրայ բերում են մեղքեր ու յանցանքներ: Ես եմ դրանք սրբագործող Տէրը”»:
16 Ու իրենց սուրբ բաները ուտելով՝ յանցանքի անօրէնութիւնը իրենց վրայ պէտք չէ բերեն*, վասն զի ես եմ Տէրը, որ զանոնք կը սրբեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1616: и не должны навлекать на себя вину в преступлении, когда будут есть святыни свои, ибо Я Господь, освящающий их.
22:16 καὶ και and; even ἐπάξουσιν επαγω instigate; bring on ἐφ᾿ επι in; on ἑαυτοὺς εαυτου of himself; his own ἀνομίαν ανομια lawlessness πλημμελείας πλημμελεια in τῷ ο the ἐσθίειν εσθιω eat; consume αὐτοὺς αυτος he; him τὰ ο the ἅγια αγιος holy αὐτῶν αυτος he; him ὅτι οτι since; that ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the ἁγιάζων αγιαζω hallow αὐτούς αυτος he; him
22:16 וְ wᵊ וְ and הִשִּׂ֤יאוּ hiśśˈîʔû נשׂא lift אֹותָם֙ ʔôṯˌām אֵת [object marker] עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin אַשְׁמָ֔ה ʔašmˈā אַשְׁמָה guiltiness בְּ bᵊ בְּ in אָכְלָ֖ם ʔoḵlˌām אכל eat אֶת־ ʔeṯ- אֵת [object marker] קָדְשֵׁיהֶ֑ם qoḏšêhˈem קֹדֶשׁ holiness כִּ֛י kˈî כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מְקַדְּשָֽׁם׃ פ mᵊqaddᵊšˈām . f קדשׁ be holy
22:16. ne forte sustineant iniquitatem delicti sui cum sanctificata comederint ego Dominus qui sanctifico eosLest perhaps they bear the iniquity of their trespass, when they shall have eaten the sanctified things. I am the Lord who sanctify them.
16. and cause them to bear the iniquity that bringeth guilt, when they eat their holy things: for I am the LORD which sanctify them.
22:16. lest perhaps they may suffer the iniquity of their offense, when they will have eaten what has been sanctified. I am the Lord, who sanctifies them.
22:16. Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the LORD do sanctify them.
Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the LORD do sanctify them:

16: и не должны навлекать на себя вину в преступлении, когда будут есть святыни свои, ибо Я Господь, освящающий их.
22:16
καὶ και and; even
ἐπάξουσιν επαγω instigate; bring on
ἐφ᾿ επι in; on
ἑαυτοὺς εαυτου of himself; his own
ἀνομίαν ανομια lawlessness
πλημμελείας πλημμελεια in
τῷ ο the
ἐσθίειν εσθιω eat; consume
αὐτοὺς αυτος he; him
τὰ ο the
ἅγια αγιος holy
αὐτῶν αυτος he; him
ὅτι οτι since; that
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
ἁγιάζων αγιαζω hallow
αὐτούς αυτος he; him
22:16
וְ wᵊ וְ and
הִשִּׂ֤יאוּ hiśśˈîʔû נשׂא lift
אֹותָם֙ ʔôṯˌām אֵת [object marker]
עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin
אַשְׁמָ֔ה ʔašmˈā אַשְׁמָה guiltiness
בְּ bᵊ בְּ in
אָכְלָ֖ם ʔoḵlˌām אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
קָדְשֵׁיהֶ֑ם qoḏšêhˈem קֹדֶשׁ holiness
כִּ֛י kˈî כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מְקַדְּשָֽׁם׃ פ mᵊqaddᵊšˈām . f קדשׁ be holy
22:16. ne forte sustineant iniquitatem delicti sui cum sanctificata comederint ego Dominus qui sanctifico eos
Lest perhaps they bear the iniquity of their trespass, when they shall have eaten the sanctified things. I am the Lord who sanctify them.
22:16. lest perhaps they may suffer the iniquity of their offense, when they will have eaten what has been sanctified. I am the Lord, who sanctifies them.
22:16. Or suffer them to bear the iniquity of trespass, when they eat their holy things: for I the LORD do sanctify them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:16: suffer them to bear the iniquity of the trespass, or, lade themselves with the iniquity of trespass in their eating, bear. Lev 7:18; Psa 38:4; Isa 53:11, Isa 53:12; Pe1 2:24
for I: Lev 22:9, Lev 20:8
Geneva 1599
22:16 Or suffer them to bear the iniquity of (h) trespass, when they eat their holy things: for I the LORD do sanctify them.
(h) For if they did not offer sacrifice for their error, the people by their example might commit the same offence.
John Gill
22:16 Or suffer them to bear the iniquity of trespass,.... The punishment of sin: either the strangers:
when they eat their holy things; the holy things belonging to the priests, which they permitting them to do, suffer them to be liable to the punishment incurred thereby, or else the priests themselves; so the Septuagint version renders the word "themselves"; and in like manner Jarchi interprets it; and then the sense may be, according to the Targums of Jonathan and Onkelos, that the priests shall bear the punishment of their sins,"when they shall eat the holy things in uncleanness,''which is what is forbidden them in the former part of the chapter; but this seems to be too remote; rather the former sense is best:
for I the Lord do sanctify them; both the priests, to whom the holy things belong, and the holy things for their use, and the use of their families, and them only.
John Wesley
22:16 They - That is, the priests, shall not (the negative particle being understood out of the foregoing clause) suffer them - That is, the people, to bear the iniquity of trespass - That is, the punishment of their sin, which they might expect from God, and for the prevention whereof the priest was to see restitution made.
22:1722:17: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
17 Տէրը խօսեց Մովսէսի հետ ու ասաց.
17 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

22:17: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
17 Տէրը խօսեց Մովսէսի հետ ու ասաց.
17 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
22:1717: И сказал Господь Моисею, говоря:
22:17 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
22:17 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
22:17. locutus est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
17. And the LORD spake unto Moses, saying,
22:17. And the Lord spoke to Moses, saying:
22:17. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

17: И сказал Господь Моисею, говоря:
22:17
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
22:17
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
22:17. locutus est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
22:17. And the Lord spoke to Moses, saying:
22:17. And the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: стихи образуют переход к речи о полной беспорочности жертвенных животных, — речи, обращенной одинаково как к священнослужителям, так и к жертвователям, т. е. ко всем израильтянам. Это требование беспорочности жертвенного материала соответствует постановлению о неимении священнослужителями телесных недостатков (XXI:17–23): и жрец, и жертва должны были даже по внешности выражать идею чистоты и очищения. По блаж. Феодориту (вопр. 30), «в жертву приносить повелевает Бог животных с неповрежденными членами, приносимым вразумляя приносящих, чтобы они здравыми имели деятельные силы души». Правило о беспорочности жертвы относилось и к иноземцам, по ветхозаветному закону допускавшимся во внешний двор храма и имевшим право приносить жертвы Богу Израилеву (ст. 18, 25; ср. XVI:29).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17: Laws Concerning Sacrifices.B. C. 1490.
17 And the LORD spake unto Moses, saying, 18 Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the LORD for a burnt offering; 19 Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats. 20 But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you. 21 And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish his vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein. 22 Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD. 23 Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted. 24 Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut; neither shall ye make any offering thereof in your land. 25 Neither from a stranger's hand shall ye offer the bread of your God of any of these; because their corruption is in them, and blemishes be in them: they shall not be accepted for you. 26 And the LORD spake unto Moses, saying, 27 When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the LORD. 28 And whether it be cow or ewe, ye shall not kill it and her young both in one day. 29 And when ye will offer a sacrifice of thanksgiving unto the LORD, offer it at your own will. 30 On the same day it shall be eaten up; ye shall leave none of it until the morrow: I am the LORD. 31 Therefore shall ye keep my commandments, and do them: I am the LORD. 32 Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you, 33 That brought you out of the land of Egypt, to be your God: I am the LORD.
Here are four laws concerning sacrifices:--
I. Whatever was offered in sacrifice to God should be without blemish, otherwise it should not be accepted. This had often been mentioned in the particular institutions of the several sorts of offerings. Now here they are told what was to be accounted a blemish which rendered a beast unfit for sacrifice: if it was blind, or lame, had a wen, or the mange (v. 22),--if it was bruised, or crushed, or broken, or cut (v. 24), that is, as the Jewish writers understand it, if it was, in any of these ways, castrated, if bulls and rams were made into oxen and weathers, they might not be offered. Moreover a difference is made between what was brought as a free-will offering and what was brought as a vow, v. 23. And, though none that had any of the forementioned blemishes might be brought for either, yet if a beast had any thing superfluous or lacking (that is, as the Jews understand it, if there was a disproportion or inequality between those parts that are pairs, when one eye, or ear, or leg, was bigger than it should be, or less than it should be)--if there was no other blemish than this, it might be accepted for a free-will offering, to which a man had not before laid himself, nor had the divine law laid him, under any particular obligation; but for a vow it might not be accepted. Thus God would teach us to make conscience of performing our promises to him very exactly, and not afterwards to abate in quantity or value of what we had solemnly engaged to devote to him. What was, before the vow, in our own power, as in the case of a free-will offering, afterwards is not, Acts v. 4. It is again and again declared that no sacrifice should be accepted if it was thus blemished, v. 20, 21. According to this law great care was taken to search all the beasts that were brought to be sacrificed, that there might, to a certainty, be no blemish in them. A blemished sacrifice might not be accepted even from the hand of a stranger, though to such all possible encouragement should be given to do honour to the God of Israel, v. 25. By this it appears that strangers were expected to come to the house of God from a far country (1 Kings viii. 41, 42), and that they should be welcome, and their offerings accepted, as those of Darius, Ezra vi. 9, 10; Isa. lvi. 6, 7. The heathen priests were many of them not so strict in this matter, but would receive sacrifices for their gods that were ever so scandalous; but let strangers know that the God of Israel would not be so served. Now, 1. This law was then necessary for the preserving of the honour of the sanctuary, and of the God that was there worshipped. It was fit that every thing that was employed for his honour should be the best of the kind; for, as he is the greatest and brightest, so he is the best of beings; and he that is the best must have the best. See how greatly and justly displeasing the breach of this law was to the holy God, Mal. i. 8, 13, 14. 2. This law made all the legal sacrifices the fitter to be types of Christ, the great sacrifice from which all these derived their virtue. In allusion to this law, he is said to be a Lamb without blemish and without spot, 1 Pet. i. 19. As such a priest, so such a sacrifice, became us, who was harmless and undefiled. When Pilate declared, I find no fault in this man, he did thereby in effect pronounce the sacrifice without blemish. The Jews say it was the work of the sagan, or suffragan, high priest, to view the sacrifices, and see whether they were without blemish or no; when Christ suffered, Annas was in that office; but little did those who brought Christ to Annas first, by whom he was sent bound to Caiaphas, as a sacrifice fit to be offered (John xviii. 13, 24), think that they were answering the type of this law. 3. It is an instruction to us to offer to God the best we have in our spiritual sacrifices. If our devotions are ignorant, and cold, and trifling, and full of distractions, we offer the blind, and the lame, and the sick, for sacrifice; but cursed be the deceiver that does so, for, while he thinks to put a cheat upon God, he puts a damning cheat upon his own soul.
II. That no beast should be offered in sacrifice before it was eight days old, v. 26, 27. It was provided before that the firstlings of their cattle, which were to be dedicated to God, should not be brought to him till after the eighth day, Exod. xxii. 30. Here it is provided that no creature should be offered in sacrifice till it was eight days old complete. Sooner than that it was not fit to be used at men's tables, and therefore not a God's altar. The Jews say, "It was because the sabbath sanctifies all things, and nothing should be offered to God till at least one sabbath had passed over it." It was in conformity to the law of circumcision, which children were to receive on the eighth day. Christ was sacrificed for us, not in his infancy, though then Herod sought to slay him, but in the prime of his time.
III. That the dam and her young should not both be killed in one day, whether in sacrifice or for common use, v. 28. There is such a law as this concerning birds, Deut. xxii. 6. This was forbidden, not as evil in itself, but because it looked barbarous and cruel to the brute creatures; like the tyranny of the king of Babylon, that slew Zedekiah's sons before his eyes, and then put out his eyes. It looked ill-natured towards the species to kill two generations at once, as if one designed the ruin of the kind.
IV. That the flesh of their thank-offerings should be eaten on the same day that they were sacrificed, v. 29, 30. This is a repetition of what we had before, ch. vii. 15; xix. 6, 7. The chapter concludes with such a general charge as we have often met with, to keep God's commandments, and not to profane his holy name, v. 31, 32. Those that profess God's name, if they do not make conscience of keeping his commandments, do but profane his name. The general reasons are added: God's authority over them--I am the Lord; his interest in them--I am your God; the title he had to them by redemption--"I brought you out of the land of Egypt, on purpose that I might be your God;" the designs of his grace concerning them--I am the Lord that hallow you; and the resolutions of his justice, if he had not honour from them, to get himself honour upon them--I will be hallowed among the children of Israel. God will be a loser in his glory by no man at last; but sooner or later will recover his right, either in the repentance of sinners or in their ruin.
Carl Friedrich Keil and Franz Delitzsch
22:17
Acceptable Sacrifices. - Lev 22:18-20. Every sacrifice offered to the Lord by an Israelite or foreigner, in consequence of a vow or as a freewill-offering (cf. Lev 7:16), was to be faultless and male, "for good pleasure to the offerer" (cf. Lev 1:3), i.e., to secure for him the good pleasure of God. An animal with a fault would not be acceptable.
John Gill
22:17 And the Lord spake unto Moses,.... At the same time; for having said many things concerning the holiness of priests, whose business it was to offer sacrifices, he adds various things concerning the nature, condition, and circumstances of the sacrifices they were to offer:
saying, as follows.
22:1822:18: Խօսեա՛ց ընդ Ահարոնի եւ ընդ որդիս նորա, եւ ընդ ամենայն ժողովրդեան որրդւոցն Իսրայէլի՝ եւ ասասցե՛ս ցնոսա. Ա՛յր ոք՝ յորդւոցն Իսրայէլի, կամ յեկա՛ցն յարեցելոց ՚ի նոսա ՚ի մէջ Իսրայէլի. որ մատուցանիցէ զպատարագս իւր ըստ ամենայն խոստովանութեանց իւրեանց։ կամ ըստ ամենայն կամաց իւրեանց՝ զոր ինչ մատուցանիցեն Տեառն յողջակէզ[1107] [1107] Այլք. Այր ոք այր յորդւոցն.. յարելոց ՚ի նոսա։ Ոմանք. Խոստովանութեան իւրոյ.. կամաց իւրոց։
18 «Խօսի՛ր Ահարոնի, նրա որդիների ու իսրայէլացի ամբողջ ժողովրդի հետ եւ ասա՛ նրանց. “Եթէ Իսրայէլի որդիներից կամ իսրայէլացիների մէջ բնակութիւն հաստատած եկուորներից մէկը ըստ իր ուխտի կամ ըստ իր ցանկութեան բերի իր նուէրը, որ պիտի մատուցուի Տիրոջը որպէս ողջակէզ,
18 «Խօսէ՛ Ահարոնին ու անոր որդիներուն եւ Իսրայէլի բոլոր որդիներուն ու ըսէ անոնց. Երբ Իսրայէլի տունէն կամ Իսրայէլի մէջ բնակող օտարականներէն մէկը իր զոհը ներկայացնէ որպէս ուխտի հատուցում կամ իբր կամաւոր ընծայ, որ Աստուծոյ մատուցուի որպէս ողջակէզ,
Խօսեաց ընդ Ահարոնի եւ ընդ որդիս նորա եւ ընդ ամենայն ժողովրդեան որդւոցն Իսրայելի, եւ ասասցես ցնոսա. Այր ոք այր յորդւոցն Իսրայելի, կամ յեկացն յարելոց ի նոսա ի մէջ Իսրայելի, որ մատուցանիցէ զպատարագս իւր ըստ ամենայն խոստովանութեանց իւրեանց, կամ ըստ ամենայն կամաց իւրեանց զոր ինչ մատուցանիցեն Տեառն [350]յողջակէզ ընդունելի առ ի ձէնջ:

22:18: Խօսեա՛ց ընդ Ահարոնի եւ ընդ որդիս նորա, եւ ընդ ամենայն ժողովրդեան որրդւոցն Իսրայէլի՝ եւ ասասցե՛ս ցնոսա. Ա՛յր ոք՝ յորդւոցն Իսրայէլի, կամ յեկա՛ցն յարեցելոց ՚ի նոսա ՚ի մէջ Իսրայէլի. որ մատուցանիցէ զպատարագս իւր ըստ ամենայն խոստովանութեանց իւրեանց։ կամ ըստ ամենայն կամաց իւրեանց՝ զոր ինչ մատուցանիցեն Տեառն յողջակէզ[1107]
[1107] Այլք. Այր ոք այր յորդւոցն.. յարելոց ՚ի նոսա։ Ոմանք. Խոստովանութեան իւրոյ.. կամաց իւրոց։
18 «Խօսի՛ր Ահարոնի, նրա որդիների ու իսրայէլացի ամբողջ ժողովրդի հետ եւ ասա՛ նրանց. “Եթէ Իսրայէլի որդիներից կամ իսրայէլացիների մէջ բնակութիւն հաստատած եկուորներից մէկը ըստ իր ուխտի կամ ըստ իր ցանկութեան բերի իր նուէրը, որ պիտի մատուցուի Տիրոջը որպէս ողջակէզ,
18 «Խօսէ՛ Ահարոնին ու անոր որդիներուն եւ Իսրայէլի բոլոր որդիներուն ու ըսէ անոնց. Երբ Իսրայէլի տունէն կամ Իսրայէլի մէջ բնակող օտարականներէն մէկը իր զոհը ներկայացնէ որպէս ուխտի հատուցում կամ իբր կամաւոր ընծայ, որ Աստուծոյ մատուցուի որպէս ողջակէզ,
zohrab-1805▾ eastern-1994▾ western am▾
22:1818: объяви Аарону и сынам его и всем сынам Израилевым и скажи им: если кто из дома Израилева, или из пришельцев, [поселившихся] между Израильтянами, по обету ли какому, или по усердию приносит жертву свою, которую приносят Господу во всесожжение,
22:18 λάλησον λαλεω talk; speak Ααρων ααρων Aarōn; Aaron καὶ και and; even τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him καὶ και and; even πάσῃ πας all; every συναγωγῇ συναγωγη gathering Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him ἄνθρωπος ανθρωπος person; human ἄνθρωπος ανθρωπος person; human ἀπὸ απο from; away τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἢ η or; than τῶν ο the υἱῶν υιος son τῶν ο the προσηλύτων προσηλυτος proselyte τῶν ο the προσκειμένων προσκειμαι to; toward αὐτοὺς αυτος he; him ἐν εν in Ισραηλ ισραηλ.1 Israel ὃς ος who; what ἂν αν perhaps; ever προσενέγκῃ προσφερω offer; bring to τὰ ο the δῶρα δωρον present αὐτοῦ αυτος he; him κατὰ κατα down; by πᾶσαν πας all; every ὁμολογίαν ομολογια acknowledgment; agreement αὐτῶν αυτος he; him ἢ η or; than κατὰ κατα down; by πᾶσαν πας all; every αἵρεσιν αιρεσις section; sect αὐτῶν αυτος he; him ὅσα οσος as much as; as many as ἂν αν perhaps; ever προσενέγκωσιν προσφερω offer; bring to τῷ ο the θεῷ θεος God εἰς εις into; for ὁλοκαύτωμα ολοκαυτωμα whole offering
22:18 דַּבֵּ֨ר dabbˌēr דבר speak אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron וְ wᵊ וְ and אֶל־ ʔel- אֶל to בָּנָ֗יו bānˈāʸw בֵּן son וְ wᵊ וְ and אֶל֙ ʔˌel אֶל to כָּל־ kol- כֹּל whole בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אָמַרְתָּ֖ ʔāmartˌā אמר say אֲלֵהֶ֑ם ʔᵃlēhˈem אֶל to אִ֣ישׁ ʔˈîš אִישׁ man אִישׁ֩ ʔîš אִישׁ man מִ mi מִן from בֵּ֨ית bbˌêṯ בַּיִת house יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מִן־ min- מִן from הַ ha הַ the גֵּ֣ר ggˈēr גֵּר sojourner בְּ bᵊ בְּ in יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יַקְרִ֤יב yaqrˈîv קרב approach קָרְבָּנֹו֙ qorbānˌô קָרְבָּן offering לְ lᵊ לְ to כָל־ ḵol- כֹּל whole נִדְרֵיהֶם֙ niḏrêhˌem נֶדֶר vow וּ û וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole נִדְבֹותָ֔ם niḏᵊvôṯˈām נְדָבָה free will אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יַקְרִ֥יבוּ yaqrˌîvû קרב approach לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH לְ lᵊ לְ to עֹלָֽה׃ ʕōlˈā עֹלָה burnt-offering
22:18. loquere ad Aaron et filios eius et ad omnes filios Israhel dicesque ad eos homo de domo Israhel et de advenis qui habitant apud vos qui obtulerit oblationem suam vel vota solvens vel sponte offerens quicquid illud obtulerit in holocaustum DominiSpeak to Aaron, and to his sons, and to all the children of Israel, and thou shalt say to them: The man of the house of Israel, and of the strangers who dwell with you, that offereth his oblation, either paying his vows, or offering of his own accord, whatsoever it be which he presenteth for a holocaust of the Lord,
18. Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whosoever he be of the house of Israel, or of the strangers in Israel, that offereth his oblation, whether it be any of their vows, or any of their freewill offerings, which they offer unto the LORD for a burnt offering;
22:18. Speak to Aaron, and to his sons, and to all the sons of Israel, and you shall say to them: The man from the house of Israel, or from the newcomers who live with you, who would bring forward his oblation, either fulfilling his vows or offering spontaneously, whatever he brings forward as a holocaust for the Lord,
22:18. Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever [he be] of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the LORD for a burnt offering;
Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever [he be] of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the LORD for a burnt offering:

18: объяви Аарону и сынам его и всем сынам Израилевым и скажи им: если кто из дома Израилева, или из пришельцев, [поселившихся] между Израильтянами, по обету ли какому, или по усердию приносит жертву свою, которую приносят Господу во всесожжение,
22:18
λάλησον λαλεω talk; speak
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
πάσῃ πας all; every
συναγωγῇ συναγωγη gathering
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
ἄνθρωπος ανθρωπος person; human
ἄνθρωπος ανθρωπος person; human
ἀπὸ απο from; away
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
η or; than
τῶν ο the
υἱῶν υιος son
τῶν ο the
προσηλύτων προσηλυτος proselyte
τῶν ο the
προσκειμένων προσκειμαι to; toward
αὐτοὺς αυτος he; him
ἐν εν in
Ισραηλ ισραηλ.1 Israel
ὃς ος who; what
ἂν αν perhaps; ever
προσενέγκῃ προσφερω offer; bring to
τὰ ο the
δῶρα δωρον present
αὐτοῦ αυτος he; him
κατὰ κατα down; by
πᾶσαν πας all; every
ὁμολογίαν ομολογια acknowledgment; agreement
αὐτῶν αυτος he; him
η or; than
κατὰ κατα down; by
πᾶσαν πας all; every
αἵρεσιν αιρεσις section; sect
αὐτῶν αυτος he; him
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
προσενέγκωσιν προσφερω offer; bring to
τῷ ο the
θεῷ θεος God
εἰς εις into; for
ὁλοκαύτωμα ολοκαυτωμα whole offering
22:18
דַּבֵּ֨ר dabbˌēr דבר speak
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
בָּנָ֗יו bānˈāʸw בֵּן son
וְ wᵊ וְ and
אֶל֙ ʔˌel אֶל to
כָּל־ kol- כֹּל whole
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אָמַרְתָּ֖ ʔāmartˌā אמר say
אֲלֵהֶ֑ם ʔᵃlēhˈem אֶל to
אִ֣ישׁ ʔˈîš אִישׁ man
אִישׁ֩ ʔîš אִישׁ man
מִ mi מִן from
בֵּ֨ית bbˌêṯ בַּיִת house
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
מִן־ min- מִן from
הַ ha הַ the
גֵּ֣ר ggˈēr גֵּר sojourner
בְּ bᵊ בְּ in
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יַקְרִ֤יב yaqrˈîv קרב approach
קָרְבָּנֹו֙ qorbānˌô קָרְבָּן offering
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
נִדְרֵיהֶם֙ niḏrêhˌem נֶדֶר vow
וּ û וְ and
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
נִדְבֹותָ֔ם niḏᵊvôṯˈām נְדָבָה free will
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יַקְרִ֥יבוּ yaqrˌîvû קרב approach
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
עֹלָֽה׃ ʕōlˈā עֹלָה burnt-offering
22:18. loquere ad Aaron et filios eius et ad omnes filios Israhel dicesque ad eos homo de domo Israhel et de advenis qui habitant apud vos qui obtulerit oblationem suam vel vota solvens vel sponte offerens quicquid illud obtulerit in holocaustum Domini
Speak to Aaron, and to his sons, and to all the children of Israel, and thou shalt say to them: The man of the house of Israel, and of the strangers who dwell with you, that offereth his oblation, either paying his vows, or offering of his own accord, whatsoever it be which he presenteth for a holocaust of the Lord,
22:18. Speak to Aaron, and to his sons, and to all the sons of Israel, and you shall say to them: The man from the house of Israel, or from the newcomers who live with you, who would bring forward his oblation, either fulfilling his vows or offering spontaneously, whatever he brings forward as a holocaust for the Lord,
22:18. Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever [he be] of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the LORD for a burnt offering;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:18: Whatsoever: Lev 1:2, Lev 1:10, Lev 17:10, Lev 17:13
of the strangers: Num 15:14-16
vows: Lev 7:16, Lev 23:38; Num 15:3; Deu 12:6; Psa 22:25, Psa 56:12, Psa 61:5, Psa 61:8, Psa 65:1, Psa 66:13; Psa 116:14, Psa 116:18; Ecc 5:4; Jon 1:16, Jon 2:9; Nah 1:15; Act 18:18
freewill: Num 15:3; Deu 12:6, Deu 12:17, Deu 16:10
John Gill
22:18 Speak unto Aaron, and to his sons,.... The priests, whose work it was to offer sacrifices, and therefore it behoved them to know what kind and sort were to be offered by them, when brought to them:
and unto all the children of Israel: who were to bring the sacrifices, and for whom they were to be offered, and therefore should be acquainted with the nature and kind of what would be acceptable to God, and what not:
and say unto them, whatsoever he be of the house of Israel; this phrase includes women and servants, and even Gentiles, as say the Jewish writers (q), who may vow vows, and make voluntary gifts, as well as the Israelites:
or of the strangers in Israel: those of other nations that dwelt there, either proselytes of the gate, or proselytes of righteousness, so Ben Gersom; and Aben Ezra observes, that the text speaks of the stranger, because there is some reason in the vows and freewill offerings of an Israelite and stranger, as follows:
that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the Lord for a burnt offering; the wise men, as Aben Ezra observes, distinguish between a vow and a freewill offering; every vow is a freewill offering, but every freewill offering is not a vow; and though these were both of them sorts of peace offerings, yet they were not received from Gentiles under that notion, but as burnt offerings, because they were offered in devotion to God, and not to be eaten by Israelites; so Maimonides (r) says, they do not receive from Gentiles but burnt offerings only, as it is said Lev 22:25, "neither from a stranger's hand", &c. even burnt offerings of fowls they receive from a Gentile, though he be an idolater; but they do not receive of them peace offerings, nor meat offerings, nor sin offerings, nor trespass offerings; and so burnt offerings, which do not come by way of a vow, or a freewill offering, they do not receive from Gentiles, as the burnt offering of a new mother and the like unto it; a Gentile that brings peace offerings, they offer them as burnt offerings, because the heart of the Gentile is towards heaven.
(q) T. Bab. Cholin, fol. 13. 2. Bartenora in Misn. Shekalim, c. 1. sect. 5. (r) Hilchot Maaseh Hakorbanot, c. 3. sect. 2, 3.
John Wesley
22:18 Strangers - Such as were proselytes.
22:1922:19: ընդունելի առ ՚ի ձէնջ, արո՛ւ անարատ յանդւոց եւ յօդեաց եւ յայծեաց.
19 ապա դա թող ընդունելի լինի ձեր կողմից, եթէ այն նախրից բերուած արու եւ ոչ արատաւոր արջառ է, ոչխար կամ այծ:
19 Պէտք է արու եւ անարատ արջառ մը, ոչխար մը կամ այծ մը ըլլայ, որպէս զի ընդունելի ըլլայ։
արու`` անարատ յանդւոց եւ յօդեաց եւ յայծեաց:

22:19: ընդունելի առ ՚ի ձէնջ, արո՛ւ անարատ յանդւոց եւ յօդեաց եւ յայծեաց.
19 ապա դա թող ընդունելի լինի ձեր կողմից, եթէ այն նախրից բերուած արու եւ ոչ արատաւոր արջառ է, ոչխար կամ այծ:
19 Պէտք է արու եւ անարատ արջառ մը, ոչխար մը կամ այծ մը ըլլայ, որպէս զի ընդունելի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1919: то, чтобы сим приобрести благоволение [от Бога, жертва] [должна быть] без порока, мужеского пола, из крупного скота, из овец и из коз;
22:19 δεκτὰ δεκτος acceptable ὑμῖν υμιν you ἄμωμα αμωμος flawless; blameless ἄρσενα αρσην male ἐκ εκ from; out of τῶν ο the βουκολίων βουκολιον and; even ἐκ εκ from; out of τῶν ο the προβάτων προβατον sheep καὶ και and; even ἐκ εκ from; out of τῶν ο the αἰγῶν αιξ goat
22:19 לִֽ lˈi לְ to רְצֹנְכֶ֑ם rᵊṣōnᵊḵˈem רָצֹון pleasure תָּמִ֣ים tāmˈîm תָּמִים complete זָכָ֔ר zāḵˈār זָכָר male בַּ ba בְּ in † הַ the בָּקָ֕ר bbāqˈār בָּקָר cattle בַּ ba בְּ in † הַ the כְּשָׂבִ֖ים kkᵊśāvˌîm כֶּשֶׂב young ram וּ û וְ and בָֽ vˈā בְּ in † הַ the עִזִּֽים׃ ʕizzˈîm עֵז goat
22:19. ut offeratur per vos masculus inmaculatus erit ex bubus et ex ovibus et ex caprisTo be offered by you: it shall be a male without blemish of the beeves, or of the sheep, or of the goats.
19. that ye may be accepted, a male without blemish, of the beeves, of the sheep, or of the goats.
22:19. in order to be offered through you, shall offer an immaculate male from the oxen, or from the sheep, or from the goats.
22:19. [Ye shall offer] at your own will a male without blemish, of the beeves, of the sheep, or of the goats.
Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats:

19: то, чтобы сим приобрести благоволение [от Бога, жертва] [должна быть] без порока, мужеского пола, из крупного скота, из овец и из коз;
22:19
δεκτὰ δεκτος acceptable
ὑμῖν υμιν you
ἄμωμα αμωμος flawless; blameless
ἄρσενα αρσην male
ἐκ εκ from; out of
τῶν ο the
βουκολίων βουκολιον and; even
ἐκ εκ from; out of
τῶν ο the
προβάτων προβατον sheep
καὶ και and; even
ἐκ εκ from; out of
τῶν ο the
αἰγῶν αιξ goat
22:19
לִֽ lˈi לְ to
רְצֹנְכֶ֑ם rᵊṣōnᵊḵˈem רָצֹון pleasure
תָּמִ֣ים tāmˈîm תָּמִים complete
זָכָ֔ר zāḵˈār זָכָר male
בַּ ba בְּ in
הַ the
בָּקָ֕ר bbāqˈār בָּקָר cattle
בַּ ba בְּ in
הַ the
כְּשָׂבִ֖ים kkᵊśāvˌîm כֶּשֶׂב young ram
וּ û וְ and
בָֽ vˈā בְּ in
הַ the
עִזִּֽים׃ ʕizzˈîm עֵז goat
22:19. ut offeratur per vos masculus inmaculatus erit ex bubus et ex ovibus et ex capris
To be offered by you: it shall be a male without blemish of the beeves, or of the sheep, or of the goats.
22:19. in order to be offered through you, shall offer an immaculate male from the oxen, or from the sheep, or from the goats.
22:19. [Ye shall offer] at your own will a male without blemish, of the beeves, of the sheep, or of the goats.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Благоволение Божье, которого искал жертвователь, не могло почивать на жертвователе, недостаточно благоговейном и внимательном к качеству жертвы.
Albert Barnes: Notes on the Bible - 1834
22:19: Ye shall offer at your own will a male - Rather, That it may be accepted (so Lev 22:29) for you it shall be a male. See Lev 1:3. It is the same phrase as in Lev 22:20-21, Lev 22:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:19: Lev 1:3, Lev 1:10, Lev 4:32; Exo 12:5; Mat 27:4, Mat 27:19, Mat 27:24, Mat 27:54; Luk 23:14, Luk 23:41, Luk 23:47; Joh 19:4; Co2 5:21; Eph 5:27; Heb 9:14; Pe1 1:19, Pe1 2:22-24, Pe1 3:18
John Gill
22:19 Ye shall offer at your own will,.... For vows and freewill offerings were at their own option, and depended on their own will and pleasure, and when offered should be with a willing mind, and from their whole heart: or "for good will to you"; as the Targums of Onkelos and Jonathan; or for gracious, acceptation, that is, that they might be well pleasing to God, and acceptable in his sight, so Jarchi; in order to which the following direction was strictly to be observed:
a male without blemish, of the beeves, of the sheep, and of the goats; bullocks, sheep, and goats, were the only sorts of beasts, out of which sacrifices were taken, and those that were for burnt offerings were always to be males, and unblemished, see Lev 1:3; but for other offerings, as peace offerings and sin offerings, females might be used, see Lev 3:1. Fowls are not mentioned, though burnt offerings were of them, because it was not required in them, only of beasts, that they should be males, and without blemish; for, as Jarchi observes, these were not rejected on account of a blemish, only for want of a member.
John Wesley
22:19 A male - For a burnt - offering, which was always of that kind: but the females were accepted in peace - offerings, and sin - offerings.
Robert Jamieson, A. R. Fausset and David Brown
22:19 THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
Ye shall offer at your own will--rather, to your being accepted.
a male without blemish--This law (Lev 1:3) is founded on a sense of natural propriety, which required the greatest care to be taken in the selection of animals for sacrifice. The reason for this extreme caution is found in the fact that sacrifices are either an expression of praise to God for His goodness, or else they are the designed means of conciliating or retaining His favor. No victim that was not perfect in its kind could be deemed a fitting instrument for such purposes if we assume that the significance of sacrifices is derived entirely from their relation to Jehovah. Sacrifices may be likened to gifts made to a king by his subjects, and hence the reasonableness of God's strong remonstrance with the worldly-minded Jews (Mal 1:8). If the tabernacle, and subsequently the temple, were considered the palace of the great King, then the sacrifices would answer to presents as offered to a monarch on various occasions by his subjects; and in this light they would be the appropriate expressions of their feelings towards their sovereign. When a subject wished to do honor to his sovereign, to acknowledge allegiance, to appease his anger, to supplicate forgiveness, or to intercede for another, he brought a present; and all the ideas involved in sacrifices correspond to these sentiments--those of gratitude, of worship, of prayer, of confession and atonement [BIB. SAC.].
22:2022:20: զամենայն արատաւորն մի՛ մատուցանիցեն Տեառն. զի ո՛չ լիցի ընդունելի առ ՚ի ձէնջ։
20 Արատաւոր անասուն չմատուցէք Տիրոջը, որովհետեւ ձեր արածը ընդունելի չի լինի:
20 Արատ ունեցող մը բնաւ մի՛ մատուցանէք, վասն զի ընդունելի չ’ըլլար։
Զամենայն արատաւորն մի՛ մատուցանիցեն [351]Տեառն, զի ոչ լինիցի ընդունելի առ ի ձէնջ:

22:20: զամենայն արատաւորն մի՛ մատուցանիցեն Տեառն. զի ո՛չ լիցի ընդունելի առ ՚ի ձէնջ։
20 Արատաւոր անասուն չմատուցէք Տիրոջը, որովհետեւ ձեր արածը ընդունելի չի լինի:
20 Արատ ունեցող մը բնաւ մի՛ մատուցանէք, վասն զի ընդունելի չ’ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
22:2020: никакого [животного], на котором есть порок, не приносите; ибо это не приобретет вам благоволения.
22:20 πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever ἔχῃ εχω have; hold μῶμον μωμος flaw ἐν εν in αὐτῷ αυτος he; him οὐ ου not προσάξουσιν προσαγω lead toward; head toward κυρίῳ κυριος lord; master διότι διοτι because; that οὐ ου not δεκτὸν δεκτος acceptable ἔσται ειμι be ὑμῖν υμιν you
22:20 כֹּ֛ל kˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בֹּ֥ו bˌô בְּ in מ֖וּם mˌûm מאוּם blemish לֹ֣א lˈō לֹא not תַקְרִ֑יבוּ ṯaqrˈîvû קרב approach כִּי־ kî- כִּי that לֹ֥א lˌō לֹא not לְ lᵊ לְ to רָצֹ֖ון rāṣˌôn רָצֹון pleasure יִהְיֶ֥ה yihyˌeh היה be לָכֶֽם׃ lāḵˈem לְ to
22:20. si maculam habuerit non offeretis neque erit acceptabileIf it have a blemish you shall not offer it: neither shall it be acceptable.
20. But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.
22:20. If it has a blemish, you shall not offer it, and it shall not be acceptable.
22:20. [But] whatsoever hath a blemish, [that] shall ye not offer: for it shall not be acceptable for you.
But whatsoever hath a blemish, [that] shall ye not offer: for it shall not be acceptable for you:

20: никакого [животного], на котором есть порок, не приносите; ибо это не приобретет вам благоволения.
22:20
πάντα πας all; every
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
ἔχῃ εχω have; hold
μῶμον μωμος flaw
ἐν εν in
αὐτῷ αυτος he; him
οὐ ου not
προσάξουσιν προσαγω lead toward; head toward
κυρίῳ κυριος lord; master
διότι διοτι because; that
οὐ ου not
δεκτὸν δεκτος acceptable
ἔσται ειμι be
ὑμῖν υμιν you
22:20
כֹּ֛ל kˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בֹּ֥ו bˌô בְּ in
מ֖וּם mˌûm מאוּם blemish
לֹ֣א lˈō לֹא not
תַקְרִ֑יבוּ ṯaqrˈîvû קרב approach
כִּי־ kî- כִּי that
לֹ֥א lˌō לֹא not
לְ lᵊ לְ to
רָצֹ֖ון rāṣˌôn רָצֹון pleasure
יִהְיֶ֥ה yihyˌeh היה be
לָכֶֽם׃ lāḵˈem לְ to
22:20. si maculam habuerit non offeretis neque erit acceptabile
If it have a blemish you shall not offer it: neither shall it be acceptable.
22:20. If it has a blemish, you shall not offer it, and it shall not be acceptable.
22:20. [But] whatsoever hath a blemish, [that] shall ye not offer: for it shall not be acceptable for you.
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Adam Clarke: Commentary on the Bible - 1831
22:20: Whatsoever hath a blemish - The same perfection is required in the sacrifice that was required in the priest; see on Lev 22:2 (note), and the notes on Leviticus 21 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:20: Lev 22:25; Deu 15:21, Deu 17:1; Mal 1:8, Mal 1:13, Mal 1:14
John Gill
22:20 For whatsoever hath a blemish, that shall ye not offer,.... Which is the general rule, the particulars of which are after given, and which has been imitated by the Heathens. The Egyptians, as they only sacrificed the males of beeves, so they were very curious in examining them, that they might be entirely pure and perfect (s); and it was a custom among the Romans, that such sheep should be chosen for sacrifice, in which there was nothing wanting (t); and so, among the Grecians, Homer (u) speaks of perfect goats offered in sacrifice to appease the gods:
for it shall not be acceptable for you; be grateful to God, and accepted by him on their account, if blemished; see Mal 1:13.
(s) Heredot. Euterpe, sive, l. 2. c. 38. (t) Servius in Virgil. Aeneid. l. 4. (u) Iliad. 1. ver. 66.
22:2122:21: Եւ այր՝ որ մատուցանիցէ զպատարագս իւր ըստ ամենայն խոստովանութեան իւրեանց, կամ ըստ ամենայն կամաց իւրեանց զոհ փրկութեան Տեառն, ուխտեալ ո՛ւխտ, կամ ըստ կամա՛ց կամ ՚ի տօնս ձեր, յանդւոց կամ յօդեաց, անարա՛տ լինիցի յընդունելութիւն. ամենայն արատ մի՛ լիցի ՚ի նմա։
21 Եթէ որեւէ մէկը Տիրոջը փրկութեան զոհ մատուցի ըստ իր ուխտի կամ ըստ իր ցանկութեան, լինի դա արուած ուխտ թէ կամաւոր զոհաբերութիւն եւ կամ տօնի առթիւ արուած զոհաբերութիւն, ապա արջառների կամ ոչխարների նախրից բերուած կենդանին ընդունելի կը լինի, եթէ այն արատաւոր չէ: Այն ոչ մի արատ չպէտք է ունենայ:
21 Եւ ուխտ կատարելու համար կամ կամաւոր ընծայի համար, ով որ արջառներէն կամ ոչխարներէն Տէրոջը խաղաղութեան զոհ մատուցանելու ըլլայ, մատուցուածը անարատ պէտք է ըլլայ, որպէս զի ընդունուի. բնաւ արատ մը պէտք չէ ըլլայ անոր վրայ։
Եւ այր որ մատուցանիցէ [352]զպատարագս իւր ըստ ամենայն խոստովանութեան իւրեանց, կամ ըստ ամենայն կամաց իւրեանց զոհ փրկութեան Տեառն, ուխտեալ ուխտ, կամ ըստ կամաց կամ ի տօնս ձեր``, յանդւոց կամ յօդեաց, անարատ լինիցի յընդունելութիւն. ամենայն արատ մի՛ լիցի ի նմա:

22:21: Եւ այր՝ որ մատուցանիցէ զպատարագս իւր ըստ ամենայն խոստովանութեան իւրեանց, կամ ըստ ամենայն կամաց իւրեանց զոհ փրկութեան Տեառն, ուխտեալ ո՛ւխտ, կամ ըստ կամա՛ց կամ ՚ի տօնս ձեր, յանդւոց կամ յօդեաց, անարա՛տ լինիցի յընդունելութիւն. ամենայն արատ մի՛ լիցի ՚ի նմա։
21 Եթէ որեւէ մէկը Տիրոջը փրկութեան զոհ մատուցի ըստ իր ուխտի կամ ըստ իր ցանկութեան, լինի դա արուած ուխտ թէ կամաւոր զոհաբերութիւն եւ կամ տօնի առթիւ արուած զոհաբերութիւն, ապա արջառների կամ ոչխարների նախրից բերուած կենդանին ընդունելի կը լինի, եթէ այն արատաւոր չէ: Այն ոչ մի արատ չպէտք է ունենայ:
21 Եւ ուխտ կատարելու համար կամ կամաւոր ընծայի համար, ով որ արջառներէն կամ ոչխարներէն Տէրոջը խաղաղութեան զոհ մատուցանելու ըլլայ, մատուցուածը անարատ պէտք է ըլլայ, որպէս զի ընդունուի. բնաւ արատ մը պէտք չէ ըլլայ անոր վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2121: И если кто приносит мирную жертву Господу, исполняя обет, или по усердию, из крупного скота или из мелкого, то [жертва должна быть] без порока, чтоб быть угодною [Богу]: никакого порока не должно быть на ней;
22:21 καὶ και and; even ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἂν αν perhaps; ever προσενέγκῃ προσφερω offer; bring to θυσίαν θυσια immolation; sacrifice σωτηρίου σωτηριος salvation; saving τῷ ο the κυρίῳ κυριος lord; master διαστείλας διαστελλω enjoin; distinctly command εὐχὴν ευχη wish; vow κατὰ κατα down; by αἵρεσιν αιρεσις section; sect ἢ η or; than ἐν εν in ταῖς ο the ἑορταῖς εορτη festival; feast ὑμῶν υμων your ἐκ εκ from; out of τῶν ο the βουκολίων βουκολιον or; than ἐκ εκ from; out of τῶν ο the προβάτων προβατον sheep ἄμωμον αμωμος flawless; blameless ἔσται ειμι be εἰς εις into; for δεκτόν δεκτος acceptable πᾶς πας all; every μῶμος μωμος flaw οὐκ ου not ἔσται ειμι be ἐν εν in αὐτῷ αυτος he; him
22:21 וְ wᵊ וְ and אִ֗ישׁ ʔˈîš אִישׁ man כִּֽי־ kˈî- כִּי that יַקְרִ֤יב yaqrˈîv קרב approach זֶֽבַח־ zˈevaḥ- זֶבַח sacrifice שְׁלָמִים֙ šᵊlāmîm שֶׁלֶם final offer לַ la לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH לְ lᵊ לְ to פַלֵּא־ fallē- פלא be miraculous נֶ֨דֶר֙ nˈeḏer נֶדֶר vow אֹ֣ו ʔˈô אֹו or לִ li לְ to נְדָבָ֔ה nᵊḏāvˈā נְדָבָה free will בַּ ba בְּ in † הַ the בָּקָ֖ר bbāqˌār בָּקָר cattle אֹ֣ו ʔˈô אֹו or בַ va בְּ in † הַ the צֹּ֑אן ṣṣˈōn צֹאן cattle תָּמִ֤ים tāmˈîm תָּמִים complete יִֽהְיֶה֙ yˈihyeh היה be לְ lᵊ לְ to רָצֹ֔ון rāṣˈôn רָצֹון pleasure כָּל־ kol- כֹּל whole מ֖וּם mˌûm מאוּם blemish לֹ֥א lˌō לֹא not יִהְיֶה־ yihyeh- היה be בֹּֽו׃ bˈô בְּ in
22:21. homo qui obtulerit victimam pacificorum Domino vel vota solvens vel sponte offerens tam de bubus quam de ovibus inmaculatum offeret ut acceptabile sit omnis macula non erit in eoThe man that offereth a victim of peace offerings to the Lord, either paying his vows, or offering of his own accord, whether of beeves or of sheep, shall offer it without blemish, that it may be acceptable. There shall be no blemish in it.
21. And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish a vow, or for a freewill offering, of the herd or of the flock, it shall be perfect to be accepted; there shall be no blemish therein.
22:21. The man who will have offered a victim of peace offerings to the Lord, either fulfilling his vows or offering spontaneously, whether of oxen, or of sheep, shall offer what is immaculate, so that it may be acceptable. There shall be no blemish in it.
22:21. And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish [his] vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein.
And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish [his] vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein:

21: И если кто приносит мирную жертву Господу, исполняя обет, или по усердию, из крупного скота или из мелкого, то [жертва должна быть] без порока, чтоб быть угодною [Богу]: никакого порока не должно быть на ней;
22:21
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
ἂν αν perhaps; ever
προσενέγκῃ προσφερω offer; bring to
θυσίαν θυσια immolation; sacrifice
σωτηρίου σωτηριος salvation; saving
τῷ ο the
κυρίῳ κυριος lord; master
διαστείλας διαστελλω enjoin; distinctly command
εὐχὴν ευχη wish; vow
κατὰ κατα down; by
αἵρεσιν αιρεσις section; sect
η or; than
ἐν εν in
ταῖς ο the
ἑορταῖς εορτη festival; feast
ὑμῶν υμων your
ἐκ εκ from; out of
τῶν ο the
βουκολίων βουκολιον or; than
ἐκ εκ from; out of
τῶν ο the
προβάτων προβατον sheep
ἄμωμον αμωμος flawless; blameless
ἔσται ειμι be
εἰς εις into; for
δεκτόν δεκτος acceptable
πᾶς πας all; every
μῶμος μωμος flaw
οὐκ ου not
ἔσται ειμι be
ἐν εν in
αὐτῷ αυτος he; him
22:21
וְ wᵊ וְ and
אִ֗ישׁ ʔˈîš אִישׁ man
כִּֽי־ kˈî- כִּי that
יַקְרִ֤יב yaqrˈîv קרב approach
זֶֽבַח־ zˈevaḥ- זֶבַח sacrifice
שְׁלָמִים֙ šᵊlāmîm שֶׁלֶם final offer
לַ la לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
פַלֵּא־ fallē- פלא be miraculous
נֶ֨דֶר֙ nˈeḏer נֶדֶר vow
אֹ֣ו ʔˈô אֹו or
לִ li לְ to
נְדָבָ֔ה nᵊḏāvˈā נְדָבָה free will
בַּ ba בְּ in
הַ the
בָּקָ֖ר bbāqˌār בָּקָר cattle
אֹ֣ו ʔˈô אֹו or
בַ va בְּ in
הַ the
צֹּ֑אן ṣṣˈōn צֹאן cattle
תָּמִ֤ים tāmˈîm תָּמִים complete
יִֽהְיֶה֙ yˈihyeh היה be
לְ lᵊ לְ to
רָצֹ֔ון rāṣˈôn רָצֹון pleasure
כָּל־ kol- כֹּל whole
מ֖וּם mˌûm מאוּם blemish
לֹ֥א lˌō לֹא not
יִהְיֶה־ yihyeh- היה be
בֹּֽו׃ bˈô בְּ in
22:21. homo qui obtulerit victimam pacificorum Domino vel vota solvens vel sponte offerens tam de bubus quam de ovibus inmaculatum offeret ut acceptabile sit omnis macula non erit in eo
The man that offereth a victim of peace offerings to the Lord, either paying his vows, or offering of his own accord, whether of beeves or of sheep, shall offer it without blemish, that it may be acceptable. There shall be no blemish in it.
22:21. The man who will have offered a victim of peace offerings to the Lord, either fulfilling his vows or offering spontaneously, whether of oxen, or of sheep, shall offer what is immaculate, so that it may be acceptable. There shall be no blemish in it.
22:21. And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish [his] vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-24: Перечисление недостатков, делающих животное негодным к жертвоприношению. Один из 3-х видов жертвы мирной — жертва усердия (nedabah) почиталась почему-то ниже других видов: в жертву усердия позволялось приносить животное не вполне нормально сформированное.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:21: peace: Lev 3:1, Lev 3:6, Lev 7:11-38
to accomplish: Gen 28:20, Gen 35:1-3; Num 15:3, Num 15:8; Deu 23:21-23; Psa 50:14; Pro 7:14; Ecc 5:4, Ecc 5:5
sheep: or, goats
it shall be perfect: This law is so founded on the nature of the thing itself, that it has been in force among all nations that sacrificed victims to their deities.
Carl Friedrich Keil and Franz Delitzsch
22:21
Every peace-offering was also to be faultless, whether brought "to fulfil a special (important) vow" (cf. Num 15:3, Num 15:8 : פּלּא, from פּלא to be great, distinguished, wonderful), or as a freewill gift; that is to say, it was to be free from such faults as blindness, or a broken limb (from lameness therefore: Deut 15:21), or cutting (i.e., mutilation, answering to חרוּם Lev 21:18), or an abscess (יבּלת, from יבל to flow, probably a flowing suppurating abscess).
John Gill
22:21 And whosoever offereth a sacrifice of peace offering unto the Lord,.... This, as Ben Gersom observes, is distinguished from a burnt offering; for though it was to be perfect, and without blemish, yet not obliged to be a male as that, Lev 3:1. This was either by way of thanksgiving for mercies received, Lev 7:12, or
to accomplish his vow; made in any distress, that if God would deliver him, then he would offer such a sacrifice:
or a freewill offering; either on account of favours received, or in order to obtain them: which sacrifice, whether
in beeves or sheep; whether in bullocks or sheep, under which are comprehended goats, both being of the flock, Lev 22:19,
Tit shall be perfect to be accepted; perfect in all its parts, not only in those that are without and obvious to view, but in those that are within: wherefore the Jewish writers say (w), if it had but one kidney, or the spleen was consumed, it was unfit for the altar; wherefore, in order to be an acceptable sacrifice to God, it was to be complete in all respects:
there shall be no blemish therein; which is repeated for the confirmation of it, and that it might be observed. Such sacrifices were typical of Christ, the immaculate Lamb of God, who offered himself without spot to him, 1Pet 1:19; and shows that no sacrifice of man's can be so acceptable to God as to atone for him, since none of theirs are perfect, and without blemish.
(w) Maimon. Hilchot Issure Mizbeach, c. 2. sect. 11.
22:2222:22: Զկոյրն, կամ զկաղն, կամ զբեկն, կամ զլեզուատ, կամ զմարմառոտ, կամ զքոսոտ, կամ զերքոյնոտ, մի՛ մատուցանիցեն զայն Տեառն, եւ յողջակէզ՝ ո՛չ տայցէք ՚ի նոցանէ ՚ի սեղան Տեառն[1108]։ [1108] Այլք. Կամ զորքինոտ՝ մի՛ մատու՛՛։
22 Կոյր, կաղ, ջարդուածք ունեցող, լեզուն կտրած կամ ուռուցք ունեցող, քոսոտ կամ քոր ունեցող անասուն թող չմատուցեն Տիրոջը. դրանցից Տիրոջ զոհասեղանին ողջակէզ չբերէք:
22 Կոյր կամ մէկ կողմը կոտրած կամ կտրուած կամ խաղաւարտ ունեցող կամ քոսոտ կամ որքիւնոտ եղածներէն Տէրոջը պէտք չէ մատուցանէք, ոչ ալ ասոնցմէ Տէրոջը պատարագի համար սեղանին վրայ պէտք է դնէք։
Զկոյրն կամ զկաղն կամ զբեկն կամ [353]զլեզուատ կամ զմարմառոտ կամ զքոսոտ կամ զորքինոտ, մի՛ մատուցանիցեն զայն Տեառն. եւ յողջակէզ ոչ տայցէք ի նոցանէ ի սեղան Տեառն:

22:22: Զկոյրն, կամ զկաղն, կամ զբեկն, կամ զլեզուատ, կամ զմարմառոտ, կամ զքոսոտ, կամ զերքոյնոտ, մի՛ մատուցանիցեն զայն Տեառն, եւ յողջակէզ՝ ո՛չ տայցէք ՚ի նոցանէ ՚ի սեղան Տեառն[1108]։
[1108] Այլք. Կամ զորքինոտ՝ մի՛ մատու՛՛։
22 Կոյր, կաղ, ջարդուածք ունեցող, լեզուն կտրած կամ ուռուցք ունեցող, քոսոտ կամ քոր ունեցող անասուն թող չմատուցեն Տիրոջը. դրանցից Տիրոջ զոհասեղանին ողջակէզ չբերէք:
22 Կոյր կամ մէկ կողմը կոտրած կամ կտրուած կամ խաղաւարտ ունեցող կամ քոսոտ կամ որքիւնոտ եղածներէն Տէրոջը պէտք չէ մատուցանէք, ոչ ալ ասոնցմէ Տէրոջը պատարագի համար սեղանին վրայ պէտք է դնէք։
zohrab-1805▾ eastern-1994▾ western am▾
22:2222: [животного] слепого, или поврежденного, или уродливого, или больного, или коростового, или паршивого, таких не приносите Господу и в жертву не давайте их на жертвенник Господень;
22:22 τυφλὸν τυφλος blind ἢ η or; than συντετριμμένον συντριβω fracture; smash ἢ η or; than γλωσσότμητον γλωσσοτμητος or; than μυρμηκιῶντα μυρμηκιαω or; than ψωραγριῶντα ψωραγριαω or; than λιχῆνας λειχην have; hold οὐ ου not προσάξουσιν προσαγω lead toward; head toward ταῦτα ουτος this; he τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even εἰς εις into; for κάρπωσιν καρπωσις not δώσετε διδωμι give; deposit ἀπ᾿ απο from; away αὐτῶν αυτος he; him ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar τῷ ο the κυρίῳ κυριος lord; master
22:22 עַוֶּרֶת֩ ʕawwerˌeṯ עַוֶּרֶת blindness אֹ֨ו ʔˌô אֹו or שָׁב֜וּר šāvˈûr שָׁבוּר fracture אֹו־ ʔô- אֹו or חָר֣וּץ ḥārˈûṣ חָרוּץ cut אֹֽו־ ʔˈô- אֹו or יַבֶּ֗לֶת yabbˈeleṯ יַבֶּלֶת wart אֹ֤ו ʔˈô אֹו or גָרָב֙ ḡārˌāv גָּרָב mange אֹ֣ו ʔˈô אֹו or יַלֶּ֔פֶת yallˈefeṯ יַלֶּפֶת ringworm לֹא־ lō- לֹא not תַקְרִ֥יבוּ ṯaqrˌîvû קרב approach אֵ֖לֶּה ʔˌēlleh אֵלֶּה these לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אִשֶּׁ֗ה ʔiššˈeh אִשֶּׁה fire offering לֹא־ lō- לֹא not תִתְּנ֥וּ ṯittᵊnˌû נתן give מֵהֶ֛ם mēhˈem מִן from עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
22:22. si caecum fuerit si fractum si cicatricem habens si papulas aut scabiem vel inpetiginem non offeretis ea Domino neque adolebitis ex eis super altare DominiIf it be blind, or broken, or have a scar or blisters, or a scab, or a dry scurf: you shall not offer them to the Lord, nor burn any thing of them upon the Lord's altar.
22. Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD.
22:22. If it is blind, or if it is broken, or if it has a scar, or if it is has a boil, or a skin disease or infection, you shall not offer these to the Lord, nor shall you burn any of these upon the altar of the Lord.
22:22. Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD.
Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD:

22: [животного] слепого, или поврежденного, или уродливого, или больного, или коростового, или паршивого, таких не приносите Господу и в жертву не давайте их на жертвенник Господень;
22:22
τυφλὸν τυφλος blind
η or; than
συντετριμμένον συντριβω fracture; smash
η or; than
γλωσσότμητον γλωσσοτμητος or; than
μυρμηκιῶντα μυρμηκιαω or; than
ψωραγριῶντα ψωραγριαω or; than
λιχῆνας λειχην have; hold
οὐ ου not
προσάξουσιν προσαγω lead toward; head toward
ταῦτα ουτος this; he
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
εἰς εις into; for
κάρπωσιν καρπωσις not
δώσετε διδωμι give; deposit
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τῷ ο the
κυρίῳ κυριος lord; master
22:22
עַוֶּרֶת֩ ʕawwerˌeṯ עַוֶּרֶת blindness
אֹ֨ו ʔˌô אֹו or
שָׁב֜וּר šāvˈûr שָׁבוּר fracture
אֹו־ ʔô- אֹו or
חָר֣וּץ ḥārˈûṣ חָרוּץ cut
אֹֽו־ ʔˈô- אֹו or
יַבֶּ֗לֶת yabbˈeleṯ יַבֶּלֶת wart
אֹ֤ו ʔˈô אֹו or
גָרָב֙ ḡārˌāv גָּרָב mange
אֹ֣ו ʔˈô אֹו or
יַלֶּ֔פֶת yallˈefeṯ יַלֶּפֶת ringworm
לֹא־ lō- לֹא not
תַקְרִ֥יבוּ ṯaqrˌîvû קרב approach
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אִשֶּׁ֗ה ʔiššˈeh אִשֶּׁה fire offering
לֹא־ lō- לֹא not
תִתְּנ֥וּ ṯittᵊnˌû נתן give
מֵהֶ֛ם mēhˈem מִן from
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
22:22. si caecum fuerit si fractum si cicatricem habens si papulas aut scabiem vel inpetiginem non offeretis ea Domino neque adolebitis ex eis super altare Domini
If it be blind, or broken, or have a scar or blisters, or a scab, or a dry scurf: you shall not offer them to the Lord, nor burn any thing of them upon the Lord's altar.
22:22. If it is blind, or if it is broken, or if it has a scar, or if it is has a boil, or a skin disease or infection, you shall not offer these to the Lord, nor shall you burn any of these upon the altar of the Lord.
22:22. Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD, nor make an offering by fire of them upon the altar unto the LORD.
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Albert Barnes: Notes on the Bible - 1834
22:22: Compare Lev 21:19; Deu 15:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:22: Blind: Lev 22:20, Lev 21:18-21; Mal 1:8
an offering: Lev 1:9, Lev 1:13, Lev 3:3, Lev 3:5
John Gill
22:22 Blind, or broken, or maimed,.... Which is "blind" of one eye, or both: and so the Egyptians, as they would not sacrifice any of their oxen that had any blemishes on them, and were of a different colour, or changed in their form, so likewise such that were deprived of either of their eyes (x). Some, as Aben Ezra observes, restrain that which is "broken" to its being broken in the head; but others interpret it of any fracture of the foot, as well as the head, and even of the tail, side, or rib; though others think, that such fractures as were not open and visible are excepted, as that of the rib; so Gersom; and with the Heathens, as Pliny (y) would have remarked, as they were not used to sacrifice calves, brought on men's shoulders, so neither anything that halted: that which is maimed some understand of that whose foot is broken, as Aben Ezra also remarks; but the word is by the Septuagint rendered, "cut in the tongue"; and the Targum of Jonathan, "whose eyebrows are smitten"; and Jarchi seems to take in both, interpreting it the eyebrow which is cut or broken, and so the lip, which is cut or broken: but it is rather to be understood more generally of its being maimed or mutilated in any part of it; so with the Heathens, as Porphyry (z) affirms, beasts that were mutilated were not to be sacrificed; and in the Comedian (a), a sacrifice is objected to, because it had no tail; upon which the Scholiast observes, that whatever was mutilated was not offered in sacred services, nor was any thing imperfect or unsound sacrificed to the gods; and particularly Servius (b) remarks, if their tongues were cut or slit; which illustrates the Septuagint version, which is observed by Grotius:
or having a wen: or full of warts, as others; the Targum of Jonathan is, whose eyes are smitten with a mixture of white and black; and so Gersom interprets it of a like defect in the eye, in the white of the eye; for he says, if it was in the black or pupil of the eye, the eye would be blind:
or scurvy or scabbed: the same of those in men; See Gill on Lev 21:20,
ye shall not offer these unto the Lord; any creatures defective in any of these instances; three times this is said, as Jarchi observes, to make them careful concerning the sanctification of them, and concerning the slaying of them, and concerning the sprinkling of their blood:
nor make an offering by fire of them upon the altar unto the Lord; a burnt offering on the altar of burnt offering, or burn the fat of them upon it.
(x) Chaeremon. apud Porphyr. de Abstinentia, l. 4. sect. 7. (y) Nat. Hist. l. 8. c. 45. (z) De Abstinentia, l. 2. sect. 23. (a) Aristoph. Acharnens. ver. 784. (b) In Virgil. Aeneid. l. 6.
22:2322:23: Զարջառ եւ զոչխար՝ զակընջատ, կամ զկրճատ՝ քե՛զ արասցես ՚ի զենլիս. եւ յուխտ քո մի՛ լիցի ընդունելի[1109]։ [1109] Այլք. Արասցես զենլիս, եւ յուխտ քո մի լինիցին։
23 Ականջը կտրած կամ պոչատ արջառն ու ոչխարը կարող ես իբրեւ կամաւոր ընծայ մորթել, բայց դա քո արած ուխտի համար ընդունելի չէ:
23 Բայց անդամներուն մէջ աւելորդ մաս մը կամ պակասութիւն ունեցող զուարակը կամ ոչխարը կամաւոր ընծայի համար կրնաք մատուցանել, սակայն ուխտի համար պիտի չընդունուի այն։
Զարջառ եւ զոչխար [354]զականջատ կամ զկրճատ` քեզ արասցես ի զենլիս``, եւ յուխտս քո մի՛ լիցին ընդունելի:

22:23: Զարջառ եւ զոչխար՝ զակընջատ, կամ զկրճատ՝ քե՛զ արասցես ՚ի զենլիս. եւ յուխտ քո մի՛ լիցի ընդունելի[1109]։
[1109] Այլք. Արասցես զենլիս, եւ յուխտ քո մի լինիցին։
23 Ականջը կտրած կամ պոչատ արջառն ու ոչխարը կարող ես իբրեւ կամաւոր ընծայ մորթել, բայց դա քո արած ուխտի համար ընդունելի չէ:
23 Բայց անդամներուն մէջ աւելորդ մաս մը կամ պակասութիւն ունեցող զուարակը կամ ոչխարը կամաւոր ընծայի համար կրնաք մատուցանել, սակայն ուխտի համար պիտի չընդունուի այն։
zohrab-1805▾ eastern-1994▾ western am▾
22:2323: тельца и агнца с членами, несоразмерно длинными или короткими, в жертву усердия принести можешь; а если по обету, то это не угодно будет [Богу];
22:23 καὶ και and; even μόσχον μοσχος calf ἢ η or; than πρόβατον προβατον sheep ὠτότμητον ωτοτμητος or; than κολοβόκερκον κολοβοκερκος victim ποιήσεις ποιεω do; make αὐτὰ αυτος he; him σεαυτῷ σεαυτου of yourself εἰς εις into; for δὲ δε though; while εὐχήν ευχη wish; vow σου σου of you; your οὐ ου not δεχθήσεται δεχομαι accept; take
22:23 וְ wᵊ וְ and שֹׁ֥ור šˌôr שֹׁור bullock וָ wā וְ and שֶׂ֖ה śˌeh שֶׂה lamb שָׂר֣וּעַ śārˈûₐʕ שׂרע deform וְ wᵊ וְ and קָל֑וּט qālˈûṭ קלט stunt נְדָבָה֙ nᵊḏāvˌā נְדָבָה free will תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make אֹתֹ֔ו ʔōṯˈô אֵת [object marker] וּ û וְ and לְ lᵊ לְ to נֵ֖דֶר nˌēḏer נֶדֶר vow לֹ֥א lˌō לֹא not יֵרָצֶֽה׃ yērāṣˈeh רצה like
22:23. bovem et ovem aure et cauda amputatis voluntarie offerre potes votum autem ex his solvi non potestAn ox or a sheep, that hath the ear and the tail cut off, thou mayst offer voluntarily: but a vow may not be paid with them.
23. Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted.
22:23. An ox or a sheep, having an amputated ear or tail, you are able to offer voluntarily, but a vow is not able to be fulfilled by these.
22:23. Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer [for] a freewill offering; but for a vow it shall not be accepted.
Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer [for] a freewill offering; but for a vow it shall not be accepted:

23: тельца и агнца с членами, несоразмерно длинными или короткими, в жертву усердия принести можешь; а если по обету, то это не угодно будет [Богу];
22:23
καὶ και and; even
μόσχον μοσχος calf
η or; than
πρόβατον προβατον sheep
ὠτότμητον ωτοτμητος or; than
κολοβόκερκον κολοβοκερκος victim
ποιήσεις ποιεω do; make
αὐτὰ αυτος he; him
σεαυτῷ σεαυτου of yourself
εἰς εις into; for
δὲ δε though; while
εὐχήν ευχη wish; vow
σου σου of you; your
οὐ ου not
δεχθήσεται δεχομαι accept; take
22:23
וְ wᵊ וְ and
שֹׁ֥ור šˌôr שֹׁור bullock
וָ וְ and
שֶׂ֖ה śˌeh שֶׂה lamb
שָׂר֣וּעַ śārˈûₐʕ שׂרע deform
וְ wᵊ וְ and
קָל֑וּט qālˈûṭ קלט stunt
נְדָבָה֙ nᵊḏāvˌā נְדָבָה free will
תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
וּ û וְ and
לְ lᵊ לְ to
נֵ֖דֶר nˌēḏer נֶדֶר vow
לֹ֥א lˌō לֹא not
יֵרָצֶֽה׃ yērāṣˈeh רצה like
22:23. bovem et ovem aure et cauda amputatis voluntarie offerre potes votum autem ex his solvi non potest
An ox or a sheep, that hath the ear and the tail cut off, thou mayst offer voluntarily: but a vow may not be paid with them.
22:23. An ox or a sheep, having an amputated ear or tail, you are able to offer voluntarily, but a vow is not able to be fulfilled by these.
22:23. Either a bullock or a lamb that hath any thing superfluous or lacking in his parts, that mayest thou offer [for] a freewill offering; but for a vow it shall not be accepted.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
22:23: That hath anything superfluous or lacking - The term שרוע sarua signifies any thing extended beyond the usual size, and the term קלוט kalut signifies any thing unusually contracted; and both mean any monstrosity, whether in redundance or defect. Such things, it seems, might be offered for a freewill-offering, because that was not prescribed by the law; God left it to a man's piety and gratitude to offer such additional gifts as he could: what the law required was indispensably necessary, because it pointed out the Gospel economy; but he that made a vow to offer such a sacrifice as the law had not required, could of course bring an imperfect offering. Some contend that the last clause of this verse should be thus read: If thou offer it either for a freewill-offering, or for a vow, it shall not be accepted. It was the opinion of the Jews, and it appears to be correct, that none of these imperfect animals were ever offered on the altar; but the person who made the freewill-offering of such things as he had, sold the animal, and gave its price for the support of the sanctuary.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:23: lamb: or, kid
superfluous: Lev 21:18
Carl Friedrich Keil and Franz Delitzsch
22:23
As a voluntary peace-offering they might indeed offer an ox or sheep that was רקלוּט שׂרוּע, "stretched out and drawn together," i.e., with the whole body or certain limbs either too large or too small;
(Note: In explanation of these words Knobel very properly remarks, that with the Greeks the sacrificial animal was required to be ἀφελής (Pollux i. 1, 26), upon which Hesychius observes, μήτε πλεονάζων μήτε δέων τι τοῦ σώματος.)
but such an animal could not be acceptable as a votive offering.
John Gill
22:23 Either a bullock, or a lamb that hath anything superfluous,
or lacking in its parts,.... That has either more members than it should have, as five feet, or two gristles in an ear, as Gersom says, or has fewer than it should have; or, as Jarchi, that has one member longer or shorter than another, as the leg or thigh; according to the Targum of Jonathan, that is redundant in its testicles, or deficient therein; the Septuagint version is, that hath its ear or its tail cut; and so the Vulgate Latin version:
that mayest thou offer for a freewill offering: for the repair of the sanctuary or temple, as Jarchi and Gersom; money, or the value of the sacrifices, might be given to the priests for that use, but according to them might not be offered upon the altar: but it rather seems to be an exception to the above law, and allows of the sacrifice of them for freewill offering, though not for a vow, as it follows
but for a vow it shall not be accepted; because the other was according to a man's will and pleasure, and he might bring what he would on that account; but when he made a vow that he would offer such a sacrifice, it must be of creatures that were perfect, and without blemish.
Robert Jamieson, A. R. Fausset and David Brown
22:23 that mayest thou offer, &c.--The passage should be rendered thus: "if thou offer it either for a freewill offering, or for a vow, it shall not be accepted." This sacrifice being required to be "without blemish" [Lev 22:19], symbolically implied that the people of God were to dedicate themselves wholly with sincere purposes of heart, and its being required to be "perfect to be accepted" [Lev 22:21], led them typically to Him without whom no sacrifice could be offered acceptable to God.
22:2422:24: Զթաղամսաւորն, եւ զմայլեալն, եւ զքածաւարոտն, եւ զհատեալն, մի՛ մատուցանիցես Տեառն. եւ յերկրի ձերում մի՛ առնիցէք[1110]։ [1110] Ոմանք. Զթաղասմաւորն, եւ զմալեալն։
24 Ամորձիքը ճմլուած, ճզմուած, կռտած կամ կտրած կենդանին Տիրոջը չմատուցէք եւ ձեր բնակած երկրում նման բաներ չանէք:
24 Ամորձիքը ճմլուածը կամ ճզմուածը կամ փրցուածը կամ կտրուածը մի՛ մատուցանէք Տէրոջը եւ ձեր երկրին մէջ մի՛ ընէք այս բաները։
Զթաղամսաւորն եւ զմալեալն եւ զքածաւարոտն եւ զհատեալն, մի՛ մատուցանիցես Տեառն. եւ յերկրի ձերում մի՛ առնիցէք:

22:24: Զթաղամսաւորն, եւ զմայլեալն, եւ զքածաւարոտն, եւ զհատեալն, մի՛ մատուցանիցես Տեառն. եւ յերկրի ձերում մի՛ առնիցէք[1110]։
[1110] Ոմանք. Զթաղասմաւորն, եւ զմալեալն։
24 Ամորձիքը ճմլուած, ճզմուած, կռտած կամ կտրած կենդանին Տիրոջը չմատուցէք եւ ձեր բնակած երկրում նման բաներ չանէք:
24 Ամորձիքը ճմլուածը կամ ճզմուածը կամ փրցուածը կամ կտրուածը մի՛ մատուցանէք Տէրոջը եւ ձեր երկրին մէջ մի՛ ընէք այս բաները։
zohrab-1805▾ eastern-1994▾ western am▾
22:2424: [животного], у которого ятра раздавлены, разбиты, оторваны или вырезаны, не приносите Господу и в земле вашей не делайте [сего];
22:24 θλαδίαν θλαδιας and; even ἐκτεθλιμμένον εκθλιβω and; even ἐκτομίαν εκτομιας and; even ἀπεσπασμένον αποσπαω draw out οὐ ου not προσάξεις προσαγω lead toward; head toward αὐτὰ αυτος he; him τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ὑμῶν υμων your οὐ ου not ποιήσετε ποιεω do; make
22:24 וּ û וְ and מָע֤וּךְ māʕˈûḵ מעך squeeze וְ wᵊ וְ and כָתוּת֙ ḵāṯûṯ כתת crush וְ wᵊ וְ and נָת֣וּק nāṯˈûq נתק pull off וְ wᵊ וְ and כָר֔וּת ḵārˈûṯ כרת cut לֹ֥א lˌō לֹא not תַקְרִ֖יבוּ ṯaqrˌîvû קרב approach לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וּֽ ˈû וְ and בְ vᵊ בְּ in אַרְצְכֶ֖ם ʔarṣᵊḵˌem אֶרֶץ earth לֹ֥א lˌō לֹא not תַעֲשֽׂוּ׃ ṯaʕᵃśˈû עשׂה make
22:24. omne animal quod vel contritis vel tunsis vel sectis ablatisque testiculis est non offeretis Domino et in terra vestra hoc omnino ne faciatisyou shall not offer to the Lord any beast that hath the testicles bruised, or crushed, or cut and taken away: neither shall you do any such things in your land.
24. That which hath its stones bruised, or crushed, or broken, or cut, ye shall not offer unto the LORD; neither shall ye do in your land.
22:24. You shall not offer to the Lord any animal which has the testicles bruised, or crushed, or cut and taken away, and you shall not cause any of these things in your land.
22:24. Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut; neither shall ye make [any offering thereof] in your land.
Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut; neither shall ye make [any offering thereof] in your land:

24: [животного], у которого ятра раздавлены, разбиты, оторваны или вырезаны, не приносите Господу и в земле вашей не делайте [сего];
22:24
θλαδίαν θλαδιας and; even
ἐκτεθλιμμένον εκθλιβω and; even
ἐκτομίαν εκτομιας and; even
ἀπεσπασμένον αποσπαω draw out
οὐ ου not
προσάξεις προσαγω lead toward; head toward
αὐτὰ αυτος he; him
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ὑμῶν υμων your
οὐ ου not
ποιήσετε ποιεω do; make
22:24
וּ û וְ and
מָע֤וּךְ māʕˈûḵ מעך squeeze
וְ wᵊ וְ and
כָתוּת֙ ḵāṯûṯ כתת crush
וְ wᵊ וְ and
נָת֣וּק nāṯˈûq נתק pull off
וְ wᵊ וְ and
כָר֔וּת ḵārˈûṯ כרת cut
לֹ֥א lˌō לֹא not
תַקְרִ֖יבוּ ṯaqrˌîvû קרב approach
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וּֽ ˈû וְ and
בְ vᵊ בְּ in
אַרְצְכֶ֖ם ʔarṣᵊḵˌem אֶרֶץ earth
לֹ֥א lˌō לֹא not
תַעֲשֽׂוּ׃ ṯaʕᵃśˈû עשׂה make
22:24. omne animal quod vel contritis vel tunsis vel sectis ablatisque testiculis est non offeretis Domino et in terra vestra hoc omnino ne faciatis
you shall not offer to the Lord any beast that hath the testicles bruised, or crushed, or cut and taken away: neither shall you do any such things in your land.
22:24. You shall not offer to the Lord any animal which has the testicles bruised, or crushed, or cut and taken away, and you shall not cause any of these things in your land.
22:24. Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut; neither shall ye make [any offering thereof] in your land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: По раввинам, запрещает всякую кастрацию (людей и животных).
Adam Clarke: Commentary on the Bible - 1831
22:24: Bruised, or crushed, or broken, or cut - That is, no bullock or lamb that is injured in any of the above ways, shall be offered unto the Lord.
Albert Barnes: Notes on the Bible - 1834
22:24: The literal meaning of the passage in italics is, and this shall ye not do in your land. It appears to have been understood by the Jews as a prohibition of the mutilation of animals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:24: broken: or, cut, Lev 22:20; Deu 23:1
Carl Friedrich Keil and Franz Delitzsch
22:24
Castrated animals were not to be sacrificed, nor in fact to be kept in the land at all. מעוּך compressus, θλιβίας, an animal with the stones crushed; כּתוּת contusus, θλασίας, with them beaten to pieces; נתוּק avulsus, σπάδων, with them twisted off; כּרוּי excisus, τομίας or ἐκτομίας, with them cut off. In all these different ways was the operation performed among the ancients (cf. Aristot. hist. an. ix. 37, 3; Colum. vi. 26, vii. 11; Pallad. vi. 7). "And in your land ye shall not make," sc., וגו מעוּך, i.e., castrated animals, that is to say, "not castrate animals." This explanation, which is the one given by Josephus (Ant. iv. 8, 40) and all the Rabbins, is required by the expression "in your land," which does not at all suit the interpretation adopted by Clericus and Knobel, who understand by עשׂה the preparation of sacrifices, for sacrifices were never prepared outside the land. The castration of animals is a mutilation of God's creation, and the prohibition of it was based upon the same principle as that of mixing heterogeneous things in Lev 19:19.
John Gill
22:24 Ye shall not offer unto the Lord that which bruised, or crushed, or broken, or cut,.... The Targum of Jonathan is, whose testicles are pressed and bruised, and whose nerves are corrupted and bruised, and so most Jewish writers interpret it:
neither shall you make any offering thereof in your land; any offering of any sort, either burnt offering or peace offering, or any other; or ye shall not do, that is, any such thing as here suggested, not bruise, or crush, or break, or cut the testicles of any creature; so the above writers.
22:2522:25: Եւ ՚ի ձեռանէ այլազգւոյն մի՛ մատուցանիցէք զպատարագս Աստուծոյ ձերոյ, յամենայնէ յայնպիսեաց անտի. զի խեղութիւնք եւ արատք են ՚ի նոսա. եւ ո՛չ լինիցի այն ընդունելի առ ՚ի ձէնջ։
25 Այլազգի մարդուց նման կենդանիներ չառնէք ձեր Աստծուն զոհաբերելու համար, որովհետեւ դրանք թերութիւններ եւ արատներ ունեն: Ձեր կողմից արուած այդ զոհերը ընդունելի չեն լինի ինձ համար”»:
25 Եւ օտարականի մը ձեռքէն ալ՝ ասոնցմէ ոեւէ մէկը ձեր Աստուծոյն պատարագ* մի՛ մատուցանէք, վասն զի անոնց մէջ խեղութիւն ու արատ կայ։ Անոնք ընդունելի պիտի չըլլան»։
Եւ ի ձեռանէ այլազգւոյն մի՛ մատուցանիցէք զպատարագս Աստուծոյ ձերոյ յամենայնէ յայնպիսեաց անտի. զի խեղութիւնք եւ արատք են ի նոսա, եւ ոչ լինիցի այն ընդունելի առ ի ձէնջ:

22:25: Եւ ՚ի ձեռանէ այլազգւոյն մի՛ մատուցանիցէք զպատարագս Աստուծոյ ձերոյ, յամենայնէ յայնպիսեաց անտի. զի խեղութիւնք եւ արատք են ՚ի նոսա. եւ ո՛չ լինիցի այն ընդունելի առ ՚ի ձէնջ։
25 Այլազգի մարդուց նման կենդանիներ չառնէք ձեր Աստծուն զոհաբերելու համար, որովհետեւ դրանք թերութիւններ եւ արատներ ունեն: Ձեր կողմից արուած այդ զոհերը ընդունելի չեն լինի ինձ համար”»:
25 Եւ օտարականի մը ձեռքէն ալ՝ ասոնցմէ ոեւէ մէկը ձեր Աստուծոյն պատարագ* մի՛ մատուցանէք, վասն զի անոնց մէջ խեղութիւն ու արատ կայ։ Անոնք ընդունելի պիտի չըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2525: и из рук иноземцев не приносите всех таковых [животных] в дар Богу вашему, потому что на них повреждение, порок на них: не приобретут они вам благоволения.
22:25 καὶ και and; even ἐκ εκ from; out of χειρὸς χειρ hand ἀλλογενοῦς αλλογενης of another family οὐ ου not προσοίσετε προσφερω offer; bring to τὰ ο the δῶρα δωρον present τοῦ ο the θεοῦ θεος God ὑμῶν υμων your ἀπὸ απο from; away πάντων πας all; every τούτων ουτος this; he ὅτι οτι since; that φθάρματά φθαρμα be ἐν εν in αὐτοῖς αυτος he; him μῶμος μωμος flaw ἐν εν in αὐτοῖς αυτος he; him οὐ ου not δεχθήσεται δεχομαι accept; take ταῦτα ουτος this; he ὑμῖν υμιν you
22:25 וּ û וְ and מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand בֶּן־ ben- בֵּן son נֵכָ֗ר nēḵˈār נֵכָר foreigner לֹ֥א lˌō לֹא not תַקְרִ֛יבוּ ṯaqrˈîvû קרב approach אֶת־ ʔeṯ- אֵת [object marker] לֶ֥חֶם lˌeḥem לֶחֶם bread אֱלֹהֵיכֶ֖ם ʔᵉlōhêḵˌem אֱלֹהִים god(s) מִ mi מִן from כָּל־ kkol- כֹּל whole אֵ֑לֶּה ʔˈēlleh אֵלֶּה these כִּ֣י kˈî כִּי that מָשְׁחָתָ֤ם mošḥāṯˈām מָשְׁחָת corruption בָּהֶם֙ bāhˌem בְּ in מ֣וּם mˈûm מאוּם blemish בָּ֔ם bˈām בְּ in לֹ֥א lˌō לֹא not יֵרָצ֖וּ yērāṣˌû רצה like לָכֶֽם׃ פ lāḵˈem . f לְ to
22:25. de manu alienigenae non offeretis panes Deo vestro et quicquid aliud dare voluerint quia corrupta et maculata sunt omnia non suscipietis eayou shall not offer bread to your God, from the hand of a stranger, nor any other thing that he would give: because they are all corrupted, and defiled. You shall not receive them.
25. Neither from the hand of a foreigner shall ye offer the bread of your God of any of these; because their corruption is in them, there is a blemish in them: they shall not be accepted for you.
22:25. From the hand of a foreigner, you shall not offer bread to your God, nor anything else that he would choose to give; for all this has been corrupted and blemished. You shall not accept them.
22:25. Neither from a stranger’s hand shall ye offer the bread of your God of any of these; because their corruption [is] in them, [and] blemishes [be] in them: they shall not be accepted for you.
Neither from a stranger' s hand shall ye offer the bread of your God of any of these; because their corruption [is] in them, [and] blemishes [be] in them: they shall not be accepted for you:

25: и из рук иноземцев не приносите всех таковых [животных] в дар Богу вашему, потому что на них повреждение, порок на них: не приобретут они вам благоволения.
22:25
καὶ και and; even
ἐκ εκ from; out of
χειρὸς χειρ hand
ἀλλογενοῦς αλλογενης of another family
οὐ ου not
προσοίσετε προσφερω offer; bring to
τὰ ο the
δῶρα δωρον present
τοῦ ο the
θεοῦ θεος God
ὑμῶν υμων your
ἀπὸ απο from; away
πάντων πας all; every
τούτων ουτος this; he
ὅτι οτι since; that
φθάρματά φθαρμα be
ἐν εν in
αὐτοῖς αυτος he; him
μῶμος μωμος flaw
ἐν εν in
αὐτοῖς αυτος he; him
οὐ ου not
δεχθήσεται δεχομαι accept; take
ταῦτα ουτος this; he
ὑμῖν υμιν you
22:25
וּ û וְ and
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
בֶּן־ ben- בֵּן son
נֵכָ֗ר nēḵˈār נֵכָר foreigner
לֹ֥א lˌō לֹא not
תַקְרִ֛יבוּ ṯaqrˈîvû קרב approach
אֶת־ ʔeṯ- אֵת [object marker]
לֶ֥חֶם lˌeḥem לֶחֶם bread
אֱלֹהֵיכֶ֖ם ʔᵉlōhêḵˌem אֱלֹהִים god(s)
מִ mi מִן from
כָּל־ kkol- כֹּל whole
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
כִּ֣י kˈî כִּי that
מָשְׁחָתָ֤ם mošḥāṯˈām מָשְׁחָת corruption
בָּהֶם֙ bāhˌem בְּ in
מ֣וּם mˈûm מאוּם blemish
בָּ֔ם bˈām בְּ in
לֹ֥א lˌō לֹא not
יֵרָצ֖וּ yērāṣˌû רצה like
לָכֶֽם׃ פ lāḵˈem . f לְ to
22:25. de manu alienigenae non offeretis panes Deo vestro et quicquid aliud dare voluerint quia corrupta et maculata sunt omnia non suscipietis ea
you shall not offer bread to your God, from the hand of a stranger, nor any other thing that he would give: because they are all corrupted, and defiled. You shall not receive them.
22:25. From the hand of a foreigner, you shall not offer bread to your God, nor anything else that he would choose to give; for all this has been corrupted and blemished. You shall not accept them.
22:25. Neither from a stranger’s hand shall ye offer the bread of your God of any of these; because their corruption [is] in them, [and] blemishes [be] in them: they shall not be accepted for you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
22:25: Their corruption is in them - Viz., they are bruised, crushed, broken, etc.
Albert Barnes: Notes on the Bible - 1834
22:25: A stranger's hand - The word here rendered "stranger", is not the same as that in Lev 22:10, Lev 22:18 : it means literally, "the son of the unknown", and probably refers to one dwelling in another land who desired to show respect to the God of Israel. See Kg1 8:41.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:25: a stranger's: Num 15:14-16, Num 16:40; Ezr 6:8-10
the bread: Lev 21:6, Lev 21:8, Lev 21:21, Lev 21:22; Mal 1:7, Mal 1:8, Mal 1:12-14
because: Eph 2:12; Jo1 5:18
Carl Friedrich Keil and Franz Delitzsch
22:25
Again, the Israelites were not to accept any one of all these, i.e., the faulty animals described, as sacrifice from a foreigner. "For their corruption is in them," i.e., something corrupt, a fault, adheres to them; so that such offerings could not procure good pleasure towards them. - In Lev 22:26-30 three laws are given of a similar character.
Geneva 1599
22:25 Neither (i) from a stranger's hand shall ye offer the bread of your God of any of these; because their corruption [is] in them, [and] blemishes [be] in them: they shall not be accepted for you.
(i) You shall not receive any imperfect thing from a stranger, to make it the Lord's offering: which he calls the bread of the Lord.
John Gill
22:25 Neither from a stranger's hand shall ye offer the bread of your God of any of these,.... That is, from a Gentile, a proselyte of the gate, who had renounced idolatry, and was willing to offer sacrifice to the true God; but what had such defects and blemishes in them as before described the priest might not take of his hands, and offer on the altar of God; and this is the rather observed, because on the one hand the Gentile might think such sacrifices would be acceptable, since he might have been used to offer such to idols; and on the other hand, the priest might think such would do well enough for Gentiles, though not for Israelites:
because their corruption is in them; or they are corrupt through being bruised, crushed, broken, or cut:
and blemishes be in them; which seems to be added to explain the former, and may have respect to all the blemishes before named, and whatsoever is included in them; for though there are but here mentioned, the Jews reckon no less than fifty (c):
they shall not be accepted for you; to make atonement for you; Jarchi says, or "from you", the priests; they shall not be accepted of the Lord from their hands, and so be of no avail to the offerers, nor to those for whom they are offered.
(c) Maimon. Hilchot Biath Hamikdash, c. 7. sect. 1, &c.
John Wesley
22:25 A stranger's hand - From proselytes: even from those, such should not be accepted, much less from the Israelites. The bread of your God - That is, the sacrifices.
22:2622:26: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
26 Տէրը խօսեց Մովսէսի հետ ու ասաց.
26 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

22:26: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
26 Տէրը խօսեց Մովսէսի հետ ու ասաց.
26 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
22:2626: И сказал Господь Моисею, говоря:
22:26 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
22:26 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
22:26. locutusque est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
26. And the LORD spake unto Moses, saying,
22:26. And the Lord spoke to Moses, saying:
22:26. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

26: И сказал Господь Моисею, говоря:
22:26
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
22:26
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
22:26. locutusque est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
22:26. And the Lord spoke to Moses, saying:
22:26. And the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-30: Эти стихи содержат 3: правила касательно приношений к святилищу и жертв. Во-первых, относительно приношения Богу первородных животных (ср. Исх XXII:28–29). Они 7: дней должны, до возмужания, пробыть при матери и затем немедленно быть доставляемы святилищу. По блаж. Феодориту, «Бог знал нечестие и чревоугодие некоторых; знал, что, если увидят рожденное полным и добровидным, то удержат у себя, и принесут другое. Поэтому повелел приносить и вскоре по рождении» (вопр. 31). Указанный возраст был минимальным и вообще для животных, приносимых в жертву. Во-вторых, гуманное повеление не закалать в один день корову или овцу вместе с порождениями их, — правило, аналогичное запрещению Втор ХХII:6–7, брать из гнезда одновременно с птенцами и мать их (ср. еще Исх XXIII:19: не варить козленка в молоке матери его; последнее место, впрочем, различно понимается). В-третьих, повторение (ср. VII:15; ХIX:6) закона о съедении мяса жертвы благодарности в самый день жертвоприношения.
John Gill
22:26 And the Lord spake unto Moses,.... At the same time, as before, in a continued discourse, the subject being of the same kind, relating to sacrifices:
saying, as follows.
22:2722:27: Արջառ կամ ոչխար կամ այծ՝ յորժամ ծնանիցին, կացցէ՛ զեւթն օր ընդ մարբն. եւ յօրէն ութերորդէ եւ անդր ընդունելի՛ լիցի ՚ի պատարագ ընծայ Տեառն։
27 «Նորածին հորթը, գառը կամ ուլը եօթը օր պէտք է մնայ մօր մօտ: Ութերորդ օրից սկսած եւ դրանից յետոյ այն կարող է ընդունելի լինել՝ Տիրոջը զոհաբերուելու համար:
27 «Երբ զուարակ կամ ոչխար կամ այծ ծնի, եօթը օր իր մօրը քով թող մնայ եւ ութերորդ օրը ու անկէ յետոյ Տէրոջը ընդունելի պիտի ըլլայ պատարագի ընծայի համար։
Արջառ կամ ոչխար կամ այծ, յորժամ ծնանիցին, կացցէ զեւթն օր ընդ մարբն. եւ յօրէն ութերորդէ եւ անդր ընդունելի լիցի ի պատարագ ընծայ Տեառն:

22:27: Արջառ կամ ոչխար կամ այծ՝ յորժամ ծնանիցին, կացցէ՛ զեւթն օր ընդ մարբն. եւ յօրէն ութերորդէ եւ անդր ընդունելի՛ լիցի ՚ի պատարագ ընծայ Տեառն։
27 «Նորածին հորթը, գառը կամ ուլը եօթը օր պէտք է մնայ մօր մօտ: Ութերորդ օրից սկսած եւ դրանից յետոյ այն կարող է ընդունելի լինել՝ Տիրոջը զոհաբերուելու համար:
27 «Երբ զուարակ կամ ոչխար կամ այծ ծնի, եօթը օր իր մօրը քով թող մնայ եւ ութերորդ օրը ու անկէ յետոյ Տէրոջը ընդունելի պիտի ըլլայ պատարագի ընծայի համար։
zohrab-1805▾ eastern-1994▾ western am▾
22:2727: когда родится теленок, или ягненок, или козленок, то семь дней он должен пробыть при матери своей, а от восьмого дня и далее будет благоугоден для приношения в жертву Господу;
22:27 μόσχον μοσχος calf ἢ η or; than πρόβατον προβατον sheep ἢ η or; than αἶγα αιξ as; how ἂν αν perhaps; ever τεχθῇ τικτω give birth; produce καὶ και and; even ἔσται ειμι be ἑπτὰ επτα seven ἡμέρας ημερα day ὑπὸ υπο under; by τὴν ο the μητέρα μητηρ mother τῇ ο the δὲ δε though; while ἡμέρᾳ ημερα day τῇ ο the ὀγδόῃ ογδοος eighth καὶ και and; even ἐπέκεινα επεκεινα beyond δεχθήσεται δεχομαι accept; take εἰς εις into; for δῶρα δωρον present κάρπωμα καρπωμα lord; master
22:27 שֹׁ֣ור šˈôr שֹׁור bullock אֹו־ ʔô- אֹו or כֶ֤שֶׂב ḵˈeśev כֶּשֶׂב young ram אֹו־ ʔô- אֹו or עֵז֙ ʕˌēz עֵז goat כִּ֣י kˈî כִּי that יִוָּלֵ֔ד yiwwālˈēḏ ילד bear וְ wᵊ וְ and הָיָ֛ה hāyˈā היה be שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִ֖ים yāmˌîm יֹום day תַּ֣חַת tˈaḥaṯ תַּחַת under part אִמֹּ֑ו ʔimmˈô אֵם mother וּ û וְ and מִ mi מִן from יֹּ֤ום yyˈôm יֹום day הַ ha הַ the שְּׁמִינִי֙ ššᵊmînˌî שְׁמִינִי eighth וָ wā וְ and הָ֔לְאָה hˈālᵊʔā הָלְאָה further יֵרָצֶ֕ה yērāṣˈeh רצה like לְ lᵊ לְ to קָרְבַּ֥ן qorbˌan קָרְבָּן offering אִשֶּׁ֖ה ʔiššˌeh אִשֶּׁה fire offering לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
22:27. bos ovis et capra cum genita fuerint septem diebus erunt sub ubere matris suae die autem octavo et deinceps offerri poterunt DominoWhen a bullock, or a sheep, or a goat, is brought forth, they shall be seven days under the udder of their dam: but the eighth day, and thenceforth, they may be offered to the Lord.
27. When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for the oblation of an offering made by fire unto the LORD.
22:27. An ox, a sheep, or a goat, when they have been born, shall be under the udder of their mother for seven days. But on the eighth day and thereafter, they are able to be offered to the Lord.
22:27. When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the LORD.
When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the LORD:

27: когда родится теленок, или ягненок, или козленок, то семь дней он должен пробыть при матери своей, а от восьмого дня и далее будет благоугоден для приношения в жертву Господу;
22:27
μόσχον μοσχος calf
η or; than
πρόβατον προβατον sheep
η or; than
αἶγα αιξ as; how
ἂν αν perhaps; ever
τεχθῇ τικτω give birth; produce
καὶ και and; even
ἔσται ειμι be
ἑπτὰ επτα seven
ἡμέρας ημερα day
ὑπὸ υπο under; by
τὴν ο the
μητέρα μητηρ mother
τῇ ο the
δὲ δε though; while
ἡμέρᾳ ημερα day
τῇ ο the
ὀγδόῃ ογδοος eighth
καὶ και and; even
ἐπέκεινα επεκεινα beyond
δεχθήσεται δεχομαι accept; take
εἰς εις into; for
δῶρα δωρον present
κάρπωμα καρπωμα lord; master
22:27
שֹׁ֣ור šˈôr שֹׁור bullock
אֹו־ ʔô- אֹו or
כֶ֤שֶׂב ḵˈeśev כֶּשֶׂב young ram
אֹו־ ʔô- אֹו or
עֵז֙ ʕˌēz עֵז goat
כִּ֣י kˈî כִּי that
יִוָּלֵ֔ד yiwwālˈēḏ ילד bear
וְ wᵊ וְ and
הָיָ֛ה hāyˈā היה be
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִ֖ים yāmˌîm יֹום day
תַּ֣חַת tˈaḥaṯ תַּחַת under part
אִמֹּ֑ו ʔimmˈô אֵם mother
וּ û וְ and
מִ mi מִן from
יֹּ֤ום yyˈôm יֹום day
הַ ha הַ the
שְּׁמִינִי֙ ššᵊmînˌî שְׁמִינִי eighth
וָ וְ and
הָ֔לְאָה hˈālᵊʔā הָלְאָה further
יֵרָצֶ֕ה yērāṣˈeh רצה like
לְ lᵊ לְ to
קָרְבַּ֥ן qorbˌan קָרְבָּן offering
אִשֶּׁ֖ה ʔiššˌeh אִשֶּׁה fire offering
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
22:27. bos ovis et capra cum genita fuerint septem diebus erunt sub ubere matris suae die autem octavo et deinceps offerri poterunt Domino
When a bullock, or a sheep, or a goat, is brought forth, they shall be seven days under the udder of their dam: but the eighth day, and thenceforth, they may be offered to the Lord.
22:27. An ox, a sheep, or a goat, when they have been born, shall be under the udder of their mother for seven days. But on the eighth day and thereafter, they are able to be offered to the Lord.
22:27. When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:27: When a bullock - is brought forth - This is a most unfortunate as well as absurd translation. The creature called an ox is a bull castrated; surely then a bullock was never yet brought forth! The original word שור shor signifies a bull, a bullock, or indeed any thing of the neat kind: here, even common sense required that it should be translated calf; and did I not hold myself sacredly bound to print the text of the common version with scrupulous exactness, I should translate the former clause of this verse thus, and so enter it into the text: When a Calf, or a Lamb, or a Kid is brought forth, instead of, When a bullock, a sheep, or a goat is brought forth, the absurdity of which is glaring.
Seven days under the dam - In vindication of the propriety of this precept it may be justly asserted, that the flesh of very young animals is comparatively innutritive, and that animal food is not sufficiently nourishing and wholesome till the animal has arrived at a certain growth, or acquired the perfection of its nature. There is something brutish in eating the young of beast or fowl before the hair and hoofs are perfect in the one, and the feathers and claws in the other. Before this period their flesh is not good for food. See the note on Lev 9:1.
Albert Barnes: Notes on the Bible - 1834
22:27: No victim was to be offered in sacrifice until it was a week old. The meaning of this law appears to be that the animal should realise a distinct existence in becoming less dependent on its mother, and able to provide for its own wants.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:27: seven days: It was necessary for the mother's health that the young one should suck so long; and prior to this time, the process of nutrition in a young animal can scarcely be considered as completely formed. Besides this, it may justly be asserted, that the flesh of very young animals is comparatively innutritive. There is something brutish in eating the young of beast or fowl, before the hair and hoofs are perfect in the one, and feathers and claws in the other; and before this period, their flesh is not good for food, consequently they were not fit for sacrifice, which is termed the bread or food of God (Lev 22:25). Lev 22:25, Lev 12:2, Lev 12:3, Lev 19:23, Lev 19:24; Exo 22:30
Carl Friedrich Keil and Franz Delitzsch
22:27
A young ox, sheep, or goat was to be seven days under its mother, and could only be sacrificed from the eighth day onwards, according to the rule laid down in Ex 22:29 with regard to the first-born. The reason for this was, that the young animal had not attained to a mature and self-sustained life during the first week of its existence.
(Note: For this reason the following rule was also laid down by the Romans: Suis faetus sacrificio die quinto purus est, pecoris die octavo, bovis tricesimo (Plin. h. n. 8, 51).)
This maturity was not reached till after the lapse of a week, that period of time sanctified by the creation. There is no rule laid down in the law respecting the age up to which an animal was admissible in sacrifice. Bullocks, i.e., steers or young oxen of more than a year old, are frequently mentioned and prescribed for the festal sacrifices (for the young ox of less than a year old is called עגל; Lev 9:3), viz., as burnt-offerings in Lev 23:18; Num 7:15, Num 7:21, Num 7:27, Num 7:33, Num 7:39.; Num 8:8; Num 15:24; Num 28:11, Num 28:19, Num 28:27; Num 29:2, Num 29:8, and as sin-offerings in Lev 4:3, Lev 4:14; Lev 16:3; - sheep (lambs) of one year old are also prescribed as burnt-offerings in Lev 9:3; Lev 12:6; Lev 23:12; Ex 29:38; Num 6:14; Num 7:17, Num 7:21, Num 7:27, Num 7:33, Num 7:39., Num 28:3, Num 28:9, Num 28:19, Num 28:27; Num 29:2, Num 29:8, Num 29:13, Num 29:17., as peace-offerings in Num 7:17, Num 7:23; Num 29:35., and as trespass-offerings in Num 6:12; also a yearling ewe as a sin-offering in Lev 14:10 and Num 6:14, and a yearling goat in Num 15:27. They generally brought older oxen or bullocks for peace-offerings (Num 7:17; Num 23:29.), and sometimes as burnt-offerings. In Judg 6:25 an ox of seven years old is said to have been brought as a burnt-offering; and there can be no doubt that the goats and rams presented as sin-offerings and trespass-offerings were more than a year old.
John Gill
22:27 When a bullock, or a sheep, or a goat, is brought forth,.... Those three are only mentioned, because they were only made use of in sacrifice, to which this law refers:
then it shall be seven days under the dam; whether a calf, or a lamb, or a kid of the goats; it was not to be taken from its dam and killed, either for food or sacrifice, before it was seven days old: Fagius says, the Hebrews give two reasons why a creature might not be offered before the eighth day; one is, that a sabbath might pass over it, nothing being perfect and consistent without it, that giving, as they say (d) perfection and consistence to all the things of the world; and the other, as the heavens and the earth being perfected in seven days, a creature which lives so long seems to be, as it were, perfect; but he observes, if we inquire after the mystical sense of it, a better reason is to be given, namely, that Christ, the type of all the sacrifices, was not to be offered, or suffer death in his infancy, which Herod contrived, but at man's estate; and to show that no man is fit to be a propitiatory sacrifice, through weakness and inability, being unable to stand before the justice of God, only Christ, in whom is perfection of strength:
and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the Lord; become an acceptable burnt offering to God; so Pliny (e) says, that the young of sheep are fit for sacrifice on the eighth day, and of an ox on the thirtieth day; see Ex 22:30.
(d) Tzerer Hammor, fol. 104. 2. (e) Nat. Hist. l. 8. c. 51.
Robert Jamieson, A. R. Fausset and David Brown
22:27 it shall be seven days under the dam--Animals were not considered perfect nor good for food till the eighth day. As sacrifices are called the bread or food of God (Lev 22:25), to offer them immediately after birth, when they were unfit to be eaten, would have indicated a contempt of religion; and besides, this prohibition, as well as that contained in Lev 22:28, inculcated a lesson of humanity or tenderness to the dam, as well as secured the sacrifices from all appearance of unfeeling cruelty.
22:2822:28: Զարջառ եւ զոչխար՝ եւ զծնունդս իւրեանց՝ մի՛ մատուցանիցէք ՚ի միում աւուր[1111]։[1111] ՚Ի լուս՛՛. Մի՛ սպանանիցէք ՚ի միում աւուր. համաձայն այլոց ՚ի բնաբ՛՛։
28 Կովը, ոչխարը եւ դրանցից ծնուածները միեւնոյն օրը մի՛ մորթէք:
28 Եւ կովը կամ ոչխարը իր ձագով մէկտեղ մէկ օրուան մէջ մի՛ մորթէք։
Զարջառ եւ զոչխար եւ զծնունդս իւրեանց մի՛ սպանանիցէք ի միում աւուր:

22:28: Զարջառ եւ զոչխար՝ եւ զծնունդս իւրեանց՝ մի՛ մատուցանիցէք ՚ի միում աւուր[1111]։
[1111] ՚Ի լուս՛՛. Մի՛ սպանանիցէք ՚ի միում աւուր. համաձայն այլոց ՚ի բնաբ՛՛։
28 Կովը, ոչխարը եւ դրանցից ծնուածները միեւնոյն օրը մի՛ մորթէք:
28 Եւ կովը կամ ոչխարը իր ձագով մէկտեղ մէկ օրուան մէջ մի՛ մորթէք։
zohrab-1805▾ eastern-1994▾ western am▾
22:2828: но ни коровы, ни овцы не заколайте в один день с порождением ее.
22:28 καὶ και and; even μόσχον μοσχος calf ἢ η or; than πρόβατον προβατον sheep αὐτὴν αυτος he; him καὶ και and; even τὰ ο the παιδία παιδιον toddler; little child αὐτῆς αυτος he; him οὐ ου not σφάξεις σφαζω slaughter ἐν εν in ἡμέρᾳ ημερα day μιᾷ εις.1 one; unit
22:28 וְ wᵊ וְ and שֹׁ֖ור šˌôr שֹׁור bullock אֹו־ ʔô- אֹו or שֶׂ֑ה śˈeh שֶׂה lamb אֹתֹ֣ו ʔōṯˈô אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹ֔ו bᵊnˈô בֵּן son לֹ֥א lˌō לֹא not תִשְׁחֲט֖וּ ṯišḥᵃṭˌû שׁחט slaughter בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
22:28. sive illa bos sive ovis non immolabuntur una die cum fetibus suisWhether it be a cow, or a sheep, they shall not be sacrificed the same day with their young ones.
28. And whether it be cow or ewe, ye shall not kill it and her young both in one day.
22:28. Whether it is an ox, or a sheep, they shall not be immolated on the same day with their newborns.
22:28. And [whether it be] cow or ewe, ye shall not kill it and her young both in one day.
And [whether it be] cow or ewe, ye shall not kill it and her young both in one day:

28: но ни коровы, ни овцы не заколайте в один день с порождением ее.
22:28
καὶ και and; even
μόσχον μοσχος calf
η or; than
πρόβατον προβατον sheep
αὐτὴν αυτος he; him
καὶ και and; even
τὰ ο the
παιδία παιδιον toddler; little child
αὐτῆς αυτος he; him
οὐ ου not
σφάξεις σφαζω slaughter
ἐν εν in
ἡμέρᾳ ημερα day
μιᾷ εις.1 one; unit
22:28
וְ wᵊ וְ and
שֹׁ֖ור šˌôr שֹׁור bullock
אֹו־ ʔô- אֹו or
שֶׂ֑ה śˈeh שֶׂה lamb
אֹתֹ֣ו ʔōṯˈô אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹ֔ו bᵊnˈô בֵּן son
לֹ֥א lˌō לֹא not
תִשְׁחֲט֖וּ ṯišḥᵃṭˌû שׁחט slaughter
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
22:28. sive illa bos sive ovis non immolabuntur una die cum fetibus suis
Whether it be a cow, or a sheep, they shall not be sacrificed the same day with their young ones.
22:28. Whether it is an ox, or a sheep, they shall not be immolated on the same day with their newborns.
22:28. And [whether it be] cow or ewe, ye shall not kill it and her young both in one day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:28: Ye shall not kill it and her young in one day - This precept was certainly intended to inculcate mercy and tenderness of heart; and so the Jews understood it. When it is necessary to take away the lives of innocent animals for the support of our own, we should do it in such a way as not to blunt our moral feelings; and deplore the necessity, while we feel an express gratitude to God for permission, to do it.
Albert Barnes: Notes on the Bible - 1834
22:28: A law intended to remind the Israelites of the sacredness of the relation between the parent and its offspring. Compare Exo 23:19 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:28: ewe: or, she goat
ye shall not kill it: This law was certainly intended to inculcate mercy and tenderness of heart; and so the Jews have understood it. Exo 23:19, Exo 34:26; Deu 14:21, Deu 22:6, Deu 22:7
Carl Friedrich Keil and Franz Delitzsch
22:28
The command not to kill an ox or sheep at the same time as its young is related to the law in Ex 23:19 and Deut 22:6-7, and was intended to lay it down as a duty on the part of the Israelites to keep sacred the relation which God had established between parent and offspring. - In Lev 22:29, Lev 22:30, the command to eat the flesh of the animal on the day on which it was offered (Lev 7:15; Lev 19:5-6) is repeated with special reference to the praise-offering.
John Gill
22:28 And whether it be cow or ewe,.... Or "an ox or sheep" (f), for this law, as Aben Ezra says, respects both male and female, and neither the one nor the other with their young might be slain; though Jarchi says, the custom is concerning the female, for it is forbidden to slay the dam and its son, or daughter; but it is not the custom concerning males, wherefore it is lawful to slay the father and the son:
ye shall not kill it and her young both in one day; or, "it and its son" (g), the young, whether of a cow or ewe, and whether it be male or female; though Gersom observes, that this law takes place only in the dam and its female young, and not in the father and the son; for it is not manifest, in many animals, who is their father, wherefore he is not guilty of stripes, if the father and his son are slain in one day, even though it is known it is its father: the reason of the law seems to be, to encourage mercy and pity, and to discourage cruelty: hence the Targum of Jonathan is,"and my people, the children of Israel, as our Father is merciful in heaven, so be ye merciful on earth: a cow, or a sheep, &c.''
(f) "bovem vel pecus", Pagninus, Montanus, &c. (g) "ipsum et filium ejus", Pagninus, Montanus, &c.
John Wesley
22:28 In one day - Because it favoured of cruelty.
22:2922:29: Եւ եթէ զոհեսցես զզոհ գոհութեան Տեառն. զընդունելիսն առ ՚ի ձէնջ զոհեսջիք։
29 Եթէ Տիրոջը գոհութեան զոհ ես մատուցում, ապա այն մատուցի՛ր այնպէս, որ քո զոհածը ընդունելի լինի:
29 Եւ երբ գոհութեան զոհ մատուցանէք Տէրոջը, այնպէս պէտք է մատուցանէք, որ ձեզի համար ընդունելի ըլլայ.
Եւ եթէ զոհեսցես զզոհ գոհութեան Տեառն, զընդունելին առ ի ձէնջ զոհեսջիք:

22:29: Եւ եթէ զոհեսցես զզոհ գոհութեան Տեառն. զընդունելիսն առ ՚ի ձէնջ զոհեսջիք։
29 Եթէ Տիրոջը գոհութեան զոհ ես մատուցում, ապա այն մատուցի՛ր այնպէս, որ քո զոհածը ընդունելի լինի:
29 Եւ երբ գոհութեան զոհ մատուցանէք Տէրոջը, այնպէս պէտք է մատուցանէք, որ ձեզի համար ընդունելի ըլլայ.
zohrab-1805▾ eastern-1994▾ western am▾
22:2929: Если приносите Господу жертву благодарения, то приносите ее так, чтоб она приобрела вам благоволение;
22:29 ἐὰν εαν and if; unless δὲ δε though; while θύσῃς θυω immolate; sacrifice θυσίαν θυσια immolation; sacrifice εὐχὴν ευχη wish; vow χαρμοσύνης χαρμοσυνη lord; master εἰς εις into; for δεκτὸν δεκτος acceptable ὑμῖν υμιν you θύσετε θυω immolate; sacrifice αὐτό αυτος he; him
22:29 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that תִזְבְּח֥וּ ṯizbᵊḥˌû זבח slaughter זֶֽבַח־ zˈevaḥ- זֶבַח sacrifice תֹּודָ֖ה tôḏˌā תֹּודָה thanksgiving לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH לִֽ lˈi לְ to רְצֹנְכֶ֖ם rᵊṣōnᵊḵˌem רָצֹון pleasure תִּזְבָּֽחוּ׃ tizbˈāḥû זבח slaughter
22:29. si immolaveritis hostiam pro gratiarum actione Domino ut possit esse placabilisIf you immolate a victim for thanksgiving to the Lord, that he may be favourable,
29. And when ye sacrifice a sacrifice of thanksgiving unto the LORD, ye shall sacrifice it that ye may be accepted.
22:29. If you immolate a victim as an act of thanksgiving to the Lord, so that he may be pleased,
22:29. And when ye will offer a sacrifice of thanksgiving unto the LORD, offer [it] at your own will.
And when ye will offer a sacrifice of thanksgiving unto the LORD, offer [it] at your own will:

29: Если приносите Господу жертву благодарения, то приносите ее так, чтоб она приобрела вам благоволение;
22:29
ἐὰν εαν and if; unless
δὲ δε though; while
θύσῃς θυω immolate; sacrifice
θυσίαν θυσια immolation; sacrifice
εὐχὴν ευχη wish; vow
χαρμοσύνης χαρμοσυνη lord; master
εἰς εις into; for
δεκτὸν δεκτος acceptable
ὑμῖν υμιν you
θύσετε θυω immolate; sacrifice
αὐτό αυτος he; him
22:29
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
תִזְבְּח֥וּ ṯizbᵊḥˌû זבח slaughter
זֶֽבַח־ zˈevaḥ- זֶבַח sacrifice
תֹּודָ֖ה tôḏˌā תֹּודָה thanksgiving
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
לִֽ lˈi לְ to
רְצֹנְכֶ֖ם rᵊṣōnᵊḵˌem רָצֹון pleasure
תִּזְבָּֽחוּ׃ tizbˈāḥû זבח slaughter
22:29. si immolaveritis hostiam pro gratiarum actione Domino ut possit esse placabilis
If you immolate a victim for thanksgiving to the Lord, that he may be favourable,
22:29. If you immolate a victim as an act of thanksgiving to the Lord, so that he may be pleased,
22:29. And when ye will offer a sacrifice of thanksgiving unto the LORD, offer [it] at your own will.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:29: Lev 7:12-15; Psa 107:22, Psa 116:17; Hos 14:2; Amo 4:5; Heb 13:15; Pe1 2:5
John Gill
22:29 And when ye will offer a sacrifice of thanksgiving unto the Lord,.... Which was a sort of peace offering, distinct from freewill offerings and vows before spoken of:
offer it at your own will; just what they pleased, whether a bullock, a sheep, or a goat, and whether a male or female; these were left to their own option, or for acceptation to you, as the Targum of Jonathan, and so Jarchi; that is, it was right in them, and they ought to be careful to offer it in such manner, that it might be acceptable to God, by observing the rules given concerning it, particularly what follows.
22:3022:30: ՚Ի նմի՛ն աւուր կերիցի, եւ մի՛ թողուցուք ՚ի մսոյ անտի յա՛յգ, զի ե՛ս եմ Տէր։
30 Զոհի միսը պէտք է ուտուի նոյն օրը. այդ մսից յաջորդ օրուան չթողնէք: Ես եմ Տէրը:
30 Նոյն օրը պէտք է ուտուի անիկա, անկէ մինչեւ առտու մի՛ թողուք։ Ես եմ Տէրը։
ի նմին աւուր կերիցի, եւ մի՛ թողուցուք ի մսոյ անտի յայգ. [355]զի ես եմ Տէր:

22:30: ՚Ի նմի՛ն աւուր կերիցի, եւ մի՛ թողուցուք ՚ի մսոյ անտի յա՛յգ, զի ե՛ս եմ Տէր։
30 Զոհի միսը պէտք է ուտուի նոյն օրը. այդ մսից յաջորդ օրուան չթողնէք: Ես եմ Տէրը:
30 Նոյն օրը պէտք է ուտուի անիկա, անկէ մինչեւ առտու մի՛ թողուք։ Ես եմ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
22:3030: в тот же день должно съесть ее, не оставляйте от нее до утра. Я Господь.
22:30 αὐτῇ αυτος he; him τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that βρωθήσεται βιβρωσκω eat οὐκ ου not ἀπολείψετε απολειπω leave behind ἀπὸ απο from; away τῶν ο the κρεῶν κρεας meat εἰς εις into; for τὸ ο the πρωί πρωι early ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master
22:30 בַּ ba בְּ in † הַ the יֹּ֤ום yyˈôm יֹום day הַ ha הַ the הוּא֙ hû הוּא he יֵאָכֵ֔ל yēʔāḵˈēl אכל eat לֹֽא־ lˈō- לֹא not תֹותִ֥ירוּ ṯôṯˌîrû יתר remain מִמֶּ֖נּוּ mimmˌennû מִן from עַד־ ʕaḏ- עַד unto בֹּ֑קֶר bˈōqer בֹּקֶר morning אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:30. eodem die comedetis eam non remanebit quicquam in mane alterius diei ego DominusYou shall eat it the same day. There shall not any of it remain until the morning of the next day. I am the Lord.
30. On the same day it shall be eaten; ye shall leave none of it until the morning: I am the LORD.
22:30. you shall eat it on the same day; none of it shall remain until morning on the next day. I am the Lord.
22:30. On the same day it shall be eaten up; ye shall leave none of it until the morrow: I [am] the LORD.
On the same day it shall be eaten up; ye shall leave none of it until the morrow: I [am] the LORD:

30: в тот же день должно съесть ее, не оставляйте от нее до утра. Я Господь.
22:30
αὐτῇ αυτος he; him
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
βρωθήσεται βιβρωσκω eat
οὐκ ου not
ἀπολείψετε απολειπω leave behind
ἀπὸ απο from; away
τῶν ο the
κρεῶν κρεας meat
εἰς εις into; for
τὸ ο the
πρωί πρωι early
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
22:30
בַּ ba בְּ in
הַ the
יֹּ֤ום yyˈôm יֹום day
הַ ha הַ the
הוּא֙ הוּא he
יֵאָכֵ֔ל yēʔāḵˈēl אכל eat
לֹֽא־ lˈō- לֹא not
תֹותִ֥ירוּ ṯôṯˌîrû יתר remain
מִמֶּ֖נּוּ mimmˌennû מִן from
עַד־ ʕaḏ- עַד unto
בֹּ֑קֶר bˈōqer בֹּקֶר morning
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:30. eodem die comedetis eam non remanebit quicquam in mane alterius diei ego Dominus
You shall eat it the same day. There shall not any of it remain until the morning of the next day. I am the Lord.
22:30. you shall eat it on the same day; none of it shall remain until morning on the next day. I am the Lord.
22:30. On the same day it shall be eaten up; ye shall leave none of it until the morrow: I [am] the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:30: Leave none of it until the morrow - See the note on Lev 7:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:30: Lev 7:15-18, Lev 19:7; Exo 16:19, Exo 16:20
John Gill
22:30 On the same day it shall be eaten up,.... Which is the law concerning it; See Gill on Lev 7:15,
ye shall leave none of it till the morning; of another day, as the Vulgate Latin version adds, and much less the fat of them, and the most holy things, as Ben Gersom observes, the one being to be burnt upon the altar, the other to be eaten by the priests
I am the Lord; who has made this law, and expect it will be observed.
22:3122:31: Եւ պահեսջի՛ք զպատուիրանս իմ, եւ արասջի՛ք զնոսա. զի ես եմ Տէր։
31 Կը պահպանէք իմ պատուիրանները եւ կը կատարէք դրանք, քանզի ես եմ Տէրը:
31 Ուստի իմ պատուիրանքներս պէտք է պահէք եւ կատարէք զանոնք։ Ես եմ Տէրը։
Եւ պահեսջիք զպատուիրանս իմ, եւ արասջիք զնոսա. [356]զի ես եմ Տէր:

22:31: Եւ պահեսջի՛ք զպատուիրանս իմ, եւ արասջի՛ք զնոսա. զի ես եմ Տէր։
31 Կը պահպանէք իմ պատուիրանները եւ կը կատարէք դրանք, քանզի ես եմ Տէրը:
31 Ուստի իմ պատուիրանքներս պէտք է պահէք եւ կատարէք զանոնք։ Ես եմ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
22:3131: И соблюдайте заповеди Мои и исполняйте их. Я Господь.
22:31 καὶ και and; even φυλάξετε φυλασσω guard; keep τὰς ο the ἐντολάς εντολη direction; injunction μου μου of me; mine καὶ και and; even ποιήσετε ποιεω do; make αὐτάς αυτος he; him
22:31 וּ û וְ and שְׁמַרְתֶּם֙ šᵊmartˌem שׁמר keep מִצְוֹתַ֔י miṣwōṯˈay מִצְוָה commandment וַ wa וְ and עֲשִׂיתֶ֖ם ʕᵃśîṯˌem עשׂה make אֹתָ֑ם ʔōṯˈām אֵת [object marker] אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:31. custodite mandata mea et facite ea ego DominusKeep my commandments, and do them. I am the Lord.
31. Therefore shall ye keep my commandments, and do them: I am the LORD.
22:31. Observe my commandments, and do them. I am the Lord.
22:31. Therefore shall ye keep my commandments, and do them: I [am] the LORD.
Therefore shall ye keep my commandments, and do them: I [am] the LORD:

31: И соблюдайте заповеди Мои и исполняйте их. Я Господь.
22:31
καὶ και and; even
φυλάξετε φυλασσω guard; keep
τὰς ο the
ἐντολάς εντολη direction; injunction
μου μου of me; mine
καὶ και and; even
ποιήσετε ποιεω do; make
αὐτάς αυτος he; him
22:31
וּ û וְ and
שְׁמַרְתֶּם֙ šᵊmartˌem שׁמר keep
מִצְוֹתַ֔י miṣwōṯˈay מִצְוָה commandment
וַ wa וְ and
עֲשִׂיתֶ֖ם ʕᵃśîṯˌem עשׂה make
אֹתָ֑ם ʔōṯˈām אֵת [object marker]
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:31. custodite mandata mea et facite ea ego Dominus
Keep my commandments, and do them. I am the Lord.
22:31. Observe my commandments, and do them. I am the Lord.
22:31. Therefore shall ye keep my commandments, and do them: I [am] the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-33: Общее заключительное увещание (ср. VIII:30; XIX:37) к точному соблюдению законов о жертвах, так как всякое нарушение этих законов, всякий произвол в совершении жертв, есть отрицание идеи и принципа жертва — служить средством освящения Израиля от Иеговы, Бога откровения, исторически открывшегося народу израильскому в изведении его из Египта.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:31: Lev 18:4, Lev 18:5, Lev 19:37; Num 15:40; Deu 4:40; Th1 4:1, Th1 4:2
Carl Friedrich Keil and Franz Delitzsch
22:31
Concluding exhortation, as in Lev 18:29; Lev 19:37. (On Lev 22:32, cf. Lev 18:21 and Lev 11:44-45.)
John Gill
22:31 Therefore shall ye keep my commandments, and do them,.... Both priests and people, even all the commandments delivered at this time, as well as all others; these they were to observe and take notice of, and keep them in memory, and put them in practice:
I am the Lord; See Gill on Lev 22:30.
22:3222:32: Եւ մի՛ պղծիցէք զանուն իմ սուրբ՝ զի ես եմ Տէր. եւ սրբեցայց ՚ի մէջ որդւոցն Իսրայէլի։ Ե՛ս եմ Տէր որ սրբեմ զձեզ,
32 Իմ սուրբ անունը մի՛ արատաւորէք, քանզի ես եմ Տէրը: Ես սուրբ կը լինեմ Իսրայէլի որդիների մէջ: Ես եմ ձեզ սրբագործող Տէրը,
32 Եւ իմ սուրբ անունս մի՛ պղծէք, որպէս զի ես սրբուիմ Իսրայէլի որդիներուն մէջ։ Ես եմ Տէրը, որ ձեզ կը սրբեմ,
Եւ մի՛ պղծիցէք զանուն իմ սուրբ` [357]զի ես եմ Տէր.`` եւ սրբեցայց ի մէջ որդւոցն Իսրայելի. ես եմ Տէր որ սրբեմ զձեզ:

22:32: Եւ մի՛ պղծիցէք զանուն իմ սուրբ՝ զի ես եմ Տէր. եւ սրբեցայց ՚ի մէջ որդւոցն Իսրայէլի։ Ե՛ս եմ Տէր որ սրբեմ զձեզ,
32 Իմ սուրբ անունը մի՛ արատաւորէք, քանզի ես եմ Տէրը: Ես սուրբ կը լինեմ Իսրայէլի որդիների մէջ: Ես եմ ձեզ սրբագործող Տէրը,
32 Եւ իմ սուրբ անունս մի՛ պղծէք, որպէս զի ես սրբուիմ Իսրայէլի որդիներուն մէջ։ Ես եմ Տէրը, որ ձեզ կը սրբեմ,
zohrab-1805▾ eastern-1994▾ western am▾
22:3232: Не бесчестите святого имени Моего, чтоб Я был святим среди сынов Израилевых. Я Господь, освящающий вас,
22:32 καὶ και and; even οὐ ου not βεβηλώσετε βεβηλοω profane τὸ ο the ὄνομα ονομα name; notable τοῦ ο the ἁγίου αγιος holy καὶ και and; even ἁγιασθήσομαι αγιαζω hallow ἐν εν in μέσῳ μεσος in the midst; in the middle τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the ἁγιάζων αγιαζω hallow ὑμᾶς υμας you
22:32 וְ wᵊ וְ and לֹ֤א lˈō לֹא not תְחַלְּלוּ֙ ṯᵊḥallᵊlˌû חלל defile אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֣ם šˈēm שֵׁם name קָדְשִׁ֔י qoḏšˈî קֹדֶשׁ holiness וְ wᵊ וְ and נִ֨קְדַּשְׁתִּ֔י nˌiqdaštˈî קדשׁ be holy בְּ bᵊ בְּ in תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מְקַדִּשְׁכֶֽם׃ mᵊqaddišᵊḵˈem קדשׁ be holy
22:32. ne polluatis nomen meum sanctum ut sanctificer in medio filiorum Israhel ego Dominus qui sanctifico vosProfane not my holy name, that I may be sanctified in the midst of the children of Israel. I am the Lord who sanctify you:
32. And ye shall not profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you,
22:32. Do not pollute my holy name, so that I may be sanctified in the midst of the sons of Israel. I am the Lord, who sanctifies you,
22:32. Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I [am] the LORD which hallow you,
Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I [am] the LORD which hallow you:

32: Не бесчестите святого имени Моего, чтоб Я был святим среди сынов Израилевых. Я Господь, освящающий вас,
22:32
καὶ και and; even
οὐ ου not
βεβηλώσετε βεβηλοω profane
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
ἁγίου αγιος holy
καὶ και and; even
ἁγιασθήσομαι αγιαζω hallow
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
ἁγιάζων αγιαζω hallow
ὑμᾶς υμας you
22:32
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
תְחַלְּלוּ֙ ṯᵊḥallᵊlˌû חלל defile
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֣ם šˈēm שֵׁם name
קָדְשִׁ֔י qoḏšˈî קֹדֶשׁ holiness
וְ wᵊ וְ and
נִ֨קְדַּשְׁתִּ֔י nˌiqdaštˈî קדשׁ be holy
בְּ bᵊ בְּ in
תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מְקַדִּשְׁכֶֽם׃ mᵊqaddišᵊḵˈem קדשׁ be holy
22:32. ne polluatis nomen meum sanctum ut sanctificer in medio filiorum Israhel ego Dominus qui sanctifico vos
Profane not my holy name, that I may be sanctified in the midst of the children of Israel. I am the Lord who sanctify you:
22:32. Do not pollute my holy name, so that I may be sanctified in the midst of the sons of Israel. I am the Lord, who sanctifies you,
22:32. Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I [am] the LORD which hallow you,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:32: Neither shall ye profane my holy name - God's name is profaned or rendered common when we treat his commands as we often do those of our fellows, when they do not appear to have self-interest to recommend them. He therefore profanes God's holy name who does not both implicitly believe and conscientiously obey all his words and all his precepts.
I will be hallowed among the children of Israel - The words children of Israel, בני ישראל beney Yishrael, which so frequently occur, should be translated either the descendants or posterity of Israel, or the people of Israel. The word children has a tendency to beget a false notion, especially in the minds of young people, and lead them to think that children, in the proper sense of the word, i. e., little ones, are meant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:32: Lev 22:2, Lev 18:21
I will: Lev 10:3; Isa 5:16; Mat 6:9; Luk 11:2
hallow you: Lev 22:16, Lev 20:8, Lev 21:8, Lev 21:15; Exo 19:5, Exo 19:6; Joh 17:17; Co1 1:2
Geneva 1599
22:32 Neither shall ye (k) profane my holy name; but I will be hallowed among the children of Israel: I [am] the LORD which hallow you,
(k) For whoever does otherwise than God commands pollutes his Name.
John Gill
22:32 Neither shall ye profane my holy name,.... By transgressing the laws of God, particularly by offering blemished sacrifices, or before the proper tithe; or by slaying the dam and its young on one day; for, as Aben Ezra observes, this is said to the sons of Aaron:
but I will be hallowed among the children of Israel; by his priests among them, and by themselves, conforming to all the precepts, and particularly the last mentioned, which respects them, and their eating up the peace offerings the same day:
I am the Lord which hallowed you; had separated them from all other people, and had given them holy laws to walk by, through the observance of which they would be at least externally holy.
John Wesley
22:32 Hallowed, or sanctified, either by you in keeping my holy commands, or upon you in executing my holy and righteous judgments. I will manifest myself to be an holy God that will not bear the transgression of my laws.
22:3322:33: որ հանի զձեզ յերկրէն Եգիպտացւոց լինել ձեր Աստուած. ե՛ս եմ Տէր։
33 որ ձեզ հանեց Եգիպտացիների երկրից, որպէսզի ձեր Աստուածը լինի: Ես եմ Տէրը»:
33 Որ ձեզի Աստուած ըլլալու համար՝ ձեզ Եգիպտոսի երկրէն հանեցի։ Ես եմ Տէրը»։
որ հանի զձեզ յերկրէն Եգիպտացւոց լինել ձեզ Աստուած. ես եմ Տէր:

22:33: որ հանի զձեզ յերկրէն Եգիպտացւոց լինել ձեր Աստուած. ե՛ս եմ Տէր։
33 որ ձեզ հանեց Եգիպտացիների երկրից, որպէսզի ձեր Աստուածը լինի: Ես եմ Տէրը»:
33 Որ ձեզի Աստուած ըլլալու համար՝ ձեզ Եգիպտոսի երկրէն հանեցի։ Ես եմ Տէրը»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3333: Который вывел вас из земли Египетской, чтоб быть вашим Богом. Я Господь.
22:33 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 ὥστε ωστε as such; that εἶναι ειμι be ὑμῶν υμων your θεός θεος God ἐγὼ εγω I κύριος κυριος lord; master
22:33 הַ ha הַ the מֹּוצִ֤יא mmôṣˈî יצא go out אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לִ li לְ to הְיֹ֥ות hᵊyˌôṯ היה be לָכֶ֖ם lāḵˌem לְ to לֵ lē לְ to אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s) אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
22:33. et eduxi de terra Aegypti ut essem vobis in Deum ego DominusAnd who brought you out of the land of Egypt, that I might be your God. I am the Lord.
33. that brought you out of the land of Egypt, to be your God: I am the LORD.
22:33. and who led you away from the land of Egypt, so that I may be to you as God. I am the Lord.
22:33. That brought you out of the land of Egypt, to be your God: I [am] the LORD.
That brought you out of the land of Egypt, to be your God: I [am] the LORD:

33: Который вывел вас из земли Египетской, чтоб быть вашим Богом. Я Господь.
22:33
ο the
ἐξαγαγὼν εξαγω lead out; bring out
ὑμᾶς υμας you
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ὥστε ωστε as such; that
εἶναι ειμι be
ὑμῶν υμων your
θεός θεος God
ἐγὼ εγω I
κύριος κυριος lord; master
22:33
הַ ha הַ the
מֹּוצִ֤יא mmôṣˈî יצא go out
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
לִ li לְ to
הְיֹ֥ות hᵊyˌôṯ היה be
לָכֶ֖ם lāḵˌem לְ to
לֵ לְ to
אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s)
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
22:33. et eduxi de terra Aegypti ut essem vobis in Deum ego Dominus
And who brought you out of the land of Egypt, that I might be your God. I am the Lord.
22:33. and who led you away from the land of Egypt, so that I may be to you as God. I am the Lord.
22:33. That brought you out of the land of Egypt, to be your God: I [am] the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:33: Brought you out of the land of Egypt - By such a series of miraculous interferences, to be your God - to save you from all idolatry, false and superstitious worship, teach you the right way, lead and support you in it, and preserve you to my eternal kingdom and glory. God, infinite in his own perfections, has no need of his creatures; but they need him; and, as a source of endless felicity, he opens himself to all his intelligent offspring.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:33: Lev 11:45, Lev 19:36, Lev 25:38; Exo 6:7, Exo 20:2; Num 15:41
John Gill
22:33 That brought you out of the land of Egypt, to be your God,.... Whereby he showed himself to be their covenant God and Father, who had a kind and gracious regard unto them, and which laid them under obligation to fear, serve, and worship him as their God:
I am the Lord; that hath sovereign right unto them, and claim upon them, and therefore they ought to be subject to his will, and observe his laws ordinances.