Ղեւտական / Leviticus - 23 |

Text:
< PreviousՂեւտական - 23 Leviticus - 23Next >


jg▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hitherto the levitical law had been chiefly conversant about holy persons, holy things, and holy places; in this chapter we have the institution of holy times, many of which had been mentioned occasionally before, but here they are all put together, only the new moons are not mentioned. All the rest of the feasts of the Lord are, I. The weekly feast of the sabbath, ver. 3. II. The yearly feasts, 1. The passover, and the feast of unleavened bread (ver. 4-8), to which was annexed the offering of the sheaf of firstfruits, ver. 9-14. 2. Pentecost, ver. 15-22. 3. The solemnities of the seventh month. The feast of trumpets on the first day (ver. 23-25), the day of atonement on the tenth day (ver. 26-32), and the feast of tabernacles on the fifteenth, ver. 33, &c.
Adam Clarke: Commentary on the Bible - 1831
The feast of the Lord, Lev 23:1, Lev 23:2. The Sabbath, Lev 23:3. The passover and unleavened bread, Lev 23:4-8. The feast of first-fruits, Lev 23:9-14. The feast of pentecost, Lev 23:15-21. Gleanings to be left for the poor, Lev 23:22. The feast of trumpets, Lev 23:23-25. The great day of atonement, Lev 23:26-32. The feast of tabernacles, Lev 23:33-44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Lev 23:1, The feasts of the Lord; Lev 23:3, The sabbath; Lev 23:4, The passover; Lev 23:9, The sheaf of first-fruits; Lev 23:15, The feast of Pentecost; Lev 23:22, Gleanings to be left for the poor; Lev 23:23, The feast of trumpets; Lev 23:26, The day of atonement; Lev 23:33, The feast of tabernacles.
John Gill
INTRODUCTION TO LEVITICUS 23
In this chapter an account is given of the several holy days, times, and seasons, appointed by God, under the general names of feasts and holy convocations; and first of the sabbath, Lev 23:1; then of the passover and feast of unleavened bread, Lev 23:5; to which is annexed the sheaf of the firstfruits, Lev 23:9; after that of the feast of weeks or pentecost, Lev 23:15; and of the feast of trumpets, Lev 23:23; and of the day of atonement, Lev 23:26; and of the feast of tabernacles, Lev 23:33.
23:123:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
1 Տէրը խօսեց Մովսէսի հետ ու ասաց.
23 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

23:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
1 Տէրը խօսեց Մովսէսի հետ ու ասաց.
23 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
23:11: И сказал Господь Моисею, говоря:
23:1 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
23:1 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
23:1. locutus est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
1. And the LORD spake unto Moses, saying,
23:1. And the Lord spoke to Moses, saying:
23:1. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

1: И сказал Господь Моисею, говоря:
23:1
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
23:1
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
23:1. locutus est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
23:1. And the Lord spoke to Moses, saying:
23:1. And the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Sundry Feasts.B. C. 1490.
1 And the LORD spake unto Moses, saying, 2 Speak unto the children of Israel, and say unto them, Concerning the feasts of the LORD, which ye shall proclaim to be holy convocations, even these are my feasts. 3 Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings.
Here is, I. A general account of the holy times which God appointed (v. 2), and it is only his appointment that can make time holy; for he is the Lord of time, and as soon as ever he had set its wheels a-going it was he that sanctified and blessed one day above the rest, Gen. ii. 3. Man may by his appointment make a good day (Esth. ix. 19), but it is God's prerogative to make a holy day; nor is any thing sanctified but by the stamp of his institution. As all inherent holiness comes from his special grace, so all adherent holiness from his special appointment. Now, concerning the holy times here ordained, observe, 1. They are called feasts. The day of atonement, which was one of them, was a fast; yet, because most of them were appointed for joy and rejoicing, they are in the general called feasts. Some read it, These are my assemblies, but that is co-incident with convocations. I would rather read it, These are my solemnities; so the word here used is translated (Isa. xxxiii. 20), where Zion is called the city of our solemnities: and, reading it so here, the day of atonement was as great a solemnity as any of them. 2. They are the feasts of the Lord (my feasts), observed to the honour of his name, and in obedience to his command. 3. They were proclaimed; for they were not to be observed by the priests only that attended the sanctuary, but by all the people. And this proclamation was the joyful sound concerning which we read, Blessed are the people that know it, Ps. lxxxix. 15. 4. They were to be sanctified and solemnized with holy convocations, that the services of these feasts might appear the more honourable and august, and the people the more unanimous in the performance of them; it was for the honour of God and his institutions, which sought not corners and the purity of which would be best preserved by the public administration of them; it was also for the edification of the people in love that the feasts were to be observed as holy convocations.
II. A repetition of the law of the sabbath in the first place. Though the annual feasts were made more remarkable by the general attendance at the sanctuary, yet these must not eclipse the brightness of the sabbath, v. 3. They are here told, 1. That on that day they must withdraw themselves from all the affairs and business of the world. It is a sabbath of rest, typifying our spiritual rest from sin, and in God: You shall do no work therein. On other holy days they were forbidden to do any servile work (v. 7), but on the sabbath, and the day of atonement (which is also called a sabbath), they were to do no work at all, no, not the dressing of meat. 2. On that day they must employ themselves in the service of God. (1.) It is a holy convocation; that is, "If it lie within your reach, you shall sanctify it in a religious assembly: let as many as can come to the door of the tabernacle, and let others meet elsewhere for prayer, and praise, and the reading of the law," as in the schools of the prophets, while prophecy continued, and afterwards in the synagogues. Christ appointed the New-Testament sabbath to be a holy convocation, by meeting his disciples once and again (and perhaps oftener) on the first day of the week. (2.) "Whether you have opportunity of sanctifying it in a holy convocation or not, yet let it be the sabbath of the Lord in all your dwellings. Put a difference between that day and other days in your families. It is the sabbath of the Lord, the day on which he rested from the work of creation, and on which he has appointed us to rest; let it be observed in all your dwellings, even now that you dwell in tents." Note, God's sabbaths are to be religiously observed in every private house, by every family apart, as well as by many families together in holy convocations. The sabbath of the Lord in our dwellings will be their beauty, strength, and safety; it will sanctify, edify, and glorify them.
Albert Barnes: Notes on the Bible - 1834
23:1: The specified times for public worship according to the Law were;
(1) The daily morning and evening sacrifices, sometimes called "the continual burnt-offering."
(2) The weekly Sabbath.
(3) the day of the new moon.
(4) the "set feasts" Num 29:39 or appointed times of annual observance, of which there were five, the Passover, the Day of Pentecost, the Feast of Trumpets, the Day of Atonement, and the Feast of Tabernacles. For each of these occasions special sacrifices were appointed Num. 28; 29.
Carl Friedrich Keil and Franz Delitzsch
23:1
This chapter does not contain a "calendar of feasts," or a summary and completion of the directions previously given in a scattered form concerning the festal times of Israel, but simply a list of those festal days and periods of the year at which holy meetings were to be held. This is most clearly stated in the heading (Lev 23:2): "the festal times of Jehovah, which ye shall call out as holy meetings, these are they, My feasts," i.e., those which are to be regarded as My feasts, sanctified to Me. The festal seasons and days were called "feasts of Jehovah," times appointed and fixed by Jehovah (see Gen 1:14), not because the feasts belonged to fixed times regulated by the course of the moon (Knobel), but because Jehovah had appointed them as days, or times, which were to be sanctified to Him. Hence the expression is not only used with reference to the Sabbath, the new moon, and the other yearly feasts; but in Num 28:2 and Num 29:39 it is extended so as to include the times of the daily morning and evening sacrifice. (On the "holy convocation" see Ex 12:16.)
John Gill
23:1 And the Lord spake unto Moses,.... Much about the same time as before; and having delivered to him various laws concerning the holiness of the people of Israel, who were to serve him, and of the holiness of the priests, that were to minister in holy things to him, and of the purity and perfections of their sacrifices, he here appoints various times and seasons, for the more special worship and service of him:
saying; as follows.
23:223:2: Խօսեա՛ց ընդ որդիսն Իսրայէլի՝ եւ ասասցես ցնոսա. Տօ՛նս Տեառն զոր առնիցէք, կոչեցեալք եւ սուրբք՝ ա՛յնք իցեն իմ տօնք[1112]։ [1112] Ոմանք. Տօն Տեառն. եւ ոմանք. Տունք Տեառն զոր.. իմ տունք։
2 «Խօսի՛ր Իսրայէլի որդիների հետ եւ նրանց ասա՛. “Տիրոջը նուիրուած այն տօները, որ սուրբ պիտի կոչէք, հետեւեալներն են[50].[50] 50. Գրաբար բնագրում այս նախադասութիւնը հնչում է այլ կերպ: Թարգմանել ենք ըստ այլ բնագրերի:
2 «Խօսէ՛ Իսրայէլի որդիներուն ու ըսէ՛ անոնց. Տէրոջը տօները որոնք դուք սուրբ ժողով պիտի կոչէք՝ հետեւեալներն են.
Խօսեաց ընդ որդիսն Իսրայելի եւ ասասցես ցնոսա. [358]Տօնս Տեառն զոր առնիցէք, կոչեցեալք եւ սուրբք`` այնք իցեն իմ տօնք:

23:2: Խօսեա՛ց ընդ որդիսն Իսրայէլի՝ եւ ասասցես ցնոսա. Տօ՛նս Տեառն զոր առնիցէք, կոչեցեալք եւ սուրբք՝ ա՛յնք իցեն իմ տօնք[1112]։
[1112] Ոմանք. Տօն Տեառն. եւ ոմանք. Տունք Տեառն զոր.. իմ տունք։
2 «Խօսի՛ր Իսրայէլի որդիների հետ եւ նրանց ասա՛. “Տիրոջը նուիրուած այն տօները, որ սուրբ պիտի կոչէք, հետեւեալներն են[50].
[50] 50. Գրաբար բնագրում այս նախադասութիւնը հնչում է այլ կերպ: Թարգմանել ենք ըստ այլ բնագրերի:
2 «Խօսէ՛ Իսրայէլի որդիներուն ու ըսէ՛ անոնց. Տէրոջը տօները որոնք դուք սուրբ ժողով պիտի կոչէք՝ հետեւեալներն են.
zohrab-1805▾ eastern-1994▾ western am▾
23:22: объяви сынам Израилевым и скажи им о праздниках Господних, в которые должно созывать священные собрания. Вот праздники Мои:
23:2 λάλησον λαλεω talk; speak τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him αἱ ο the ἑορταὶ εορτη festival; feast κυρίου κυριος lord; master ἃς ος who; what καλέσετε καλεω call; invite αὐτὰς αυτος he; him κλητὰς κλητος invited ἁγίας αγιος holy αὗταί ουτος this; he εἰσιν ειμι be ἑορταί εορτη festival; feast μου μου of me; mine
23:2 דַּבֵּ֞ר dabbˈēr דבר speak אֶל־ ʔel- אֶל to בְּנֵ֤י bᵊnˈê בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to מֹועֲדֵ֣י môʕᵃḏˈê מֹועֵד appointment יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תִּקְרְא֥וּ tiqrᵊʔˌû קרא call אֹתָ֖ם ʔōṯˌām אֵת [object marker] מִקְרָאֵ֣י miqrāʔˈê מִקְרָא convocation קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness אֵ֥לֶּה ʔˌēlleh אֵלֶּה these הֵ֖ם hˌēm הֵם they מֹועֲדָֽי׃ môʕᵃḏˈāy מֹועֵד appointment
23:2. loquere filiis Israhel et dices ad eos hae sunt feriae Domini quas vocabitis sanctasSpeak to the children of Israel, and thou shalt say to them: These are the feasts of the Lord, which you shall call holy.
2. Speak unto the children of Israel, and say unto them, The set feasts of the LORD, which ye shall proclaim to be holy convocations, even these are my set feasts.
23:2. Speak to the sons of Israel, and you shall say to them: These are the feasts of the Lord, which you shall call holy.
23:2. Speak unto the children of Israel, and say unto them, [Concerning] the feasts of the LORD, which ye shall proclaim [to be] holy convocations, [even] these [are] my feasts.
Speak unto the children of Israel, and say unto them, [Concerning] the feasts of the LORD, which ye shall proclaim [to be] holy convocations, [even] these [are] my feasts:

2: объяви сынам Израилевым и скажи им о праздниках Господних, в которые должно созывать священные собрания. Вот праздники Мои:
23:2
λάλησον λαλεω talk; speak
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
αἱ ο the
ἑορταὶ εορτη festival; feast
κυρίου κυριος lord; master
ἃς ος who; what
καλέσετε καλεω call; invite
αὐτὰς αυτος he; him
κλητὰς κλητος invited
ἁγίας αγιος holy
αὗταί ουτος this; he
εἰσιν ειμι be
ἑορταί εορτη festival; feast
μου μου of me; mine
23:2
דַּבֵּ֞ר dabbˈēr דבר speak
אֶל־ ʔel- אֶל to
בְּנֵ֤י bᵊnˈê בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to
מֹועֲדֵ֣י môʕᵃḏˈê מֹועֵד appointment
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תִּקְרְא֥וּ tiqrᵊʔˌû קרא call
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
מִקְרָאֵ֣י miqrāʔˈê מִקְרָא convocation
קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness
אֵ֥לֶּה ʔˌēlleh אֵלֶּה these
הֵ֖ם hˌēm הֵם they
מֹועֲדָֽי׃ môʕᵃḏˈāy מֹועֵד appointment
23:2. loquere filiis Israhel et dices ad eos hae sunt feriae Domini quas vocabitis sanctas
Speak to the children of Israel, and thou shalt say to them: These are the feasts of the Lord, which you shall call holy.
23:2. Speak to the sons of Israel, and you shall say to them: These are the feasts of the Lord, which you shall call holy.
23:2. Speak unto the children of Israel, and say unto them, [Concerning] the feasts of the LORD, which ye shall proclaim [to be] holy convocations, [even] these [are] my feasts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Скиния, место благодатного общения Иеговы с Израилем, была давно устроена (Исх гл. XXV–XL): священство, как посредствующий орган этого общения (Лев гл. VIII–X), и жертвы, как благодатные акты его (гл. I–VII), были учреждены; определены были и состояния чистоты и нечистоты и средства очищения (Лев XI–XVI и д.). Теперь вся обыденная жизнь народа регулируется указанием священных времен или праздников (moёd, moadim — точно определенные времена, ср. Быт I:14; XVIII:10), когда общение завета между народом и Иеговою находило особенно яркое осязательное выражение. Общими всем праздникам чертами являются: 1) прекращение полное (в субботу, ст. 3: и в день очищения, ст. 18) или только относительное (в др. праздники) всяких мирских занятий и получение через то свободы служить Богу (ср. ст. 3, 7, 8, 21, 24, 25, 28, 32, 36); 2) умножение, сравнительно с буднями, числа жертв (ср. Чис ХXVIII-ХXIХ) и усиление участия в них народа; 3) «священное собрание» (miqra qodesch) в эти дни: собрания, бывшие, помимо богослужебного характера, и некоторым народным вечем (ст. 3, 7, 8, 21, 24, 25, 27, 31, ср. Чис X:2). Знаменательно, что в определении праздников явно преобладает число 7: (7-й день — суббота, 7: недель — Пятидесятница, 7-й месяц, 7-й год, 50-й г.) — священное число совершенства и отрешения духа от материального. По внутреннему же характеру в праздниках древнееврейских выступает отношение человечества вообще и Израиля в частности: 1) к откровению (так, суббота, субботний и юбилейный годы более всего выражают идею заветного освящения человека и его богообщения; праздник труб и день очищения, кроме того, еще идею примирения с Богом); 2) к истории его и к сельскохозяйственному быту, к природе (Пасха, Пятидесятница и празд. кущей). В рассматриваемом месте праздники перечисляются в порядке следования их в году, начиная с Пасхи — праздника первого месяца (нисана) древнееврейского церковного года. В других статьях законодательства (Исх XXIII:14–17; XXXIV:18, 22–24; Втор XVI:1–17) три великие праздника: Пасха, Пятидесятница и кущей выделяются, как особенно важные, и особую группу (евр. синагога называла их, на основании Исх XXIII:14, именем reqalim (собств. ноги, хождения), в виду узаконения об обязательном хождении в эти праздники всего мужского пола евреев к святилищу.
Adam Clarke: Commentary on the Bible - 1831
23:2: These are my feasts - The original word מועד moad is properly applied to any solemn anniversary, by which great and important ecclesiastical, political, or providential facts were recorded; see Clarke on Gen 1:14 (note). Anniversaries of this kind were observed in all nations; and some of them, in consequence of scrupulously regular observation, became chronological epochs of the greatest importance in history: the Olympiads, for example.
Albert Barnes: Notes on the Bible - 1834
23:2: The feasts - literally, the appointed times. So in Lev 23:4, Lev 23:37, etc. This section Lev. 23:1-38 sets forth for practical guidance the relation in which the appointed times of the Lord, weekly as well as annual, stood to the ordinary occupations of the people.
Holy convocations - Days of sabbatical rest for the whole people; they owed their name to gatherings for religious edification, which, in later times, were probably held in every town and village in the holy land. There were in the course of the year, besides the weekly Sabbaths, seven days of holy convocation Exo 12:16; Num 28:18, Num 28:25-26; Num 29:1, Num 29:12, Num 29:35, with a distinction between them as regards strictness of observance (compare Lev 23:3, Lev 23:28 with Lev 23:7).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:2: the feasts: God appointed several festivals among the Jews. The Passover was celebrated on the 14th, or rather 15th day of the first month in the ecclesiastical year, which was the seventh of the civil year, and lasted seven days. The Pentecost was celebrated on the fiftieth day after the passover, in memory of the law's being given to Moses on Mount Sinai, fifty days, or seven weeks after the departure out of Egypt. The word is derived from the Greek word Πεντηκοστη, which signifies the fiftieth. The Hebrews call it the feast of weeks, Exo 34:22. The feast of trumpets, celebrated on the first day of the civil year, when a trumpet was sounded, to proclaim its commencement, which was in the month Tisri, answering to our September, Lev 23:24, Lev 23:25. The new moons, or first days of every month, were, in some sort, a consequence of the feast of trumpets. God ordained that, by giving him the first-fruits of every month they should acknowledge him as the Lord of all their time, and own his providence, by which all times and seasons are ordered. The feast of expiation or atonement was kept on the 10th day of Tisri or September: the Hebrews call it Kippur, i. e., pardon or expiation, because it was instituted for the expiation of their sins. The feast of tents or tabernacles was so called, because the Israelites kept it under green tents or arbours, in memory of their dwelling in their passage through the wilderness. It was celebrated on the 15th day of Tisri, and continued eight days. the first and last days are the most solemn. Besides the feasts mentioned by Moses, we find the feast of lots, or Purim, which was celebrated among the Jews of Shushan on the 14th of Adar, which answers to our February. The feast of the dedication of the temple, or rather, of the restoration of the temple, which had been profaned by Antiochus Epiphanes, which is thought to be the feast mentioned in the gospel Joh 10:22, was celebrated in the winter. Moâ dim, properly means assemblies, convened at an appointed time and place. Lev 23:4, Lev 23:37; Exo 23:14-17; Isa 1:13, Isa 1:14, Isa 33:20; Lam 1:4; Hos 2:11; Nah 1:15; Joh 5:1; Col 2:1
proclaim: Exo 32:5; Num 10:2, Num 10:3, Num 10:10; Kg2 10:20; Ch2 30:5; Psa 81:3; Joe 1:14, Joe 2:15; Jon 3:5-9
John Gill
23:2 Speak unto the children of Israel, and say unto them,.... Speak to them to gather together, and then say unto them what follows, they all being obliged to keep the feasts, and observe the solemnities hereafter directed to; though it may be the heads of the tribes and the elders of the people were summoned together, and the following things were delivered to them, and by them to the people:
concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts; appointed and ordered by God, and to be kept to the honour of his name; these are the general names for the particular holy times and seasons after appointed; they are in general called "feasts", though one of them, the day of atonement, was, strictly speaking, a fast; yet being a cessation from all work, and opposed to working days, days of labour and business, it is comprehended in this general title: nor is it unusual with other nations to call a fast a feast; so Aelianus (h) relates of the Tarentines, that having been besieged by the Romans, and delivered from them, in memory of their sufferings appointed a feast which was called a fast: the word used has the signification of stated, fixed, appointed times and seasons, and of convening or meeting together at such times, and that for the performance of solemn worship and service, which is true of them all; for there are certain times of the week and month fixed for them, and when the people in bodies assembled together, and in a solemn manner worshipped the Lord; and these are called "convocations", because the people were called together at those times by the priests, and that with the sound of a trumpet, Num 10:2; and "holy", because separated from other days, and set apart for holy services: the words may be rendered, as they are by many (i): "the solemnities of the Lord, which ye shall proclaim holy convocations, these are my solemnities"; times for holy, religious, and solemn service, of his appointment and for his glory: Aben Ezra seems to understand all this of the sabbath only, which is next mentioned, expressed in the plural number, because, as he observes, there are many sabbaths in a year; and indeed the general title of the rest of the feasts is afterwards given, Lev 23:4.
(h) Var. Hist. l. 5. c. 20. (i) Pagninus, Montanus, Junius & Tremellius, Piscator, Drusius.
John Wesley
23:2 Ye shall proclaim - Cause to be proclaimed, by the priests. Holy convocations - Days for your assembling together to my worship in a special manner.
Robert Jamieson, A. R. Fausset and David Brown
23:2 OF SUNDRY FEASTS. (Lev 23:1-4)
Speak unto the children of Israel, . . . concerning the feasts of the Lord--literally, "the times of assembling, or solemnities" (Is 33:20); and this is a preferable rendering, applicable to all sacred seasons mentioned in this chapter, even the day of atonement, which was observed as a fast. They were appointed by the direct authority of God and announced by a public proclamation, which is called "the joyful sound" (Ps 89:15). Those "holy convocations" were evidences of divine wisdom, and eminently subservient to the maintenance and diffusion of religious knowledge and piety.
23:323:3: Զվեց օր գործեսցես զգործ. յաւուրն եւթներորդի, ա̃ Շաբա՛թ՝ հանգի՛ստ անուանեալ սուրբ Տեառն. զամենայն գործ մի՛ գործիցէք, զի շաբա՛թ Տեառն է, յամենայն բնակութեան նոցա[1113]. [1113] Ոսկան ՚ի լուս՛՛. Յամենայն բնակութեան ձերում։
3 Վեց օր պիտի աշխատես, իսկ եօթներորդ՝ շաբաթ օրը հանգստեան օր է եւ սուրբ՝ Տիրոջը նուիրուած: Այդ օրը ոչ մի աշխատանք չէք կատարի, որովհետեւ այն Տիրոջը նուիրուած շաբաթ օրն է, երբ հանգստանում են բոլոր տներում:
3 Վեց օր գործ կրնաք կատարել, բայց եօթներորդ օրը հանգստութեան շաբաթ ըլլալով՝ սուրբ պէտք է պահուի։ Բնաւ գործ մի՛ գործէք. Տէրոջը շաբաթ պիտի ըլլայ ձեր բոլոր բնակութիւններուն մէջ։
զվեց օր գործեսցես զգործ, յաւուրն եւթներորդի շաբաթ [359]հանգիստ անուանեալ սուրբ Տեառն``. զամենայն գործ մի՛ գործիցէք, զի շաբաթ Տեառն է յամենայն բնակութեան ձերում:

23:3: Զվեց օր գործեսցես զգործ. յաւուրն եւթներորդի, ա̃ Շաբա՛թ՝ հանգի՛ստ անուանեալ սուրբ Տեառն. զամենայն գործ մի՛ գործիցէք, զի շաբա՛թ Տեառն է, յամենայն բնակութեան նոցա[1113].
[1113] Ոսկան ՚ի լուս՛՛. Յամենայն բնակութեան ձերում։
3 Վեց օր պիտի աշխատես, իսկ եօթներորդ՝ շաբաթ օրը հանգստեան օր է եւ սուրբ՝ Տիրոջը նուիրուած: Այդ օրը ոչ մի աշխատանք չէք կատարի, որովհետեւ այն Տիրոջը նուիրուած շաբաթ օրն է, երբ հանգստանում են բոլոր տներում:
3 Վեց օր գործ կրնաք կատարել, բայց եօթներորդ օրը հանգստութեան շաբաթ ըլլալով՝ սուրբ պէտք է պահուի։ Բնաւ գործ մի՛ գործէք. Տէրոջը շաբաթ պիտի ըլլայ ձեր բոլոր բնակութիւններուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
23:33: шесть дней можно делать дела, а в седьмой день суббота покоя, священное собрание; никакого дела не делайте; это суббота Господня во всех жилищах ваших.
23:3 ἓξ εξ six ἡμέρας ημερα day ποιήσεις ποιεω do; make ἔργα εργον work καὶ και and; even τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh σάββατα σαββατον Sabbath; week ἀνάπαυσις αναπαυσις respite; relief κλητὴ κλητος invited ἁγία αγιος holy τῷ ο the κυρίῳ κυριος lord; master πᾶν πας all; every ἔργον εργον work οὐ ου not ποιήσεις ποιεω do; make σάββατά σαββατον Sabbath; week ἐστιν ειμι be τῷ ο the κυρίῳ κυριος lord; master ἐν εν in πάσῃ πας all; every κατοικίᾳ κατοικια settlement ὑμῶν υμων your
23:3 שֵׁ֣שֶׁת šˈēšeṯ שֵׁשׁ six יָמִים֮ yāmîm יֹום day תֵּעָשֶׂ֣ה tēʕāśˈeh עשׂה make מְלָאכָה֒ mᵊlāḵˌā מְלָאכָה work וּ û וְ and בַ va בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh שַׁבַּ֤ת šabbˈaṯ שַׁבָּת sabbath שַׁבָּתֹון֙ šabbāṯôn שַׁבָּתֹון sabbatical feast מִקְרָא־ miqrā- מִקְרָא convocation קֹ֔דֶשׁ qˈōḏeš קֹדֶשׁ holiness כָּל־ kol- כֹּל whole מְלָאכָ֖ה mᵊlāḵˌā מְלָאכָה work לֹ֣א lˈō לֹא not תַעֲשׂ֑וּ ṯaʕᵃśˈû עשׂה make שַׁבָּ֥ת šabbˌāṯ שַׁבָּת sabbath הִוא֙ hiw הִיא she לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole מֹֽושְׁבֹתֵיכֶֽם׃ פ mˈôšᵊvōṯêḵˈem . f מֹושָׁב seat
23:3. sex diebus facietis opus dies septimus quia sabbati requies est vocabitur sanctus omne opus non facietis in eo sabbatum Domini est in cunctis habitationibus vestrisSix days shall ye do work: the seventh day, because it is the rest of the sabbath, shall be called holy. You shall do no work on that day: it is the sabbath of the Lord in all your habitations.
3. Six days shall work be done: but on the seventh day is a sabbath of solemn rest, an holy convocation; ye shall do no manner of work: it is a sabbath unto the LORD in all your dwellings.
23:3. For six days you shall do work; the seventh day, because it is the rest of the Sabbath, shall be called holy. You shall do no work on that day; it is the Sabbath of the Lord in all your dwelling places.
23:3. Six days shall work be done: but the seventh day [is] the sabbath of rest, an holy convocation; ye shall do no work [therein]: it [is] the sabbath of the LORD in all your dwellings.
Six days shall work be done: but the seventh day [is] the sabbath of rest, an holy convocation; ye shall do no work [therein]: it [is] the sabbath of the LORD in all your dwellings:

3: шесть дней можно делать дела, а в седьмой день суббота покоя, священное собрание; никакого дела не делайте; это суббота Господня во всех жилищах ваших.
23:3
ἓξ εξ six
ἡμέρας ημερα day
ποιήσεις ποιεω do; make
ἔργα εργον work
καὶ και and; even
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
σάββατα σαββατον Sabbath; week
ἀνάπαυσις αναπαυσις respite; relief
κλητὴ κλητος invited
ἁγία αγιος holy
τῷ ο the
κυρίῳ κυριος lord; master
πᾶν πας all; every
ἔργον εργον work
οὐ ου not
ποιήσεις ποιεω do; make
σάββατά σαββατον Sabbath; week
ἐστιν ειμι be
τῷ ο the
κυρίῳ κυριος lord; master
ἐν εν in
πάσῃ πας all; every
κατοικίᾳ κατοικια settlement
ὑμῶν υμων your
23:3
שֵׁ֣שֶׁת šˈēšeṯ שֵׁשׁ six
יָמִים֮ yāmîm יֹום day
תֵּעָשֶׂ֣ה tēʕāśˈeh עשׂה make
מְלָאכָה֒ mᵊlāḵˌā מְלָאכָה work
וּ û וְ and
בַ va בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh
שַׁבַּ֤ת šabbˈaṯ שַׁבָּת sabbath
שַׁבָּתֹון֙ šabbāṯôn שַׁבָּתֹון sabbatical feast
מִקְרָא־ miqrā- מִקְרָא convocation
קֹ֔דֶשׁ qˈōḏeš קֹדֶשׁ holiness
כָּל־ kol- כֹּל whole
מְלָאכָ֖ה mᵊlāḵˌā מְלָאכָה work
לֹ֣א lˈō לֹא not
תַעֲשׂ֑וּ ṯaʕᵃśˈû עשׂה make
שַׁבָּ֥ת šabbˌāṯ שַׁבָּת sabbath
הִוא֙ hiw הִיא she
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
מֹֽושְׁבֹתֵיכֶֽם׃ פ mˈôšᵊvōṯêḵˈem . f מֹושָׁב seat
23:3. sex diebus facietis opus dies septimus quia sabbati requies est vocabitur sanctus omne opus non facietis in eo sabbatum Domini est in cunctis habitationibus vestris
Six days shall ye do work: the seventh day, because it is the rest of the sabbath, shall be called holy. You shall do no work on that day: it is the sabbath of the Lord in all your habitations.
23:3. For six days you shall do work; the seventh day, because it is the rest of the Sabbath, shall be called holy. You shall do no work on that day; it is the Sabbath of the Lord in all your dwelling places.
23:3. Six days shall work be done: but the seventh day [is] the sabbath of rest, an holy convocation; ye shall do no work [therein]: it [is] the sabbath of the LORD in all your dwellings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Закон о праздновании субботы, данный уже в десятословии (Исх XX:8–11) и неоднократно повторяемый и после (Исх ХХIII:12; ХХХIV:21), здесь поставляется на первом месте: суббота есть знамение завета теократического Иеговы с Израилем (ср. Исх XXXI:13–14). Главным требованием выставляется полное прекращение обыденных занятий — более чем в другие праздники, строгий покой (schabbat-schabbaton) вместе c «священным собранием» (miqra qodesch); под последним может разуметься посещение святилища, при котором в субботу двойная — против обыденной жертвы — жертва (Чис ХХVIII:9–10). Однако суббота не приурочивается нарочито к святилищу, напротив, предписывается празднование субботы «во всех жилищах» — по толкованию раввинов: как в обетованной земле (где было святилище), так и всюду вне ее пределов. Chab: покой нареченный свят Господеви, по LXX, ср. Vulg.: sabbati requies, vocabitur sanctus.
Adam Clarke: Commentary on the Bible - 1831
23:3: The seventh day is the Sabbath - This, because the first and greatest solemnity, is first mentioned. He who kept not this, in the most religious manner, was not capable of keeping any of the others. The religious observance of the Sabbath stands at the very threshold of all religion. See Clarke's note on Gen 2:3.
Albert Barnes: Notes on the Bible - 1834
23:3: The seventh day had been consecrated as the Sabbath of Yahweh, figuring His own rest; it was the acknowledged sign of the covenant between God and His people. See the Exo 20:1-11 notes. As such it properly held its place at the head of the days of holy convocation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:3: Lev 19:3; Exo 16:23, Exo 16:29, Exo 20:8-11, Exo 23:12, Exo 31:15, Exo 34:21, Exo 35:2, Exo 35:3; Deu 5:13; Isa 56:2, Isa 56:6, Isa 58:13; Luk 13:14, Luk 23:56; Act 15:21; Rev 1:10
Carl Friedrich Keil and Franz Delitzsch
23:3
At the head of these moadim stood the Sabbath, as the day which God had already sanctified as a day of rest for His people, by His own rest on the seventh creation-day (Gen 2:3, cf. Ex 20:8-11). On שׁבּתון שׁבּת, see at Ex 31:15 and Ex 16:33. As a weekly returning day of rest, the observance of which had its foundation in the creative work of God, the Sabbath was distinguished from the yearly feasts, in which Israel commemorated the facts connected with its elevation into a people of God, and which were generally called "feasts of Jehovah" in the stricter sense, and as such were distinguished from the Sabbath (Lev 23:37, Lev 23:38; Is 1:13-14; 1Chron 23:31; 2Chron 31:3; Neh 10:34). This distinction is pointed out in the heading, "these are the feasts of Jehovah" (Lev 23:4).
(Note: Partly on account of his repetition, and partly because of the supposed discrepancy observable in the fact, that holy meetings are not prescribed for the Sabbath in the list of festal sacrifices in Num 28 and 29, Hupfield and Knobel maintain that the words of Lev 23:2 and Lev 23:3, from יהוה to מושׁבתיכם, notwithstanding their Elohistic expression, were not written by the Elohist, but are an interpolation of the later editor. The repetition of the heading, however, cannot prove anything at all with the constant repetitions that occur in the so-called Elohistic groundwork, especially as it can be fully explained by the reason mentioned in the text. And the pretended discrepancy rests upon the perfectly arbitrary assumption, that Num 28 and 29 contain a complete codex of all the laws relating to all the feasts. How totally this assumption is at variance with the calendar of feasts, is clear enough from the fact, that no rule is laid down there for the observance of the Sabbath, with the exception of the sacrifices to be offered upon it, and that even rest from labour is not commanded. Moreover Knobel is wrong in identifying the "holy convocation" with a journey to the sanctuary, whereas appearance at the tabernacle to hold the holy convocations (for worship) was not regarded as necessary either in the law itself or according to the later orthodox custom, but, on the contrary, holy meetings for edification were held on the Sabbath in every place in the land, and it was out of this that the synagogues arose.)
In Num 28:11 the feast of new moon follows the Sabbath; but this is passed over here, because the new moon was not to be observed either with sabbatical rest or a holy meeting.
John Gill
23:3 Six days shall work be done,.... Or may be done by men, any sort of lawful work and honest labour, for the sustenance of themselves and families:
but the seventh day is the sabbath of rest; from all bodily labour and work of any kind; typical of rest by Christ and in him:
an holy convocation; when the people were called to holy exercises, to pray and praise, and hear the word, and offer sacrifice:
ye shall do no work therein; not any at all, see Ex 31:15,
Tit is the sabbath of the Lord in all your dwellings: other feasts were kept in the sanctuary, in the tabernacle or temple, or where they were; but this was not only observed there and in their synagogues, but in their private houses, or wherever they were, whether, travelling by sea or land; and so the Targum of Jonathan and Aben Ezra interpret it.
John Wesley
23:3 Ye shall do no work therein - So it runs in the general for the sabbath day, and for the day of expiation, Lev 23:28, excluding all works about earthly employments whether of profit or of pleasure; but upon other feast days he forbids only servile works, as Lev 23:7, Lev 23:21, Lev 23:36, for surely this manifest difference in the expressions used by the wife God must needs imply a difference in the things. In all your dwellings - Other feasts, were to be kept before the Lord in Jerusalem only, whither all the males were to come for that end; but the sabbath was to be kept in all places, both in synagogues, and in their private houses.
Robert Jamieson, A. R. Fausset and David Brown
23:3 Six days shall work be done: but the seventh day is the sabbath of rest--(See on Ex 20:8). The Sabbath has the precedence given to it, and it was to be "a holy convocation," observed by families "in their dwellings"; where practicable, by the people repairing to the door of the tabernacle; at later periods, by meeting in the schools of the prophets, and in synagogues.
23:423:4: զի ա՛յն են տօնք Տեառն։ եւ նոքա անուանեալք են սո՛ւրբք զորս անուանիցէք ՚ի տօնս նոցա։
4 Տիրոջը նուիրուած տօները, որոնք սուրբ են հռչակուած եւ որոնք պիտի նշէք, հետեւեալներն են.
4 Տէրոջը տօները, որոնք իրենց սահմանուած ատենին սուրբ ժողովներ պիտի գումարէք, ասոնք են։
[360]Զի այն են տօնք Տեառն, եւ նոքա անուանեալք են սուրբք զորս անուանիցէք ի տօնս նոցա:

23:4: զի ա՛յն են տօնք Տեառն։ եւ նոքա անուանեալք են սո՛ւրբք զորս անուանիցէք ՚ի տօնս նոցա։
4 Տիրոջը նուիրուած տօները, որոնք սուրբ են հռչակուած եւ որոնք պիտի նշէք, հետեւեալներն են.
4 Տէրոջը տօները, որոնք իրենց սահմանուած ատենին սուրբ ժողովներ պիտի գումարէք, ասոնք են։
zohrab-1805▾ eastern-1994▾ western am▾
23:44: Вот праздники Господни, священные собрания, которые вы должны созывать в свое время:
23:4 αὗται ουτος this; he αἱ ο the ἑορταὶ εορτη festival; feast τῷ ο the κυρίῳ κυριος lord; master κληταὶ κλητος invited ἅγιαι αγιος holy ἃς ος who; what καλέσετε καλεω call; invite αὐτὰς αυτος he; him ἐν εν in τοῖς ο the καιροῖς καιρος season; opportunity αὐτῶν αυτος he; him
23:4 אֵ֚לֶּה ˈʔēlleh אֵלֶּה these מֹועֲדֵ֣י môʕᵃḏˈê מֹועֵד appointment יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מִקְרָאֵ֖י miqrāʔˌê מִקְרָא convocation קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תִּקְרְא֥וּ tiqrᵊʔˌû קרא call אֹתָ֖ם ʔōṯˌām אֵת [object marker] בְּ bᵊ בְּ in מֹועֲדָֽם׃ môʕᵃḏˈām מֹועֵד appointment
23:4. hae sunt ergo feriae Domini sanctae quas celebrare debetis temporibus suisThese also are the holy days of the Lord, which you must celebrate in their seasons.
4. These are the set feasts of the LORD, even holy convocations, which ye shall proclaim in their appointed season.
23:4. Therefore, these are the feasts of the Lord, which you must celebrate in their times.
23:4. These [are] the feasts of the LORD, [even] holy convocations, which ye shall proclaim in their seasons.
These [are] the feasts of the LORD, [even] holy convocations, which ye shall proclaim in their seasons:

4: Вот праздники Господни, священные собрания, которые вы должны созывать в свое время:
23:4
αὗται ουτος this; he
αἱ ο the
ἑορταὶ εορτη festival; feast
τῷ ο the
κυρίῳ κυριος lord; master
κληταὶ κλητος invited
ἅγιαι αγιος holy
ἃς ος who; what
καλέσετε καλεω call; invite
αὐτὰς αυτος he; him
ἐν εν in
τοῖς ο the
καιροῖς καιρος season; opportunity
αὐτῶν αυτος he; him
23:4
אֵ֚לֶּה ˈʔēlleh אֵלֶּה these
מֹועֲדֵ֣י môʕᵃḏˈê מֹועֵד appointment
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מִקְרָאֵ֖י miqrāʔˌê מִקְרָא convocation
קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תִּקְרְא֥וּ tiqrᵊʔˌû קרא call
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
בְּ bᵊ בְּ in
מֹועֲדָֽם׃ môʕᵃḏˈām מֹועֵד appointment
23:4. hae sunt ergo feriae Domini sanctae quas celebrare debetis temporibus suis
These also are the holy days of the Lord, which you must celebrate in their seasons.
23:4. Therefore, these are the feasts of the Lord, which you must celebrate in their times.
23:4. These [are] the feasts of the LORD, [even] holy convocations, which ye shall proclaim in their seasons.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 These are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons. 5 In the fourteenth day of the first month at even is the LORD's passover. 6 And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread. 7 In the first day ye shall have an holy convocation: ye shall do no servile work therein. 8 But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation: ye shall do no servile work therein. 9 And the LORD spake unto Moses, saying, 10 Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: 11 And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it. 12 And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the LORD. 13 And the meat offering thereof shall be two tenth deals of fine flour mingled with oil, an offering made by fire unto the LORD for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of an hin. 14 And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings.
Here again the feasts are called the feasts of the Lord, because he appointed them. Jeroboam's feast, which he devised of his own heart (1 Kings xii. 33), was an affront to God, and a reproach upon the people. These feasts were to be proclaimed in their seasons (v. 4), and the seasons God chose for them were in March, May and September (according to our present computation), not in winter, because travelling would then be uncomfortable, when the days were short, and the ways foul; not in the middle of summer, because then in those countries they were gathering in their harvest and vintage, and could be ill spared from their country business. Thus graciously does God consult our comfort in his appointments, obliging us thereby religiously to regard his glory in our observance of them, and not to complain of them as a burden. The solemnities appointed them were, 1. Many and returned frequently, which was intended to preserve in them a deep sense of God and religion, and to prevent their inclining to the superstitions of the heathen. God kept them fully employed in his service, that they might not have time to hearken to the temptations of the idolatrous neighbourhood they lived in. 2. They were most of them times of joy and rejoicing. The weekly sabbath is so, and all their yearly solemnities, except the day of atonement. God would thus teach them that wisdom's ways are pleasantness, and engage them to his service by encouraging them to be cheerful in it and to sing at their work. Seven days were days of strict rest and holy convocations; the first day and the seventh of the feast of unleavened bread, the day of pentecost, the day of the feast of trumpets, the first day and the eighth of the feast of tabernacles, and the day of atonement: here were six for holy joy and one only for holy mourning. We are commanded to rejoice evermore, but not to be evermore weeping. Here is,
I. A repetition of the law of the passover, which was to be observed on the fourteenth day of the first month, in remembrance of their deliverance out of Egypt and the distinguishing preservation of their first-born, mercies never to be forgotten. This feast was to begin with the killing of the paschal lamb, v. 5. It was to continue seven days, during all which time they were to eat sad bread, that was unleavened (v. 6), and the first and last day of the seven were to be days of holy rest and holy convocations, v. 7, 8. They were not idle days spent in sport and recreation (as many that are called Christians spend their holy days), but offerings were made by fire unto the Lord at his altar; and we have reason to think that the people were taught to employ their time in prayer, and praise, and godly meditation.
II. An order for the offering of a sheaf of the first-fruits, upon the second day of the feast of unleavened bread; the first is called the sabbath, because it was observed as a sabbath (v. 11), and, on the morrow after, they had this solemnity. A sheaf or handful of new corn was brought to the priest, who was to heave it up, in token of his presenting it to the God of Heaven, and to wave it to and fro before the Lord, as the Lord of the whole earth, and this should be accepted for them as a thankful acknowledgment of God's mercy to them in clothing their fields with corn, and of their dependence upon God, and desire towards him, for the preserving of it to their use. For it was the expression both of prayer and praise, v. 11. A lamb for a burnt-offering was to be offered with it, v. 12. As the sacrifice of animals was generally attended with meat-offerings, so this sacrifice of corn was attended with a burnt-offering, that bread and flesh might be set together on God's table. They are forbidden to eat of their new corn till this handful was offered to God; for it was fit, if God and Israel feast together, that he should be served first. And the offering of this sheaf of first-fruits in the name of the whole congregation did, as it were, sanctify to them their whole harvest, and give them a comfortable use of all the rest; for then we may eat our bread with joy when we have, in some measure, performed our duty to God, and God has accepted our works, for thus all our enjoyments become clean to us. Now, 1. This law was given now, though there was no occasion for putting it in execution till they came to Canaan: in the wilderness they sowed no corn; but God's feeding them there with bread from heaven obliged them hereafter not to grudge him his share of their bread out of the earth. We find that when they came into Canaan the manna ceased upon the very day that the sheaf of first-fruits was offered; they had eaten of the old corn the day before (Josh. v. 11), and then on this day they offered the first-fruits, by which they became entitled to the new corn too (v. 12), so that there was no more occasion for manna. 1. This sheaf of first-fruits was typical of our Lord Jesus, who has risen from the dead as the first-fruits of those that slept, 1 Cor. xv. 20. That branch of the Lord (Isa. iv. 2) was then presented to him, in virtue of the sacrifice of himself, the Lamb of God, and it was accepted for us. It is very observable that our Lord Jesus rose from the dead on the very day that the first-fruits were offered, to show that he was the substance of this shadow. 3. We are taught by this law to honour the Lord with our substance, and with the first-fruits of all our increase, Prov. iii. 9. They were not to eat of their new corn till God's part was offered to him out of it (v. 14), for we must always begin with God, begin our lives with him, begin every day with him, begin every meal with him, begin every affair and business with him; seek first the kingdom of God.
Albert Barnes: Notes on the Bible - 1834
23:4: The recurrence of the sabbatical number in the five annual days of holy convocation should be noticed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:4: Lev 23:2, Lev 23:37; Exo 23:14
Carl Friedrich Keil and Franz Delitzsch
23:4
Lev 23:4 contains the special heading for the yearly feasts. בּמועדם at their appointed time.
Lev 23:5-14
The leading directions for the Passover and feast of Mazzoth are repeated from Ex 12:6, Ex 12:11, Ex 12:15-20. עבדה מלאכת, occupation of a work, signifies labour at some definite occupation, e.g., the building of the tabernacle, Ex 35:24; Ex 36:1, Ex 36:3; hence occupation in connection with trade or one's social calling, such as agriculture, handicraft, and so forth; whilst מלאכה is the performance of any kind of work, e.g., kindling fire for cooking food (Ex 35:2-3). On the Sabbath and the day of atonement every kind of civil work was prohibited, even to the kindling of fire for the purpose of cooking (Lev 23:3, Lev 23:30, Lev 23:31, cf. Ex 20:10; Ex 31:14; Ex 35:2-3; Deut 5:14 and Lev 16:29; Num 29:7); on the other feast-days with a holy convocation, only servile work (Lev 23:7, Lev 23:8, Lev 23:21, Lev 23:25, Lev 23:35, Lev 23:36, cf. Ex 12:16, and the explanation on Lev 12:1-8 :15ff., and Num 28:18, Num 28:25-26; Num 29:1, Num 29:12, Num 29:35). To this there is appended a fresh regulation in Lev 23:9-14, with the repetition of the introductory clause, "And the Lord spake," etc. When the Israelites had come into the land to be given them by the Lord, and had reaped the harvest, they were to bring a sheaf as first-fruits of their harvest to the priest, that he might wave it before Jehovah on the day after the Sabbath, i.e., after the first day of Mazzoth. According to Josephus and Philo, it was a sheaf of barley; but this is not expressly commanded, because it would be taken for granted in Canaan, where the harvest began with the barley. In the warmer parts of Palestine the barley ripens about the middle of April, and is reaped in April or the beginning of May, whereas the wheat ripens two or three weeks later (Seetzen; Robinson's Pal. ii. 263, 278). The priest was to wave the sheaf before Jehovah, i.e., to present it symbolically to Jehovah by the ceremony of waving, without burning any of it upon the altar. The rabbinical rule, viz., to dry a portion of the ears by the fire, and then, after rubbing them out, to burn them on the altar, was an ordinance of the later scribes, who knew not the law, and was based upon Lev 2:14. For the law in Lev 2:14 refers to the offerings of first-fruits made by private persons, which are treated of in Num 18:12-13, and Deut 26:2. The sheaf of first-fruits, on the other hand, which was to be offered before Jehovah as a wave-offering in the name of the congregation, corresponded to the two wave-loaves which were leavened and then baked, and were to be presented to the Lord as first-fruits (Lev 23:17). As no portion of these wave-loaves was burned upon the altar, because nothing leavened was to be placed upon it (Lev 2:11), but they were assigned entirely to the priests, we have only to assume that the same application was intended by the law in the case of the sheaf of first-fruits, since the text only prescribes the waving, and does not contain a word about roasting, rubbing, or burning the grains upon the altar. השּׁבּת מחרת (the morrow after the Sabbath) signifies the next day after the first day of the feast of Mazzoth, i.e., the 16th Abib (Nisan), not the day of the Sabbath which fell in the seven days' feast of Mazzoth, as the Baethoseans supposed, still less the 22nd of Nisan, or the day after the conclusion of the seven days' feast, which always closed with a Sabbath, as Hitzig imagines.
(Note: The view advocated by the Baethoseans, which has been lately supported by W. Schultz, is refuted not only by Josh 5:11, but by the definite article used, השּׁבּת, which points back to one of the feast-days already mentioned, and still more decisively by the circumstance, that according to Lev 23:15 the seven weeks, at the close of which the feast of Pentecost was to be kept, were to be reckoned from this Sabbath; and if the Sabbath was not fixed, but might fall upon any day of the seven days' feast of Mazzoth, and therefore as much as give or six days after the Passover, the feast of Passover itself would be forced out of the fundamental position which it occupied in the series of annual festivals (cf. Ranke, Pentateuch ii. 108). Hitzig's hypothesis has been revived by Hupfeld and Knobel, without any notice of the conclusive refutation given to it by Bהhr and Wieseler; only Knobel makes "the Sabbath" not the concluding but the opening Sabbath of the feast of Passover, on the ground that "otherwise the festal sheaf would not have been offered till the 22nd of the month, and therefore would have come post festum." But this hypothesis, which renders it necessary that the commencement of the ecclesiastical year should always be assigned to a Saturday (Sabbath), in order to gain weekly Sabbaths for the 14th and 21st of the month, as the opening and close of the feast of Passover, gives such a form to the Jewish year as would involve its invariably closing with a broken week; a hypothesis which is not only incapable of demonstration, but, from the holiness attached to the Jewish division of weeks, is a priori improbable, and in fact inconceivable. The Mosaic law, which gave such sanctity to the division of time into weeks, as founded upon the history of creation, by the institution of the observance of the Sabbath, that it raised the Sabbath into the groundwork of a magnificent festal cycle, could not possibly have made such an arrangement with regard to the time for the observance of the Passover, as would involve almost invariably the mutilation of the last week of the year, and an interruption of the old and sacred weekly cycle with the Sabbath festival at its close. The arguments by which so forced a hypothesis is defended, must be very conclusive indeed, to meet with any acceptance. But neither Hitzig nor his followers have been able to adduce any such arguments as these. Besides the word "Sabbath" and Josh 5:11, which prove nothing at all, the only other argument adduced by Knobel is, that "it is impossible to see why precisely the second day of the azyma, when the people went about their ordinary duties, and there was no meeting at the sanctuary, should have been distinguished by the sacrificial gift which was the peculiar characteristic of the feast," - an argument based upon the fallacious principle, that anything for which I can see no reason, cannot possibly have occurred.)
The "Sabbath" does not mean the seventh day of the week, but the day of rest, although the weekly Sabbath was always the seventh or last day of the week; hence not only the seventh day of the week (Ex 31:15, etc.), but the day of atonement (the tenth of the seventh month), is called "Sabbath," and "Shabbath shabbathon" (Lev 23:32; Lev 16:31). As a day of rest, on which no laborious work was to be performed (Lev 23:8), the first day of the feast of Mazzoth is called "Sabbath," irrespectively of the day of the week upon which it fell; and "the morrow after the Sabbath" is equivalent to "the morrow after the Passover" mentioned in Josh 5:11, where "Passover" signifies the day at the beginning of which the paschal meal was held, i.e., the first day of unleavened bread, which commenced on the evening of the 14th, in other words, the 15th Abib. By offering the sheaf of first-fruits of the harvest, the Israelites were to consecrate their daily bread to the Lord their God, and practically to acknowledge that they owed the blessing of the harvest to the grace of God. They were not to eat any bread or roasted grains of the new corn till they had presented the offering of their God (Lev 23:14). This offering was fixed for the second day of the feast of the Passover, that the connection between the harvest and the Passover might be kept in subordination to the leading idea of the Passover itself (see at Ex 12:15.). But as the sheaf was not burned upon the altar, but only presented symbolically to the Lord by waving, and then handed over to the priests, an altar-gift had to be connected with it, - namely, a yearling sheep as a burnt-offering, a meat-offering of two-tenths of an ephah of fine flour mixed with oil, and a drink-offering of a quarter of a hin of wine, - to give expression to the obligation and willingness of the congregation not only to enjoy their earthly food, but to strengthen all the members of their body for growth in holiness and diligence in good works. The burnt-offering, for which a yearling lamb was prescribed, as in fact for all the regular festal sacrifices, was of course in addition to the burnt-offerings prescribed in Num 28:19-20, for every feast-day. The meat-offering, however, was not to consist of one-tenth of an ephah of fine flour, as on other occasions (Ex 29:40; Num 28:9, Num 28:13, etc.), but of two-tenths, that the offering of corn at the harvest-feast might be a more plentiful one than usual.
Geneva 1599
23:4 These [are] the feasts of the LORD, [even] holy convocations, which ye shall proclaim in their (a) seasons.
(a) For the sabbath was kept every week, and these others were kept only once every year.
John Gill
23:4 These are the feasts of the Lord, even holy convocations,.... What follow besides the sabbath mentioned:
which ye shall proclaim in their seasons; the proper times of the year, the day or days, and month in which they are to be observed; these were to be proclaimed by the priests with the sound of trumpet, namely, what follow, for they are put together, which had been before for the most part singly delivered.
John Wesley
23:4 These are the feasts of the Lord - Or rather, the solemnities: (for the day of atonement was a fast:) and so the word is used, Is 33:20, where Zion is called the city of our solemnities.
Robert Jamieson, A. R. Fausset and David Brown
23:4 These are the feasts of the Lord, which ye shall proclaim in their seasons--Their observance took place in the parts of the year corresponding to our March, May, and September. Divine wisdom was manifested in fixing them at those periods; in winter, when the days were short and the roads broken up, a long journey was impracticable; while in summer the harvest and vintage gave busy employment in the fields. Besides, another reason for the choice of those seasons probably was to counteract the influence of Egyptian associations and habits. And God appointed more sacred festivals for the Israelites in the month of September than the people of Egypt had in honor of their idols. These institutions, however, were for the most part prospective, the observance being not binding on the Israelites during their wanderings in the wilderness, while the regular celebration was not to commence till their settlement in Canaan.
23:523:5: Յառաջնում ամսեանն ՚ի տասն եւ ՚ի չորս ամսոյն ՚ի մէջ երեկորեացն բ̃ Զատիկ Տեառն.
5 Առաջին ամսի տասնչորսերորդ օրուայ երեկոյեան Տիրոջ Զատիկն է:
5 Առաջին ամսուան տասնըչորրորդ օրը իրիկուան դէմ Տէրոջը զատիկն է։
Յառաջնում ամսեանն ի տասն եւ ի չորս ամսոյն ի մէջ երեկորեայցն զատիկ Տեառն:

23:5: Յառաջնում ամսեանն ՚ի տասն եւ ՚ի չորս ամսոյն ՚ի մէջ երեկորեացն բ̃ Զատիկ Տեառն.
5 Առաջին ամսի տասնչորսերորդ օրուայ երեկոյեան Տիրոջ Զատիկն է:
5 Առաջին ամսուան տասնըչորրորդ օրը իրիկուան դէմ Տէրոջը զատիկն է։
zohrab-1805▾ eastern-1994▾ western am▾
23:55: в первый месяц, в четырнадцатый [день] месяца вечером Пасха Господня;
23:5 ἐν εν in τῷ ο the πρώτῳ πρωτος first; foremost μηνὶ μην.1 month ἐν εν in τῇ ο the τεσσαρεσκαιδεκάτῃ τεσσαρεσκαιδεκατος fourteenth ἡμέρᾳ ημερα day τοῦ ο the μηνὸς μην.1 month ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ἑσπερινῶν εσπερινος Passover τῷ ο the κυρίῳ κυριος lord; master
23:5 בַּ ba בְּ in † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָ hā הַ the רִאשֹׁ֗ון rišˈôn רִאשֹׁון first בְּ bᵊ בְּ in אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four עָשָׂ֛ר ʕāśˈār עָשָׂר -teen לַ la לְ to † הַ the חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month בֵּ֣ין bˈên בַּיִן interval הָ hā הַ the עַרְבָּ֑יִם ʕarbˈāyim עֶרֶב evening פֶּ֖סַח pˌesaḥ פֶּסַח Passover לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
23:5. mense primo quartadecima die mensis ad vesperum phase Domini estThe first month, the fourteenth day of the month at evening, is the phase of the Lord.
5. In the first month, on the fourteenth day of the month at even, is the LORD’S passover.
23:5. The first month, the fourteenth day of the month, at evening, is the Passover of the Lord.
23:5. In the fourteenth [day] of the first month at even [is] the LORD’S passover.
In the fourteenth [day] of the first month at even [is] the LORD' S passover:

5: в первый месяц, в четырнадцатый [день] месяца вечером Пасха Господня;
23:5
ἐν εν in
τῷ ο the
πρώτῳ πρωτος first; foremost
μηνὶ μην.1 month
ἐν εν in
τῇ ο the
τεσσαρεσκαιδεκάτῃ τεσσαρεσκαιδεκατος fourteenth
ἡμέρᾳ ημερα day
τοῦ ο the
μηνὸς μην.1 month
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ἑσπερινῶν εσπερινος Passover
τῷ ο the
κυρίῳ κυριος lord; master
23:5
בַּ ba בְּ in
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הָ הַ the
רִאשֹׁ֗ון rišˈôn רִאשֹׁון first
בְּ bᵊ בְּ in
אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four
עָשָׂ֛ר ʕāśˈār עָשָׂר -teen
לַ la לְ to
הַ the
חֹ֖דֶשׁ ḥˌōḏeš חֹדֶשׁ month
בֵּ֣ין bˈên בַּיִן interval
הָ הַ the
עַרְבָּ֑יִם ʕarbˈāyim עֶרֶב evening
פֶּ֖סַח pˌesaḥ פֶּסַח Passover
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
23:5. mense primo quartadecima die mensis ad vesperum phase Domini est
The first month, the fourteenth day of the month at evening, is the phase of the Lord.
23:5. The first month, the fourteenth day of the month, at evening, is the Passover of the Lord.
23:5. In the fourteenth [day] of the first month at even [is] the LORD’S passover.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-8: Пасха — воспоминание начала теократического бытия Израиля, как народа Иеговы, поставляется естественно во главе всех праздников года. Связанный с исходом Израиля из Египта — событием, начавшим новую эру в истории Израиля, праздник Пасхи — опресноков продолжался 7: дней, для вящшего укрепления в сознании народа и отдельных членов его важнейшего момента. С наибольшею полнотою дается законоположение о Пасхе в книге Исход (XII:6, 11, 15–20), именно при изложении самой истории исхода евреев из Египта, затем — в отдельных статьях закона (XXIII:15; XXXIV:18). В рассматриваемом месте определяются 1) время начала праздника (ст. 5–6): 14-го нисана вечером, собств. с евр. ben-haarbaim: «между 2-мя вечерами» (ср. Исх XII:6) — на закате солнца (по пониманию самарян и караимов) или от склонения солнца к закату до полной тьмы (по толкованию фарисеев, И. Флавия и Филона); 2) продолжительность праздника — 7: дней (6–7: ст.); 3) характер празднования: покой и священное собрание в 1-й и 7-й дни (ст. 7–8), и едение опресноков всю неделю (ст. 6). О специальных жертвах в праздник Пасхи говорит кн. Чис (XXVIII:19–24).
Adam Clarke: Commentary on the Bible - 1831
23:5: The Lord's passover - See this largely explained in the notes on Exo 12:21-27 (note).
Albert Barnes: Notes on the Bible - 1834
23:5: In these verses, the Passover, or Paschal Supper, and the Feast of Unleavened Bread, are plainly spoken of as distinct feasts. See Exo 12:6, Exo 12:15, Exo 12:17; Num 28:16-17.

23:5
See Exo 12:6. According to the Hebrew mode of reckoning, the 15th day of the month began on the evening of the 14th. The day of holy convocation with which the Feast of Unleavened Bread commenced Lev 23:7 was the 15th, and that with which it terminated was the 21st. Compare Num 28:16-17.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:5: Exo 12:2-14, Exo 12:18, Exo 13:3-10, Exo 23:15; Num 9:2-7, Num 28:16; Deu 16:1-8; Jos 5:10; Ch2 35:18, Ch2 35:19; Mat 26:17; Mar 14:12; Luk 22:7; Co1 5:7, Co1 5:8
John Gill
23:5 In the fourteenth day of the first month,.... The month Nisan, the same with Abib, the month in which the children of Israel came out of Egypt, for which reason it was made the first month in the year, answering to part of our March and part of April; and for the same reason was the passover kept at this time, as follows:
at even is the Lord's passover; that is, that was the time for the keeping the passover, even "between the two evenings", as it may be rendered; from the sixth hour and onward, as Jarchi, trial is, after noon or twelve o'clock the middle of the day, as Gersom, when the sun began to decline; See Gill on Ex 12:6.
Robert Jamieson, A. R. Fausset and David Brown
23:5 THE PASSOVER. (Lev 23:5-8)
the Lord's passover--(See Ex 12:2, Ex 12:14, Ex 12:18). The institution of the passover was intended to be a perpetual memorial of the circumstances attending the redemption of the Israelites, while it had a typical reference to a greater redemption to be effected for God's spiritual people. On the first and last days of this feast, the people were forbidden to work [Lev 23:7-8]; but while on the Sabbath they were not to do any work, on feast days they were permitted to dress meat--and hence the prohibition is restricted to "no servile work." At the same time, those two days were devoted to "holy convocation"--special seasons of social devotion. In addition to the ordinary sacrifices of every day, there were to be "offerings by fire" on the altar (see Num 28:19), while unleavened bread was to be eaten in families all the seven days (see 1Cor 5:8).
23:623:6: եւ յաւուրն հնգետասաներորդի նորին ամսոյ՝ տօ՛ն բաղարջակերաց Տեառն, զեւթն օր բաղա՛րջ կերիջիք։
6 Նոյն ամսի տասնհինգերորդ օրը Տիրոջը նուիրուած Բաղարջակերաց տօնն է. եօթը օր բաղարջ հաց պիտի ուտէք:
6 Եւ նոյն ամսուան տասնըհինգերորդ օրը բաղարջակերաց տօնն է Տէրոջը։ Եօթը օր բաղարջ պիտի ուտէք։
եւ յաւուրն հնգետասաներորդի նորին ամսոյ` տօն բաղարջակերաց Տեառն. զեւթն օր բաղարջ կերիջիք:

23:6: եւ յաւուրն հնգետասաներորդի նորին ամսոյ՝ տօ՛ն բաղարջակերաց Տեառն, զեւթն օր բաղա՛րջ կերիջիք։
6 Նոյն ամսի տասնհինգերորդ օրը Տիրոջը նուիրուած Բաղարջակերաց տօնն է. եօթը օր բաղարջ հաց պիտի ուտէք:
6 Եւ նոյն ամսուան տասնըհինգերորդ օրը բաղարջակերաց տօնն է Տէրոջը։ Եօթը օր բաղարջ պիտի ուտէք։
zohrab-1805▾ eastern-1994▾ western am▾
23:66: и в пятнадцатый день того же месяца праздник опресноков Господу; семь дней ешьте опресноки;
23:6 καὶ και and; even ἐν εν in τῇ ο the πεντεκαιδεκάτῃ πεντεκαιδεκατος fifteenth ἡμέρᾳ ημερα day τοῦ ο the μηνὸς μην.1 month τούτου ουτος this; he ἑορτὴ εορτη festival; feast τῶν ο the ἀζύμων αζυμος unleavened; Feast of Unleavened Bread τῷ ο the κυρίῳ κυριος lord; master ἑπτὰ επτα seven ἡμέρας ημερα day ἄζυμα αζυμος unleavened; Feast of Unleavened Bread ἔδεσθε εσθιω eat; consume
23:6 וּ û וְ and בַ va בְּ in חֲמִשָּׁ֨ה ḥᵃmiššˌā חָמֵשׁ five עָשָׂ֥ר ʕāśˌār עָשָׂר -teen יֹום֙ yôm יֹום day לַ la לְ to † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the זֶּ֔ה zzˈeh זֶה this חַ֥ג ḥˌaḡ חַג festival הַ ha הַ the מַּצֹּ֖ות mmaṣṣˌôṯ מַצָּה matzah לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִ֖ים yāmˌîm יֹום day מַצֹּ֥ות maṣṣˌôṯ מַצָּה matzah תֹּאכֵֽלוּ׃ tōḵˈēlû אכל eat
23:6. et quintadecima die mensis huius sollemnitas azymorum Domini est septem diebus azyma comedetisAnd the fifteenth day of the same month is the solemnity of the unleavened bread of the Lord. Seven days shall you eat unleavened bread.
6. And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye shall eat unleavened bread.
23:6. And the fifteenth day of this month is the solemnity of the unleavened bread of the Lord. For seven days shall you eat unleavened bread.
23:6. And on the fifteenth day of the same month [is] the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread.
And on the fifteenth day of the same month [is] the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread:

6: и в пятнадцатый день того же месяца праздник опресноков Господу; семь дней ешьте опресноки;
23:6
καὶ και and; even
ἐν εν in
τῇ ο the
πεντεκαιδεκάτῃ πεντεκαιδεκατος fifteenth
ἡμέρᾳ ημερα day
τοῦ ο the
μηνὸς μην.1 month
τούτου ουτος this; he
ἑορτὴ εορτη festival; feast
τῶν ο the
ἀζύμων αζυμος unleavened; Feast of Unleavened Bread
τῷ ο the
κυρίῳ κυριος lord; master
ἑπτὰ επτα seven
ἡμέρας ημερα day
ἄζυμα αζυμος unleavened; Feast of Unleavened Bread
ἔδεσθε εσθιω eat; consume
23:6
וּ û וְ and
בַ va בְּ in
חֲמִשָּׁ֨ה ḥᵃmiššˌā חָמֵשׁ five
עָשָׂ֥ר ʕāśˌār עָשָׂר -teen
יֹום֙ yôm יֹום day
לַ la לְ to
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
חַ֥ג ḥˌaḡ חַג festival
הַ ha הַ the
מַּצֹּ֖ות mmaṣṣˌôṯ מַצָּה matzah
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִ֖ים yāmˌîm יֹום day
מַצֹּ֥ות maṣṣˌôṯ מַצָּה matzah
תֹּאכֵֽלוּ׃ tōḵˈēlû אכל eat
23:6. et quintadecima die mensis huius sollemnitas azymorum Domini est septem diebus azyma comedetis
And the fifteenth day of the same month is the solemnity of the unleavened bread of the Lord. Seven days shall you eat unleavened bread.
23:6. And the fifteenth day of this month is the solemnity of the unleavened bread of the Lord. For seven days shall you eat unleavened bread.
23:6. And on the fifteenth day of the same month [is] the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:6
Feast - The three festivals (often called the Great Festivals), Passover, Pentecost and tabernacles, to which the name חג chag, i. e. a feast or rejoicing properly belongs Lev 23:6, Lev 23:34, Lev 23:39, Lev 23:41, were distinguished by the attendance of the male Israelites at the national sanctuary (compare Exo 23:17; Exo 34:23; Deu 16:16). In later times they were called by the rabbins "pilgrimage feasts." It is worthy of note that the Hebrew word is identical with the Arabic "haj", the name of the pilgrimage to Mecca, from which comes the well-known word for a pilgrim, "haji".
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:6: Exo 12:15, Exo 12:16, Exo 13:6, Exo 13:7, Exo 34:18; Num 28:17, Num 28:18; Deu 16:8; Act 12:3, Act 12:4
John Gill
23:6 And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord,.... Which was the day the children of Israel went out of Egypt with their dough and leaven, having not time to leaven it; in remembrance of which this feast was appointed:
seven days ye must eat unleavened bread; see Ex 12:15.
23:723:7: Եւ օրն առաջին անուանեալ՝ սո՛ւրբ եղիցի ձեզ. զամենայն գործ սպասաւորութեան մի՛ առնիցէք։
7 Նշուած առաջին օրը ձեզ համար սուրբ է: Ոչ մի առտնին գործ չպիտի անէք:
7 Առաջին օրը սուրբ ժողով պիտի ունենաք. բնաւ ծառայութեան գործ պէտք չէ գործէք։
[361]Եւ օրն առաջին անուանեալ`` սուրբ եղիցի ձեզ. զամենայն գործ սպասաւորութեան մի՛ առնիցէք:

23:7: Եւ օրն առաջին անուանեալ՝ սո՛ւրբ եղիցի ձեզ. զամենայն գործ սպասաւորութեան մի՛ առնիցէք։
7 Նշուած առաջին օրը ձեզ համար սուրբ է: Ոչ մի առտնին գործ չպիտի անէք:
7 Առաջին օրը սուրբ ժողով պիտի ունենաք. բնաւ ծառայութեան գործ պէտք չէ գործէք։
zohrab-1805▾ eastern-1994▾ western am▾
23:77: в первый день да будет у вас священное собрание; никакой работы не работайте;
23:7 καὶ και and; even ἡ ο the ἡμέρα ημερα day ἡ ο the πρώτη πρωτος first; foremost κλητὴ κλητος invited ἁγία αγιος holy ἔσται ειμι be ὑμῖν υμιν you πᾶν πας all; every ἔργον εργον work λατρευτὸν λατρευτος not ποιήσετε ποιεω do; make
23:7 בַּ ba בְּ in † הַ the יֹּום֙ yyôm יֹום day הָֽ hˈā הַ the רִאשֹׁ֔ון rišˈôn רִאשֹׁון first מִקְרָא־ miqrā- מִקְרָא convocation קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness יִהְיֶ֣ה yihyˈeh היה be לָכֶ֑ם lāḵˈem לְ to כָּל־ kol- כֹּל whole מְלֶ֥אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work לֹ֥א lˌō לֹא not תַעֲשֽׂוּ׃ ṯaʕᵃśˈû עשׂה make
23:7. dies primus erit vobis celeberrimus sanctusque omne opus servile non facietis in eoThe first day shall be most solemn unto you, and holy: you shall do no servile work therein.
7. In the first day ye shall have an holy convocation: ye shall do no servile work.
23:7. The first day shall be greatly honored and holy to you; you shall do no servile work in it.
23:7. In the first day ye shall have an holy convocation: ye shall do no servile work therein.
In the first day ye shall have an holy convocation: ye shall do no servile work therein:

7: в первый день да будет у вас священное собрание; никакой работы не работайте;
23:7
καὶ και and; even
ο the
ἡμέρα ημερα day
ο the
πρώτη πρωτος first; foremost
κλητὴ κλητος invited
ἁγία αγιος holy
ἔσται ειμι be
ὑμῖν υμιν you
πᾶν πας all; every
ἔργον εργον work
λατρευτὸν λατρευτος not
ποιήσετε ποιεω do; make
23:7
בַּ ba בְּ in
הַ the
יֹּום֙ yyôm יֹום day
הָֽ hˈā הַ the
רִאשֹׁ֔ון rišˈôn רִאשֹׁון first
מִקְרָא־ miqrā- מִקְרָא convocation
קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness
יִהְיֶ֣ה yihyˈeh היה be
לָכֶ֑ם lāḵˈem לְ to
כָּל־ kol- כֹּל whole
מְלֶ֥אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work
עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work
לֹ֥א lˌō לֹא not
תַעֲשֽׂוּ׃ ṯaʕᵃśˈû עשׂה make
23:7. dies primus erit vobis celeberrimus sanctusque omne opus servile non facietis in eo
The first day shall be most solemn unto you, and holy: you shall do no servile work therein.
23:7. The first day shall be greatly honored and holy to you; you shall do no servile work in it.
23:7. In the first day ye shall have an holy convocation: ye shall do no servile work therein.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:7
No servile work - literally, no work of labor, no work that belongs to one's worldly calling, such as labor in agriculture or handicraft. The preparation of food was permitted Exo 12:16, a licence not granted on the weekly Sabbath, or on the day of atonement Lev 23:28, Lev 23:30; Exo 20:10; Exo 35:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:7: Num 28:18-25
Geneva 1599
23:7 In the first day ye shall have an holy convocation: ye shall do no (b) servile work therein.
(b) Or, bodily labour, save about that which one must eat, (Ex 12:16).
John Gill
23:7 In the first day ye shall have an holy convocation,.... That is, on the first of the seven days of the feast of unleavened bread, even the fifteenth day of the month Nisan; this was separated from the other days of the festival, and more particularly devoted to religions exercises, see Ex 12:16,
ye shall do no servile work therein; such as agriculture, or any manufacture or mechanical business, which they and their servants were at other times employed in; but they might bake bread, and boil or roast their meat, and walk abroad, which they might not do on their sabbaths; and therefore it is so expressed as to distinguish it from the work forbidden on that day.
23:823:8: Եւ մատուսջիք ողջակէ՛զս Տեառն. զեւթն օր՝ եւ օրն եւթներորդ՝ սուրբ կոչեցեալ լիցի ձեզ. զամենայն գործ սպասաւորութեան մի՛ գործիցէք[1114]։ [1114] Յօրինակին պակասէր. Ողջակէզս Տեառն զեւթն օր. եւ օրն։
8 Եօթը օր ողջակէզներ պիտի մատուցէք Տիրոջը, իսկ եօթներորդ օրը սուրբ պէտք է լինի ձեզ համար: Ոչ մի առտնին գործ չպիտի անէք”»:
8 Եւ եօթը օր պատարագ պիտի մատուցանէք Տէրոջը. եօթներորդ օրը սուրբ ժողով պիտի ըլլայ. բնաւ ծառայութեան գործ պէտք չէ գործէք»։
Եւ մատուսջիք ողջակէզս Տեառն զեւթն օր, [362]եւ օրն եւթներորդ` սուրբ կոչեցեալ`` լիցի ձեզ. զամենայն գործ սպասաւորութեան մի՛ գործիցէք:

23:8: Եւ մատուսջիք ողջակէ՛զս Տեառն. զեւթն օր՝ եւ օրն եւթներորդ՝ սուրբ կոչեցեալ լիցի ձեզ. զամենայն գործ սպասաւորութեան մի՛ գործիցէք[1114]։
[1114] Յօրինակին պակասէր. Ողջակէզս Տեառն զեւթն օր. եւ օրն։
8 Եօթը օր ողջակէզներ պիտի մատուցէք Տիրոջը, իսկ եօթներորդ օրը սուրբ պէտք է լինի ձեզ համար: Ոչ մի առտնին գործ չպիտի անէք”»:
8 Եւ եօթը օր պատարագ պիտի մատուցանէք Տէրոջը. եօթներորդ օրը սուրբ ժողով պիտի ըլլայ. բնաւ ծառայութեան գործ պէտք չէ գործէք»։
zohrab-1805▾ eastern-1994▾ western am▾
23:88: и в течение семи дней приносите жертвы Господу; в седьмой день также священное собрание; никакой работы не работайте.
23:8 καὶ και and; even προσάξετε προσαγω lead toward; head toward ὁλοκαυτώματα ολοκαυτωμα whole offering τῷ ο the κυρίῳ κυριος lord; master ἑπτὰ επτα seven ἡμέρας ημερα day καὶ και and; even ἡ ο the ἑβδόμη εβδομος seventh ἡμέρα ημερα day κλητὴ κλητος invited ἁγία αγιος holy ἔσται ειμι be ὑμῖν υμιν you πᾶν πας all; every ἔργον εργον work λατρευτὸν λατρευτος not ποιήσετε ποιεω do; make
23:8 וְ wᵊ וְ and הִקְרַבְתֶּ֥ם hiqravtˌem קרב approach אִשֶּׁ֛ה ʔiššˈeh אִשֶּׁה fire offering לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֑ים yāmˈîm יֹום day בַּ ba בְּ in † הַ the יֹּ֤ום yyˈôm יֹום day הַ ha הַ the שְּׁבִיעִי֙ ššᵊvîʕˌî שְׁבִיעִי seventh מִקְרָא־ miqrā- מִקְרָא convocation קֹ֔דֶשׁ qˈōḏeš קֹדֶשׁ holiness כָּל־ kol- כֹּל whole מְלֶ֥אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work לֹ֥א lˌō לֹא not תַעֲשֽׂוּ׃ פ ṯaʕᵃśˈû . f עשׂה make
23:8. sed offeretis sacrificium in igne Domino septem diebus dies autem septimus erit celebrior et sanctior nullumque servile opus fiet in eoBut you shall offer sacrifice in fire to the Lord seven days. And the seventh day shall be more solemn, and more holy: and you shall do no servile work therein.
8. But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation; ye shall do no servile work.
23:8. But you shall offer a sacrifice with fire, for seven days, to the Lord. Then the seventh day shall be more honored and more holy; and you shall do no servile work in it.
23:8. But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day [is] an holy convocation: ye shall do no servile work [therein].
But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day [is] an holy convocation: ye shall do no servile work:

8: и в течение семи дней приносите жертвы Господу; в седьмой день также священное собрание; никакой работы не работайте.
23:8
καὶ και and; even
προσάξετε προσαγω lead toward; head toward
ὁλοκαυτώματα ολοκαυτωμα whole offering
τῷ ο the
κυρίῳ κυριος lord; master
ἑπτὰ επτα seven
ἡμέρας ημερα day
καὶ και and; even
ο the
ἑβδόμη εβδομος seventh
ἡμέρα ημερα day
κλητὴ κλητος invited
ἁγία αγιος holy
ἔσται ειμι be
ὑμῖν υμιν you
πᾶν πας all; every
ἔργον εργον work
λατρευτὸν λατρευτος not
ποιήσετε ποιεω do; make
23:8
וְ wᵊ וְ and
הִקְרַבְתֶּ֥ם hiqravtˌem קרב approach
אִשֶּׁ֛ה ʔiššˈeh אִשֶּׁה fire offering
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
יָמִ֑ים yāmˈîm יֹום day
בַּ ba בְּ in
הַ the
יֹּ֤ום yyˈôm יֹום day
הַ ha הַ the
שְּׁבִיעִי֙ ššᵊvîʕˌî שְׁבִיעִי seventh
מִקְרָא־ miqrā- מִקְרָא convocation
קֹ֔דֶשׁ qˈōḏeš קֹדֶשׁ holiness
כָּל־ kol- כֹּל whole
מְלֶ֥אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work
עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work
לֹ֥א lˌō לֹא not
תַעֲשֽׂוּ׃ פ ṯaʕᵃśˈû . f עשׂה make
23:8. sed offeretis sacrificium in igne Domino septem diebus dies autem septimus erit celebrior et sanctior nullumque servile opus fiet in eo
But you shall offer sacrifice in fire to the Lord seven days. And the seventh day shall be more solemn, and more holy: and you shall do no servile work therein.
23:8. But you shall offer a sacrifice with fire, for seven days, to the Lord. Then the seventh day shall be more honored and more holy; and you shall do no servile work in it.
23:8. But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day [is] an holy convocation: ye shall do no servile work [therein].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:8
The sacrifices here meant are named in Num 28:19-24.
Geneva 1599
23:8 But ye shall offer an offering made by fire unto the LORD seven days: in the (c) seventh day [is] an holy convocation: ye shall do no servile work [therein].
(c) The first day of the feast and the seventh were kept holy: in the rest they might work, except any feasts that were together, as were the feast of unleavened bread and the feast of sheaves which were on the fifteenth and sixteenth days.
John Gill
23:8 But ye shall offer an offering made by, fire unto the Lord seven days,.... A burnt offering was to be offered unto the Lord on everyone of the seven days, which were two young bullocks, one ram, and seven lambs; besides a meat offering, and a goat for a sin offering, Num 28:19,
in the seventh day is an holy convocation, ye shall do no servile work therein; as on the first day, that was on account of the Israelites going out of Egypt; and this is said, on account of Pharaoh and his host being drowned on it; See Gill on Ex 12:16.
23:923:9: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
9 Տէրը խօսեց Մովսէսի հետ ու ասաց.
9 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

23:9: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
9 Տէրը խօսեց Մովսէսի հետ ու ասաց.
9 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
23:99: И сказал Господь Моисею, говоря:
23:9 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
23:9 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
23:9. locutusque est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
9. And the LORD spake unto Moses, saying,
23:9. And the Lord spoke to Moses, saying:
23:9. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

9: И сказал Господь Моисею, говоря:
23:9
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
23:9
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
23:9. locutusque est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
23:9. And the Lord spoke to Moses, saying:
23:9. And the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:9: These verses contain a distinct command regarding the religious services immediately connected with the grain harvest, given by anticipation against the time when the people were to possess the promised land.
John Gill
23:9 And the Lord spake unto Moses,.... At the same time, for what follow are the other feasts and holy convocations before spoken of:
saying; as follows.
23:1023:10: Խօսեա՛ց ընդ որդիսդ Իսրայէլի՝ եւ ասասցես. Յորժամ մտանիցէք յերկիրն զոր ես տա՛ց ձեզ. իբրեւ հնձիցէք զհունձս նորա, բերիցէ՛ք զորայն զպտուղ հնձոց ձերոց առ քահանայն[1115]. [1115] Այլք. Եւ ասասցես ցնոսա. յորժամ... տաց ձեզ. եւ հնձիցէք զհուն՛՛։
10 «Խօսի՛ր Իսրայէլի որդիների հետ եւ նրանց ասա՛. “Երբ կը մտնէք այն երկիրը, որ ես տալու եմ ձեզ, եւ կը հնձէք նրա հունձը, առաջին խուրձը՝ ձեր հնձի բերքը, կը բերէք քահանային:
10 «Խօսէ՛ Իսրայէլի որդիներուն ու ըսէ անոնց. Երբ մտնէք այն երկիրը, որ ձեզի պիտի տամ ու անոր հունձքը հնձէք, ձեր հունձքէն երախայրի որայ մը քահանային պէտք է բերէք.
Խօսեաց ընդ որդիսն Իսրայելի եւ ասասցես ցնոսա. Յորժամ մտանիցէք յերկիրն զոր ես տաց ձեզ, եւ հնձիցէք զհունձս նորա, բերիցէք զորայն, զպտուղ հնձոց ձերոց, առ քահանայն:

23:10: Խօսեա՛ց ընդ որդիսդ Իսրայէլի՝ եւ ասասցես. Յորժամ մտանիցէք յերկիրն զոր ես տա՛ց ձեզ. իբրեւ հնձիցէք զհունձս նորա, բերիցէ՛ք զորայն զպտուղ հնձոց ձերոց առ քահանայն[1115].
[1115] Այլք. Եւ ասասցես ցնոսա. յորժամ... տաց ձեզ. եւ հնձիցէք զհուն՛՛։
10 «Խօսի՛ր Իսրայէլի որդիների հետ եւ նրանց ասա՛. “Երբ կը մտնէք այն երկիրը, որ ես տալու եմ ձեզ, եւ կը հնձէք նրա հունձը, առաջին խուրձը՝ ձեր հնձի բերքը, կը բերէք քահանային:
10 «Խօսէ՛ Իսրայէլի որդիներուն ու ըսէ անոնց. Երբ մտնէք այն երկիրը, որ ձեզի պիտի տամ ու անոր հունձքը հնձէք, ձեր հունձքէն երախայրի որայ մը քահանային պէտք է բերէք.
zohrab-1805▾ eastern-1994▾ western am▾
23:1010: объяви сынам Израилевым и скажи им: когда придете в землю, которую Я даю вам, и будете жать на ней жатву, то принесите первый сноп жатвы вашей к священнику;
23:10 εἰπὸν επω say; speak τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him ὅταν οταν when; once εἰσέλθητε εισερχομαι enter; go in εἰς εις into; for τὴν ο the γῆν γη earth; land ἣν ος who; what ἐγὼ εγω I δίδωμι διδωμι give; deposit ὑμῖν υμιν you καὶ και and; even θερίζητε θεριζω harvest; reap τὸν ο the θερισμὸν θερισμος harvest αὐτῆς αυτος he; him καὶ και and; even οἴσετε φερω carry; bring δράγμα δραγμα firstfruit τοῦ ο the θερισμοῦ θερισμος harvest ὑμῶν υμων your πρὸς προς to; toward τὸν ο the ἱερέα ιερευς priest
23:10 דַּבֵּ֞ר dabbˈēr דבר speak אֶל־ ʔel- אֶל to בְּנֵ֤י bᵊnˈê בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to כִּֽי־ kˈî- כִּי that תָבֹ֣אוּ ṯāvˈōʔû בוא come אֶל־ ʔel- אֶל to הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אֲנִי֙ ʔᵃnˌî אֲנִי i נֹתֵ֣ן nōṯˈēn נתן give לָכֶ֔ם lāḵˈem לְ to וּ û וְ and קְצַרְתֶּ֖ם qᵊṣartˌem קצר harvest אֶת־ ʔeṯ- אֵת [object marker] קְצִירָ֑הּ qᵊṣîrˈāh קָצִיר harvest וַ wa וְ and הֲבֵאתֶ֥ם hᵃvēṯˌem בוא come אֶת־ ʔeṯ- אֵת [object marker] עֹ֛מֶר ʕˈōmer עֹמֶר cut grain רֵאשִׁ֥ית rēšˌîṯ רֵאשִׁית beginning קְצִירְכֶ֖ם qᵊṣîrᵊḵˌem קָצִיר harvest אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֵֽן׃ kkōhˈēn כֹּהֵן priest
23:10. loquere filiis Israhel et dices ad eos cum ingressi fueritis terram quam ego dabo vobis et messueritis segetem feretis manipulos spicarum primitias messis vestrae ad sacerdotemSpeak to the children of Israel, and thou shalt say to them: When you shall have entered into the land which I will give you, and shall reap your corn, you shall bring sheaves of ears, the firstfruits of your harvest to the priest.
10. Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring the sheaf of the firstfruits of your harvest unto the priest:
23:10. Speak to the sons of Israel, and you shall say to them: When you will have entered into the land which I will give to you, and you will have harvested your grain fields, you shall carry the sheaves of grain, the first-fruits of your harvest, to the priest.
23:10. Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest:
Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest:

10: объяви сынам Израилевым и скажи им: когда придете в землю, которую Я даю вам, и будете жать на ней жатву, то принесите первый сноп жатвы вашей к священнику;
23:10
εἰπὸν επω say; speak
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
ὅταν οταν when; once
εἰσέλθητε εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
ἐγὼ εγω I
δίδωμι διδωμι give; deposit
ὑμῖν υμιν you
καὶ και and; even
θερίζητε θεριζω harvest; reap
τὸν ο the
θερισμὸν θερισμος harvest
αὐτῆς αυτος he; him
καὶ και and; even
οἴσετε φερω carry; bring
δράγμα δραγμα firstfruit
τοῦ ο the
θερισμοῦ θερισμος harvest
ὑμῶν υμων your
πρὸς προς to; toward
τὸν ο the
ἱερέα ιερευς priest
23:10
דַּבֵּ֞ר dabbˈēr דבר speak
אֶל־ ʔel- אֶל to
בְּנֵ֤י bᵊnˈê בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to
כִּֽי־ kˈî- כִּי that
תָבֹ֣אוּ ṯāvˈōʔû בוא come
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
אֲנִי֙ ʔᵃnˌî אֲנִי i
נֹתֵ֣ן nōṯˈēn נתן give
לָכֶ֔ם lāḵˈem לְ to
וּ û וְ and
קְצַרְתֶּ֖ם qᵊṣartˌem קצר harvest
אֶת־ ʔeṯ- אֵת [object marker]
קְצִירָ֑הּ qᵊṣîrˈāh קָצִיר harvest
וַ wa וְ and
הֲבֵאתֶ֥ם hᵃvēṯˌem בוא come
אֶת־ ʔeṯ- אֵת [object marker]
עֹ֛מֶר ʕˈōmer עֹמֶר cut grain
רֵאשִׁ֥ית rēšˌîṯ רֵאשִׁית beginning
קְצִירְכֶ֖ם qᵊṣîrᵊḵˌem קָצִיר harvest
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּהֵֽן׃ kkōhˈēn כֹּהֵן priest
23:10. loquere filiis Israhel et dices ad eos cum ingressi fueritis terram quam ego dabo vobis et messueritis segetem feretis manipulos spicarum primitias messis vestrae ad sacerdotem
Speak to the children of Israel, and thou shalt say to them: When you shall have entered into the land which I will give you, and shall reap your corn, you shall bring sheaves of ears, the firstfruits of your harvest to the priest.
23:10. Speak to the sons of Israel, and you shall say to them: When you will have entered into the land which I will give to you, and you will have harvested your grain fields, you shall carry the sheaves of grain, the first-fruits of your harvest, to the priest.
23:10. Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest:
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
10-21: В тесной связи с Пасхою является праздник Пятидесятницы или «праздник седьмиц» (chag-shabuoth, Исх ХХXIV:22; Втор XVI:10, 16, «праздник жатвы» — Исх XXIII:16). «Пятидесятница» — название позднейшее (Тов II:1; 2: Мак XII:22), употребительное главным образом в Новом Завете (Деян II:1; XX:16; 1: Кор XVI:8). Связующим звеном обоих праздников, из которых Пасха соединяется с историческими воспоминаниями, а Пятидесятница ближе относится к натуральной, сельскохозяйственной жизни (хотя позднее и Пятидесятнице иудеи усвоили значение воспоминания о даровании закона на Синае), служит предписываемое законом (ст. 10–14) принесение и благодарное жертвенное вознесение Иегове первого снопа новой жатвы во 2-й день Пасхи (mimmacharath hasschabat, ст. 11: Пасха названа субботою, вследствие требуемого в этот праздник покоя). В апреле около Пасхи в Палестине начинали созревать хлеба, прежде всего (ср. Исх IX:31–32) ячмень: 1-й сноп ячменя и должен был быть принесен Господину земли обетованной и жертвы — Иегове, и до совершения этого обряда жатва и вкушение нового хлеба не разрешались (ст. 13–14; I. Флав., Древности III:10; блаж. Феодорит, вопр. 32). «Возношение» (через обряд «потрясения», ср. VII:30) сопровождалось кровавой (агнец — всесожжение) и бескровной жертвой (ст. 12–13).
Albert Barnes: Notes on the Bible - 1834
23:10
Sheaf - The original word, "omer", means either a sheaf Deu 24:19; Rut 2:7, or a measure Exo 16:16. Our version is probably right in this place. The offering which was waved Lev 7:30 was most likely a small sheaf of barley, the grain which is first ripe. The first fruits of the wheat harvest were offered seven weeks later in the loaves of Pentecost. See Lev 23:15-17. The two offerings thus figure the very commencement and the completion of the grain harvest; compare Rut 1:22; Rut 2:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:10: When: Lev 14:34
and shall: Lev 2:12-16; Exo 22:29, Exo 23:16, Exo 23:19, Exo 34:22, Exo 34:26; Num 15:2, Num 15:18-21, Num 28:26; Deu 16:9; Jos 3:15
sheaf: or, handful, Heb. omer, the first fruits, This offering was a public acknowledgment of the bounty and goodness of God for the kindly fruits of the earth. From the practice of the people of God, the heathen borrowed a similar one, founded on the same reason. Pro 3:9, Pro 3:10; Eze 44:30; Rom 11:16; Co1 15:20-23; Jam 1:18; Rev 14:4
John Gill
23:10 Speak unto the children of Israel, and say unto them,.... What is next observed, it being incumbent on them to do what is enjoined:
when ye be come into the land which I give unto you: the land of Canaan, which God had given by promise to their fathers and to them, and which they were now going to inherit: as yet they were in a wilderness, where there were no sowing nor reaping, nor any harvest; so that the following law, though now given, could not take place till they came into the land of Canaan:
and shall reap the harvest thereof; the barley harvest, which was about this time, the month Nisan, and which had the name Abib, from the barley being then in the ear, see Ex 9:31; for the wheat harvest was not till seven weeks after:
then ye shall bring a sheaf of the firstfruits of your harvest unto the priest; to with it as after directed: this is called an omer in the text, which was the tenth part of an ephah, Ex 16:36; and so Jarchi interprets it here; according to the Jewish writers, when the sheaf was reaped, the corn was beat out and winnowed, and dried by the fire, and then ground in a mill, and an omer, or a tenth part of an ephah of the flour of it was taken, and oil and frankincense put upon it, an handful of which being put upon the altar, the rest was the priest's; and with this pretty much agrees the account Josephus gives, who says, on the second day of unleavened bread, which is the sixteenth (day of Nisan), of the fruits they have reaped they take a part; for they do not touch them before, accounting it just to honour God first, from whom they receive the plenty of these things; and bring the firstfruits of the barley after this manner, having dried the handful of ears, and bruised them, and cleansed them from the bran, they bring to the altar a tenth part to God, and casting one handful of it on the altar, they leave the rest for the use of the priests; and from thence forward it is lawful to reap publicly and privately (k): this has been in some part imitated by the Heathens: the Egyptians, who ascribe the invention of the fruits of the earth, particularly wheat and barley, to Isis and Osiris, in memory of it, and as a testimony of their gratitude for it, at the time of harvest, bring an handful of the first ears of corn, and beating themselves near them, call upon Isis; and in some cities, at the feast of Isis, vessels of wheat and barley were carried about in great pomp, as Diodorus Siculus (l) relates.
(k) Antiqu. l. 3. c. 10. sect. 5. (l) Bibliothec. l. 1. p. 13.
John Wesley
23:10 An omer - They did not offer this corn in the ear, or by a sheaf or handful, but, as Josephus, 3. 10 affirms, and may be gathered from Lev 2:14-16, purged from the chaff, and dryed, and beaten out.
Robert Jamieson, A. R. Fausset and David Brown
23:10 THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
ye shall bring a sheaf of the first-fruits of your harvest unto the priest--A sheaf, literally, an omer, of the first-fruits of the barley harvest. The barley being sooner ripe than the other grains, the reaping of it formed the commencement of the general harvest season. The offering described in this passage was made on the sixteenth of the first month, the day following the first Passover Sabbath, which was on the fifteenth (corresponding to the beginning of our April); but it was reaped after sunset on the previous evening by persons deputed to go with sickles and obtain samples from different fields. These, being laid together in a sheaf or loose bundle, were brought to the court of the temple, where the grain was winnowed, parched, and bruised in a mortar. Then, after some incense had been sprinkled on it, the priest waved the sheaf aloft before the Lord towards the four different points of the compass, took a part of it and threw it into the fire of the altar--all the rest being reserved to himself. It was a proper and beautiful act, expressive of dependence on the God of nature and providence--common among all people, but more especially becoming the Israelites, who owed their land itself as well as all it produced to the divine bounty. The offering of the wave-sheaf sanctified the whole harvest (Rom 11:16). At the same time, this feast had a typical character, and pre-intimated the resurrection of Christ (1Cor 15:20), who rose from the dead on the very day the first-fruits were offered.
23:1123:11: եւ հանցէ՛ զորայն առաջի Տեառն յընդունելութիւն առ ՚ի ձէնջ։ Եւ ՚ի վաղիւ անդր յաւուրն առաջնում հանցէ զայն քահանայն[1116]։ [1116] Այլք. Անդր աւուրն առաջնոյ։
11 Նա խուրձը պէտք է ընծայաբերի Տիրոջը իբրեւ ձեր կողմից արուած ընդունելի նուէր: Քահանան այն պէտք է ընծայաբերի շաբաթին յաջորդող առաջին օրուայ առաւօտեան:
11 Ան ալ Տէրոջը առջեւ երերցնելով պէտք է մատուցանէ որան, որպէս զի ձեզի համար ընդունելի ըլլայ։ Քահանան շաբաթին հետեւեալ օրը պէտք է մատուցանէ զայն։
եւ [363]հանցէ զորայն առաջի Տեառն յընդունելութիւն առ ի ձէնջ. եւ ի վաղիւ անդր [364]աւուրն առաջնոյ հանցէ`` զայն քահանայն:

23:11: եւ հանցէ՛ զորայն առաջի Տեառն յընդունելութիւն առ ՚ի ձէնջ։ Եւ ՚ի վաղիւ անդր յաւուրն առաջնում հանցէ զայն քահանայն[1116]։
[1116] Այլք. Անդր աւուրն առաջնոյ։
11 Նա խուրձը պէտք է ընծայաբերի Տիրոջը իբրեւ ձեր կողմից արուած ընդունելի նուէր: Քահանան այն պէտք է ընծայաբերի շաբաթին յաջորդող առաջին օրուայ առաւօտեան:
11 Ան ալ Տէրոջը առջեւ երերցնելով պէտք է մատուցանէ որան, որպէս զի ձեզի համար ընդունելի ըլլայ։ Քահանան շաբաթին հետեւեալ օրը պէտք է մատուցանէ զայն։
zohrab-1805▾ eastern-1994▾ western am▾
23:1111: он вознесет этот сноп пред Господом, чтобы вам приобрести благоволение; на другой день праздника вознесет его священник;
23:11 καὶ και and; even ἀνοίσει αναφερω bring up; carry up τὸ ο the δράγμα δραγμα next to; in the presence of κυρίου κυριος lord; master δεκτὸν δεκτος acceptable ὑμῖν υμιν you τῇ ο the ἐπαύριον επαυριον tomorrow; next day τῆς ο the πρώτης πρωτος first; foremost ἀνοίσει αναφερω bring up; carry up αὐτὸ αυτος he; him ὁ ο the ἱερεύς ιερευς priest
23:11 וְ wᵊ וְ and הֵנִ֧יף hēnˈîf נוף swing אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֹ֛מֶר ʕˈōmer עֹמֶר cut grain לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לִֽ lˈi לְ to רְצֹנְכֶ֑ם rᵊṣōnᵊḵˈem רָצֹון pleasure מִֽ mˈi מִן from מָּחֳרַת֙ mmoḥᵒrˌaṯ מָחֳרָת next day הַ ha הַ the שַּׁבָּ֔ת ššabbˈāṯ שַׁבָּת sabbath יְנִיפֶ֖נּוּ yᵊnîfˌennû נוף swing הַ ha הַ the כֹּהֵֽן׃ kkōhˈēn כֹּהֵן priest
23:11. qui elevabit fasciculum coram Domino ut acceptabile sit pro vobis altero die sabbati et sanctificabit illumWho shall lift up the sheaf before the Lord, the next day after the sabbath, that it may be acceptable for you, and shall sanctify it.
11. and he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it.
23:11. He shall lift up a sheaf before the Lord, on the day after the Sabbath, so that it may be acceptable for you, and he shall sanctify it.
23:11. And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it.
And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it:

11: он вознесет этот сноп пред Господом, чтобы вам приобрести благоволение; на другой день праздника вознесет его священник;
23:11
καὶ και and; even
ἀνοίσει αναφερω bring up; carry up
τὸ ο the
δράγμα δραγμα next to; in the presence of
κυρίου κυριος lord; master
δεκτὸν δεκτος acceptable
ὑμῖν υμιν you
τῇ ο the
ἐπαύριον επαυριον tomorrow; next day
τῆς ο the
πρώτης πρωτος first; foremost
ἀνοίσει αναφερω bring up; carry up
αὐτὸ αυτος he; him
ο the
ἱερεύς ιερευς priest
23:11
וְ wᵊ וְ and
הֵנִ֧יף hēnˈîf נוף swing
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עֹ֛מֶר ʕˈōmer עֹמֶר cut grain
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לִֽ lˈi לְ to
רְצֹנְכֶ֑ם rᵊṣōnᵊḵˈem רָצֹון pleasure
מִֽ mˈi מִן from
מָּחֳרַת֙ mmoḥᵒrˌaṯ מָחֳרָת next day
הַ ha הַ the
שַּׁבָּ֔ת ššabbˈāṯ שַׁבָּת sabbath
יְנִיפֶ֖נּוּ yᵊnîfˌennû נוף swing
הַ ha הַ the
כֹּהֵֽן׃ kkōhˈēn כֹּהֵן priest
23:11. qui elevabit fasciculum coram Domino ut acceptabile sit pro vobis altero die sabbati et sanctificabit illum
Who shall lift up the sheaf before the Lord, the next day after the sabbath, that it may be acceptable for you, and shall sanctify it.
23:11. He shall lift up a sheaf before the Lord, on the day after the Sabbath, so that it may be acceptable for you, and he shall sanctify it.
23:11. And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:11: He shalt wave the sheaf - He shall move it to and fro before the people, and thereby call their attention to the work of Divine Providence, and excite their gratitude to God for preserving to them the kindly fruits of the earth. See Clarke's note on Exo 29:27, and Exodus 7 at end.
Albert Barnes: Notes on the Bible - 1834
23:11
On the morrow after the sabbath - It is most probable that these words denote the 16th of Abib, the day after the first day of holy convocation (see Lev 23:5-8 note), and that this was called "the Sabbath of the Passover", or, "the Sabbath of unleavened bread".
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:11: Lev 9:21, Lev 10:14; Exo 29:24
Geneva 1599
23:11 And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the (d) sabbath the priest shall wave it.
(d) That is, the second sabbath of the Passover.
John Gill
23:11 And he shall wave the sheaf before the Lord,.... Or the omer of barley; this was done by the priest in the tabernacle and temple, where was the presence of God, and that before the handful of it was put upon the altar; which agitation or waving was, as Gersom says, towards the cast; it was moved to and fro, backwards and forwards, upwards and downwards, to make an acknowledgment to the Lord of heaven and earth, that the fruits of the earth and the plentiful harvest were of him, and to give him the praise and glory of it:
to be accepted for you; of the Lord, as a thanksgiving to him, for the harvest now ripe, and the appointed time of it, and the plenty thereof; and that the remainder might be sanctified and blessed to them, and they have leave to gather it in, which they had not till this was done:
on the morrow after the sabbath the priest shall wave it; not after the seventh day, but after the first day of the feast of unleavened bread, which was a sabbath, in which no servile work was to be done, Lev 23:7; and so the Targum of Jonathan calls it the day after the first good day of the passover, which was the sixteenth of Nisan, as Josephus expressly says, in the place above referred to; and so it is generally understood by Jewish writers (m) the account given of this affair is this; the messengers of the sanhedrim went out (from Jerusalem over the brook Kidron to the fields near it) on the evening of the feast, (i.e. at the going out of the fifteenth) and at the beginning of the sixteenth of Nisan, and bound the standing corn in bundles, that so it might be the more easily reaped; and all the neighbouring cities gathered together there, that it might be reaped in great pomp; and when it was dark, one said to them, is the sun set? they said, yes. With this sickle (shall I reap?) they said, yes. In this basket (shall I put it?) they said, yes. If on a sabbath day, he said to them, On this sabbath day (shall I do it?) they said, yes (n). These questions were put and answered three times; then they reaped it and put it into the baskets, and brought it to the court, where they parched it before the fire, to fulfil the commandment of parched corn; then they put it in mills for grinding beans, and took out of it a tenth part (of an ephah), which was sifted with eighteen sieves; then oil and frankincense were poured upon it, being mixed; and it was waved, and brought, and a handful taken and burnt, and the rest was eaten by the priests; and when they had offered the omer, they went out and found the streets of Jerusalem full of meal and parched corn (o), there being now full liberty to reap what they would: now this sheaf of the firstfruits was typical of Christ; it being of barley, may denote the mean estate of Christ in his humiliation; and but one sheaf for all the people, may signify that Christ is the one Mediator, Saviour, and Redeemer: yet as a sheaf comprehends many stalks and grains, so Christ has a complication of blessings in him; yea, he had all his people representatively in him, when he was offered for the whole body of his mystical Israel, all the children of God scattered abroad; the manner of reaping it, by persons deputed by the sanhedrim on the eve of a festival of the passover, in the sight of much people, without Jerusalem, near Kidron, exactly agrees with the apprehending of Christ in the night near Kidron, by persons sent from the Jewish sanhedrim, and his suffering publicly without the gates of Jerusalem; it being brought to the priests in the court, and threshed, winnowed, dried, and parched by the fire, and ground in mills, may denote the various dolorous sufferings of Christ, by means of the priests and elders of the people; and oil and frankincense being put on it, may denote the acceptableness of his sacrifice to God; and the waving of it, his resurrection from the dead, which was on the very day this sheaf was waved; who is the firstfruits of them that sleep in him, and which sanctifies the whole body of them, and ensures their resurrection unto eternal life; see 1Cor 15:20.
(m) Jarchi & Ben Gersom in loc. Jarchi in Misn. Succah, c. 3. sect. 12. (n) Misn. Menachot, c. 10. sect. 3, 4. (o) Ib. sect. 4, 5.
John Wesley
23:11 He shall wave the sheaf before the Lord - In the name of the whole congregation, which as it were sanctified to them the whole harvest, and gave them a comfortable use of all the rest. For then we may eat our bread with joy, when God hath accepted our works. And thus should we always begin with God; begin our lives with him, begin every day with him, begin every work and business with him: seek ye first the kingdom of God. The morrow after the sabbath - After the first day of the feast of unleavened bread, which was a sabbath or day of rest, as appears from Lev 23:7, or upon the sixteenth day of the month. And this was the first of those fifty days, in the close whereof was the feast of pentecost.
23:1223:12: Եւ արասցէ յաւուրն յորում մատուցանիցէ զորայն, ոչխա՛ր անարատ տարեւոր յողջակէ՛զ Տեառն.
12 Խուրձը ընծայաբերելու օրը նաեւ մէկ տարեկան ոչ արատաւոր ոչխար պէտք է ողջակիզէք Տիրոջ համար:
12 Երբ որան մատուցանէք՝ ողջակէզի համար, մէկ տարեկան անարատ գառ մըն ալ պէտք է մատուցանէք Տէրոջը։
Եւ [365]արասցէ յաւուրն յորում մատուցանիցէ զորայն` ոչխար`` անարատ տարեւոր յողջակէզ Տեառն:

23:12: Եւ արասցէ յաւուրն յորում մատուցանիցէ զորայն, ոչխա՛ր անարատ տարեւոր յողջակէ՛զ Տեառն.
12 Խուրձը ընծայաբերելու օրը նաեւ մէկ տարեկան ոչ արատաւոր ոչխար պէտք է ողջակիզէք Տիրոջ համար:
12 Երբ որան մատուցանէք՝ ողջակէզի համար, մէկ տարեկան անարատ գառ մըն ալ պէտք է մատուցանէք Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
23:1212: и в день возношения снопа принесите во всесожжение Господу агнца однолетнего, без порока,
23:12 καὶ και and; even ποιήσετε ποιεω do; make ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐν εν in ᾗ ος who; what ἂν αν perhaps; ever φέρητε φερω carry; bring τὸ ο the δράγμα δραγμα sheep ἄμωμον αμωμος flawless; blameless ἐνιαύσιον ενιαυσιος into; for ὁλοκαύτωμα ολοκαυτωμα whole offering τῷ ο the κυρίῳ κυριος lord; master
23:12 וַ wa וְ and עֲשִׂיתֶ֕ם ʕᵃśîṯˈem עשׂה make בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day הֲנִֽיפְכֶ֖ם hᵃnˈîfᵊḵˌem נוף swing אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֹ֑מֶר ʕˈōmer עֹמֶר cut grain כֶּ֣בֶשׂ kˈeveś כֶּבֶשׂ young ram תָּמִ֧ים tāmˈîm תָּמִים complete בֶּן־ ben- בֵּן son שְׁנָתֹ֛ו šᵊnāṯˈô שָׁנָה year לְ lᵊ לְ to עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
23:12. atque in eodem die quo manipulus consecratur caedetur agnus inmaculatus anniculus in holocaustum DominiAnd on the same day that the sheaf is consecrated, a lamb without blemish of the first year shall be killed for a holocaust of the Lord.
12. And in the day when ye wave the sheaf, ye shall offer a he-lamb without blemish of the first year for a burnt offering unto the LORD.
23:12. And on the same day that the sheaf is consecrated, a one-year-old immaculate lamb shall be slain as a holocaust of the Lord.
23:12. And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the LORD.
And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the LORD:

12: и в день возношения снопа принесите во всесожжение Господу агнца однолетнего, без порока,
23:12
καὶ και and; even
ποιήσετε ποιεω do; make
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐν εν in
ος who; what
ἂν αν perhaps; ever
φέρητε φερω carry; bring
τὸ ο the
δράγμα δραγμα sheep
ἄμωμον αμωμος flawless; blameless
ἐνιαύσιον ενιαυσιος into; for
ὁλοκαύτωμα ολοκαυτωμα whole offering
τῷ ο the
κυρίῳ κυριος lord; master
23:12
וַ wa וְ and
עֲשִׂיתֶ֕ם ʕᵃśîṯˈem עשׂה make
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
הֲנִֽיפְכֶ֖ם hᵃnˈîfᵊḵˌem נוף swing
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עֹ֑מֶר ʕˈōmer עֹמֶר cut grain
כֶּ֣בֶשׂ kˈeveś כֶּבֶשׂ young ram
תָּמִ֧ים tāmˈîm תָּמִים complete
בֶּן־ ben- בֵּן son
שְׁנָתֹ֛ו šᵊnāṯˈô שָׁנָה year
לְ lᵊ לְ to
עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
23:12. atque in eodem die quo manipulus consecratur caedetur agnus inmaculatus anniculus in holocaustum Domini
And on the same day that the sheaf is consecrated, a lamb without blemish of the first year shall be killed for a holocaust of the Lord.
23:12. And on the same day that the sheaf is consecrated, a one-year-old immaculate lamb shall be slain as a holocaust of the Lord.
23:12. And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:12: Lev 1:10; Heb 10:10-12; Pe1 1:19
John Gill
23:12 And ye shall offer that day, when ye wave the sheaf,.... Besides the daily sacrifice of the morning and evening, and the additional offerings made on everyone of the seven days of the feast of unleavened bread:
an he lamb without blemish of the first year, for a burnt offering unto the Lord; typical of the perfect and immaculate Lamb of God, whose sufferings are fitly signified by a burnt offering; and which were endured at the time he became the firstfruits of his people, and sanctified them.
23:1323:13: եւ զզոհն իւր երկուս տասանորդս նաշհւոյ զանգելոյ իւղով, զո՛հ Տեառն ՚ի հոտ անուշից Տեառն. եւ նուէ՛ր նորա չորրորդ մասն դորակի գինւոյ[1117]. [1117] Այլք. ՚Ի նաշհոյ զանգելոյ իւ՛՛։
13 Նաեւ զոհաբերուածը՝ իւղով հունցուած երկու տասներորդ գրիւ[51] ընտիր ալիւր պիտի մատուցէք: Դա Տիրոջը մատուցուող զոհաբերութիւն է՝ Տիրոջն ընծայաբերուող անուշահոտ զոհ: Իբրեւ նուէր՝ նաեւ մէկ քառորդ դորակ[52] գինի:51. Շուրջ վեց կիլոգրամ52. Շուրջ մէկուկէս լիտր:
13 Անոր հացի ընծան իւղով շաղուած երկու տասնորդ բարակ ալիւր պէտք է ըլլայ։ Ասիկա անուշահոտ պատարագի համար է Տէրոջը եւ անոր թափելու նուէրը հիմէնին մէկ չորրորդը գինի պէտք է ըլլայ։
եւ զզոհն իւր երկուս տասանորդս ի նաշհոյ զանգելոյ իւղով, զոհ Տեառն ի հոտ անուշից [366]Տեառն. եւ նուէր նորա` չորրորդ մասն [367]դորակի գինւոյ:

23:13: եւ զզոհն իւր երկուս տասանորդս նաշհւոյ զանգելոյ իւղով, զո՛հ Տեառն ՚ի հոտ անուշից Տեառն. եւ նուէ՛ր նորա չորրորդ մասն դորակի գինւոյ[1117].
[1117] Այլք. ՚Ի նաշհոյ զանգելոյ իւ՛՛։
13 Նաեւ զոհաբերուածը՝ իւղով հունցուած երկու տասներորդ գրիւ[51] ընտիր ալիւր պիտի մատուցէք: Դա Տիրոջը մատուցուող զոհաբերութիւն է՝ Տիրոջն ընծայաբերուող անուշահոտ զոհ: Իբրեւ նուէր՝ նաեւ մէկ քառորդ դորակ[52] գինի:
51. Շուրջ վեց կիլոգրամ
52. Շուրջ մէկուկէս լիտր:
13 Անոր հացի ընծան իւղով շաղուած երկու տասնորդ բարակ ալիւր պէտք է ըլլայ։ Ասիկա անուշահոտ պատարագի համար է Տէրոջը եւ անոր թափելու նուէրը հիմէնին մէկ չորրորդը գինի պէտք է ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1313: и с ним хлебного приношения две десятых части [ефы] пшеничной муки, смешанной с елеем, в жертву Господу, в приятное благоухание, и возлияния к нему четверть гина вина;
23:13 καὶ και and; even τὴν ο the θυσίαν θυσια immolation; sacrifice αὐτοῦ αυτος he; him δύο δυο two δέκατα δεκατος tenth σεμιδάλεως σεμιδαλις fine flour ἀναπεποιημένης αναποιεω in ἐλαίῳ ελαιον oil θυσία θυσια immolation; sacrifice τῷ ο the κυρίῳ κυριος lord; master ὀσμὴ οσμη scent εὐωδίας ευωδια fragrance κυρίῳ κυριος lord; master καὶ και and; even σπονδὴν σπονδη he; him τὸ ο the τέταρτον τεταρτος fourth τοῦ ο the ιν ιν wine
23:13 וּ û וְ and מִנְחָתֹו֩ minḥāṯˌô מִנְחָה present שְׁנֵ֨י šᵊnˌê שְׁנַיִם two עֶשְׂרֹנִ֜ים ʕeśrōnˈîm עִשָּׂרֹון tenth part סֹ֣לֶת sˈōleṯ סֹלֶת wheat groat בְּלוּלָ֥ה bᵊlûlˌā בלל moisten, confound בַ va בְּ in † הַ the שֶּׁ֛מֶן ššˈemen שֶׁמֶן oil אִשֶּׁ֥ה ʔiššˌeh אִשֶּׁה fire offering לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH רֵ֣יחַ rˈêₐḥ רֵיחַ scent נִיחֹ֑חַ nîḥˈōₐḥ נִיחֹחַ smell of appeasement וְו *wᵊ וְ and נִסְכֹּ֥ונסכה *niskˌô נֵסֶךְ libation יַ֖יִן yˌayin יַיִן wine רְבִיעִ֥ת rᵊvîʕˌiṯ רְבִיעִי fourth הַ ha הַ the הִֽין׃ hˈîn הִין hin
23:13. et libamenta offerentur cum eo duae decimae similae conspersae oleo in incensum Domini odoremque suavissimum liba quoque vini quarta pars hinAnd the libations shall be offered with it: two tenths of flour tempered with oil, for a burnt offering of the Lord, and a most sweet odour. Libations also of wine, the fourth part of a hin.
13. And the meal offering thereof shall be two tenth parts of fine flour mingled with oil, an offering made by fire unto the LORD for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of an hin.
23:13. And the libations shall be offered with it: two-tenths of fine wheat flour sprinkled with oil, as an incense and a most sweet odor for the Lord; likewise, libations of wine, the fourth part of a hin.
23:13. And the meat offering thereof [shall be] two tenth deals of fine flour mingled with oil, an offering made by fire unto the LORD [for] a sweet savour: and the drink offering thereof [shall be] of wine, the fourth [part] of an hin.
And the meat offering thereof [shall be] two tenth deals of fine flour mingled with oil, an offering made by fire unto the LORD [for] a sweet savour: and the drink offering thereof [shall be] of wine, the fourth [part] of an hin:

13: и с ним хлебного приношения две десятых части [ефы] пшеничной муки, смешанной с елеем, в жертву Господу, в приятное благоухание, и возлияния к нему четверть гина вина;
23:13
καὶ και and; even
τὴν ο the
θυσίαν θυσια immolation; sacrifice
αὐτοῦ αυτος he; him
δύο δυο two
δέκατα δεκατος tenth
σεμιδάλεως σεμιδαλις fine flour
ἀναπεποιημένης αναποιεω in
ἐλαίῳ ελαιον oil
θυσία θυσια immolation; sacrifice
τῷ ο the
κυρίῳ κυριος lord; master
ὀσμὴ οσμη scent
εὐωδίας ευωδια fragrance
κυρίῳ κυριος lord; master
καὶ και and; even
σπονδὴν σπονδη he; him
τὸ ο the
τέταρτον τεταρτος fourth
τοῦ ο the
ιν ιν wine
23:13
וּ û וְ and
מִנְחָתֹו֩ minḥāṯˌô מִנְחָה present
שְׁנֵ֨י šᵊnˌê שְׁנַיִם two
עֶשְׂרֹנִ֜ים ʕeśrōnˈîm עִשָּׂרֹון tenth part
סֹ֣לֶת sˈōleṯ סֹלֶת wheat groat
בְּלוּלָ֥ה bᵊlûlˌā בלל moisten, confound
בַ va בְּ in
הַ the
שֶּׁ֛מֶן ššˈemen שֶׁמֶן oil
אִשֶּׁ֥ה ʔiššˌeh אִשֶּׁה fire offering
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
רֵ֣יחַ rˈêₐḥ רֵיחַ scent
נִיחֹ֑חַ nîḥˈōₐḥ נִיחֹחַ smell of appeasement
וְו
*wᵊ וְ and
נִסְכֹּ֥ונסכה
*niskˌô נֵסֶךְ libation
יַ֖יִן yˌayin יַיִן wine
רְבִיעִ֥ת rᵊvîʕˌiṯ רְבִיעִי fourth
הַ ha הַ the
הִֽין׃ hˈîn הִין hin
23:13. et libamenta offerentur cum eo duae decimae similae conspersae oleo in incensum Domini odoremque suavissimum liba quoque vini quarta pars hin
And the libations shall be offered with it: two tenths of flour tempered with oil, for a burnt offering of the Lord, and a most sweet odour. Libations also of wine, the fourth part of a hin.
23:13. And the libations shall be offered with it: two-tenths of fine wheat flour sprinkled with oil, as an incense and a most sweet odor for the Lord; likewise, libations of wine, the fourth part of a hin.
23:13. And the meat offering thereof [shall be] two tenth deals of fine flour mingled with oil, an offering made by fire unto the LORD [for] a sweet savour: and the drink offering thereof [shall be] of wine, the fourth [part] of an hin.
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
23:13
Two tenth deals - Two omers, or tenth parts of an ephah, about a gallon and three quarters. See Lev 19:36 note. The double quantity (contrast Exo 29:40; Num 15:4; Num 28:19-21), implying greater liberality, was appropriate in a harvest feast.
Drink offering - This and Lev 23:18, Lev 23:37 are the only places in the book of Leviticus in which drink-offerings are mentioned. See the Exo 29:40 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:13: the meat: Lev 2:14-16, Lev 14:10; Num 15:3-12
the drink: Exo 29:40, Exo 29:41, Exo 30:9; Num 28:10; Joe 1:9, Joe 1:13, Joe 2:14
the fourth: Exo 30:24; Eze 4:11, Eze 45:24, Eze 46:14
Geneva 1599
23:13 And the meat offering thereof [shall be] two (e) tenth deals of fine flour mingled with oil, an offering made by fire unto the LORD [for] a sweet savour: and the drink offering thereof [shall be] of wine, the fourth [part] (f) of an hin.
(e) Which is, the fifth part of an Ephah, or two Omers: read (Ex 16:16).
(f) Read (Ex 29:40).
John Gill
23:13 And the meat offering thereof shall be two tenth deals of fine flour mingled with oil,.... The usual measure of flour to a meat offering was one tenth deal, Ex 29:40; but here it is doubled: some Jewish writers say (p) one tenth was on account of the lamb that was offered at this time, and the other as was suitable for a meat offering; but the true reason seems to be, because it was on account of the fruits of the earth and the plenty thereof; and therefore a double measure of fine flour mixed with oil was required as a token of gratitude; for thankfulness ought to be in proportion to mercies:
an offering made by fire unto the Lord for a sweet savour; an handful of it was burnt upon the altar, and was received with acceptance by the Lord, and the rest was eaten by the priests, Lev 2:2,
and the drink offering thereof shall be of wine, the fourth part of an hin; which was the common quantity for a drink offering, Ex 29:40; for, as Jarchi observes, though the meat offering was doubled, the drink offering was not; the reason of which seems to be, because these offerings were on account of the harvest and not the vintage: the Targum of Jonathan calls it wine of grapes, to distinguish it from wine that might be made of other things, but not to be used in drink offerings, only the pure juice of the grape.
(p) Chaskuni.
John Wesley
23:13 Two tenth deals - Or, parts, of an ephah, that is, two omers, whereas in other sacrifices of lambs there was but one tenth deal prescribed. The reason of which disproportion may be this, that one of the tenth deals was a necessary attendant upon the lamb, and the other was peculiar to this feast, and was an attendant upon that of the corn, and was offered with it in thanksgiving to God for the fruits of the earth.
23:1423:14: եւ պա՛ն մի։ Եւ զամենայն մուրկ փխրեալ մի՛ ուտիցէք մինչեւ յաւուրն յորում մատուցանիցէք պատարագ Տեառն Աստուծոյ ձերոյ. օրէն յաւիտենական յազգս ձեր. յամենայն բնակութեան ձերում[1118]։ [1118] Այլք. Մինչեւ յօրն յորում։
14[53] Մինչեւ այդ նուէրները ձեր Աստծուն չընծայէք, բաղարջ կարկանդակ, աղացած աղանձ չուտէք: Դա յաւիտենական օրէնք թող լինի ձեր սերունդների մէջ, ձեր բոլոր տներում:[53] 53. Գրաբար բնագրում 13-14 համարների կէտադրութեան շփոթութիւն, հետեւաբար իմաստի աղաւաղում կայ: Ուղղել ենք ըստ յունարէն եւ այլ բնագրերի:
14 Մինչեւ այն օրը, երբ ձեր Աստուծոյն ընծան կը մատուցանէք, հաց կամ բոհրած ցորեն կամ թարմ հասկեր մի՛ ուտէք. ձեր սերունդներուն մէջ եւ ձեր բոլոր բնակարաններուն մէջ այս ձեզի յաւիտենական կանոն թող ըլլայ։
եւ պան մի՛ եւ [368]զամենայն մուրկ փխրեալ`` մի՛ ուտիցէք մինչեւ յօրն յորում մատուցանիցէք պատարագս Աստուծոյ ձերոյ. օրէն յաւիտենական յազգս ձեր, յամենայն բնակութեան ձերում:

23:14: եւ պա՛ն մի։ Եւ զամենայն մուրկ փխրեալ մի՛ ուտիցէք մինչեւ յաւուրն յորում մատուցանիցէք պատարագ Տեառն Աստուծոյ ձերոյ. օրէն յաւիտենական յազգս ձեր. յամենայն բնակութեան ձերում[1118]։
[1118] Այլք. Մինչեւ յօրն յորում։
14[53] Մինչեւ այդ նուէրները ձեր Աստծուն չընծայէք, բաղարջ կարկանդակ, աղացած աղանձ չուտէք: Դա յաւիտենական օրէնք թող լինի ձեր սերունդների մէջ, ձեր բոլոր տներում:
[53] 53. Գրաբար բնագրում 13-14 համարների կէտադրութեան շփոթութիւն, հետեւաբար իմաստի աղաւաղում կայ: Ուղղել ենք ըստ յունարէն եւ այլ բնագրերի:
14 Մինչեւ այն օրը, երբ ձեր Աստուծոյն ընծան կը մատուցանէք, հաց կամ բոհրած ցորեն կամ թարմ հասկեր մի՛ ուտէք. ձեր սերունդներուն մէջ եւ ձեր բոլոր բնակարաններուն մէջ այս ձեզի յաւիտենական կանոն թող ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1414: никакого [нового] хлеба, ни сушеных зерен, ни зерен сырых не ешьте до того дня, в который принесете приношения Богу вашему: это вечное постановление в роды ваши во всех жилищах ваших.
23:14 καὶ και and; even ἄρτον αρτος bread; loaves καὶ και and; even πεφρυγμένα φρυγω new; young οὐ ου not φάγεσθε εσθιω eat; consume ἕως εως till; until εἰς εις into; for αὐτὴν αυτος he; him τὴν ο the ἡμέραν ημερα day ταύτην ουτος this; he ἕως εως till; until ἂν αν perhaps; ever προσενέγκητε προσφερω offer; bring to ὑμεῖς υμεις you τὰ ο the δῶρα δωρον present τῷ ο the θεῷ θεος God ὑμῶν υμων your νόμιμον νομιμος eternal; of ages εἰς εις into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your ἐν εν in πάσῃ πας all; every κατοικίᾳ κατοικια settlement ὑμῶν υμων your
23:14 וְ wᵊ וְ and לֶחֶם֩ leḥˌem לֶחֶם bread וְ wᵊ וְ and קָלִ֨י qālˌî קָלִי parched grain וְ wᵊ וְ and כַרְמֶ֜ל ḵarmˈel כַּרְמֶל new corn לֹ֣א lˈō לֹא not תֹֽאכְל֗וּ ṯˈōḵᵊlˈû אכל eat עַד־ ʕaḏ- עַד unto עֶ֨צֶם֙ ʕˈeṣem עֶצֶם bone הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this עַ֚ד ˈʕaḏ עַד unto הֲבִ֣יאֲכֶ֔ם hᵃvˈîʔᵃḵˈem בוא come אֶת־ ʔeṯ- אֵת [object marker] קָרְבַּ֖ן qorbˌan קָרְבָּן offering אֱלֹהֵיכֶ֑ם ʔᵉlōhêḵˈem אֱלֹהִים god(s) חֻקַּ֤ת ḥuqqˈaṯ חֻקָּה regulation עֹולָם֙ ʕôlˌām עֹולָם eternity לְ lᵊ לְ to דֹרֹ֣תֵיכֶ֔ם ḏōrˈōṯêḵˈem דֹּור generation בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole מֹשְׁבֹֽתֵיכֶֽם׃ ס mōšᵊvˈōṯêḵˈem . s מֹושָׁב seat
23:14. panem et pulentam et pultes non comedetis ex segete usque ad diem qua offeratis ex ea Deo vestro praeceptum est sempiternum in generationibus cunctisque habitaculis vestrisYou shall not eat either bread, or parched corn, or frumenty or the harvest, until the day that you shall offer thereof to your God. It is a precept for ever throughout your generations, and all your dwellings.
14. And ye shall eat neither bread, nor parched corn, nor fresh ears, until this selfsame day, until ye have brought the oblation of your God: it is a statute for ever throughout your generations in all your dwellings.
23:14. Bread, and parched grain, and boiled grain, you shall not eat from the grain field, until the day when you shall offer from it to your God. It is an everlasting precept in your generations and in all of your dwelling places.
23:14. And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: [it shall be] a statute for ever throughout your generations in all your dwellings.
And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: [it shall be] a statute for ever throughout your generations in all your dwellings:

14: никакого [нового] хлеба, ни сушеных зерен, ни зерен сырых не ешьте до того дня, в который принесете приношения Богу вашему: это вечное постановление в роды ваши во всех жилищах ваших.
23:14
καὶ και and; even
ἄρτον αρτος bread; loaves
καὶ και and; even
πεφρυγμένα φρυγω new; young
οὐ ου not
φάγεσθε εσθιω eat; consume
ἕως εως till; until
εἰς εις into; for
αὐτὴν αυτος he; him
τὴν ο the
ἡμέραν ημερα day
ταύτην ουτος this; he
ἕως εως till; until
ἂν αν perhaps; ever
προσενέγκητε προσφερω offer; bring to
ὑμεῖς υμεις you
τὰ ο the
δῶρα δωρον present
τῷ ο the
θεῷ θεος God
ὑμῶν υμων your
νόμιμον νομιμος eternal; of ages
εἰς εις into; for
τὰς ο the
γενεὰς γενεα generation
ὑμῶν υμων your
ἐν εν in
πάσῃ πας all; every
κατοικίᾳ κατοικια settlement
ὑμῶν υμων your
23:14
וְ wᵊ וְ and
לֶחֶם֩ leḥˌem לֶחֶם bread
וְ wᵊ וְ and
קָלִ֨י qālˌî קָלִי parched grain
וְ wᵊ וְ and
כַרְמֶ֜ל ḵarmˈel כַּרְמֶל new corn
לֹ֣א lˈō לֹא not
תֹֽאכְל֗וּ ṯˈōḵᵊlˈû אכל eat
עַד־ ʕaḏ- עַד unto
עֶ֨צֶם֙ ʕˈeṣem עֶצֶם bone
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
עַ֚ד ˈʕaḏ עַד unto
הֲבִ֣יאֲכֶ֔ם hᵃvˈîʔᵃḵˈem בוא come
אֶת־ ʔeṯ- אֵת [object marker]
קָרְבַּ֖ן qorbˌan קָרְבָּן offering
אֱלֹהֵיכֶ֑ם ʔᵉlōhêḵˈem אֱלֹהִים god(s)
חֻקַּ֤ת ḥuqqˈaṯ חֻקָּה regulation
עֹולָם֙ ʕôlˌām עֹולָם eternity
לְ lᵊ לְ to
דֹרֹ֣תֵיכֶ֔ם ḏōrˈōṯêḵˈem דֹּור generation
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
מֹשְׁבֹֽתֵיכֶֽם׃ ס mōšᵊvˈōṯêḵˈem . s מֹושָׁב seat
23:14. panem et pulentam et pultes non comedetis ex segete usque ad diem qua offeratis ex ea Deo vestro praeceptum est sempiternum in generationibus cunctisque habitaculis vestris
You shall not eat either bread, or parched corn, or frumenty or the harvest, until the day that you shall offer thereof to your God. It is a precept for ever throughout your generations, and all your dwellings.
23:14. Bread, and parched grain, and boiled grain, you shall not eat from the grain field, until the day when you shall offer from it to your God. It is an everlasting precept in your generations and in all of your dwelling places.
23:14. And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: [it shall be] a statute for ever throughout your generations in all your dwellings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:14: Ye shall eat neither bread, nor parched corn, nor green ears - It is right that God, the dispenser of every blessing, should be acknowledged as such, and the first-fruits of the field, etc., dedicated to him. Concerning the dedication of the first-fruits, see the note on Exo 22:29. Parched ears of corn and green ears, fried, still constitute a part, and not a disagreeable one, of the food of the Arabs now resident in the Holy Land. See Hasselquist.
Albert Barnes: Notes on the Bible - 1834
23:14
Bread ... parched corn ... green ears - These are the three forms in which grain was commonly eaten. The old name, Abib, signified "the month of green ears." See Jos 5:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:14: eat: Lev 19:23-25, Lev 25:2, Lev 25:3; Gen 4:4, Gen 4:5; Jos 5:11, Jos 5:12
it shall be: Lev 3:17, Lev 10:11; Deu 16:12; Neh 9:14; Psa 19:8
John Gill
23:14 And ye shall eat neither bread, nor parched corn, nor green ears,.... That is, they were not allowed to make bread of the new corn, as Aben Ezra and Gersom explain it; for they were obliged to eat unleavened bread at this time: but it might not be made of the new corn, until the above offering was made; nay, they were not allowed to parch any of the grains of corn, and eat them; yea, even they might not pluck and eat the green ears, though of ever so small a quantity. The Jews say (q), if it was the quantity of an olive of either of these, a man was to be beaten for it:
until the selfsame day that ye have brought an offering unto your God; which includes all the offerings on this account, the offering of the firstfruits, the offering of the he lamb, and the meat offering and the drink offering; until these were offered up, the new corn might not be eaten in any form:
Tit shall be a statute for ever throughout your generations; until the Messiah came, who is the substance of these shadows:
in all your dwellings; not at Jerusalem only, but in the several parts of the land of Canaan; yea, as Ben Gersom says, whether in the land, or without the land; a later writer says, it is forbidden to eat of the new corn at this time, whether bread, parched corn, or green ears, until the beginning of the night of the eighteenth of Nisan, and in the land of Israel, until the beginning of the night of the seventeenth of Nisan (r).
(q) Maimon. Hilchot Maacolot Asurot, c. 10. sect. 2, 3. (r) Schulchan Aruch, par. 1. c. 489. sect. 10. so Lebush, c. 489. sect. 10.
John Wesley
23:14 Bread - Made of new wheat. Nor green ears - Which were usual, not only for offerings to God, but also for man's food.
23:1523:15: Եւ համարեսջիք ձեզ ՚ի վաղուէ՛ շաբաթուն յօրէ յորմէ մատուցանիցէք զորայ ուխտին, եւթն եւթներորդս բովանդակ թուիցես
15 Հաշուեցէ՛ք. ուխտի խուրձ մատուցելու շաբաթ օրուայ յաջորդ օրուանից ամբողջ եօթը շաբաթ,
15 Շաբաթին հետեւեալ օրէն՝ որ դուք նուիրման որան բերիք, լման եօթը շաբաթ պէտք է համրէք.
Եւ համարեսջիք ձեզ ի վաղուէ շաբաթուն` յօրէ յորմէ մատուցանիցէք զորայ [369]ուխտին, եւթն եւթներորդս բովանդակս թուիցես:

23:15: Եւ համարեսջիք ձեզ ՚ի վաղուէ՛ շաբաթուն յօրէ յորմէ մատուցանիցէք զորայ ուխտին, եւթն եւթներորդս բովանդակ թուիցես
15 Հաշուեցէ՛ք. ուխտի խուրձ մատուցելու շաբաթ օրուայ յաջորդ օրուանից ամբողջ եօթը շաբաթ,
15 Շաբաթին հետեւեալ օրէն՝ որ դուք նուիրման որան բերիք, լման եօթը շաբաթ պէտք է համրէք.
zohrab-1805▾ eastern-1994▾ western am▾
23:1515: Отсчитайте себе от первого дня после праздника, от того дня, в который приносите сноп потрясания, семь полных недель,
23:15 καὶ και and; even ἀριθμήσετε αριθμεω number ὑμεῖς υμεις you ἀπὸ απο from; away τῆς ο the ἐπαύριον επαυριον tomorrow; next day τῶν ο the σαββάτων σαββατον Sabbath; week ἀπὸ απο from; away τῆς ο the ἡμέρας ημερα day ἧς ος who; what ἂν αν perhaps; ever προσενέγκητε προσφερω offer; bring to τὸ ο the δράγμα δραγμα the ἐπιθέματος επιθεμα seven ἑβδομάδας εβδομας intact
23:15 וּ û וְ and סְפַרְתֶּ֤ם sᵊfartˈem ספר count לָכֶם֙ lāḵˌem לְ to מִ mi מִן from מָּחֳרַ֣ת mmoḥᵒrˈaṯ מָחֳרָת next day הַ ha הַ the שַּׁבָּ֔ת ššabbˈāṯ שַׁבָּת sabbath מִ mi מִן from יֹּום֙ yyôm יֹום day הֲבִ֣יאֲכֶ֔ם hᵃvˈîʔᵃḵˈem בוא come אֶת־ ʔeṯ- אֵת [object marker] עֹ֖מֶר ʕˌōmer עֹמֶר cut grain הַ ha הַ the תְּנוּפָ֑ה ttᵊnûfˈā תְּנוּפָה offering שֶׁ֥בַע šˌevaʕ שֶׁבַע seven שַׁבָּתֹ֖ות šabbāṯˌôṯ שַׁבָּת sabbath תְּמִימֹ֥ת tᵊmîmˌōṯ תָּמִים complete תִּהְיֶֽינָה׃ tihyˈeʸnā היה be
23:15. numerabitis ergo ab altero die sabbati in quo obtulistis manipulum primitiarum septem ebdomadas plenasYou shall count therefore from the morrow after the sabbath, wherein you offered the sheaf of firstfruits, seven full weeks.
15. And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall there be complete:
23:15. Therefore, you shall number from the day after the Sabbath, in which you offered a sheaf of the first-fruits, seven full weeks,
23:15. And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:
And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:

15: Отсчитайте себе от первого дня после праздника, от того дня, в который приносите сноп потрясания, семь полных недель,
23:15
καὶ και and; even
ἀριθμήσετε αριθμεω number
ὑμεῖς υμεις you
ἀπὸ απο from; away
τῆς ο the
ἐπαύριον επαυριον tomorrow; next day
τῶν ο the
σαββάτων σαββατον Sabbath; week
ἀπὸ απο from; away
τῆς ο the
ἡμέρας ημερα day
ἧς ος who; what
ἂν αν perhaps; ever
προσενέγκητε προσφερω offer; bring to
τὸ ο the
δράγμα δραγμα the
ἐπιθέματος επιθεμα seven
ἑβδομάδας εβδομας intact
23:15
וּ û וְ and
סְפַרְתֶּ֤ם sᵊfartˈem ספר count
לָכֶם֙ lāḵˌem לְ to
מִ mi מִן from
מָּחֳרַ֣ת mmoḥᵒrˈaṯ מָחֳרָת next day
הַ ha הַ the
שַּׁבָּ֔ת ššabbˈāṯ שַׁבָּת sabbath
מִ mi מִן from
יֹּום֙ yyôm יֹום day
הֲבִ֣יאֲכֶ֔ם hᵃvˈîʔᵃḵˈem בוא come
אֶת־ ʔeṯ- אֵת [object marker]
עֹ֖מֶר ʕˌōmer עֹמֶר cut grain
הַ ha הַ the
תְּנוּפָ֑ה ttᵊnûfˈā תְּנוּפָה offering
שֶׁ֥בַע šˌevaʕ שֶׁבַע seven
שַׁבָּתֹ֖ות šabbāṯˌôṯ שַׁבָּת sabbath
תְּמִימֹ֥ת tᵊmîmˌōṯ תָּמִים complete
תִּהְיֶֽינָה׃ tihyˈeʸnā היה be
23:15. numerabitis ergo ab altero die sabbati in quo obtulistis manipulum primitiarum septem ebdomadas plenas
You shall count therefore from the morrow after the sabbath, wherein you offered the sheaf of firstfruits, seven full weeks.
23:15. Therefore, you shall number from the day after the Sabbath, in which you offered a sheaf of the first-fruits, seven full weeks,
23:15. And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-21: К 50-му дню от Пасхи и возношения первого снопа вся жатва уже оканчивалась (довольно долго длилась она не только вследствие неодновременного поспевание хлебов в разных местностях Палестины, но и потому, что включала и молотьбу хлеба), и тогда, — в праздник Пятидесятницы, Израиль должен приносить Иегове из нового урожая уже готовый хлеб, «от жилищ», предмет обыденного питания, т. е. квасной: 2: хлеба, не бывшие (ср. II:11) собственно жертвою (жертва трех родов приносилась при этом ст. 18–19), а символом благодарности Иегове. По блаж. Феодориту (вопр. 32), праздник этот «напоминал собою вступление в землю обетованную. Ибо с сего времени начали сеять и жать,«тогда как в пустыне ели манну, подаваемую с неба».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete: 16 Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD. 17 Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the LORD. 18 And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be for a burnt offering unto the LORD, with their meat offering, and their drink offerings, even an offering made by fire, of sweet savour unto the LORD. 19 Then ye shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings. 20 And the priest shall wave them with the bread of the firstfruits for a wave offering before the LORD, with the two lambs: they shall be holy to the LORD for the priest. 21 And ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings throughout your generations. 22 And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I am the LORD your God.
Here is the institution of the feast of pentecost, or weeks, as it is called (Deut. xvi. 9), because it was observed fifty days, or seven weeks, after the passover. It is also called the feast of harvest, Exod. xxiii. 16. For as the presenting of the sheaf of first-fruits was an introduction to the harvest, and gave them liberty to put in the sickle, so they solemnized the finishing of their corn-harvest at this feast. 1. Then they offered a handful of ears of barley, now they offered two loaves of wheaten bread, v. 17. This was leavened. At the passover they ate unleavened bread, because it was in remembrance of the bread they ate when they came out of Egypt, which was unleavened; but now at pentecost it was leavened, because it was an acknowledgment of God's goodness to them in their ordinary food, which was leavened. 2. With that sheaf of first-fruits they offered only one lamb for a burnt-offering, but with these loaves of first-fruits they offered seven lambs, two rams, and one bullock, all for a burnt-offering, so giving glory to God, as the Lord of their land and the Lord of their harvest, by whose favour they lived and to whose praise they ought to live. They offered likewise a kid for a sin-offering, so taking shame to themselves as unworthy of the bread they ate, and imploring pardon for their sins, by which they had forfeited their harvest-mercies, and which they had been guilty of in the receiving of them. And lastly, two lambs for a sacrifice of peace-offerings, to beg a blessing upon the corn they had gathered in, which would be neither sure nor sweet to them without that blessing, Hag. i. 9. These were the only peace-offerings that were offered on the behalf of the whole congregation, and they were reckoned most holy offerings, whereas other peace-offerings were but holy. All these offerings are here appointed, v. 18-20. 3. That one day was to be kept with a holy convocation, v. 21. It was one of the days on which all Israel was to meet God and one another, at the place which the Lord should choose. Some suggest that whereas seven days were to make up the feast of unleavened bread there was only one day appointed for the feast of pentecost, because this was a busy time of the year with them, and God allowed them speedily to return to their work in the country. This annual feast was instituted in remembrance of the giving of the law upon mount Sinai, the fiftieth day after they came out of Egypt. That was the feast which they were told in Egypt must be observed to God in the wilderness, as a memorial of which ever after they kept this feast. But the period and perfection of this feast was the pouring out of the Spirit upon the apostles on the day of this feast (Acts ii. 1), in which the law of faith was given, fifty days after Christ our passover was sacrificed for us. And on that day (as bishop Patrick well expresses it) the apostles, having themselves received the first-fruits of the Spirit, begat three thousand souls, through the word of truth, and presented them, as the first-fruits of the Christian church, to God and the Lamb.
To the institution of the feast of pentecost is annexed a repetition of that law which we had before (ch. xix. 9), by which they were required to leave the gleanings of their fields, and the corn that grew on the ends of the butts, for the poor, v. 22. Probably it comes in here as a thing which the priests must take occasion to remind the people of, when they brought their first-fruits, intimating to them that to obey even in this small matter was better than sacrifice, and that, unless they were obedient, their offerings should not be accepted. It also taught them that the joy of harvest should express itself in charity to the poor, who must have their due out of what we have, as well as God his. Those that are truly sensible of the mercy they receive from God will without grudging show mercy to the poor.
Adam Clarke: Commentary on the Bible - 1831
23:15: Ye shall count unto you - seven Sabbaths - That is, from the sixteenth of the first month to the sixth of the third month. These seven weeks, called here Sabbaths, were to be complete, i. e., the forty-nine days must be finished, and the next day, the fiftieth, is what, from the Septuagint, we call pentecost. See the note on Luk 6:1.
Albert Barnes: Notes on the Bible - 1834
23:15
The morrow after the sabbath - See Lev 23:11 note.
Seven sabbaths - More properly, seven weeks (compare Deu 16:9). The word Sabbath, in the language of the New Testament as well as the Old, is used for "week" (Lev 25:8; Mat 28:1; Luk 18:12, etc.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:15: Lev 23:10, Lev 23:11, Lev 25:8; Exo 34:22; Deu 16:9, Deu 16:10
Carl Friedrich Keil and Franz Delitzsch
23:15
The law for the special observance of the feast of Harvest (Ex 23:16) is added here without any fresh introductory formula, to show at the very outset the close connection between the two feasts. Seven whole weeks, or fifty days, were to be reckoned from the day of the offering of the sheaf, and then the day of first-fruits (Num 28:26) or feast of Weeks (Ex 34:22; Deut 16:10) was to be celebrated. From this reckoning the feast received the name of Pentecost (ἡ πεντηκοστή, Acts 2:1). That שׁבּתות (Lev 23:15) signifies weeks, like שׁבעות in Deut 16:9, and τὰ σάββατα in the Gospels (e.g., Mt 28:1), is evident from the predicate תּמימת, "complete," which would be quite unsuitable if Sabbath-days were intended, as a long period might be reckoned by half weeks instead of whole, but certainly not by half Sabbath-days. Consequently "the morrow after the seventh Sabbath" (Lev 23:16) is the day after the seventh week, not after the seventh Sabbath. On this day, i.e., fifty days after the first day of Mazzoth, Israel was to offer a new meat-offering to the Lord, i.e., made of the fruit of the new harvest (Lev 26:10), "wave-loaves" from its dwellings, two of two-tenths of an ephah of fine flour baked leavened, like the bread which served for their daily food, "as first-fruits unto the Lord," and of the wheat-harvest (Ex 34:22), which fell in the second half of May and the first weeks of June (Robinson, Palestine), and therefore was finished as a whole by the feast of Weeks. The loaves differed from all the other meat-offerings, being made of leavened dough, because in them their daily bread was offered to the Lord, who had blessed the harvest, as a thank-offering for His blessing. They were therefore only given to the Lord symbolically by waving, and were then to belong to the priests (Lev 23:20). The injunction "out of your habitations" is not to be understood, as Calvin and others suppose, as signifying that every householder was to present two such loaves; it simply expresses the idea, that they were to be loaves made for the daily food of a household, and not prepared expressly for holy purposes.
Geneva 1599
23:15 And ye shall count unto you from the morrow after the (g) sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:
(g) That is, the seventh day after the first sabbath of the Passover.
John Gill
23:15 And ye shall count unto you from the morrow after the sabbath,.... Not the seventh day sabbath in the passover week, nor the whole feast of unleavened bread, but the first day of it, which was an holy convocation, a sabbath in which no servile work was to be done, Lev 23:7; and it was from the day after this, even the sixteenth of Nisan, that the following count was to be made; so the Targum of Jonathan, after the first feast day of the passover: and Josephus (s) is very clear in it, that Pentecost, or the feast of weeks, was the fiftieth day from the sixteenth of Nisan, when the above offerings were made:
from the day that ye brought the sheaf of the wave offering; which plainly points out the express day from whence the count was to begin, even on the day when the sheaf of the firstfruits of the barley harvest was offered:
seven sabbaths shall be complete; or seven weeks, that is, forty nine days; and hence, Jarchi says, we learn that the count began from the evening, or otherwise the weeks would not be complete; and Gersom thinks the day in which the sheaf was offered is included in the days counted; for the count began from the day after the first of the passover, and lo, seven days are seven weeks of days, which make forty nine days.
(s) Antiqu. l. 3. c. 10. sect. 6.
John Wesley
23:15 From the morrow - From the sixteenth day of the month, and the second day of the feast of unleavened bread inclusively.
Robert Jamieson, A. R. Fausset and David Brown
23:15 FEAST OF PENTECOST. (Lev 23:15-22)
ye shall count unto you from the morrow after the sabbath--that is, after the first day of the passover week, which was observed as a Sabbath.
23:1623:16: մինչեւ ցվաղիւն յետին եւթներորդին թուիցէք. գ̃ Յիսուն օր, եւ մատուցանիցէք զոհ նոր Տեառն[1119]։ [1119] Բազումք. Եւ մատուցէք զոհ նոր։
16 մինչեւ վերջին շաբաթուայ յաջորդ օրն անում է յիսուն օր: Այդ յաջորդ օրն էլ Տիրոջը նոր զոհ կը մատուցէք:
16 Մինչեւ եօթներորդ շաբաթին հետեւեալ օրը յիսուն օր պէտք է համրէք եւ ապա նոր հացի ընծայ մատուցանէք Տէրոջը։
մինչեւ ցվաղիւն յետին եւթներորդին թուիցէք յիսուն օր, եւ մատուցանիցէք զոհ նոր Տեառն:

23:16: մինչեւ ցվաղիւն յետին եւթներորդին թուիցէք. գ̃ Յիսուն օր, եւ մատուցանիցէք զոհ նոր Տեառն[1119]։
[1119] Բազումք. Եւ մատուցէք զոհ նոր։
16 մինչեւ վերջին շաբաթուայ յաջորդ օրն անում է յիսուն օր: Այդ յաջորդ օրն էլ Տիրոջը նոր զոհ կը մատուցէք:
16 Մինչեւ եօթներորդ շաբաթին հետեւեալ օրը յիսուն օր պէտք է համրէք եւ ապա նոր հացի ընծայ մատուցանէք Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
23:1616: до первого дня после седьмой недели отсчитайте пятьдесят дней, [и] [тогда] принесите новое хлебное приношение Господу:
23:16 ἕως εως till; until τῆς ο the ἐπαύριον επαυριον tomorrow; next day τῆς ο the ἐσχάτης εσχατος last; farthest part ἑβδομάδος εβδομας number πεντήκοντα πεντηκοντα fifty ἡμέρας ημερα day καὶ και and; even προσοίσετε προσφερω offer; bring to θυσίαν θυσια immolation; sacrifice νέαν νεος new; young τῷ ο the κυρίῳ κυριος lord; master
23:16 עַ֣ד ʕˈaḏ עַד unto מִֽ mˈi מִן from מָּחֳרַ֤ת mmoḥᵒrˈaṯ מָחֳרָת next day הַ ha הַ the שַּׁבָּת֙ ššabbˌāṯ שַׁבָּת sabbath הַ ha הַ the שְּׁבִיעִ֔ת ššᵊvîʕˈiṯ שְׁבִיעִי seventh תִּסְפְּר֖וּ tispᵊrˌû ספר count חֲמִשִּׁ֣ים ḥᵃmiššˈîm חָמֵשׁ five יֹ֑ום yˈôm יֹום day וְ wᵊ וְ and הִקְרַבְתֶּ֛ם hiqravtˈem קרב approach מִנְחָ֥ה minḥˌā מִנְחָה present חֲדָשָׁ֖ה ḥᵃḏāšˌā חָדָשׁ new לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
23:16. usque ad alteram diem expletionis ebdomadae septimae id est quinquaginta dies et sic offeretis sacrificium novum DominoEven unto the morrow after the seventh week be expired, that is to say, fifty days: and so you shall offer a new sacrifice to the Lord.
16. even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meal offering unto the LORD.
23:16. all the way to the day after the completion of the seventh week, that is, fifty days, and then you shall offer a new sacrifice to the Lord,
23:16. Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD.
Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD:

16: до первого дня после седьмой недели отсчитайте пятьдесят дней, [и] [тогда] принесите новое хлебное приношение Господу:
23:16
ἕως εως till; until
τῆς ο the
ἐπαύριον επαυριον tomorrow; next day
τῆς ο the
ἐσχάτης εσχατος last; farthest part
ἑβδομάδος εβδομας number
πεντήκοντα πεντηκοντα fifty
ἡμέρας ημερα day
καὶ και and; even
προσοίσετε προσφερω offer; bring to
θυσίαν θυσια immolation; sacrifice
νέαν νεος new; young
τῷ ο the
κυρίῳ κυριος lord; master
23:16
עַ֣ד ʕˈaḏ עַד unto
מִֽ mˈi מִן from
מָּחֳרַ֤ת mmoḥᵒrˈaṯ מָחֳרָת next day
הַ ha הַ the
שַּׁבָּת֙ ššabbˌāṯ שַׁבָּת sabbath
הַ ha הַ the
שְּׁבִיעִ֔ת ššᵊvîʕˈiṯ שְׁבִיעִי seventh
תִּסְפְּר֖וּ tispᵊrˌû ספר count
חֲמִשִּׁ֣ים ḥᵃmiššˈîm חָמֵשׁ five
יֹ֑ום yˈôm יֹום day
וְ wᵊ וְ and
הִקְרַבְתֶּ֛ם hiqravtˈem קרב approach
מִנְחָ֥ה minḥˌā מִנְחָה present
חֲדָשָׁ֖ה ḥᵃḏāšˌā חָדָשׁ new
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
23:16. usque ad alteram diem expletionis ebdomadae septimae id est quinquaginta dies et sic offeretis sacrificium novum Domino
Even unto the morrow after the seventh week be expired, that is to say, fifty days: and so you shall offer a new sacrifice to the Lord.
23:16. all the way to the day after the completion of the seventh week, that is, fifty days, and then you shall offer a new sacrifice to the Lord,
23:16. Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:16
The morrow after the seventh week was the 50th day after the conclusion of a week of weeks. The day is called in the Old Testament, "the feast of harvest" Exo 23:16, "the feast of weeks," "the feast of the first fruits of wheat harvest" Exo 34:22; Deu 16:10, and "the day of the first fruits" Num 28:26. The word "Pentecost" used in the heading of this chapter in English Bibles is found only in the Apocrypha and the New Testament, Tobit 2:1; 2 Macc. 12:32; Act 2:1; Act 20:16; Co1 16:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:16: Act 2:1
John Gill
23:16 Even unto the morrow after the seventh sabbath,.... Or weeks, forty nine days being counted, the following was the fiftieth day, or Pentecost:
shall ye number fifty days; from whence this feast had the name of Pentecost, Acts 2:1; all in Israel were obliged to number those days, except women and servants (t): the manner of doing it was this (u); on the night of the second (day of the passover), after the evening prayer, they began to number; but if anyone forgot to number at the beginning of the night, he went and numbered all the night; for the commandment is for everyone to number by himself, and he ought to number standing, and to bless first, and number the days and weeks: How? on the first day he says, This is one day, until he comes to seven days, and then he says, This is the seventh day, which is one week; and on the eighth day he says, This is the eighth day, which is one week and one day, and so till he comes to the fourteenth; then he says, This is the fourteenth day, which make two weeks; and in this way he numbers, and goes on until the forty ninth day: and ye shall offer a new meat offering unto the Lord; that is, of new corn, as the Targum of Jonathan and Jarchi explain it, and this was of wheat; for it was the offering for the wheat harvest, which was offered on the fiftieth day from the offering of the sheaf or omer of the barley harvest.
(t) Maimon. Hilchot Tamidin Umusaphim, c. 7. sect. 24. (u) Schulchan Aruch, par. 1. c. 489. sect. 1. & Lebush, ut supra, (c. 489.) sect. 1.
John Wesley
23:16 A new meal - offering - Of new corn made into loaves.
Robert Jamieson, A. R. Fausset and David Brown
23:16 number fifty days--The forty-ninth day after the presentation of the first-fruits, or the fiftieth, including it, was the feast of Pentecost. (See also Ex 23:16; Deut 16:9).
23:1723:17: ՚Ի բնակութենէ ձերմէ մատուցանիցէք պանս նուիրի. երկուս պանս յերկուց տասանորդաց լինիցի պա՛ն մի. խմորեալք եփեսցին յառաջնոց արդեանց քոց Տեառն[1120]։ [1120] Այլք. Արդեանց Տեառն։
17 Ձեր տներից կ’ընծայաբերէք ձեր նուէրը՝ երկու բաղարջ կարկանդակ: Իւրաքանչիւր կարկանդակը պիտի հունցուած լինի երկու տասներորդական գրիւ ընտիր ալիւրով: Թթխմորով պիտի եփուեն դրանք, Տիրոջը տրուող առաջին բերքից:
17 Ձեր բնակարաններէն՝ երերցնելու ընծայի համար երկու հաց պէտք է բերէք, որոնք երկու տասնորդ բարակ ալիւրէ ըլլալով խմորեալ եփուած պիտի ըլլան. ասիկա երախայրի է Տէրոջը։
Ի բնակութենէ ձերմէ մատուցանիցէք պանս [370]նուիրի, երկուս պանս. յերկուց տասանորդաց լինիցի պան մի, խմորեալք եփեսցին յառաջնոց արդեանց Տեառն:

23:17: ՚Ի բնակութենէ ձերմէ մատուցանիցէք պանս նուիրի. երկուս պանս յերկուց տասանորդաց լինիցի պա՛ն մի. խմորեալք եփեսցին յառաջնոց արդեանց քոց Տեառն[1120]։
[1120] Այլք. Արդեանց Տեառն։
17 Ձեր տներից կ’ընծայաբերէք ձեր նուէրը՝ երկու բաղարջ կարկանդակ: Իւրաքանչիւր կարկանդակը պիտի հունցուած լինի երկու տասներորդական գրիւ ընտիր ալիւրով: Թթխմորով պիտի եփուեն դրանք, Տիրոջը տրուող առաջին բերքից:
17 Ձեր բնակարաններէն՝ երերցնելու ընծայի համար երկու հաց պէտք է բերէք, որոնք երկու տասնորդ բարակ ալիւրէ ըլլալով խմորեալ եփուած պիտի ըլլան. ասիկա երախայրի է Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
23:1717: от жилищ ваших приносите два хлеба возношения, которые должны состоять из двух десятых частей [ефы] пшеничной муки и должны быть испечены кислые, [как] первый плод Господу;
23:17 ἀπὸ απο from; away τῆς ο the κατοικίας κατοικια settlement ὑμῶν υμων your προσοίσετε προσφερω offer; bring to ἄρτους αρτος bread; loaves ἐπίθεμα επιθεμα two ἄρτους αρτος bread; loaves ἐκ εκ from; out of δύο δυο two δεκάτων δεκατος tenth σεμιδάλεως σεμιδαλις fine flour ἔσονται ειμι be ἐζυμωμένοι ζυμοω leaven πεφθήσονται πεπτω the κυρίῳ κυριος lord; master
23:17 מִ mi מִן from מֹּושְׁבֹ֨תֵיכֶ֜ם mmôšᵊvˌōṯêḵˈem מֹושָׁב seat תָּבִ֣יאּוּ׀ tāvˈîʔû בוא come לֶ֣חֶם lˈeḥem לֶחֶם bread תְּנוּפָ֗ה tᵊnûfˈā תְּנוּפָה offering שְׁ֚תַּיִם ˈštayim שְׁנַיִם two שְׁנֵ֣י šᵊnˈê שְׁנַיִם two עֶשְׂרֹנִ֔ים ʕeśrōnˈîm עִשָּׂרֹון tenth part סֹ֣לֶת sˈōleṯ סֹלֶת wheat groat תִּהְיֶ֔ינָה tihyˈeʸnā היה be חָמֵ֖ץ ḥāmˌēṣ חָמֵץ leaven תֵּאָפֶ֑ינָה tēʔāfˈeʸnā אפה bake בִּכּוּרִ֖ים bikkûrˌîm בִּכּוּרִים first fruits לַֽ lˈa לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
23:17. ex omnibus habitaculis vestris panes primitiarum duos de duabus decimis similae fermentatae quos coquetis in primitias DominiOut of all your dwellings, two loaves of the firstfruits, of two tenths of flour leavened, which you shall bake for the firstfruits of the Lord.
17. Ye shall bring out of your habitations two wave loaves of two tenth parts : they shall be of fine flour, they shall be baken with leaven, for firstfruits unto the LORD.
23:17. from all of your dwelling places: two loaves from the first-fruits, from two-tenths of leavened fine wheat flour, which you shall bake as the first-fruits of the Lord.
23:17. Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; [they are] the firstfruits unto the LORD.
Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; [they are] the firstfruits unto the LORD:

17: от жилищ ваших приносите два хлеба возношения, которые должны состоять из двух десятых частей [ефы] пшеничной муки и должны быть испечены кислые, [как] первый плод Господу;
23:17
ἀπὸ απο from; away
τῆς ο the
κατοικίας κατοικια settlement
ὑμῶν υμων your
προσοίσετε προσφερω offer; bring to
ἄρτους αρτος bread; loaves
ἐπίθεμα επιθεμα two
ἄρτους αρτος bread; loaves
ἐκ εκ from; out of
δύο δυο two
δεκάτων δεκατος tenth
σεμιδάλεως σεμιδαλις fine flour
ἔσονται ειμι be
ἐζυμωμένοι ζυμοω leaven
πεφθήσονται πεπτω the
κυρίῳ κυριος lord; master
23:17
מִ mi מִן from
מֹּושְׁבֹ֨תֵיכֶ֜ם mmôšᵊvˌōṯêḵˈem מֹושָׁב seat
תָּבִ֣יאּוּ׀ tāvˈîʔû בוא come
לֶ֣חֶם lˈeḥem לֶחֶם bread
תְּנוּפָ֗ה tᵊnûfˈā תְּנוּפָה offering
שְׁ֚תַּיִם ˈštayim שְׁנַיִם two
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
עֶשְׂרֹנִ֔ים ʕeśrōnˈîm עִשָּׂרֹון tenth part
סֹ֣לֶת sˈōleṯ סֹלֶת wheat groat
תִּהְיֶ֔ינָה tihyˈeʸnā היה be
חָמֵ֖ץ ḥāmˌēṣ חָמֵץ leaven
תֵּאָפֶ֑ינָה tēʔāfˈeʸnā אפה bake
בִּכּוּרִ֖ים bikkûrˌîm בִּכּוּרִים first fruits
לַֽ lˈa לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
23:17. ex omnibus habitaculis vestris panes primitiarum duos de duabus decimis similae fermentatae quos coquetis in primitias Domini
Out of all your dwellings, two loaves of the firstfruits, of two tenths of flour leavened, which you shall bake for the firstfruits of the Lord.
23:17. from all of your dwelling places: two loaves from the first-fruits, from two-tenths of leavened fine wheat flour, which you shall bake as the first-fruits of the Lord.
23:17. Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; [they are] the firstfruits unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:17
Habitations - Not strictly houses, but places of abode in a general sense. It seems here to denote the land in which the Israelites were to dwell so as to express that the flour was to be of home growth. The two loaves were to be merely waved before Yahweh and then to become the property of the priests. No bread containing leaven could be offered on the altar (see the Lev 2:11 note). The object of this offering seems to have been to present to the Lord the best produce of the earth in the actual condition in which it is most useful for the support of human life. It thus represented in the fittest manner the thanksgiving which was proper for the season. The loaves appear to be distinctively called "the first fruits for Yahweh," and references to them are found in Rom 11:16; Co1 15:20, Co1 15:23; Jam 1:18; Rev 14:4, etc. As these loaves offered before Yahweh sanctified the harvest of the year, so has "Christ the firstfruits" sanctified the Church, which, in its union with Him as the firstfruits, becomes also the Sanctifier of the world. See the services for Whitsuntide.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:17: two wave: Num 28:26
leaven: Lev 7:13; Mat 13:33
the firstfruits: Lev 23:10; Exo 22:29, Exo 23:16, Exo 23:19, Exo 34:22, Exo 34:26; Num 15:17, Num 15:19-21; Deu 26:1, Deu 26:2; Pro 3:9, Pro 3:10; Rom 8:23; Co1 15:20; Jam 1:18; Rev 14:4
Geneva 1599
23:17 Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with (h) leaven; [they are] the firstfruits unto the LORD.
(h) Because the priest should eat them, as in (Lev 7:13), and they should not be offered to the Lord on the altar.
John Gill
23:17 And ye shall bring out of your habitations two wave loaves of two tenth deals,.... Out of their habitations in the land of Canaan; and not out of those without the land, as Jarchi observes; and not out of all of them, as Ben Gersom remarks; though the Vulgate Latin version has it, out of "all" of our habitations, but wrongly; and indeed out of no one particular habitation, because it was at the public expense; but they were brought from some part of the country or another, even the quantity of two tenth parts of an ephah, or two omers of wheat flour made into two loaves, which were to be, and were waved before the Lord, and hence so called; and are the same with the new meat offering, or rather bread offering, made of the new corn, in the preceding verse, so Jarchi:
they shall be of fine flour; of wheat flour, the finest of it, of which all meat or bread offerings were made; and this was particularly on account of the wheat harvest, and therefore it was proper that the finest of the wheat should be used on this occasion; See Gill on Lev 2:1; each loaf or cake, according to Maimonides (w), was seven hands' breadths long, four hands' breadths broad, and four fingers high:
they shall be baked with leaven; the common meat offering was unleavened, part of which was burnt on the altar, where no leaven might be burnt, Lev 2:4; and from hence it may be concluded that no part of these loaves was to be burnt, but the whole of them fell to the share of the priests:
they are the firstfruits unto the Lord; which he claimed as his, and gave unto his priests; and it was but right and just he should have them, as an acknowledgment of all coming from his hands, and as expressive of gratitude for them, and for the sanctification of the rest; hence this is called the feast of the firstfruits of wheat harvest, Ex 34:22.
(w) Hilchot Tamidin, &c. c. 8. sect. 10.
Robert Jamieson, A. R. Fausset and David Brown
23:17 Ye shall bring out of your habitations two wave loaves of two tenth deals, &c.--These loaves were made of "fine" or wheaten flour, the quantity contained in them being somewhat more than ten pounds in weight. As the wave-sheaf gave the signal for the commencement, the two loaves solemnized the termination of the harvest season. They were the first-fruits of that season, being offered unto the Lord by the priest in name of the whole nation. (See Ex 34:22). The loaves used at the Passover were unleavened; those presented at Pentecost were leavened--a difference which is thus accounted for, that the one was a memorial of the bread hastily prepared at their departure, while the other was a tribute of gratitude to God for their daily food, which was leavened.
23:1823:18: Եւ մատուցանիցէք ընդ հացիցն եւթն որոջ անարա՛տ տարեւորս, եւ զուարակ մի յանդւոց, եւ խոյս երկուս անարատս։ եւ եղիցին յողջակէ՛զ Տեառն. եւ զոհք նոցա եւ նուէրք նոցա՝ զո՛հ ՚ի հոտ անուշից Տեառն։
18 Հացերի հետ պիտի մատուցէք մէկ տարեկան ոչ արատաւոր եօթը գառ, նախրից՝ մէկ հորթ եւ ոչ արատաւոր երկու խոյ: Դրանք ողջակէզ պիտի լինեն Տիրոջը: Անարիւն զոհաբերութիւններն ու գինին Տիրոջը մատուցուած անուշահոտ բուրմունք են:
18 Եւ հացին հետ մէկ տարեկան եօթը հատ անարատ գառ եւ արջառներէն մէկ զուարակ ու երկու խոյ պէտք է մատուցանէք Տէրոջը, որոնք հացի ընծաներուն ու թափելու նուէրներուն հետ ողջակէզ ու անուշահոտ պատարագ պիտի ըլլան Տէրոջը։
Եւ մատուցանիցէք ընդ հացիցն եւթն որոջ անարատ տարեւոր, եւ զուարակ մի յանդւոյ, եւ խոյս երկուս [371]անարատս, եւ եղիցին յողջակէզ Տեառն, եւ զոհք նոցա եւ նուէրք նոցա` զոհ ի հոտ անուշից Տեառն:

23:18: Եւ մատուցանիցէք ընդ հացիցն եւթն որոջ անարա՛տ տարեւորս, եւ զուարակ մի յանդւոց, եւ խոյս երկուս անարատս։ եւ եղիցին յողջակէ՛զ Տեառն. եւ զոհք նոցա եւ նուէրք նոցա՝ զո՛հ ՚ի հոտ անուշից Տեառն։
18 Հացերի հետ պիտի մատուցէք մէկ տարեկան ոչ արատաւոր եօթը գառ, նախրից՝ մէկ հորթ եւ ոչ արատաւոր երկու խոյ: Դրանք ողջակէզ պիտի լինեն Տիրոջը: Անարիւն զոհաբերութիւններն ու գինին Տիրոջը մատուցուած անուշահոտ բուրմունք են:
18 Եւ հացին հետ մէկ տարեկան եօթը հատ անարատ գառ եւ արջառներէն մէկ զուարակ ու երկու խոյ պէտք է մատուցանէք Տէրոջը, որոնք հացի ընծաներուն ու թափելու նուէրներուն հետ ողջակէզ ու անուշահոտ պատարագ պիտի ըլլան Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
23:1818: вместе с хлебами представьте семь агнцев без порока, однолетних, и из крупного скота одного тельца и двух овнов; да будет это во всесожжение Господу, и хлебное приношение и возлияние к ним, в жертву, в приятное благоухание Господу.
23:18 καὶ και and; even προσάξετε προσαγω lead toward; head toward μετὰ μετα with; amid τῶν ο the ἄρτων αρτος bread; loaves ἑπτὰ επτα seven ἀμνοὺς αμνος lamb ἀμώμους αμωμος flawless; blameless ἐνιαυσίους ενιαυσιος and; even μόσχον μοσχος calf ἕνα εις.1 one; unit ἐκ εκ from; out of βουκολίου βουκολιον and; even κριοὺς κριος two ἀμώμους αμωμος flawless; blameless ἔσονται ειμι be ὁλοκαύτωμα ολοκαυτωμα whole offering τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even αἱ ο the θυσίαι θυσια immolation; sacrifice αὐτῶν αυτος he; him καὶ και and; even αἱ ο the σπονδαὶ σπονδη he; him θυσίαν θυσια immolation; sacrifice ὀσμὴν οσμη scent εὐωδίας ευωδια fragrance τῷ ο the κυρίῳ κυριος lord; master
23:18 וְ wᵊ וְ and הִקְרַבְתֶּ֣ם hiqravtˈem קרב approach עַל־ ʕal- עַל upon הַ ha הַ the לֶּ֗חֶם llˈeḥem לֶחֶם bread שִׁבְעַ֨ת šivʕˌaṯ שֶׁבַע seven כְּבָשִׂ֤ים kᵊvāśˈîm כֶּבֶשׂ young ram תְּמִימִם֙ tᵊmîmˌim תָּמִים complete בְּנֵ֣י bᵊnˈê בֵּן son שָׁנָ֔ה šānˈā שָׁנָה year וּ û וְ and פַ֧ר fˈar פַּר young bull בֶּן־ ben- בֵּן son בָּקָ֛ר bāqˈār בָּקָר cattle אֶחָ֖ד ʔeḥˌāḏ אֶחָד one וְ wᵊ וְ and אֵילִ֣ם ʔêlˈim אַיִל ram, despot שְׁנָ֑יִם šᵊnˈāyim שְׁנַיִם two יִהְי֤וּ yihyˈû היה be עֹלָה֙ ʕōlˌā עֹלָה burnt-offering לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH וּ û וְ and מִנְחָתָם֙ minḥāṯˌām מִנְחָה present וְ wᵊ וְ and נִסְכֵּיהֶ֔ם niskêhˈem נֵסֶךְ libation אִשֵּׁ֥ה ʔiššˌē אִשֶּׁה fire offering רֵֽיחַ־ rˈêₐḥ- רֵיחַ scent נִיחֹ֖חַ nîḥˌōₐḥ נִיחֹחַ smell of appeasement לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
23:18. offeretisque cum panibus septem agnos inmaculatos anniculos et vitulum de armento unum et arietes duos et erunt in holocausto cum libamentis suis in odorem suavissimum DominoAnd you shall offer with the loaves seven lambs without blemish of the first year, and one calf from the herd, and they shall be for a holocaust with their two rams: and they shall be for a holocaust with their libations for a most sweet odour to the Lord.
18. And ye shall present with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be a burnt offering unto the LORD, with their meal offering, and their drink offerings, even an offering made by fire, of a sweet savour unto the LORD.
23:18. And you shall offer with the bread: seven immaculate one-year-old lambs, and one calf from the herd, and two rams, and these shall be a holocaust, with their libations, as a most sweet odor to the Lord.
23:18. And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be [for] a burnt offering unto the LORD, with their meat offering, and their drink offerings, [even] an offering made by fire, of sweet savour unto the LORD.
And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be [for] a burnt offering unto the LORD, with their meat offering, and their drink offerings, [even] an offering made by fire, of sweet savour unto the LORD:

18: вместе с хлебами представьте семь агнцев без порока, однолетних, и из крупного скота одного тельца и двух овнов; да будет это во всесожжение Господу, и хлебное приношение и возлияние к ним, в жертву, в приятное благоухание Господу.
23:18
καὶ και and; even
προσάξετε προσαγω lead toward; head toward
μετὰ μετα with; amid
τῶν ο the
ἄρτων αρτος bread; loaves
ἑπτὰ επτα seven
ἀμνοὺς αμνος lamb
ἀμώμους αμωμος flawless; blameless
ἐνιαυσίους ενιαυσιος and; even
μόσχον μοσχος calf
ἕνα εις.1 one; unit
ἐκ εκ from; out of
βουκολίου βουκολιον and; even
κριοὺς κριος two
ἀμώμους αμωμος flawless; blameless
ἔσονται ειμι be
ὁλοκαύτωμα ολοκαυτωμα whole offering
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
αἱ ο the
θυσίαι θυσια immolation; sacrifice
αὐτῶν αυτος he; him
καὶ και and; even
αἱ ο the
σπονδαὶ σπονδη he; him
θυσίαν θυσια immolation; sacrifice
ὀσμὴν οσμη scent
εὐωδίας ευωδια fragrance
τῷ ο the
κυρίῳ κυριος lord; master
23:18
וְ wᵊ וְ and
הִקְרַבְתֶּ֣ם hiqravtˈem קרב approach
עַל־ ʕal- עַל upon
הַ ha הַ the
לֶּ֗חֶם llˈeḥem לֶחֶם bread
שִׁבְעַ֨ת šivʕˌaṯ שֶׁבַע seven
כְּבָשִׂ֤ים kᵊvāśˈîm כֶּבֶשׂ young ram
תְּמִימִם֙ tᵊmîmˌim תָּמִים complete
בְּנֵ֣י bᵊnˈê בֵּן son
שָׁנָ֔ה šānˈā שָׁנָה year
וּ û וְ and
פַ֧ר fˈar פַּר young bull
בֶּן־ ben- בֵּן son
בָּקָ֛ר bāqˈār בָּקָר cattle
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
וְ wᵊ וְ and
אֵילִ֣ם ʔêlˈim אַיִל ram, despot
שְׁנָ֑יִם šᵊnˈāyim שְׁנַיִם two
יִהְי֤וּ yihyˈû היה be
עֹלָה֙ ʕōlˌā עֹלָה burnt-offering
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
וּ û וְ and
מִנְחָתָם֙ minḥāṯˌām מִנְחָה present
וְ wᵊ וְ and
נִסְכֵּיהֶ֔ם niskêhˈem נֵסֶךְ libation
אִשֵּׁ֥ה ʔiššˌē אִשֶּׁה fire offering
רֵֽיחַ־ rˈêₐḥ- רֵיחַ scent
נִיחֹ֖חַ nîḥˌōₐḥ נִיחֹחַ smell of appeasement
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
23:18. offeretisque cum panibus septem agnos inmaculatos anniculos et vitulum de armento unum et arietes duos et erunt in holocausto cum libamentis suis in odorem suavissimum Domino
And you shall offer with the loaves seven lambs without blemish of the first year, and one calf from the herd, and they shall be for a holocaust with their two rams: and they shall be for a holocaust with their libations for a most sweet odour to the Lord.
23:18. And you shall offer with the bread: seven immaculate one-year-old lambs, and one calf from the herd, and two rams, and these shall be a holocaust, with their libations, as a most sweet odor to the Lord.
23:18. And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be [for] a burnt offering unto the LORD, with their meat offering, and their drink offerings, [even] an offering made by fire, of sweet savour unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:18
More properly, seven sheep of a year old (to be distinguished from the lamb in Lev 23:12), and a young bull which might be from one to three years old. Compare Num 28:26-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:18: seven lambs: Lev 23:12, Lev 23:13; Num 28:27-31; Mal 1:13, Mal 1:14
with their: Num 15:4-12
Carl Friedrich Keil and Franz Delitzsch
23:18
In addition to the loaves, they were to offer seven yearling lambs, one young bullock, and two rams, as burnt-offerings, together with their (the appropriate) meat and drink-offerings, one he-goat as a sin-offering, and two yearling lambs as peace-offerings.
John Gill
23:18 And ye shall offer with the bread seven lambs without blemish,
of the first year,.... That is, with the two wave loaves, the meat or bread offering: and besides these:
and one young bullock, and two rams; in Num 28:27 it is two young bullocks, and one ram; and Aben Ezra suggests, that this was at the will and option of the priest, whether one bullock and two rams, or two bullocks and one ram; but according to Maimonides (x), these sacrifices were distinct from them; they are sacrifices of the day, as being a feast day, and these belonged to the loaves; so that according to him, and so he expresses it, there were to be offered on this day, besides the daily sacrifices, three bullocks, three rams, and fourteen lambs, twenty beasts in all, for burnt offerings; and two goats for sin offerings to be eaten, and two lambs for peace offerings to be eaten; and with this account agrees Josephus (y), they sacrifice for burnt offerings, he says, three bullocks, and two rams, (or, as Dr. Bernard thinks, it should be read three rams,) and fourteen lambs, and two goats for sin offerings:
they shall be for a burnt offering unto the Lord, with their meat offering, and their drink offering; each of the said beasts were offered, unto the Lord on the altar of burnt offering, and burnt thereon; and to every beast they offered, there was a meat offering and a drink offering: the meat offering consisted of three tenth deals, or omers, of fine flour, to a bullock, two to a ram, and one to a lamb; and the drink offering was half an hin of wine to a bullock, the third part of one to a ram, and a fourth part to a lamb, as Jarchi observes, which appears from Num 28:12,
even an offering made by fire of a sweet savour unto the Lord; an acceptable burnt offering to God.
(x) Ut supra, (Hilchot Tamidin, &c. c. 8.) sect. 1. (y) Antiqu. l. 3. c. 10. sect. 6.
John Wesley
23:18 One bullock and two rams - In Num 28:11, Num 28:19, it is two young bullocks and one ram. Either therefore it was left to their liberty to chuse which they would offer, or one of the bullocks there, and one of the rams here, were the peculiar sacrifices of the feast day, and the other were attendants upon the two loaves, which were the proper offering at this time. And the one may be mentioned there, and the other here, to teach us, that the addition of a new sacrifice did not destroy the former, but both were to be offered, as the extraordinary sacrifices of every feast did not hinder the oblation of the daily sacrifice.
23:1923:19: Եւ առնիցէք նոխազ մի՛ յայծեաց վասն մեղաց, եւ երկուս գառինս տարեւորս ՚ի զոհ խաղաղականաց
19 Առաջին հնձից պատրաստուած բաղարջ կարկանդակների հետ կը մատուցէք մեղքերի քաւութեան համար մէկ նոխազ եւ մէկ տարեկան երկու գառ՝ իբրեւ փրկութեան զոհաբերութիւն:
19 Եւ մեղքի պատարագին համար այծերէն մէկ նոխազ եւ խաղաղութեան զոհի համար մէկ տարեկան երկու գառներ պէտք է մատուցանէք։
Եւ առնիցէք նոխազ մի՛ յայծեաց վասն մեղաց, եւ երկուս գառինս տարեւորս ի զոհ խաղաղականաց [372]ընդ պանից առաջնոց արմտեացն:

23:19: Եւ առնիցէք նոխազ մի՛ յայծեաց վասն մեղաց, եւ երկուս գառինս տարեւորս ՚ի զոհ խաղաղականաց
19 Առաջին հնձից պատրաստուած բաղարջ կարկանդակների հետ կը մատուցէք մեղքերի քաւութեան համար մէկ նոխազ եւ մէկ տարեկան երկու գառ՝ իբրեւ փրկութեան զոհաբերութիւն:
19 Եւ մեղքի պատարագին համար այծերէն մէկ նոխազ եւ խաղաղութեան զոհի համար մէկ տարեկան երկու գառներ պէտք է մատուցանէք։
zohrab-1805▾ eastern-1994▾ western am▾
23:1919: Приготовьте также из [стада] коз одного козла в жертву за грех и двух однолетних агнцев в жертву мирную.
23:19 καὶ και and; even ποιήσουσιν ποιεω do; make χίμαρον χιμαρος from; out of αἰγῶν αιξ one; unit περὶ περι about; around ἁμαρτίας αμαρτια sin; fault καὶ και and; even δύο δυο two ἀμνοὺς αμνος lamb ἐνιαυσίους ενιαυσιος into; for θυσίαν θυσια immolation; sacrifice σωτηρίου σωτηριος salvation; saving μετὰ μετα with; amid τῶν ο the ἄρτων αρτος bread; loaves τοῦ ο the πρωτογενήματος πρωτογενημα feast of the first fruits
23:19 וַ wa וְ and עֲשִׂיתֶ֛ם ʕᵃśîṯˈem עשׂה make שְׂעִיר־ śᵊʕîr- שָׂעִיר he-goat עִזִּ֥ים ʕizzˌîm עֵז goat אֶחָ֖ד ʔeḥˌāḏ אֶחָד one לְ lᵊ לְ to חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin וּ û וְ and שְׁנֵ֧י šᵊnˈê שְׁנַיִם two כְבָשִׂ֛ים ḵᵊvāśˈîm כֶּבֶשׂ young ram בְּנֵ֥י bᵊnˌê בֵּן son שָׁנָ֖ה šānˌā שָׁנָה year לְ lᵊ לְ to זֶ֥בַח zˌevaḥ זֶבַח sacrifice שְׁלָמִֽים׃ šᵊlāmˈîm שֶׁלֶם final offer
23:19. facietis et hircum pro peccato duosque agnos anniculos hostias pacificorumYou shall offer also a buck goat for sin, and two lambs of the first year for sacrifices of peace offerings.
19. And ye shall offer one he-goat for a sin offering, and two he-lambs of the first year for a sacrifice of peace offerings.
23:19. You shall also offer a he-goat for sin, and two one-year-old lambs as victims of peace offerings.
23:19. Then ye shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings.
Then ye shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings:

19: Приготовьте также из [стада] коз одного козла в жертву за грех и двух однолетних агнцев в жертву мирную.
23:19
καὶ και and; even
ποιήσουσιν ποιεω do; make
χίμαρον χιμαρος from; out of
αἰγῶν αιξ one; unit
περὶ περι about; around
ἁμαρτίας αμαρτια sin; fault
καὶ και and; even
δύο δυο two
ἀμνοὺς αμνος lamb
ἐνιαυσίους ενιαυσιος into; for
θυσίαν θυσια immolation; sacrifice
σωτηρίου σωτηριος salvation; saving
μετὰ μετα with; amid
τῶν ο the
ἄρτων αρτος bread; loaves
τοῦ ο the
πρωτογενήματος πρωτογενημα feast of the first fruits
23:19
וַ wa וְ and
עֲשִׂיתֶ֛ם ʕᵃśîṯˈem עשׂה make
שְׂעִיר־ śᵊʕîr- שָׂעִיר he-goat
עִזִּ֥ים ʕizzˌîm עֵז goat
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
לְ lᵊ לְ to
חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin
וּ û וְ and
שְׁנֵ֧י šᵊnˈê שְׁנַיִם two
כְבָשִׂ֛ים ḵᵊvāśˈîm כֶּבֶשׂ young ram
בְּנֵ֥י bᵊnˌê בֵּן son
שָׁנָ֖ה šānˌā שָׁנָה year
לְ lᵊ לְ to
זֶ֥בַח zˌevaḥ זֶבַח sacrifice
שְׁלָמִֽים׃ šᵊlāmˈîm שֶׁלֶם final offer
23:19. facietis et hircum pro peccato duosque agnos anniculos hostias pacificorum
You shall offer also a buck goat for sin, and two lambs of the first year for sacrifices of peace offerings.
23:19. You shall also offer a he-goat for sin, and two one-year-old lambs as victims of peace offerings.
23:19. Then ye shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:19
Properly, a shaggy he-goat Lev 4:23 and two sheep of a year old.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:19: one kid: Lev 4:23-28, Lev 16:15; Num 15:24, Num 28:30; Rom 8:3; Co2 5:21
two lambs: Lev. 3:1-17, Lev 7:11-18
John Gill
23:19 Then ye shall sacrifice one kid of the goats for a sin offering,.... Which was for the sin of the whole congregation, typical of Christ, whose soul was made an offering for sin; in virtue of which all other sacrifices become acceptable to God, and believers enjoy the fruits and blessings of divine grace:
and two lambs of the first year for a sacrifice of peace offerings; which Gersom says were the most holy things, and were only slain in the north, and only eaten by males, as the rest of the holy things, and are the only peace offerings of the congregation that were offered throughout the whole year.
John Wesley
23:19 One kid - In Lev 4:14, the sin - offering for the sin of the people is a bullock, but here a kid; &c. the reason of the difference may be this, because that was for some particular sin of the people, but this only in general for all their sins.
23:2023:20: ընդ պանից առաջնոց արմտեացն։ Եւ նուիրեսցէ՛ զայն քահանայն նուէ՛ր ընդ պանից առաջնոց արմտեացն յանդիման Տեառն. հանդերձ երկո՛ւ գառամբքն սրբեսցին Տեառն. քահանային որ մատուցանիցէ զայն՝ եղիցին[1121]։ [1121] Այլք. Մատուցանիցէ զնոսա, եղի՛՛։
20 Քահանան դրանք առաջին բերքից պատրաստուած բաղարջ կարկանդակների հետ որպէս նուէր պիտի ընծայաբերի Տիրոջ առաջ: Դրանք երկու գառների հետ պէտք է ընծայաբերուեն Տիրոջը եւ պատկանեն մատուցող քահանային:
20 Եւ քահանան երախայրի հացին հետ երերցնելու ընծայի համար երկու գառ պէտք է մատուցանէ Տէրոջը առջեւ։ Անոնք սուրբ պիտի ըլլան Տէրոջը եւ քահանային պիտի ըլլան։
Եւ [373]նուիրեսցէ զնոսա քահանայն նուէր`` ընդ պանից առաջնոց արմտեացն յանդիման Տեառն հանդերձ երկու գառամբքն. սրբեսցին Տեառն, քահանային որ մատուցանիցէ զնոսա`` եղիցին:

23:20: ընդ պանից առաջնոց արմտեացն։ Եւ նուիրեսցէ՛ զայն քահանայն նուէ՛ր ընդ պանից առաջնոց արմտեացն յանդիման Տեառն. հանդերձ երկո՛ւ գառամբքն սրբեսցին Տեառն. քահանային որ մատուցանիցէ զայն՝ եղիցին[1121]։
[1121] Այլք. Մատուցանիցէ զնոսա, եղի՛՛։
20 Քահանան դրանք առաջին բերքից պատրաստուած բաղարջ կարկանդակների հետ որպէս նուէր պիտի ընծայաբերի Տիրոջ առաջ: Դրանք երկու գառների հետ պէտք է ընծայաբերուեն Տիրոջը եւ պատկանեն մատուցող քահանային:
20 Եւ քահանան երախայրի հացին հետ երերցնելու ընծայի համար երկու գառ պէտք է մատուցանէ Տէրոջը առջեւ։ Անոնք սուրբ պիտի ըլլան Տէրոջը եւ քահանային պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
23:2020: священник должен принести это, потрясая пред Господом, вместе с потрясаемыми хлебами первого плода и с двумя агнцами, и это будет святынею Господу; священнику, [который приносит, это принадлежит];
23:20 καὶ και and; even ἐπιθήσει επιτιθημι put on; put another αὐτὰ αυτος he; him ὁ ο the ἱερεὺς ιερευς priest μετὰ μετα with; amid τῶν ο the ἄρτων αρτος bread; loaves τοῦ ο the πρωτογενήματος πρωτογενημα next to; in the presence of κυρίου κυριος lord; master μετὰ μετα with; amid τῶν ο the δύο δυο two ἀμνῶν αμνος lamb ἅγια αγιος holy ἔσονται ειμι be τῷ ο the κυρίῳ κυριος lord; master τῷ ο the ἱερεῖ ιερευς priest τῷ ο the προσφέροντι προσφερω offer; bring to αὐτὰ αυτος he; him αὐτῷ αυτος he; him ἔσται ειμι be
23:20 וְ wᵊ וְ and הֵנִ֣יף hēnˈîf נוף swing הַ ha הַ the כֹּהֵ֣ן׀ kkōhˈēn כֹּהֵן priest אֹתָ֡ם ʔōṯˈām אֵת [object marker] עַל֩ ʕˌal עַל upon לֶ֨חֶם lˌeḥem לֶחֶם bread הַ ha הַ the בִּכּוּרִ֤ים bbikkûrˈîm בִּכּוּרִים first fruits תְּנוּפָה֙ tᵊnûfˌā תְּנוּפָה offering לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon שְׁנֵ֖י šᵊnˌê שְׁנַיִם two כְּבָשִׂ֑ים kᵊvāśˈîm כֶּבֶשׂ young ram קֹ֛דֶשׁ qˈōḏeš קֹדֶשׁ holiness יִהְי֥וּ yihyˌû היה be לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH לַ la לְ to † הַ the כֹּהֵֽן׃ kkōhˈēn כֹּהֵן priest
23:20. cumque elevaverit eos sacerdos cum panibus primitiarum coram Domino cedent in usum eiusAnd when the priest hath lifted them up with the loaves of the firstfruits before the Lord, they shall fall to his use.
20. And the priest shall wave them with the bread of the firstfruits for a wave offering before the LORD, with the two lambs: they shall be holy to the LORD for the priest.
23:20. And when the priest has lifted them up with the loaves of the first-fruits, in the sight of the Lord, they shall fall to his use.
23:20. And the priest shall wave them with the bread of the firstfruits [for] a wave offering before the LORD, with the two lambs: they shall be holy to the LORD for the priest.
And the priest shall wave them with the bread of the firstfruits [for] a wave offering before the LORD, with the two lambs: they shall be holy to the LORD for the priest:

20: священник должен принести это, потрясая пред Господом, вместе с потрясаемыми хлебами первого плода и с двумя агнцами, и это будет святынею Господу; священнику, [который приносит, это принадлежит];
23:20
καὶ και and; even
ἐπιθήσει επιτιθημι put on; put another
αὐτὰ αυτος he; him
ο the
ἱερεὺς ιερευς priest
μετὰ μετα with; amid
τῶν ο the
ἄρτων αρτος bread; loaves
τοῦ ο the
πρωτογενήματος πρωτογενημα next to; in the presence of
κυρίου κυριος lord; master
μετὰ μετα with; amid
τῶν ο the
δύο δυο two
ἀμνῶν αμνος lamb
ἅγια αγιος holy
ἔσονται ειμι be
τῷ ο the
κυρίῳ κυριος lord; master
τῷ ο the
ἱερεῖ ιερευς priest
τῷ ο the
προσφέροντι προσφερω offer; bring to
αὐτὰ αυτος he; him
αὐτῷ αυτος he; him
ἔσται ειμι be
23:20
וְ wᵊ וְ and
הֵנִ֣יף hēnˈîf נוף swing
הַ ha הַ the
כֹּהֵ֣ן׀ kkōhˈēn כֹּהֵן priest
אֹתָ֡ם ʔōṯˈām אֵת [object marker]
עַל֩ ʕˌal עַל upon
לֶ֨חֶם lˌeḥem לֶחֶם bread
הַ ha הַ the
בִּכּוּרִ֤ים bbikkûrˈîm בִּכּוּרִים first fruits
תְּנוּפָה֙ tᵊnûfˌā תְּנוּפָה offering
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
שְׁנֵ֖י šᵊnˌê שְׁנַיִם two
כְּבָשִׂ֑ים kᵊvāśˈîm כֶּבֶשׂ young ram
קֹ֛דֶשׁ qˈōḏeš קֹדֶשׁ holiness
יִהְי֥וּ yihyˌû היה be
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
לַ la לְ to
הַ the
כֹּהֵֽן׃ kkōhˈēn כֹּהֵן priest
23:20. cumque elevaverit eos sacerdos cum panibus primitiarum coram Domino cedent in usum eius
And when the priest hath lifted them up with the loaves of the firstfruits before the Lord, they shall fall to his use.
23:20. And when the priest has lifted them up with the loaves of the first-fruits, in the sight of the Lord, they shall fall to his use.
23:20. And the priest shall wave them with the bread of the firstfruits [for] a wave offering before the LORD, with the two lambs: they shall be holy to the LORD for the priest.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:20
When living creatures were "waved" Lev 7:30 before Yahweh, it is said that they were led to and fro before the tabernacle according to an established form.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:20: wave them: Lev 23:17, Lev 7:29, Lev 7:30; Exo 29:24; Luk 2:14; Eph 2:14
holy to: Lev 7:31-34, Lev 8:29, Lev 10:14, Lev 10:15; Num 18:8-12; Deu 18:4; Co1 9:11
Carl Friedrich Keil and Franz Delitzsch
23:20
"The priest shall wave them (the two lambs of the peace-offerings), together with the loaves of the first-fruits, as a wave-offering before Jehovah; with the two lambs (the two just mentioned), they (the loaves) shall be holy to Jehovah for the priest." In the case of the peace-offerings of private individuals, the flesh belonged for the most part to the offerer; but here, in the case of a thank-offering presented by the congregation, it was set apart for the priest. The circumstance, that not only was a much more bountiful burnt-offering prescribed than in the offerings of the dedicatory sheaf at the commencement of harvest (Lev 23:12), but a sin-offering and peace-offering also, is to be attributed to the meaning of the festival itself, as a feast of thanksgiving for the rich blessing of God that had just been gathered in. The sin-offering was to excite the feeling and consciousness of sin on the part of the congregation of Israel, that whilst eating their daily leavened bread they might not serve the leaven of their old nature, but seek and implore from the Lord their God the forgiveness and cleansing away of their sin. Through the increased burnt-offering they were to give practical expression to their gratitude for the blessing of harvest, by a strengthened consecration and sanctification of all the members of the whole man to the service of the Lord; whilst through the peace-offering they entered into that fellowship of peace with the Lord to which they were called, and which they were eventually to enjoy through His blessing in their promised inheritance. In this way the whole of the year's harvest was placed under the gracious blessing of the Lord by the sanctification of its commencement and its close; and the enjoyment of their daily food was also sanctified thereby. For the sake of this inward connection, the laws concerning the wave-sheaf and wave-loaves are bound together into one whole; and by this connection, which was established by reckoning the time for the feast of Weeks from the day of the dedication of the sheaf, the two feasts were linked together into an internal unity. The Jews recognised this unity from the very earliest times, and called the feast of Pentecost Azqereth (Greek, Ἀσαρθά), because it was the close of the seven weeks (see at Lev 23:36; Josephus, Ant. iii. 10).
(Note: A connection between the feast of Pentecost and the giving of the law, which Maimonides (a.d. † 1205) was the first to discover, is not only foreign to the Mosaic law, but to the whole of the Jewish antiquity; and even Abarbanel expressly denies it.)
Geneva 1599
23:20 And the priest shall wave them with the bread of the firstfruits [for] a wave offering before the LORD, with the two lambs: they shall be holy to the LORD for the (i) priest.
(i) That is, offered to the Lord, and the rest should be for the priest.
John Gill
23:20 And the priests shall wave them with the bread of the firstfruits,.... The two loaves called the two wave loaves, Lev 23:17; with which were waved the two lambs of the peace offerings; and these alive, as Jarchi and Ben Gersom intimate. The Jewish doctors (z) dispute, whether, in waving, the lambs were put above the bread, or the bread above the lambs; which some reconcile by observing, that the bread was put by the side of the lambs:
for a wave offering before the Lord; being waved this way and that way, upwards and downwards, and towards the several quarters of the world, showing that the fruits of the earth were owing to the providential goodness of God everywhere:
with the two lambs; not that all the above sacrifices were waved, or any part of them, along with the lambs, but the wave loaves, and they were waved together, as one wave offering to the Lord:
they shall be holy to the Lord for the priests; both the loaves and the lambs, these were separated and devoted wholly to the Lord, and to be eaten by his priests; the peace offerings of a single person were light holy things, as Jarchi says; but the peace offerings of the congregation, as these were, are the most holy things, and so to be eaten only by the priests, and by the males only, in the court of the tabernacle.
(z) In Torat Cohenim, apud Yalkut in loc.
John Wesley
23:20 Wave them - Some part of them in the name of the whole; and so for the two lambs, otherwise they had been too big and too heavy, to be waved. For the priests - Who had to themselves not only the breast and shoulder as in others, which belonged to the priest, but also the rest which belonged to the offerer; because the whole congregation being the offerer here, it could neither be distributed to them all, nor given to some without offence to the rest.
23:2123:21: Եւ կոչեսջիք զօրն զայն անուանեալ եւ կոչեցեալ օր Աստուծոյ, սո՛ւրբ եղիցի ձեզ. զամենայն գործ սպասաւորութեան մի՛ գործիցէք ՚ի նմա. օրէն յաւիտենակա՛ն եղիցի յազգս ձեր յամենայն բնակութեան ձերում[1122]։ [1122] Այլք. Անուանեալ կոչեցեալ սուրբ եղիցի ձեզ։
21 Այդ օրը կը համարէք անուանի օր, դա սուրբ թող լինի ձեզ համար: Այդ օրը ոչ մի առտնին գործ չանէք: Դա յաւիտենական օրէնք թող լինի ձեր սերունդների մէջ, ձեր բոլոր տներում:
21 Նոյն օրը պիտի քարոզէք, որ ձեզի սուրբ ժողովի օր ըլլայ. բնաւ ծառայութեան գործ պէտք չէ գործէք. ասիկա ձեզի յաւիտենական կանոն թող ըլլայ ձեր բոլոր բնակարաններուն մէջ, ձեր սերունդներուն մէջ։
Եւ [374]կոչեսջիք զօրն զայն անուանեալ կոչեցեալ,`` սուրբ եղիցի ձեզ. զամենայն գործ սպասաւորութեան մի՛ գործիցէք ի նմա. օրէն յաւիտենական եղիցի յազգս ձեր յամենայն բնակութեան ձերում:

23:21: Եւ կոչեսջիք զօրն զայն անուանեալ եւ կոչեցեալ օր Աստուծոյ, սո՛ւրբ եղիցի ձեզ. զամենայն գործ սպասաւորութեան մի՛ գործիցէք ՚ի նմա. օրէն յաւիտենակա՛ն եղիցի յազգս ձեր յամենայն բնակութեան ձերում[1122]։
[1122] Այլք. Անուանեալ կոչեցեալ սուրբ եղիցի ձեզ։
21 Այդ օրը կը համարէք անուանի օր, դա սուրբ թող լինի ձեզ համար: Այդ օրը ոչ մի առտնին գործ չանէք: Դա յաւիտենական օրէնք թող լինի ձեր սերունդների մէջ, ձեր բոլոր տներում:
21 Նոյն օրը պիտի քարոզէք, որ ձեզի սուրբ ժողովի օր ըլլայ. բնաւ ծառայութեան գործ պէտք չէ գործէք. ասիկա ձեզի յաւիտենական կանոն թող ըլլայ ձեր բոլոր բնակարաններուն մէջ, ձեր սերունդներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
23:2121: и созывайте [народ] в сей день, священное собрание да будет у вас, никакой работы не работайте: это постановление вечное во всех жилищах ваших в роды ваши.
23:21 καὶ και and; even καλέσετε καλεω call; invite ταύτην ουτος this; he τὴν ο the ἡμέραν ημερα day κλητήν κλητος invited ἁγία αγιος holy ἔσται ειμι be ὑμῖν υμιν you πᾶν πας all; every ἔργον εργον work λατρευτὸν λατρευτος not ποιήσετε ποιεω do; make ἐν εν in αὐτῇ αυτος he; him νόμιμον νομιμος eternal; of ages εἰς εις into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your ἐν εν in πάσῃ πας all; every τῇ ο the κατοικίᾳ κατοικια settlement ὑμῶν υμων your
23:21 וּ û וְ and קְרָאתֶ֞ם qᵊrāṯˈem קרא call בְּ bᵊ בְּ in עֶ֣צֶם׀ ʕˈeṣem עֶצֶם bone הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֗ה zzˈeh זֶה this מִֽקְרָא־ mˈiqrā- מִקְרָא convocation קֹ֨דֶשׁ֙ qˈōḏeš קֹדֶשׁ holiness יִהְיֶ֣ה yihyˈeh היה be לָכֶ֔ם lāḵˈem לְ to כָּל־ kol- כֹּל whole מְלֶ֥אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work לֹ֣א lˈō לֹא not תַעֲשׂ֑וּ ṯaʕᵃśˈû עשׂה make חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation עֹולָ֛ם ʕôlˈām עֹולָם eternity בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole מֹושְׁבֹ֥תֵיכֶ֖ם môšᵊvˌōṯêḵˌem מֹושָׁב seat לְ lᵊ לְ to דֹרֹֽתֵיכֶֽם׃ ḏōrˈōṯêḵˈem דֹּור generation
23:21. et vocabitis hunc diem celeberrimum atque sanctissimum omne opus servile non facietis in eo legitimum sempiternum erit in cunctis habitaculis et generationibus vestrisAnd you shall call this day most solemn, and most holy. You shall do no servile work therein. It shall be an everlasting ordinance in all your dwellings and generations.
21. And ye shall make proclamation on the selfsame day; there shall be an holy convocation unto you: ye shall do no servile work: it is a statute for ever in all your dwellings throughout your generations.
23:21. And you shall call this day most honored and most holy; you shall do no servile work in it. It shall be an everlasting ordinance in all your dwelling places and generations.
23:21. And ye shall proclaim on the selfsame day, [that] it may be an holy convocation unto you: ye shall do no servile work [therein: it shall be] a statute for ever in all your dwellings throughout your generations.
And ye shall proclaim on the selfsame day, [that] it may be an holy convocation unto you: ye shall do no servile work [therein: it shall be] a statute for ever in all your dwellings throughout your generations:

21: и созывайте [народ] в сей день, священное собрание да будет у вас, никакой работы не работайте: это постановление вечное во всех жилищах ваших в роды ваши.
23:21
καὶ και and; even
καλέσετε καλεω call; invite
ταύτην ουτος this; he
τὴν ο the
ἡμέραν ημερα day
κλητήν κλητος invited
ἁγία αγιος holy
ἔσται ειμι be
ὑμῖν υμιν you
πᾶν πας all; every
ἔργον εργον work
λατρευτὸν λατρευτος not
ποιήσετε ποιεω do; make
ἐν εν in
αὐτῇ αυτος he; him
νόμιμον νομιμος eternal; of ages
εἰς εις into; for
τὰς ο the
γενεὰς γενεα generation
ὑμῶν υμων your
ἐν εν in
πάσῃ πας all; every
τῇ ο the
κατοικίᾳ κατοικια settlement
ὑμῶν υμων your
23:21
וּ û וְ and
קְרָאתֶ֞ם qᵊrāṯˈem קרא call
בְּ bᵊ בְּ in
עֶ֣צֶם׀ ʕˈeṣem עֶצֶם bone
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֗ה zzˈeh זֶה this
מִֽקְרָא־ mˈiqrā- מִקְרָא convocation
קֹ֨דֶשׁ֙ qˈōḏeš קֹדֶשׁ holiness
יִהְיֶ֣ה yihyˈeh היה be
לָכֶ֔ם lāḵˈem לְ to
כָּל־ kol- כֹּל whole
מְלֶ֥אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work
עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work
לֹ֣א lˈō לֹא not
תַעֲשׂ֑וּ ṯaʕᵃśˈû עשׂה make
חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation
עֹולָ֛ם ʕôlˈām עֹולָם eternity
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
מֹושְׁבֹ֥תֵיכֶ֖ם môšᵊvˌōṯêḵˌem מֹושָׁב seat
לְ lᵊ לְ to
דֹרֹֽתֵיכֶֽם׃ ḏōrˈōṯêḵˈem דֹּור generation
23:21. et vocabitis hunc diem celeberrimum atque sanctissimum omne opus servile non facietis in eo legitimum sempiternum erit in cunctis habitaculis et generationibus vestris
And you shall call this day most solemn, and most holy. You shall do no servile work therein. It shall be an everlasting ordinance in all your dwellings and generations.
23:21. And you shall call this day most honored and most holy; you shall do no servile work in it. It shall be an everlasting ordinance in all your dwelling places and generations.
23:21. And ye shall proclaim on the selfsame day, [that] it may be an holy convocation unto you: ye shall do no servile work [therein: it shall be] a statute for ever in all your dwellings throughout your generations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: По важности и характеру праздник уравнивается с другими великими праздниками.
Albert Barnes: Notes on the Bible - 1834
23:21
The self-same day - The Feast of Weeks was distinguished from the two other great annual feasts by its consisting, according to the Law, of only a single day. But in later times it is said that during the following six days the Israelites used to bring their offerings to the temple, and to give the week something of a festal character in the suspension of mourning for the dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:21: proclaim: Lev 23:2, Lev 23:4; Exo 12:16; Deu 16:11; Isa 11:10
a statute: Lev 23:14; Gen 17:7; Exo 12:17; Num 18:23
Carl Friedrich Keil and Franz Delitzsch
23:21
On this day a holy meeting was to be held, and laborious work to be suspended, just as on the first and seventh days of Mazzoth. This was to be maintained as a statute for ever (see Lev 23:14). It was not sufficient, however, to thank the Lord for the blessing of harvest by a feast of thanksgiving to the Lord, but they were not to forget the poor and distressed when gathering in their harvest. To indicate this, the law laid down in Lev 19:9-10 is repeated in Lev 23:22.
John Gill
23:21 And ye shall proclaim on the selfsame day, that it may be an holy convocation unto you,.... This proclamation was made by the priests with the sound of a trumpet, that the people might observe that this fiftieth day, or day of Pentecost, was devoted to sacred service, and that they were called to holy exercises in it:
ye shall do no servile work therein; what was not necessary for food, as Ben Gersom observes, but what was necessary on that account, as kindling a fire, &c. might be done, see Lev 23:7; for this was to be kept in like manner as the first and seventh days of the feast of unleavened bread; the general design of which was to express thankfulness for the appointed weeks of the harvest, and to honour the Lord with the firstfruits of the increase of the earth: and the Jews say, as Ben Gersom observes, that this fiftieth day, being reckoned from the sixteenth of Nisan, fell upon the sixth of Sivan, on which day, they say, the law was given, which is another reason for the observance of it: and it is remarkable, that on this same day the Word of the Lord went out of Zion, and the law or doctrine of the Lord, even the everlasting Gospel, went out of Jerusalem, published by the apostles of Christ to the people of all nations, Acts 2:14; when they were favoured with the firstfruits of the Spirit, after our Lord's ascension to heaven, and receiving gifts for men, which he now in an extraordinary manner bestowed on his disciples, Acts 2:1; and which were the firstfruits of all others, after to be given forth in the course of time, and of the effusion of the Spirit in the latter day; and when there was a number of souls converted, as the firstfruits of after conversions among Jews and Gentiles, Acts 2:41; and particularly of the conversion of the Jews in the latter day, and of the harvest of souls in the end of the world, Mt 13:30,
Tit shall be a statute for ever all your dwellings throughout your generations; so long as they dwelt in the land of Canaan, and had their harvest in it, even until the Messiah came, in whom all those types and figures had their accomplishment.
John Wesley
23:21 An holy convocation - A sabbath or day of rest, called pentecost; which was instituted, partly in remembrance of the consummation of their deliverance out of Egypt by bringing them thence to the mount of God, or Sinai, as God had promised, and of that admirable blessing of giving the law to them on the 50th day, and forming them into a commonwealth under his own immediate government; and partly in gratitude for the farther progress of their harvest, as in the passover they offered a thank - offering to God for the beginning of their harvest. The perfection of this feast, was the pouring out of the holy spirit upon the apostles on this very day, in which the law of faith was given, fifty days after Christ our passover was sacrificed for us. And on that day the apostles, having themselves received the first - fruits of the spirit, begat three thousand souls thro' the word of truth, as the first - fruits of the Christian church.
Robert Jamieson, A. R. Fausset and David Brown
23:21 ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein--Though it extended over a week, the first day only was held as a Sabbath, both for the national offering of first-fruits and a memorial of the giving of the law.
23:2223:22: Եւ յորժամ հնձիցէք զհունձս երկրի ձերոյ. մի՛ առ հասարակ զնշխար հնձոց անդին քոյ ՚ի հնձել քում ամփոփեսցես. եւ զանկեալն ՚ի հնձոցն քոց մի՛ ժողովեսցես. այլ աղքատին եւ պանդխտին քում թողուցուս զայն. զի ե՛ս եմ Տէր Աստուած ձեր[1123]։ [1123] Այլք. Անդոյն քոյ.. եւ զանկեալն հնձոցն քոց մի՛ ժողովիցես... եւ պանդխտին թողուցուս։
22 Ձեր արտերը հնձելիս կրկին չվերադառնաք չհնձուածը հնձելու կամ հնձի ժամանակ ընկած հասկերը հաւաքելու համար, այլ դրանք աղքատին ու պանդխտին կը թողնէք: Ես եմ ձեր Տէր Աստուածը”»:
22 Երբ ձեր երկրին հունձքը հնձէք, հնձած ատեննիդ արտին եզերքը լման մի՛ հնձէք ու հունձքին մնացած հասկերը մի՛ հաւաքէք. զանոնք աղքատին ու օտարականին թողուցէք։ Ես եմ Տէրը, ձեր Աստուածը»։
Եւ յորժամ հնձիցէք զհունձս երկրի ձերոյ, մի՛ առ հասարակ զնշխար հնձոց անդոյն քո ի հնձել քում ամփոփիցես. եւ զանկեալն հնձոցն քոց մի՛ ժողովեսցես, այլ աղքատին եւ պանդխտին թողուցուս զայն. [375]զի ես եմ Տէր Աստուած ձեր:

23:22: Եւ յորժամ հնձիցէք զհունձս երկրի ձերոյ. մի՛ առ հասարակ զնշխար հնձոց անդին քոյ ՚ի հնձել քում ամփոփեսցես. եւ զանկեալն ՚ի հնձոցն քոց մի՛ ժողովեսցես. այլ աղքատին եւ պանդխտին քում թողուցուս զայն. զի ե՛ս եմ Տէր Աստուած ձեր[1123]։
[1123] Այլք. Անդոյն քոյ.. եւ զանկեալն հնձոցն քոց մի՛ ժողովիցես... եւ պանդխտին թողուցուս։
22 Ձեր արտերը հնձելիս կրկին չվերադառնաք չհնձուածը հնձելու կամ հնձի ժամանակ ընկած հասկերը հաւաքելու համար, այլ դրանք աղքատին ու պանդխտին կը թողնէք: Ես եմ ձեր Տէր Աստուածը”»:
22 Երբ ձեր երկրին հունձքը հնձէք, հնձած ատեննիդ արտին եզերքը լման մի՛ հնձէք ու հունձքին մնացած հասկերը մի՛ հաւաքէք. զանոնք աղքատին ու օտարականին թողուցէք։ Ես եմ Տէրը, ձեր Աստուածը»։
zohrab-1805▾ eastern-1994▾ western am▾
23:2222: Когда будете жать жатву на земле вашей, не дожинай до края поля твоего, когда жнешь, и оставшегося от жатвы твоей не подбирай; бедному и пришельцу оставь это. Я Господь, Бог ваш.
23:22 καὶ και and; even ὅταν οταν when; once θερίζητε θεριζω harvest; reap τὸν ο the θερισμὸν θερισμος harvest τῆς ο the γῆς γη earth; land ὑμῶν υμων your οὐ ου not συντελέσετε συντελεω consummate; finish τὸ ο the λοιπὸν λοιπον finally; remainder τοῦ ο the θερισμοῦ θερισμος harvest τοῦ ο the ἀγροῦ αγρος field σου σου of you; your ἐν εν in τῷ ο the θερίζειν θεριζω harvest; reap σε σε.1 you καὶ και and; even τὰ ο the ἀποπίπτοντα αποπιπτω fall from τοῦ ο the θερισμοῦ θερισμος harvest σου σου of you; your οὐ ου not συλλέξεις συλλεγω collect τῷ ο the πτωχῷ πτωχος bankrupt; beggarly καὶ και and; even τῷ ο the προσηλύτῳ προσηλυτος proselyte ὑπολείψῃ υπολειπω leave below / behind αὐτά αυτος he; him ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
23:22 וּֽ ˈû וְ and בְ vᵊ בְּ in קֻצְרְכֶ֞ם quṣrᵊḵˈem קצר harvest אֶת־ ʔeṯ- אֵת [object marker] קְצִ֣יר qᵊṣˈîr קָצִיר harvest אַרְצְכֶ֗ם ʔarṣᵊḵˈem אֶרֶץ earth לֹֽא־ lˈō- לֹא not תְכַלֶּ֞ה ṯᵊḵallˈeh כלה be complete פְּאַ֤ת pᵊʔˈaṯ פֵּאָה corner שָֽׂדְךָ֙ śˈāḏᵊḵā שָׂדֶה open field בְּ bᵊ בְּ in קֻצְרֶ֔ךָ quṣrˈeḵā קצר harvest וְ wᵊ וְ and לֶ֥קֶט lˌeqeṭ לֶקֶט gleaning קְצִירְךָ֖ qᵊṣîrᵊḵˌā קָצִיר harvest לֹ֣א lˈō לֹא not תְלַקֵּ֑ט ṯᵊlaqqˈēṭ לקט gather לֶֽ lˈe לְ to † הַ the עָנִ֤י ʕānˈî עָנִי humble וְ wᵊ וְ and לַ la לְ to † הַ the גֵּר֙ ggˌēr גֵּר sojourner תַּעֲזֹ֣ב taʕᵃzˈōv עזב leave אֹתָ֔ם ʔōṯˈām אֵת [object marker] אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ס ʔᵉlōhêḵˈem . s אֱלֹהִים god(s)
23:22. postquam autem messueritis segetem terrae vestrae non secabitis eam usque ad solum nec remanentes spicas colligetis sed pauperibus et peregrinis dimittetis eas ego Dominus Deus vesterAnd when you reap the corn of your land, you shall not cut it to the very ground: neither shall you gather the ears that remain. But you shall leave them for the poor and for the strangers. I am the Lord your God.
22. And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleaning of thy harvest: thou shalt leave them for the poor, and for the stranger: I am the LORD your God.
23:22. And when you will have harvested the grain fields of your land, you shall not cut it down all the way to the ground; neither shall you gather the remnants of the ears of grain, but you shall leave these for paupers and strangers. I am the Lord your God.
23:22. And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I [am] the LORD your God.
And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I [am] the LORD your God:

22: Когда будете жать жатву на земле вашей, не дожинай до края поля твоего, когда жнешь, и оставшегося от жатвы твоей не подбирай; бедному и пришельцу оставь это. Я Господь, Бог ваш.
23:22
καὶ και and; even
ὅταν οταν when; once
θερίζητε θεριζω harvest; reap
τὸν ο the
θερισμὸν θερισμος harvest
τῆς ο the
γῆς γη earth; land
ὑμῶν υμων your
οὐ ου not
συντελέσετε συντελεω consummate; finish
τὸ ο the
λοιπὸν λοιπον finally; remainder
τοῦ ο the
θερισμοῦ θερισμος harvest
τοῦ ο the
ἀγροῦ αγρος field
σου σου of you; your
ἐν εν in
τῷ ο the
θερίζειν θεριζω harvest; reap
σε σε.1 you
καὶ και and; even
τὰ ο the
ἀποπίπτοντα αποπιπτω fall from
τοῦ ο the
θερισμοῦ θερισμος harvest
σου σου of you; your
οὐ ου not
συλλέξεις συλλεγω collect
τῷ ο the
πτωχῷ πτωχος bankrupt; beggarly
καὶ και and; even
τῷ ο the
προσηλύτῳ προσηλυτος proselyte
ὑπολείψῃ υπολειπω leave below / behind
αὐτά αυτος he; him
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
23:22
וּֽ ˈû וְ and
בְ vᵊ בְּ in
קֻצְרְכֶ֞ם quṣrᵊḵˈem קצר harvest
אֶת־ ʔeṯ- אֵת [object marker]
קְצִ֣יר qᵊṣˈîr קָצִיר harvest
אַרְצְכֶ֗ם ʔarṣᵊḵˈem אֶרֶץ earth
לֹֽא־ lˈō- לֹא not
תְכַלֶּ֞ה ṯᵊḵallˈeh כלה be complete
פְּאַ֤ת pᵊʔˈaṯ פֵּאָה corner
שָֽׂדְךָ֙ śˈāḏᵊḵā שָׂדֶה open field
בְּ bᵊ בְּ in
קֻצְרֶ֔ךָ quṣrˈeḵā קצר harvest
וְ wᵊ וְ and
לֶ֥קֶט lˌeqeṭ לֶקֶט gleaning
קְצִירְךָ֖ qᵊṣîrᵊḵˌā קָצִיר harvest
לֹ֣א lˈō לֹא not
תְלַקֵּ֑ט ṯᵊlaqqˈēṭ לקט gather
לֶֽ lˈe לְ to
הַ the
עָנִ֤י ʕānˈî עָנִי humble
וְ wᵊ וְ and
לַ la לְ to
הַ the
גֵּר֙ ggˌēr גֵּר sojourner
תַּעֲזֹ֣ב taʕᵃzˈōv עזב leave
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ ס ʔᵉlōhêḵˈem . s אֱלֹהִים god(s)
23:22. postquam autem messueritis segetem terrae vestrae non secabitis eam usque ad solum nec remanentes spicas colligetis sed pauperibus et peregrinis dimittetis eas ego Dominus Deus vester
And when you reap the corn of your land, you shall not cut it to the very ground: neither shall you gather the ears that remain. But you shall leave them for the poor and for the strangers. I am the Lord your God.
23:22. And when you will have harvested the grain fields of your land, you shall not cut it down all the way to the ground; neither shall you gather the remnants of the ears of grain, but you shall leave these for paupers and strangers. I am the Lord your God.
23:22. And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I [am] the LORD your God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: В связи с «праздником жатвы» (Исх XXIII:16) или «праздником первых плодов» (Чис XXVIII:26) повторяется данное уже (ХIX:9–10) повеление оставлять часть нового урожая бедным.
Adam Clarke: Commentary on the Bible - 1831
23:22: Neither shalt thou gather any gleaning - See the note on Lev 19:9.
Albert Barnes: Notes on the Bible - 1834
23:22
The repetition of the Law (see the margin reference) is appropriately connected with the thanksgiving for the completed grain harvest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:22: Lev 19:9, Lev 19:10; Deu 16:11-14, Deu 24:19-21; Rut 2:3-7, Rut 2:15, Rut 2:16-23; Job 31:16-21; Psa 41:1-3, Psa 112:9; Pro 11:24, Pro 11:25; Isa 58:7, Isa 58:8, Isa 58:10; Luk 11:41; Co2 9:5-12; To the institution of the feast of pentecost is annexed a repetition of that law, by which they were required to leave the gleanings of their fields, and the corn that grew on the ends of the butts, for the poor. It may come in here as a thing which the priests must take occasion to remind the people of, when they brought their first-fruits, intimating to them, that to obey even in this small matter was better than sacrifice; and that unless they were obedient, their offerings should not be accepted. It also taught them that the joy of harvest should express itself in charity to the poor, who must have their due out of what we have, as well as God his. They that are truly sensible of the mercy they receive from God, will without grudging shew mercy to the poor.
John Gill
23:22 And when ye reap the harvest of your land,.... This law is repeated from Lev 19:9; and as Aben Ezra observes, the feast of weeks being the feast of the firstfruits of the wheat harvest, it is repeated, that they might not forget what God had commanded them to do at that time, namely, to leave somewhat for the poor; and the Jewish writers (a) observe, that this law, being put among the solemn feasts of the passover, pentecost, and tabernacles, and the beginning of the year, and the day of atonement, teaches, that he that observes it, and leaves the corner of the field and the gleanings to the poor, it is as if he built the sanctuary, and offered his sacrifices in the midst of it; but a much better reason may be given for it, which was, to teach them that when they expressed their thankfulness to God, they should exercise charity and liberality to the poor:
thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: See Gill on Lev 19:9,
thou shalt leave them unto the poor, and to the stranger: I am the Lord your God; See Gill on Lev 19:10.
(a) In Torat Cohenim, apud Yalkut in loc. & Jarchi.
John Wesley
23:22 When ye reap, thou - From the plural, ye, he comes to the singular, thou, because he would press this duty upon every person who hath an harvest to reap, that none might plead exemption from it. And it is observable, that though the present business is only concerning the worship of God, yet he makes a kind of excursion to repeat a former law of providing for the poor, to shew that our devotion to God is little esteemed by him if it be not accompanied with acts of charity to men.
Robert Jamieson, A. R. Fausset and David Brown
23:22 thou shalt not make clean riddance of the corners of thy field when thou reapest, &c.--(See on Lev 19:9). The repetition of this law here probably arose from the priests reminding the people, at the presentation of the first-fruits, to unite piety to God with charity to the poor.
23:2323:23: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
23 Տէրը խօսեց Մովսէսի հետ ու ասաց.
23 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

23:23: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
23 Տէրը խօսեց Մովսէսի հետ ու ասաց.
23 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
23:2323: И сказал Господь Моисею, говоря:
23:23 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
23:23 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
23:23. locutusque est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
23. And the LORD spake unto Moses, saying,
23:23. And the Lord spoke to Moses, saying:
23:23. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

23: И сказал Господь Моисею, говоря:
23:23
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
23:23
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
23:23. locutusque est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
23:23. And the Lord spoke to Moses, saying:
23:23. 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
23-25: Праздник трубного звука — в 1-й день священного 7-го месяца — тисри, 1-го месяца гражданского (и сельскохозяйственного) года древнееврейского (ср. Исх XII:2), почему у талмудистов 1-е тисри называется Новым годом (rosch-hasschanah: название и целого трактата во 2-м т. Мишны). В библейском тексте данного места праздник называется: 1) покоем (schabbaton); 2) «памятью труб» (слав., евр.: zikkaron teruah); в Чис XXIX:1–6, кроме того, указаны праздничные жертвы этого дня. По талмудистам, праздник труб напоминал о творении и вместе о суде Божьем, почему он с последующими 8: днями считался преддверием к дню очищения. Трубление в трубы (teruah) — самый характерный признак праздника — должно было возбуждать народ к самовниманию (об употреблении труб в др. случаях см. Чис X:2–10) и покаянию. Последнему был нарочито посвящен день очищения, совершавшийся в 10-й день (с вечера 9-го) тисри.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 And the LORD spake unto Moses, saying, 24 Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation. 25 Ye shall do no servile work therein: but ye shall offer an offering made by fire unto the LORD. 26 And the LORD spake unto Moses, saying, 27 Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD. 28 And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God. 29 For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. 30 And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. 31 Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings. 32 It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.
Here is, I. The institution of the feast of trumpets, on the first day of the seventh month, v. 24, 25. That which was now the seventh month had been reckoned the first month, and the year of jubilee was still to begin with this month (ch. xxv. 8), so that this was their new year's day. It was to be as their other yearly sabbaths, a day of holy rest--You shall do no servile work therein; and a day of holy work--You shall offer an offering to the Lord; concerning these particular directions were afterwards given, Num. xxix. 1. That which is here made peculiar to this festival is that it was a memorial of blowing of trumpets. They blew the trumpet every new moon (Ps. lxxxi. 3), but in the new moon of the seventh month it was to be done with more than ordinary solemnity; for they began to blow at sun-rise and continued till sun-set. Now, 1. This is here said to be a memorial, perhaps of the sound of the trumpet upon mount Sinai when the law was given, which must never be forgotten. Some think that it was a memorial of the creation of the world, which is supposed to have been in autumn; for which reason this was, till now, the first month. The mighty word by which God made the world is called the voice of his thunder (Ps. civ. 7); fitly therefore was it commemorated by blowing of trumpets, or a memorial of shouting, as the Chaldee renders it; for, when the foundations of the earth were fastened, all the sons of God shouted for joy, Job xxxviii. 6, 7. 2. The Jewish writers suppose it to have a spiritual signification. Now at the beginning of the year they were called by this sound of trumpet to shake off their spiritual drowsiness, to search and try their ways, and to amend them: the day of atonement was the ninth day after this; and thus they were awakened to prepare for that day, by sincere and serious repentance, that it might be indeed to them a day of atonement. And they say, "The devout Jews exercised themselves more in good works between the feast of trumpets and the day of expiation than at any other time of the year." 3. It was typical of the preaching of the gospel, by which joyful sound souls were to be called in to serve God and keep a spiritual feast to him. The conversion of the nations to the faith of Christ is said to be by the blowing of a great trumpet, Isa. xxvii. 13.
II. A repetition of the law of the day of atonement, that is, so much of it as concerned the people. 1. They must on this day rest from all manner of work, and not only from servile works as on other annual festivals; it must be as strict a rest as that of the weekly sabbath, v. 28, 30, 31. The reason is: For it is a day of atonement. Note, The humbling of our souls for sin, and the making of our peace with God, is work that requires the whole man, and the closest application of mind imaginable, and all little enough. He that would do the work of a day of atonement in its day, as it should be done, had need lay aside the thoughts of every thing else. On that day God spoke peace unto his people, and unto his saints; and therefore they must lay aside all their worldly business, that they might the more clearly and the more reverently hear that voice of joy and gladness. Fasting days should be days of rest. 2. They must afflict their souls, and this upon pain of being cut off by the hand of God, v. 27, 29, 32. They must mortify the body, and deny the appetites of it, in token of their sorrow for the sins they had committed, and the mortifying of their indwelling corruptions. Every soul must be afflicted, because every soul was polluted, and guilty before God; while none have fulfilled the law of innocency none are exempt from the law of repentance, besides that every man must sigh and cry for the abominations of the land. 3. The entire day must be observed: From even to even you shall afflict your souls (v. 32), that is, "You shall begin your fast, and the expressions of your humiliation, in the ninth day of the month at even." They were to leave off all their worldly labour, and compose themselves to the work of the day approaching, some time before sun-set on the ninth day, and not to take any food (except children and sick people) till after sun-set on the tenth day. Note, The eves of solemn days ought to be employed in solemn preparation. When work for God and our souls is to be done, we should not straiten ourselves in time for the doing of it; for how can we spend our time better? Of this sabbath the rule here given is to be understood: From even unto even shall you celebrate your sabbath.
Carl Friedrich Keil and Franz Delitzsch
23:23
On the first day of the seventh month there was to be shabbathon, rest, i.e., a day of rest (see Ex 16:23), a memorial of blowing of trumpets, a holy convocation, the suspension of laborious work, and the offering of a firing for Jehovah, which are still more minutely described in the calendar of festal sacrifices in Num 29:2-6. תּרוּעה, a joyful noise, from רוּע to make a noise, is used in Lev 23:24 for שׁופר תּרוּעה, a blast of trumpets. On this day the shophar was to be blown, a blast of trumpets to be appointed for a memorial before Jehovah (Num 10:10), i.e., to call the congregation into remembrance before Jehovah, that He might turn towards it His favour and grace (see at Ex 28:12, Ex 28:29; Ex 30:16); and from this the feast-day is called the day of the trumpet-blast (Num 19:1). Shophar, a trumpet, was a large horn which produced a dull, far-reaching tone. Buccina pastoralis est et cornu recurvo efficitur, unde et proprie hebraice sophar, graece κερατίνη appellatur (Jerome on Hos. Lev 5:8).
(Note: The word תּרוּעה is also used in Num 10:5-6 to denote the blowing with the silver trumpets; but there seems to be no ground for supposing these trumpets to be intended here, not only because of the analogy between the seventh day of the new moon as a jubilee day and the jubilee year (Lev 25:9-10), but also because the silver trumpets are assigned to a different purpose in Num 10:2-10, and their use is restricted to the blowing at the offering of the burnt-offerings on the feast-days and new moons. To this we have to add the Jewish tradition, which favours with perfect unanimity the practice of blowing with horns (the horns of animals).)
The seventh month of the year, like the seventh day of the week, was consecrated as a Sabbath or sabbatical month, by a holy convocation and the suspension of labour, which were to distinguish the first day of the seventh month from the beginning of the other months or the other new moon days throughout the year. For the whole month was sanctified in the first day, as the beginning or head of the month; and by the sabbatical observance of the commencement, the whole course of the month was raised to a Sabbath. This was enjoined, not merely because it was the seventh month, but because the seventh month was to secure to the congregation the complete atonement for all its sins, and the wiping away of all the uncleannesses which separated it from its God, viz., on the day of atonement, which fell within this month, and to bring it a foretaste of the blessedness of life in fellowship with the Lord, viz., in the feast of Tabernacles, which commenced five days afterwards. This significant character of the seventh month was indicated by the trumpet-blast, by which the congregation presented the memorial of itself loudly and strongly before Jehovah on the first day of the month, that He might bestow upon them the promised blessings of His grace, for the realization of His covenant. The trumpet-blast on this day was a prelude of the trumpet-blast with which the commencement of the year of jubilee was proclaimed to the whole nation, on the day of atonement of every seventh sabbatical year, that great year of grace under the old covenant (Lev 25:9); just as the seventh month in general formed the link between the weekly Sabbath and the sabbatical and jubilee years, and corresponded as a Sabbath month to the year of jubilee rather than the sabbatical year, which had its prelude in the weekly Sabbath-day.
John Gill
23:23 And the Lord spake unto Moses,.... At the same time, in a continued discourse, concerning some other days, which were to be observed in a sacred manner:
saying; as follows.
23:2423:24: Խօսեա՛ց ընդ որդիսն Իսրայէլի՝ եւ ասասցես. Յամսեան եւթներորդի՝ որ օր մի իցէ ամսոյն, եղիցի ձեզ հանգի՛ստ. Յիշատա՛կ փողոց՝ կոչեցեալ սուրբ Տեառն։
24 «Խօսի՛ր Իսրայէլի որդիների հետ եւ ասա՛. “Եօթներորդ ամսի առաջին օրը ձեզ համար հանգստեան օր թող լինի՝ Տիրոջը նուիրաբերուած մի սուրբ տօն, որ շեփորներով է ազդարարւում:
24 «Խօսէ՛ Իսրայէլի որդիներուն ու ըսէ՛. Եօթներորդ ամսուան առաջին օրը ձեզի հանգստութեան օր, փող հնչեցնելուն յիշատակ, սուրբ ժողովի օր թող ըլլայ։
Խօսեաց ընդ որդիսն Իսրայելի եւ ասասցես. Յամսեանն եւթներորդի որ օր մի իցէ ամսոյն, եղիցի ձեզ հանգիստ, յիշատակ փողոց, [376]կոչեցեալ սուրբ Տեառն:

23:24: Խօսեա՛ց ընդ որդիսն Իսրայէլի՝ եւ ասասցես. Յամսեան եւթներորդի՝ որ օր մի իցէ ամսոյն, եղիցի ձեզ հանգի՛ստ. Յիշատա՛կ փողոց՝ կոչեցեալ սուրբ Տեառն։
24 «Խօսի՛ր Իսրայէլի որդիների հետ եւ ասա՛. “Եօթներորդ ամսի առաջին օրը ձեզ համար հանգստեան օր թող լինի՝ Տիրոջը նուիրաբերուած մի սուրբ տօն, որ շեփորներով է ազդարարւում:
24 «Խօսէ՛ Իսրայէլի որդիներուն ու ըսէ՛. Եօթներորդ ամսուան առաջին օրը ձեզի հանգստութեան օր, փող հնչեցնելուն յիշատակ, սուրբ ժողովի օր թող ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:2424: скажи сынам Израилевым: в седьмой месяц, в первый [день] месяца да будет у вас покой, праздник труб, священное собрание.
23:24 λάλησον λαλεω talk; speak τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare τοῦ ο the μηνὸς μην.1 month τοῦ ο the ἑβδόμου εβδομος seventh μιᾷ εις.1 one; unit τοῦ ο the μηνὸς μην.1 month ἔσται ειμι be ὑμῖν υμιν you ἀνάπαυσις αναπαυσις respite; relief μνημόσυνον μνημοσυνον remembrance σαλπίγγων σαλπιγξ trumpet κλητὴ κλητος invited ἁγία αγιος holy ἔσται ειμι be ὑμῖν υμιν you
23:24 דַּבֵּ֛ר dabbˈēr דבר speak אֶל־ ʔel- אֶל to בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say בַּ ba בְּ in † הַ the חֹ֨דֶשׁ ḥˌōḏeš חֹדֶשׁ month הַ ha הַ the שְּׁבִיעִ֜י ššᵊvîʕˈî שְׁבִיעִי seventh בְּ bᵊ בְּ in אֶחָ֣ד ʔeḥˈāḏ אֶחָד one לַ la לְ to † הַ the חֹ֗דֶשׁ ḥˈōḏeš חֹדֶשׁ month יִהְיֶ֤ה yihyˈeh היה be לָכֶם֙ lāḵˌem לְ to שַׁבָּתֹ֔ון šabbāṯˈôn שַׁבָּתֹון sabbatical feast זִכְרֹ֥ון ziḵrˌôn זִכָּרֹון remembrance תְּרוּעָ֖ה tᵊrûʕˌā תְּרוּעָה shouting מִקְרָא־ miqrā- מִקְרָא convocation קֹֽדֶשׁ׃ qˈōḏeš קֹדֶשׁ holiness
23:24. loquere filiis Israhel mense septimo prima die mensis erit vobis sabbatum memorabile clangentibus tubis et vocabitur sanctumSay to the children of Israel: The seventh month, on the first day of the month, you shall keep a sabbath, a memorial, with the sound of trumpets, and it shall be called holy.
24. Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall be a solemn rest unto you, a memorial of blowing of trumpets, an holy convocation.
23:24. Say to the sons of Israel: The seventh month, the first day of the month, shall be a Sabbath for you, a memorial, with the sounding of trumpets, and it shall be called holy.
23:24. Speak unto the children of Israel, saying, In the seventh month, in the first [day] of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation.
Speak unto the children of Israel, saying, In the seventh month, in the first [day] of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation:

24: скажи сынам Израилевым: в седьмой месяц, в первый [день] месяца да будет у вас покой, праздник труб, священное собрание.
23:24
λάλησον λαλεω talk; speak
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
λέγων λεγω tell; declare
τοῦ ο the
μηνὸς μην.1 month
τοῦ ο the
ἑβδόμου εβδομος seventh
μιᾷ εις.1 one; unit
τοῦ ο the
μηνὸς μην.1 month
ἔσται ειμι be
ὑμῖν υμιν you
ἀνάπαυσις αναπαυσις respite; relief
μνημόσυνον μνημοσυνον remembrance
σαλπίγγων σαλπιγξ trumpet
κλητὴ κλητος invited
ἁγία αγιος holy
ἔσται ειμι be
ὑμῖν υμιν you
23:24
דַּבֵּ֛ר dabbˈēr דבר speak
אֶל־ ʔel- אֶל to
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
בַּ ba בְּ in
הַ the
חֹ֨דֶשׁ ḥˌōḏeš חֹדֶשׁ month
הַ ha הַ the
שְּׁבִיעִ֜י ššᵊvîʕˈî שְׁבִיעִי seventh
בְּ bᵊ בְּ in
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
לַ la לְ to
הַ the
חֹ֗דֶשׁ ḥˈōḏeš חֹדֶשׁ month
יִהְיֶ֤ה yihyˈeh היה be
לָכֶם֙ lāḵˌem לְ to
שַׁבָּתֹ֔ון šabbāṯˈôn שַׁבָּתֹון sabbatical feast
זִכְרֹ֥ון ziḵrˌôn זִכָּרֹון remembrance
תְּרוּעָ֖ה tᵊrûʕˌā תְּרוּעָה shouting
מִקְרָא־ miqrā- מִקְרָא convocation
קֹֽדֶשׁ׃ qˈōḏeš קֹדֶשׁ holiness
23:24. loquere filiis Israhel mense septimo prima die mensis erit vobis sabbatum memorabile clangentibus tubis et vocabitur sanctum
Say to the children of Israel: The seventh month, on the first day of the month, you shall keep a sabbath, a memorial, with the sound of trumpets, and it shall be called holy.
23:24. Say to the sons of Israel: The seventh month, the first day of the month, shall be a Sabbath for you, a memorial, with the sounding of trumpets, and it shall be called holy.
23:24. Speak unto the children of Israel, saying, In the seventh month, in the first [day] of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:24: A memorial of blowing of trumpets - This is generally called the feast of trumpets; and as it took place on the first day of the seventh month, Tisri, which answers to September, which month was the commencement of what was called the civil year, the feast probably had no other design than to celebrate the commencement of that year, if indeed such a distinction obtained among the ancient Jews. See the note on Exo 12:2. Some think creation began at this time.
Albert Barnes: Notes on the Bible - 1834
23:24: A sabbath - Here and in Lev 23:39 a word which should rather be rendered a sabbatical rest.
Blowing of trumpets - Here and in Num 29:1, literally "shouting". There is no mention of trumpets in the Hebrew text of the Law in connection with the day. However, there is no reason to doubt the tradition that the day was distinguished by a general blowing of trumpets throughout the land, and that the kind of trumpet generally used for the purpose was the curved horn of an animal or a cornet of metal, such as was used at Sinai Exo 19:16, and on the Day of Jubilee Lev 25:9. It must have differed in this respect from the ordinary festival of the New moon when the long straight trumpet of the temple alone was blown (Num 10:2; Exo 25:23; see cut).
Seventh month - Called by the Jews in later times it was called Tisri, but in the Old Testament Ethanim, Kg1 8:2. According to the uniform voice of tradition "the first day" of this month was the first day of the Civil year in use before the Exodus, and was observed as the festival of the New year. Some have viewed it as a commemoration of the Creation of the world Job 38:7 : others, as the anniversary of the giving of the Law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:24: In the seventh: Num 10:10, Num 29:1-6; Ch1 15:28; Ch2 5:13; Ezr 3:6; Psa 81:1-4, Psa 98:6; Isa 27:13; Co1 15:52; Th1 4:16
a memorial: Zichron terooâ h, here rendered "a memorial of blowing the trumpets" properly signifies a memorial of triumph or shouting for joy. This festival is generally called the feast of trumpets; and, though the Scriptures have not expressly declared the reason of its celebration, yet, as it fell in the seventh month of the sacred year, which was the first of the civil year, that is, the month Tisri, answering to our September, the opinion very generally embraced by both Jews and Christians is, that it was a memorial of the creation of the world, at which "the sons of God shouted for joy," (Job 38:7); and which is supposed, not altogether without reason, to have been at this season of the year. The month Tisri was not only anciently, but still is, reckoned by the Jews the first month of the year; and the feast of tabernacles, kept in this month, was said to be, as it is correctly rendered in the margin, "at the Rev_olution of the year," (Exo 34:22); importing, that at this season the year had Rev_olved, and was beginning anew. So that this feast was the new year's day, on which the people rejoiced in a grateful remembrance of God's benefits, and implored his blessing for the future year. Lev 25:9
Geneva 1599
23:24 Speak unto the children of Israel, saying, In the (k) seventh month, in the first [day] of the month, shall ye (l) have a sabbath, a memorial of (m) blowing of trumpets, an holy convocation.
(k) That is, about the end of September.
(l) Or, a holy day to the Lord.
(m) Which blowing was to remind them of the many feasts that were in that month, and of the Jubile.
John Gill
23:24 Speak unto the children of Israel,.... For all the people of Israel were concerned in the following precept, and obliged to observe it, even priests, Levites, Israelites, proselytes, and freed servants; though other servants, and women, and children, were not obliged to hear the sound of the trumpets (b), and which were blown not in Jerusalem only, but in all cities and towns where the sanhedrim was (c); and it was the hearing of them the people were bound unto, and not less than nine distinct soundings were they obliged to hear (d); to which perhaps respect is had in Ps 89:15,
in the seventh month; the month Tisri, as the Targum of Jonathan, which was the seventh from the month Nisan or Abib; which was appointed the first month of the year, on account of the Israelites coming out of Egypt in it; otherwise, before, this month Tisri was the first, and so it still continued, for the fixing the years, and settling the sabbatical and jubilee years, and for the planting of trees and herbs (e):
in the first day of the month shall ye have a sabbath; not entirely as the weekly sabbath, in which no manner of work at all was to be done, but in which no servile work was to be done; and was observed in like manner as the first and seventh days of unleavened bread, and the day of pentecost, Lev 23:7,
a memorial of blowing of trumpets; which, according to the Jewish writers, was continued from sun rising to sun setting (f); but what this blowing of trumpets was a memorial of is not easy to say; some think it was in memory of the wars the people of Israel had with their enemies the Amalekites and Canaanites, and the victories they obtained over them, and particularly in remembrance of the walls of Jericho falling down at the sound of rams' horns; but then it must be by anticipation: it is more commonly received with the Jews (g) that it was on the account of the binding of Isaac on this day, being delivered through a ram being sacrificed in his stead; and on this account it is said, that the trumpets blown on this day were made of rams horns, and no other might be used (h); yea, that ram's head was used to be eaten on this day, in remembrance of the ram of Isaac, and also to intimate that the Jews would be the head and not the tail (i): the Jews also say, that this day, every year, was a sort of day of judgment, in which God sat and judged men, and also determined all events of the following year (k); and this was attended with blowing of trumpets, to strike a terror into them, and put them in mind of the judgment of God, and to induce them to repent of their sins (l): and it may be observed, that the resurrection of the dead, in order to the last general judgment, will be attended with the voice of the archangel and the trumpet of God, 1Cor 15:52; whether this is so represented in reference to this notion, let it be considered: but as this was New Year's Day, as before observed, this ceremony seems to have been appointed to express joy for all the mercies and blessings of the last year; and the rather, at this time of the year all the fruits of the earth were gathered in, not only the barley and the wheat, but the oil and wine, and under such grateful acknowledgment, to expect the divine blessing to attend them the following year; and besides, at this time of the year, it was generally thought by the Jews (m), and by others, that the world was created, and this blowing of trumpets might be in memory of that, and as an emblem of the shoutings of the sons of God, the angels, the morning stars, who sang for joy when the foundations of the earth were laid, Job 38:6; to which it may be added, this seventh month was very memorable for holy solemnities, as the day of atonement on the tenth, and the feast of tabernacles, which began on the fifteenth, and therefore was ushered in with blowing of trumpets to make it the more significant, and particularly to put the people in mind to prepare for the day of atonement near at hand; and so Gersom observes, that as the sound of a trumpet strikes men with fear, the design of this precept was, to fill the mind with fear, and to excite to repentance and brokenness of heart, and humiliation for sin, and to search their works and actions, and correct what was amiss, and so be ready for the day of atonement: hence Ainsworth thinks, that this was a figure of the ministry of John the Baptist preaching the baptism of repentance for the remission of sins; but rather it seems to be an emblem of the Gospel, and the ministry of it, in the acceptable year of the Lord, or the Gospel dispensation, which is sometimes signified by the blowing of the great trumpet, and by the ministers of it lifting up their voice like a trumpet, Is 27:13; by which sinners are roused and awakened to a sense of their sin and danger, and to hear a joyful sound of love, grace, mercy, peace, pardon, righteousness, and salvation through Christ: the Jews say (n), this blowing of trumpets was to disturb Satan, when he came to accuse the Israelites; it is certain there is nothing gives him more disturbance than the pure and powerful preaching of the Gospel, which he endeavours to obstruct as much as possible, and there is nothing like what that brings to silence his accusations, see 2Cor 4:3,
an holy convocation; on which the people were called together to holy exercises; and so the Jews observe it to this day; for after they return home from attendance to the blowing of the trumpets in their synagogues, they sit down to meat, and spend the rest of the day in hearing sermons, and in other religious exercises (o).
(b) Maimon. Hilchot Shophar ve Succah, c. 2. sect. 1. (c) Ibid. sect. 8. (d) Ib. ch. 3. sect. 1. Schulchan Aruch, par. 1. No. 590. sect. 1. (e) Misn. Roshhashanah, c. 1. sect. 1. (f) Schulchan Aruch, par. 1. c. 588. sect. 1. Lebush, par. 2. c. 588. sect. 1. (g) R. Alphes, par. 1. fol. 346. 2. & Jarchi in loc. (h) Maimon. ut supra, (b)) c. 1. sect. 1. Schulchan Aruch, ib. c. 526. sect. 1. (i) Schulchan Aruch, ib. c. 583. sect. 2. Lebush, ib. 583. sect. 2. (k) Misn. Roshhashanah, c. 1. sect. 2. T. Bab. Roshhashanah, fol. 16. 2. (l) Leo Modena's History of Rites of the present Jews, par. 3. c. 5. sect. 7. (m) T. Bab. Roshhashanah, fol. 10. 2. (n) Targum Jon. in Numb. xxix. 1. R. Alphes, par. 1, fol. 346. 2. T. Bab. Roshhashanah, fol. 16. 2. (o) Leo Modena, ut supra. (l))
John Wesley
23:24 A sabbath - Solemnized with the blowing of trumpets by the priests, not in a common way, as they did every first day of every month, but in an extraordinary manner, not only in Jerusalem, but in all the cities of Israel. They began to blow at sun - rise, and continued blowing till sun - set. This seems to have been instituted, To solemnize the beginning of the new year, whereof as to civil matters and particularly as to the Jubilee, this was the first day; concerning which it was fit the people should be admonished, both to excite their thankfulness for God's blessings in the last year, and to direct them in the management of their civil affairs. To put a special honour upon this month. For as the seventh day was the sabbath, and the seventh year was a sabbatical year, so God would have the seventh month to be a kind of sabbatical month, for the many sabbaths and solemn feasts which were observed in this more than in any other month. And by this sounding of the trumpets in its beginning, God would quicken and prepare them for the following sabbaths, as well as that of atonement and humiliation for their sins, as those of thanksgiving for God's mercies.
Robert Jamieson, A. R. Fausset and David Brown
23:24 FEAST OF TRUMPETS. (Lev 23:23-25)
In the seventh month, in the first day of the month, shall ye have a sabbath--That was the first day of the ancient civil year.
a memorial of blowing of trumpets--Jewish writers say that the trumpets were sounded thirty successive times, and the reason for the institution was for the double purpose of announcing the commencement of the new year, which was (Lev 23:25) to be religiously observed (see Num 29:3), and of preparing the people for the approaching solemn feast.
23:2523:25: Զամենայն գործ սպասաւորութեան մի՛ գործիցէք, եւ մատուցանիցէք ողջակէզ Տեառն։
25 Այդ օրը ոչ մի առտնին գործ չպիտի անէք, այլ Տիրոջը ողջակէզ պիտի մատուցէք”»:
25 Բնաւ ծառայութեան գործ պէտք չէ գործէք, հապա պատարագ մատուցանէք Տէրոջը»։
Զամենայն գործ սպասաւորութեան մի՛ գործիցէք, եւ մատուցանիցէք ողջակէզ Տեառն:

23:25: Զամենայն գործ սպասաւորութեան մի՛ գործիցէք, եւ մատուցանիցէք ողջակէզ Տեառն։
25 Այդ օրը ոչ մի առտնին գործ չպիտի անէք, այլ Տիրոջը ողջակէզ պիտի մատուցէք”»:
25 Բնաւ ծառայութեան գործ պէտք չէ գործէք, հապա պատարագ մատուցանէք Տէրոջը»։
zohrab-1805▾ eastern-1994▾ western am▾
23:2525: никакой работы не работайте и приносите жертву Господу.
23:25 πᾶν πας all; every ἔργον εργον work λατρευτὸν λατρευτος not ποιήσετε ποιεω do; make καὶ και and; even προσάξετε προσαγω lead toward; head toward ὁλοκαύτωμα ολοκαυτωμα whole offering κυρίῳ κυριος lord; master
23:25 כָּל־ kol- כֹּל whole מְלֶ֥אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work לֹ֣א lˈō לֹא not תַעֲשׂ֑וּ ṯaʕᵃśˈû עשׂה make וְ wᵊ וְ and הִקְרַבְתֶּ֥ם hiqravtˌem קרב approach אִשֶּׁ֖ה ʔiššˌeh אִשֶּׁה fire offering לַ la לְ to יהוָֽה׃ ס [yhwˈāh] . s יְהוָה YHWH
23:25. omne opus servile non facietis in eo et offeretis holocaustum DominoYou shall do no servile work therein, and you shall offer a holocaust to the Lord.
25. Ye shall do no servile work: and ye shall offer an offering made by fire unto the LORD.
23:25. You shall do no servile work in it, and you shall offer a holocaust to the Lord.
23:25. Ye shall do no servile work [therein]: but ye shall offer an offering made by fire unto the LORD.
Ye shall do no servile work [therein]: but ye shall offer an offering made by fire unto the LORD:

25: никакой работы не работайте и приносите жертву Господу.
23:25
πᾶν πας all; every
ἔργον εργον work
λατρευτὸν λατρευτος not
ποιήσετε ποιεω do; make
καὶ και and; even
προσάξετε προσαγω lead toward; head toward
ὁλοκαύτωμα ολοκαυτωμα whole offering
κυρίῳ κυριος lord; master
23:25
כָּל־ kol- כֹּל whole
מְלֶ֥אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work
עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work
לֹ֣א lˈō לֹא not
תַעֲשׂ֑וּ ṯaʕᵃśˈû עשׂה make
וְ wᵊ וְ and
הִקְרַבְתֶּ֥ם hiqravtˌem קרב approach
אִשֶּׁ֖ה ʔiššˌeh אִשֶּׁה fire offering
לַ la לְ to
יהוָֽה׃ ס [yhwˈāh] . s יְהוָה YHWH
23:25. omne opus servile non facietis in eo et offeretis holocaustum Domino
You shall do no servile work therein, and you shall offer a holocaust to the Lord.
23:25. You shall do no servile work in it, and you shall offer a holocaust to the Lord.
23:25. Ye shall do no servile work [therein]: but ye shall offer an offering made by fire unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
23:25 Ye shall do no servile work therein,.... Only such as was necessary for dressing food, but not any manual work, such as servants were employed in on other days, as agriculture or any mechanic business:
but ye shall offer an offering made by fire unto the Lord; a burnt offering, and what that was may be seen in Num 29:1.
23:2623:26: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
26 Տէրը խօսեց Մովսէսի հետ ու ասաց.
26 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

23:26: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
26 Տէրը խօսեց Մովսէսի հետ ու ասաց.
26 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
23:2626: И сказал Господь Моисею, говоря:
23:26 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
23:26 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
23:26. locutusque est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
26. And the LORD spake unto Moses, saying,
23:26. And the Lord spoke to Moses, saying:
23:26. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

26: И сказал Господь Моисею, говоря:
23:26
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
23:26
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
23:26. locutusque est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
23:26. And the Lord spoke to Moses, saying:
23:26. And the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-32: Сжато повторяется законоположение гл. XVI. Основные моменты дня очищения: 1) строжайший (ст. 32) покой (schabbat schabbaton) — такой, как в субботу (Исх XVI:23); 2) абсолютное пощение (ст. 27, 29); 3) богослужебное собрание (ст. 27; Чис ХХIX:7); 4) жертвы (Чис ХХIX:8–11) и 5) специфические очистительные действия (кропление кровью тельца и козла в свят. свят. и обряд отсылания козла в пустыню), Лев XVI.
Carl Friedrich Keil and Franz Delitzsch
23:26
On the tenth day of the seventh month the day of atonement was to be observed by a holy meeting, by fasting from the evening of the ninth till the evening of the tenth, by resting from all work on pain of death, and with sacrifices, of which the great expiatory sacrifice peculiar to this day had already been appointed in ch. 16, and the general festal sacrifices are described in Num 29:8-11. (For fuller particulars, see at ch. 16.) By the restrictive אך, the observance of the day of atonement is represented a priori as a peculiar one. The אך refers less to "the tenth day," than to the leading directions respecting this feast: "only on the tenth of this seventh month...there shall be a holy meeting to you, and ye shall afflict your souls," etc.
John Gill
23:26 And the Lord spake unto Moses,.... This phrase, which is a kind of preface to each precept, seems to be used to distinguish one from another, as the preceding one from the feast of Pentecost; and here, the day of atonement from that of the blowing of the trumpets; and afterwards, the feast of tabernacles from the day of atonement; the reason why it is not used before the feast of Pentecost seems to be, because, as Aben Ezra observes, that depended upon the wave sheaf, and was reckoned from it:
saying; as follows.
23:2723:27: ՚Ի տասներորդում աւուր՝ ամսոյն եւթներորդի, որ օրն դ̃ Քաւութեան է, կոչեցեալ սո՛ւրբ եղիցի ձեզ. եւ խոնարհեցուսջի՛ք զանձինս ձեր յիններորդէ օրէ ամսեան յերեկորեայ. եւ մատուսջիք ողջակէզս Տեառն[1124]։ [1124] Այլք. Յիններորդ օրէն յերեկորեայ։
27 «Եօթներորդ ամսի տասներորդ օրը Քաւութեան օր է: Այն ձեզ համար անուանի եւ սուրբ օր թող լինի: Ամսի իններորդ օրուայ երեկոյից սկսած ձեր անձը զրկեցէ՛ք եւ Տիրոջը ողջակէզներ մատուցեցէ՛ք:
27 «Նաեւ այս եօթներորդ ամսուան տասներորդ օրը քաւութեան օրը ըլլալով՝ սուրբ ժողովի օր ըլլայ ձեզի եւ պէտք է խոնարհեցնէք ձեր հոգիները ու պատարագ մատուցանէք Տէրոջը։
Ի տասներորդում աւուր ամսոյն եւթներորդի, որ օրն քաւութեան է, [377]կոչեցեալ սուրբ եղիցի ձեզ. եւ խոնարհեցուսջիք զանձինս ձեր [378]յիններորդ օրէն յերեկորեայ``, եւ մատուսջիք ողջակէզս Տեառն:

23:27: ՚Ի տասներորդում աւուր՝ ամսոյն եւթներորդի, որ օրն դ̃ Քաւութեան է, կոչեցեալ սո՛ւրբ եղիցի ձեզ. եւ խոնարհեցուսջի՛ք զանձինս ձեր յիններորդէ օրէ ամսեան յերեկորեայ. եւ մատուսջիք ողջակէզս Տեառն[1124]։
[1124] Այլք. Յիններորդ օրէն յերեկորեայ։
27 «Եօթներորդ ամսի տասներորդ օրը Քաւութեան օր է: Այն ձեզ համար անուանի եւ սուրբ օր թող լինի: Ամսի իններորդ օրուայ երեկոյից սկսած ձեր անձը զրկեցէ՛ք եւ Տիրոջը ողջակէզներ մատուցեցէ՛ք:
27 «Նաեւ այս եօթներորդ ամսուան տասներորդ օրը քաւութեան օրը ըլլալով՝ սուրբ ժողովի օր ըլլայ ձեզի եւ պէտք է խոնարհեցնէք ձեր հոգիները ու պատարագ մատուցանէք Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
23:2727: также в девятый [день] седьмого месяца сего, день очищения, да будет у вас священное собрание; смиряйте души ваши и приносите жертву Господу;
23:27 καὶ και and; even τῇ ο the δεκάτῃ δεκατος tenth τοῦ ο the μηνὸς μην.1 month τοῦ ο the ἑβδόμου εβδομος seventh τούτου ουτος this; he ἡμέρα ημερα day ἐξιλασμοῦ εξιλασμος invited ἁγία αγιος holy ἔσται ειμι be ὑμῖν υμιν you καὶ και and; even ταπεινώσετε ταπεινοω humble; bring low τὰς ο the ψυχὰς ψυχη soul ὑμῶν υμων your καὶ και and; even προσάξετε προσαγω lead toward; head toward ὁλοκαύτωμα ολοκαυτωμα whole offering τῷ ο the κυρίῳ κυριος lord; master
23:27 אַ֡ךְ ʔˈaḵ אַךְ only בֶּ be בְּ in † הַ the עָשֹׂ֣ור ʕāśˈôr עָשֹׂור a ten לַ la לְ to † הַ the חֹדֶשׁ֩ ḥōḏˌeš חֹדֶשׁ month הַ ha הַ the שְּׁבִיעִ֨י ššᵊvîʕˌî שְׁבִיעִי seventh הַ ha הַ the זֶּ֜ה zzˈeh זֶה this יֹ֧ום yˈôm יֹום day הַ ha הַ the כִּפֻּרִ֣ים kkippurˈîm כִּפֻּרִים atonement ה֗וּא hˈû הוּא he מִֽקְרָא־ mˈiqrā- מִקְרָא convocation קֹ֨דֶשׁ֙ qˈōḏeš קֹדֶשׁ holiness יִהְיֶ֣ה yihyˈeh היה be לָכֶ֔ם lāḵˈem לְ to וְ wᵊ וְ and עִנִּיתֶ֖ם ʕinnîṯˌem ענה be lowly אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹׁתֵיכֶ֑ם nafšōṯêḵˈem נֶפֶשׁ soul וְ wᵊ וְ and הִקְרַבְתֶּ֥ם hiqravtˌem קרב approach אִשֶּׁ֖ה ʔiššˌeh אִשֶּׁה fire offering לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
23:27. decimo die mensis huius septimi dies expiationum erit celeberrimus et vocabitur sanctus adfligetisque animas vestras in eo et offeretis holocaustum DominoUpon the tenth day of this seventh month shall be the day of atonement. It shall be most solemn, and shall be called holy: and you shall await your souls on that day, and shall offer a holocaust to the Lord.
27. Howbeit on the tenth day of this seventh month is the day of atonement: it shall be an holy convocation unto you, and ye shall afflict your souls; and ye shall offer an offering made by fire unto the LORD.
23:27. The tenth day of this seventh month shall be the day of atonement; it shall be most honored, and it shall be called holy. And you shall afflict your souls on that day, and you shall offer a holocaust to the Lord.
23:27. Also on the tenth [day] of this seventh month [there shall be] a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD.
Also on the tenth [day] of this seventh month [there shall be] a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD:

27: также в девятый [день] седьмого месяца сего, день очищения, да будет у вас священное собрание; смиряйте души ваши и приносите жертву Господу;
23:27
καὶ και and; even
τῇ ο the
δεκάτῃ δεκατος tenth
τοῦ ο the
μηνὸς μην.1 month
τοῦ ο the
ἑβδόμου εβδομος seventh
τούτου ουτος this; he
ἡμέρα ημερα day
ἐξιλασμοῦ εξιλασμος invited
ἁγία αγιος holy
ἔσται ειμι be
ὑμῖν υμιν you
καὶ και and; even
ταπεινώσετε ταπεινοω humble; bring low
τὰς ο the
ψυχὰς ψυχη soul
ὑμῶν υμων your
καὶ και and; even
προσάξετε προσαγω lead toward; head toward
ὁλοκαύτωμα ολοκαυτωμα whole offering
τῷ ο the
κυρίῳ κυριος lord; master
23:27
אַ֡ךְ ʔˈaḵ אַךְ only
בֶּ be בְּ in
הַ the
עָשֹׂ֣ור ʕāśˈôr עָשֹׂור a ten
לַ la לְ to
הַ the
חֹדֶשׁ֩ ḥōḏˌeš חֹדֶשׁ month
הַ ha הַ the
שְּׁבִיעִ֨י ššᵊvîʕˌî שְׁבִיעִי seventh
הַ ha הַ the
זֶּ֜ה zzˈeh זֶה this
יֹ֧ום yˈôm יֹום day
הַ ha הַ the
כִּפֻּרִ֣ים kkippurˈîm כִּפֻּרִים atonement
ה֗וּא hˈû הוּא he
מִֽקְרָא־ mˈiqrā- מִקְרָא convocation
קֹ֨דֶשׁ֙ qˈōḏeš קֹדֶשׁ holiness
יִהְיֶ֣ה yihyˈeh היה be
לָכֶ֔ם lāḵˈem לְ to
וְ wᵊ וְ and
עִנִּיתֶ֖ם ʕinnîṯˌem ענה be lowly
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֹׁתֵיכֶ֑ם nafšōṯêḵˈem נֶפֶשׁ soul
וְ wᵊ וְ and
הִקְרַבְתֶּ֥ם hiqravtˌem קרב approach
אִשֶּׁ֖ה ʔiššˌeh אִשֶּׁה fire offering
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
23:27. decimo die mensis huius septimi dies expiationum erit celeberrimus et vocabitur sanctus adfligetisque animas vestras in eo et offeretis holocaustum Domino
Upon the tenth day of this seventh month shall be the day of atonement. It shall be most solemn, and shall be called holy: and you shall await your souls on that day, and shall offer a holocaust to the Lord.
23:27. The tenth day of this seventh month shall be the day of atonement; it shall be most honored, and it shall be called holy. And you shall afflict your souls on that day, and you shall offer a holocaust to the Lord.
23:27. Also on the tenth [day] of this seventh month [there shall be] a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:27: Also - Surely. On the special rites of the day, the tenth of Tisri, that is from the evening of the ninth day of the month to that of the tenth Lev 23:32, see Lev. 16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:27: the tenth: Lev 16:29, Lev 16:30, Lev 25:9; Num 29:7-11
afflict: Lev 16:31; Num 29:7; Ezr 8:21; Psa 35:13; Isa 58:5; Dan 10:2, Dan 10:3; Zac 12:10; Act 2:37, Act 2:38; Co2 7:10, Co2 7:11; Jam 4:9
offer: Lev 16:11, Lev 16:15, Lev 16:24
Geneva 1599
23:27 Also on the tenth [day] of this seventh month [there shall be] a day of atonement: it shall be an holy convocation unto you; and ye shall (n) afflict your souls, and offer an offering made by fire unto the LORD.
(n) By fasting and prayer.
John Gill
23:27 Also on the tenth day of this seventh month,.... Tisri, the same as before, answering to part of our September, and part of October:
there shall be a day of atonement; for all the sins of the year past; see Lev 16:29,
Tit shall be an holy convocation unto you: when they should be called together for the exercise of holy duties:
and ye shall afflict your souls; their souls, by repentance, contrition, and humiliation for sin, and their bodies by fasting; and, as the Targum of Jonathan paraphrases it,"by abstaining from eating and drinking, and the advantage of bathing and wiping, and the use of the bed and sandals;''hence called the fast, Acts 27:9; See Gill on Lev 16:29,
and offer an offering made by fire unto the Lord; a burnt offering, of which see Num 29:8.
John Wesley
23:27 Afflict your souls - With fasting, and bitter repentance for all, especially their national sins, among which no doubt God would have them remember their sin of the golden calf. For as God had threatened to remember it in after times to punish them for it, so there was great reason why they should remember it to humble themselves for it.
Robert Jamieson, A. R. Fausset and David Brown
23:27 there shall be a day of atonement . . . and ye shall afflict your souls--an unusual festival, at which the sins of the whole year were expiated. (See Lev 16:29-34). It is here only stated that the severest penalty was incurred by the violation of this day.
23:2823:28: Զամենայն գործ մի՛ գործիցէք յաւուրն յանմիկ, զի օր՝ քաւութեան է նա ձեզ. քաւե՛լ վասն ձեր առաջի Տեառն Աստուծոյ ձերոյ։
28 Այդ օրը ոչ մի առտնին գործ չանէք, քանզի դա Քաւութեան օր է ձեզ համար, որպէսզի դուք ձեր մեղքերը քաւէք ձեր Տէր Աստծու առաջ:
28 Այն օրը բնաւ գործ պէտք չէ գործէք, վասն զի Տէրոջը՝ ձեր Աստուծոյն առջեւ ձեզի համար քաւութիւն ընելու՝ քաւութեան օր է։
Զամենայն գործ մի՛ գործիցէք յաւուր յայնմիկ, զի օր քաւութեան է նա ձեզ, քաւել վասն ձեր առաջի Տեառն Աստուծոյ ձերոյ:

23:28: Զամենայն գործ մի՛ գործիցէք յաւուրն յանմիկ, զի օր՝ քաւութեան է նա ձեզ. քաւե՛լ վասն ձեր առաջի Տեառն Աստուծոյ ձերոյ։
28 Այդ օրը ոչ մի առտնին գործ չանէք, քանզի դա Քաւութեան օր է ձեզ համար, որպէսզի դուք ձեր մեղքերը քաւէք ձեր Տէր Աստծու առաջ:
28 Այն օրը բնաւ գործ պէտք չէ գործէք, վասն զի Տէրոջը՝ ձեր Աստուծոյն առջեւ ձեզի համար քաւութիւն ընելու՝ քաւութեան օր է։
zohrab-1805▾ eastern-1994▾ western am▾
23:2828: никакого дела не делайте в день сей, ибо это день очищения, дабы очистить вас пред лицем Господа, Бога вашего;
23:28 πᾶν πας all; every ἔργον εργον work οὐ ου not ποιήσετε ποιεω do; make ἐν εν in αὐτῇ αυτος he; him τῇ ο the ἡμέρᾳ ημερα day ταύτῃ ουτος this; he ἔστιν ειμι be γὰρ γαρ for ἡμέρα ημερα day ἐξιλασμοῦ εξιλασμος this; he ὑμῖν υμιν you ἐξιλάσασθαι εξιλασκομαι about; around ὑμῶν υμων your ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ὑμῶν υμων your
23:28 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מְלָאכָה֙ mᵊlāḵˌā מְלָאכָה work לֹ֣א lˈō לֹא not תַעֲשׂ֔וּ ṯaʕᵃśˈû עשׂה make בְּ bᵊ בְּ in עֶ֖צֶם ʕˌeṣem עֶצֶם bone הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this כִּ֣י kˈî כִּי that יֹ֤ום yˈôm יֹום day כִּפֻּרִים֙ kippurîm כִּפֻּרִים atonement ה֔וּא hˈû הוּא he לְ lᵊ לְ to כַפֵּ֣ר ḵappˈēr כפר cover עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
23:28. omne opus non facietis in tempore diei huius quia dies propitiationis est ut propitietur vobis Dominus Deus vesterYou shall do no servile work in the time of this day: because it is a day of propitiation, that the Lord your God may be merciful unto you.
28. And ye shall do no manner of work in that same day: for it is a day of atonement, to make atonement for you before the LORD your God.
23:28. You shall do no servile work in the time of this day; for it is a day of propitiation, so that the Lord your God may be merciful to you.
23:28. And ye shall do no work in that same day: for it [is] a day of atonement, to make an atonement for you before the LORD your God.
And ye shall do no work in that same day: for it [is] a day of atonement, to make an atonement for you before the LORD your God:

28: никакого дела не делайте в день сей, ибо это день очищения, дабы очистить вас пред лицем Господа, Бога вашего;
23:28
πᾶν πας all; every
ἔργον εργον work
οὐ ου not
ποιήσετε ποιεω do; make
ἐν εν in
αὐτῇ αυτος he; him
τῇ ο the
ἡμέρᾳ ημερα day
ταύτῃ ουτος this; he
ἔστιν ειμι be
γὰρ γαρ for
ἡμέρα ημερα day
ἐξιλασμοῦ εξιλασμος this; he
ὑμῖν υμιν you
ἐξιλάσασθαι εξιλασκομαι about; around
ὑμῶν υμων your
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ὑμῶν υμων your
23:28
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מְלָאכָה֙ mᵊlāḵˌā מְלָאכָה work
לֹ֣א lˈō לֹא not
תַעֲשׂ֔וּ ṯaʕᵃśˈû עשׂה make
בְּ bᵊ בְּ in
עֶ֖צֶם ʕˌeṣem עֶצֶם bone
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
כִּ֣י kˈî כִּי that
יֹ֤ום yˈôm יֹום day
כִּפֻּרִים֙ kippurîm כִּפֻּרִים atonement
ה֔וּא hˈû הוּא he
לְ lᵊ לְ to
כַפֵּ֣ר ḵappˈēr כפר cover
עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
23:28. omne opus non facietis in tempore diei huius quia dies propitiationis est ut propitietur vobis Dominus Deus vester
You shall do no servile work in the time of this day: because it is a day of propitiation, that the Lord your God may be merciful unto you.
23:28. You shall do no servile work in the time of this day; for it is a day of propitiation, so that the Lord your God may be merciful to you.
23:28. And ye shall do no work in that same day: for it [is] a day of atonement, to make an atonement for you before the LORD your God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:28: A day of atonement - See the note on Lev 16:2, etc., where this subject is largely explained.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:28: Lev 16:34; Isa 53:10; Dan 9:24; Zac 3:9; Rom 5:10, Rom 5:11; Heb 9:12, Heb 9:26; Heb 10:10, Heb 10:14; Jo1 2:2, Jo1 4:10, Jo1 5:6
John Gill
23:28 Ye shall do no work in that same day,.... No more than on the weekly sabbath:
for it is a day of atonement, to make atonement for you before the Lord your God: See Gill on Lev 16:30; Aben Ezra's note is,"for you only,''that is, for the Israelites, and not the Gentiles; but the atonement of Christ, the antitype of this, was not for the sins of the Jews only, but for the sins of the whole world, of all his people in it, 1Jn 2:2.
John Wesley
23:28 Whatsoever soul - Either of the Jewish nation, or religion. Hereby God would signify the absolute necessity which every man had of repentance and forgiveness of sin, and the desperate condition of all impenitent persons.
23:2923:29: Ամենայն անձն որ ո՛չ խոնարհեսցի յաւուրն յայնմիկ, սատակեսցի՛ ՚ի ժողովրդենէ իւրմէ։
29 Ով այդ օրը իր մարմինը չի զրկի, կը վերանայ իր ժողովրդի միջից:
29 Քանզի ով որ նոյն օրը չխոնարհի, իր ժողովուրդին մէջէն պէտք է կորսուի
[379]Ամենայն անձն որ ոչ խոնարհեսցի յաւուր յայնմիկ, սատակեսցի ի ժողովրդենէ իւրմէ:

23:29: Ամենայն անձն որ ո՛չ խոնարհեսցի յաւուրն յայնմիկ, սատակեսցի՛ ՚ի ժողովրդենէ իւրմէ։
29 Ով այդ օրը իր մարմինը չի զրկի, կը վերանայ իր ժողովրդի միջից:
29 Քանզի ով որ նոյն օրը չխոնարհի, իր ժողովուրդին մէջէն պէտք է կորսուի
zohrab-1805▾ eastern-1994▾ western am▾
23:2929: а всякая душа, которая не смирит себя в этот день, истребится из народа своего;
23:29 πᾶσα πας all; every ψυχή ψυχη soul ἥτις οστις who; that μὴ μη not ταπεινωθήσεται ταπεινοω humble; bring low ἐν εν in αὐτῇ αυτος he; him τῇ ο the ἡμέρᾳ ημερα day ταύτῃ ουτος this; he ἐξολεθρευθήσεται εξολοθρευω utterly ruin ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population αὐτῆς αυτος he; him
23:29 כִּ֤י kˈî כִּי that כָל־ ḵol- כֹּל whole הַ ha הַ the נֶּ֨פֶשׁ֙ nnˈefeš נֶפֶשׁ soul אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not תְעֻנֶּ֔ה ṯᵊʕunnˈeh ענה be lowly בְּ bᵊ בְּ in עֶ֖צֶם ʕˌeṣem עֶצֶם bone הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and נִכְרְתָ֖ה niḵrᵊṯˌā כרת cut מֵֽ mˈē מִן from עַמֶּֽיהָ׃ ʕammˈeʸhā עַם people
23:29. omnis anima quae adflicta non fuerit die hoc peribit de populis suisEvery soul that is not afflicted on this day, shall perish from among his people.
29. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from his people.
23:29. Every soul that has not been afflicted on this day shall perish from his people,
23:29. For whatsoever soul [it be] that shall not be afflicted in that same day, he shall be cut off from among his people.
For whatsoever soul [it be] that shall not be afflicted in that same day, he shall be cut off from among his people:

29: а всякая душа, которая не смирит себя в этот день, истребится из народа своего;
23:29
πᾶσα πας all; every
ψυχή ψυχη soul
ἥτις οστις who; that
μὴ μη not
ταπεινωθήσεται ταπεινοω humble; bring low
ἐν εν in
αὐτῇ αυτος he; him
τῇ ο the
ἡμέρᾳ ημερα day
ταύτῃ ουτος this; he
ἐξολεθρευθήσεται εξολοθρευω utterly ruin
ἐκ εκ from; out of
τοῦ ο the
λαοῦ λαος populace; population
αὐτῆς αυτος he; him
23:29
כִּ֤י kˈî כִּי that
כָל־ ḵol- כֹּל whole
הַ ha הַ the
נֶּ֨פֶשׁ֙ nnˈefeš נֶפֶשׁ soul
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
תְעֻנֶּ֔ה ṯᵊʕunnˈeh ענה be lowly
בְּ bᵊ בְּ in
עֶ֖צֶם ʕˌeṣem עֶצֶם bone
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וְ wᵊ וְ and
נִכְרְתָ֖ה niḵrᵊṯˌā כרת cut
מֵֽ mˈē מִן from
עַמֶּֽיהָ׃ ʕammˈeʸhā עַם people
23:29. omnis anima quae adflicta non fuerit die hoc peribit de populis suis
Every soul that is not afflicted on this day, shall perish from among his people.
23:29. Every soul that has not been afflicted on this day shall perish from his people,
23:29. For whatsoever soul [it be] that shall not be afflicted in that same day, he shall be cut off from among his people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:29: that shall: Lev 23:27, Lev 23:32; Isa 22:12; Jer 31:9; Eze 7:16
he shall be: Gen 17:14
John Gill
23:29 For whatsoever soul it be that shall not be afflicted in that same day,.... That is, as the Targums of Jonathan and Jerusalem explain it, which can fast and does not fast; for a sick person, and a child under nine years of age, were not obliged to fast on this day (p):
he shall be cut off from among his people; by an untimely death, by the hand of God; the Targum of Jonathan says, by the pestilence.
(p) Maimon. Hilchot Shebitat Ashur, c. 2. sect. 8, 10.
23:3023:30: Եւ ամենայն անձն որ գործիցէ գործ յաւուր յայնմիկ, կորիցէ՛ անձն այն ՚ի ժողովրդենէ իւրմէ։
30 Ով այդ օրը գործ կ’անի, կը վերանայ իր ժողովրդի միջից:
30 Եւ ով որ նոյն օրը գործ մը գործէ, այն անձը իր ժողովուրդին մէջէն պիտի կորսնցնեմ։
Եւ ամենայն անձն որ գործիցէ գործ յաւուր յայնմիկ, կորիցէ անձն այն ի ժողովրդենէ իւրմէ:

23:30: Եւ ամենայն անձն որ գործիցէ գործ յաւուր յայնմիկ, կորիցէ՛ անձն այն ՚ի ժողովրդենէ իւրմէ։
30 Ով այդ օրը գործ կ’անի, կը վերանայ իր ժողովրդի միջից:
30 Եւ ով որ նոյն օրը գործ մը գործէ, այն անձը իր ժողովուրդին մէջէն պիտի կորսնցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
23:3030: и если какая душа будет делать какое-нибудь дело в день сей, Я истреблю ту душу из народа ее;
23:30 καὶ και and; even πᾶσα πας all; every ψυχή ψυχη soul ἥτις οστις who; that ποιήσει ποιεω do; make ἔργον εργον work ἐν εν in αὐτῇ αυτος he; him τῇ ο the ἡμέρᾳ ημερα day ταύτῃ ουτος this; he ἀπολεῖται απολλυμι destroy; lose ἡ ο the ψυχὴ ψυχη soul ἐκείνη εκεινος that ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population αὐτῆς αυτος he; him
23:30 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the נֶּ֗פֶשׁ nnˈefeš נֶפֶשׁ soul אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] תַּעֲשֶׂה֙ taʕᵃśˌeh עשׂה make כָּל־ kol- כֹּל whole מְלָאכָ֔ה mᵊlāḵˈā מְלָאכָה work בְּ bᵊ בְּ in עֶ֖צֶם ʕˌeṣem עֶצֶם bone הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and הַֽאֲבַדְתִּ֛י hˈaʔᵃvaḏtˈî אבד perish אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul הַ ha הַ the הִ֖וא hˌiw הִיא she מִ mi מִן from קֶּ֥רֶב qqˌerev קֶרֶב interior עַמָּֽהּ׃ ʕammˈāh עַם people
23:30. et quae operis quippiam fecerit delebo eam de populo suoAnd every soul that shall do any work, the same will I destroy from among his people.
30. And whatsoever soul it be that doeth any manner of work in that same day, that soul will I destroy from among his people.
23:30. and anyone who will have done work, I shall wipe him away from his people.
23:30. And whatsoever soul [it be] that doeth any work in that same day, the same soul will I destroy from among his people.
And whatsoever soul [it be] that doeth any work in that same day, the same soul will I destroy from among his people:

30: и если какая душа будет делать какое-нибудь дело в день сей, Я истреблю ту душу из народа ее;
23:30
καὶ και and; even
πᾶσα πας all; every
ψυχή ψυχη soul
ἥτις οστις who; that
ποιήσει ποιεω do; make
ἔργον εργον work
ἐν εν in
αὐτῇ αυτος he; him
τῇ ο the
ἡμέρᾳ ημερα day
ταύτῃ ουτος this; he
ἀπολεῖται απολλυμι destroy; lose
ο the
ψυχὴ ψυχη soul
ἐκείνη εκεινος that
ἐκ εκ from; out of
τοῦ ο the
λαοῦ λαος populace; population
αὐτῆς αυτος he; him
23:30
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
נֶּ֗פֶשׁ nnˈefeš נֶפֶשׁ soul
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
תַּעֲשֶׂה֙ taʕᵃśˌeh עשׂה make
כָּל־ kol- כֹּל whole
מְלָאכָ֔ה mᵊlāḵˈā מְלָאכָה work
בְּ bᵊ בְּ in
עֶ֖צֶם ʕˌeṣem עֶצֶם bone
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וְ wᵊ וְ and
הַֽאֲבַדְתִּ֛י hˈaʔᵃvaḏtˈî אבד perish
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul
הַ ha הַ the
הִ֖וא hˌiw הִיא she
מִ mi מִן from
קֶּ֥רֶב qqˌerev קֶרֶב interior
עַמָּֽהּ׃ ʕammˈāh עַם people
23:30. et quae operis quippiam fecerit delebo eam de populo suo
And every soul that shall do any work, the same will I destroy from among his people.
23:30. and anyone who will have done work, I shall wipe him away from his people.
23:30. And whatsoever soul [it be] that doeth any work in that same day, the same soul will I destroy from among his people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:30: Lev 20:3, Lev 20:5, Lev 20:6; Gen 17:14; Jer 15:7; Eze 14:9; Zep 2:5; Co1 3:17
John Gill
23:30 And whatsoever soul it be that doeth any work in that same day,.... Any sort of work whatever; for, as before observed, it was to be kept as strictly as the weekly sabbath:
the same soul will I destroy from among his people; with the pestilence, as the above Targum; it seems to be but another phrase for cutting them off, and to signify the same thing.
23:3123:31: Զամենայն գործ՝ մի՛ գործիցէք. օրէ՛ն յաւիտենական եղիցի յազգս ձեր, յամենայն բնակութեան ձերում։
31 Ոչ մի առտնին գործ չանէք: Դա յաւիտենական օրէնք թող լինի ձեր սերունդների մէջ, ձեր բոլոր տներում:
31 Բնաւ գործ մը պէտք չէ գործէք. ասիկա ձեր սերունդներուն մէջ եւ ձեր բոլոր բնակարաններուն մէջ յաւիտենական կանոն թող ըլլայ։
Զամենայն գործ մի՛ գործիցէք. օրէն յաւիտենական եղիցի յազգս ձեր, յամենայն բնակութիւնս ձեր:

23:31: Զամենայն գործ՝ մի՛ գործիցէք. օրէ՛ն յաւիտենական եղիցի յազգս ձեր, յամենայն բնակութեան ձերում։
31 Ոչ մի առտնին գործ չանէք: Դա յաւիտենական օրէնք թող լինի ձեր սերունդների մէջ, ձեր բոլոր տներում:
31 Բնաւ գործ մը պէտք չէ գործէք. ասիկա ձեր սերունդներուն մէջ եւ ձեր բոլոր բնակարաններուն մէջ յաւիտենական կանոն թող ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:3131: никакого дела не делайте: это постановление вечное в роды ваши, во всех жилищах ваших;
23:31 πᾶν πας all; every ἔργον εργον work οὐ ου not ποιήσετε ποιεω do; make νόμιμον νομιμος eternal; of ages εἰς εις into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your ἐν εν in πάσαις πας all; every κατοικίαις κατοικια settlement ὑμῶν υμων your
23:31 כָּל־ kol- כֹּל whole מְלָאכָ֖ה mᵊlāḵˌā מְלָאכָה work לֹ֣א lˈō לֹא not תַעֲשׂ֑וּ ṯaʕᵃśˈû עשׂה make חֻקַּ֤ת ḥuqqˈaṯ חֻקָּה regulation עֹולָם֙ ʕôlˌām עֹולָם eternity לְ lᵊ לְ to דֹרֹ֣תֵיכֶ֔ם ḏōrˈōṯêḵˈem דֹּור generation בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole מֹֽשְׁבֹֽתֵיכֶֽם׃ mˈōšᵊvˈōṯêḵˈem מֹושָׁב seat
23:31. nihil ergo operis facietis in eo legitimum sempiternum erit vobis in cunctis generationibus et habitationibus vestrisYou shall do no work therefore on that day: it shall be an everlasting ordinance unto you in all your generations, and dwellings.
31. Ye shall do no manner of work: it is a statute for ever throughout your generations in all your dwellings.
23:31. Therefore, you shall do no work on that day. This shall be an everlasting ordinance for you in all your generations and dwelling places.
23:31. Ye shall do no manner of work: [it shall be] a statute for ever throughout your generations in all your dwellings.
Ye shall do no manner of work: [it shall be] a statute for ever throughout your generations in all your dwellings:

31: никакого дела не делайте: это постановление вечное в роды ваши, во всех жилищах ваших;
23:31
πᾶν πας all; every
ἔργον εργον work
οὐ ου not
ποιήσετε ποιεω do; make
νόμιμον νομιμος eternal; of ages
εἰς εις into; for
τὰς ο the
γενεὰς γενεα generation
ὑμῶν υμων your
ἐν εν in
πάσαις πας all; every
κατοικίαις κατοικια settlement
ὑμῶν υμων your
23:31
כָּל־ kol- כֹּל whole
מְלָאכָ֖ה mᵊlāḵˌā מְלָאכָה work
לֹ֣א lˈō לֹא not
תַעֲשׂ֑וּ ṯaʕᵃśˈû עשׂה make
חֻקַּ֤ת ḥuqqˈaṯ חֻקָּה regulation
עֹולָם֙ ʕôlˌām עֹולָם eternity
לְ lᵊ לְ to
דֹרֹ֣תֵיכֶ֔ם ḏōrˈōṯêḵˈem דֹּור generation
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
מֹֽשְׁבֹֽתֵיכֶֽם׃ mˈōšᵊvˈōṯêḵˈem מֹושָׁב seat
23:31. nihil ergo operis facietis in eo legitimum sempiternum erit vobis in cunctis generationibus et habitationibus vestris
You shall do no work therefore on that day: it shall be an everlasting ordinance unto you in all your generations, and dwellings.
23:31. Therefore, you shall do no work on that day. This shall be an everlasting ordinance for you in all your generations and dwelling places.
23:31. Ye shall do no manner of work: [it shall be] a statute for ever throughout your generations in all your dwellings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
23:31 Ye shall do no manner of work,.... Which is repeated, that it might be observed, and to show how strictly God required this day should be kept, and how careful men should be of breaking the command in this respect, and how much he should resent it if they did:
Tit shall be a statute for ever, throughout your generations, in all your dwellings; unto the coming of the Messiah, who, by the atoning sacrifice of himself, would answer to this law, and put an end to it.
23:3223:32: Շաբա՛թ շաբաթուց եղիցի ձեզ. եւ խոնարհեցուսջի՛ք զանձինս ձեր յիններորդէ օրէ ամսեանն յերեկորեայ մինչեւ ցերեկոյն. շաբաթացուսջի՛ք զշաբաթս ձեր[1125]։ [1125] Այլք. Յիններորդ, կամ յիններորդէ ամսեանն յերեկորեայն։
32 Դա շաբաթների շաբաթ թող լինի ձեզ համար: Ամսի իններորդ օրուայ երեկոյից մինչեւ յաջորդ օրուայ երեկոն զրկեցէ՛ք ձեր մարմինը եւ հանգստացէ՛ք»:
32 Այս ձեզի հանգստութեան շաբաթ թող ըլլայ եւ ձեր հոգիները պէտք է խոնարհեցնէք։ Ամսուան իններորդ օրուան իրիկունը ձեր շաբաթը պիտի պահէք իրիկուընէ մինչեւ իրիկուն»։
Շաբաթ շաբաթուց եղիցի ձեզ, եւ խոնարհեցուսջիք զանձինս ձեր. յիններորդէ ամսեանն յերեկորեայ մինչեւ ցերեկոյն շաբաթացուսջիք զշաբաթս ձեր:

23:32: Շաբա՛թ շաբաթուց եղիցի ձեզ. եւ խոնարհեցուսջի՛ք զանձինս ձեր յիններորդէ օրէ ամսեանն յերեկորեայ մինչեւ ցերեկոյն. շաբաթացուսջի՛ք զշաբաթս ձեր[1125]։
[1125] Այլք. Յիններորդ, կամ յիններորդէ ամսեանն յերեկորեայն։
32 Դա շաբաթների շաբաթ թող լինի ձեզ համար: Ամսի իններորդ օրուայ երեկոյից մինչեւ յաջորդ օրուայ երեկոն զրկեցէ՛ք ձեր մարմինը եւ հանգստացէ՛ք»:
32 Այս ձեզի հանգստութեան շաբաթ թող ըլլայ եւ ձեր հոգիները պէտք է խոնարհեցնէք։ Ամսուան իններորդ օրուան իրիկունը ձեր շաբաթը պիտի պահէք իրիկուընէ մինչեւ իրիկուն»։
zohrab-1805▾ eastern-1994▾ western am▾
23:3232: это для вас суббота покоя, и смиряйте души ваши, с вечера девятого [дня] месяца; от вечера до вечера празднуйте субботу вашу.
23:32 σάββατα σαββατον Sabbath; week σαββάτων σαββατον Sabbath; week ἔσται ειμι be ὑμῖν υμιν you καὶ και and; even ταπεινώσετε ταπεινοω humble; bring low τὰς ο the ψυχὰς ψυχη soul ὑμῶν υμων your ἀπὸ απο from; away ἐνάτης ενατος ninth τοῦ ο the μηνὸς μην.1 month ἀπὸ απο from; away ἑσπέρας εσπερα evening ἕως εως till; until ἑσπέρας εσπερα evening σαββατιεῖτε σαββατιζω the σάββατα σαββατον Sabbath; week ὑμῶν υμων your
23:32 שַׁבַּ֨ת šabbˌaṯ שַׁבָּת sabbath שַׁבָּתֹ֥ון šabbāṯˌôn שַׁבָּתֹון sabbatical feast הוּא֙ hû הוּא he לָכֶ֔ם lāḵˈem לְ to וְ wᵊ וְ and עִנִּיתֶ֖ם ʕinnîṯˌem ענה be lowly אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹׁתֵיכֶ֑ם nafšōṯêḵˈem נֶפֶשׁ soul בְּ bᵊ בְּ in תִשְׁעָ֤ה ṯišʕˈā תֵּשַׁע nine לַ la לְ to † הַ the חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month בָּ bā בְּ in † הַ the עֶ֔רֶב ʕˈerev עֶרֶב evening מֵ mē מִן from עֶ֣רֶב ʕˈerev עֶרֶב evening עַד־ ʕaḏ- עַד unto עֶ֔רֶב ʕˈerev עֶרֶב evening תִּשְׁבְּת֖וּ tišbᵊṯˌû שׁבת cease שַׁבַּתְּכֶֽם׃ פ šabbattᵊḵˈem . f שַׁבָּת sabbath
23:32. sabbatum requietionis est adfligetis animas vestras die nono mensis a vespero usque ad vesperum celebrabitis sabbata vestraIt is a sabbath of rest, and you shall afflict your souls beginning on the ninth day of the month. From evening until evening you shall celebrate your sabbaths.
32. It shall be unto you a sabbath of solemn rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye keep your sabbath.
23:32. It is a Sabbath of rest, and you shall afflict your souls beginning on the ninth day of the month: from evening until evening you shall celebrate your Sabbaths.
23:32. It [shall be] unto you a sabbath of rest, and ye shall afflict your souls: in the ninth [day] of the month at even, from even unto even, shall ye celebrate your sabbath.
It [shall be] unto you a sabbath of rest, and ye shall afflict your souls: in the ninth [day] of the month at even, from even unto even, shall ye celebrate your sabbath:

32: это для вас суббота покоя, и смиряйте души ваши, с вечера девятого [дня] месяца; от вечера до вечера празднуйте субботу вашу.
23:32
σάββατα σαββατον Sabbath; week
σαββάτων σαββατον Sabbath; week
ἔσται ειμι be
ὑμῖν υμιν you
καὶ και and; even
ταπεινώσετε ταπεινοω humble; bring low
τὰς ο the
ψυχὰς ψυχη soul
ὑμῶν υμων your
ἀπὸ απο from; away
ἐνάτης ενατος ninth
τοῦ ο the
μηνὸς μην.1 month
ἀπὸ απο from; away
ἑσπέρας εσπερα evening
ἕως εως till; until
ἑσπέρας εσπερα evening
σαββατιεῖτε σαββατιζω the
σάββατα σαββατον Sabbath; week
ὑμῶν υμων your
23:32
שַׁבַּ֨ת šabbˌaṯ שַׁבָּת sabbath
שַׁבָּתֹ֥ון šabbāṯˌôn שַׁבָּתֹון sabbatical feast
הוּא֙ הוּא he
לָכֶ֔ם lāḵˈem לְ to
וְ wᵊ וְ and
עִנִּיתֶ֖ם ʕinnîṯˌem ענה be lowly
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֹׁתֵיכֶ֑ם nafšōṯêḵˈem נֶפֶשׁ soul
בְּ bᵊ בְּ in
תִשְׁעָ֤ה ṯišʕˈā תֵּשַׁע nine
לַ la לְ to
הַ the
חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month
בָּ בְּ in
הַ the
עֶ֔רֶב ʕˈerev עֶרֶב evening
מֵ מִן from
עֶ֣רֶב ʕˈerev עֶרֶב evening
עַד־ ʕaḏ- עַד unto
עֶ֔רֶב ʕˈerev עֶרֶב evening
תִּשְׁבְּת֖וּ tišbᵊṯˌû שׁבת cease
שַׁבַּתְּכֶֽם׃ פ šabbattᵊḵˈem . f שַׁבָּת sabbath
23:32. sabbatum requietionis est adfligetis animas vestras die nono mensis a vespero usque ad vesperum celebrabitis sabbata vestra
It is a sabbath of rest, and you shall afflict your souls beginning on the ninth day of the month. From evening until evening you shall celebrate your sabbaths.
23:32. It is a Sabbath of rest, and you shall afflict your souls beginning on the ninth day of the month: from evening until evening you shall celebrate your Sabbaths.
23:32. It [shall be] unto you a sabbath of rest, and ye shall afflict your souls: in the ninth [day] of the month at even, from even unto even, shall ye celebrate your sabbath.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:32: a sabbath: Lev 16:31; Mat 11:28-30; Heb 4:3, Heb 4:11
afflict: Lev 23:27; Psa 35:13, Psa 51:17, Psa 69:10, Psa 69:11, Psa 126:5, Psa 126:6; Isa 57:15, Isa 57:18, Isa 57:19, Isa 58:3-7; Isa 61:3; Mat 5:4; Co1 11:31
celebrate your sabbath: Heb. rest
Carl Friedrich Keil and Franz Delitzsch
23:32
"Ye shall rest your rest," i.e., observe the rest that is binding upon you from all laborious work.
Geneva 1599
23:32 It [shall be] unto you a sabbath of rest, and ye shall afflict your souls: in the ninth [day] of the month at even, from (o) even unto even, shall ye celebrate your sabbath.
(o) Which contains a night and a day: yet they took it as their natural day.
John Gill
23:32 It shall be unto you a sabbath of rest,.... See Gill on Lev 16:31; and this is thought by some (q) to be the sabbath spoken of in Is 58:13,
and ye shall afflict your souls; in the ninth day of the month at even; the fast was to begin at the close of the ninth day, and to continue to the end of the tenth; so Maimonides (r): he begins to fast and afflict himself at the evening of the ninth next to the tenth; and so at the going out of it he continues in his affliction a little while of the night of the eleventh, next to the tenth, which is confirmed by what follows:
from even unto even shall ye celebrate your sabbath; which some understand of the sabbath in general; but it seems to have a particular respect to the sabbath of the day of atonement, which was to last from the evening of the ninth to the evening of the tenth day.
(q) R. Alphes, par. 1. Yom Hacippurim, c. 1. fol. 357. 2. (r) Ut supra, (Maimon. Hilchot Shebitat Asher) c. 1. sect. 6.
John Wesley
23:32 From even to even - The day of atonement began at the evening of the ninth day, and continued till the evening of the tenth day. Ye shall celebrate your sabbath - This particular sabbath is called your sabbath, possibly to note the difference between this and other sabbaths: for the weekly sabbath is oft called the sabbath of the Lord. The Jews are supposed to begin every day, and consequently their sabbaths, at the evening, in remembrance of the creation, as Christians generally begin their days and sabbaths with the morning in memory of Christ's resurrection.
23:3323:33: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
33 Տէրը խօսեց Մովսէսի հետ ու ասաց.
33 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

23:33: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
33 Տէրը խօսեց Մովսէսի հետ ու ասաց.
33 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
23:3333: И сказал Господь Моисею, говоря:
23:33 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
23:33 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
23:33. et locutus est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
33. And the LORD spake unto Moses, saying,
23:33. And the Lord spoke to Moses, saying:
23:33. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

33: И сказал Господь Моисею, говоря:
23:33
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
23:33
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
23:33. et locutus est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
23:33. And the Lord spoke to Moses, saying:
23:33. And the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
33 And the LORD spake unto Moses, saying, 34 Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the LORD. 35 On the first day shall be an holy convocation: ye shall do no servile work therein. 36 Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no servile work therein. 37 These are the feasts of the LORD, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day: 38 Beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the LORD. 39 Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. 40 And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the LORD your God seven days. 41 And ye shall keep it a feast unto the LORD seven days in the year. It shall be a statute for ever in your generations: ye shall celebrate it in the seventh month. 42 Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths: 43 That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God. 44 And Moses declared unto the children of Israel the feasts of the LORD.
We have here, I. The institution of the feast of tabernacles, which was one of the three great feasts at which all the males were bound to attend, and celebrated with more expressions of joy than any of them.
1. As to the directions for regulating this feast, observe, (1.) It was to be observed on the fifteenth day of the seventh month (v. 34), but five days after the day of atonement. We may suppose, though they were not all bound to attend on the day of atonement, as on the three great festivals, yet that many of the devout Jews came up so many days before the feast of tabernacles as to enjoy the opportunity of attending on the day of atonement. Now, [1.] The afflicting of their souls on the day of atonement prepared them for the joy of the feast of tabernacles. The more we are grieved and humbled for sin, the better qualified we are for the comforts of the Holy Ghost. [2.] The joy of this feast recompensed them for the sorrow of that fast; for those that sow in tears shall reap in joy. (2.) It was to continue eight days, the first and last of which were to be observed as sabbaths, days of holy rest and holy convocations, v. 35, 36, 39. The sacrifices to be offered on these eight days we have a very large appointment of, Num. xxix. 12, &c. (3.) During the first seven days of this feast all the people were to leave their houses, and the women and children in them, and to dwell in booths made of the boughs of thick trees, particularly palm trees, v. 40, 42. The Jews make the taking of the branches to be a distinct ceremony from the making of the booths. It is said, indeed (Neh. viii. 15), that they made their booths of the branches of trees, which they might do, and yet use that further expression of joy, the carrying of palm-branches in their hands, which appears to have been a token of triumph upon other occasions (John xii. 13), and is alluded to, Rev. vii. 9. The eighth day some make a distinct feast of itself, but it is called (John vii. 37) that great day of the feast; it was the day on which they returned from their booths, to settle again in their own houses. (4.) They were to rejoice before the Lord God during all the time of this feast, v. 40. The tradition of the Jews is that they were to express their joy by dancing, and singing hymns of praise to God, with musical instruments: and not the common people only, but the wise men of Israel, and their elders, were to do it in the court of the sanctuary: for (say they) the joy with which a man rejoices in doing a commandment is really a great service.
2. As to the design of this feast,
(1.) It was to be kept in remembrance of their dwelling in tents in the wilderness. Thus it is expounded here (v. 43): That your generations may know, not only by the written history, but by this ocular tradition, that I made the children of Israel to dwell in booths. Thus it kept in perpetual remembrance, [1.] The meanness of their beginning, and the low and desolate state out of which God advanced that people. Note, Those that are comfortably fixed ought often to call to mind their former unsettled state, when they were but little in their own eyes. [2.] The mercy of God to them, that, when they dwelt in tabernacles, God not only set up a tabernacle for himself among them, but, with the utmost care and tenderness imaginable, hung a canopy over them, even the cloud that sheltered them from the heat of the sun. God's former mercies to us and our fathers ought to be kept in everlasting remembrance. The eighth day was the great day of this feast, because then they returned to their own houses again, and remembered how, after they had long dwelt in tents in the wilderness, at length they came to a happy settlement in the land of promise, where they dwelt in goodly houses. And they would the more sensibly value and be thankful for the comforts and conveniences of their houses when they had been seven days dwelling in booths. It is good for those that have ease and plenty sometimes to learn what it is to endure hardness.
(2.) It was a feast of in-gathering, so it is called, Exod. xxiii. 16. When they had gathered in the fruit of their land (v. 39), the vintage as well as the harvest, then they were to keep this feast in thankfulness to God for all the increase of the year; and some think that the eighth day of the feast had special reference to this ground of the institution. Note, The joy of harvest ought to be improved for the furtherance of our joy in God. The earth is the Lord's and the fulness thereof, and therefore whatever we have the comfort of he must have the glory of, especially when any mercy is perfected.
(3.) It was a typical feast. It is supposed by many that our blessed Saviour was born much about the time of this feast; then he left his mansions of light above to tabernacle among us (John i. 14), and he dwelt in booths. And the worship of God under the New Testament is prophesied of under the notion of keeping the feast of tabernacles, Zech. xiv. 16. For, [1.] The gospel of Christ teaches us to dwell in tabernacles, to sit loose to this world, as those that have here no continuing city, but by faith, and hope and holy contempt of present things, to go out to Christ without the camp, Heb. xiii. 13, 14. [2.] It teaches us to rejoice before the Lord our God. Those are the circumcision, Israelites indeed, that always rejoice in Christ Jesus, Phil. iii. 3. And the more we are taken off from this world the less liable we are to the interruption of our joys.
II. The summary and conclusion of these institutions.
1. God appointed these feasts (v. 37, 38), besides the sabbaths and your free-will offerings. This teaches us, (1.) That calls to extraordinary services will not excuse us from our constant stated performances. Within the days of the feast of tabernacles there must fall at least one sabbath, which must be as strictly observed as any other. (2.) That God's institutions leave room for free-will offerings. Not that we may invent what he never instituted, but we may repeat what he has instituted, ordinarily, the oftener the better. God is well pleased with a willing people.
2. Moses declared them to the children of Israel, v. 44. He let them know what God appointed, and neither more nor less. Thus Paul delivered to the churches what he had received from the Lord. We have reason to be thankful that the feasts of the Lord, declared unto us, are not so numerous, nor the observance of them so burdensome and costly, as theirs then were, but more spiritual and significant, and surer sweeter earnests of the everlasting feast, at the last in-gathering, which we hope to be celebrating to eternity.
Carl Friedrich Keil and Franz Delitzsch
23:33
On the fifteenth of the same month the feast of Tabernacles was to be kept to the Lord for seven days: on the first day with a holy meeting and rest from all laborious work, and for seven days with sacrifices, as appointed for every day in Num 29:13-33. Moreover, on the eighth day, i.e., the 22nd of the month, the closing feast was to be observed in the same manner as on the first day (Lev 23:34-36). The name, "feast of Tabernacles" (booths), is to be explained from the fact, that the Israelites were to dwell in booths made of boughs for the seven days that this festival lasted (Lev 23:42). עצרת, which is used in Lev 23:36 and Num 29:35 for the eighth day, which terminated the feast of Tabernacles, and in Deut 16:8 for the seventh day of the feast of Mazzoth, signifies the solemn close of a feast of several days, clausula festi, from עצר to shut in, or close (Gen 16:2; Deut 11:17, etc.), not a coagendo, congregando populo ad festum, nor a cohibitione laboris, ab interdicto opere, because the word is only applied to the last day of the feasts of Mazzoth and Tabernacles, and not to the first, although this was also kept with a national assembly and suspension of work. But as these clausaulae festi were holidays with a holy convocation and suspension of work, it was very natural that the word should be transferred at a later period to feasts generally, on which the people suspended work and met for worship and edification (Joel 1:14; Is 1:13; 4Kings 10:20). The azareth, as the eighth day, did not strictly belong to the feast of Tabernacles, which was only to last seven days; and it was distinguished, moreover, from these seven days by a smaller number of offerings (Num 29:35.). The eighth day was rather the solemn close of the whole circle of yearly feasts, and therefore was appended to the close of the last of these feasts as the eighth day of the feast itself (see at Num 28 seq.). - With Lev 23:36 the enumeration of all the yearly feasts on which holy meetings were to be convened is brought to an end. This is stated in the concluding formula (Lev 23:37, Lev 23:38), which answers to the heading in Lev 23:4, in which the Sabbaths are excepted, as they simply belonged to the moadim in the more general sense of the word. In this concluding formula, therefore, there is no indication that Lev 23:2 and Lev 23:3 and Lev 23:39-43 are later additions to the original list of feasts which were to be kept with a meeting for worship. וגו להקריב (to offer, etc.) is not dependent upon "holy convocations," but upon the main idea, "feasts of Jehovah." Jehovah had appointed moadim, fixed periods in the year, for His congregation to offer sacrifices; not as if no sacrifices could be or were to be offered except at these feasts, but to remind His people, through these fixed days, of their duty to approach the Lord with sacrifices. אשּׁה is defined by the enumeration of four principal kinds of sacrifice-burnt-offerings, meat-offerings, slain (i.e., peace-) offerings, and drink-offerings. בּ יום דּבר: "every day those appointed for it," as in Ex 5:13.
John Gill
23:33 And the Lord spake unto Moses,.... Concerning the feast of tabernacles here repeated and enlarged upon:
saying; as follows.
23:3423:34: Խօսեա՛ց ընդ որդիսդ Իսրայէլի՝ եւ ասասցես. ՚Ի հնգետասաներորդի աւուր ամսեանն եւթներորդի տօն ե̃ Տաղաւարահարաց զեւթն օր Տեառն[1126]։ [1126] Ոսկան. Տաղաւարահարաց է։
34 «Խօսի՛ր Իսրայէլի որդիների հետ եւ նրանց ասա՛. “Եօթներորդ ամսի տասնհինգերորդ օրը ի պատիւ Տիրոջը եօթը օր պիտի նշէք Տաղաւարահարաց տօնը:
34 «Խօսէ՛ Իսրայէլի որդիներուն ու ըսէ. Այս եօթներորդ ամսուան տասնըհինգերորդ օրէն սկսելով՝ եօթը օր տաղաւարահարաց տօն է Տէրոջը։
Խօսեաց ընդ որդիսն Իսրայելի եւ ասասցես. Ի հնգետասաներորդի աւուր ամսեանն եւթներորդի տօն տաղաւարահարաց զեւթն օր Տեառն:

23:34: Խօսեա՛ց ընդ որդիսդ Իսրայէլի՝ եւ ասասցես. ՚Ի հնգետասաներորդի աւուր ամսեանն եւթներորդի տօն ե̃ Տաղաւարահարաց զեւթն օր Տեառն[1126]։
[1126] Ոսկան. Տաղաւարահարաց է։
34 «Խօսի՛ր Իսրայէլի որդիների հետ եւ նրանց ասա՛. “Եօթներորդ ամսի տասնհինգերորդ օրը ի պատիւ Տիրոջը եօթը օր պիտի նշէք Տաղաւարահարաց տօնը:
34 «Խօսէ՛ Իսրայէլի որդիներուն ու ըսէ. Այս եօթներորդ ամսուան տասնըհինգերորդ օրէն սկսելով՝ եօթը օր տաղաւարահարաց տօն է Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
23:3434: скажи сынам Израилевым: с пятнадцатого дня того же седьмого месяца праздник кущей, семь дней Господу;
23:34 λάλησον λαλεω talk; speak τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare τῇ ο the πεντεκαιδεκάτῃ πεντεκαιδεκατος fifteenth τοῦ ο the μηνὸς μην.1 month τοῦ ο the ἑβδόμου εβδομος seventh τούτου ουτος this; he ἑορτὴ εορτη festival; feast σκηνῶν σκηνη tent ἑπτὰ επτα seven ἡμέρας ημερα day τῷ ο the κυρίῳ κυριος lord; master
23:34 דַּבֵּ֛ר dabbˈēr דבר speak אֶל־ ʔel- אֶל to בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say בַּ ba בְּ in חֲמִשָּׁ֨ה ḥᵃmiššˌā חָמֵשׁ five עָשָׂ֜ר ʕāśˈār עָשָׂר -teen יֹ֗ום yˈôm יֹום day לַ la לְ to † הַ the חֹ֤דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the שְּׁבִיעִי֙ ššᵊvîʕˌî שְׁבִיעִי seventh הַ ha הַ the זֶּ֔ה zzˈeh זֶה this חַ֧ג ḥˈaḡ חַג festival הַ ha הַ the סֻּכֹּ֛ות ssukkˈôṯ סֻכָּה cover of foliage שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִ֖ים yāmˌîm יֹום day לַ la לְ to יהֹוָֽה׃ [yhôˈāh] יְהוָה YHWH
23:34. loquere filiis Israhel a quintodecimo die mensis huius septimi erunt feriae tabernaculorum septem diebus DominoSay to the children of Israel: From the fifteenth day of this same seventh month, shall be kept the feast of tabernacles, seven days to the Lord.
34. Speak unto the children of Israel, saying, On the fifteenth day of this seventh month is the feast of tabernacles for seven days unto the LORD.
23:34. Say to the sons of Israel: From the fifteenth day of this seventh month, there shall be the Feast of Tabernacles: seven days for the Lord.
23:34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month [shall be] the feast of tabernacles [for] seven days unto the LORD.
Speak unto the children of Israel, saying, The fifteenth day of this seventh month [shall be] the feast of tabernacles [for] seven days unto the LORD:

34: скажи сынам Израилевым: с пятнадцатого дня того же седьмого месяца праздник кущей, семь дней Господу;
23:34
λάλησον λαλεω talk; speak
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
λέγων λεγω tell; declare
τῇ ο the
πεντεκαιδεκάτῃ πεντεκαιδεκατος fifteenth
τοῦ ο the
μηνὸς μην.1 month
τοῦ ο the
ἑβδόμου εβδομος seventh
τούτου ουτος this; he
ἑορτὴ εορτη festival; feast
σκηνῶν σκηνη tent
ἑπτὰ επτα seven
ἡμέρας ημερα day
τῷ ο the
κυρίῳ κυριος lord; master
23:34
דַּבֵּ֛ר dabbˈēr דבר speak
אֶל־ ʔel- אֶל to
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
בַּ ba בְּ in
חֲמִשָּׁ֨ה ḥᵃmiššˌā חָמֵשׁ five
עָשָׂ֜ר ʕāśˈār עָשָׂר -teen
יֹ֗ום yˈôm יֹום day
לַ la לְ to
הַ the
חֹ֤דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
שְּׁבִיעִי֙ ššᵊvîʕˌî שְׁבִיעִי seventh
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
חַ֧ג ḥˈaḡ חַג festival
הַ ha הַ the
סֻּכֹּ֛ות ssukkˈôṯ סֻכָּה cover of foliage
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִ֖ים yāmˌîm יֹום day
לַ la לְ to
יהֹוָֽה׃ [yhôˈāh] יְהוָה YHWH
23:34. loquere filiis Israhel a quintodecimo die mensis huius septimi erunt feriae tabernaculorum septem diebus Domino
Say to the children of Israel: From the fifteenth day of this same seventh month, shall be kept the feast of tabernacles, seven days to the Lord.
23:34. Say to the sons of Israel: From the fifteenth day of this seventh month, there shall be the Feast of Tabernacles: seven days for the Lord.
23:34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month [shall be] the feast of tabernacles [for] seven days unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-43: Праздник кущей — 7-дневный, с 15-го по 22-е тисри. Праздник носит двоякое название, соответствующее двойственному его значению — историческому и натуральному. Одно название: chag sukkoth, праздник кущей, шалашей, палаток, евр., sukkah, в противоположность bet — дом, означает удобнопереносимое временное жилище шатер (ср. Быт XXXIII:17; Ис I:8; Ион IV:8). Евреи должны были 7: дней этот праздника жить в нарочито устроенных шалашах, чтобы последующие роды имели понятие о том, что Иегова, выведя их предков из Египта, сперва дал изведать им номадическую жизнь в шалашах, в пустыне и уже после предоставит им Ханаан для оседлого обитания. Так, по исторической стороне праздник кущей «напоминал пребывание в пустыне» (блаж. Феодор., вопр. 32). Другое название его — «праздник собирания плодов» (спад hasiph, Исх XXIII:16) указывало на время года празднования праздника кущей — время обилия у евреев всяких плодов: праздник кущей был чрезвычайно радостным и торжественным благодарением Иегове за урожай года. Для выражения этих чувств евреи должны были не только кущи устраивать из зеленеющих ветвей разных деревьев (Неем VIII:15), но и в руках носить ветви (вероятно и плоды) деревьев «красивых» (hadar; по раввинам: цитрон или лимон), пальмовых (tamarim), «широколиственных» (anaph-ez-abot, по равв.: мирт) и «речных верб» (arbe-nachal). Неопределенность указания на состав этого букета или, как назвали его позднейшие евреи, лулава, дала широкий простор для традиции иудейской в толковании буквы и смысла постановления (в Мидраше деревья, с которых брались ветви для лулава, аллегорически объясняются об Аврааме, Исааке и Иакове или о Сарре, Ревекке Рахили, Лии и под.). К особенностям праздника в позднейшее время традиция прибавила обряды: а) возлияния воды и б) иллюминацию и пляски с горящими факелами во дворе женщин. 1-й обряд (см. Мишна, Сукка IV:9–10) совершался так. Золотой сосуд емкостью в 3: лога наполнялся водой из Силоамского источника, с трубным звуком переносился в храм, и здесь, на жертвеннике всесожжений вода одновременно с вином выливалась через одну из 2-х чаш (вода — на западную сторону жертвенника, а вино на восточную). Пляска благочестивых израильтян с факелами в руках совершалась под аккомпанемент музыки левитов (Сукка V:2–4). О жертвах в праздник кущей говорит Чис ХХIX:13–38. В 8-й день совершалось отдание праздника, azereth (ст. 31: это же название усвоялось и 7-му дню праздника пасхи; Втор XVI:8): может быть, именно в этот «последний день великого праздника» (Ин VII:37) Господь Иисус Христос стоял в храме и, в виду совершавшегося (упомянутого) там возлияния воды, произнес великие слова об источниках воды живой — благодати Святого Духа (Ин VII:37–39).
Adam Clarke: Commentary on the Bible - 1831
23:34: The feast of tabernacles - In this solemnity the people left their houses, and dwelt in booths or tents made of the branches of goodly trees and thick trees, (of what kind the text does not specify), together with palm-trees and willows of the brook, Lev 23:40. And in these they dwelt seven days, in commemoration of their forty years' sojourning and dwelling in tents in the wilderness while destitute of any fixed habitations. In imitation of this feast among the people of God, the Gentiles had their feasts of tents. Plutarch speaks particularly of feasts of this kind in honor of Bacchus, and thinks from the custom of the Jews in celebrating the feast of tabernacles, that they worshipped the god Bacchus, "because he had a feast exactly of the same kind called the feast of tabernacles, Σκηνη, which they celebrated in the time of vintage, bringing tables out into the open air furnished with all kinds of fruit, and sitting under tents made of vine branches and ivy." - Plut. Symp., lib. iv., Q. 6. According to Ovid the feast of Anna Perenna was celebrated much in the same way. Some remained in the open air, others formed to themselves tents and booths made of branches of trees, over which they spread garments, and kept the festival with great rejoicings.
"Sub Jove pars durat; pauci tentoria ponunt;
Sunt, quibus e ramis frondea facta easa est.
Pars sibi pro rigidis calamos statuere columnis;
Desuper extentas imposuere togas."
Ovid, Fast., lib. ill.
Concerning this feast of tabernacles, see the note on Joh 7:37, Joh 7:38; and for the various feasts among the Jews, See the note on Exo 23:14.
Albert Barnes: Notes on the Bible - 1834
23:34: Seven days - Like the Passover, the feast of tabernacles commenced at the full moon, on the fifteenth day of the month, and lasted for seven days. The week of the feast was followed by an eighth day, forming strictly no part of it Lev 23:36, Num 29:35; Neh 8:18, which was a day of holy convocation, and appears to have been generally distinguished by the word translated "solemn assembly" Deu 16:8; Kg2 10:20; Isa 1:13; Joe 1:14; Joe 2:15. From its derivation the word in the original appears strictly to denote a closing festival, and this rendering would apply with the most perfect fitness to the day after the week of the Feast of tabernacles, as the conclusion of the series of yearly festivals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:34: The fifteenth: Exo 23:16, Exo 34:22; Num 29:12; Deu 16:13-15; Ezr 3:4; Neh 8:14; Zac 14:16-19; Joh 1:14, Joh 7:2; Heb 11:9, Heb 11:13
the feast of tabernacles: This feast was celebrated in commemoration of the Israelites' dwelling in tents in the wilderness for forty years; and was kept with greater hilarity than any of the other festivals. Hence, in the Talmud, it is often called chag, the feast, by way of excellence; and by Philo, εορτων μεγιστην, the greatest of the feasts; it was therefore more noticed by the heathen than any other. It is probable that Cecrops borrowed from it the law which he made in Athens, "that the master of every family should after harvest make a feast for his servants, and eat together with them who had taken pains with him in tilling his grounds.
John Gill
23:34 Speak unto the children of Israel, saying,.... Giving them directions about keeping a feast, in which the whole body of them had a very special and particular concern:
the fifteenth day of this seventh month; the month Tisri or September:
shall be the feast of tabernacles for seven days unto the Lord; the design of which was, partly to give thanks for the fruits of the earth, now all gathered in, Lev 23:39; but chiefly to commemorate the dwelling of the children of Israel in tents and booths, during their forty years' abode in the wilderness, Lev 23:43; whereby their posterity in later times would be led to observe the difference between them and their forefathers, who lived in tents or booths, pitched sometimes in one place, and sometimes in another, in the open fields, in wastes, and deserts; whereas they dwelt in spacious cities, fortified towns, and magnificent houses; and were possessed of various kingdoms and nations, as was the land of Canaan: the reason, the Jews say (s), why this feast was kept at this time of the year and not at the season when they went out of Egypt and first dwelt in booths, as at Succoth which had its name from thence, Ex 12:37, was this; because then the summer season began when men commonly used to build tabernacles to shelter them from the heat of the sun, wherefore, if the feast had been kept at that time, it would not have been known that it was kept at the command of God, and in remembrance of the above circumstance; but the month Tisri or September being usually a cold and rainy season in those parts, men were wont to leave their tabernacles and go into their houses; and so it was a plain case that the feast was observed not for convenience or through custom, but that it was at the command of God they went out of their houses into tabernacles at this season of the year, in commemoration of the miraculous benefit of dwelling in tents under the clouds of glory: and they also say, that for this reason it was ordered to begin on the fifteenth day, because it was on the fifteenth day of the month (though of another month) they went out of Egypt, and the clouds began to protect and accompany them; and this was enjoined them seven days, to teach them that the miraculous benefits of God are always and every day to be remembered: the Jews have a whole treatise in their Misnah, called "Succah", the "booth" or "tabernacle"; in which they give an account of the form and fabric and measure of their tabernacles, and of their dwelling and dining in them; and of the branches they carry in their hands, and of the manner of carrying and shaking them; and of the pouring out of water at this time, and of their piping and singing and other rites and ceremonies attending this feast; See Gill on Jn 7:2; besides, the uses of this feast before mentioned, it was typical of spiritual and evangelical things, and especially of the incarnation of Christ, whose human nature is the true tabernacle, in distinction from those typical ones, and in which he is expressly said to "tabernacle" among us, Jn 1:14; and it is highly probable that his incarnation or birth was at the time of this feast; at which time the temple of Solomon, a type of Christ's body, was also dedicated; and this season of the year suits better than that in which it is usually placed; and his baptism and the time of his death show it; see Lk 1:1; and as Christ, our passover, was sacrificed for us at the exact time of the passover, and the firstfruits of the Spirit were given on the very day of Pentecost, or feast of firstfruits; so it is most likely, that Christ was born, or first began to tabernacle in human nature at the feast of tabernacles, which we, in Gospel times, are to keep, by believing in the incarnate Saviour, and by attending to the Gospel ordinances he has appointed, to commemorate the benefits of his incarnation, sufferings, and death, Zech 14:16; moreover, the dwelling of the children of Israel in booths in the wilderness, and so at this feast in commemoration of it, may be an emblem of the tabernacles of the saints in their present wilderness state: this world, through which they are passing, is like a wilderness to them; their bodies are called tabernacles, which are pitched for a while; and their state and condition here is that of sojourners, pilgrims, and travellers; yea, these tents and tabernacles may be figures of the several particular churches of Christ, in the present state of things, which are set up for a while for the convenience, comfort, refreshment, and joy of the spiritual Israel of God; see Ps 46:4.
(s) Buxtorf. Synagog. Jud. c. 21. p. 447.
John Wesley
23:34 Of tabernacles - Of tents or booths or arbours. This feast was appointed to remind them of that time when they had no other dwellings in the wilderness, and to stir them up to bless God, as well for the gracious protection then afforded them, as for the more commodious habitations now given them; and to excite them to gratitude for all the fruits of the year newly ended, which were now compleatly brought in.
Robert Jamieson, A. R. Fausset and David Brown
23:34 the feast of tabernacles, for seven days unto the Lord--This festival, which was instituted in grateful commemoration of the Israelites having securely dwelt in booths or tabernacles in the wilderness, was the third of the three great annual festivals, and, like the other two, it lasted a week. It began on the fifteenth day of the month, corresponding to the end of our September and beginning of October, which was observed as a Sabbath; and it could be celebrated only at the place of the sanctuary, offerings being made on the altar every day of its continuance. The Jews were commanded during the whole period of the festival to dwell in booths, which were erected on the flat roofs of houses, in the streets or fields; and the trees made use of are by some stated to be the citron, the palm, the myrtle, and the willow, while others maintain the people were allowed to take any trees they could obtain that were distinguished for verdure and fragrance. While the solid branches were reserved for the construction of the booths, the lighter branches were carried by men, who marched in triumphal procession, singing psalms and crying "Hosanna!" which signifies, "Save, we beseech thee!" (Ps 118:15, Ps 118:25-26). It was a season of great rejoicing. But the ceremony of drawing water from the pool, which was done on the last day, seems to have been the introduction of a later period (Jn 7:37). That last day was the eighth, and, on account of the scene at Siloam, was called "the great day of the feast." The feast of ingathering, when the vintage was over, was celebrated also on that day [Ex 23:16; Ex 34:22], and, as the conclusion of one of the great festivals, it was kept as a sabbath.
23:3523:35: Եւ օրն առաջին կոչեցեալ սո՛ւրբ. զամենայն գործ սպասաւորութեան մի՛ գործիցէք։
35 Առաջին օրը թող սուրբ համարուի, այդ օրը ոչ մի առտնին գործ չանէք:
35 Առաջին օրը սուրբ ժողովի օր պէտք է ըլլայ, բնաւ ծառայութեան գործ պէտք չէ գործէք։
Եւ օրն առաջին [380]կոչեցեալ սուրբ. զամենայն գործ սպասաւորութեան մի՛ գործիցէք:

23:35: Եւ օրն առաջին կոչեցեալ սո՛ւրբ. զամենայն գործ սպասաւորութեան մի՛ գործիցէք։
35 Առաջին օրը թող սուրբ համարուի, այդ օրը ոչ մի առտնին գործ չանէք:
35 Առաջին օրը սուրբ ժողովի օր պէտք է ըլլայ, բնաւ ծառայութեան գործ պէտք չէ գործէք։
zohrab-1805▾ eastern-1994▾ western am▾
23:3535: в первый день священное собрание, никакой работы не работайте;
23:35 καὶ και and; even ἡ ο the ἡμέρα ημερα day ἡ ο the πρώτη πρωτος first; foremost κλητὴ κλητος invited ἁγία αγιος holy πᾶν πας all; every ἔργον εργον work λατρευτὸν λατρευτος not ποιήσετε ποιεω do; make
23:35 בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הָ hā הַ the רִאשֹׁ֖ון rišˌôn רִאשֹׁון first מִקְרָא־ miqrā- מִקְרָא convocation קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness כָּל־ kol- כֹּל whole מְלֶ֥אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work לֹ֥א lˌō לֹא not תַעֲשֽׂוּ׃ ṯaʕᵃśˈû עשׂה make
23:35. dies primus vocabitur celeberrimus atque sanctissimus omne opus servile non facietisThe first day shall be called most solemn and most holy: you shall do no servile work therein. And seven days you shall offer holocausts to the Lord.
35. On the first day shall be an holy convocation: ye shall do no servile work.
23:35. The first day shall be called most honored and most holy; you shall do no servile work in it.
23:35. On the first day [shall be] an holy convocation: ye shall do no servile work [therein].
On the first day [shall be] an holy convocation: ye shall do no servile work:

35: в первый день священное собрание, никакой работы не работайте;
23:35
καὶ και and; even
ο the
ἡμέρα ημερα day
ο the
πρώτη πρωτος first; foremost
κλητὴ κλητος invited
ἁγία αγιος holy
πᾶν πας all; every
ἔργον εργον work
λατρευτὸν λατρευτος not
ποιήσετε ποιεω do; make
23:35
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הָ הַ the
רִאשֹׁ֖ון rišˌôn רִאשֹׁון first
מִקְרָא־ miqrā- מִקְרָא convocation
קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness
כָּל־ kol- כֹּל whole
מְלֶ֥אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work
עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work
לֹ֥א lˌō לֹא not
תַעֲשֽׂוּ׃ ṯaʕᵃśˈû עשׂה make
23:35. dies primus vocabitur celeberrimus atque sanctissimus omne opus servile non facietis
The first day shall be called most solemn and most holy: you shall do no servile work therein. And seven days you shall offer holocausts to the Lord.
23:35. The first day shall be called most honored and most holy; you shall do no servile work in it.
23:35. On the first day [shall be] an holy convocation: ye shall do no servile work [therein].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:35: Lev 23:7, Lev 23:8, Lev 23:24, Lev 23:25
John Gill
23:35 On the first day shall be an holy convocation,.... When they should be called together to holy exercises, to prayer, praising, and reading the law; and at this present time they observe this day, by rising early in the morning and going to the synagogue, where they sing and pray much; and everyone takes a bundle of branches of palm tree, olive, &c. in the right hand, and a pome citron in the left, and says, blessed be thou, O Lord our God, the Lord of the world, who has sanctified us by thy precepts, and hath commanded us to carry the palm tree bundle; then they shake it, and give a great shout, according to Ps 96:12; all which they frequently repeat on this day, as well as bring out the book of the law, attended with various ceremonies, and read some passages in it (t):
ye shall do no servile work therein; as on the first and seventh days of unleavened bread, the day of Pentecost, and of the blowing of trumpets; but what was necessary for preparing and dressing food might be done.
(t) Buxtorf. ut supra. (Synagog. Jud. c. 21. p. 447.)
23:3623:36: Զեւթն օր մատուցանիջիք ողջակէզս Տեառն. եւ օրն եւթներորդ կոչեցեալ, սո՛ւրբ եղիցի ձեզ, եւ մատուցանիցէք ողջակէզ Տեառն. քանզի ե՛լք են. զամենայն գործ սպասաւորութեան մի՛ գործիցէք։
36 Այդ եօթը օրերին ողջակէզներ պիտի մատուցէք Տիրոջը, իսկ եօթներորդ[54] օրը ձեզ համար անուանի եւ սուրբ օր թող լինի: Ողջակէզ կը մատուցէք Տիրոջը, որովհետեւ դա տօնի վերջին օրն է: Այդ օրը ոչ մի առտնին գործ չանէ՛ք:[54] 54. Եբրայերէնում՝ ութերորդ օրը:
36 Եօթը օր պատարագ պէտք է մատուցանէք Տէրոջը եւ ութերորդ օրը սուրբ ժողով ընէք եւ պատարագ մատուցանէք Տէրոջը։ Տօնախմբութեան օր է այն, երբ բնաւ ծառայութեան գործ պէտք չէ գործէք։
Զեւթն օր մատուցանիջիք [381]ողջակէզս Տեառն, եւ օրն եւթներորդ կոչեցեալ,`` սուրբ եղիցի ձեզ, եւ մատուցանիցէք ողջակէզ Տեառն. [382]քանզի ելք են``. զամենայն գործ սպասաւորութեան մի՛ գործիցէք:

23:36: Զեւթն օր մատուցանիջիք ողջակէզս Տեառն. եւ օրն եւթներորդ կոչեցեալ, սո՛ւրբ եղիցի ձեզ, եւ մատուցանիցէք ողջակէզ Տեառն. քանզի ե՛լք են. զամենայն գործ սպասաւորութեան մի՛ գործիցէք։
36 Այդ եօթը օրերին ողջակէզներ պիտի մատուցէք Տիրոջը, իսկ եօթներորդ[54] օրը ձեզ համար անուանի եւ սուրբ օր թող լինի: Ողջակէզ կը մատուցէք Տիրոջը, որովհետեւ դա տօնի վերջին օրն է: Այդ օրը ոչ մի առտնին գործ չանէ՛ք:
[54] 54. Եբրայերէնում՝ ութերորդ օրը:
36 Եօթը օր պատարագ պէտք է մատուցանէք Տէրոջը եւ ութերորդ օրը սուրբ ժողով ընէք եւ պատարագ մատուցանէք Տէրոջը։ Տօնախմբութեան օր է այն, երբ բնաւ ծառայութեան գործ պէտք չէ գործէք։
zohrab-1805▾ eastern-1994▾ western am▾
23:3636: в [течение] семи дней приносите жертву Господу; в восьмой день священное собрание да будет у вас, и приносите жертву Господу: это отдание праздника, никакой работы не работайте.
23:36 ἑπτὰ επτα seven ἡμέρας ημερα day προσάξετε προσαγω lead toward; head toward ὁλοκαυτώματα ολοκαυτωμα whole offering τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ἡ ο the ἡμέρα ημερα day ἡ ο the ὀγδόη ογδοος eighth κλητὴ κλητος invited ἁγία αγιος holy ἔσται ειμι be ὑμῖν υμιν you καὶ και and; even προσάξετε προσαγω lead toward; head toward ὁλοκαυτώματα ολοκαυτωμα whole offering τῷ ο the κυρίῳ κυριος lord; master ἐξόδιόν εξοδιος be πᾶν πας all; every ἔργον εργον work λατρευτὸν λατρευτος not ποιήσετε ποιεω do; make
23:36 שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֔ים yāmˈîm יֹום day תַּקְרִ֥יבוּ taqrˌîvû קרב approach אִשֶּׁ֖ה ʔiššˌeh אִשֶּׁה fire offering לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁמִינִ֡י ššᵊmînˈî שְׁמִינִי eighth מִקְרָא־ miqrā- מִקְרָא convocation קֹדֶשׁ֩ qōḏˌeš קֹדֶשׁ holiness יִהְיֶ֨ה yihyˌeh היה be לָכֶ֜ם lāḵˈem לְ to וְ wᵊ וְ and הִקְרַבְתֶּ֨ם hiqravtˌem קרב approach אִשֶּׁ֤ה ʔiššˈeh אִשֶּׁה fire offering לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH עֲצֶ֣רֶת ʕᵃṣˈereṯ עֲצֶרֶת assembly הִ֔וא hˈiw הִיא she כָּל־ kol- כֹּל whole מְלֶ֥אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work לֹ֥א lˌō לֹא not תַעֲשֽׂוּ׃ ṯaʕᵃśˈû עשׂה make
23:36. et septem diebus offeretis holocausta Domino dies quoque octavus erit celeberrimus atque sanctissimus et offeretis holocaustum Domino est enim coetus atque collectae omne opus servile non facietis in eoThe eighth day also shall be most solemn and most holy: and you shall offer holocausts to the Lord. For it is the day of assembly and congregation. You shall do no servile work therein.
36. Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; ye shall do no servile work.
23:36. And for seven days you shall offer holocausts to the Lord. Likewise, the eighth day shall be most honored and most holy, and you shall offer holocausts to the Lord. For it is the day of assembly and gathering. You shall do no servile work in it.
23:36. Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it [is] a solemn assembly; [and] ye shall do no servile work [therein].
Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it [is] a solemn assembly; [and] ye shall do no servile work:

36: в [течение] семи дней приносите жертву Господу; в восьмой день священное собрание да будет у вас, и приносите жертву Господу: это отдание праздника, никакой работы не работайте.
23:36
ἑπτὰ επτα seven
ἡμέρας ημερα day
προσάξετε προσαγω lead toward; head toward
ὁλοκαυτώματα ολοκαυτωμα whole offering
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
ο the
ἡμέρα ημερα day
ο the
ὀγδόη ογδοος eighth
κλητὴ κλητος invited
ἁγία αγιος holy
ἔσται ειμι be
ὑμῖν υμιν you
καὶ και and; even
προσάξετε προσαγω lead toward; head toward
ὁλοκαυτώματα ολοκαυτωμα whole offering
τῷ ο the
κυρίῳ κυριος lord; master
ἐξόδιόν εξοδιος be
πᾶν πας all; every
ἔργον εργον work
λατρευτὸν λατρευτος not
ποιήσετε ποιεω do; make
23:36
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
יָמִ֔ים yāmˈîm יֹום day
תַּקְרִ֥יבוּ taqrˌîvû קרב approach
אִשֶּׁ֖ה ʔiššˌeh אִשֶּׁה fire offering
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁמִינִ֡י ššᵊmînˈî שְׁמִינִי eighth
מִקְרָא־ miqrā- מִקְרָא convocation
קֹדֶשׁ֩ qōḏˌeš קֹדֶשׁ holiness
יִהְיֶ֨ה yihyˌeh היה be
לָכֶ֜ם lāḵˈem לְ to
וְ wᵊ וְ and
הִקְרַבְתֶּ֨ם hiqravtˌem קרב approach
אִשֶּׁ֤ה ʔiššˈeh אִשֶּׁה fire offering
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
עֲצֶ֣רֶת ʕᵃṣˈereṯ עֲצֶרֶת assembly
הִ֔וא hˈiw הִיא she
כָּל־ kol- כֹּל whole
מְלֶ֥אכֶת mᵊlˌeḵeṯ מְלֶאכֶת work
עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work
לֹ֥א lˌō לֹא not
תַעֲשֽׂוּ׃ ṯaʕᵃśˈû עשׂה make
23:36. et septem diebus offeretis holocausta Domino dies quoque octavus erit celeberrimus atque sanctissimus et offeretis holocaustum Domino est enim coetus atque collectae omne opus servile non facietis in eo
The eighth day also shall be most solemn and most holy: and you shall offer holocausts to the Lord. For it is the day of assembly and congregation. You shall do no servile work therein.
23:36. And for seven days you shall offer holocausts to the Lord. Likewise, the eighth day shall be most honored and most holy, and you shall offer holocausts to the Lord. For it is the day of assembly and gathering. You shall do no servile work in it.
23:36. Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it [is] a solemn assembly; [and] ye shall do no servile work [therein].
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
23:36: An offering made by fire - See Lev 23:8. The succession of sacrifices prescribed in Num. 29:12-38, which forms such a marked feature in the Feast of Tabernacles, tends to show the distinctness of the "solemn assembly" from the festal week.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:36: Seven: Num. 29:12-38
the eighth: Ch2 7:8-11; Neh 8:18; Joh 7:37
solemn: Heb. day of restraint, Deu 16:8; Joe 1:14, Joe 2:15 *marg.
Geneva 1599
23:36 Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it [is] a (p) solemn assembly; [and] ye shall do no servile work [therein].
(p) Or, a day in which the people refrain from all work.
John Gill
23:36 Seven days ye shall offer an offering made, by fire unto the Lord,.... A burnt offering; what this was, and how many were offered on each day, see at large in Num 29:13,
on the eighth day shall be an holy convocation unto you; as on the first day; See Gill on Lev 23:35,
and ye shall offer an offering made by fire unto the Lord; which was different from that on all the other days, being one bullock only, &c. Num 29:35,
Tit is a solemn assembly; of all the people, when they were gathered together before the Lord. Some render the word used a "restraint" or "detention", and interpret it of restraining or detaining them from servile work, as in the next clause; so Aben Ezra and Gersom; but this sense seems to make that clause unnecessary and is never used elsewhere where that is:
ye shall do no servile work therein; as on the first day; See Gill on Lev 23:35.
John Wesley
23:36 Ye shall offer - A several - offering each day. The eighth day - Which though it was not one of the days of this feast strictly taken. Yet in a larger sense it belonged to this feast, and is called the great day of the feast, Jn 7:37. And so indeed it was, as for other reasons, so because, by their removal from the tabernacles into fixed habitations, it represented that happy time wherein their 40 years tedious march in the wilderness was ended with their settlement in the land of Canaan, which it was most fit they should acknowledge with such a solemn day of thanksgiving as this was.
23:3723:37: Ա՛յս են տօնք Տեառն՝ զորս կոչիցէք կոչեցեալ սո՛ւրբս, առ ՚ի մատուցանելոյ ընծայս Տեառն, զողջակէզս եւ զզոհս իւրեանց, եւ նուէ՛րս օրըստօրէ
37 Սրանք են Տիրոջ պատուին կատարուող տօները, որ դուք պիտի նշէք եւ դրանք սուրբ պիտի համարէք, որպէսզի ամէն օր Տիրոջը ընծայ մատուցէք ձեր ողջակէզները, անարիւն զոհաբերութիւններն ու գինին:
37 Տէրոջը պատարագ, այսինքն ողջակէզ ու հացի ընծայ, զոհ եւ թափելու նուէրներ՝ ամէն օրուան պէտք եղածը մատուցանելու համար ձեր սուրբ ժողովներ կոչուած Տէրոջը տօները ասոնք են՝
Այս են տօնք Տեառն` զորս կոչիցէք [383]կոչեցեալ սուրբս, առ ի մատուցանելոյ [384]ընծայ Տեառն, զողջակէզս եւ զզոհս իւրեանց``, եւ նուէրս օր ըստ օրէ:

23:37: Ա՛յս են տօնք Տեառն՝ զորս կոչիցէք կոչեցեալ սո՛ւրբս, առ ՚ի մատուցանելոյ ընծայս Տեառն, զողջակէզս եւ զզոհս իւրեանց, եւ նուէ՛րս օրըստօրէ
37 Սրանք են Տիրոջ պատուին կատարուող տօները, որ դուք պիտի նշէք եւ դրանք սուրբ պիտի համարէք, որպէսզի ամէն օր Տիրոջը ընծայ մատուցէք ձեր ողջակէզները, անարիւն զոհաբերութիւններն ու գինին:
37 Տէրոջը պատարագ, այսինքն ողջակէզ ու հացի ընծայ, զոհ եւ թափելու նուէրներ՝ ամէն օրուան պէտք եղածը մատուցանելու համար ձեր սուրբ ժողովներ կոչուած Տէրոջը տօները ասոնք են՝
zohrab-1805▾ eastern-1994▾ western am▾
23:3737: Вот праздники Господни, в которые должно созывать священные собрания, чтобы приносить в жертву Господу всесожжение, хлебное приношение, заколаемые жертвы и возлияния, каждое в свой день,
23:37 αὗται ουτος this; he αἱ ο the ἑορταὶ εορτη festival; feast κυρίῳ κυριος lord; master ἃς ος who; what καλέσετε καλεω call; invite κλητὰς κλητος invited ἁγίας αγιος holy ὥστε ωστε as such; that προσενέγκαι προσφερω offer; bring to καρπώματα καρπωμα the κυρίῳ κυριος lord; master ὁλοκαυτώματα ολοκαυτωμα whole offering καὶ και and; even θυσίας θυσια immolation; sacrifice αὐτῶν αυτος he; him καὶ και and; even σπονδὰς σπονδη he; him τὸ ο the καθ᾿ κατα down; by ἡμέραν ημερα day εἰς εις into; for ἡμέραν ημερα day
23:37 אֵ֚לֶּה ˈʔēlleh אֵלֶּה these מֹועֲדֵ֣י môʕᵃḏˈê מֹועֵד appointment יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תִּקְרְא֥וּ tiqrᵊʔˌû קרא call אֹתָ֖ם ʔōṯˌām אֵת [object marker] מִקְרָאֵ֣י miqrāʔˈê מִקְרָא convocation קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness לְ lᵊ לְ to הַקְרִ֨יב haqrˌîv קרב approach אִשֶּׁ֜ה ʔiššˈeh אִשֶּׁה fire offering לַ la לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH עֹלָ֧ה ʕōlˈā עֹלָה burnt-offering וּ û וְ and מִנְחָ֛ה minḥˈā מִנְחָה present זֶ֥בַח zˌevaḥ זֶבַח sacrifice וּ û וְ and נְסָכִ֖ים nᵊsāḵˌîm נֵסֶךְ libation דְּבַר־ dᵊvar- דָּבָר word יֹ֥ום yˌôm יֹום day בְּ bᵊ בְּ in יֹומֹֽו׃ yômˈô יֹום day
23:37. hae sunt feriae Domini quas vocabitis celeberrimas et sanctissimas offeretisque in eis oblationes Domino holocausta et libamenta iuxta ritum uniuscuiusque dieiThese are the feasts of the Lord which you shall call most solemn and most holy, and shall offer on them oblations to the Lord: holocausts and libations according to the rite of every day.
37. These are the set feasts of the LORD, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the LORD, a burnt offering, and a meal offering, a sacrifice, and drink offerings, each on its own day:
23:37. These are the feasts of the Lord, which you shall call most honored and most holy, and in them you shall offer oblations to the Lord: holocausts and libations according to the rite of each particular day,
23:37. These [are] the feasts of the LORD, which ye shall proclaim [to be] holy convocations, to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day:
These [are] the feasts of the LORD, which ye shall proclaim [to be] holy convocations, to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day:

37: Вот праздники Господни, в которые должно созывать священные собрания, чтобы приносить в жертву Господу всесожжение, хлебное приношение, заколаемые жертвы и возлияния, каждое в свой день,
23:37
αὗται ουτος this; he
αἱ ο the
ἑορταὶ εορτη festival; feast
κυρίῳ κυριος lord; master
ἃς ος who; what
καλέσετε καλεω call; invite
κλητὰς κλητος invited
ἁγίας αγιος holy
ὥστε ωστε as such; that
προσενέγκαι προσφερω offer; bring to
καρπώματα καρπωμα the
κυρίῳ κυριος lord; master
ὁλοκαυτώματα ολοκαυτωμα whole offering
καὶ και and; even
θυσίας θυσια immolation; sacrifice
αὐτῶν αυτος he; him
καὶ και and; even
σπονδὰς σπονδη he; him
τὸ ο the
καθ᾿ κατα down; by
ἡμέραν ημερα day
εἰς εις into; for
ἡμέραν ημερα day
23:37
אֵ֚לֶּה ˈʔēlleh אֵלֶּה these
מֹועֲדֵ֣י môʕᵃḏˈê מֹועֵד appointment
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תִּקְרְא֥וּ tiqrᵊʔˌû קרא call
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
מִקְרָאֵ֣י miqrāʔˈê מִקְרָא convocation
קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness
לְ lᵊ לְ to
הַקְרִ֨יב haqrˌîv קרב approach
אִשֶּׁ֜ה ʔiššˈeh אִשֶּׁה fire offering
לַ la לְ to
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
עֹלָ֧ה ʕōlˈā עֹלָה burnt-offering
וּ û וְ and
מִנְחָ֛ה minḥˈā מִנְחָה present
זֶ֥בַח zˌevaḥ זֶבַח sacrifice
וּ û וְ and
נְסָכִ֖ים nᵊsāḵˌîm נֵסֶךְ libation
דְּבַר־ dᵊvar- דָּבָר word
יֹ֥ום yˌôm יֹום day
בְּ bᵊ בְּ in
יֹומֹֽו׃ yômˈô יֹום day
23:37. hae sunt feriae Domini quas vocabitis celeberrimas et sanctissimas offeretisque in eis oblationes Domino holocausta et libamenta iuxta ritum uniuscuiusque diei
These are the feasts of the Lord which you shall call most solemn and most holy, and shall offer on them oblations to the Lord: holocausts and libations according to the rite of every day.
23:37. These are the feasts of the Lord, which you shall call most honored and most holy, and in them you shall offer oblations to the Lord: holocausts and libations according to the rite of each particular day,
23:37. These [are] the feasts of the LORD, which ye shall proclaim [to be] holy convocations, to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day:
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
23:37: The meaning appears to be; "these are the yearly appointed times on which ye shall hold holy convocations and offer to Yahweh sacrifices, in addition to the Sabbath offerings Num 28:9-10 and to all your voluntary offerings." Compare Num 29:39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:37: the feasts: Lev 23:2, Lev 23:4; Deu 16:16, Deu 16:17
every thing: Ecc 3:1
Geneva 1599
23:37 These [are] the feasts of the LORD, which ye shall proclaim [to be] holy convocations, to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a (q) sacrifice, and drink offerings, every thing upon his day:
(q) Or, peace offering.
John Gill
23:37 These are the feasts of the Lord,.... Besides the sabbath, as Gersom observes; even the passover, the seven days of unleavened bread the day of Pentecost, the day of blowing the trumpets, the day of atonement, and the seven days of the feast of tabernacles:
which ye shall proclaim to be holy convocations: as they had been directed, Lev 23:2,
to offer an offering made by fire unto the Lord; which is explained by
a burnt offering, and a meat offering, which went along with it:
a sacrifice, which the Targums of Onkelos and Jonathan call the sacrifice of holy things; according to Gersom it was the sacrifice of the peace offerings; but rather it seems to be the sacrifice of the sin offering, which was ordered along with the rest in all those feasts:
and drink offerings; which also accompanied the meat offerings:
everything upon his day; there being different sacrifices on one day than on another, everyone was to be offered peculiar to the day as was ordered; of which see Num 28:29.
John Wesley
23:37 A sacrifice - A sin - offering, called by the general name, a sacrifice, because it was designed for that which was the principal end of all sacrifices, the expiation of sin.
23:3823:38: առանց շաբաթուց Տեառն. եւ առանց ընծայիցն ձերոց, եւ առանց ամենայն ուխտիցն ձերոց, եւ առանց կամայականաց ձերոց՝ զոր տայցէք Տեառն։
38 Սրանք պիտի մատուցուեն բացի այն ընծաներից, որոնք ընծայաբերւում են Տիրոջը շաբաթ օրերը, բացի ձեր ուխտի ընծաներից եւ ձեր միւս կամաւոր զոհաբերութիւններից, որոնք մատուցւում են Տիրոջը:
38 Տէրոջը շաբաթներէն զատ եւ ձեր ընծաներէն զատ ու ձեր բոլոր ուխտերէն զատ եւ Տէրոջը տալու ձեր կամաւոր ընծաներէն զատ,
առանց շաբաթուց Տեառն, եւ առանց ընծայիցն ձերոց, եւ առանց ամենայն ուխտիցն ձերոց, եւ առանց կամայականացն ձերոց զոր տայցէք Տեառն:

23:38: առանց շաբաթուց Տեառն. եւ առանց ընծայիցն ձերոց, եւ առանց ամենայն ուխտիցն ձերոց, եւ առանց կամայականաց ձերոց՝ զոր տայցէք Տեառն։
38 Սրանք պիտի մատուցուեն բացի այն ընծաներից, որոնք ընծայաբերւում են Տիրոջը շաբաթ օրերը, բացի ձեր ուխտի ընծաներից եւ ձեր միւս կամաւոր զոհաբերութիւններից, որոնք մատուցւում են Տիրոջը:
38 Տէրոջը շաբաթներէն զատ եւ ձեր ընծաներէն զատ ու ձեր բոլոր ուխտերէն զատ եւ Տէրոջը տալու ձեր կամաւոր ընծաներէն զատ,
zohrab-1805▾ eastern-1994▾ western am▾
23:3838: кроме суббот Господних и кроме даров ваших, и кроме всех обетов ваших и кроме всего [приносимого] по усердию вашему, что вы даете Господу.
23:38 πλὴν πλην besides; only τῶν ο the σαββάτων σαββατον Sabbath; week κυρίου κυριος lord; master καὶ και and; even πλὴν πλην besides; only τῶν ο the δομάτων δομα gift ὑμῶν υμων your καὶ και and; even πλὴν πλην besides; only πασῶν πας all; every τῶν ο the εὐχῶν ευχη wish; vow ὑμῶν υμων your καὶ και and; even πλὴν πλην besides; only τῶν ο the ἑκουσίων εκουσιος voluntary ὑμῶν υμων your ἃ ος who; what ἂν αν perhaps; ever δῶτε διδωμι give; deposit τῷ ο the κυρίῳ κυριος lord; master
23:38 מִ mi מִן from לְּ llᵊ לְ to בַ֖ד vˌaḏ בַּד linen, part, stave שַׁבְּתֹ֣ת šabbᵊṯˈōṯ שַׁבָּת sabbath יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מִ mi מִן from לְּ llᵊ לְ to בַ֣ד vˈaḏ בַּד linen, part, stave מַתְּנֹֽותֵיכֶ֗ם mattᵊnˈôṯêḵˈem מַתָּנָה present וּ û וְ and מִ mi מִן from לְּ llᵊ לְ to בַ֤ד vˈaḏ בַּד linen, part, stave כָּל־ kol- כֹּל whole נִדְרֵיכֶם֙ niḏrêḵˌem נֶדֶר vow וּ û וְ and מִ mi מִן from לְּ llᵊ לְ to בַד֙ vˌaḏ בַּד linen, part, stave כָּל־ kol- כֹּל whole נִדְבֹ֣ותֵיכֶ֔ם niḏᵊvˈôṯêḵˈem נְדָבָה free will אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תִּתְּנ֖וּ tittᵊnˌû נתן give לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
23:38. exceptis sabbatis Domini donisque vestris et quae offertis ex voto vel quae sponte tribuitis DominoBesides the sabbaths of the Lord, and your gifts, and those things that you offer by vow, or which you shall give to the Lord voluntarily.
38. beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the LORD.
23:38. aside from the Sabbaths of the Lord, and your donations, and that which you offer by a vow, or which you give to the Lord spontaneously.
23:38. Beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the LORD.
Beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the LORD:

38: кроме суббот Господних и кроме даров ваших, и кроме всех обетов ваших и кроме всего [приносимого] по усердию вашему, что вы даете Господу.
23:38
πλὴν πλην besides; only
τῶν ο the
σαββάτων σαββατον Sabbath; week
κυρίου κυριος lord; master
καὶ και and; even
πλὴν πλην besides; only
τῶν ο the
δομάτων δομα gift
ὑμῶν υμων your
καὶ και and; even
πλὴν πλην besides; only
πασῶν πας all; every
τῶν ο the
εὐχῶν ευχη wish; vow
ὑμῶν υμων your
καὶ και and; even
πλὴν πλην besides; only
τῶν ο the
ἑκουσίων εκουσιος voluntary
ὑμῶν υμων your
ος who; what
ἂν αν perhaps; ever
δῶτε διδωμι give; deposit
τῷ ο the
κυρίῳ κυριος lord; master
23:38
מִ mi מִן from
לְּ llᵊ לְ to
בַ֖ד vˌaḏ בַּד linen, part, stave
שַׁבְּתֹ֣ת šabbᵊṯˈōṯ שַׁבָּת sabbath
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
מִ mi מִן from
לְּ llᵊ לְ to
בַ֣ד vˈaḏ בַּד linen, part, stave
מַתְּנֹֽותֵיכֶ֗ם mattᵊnˈôṯêḵˈem מַתָּנָה present
וּ û וְ and
מִ mi מִן from
לְּ llᵊ לְ to
בַ֤ד vˈaḏ בַּד linen, part, stave
כָּל־ kol- כֹּל whole
נִדְרֵיכֶם֙ niḏrêḵˌem נֶדֶר vow
וּ û וְ and
מִ mi מִן from
לְּ llᵊ לְ to
בַד֙ vˌaḏ בַּד linen, part, stave
כָּל־ kol- כֹּל whole
נִדְבֹ֣ותֵיכֶ֔ם niḏᵊvˈôṯêḵˈem נְדָבָה free will
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תִּתְּנ֖וּ tittᵊnˌû נתן give
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
23:38. exceptis sabbatis Domini donisque vestris et quae offertis ex voto vel quae sponte tribuitis Domino
Besides the sabbaths of the Lord, and your gifts, and those things that you offer by vow, or which you shall give to the Lord voluntarily.
23:38. aside from the Sabbaths of the Lord, and your donations, and that which you offer by a vow, or which you give to the Lord spontaneously.
23:38. Beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:38: the sabbaths: Lev 23:3, Lev 19:3; Gen 2:2, Gen 2:3; Exo 20:8-11
and beside: Num 29:39; Deu 12:6; Ch1 29:3-8; Ch2 35:7, Ch2 35:8; Ezr 2:68, Ezr 2:69
Carl Friedrich Keil and Franz Delitzsch
23:38
"Beside the Sabbaths:" i.e., the Sabbath sacrifices (see Num 28:9-10), and the gifts and offerings, which formed no integral part of the keeping of the feasts and Sabbaths, but might be offered on those days. מתּנות, gifts, include all the dedicatory offerings, which were presented to the Lord without being intended to be burned upon the altar; such, for example, as the dedicatory gifts of the tribe-princes (Num 7), the firstlings and tithes, and other so-called heave-offerings (Num 18:11, Num 18:29). By the "vows" and נדבות, "freewill-offerings," we are to understand not only the votive and freewill slain or peace-offerings, but burnt-offerings also, and meat-offerings, which were offered in consequence of a vow, or from spontaneous impulse (see Judg 11:31, where Jephthah vows a burnt-offering). - In Lev 23:39. there follows a fuller description of the observance of the last feast of the year, for which the title, "feast of Tabernacles" (Lev 23:34), had prepared the way, as the feast had already been mentioned briefly in Ex 23:16 and Ex 34:22 as "feast of Ingathering," though hitherto no rule had been laid down concerning the peculiar manner in which it was to be observed. In connection with this epithet in Exodus, it is described again in Lev 23:39, as in Lev 23:35, Lev 23:36, as a seven days' feast, with sabbatical rest on the first and eighth day; and in Lev 23:40. the following rule is given for its observance: "Take to you fruit of ornamental trees, palm-branches, and boughs of trees with thick foliage, and willows of the brook, and rejoice before the Lord your God seven days, every native in Israel." If we observe that there are only three kinds of boughs that are connected together by the copula (vav) in Lev 23:40, and that it is wanting before תם כּפּת, there can hardly be any doubt that הדר עץ פּרי is the generic term, and that the three names which follow specify the particular kinds of boughs. By "the fruits," therefore, we understand the shoots and branches of the trees, as well as the blossom and fruit that grew out of them. הדר עץ, "trees of ornament:" we are not to understand by these only such trees as the orange and citron, which were placed in gardens for ornament rather than use, as the Chald. and Syr. indicate, although these trees grow in the gardens of Palestine (Rob., Pal. i. 327, iii. 420). The expression is a more general one, and includes myrtles, which were great favourites with the ancients, on account of their beauty and the fragrant odour which they diffused, olive-trees, palms, and other trees, which were used as booths in Ezra's time (Neh 8:15). In the words, "Take fruit of ornamental trees," it is not expressly stated, it is true, that this fruit was to be used, like the palm-branches, for constructing booths; but this is certainly implied in the context: "Take...and rejoice...and keep a feast...in the booths shall he dwell." בּסּכּת with the article is equivalent to "in the booths which ye have constructed from the branches mentioned" (cf. Ges. 109, 3). It was in this sense that the law was understood and carried out in the time of Ezra (Neh 8:15.).
(Note: Even in the time of the Maccabees, on the other hand (cf. 2 Macc. 10:6, 7), the feast of the Purification of the Temple was celebrated by the Jews after the manner of the Tabernacles (κατὰ σκηνωμάτων τρόπον); so that they offered songs of praise, holding (ἔχοντες, carrying?) leafy poles (θύρσους, not branches of ivy, cf. Grimm. ad l.c.) and beautiful branches, also palms; in the time of Christ it was the custom to have sticks or poles (staves) of palm-trees and citron-trees (θύρσους ἐκ φοινίκων καὶ κιτρέων: Josephus, Ant. xiii. 13, 5), or to carry in the hand a branch of myrtle and willow bound round with wool, with palms at the top and an apple of the περσέα (peach or pomegranate?) upon it (εἰρεσιώνην μυρσίνης καὶ ἰτέας σὺν κράδῃ φοίνικος πεποιημένην τοῦ μήλου τοῦ τῆς Περσέας προσόντος). This custom, which was still further developed in the Talmud, where a bunch made of palm, myrtle, and willow boughs is ordered to be carried in the right hand, and a citron or orange in the left, has no foundation in the law: it sprang rather out of an imitation of the Greek harvest-feast of the Pyanepsia and Bacchus festivals, from which the words θύρσοι and εἰρεσιώνη were borrowed by Josephus, and had been tacked on by the scribes to the text of the Bible (v. 40) in the best way they could. See Bδhr, Symbol. ii. p. 625, and the innumerable trivial laws in Mishna Succa and Succa Codex talm. babyl. sive de tabernaculorum festo ed. Dachs. Utr. 1726, 4.)
The leading character of the feast of Tabernacles, which is indicated at the outset by the emphatic אך (Lev 23:39, see at Lev 23:27), was to consist in "joy before the Lord." As a "feast," i.e., a feast of joy (חג, from חגג = חוּג, denoting the circular motion of the dance, 1Kings 30:16), it was to be kept for seven days; so that Israel "should be only rejoicing," and give itself up entirely to joy (Deut 16:15). Now, although the motive assigned in Deut. is this: "for God will bless thee (Israel) in all thine increase, and in all the work of thine hands;" and although the feast, as a "feast of ingathering," was a feast of thanksgiving for the gathering in of the produce of the land, "the produce of the floor and wine-press;" and the blessing they had received in the harvested fruits, the oil and wine, which contributed even more to the enjoyment of life than the bread that was needed for daily food, furnished in a very high degree the occasion and stimulus to the utterance of grateful joy: the origin and true signification of the feast of Tabernacles are not to be sought for in this natural allusion to the blessing of the harvest, but the dwelling in booths was the principal point in the feast; and this was instituted as a law for all future time (Lev 23:41), that succeeding generations might know that Jehovah had caused the children of Israel to dwell in booths when He led them out of Egypt (Lev 23:43). סכּה, a booth or hut, is not to be confounded with אחל a tent, but comes from סכך texuit, and signifies casa, umbraculum ex frondibus ramisque consertum (Ges. thes. s. v.), serving as a defence both against the heat of the sun, and also against wind and rain (Ps 31:21; Is 4:6; Jon 4:5). Their dwelling in booths was by no means intended, as Bhr supposes, to bring before the minds of the people the unsettled wandering life of the desert, and remind them of the trouble endured there, for the recollection of privation and want can never be an occasion of joy; but it was to place vividly before the eyes of the future generations of Israel a memorial of the grace, care, and protection which God afforded to His people in the great and terrible wilderness (Deut 8:15). Whether the Israelites, in their journey through the wilderness, not only used the tents which they had taken with them (cf. Lev 14:8; Ex 16:1; Ex 18:7; Ex 33:8.; Num 16:26., Lev 24:5, etc.), but erected booths of branches and bushes in those places of encampment where they remained for a considerable time, as the Bedouins still do sometimes in the peninsula of Sinai (Burckhardt, Syrien, p. 858), or not; at all events, the shielding and protecting presence of the Lord in the pillar of cloud and fire was, in the words of the prophet, "a booth (tabernacle) for a shadow in the day-time from the heat, and for a place of refuge, and for a covert from storm and from rain" (Is 4:6) in the barren wilderness, to those who had just been redeemed out of Egypt. Moreover, the booths used at this feast were not made of miserable shrubs of the desert, but of branches of fruit-trees, palms and thickly covered trees, the produce of the good and glorious land into which God had brought them (Deut 8:7.); and in this respect they presented a living picture of the plenteous fulness of blessing with which the Lord had enriched His people. This fulness of blessing was to be called to mind by their dwelling in booths; in order that, in the land "wherein they ate bread without scarceness and lacked nothing, where they built goodly houses and dwelt therein; where their herds and flocks, their silver and their gold, and all that they had, multiplied" (Deut 8:9, Deut 8:12-13), they might not say in their hearts, "My power, and the might of mine hand, hath gotten me this wealth," but might remember that Jehovah was their God, who gave them power to get wealth (Lev 23:17, Lev 23:18), that so their heart might not "be lifted up and forget Jehovah their God, who had led them out of the land of Egypt, the house of bondage." If, therefore, the foliage of the booths pointed to the glorious possessions of the inheritance, which the Lord had prepared for His redeemed people in Canaan, yet the natural allusion of the feast, which was superadded to the historical, and subordinate to it, - viz., to the plentiful harvest of rich and beautiful fruits, which they had gathered in from this inheritance, and could now enjoy in peace after the toil of cultivating the land was over, - would necessarily raise their hearts to still higher joy through their gratitude to the Lord and Giver of all, and make this feats a striking figure of the blessedness of the people of God when resting from their labours.
John Gill
23:38 Beside the sabbaths of the Lord,.... The seventh day sabbaths, which were of his appointing, and sacred to his service and worship; on which, when any of the feasts fell, it did not hinder the observance of them, or the offering of the several sacrifices on them; nor were those of the sabbath to be omitted on the account of them:
and beside your gifts; either of the whole congregation, or of a private person, which they thought well to give of their own good will on these festivals, over and above the sacrifices enjoined:
and beside all your vows, and beside all your freewill offerings, which ye give unto the Lord; which seem to explain what is meant before by gifts.
John Wesley
23:38 Beside the sabbaths - The offerings of the weekly sabbaths. God will not have any sabbath - sacrifice diminished because of the addition of others, proper to any other feast. And it is here to be noted, that though other festival days are sometimes called sabbaths, yet these are here called the sabbaths of the Lord, in way of contradistinction, to shew that this was more eminently such than other feast - days. Your gifts - Which being here distinguished from the free - will - offerings made to the Lord, may note what they freely gave to the priests over and above their first - fruits and tithes or other things which they were enjoined to give.
23:3923:39: Եւ ՚ի հնգետասաներորդում աւուր ամսոյն եւթներորդի՝ յորժամ բովանդակիցէք զարդիւնս երկրին, տօնեսջի՛ք Տեառն զեւթն օր. յաւուրն առաջնում հանգի՛ստ, եւ յաւուրն եւթներորդի հանգի՛ստ[1127]։ [1127] Այլք. Տօնեսջիք զեւթն օր... եւ յաւուրն ութերորդի հանգիստ։
39 Եօթներորդ ամսի տասնհինգերորդ օրը, երբ հաւաքէք արտերի բերքը, Տիրոջ պատուին եօթը օր տօն պիտի կատարէք: Առաջին եւ ութերորդ օրը պիտի հանգստանաք:
39 Նաեւ՝ եօթներորդ ամսուան տասնըհինգերորդ օրը՝ երկրի արդիւնքը հաւաքած ատեննիդ եօթը օր տօն պէտք է պահէք Տէրոջը։ Առաջին օրը եւ ութերորդ օրը շաբաթ պիտի սեպէք։
Եւ ի հնգետասաներորդում աւուր ամսոյն եւթներորդի յորժամ բովանդակիցէք զարդիւնս երկրին, տօնեսջիք Տեառն զեւթն օր. յաւուրն առաջնում հանգիստ, եւ յաւուրն ութներորդի հանգիստ:

23:39: Եւ ՚ի հնգետասաներորդում աւուր ամսոյն եւթներորդի՝ յորժամ բովանդակիցէք զարդիւնս երկրին, տօնեսջի՛ք Տեառն զեւթն օր. յաւուրն առաջնում հանգի՛ստ, եւ յաւուրն եւթներորդի հանգի՛ստ[1127]։
[1127] Այլք. Տօնեսջիք զեւթն օր... եւ յաւուրն ութերորդի հանգիստ։
39 Եօթներորդ ամսի տասնհինգերորդ օրը, երբ հաւաքէք արտերի բերքը, Տիրոջ պատուին եօթը օր տօն պիտի կատարէք: Առաջին եւ ութերորդ օրը պիտի հանգստանաք:
39 Նաեւ՝ եօթներորդ ամսուան տասնըհինգերորդ օրը՝ երկրի արդիւնքը հաւաքած ատեննիդ եօթը օր տօն պէտք է պահէք Տէրոջը։ Առաջին օրը եւ ութերորդ օրը շաբաթ պիտի սեպէք։
zohrab-1805▾ eastern-1994▾ western am▾
23:3939: А в пятнадцатый день седьмого месяца, когда вы собираете произведения земли, празднуйте праздник Господень семь дней: в первый день покой и в восьмой день покой;
23:39 καὶ και and; even ἐν εν in τῇ ο the πεντεκαιδεκάτῃ πεντεκαιδεκατος fifteenth ἡμέρᾳ ημερα day τοῦ ο the μηνὸς μην.1 month τοῦ ο the ἑβδόμου εβδομος seventh τούτου ουτος this; he ὅταν οταν when; once συντελέσητε συντελεω consummate; finish τὰ ο the γενήματα γεννημα spawn; product τῆς ο the γῆς γη earth; land ἑορτάσετε εορταζω keep the festival τῷ ο the κυρίῳ κυριος lord; master ἑπτὰ επτα seven ἡμέρας ημερα day τῇ ο the ἡμέρᾳ ημερα day τῇ ο the πρώτῃ πρωτος first; foremost ἀνάπαυσις αναπαυσις respite; relief καὶ και and; even τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ὀγδόῃ ογδοος eighth ἀνάπαυσις αναπαυσις respite; relief
23:39 אַ֡ךְ ʔˈaḵ אַךְ only בַּ ba בְּ in חֲמִשָּׁה֩ ḥᵃmiššˌā חָמֵשׁ five עָשָׂ֨ר ʕāśˌār עָשָׂר -teen יֹ֜ום yˈôm יֹום day לַ la לְ to † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ ha הַ the שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh בְּ bᵊ בְּ in אָסְפְּכֶם֙ ʔospᵊḵˌem אסף gather אֶת־ ʔeṯ- אֵת [object marker] תְּבוּאַ֣ת tᵊvûʔˈaṯ תְּבוּאָה yield הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth תָּחֹ֥גּוּ tāḥˌōggû חגג jump אֶת־ ʔeṯ- אֵת [object marker] חַג־ ḥaḡ- חַג festival יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֑ים yāmˈîm יֹום day בַּ ba בְּ in † הַ the יֹּ֤ום yyˈôm יֹום day הָֽ hˈā הַ the רִאשֹׁון֙ rišôn רִאשֹׁון first שַׁבָּתֹ֔ון šabbāṯˈôn שַׁבָּתֹון sabbatical feast וּ û וְ and בַ va בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the שְּׁמִינִ֖י ššᵊmînˌî שְׁמִינִי eighth שַׁבָּתֹֽון׃ šabbāṯˈôn שַׁבָּתֹון sabbatical feast
23:39. a quintodecimo ergo die mensis septimi quando congregaveritis omnes fructus terrae vestrae celebrabitis ferias Domini septem diebus die primo et die octavo erit sabbatum id est requiesSo from the fifteenth day of the seventh month, when you shall have gathered in all the fruits of your land, you shall celebrate the feast of the Lord seven days. On the first day and the eighth shall be a sabbath: that is a day of rest.
39. Howbeit on the fifteenth day of the seventh month, when ye have gathered in the fruits of the land, ye shall keep the feast of the LORD seven days: on the first day shall be a solemn rest, and on the eighth day shall be a solemn rest.
23:39. Therefore, from the fifteenth day of the seventh month, when you will have gathered together all the fruits of your land, you shall celebrate the feast of the Lord for seven days. The first day and the eighth day shall be a Sabbath, that is, a day of rest.
23:39. Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day [shall be] a sabbath, and on the eighth day [shall be] a sabbath.
Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day [shall be] a sabbath, and on the eighth day [shall be] a sabbath:

39: А в пятнадцатый день седьмого месяца, когда вы собираете произведения земли, празднуйте праздник Господень семь дней: в первый день покой и в восьмой день покой;
23:39
καὶ και and; even
ἐν εν in
τῇ ο the
πεντεκαιδεκάτῃ πεντεκαιδεκατος fifteenth
ἡμέρᾳ ημερα day
τοῦ ο the
μηνὸς μην.1 month
τοῦ ο the
ἑβδόμου εβδομος seventh
τούτου ουτος this; he
ὅταν οταν when; once
συντελέσητε συντελεω consummate; finish
τὰ ο the
γενήματα γεννημα spawn; product
τῆς ο the
γῆς γη earth; land
ἑορτάσετε εορταζω keep the festival
τῷ ο the
κυρίῳ κυριος lord; master
ἑπτὰ επτα seven
ἡμέρας ημερα day
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
πρώτῃ πρωτος first; foremost
ἀνάπαυσις αναπαυσις respite; relief
καὶ και and; even
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ὀγδόῃ ογδοος eighth
ἀνάπαυσις αναπαυσις respite; relief
23:39
אַ֡ךְ ʔˈaḵ אַךְ only
בַּ ba בְּ in
חֲמִשָּׁה֩ ḥᵃmiššˌā חָמֵשׁ five
עָשָׂ֨ר ʕāśˌār עָשָׂר -teen
יֹ֜ום yˈôm יֹום day
לַ la לְ to
הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ ha הַ the
שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh
בְּ bᵊ בְּ in
אָסְפְּכֶם֙ ʔospᵊḵˌem אסף gather
אֶת־ ʔeṯ- אֵת [object marker]
תְּבוּאַ֣ת tᵊvûʔˈaṯ תְּבוּאָה yield
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
תָּחֹ֥גּוּ tāḥˌōggû חגג jump
אֶת־ ʔeṯ- אֵת [object marker]
חַג־ ḥaḡ- חַג festival
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
יָמִ֑ים yāmˈîm יֹום day
בַּ ba בְּ in
הַ the
יֹּ֤ום yyˈôm יֹום day
הָֽ hˈā הַ the
רִאשֹׁון֙ rišôn רִאשֹׁון first
שַׁבָּתֹ֔ון šabbāṯˈôn שַׁבָּתֹון sabbatical feast
וּ û וְ and
בַ va בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
שְּׁמִינִ֖י ššᵊmînˌî שְׁמִינִי eighth
שַׁבָּתֹֽון׃ šabbāṯˈôn שַׁבָּתֹון sabbatical feast
23:39. a quintodecimo ergo die mensis septimi quando congregaveritis omnes fructus terrae vestrae celebrabitis ferias Domini septem diebus die primo et die octavo erit sabbatum id est requies
So from the fifteenth day of the seventh month, when you shall have gathered in all the fruits of your land, you shall celebrate the feast of the Lord seven days. On the first day and the eighth shall be a sabbath: that is a day of rest.
23:39. Therefore, from the fifteenth day of the seventh month, when you will have gathered together all the fruits of your land, you shall celebrate the feast of the Lord for seven days. The first day and the eighth day shall be a Sabbath, that is, a day of rest.
23:39. Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day [shall be] a sabbath, and on the eighth day [shall be] a sabbath.
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
23:39: Also - Surely. The mode in which the Feast of Tabernacles is here reintroduced, after the mention of it in Lev 23:34-36, may suggest that this passage originally formed a distinct document.
The fruit of the land - i. e. the produce, including the grain, the olives, the vintage and the fruits of all kinds. The time of year so indicated would answer in the holy land to the beginning of October. See Exo 23:16 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:39: when: Lev 23:34; Exo 23:16; Deu 16:13
on the first: Lev 23:24, Lev 23:36
Geneva 1599
23:39 Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day [shall be] a (r) sabbath, and on the eighth day [shall be] a sabbath.
(r) Or, a solemn feast.
John Gill
23:39 Also in the fifteenth day of the seventh month,.... The month Tisri or September, the same month, and the same day of the month before observed; only another end and use of this feast is remarked, which was to give thanks for the fruits of the earth gathered in, as follows:
when ye have gathered in the fruit of the land; the barley, wheat, oil and wine, and all others, this being now autumn, when the several fruits were ripe and gathered: ye shall keep a feast unto the Lord seven days; not different from that before mentioned, but the same, one design of which is here suggested, to give thanks for the fruits of the earth: hence this feast is sometimes called the feast of ingathering, Ex 23:16; as another use of it is after mentioned, to commemorate the children of Israel dwelling in booths in the wilderness:
on the first day shall be a sabbath, and on the eighth day shall be a sabbath; because on both there was a cessation from servile work, Lev 23:35.
John Wesley
23:39 This is no addition of a new, but only a repetition of the former injunction, with a more particular explication both of the manner and reason of the feast. The fruit - Not the corn, which was gathered long before, but that of the trees, as vines, olives, and other fruit - trees: which compleated the harvest, whence this is called the feast of in - gathering.
23:4023:40: Եւ առնուցուք ձեզ յաւուրն առաջնում պտուղս զգեղեցիկ ծառոց, եւ կողե՛րս յարմաւենեաց, եւ ոստս ՚ի տերեւախիտ ծառոց եւ յուռեաց, եւ զոստս հագնեաց ՚ի ձերոց. ուրա՛խ լինել առաջի Տեառն զեւթն օր[1128]։ [1128] Յօրինակին. Հա՛գնեաց ձերոց, ուր՛՛։ Յօրինակին պակասէր. Տեառն զեւթն օր։
40 Առաջին օրը կ’առնէք ծառերի գեղեցիկ պտուղներ, արմաւենու ճիւղեր, տերեւախիտ ծառերի եւ ուռենիների ճիւղեր, ձորի բարդիների ճիւղեր, որպէսզի Տիրոջ առաջ եօթը օր ուրախանաք:
40 Առաջին օրը ձեզի գեղեցիկ ծառերու պտուղ, արմաւենիի ոստեր ու տերեւախիտ ծառերու ոստեր եւ ձորի ուռիներու ոստեր պէտք է առնէք ու Տէրոջը ձեր Աստուծոյն առջեւ եօթը օր ուրախանաք։
Եւ առնուցուք ձեզ յաւուրն առաջնում պտուղս զգեղեցիկ ծառոց, կողերս յարմաւենեաց, եւ ոստս ի տերեւախիտ ծառոց եւ յուռեաց [385]եւ ոստս հագնեաց`` ի ձերոց, ուրախ լինել առաջի Տեառն զեւթն օր:

23:40: Եւ առնուցուք ձեզ յաւուրն առաջնում պտուղս զգեղեցիկ ծառոց, եւ կողե՛րս յարմաւենեաց, եւ ոստս ՚ի տերեւախիտ ծառոց եւ յուռեաց, եւ զոստս հագնեաց ՚ի ձերոց. ուրա՛խ լինել առաջի Տեառն զեւթն օր[1128]։
[1128] Յօրինակին. Հա՛գնեաց ձերոց, ուր՛՛։ Յօրինակին պակասէր. Տեառն զեւթն օր։
40 Առաջին օրը կ’առնէք ծառերի գեղեցիկ պտուղներ, արմաւենու ճիւղեր, տերեւախիտ ծառերի եւ ուռենիների ճիւղեր, ձորի բարդիների ճիւղեր, որպէսզի Տիրոջ առաջ եօթը օր ուրախանաք:
40 Առաջին օրը ձեզի գեղեցիկ ծառերու պտուղ, արմաւենիի ոստեր ու տերեւախիտ ծառերու ոստեր եւ ձորի ուռիներու ոստեր պէտք է առնէք ու Տէրոջը ձեր Աստուծոյն առջեւ եօթը օր ուրախանաք։
zohrab-1805▾ eastern-1994▾ western am▾
23:4040: в первый день возьмите себе ветви красивых дерев, ветви пальмовые и ветви дерев широколиственных и верб речных, и веселитесь пред Господом Богом вашим семь дней;
23:40 καὶ και and; even λήμψεσθε λαμβανω take; get τῇ ο the ἡμέρᾳ ημερα day τῇ ο the πρώτῃ πρωτος first; foremost καρπὸν καρπος.1 fruit ξύλου ξυλον wood; timber ὡραῖον ωραιος attractive; seasonable καὶ και and; even κάλλυνθρα καλλυνθρον palm tree; palm καὶ και and; even κλάδους κλαδος branch ξύλου ξυλον wood; timber δασεῖς δασυς and; even ἰτέας ιτεα and; even ἄγνου αγνος.1 branch ἐκ εκ from; out of χειμάρρου χειμαρρους celebrate; cheer ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ὑμῶν υμων your ἑπτὰ επτα seven ἡμέρας ημερα day
23:40 וּ û וְ and לְקַחְתֶּ֨ם lᵊqaḥtˌem לקח take לָכֶ֜ם lāḵˈem לְ to בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הָ hā הַ the רִאשֹׁ֗ון rišˈôn רִאשֹׁון first פְּרִ֨י pᵊrˌî פְּרִי fruit עֵ֤ץ ʕˈēṣ עֵץ tree הָדָר֙ hāḏˌār הָדָר ornament כַּפֹּ֣ת kappˈōṯ כִּפָּה shoot תְּמָרִ֔ים tᵊmārˈîm תָּמָר date-palm וַ wa וְ and עֲנַ֥ף ʕᵃnˌaf עָנָף branches עֵץ־ ʕēṣ- עֵץ tree עָבֹ֖ת ʕāvˌōṯ עָבֹות branchy וְ wᵊ וְ and עַרְבֵי־ ʕarᵊvê- עֲרָבָה poplar נָ֑חַל nˈāḥal נַחַל wadi וּ û וְ and שְׂמַחְתֶּ֗ם śᵊmaḥtˈem שׂמח rejoice לִ li לְ to פְנֵ֛י fᵊnˈê פָּנֶה face יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶ֖ם ʔᵉlōhêḵˌem אֱלֹהִים god(s) שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִֽים׃ yāmˈîm יֹום day
23:40. sumetisque vobis die primo fructus arboris pulcherrimae spatulasque palmarum et ramos ligni densarum frondium et salices de torrente et laetabimini coram Domino Deo vestroAnd you shall take to you on the first day the fruits of the fairest tree, and branches of palm trees, and boughs of thick trees, and willows of the brook: And you shall rejoice before the Lord your God.
40. And ye shall take you on the first day the fruit of goodly trees, branches of palm trees, and boughs of thick trees, and willows of the brook; and ye shall rejoice before the LORD your God seven days.
23:40. And you shall take for yourselves, on the first day, the fruits of the most beautiful tree, and branches of palm trees, and branches of trees with thick foliage, and willows from the torrent. And you shall rejoice in the sight of the Lord your God.
23:40. And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the LORD your God seven days.
And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the LORD your God seven days:

40: в первый день возьмите себе ветви красивых дерев, ветви пальмовые и ветви дерев широколиственных и верб речных, и веселитесь пред Господом Богом вашим семь дней;
23:40
καὶ και and; even
λήμψεσθε λαμβανω take; get
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
πρώτῃ πρωτος first; foremost
καρπὸν καρπος.1 fruit
ξύλου ξυλον wood; timber
ὡραῖον ωραιος attractive; seasonable
καὶ και and; even
κάλλυνθρα καλλυνθρον palm tree; palm
καὶ και and; even
κλάδους κλαδος branch
ξύλου ξυλον wood; timber
δασεῖς δασυς and; even
ἰτέας ιτεα and; even
ἄγνου αγνος.1 branch
ἐκ εκ from; out of
χειμάρρου χειμαρρους celebrate; cheer
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ὑμῶν υμων your
ἑπτὰ επτα seven
ἡμέρας ημερα day
23:40
וּ û וְ and
לְקַחְתֶּ֨ם lᵊqaḥtˌem לקח take
לָכֶ֜ם lāḵˈem לְ to
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הָ הַ the
רִאשֹׁ֗ון rišˈôn רִאשֹׁון first
פְּרִ֨י pᵊrˌî פְּרִי fruit
עֵ֤ץ ʕˈēṣ עֵץ tree
הָדָר֙ hāḏˌār הָדָר ornament
כַּפֹּ֣ת kappˈōṯ כִּפָּה shoot
תְּמָרִ֔ים tᵊmārˈîm תָּמָר date-palm
וַ wa וְ and
עֲנַ֥ף ʕᵃnˌaf עָנָף branches
עֵץ־ ʕēṣ- עֵץ tree
עָבֹ֖ת ʕāvˌōṯ עָבֹות branchy
וְ wᵊ וְ and
עַרְבֵי־ ʕarᵊvê- עֲרָבָה poplar
נָ֑חַל nˈāḥal נַחַל wadi
וּ û וְ and
שְׂמַחְתֶּ֗ם śᵊmaḥtˈem שׂמח rejoice
לִ li לְ to
פְנֵ֛י fᵊnˈê פָּנֶה face
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶ֖ם ʔᵉlōhêḵˌem אֱלֹהִים god(s)
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִֽים׃ yāmˈîm יֹום day
23:40. sumetisque vobis die primo fructus arboris pulcherrimae spatulasque palmarum et ramos ligni densarum frondium et salices de torrente et laetabimini coram Domino Deo vestro
And you shall take to you on the first day the fruits of the fairest tree, and branches of palm trees, and boughs of thick trees, and willows of the brook: And you shall rejoice before the Lord your God.
23:40. And you shall take for yourselves, on the first day, the fruits of the most beautiful tree, and branches of palm trees, and branches of trees with thick foliage, and willows from the torrent. And you shall rejoice in the sight of the Lord your God.
23:40. And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the LORD your God seven days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:40: Boughs of goodly trees - The Jews and many critics imagine the citron-tree to be intended, and by boughs of thick tree the myrtle.
Albert Barnes: Notes on the Bible - 1834
23:40: The boughs of goodly trees - Or, the fruit (see the margin) of the citron trees. It is said that every Israelite at the Feast of tabernacles carried in one hand a bundle of branches and in the other a citron. The branches seem to have comprised the boughs of palm-trees, "thick trees" and willows here named. See the note to Lev 23:42; Neh 8:15-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:40: the boughs: Heb. fruit, Neh 8:15; Mat 21:8
of palm trees: Psa 92:12; Joh 12:13; Rev 7:9
rejoice: Deu 16:14, Deu 16:15; Isa 35:10, Isa 66:10; Joh 16:22; Rom 5:11; Phi 3:3, Phi 4:4; Pe1 1:8
John Gill
23:40 And ye shall take you the boughs of goodly trees,.... Which the three Targums interpret, of citrons; and so Jarchi and Aben Ezra; and the Jews are so tenacious of observing this, that in those countries where this fruit grows not, they will send for it from Spain, where there is plenty of it: the Targum of Jonathan, paraphrases it, "ye shall take of yours"; suggesting these boughs must be their own, or the bundle of them, with others they call the "lulab", must be their own property, and not another's; though it is said (u), if it is a gift it will do, even though it is given on condition to be returned again:
branches of palm trees: which were very common in the land of Judea, and especially about Jericho; see Jn 12:13; the Targums of Jonathan and Jerusalem call them "lulabs", which is the name the Jews give to the whole bundle they carried in their hands on this day:
and the boughs of thick trees; which the Targums and Jewish writers in general understand of myrtles, being full of branches and leaves:
and willows of the brook; a sort of trees which delight to grow by brooks and rills of water: these, according to the Jewish writers, were not taken to make their booths of, though that seems to be the use of them, from Neh 8:15; but to tie up in bundles, and carry in hands; the citron in their left hand, and a bundle made of the other three sorts of boughs of trees in the right hand, which they called the "lulab":
and ye shall rejoice before the Lord your God seven days; because of the blessings of his goodness bestowed upon them in the plentiful harvest and vintage they had been favoured with, and in remembrance of past mercies, showed to their fathers in the wilderness, giving them food and drink, and guiding and protecting them with the pillar of cloud and fire; and at the same time, also, thankful for the different circumstances they were in, having cities, towns, and houses to dwell its, and fields and vineyards to possess, when their fathers lived in a wilderness for forty years together; and especially such of them expressed their joy before the Lord, who had any knowledge of this being a type of the Messiah tabernacling in human nature, they had the promise of, to be their spiritual Redeemer and Saviour: these seven days are kept by the Jews now, chiefly in carnal mirth, and so for ages past, as by carrying the above boughs in their hands, and going round about the altar with them, and, shaking them, and crying Hosanna, and by making use of all sorts of music, vocal and instrumental, piping, dancing, leaping, skipping, and various gestures, even by persons of the highest rank, and of the greatest character for sobriety (w); and particularly by fetching water from Siloah, when in their own land, and pouring it with wine upon the altar, which was attended with such expressions of joy, that it is said, that he who never saw the rejoicing of drawing of water, never saw any rejoicing in his life (x): the Jews give this reason of the ceremony, because at this feast was the time of the rains, see Targum of Jonathan on Lev 23:36; and therefore the holy blessed God said, pour water before me, that the rains of the year may be blessed unto you (y); but others have thought there was something more mysterious in it, and that it had respect to the pouring out of the Holy Ghost; for, they say (z), the place of drawing water was so called, because they drew the Holy Ghost, as it is said, "ye shall draw water with joy out of the wells of salvation", Is 12:3; to this our Lord is thought to allude; see Gill on Jn 7:37, Jn 7:38, some of the ceremonies used at this feast have been imitated by the Heathens: Strabo (a) says, the carrying branches of trees, dances, and sacrifices, were common to the gods, and particularly to Bacchus; and there was such a likeness between these and the rites of Bacchus, that Plutarch (b) thought the Jews at this time kept two feasts to the honour of him; whereas, as Bishop Patrick observes, the profane Bacchanalia of the Gentiles were only a corruption of this festival.
(u) Misn. Succah, c. 3. sect. 13. & Maimon. & Bartenora in ib. R. Alphes, par. 1. Succah, c. 2. fol. 376. 1. (w) Maimon. Hilchot Lulab. c. 7. sect. 10. c. 13, & c. 8. sect. 12, 13, 14, 15. (x) Misn. Succah, c. 5. sect. 1. 4. (y) R. Alphes, par. 1. Roshhashanah, c. 1. fol. 346. 2. (z) T. Hieros. Succah, fol. 55. 1. (a) Geograph. l. 10. p. 322. (b) Sympos. l. 1. prob. 3.
John Wesley
23:40 Of goodly trees - Namely, olive, myrtle and pine, mentioned, Neh 8:15-16, which were most plentiful there, and which would best preserve their greenness. Thick trees - Fit for shade and shelter. And willows - To mix with the other, and in some sort bind them together. And as they made their booths of these materials, so they carried some of these boughs in their hands, as is affirmed by Jewish and other ancient writers.
23:4123:41: Եւ տօնեսջի՛ք զնա տօն Տեառն զեւթն օր տարւոյն. օրէ՛ն յաւիտենական յազգս ձեր, յամսեանն եւթներորդի՛ տօնեսջիք զնա։
41 Տարուայ այդ եօթը օրը որպէս Տիրոջ տօն կը տօնէք[55]: Դա յաւիտենական օրէնք թող լինի ձեր սերունդների մէջ: Եօթներորդ ամսին կը կատարէք այդ տօնը:[55] 55. Այլ բնագրերում վերջին նախադասութիւնը 40-րդ համարի վերջին մասն է կազմում:
41 Այս տօնը տարին եօթը օր պիտի պահէք Տէրոջը։ Ձեր սերունդներուն մէջ յաւիտենական կանոն թող ըլլայ այն։ Եօթներորդ ամսուան մէջ պիտի ընէք զայն։
Եւ տօնեսջիք զնա տօն Տեառն զեւթն օր տարւոյն. օրէն յաւիտենական յազգս ձեր, յամսեանն եւթներորդի տօնեսջիք զնա:

23:41: Եւ տօնեսջի՛ք զնա տօն Տեառն զեւթն օր տարւոյն. օրէ՛ն յաւիտենական յազգս ձեր, յամսեանն եւթներորդի՛ տօնեսջիք զնա։
41 Տարուայ այդ եօթը օրը որպէս Տիրոջ տօն կը տօնէք[55]: Դա յաւիտենական օրէնք թող լինի ձեր սերունդների մէջ: Եօթներորդ ամսին կը կատարէք այդ տօնը:
[55] 55. Այլ բնագրերում վերջին նախադասութիւնը 40-րդ համարի վերջին մասն է կազմում:
41 Այս տօնը տարին եօթը օր պիտի պահէք Տէրոջը։ Ձեր սերունդներուն մէջ յաւիտենական կանոն թող ըլլայ այն։ Եօթներորդ ամսուան մէջ պիտի ընէք զայն։
zohrab-1805▾ eastern-1994▾ western am▾
23:4141: и празднуйте этот праздник Господень семь дней в году: это постановление вечное в роды ваши; в седьмой месяц празднуйте его;
23:41 τοῦ ο the ἐνιαυτοῦ ενιαυτος cycle; period νόμιμον νομιμος eternal; of ages εἰς εις into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your ἐν εν in τῷ ο the μηνὶ μην.1 month τῷ ο the ἑβδόμῳ εβδομος seventh ἑορτάσετε εορταζω keep the festival αὐτήν αυτος he; him
23:41 וְ wᵊ וְ and חַגֹּתֶ֤ם ḥaggōṯˈem חגג jump אֹתֹו֙ ʔōṯˌô אֵת [object marker] חַ֣ג ḥˈaḡ חַג festival לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִ֖ים yāmˌîm יֹום day בַּ ba בְּ in † הַ the שָּׁנָ֑ה ššānˈā שָׁנָה year חֻקַּ֤ת ḥuqqˈaṯ חֻקָּה regulation עֹולָם֙ ʕôlˌām עֹולָם eternity לְ lᵊ לְ to דֹרֹ֣תֵיכֶ֔ם ḏōrˈōṯêḵˈem דֹּור generation בַּ ba בְּ in † הַ the חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month הַ ha הַ the שְּׁבִיעִ֖י ššᵊvîʕˌî שְׁבִיעִי seventh תָּחֹ֥גּוּ tāḥˌōggû חגג jump אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
23:41. celebrabitisque sollemnitatem eius septem diebus per annum legitimum sempiternum erit in generationibus vestris mense septimo festa celebrabitisAnd you shall keep the solemnity thereof seven days in the year. It shall be an everlasting ordinance in your generations. In the seventh month shall you celebrate this feast.
41. And ye shall keep it a feast unto the LORD seven days in the year: it is a statute for ever in your generations: ye shall keep it in the seventh month.
23:41. And you shall celebrate its solemnity for seven days each year. This shall be an everlasting ordinance in your generations. In the seventh month, you shall celebrate the feast,
23:41. And ye shall keep it a feast unto the LORD seven days in the year. [It shall be] a statute for ever in your generations: ye shall celebrate it in the seventh month.
And ye shall keep it a feast unto the LORD seven days in the year. [It shall be] a statute for ever in your generations: ye shall celebrate it in the seventh month:

41: и празднуйте этот праздник Господень семь дней в году: это постановление вечное в роды ваши; в седьмой месяц празднуйте его;
23:41
τοῦ ο the
ἐνιαυτοῦ ενιαυτος cycle; period
νόμιμον νομιμος eternal; of ages
εἰς εις into; for
τὰς ο the
γενεὰς γενεα generation
ὑμῶν υμων your
ἐν εν in
τῷ ο the
μηνὶ μην.1 month
τῷ ο the
ἑβδόμῳ εβδομος seventh
ἑορτάσετε εορταζω keep the festival
αὐτήν αυτος he; him
23:41
וְ wᵊ וְ and
חַגֹּתֶ֤ם ḥaggōṯˈem חגג jump
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
חַ֣ג ḥˈaḡ חַג festival
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִ֖ים yāmˌîm יֹום day
בַּ ba בְּ in
הַ the
שָּׁנָ֑ה ššānˈā שָׁנָה year
חֻקַּ֤ת ḥuqqˈaṯ חֻקָּה regulation
עֹולָם֙ ʕôlˌām עֹולָם eternity
לְ lᵊ לְ to
דֹרֹ֣תֵיכֶ֔ם ḏōrˈōṯêḵˈem דֹּור generation
בַּ ba בְּ in
הַ the
חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month
הַ ha הַ the
שְּׁבִיעִ֖י ššᵊvîʕˌî שְׁבִיעִי seventh
תָּחֹ֥גּוּ tāḥˌōggû חגג jump
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
23:41. celebrabitisque sollemnitatem eius septem diebus per annum legitimum sempiternum erit in generationibus vestris mense septimo festa celebrabitis
And you shall keep the solemnity thereof seven days in the year. It shall be an everlasting ordinance in your generations. In the seventh month shall you celebrate this feast.
23:41. And you shall celebrate its solemnity for seven days each year. This shall be an everlasting ordinance in your generations. In the seventh month, you shall celebrate the feast,
23:41. And ye shall keep it a feast unto the LORD seven days in the year. [It shall be] a statute for ever in your generations: ye shall celebrate it in the seventh month.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:41: Num 29:12; Neh 8:18
John Gill
23:41 And ye shall keep it a feast unto the Lord seven days in the year,.... Every year it was to be kept for the space of seven days, beginning on the fifteenth and ending on the twenty second of the month Tisri or September:
Tit shall be a statute for ever in your generations; until the Messiah should come and tabernacle among men, the substance of this shadow, on whose coming it was to flee away:
ye shall celebrate it in the seventh month; which is repeated for the confirmation of it, and that no mistake might be made.
23:4223:42: ՚Ի տաղաւա՛րս բնակեսջիք զեւթն օր. ամենայն բնակքն Իսրայէլի բնակեսցեն ՚ի տաղաւարս[1129]. [1129] Յօրինակին կրկնի. Բնակքն Իսրայէլի։ Ուր ոմանք ունին միայն, բնակիչքն Իսրայէլի։
42 Եօթը օր վրանների մէջ կ’ապրէք: Իսրայէլացի բոլոր տեղաբնակները վրանների մէջ թող ապրեն,
42 Եօթը օր տաղաւարներու մէջ պիտի բնակիք, Իսրայէլի բոլոր բնիկները տաղաւարներու մէջ պէտք է բնակին.
Ի տաղաւարս բնակեսջիք զեւթն օր. ամենայն բնակքն Իսրայելի բնակեսցեն ի տաղաւարս:

23:42: ՚Ի տաղաւա՛րս բնակեսջիք զեւթն օր. ամենայն բնակքն Իսրայէլի բնակեսցեն ՚ի տաղաւարս[1129].
[1129] Յօրինակին կրկնի. Բնակքն Իսրայէլի։ Ուր ոմանք ունին միայն, բնակիչքն Իսրայէլի։
42 Եօթը օր վրանների մէջ կ’ապրէք: Իսրայէլացի բոլոր տեղաբնակները վրանների մէջ թող ապրեն,
42 Եօթը օր տաղաւարներու մէջ պիտի բնակիք, Իսրայէլի բոլոր բնիկները տաղաւարներու մէջ պէտք է բնակին.
zohrab-1805▾ eastern-1994▾ western am▾
23:4242: в кущах живите семь дней; всякий туземец Израильтянин должен жить в кущах,
23:42 ἐν εν in σκηναῖς σκηνη tent κατοικήσετε κατοικεω settle ἑπτὰ επτα seven ἡμέρας ημερα day πᾶς πας all; every ὁ ο the αὐτόχθων αυτοχθων in Ισραηλ ισραηλ.1 Israel κατοικήσει κατοικεω settle ἐν εν in σκηναῖς σκηνη tent
23:42 בַּ ba בְּ in † הַ the סֻּכֹּ֥ת ssukkˌōṯ סֻכָּה cover of foliage תֵּשְׁב֖וּ tēšᵊvˌû ישׁב sit שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֑ים yāmˈîm יֹום day כָּל־ kol- כֹּל whole הָֽ hˈā הַ the אֶזְרָח֙ ʔezrˌāḥ אֶזְרָח native בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel יֵשְׁב֖וּ yēšᵊvˌû ישׁב sit בַּ ba בְּ in † הַ the סֻּכֹּֽת׃ ssukkˈōṯ סֻכָּה cover of foliage
23:42. et habitabitis in umbraculis septem diebus omnis qui de genere est Israhel manebit in tabernaculisAnd you shall dwell in bowers seven days. Every one that is of the race of Israel, shall dwell in tabernacles:
42. Ye shall dwell in booths seven days; all that are homeborn in Israel shall dwell in booths:
23:42. and you shall live under shelters for seven days. All who are of the family of Israel shall dwell in tabernacles,
23:42. Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths:
Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths:

42: в кущах живите семь дней; всякий туземец Израильтянин должен жить в кущах,
23:42
ἐν εν in
σκηναῖς σκηνη tent
κατοικήσετε κατοικεω settle
ἑπτὰ επτα seven
ἡμέρας ημερα day
πᾶς πας all; every
ο the
αὐτόχθων αυτοχθων in
Ισραηλ ισραηλ.1 Israel
κατοικήσει κατοικεω settle
ἐν εν in
σκηναῖς σκηνη tent
23:42
בַּ ba בְּ in
הַ the
סֻּכֹּ֥ת ssukkˌōṯ סֻכָּה cover of foliage
תֵּשְׁב֖וּ tēšᵊvˌû ישׁב sit
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
יָמִ֑ים yāmˈîm יֹום day
כָּל־ kol- כֹּל whole
הָֽ hˈā הַ the
אֶזְרָח֙ ʔezrˌāḥ אֶזְרָח native
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
יֵשְׁב֖וּ yēšᵊvˌû ישׁב sit
בַּ ba בְּ in
הַ the
סֻּכֹּֽת׃ ssukkˈōṯ סֻכָּה cover of foliage
23:42. et habitabitis in umbraculis septem diebus omnis qui de genere est Israhel manebit in tabernaculis
And you shall dwell in bowers seven days. Every one that is of the race of Israel, shall dwell in tabernacles:
23:42. and you shall live under shelters for seven days. All who are of the family of Israel shall dwell in tabernacles,
23:42. Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:42: Booths - According to Jewish tradition, what were used at the Feast of Tabernacles were strictly "tabernacula," structures of boards, with a covering of boughs.
The "booth" in which the Israelite kept the Feast, and the "tent" which was his ordinary abode in the wilderness, had this in common - they were temporary places of sojourn, they belonged to camp-life. The seven days of abode in the booths of the festival was thus a fair symbol of the forty years of abode in tents in the wilderness. The Feast might well become the appointed memorial of this period of their history for the ages to come.
All that are Israelites born - The omission of the foreigners in this command is remarkable. Perhaps the intention was that on this joyous occasion they were to be hospitably entertained as guests. Compare Deu 16:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:42: Gen 33:17; Num 24:2, Num 24:5; Neh 8:14-17; Jer 35:10; Co2 5:1; Heb 11:13-16
John Gill
23:42 Ye shall dwell in booths seven days,.... So that it seems they were not obliged to dwell in them on the eighth day, which was an holy convocation, a sabbath in which no servile work was to be done as the first, Lev 23:36. The eighth day was a day by itself, a sort of an appendage to the feast of tabernacles, when they went into their houses again, and kept it as an holy day; and perhaps principally in giving thanks for the ingathering of the fruits of the earth, to which this seems to be appropriated from Lev 23:39. According to the Jewish writers, they did not go out of their booths until they had dined in them on this day; and as they went out used to say,"may it be the will of God that we may be worthy the next year to dwell in the booth of Leviathan (c);''that is, to feast with the Messiah in the world to come. And to those days the Jews have added a ninth, which they call "the joy of the law", and which they keep for joy of having finished the reading of the law; which being divided into as many sections or lessons as weeks in the year, were so ordered to be read as to be finished at this time (d):
all that are Israelites born shall dwell in booths; the Targum of Jonathan is,"all the males in Israel, and even the little ones, that do not need their mothers, sit in the shades blessing their Creator, when they enter there.''And, according to the Misnah (e), women, servants, and little ones, are free from the booths (i.e. are not obliged to dwelt in one), but a little one, who hath no need of its mother, is obliged to dwell in the booths: and elsewhere it is said, that sick persons, and such as wait upon them, are not obliged, nor messengers upon any business, nor travellers and watchmen in cities, and keepers of gardens and orchards; if such travel, or keep watch in the day, they are obliged to be in them at night, and if in the night, then they are to dwell in them in the day (f). Jarchi says, that everyone born in Israel comprehends proselytes, who were bound by this law.
(c) Lebush, par. 2. c. 668. sect. 5. (d) Buxtorf. Synagog. Jud. c. 27. Leo Moden's History of the Rites of the Jews, par. 3. c. 7. sect. 6. (e) Misn. Succah, c. 2. sect. 6. (f) R. Alphes, par. 1. Succah, c. 2. fol. 374. 2. 375. 1.
John Wesley
23:42 In booths - Which were erected in their cities or towns, either in their streets, or gardens, or the tops of their houses. These were made flat, and therefore were fit for the use.
23:4323:43: զի գիտասցեն ամենայն ազգք ձեր, թէ ՚ի տաղաւարս բնակեցուցի զորդիսդ Իսրայէլի ՚ի հանե՛լ ինձ զնոսա յերկրէն Եգիպտացւոց. Ե՛ս եմ Տէր Աստուած ձեր։
43 որպէսզի ձեր բոլոր սերունդներն իմանան, որ, երբ ես իսրայէլացիներին հանում էի Եգիպտացիների երկրից, վրանների մէջ էի բնակեցրել նրանց: Ես եմ ձեր Տէր Աստուածը”»:
43 Որպէս զի ձեր սերունդները գիտնան թէ Իսրայէլի որդիները Եգիպտոսի երկրէն հանած ատենս տաղաւարներու մէջ բնակեցուցի զանոնք։ Ես եմ Տէրը՝ ձեր Աստուածը»։
զի գիտասցեն ազգք ձեր, եթէ ի տաղաւարս բնակեցուցի զորդիսն Իսրայելի ի հանելն ինձ զնոսա յերկրէն Եգիպտացւոց. ես եմ Տէր Աստուած ձեր:

23:43: զի գիտասցեն ամենայն ազգք ձեր, թէ ՚ի տաղաւարս բնակեցուցի զորդիսդ Իսրայէլի ՚ի հանե՛լ ինձ զնոսա յերկրէն Եգիպտացւոց. Ե՛ս եմ Տէր Աստուած ձեր։
43 որպէսզի ձեր բոլոր սերունդներն իմանան, որ, երբ ես իսրայէլացիներին հանում էի Եգիպտացիների երկրից, վրանների մէջ էի բնակեցրել նրանց: Ես եմ ձեր Տէր Աստուածը”»:
43 Որպէս զի ձեր սերունդները գիտնան թէ Իսրայէլի որդիները Եգիպտոսի երկրէն հանած ատենս տաղաւարներու մէջ բնակեցուցի զանոնք։ Ես եմ Տէրը՝ ձեր Աստուածը»։
zohrab-1805▾ eastern-1994▾ western am▾
23:4343: чтобы знали роды ваши, что в кущах поселил Я сынов Израилевых, когда вывел их из земли Египетской. Я Господь, Бог ваш.
23:43 ὅπως οπως that way; how ἴδωσιν οραω view; see αἱ ο the γενεαὶ γενεα generation ὑμῶν υμων your ὅτι οτι since; that ἐν εν in σκηναῖς σκηνη tent κατῴκισα κατοικιζω settle τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ἐν εν in τῷ ο the ἐξαγαγεῖν εξαγω lead out; bring out με με me αὐτοὺς αυτος he; him ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
23:43 לְמַעַן֮ lᵊmaʕan לְמַעַן because of יֵדְע֣וּ yēḏᵊʕˈû ידע know דֹרֹֽתֵיכֶם֒ ḏōrˈōṯêḵem דֹּור generation כִּ֣י kˈî כִּי that בַ va בְּ in † הַ the סֻּכֹּ֗ות ssukkˈôṯ סֻכָּה cover of foliage הֹושַׁ֨בְתִּי֙ hôšˈavtî ישׁב sit אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in הֹוצִיאִ֥י hôṣîʔˌî יצא go out אֹותָ֖ם ʔôṯˌām אֵת [object marker] מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt אֲנִ֖י ʔᵃnˌî אֲנִי i יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
23:43. ut discant posteri vestri quod in tabernaculis habitare fecerim filios Israhel cum educerem eos de terra Aegypti ego Dominus Deus vesterThat your posterity may know, that I made the children of Israel to dwell in tabernacles, when I brought them out of the land of Egypt. I am the Lord your God.
43. that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God.
23:43. so that your posterity may learn that I caused the sons of Israel to live in tabernacles, when I led them away from the land of Egypt. I am the Lord your God.
23:43. That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I [am] the LORD your God.
That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I [am] the LORD your God:

43: чтобы знали роды ваши, что в кущах поселил Я сынов Израилевых, когда вывел их из земли Египетской. Я Господь, Бог ваш.
23:43
ὅπως οπως that way; how
ἴδωσιν οραω view; see
αἱ ο the
γενεαὶ γενεα generation
ὑμῶν υμων your
ὅτι οτι since; that
ἐν εν in
σκηναῖς σκηνη tent
κατῴκισα κατοικιζω settle
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῷ ο the
ἐξαγαγεῖν εξαγω lead out; bring out
με με me
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
23:43
לְמַעַן֮ lᵊmaʕan לְמַעַן because of
יֵדְע֣וּ yēḏᵊʕˈû ידע know
דֹרֹֽתֵיכֶם֒ ḏōrˈōṯêḵem דֹּור generation
כִּ֣י kˈî כִּי that
בַ va בְּ in
הַ the
סֻּכֹּ֗ות ssukkˈôṯ סֻכָּה cover of foliage
הֹושַׁ֨בְתִּי֙ hôšˈavtî ישׁב sit
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
הֹוצִיאִ֥י hôṣîʔˌî יצא go out
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
אֲנִ֖י ʔᵃnˌî אֲנִי i
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
23:43. ut discant posteri vestri quod in tabernaculis habitare fecerim filios Israhel cum educerem eos de terra Aegypti ego Dominus Deus vester
That your posterity may know, that I made the children of Israel to dwell in tabernacles, when I brought them out of the land of Egypt. I am the Lord your God.
23:43. so that your posterity may learn that I caused the sons of Israel to live in tabernacles, when I led them away from the land of Egypt. I am the Lord your God.
23:43. That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I [am] the LORD your God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:43: That your generations may know, etc. - By the institution of this feast God had two great objects in view:
1. To perpetuate the wonderful display of his providence and grace in bringing them out of Egypt, and in preserving them in the wilderness.
2. To excite and maintain in them a spirit of gratitude and obedience, by leading them to consider deeply the greatness of the favors which they had received from his most merciful hands.
Signal displays of the mercy, kindness, and providential care of God should be particularly remembered. When we recollect that we deserve nothing at his hands, and that the debt of gratitude is all the debt we can pay, in it we should be cheerful, fervent, and frequent. An ungrateful heart is an unfeeling, unloving, unbelieving, and disobedient heart. Reader, pray to God that he may deliver thee from its influence and its curse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:43: Exo 13:14; Deu 31:10-13; Psa 78:5, Psa 78:6
Geneva 1599
23:43 That your generations may know that I made the children of Israel to dwell in (s) booths, when I brought them out of the land of Egypt: I [am] the LORD your God.
(s) In the wilderness, in that they would not believe Joshua and Caleb, when they returned from spying the land of Canaan.
John Gill
23:43 That your generations may know that I made the children of Israel to dwell in booths,.... Which by the providence of God the Israelites were obliged to make for themselves to dwell in:
when I brought them out of the land of Egypt; for the very first place they came to, when they departed from thence, was called Succoth, from the booths they there built:
I am the Lord your God; who brought them out of Egypt, made them to dwell in booths in the wilderness, and enjoined them the observance of the feast of tabernacles in memory of it, in which he expected to be obeyed.
23:4423:44: Եւ պատմեաց Մովսէս զտօնս Տեառն որդւոցն Իսրայէլի։
44 Եւ Մովսէսը իսրայէլացիներին պատմեց Տիրոջ տօների մասին:
44 Այսպէս՝ Մովսէս Իսրայէլի որդիներուն յայտնեց թէ որո՛նք են Տէրոջը տօները։
Եւ պատմեաց Մովսէս զտօնս Տեառն որդւոցն Իսրայելի:

23:44: Եւ պատմեաց Մովսէս զտօնս Տեառն որդւոցն Իսրայէլի։
44 Եւ Մովսէսը իսրայէլացիներին պատմեց Տիրոջ տօների մասին:
44 Այսպէս՝ Մովսէս Իսրայէլի որդիներուն յայտնեց թէ որո՛նք են Տէրոջը տօները։
zohrab-1805▾ eastern-1994▾ western am▾
23:4444: И объявил Моисей сынам Израилевым о праздниках Господних.
23:44 καὶ και and; even ἐλάλησεν λαλεω talk; speak Μωυσῆς μωσευς Mōseus; Mosefs τὰς ο the ἑορτὰς εορτη festival; feast κυρίου κυριος lord; master τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel
23:44 וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] מֹעֲדֵ֖י mōʕᵃḏˌê מֹועֵד appointment יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to בְּנֵ֖י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
23:44. locutusque est Moses super sollemnitatibus Domini ad filios IsrahelAnd Moses spoke concerning the feasts of the Lord to the children of Israel.
44. And Moses declared unto the children of Israel the set feasts of the LORD.
23:44. And Moses spoke about the solemnities of the Lord to the sons of Israel.
23:44. And Moses declared unto the children of Israel the feasts of the LORD.
And Moses declared unto the children of Israel the feasts of the LORD:

44: И объявил Моисей сынам Израилевым о праздниках Господних.
23:44
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
Μωυσῆς μωσευς Mōseus; Mosefs
τὰς ο the
ἑορτὰς εορτη festival; feast
κυρίου κυριος lord; master
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
23:44
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
מֹעֲדֵ֖י mōʕᵃḏˌê מֹועֵד appointment
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
בְּנֵ֖י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
23:44. locutusque est Moses super sollemnitatibus Domini ad filios Israhel
And Moses spoke concerning the feasts of the Lord to the children of Israel.
23:44. And Moses spoke about the solemnities of the Lord to the sons of Israel.
23:44. And Moses declared unto the children of Israel the feasts of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:44: Feasts - Appointed times. See Lev 23:2 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:44: Lev 23:1, Lev 23:2, Lev 21:24; Mat 18:20
Carl Friedrich Keil and Franz Delitzsch
23:44
Communication of these laws to the people.
John Gill
23:44 And Moses declared unto the children of Israel the feasts of the Lord. The several feasts before recited, the order of them, the manner of observing them, and the time.
John Wesley
23:44 The feasts of the Lord - We have reason to be thankful, that the feasts of the Lord, now are not so numerous, nor the observance of them so burdensome and costly; but more spiritual and significant, and surer and sweeter earnests of the everlasting feast, at the last in - gathering, which we hope to be celebrating to eternity.