Ղեւտական / Leviticus - 6 |

Text:
< PreviousՂեւտական - 6 Leviticus - 6Next >


jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The first seven verses of this chapter might fitly have been added to the foregoing chapter, being a continuation of the law of the trespass-offering, and the putting of other cases in which it was to be offered; and with this end the instructions God gave concerning the several kinds of sacrifices that should be offered: and then at v. 8 (which in the original begins a new section of the law) he comes to appoint the several rites and ceremonies concerning these sacrifices which had not been mentioned before. I. The burnt-offering, ver. 8-13. II. The meat-offering (ver. 11-18), particularly that at the consecration of the priest, ver. 19-23. III. The sin-offering, ver. 24, &c.
Adam Clarke: Commentary on the Bible - 1831
Laws relative to detention of property entrusted to the care of another, to robbery, and deceit, Lev 6:1, Lev 6:2; finding of goods lost, keeping them from their owner, and swearing falsely, Lev 6:3. Such a person shall not only restore what he has thus unlawfully gotten, but shall add a fifth part of the value of the property besides, Lev 6:4, Lev 6:5; and bring a ram without blemish, for a trespass-offering to the Lord, Lev 6:6, Lev 6:7. Laws relative to the burnt-offering and the perpetual fire, Lev 6:8-13. Law of the meat-offering, and who may lawfully eat of it, Lev 6:14-18. Laws relative to the offerings of Aaron and his sons and their successors, on the day of their anointing, Lev 6:19-23. Laws relative to the sin-offering, and those who might eat of it, Lev 6:24-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Lev 6:1, The trespass offering for sins done wittingly; Lev 6:8, The law of the burnt offering; Lev 6:14, and of the meat offering; Lev 6:19, The offering at the consecration of a priest; Lev 6:24, The law of the sin offering.
Carl Friedrich Keil and Franz Delitzsch

2. Special Instructions Concerning the Sacrifices for the Priests - Leviticus 6-7
The instructions contained in these two chapters were made known to "Aaron and his sons" (Lev 6:9, Lev 6:20, Lev 6:25), i.e., to the priests, and relate to the duties and rights which devolved upon, and pertained to, the priests in relation to the sacrifices. Although many of the instructions are necessarily repeated from the general regulations, as to the different kinds of sacrifice and the mode of presenting them; most of them are new, and of great importance in relation to the institution of sacrifice generally.
John Gill
INTRODUCTION TO LEVITICUS 6
This chapter treats of the trespass offering for sins committed knowingly and wilfully, Lev 6:1 and of the law of the burnt offering, and of cleansing the altar of burnt offering, and keeping the fire burning on it continually, Lev 6:8 and of the meat offering, which is repeated with some additional circumstances, Lev 6:14 and of the offering at the consecration of the high priest, Lev 6:19 and of the sin offering, and where to be killed and eaten, and by whom, Lev 6:24.
6:16:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
1 [7] Տէրը խօսեց Մովսէսի հետ ու ասաց.[7] 7. Որոշ բնագրերում Զ 1-7 համարները տեղափոխուած են Ե գլուխ՝ իբրեւ դրա 20-27 համարներ:
6 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

6:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
1 [7] Տէրը խօսեց Մովսէսի հետ ու ասաց.
[7] 7. Որոշ բնագրերում Զ 1-7 համարները տեղափոխուած են Ե գլուխ՝ իբրեւ դրա 20-27 համարներ:
6 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
6:11: И сказал Господь Моисею, говоря:
6:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
6:1 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
6:1. locutus est Dominus ad Mosen dicensThe Lord spoke to Moses, saying:
1. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

1: И сказал Господь Моисею, говоря:
6:1
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
6:1
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
6:1. locutus est Dominus ad Mosen dicens
The Lord spoke to Moses, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Law of the Trespass-Offering.B. C. 1490.
1 And the LORD spake unto Moses, saying, 2 If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour; 3 Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein: 4 Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found, 5 Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass offering. 6 And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: 7 And the priest shall make an atonement for him before the LORD: and it shall be forgiven him for any thing of all that he hath done in trespassing therein.
This is the latter part of the law of the trespass-offering: the former part, which concerned trespasses about holy things, we had in the close of the foregoing chapter; this concerns trespasses in common things. Observe here,
I. The trespass supposed, v. 2, 3. Though all the instances relate to our neighbour, yet it is called a trespass against the Lord, because, though the injury be done immediately to our neighbour, yet an affront is thereby given to his Maker and our Master. He that speaks evil of his brother is said to speak evil of the law, and consequently of the Law-maker, Jam. iv. 11. Though the person injured be ever so mean and despicable, and every way our inferior, yet the injury reflects upon that God who has made the command of loving our neighbour second to that of loving himself. The trespasses specified are, 1. Denying a trust: If a man lie unto his neighbour in that which was delivered him to keep, or, which is worse, which was lent him for his use. If we claim that as our own which is only borrowed, left in our custody, or committed to our care, this is a trespass against the Lord, who, for the benefit of human society, will have property and truth maintained. 2. Defrauding a partner: If a man lie in fellowship, claiming a sole interest in that wherein he has but a joint-interest. 3. Disowning a manifest wrong: If a man has the front to lie in a thing taken away by violence, which ordinarily cannot be hid. 4. Deceiving in commerce, or, as some think, by false accusation; if a man have deceitfully oppressed his neighbour, as some read it, either withholding what is due or extorting what is not. 5. Detaining what is found, and denying it (v. 3); if a man have found that which was lost, he must not call it his own presently, but endeavour to find out the owner, to whom it must be returned; this is doing as we would be done by: but he that lies concerning it, that falsely says he knows nothing of it, especially if he back this lie with a false oath, trespasseth against the Lord, who to every thing that is said is a witness, but in an oath he is the party appealed to, and highly affronted when he is called to witness to a lie.
II. The trespass-offering appointed. 1. In the day of his trespass-offering he must make satisfaction to his brother. This must be first done if thy brother hath aught against thee: Because he hath sinned and is guilty, (v. 4, 5), that is, is convicted of his guilt by his own conscience, and is touched with remorse for it; seeing himself guilty before God, let him faithfully restore all that he has got by fraud or oppression, with a fifth part added, to make amends to the owner for the loss and trouble he had sustained in the mean time; let him account both for debt and damages. Note, Where wrong has been done restitution must be made; and till it is made to the utmost of our power, or an equivalent accepted by the person wronged, we cannot have the comfort of the forgiveness of the sin; for the keeping of what is unjustly got avows the taking, and both together make but one continued act of unrighteousness. To repent is to undo what we have done amiss, which (whatever we pretend) we cannot be said to do till we restore what has been got by it, as Zaccheus (Luke xix. 8), and make satisfaction for the wrong done. 2. He must then come and offer his gift, must bring his trespass-offering to the Lord whom he had offended; and the priest must make an atonement for him, v. 6, 7. This trespass-offering could not, of itself, make satisfaction for sin, nor reconciliation between God and the sinner, but as it signified the atonement that was to be made by our Lord Jesus, when he should make his soul an offering or sin, a trespass-offering; it is the same word that is here used, Isa. liii. 10. The trespasses here mentioned are trespasses still against the law of Christ, which insists as much upon justice and truth as ever the law of nature or the law of Moses did; and though now we may have them pardoned without a trespass-offering, yet not without true repentance, restitution, reformation, and a humble faith in the righteousness of Christ: and, if any make the more bold with these sins because they are not now put to the expense of a trespass-offering for them, they turn the grace of God into wantonness, and so bring upon themselves a swift destruction. The Lord is the avenger of all such, 1 Thess. iv. 6.
Albert Barnes: Notes on the Bible - 1834
6:1: In the Hebrew Bible Lev 6:1-7 form part of Lev. 5. It is evident that they ought to do so.
Carl Friedrich Keil and Franz Delitzsch
6:1
(Ch. 5:14-6:7)
(Note: In the original the division of verses in the Hebrew text is followed; but we have thought it better to keep to the arrangement adopted in our English version. - Tr.)
The Trespass-Offerings. - These were presented for special sins, by which a person had contracted guilt, and therefore they are not included in the general festal sacrifices. Three kinds of offences are mentioned in this section as requiring trespass-offerings. The first is, "if a soul commit a breach of trust, and sin in going wrong in the holy gifts of Jehovah." מעל, lit., to cover, hence מעיל the cloak, over-coat, signifies to act secretly, unfaithfully, especially against Jehovah, either by falling away from Him into idolatry, by which the fitting honour was withheld from Jehovah (Lev 26:40; Deut 32:51; Josh 22:16), or by infringing upon His rights, abstracting something that rightfully belonged to Him. Thus in Josh 7:1; Josh 22:20, it is applied to fraud in relation to that which had been put under the ban; and in Num 5:12, Num 5:27,it is also applied to a married woman's unfaithfulness to her husband: so that sin was called מעל, when regarded as a violation of existing rights. "The holy things of Jehovah" were the holy gifts, sacrifices, first-fruits, tithes, etc., which were to be offered to Jehovah, and were assigned by Him to the priests for their revenue (see Lev 21:22). חטא with מן is constructio praegnans: to sin in anything by taking away from Jehovah that which belonged to Him. בּשׁגגה, in error (see Lev 4:2): i.e., in a forgetful or negligent way. Whoever sinned in this way was to offer to the Lord as his guilt (see Lev 5:6) a ram from the flock without blemish for a trespass-offering (lit., guilt-offering), according to the estimate of Moses, whose place was afterwards taken by the officiating priest (Lev 27:12; Num 18:16). שׁקלים כּסף "money of shekels," i.e., several shekels in amount, which Abenezra and others have explained, no doubt correctly, as meaning that the ram was to be worth more than one shekel, two shekels at least. The expression is probably kept indefinite, for the purpose of leaving some margin for the valuation, so that there might be a certain proportion between the value of the ram and the magnitude of the trespass committed (see Oehler ut sup. p. 645). "In the holy shekel:" see Ex 30:13. At the same time, the culprit was to make compensation for the fraud committed in the holy thing, and add a fifth (of the value) over, as in the case of the redemption of the first-born, of the vegetable tithe, or of what had been vowed to God (Lev 27:27, Lev 27:31, and Lev 27:13, Lev 27:15, Lev 27:19). The ceremony to be observed in the offering of the ram is described in Lev 7:1. It was the same as that of the sin-offerings, whose blood was not brought into the holy place, except with regard to the sprinkling of the blood, and in this the trespass-offering resembled the burnt-offerings and peace-offerings.
The second case (Lev 5:17-19), from its very position between the other two, which both refer to the violation of rights, must belong to the same category; although the sin is introduced with the formula used in Lev 4:27 in connection with those sins which were to be expiated by a sin-offering. But the violation of right can only have consisted in an invasion of Jehovah's rights with regard to Israel, and not, as Knobel supposes, in an invasion of the rights of private Israelites, as distinguished from the priests; an antithesis of which there is not the slightest indication. This is evident from the fact, that the case before us is linked on to the previous one without anything intervening; whereas the next case, which treats of the violation of the rights of a neighbour, is separated by a special introductory formula. The expression, "and wist it not," refers to ignorance of the sin, and not of the divine commands; as may be clearly seen from Lev 5:18 : "the priest shall make an atonement for him concerning his error, which he committed without knowing it." The trespass-offering was the same as in the former case, and was also to be valued by the priest; but no compensation is mentioned, probably because the violation of right, which consisted in the transgression of one of the commands of God, was of such a kind as not to allow of material compensation. The third case (Lev 6:1-7) is distinguished from the other two by a new introductory formula. The sin and unfaithfulness to Jehovah are manifested in this case in a violation of the rights of a neighbour. "If a man deny to his neighbour (כּחשׁ with a double ב obj., to deny a thing to a person) a pikkadon (i.e., a deposit, a thing entrusted to him to keep, Gen 41:36), or יד תּשׂוּמת, "a thing placed in his hand" (handed over to him as a pledge) "or גּזל, a thing robbed" (i.e., the property of a neighbour unjustly appropriated, whether a well, a field, or cattle, Gen 21:25; Mic 2:2; Job 24:2), "or if he have oppressed his neighbour" (i.e., forced something from him or withheld it unjustly, Lev 19:13; Deut 24:14; Josh 12:8; Mal 3:5), "or have found a lost thing and denies it, and thereby swears to his lie" (i.e., rests his oath upon a lie), "on account of one of all that a man is accustomed to do to sin therewith:" the false swearing here refers not merely to a denial of what is found, but to all the crimes mentioned, which originated in avarice and selfishness, but through the false swearing became frauds against Jehovah, adding guilt towards God to the injustice done to the neighbour, and requiring, therefore, not only that a material restitution should be made to the neighbour, but that compensation should be made to God as well. Whatever had been robbed, or taken by force, or entrusted or found, and anything about which a man had sworn falsely (Lev 6:4, Lev 6:5), was to be restored "according to its sum" (cf. Ex 30:12; Num 1:2, etc.), i.e., in its full value; beside which, he was to "add its fifths" (on the plural, see Ges. 87, 2; Ew. 186 e), i.e., in every one of the things abstracted or withheld unjustly the fifth part of the value was to be added to the full amount (as in Lev 5:16). "To him to whom it (belongs), shall he give it" אשׁמתו בּיום: in the day when he makes atonement for his trespass, i.e., offers his trespass-offering. The trespass (guilt) against Jehovah was to be taken away by the trespass-offering according to the valuation of the priest, as in Lev 5:15, Lev 5:16, and Lev 5:18, that he might receive expiation and forgiveness on account of what he had done.
If now, in order to obtain a clear view of the much canvassed difference between the sin-offerings and trespass-offerings,
(Note: For the different views, see Bhr's Symbolik; Winer's bibl. R. W.; Kurtz on Sacrificial Worship; Riehm, theol. Stud. und Krit. 1854, pp. 93ff.; Rinck, id. 1855, p. 369; Oehler in Herzog's Cycl.)
we look at once at the other cases, for which trespass-offerings were commanded in the law; we find in Num 5:5-8 not only a trespass against Jehovah, but an unjust withdrawal of the property of a neighbour, clearly mentioned as a crime, for which material compensation was to be made with the addition of a fifth of its value, just as in Lev 5:2-7 of the present chapter. So also the guilt of a man who had lain with the slave of another (Lev 19:20-22) did not come into the ordinary category of adultery, but into that of an unjust invasion of the domain of another's property; though in this case, as the crime could not be estimated in money, instead of material compensation being made, a civil punishment (viz., bodily scourging) was to be inflicted; and for the same reason nothing is said about the valuation of the sacrificial ram. Lastly, in the trespass-offerings for the cleansing of a leper (Lev 14:12.), or of a Nazarite who had been defiled by a corpse (Num 6:12), it is true we cannot show in what definite way the rights of Jehovah were violated (see the explanation of these passages), but the sacrifices themselves served to procure the restoration of the persons in question to certain covenant rights which they had lost; so that even here the trespass-offering, for which moreover only a male sheep was demanded, was to be regarded as a compensation or equivalent for the rights to be restored. From all these cases it is perfectly evident, that the idea of satisfaction for a right, which had been violated but was about to be restored or recovered, lay at the foundation of the trespass-offering,
(Note: Even in the case of the trespass-offering, which those who had taken heathen wives offered at Ezra's instigation (Ezra 10:18.), it had reference to a trespass (cf. vv. 2 and 10), an act of unfaithfulness to Jehovah, which demanded satisfaction. And so again the Philistines (1Kings 6:3.), when presenting gifts as a trespass-offering for Jehovah, rendered satisfaction for the robbery committed upon Him by the removal of the ark of the covenant.)
and the ritual also points to this. The animal sacrificed was always a ram, except in the cases mentioned in Lev 14:12. and Num 6:12. This fact alone clearly distinguishes the trespass-offerings from the sin-offerings, for which all kinds of sacrifices were offered from an ox to a pigeon, the choice of the animal being regulated by the position of the sinner and the magnitude of his sin. But they are distinguished still more by the fact, that in the case of all the sin-offerings the blood was to be put upon the horns of the altar, or even taken into the sanctuary itself, whereas the blood of the trespass-offerings, like that of the burnt and peace-offerings, was merely swung against the wall of the altar (Lev 7:2). Lastly, they were also distinguished by the fact, that in the trespass-offering the ram was in most instances to be valued by the priest, not for the purpose of determining its actual value, which could not vary very materially in rams of the same kind, but to fix upon it symbolically the value of the trespass for which compensation was required. Hence there can be no doubt, that as the idea of the expiation of sin, which was embodied in the sprinkling of the blood, was most prominent in the sin-offering; so the idea of satisfaction for the restoration of rights that had been violated or disturbed came into the foreground in the trespass-offering. This satisfaction was to be actually made, wherever the guilt admitted of a material valuation, by means of payment or penance; and in addition to this, the animal was raised by the priestly valuation into the authorized bearer of the satisfaction to be rendered to the rights of God, through the sacrifice of which the culprit could obtain the expiation of his guilt.
John Gill
6:1 And the Lord spake unto Moses,.... Continuing his speech with him, for the same law of the trespass offering is still discoursed of, only with respect to different persons:
saying: as follows.
6:26:2: Ա՛նձն ոք եթէ մեղիցէ, եւ արհամարհելով արհամարհեաց զպատուիրանս Տեառն. եւ ստեսցէ՛ ընկերի իւրում. եթէ յաւանդի, եթէ ՚ի զովողութեան, եւ եթէ ՚ի յափշտակութեան, եւ եթէ վնասեսցէ՛ ինչ ընկերի իւրում[926]։ [926] Այլք. Արհամարհիցէ զպատուիրանս։
2 «Ով մեղք գործի, ով արհամարհելով խախտի Տիրոջ պատուիրանները, ով իր մերձաւորին խաբի նրա տուած աւանդի, իրեն ի պահ տրուած կամ իր յափշտակած որեւէ իրի համար, կամ որեւէ վնաս հասցնի իր մերձաւորին եւ
2 «Եթէ անձ մը մեղանչէ ու Տէրոջը դէմ յանցանք մը գործէ եւ իր դրացիին սուտ խօսի աւանդի մը համար, կամ իր ձեռքը յանձնուած բանի մը համար եւ կամ յափշտակուած բանի մը համար, կամ իր դրացիին խարդախութիւն ընելու ըլլայ,
Անձն ոք եթէ մեղիցէ, եւ արհամարհելով արհամարհիցէ զպատուիրանս Տեառն, եւ ստեսցէ ընկերի իւրում, եթէ՛ յաւանդի, եթէ ի զովողութեան եւ եթէ՛ ի յափշտակութեան, եւ եթէ վնասեսցէ ինչ ընկերի իւրում:

6:2: Ա՛նձն ոք եթէ մեղիցէ, եւ արհամարհելով արհամարհեաց զպատուիրանս Տեառն. եւ ստեսցէ՛ ընկերի իւրում. եթէ յաւանդի, եթէ ՚ի զովողութեան, եւ եթէ ՚ի յափշտակութեան, եւ եթէ վնասեսցէ՛ ինչ ընկերի իւրում[926]։
[926] Այլք. Արհամարհիցէ զպատուիրանս։
2 «Ով մեղք գործի, ով արհամարհելով խախտի Տիրոջ պատուիրանները, ով իր մերձաւորին խաբի նրա տուած աւանդի, իրեն ի պահ տրուած կամ իր յափշտակած որեւէ իրի համար, կամ որեւէ վնաս հասցնի իր մերձաւորին եւ
2 «Եթէ անձ մը մեղանչէ ու Տէրոջը դէմ յանցանք մը գործէ եւ իր դրացիին սուտ խօսի աւանդի մը համար, կամ իր ձեռքը յանձնուած բանի մը համար եւ կամ յափշտակուած բանի մը համար, կամ իր դրացիին խարդախութիւն ընելու ըլլայ,
zohrab-1805▾ eastern-1994▾ western am▾
6:22: если кто согрешит и сделает преступление пред Господом и запрется пред ближним своим в том, что ему поручено, или у него положено, или им похищено, или обманет ближнего своего,
6:2 ἔντειλαι εντελλομαι direct; enjoin Ααρων ααρων Aarōn; Aaron καὶ και and; even τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him λέγων λεγω tell; declare οὗτος ουτος this; he ὁ ο the νόμος νομος.1 law τῆς ο the ὁλοκαυτώσεως ολοκαυτωσις he; him ἡ ο the ὁλοκαύτωσις ολοκαυτωσις in; on τῆς ο the καύσεως καυσις burning αὐτῆς αυτος he; him ἐπὶ επι in; on τοῦ ο the θυσιαστηρίου θυσιαστηριον altar ὅλην ολος whole; wholly τὴν ο the νύκτα νυξ night ἕως εως till; until τὸ ο the πρωί πρωι early καὶ και and; even τὸ ο the πῦρ πυρ fire τοῦ ο the θυσιαστηρίου θυσιαστηριον altar καυθήσεται καιω burn ἐπ᾿ επι in; on αὐτοῦ αυτος he; him οὐ ου not σβεσθήσεται σβεννυμι extinguish; quench
6:2 נֶ֚פֶשׁ ˈnefeš נֶפֶשׁ soul כִּ֣י kˈî כִּי that תֶחֱטָ֔א ṯeḥᵉṭˈā חטא miss וּ û וְ and מָעֲלָ֥ה māʕᵃlˌā מעל be unfaithful מַ֖עַל mˌaʕal מַעַל unfaithfulness בַּ ba בְּ in יהוָ֑ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and כִחֵ֨שׁ ḵiḥˌēš כחשׁ grow lean בַּ ba בְּ in עֲמִיתֹ֜ו ʕᵃmîṯˈô עָמִית fellow בְּ bᵊ בְּ in פִקָּדֹ֗ון fiqqāḏˈôn פִּקָּדֹון deposit אֹֽו־ ʔˈô- אֹו or בִ vi בְּ in תְשׂ֤וּמֶת ṯᵊśˈûmeṯ תְּשׂוּמֶת deposit יָד֙ yˌāḏ יָד hand אֹ֣ו ʔˈô אֹו or בְ vᵊ בְּ in גָזֵ֔ל ḡāzˈēl גָּזֵל robbery אֹ֖ו ʔˌô אֹו or עָשַׁ֥ק ʕāšˌaq עשׁק oppress אֶת־ ʔeṯ- אֵת [object marker] עֲמִיתֹֽו׃ ʕᵃmîṯˈô עָמִית fellow
6:2. anima quae peccaverit et contempto Domino negaverit depositum proximo suo quod fidei eius creditum fuerat vel vi aliquid extorserit aut calumniam feceritWhosoever shall sin, and despising the Lord, shall deny to his neighbour the thing delivered to his keeping, which was committed to his trust; or shall by force extort any thing, or commit oppression;
2. If any one sin, and commit a trespass against the LORD, and deal falsely with his neighbour in a matter of deposit, or of bargain, or of robbery, or have oppressed his neighbour;
If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour:

2: если кто согрешит и сделает преступление пред Господом и запрется пред ближним своим в том, что ему поручено, или у него положено, или им похищено, или обманет ближнего своего,
6:2
ἔντειλαι εντελλομαι direct; enjoin
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
οὗτος ουτος this; he
ο the
νόμος νομος.1 law
τῆς ο the
ὁλοκαυτώσεως ολοκαυτωσις he; him
ο the
ὁλοκαύτωσις ολοκαυτωσις in; on
τῆς ο the
καύσεως καυσις burning
αὐτῆς αυτος he; him
ἐπὶ επι in; on
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
ὅλην ολος whole; wholly
τὴν ο the
νύκτα νυξ night
ἕως εως till; until
τὸ ο the
πρωί πρωι early
καὶ και and; even
τὸ ο the
πῦρ πυρ fire
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
καυθήσεται καιω burn
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
οὐ ου not
σβεσθήσεται σβεννυμι extinguish; quench
6:2
נֶ֚פֶשׁ ˈnefeš נֶפֶשׁ soul
כִּ֣י kˈî כִּי that
תֶחֱטָ֔א ṯeḥᵉṭˈā חטא miss
וּ û וְ and
מָעֲלָ֥ה māʕᵃlˌā מעל be unfaithful
מַ֖עַל mˌaʕal מַעַל unfaithfulness
בַּ ba בְּ in
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
כִחֵ֨שׁ ḵiḥˌēš כחשׁ grow lean
בַּ ba בְּ in
עֲמִיתֹ֜ו ʕᵃmîṯˈô עָמִית fellow
בְּ bᵊ בְּ in
פִקָּדֹ֗ון fiqqāḏˈôn פִּקָּדֹון deposit
אֹֽו־ ʔˈô- אֹו or
בִ vi בְּ in
תְשׂ֤וּמֶת ṯᵊśˈûmeṯ תְּשׂוּמֶת deposit
יָד֙ yˌāḏ יָד hand
אֹ֣ו ʔˈô אֹו or
בְ vᵊ בְּ in
גָזֵ֔ל ḡāzˈēl גָּזֵל robbery
אֹ֖ו ʔˌô אֹו or
עָשַׁ֥ק ʕāšˌaq עשׁק oppress
אֶת־ ʔeṯ- אֵת [object marker]
עֲמִיתֹֽו׃ ʕᵃmîṯˈô עָמִית fellow
6:2. anima quae peccaverit et contempto Domino negaverit depositum proximo suo quod fidei eius creditum fuerat vel vi aliquid extorserit aut calumniam fecerit
Whosoever shall sin, and despising the Lord, shall deny to his neighbour the thing delivered to his keeping, which was committed to his trust; or shall by force extort any thing, or commit oppression;
2. If any one sin, and commit a trespass against the LORD, and deal falsely with his neighbour in a matter of deposit, or of bargain, or of robbery, or have oppressed his neighbour;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-5: (ср. Евр V:21–34). Указывается ряд преступлений, главным образом, против собственности ближнего: похищение силою или хитростью принадлежащего ближнему и проч., какими преступлениями совершается нарушение и прав Иеговы — производится нравственное отчуждение человека-грешника от Бога. Во всех этих случаях виновный должен был прежде всего исповедаться в грехе своем (Чис V:7). Затем все незаконно присвоенное он должен был сполна возвратить, с приложением 1/5: стоимости, владельцу или, в случае его смерти и отсутствия у него наследников, святилищу, т. е. священнику (Чис V:8). Только тогда, удовлетворив требованиям правды, грешник мог получить прощение и милость от Господа — через принесение жертвы повинности, ascham, обычно барана, по оценке священника.
Adam Clarke: Commentary on the Bible - 1831
6:2: Lie unto his neighbor, etc. - This must refer to a case in which a person delivered his property to his neighbor to be preserved for him, and took no witness to attest the delivery of the goods; such a person therefore might deny that he had ever received such goods, for he who had deposited them with him could bring no proof of the delivery. On the other hand, a man might accuse his neighbor of detaining property which had never been confided to him, or, after having been confided, had been restored again; hence the law here is very cautious on these points: and because in many cases it was impossible to come at the whole truth without a direct revelation from God, which should in no common case be expected, the penalties are very moderate; for in such cases, even when guilt was discovered, the man might not be so criminal as appearances might intimate. See the law concerning this laid down and explained on Exo 22:7 (note), etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: commit: Lev 5:15, Lev 5:19; Num 5:6-8; Psa 51:4
lie: Lev 19:11; Gen 26:7; Joh 8:44; Act 5:4; Eph 4:25; Col 3:9; Rev 22:15
in that: Exo 22:7-10
in fellowship: or, in dealing, Heb. in putting of the hand, Isa 21:2, Isa 24:16, Isa 33:1; Hab 1:13
deceived: Pro 24:28, Pro 26:19; Isa 59:13-15; Jer 9:5; Amo 8:5; Mic 6:10-12
Geneva 1599
6:2 If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in (a) fellowship, or in a thing taken away by (b) violence, or hath deceived his neighbour;
(a) To give, and occupy for the use of him that gave it.
(b) By any deceit, or unlawful means.
John Gill
6:2 If a soul sin, and commit a trespass against the Lord,.... All sin is against the Lord, contrary to his nature and will, and a transgression of his law; but some sins are more apparently so than others, and against which he expresses greater indignation and abhorrence, being attended also with very aggravating circumstances, as these that follow; which are such as are not only contrary to the will of God, but to the good of society, and tend to the subversion of it, of which he is the founder and supporter, and especially when he is sworn by, and appealed to as a witness, in a case not only injurious but false:
and lie unto his neighbour in that which was delivered him to keep; whether money or goods, or any living creature, sheep, cow, horse, &c. and should deny that ever anything was delivered to him, and take his oath upon it; which is a very grievous crime, and not to go unpunished, as was known by the light of nature, and declared by the Heathen oracle (h); and yet there was to be a trespass offering to make atonement for such a sin: Jarchi thinks, by his neighbour is meant a third person between them; but if that third person was a witness of the goods being delivered, there would have been no occasion of an oath, as follows: the case supposed seems to be, when anything was delivered to the care and custody of another, without the knowledge of any but the person that delivered it, and he to whom it was delivered; who retaining it for his own use, embezzling the goods, and acting the unfaithful part, affirms to the owner he never had anything of him, and so lies to him, and to that lie adds an oath of perjury:
or in fellowship: in partnership; as, for instance, having received money belonging to them both, denies he ever received any, and so cheats his partner of what was his due, and being put to his oath, takes it: or, "in putting of the hand" (i), as persons usually do when they enter into fellowship or partnership, they give each other their hand in token of it; or in putting anything into the hand, as money to trade with, and he denies he received any; or by way of purchase for anything bought, and the person of whom the purchase is made affirms the purchaser never put anything into his hand, or paid him anything, but insists upon being paid again; or in a way of lending, as Jarchi and Ben Gersom, because then money is put into the hand of him that receives it, and, in the case supposed, the borrower denies that ever any was put into his hand, or he borrowed any; and being called upon to swear, swears falsely:
or in a thing taken away by violence: without the will and knowledge of the owner; privately and secretly, but being suspected, is challenged with it, and denying it, is made to swear, which he does falsely:
or hath deceived his neighbour; cheated him in trade and commerce, defrauded him in business, extorted money from him; or by calumny and false accusation got anything out of his hands, see Lk 19:8 or by detaining the wages of the hireling; so Jarchi and Ben Gersom.
(h) "Spartano cuidam respondit", &c. Juvenal. Satyr. 13. prope finem. (i) "in positione manus", Montanus.
John Wesley
6:2 If a soul sin - This sin, though directly committed against man, is emphatically said to be done against the Lord, not only in general, for so every sin against man is also against the Lord, but in a special sense, because this was a violation of human society, whereof God is the author, and president, and defender: and because it was a secret sin, of which God alone was the witness and judge: and because God's name was abused in it by perjury. To keep - In trust. Or in fellowship - Heb. Or in putting of the hand: that is, commerce or fellowship in trading, which is very usual when one man puts any thing into another's hand, not to keep it, but to improve it for the common benefit of them both, in which cases of partnership it is easy for one to deceive the other, and therefore provision is made against it. And this is called a putting of the hand, because such agreements used to be confirmed by giving or joining their hands together. By violence - Secretly; for he seems to speak here of such sins as could not be proved by witness. Or hath deceived - Got any thing from him by calumny, or fraud, or circumvention; so the word signifies.
Robert Jamieson, A. R. Fausset and David Brown
6:2 TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
If a soul sin, and commit a trespass against the Lord--This law, the record of which should have been joined with the previous chapter, was given concerning things stolen, fraudulently gotten, or wrongfully kept. The offender was enjoined to make restitution of the articles to the rightful owner, along with a fifth part out of his own possessions. But it was not enough thus to repair the injury done to a neighbor and to society; he was required to bring a trespass offering, as a token of sorrow and penitence for having hurt the cause of religion and of God. That trespass offering was a ram without blemish, which was to be made on the altar of burnt offerings, and the flesh belonged to the priests. This penalty was equivalent to a mitigated fine; but being associated with a sacred duty, the form in which the fine was inflicted served the important purpose of rousing attention to the claims and reviving a sense of responsibility to God.
6:36:3: Եւ եթէ եգիտ կորուստ ինչ՝ եւ ժխտիցէ ՚ի վերայ նորա. եւ երդնուցու սո՛ւտ վասն միոյ իրիք՝ յամենայնէ զոր եւ առնիցէ մարդ
3 կամ կորած մի բան գտնի, բայց ուրանայ, որ գտել է, եւ դրա համար սուտ երդում տայ, այսինքն՝ անի այն ամէնը,
3 Կամ կորսուած բան մը գտնէ եւ ուրանալով սուտ տեղ երդում ընէ, բոլոր այս բաներէն ոեւէ մէկը, որ մարդ կրնայ ընել կամ մեղանչելու ըլլայ,
եւ եթէ եգիտ կորուստ ինչ եւ ժխտիցէ ի վերայ նորա, եւ երդնուցու սուտ վասն միոյ իրիք, յամենայնէ զոր եւ առնիցէ մարդ առ ի մեղանչելոյ նորա նոքօք:

6:3: Եւ եթէ եգիտ կորուստ ինչ՝ եւ ժխտիցէ ՚ի վերայ նորա. եւ երդնուցու սո՛ւտ վասն միոյ իրիք՝ յամենայնէ զոր եւ առնիցէ մարդ
3 կամ կորած մի բան գտնի, բայց ուրանայ, որ գտել է, եւ դրա համար սուտ երդում տայ, այսինքն՝ անի այն ամէնը,
3 Կամ կորսուած բան մը գտնէ եւ ուրանալով սուտ տեղ երդում ընէ, բոլոր այս բաներէն ոեւէ մէկը, որ մարդ կրնայ ընել կամ մեղանչելու ըլլայ,
zohrab-1805▾ eastern-1994▾ western am▾
6:33: или найдет потерянное и запрется в том, и поклянется ложно в чем-нибудь, что люди делают и тем грешат, --
6:3 καὶ και and; even ἐνδύσεται ενδυω dress in; wear ὁ ο the ἱερεὺς ιερευς priest χιτῶνα χιτων shirt λινοῦν λινους and; even περισκελὲς περισκελης dress in; wear περὶ περι about; around τὸ ο the σῶμα σωμα body αὐτοῦ αυτος he; him καὶ και and; even ἀφελεῖ αφαιρεω take away τὴν ο the κατακάρπωσιν κατακαρπωσις who; what ἂν αν perhaps; ever καταναλώσῃ καταναλισκω consume τὸ ο the πῦρ πυρ fire τὴν ο the ὁλοκαύτωσιν ολοκαυτωσις from; away τοῦ ο the θυσιαστηρίου θυσιαστηριον altar καὶ και and; even παραθήσει παρατιθημι pose; serve αὐτὸ αυτος he; him ἐχόμενον εχω have; hold τοῦ ο the θυσιαστηρίου θυσιαστηριον altar
6:3 אֹֽו־ ʔˈô- אֹו or מָצָ֧א māṣˈā מצא find אֲבֵדָ֛ה ʔᵃvēḏˈā אֲבֵדָה what is lost וְ wᵊ וְ and כִ֥חֶשׁ ḵˌiḥeš כחשׁ grow lean בָּ֖הּ bˌāh בְּ in וְ wᵊ וְ and נִשְׁבַּ֣ע nišbˈaʕ שׁבע swear עַל־ ʕal- עַל upon שָׁ֑קֶר šˈāqer שֶׁקֶר lie עַל־ ʕal- עַל upon אַחַ֗ת ʔaḥˈaṯ אֶחָד one מִ mi מִן from כֹּ֛ל kkˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יַעֲשֶׂ֥ה yaʕᵃśˌeh עשׂה make הָ hā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind לַ la לְ to חֲטֹ֥א ḥᵃṭˌō חטא miss בָ vā בְּ in הֵֽנָּה׃ hˈēnnā הֵנָּה they
6:3. sive rem perditam invenerit et infitians insuper peierarit et quodlibet aliud ex pluribus fecerit in quibus peccare solent hominesOr shall find a thing lost, and denying it, shall also swear falsely, or shall do any other of the many things, wherein men are wont to sin:
3. or have found that which was lost, and deal falsely thereto, and swear to a lie; in any of all these that a man doeth, sinning therein:
Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein:

3: или найдет потерянное и запрется в том, и поклянется ложно в чем-нибудь, что люди делают и тем грешат, --
6:3
καὶ και and; even
ἐνδύσεται ενδυω dress in; wear
ο the
ἱερεὺς ιερευς priest
χιτῶνα χιτων shirt
λινοῦν λινους and; even
περισκελὲς περισκελης dress in; wear
περὶ περι about; around
τὸ ο the
σῶμα σωμα body
αὐτοῦ αυτος he; him
καὶ και and; even
ἀφελεῖ αφαιρεω take away
τὴν ο the
κατακάρπωσιν κατακαρπωσις who; what
ἂν αν perhaps; ever
καταναλώσῃ καταναλισκω consume
τὸ ο the
πῦρ πυρ fire
τὴν ο the
ὁλοκαύτωσιν ολοκαυτωσις from; away
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
καὶ και and; even
παραθήσει παρατιθημι pose; serve
αὐτὸ αυτος he; him
ἐχόμενον εχω have; hold
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
6:3
אֹֽו־ ʔˈô- אֹו or
מָצָ֧א māṣˈā מצא find
אֲבֵדָ֛ה ʔᵃvēḏˈā אֲבֵדָה what is lost
וְ wᵊ וְ and
כִ֥חֶשׁ ḵˌiḥeš כחשׁ grow lean
בָּ֖הּ bˌāh בְּ in
וְ wᵊ וְ and
נִשְׁבַּ֣ע nišbˈaʕ שׁבע swear
עַל־ ʕal- עַל upon
שָׁ֑קֶר šˈāqer שֶׁקֶר lie
עַל־ ʕal- עַל upon
אַחַ֗ת ʔaḥˈaṯ אֶחָד one
מִ mi מִן from
כֹּ֛ל kkˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יַעֲשֶׂ֥ה yaʕᵃśˌeh עשׂה make
הָ הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
לַ la לְ to
חֲטֹ֥א ḥᵃṭˌō חטא miss
בָ בְּ in
הֵֽנָּה׃ hˈēnnā הֵנָּה they
6:3. sive rem perditam invenerit et infitians insuper peierarit et quodlibet aliud ex pluribus fecerit in quibus peccare solent homines
Or shall find a thing lost, and denying it, shall also swear falsely, or shall do any other of the many things, wherein men are wont to sin:
3. or have found that which was lost, and deal falsely thereto, and swear to a lie; in any of all these that a man doeth, sinning therein:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:3: Have found that which was lost - The Roman lawyers laid it down as a sound maxim of jurisprudence, "that he who found any property and applied it to his own use, should be considered as a thief whether he knew the owner or not; for in their view the crime was not lessened, supposing the finder was totally ignorant of the right owner." Qui alienum quid jacens lucri faciendi causa sustulit, furti obstringitur, sive scit, cujus sit, sive ignoravit; nihil enim ad furtum minuendum, facit, quod, cujus sit, ignoret - Digestor, lib. xlvii., Tit. ii., de furtis, Leg. xliii., sec. 4. On this subject every honest man must say, that the man who finds any lost property, and does not make all due inquiry to find out the owner, should, in sound policy, be treated as a thief. It is said of the Dyrbaeans, a people who inhabited the tract between Bactria and India, that if they met with any lost property, even on the public road, they never even touched it. This was actually the case in this kingdom in the time of Alfred the Great, about a. d. 888; so that golden bracelets hung up on the public roads were untouched by the finger of rapine. One of Solon's laws was, Take not up what you laid not down. How easy to act by this principle in case of finding lost property: "This is not mine, and it would be criminal to convert it to my use unless the owner be dead and his family extinct." When all due inquiry is made, if no owner can be found, the lost property may be legally considered to be the property of the finder.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: have found: Exo 23:4; Deu 22:1-3
sweareth: Lev 19:12; Exo 22:9-11; Pro 30:9; Jer 5:2, Jer 7:9; Zac 5:4; Mal 3:5
Geneva 1599
6:3 Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, (c) sinning therein:
(c) In which he cannot but sin: or, in which a man accustoms to sin by perjury or such like thing.
John Gill
6:3 Or have found that which was lost, and lieth concerning it,.... Who having found anything lost, at once concludes it his own, and converts it to his own use, never inquiring after the proprietor of it, or taking any method to get knowledge of him, and restore it to him; but so far from that, being suspected of finding it, and charged with it denies it: Maimonides (k) gives a reason why a lost thing should be restored, not only because so to do is a virtue in itself praiseworthy, but because it has a reciprocal utility; for if you do not restore another's lost things, neither will your own be restored to you:
and sweareth falsely; which is to be understood, not of the last case only, but of all the rest, or of anyone of them, as it follows:
in any of all these that a man doeth, sinning therein; by unfaithfulness in a trust, cheating, defrauding, lying, and false swearing.
(k) Moreh Nevochim, par. 3. c. 40.
John Wesley
6:3 Swear falsely - His oath being required, seeing there was no other way of discovery left.
6:46:4: առ ՚ի մեղանչելոյ նորա նոքօք։ Եւ եղիցի յորժամ մեղանչիցէ եւ յանցանիցէ, հատուսցէ՛ զյափշտակութիւնն՝ զոր յափշտակեաց,
4 որոնցով նա մեղք է գործած լինում, բայց գիտակցի, որ մեղանչել, յանցանք է գործել, նա պէտք է հատուցի իր կատարած յափշտակութեան համար,
4 Այն ատեն մեղք գործելուն ու յանցաւոր ըլլալուն համար, բռնութեամբ յափշտակուած բանը, կամ խարդախութեամբ առած բանը, կամ իրեն յանձնուած աւանդը, կամ գտած կորուստը ետ պէտք է տայ.
եւ եղիցի յորժամ մեղանչիցէ եւ յանցանիցէ, հատուսցէ զյափշտակութիւնն զոր յափշտակեաց, կամ զվնասն զոր վնասեաց, կամ զաւանդն որ աւանդեցաւ նմա, կամ զկորուստն զոր եգիտ:

6:4: առ ՚ի մեղանչելոյ նորա նոքօք։ Եւ եղիցի յորժամ մեղանչիցէ եւ յանցանիցէ, հատուսցէ՛ զյափշտակութիւնն՝ զոր յափշտակեաց,
4 որոնցով նա մեղք է գործած լինում, բայց գիտակցի, որ մեղանչել, յանցանք է գործել, նա պէտք է հատուցի իր կատարած յափշտակութեան համար,
4 Այն ատեն մեղք գործելուն ու յանցաւոր ըլլալուն համար, բռնութեամբ յափշտակուած բանը, կամ խարդախութեամբ առած բանը, կամ իրեն յանձնուած աւանդը, կամ գտած կորուստը ետ պէտք է տայ.
zohrab-1805▾ eastern-1994▾ western am▾
6:44: то, согрешив и сделавшись виновным, он должен возвратить похищенное, что похитил, или отнятое, что отнял, или порученное, что ему поручено, или потерянное, что он нашел;
6:4 καὶ και and; even ἐκδύσεται εκδυω disrobe; take off τὴν ο the στολὴν στολη robe αὐτοῦ αυτος he; him καὶ και and; even ἐνδύσεται ενδυω dress in; wear στολὴν στολη robe ἄλλην αλλος another; else καὶ και and; even ἐξοίσει εκφερω bring out / forth; carry out τὴν ο the κατακάρπωσιν κατακαρπωσις outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks εἰς εις into; for τόπον τοπος place; locality καθαρόν καθαρος clean; clear
6:4 וְ wᵊ וְ and הָיָה֮ hāyā היה be כִּֽי־ kˈî- כִּי that יֶחֱטָ֣א yeḥᵉṭˈā חטא miss וְ wᵊ וְ and אָשֵׁם֒ ʔāšˌēm אשׁם do wrong וְ wᵊ וְ and הֵשִׁ֨יב hēšˌîv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גְּזֵלָ֜ה ggᵊzēlˈā גְּזֵלָה what is robbed אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] גָּזָ֗ל gāzˈāl גזל tear away אֹ֤ו ʔˈô אֹו or אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֹ֨שֶׁק֙ ʕˈōšeq עֹשֶׁק oppression אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׁ֔ק ʕāšˈāq עשׁק oppress אֹ֚ו ˈʔô אֹו or אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פִּקָּדֹ֔ון ppiqqāḏˈôn פִּקָּדֹון deposit אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָפְקַ֖ד hofqˌaḏ פקד miss אִתֹּ֑ו ʔittˈô אֵת together with אֹ֥ו ʔˌô אֹו or אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֲבֵדָ֖ה ʔᵃvēḏˌā אֲבֵדָה what is lost אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מָצָֽא׃ māṣˈā מצא find
6:4. convicta delicti reddetBeing convicted of the offence, he shall restore
4. then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was committed to him, or the lost thing which he found,
Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found:

4: то, согрешив и сделавшись виновным, он должен возвратить похищенное, что похитил, или отнятое, что отнял, или порученное, что ему поручено, или потерянное, что он нашел;
6:4
καὶ και and; even
ἐκδύσεται εκδυω disrobe; take off
τὴν ο the
στολὴν στολη robe
αὐτοῦ αυτος he; him
καὶ και and; even
ἐνδύσεται ενδυω dress in; wear
στολὴν στολη robe
ἄλλην αλλος another; else
καὶ και and; even
ἐξοίσει εκφερω bring out / forth; carry out
τὴν ο the
κατακάρπωσιν κατακαρπωσις outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
εἰς εις into; for
τόπον τοπος place; locality
καθαρόν καθαρος clean; clear
6:4
וְ wᵊ וְ and
הָיָה֮ hāyā היה be
כִּֽי־ kˈî- כִּי that
יֶחֱטָ֣א yeḥᵉṭˈā חטא miss
וְ wᵊ וְ and
אָשֵׁם֒ ʔāšˌēm אשׁם do wrong
וְ wᵊ וְ and
הֵשִׁ֨יב hēšˌîv שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גְּזֵלָ֜ה ggᵊzēlˈā גְּזֵלָה what is robbed
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
גָּזָ֗ל gāzˈāl גזל tear away
אֹ֤ו ʔˈô אֹו or
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עֹ֨שֶׁק֙ ʕˈōšeq עֹשֶׁק oppression
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׁ֔ק ʕāšˈāq עשׁק oppress
אֹ֚ו ˈʔô אֹו or
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פִּקָּדֹ֔ון ppiqqāḏˈôn פִּקָּדֹון deposit
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָפְקַ֖ד hofqˌaḏ פקד miss
אִתֹּ֑ו ʔittˈô אֵת together with
אֹ֥ו ʔˌô אֹו or
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֲבֵדָ֖ה ʔᵃvēḏˌā אֲבֵדָה what is lost
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
מָצָֽא׃ māṣˈā מצא find
6:4. convicta delicti reddet
Being convicted of the offence, he shall restore
4. then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was committed to him, or the lost thing which he found,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: because: Lev 4:13-15, Lev 5:3, Lev 5:4
which he: Gen 21:25; Job 20:19, Job 24:2; Isa 59:6; Eze 18:7, Eze 18:12, Eze 18:18; Amo 3:10; Mic 2:2; Zep 1:9
John Gill
6:4 Then it shall be, because he hath sinned and is guilty,.... Owns his guilt through remorse of conscience, and makes a confession of it; or otherwise, upon conviction, without such confession he was to pay double, see Ex 22:7 whereas, in this case it is only ordered:
that he shall restore that which he took violently away: whether money, goods, or cattle:
or the thing which he hath deceitfully gotten; by outwitting him, by extortion, by false accusation, or detention of wages:
or that which was delivered him to keep; in which he was unfaithful to his trust, be it what it will:
or the lost thing which he found; and denied he had it.
John Wesley
6:4 Is guilty - This guilt being manifested by his voluntary confession upon remorse, whereby he reapeth this benefit, that he only restores the principal with the addition of a fifth part; whereas if he were convicted of his fault, he was to pay double, Ex 22:9.
6:56:5: կամ զվնասն զոր վնասեաց, կամ զաւանդն զոր աւանդեցաւ նմա, կամ զկորուստն զոր եգիտ յամենայն իրաց, վասն որոյ երդուաւ սուտ։ Տուժեսցի զգլո՛ւխն. եւ զհինգերորդ մասն յաւելցէ ՚ի նոյն. եւ ոյր իցէ՝ հատուսցէ՛ նմա յաւուր յորում յանդիմանեսցի։
5 իր հասցրած վնասի համար, իրեն ի պահ տրուած աւանդը կորցնելու համար, կորած բանը գտնելը ուրանալու եւ սուտ երդում տալու համար: Իր հասցրած ամէն մի վնաս նա պէտք է հատուցի ամբողջութեամբ, դրան աւելացրած նաեւ վնասուած իրի արժէքի մէկ հինգերորդը: Նա տիրոջը թող հատուցի հէնց իր մեղքը գիտակցած օրը:
5 Կամ այն ամէն բան որուն համար սուտ տեղ երդում ըրած է, անիկա լման պէտք է հատուցանէ ու անոր վրայ հինգերորդ մաս մը աւելցնէ եւ իր յանցանքին պատարագին օրը, որու որ կը վերաբերէր, անոր պէտք է տայ։
յամենայն իրաց վասն որոյ երդուաւ սուտ, տուժեսցի զգլուխն, եւ զհինգերորդ մասն յաւելցէ ի նոյն. եւ ոյր իցէ` հատուսցէ նմա յաւուր յորում յանդիմանեսցի:

6:5: կամ զվնասն զոր վնասեաց, կամ զաւանդն զոր աւանդեցաւ նմա, կամ զկորուստն զոր եգիտ յամենայն իրաց, վասն որոյ երդուաւ սուտ։ Տուժեսցի զգլո՛ւխն. եւ զհինգերորդ մասն յաւելցէ ՚ի նոյն. եւ ոյր իցէ՝ հատուսցէ՛ նմա յաւուր յորում յանդիմանեսցի։
5 իր հասցրած վնասի համար, իրեն ի պահ տրուած աւանդը կորցնելու համար, կորած բանը գտնելը ուրանալու եւ սուտ երդում տալու համար: Իր հասցրած ամէն մի վնաս նա պէտք է հատուցի ամբողջութեամբ, դրան աւելացրած նաեւ վնասուած իրի արժէքի մէկ հինգերորդը: Նա տիրոջը թող հատուցի հէնց իր մեղքը գիտակցած օրը:
5 Կամ այն ամէն բան որուն համար սուտ տեղ երդում ըրած է, անիկա լման պէտք է հատուցանէ ու անոր վրայ հինգերորդ մաս մը աւելցնէ եւ իր յանցանքին պատարագին օրը, որու որ կը վերաբերէր, անոր պէտք է տայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:55: или если он в чем поклялся ложно, то должен отдать сполна, и приложить к тому пятую долю и отдать тому, кому принадлежит, в день приношения жертвы повинности;
6:5 καὶ και and; even πῦρ πυρ fire ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar καυθήσεται καιω burn ἀπ᾿ απο from; away αὐτοῦ αυτος he; him καὶ και and; even οὐ ου not σβεσθήσεται σβεννυμι extinguish; quench καὶ και and; even καύσει καιω burn ὁ ο the ἱερεὺς ιερευς priest ἐπ᾿ επι in; on αὐτὸ αυτος he; him ξύλα ξυλον wood; timber τὸ ο the πρωὶ πρωι early καὶ και and; even στοιβάσει στοιβαζω in; on αὐτοῦ αυτος he; him τὴν ο the ὁλοκαύτωσιν ολοκαυτωσις and; even ἐπιθήσει επιτιθημι put on; put another ἐπ᾿ επι in; on αὐτὸ αυτος he; him τὸ ο the στέαρ στεαρ the σωτηρίου σωτηριος salvation; saving
6:5 אֹ֠ו ʔˌô אֹו or מִ mi מִן from כֹּ֞ל kkˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִשָּׁבַ֣ע yiššāvˈaʕ שׁבע swear עָלָיו֮ ʕālāʸw עַל upon לַ la לְ to † הַ the שֶּׁקֶר֒ ššeqˌer שֶׁקֶר lie וְ wᵊ וְ and שִׁלַּ֤ם šillˈam שׁלם be complete אֹתֹו֙ ʔōṯˌô אֵת [object marker] בְּ bᵊ בְּ in רֹאשֹׁ֔ו rōšˈô רֹאשׁ head וַ wa וְ and חֲמִשִׁתָ֖יו ḥᵃmišiṯˌāʸw חֲמִישִׁית fifth part יֹסֵ֣ף yōsˈēf יסף add עָלָ֑יו ʕālˈāʸw עַל upon לַ la לְ to אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] ה֥וּא hˌû הוּא he לֹ֛ו lˈô לְ to יִתְּנֶ֖נּוּ yittᵊnˌennû נתן give בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day אַשְׁמָתֹֽו׃ ʔašmāṯˈô אשׁם do wrong
6:5. omnia quae per fraudem voluit obtinere integra et quintam insuper partem domino cui damnum intuleratAll that he would have gotten by fraud, in the principal, and the fifth part besides, to the owner, whom he wronged.
5. or any thing about which he hath sworn falsely; he shall even restore it in full, and shall add the fifth part more thereto: unto him to whom it appertaineth shall he give it, in the day of his being found guilty.
Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, [and] give it unto him to whom it appertaineth, in the day of his trespass offering:

5: или если он в чем поклялся ложно, то должен отдать сполна, и приложить к тому пятую долю и отдать тому, кому принадлежит, в день приношения жертвы повинности;
6:5
καὶ και and; even
πῦρ πυρ fire
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
καυθήσεται καιω burn
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
καὶ και and; even
οὐ ου not
σβεσθήσεται σβεννυμι extinguish; quench
καὶ και and; even
καύσει καιω burn
ο the
ἱερεὺς ιερευς priest
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
ξύλα ξυλον wood; timber
τὸ ο the
πρωὶ πρωι early
καὶ και and; even
στοιβάσει στοιβαζω in; on
αὐτοῦ αυτος he; him
τὴν ο the
ὁλοκαύτωσιν ολοκαυτωσις and; even
ἐπιθήσει επιτιθημι put on; put another
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
τὸ ο the
στέαρ στεαρ the
σωτηρίου σωτηριος salvation; saving
6:5
אֹ֠ו ʔˌô אֹו or
מִ mi מִן from
כֹּ֞ל kkˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִשָּׁבַ֣ע yiššāvˈaʕ שׁבע swear
עָלָיו֮ ʕālāʸw עַל upon
לַ la לְ to
הַ the
שֶּׁקֶר֒ ššeqˌer שֶׁקֶר lie
וְ wᵊ וְ and
שִׁלַּ֤ם šillˈam שׁלם be complete
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
בְּ bᵊ בְּ in
רֹאשֹׁ֔ו rōšˈô רֹאשׁ head
וַ wa וְ and
חֲמִשִׁתָ֖יו ḥᵃmišiṯˌāʸw חֲמִישִׁית fifth part
יֹסֵ֣ף yōsˈēf יסף add
עָלָ֑יו ʕālˈāʸw עַל upon
לַ la לְ to
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
ה֥וּא hˌû הוּא he
לֹ֛ו lˈô לְ to
יִתְּנֶ֖נּוּ yittᵊnˌennû נתן give
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
אַשְׁמָתֹֽו׃ ʔašmāṯˈô אשׁם do wrong
6:5. omnia quae per fraudem voluit obtinere integra et quintam insuper partem domino cui damnum intulerat
All that he would have gotten by fraud, in the principal, and the fifth part besides, to the owner, whom he wronged.
5. or any thing about which he hath sworn falsely; he shall even restore it in full, and shall add the fifth part more thereto: unto him to whom it appertaineth shall he give it, in the day of his being found guilty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:5: All that about which he hath sworn falsely - This supposes the case of a man who, being convicted by his own conscience, comes forward and confesses his sin.
Restore it in the principal - The property itself if still remaining, or the full value of it, to which a fifth part more was to be added.
Albert Barnes: Notes on the Bible - 1834
6:5: In the day of his trespass offering - The restitution was thus to be associated with the religious act by which the offender testified his penitence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: restore: Lev 5:16; Exo 22:1, Exo 22:4, Exo 22:7, Exo 22:9; Num 5:7, Num 5:8; Sa1 12:3; Sa2 12:6; Pro 6:30, Pro 6:31; Isa 58:6, Isa 58:9; Luk 19:8
in the principal: The property itself, if still remaining, or its full value, to which a fifth part more was to be added, to compensate the owner for the loss he had sustained by being deprived of the use of his goods. He must also bring a trespass offering to the Lord; which was intended to show that disobedience to God is the great evil, even of those crimes which are injurious to man, and that repentance, and even restitution, though needful in order to (obtain) forgiveness, cannot atone for sin.
of his trespass offering: or, of his being found guilty, Heb. of trespass. Mat 5:23, Mat 5:24
John Gill
6:5 Or all that about which he hath sworn falsely,.... In all and each of the above cases, in which he had committed a trespass and denied it, and to the denial adds a false oath, and yet after all acknowledges it:
he shall even restore it in the principal; whatsoever he has embezzled, or cheated another of, or detained from the right owner, the whole of that was to be restored:
and shall add the fifth part more thereto; to the principal, see Lev 5:16 but Maimonides (l) says, this was an instruction to add a fifth to a fifth; and Aben Ezra takes the word to be plural, and observes, that the least of many is two, and so two fifths were to be added to the principal, but the first sense seems best:
and give it unto him to whom appertaineth; as, to his neighbour, who had deposited anything in his hands; or his partner, he had any ways wronged; or whomsoever he had defrauded in any respect; or the proprietor of lost goods; Ben Gersom observes, it was not to be given to his son, nor to his messenger: in the case of taking anything away by violence, though but the value of a farthing, it is said, that he shall be obliged to bring it after him (from whom he has taken it) even unto Media (should he be there); he shall not give it to his son, nor to his messenger, but he may give it to the messenger of the sanhedrim; and if he dies, he must return it to his heirs (m):
in the day of his trespass offering; when he brings that, but restoration must first be made: the Targum of Jonathan renders it, in the day he repents of his sin: and so Aben Ezra interprets it,"in the day he returns from his trespass;''when he owns and confesses it, is sorry for it, and determines to do so no more. Maimonides observes (n), that one that takes away anything by violence (which is one of the cases supposed) is not fined so much as a thief; he only restores the principal; for the fifth part is for his false oath; the reasons of which are, because robbery is not so frequently, and is more easily committed, and is more open, and against which persons may guard and make resistance, and the robber is more known than a thief who steals secretly; see Ex 22:1.
(l) In Misn. Trumot, c. 6. sect. 1. (m) Misnah Bava Kama, c. 9. sect. 6. (n) Ut supra, (l)) c. 41.
John Wesley
6:5 In the day - It must not be delayed, but restitution to man must accompany repentance towards God. Wherever wrong has been done, restitution must be made, and till it is made to the utmost of our power we cannot look for forgiveness; for the keeping of what is unjustly got, avows the taking: And both together make but one continued act of unrighteousness.
6:66:6: Եւ ընդ յանցանաց իւրոց մատուսցէ Տեառն խո՛յ անարատ ՚ի հօտից՝ գնոց արծաթոյ, վասն որոյ յանցեաւն։
6 Իր գործած մեղքի համար նա Տիրոջը զոհ պէտք է մատուցի մէկ արծաթ արժողութեամբ[8] ոչ արատաւոր մի խոյ, քանի որ մեղք գործեց:[8] 8. Եբրայերէնում՝ մեղքի ծանրութեանը համապատասխանող:
6 Եւ իր յանցանքին պատարագը Տէրոջը բերէ, այսինքն հօտերէն անարատ խոյ մը, քու որոշած արժէքին համեմատ, թող բերէ յանցանքի պատարագին համար։
Եւ ընդ յանցանաց իւրոց մատուսցէ Տեառն խոյ անարատ ի հօտից` [82]գնոց արծաթոյ`` վասն որոյ յանցեաւն:

6:6: Եւ ընդ յանցանաց իւրոց մատուսցէ Տեառն խո՛յ անարատ ՚ի հօտից՝ գնոց արծաթոյ, վասն որոյ յանցեաւն։
6 Իր գործած մեղքի համար նա Տիրոջը զոհ պէտք է մատուցի մէկ արծաթ արժողութեամբ[8] ոչ արատաւոր մի խոյ, քանի որ մեղք գործեց:
[8] 8. Եբրայերէնում՝ մեղքի ծանրութեանը համապատասխանող:
6 Եւ իր յանցանքին պատարագը Տէրոջը բերէ, այսինքն հօտերէն անարատ խոյ մը, քու որոշած արժէքին համեմատ, թող բերէ յանցանքի պատարագին համար։
zohrab-1805▾ eastern-1994▾ western am▾
6:66: и за вину свою пусть принесет Господу к священнику в жертву повинности из стада овец овна без порока, по оценке твоей;
6:6 καὶ και and; even πῦρ πυρ fire διὰ δια through; because of παντὸς πας all; every καυθήσεται καιω burn ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar οὐ ου not σβεσθήσεται σβεννυμι extinguish; quench
6:6 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֲשָׁמֹ֥ו ʔᵃšāmˌô אָשָׁם guilt יָבִ֖יא yāvˌî בוא come לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH אַ֣יִל ʔˈayil אַיִל ram, despot תָּמִ֧ים tāmˈîm תָּמִים complete מִן־ min- מִן from הַ ha הַ the צֹּ֛אן ṣṣˈōn צֹאן cattle בְּ bᵊ בְּ in עֶרְכְּךָ֥ ʕerkᵊḵˌā עֵרֶךְ arrangement לְ lᵊ לְ to אָשָׁ֖ם ʔāšˌām אָשָׁם guilt אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֵֽן׃ kkōhˈēn כֹּהֵן priest
6:6. pro peccato autem suo offeret arietem inmaculatum de grege et dabit eum sacerdoti iuxta aestimationem mensuramque delictiMoreover for his sin he shall offer a ram without blemish out of the flock: and shall give it to the priest, according to the estimation and measure of the offence.
6. And he shall bring his guilt offering unto the LORD, a ram without blemish out of the flock, according to thy estimation, for a guilt offering, unto the priest:
And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest:

6: и за вину свою пусть принесет Господу к священнику в жертву повинности из стада овец овна без порока, по оценке твоей;
6:6
καὶ και and; even
πῦρ πυρ fire
διὰ δια through; because of
παντὸς πας all; every
καυθήσεται καιω burn
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
οὐ ου not
σβεσθήσεται σβεννυμι extinguish; quench
6:6
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֲשָׁמֹ֥ו ʔᵃšāmˌô אָשָׁם guilt
יָבִ֖יא yāvˌî בוא come
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
אַ֣יִל ʔˈayil אַיִל ram, despot
תָּמִ֧ים tāmˈîm תָּמִים complete
מִן־ min- מִן from
הַ ha הַ the
צֹּ֛אן ṣṣˈōn צֹאן cattle
בְּ bᵊ בְּ in
עֶרְכְּךָ֥ ʕerkᵊḵˌā עֵרֶךְ arrangement
לְ lᵊ לְ to
אָשָׁ֖ם ʔāšˌām אָשָׁם guilt
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּהֵֽן׃ kkōhˈēn כֹּהֵן priest
6:6. pro peccato autem suo offeret arietem inmaculatum de grege et dabit eum sacerdoti iuxta aestimationem mensuramque delicti
Moreover for his sin he shall offer a ram without blemish out of the flock: and shall give it to the priest, according to the estimation and measure of the offence.
6. And he shall bring his guilt offering unto the LORD, a ram without blemish out of the flock, according to thy estimation, for a guilt offering, unto the priest:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Сокрушению о преступлении грешника идет навстречу божественное прощение при посредстве законно принесенной жертвы повинности. Нелишне здесь привести замечание Филона, что из двух главных классов грехов, очищаемых жертвою повинности, грехи прямо против Иеговы могли быть только невольными, совершенными bischgagah (ср. Лев V:15), и только правонарушения в отношении людей могли быть намеренными.
Adam Clarke: Commentary on the Bible - 1831
6:6: With thy estimation - See Clarke's note on Lev 5:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: a ram: Lev 5:15, Lev 5:18; Isa 53:10, Isa 53:11
John Gill
6:6 And he shall bring his trespass offering unto the Lord,.... That is, to the tabernacle of the Lord, to the altar of the Lord in it, and to his priest ministering therein, as it follows:
a ram without blemish out of the flock, with thy estimation, for a trespass offering unto the priest; the same offering that was ordered for a trespass through ignorance, Lev 5:16 typical of the sacrifice of Christ offered up both for sins of ignorance and wilful transgressions, for his blood cleanses from all sin; see Gill on Lev 5:16; the phrase "with thy estimation", used there also Lev 5:16, is here interpreted by Ben Gersom of two shekels, the value the ram was to be of, brought for the trespass offering.
6:76:7: Եւ քաւեսցէ՛ վասն նորա քահանայն առաջի Տեառն. եւ թողցի՛ նմա վասն միոյ իրիք յամենայնէ զոր արար եւ յանցեա՛ւ նա։
7 Քահանան Տիրոջ առաջ քաւութիւն եւ թողութիւն թող տայ նրան այն մեղքերի համար, որ նա գործել է»:
7 Եւ քահանան անոր համար քաւութիւն թող ընէ Տէրոջը առջեւ եւ ինչ բանի համար որ յանցանք ըրած է, թողութիւն ըլլայ անոր»։
Եւ քաւեսցէ վասն նորա քահանայն առաջի Տեառն, եւ թողցի նմա վասն միոյ իրիք յամենայնէ զոր արար եւ յանցեաւ նա:

6:7: Եւ քաւեսցէ՛ վասն նորա քահանայն առաջի Տեառն. եւ թողցի՛ նմա վասն միոյ իրիք յամենայնէ զոր արար եւ յանցեա՛ւ նա։
7 Քահանան Տիրոջ առաջ քաւութիւն եւ թողութիւն թող տայ նրան այն մեղքերի համար, որ նա գործել է»:
7 Եւ քահանան անոր համար քաւութիւն թող ընէ Տէրոջը առջեւ եւ ինչ բանի համար որ յանցանք ըրած է, թողութիւն ըլլայ անոր»։
zohrab-1805▾ eastern-1994▾ western am▾
6:77: и очистит его священник пред Господом, и прощено будет ему, что бы он ни сделал, все, в чем он сделался виновным.
6:7 οὗτος ουτος this; he ὁ ο the νόμος νομος.1 law τῆς ο the θυσίας θυσια immolation; sacrifice ἣν ος who; what προσάξουσιν προσαγω lead toward; head toward αὐτὴν αυτος he; him οἱ ο the υἱοὶ υιος son Ααρων ααρων Aarōn; Aaron ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master ἀπέναντι απεναντι before; contrary τοῦ ο the θυσιαστηρίου θυσιαστηριον altar
6:7 וְ wᵊ וְ and כִפֶּ֨ר ḵippˌer כפר cover עָלָ֧יו ʕālˈāʸw עַל upon הַ ha הַ the כֹּהֵ֛ן kkōhˈēn כֹּהֵן priest לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and נִסְלַ֣ח nislˈaḥ סלח forgive לֹ֑ו lˈô לְ to עַל־ ʕal- עַל upon אַחַ֛ת ʔaḥˈaṯ אֶחָד one מִ mi מִן from כֹּ֥ל kkˌōl כֹּל whole אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make לְ lᵊ לְ to אַשְׁמָ֥ה ʔašmˌā אַשְׁמָה guiltiness בָֽהּ׃ פ vˈāh . f בְּ in
6:7. qui rogabit pro eo coram Domino et dimittetur illi pro singulis quae faciendo peccaveritAnd he shall pray for him before the Lord: and he shall have forgiveness for every thing in doing of which he bath sinned.
7. and the priest shall make atonement for him before the LORD, and he shall be forgiven; concerning whatsoever he doeth so as to be guilty thereby.
And the priest shall make an atonement for him before the LORD: and it shall be forgiven him for any thing of all that he hath done in trespassing therein:

7: и очистит его священник пред Господом, и прощено будет ему, что бы он ни сделал, все, в чем он сделался виновным.
6:7
οὗτος ουτος this; he
ο the
νόμος νομος.1 law
τῆς ο the
θυσίας θυσια immolation; sacrifice
ἣν ος who; what
προσάξουσιν προσαγω lead toward; head toward
αὐτὴν αυτος he; him
οἱ ο the
υἱοὶ υιος son
Ααρων ααρων Aarōn; Aaron
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
ἀπέναντι απεναντι before; contrary
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
6:7
וְ wᵊ וְ and
כִפֶּ֨ר ḵippˌer כפר cover
עָלָ֧יו ʕālˈāʸw עַל upon
הַ ha הַ the
כֹּהֵ֛ן kkōhˈēn כֹּהֵן priest
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
נִסְלַ֣ח nislˈaḥ סלח forgive
לֹ֑ו lˈô לְ to
עַל־ ʕal- עַל upon
אַחַ֛ת ʔaḥˈaṯ אֶחָד one
מִ mi מִן from
כֹּ֥ל kkˌōl כֹּל whole
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make
לְ lᵊ לְ to
אַשְׁמָ֥ה ʔašmˌā אַשְׁמָה guiltiness
בָֽהּ׃ פ vˈāh . f בְּ in
6:7. qui rogabit pro eo coram Domino et dimittetur illi pro singulis quae faciendo peccaverit
And he shall pray for him before the Lord: and he shall have forgiveness for every thing in doing of which he bath sinned.
7. and the priest shall make atonement for him before the LORD, and he shall be forgiven; concerning whatsoever he doeth so as to be guilty thereby.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: make: Lev 4:20, Lev 4:26, Lev 4:31, Lev 5:10, Lev 5:13, Lev 5:15, Lev 5:16, Lev 5:18; Exo 34:7; Eze 18:21-23, Eze 18:26, Eze 18:27; Eze 33:14-16, Eze 33:19; Mic 7:18; Jo1 1:7, Jo1 1:9, Jo1 2:1, Jo1 2:2
it shall be: Isa 1:18; Mat 12:31; Co1 6:9-11
John Gill
6:7 And the priest shall make an atonement for him before the Lord,.... By offering the ram he brought, by which a typical, but not real atonement was made; for the blood of bulls and goats, of sheep and rams, could not take away sin; but as they were types of Christ, and led to him, the Lamb of God that takes away the sin of the world:
and it shall be forgiven him, for anything of all that he hath done, in trespassing therein; any and everyone of the above sins, with all the aggravations of them, were forgiven, upon the atonement made, though they were so enormous; and, indeed, all manner of sin is forgiven for Christ's sake, except the sin against the Holy Ghost: and L'Empereur (o) rightly observes, against the Socinians, who deny that sacrifices were offered for crimes very grievous, that these were of such a nature; for what more vile than unfaithfulness in a trust, than cheating and defrauding, stealing, lying, and perjury?
(o) In Misn. Bava Kama, c. 9. sect. 5.
6:86:8: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
8 Տէրը խօսեց Մովսէսի հետ ու ասաց. «Կարգադրի՛ր Ահարոնին ու նրա որդիներին եւ ասա՛.
8 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

6:8: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
8 Տէրը խօսեց Մովսէսի հետ ու ասաց. «Կարգադրի՛ր Ահարոնին ու նրա որդիներին եւ ասա՛.
8 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
6:88: И сказал Господь Моисею, говоря:
6:8 καὶ και and; even ἀφελεῖ αφαιρεω take away ἀπ᾿ απο from; away αὐτοῦ αυτος he; him τῇ ο the δρακὶ δραξ from; away τῆς ο the σεμιδάλεως σεμιδαλις fine flour τῆς ο the θυσίας θυσια immolation; sacrifice σὺν συν with; [definite object marker] τῷ ο the ἐλαίῳ ελαιον oil αὐτῆς αυτος he; him καὶ και and; even σὺν συν with; [definite object marker] τῷ ο the λιβάνῳ λιβανος.1 frankincense αὐτῆς αυτος he; him τὰ ο the ὄντα ειμι be ἐπὶ επι in; on τῆς ο the θυσίας θυσια immolation; sacrifice καὶ και and; even ἀνοίσει αναφερω bring up; carry up ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar κάρπωμα καρπωμα scent εὐωδίας ευωδια fragrance τὸ ο the μνημόσυνον μνημοσυνον remembrance αὐτῆς αυτος he; him τῷ ο the κυρίῳ κυριος lord; master
6:8 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
6:8. locutus est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
8. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

8: И сказал Господь Моисею, говоря:
6:8
καὶ και and; even
ἀφελεῖ αφαιρεω take away
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
τῇ ο the
δρακὶ δραξ from; away
τῆς ο the
σεμιδάλεως σεμιδαλις fine flour
τῆς ο the
θυσίας θυσια immolation; sacrifice
σὺν συν with; [definite object marker]
τῷ ο the
ἐλαίῳ ελαιον oil
αὐτῆς αυτος he; him
καὶ και and; even
σὺν συν with; [definite object marker]
τῷ ο the
λιβάνῳ λιβανος.1 frankincense
αὐτῆς αυτος he; him
τὰ ο the
ὄντα ειμι be
ἐπὶ επι in; on
τῆς ο the
θυσίας θυσια immolation; sacrifice
καὶ και and; even
ἀνοίσει αναφερω bring up; carry up
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
κάρπωμα καρπωμα scent
εὐωδίας ευωδια fragrance
τὸ ο the
μνημόσυνον μνημοσυνον remembrance
αὐτῆς αυτος he; him
τῷ ο the
κυρίῳ κυριος lord; master
6:8
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
6:8. locutus est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
8. And the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Переходя к новому разделу речи, обращенной к священнослужителям, законодатель требует прежде всего (ср. Исх ХХIX:38–41), чтобы всесожжение — эта важнейшая жертва, в которой находило свое выражение непрерывное служение теократического общества Богу, никогда не прекращалось на жертвеннике всесожжений, утром и вечером возжигаясь от огня не постороннего, а от тлеющих углей на самом жертвеннике.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8: Law of the Burnt-Offering.B. C. 1490.
8 And the LORD spake unto Moses, saying, 9 Command Aaron and his sons, saying, This is the law of the burnt offering: It is the burnt offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it. 10 And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the altar. 11 And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place. 12 And the fire upon the altar shall be burning in it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it; and he shall burn thereon the fat of the peace offerings. 13 The fire shall ever be burning upon the altar; it shall never go out.
Hitherto we have had the instructions which Moses was directed to give to the people concerning the sacrifices; but here begin the instructions he was to give to the priests; he must command Aaron and his sons, v. 9. The priests were rulers in the house of God, but these rulers must be ruled; and those that had the command of others must themselves be commanded. Let ministers remember that not only commissions, but commands, were given to Aaron and his sons, who must be in subjection to them.
In these verses we have the law of the burnt-offering, as far as it was the peculiar care of the priests. The daily sacrifice of a lamb, which was offered morning and evening for the whole congregation, is here chiefly referred to.
I. The priest must take care of the ashes of the burnt-offering, that they be decently disposed of, v. 10, 11. He must clear the altar of them every morning, and put them on the east side of the altar, which was furthest from the sanctuary; this he must do in his linen garment, which he always wore when he did any service at the altar; and then he must shift himself, and put on other garments, either such as were his common wear, or (as some think) other priestly garments less honourable, and must carry the ashes into a clean place without the camp. Now, 1. God would have this done, for the honour of his altar and the sacrifices that were burnt upon it. Even the ashes of the sacrifices must be preserved, to testify the regard God had to it; by the burnt-offering he was honoured, and therefore thus it was honoured, and therefore thus it was honoured. And some think that this care which was taken of the ashes of the sacrifice typified the burial of our Saviour; his dead body (the ashes of his sacrifice) was carefully laid up in a garden, in a new sepulchre, which was a clean place. It was also requisite that the altar should be kept as clean as might be; the fire upon it would burn the better, and it is decent in a house to have a clean fire-side. 2. God would have the priests themselves to keep it so, to teach them and us to stoop to the meanest services for the honour of God and of his altar. The priest himself must not only kindle the fire, but clean the hearth, and carry out the ashes. God's servants must think nothing below them but sin.
II. The priest must take care of the fire upon the altar, that it be kept always burning. This is much insisted on here (v. 9, 12), and this express law is given: The fire shall ever be burning upon the altar, it shall never go out, v. 13. We may suppose that no day passed without some extraordinary sacrifices, which were always offered between the morning and evening lamb; so that from morning to night the fire on the altar was kept up of course. But to preserve it all night unto the morning (v. 9) required some care. Those that keep good houses never let their kitchen fire go out; therefore God would thus give an instance of his good house-keeping. The first fire upon the altar came from heaven (ch. ix. 24), so that by keeping that up continually with a constant supply of fuel all their sacrifices throughout all their generations might be said to be consumed with that fire from heaven, in token of God's acceptance. If, through carelessness, they should ever let it go out, they could not expect to have it so kindled again. Accordingly the Jews tell us that the fire never did go out upon the altar, till the captivity in Babylon. This is referred to Isa. xxxi. 9, where God is said to have his fire in Zion, and his furnace in Jerusalem. By this law we are taught to keep up in our minds a constant disposition to all acts of piety and devotion, an habitual affection to divine things, so as to be always ready to every good word and work. We must not only not quench the Spirit, but we must stir up the gift that is in us. Though we be not always sacrificing, yet we must keep the fire of holy love always burning; and thus we must pray always.
Adam Clarke: Commentary on the Bible - 1831
6:8: And the Lord spake unto Moses - At this verse the Jews begin the 25th section of the law; and here, undoubtedly, the 6th chapter should commence, as the writer enters upon a new subject, and the preceding verses belong to the fifth chapter. The best edited Hebrew Bibles begin the 6th chapter at this verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: At this verse the Jews begin the twenty-fifth section of the law, and also, in the best Hebrew Bibles, the sixth chapter, which undoubtedly ought to begin here, as the inspired writer enters upon a new subject; the former part of the book being intended for the instruction of the people relative to the several sacrifices to be brought; but this for the instruction of the priests respecting some particulars of their official services.
Carl Friedrich Keil and Franz Delitzsch
6:8
(Heb. vv. 1-6). The Law of the Burnt-Offering commences the series, and special reference is made to the daily burnt-offering (Ex 29:38-42).
Lev 6:8
"It, the burnt-offering, shall (burn) upon the hearth upon the altar the whole night till the morning, and the fire of the altar be kept burning with it." The verb תּוּקד is wanting in the first clause, and only introduced in the second; but it belongs to the first clause as well. The pronoun הוא at the opening of the sentence cannot stand for the verb to be in the imperative. The passages, which Knobel adduces in support of this, are of a totally different kind. The instructions apply primarily to the burnt-offering, which was offered every evening, and furnished the basis for all the burnt-offerings (Ex 29:38-39; Num 33:3-4).
Lev 6:10-11
In the morning of every day the priest was to put on his linen dress (see Ex 28:42) and the white drawers, and lift off, i.e., clear away, the ashes to which the fire had consumed the burnt-offering upon the altar (אכל is construed with a double accusative, to consume the sacrifice to ashes), and pour them down beside the altar (see Lev 1:16). The ו in מדּו is not to be regarded as the old form of the connecting vowel, as in Gen 1:24 (Ewald, 211 b; see Ges. 90, 3b), but as the suffix, as in 2Kings 20:8, although the use of the suffix with the governing noun in the construct state can only be found in other cases in the poetical writings (cf. Ges. 121 b; Ewald, 291 b). He was then to take off his official dress, and having put on other (ordinary) clothes, to take away the ashes from the court, and carry them out of the camp to a clean place. The priest was only allowed to approach the altar in his official dress; but he could not go out of the camp with this.
John Gill
6:8 And the Lord spake unto Moses,.... It maybe after some intermission, or pause made; for some here begin a new chapter, and indeed a new section here begins in the Hebrew copies:
saying; as follows:
6:96:9: Պատուէ՛ր տուր Ահարոնի եւ որդւոց նորա՝ եւ ասասցես. Ա՛յս օրէն է ողջակիզին, վասն այրելոյ նորա ՚ի վերայ սեղանոյն զամենայն գիշերն մինչեւ ցառաւօտ. եւ հուր սեղանոյն որ այրիցի ՚ի վերայ նորա՝ մի՛ շիջցի։
9 “Այս է ողջակէզի կարգը. զոհասեղանի վրայ այն պէտք է մնայ ամբողջ գիշեր՝ մինչեւ առաւօտ, եւ զոհասեղանի վրայ այրուող կրակը չպէտք է հանգի:
9 «Պատուիրէ Ահարոնին որդիներուն ու ըսէ. Ողջակէզին օրէնքը այս է՝ ողջակէզը բոլոր գիշերը մինչեւ առտու սեղանը եղած կրակին վրայ թող մնայ ու սեղանին կրակը միշտ անոր մէջ վառուած թող մնայ։
Պատուէր տուր Ահարոնի եւ որդւոց նորա եւ ասասցես. Այս օրէն է ողջակիզին. [83]վասն այրելոյ նորա ի վերայ`` սեղանոյն զամենայն գիշերն մինչեւ ցառաւօտ, եւ հուր սեղանոյն որ այրիցի ի վերայ նորա` մի՛ շիջցի:

6:9: Պատուէ՛ր տուր Ահարոնի եւ որդւոց նորա՝ եւ ասասցես. Ա՛յս օրէն է ողջակիզին, վասն այրելոյ նորա ՚ի վերայ սեղանոյն զամենայն գիշերն մինչեւ ցառաւօտ. եւ հուր սեղանոյն որ այրիցի ՚ի վերայ նորա՝ մի՛ շիջցի։
9 “Այս է ողջակէզի կարգը. զոհասեղանի վրայ այն պէտք է մնայ ամբողջ գիշեր՝ մինչեւ առաւօտ, եւ զոհասեղանի վրայ այրուող կրակը չպէտք է հանգի:
9 «Պատուիրէ Ահարոնին որդիներուն ու ըսէ. Ողջակէզին օրէնքը այս է՝ ողջակէզը բոլոր գիշերը մինչեւ առտու սեղանը եղած կրակին վրայ թող մնայ ու սեղանին կրակը միշտ անոր մէջ վառուած թող մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:99: заповедай Аарону и сынам его: вот закон всесожжения: всесожжение пусть остается на месте сожигания на жертвеннике всю ночь до утра, и огонь жертвенника пусть горит на нем.
6:9 τὸ ο the δὲ δε though; while καταλειφθὲν καταλειπω leave behind; remain ἀπ᾿ απο from; away αὐτῆς αυτος he; him ἔδεται εσθιω eat; consume Ααρων ααρων Aarōn; Aaron καὶ και and; even οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him ἄζυμα αζυμος unleavened; Feast of Unleavened Bread βρωθήσεται βιβρωσκω eat ἐν εν in τόπῳ τοπος place; locality ἁγίῳ αγιος holy ἐν εν in αὐλῇ αυλη courtyard; fold τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony ἔδονται εσθιω eat; consume αὐτήν αυτος he; him
6:9 צַ֤ו ṣˈaw צוה command אֶֽת־ ʔˈeṯ- אֵת [object marker] אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֣יו bānˈāʸw בֵּן son לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say זֹ֥את zˌōṯ זֹאת this תֹּורַ֖ת tôrˌaṯ תֹּורָה instruction הָ hā הַ the עֹלָ֑ה ʕōlˈā עֹלָה burnt-offering הִ֣וא hˈiw הִיא she הָ hā הַ the עֹלָ֡ה ʕōlˈā עֹלָה burnt-offering עַל֩ ʕˌal עַל upon מֹוקְדָ֨ה môqᵊḏˌā מֹוקְדָה [uncertain] עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֤חַ mmizbˈēₐḥ מִזְבֵּחַ altar כָּל־ kol- כֹּל whole הַ ha הַ the לַּ֨יְלָה֙ llˈaylā לַיְלָה night עַד־ ʕaḏ- עַד unto הַ ha הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וְ wᵊ וְ and אֵ֥שׁ ʔˌēš אֵשׁ fire הַ ha הַ the מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar תּ֥וּקַד tˌûqaḏ יקד burn בֹּֽו׃ bˈô בְּ in
6:9. praecipe Aaron et filiis eius haec est lex holocausti cremabitur in altari tota nocte usque mane ignis ex eodem altari eritCommand Aaron and his sons: This is the law of a holocaust. It shall be burnt upon the altar, all night until morning: the fire shall be of the same altar.
9. Command Aaron and his sons, saying, This is the law of the burnt offering: the burnt offering shall be on the hearth upon the altar all night unto the morning; and the fire of the altar shall be kept burning thereon.
Command Aaron and his sons, saying, This [is] the law of the burnt offering: It [is] the burnt offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it:

9: заповедай Аарону и сынам его: вот закон всесожжения: всесожжение пусть остается на месте сожигания на жертвеннике всю ночь до утра, и огонь жертвенника пусть горит на нем.
6:9
τὸ ο the
δὲ δε though; while
καταλειφθὲν καταλειπω leave behind; remain
ἀπ᾿ απο from; away
αὐτῆς αυτος he; him
ἔδεται εσθιω eat; consume
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
ἄζυμα αζυμος unleavened; Feast of Unleavened Bread
βρωθήσεται βιβρωσκω eat
ἐν εν in
τόπῳ τοπος place; locality
ἁγίῳ αγιος holy
ἐν εν in
αὐλῇ αυλη courtyard; fold
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
ἔδονται εσθιω eat; consume
αὐτήν αυτος he; him
6:9
צַ֤ו ṣˈaw צוה command
אֶֽת־ ʔˈeṯ- אֵת [object marker]
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בָּנָ֣יו bānˈāʸw בֵּן son
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
זֹ֥את zˌōṯ זֹאת this
תֹּורַ֖ת tôrˌaṯ תֹּורָה instruction
הָ הַ the
עֹלָ֑ה ʕōlˈā עֹלָה burnt-offering
הִ֣וא hˈiw הִיא she
הָ הַ the
עֹלָ֡ה ʕōlˈā עֹלָה burnt-offering
עַל֩ ʕˌal עַל upon
מֹוקְדָ֨ה môqᵊḏˌā מֹוקְדָה [uncertain]
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֤חַ mmizbˈēₐḥ מִזְבֵּחַ altar
כָּל־ kol- כֹּל whole
הַ ha הַ the
לַּ֨יְלָה֙ llˈaylā לַיְלָה night
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וְ wᵊ וְ and
אֵ֥שׁ ʔˌēš אֵשׁ fire
הַ ha הַ the
מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar
תּ֥וּקַד tˌûqaḏ יקד burn
בֹּֽו׃ bˈô בְּ in
6:9. praecipe Aaron et filiis eius haec est lex holocausti cremabitur in altari tota nocte usque mane ignis ex eodem altari erit
Command Aaron and his sons: This is the law of a holocaust. It shall be burnt upon the altar, all night until morning: the fire shall be of the same altar.
9. Command Aaron and his sons, saying, This is the law of the burnt offering: the burnt offering shall be on the hearth upon the altar all night unto the morning; and the fire of the altar shall be kept burning thereon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:9: This is the law of the burnt-offering - This law properly refers to that burnt-offering which was daily made in what was termed the morning and evening sacrifice; and as he had explained the nature of this burnt-offering in general, with its necessary ceremonies, as far as the persons who brought them were concerned, he now takes up the same in relation to the priests who were to receive them from the hands of the offerer, and present them to the Lord on the altar of burnt-offerings.
Because of the burning upon the altar all night - If the burnt-offering were put all upon the fire at once, it could not be burning all night. We may therefore reasonably conclude that the priests sat up by turns the whole night, and fed the fire with portions of this offering till the whole was consumed, which they would take care to lengthen out till the time of the morning sacrifice. The same we may suppose was done with the morning sacrifice; it was also consumed by piecemeal through the whole day, till the time of offering the evening sacrifice. Thus there was a continual offering by fire unto the Lord; and hence in Lev 6:13 it is said: The fire shall ever be burning upon the altar, it shall never go out. If at any time any extraordinary offerings were to be made, the daily sacrifice was consumed more speedily, in order to make room for such extra offerings. See more on this subject in Clarke's note on Lev 6:23 (note). The Hebrew doctors teach that no sacrifice was ever offered in the morning before the morning sacrifice; and none, the passover excepted, ever offered in the evening after the evening sacrifice; for all sacrifices were made by day-light. The fat seems to have been chiefly burned in the night season, for the greater light and convenience of keeping the fire alive, which could not be so easily done in the night as in the day time.
Albert Barnes: Notes on the Bible - 1834
6:9: Rather, "This, the burnt-offering, shall be upon the fire on the altar all night unto the morning." See Exo 29:38-46, with the notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: of the burnt: Lev. 1:1-17; Exo 29:38-42; Num 28:3
because of the burning: or, for the burning, Lev 6:12, Lev 6:13
Geneva 1599
6:9 Command Aaron and his sons, saying, This [is] the (d) law of the burnt offering: It [is] the burnt offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it.
(d) That is, the ceremony which ought to be observed in it.
John Gill
6:9 Command Aaron and his sons,.... Who were nominated, selected, and appointed to the office, though not yet consecrated to it and invested with it, see Lev 8:1.
saying, this is the law of the burnt offering; of the daily sacrifice, morning and evening:
Tit is the burnt offering, because of, or for the burning upon the altar all night unto the morning; as there was nothing offered on the altar of burnt offering after the evening daily sacrifice, nor anything before the morning daily sacrifice, it was the more difficult to keep the fire of the altar burning in the night; wherefore a slow fire was used in the evening sacrifice, and several things remained to be burnt in the night: so Maimonides (p) says, the remainder of the fat of the members were burnt all night until the pillar of the morning (first rays of the rising sun, Editor.):
and the fire of the altar shall be burning in it; not without it, as Aben Ezra observes, but on it; that is, should be ever burning on it, night and day, as it is after declared.
(p) In Misn. Beracot, c. 1. sect. 1.
John Wesley
6:9 And the Lord spake - Hitherto he hath prescribed the sacrifices themselves; now he comes to the manner of them. The burnt - offering - The daily one, which Ex 29:38, Num 28:3, as the following words shew. This was to be so managed and laid on piece after piece, that the fire might be constantly maintained by it. The morning burnt - offerings were to be kept burning all the day from morning to night also; but he mentions not that, because there was such a constant succession of sacrifices in the day - time that there needed no law for feeding and keeping in the fire then; the only danger was for the night, when other sacrifices were not offered, but only the evening burnt - offering, which if it had been consumed quickly, as the morning burnt - offering was, there had been danger of the going out of that fire, which they were commanded diligently and constantly to keep in.
Robert Jamieson, A. R. Fausset and David Brown
6:9 THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
Command Aaron and his sons, saying, This . . . law of the burnt offering--In this passage Moses received instructions to be delivered to the priests respecting their official duties, and first the burnt offering--Hebrew, "a sacrifice, which went up in smoke." The daily service consisted of two lambs, one offered in the morning at sunrise, the other in the evening, when the day began to decline. Both of them were consumed on the altar by means of a slow fire, before which the pieces of the sacrifice were so placed that they fed it all night. At all events, the observance of this daily sacrifice on the altar of burnt offering was a daily expression of national repentance and faith. The fire that consumed these sacrifices had been kindled from heaven at the consecration of the tabernacle [Lev 9:24], and to keep it from being extinguished and the sacrifices from being burned with common fire, strict injunctions are here given respecting not only the removal of the ashes [Lev 6:10-11], but the approaching near to the fireplace in garments that were not officially "holy."
6:106:10: Եւ զգեցցի քահանայն պատմուճան կտաւի. եւ անդրավարտիս կտաւիս զգեցցի ՚ի վերայ մարմնոյ իւրոյ, եւ հանցէ զընծայս ողջակիզին ՚ի վերայ սեղանոյն՝ զոր հուրն ծախիցէ. եւ դիցէ առ ընթե՛ր սեղանոյն[927]։ [927] Այլք. Եւ հանցէ ՚ի սեղանոյն՝ զոր։
10 Քահանան կտաւէ պատմուճան պիտի հագնի եւ կտաւէ անդրավարտիք՝ իր մարմնի վրայ[9]: Կրակից առաջացած ողջակէզի ճարպամոխիրը նա պիտի վերցնի զոհասեղանի վրայից ու դնի զոհասեղանի մօտ:[9] 9. Եբրայերէնում չկայ անդրավարտիք իր մարմնի վրայ:
10 Եւ քահանան իր քթանէ պատմուճանը թող հագնի եւ կրակով այրուած ողջակէզին մոխիրը սեղանին վրայէն վերցնէ ու սեղանին քով դնէ։
Եւ զգեցցի քահանայն պատմուճան կտաւի, եւ անդրավարտիս կտաւիս զգեցցի ի վերայ մարմնոյ իւրոյ, եւ հանցէ [84]զընծայս ողջակիզին ի վերայ սեղանոյն զոր հուրն ծախիցէ``, եւ դիցէ առընթեր սեղանոյն:

6:10: Եւ զգեցցի քահանայն պատմուճան կտաւի. եւ անդրավարտիս կտաւիս զգեցցի ՚ի վերայ մարմնոյ իւրոյ, եւ հանցէ զընծայս ողջակիզին ՚ի վերայ սեղանոյն՝ զոր հուրն ծախիցէ. եւ դիցէ առ ընթե՛ր սեղանոյն[927]։
[927] Այլք. Եւ հանցէ ՚ի սեղանոյն՝ զոր։
10 Քահանան կտաւէ պատմուճան պիտի հագնի եւ կտաւէ անդրավարտիք՝ իր մարմնի վրայ[9]: Կրակից առաջացած ողջակէզի ճարպամոխիրը նա պիտի վերցնի զոհասեղանի վրայից ու դնի զոհասեղանի մօտ:
[9] 9. Եբրայերէնում չկայ անդրավարտիք իր մարմնի վրայ:
10 Եւ քահանան իր քթանէ պատմուճանը թող հագնի եւ կրակով այրուած ողջակէզին մոխիրը սեղանին վրայէն վերցնէ ու սեղանին քով դնէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1010: и пусть священник оденется в льняную одежду свою, и наденет на тело свое льняное нижнее платье, и снимет пепел от всесожжения, которое сжег огонь на жертвеннике, и положит его подле жертвенника;
6:10 οὐ ου not πεφθήσεται πεπτω leaven μερίδα μερις portion αὐτὴν αυτος he; him ἔδωκα διδωμι give; deposit αὐτοῖς αυτος he; him ἀπὸ απο from; away τῶν ο the καρπωμάτων καρπωμα lord; master ἅγια αγιος holy ἁγίων αγιος holy ὥσπερ ωσπερ just as τὸ ο the τῆς ο the ἁμαρτίας αμαρτια sin; fault καὶ και and; even ὥσπερ ωσπερ just as τὸ ο the τῆς ο the πλημμελείας πλημμελεια mistake in music; false note
6:10 וְ wᵊ וְ and לָבַ֨שׁ lāvˌaš לבשׁ cloth הַ ha הַ the כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest מִדֹּ֣ו middˈô מַד cloth בַ֗ד vˈaḏ בַּד linen, part, stave וּ û וְ and מִֽכְנְסֵי־ mˈiḵnᵊsê- מִכְנָס drawer בַד֮ vaḏ בַּד linen, part, stave יִלְבַּ֣שׁ yilbˈaš לבשׁ cloth עַל־ ʕal- עַל upon בְּשָׂרֹו֒ bᵊśārˌô בָּשָׂר flesh וְ wᵊ וְ and הֵרִ֣ים hērˈîm רום be high אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דֶּ֗שֶׁן ddˈešen דֶּשֶׁן fatness אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] תֹּאכַ֥ל tōḵˌal אכל eat הָ hā הַ the אֵ֛שׁ ʔˈēš אֵשׁ fire אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar וְ wᵊ וְ and שָׂמֹ֕ו śāmˈô שׂים put אֵ֖צֶל ʔˌēṣel אֵצֶל side הַ ha הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
6:10. vestietur sacerdos tunica et feminalibus lineis tolletque cineres quos vorans ignis exusit et ponens iuxta altareThe priest shall be vested with the tunick and the linen breeches; and he shall take up the ashes of that which the devouring fire hath burnt: and putting them beside the altar,
10. And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh; and he shall take up the ashes whereto the fire hath consumed the burnt offering on the altar, and he shall put them beside the altar.
And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the altar:

10: и пусть священник оденется в льняную одежду свою, и наденет на тело свое льняное нижнее платье, и снимет пепел от всесожжения, которое сжег огонь на жертвеннике, и положит его подле жертвенника;
6:10
οὐ ου not
πεφθήσεται πεπτω leaven
μερίδα μερις portion
αὐτὴν αυτος he; him
ἔδωκα διδωμι give; deposit
αὐτοῖς αυτος he; him
ἀπὸ απο from; away
τῶν ο the
καρπωμάτων καρπωμα lord; master
ἅγια αγιος holy
ἁγίων αγιος holy
ὥσπερ ωσπερ just as
τὸ ο the
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
καὶ και and; even
ὥσπερ ωσπερ just as
τὸ ο the
τῆς ο the
πλημμελείας πλημμελεια mistake in music; false note
6:10
וְ wᵊ וְ and
לָבַ֨שׁ lāvˌaš לבשׁ cloth
הַ ha הַ the
כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest
מִדֹּ֣ו middˈô מַד cloth
בַ֗ד vˈaḏ בַּד linen, part, stave
וּ û וְ and
מִֽכְנְסֵי־ mˈiḵnᵊsê- מִכְנָס drawer
בַד֮ vaḏ בַּד linen, part, stave
יִלְבַּ֣שׁ yilbˈaš לבשׁ cloth
עַל־ ʕal- עַל upon
בְּשָׂרֹו֒ bᵊśārˌô בָּשָׂר flesh
וְ wᵊ וְ and
הֵרִ֣ים hērˈîm רום be high
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דֶּ֗שֶׁן ddˈešen דֶּשֶׁן fatness
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
תֹּאכַ֥ל tōḵˌal אכל eat
הָ הַ the
אֵ֛שׁ ʔˈēš אֵשׁ fire
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar
וְ wᵊ וְ and
שָׂמֹ֕ו śāmˈô שׂים put
אֵ֖צֶל ʔˌēṣel אֵצֶל side
הַ ha הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
6:10. vestietur sacerdos tunica et feminalibus lineis tolletque cineres quos vorans ignis exusit et ponens iuxta altare
The priest shall be vested with the tunick and the linen breeches; and he shall take up the ashes of that which the devouring fire hath burnt: and putting them beside the altar,
10. And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh; and he shall take up the ashes whereto the fire hath consumed the burnt offering on the altar, and he shall put them beside the altar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Совершитель жертвоприношения, священник, преступал к жертвеннику утром для снятия пепла с него не иначе, как в священных белых (виссонных) одеждах и лишь по очищении жертвенника он снова одевался в обыденные свои одежды.
Albert Barnes: Notes on the Bible - 1834
6:10: Ashes ... with the burnt-offering - Rather, the ashes to which the fire hath consumed the burnt-offering.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: linen garment: Lev 16:4; Exo 28:39-43, Exo 39:27-29; Eze 44:17, Eze 44:18; Rev 7:13, Rev 19:8, Rev 19:14
consumed: Lev 1:9, Lev 1:13, Lev 1:17; Num 16:21, Num 16:35; Psa 20:3 *marg. Psa 37:20
beside: Lev 1:16
Geneva 1599
6:10 And the priest shall put on his linen garment, and his linen breeches shall he put upon (e) his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the (f) altar.
(e) Upon his secret parts, (Ex 28:42).
(f) In the ash pans appointed for that use.
John Gill
6:10 And the priest shall put on his linen garment,.... "His measure" (q), as the word signifies, a garment that was just the measure of his body, and exactly fitted it; it was a sort of a shirt, which he wore next his body, and reached down to his feet; and in this he always officiated, and was an emblem of the purity and holiness of Christ our high priest, who was without sin, and so a fit person to take away the sin of others, by offering up himself without spot to God:
and his linen breeches shall he put upon his flesh; to cover his nakedness; that indecency might be prevented, and that he might not be exposed to ridicule; and though these two garments are only mentioned, yet the wise men say the word "put on" includes the bonnet and the girdle; for the removing of the ashes from the altar, which is the thing he was to be thus clothed to do, was done in the four garments, though the Scripture mentions but two (r):
and take up the ashes which the fire hath consumed, with the burnt offering on the altar; this was the first thing the priests did in a morning, and which in later times they cast lots for, and the first lot was for this service, and which was performed very early (s);"every day they cleansed or swept the altar, at cockcrowing or near it, whether before or after, and on the day of atonement at midnight, and at the feasts from the time of the first watch:"
and he shall put them beside the altar: without, at the corner of the altar, as Aben Ezra, on the east side of it; so says Jarchi, the priest takes a full censer of the innermost consumptions (that is, of the innermost parts of the sacrifice reduced to ashes), and puts them in the east of the rise of the altar; or, as by another (t) expressed, he takes the ashes in a censer, more or less, and lays them down at the east of the rise of the altar, and there leaves them, and this is the beginning of the morning service: and we are told by another writer (u), that there was a place called the house of ashes, and it was at the east of the rise of the altar, at a distance from the foot of it ten cubits and three hands' breadth; where the priest, before they began to sacrifice, laid the ashes of the sacrifices, and of the candlestick, and of the altar of incense, and of the offering of the fowl that were cast out.
(q) "est" "proprie vestis commensurata corpori", Munster; so Jarchi. (r) Maimon. in Misn. Tamid, c. 5. sect. 3. (s) Misn. Yoma, c. 1. sect. 8. (t) Bartenora in ib. (u) Jacob. Jud. Leo. Tabnitid Hecal, No. 90. apud Wagenseil. Sotah, p. 426.
John Wesley
6:10 The ashes which the fire hath consumed - That is, the wood consumed into ashes.
6:116:11: Եւ մերկասցի՛ զպատմուճանն իւր, եւ զգեցցի ա՛յլ պատմուճան. եւ հանցէ զողջակէզն արտաքոյ բանակին ՚ի տեղի՛ սուրբ։
11 Նա պիտի հանի իր պատմուճանը, պիտի հագնի մի այլ պատմուճան ու ողջակէզը[10] պիտի տանի բանակատեղիից դուրս, մի մաքուր տեղ:[10] 10. Եբրայերէնում՝ ճարպամոխիրը:
11 Եւ իր զգեստները հանէ եւ ուրիշ զգեստներ հագնի ու մոխիրը բանակէն դուրս մաքուր տեղ մը հանէ։
Եւ մերկասցի զպատմուճանն իւր, եւ զգեցցի այլ պատմուճան, եւ հանցէ [85]զողջակէզն արտաքոյ բանակին ի տեղի սուրբ:

6:11: Եւ մերկասցի՛ զպատմուճանն իւր, եւ զգեցցի ա՛յլ պատմուճան. եւ հանցէ զողջակէզն արտաքոյ բանակին ՚ի տեղի՛ սուրբ։
11 Նա պիտի հանի իր պատմուճանը, պիտի հագնի մի այլ պատմուճան ու ողջակէզը[10] պիտի տանի բանակատեղիից դուրս, մի մաքուր տեղ:
[10] 10. Եբրայերէնում՝ ճարպամոխիրը:
11 Եւ իր զգեստները հանէ եւ ուրիշ զգեստներ հագնի ու մոխիրը բանակէն դուրս մաքուր տեղ մը հանէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1111: и пусть снимет с себя одежды свои, и наденет другие одежды, и вынесет пепел вне стана на чистое место;
6:11 πᾶν πας all; every ἀρσενικὸν αρσενικος the ἱερέων ιερευς priest ἔδονται εσθιω eat; consume αὐτήν αυτος he; him νόμιμον νομιμος eternal; of ages εἰς εις into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your ἀπὸ απο from; away τῶν ο the καρπωμάτων καρπωμα lord; master πᾶς πας all; every ὃς ος who; what ἐὰν εαν and if; unless ἅψηται απτομαι grasp; touch αὐτῶν αυτος he; him ἁγιασθήσεται αγιαζω hallow
6:11 וּ û וְ and פָשַׁט֙ fāšˌaṭ פשׁט strip off אֶת־ ʔeṯ- אֵת [object marker] בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment וְ wᵊ וְ and לָבַ֖שׁ lāvˌaš לבשׁ cloth בְּגָדִ֣ים bᵊḡāḏˈîm בֶּגֶד garment אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other וְ wᵊ וְ and הֹוצִ֤יא hôṣˈî יצא go out אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דֶּ֨שֶׁן֙ ddˈešen דֶּשֶׁן fatness אֶל־ ʔel- אֶל to מִ mi מִן from ח֣וּץ ḥˈûṣ חוּץ outside לַֽ lˈa לְ to † הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp אֶל־ ʔel- אֶל to מָקֹ֖ום māqˌôm מָקֹום place טָהֹֽור׃ ṭāhˈôr טָהֹר pure
6:11. spoliabitur prioribus vestimentis indutusque aliis efferet eos extra castra et in loco mundissimo usque ad favillam consumi facietShall put off his former vestments, and being clothed with others, shall carry them forth without the camp, and shall cause them to be consumed to dust in a very clean place.
11. And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.
And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place:

11: и пусть снимет с себя одежды свои, и наденет другие одежды, и вынесет пепел вне стана на чистое место;
6:11
πᾶν πας all; every
ἀρσενικὸν αρσενικος the
ἱερέων ιερευς priest
ἔδονται εσθιω eat; consume
αὐτήν αυτος he; him
νόμιμον νομιμος eternal; of ages
εἰς εις into; for
τὰς ο the
γενεὰς γενεα generation
ὑμῶν υμων your
ἀπὸ απο from; away
τῶν ο the
καρπωμάτων καρπωμα lord; master
πᾶς πας all; every
ὃς ος who; what
ἐὰν εαν and if; unless
ἅψηται απτομαι grasp; touch
αὐτῶν αυτος he; him
ἁγιασθήσεται αγιαζω hallow
6:11
וּ û וְ and
פָשַׁט֙ fāšˌaṭ פשׁט strip off
אֶת־ ʔeṯ- אֵת [object marker]
בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment
וְ wᵊ וְ and
לָבַ֖שׁ lāvˌaš לבשׁ cloth
בְּגָדִ֣ים bᵊḡāḏˈîm בֶּגֶד garment
אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other
וְ wᵊ וְ and
הֹוצִ֤יא hôṣˈî יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דֶּ֨שֶׁן֙ ddˈešen דֶּשֶׁן fatness
אֶל־ ʔel- אֶל to
מִ mi מִן from
ח֣וּץ ḥˈûṣ חוּץ outside
לַֽ lˈa לְ to
הַ the
מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp
אֶל־ ʔel- אֶל to
מָקֹ֖ום māqˌôm מָקֹום place
טָהֹֽור׃ ṭāhˈôr טָהֹר pure
6:11. spoliabitur prioribus vestimentis indutusque aliis efferet eos extra castra et in loco mundissimo usque ad favillam consumi faciet
Shall put off his former vestments, and being clothed with others, shall carry them forth without the camp, and shall cause them to be consumed to dust in a very clean place.
11. And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:11: And put on other garments - The priests approached the altar in their holiest garments; when carrying the ashes, etc., from the altar, they put on other garments, the holy garments being only used in the holy place.
Clean place - A place where no dead carcasses, dung, or filth of any kind was laid; for the ashes were holy, as being the remains of the offerings made by fire unto the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: put off: Lev 16:23, Lev 16:24; Eze 44:19
without: Lev 4:12, Lev 4:21, Lev 14:40, Lev 14:41, Lev 16:27; Heb 13:11-13
John Gill
6:11 And he shall put off his garments,.... Those before mentioned, he is said to put on:
and put on other garments; not common garments or lay-habits, what the priests wore when they were not on duty; for, as Ben Gersom says, these were priestly garments, though meaner than the first, or those that were put off: and so Jarchi says, they were worse than they were: it seems as if they were such that were spotted and dirty, and threadbare, almost worn out, and only fit for such sort of work as to carry out ashes: and so Maimonides (w) observes, that these other garments are not to be understood of common garments; but of such that are meaner in value and esteem, for both are holy garments; and, indeed, nothing belonging to the priestly office was to be performed but with the priestly garments, and they were only to be worn by the priests while in service:
and carry forth the ashes; when these, gathered on a heap, were become large, as Jarchi says, and there was no room for the pile of wood, they carried them out from thence; and this, he observes, was not obligatory every day, but the taking of them up, as in the preceding verse Lev 6:10, they were bound to every day: and these they carried
without the camp, unto a clean place; for though they were ashes, yet being ashes of holy things, were not to be laid in an unclean place, or where unclean things were: as the burnt offering was a type of Christ in his sufferings and death, enduring the fire of divine wrath in the room and stead of his people; so the carrying forth the ashes of the burnt offering, and laying them in a clean place, may denote the burial of the body of Christ without the city of Jerusalem, wrapped in a clean linen cloth and laid in a new tomb, wherein no man had been laid, Mt 27:59.
(w) In Misn. Tamid, c. 5. sect. 3.
John Wesley
6:11 Other garments - Because this was no sacred, but a common work. A clean place - Where no dung or filth was laid. The priest himself was to do all this. God's servants must think nothing below them but sin.
6:126:12: Եւ հուրն որ այրիցի ՚ի վերայ սեղանոյն մի՛ շիջցի. եւ այրեսցէ ՚ի վերայ նորա քահանայն փա՛յտ ընդ առաւօտս. եւ դիցէ ՚ի վերայ նորա զողջակէզսն, եւ դիցէ՛ ՚ի նմա զճարպ փրկութեանն.
12 Զոհասեղանի վրայ վառուող կրակը պիտի չհանգի: Դրա համար քահանան առաւօտները դրա վրայ փայտ պիտի աւելացնի, դրա վրայ պիտի այրի ողջակէզները, իսկ դրանց վրայ էլ՝ փրկութեան զոհի ճարպը:
12 Եւ սեղանին վրայի կրակը անոր մէջ միշտ վառուած պէտք է ըլլայ ու չմարի եւ քահանան ամէն առտու անոր վրայ փայտեր այրէ ու անոր վրայ ողջակէզը շարէ եւ անոր վրայ խաղաղութեան զոհերուն ճարպը այրէ։
Եւ հուրն որ այրիցի ի վերայ սեղանոյն` մի՛ շիջցի. եւ այրեսցէ ի վերայ նորա քահանայն փայտ ընդ առաւօտս, եւ դիցէ ի վերայ նորա զողջակէզն, եւ [86]դիցէ ի նմա զճարպ [87]փրկութեանն:

6:12: Եւ հուրն որ այրիցի ՚ի վերայ սեղանոյն մի՛ շիջցի. եւ այրեսցէ ՚ի վերայ նորա քահանայն փա՛յտ ընդ առաւօտս. եւ դիցէ ՚ի վերայ նորա զողջակէզսն, եւ դիցէ՛ ՚ի նմա զճարպ փրկութեանն.
12 Զոհասեղանի վրայ վառուող կրակը պիտի չհանգի: Դրա համար քահանան առաւօտները դրա վրայ փայտ պիտի աւելացնի, դրա վրայ պիտի այրի ողջակէզները, իսկ դրանց վրայ էլ՝ փրկութեան զոհի ճարպը:
12 Եւ սեղանին վրայի կրակը անոր մէջ միշտ վառուած պէտք է ըլլայ ու չմարի եւ քահանան ամէն առտու անոր վրայ փայտեր այրէ ու անոր վրայ ողջակէզը շարէ եւ անոր վրայ խաղաղութեան զոհերուն ճարպը այրէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1212: а огонь на жертвеннике пусть горит, не угасает; и пусть священник зажигает на нем дрова каждое утро, и раскладывает на нем всесожжение, и сожигает на нем тук мирной жертвы;
6:12 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
6:12 וְ wᵊ וְ and הָ hā הַ the אֵ֨שׁ ʔˌēš אֵשׁ fire עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֤חַ mmizbˈēₐḥ מִזְבֵּחַ altar תּֽוּקַד־ tˈûqaḏ- יקד burn בֹּו֙ bˌô בְּ in לֹ֣א lˈō לֹא not תִכְבֶּ֔ה ṯiḵbˈeh כבה go out וּ û וְ and בִעֵ֨ר viʕˌēr בער burn עָלֶ֧יהָ ʕālˈeʸhā עַל upon הַ ha הַ the כֹּהֵ֛ן kkōhˈēn כֹּהֵן priest עֵצִ֖ים ʕēṣˌîm עֵץ tree בַּ ba בְּ in † הַ the בֹּ֣קֶר bbˈōqer בֹּקֶר morning בַּ ba בְּ in † הַ the בֹּ֑קֶר bbˈōqer בֹּקֶר morning וְ wᵊ וְ and עָרַ֤ךְ ʕārˈaḵ ערך arrange עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon הָֽ hˈā הַ the עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering וְ wᵊ וְ and הִקְטִ֥יר hiqṭˌîr קטר smoke עָלֶ֖יהָ ʕālˌeʸhā עַל upon חֶלְבֵ֥י ḥelᵊvˌê חֵלֶב fat הַ ha הַ the שְּׁלָמִֽים׃ ššᵊlāmˈîm שֶׁלֶם final offer
6:12. ignis autem in altari semper ardebit quem nutriet sacerdos subiciens ligna mane per singulos dies et inposito holocausto desuper adolebit adipes pacificorumAnd the fire on the altar shall always burn, and the priest shall feed it, putting wood on it every day in the morning: and laying on the holocaust, shall burn thereupon the fat of the peace offerings.
12. And the fire upon the altar shall be kept burning thereon, it shall not go out; and the priest shall burn wood on it every morning: and he shall lay the burnt offering in order upon it, and shall burn thereon the fat of the peace offerings.
And the fire upon the altar shall be burning in it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it; and he shall burn thereon the fat of the peace offerings:

12: а огонь на жертвеннике пусть горит, не угасает; и пусть священник зажигает на нем дрова каждое утро, и раскладывает на нем всесожжение, и сожигает на нем тук мирной жертвы;
6:12
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
6:12
וְ wᵊ וְ and
הָ הַ the
אֵ֨שׁ ʔˌēš אֵשׁ fire
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֤חַ mmizbˈēₐḥ מִזְבֵּחַ altar
תּֽוּקַד־ tˈûqaḏ- יקד burn
בֹּו֙ bˌô בְּ in
לֹ֣א lˈō לֹא not
תִכְבֶּ֔ה ṯiḵbˈeh כבה go out
וּ û וְ and
בִעֵ֨ר viʕˌēr בער burn
עָלֶ֧יהָ ʕālˈeʸhā עַל upon
הַ ha הַ the
כֹּהֵ֛ן kkōhˈēn כֹּהֵן priest
עֵצִ֖ים ʕēṣˌîm עֵץ tree
בַּ ba בְּ in
הַ the
בֹּ֣קֶר bbˈōqer בֹּקֶר morning
בַּ ba בְּ in
הַ the
בֹּ֑קֶר bbˈōqer בֹּקֶר morning
וְ wᵊ וְ and
עָרַ֤ךְ ʕārˈaḵ ערך arrange
עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon
הָֽ hˈā הַ the
עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering
וְ wᵊ וְ and
הִקְטִ֥יר hiqṭˌîr קטר smoke
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
חֶלְבֵ֥י ḥelᵊvˌê חֵלֶב fat
הַ ha הַ the
שְּׁלָמִֽים׃ ššᵊlāmˈîm שֶׁלֶם final offer
6:12. ignis autem in altari semper ardebit quem nutriet sacerdos subiciens ligna mane per singulos dies et inposito holocausto desuper adolebit adipes pacificorum
And the fire on the altar shall always burn, and the priest shall feed it, putting wood on it every day in the morning: and laying on the holocaust, shall burn thereupon the fat of the peace offerings.
12. And the fire upon the altar shall be kept burning thereon, it shall not go out; and the priest shall burn wood on it every morning: and he shall lay the burnt offering in order upon it, and shall burn thereon the fat of the peace offerings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Особенно оттеняется непрерывность огня всесожжения. Отсюда название (Исх ХXIX:39) для всесожжения — tamid, постоянное. Многие иудейские и христианские толкователи на основании свидетельства Лев IX:24: о ниспадении на жертву Аарона от Иеговы, считали непрерывный огонь всесожжения чудом с неба, имевшим огня от Иеговы, считали непрерывный огонь всесожжения чудесным, постоянным чудом с неба, имевшим место со времен Моисея до плена вавилонского (ср. 2: Мак I:19). Но Библия ничем не подтверждает этого предположения, а просто с представлением неугасимого огня соединяет идею постоянного памятования об Иегове, постоянного всецелого посвящения Ему теократического народа и отдельных его членов.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: the fire: Lev 9:24; Num 4:13, Num 4:14; Mar 9:48, Mar 9:49; Heb 10:27
burn wood: Lev 1:7-9, Lev 3:3-5, Lev 3:9-11, Lev 3:14-16; Exo 29:38-42; Neh 13:31; The efficacy of the priesthood and mediation of Christ is perpetual, and we can never approach to God in his name, by day or night, unseasonably. The ministers of Christ should have the fire of their zeal constantly burning.
Carl Friedrich Keil and Franz Delitzsch
6:12
The fire of the altar was also to be kept burning "with it" (בּו, viz., the burnt-offering) the whole day through without going out. For this purpose the priest was to burn wood upon it (the altar-fire), and lay the burnt-offering in order upon it, and cause the fat portions of the peace-offerings to ascend in smoke, - that is to say, whenever peace-offerings were brought, for they were not prescribed for every day.
John Gill
6:12 And the fire upon the altar shall be burning in it, it shall not be put out,.... There were three fires, or piles of wood for fire continually; the first was a large one, on which the daily sacrifice was burnt; the second less, and called the pile of the incense, because they took from it fire in a censer to burn the morning and evening incense; and the third was only for preserving the fire that it might not go out: and of this it is written, Lev 6:12 (x); and Maimonides (y) observes, that some say, the first of these is meant by the burning all night, Lev 6:9 and the second by the fire of the altar burning in it, Lev 6:12 but his own sense is, the third is meant by it; and in the sense of R. Joses, these three fires were all burning upon the altar; the first was towards the east side of the altar, the second towards the southwest, as being nearer to the rise of the altar, where the priests were, and the third was made in any part of the altar as was thought fit (z); and this is the fire not to be put out, and he that quenched it, though but one coal, was to be beaten, yea, though it be brought down from the altar (a):
and the priest shall burn wood in it every morning: until the fourth hour of the day, according to the Targum of Jonathan; that is, unto ten o'clock in the morning:
and lay the burnt offering in order upon it; both morning and evening, and as often as any sacrifices of that kind were offered up:
and he shall burn thereon the fat of the peace offerings; that which was upon the inwards and covered them, and upon the kidneys, and flanks, and caul of the liver; see Lev 3:3.
(x) Maimon. Hilchot Tamidin, c. 2. sect. 4. Bartenora in Misn. Tamid, c. 2. sect. 4. & in Yoma, c. 4. sect. 6. (y) In ib. sect. 5. & in Yoma, c. 4. sect. 6. (z) Maimon. Hilchot Tamidin, c. 2. sect. 7, 8, 9. (a) Ibid. sect. 6.
John Wesley
6:12 It shall not be put out - The fire coming down from heaven, was to be perpetually preserved, and not suffered to go out, partly that there might be no occasion or temptation to offer strange fire; and partly to teach them whence they were to expect the acceptance of all their sacrifices, even from the divine mercy, signified by the fire that came down from heaven which was an usual token of God's favourable acceptance. Every morning - Though the evening also be doubtless intended, yet the morning is only mentioned, because then the altar was cleansed, and the ashes taken away, and a new fire made. Thereon - Upon the burnt - offering, which thereby would be sooner consumed, that the way might be made for other sacrifices.
6:136:13: եւ հո՛ւր հանապազ այրեսցի ՚ի վերայ սեղանոյն՝ եւ մի՛ շիջցի։
13 Կրակը միշտ պիտի վառուի զոհասեղանի վրայ ու երբեք չհանգի»:
13 Կրակը սեղանին վրայ միշտ վառուած պէտք է ըլլայ ու չմարի։
Եւ հուր հանապազ այրեսցի ի վերայ սեղանոյն, եւ մի՛ շիջցի:

6:13: եւ հո՛ւր հանապազ այրեսցի ՚ի վերայ սեղանոյն՝ եւ մի՛ շիջցի։
13 Կրակը միշտ պիտի վառուի զոհասեղանի վրայ ու երբեք չհանգի»:
13 Կրակը սեղանին վրայ միշտ վառուած պէտք է ըլլայ ու չմարի։
zohrab-1805▾ eastern-1994▾ western am▾
6:1313: огонь непрестанно пусть горит на жертвеннике [и] не угасает.
6:13 τοῦτο ουτος this; he τὸ ο the δῶρον δωρον present Ααρων ααρων Aarōn; Aaron καὶ και and; even τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him ὃ ος who; what προσοίσουσιν προσφερω offer; bring to κυρίῳ κυριος lord; master ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ᾗ ος who; what ἂν αν perhaps; ever χρίσῃς χριω anoint αὐτόν αυτος he; him τὸ ο the δέκατον δεκατος tenth τοῦ ο the οιφι οιφι fine flour εἰς εις into; for θυσίαν θυσια immolation; sacrifice διὰ δια through; because of παντός πας all; every τὸ ο the ἥμισυ ημισυς half αὐτῆς αυτος he; him τὸ ο the πρωὶ πρωι early καὶ και and; even τὸ ο the ἥμισυ ημισυς half αὐτῆς αυτος he; him τὸ ο the δειλινόν δειλινος in the evening
6:13 אֵ֗שׁ ʔˈēš אֵשׁ fire תָּמִ֛יד tāmˈîḏ תָּמִיד continuity תּוּקַ֥ד tûqˌaḏ יקד burn עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar לֹ֥א lˌō לֹא not תִכְבֶֽה׃ ס ṯiḵᵊvˈeh . s כבה go out
6:13. ignis est iste perpetuus qui numquam deficiet in altariThis is the perpetual fire which shall never go out on the altar.
13. Fire shall be kept burning upon the altar continually; it shall not go out.
The fire shall ever be burning upon the altar; it shall never go out:

13: огонь непрестанно пусть горит на жертвеннике [и] не угасает.
6:13
τοῦτο ουτος this; he
τὸ ο the
δῶρον δωρον present
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
τῶν ο the
υἱῶν υιος son
αὐτοῦ αυτος he; him
ος who; what
προσοίσουσιν προσφερω offer; bring to
κυρίῳ κυριος lord; master
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ος who; what
ἂν αν perhaps; ever
χρίσῃς χριω anoint
αὐτόν αυτος he; him
τὸ ο the
δέκατον δεκατος tenth
τοῦ ο the
οιφι οιφι fine flour
εἰς εις into; for
θυσίαν θυσια immolation; sacrifice
διὰ δια through; because of
παντός πας all; every
τὸ ο the
ἥμισυ ημισυς half
αὐτῆς αυτος he; him
τὸ ο the
πρωὶ πρωι early
καὶ και and; even
τὸ ο the
ἥμισυ ημισυς half
αὐτῆς αυτος he; him
τὸ ο the
δειλινόν δειλινος in the evening
6:13
אֵ֗שׁ ʔˈēš אֵשׁ fire
תָּמִ֛יד tāmˈîḏ תָּמִיד continuity
תּוּקַ֥ד tûqˌaḏ יקד burn
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar
לֹ֥א lˌō לֹא not
תִכְבֶֽה׃ ס ṯiḵᵊvˈeh . s כבה go out
6:13. ignis est iste perpetuus qui numquam deficiet in altari
This is the perpetual fire which shall never go out on the altar.
13. Fire shall be kept burning upon the altar continually; it shall not go out.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:13: The fire shall ever be burning - See on Lev 6:9 (note) and Lev 6:20 (note). In imitation of this perpetual fire, the ancient Persian Magi, and their descendants the Parses, kept up a perpetual fire; the latter continue it to the present day. This is strictly enjoined in the Zend Avesta, which is a code of laws as sacred among them as the Pentateuch is among the Jews. A Sagnika Brahmin preserves the fire that was kindled at his investiture with the poita, and never suffers it to go out, using the same fire at his wedding and in all his burnt-offerings, till at length his body is burnt with it - Ward's Customs.
Albert Barnes: Notes on the Bible - 1834
6:13: The fire shall ever be burning - This was a symbol of the never-ceasing worship which Yahweh required of His people. It was essentially connected with their acts of sacrifice.
Carl Friedrich Keil and Franz Delitzsch
6:13
Fire was to be kept constantly burning upon the altar without going out, not in order that the heavenly fire, which proceeded from Jehovah when Aaron and his sons first entered upon the service of the altar after their consecration, and consumed the burnt-offerings and peace-offerings, might never be extinguished (see at Lev 9:24); but that the burnt-offering might never go out, because this was the divinely appointed symbol and visible sign of the uninterrupted worship of Jehovah, which the covenant nation could never suspend either day or night, without being unfaithful to its calling. For the same reason other nations also kept perpetual fire burning upon the altars of their principal gods. (For proofs, see Rosenmller and Knobel ad h. l.)
John Gill
6:13 The fire shall ever be burning upon the altar,.... This was what first fell from heaven, Lev 9:24 and which in after ages was maintained by constant fuel put unto it, there being every day burnt offerings upon it; which was an emblem of the love of Christ to his people, which is ever in a flame and burning, and can never be quenched by the many waters of their sins and iniquities; nor by all the sufferings he underwent to atone for them; nor by all the meanness and afflictions they are attended with; his love is fervent towards them, and always the same: and also of their love to him, which is unquenchable by the persecutions of men, by afflictions by the hand of God, by divine desertions, by Satan's temptations, or their own corruptions: it likewise may be an emblem of the graces of the Spirit of God in the hearts of his people, which have both light and heat in them; and though they are sometimes very low as to exercise, yet are in a wonderful manner preserved amidst great oppositions made unto them from within and from without; and may also be a symbol of the word of God, sometimes compared to fire for its light and heat, and may be signified by the fire on the altar for its perpetuity, which continues and abides, notwithstanding the attempts of men and devils to get it out of the world; and though the ministers of it die, that lives, and has been preserved in the worst of times, and will burn most clearly, and shine most brightly in the end of the world. This perpetual fire may also point at the prayers of saints, the fervency of them, and their perseverance in them; or rather to the efficacy and acceptance of the sacrifice of Christ, which always continues; nor may it be amiss applied to the afflictions of God's people, which constantly attend them in this world, and they must expect to have while in it; and even to the wrath of God on wicked men to all eternity, and which is the fire that cannot be quenched:
Tit shall never go out; as it is highly probable it never did, until the destruction of the temple by Nebuchadnezzar; though the author of second Maccabees states that:"For when our fathers were led into Persia, the priests that were then devout took the fire of the altar privily, and hid it in an hollow place of a pit without water, where they kept it sure, so that the place was unknown to all men.'' 2 Maccabees 1:19)pretends that some devout priests, who were carried captives into Persia, hid the fire of the altar privily in the hollow of a pit, where was no water, and in which it was kept sure and unknown to men, and was found and restored in the times of Nehemiah,"20 Now after many years, when it pleased God, Neemias, being sent from the king of Persia, did send of the posterity of those priests that had hid it to the fire: but when they told us they found no fire, but thick water; 21 Then commanded he them to draw it up, and to bring it; and when the sacrifices were laid on, Neemias commanded the priests to sprinkle the wood and the things laid thereupon with the water. 22 When this was done, and the time came that the sun shone, which afore was hid in the cloud, there was a great fire kindled, so that every man marvelled.'' (2 Maccabees 1)but this is contrary to what the Jews always assert (b), that the fire from heaven was wanting in the second temple; and yet from the account Josephus (c) gives of a festival called "Xylophoria", or the feast of the wood carrying, it seems to have been then in being, and great care was taken to preserve it that it might not go out; for, he says, at that feast it is a custom for all to bring wood to the altar, that so there might never be wanting fuel for the fire, for it always remained unextinguished: as to, what some have observed out of Diodorus Siculus (d), that Antiochus Epiphanes, when he went into the temple, quenched this fire, it appears to be a mistake; for Diodorus does not say that he put out the fire of the altar, but that he extinguished the immortal lamp, as it was called by them (the Jews), which was always burning in the temple; by which he plainly means the lamp in the candlestick, and perhaps what the Jews call the western lamp, which was always burning, and was the middle lamp bending to the west, and to which the rest bent: the Heathens in many places imitated this perpetual fire: the Brahmans among the Indians speak of fire falling from heaven, kept by them on everlasting hearths, or in fire pans (e), for that purpose: the Persians had their perpetual fire, having a great opinion of that element: in the march of Darius against Alexander, it is observed by the historian (f), that the fire which the Persians call sacred and eternal was placed on altars of silver, and he is said to adjure his soldiers by the gods of their country, and by the eternal fire on the altars, &c. to rescue the Persian name and nation from the last degree of reproach (g): the Grecians have many traces of this continual fire on the altar among them: at Mantinia, as Pausanias (h) relates, was a temple of Ceres and Proserpina, where a fire was kindled, and great care taken that it might not be extinguished; and in the temple of Pan, a fire burned which was never quenched: and the same writer says (i), with the Eleans was an altar which had fire continually burning on it night and day: and Aelianus (k) makes mention of an altar of Venus at Eryce in Sicily, which burnt night and day; and of which he says many things wonderful and fabulous: and it is well known that the Romans had their goddess Vesta, whom Velleius Paterculus (l) calls the keeper of the perpetual fires; and there were certain virgins, called the "vestal" virgins, whose business it was to take care that the fire never went out; and is by Virgil (m) called the eternal fire: and Vesta itself is thought by some learned men to be the same with "Esh-jah", the fire of Jehovah: now these were all satanical imitations of the perpetual fire on the altar of God.
(b) T. Hieros. Taaniot, fol. 65. 1. T. Bab. Yoma, fol. 21. 2. (c) De Bello Jud. l. 2. c. 17. sect. 6. (d) Eclog. 1. ex l. 34. p. 902. (e) Ammian. Marcellin. l. 23. (f) Curt. Hist. l. 3. c. 3. (g) Curt. Hist. l. 4. c. 14. (h) Arcadica sive, l. 8. p. 469, 516. (i) Eliac. 1. sive, l. 5. p. 316. (k) Hist. Animal. l. 10. c. 50. (l) Hist. l. 2. in fine. (m) "Vos aeterni igneis", &c. Aeneid. l. 2.
John Wesley
6:13 Thus should we keep the fire of holy love ever burning in our hearts.
6:146:14: Եւ ա՛յս օրէ՛ն է զոհին՝ զոր մատուցանիցեն որդիքն Ահարոնի քահանայքն առաջի Տեառն յանդիման սեղանոյն։
14 «Այս է Տիրոջ առաջ, զոհասեղանի վրայ Ահարոնի որդիների՝ քահանաների զոհ մատուցելու կարգը.
14 Հացի ընծային օրէնքը այս է. Ահարոնին որդիները պիտի մատուցանեն զանիկա Տէրոջը սեղանին առջեւ։
Եւ այս օրէն է [88]զոհին` զոր մատուցանիցեն`` որդիքն Ահարոնի [89]քահանայքն առաջի Տեառն յանդիման սեղանոյն:

6:14: Եւ ա՛յս օրէ՛ն է զոհին՝ զոր մատուցանիցեն որդիքն Ահարոնի քահանայքն առաջի Տեառն յանդիման սեղանոյն։
14 «Այս է Տիրոջ առաջ, զոհասեղանի վրայ Ահարոնի որդիների՝ քահանաների զոհ մատուցելու կարգը.
14 Հացի ընծային օրէնքը այս է. Ահարոնին որդիները պիտի մատուցանեն զանիկա Տէրոջը սեղանին առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1414: Вот закон о приношении хлебном: сыны Аароновы должны приносить его пред Господа к жертвеннику;
6:14 ἐπὶ επι in; on τηγάνου τηγανον in ἐλαίῳ ελαιον oil ποιηθήσεται ποιεω do; make πεφυραμένην φυραω carry; bring αὐτήν αυτος he; him ἑλικτά ελικτος immolation; sacrifice ἐκ εκ from; out of κλασμάτων κλασμα piece θυσίαν θυσια immolation; sacrifice ὀσμὴν οσμη scent εὐωδίας ευωδια fragrance κυρίῳ κυριος lord; master
6:14 וְ wᵊ וְ and זֹ֥את zˌōṯ זֹאת this תֹּורַ֖ת tôrˌaṯ תֹּורָה instruction הַ ha הַ the מִּנְחָ֑ה mminḥˈā מִנְחָה present הַקְרֵ֨ב haqrˌēv קרב approach אֹתָ֤הּ ʔōṯˈāh אֵת [object marker] בְּנֵֽי־ bᵊnˈê- בֵּן son אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to פְּנֵ֖י pᵊnˌê פָּנֶה face הַ ha הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
6:14. haec est lex sacrificii et libamentorum quae offerent filii Aaron coram Domino et coram altariThis is the law of the sacrifice and libations, which the children of Aaron shall offer before the Lord, and before the altar.
14. And this is the law of the meal offering: the sons of Aaron shall offer it before the LORD, before the altar.
And this [is] the law of the meat offering: the sons of Aaron shall offer it before the LORD, before the altar:

14: Вот закон о приношении хлебном: сыны Аароновы должны приносить его пред Господа к жертвеннику;
6:14
ἐπὶ επι in; on
τηγάνου τηγανον in
ἐλαίῳ ελαιον oil
ποιηθήσεται ποιεω do; make
πεφυραμένην φυραω carry; bring
αὐτήν αυτος he; him
ἑλικτά ελικτος immolation; sacrifice
ἐκ εκ from; out of
κλασμάτων κλασμα piece
θυσίαν θυσια immolation; sacrifice
ὀσμὴν οσμη scent
εὐωδίας ευωδια fragrance
κυρίῳ κυριος lord; master
6:14
וְ wᵊ וְ and
זֹ֥את zˌōṯ זֹאת this
תֹּורַ֖ת tôrˌaṯ תֹּורָה instruction
הַ ha הַ the
מִּנְחָ֑ה mminḥˈā מִנְחָה present
הַקְרֵ֨ב haqrˌēv קרב approach
אֹתָ֤הּ ʔōṯˈāh אֵת [object marker]
בְּנֵֽי־ bᵊnˈê- בֵּן son
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
פְּנֵ֖י pᵊnˌê פָּנֶה face
הַ ha הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
6:14. haec est lex sacrificii et libamentorum quae offerent filii Aaron coram Domino et coram altari
This is the law of the sacrifice and libations, which the children of Aaron shall offer before the Lord, and before the altar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-18: Повторяется и восполняется постановление II:1–10, о хлебной жертве. По сожжении части приношения остальное поступало в пользу священников: из их семейств только мужские члены, и притом только при входе скинии, словом — «как великую святыню», съедали, непременно в пресном виде.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14: Law of the Meat-Offering.B. C. 1490.
14 And this is the law of the meat offering: the sons of Aaron shall offer it before the LORD, before the altar. 15 And he shall take of it his handful, of the flour of the meat offering, and of the oil thereof, and all the frankincense which is upon the meat offering, and shall burn it upon the altar for a sweet savour, even the memorial of it, unto the LORD. 16 And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it. 17 It shall not be baken with leaven. I have given it unto them for their portion of my offerings made by fire; it is most holy, as is the sin offering, and as the trespass offering. 18 All the males among the children of Aaron shall eat of it. It shall be a statute for ever in your generations concerning the offerings of the LORD made by fire: every one that toucheth them shall be holy. 19 And the LORD spake unto Moses, saying, 20 This is the offering of Aaron and of his sons, which they shall offer unto the LORD in the day when he is anointed; the tenth part of an ephah of fine flour for a meat offering perpetual, half of it in the morning, and half thereof at night. 21 In a pan it shall be made with oil; and when it is baken, thou shalt bring it in: and the baken pieces of the meat offering shalt thou offer for a sweet savour unto the LORD. 22 And the priest of his sons that is anointed in his stead shall offer it: it is a statute for ever unto the LORD; it shall be wholly burnt. 23 For every meat offering for the priest shall be wholly burnt: it shall not be eaten.
The meat-offering was either that which was offered by the people or that by the priests at their consecration. Now,
I. As to the common meat-offering,
1. Only a handful of it was to be burnt upon the altar; all the rest was allowed to the priests for their food. The law of the burnt-offerings was such as imposed upon the priests a great deal of care and work, but allowed them little profit; for the flesh was wholly burnt, and the priests had nothing but the skin. But to make them amends the greatest part of the meat-offering was their own. The burning of a handful of it upon the altar (v. 15) was ordered before, ch. ii. 2, 9. Here the remainder of it is consigned to the priests, the servants of God's house: I have given it unto them for their portion of my offerings, v. 17. Note, (1.) It is the will of God that his ministers should be well provided for with food convenient; and what is given to them he accepts as offered to himself, if it be done with a single eye. (2.) All Christians, being spiritual priests, do themselves share in the spiritual sacrifices they offer. It is not God that is the gainer by them; the handful burnt upon the altar was not worth speaking of, in comparison with the priests' share; we ourselves are the gainers by our religious services. Let God have all the frankincense, and the priests shall have the flour and the oil; what we give to God the praise and glory of we may take to ourselves the comfort and benefit of.
2. The laws concerning the eating of it were, (1.) That it must be eaten unleavened, v. 16. What was offered to God must have no leaven in it, and the priests must have it as the altar had it, and no otherwise. Thus must we keep the feasts of the Lord with the unleavened bread of sincerity and truth. (2.) It must be eaten in the court of the tabernacle (here called the holy place), in some room prepared by the side of the court for this purpose. It was a great crime to carry any of it out of the court. The very eating of it was a sacred rite, by which they were to honour God, and therefore it must be done in a religious manner, and with a holy reverence, which was preserved by confining it to the holy place. (3.) The males only must eat of it, v. 18. Of the less holy things, as the first-fruits and tithes, and the shoulder and breasts of the peace-offerings, the daughters of the priests might eat, for they might be carried out of the court; but this was of the most holy things, which being to be eaten only in the tabernacle, the sons of Aaron only might eat of it. (4.) The priests only that were clean might eat of it: Every one that toucheth them shall be holy, v. 18. Holy things for holy persons. Some read it, Every thing that toucheth it shall be holy: Al the furniture of the table on which these holy things were eaten must be appropriated to that use only, and never after used as common things.
II. As to the consecration meat-offering, which was offered for the priests themselves, it was to be wholly burnt, and none of it eaten, v. 23. It comes in here as an exception to the foregoing law. It should seem that this law concerning the meat-offering of initiation did not only oblige the high priest to offer it, and on that day only that he was anointed, and so for his successors in the day they were anointed; but the Jewish writers say that by this law every priest, on the day he first entered upon his ministry, was bound to offer this meat-offering,--that the high priest was bound to offer it every day of his life, from the day in which he was anointed,--and that it was to be offered besides the meat-offering that attended the morning and evening sacrifice, because it is said here to be a meat-offering perpetual, v. 20. Josephus says, "The high priest sacrificed twice every day at his own charges, and this was his sacrifice." Note, Those whom God has advanced above others in dignity and power ought to consider that he expects more from them than from others, and should attend to every intimation of service to be done for him. The meat-offering of the priest was to be baked as if it were to be eaten, and yet it must be wholly burnt. Though the priest that ministered was to be paid for serving the people, yet there was no reason that he should be paid for serving the high priest, who was the father of the family of the priests, and whom therefore any priest should take a pleasure in serving gratis. Nor was it fit that the priests should eat of the offerings of a priest; for as the sins of the people were typically transferred to the priests, which was signified by their eating of their offerings (Hos. iv. 8), so the sins of the priests must be typically transferred to the altar, which therefore must eat up all their offerings. We are all undone, both ministers and people, if we must bear our own iniquity; nor could we have had any comfort or hope if God had not laid on his dear Son the iniquity of us all, and he is both the priest and the altar.
Adam Clarke: Commentary on the Bible - 1831
6:14: The meat-offering - See Clarke on Lev 2:1 (note), etc.
Albert Barnes: Notes on the Bible - 1834
6:14: See Lev 2:1-10; Exo 29:40-41.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: the meat offering: Lev 2:1, Lev 2:2; Num 15:4, Num 15:6, Num 15:9; Joh 6:32
Carl Friedrich Keil and Franz Delitzsch
6:14
The Law of the Meat-Offering. - The regulations in Lev 6:14, Lev 6:15, are merely a repetition of Lev 2:2 and Lev 2:3; but in Lev 6:16-18 the new instructions are introduced with regard to what was left and had not been burned upon the altar. The priests were to eat this as unleavened, i.e., to bake it without leaven, and to eat it in a holy place, viz., in the court of the tabernacle. תּאכל מצות in Lev 6:16 is explained by "it shall not be baken with leaven" in Lev 6:17. It was the priests' share of the firings of Jehovah (see Lev 1:9), and as such it was most holy (see Lev 2:3), like the sin-offering and trespass-offering (Lev 6:25, Lev 6:26; Lev 7:6), and only to be eaten by the male members of the families of the priests. This was to be maintained as a statute for ever (see at Lev 3:17). Every one that touches them (the most holy offerings) becomes holy." יקדּשׁ does not mean he shall be holy, or shall sanctify himself (lxx, Vulg., Luth., a Lap., etc.), nor he is consecrated to the sanctuary and is to perform service there (Theodor., Knobel, and others). In this provision, which was equally applicable to the sin-offering (Lev 6:27), to the altar of the burnt-offering (Ex 29:37), and to the most holy vessels of the tabernacle (Ex 30:29), the word is not to be interpreted by Num 17:2-3, or Deut 22:9, or by the expression "shall be holy" in Lev 27:10, Lev 27:21, and Num 18:10, but by Is 65:5, "touch me not, for I am holy." The idea is this, every layman who touched these most holy things became holy through the contact, so that henceforth he had to guard against defilement in the same manner as the sanctified priests (Lev 21:1-8), though without sharing the priestly rights and prerogatives. This necessarily placed him in a position which would involve many inconveniences in connection with ordinary life.
John Gill
6:14 And this is the law of the meat offering,.... Or the rules to be observed concerning that, for which, though directions are given, Lev 2:1, &c. yet is here repeated with some additions to it:
the sons of Aaron shall offer it before the Lord; being brought unto them by the children of Israel:
before the altar; or at the face of it, for what was properly offered was burnt upon it, as in the following verse Lev 6:15, for it should be rather rendered "in", or "on the altar" (n); the face of it is the top of it, on which every sacrifice was offered, and not before it.
(n) "in altari", Noldius, p. 82. No. 391.
John Wesley
6:14 Of the meal - offering - Of that which was offered alone, and that by any of the people, not by the priest, for then it must have been all burnt. This law before delivered, is here repeated for the sake of some additions made to it.
Robert Jamieson, A. R. Fausset and David Brown
6:14 THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
this is the law of the meat offering--Though this was a provision for the priests and their families, it was to be regarded as "most holy"; and the way in which it was prepared was: on any meat offerings being presented, the priest carried them to the altar, and taking a handful from each of them as an oblation, he salted and burnt it on the altar; the residue became the property of the priests, and was the food of those whose duty it was to attend on the service. They themselves as well as the vessels from which they ate were typically holy, and they were not at liberty to partake of the meat offering while they labored under any ceremonial defilement.
6:156:15: Առցէ ափով իւրով ՚ի նաշհւոյ զոհին հանդերձ իւղո՛վ նորա եւ կնդրկաւն որ իցէ ՚ի վերայ զոհին. եւ հանցէ ՚ի սեղանն պտուղ ՚ի հո՛տ անուշից յիշատակ նորա Տեառն։
15 քահանան իբրեւ յիշատակ մի բուռ պիտի առնի նուիրաբերուող ընտիր ալիւրից՝ նրա վրայ դրուած իւղով ու կնդրուկով հանդերձ, եւ ընծան դնի զոհասեղանին իբրեւ Տիրոջն ընծայաբերուող անուշահոտ զոհ:
15 Եւ իր ձեռքը թող լեցնէ անկէ, այսինքն հացի ընծային բարակ ալիւրէն ու անոր իւղէն եւ հացի ընծային վրայ եղած բոլոր կնդրուկէն վերցնէ եւ անոր յիշատակի մասը սեղանին վրայ անոյշ հոտի համար այրէ Տէրոջը։
Առցէ ափով իւրով ի նաշհոյ զոհին հանդերձ իւղով նորա եւ կնդրկաւն որ իցէ ի վերայ զոհին, եւ [90]հանցէ ի սեղանն`` պտուղ ի հոտ անուշից յիշատակ նորա Տեառն:

6:15: Առցէ ափով իւրով ՚ի նաշհւոյ զոհին հանդերձ իւղո՛վ նորա եւ կնդրկաւն որ իցէ ՚ի վերայ զոհին. եւ հանցէ ՚ի սեղանն պտուղ ՚ի հո՛տ անուշից յիշատակ նորա Տեառն։
15 քահանան իբրեւ յիշատակ մի բուռ պիտի առնի նուիրաբերուող ընտիր ալիւրից՝ նրա վրայ դրուած իւղով ու կնդրուկով հանդերձ, եւ ընծան դնի զոհասեղանին իբրեւ Տիրոջն ընծայաբերուող անուշահոտ զոհ:
15 Եւ իր ձեռքը թող լեցնէ անկէ, այսինքն հացի ընծային բարակ ալիւրէն ու անոր իւղէն եւ հացի ընծային վրայ եղած բոլոր կնդրուկէն վերցնէ եւ անոր յիշատակի մասը սեղանին վրայ անոյշ հոտի համար այրէ Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
6:1515: и пусть возьмет [священник] горстью своею из приношения хлебного и пшеничной муки и елея и весь ливан, который на жертве, и сожжет на жертвеннике: [это] приятное благоухание, в память пред Господом;
6:15 ὁ ο the ἱερεὺς ιερευς priest ὁ ο the χριστὸς χριστος Anointed ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him ἐκ εκ from; out of τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him ποιήσει ποιεω do; make αὐτήν αυτος he; him νόμος νομος.1 law αἰώνιος αιωνιος eternal; of ages ἅπαν απας all at once; everything ἐπιτελεσθήσεται επιτελεω finish off; perform
6:15 וְ wᵊ וְ and הֵרִ֨ים hērˌîm רום be high מִמֶּ֜נּוּ mimmˈennû מִן from בְּ bᵊ בְּ in קֻמְצֹ֗ו qumṣˈô קֹמֶץ handful מִ mi מִן from סֹּ֤לֶת ssˈōleṯ סֹלֶת wheat groat הַ ha הַ the מִּנְחָה֙ mminḥˌā מִנְחָה present וּ û וְ and מִ mi מִן from שַּׁמְנָ֔הּ ššamnˈāh שֶׁמֶן oil וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the לְּבֹנָ֔ה llᵊvōnˈā לְבֹנָה incense אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the מִּנְחָ֑ה mminḥˈā מִנְחָה present וְ wᵊ וְ and הִקְטִ֣יר hiqṭˈîr קטר smoke הַ ha הַ the מִּזְבֵּ֗חַ mmizbˈēₐḥ מִזְבֵּחַ altar רֵ֧יחַ rˈêₐḥ רֵיחַ scent נִיחֹ֛חַ nîḥˈōₐḥ נִיחֹחַ smell of appeasement אַזְכָּרָתָ֖הּ ʔazkārāṯˌāh אַזְכָּרָה memorial offering לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
6:15. tollet sacerdos pugillum similae quae conspersa est oleo et totum tus quod super similam positum est adolebitque illud in altari in monumentum odoris suavissimi DominoThe priest shall take a handful of the flour that is tempered with oil, and all the frankincense that is put upon the flour: and he shall burn on the altar for a memorial of most sweet odour to the Lord.
15. And he shall take up therefrom his handful, of the fine flour of the meal offering, and of the oil thereof, and all the frankincense which is upon the meal offering, and shall burn it upon the altar for a sweet savour, as the memorial thereof, unto the LORD.
And he shall take of it his handful, of the flour of the meat offering, and of the oil thereof, and all the frankincense which [is] upon the meat offering, and shall burn [it] upon the altar [for] a sweet savour, [even] the memorial of it, unto the LORD:

15: и пусть возьмет [священник] горстью своею из приношения хлебного и пшеничной муки и елея и весь ливан, который на жертве, и сожжет на жертвеннике: [это] приятное благоухание, в память пред Господом;
6:15
ο the
ἱερεὺς ιερευς priest
ο the
χριστὸς χριστος Anointed
ἀντ᾿ αντι against; instead of
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
τῶν ο the
υἱῶν υιος son
αὐτοῦ αυτος he; him
ποιήσει ποιεω do; make
αὐτήν αυτος he; him
νόμος νομος.1 law
αἰώνιος αιωνιος eternal; of ages
ἅπαν απας all at once; everything
ἐπιτελεσθήσεται επιτελεω finish off; perform
6:15
וְ wᵊ וְ and
הֵרִ֨ים hērˌîm רום be high
מִמֶּ֜נּוּ mimmˈennû מִן from
בְּ bᵊ בְּ in
קֻמְצֹ֗ו qumṣˈô קֹמֶץ handful
מִ mi מִן from
סֹּ֤לֶת ssˈōleṯ סֹלֶת wheat groat
הַ ha הַ the
מִּנְחָה֙ mminḥˌā מִנְחָה present
וּ û וְ and
מִ mi מִן from
שַּׁמְנָ֔הּ ššamnˈāh שֶׁמֶן oil
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
לְּבֹנָ֔ה llᵊvōnˈā לְבֹנָה incense
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּנְחָ֑ה mminḥˈā מִנְחָה present
וְ wᵊ וְ and
הִקְטִ֣יר hiqṭˈîr קטר smoke
הַ ha הַ the
מִּזְבֵּ֗חַ mmizbˈēₐḥ מִזְבֵּחַ altar
רֵ֧יחַ rˈêₐḥ רֵיחַ scent
נִיחֹ֛חַ nîḥˈōₐḥ נִיחֹחַ smell of appeasement
אַזְכָּרָתָ֖הּ ʔazkārāṯˌāh אַזְכָּרָה memorial offering
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
6:15. tollet sacerdos pugillum similae quae conspersa est oleo et totum tus quod super similam positum est adolebitque illud in altari in monumentum odoris suavissimi Domino
The priest shall take a handful of the flour that is tempered with oil, and all the frankincense that is put upon the flour: and he shall burn on the altar for a memorial of most sweet odour to the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:15: His handful of the flour - An omer of flour, which was the tenth part of an ephah, and equal to about three quarts of our measure, was the least quantity that could be offered even by the poorest sort, and this was generally accompanied with a log of oil, which was a little more than half a pint. This quantity both of flour and oil might be increased at pleasure, but no less could be offered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: the memorial: Lev 2:2, Lev 2:9
John Gill
6:15 And he shall take of it his handful,.... See Gill on Lev 2:2.
6:166:16: Եւ զմնացեալն ՚ի նմանէ կերիցէ Ահարոն եւ որդիք նորա. բաղարջ կերիցի ՚ի սուրբ տեղւոջ. ՚ի սրահի՛ խորանին վկայութեան կերիցեն զնա։
16 Մնացած ալիւրը պիտի ճաշակեն Ահարոնն ու նրա որդիները: Բաղարջը պիտի ուտուի մի սուրբ վայրում, այն պիտի ուտեն վկայութեան խորանի բակում:
16 Եւ անկէ մնացածը Ահարոն ու իր որդիները պիտի ուտեն։ Անխմոր հացեր շինուելով՝ սուրբ տեղը պիտի ուտուի ան. վկայութեան խորանին սրահին մէջ ուտեն զայն։
Եւ զմնացեալն ի նմանէ կերիցեն Ահարոն եւ որդիք նորա. բաղարջ կերիցի ի սուրբ տեղւոջ. [91]ի սրահի խորանին վկայութեան կերիցեն զնա:

6:16: Եւ զմնացեալն ՚ի նմանէ կերիցէ Ահարոն եւ որդիք նորա. բաղարջ կերիցի ՚ի սուրբ տեղւոջ. ՚ի սրահի՛ խորանին վկայութեան կերիցեն զնա։
16 Մնացած ալիւրը պիտի ճաշակեն Ահարոնն ու նրա որդիները: Բաղարջը պիտի ուտուի մի սուրբ վայրում, այն պիտի ուտեն վկայութեան խորանի բակում:
16 Եւ անկէ մնացածը Ահարոն ու իր որդիները պիտի ուտեն։ Անխմոր հացեր շինուելով՝ սուրբ տեղը պիտի ուտուի ան. վկայութեան խորանին սրահին մէջ ուտեն զայն։
zohrab-1805▾ eastern-1994▾ western am▾
6:1616: а остальное из него пусть едят Аарон и сыны его; пресным должно есть его на святом месте, на дворе скинии собрания пусть едят его;
6:16 καὶ και and; even πᾶσα πας all; every θυσία θυσια immolation; sacrifice ἱερέως ιερευς priest ὁλόκαυτος ολοκαυτος be καὶ και and; even οὐ ου not βρωθήσεται βιβρωσκω eat
6:16 וְ wᵊ וְ and הַ ha הַ the נֹּותֶ֣רֶת nnôṯˈereṯ יתר remain מִמֶּ֔נָּה mimmˈennā מִן from יֹאכְל֖וּ yōḵᵊlˌû אכל eat אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron וּ û וְ and בָנָ֑יו vānˈāʸw בֵּן son מַצֹּ֤ות maṣṣˈôṯ מַצָּה matzah תֵּֽאָכֵל֙ tˈēʔāḵēl אכל eat בְּ bᵊ בְּ in מָקֹ֣ום māqˈôm מָקֹום place קָדֹ֔שׁ qāḏˈōš קָדֹושׁ holy בַּ ba בְּ in חֲצַ֥ר ḥᵃṣˌar חָצֵר court אֹֽהֶל־ ʔˈōhel- אֹהֶל tent מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment יֹאכְלֽוּהָ׃ yōḵᵊlˈûhā אכל eat
6:16. reliquam autem partem similae comedet Aaron cum filiis suis absque fermento et comedet in loco sancto atrii tabernaculiAnd the part of the flour that is left, Aaron and his sons shall eat, without leaven: and he shall eat it in the holy place of the court of the tabernacle.
16. And that which is left thereof shall Aaron and his sons eat: it shall be eaten without leaven in a holy place; in the court of the tent of meeting they shall eat it.
And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it:

16: а остальное из него пусть едят Аарон и сыны его; пресным должно есть его на святом месте, на дворе скинии собрания пусть едят его;
6:16
καὶ και and; even
πᾶσα πας all; every
θυσία θυσια immolation; sacrifice
ἱερέως ιερευς priest
ὁλόκαυτος ολοκαυτος be
καὶ και and; even
οὐ ου not
βρωθήσεται βιβρωσκω eat
6:16
וְ wᵊ וְ and
הַ ha הַ the
נֹּותֶ֣רֶת nnôṯˈereṯ יתר remain
מִמֶּ֔נָּה mimmˈennā מִן from
יֹאכְל֖וּ yōḵᵊlˌû אכל eat
אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron
וּ û וְ and
בָנָ֑יו vānˈāʸw בֵּן son
מַצֹּ֤ות maṣṣˈôṯ מַצָּה matzah
תֵּֽאָכֵל֙ tˈēʔāḵēl אכל eat
בְּ bᵊ בְּ in
מָקֹ֣ום māqˈôm מָקֹום place
קָדֹ֔שׁ qāḏˈōš קָדֹושׁ holy
בַּ ba בְּ in
חֲצַ֥ר ḥᵃṣˌar חָצֵר court
אֹֽהֶל־ ʔˈōhel- אֹהֶל tent
מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment
יֹאכְלֽוּהָ׃ yōḵᵊlˈûhā אכל eat
6:16. reliquam autem partem similae comedet Aaron cum filiis suis absque fermento et comedet in loco sancto atrii tabernaculi
And the part of the flour that is left, Aaron and his sons shall eat, without leaven: and he shall eat it in the holy place of the court of the tabernacle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:16
With unleavened bread shall it be eaten - This should be, it (the remainder) shall be eaten unleavened.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: the remainder: Lev 2:3, Lev 2:10, Lev 5:13; Eze 44:29; Co1 9:13-15
unleavened: Exo 12:8; Co1 5:8
shall it: Lev 6:26, Lev 10:12, Lev 10:13; Num 18:9, Num 18:10
John Gill
6:16 And the remainder thereof shall Aaron and his sons eat,.... What quantity of fine flour the meat offering consisted of is not said; very probably it was left to the offerer to bring what he would, since it was a freewill offering:
with unleavened bread shall it be eaten in the holy place; or rather, "unleavened shall it be eaten"; for it cannot well be thought that bread of any sort should be eaten with this offering, which, properly speaking, was itself a bread offering, and so it should be called, rather than a meat offering; and certain it is, that no meat offering was to be made of leaven, but of fine flour unleavened, and so to be eaten, not by the priests in their own houses, but in the tabernacle; not in that part of it properly called the holy place, in distinction from the holy of holies, but as it follows:
in the court of the tabernacle of the congregation they shall eat it; in a room provided in that court for that purpose, as afterwards in the temple.
John Wesley
6:16 His sons - The males only might eat these, because they were most holy things; whereas the daughters of Aaron might eat other holy things. In the court - In some special room appointed for that purpose. The reason why this was to be eaten only by holy persons, and that in an holy place, is given Lev 6:17, because it is most holy.
6:176:17: Ո՛չ եփեսցի խմորեալ. մա՛սն ետու զայն նոցա ՚ի պտղոցն Տեառն. սրբութիւնք սրբութեանց են։ Որպէս վասն մեղացն իցէ, նոյնպէս եւ վասն յանցանա՛ցն.
17 Թթխմորով պիտի չեփուի այն. դա Տիրոջը մատուցուող ընծաների մի մասն է կազմում: Դրանք սրբութիւնների սրբութիւն են: Նոյն կերպ պէտք է վարուել մեղքերի ու յանցանքների զոհաբերումների դէպքում:
17 Խմորով պիտի չեփուի. իմ պատարագներէս անոնց տուի զայն իրենց բաժին ըլլալու. այս մեղքի ու յանցանքի պատարագներու պէս ամենասուրբ է։
Ոչ եփեսցի խմորեալ. մասն ետու զայն նոցա ի պտղոցն [92]Տեառն. սրբութիւնք սրբութեանց են, որպէս վասն մեղացն իցէ, նոյնպէս եւ վասն յանցանացն:

6:17: Ո՛չ եփեսցի խմորեալ. մա՛սն ետու զայն նոցա ՚ի պտղոցն Տեառն. սրբութիւնք սրբութեանց են։ Որպէս վասն մեղացն իցէ, նոյնպէս եւ վասն յանցանա՛ցն.
17 Թթխմորով պիտի չեփուի այն. դա Տիրոջը մատուցուող ընծաների մի մասն է կազմում: Դրանք սրբութիւնների սրբութիւն են: Նոյն կերպ պէտք է վարուել մեղքերի ու յանցանքների զոհաբերումների դէպքում:
17 Խմորով պիտի չեփուի. իմ պատարագներէս անոնց տուի զայն իրենց բաժին ըլլալու. այս մեղքի ու յանցանքի պատարագներու պէս ամենասուրբ է։
zohrab-1805▾ eastern-1994▾ western am▾
6:1717: не должно печь его квасным. Сие даю Я им в долю из жертв Моих. Это великая святыня, подобно как жертва за грех и жертва повинности.
6:17 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
6:17 לֹ֤א lˈō לֹא not תֵאָפֶה֙ ṯēʔāfˌeh אפה bake חָמֵ֔ץ ḥāmˈēṣ חָמֵץ leaven חֶלְקָ֛ם ḥelqˈām חֵלֶק share נָתַ֥תִּי nāṯˌattî נתן give אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] מֵ mē מִן from אִשָּׁ֑י ʔiššˈāy אִשֶּׁה fire offering קֹ֤דֶשׁ qˈōḏeš קֹדֶשׁ holiness קָֽדָשִׁים֙ qˈoḏāšîm קֹדֶשׁ holiness הִ֔וא hˈiw הִיא she כַּ ka כְּ as † הַ the חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin וְ wᵊ וְ and כָ ḵā כְּ as † הַ the אָשָֽׁם׃ ʔāšˈām אָשָׁם guilt
6:17. ideo autem non fermentabitur quia pars eius in Domini offertur incensum sanctum sanctorum erit sicut pro peccato atque delictoAnd therefore it shall not be leavened, because part thereof is offered for the burnt sacrifice of the Lord. It shall be most holy, as that which is offered for sin and for trespass.
17. It shall not be baken with leaven. I have given it as their portion of my offerings made by fire; it is most holy, as the sin offering, and as the guilt offering.
It shall not be baken with leaven. I have given it [unto them for] their portion of my offerings made by fire; it [is] most holy, as [is] the sin offering, and as the trespass offering:

17: не должно печь его квасным. Сие даю Я им в долю из жертв Моих. Это великая святыня, подобно как жертва за грех и жертва повинности.
6:17
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
6:17
לֹ֤א lˈō לֹא not
תֵאָפֶה֙ ṯēʔāfˌeh אפה bake
חָמֵ֔ץ ḥāmˈēṣ חָמֵץ leaven
חֶלְקָ֛ם ḥelqˈām חֵלֶק share
נָתַ֥תִּי nāṯˌattî נתן give
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
מֵ מִן from
אִשָּׁ֑י ʔiššˈāy אִשֶּׁה fire offering
קֹ֤דֶשׁ qˈōḏeš קֹדֶשׁ holiness
קָֽדָשִׁים֙ qˈoḏāšîm קֹדֶשׁ holiness
הִ֔וא hˈiw הִיא she
כַּ ka כְּ as
הַ the
חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin
וְ wᵊ וְ and
כָ ḵā כְּ as
הַ the
אָשָֽׁם׃ ʔāšˈām אָשָׁם guilt
6:17. ideo autem non fermentabitur quia pars eius in Domini offertur incensum sanctum sanctorum erit sicut pro peccato atque delicto
And therefore it shall not be leavened, because part thereof is offered for the burnt sacrifice of the Lord. It shall be most holy, as that which is offered for sin and for trespass.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: baken: Lev 2:11; Pe1 2:22
I have: Num 18:9, Num 18:10
it is most holy: Lev 6:25, Lev 2:3, Lev 7:1, Lev 7:6; Exo 29:33, Exo 29:34, Exo 29:37
Geneva 1599
6:17 It shall not be (g) baken with leaven. I have given it [unto them for] their portion of my offerings made by fire; it [is] most holy, as [is] the sin offering, and as the trespass offering.
(g) Or, kneaded with leaven and baked.
John Gill
6:17 It shall not be baked with leaven,.... Which, as it was a type of Christ, may denote his sincerity both in doctrine, life, and conversation; and as it may respect the offerer, may signify his uprightness and integrity, and his being devoid of hypocrisy and insincerity:
I have given it unto thee for their portion of my offerings made by fire; this was part of the provision made for the maintenance of the priests, as it was but just that they that ministered at the altar should live of it; and the rather, as the priests and Levites had no portion and inheritance in the land of Israel, and therefore must be supported in another way, which the Lord took care of:
Tit is most holy, as the sin offering, and as the trespass offering; as they, so this being devoted to sacred uses, what were not consumed upon the altar belonged to the priests, and were their perquisites, nor might they be appropriated to the use of any other.
John Wesley
6:17 It - That part which remains to the priest; for the part offered to God seems not to have been baked at all.
6:186:18: ամենայն ա՛րու քահանայիցն կերիցեն զայն. օրէն յաւիտենական յազգս ձեր ՚ի պտղոցն Տեառն. ամենայն որ մերձեսցի ՚ի նոսա՝ սրբեսցի՛[928]։[928] Այլք. Կերիցեն զնա.. ՚ի պտղոյ անտի Տեառն։
18 Քահանաների ընտանիքների բոլոր արու անդամները թող ուտեն դրանից: Այս թող լինի ձեր սերունդների մէջ Տիրոջը մատուցուելիք նուիրաբերութեան յաւիտենական կարգը: Եւ ինչ որ դիպչի դրանց, կը սրբանայ”»:
18 Ահարոնին որդիներուն բոլոր արուները պիտի ուտեն զայն. Տէրոջը պատարագներէն ձեր ազգերուն մէջ յաւիտենական կանոն ըլլայ այս, ամէն անոնց դպչողը սուրբ ըլլայ»։
Ամենայն արու քահանայիցն կերիցէ զայն. օրէն յաւիտենական յազգս ձեր ի պտղոյ անտի Տեառն. ամենայն որ մերձեսցի ի նոսա` սրբեսցի:

6:18: ամենայն ա՛րու քահանայիցն կերիցեն զայն. օրէն յաւիտենական յազգս ձեր ՚ի պտղոցն Տեառն. ամենայն որ մերձեսցի ՚ի նոսա՝ սրբեսցի՛[928]։
[928] Այլք. Կերիցեն զնա.. ՚ի պտղոյ անտի Տեառն։
18 Քահանաների ընտանիքների բոլոր արու անդամները թող ուտեն դրանից: Այս թող լինի ձեր սերունդների մէջ Տիրոջը մատուցուելիք նուիրաբերութեան յաւիտենական կարգը: Եւ ինչ որ դիպչի դրանց, կը սրբանայ”»:
18 Ահարոնին որդիներուն բոլոր արուները պիտի ուտեն զայն. Տէրոջը պատարագներէն ձեր ազգերուն մէջ յաւիտենական կանոն ըլլայ այս, ամէն անոնց դպչողը սուրբ ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:1818: Все потомки Аароновы мужеского пола могут есть ее. Это вечный участок в роды ваши из жертв Господних. Все, прикасающееся к ним, освятится.
6:18 λάλησον λαλεω talk; speak Ααρων ααρων Aarōn; Aaron καὶ και and; even τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him λέγων λεγω tell; declare οὗτος ουτος this; he ὁ ο the νόμος νομος.1 law τῆς ο the ἁμαρτίας αμαρτια sin; fault ἐν εν in τόπῳ τοπος place; locality οὗ ου.1 where σφάζουσιν σφαζω slaughter τὸ ο the ὁλοκαύτωμα ολοκαυτωμα whole offering σφάξουσιν σφαζω slaughter τὰ ο the περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master ἅγια αγιος holy ἁγίων αγιος holy ἐστίν ειμι be
6:18 כָּל־ kol- כֹּל whole זָכָ֞ר zāḵˈār זָכָר male בִּ bi בְּ in בְנֵ֤י vᵊnˈê בֵּן son אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron יֹֽאכֲלֶ֔נָּה yˈōḵᵃlˈennā אכל eat חָק־ ḥoq- חֹק portion עֹולָם֙ ʕôlˌām עֹולָם eternity לְ lᵊ לְ to דֹרֹ֣תֵיכֶ֔ם ḏōrˈōṯêḵˈem דֹּור generation מֵ mē מִן from אִשֵּׁ֖י ʔiššˌê אִשֶּׁה fire offering יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כֹּ֛ל kˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִגַּ֥ע yiggˌaʕ נגע touch בָּהֶ֖ם bāhˌem בְּ in יִקְדָּֽשׁ׃ פ yiqdˈāš . f קדשׁ be holy
6:18. mares tantum stirpis Aaron comedent illud legitimum ac sempiternum est in generationibus vestris de sacrificiis Domini omnis qui tetigerit illa sanctificabiturThe males only of the race of Aaron shall eat it. It shall be an ordinance everlasting in your generations concerning the sacrifices of the Lord: Every one that toucheth them shall be sanctified.
18. Every male among the children of Aaron shall eat of it, as a due for ever throughout your generations, from the offerings of the LORD made by fire: whosoever toucheth them shall be holy.
All the males among the children of Aaron shall eat of it. [It shall be] a statute for ever in your generations concerning the offerings of the LORD made by fire: every one that toucheth them shall be holy:

18: Все потомки Аароновы мужеского пола могут есть ее. Это вечный участок в роды ваши из жертв Господних. Все, прикасающееся к ним, освятится.
6:18
λάλησον λαλεω talk; speak
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
οὗτος ουτος this; he
ο the
νόμος νομος.1 law
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
ἐν εν in
τόπῳ τοπος place; locality
οὗ ου.1 where
σφάζουσιν σφαζω slaughter
τὸ ο the
ὁλοκαύτωμα ολοκαυτωμα whole offering
σφάξουσιν σφαζω slaughter
τὰ ο the
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
ἅγια αγιος holy
ἁγίων αγιος holy
ἐστίν ειμι be
6:18
כָּל־ kol- כֹּל whole
זָכָ֞ר zāḵˈār זָכָר male
בִּ bi בְּ in
בְנֵ֤י vᵊnˈê בֵּן son
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
יֹֽאכֲלֶ֔נָּה yˈōḵᵃlˈennā אכל eat
חָק־ ḥoq- חֹק portion
עֹולָם֙ ʕôlˌām עֹולָם eternity
לְ lᵊ לְ to
דֹרֹ֣תֵיכֶ֔ם ḏōrˈōṯêḵˈem דֹּור generation
מֵ מִן from
אִשֵּׁ֖י ʔiššˌê אִשֶּׁה fire offering
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כֹּ֛ל kˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִגַּ֥ע yiggˌaʕ נגע touch
בָּהֶ֖ם bāhˌem בְּ in
יִקְדָּֽשׁ׃ פ yiqdˈāš . f קדשׁ be holy
6:18. mares tantum stirpis Aaron comedent illud legitimum ac sempiternum est in generationibus vestris de sacrificiis Domini omnis qui tetigerit illa sanctificabitur
The males only of the race of Aaron shall eat it. It shall be an ordinance everlasting in your generations concerning the sacrifices of the Lord: Every one that toucheth them shall be sanctified.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: the males: Lev 6:29, Lev 21:21, Lev 21:22; Num 18:10
It shall: Lev 3:17
every one: Kol asher yiggâ bahem yikdash, "all (whether person or thing) that toucheth them shall be (or must be) holy;" that is, the priests must not eat of these oblations when under any ceremonial defilement, and the sacred utensils used about them must not be employed for any other purpose, or in any other way. Lev 22:3-7; Exo 29:37; Hag 2:12-14; Zac 14:20, Zac 14:21; Pe1 1:16, Pe1 2:9
John Gill
6:18 All the males among the children of Aaron shall eat of it,.... And they only, for none but they might eat in the holy place, and therefore these holy things that were to be eaten there, were only eaten by them; what might be eaten by the priests in their own houses, their wives and daughters ate of, but in the holy place only their males, and a male was one that was thirteen years of age:
Tit shall be a statute for ever in your generations, concerning the offerings of the Lord made by fire; a statute to last till the Messiah should come, the true meat or bread offering; and the bread he gave was his flesh, and he that eats of it shall not die, but live for ever, Jn 6:27,
everyone that toucheth them shall be holy; signifying, that no one ought to touch them but a holy person, one devoted to holy services, the priests and their sons; or "whatsoever" (o) toucheth them, the dishes they eat those offerings out of, or the knives they cut them with, were not to be used for anything else.
(o) "quicquid", Junius & Tremellius, Piscator, Drusius.
John Wesley
6:18 Every one - That is, none should touch, or eat them, but consecrated persons, priests, or their sons.
6:196:19: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
19 Տէրը խօսեց Մովսէսի հետ ու ասաց.
19 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

6:19: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
19 Տէրը խօսեց Մովսէսի հետ ու ասաց.
19 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
6:1919: И сказал Господь Моисею, говоря:
6:19 ὁ ο the ἱερεὺς ιερευς priest ὁ ο the ἀναφέρων αναφερω bring up; carry up αὐτὴν αυτος he; him ἔδεται εσθιω eat; consume αὐτήν αυτος he; him ἐν εν in τόπῳ τοπος place; locality ἁγίῳ αγιος holy βρωθήσεται βιβρωσκω eat ἐν εν in αὐλῇ αυλη courtyard; fold τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony
6:19 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
6:19. et locutus est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
19. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

19: И сказал Господь Моисею, говоря:
6:19
ο the
ἱερεὺς ιερευς priest
ο the
ἀναφέρων αναφερω bring up; carry up
αὐτὴν αυτος he; him
ἔδεται εσθιω eat; consume
αὐτήν αυτος he; him
ἐν εν in
τόπῳ τοπος place; locality
ἁγίῳ αγιος holy
βρωθήσεται βιβρωσκω eat
ἐν εν in
αὐλῇ αυλη courtyard; fold
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
6:19
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
6:19. et locutus est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
19. And the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-23: По связи с хлебными жертвоприношениями народа, говорится о хлебном же приношении священников, которое они совершали, начиная со дня поставления или помазания Аарона (ср. Исх ХII:15: и И. Флав., Древн. III, гл. 10, § 7). При этом нарочито оттеняется мысль, что все вещество этого приношения должно быть сжигаемо, а не съедаемо, как при жертвах от народа, в подлежащем же случае сами служители Иеговы приносили дар Ему, а потому и не могли брать его себе обратно (так было и при жертвах за собственные грехи священников). По блаж. Феодориту (вопр. 3: на Лев.), постановлением о всецелом сожжении жреческой жертвы «Бог научал, чтобы иерей был совершен, и не часть, но всего себя посвящал Богу всяческих».
Carl Friedrich Keil and Franz Delitzsch
6:19
The Meat-Offering of the Priests is introduced, as a new law, with a special formula, and is inserted here in its proper place in the sacrificial instructions given for the priests, as it would have been altogether out of place among the general laws for the laity. In "the day of his anointing" (המּשׁח, construed as a passive with the accusative as in Gen 4:18), Aaron and his sons were to offer a corban as "a perpetual meat-offering" (minchah, in the absolute instead of the construct state: cf. Ex 29:42; Num 28:6; see Ges. 116, 6, Note b); and this was to be done in all future time by "the priest who was anointed of his sons in his stead," that is to say, by every high priest at the time of his consecration. "In the day of his anointing:" when the anointing was finished, the seven were designated as "the day," like the seven days of creation in Gen 2:4. This minchah was not offered during the seven days of the anointing itself, but after the consecration was finished, i.e., in all probability, as the Jewish tradition assumes, at the beginning of the eighth day, when the high priest entered upon his office, viz., along with the daily morning sacrifices (Ex 29:38-39), and before the offering described in Lev 9. It then continued to be offered, as "a perpetual minchah," every morning and evening during the whole term of his office, according to the testimony of the book of Wis. (45:14, where we cannot suppose the daily burnt-offering to be intended) and also of Josephus (Ant. 3:10, 7).
(Note: Vid., Lundius, jd. Heiligthmer, B. 3, c 9, 17 and 19; Thalhofer ut supra, p. 139; and Delitzsch on the Epistle to the Hebrews. The text evidently enjoins the offering of this minchah upon Aaron alone; for though Aaron and his sons are mentioned in Lev 6:13, as they were consecrated together, in Lev 6:15 the priest anointed of his sons in Aaron's stead, i.e., the successor of Aaron in the high-priesthood, is commanded to offer it. Consequently the view maintained by Maimonides, Abarbanel, and others, which did not become general even among the Rabbins, viz., that every ordinary priest was required to offer this meat-offering when entering upon his office, has no solid foundation in the law (see Selden de success. in pontif. ii. c. 9; L' Empereur ad Middoth 1, 4, Not. 8; and Thalhofer, p. 150).)
Tit was to consist of the tenth of an ephah of fine flour, one half of which was to be presented in the morning, the other in the evening; - not as flour, however, but made in a pan with oil, "roasted" and פּתּים מנחת ני תּפי ("broken pieces of a minchah of crumbs"), i.e., in broken pieces, like a minchah composed of crumbs. מרבּכת (Lev 6:14 and 1Chron 23:29) is no doubt synonymous with מרבּכת סלת, and to be understood as denoting fine flour sufficiently burned or roasted in oil; the meaning mixed or mingled does not harmonise with Lev 7:12, where the mixing or kneading with oil is expressed by בּשּׁמן בּלוּלת. The hapax legomenon תּפיני signifies either broken or baked, according as we suppose the word to be derived from the Arabic 'afana diminuit, or, as Gesenius and the Rabbins do, from אפה to bake, a point which can hardly be decided with certainty. This minchah, which was also instituted as a perpetual ordinance, was to be burnt entirely upon the altar, like every meat-offering presented by a priest, because it belonged to the category of the burnt-offerings, and of these meat-offerings the offerer himself had no share (Lev 2:3, Lev 2:10). Origen observes in his homil. iv. in Levit.: In caeteris quidem praeceptis pontifex in offerendis sacrificiis populo praebet officium, in hoc vero mandato quae propria sunt curat et quod ad se spectat exequitur. It is also to be observed that the high priest was to offer only a bloodless minchah for himself, and not a bleeding sacrifice, which would have pointed to expiation. As the sanctified of the Lord, he was to draw near to the Lord every day with a sacrificial gift, which shadowed forth the fruits of sanctification.
John Gill
6:19 And the Lord spake unto Moses,.... At the same time the above laws were delivered:
saying; as follows.
6:206:20: Ա՛յս է պատարագ Ահարոնի եւ որդւոցն նորա՝ զոր մատուցանիցեն Տեառն յաւուր յորում օծանիցե՛ս զնա։ Զտասանորդ գրուի միոյ նաշհւոյ զո՛հ հանապազորդ. զկէս նորա՝ այգո՛ւն, եւ զկէս նորա երիկունն[929], [929] Այլք. Եւ զկէս նորա երեկուն։
20 «Այս է Ահարոնի եւ նրա որդիների ընծան, որ նրանց օծուելու օրը պիտի մատուցուի Տիրոջը: Մէկ տասներորդ գրիւ[11] ընտիր ալիւր՝ իբրեւ հանապազօրեայ հացի ընծայ. դրա կէսը՝ առաւօտեան, իսկ միւս կէսը՝ երեկոյեան:[11] 11. Շուրջ երեք կիլոգրամ
20 «Ահարոնին ու անոր որդիներուն օծուելու օրը Տէրոջը մատուցուելիք զոհերնին այս է՝ արդուին մէկ տասներորդ մասը բարակ ալիւր ամէն օրուան հացի ընծայի համար պէտք է մատուցանուի, կէսը առաւօտուն ու կէսը իրիկունը։
Այս է պատարագ Ահարոնի եւ որդւոց նորա զոր մատուցանիցեն Տեառն յաւուր յորում օծանիցես զնա. զտասանորդ գրուի միոյ նաշհոյ զոհ հանապազորդ, զկէս նորա` այգուն, եւ զկէս նորա` երիկունն:

6:20: Ա՛յս է պատարագ Ահարոնի եւ որդւոցն նորա՝ զոր մատուցանիցեն Տեառն յաւուր յորում օծանիցե՛ս զնա։ Զտասանորդ գրուի միոյ նաշհւոյ զո՛հ հանապազորդ. զկէս նորա՝ այգո՛ւն, եւ զկէս նորա երիկունն[929],
[929] Այլք. Եւ զկէս նորա երեկուն։
20 «Այս է Ահարոնի եւ նրա որդիների ընծան, որ նրանց օծուելու օրը պիտի մատուցուի Տիրոջը: Մէկ տասներորդ գրիւ[11] ընտիր ալիւր՝ իբրեւ հանապազօրեայ հացի ընծայ. դրա կէսը՝ առաւօտեան, իսկ միւս կէսը՝ երեկոյեան:
[11] 11. Շուրջ երեք կիլոգրամ
20 «Ահարոնին ու անոր որդիներուն օծուելու օրը Տէրոջը մատուցուելիք զոհերնին այս է՝ արդուին մէկ տասներորդ մասը բարակ ալիւր ամէն օրուան հացի ընծայի համար պէտք է մատուցանուի, կէսը առաւօտուն ու կէսը իրիկունը։
zohrab-1805▾ eastern-1994▾ western am▾
6:2020: вот приношение от Аарона и сынов его, которое принесут они Господу в день помазания его: десятая часть ефы пшеничной муки в жертву постоянную, половина сего для утра и половина для вечера;
6:20 πᾶς πας all; every ὁ ο the ἁπτόμενος απτομαι grasp; touch τῶν ο the κρεῶν κρεας meat αὐτῆς αυτος he; him ἁγιασθήσεται αγιαζω hallow καὶ και and; even ᾧ ος who; what ἐὰν εαν and if; unless ἐπιρραντισθῇ επιρραντιζω from; away τοῦ ο the αἵματος αιμα blood; bloodstreams αὐτῆς αυτος he; him ἐπὶ επι in; on τὸ ο the ἱμάτιον ιματιον clothing; clothes ὃ ος who; what ἐὰν εαν and if; unless ῥαντισθῇ ραντιζω sprinkle ἐπ᾿ επι in; on αὐτὸ αυτος he; him πλυθήσεται πλυνω launder; wash ἐν εν in τόπῳ τοπος place; locality ἁγίῳ αγιος holy
6:20 זֶ֡ה zˈeh זֶה this קָרְבַּן֩ qorbˌan קָרְבָּן offering אַהֲרֹ֨ן ʔahᵃrˌōn אַהֲרֹן Aaron וּ û וְ and בָנָ֜יו vānˈāʸw בֵּן son אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יַקְרִ֣יבוּ yaqrˈîvû קרב approach לַֽ lˈa לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יֹום֙ yôm יֹום day הִמָּשַׁ֣ח himmāšˈaḥ משׁח smear אֹתֹ֔ו ʔōṯˈô אֵת [object marker] עֲשִׂירִ֨ת ʕᵃśîrˌiṯ עֲשִׂירִי tenth הָ hā הַ the אֵפָ֥ה ʔēfˌā אֵיפָה ephah סֹ֛לֶת sˈōleṯ סֹלֶת wheat groat מִנְחָ֖ה minḥˌā מִנְחָה present תָּמִ֑יד tāmˈîḏ תָּמִיד continuity מַחֲצִיתָ֣הּ maḥᵃṣîṯˈāh מַחֲצִית half בַּ ba בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וּ û וְ and מַחֲצִיתָ֖הּ maḥᵃṣîṯˌāh מַחֲצִית half בָּ bā בְּ in † הַ the עָֽרֶב׃ ʕˈārev עֶרֶב evening
6:20. haec est oblatio Aaron et filiorum eius quam offerre debent Domino in die unctionis suae decimam partem oephi offerent similae in sacrificio sempiterno medium eius mane et medium vespereThis is the oblation of Aaron, and of his sons, which they must offer to the Lord, in the day of their anointing. They shall offer the tenth part of an ephi of flour for a perpetual sacrifice, half of it in the morning, and half of it in the evening.
20. This is the oblation of Aaron and of his sons, which they shall offer unto the LORD in the day when he is anointed; the tenth part of an ephah of fine flour for a meal offering perpetually, half of it in the morning, and half thereof in the evening.
This [is] the offering of Aaron and of his sons, which they shall offer unto the LORD in the day when he is anointed; the tenth part of an ephah of fine flour for a meat offering perpetual, half of it in the morning, and half thereof at night:

20: вот приношение от Аарона и сынов его, которое принесут они Господу в день помазания его: десятая часть ефы пшеничной муки в жертву постоянную, половина сего для утра и половина для вечера;
6:20
πᾶς πας all; every
ο the
ἁπτόμενος απτομαι grasp; touch
τῶν ο the
κρεῶν κρεας meat
αὐτῆς αυτος he; him
ἁγιασθήσεται αγιαζω hallow
καὶ και and; even
ος who; what
ἐὰν εαν and if; unless
ἐπιρραντισθῇ επιρραντιζω from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
αὐτῆς αυτος he; him
ἐπὶ επι in; on
τὸ ο the
ἱμάτιον ιματιον clothing; clothes
ος who; what
ἐὰν εαν and if; unless
ῥαντισθῇ ραντιζω sprinkle
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
πλυθήσεται πλυνω launder; wash
ἐν εν in
τόπῳ τοπος place; locality
ἁγίῳ αγιος holy
6:20
זֶ֡ה zˈeh זֶה this
קָרְבַּן֩ qorbˌan קָרְבָּן offering
אַהֲרֹ֨ן ʔahᵃrˌōn אַהֲרֹן Aaron
וּ û וְ and
בָנָ֜יו vānˈāʸw בֵּן son
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יַקְרִ֣יבוּ yaqrˈîvû קרב approach
לַֽ lˈa לְ to
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יֹום֙ yôm יֹום day
הִמָּשַׁ֣ח himmāšˈaḥ משׁח smear
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
עֲשִׂירִ֨ת ʕᵃśîrˌiṯ עֲשִׂירִי tenth
הָ הַ the
אֵפָ֥ה ʔēfˌā אֵיפָה ephah
סֹ֛לֶת sˈōleṯ סֹלֶת wheat groat
מִנְחָ֖ה minḥˌā מִנְחָה present
תָּמִ֑יד tāmˈîḏ תָּמִיד continuity
מַחֲצִיתָ֣הּ maḥᵃṣîṯˈāh מַחֲצִית half
בַּ ba בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וּ û וְ and
מַחֲצִיתָ֖הּ maḥᵃṣîṯˌāh מַחֲצִית half
בָּ בְּ in
הַ the
עָֽרֶב׃ ʕˈārev עֶרֶב evening
6:20. haec est oblatio Aaron et filiorum eius quam offerre debent Domino in die unctionis suae decimam partem oephi offerent similae in sacrificio sempiterno medium eius mane et medium vespere
This is the oblation of Aaron, and of his sons, which they must offer to the Lord, in the day of their anointing. They shall offer the tenth part of an ephi of flour for a perpetual sacrifice, half of it in the morning, and half of it in the evening.
20. This is the oblation of Aaron and of his sons, which they shall offer unto the LORD in the day when he is anointed; the tenth part of an ephah of fine flour for a meal offering perpetually, half of it in the morning, and half thereof in the evening.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:20: In the day when he is anointed - Not only in that day, but from that day forward, for this was to them and their successors a statute for ever. See Lev 6:22.
Albert Barnes: Notes on the Bible - 1834
6:20: See Lev 4:3. Aaron's sons here spoken of (as in Lev 6:22) must be the succession of high priests who succeeded him. The day of this offering was probably the eighth day of the ceremony of consecration Lev 8:35; Lev 9:1, when the high priest appears to have entered upon the duties of his office.
A meat offering perpetual - Jewish tradition is in favor of these words implying that this מנחה mı̂ nchā h was offered by the high priest as a daily rite from the time of his consecration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: the offering: This oblation, which the Jews call a mincha of initiation, seems to have been required of the high priest alone "on the day in which he was anointed," and from that time, every morning and evening, as long as he continued in office, and then in like manner of his successor; for, by "the sons of Aaron," may be understood his descendants and successors in the high priesthood, in their generations. Exo 29:2; Num 18:26-32; Heb 5:1, Heb 7:27, Heb 8:3, Heb 8:4
in the day: The word beyom signifies not only in the day, but from that day forward; for it was a daily oblation, and for them and their successors, a statue foRev_er. Lev 6:22
the tenth: Lev 5:1; Exo 16:36
a meat offering: Lev. 2:1-16; Exo 29:35-42; Num 28:3, Num 28:10
Geneva 1599
6:20 This [is] the offering of Aaron and of his sons, which they shall offer unto the LORD in the day when he is anointed; the tenth part of an ephah of fine flour for a meat offering (h) perpetual, half of it in the morning, and half thereof at night.
(h) So oft as the high priest shall be elected and anointed.
John Gill
6:20 This is the offering of Aaron and his sons,.... That is, of such of them as succeeded him in the high priesthood, as appears from Lev 6:22 so Aben Ezra, of him, or of one of his sons in his room; though some think the common priests offered the following oblation at the time of their initiation into their office, though they were not anointed as the high priest was, nor obliged as he to continue the offering daily:
which they shall offer unto the Lord in the day when he is anointed; when he, or any of his sons in his stead, were anointed, for as yet he himself was not; see Lev 8:2 some, as Aben Ezra observes, think that "in", is instead of "from", and that the sense is, that Aaron, or his successor, and every of them, were to offer the following offering perpetually from the time of their being anointed, and put into the office of the high priest, and which certainly was the case, as appears by what follows:
the tenth part of an ephah of fine flour for a meat offering perpetual; which was an omer, and as much as a man could eat in one day; and this the high priest offered every day, as long as he lived, or was in his office, and that at his own expense, as Josephus says (p), not altogether, but in the following manner:
half of it in the morning, and half of it at night; so that this constantly returned as the morning and evening sacrifices did, and followed them. Jarchi says of this, that it was the common meat offering at the consecration of a priest, but the high priest offered it every day; and it appears from the Misnic writers (q) that this meat offering consisted of twelve cakes, the same number as those of the shewbread; the same phrase, a "perpetual statute", being used of one as the other; and six of these were offered in the morning, and six at evening; and this as the daily sacrifice had the same mystical meaning, and respected the continual efficacy of the sacrifice of Christ.
(p) Antiqu. l. 3. c. 10. sect. 7. (q) Misn. Menachot, c. 6. sect. 5. & Maimon. & Bartenora in ib.
John Wesley
6:20 When he is anointed - For high - priest for he only of all the priests was to be anointed in future ages. This law of his consecration was delivered before, and is here repeated because of some additions made to it. Perpetual - Whensoever any of them shall be so anointed. At night - Or, in the evening; the one to be annexed to the morning - sacrifice, the other to the evening - sacrifice, over and besides that meal - offering which every day was to be added to the daily morning and evening sacrifices.
Robert Jamieson, A. R. Fausset and David Brown
6:20 THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
This is the offering of Aaron, and of his sons--the daily meat offering of the high priest; for though his sons are mentioned along with him, it was probably only those of his descendants who succeeded him in that high office that are meant. It was to be offered, one half of it in the morning and the other half in the evening--being daily laid by the ministering priest on the altar of burnt offering, where, being dedicated to God, it was wholly consumed. This was designed to keep him and the other attendant priests in constant remembrance, that though they were typically expiating the sins of the people, their own persons and services could meet with acceptance only through faith, which required to be daily nourished and strengthened from above.
6:216:21: ՚ի տապակի իւղո՛վ զանգեալ գործեսցի։ Եւ մատուսցէ զայն մաքրեալ զո՛հ ՚ի պատառոյ. զո՛հ ՚ի հոտ անուշից Տեառն։
21 Իւղով հունցելուց յետոյ տապակի մէջ պիտի պատրաստուի այն: Դա կտրտուած, մաքուր վիճակում պիտի մատուցուի իբրեւ Տիրոջն ընծայաբերուող անուշահոտ զոհ:
21 Տապակի մէջ եփելու համար իւղով պէտք է շինուի. լաւ խառնուած* պիտի բերես զայն եւ հացի ընծային եփած կտորուանքը անոյշ հոտի համար Տէրոջը պիտի մատուցանես։
Ի տապակի իւղով զանգեալ գործեսցի. եւ մատուսցէ զայն մաքրեալ զոհ ի պատառոյ, զոհ ի հոտ անուշից Տեառն:

6:21: ՚ի տապակի իւղո՛վ զանգեալ գործեսցի։ Եւ մատուսցէ զայն մաքրեալ զո՛հ ՚ի պատառոյ. զո՛հ ՚ի հոտ անուշից Տեառն։
21 Իւղով հունցելուց յետոյ տապակի մէջ պիտի պատրաստուի այն: Դա կտրտուած, մաքուր վիճակում պիտի մատուցուի իբրեւ Տիրոջն ընծայաբերուող անուշահոտ զոհ:
21 Տապակի մէջ եփելու համար իւղով պէտք է շինուի. լաւ խառնուած* պիտի բերես զայն եւ հացի ընծային եփած կտորուանքը անոյշ հոտի համար Տէրոջը պիտի մատուցանես։
zohrab-1805▾ eastern-1994▾ western am▾
6:2121: на сковороде в елее она должна быть приготовлена; напитанную [елеем] приноси ее в кусках, как разламывается в куски приношение хлебное; приноси ее в приятное благоухание Господу;
6:21 καὶ και and; even σκεῦος σκευος vessel; jar ὀστράκινον οστρακινος of clay; earthenware οὗ ου.1 where ἐὰν εαν and if; unless ἑψηθῇ εψω in αὐτῷ αυτος he; him συντριβήσεται συντριβω fracture; smash ἐὰν εαν and if; unless δὲ δε though; while ἐν εν in σκεύει σκευος vessel; jar χαλκῷ χαλκος copper; brass ἑψηθῇ εψω he; him καὶ και and; even ἐκκλύσει εκκλυζω water
6:21 עַֽל־ ʕˈal- עַל upon מַחֲבַ֗ת maḥᵃvˈaṯ מַחֲבַת griddle בַּ ba בְּ in † הַ the שֶּׁ֛מֶן ššˈemen שֶׁמֶן oil תֵּעָשֶׂ֖ה tēʕāśˌeh עשׂה make מֻרְבֶּ֣כֶת murbˈeḵeṯ רבך mix תְּבִיאֶ֑נָּה tᵊvîʔˈennā בוא come תֻּפִינֵי֙ tufînˌê תֻּפִינִים [uncertain] מִנְחַ֣ת minḥˈaṯ מִנְחָה present פִּתִּ֔ים pittˈîm פַּת bit תַּקְרִ֥יב taqrˌîv קרב approach רֵֽיחַ־ rˈêₐḥ- רֵיחַ scent נִיחֹ֖חַ nîḥˌōₐḥ נִיחֹחַ smell of appeasement לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
6:21. quae in sartagine oleo conspersa frigetur offeret autem eam calidam in odorem suavissimum DominoIt shall be tempered with oil, and shall be fried in a fryingpan.
21. On a baking pan it shall be made with oil; when it is soaked, thou shalt bring it in: in baken pieces shalt thou offer the meal offering for a sweet savour unto the LORD.
In a pan it shall be made with oil; [and when it is] baken, thou shalt bring it in: [and] the baken pieces of the meat offering shalt thou offer [for] a sweet savour unto the LORD:

21: на сковороде в елее она должна быть приготовлена; напитанную [елеем] приноси ее в кусках, как разламывается в куски приношение хлебное; приноси ее в приятное благоухание Господу;
6:21
καὶ και and; even
σκεῦος σκευος vessel; jar
ὀστράκινον οστρακινος of clay; earthenware
οὗ ου.1 where
ἐὰν εαν and if; unless
ἑψηθῇ εψω in
αὐτῷ αυτος he; him
συντριβήσεται συντριβω fracture; smash
ἐὰν εαν and if; unless
δὲ δε though; while
ἐν εν in
σκεύει σκευος vessel; jar
χαλκῷ χαλκος copper; brass
ἑψηθῇ εψω he; him
καὶ και and; even
ἐκκλύσει εκκλυζω water
6:21
עַֽל־ ʕˈal- עַל upon
מַחֲבַ֗ת maḥᵃvˈaṯ מַחֲבַת griddle
בַּ ba בְּ in
הַ the
שֶּׁ֛מֶן ššˈemen שֶׁמֶן oil
תֵּעָשֶׂ֖ה tēʕāśˌeh עשׂה make
מֻרְבֶּ֣כֶת murbˈeḵeṯ רבך mix
תְּבִיאֶ֑נָּה tᵊvîʔˈennā בוא come
תֻּפִינֵי֙ tufînˌê תֻּפִינִים [uncertain]
מִנְחַ֣ת minḥˈaṯ מִנְחָה present
פִּתִּ֔ים pittˈîm פַּת bit
תַּקְרִ֥יב taqrˌîv קרב approach
רֵֽיחַ־ rˈêₐḥ- רֵיחַ scent
נִיחֹ֖חַ nîḥˌōₐḥ נִיחֹחַ smell of appeasement
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
6:21. quae in sartagine oleo conspersa frigetur offeret autem eam calidam in odorem suavissimum Domino
It shall be tempered with oil, and shall be fried in a fryingpan.
21. On a baking pan it shall be made with oil; when it is soaked, thou shalt bring it in: in baken pieces shalt thou offer the meal offering for a sweet savour unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:21: In a pan - See Lev 2:5 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:21: Lev 2:5, Lev 7:9; Ch1 9:31
John Gill
6:21 In a pan it shall be made with oil,.... With oil olive, as the Targum of Jonathan; the pan in which it was made was a vessel that had no covering, nor hollow in the middle, nor any lip or edge, but was a plane, and extended, and the dough made on it was hard and stiff, that it might not run off (r). In the temple was a chamber of those that made the cakes (s), where, as Bartenora (t) observes, was prepared the meat offering, which the high priest offered, one half in the morning, and the other half in the evening:
and when it is baked, thou shalt bring it in; not thoroughly baked, but very little, as says Josephus, hastily, so that it swells, and rises up in bubbles. Jarchi says, the flour was first mixed in hot water, and after that it was baked in an oven, and then fried in a pan:
and the baked pieces of the meat offering shalt thou offer for a sweet savour unto the Lord; or the meat offering cut in pieces shalt thou offer, as both the Targums of Jonathan and Jerusalem; the twelve cakes were broken each into two, and twelve halves were offered in the morning, and twelve at evening: the manner in which it was done was, the priest divided every cake into two by measure, so that he might offer half in the morning, and half in the evening; and he took the halves and doubled everyone of them into two, and broke them, until he found every broken piece doubled into two, and he offered the halves with half the handful of frankincense in the morning, and in like manner in the evening (u): this may have respect to the body of Christ being broken for us, whereby he became fit food for faith, and an offering of a sweet smelling savour to God.
(r) Misn. Menachot, c. 5. sect. 8. & Maimon. & Bartenora in ib. Maimon. Maasch Hakorbanot, c. 13. sect. 7. (s) Misn. Middot, c. 1. sect. 4. (t) In ib. (u) Maimon. Misn. Middot. sect. 4.
John Wesley
6:21 Thou - Who art so anointed and consecrated.
6:226:22: Քահանայն օծեալ՝ փոխանակ նորա յորդւոց իւրոց առցէ՛ զայն, օրէ՛ն յաւիտենական Տեառն ամենեւին կատարեսցի[930]։ [930] Այլք. Յորդւոց իւրոց արասցէ զայն։
22 Այս բանը պիտի կատարի այն քահանան, որն Ահարոնի որդիներից է եւ օծուել է նրա փոխարէն: Տիրոջ հաստատած այս յաւիտենական օրէնքը պէտք է կատարուի ամբողջութեամբ:
22 Եւ իր որդիներէն իր տեղը օծուելու քահանան պիտի մատուցանէ զայն. ասիկա Տէրոջը յաւիտենական կանոն ըլլալով՝ բոլորովին պիտի այրուի։
Քահանայն օծեալ փոխանակ նորա յորդւոց իւրոց` արասցէ զայն, օրէն յաւիտենական Տեառն. ամենեւին [93]կատարեսցի:

6:22: Քահանայն օծեալ՝ փոխանակ նորա յորդւոց իւրոց առցէ՛ զայն, օրէ՛ն յաւիտենական Տեառն ամենեւին կատարեսցի[930]։
[930] Այլք. Յորդւոց իւրոց արասցէ զայն։
22 Այս բանը պիտի կատարի այն քահանան, որն Ահարոնի որդիներից է եւ օծուել է նրա փոխարէն: Տիրոջ հաստատած այս յաւիտենական օրէնքը պէտք է կատարուի ամբողջութեամբ:
22 Եւ իր որդիներէն իր տեղը օծուելու քահանան պիտի մատուցանէ զայն. ասիկա Տէրոջը յաւիտենական կանոն ըլլալով՝ բոլորովին պիտի այրուի։
zohrab-1805▾ eastern-1994▾ western am▾
6:2222: и священник, помазанный на место его из сынов его, должен совершать сие: это вечный устав Господа. Вся она должна быть сожжена;
6:22 πᾶς πας all; every ἄρσην αρσην male ἐν εν in τοῖς ο the ἱερεῦσιν ιερευς priest φάγεται φαγω swallow; eat αὐτά αυτος he; him ἅγια αγιος holy ἁγίων αγιος holy ἐστὶν ειμι be κυρίου κυριος lord; master
6:22 וְ wᵊ וְ and הַ ha הַ the כֹּהֵ֨ן kkōhˌēn כֹּהֵן priest הַ ha הַ the מָּשִׁ֧יחַ mmāšˈîₐḥ מָשִׁיחַ anointed תַּחְתָּ֛יו taḥtˈāʸw תַּחַת under part מִ mi מִן from בָּנָ֖יו bbānˌāʸw בֵּן son יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make אֹתָ֑הּ ʔōṯˈāh אֵת [object marker] חָק־ ḥoq- חֹק portion עֹולָ֕ם ʕôlˈām עֹולָם eternity לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH כָּלִ֥יל kālˌîl כָּלִיל entire תָּקְטָֽר׃ toqṭˈār קטר smoke
6:22. sacerdos qui patri iure successerit et tota cremabitur in altariAnd the priest that rightfully succeedeth his father, shall offer it hot, for a most sweet odour to the Lord: and it shall he wholly burnt on the altar.
22. And the anointed priest that shall be in his stead from among his sons shall offer it: by a statute for ever it shall be wholly burnt unto the LORD.
And the priest of his sons that is anointed in his stead shall offer it: [it is] a statute for ever unto the LORD; it shall be wholly burnt:

22: и священник, помазанный на место его из сынов его, должен совершать сие: это вечный устав Господа. Вся она должна быть сожжена;
6:22
πᾶς πας all; every
ἄρσην αρσην male
ἐν εν in
τοῖς ο the
ἱερεῦσιν ιερευς priest
φάγεται φαγω swallow; eat
αὐτά αυτος he; him
ἅγια αγιος holy
ἁγίων αγιος holy
ἐστὶν ειμι be
κυρίου κυριος lord; master
6:22
וְ wᵊ וְ and
הַ ha הַ the
כֹּהֵ֨ן kkōhˌēn כֹּהֵן priest
הַ ha הַ the
מָּשִׁ֧יחַ mmāšˈîₐḥ מָשִׁיחַ anointed
תַּחְתָּ֛יו taḥtˈāʸw תַּחַת under part
מִ mi מִן from
בָּנָ֖יו bbānˌāʸw בֵּן son
יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make
אֹתָ֑הּ ʔōṯˈāh אֵת [object marker]
חָק־ ḥoq- חֹק portion
עֹולָ֕ם ʕôlˈām עֹולָם eternity
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
כָּלִ֥יל kālˌîl כָּלִיל entire
תָּקְטָֽר׃ toqṭˈār קטר smoke
6:22. sacerdos qui patri iure successerit et tota cremabitur in altari
And the priest that rightfully succeedeth his father, shall offer it hot, for a most sweet odour to the Lord: and it shall he wholly burnt on the altar.
22. And the anointed priest that shall be in his stead from among his sons shall offer it: by a statute for ever it shall be wholly burnt unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:22: It shall be wholly burnt - literally, "it shall ascend in fire as a whole burnt-offering."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:22: is anointed: Lev 4:3; Deu 10:6; Heb 7:23
wholly: Lev 8:21; Exo 29:22-25; Isa 53:10
Geneva 1599
6:22 And the priest of his sons that is (i) anointed in his stead shall offer it: [it is] a statute for ever unto the LORD; it shall be wholly burnt.
(i) His son that shall succeed him.
John Gill
6:22 And the priest of his sons that is anointed in his stead shall offer it,.... The successor of the high priest:
Tit is a statute for ever unto the Lord; which he by an everlasting statute appointed to be offered to him by every high priest, until the Messiah should come:
Tit shall be wholly burnt; of a common meat offering only a handful was burnt, and the rest was the priest's; see Lev 6:15.
6:236:23: Եւ ամենայն զոհք քահանային ողջակէ՛զ լինիցի, եւ մի՛ ուտիցի։
23 Քահանայի բոլոր զոհաբերութիւնները ողջակէզ պէտք է լինեն, դրանցից ոչ մի բան չպիտի ուտուի»:
23 Եւ քահանային բոլոր հացի ընծան բոլորովին պիտի այրուի. պիտի չուտուի»։
Եւ ամենայն զոհ քահանային ողջակէզ լինիցի, եւ մի՛ ուտիցի:

6:23: Եւ ամենայն զոհք քահանային ողջակէ՛զ լինիցի, եւ մի՛ ուտիցի։
23 Քահանայի բոլոր զոհաբերութիւնները ողջակէզ պէտք է լինեն, դրանցից ոչ մի բան չպիտի ուտուի»:
23 Եւ քահանային բոլոր հացի ընծան բոլորովին պիտի այրուի. պիտի չուտուի»։
zohrab-1805▾ eastern-1994▾ western am▾
6:2323: и всякое хлебное приношение от священника все да будет сожигаемо, а не съедаемо.
6:23 καὶ και and; even πάντα πας all; every τὰ ο the περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault ὧν ος who; what ἐὰν εαν and if; unless εἰσενεχθῇ εισφερω bring in ἀπὸ απο from; away τοῦ ο the αἵματος αιμα blood; bloodstreams αὐτῶν αυτος he; him εἰς εις into; for τὴν ο the σκηνὴν σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony ἐξιλάσασθαι εξιλασκομαι in τῷ ο the ἁγίῳ αγιος holy οὐ ου not βρωθήσεται βιβρωσκω eat ἐν εν in πυρὶ πυρ fire κατακαυθήσεται κατακαιω burn up
6:23 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מִנְחַ֥ת minḥˌaṯ מִנְחָה present כֹּהֵ֛ן kōhˈēn כֹּהֵן priest כָּלִ֥יל kālˌîl כָּלִיל entire תִּהְיֶ֖ה tihyˌeh היה be לֹ֥א lˌō לֹא not תֵאָכֵֽל׃ פ ṯēʔāḵˈēl . f אכל eat
6:23. omne enim sacrificium sacerdotum igne consumetur nec quisquam comedet ex eoFor every sacrifice of the priest shall be consumed with fire: neither shall any man eat thereof.
23. And every meal offering of the priest shall be wholly burnt: it shall not be eaten.
For every meat offering for the priest shall be wholly burnt: it shall not be eaten:

23: и всякое хлебное приношение от священника все да будет сожигаемо, а не съедаемо.
6:23
καὶ και and; even
πάντα πας all; every
τὰ ο the
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
ὧν ος who; what
ἐὰν εαν and if; unless
εἰσενεχθῇ εισφερω bring in
ἀπὸ απο from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
αὐτῶν αυτος he; him
εἰς εις into; for
τὴν ο the
σκηνὴν σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
ἐξιλάσασθαι εξιλασκομαι in
τῷ ο the
ἁγίῳ αγιος holy
οὐ ου not
βρωθήσεται βιβρωσκω eat
ἐν εν in
πυρὶ πυρ fire
κατακαυθήσεται κατακαιω burn up
6:23
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מִנְחַ֥ת minḥˌaṯ מִנְחָה present
כֹּהֵ֛ן kōhˈēn כֹּהֵן priest
כָּלִ֥יל kālˌîl כָּלִיל entire
תִּהְיֶ֖ה tihyˌeh היה be
לֹ֥א lˌō לֹא not
תֵאָכֵֽל׃ פ ṯēʔāḵˈēl . f אכל eat
6:23. omne enim sacrificium sacerdotum igne consumetur nec quisquam comedet ex eo
For every sacrifice of the priest shall be consumed with fire: neither shall any man eat thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:23: For every meat-offering for the priest shall be wholly burnt - Whatever the priest offered was wholly the Lord's, and therefore must be entirely consumed: the sacrifices of the common people were offered to the Lord, but the priests partook of them; and thus they who ministered at the altar were fed by the altar. Had the priests been permitted to live on their own offerings as they did on those of the people, it would have been as if they had offered nothing, as they would have taken again to themselves what they appeared to give unto the Lord. Theodoret says that this marked "the high perfection which God required in the ministers of his sanctuary," as his not eating of his own sin-offering supposes him to stand free from all sin; but a better reason is given by Mr. Ainsworth: "The people's meat-offering was eaten by the priests that made atonement for them, Lev 6:15, Lev 6:16, Lev 7:7; but because no priest, being a sinner, could make atonement for himself, therefore his meat-offering might not be eaten, but all burnt on the altar, to teach him to expect salvation, not by his legal service or works, but by Christ; for the eating of the sin-offering figured the bearing of the sinner's iniquity;" Lev 10:17.
Albert Barnes: Notes on the Bible - 1834
6:23: Not be eaten - Compare Lev 6:30; Lev 4:12 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:23: shall be: The meat offering of the people was eaten by the priests, who typically bore and expiated their sins; but as no priest, being a sinner, could make atonement for himself, his meat offering must not be eaten, but wholly burnt on the altar, which was a typical transfer of his guilt to the great antitype who actually bore and expiated it.
it shall not be: Lev 6:16, Lev 6:17, Lev 2:10
John Gill
6:23 For every meat offering for the priest shall be wholly burnt,.... Wherefore the priest that offered this for the high priest got nothing by it: he served him gratis:
Tit shall not be eaten; neither by himself, nor any other priest. The priests by eating the offerings of the people bore their iniquities, and made atonement for them, Lev 10:17 but the priests might not eat their own sacrifices, to show that they could not bear their own sins, and make atonement for them; and this proves the insufficiency of the legal sacrifices, and the need there was for one to arise of another order to take away sin; and it is thought by some to be typical of the active obedience of Christ (w), every day yielded to the law and will of God, and is perfect, as the word here signifies, and to be distinguished from "a burnt offering".
(w) Vid. Michaelis Observ. Sacr. Exercitat. 6. p. 57. & Mede in ib. p. 58.
John Wesley
6:23 It shall not be eaten - No part of it shall be eaten by the priest, as it was when the offering was for the people. The reason of the difference is, partly because when he offered it for the people, he was to have some recompence for his pains; partly to signify the imperfection of the Levitical priest, who could not bear their own iniquity; for the priest's eating part of the people's sacrifices did signify his typical bearing of the people's iniquity; and partly to teach the priests and ministers of God, that it is their duty to serve God with singleness of heart, and to be content with God's honour though they have no present advantage by it.
6:246:24: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
24 Տէրը խօսեց Մովսէսի հետ ու ասաց.
24 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

6:24: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
24 Տէրը խօսեց Մովսէսի հետ ու ասաց.
24 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
6:2424: И сказал Господь Моисею, говоря:
6:24 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
6:24. locutus est Dominus ad Mosen dicensAnd the Lord spoke to Moses. saying:
24. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

24: И сказал Господь Моисею, говоря:
6:24
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
6:24. locutus est Dominus ad Mosen dicens
And the Lord spoke to Moses. saying:
24. And the LORD spake unto Moses, saying,
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-30: По мнению блаж. Феодорита (вопр. 4: на Лев.), жертва за грех закалалась на месте заклания всесожжения, «для утешения приносящих, чтобы знали, что, уврачевавшись покаянием, не чужды уже святым. Посему и наименованы жертвы сии: святая святых» (Лев VI:29). Великая святость жертвы за грех заключается в очистительной ее силе, какую она черпала от предъизображаемой ею Жертвы Крестной.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24: Law of the Sin-Offering.B. C. 1490.
24 And the LORD spake unto Moses, saying, 25 Speak unto Aaron and to his sons, saying, This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the LORD: it is most holy. 26 The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation. 27 Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in the holy place. 28 But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brazen pot, it shall be both scoured, and rinsed in water. 29 All the males among the priests shall eat thereof: it is most holy. 30 And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire.
We have here so much of the law of the sin-offering as did peculiarly concern the priests that offered it. As, 1. That it must be killed in the place where the burnt-offering was killed (v. 25), that is, on the north side of the altar (ch. i. 11), which, some think typified the crucifying of Christ on mount Calvary, which was on the north side of Jerusalem. 2. That the priest who offered it for the sinner was (with his sons, or other priests, v. 29) to eat the flesh of it, after the blood and fat had been offered to God, in the court of the tabernacle, v. 26. Hereby they were to bear the iniquity of the congregation, as it is explained, ch. x. 17. 3. The blood of the sin-offering was with great reverence to be washed out of the clothes on which it happened to light (v. 27), which signified the awful regard we ought to have to the blood of Christ, not counting it a common thing; that blood must be sprinkled on the conscience, not on the raiment. 4. The vessel in which the flesh of the sin-offering was boiled must be broken if it were an earthen one, and, if a brazen one, well washed, v. 28. This intimated that the defilement was not wholly taken away by the offering, but did rather cleave to it, such was the weakness and deficiency of those sacrifices; but the blood of Christ thoroughly cleanses from all sin, and after it there needs no cleansing. 5. That all this must be understood of the common sin-offerings, not of those for the priest, or the body of the congregation, either occasional, or stated upon the day of atonement; for it had been before ordained, and was now ratified, that if the blood of the offering was brought into the holy place, as it was in those extraordinary cases, the flesh was not to be eaten, but burnt without the camp, v. 30. Hence the apostle infers the advantage we have under the gospel above what they had under the law; for though the blood of Christ was brought into the tabernacle, to reconcile within the holy place, yet we have a right by faith to eat of the altar (Heb. xiii. 10-12), and so to take the comfort of the great propitiation.
Carl Friedrich Keil and Franz Delitzsch
6:24
The Law of the Sin-Offering, which is introduced with a new introductory formula on account of the interpolation of Lev 6:19-23, gives more precise instructions, though chiefly with regard to the sin-offerings of the laity, first as to the place of slaughtering, as in Lev 4:24, and then as to the most holy character of the flesh and blood of the sacrifices. The flesh of these sin-offerings was to be eaten by the priest who officiated at a holy place, in the fore-court (see Lev 6:16). Whoever touched it became holy (see at Lev 6:18); and if any one sprinkled any of the blood upon his clothes, whatever the blood was sprinkled upon was to be washed in a holy place, in order that the most holy blood might not be carried out of the sanctuary into common life along with the sprinkled clothes, and thereby be profaned. The words "thou shalt wash" in Lev 6:20 are addressed to the priest.
John Gill
6:24 And the Lord spake unto Moses,.... Continued his discourse with him:
saying; as follows.
6:256:25: Խօսեա՛ց ընդ Ահարոն եւ ընդ որդիս նորա՝ եւ ասասցես. Ա՛յս օրէն իցէ վասն մեղացայոյն. ՚ի տեղւոջ ուր սպանանիցեն զողջակէզն, սպանանիցեն եւ զվասն մեղացն առաջի Տեառն. սրբութիւն սրբութեանց է[931]։ [931] Այլք. Խօսեաց ընդ Ահարոնի եւ։ ՚Ի լուս՛՛. Վասն մեղուցելոյն։ ՚ի տեղւոջ. համաձայն սակաւուց ՚ի բնաբ՛՛։ Այլք. Սպանցեն եւ զվասն մեղացն։
25 «Դիմի՛ր Ահարոնին ու նրա որդիներին եւ ասա՛. “Մեղքերի թողութեան համար զոհ մատուցելու կարգը այս է. մեղքերի թողութեան համար Տիրոջ առաջ մորթուելիք անասունները պէտք է մորթուեն այնտեղ, որտեղ ողջակիզուող անասուններն են մորթում: Դա սրբութիւնների սրբութիւն է:
25 «Խօսէ՛ Ահարոնին ու անոր որդիներուն եւ ըսէ՛. Մեղքի պատարագին օրէնքը այս է՝ Ողջակէզին մորթուած տեղը պէտք է մորթուի մեղքին պատարագը՝ Տէրոջը առջեւ։ Այս ամենասուրբ է։
Խօսեաց ընդ Ահարոնի եւ ընդ որդիս նորա եւ ասասցես. Այս օրէն իցէ վասն մեղացայոյն. ի տեղւոջ ուր սպանանիցեն զողջակէզն` սպանցեն եւ զվասն մեղացն առաջի Տեառն. սրբութիւն սրբութեանց է:

6:25: Խօսեա՛ց ընդ Ահարոն եւ ընդ որդիս նորա՝ եւ ասասցես. Ա՛յս օրէն իցէ վասն մեղացայոյն. ՚ի տեղւոջ ուր սպանանիցեն զողջակէզն, սպանանիցեն եւ զվասն մեղացն առաջի Տեառն. սրբութիւն սրբութեանց է[931]։
[931] Այլք. Խօսեաց ընդ Ահարոնի եւ։ ՚Ի լուս՛՛. Վասն մեղուցելոյն։ ՚ի տեղւոջ. համաձայն սակաւուց ՚ի բնաբ՛՛։ Այլք. Սպանցեն եւ զվասն մեղացն։
25 «Դիմի՛ր Ահարոնին ու նրա որդիներին եւ ասա՛. “Մեղքերի թողութեան համար զոհ մատուցելու կարգը այս է. մեղքերի թողութեան համար Տիրոջ առաջ մորթուելիք անասունները պէտք է մորթուեն այնտեղ, որտեղ ողջակիզուող անասուններն են մորթում: Դա սրբութիւնների սրբութիւն է:
25 «Խօսէ՛ Ահարոնին ու անոր որդիներուն եւ ըսէ՛. Մեղքի պատարագին օրէնքը այս է՝ Ողջակէզին մորթուած տեղը պէտք է մորթուի մեղքին պատարագը՝ Տէրոջը առջեւ։ Այս ամենասուրբ է։
zohrab-1805▾ eastern-1994▾ western am▾
6:2525: скажи Аарону и сынам его: вот закон о жертве за грех: жертва за грех должна быть заколаема пред Господом на том месте, где заколается всесожжение; это великая святыня;
6:25 דַּבֵּ֤ר dabbˈēr דבר speak אֶֽל־ ʔˈel- אֶל to אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron וְ wᵊ וְ and אֶל־ ʔel- אֶל to בָּנָ֣יו bānˈāʸw בֵּן son לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say זֹ֥את zˌōṯ זֹאת this תֹּורַ֖ת tôrˌaṯ תֹּורָה instruction הַֽ hˈa הַ the חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin בִּ bi בְּ in מְקֹ֡ום mᵊqˈôm מָקֹום place אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] תִּשָּׁחֵ֨ט tiššāḥˌēṭ שׁחט slaughter הָ hā הַ the עֹלָ֜ה ʕōlˈā עֹלָה burnt-offering תִּשָּׁחֵ֤ט tiššāḥˈēṭ שׁחט slaughter הַֽ hˈa הַ the חַטָּאת֙ ḥaṭṭāṯ חַטָּאת sin לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness קָֽדָשִׁ֖ים qˈoḏāšˌîm קֹדֶשׁ holiness הִֽוא׃ hˈiw הִיא she
6:25. loquere Aaron et filiis eius ista est lex hostiae pro peccato in loco ubi offertur holocaustum immolabitur coram Domino sanctum sanctorum estSay to Aaron and his sons: This is the law of the victim for sin. In the place where the holocaust is offered, it shall be immolated before the Lord. It is holy of holies.
25. Speak unto Aaron and to his sons, saying, This is the law of the sin offering: in the place where the burnt offering is killed shall the sin offering be killed before the LORD: it is most holy.
Speak unto Aaron and to his sons, saying, This [is] the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the LORD: it [is] most holy:

25: скажи Аарону и сынам его: вот закон о жертве за грех: жертва за грех должна быть заколаема пред Господом на том месте, где заколается всесожжение; это великая святыня;
6:25
דַּבֵּ֤ר dabbˈēr דבר speak
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
בָּנָ֣יו bānˈāʸw בֵּן son
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
זֹ֥את zˌōṯ זֹאת this
תֹּורַ֖ת tôrˌaṯ תֹּורָה instruction
הַֽ hˈa הַ the
חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin
בִּ bi בְּ in
מְקֹ֡ום mᵊqˈôm מָקֹום place
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
תִּשָּׁחֵ֨ט tiššāḥˌēṭ שׁחט slaughter
הָ הַ the
עֹלָ֜ה ʕōlˈā עֹלָה burnt-offering
תִּשָּׁחֵ֤ט tiššāḥˈēṭ שׁחט slaughter
הַֽ hˈa הַ the
חַטָּאת֙ ḥaṭṭāṯ חַטָּאת sin
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness
קָֽדָשִׁ֖ים qˈoḏāšˌîm קֹדֶשׁ holiness
הִֽוא׃ hˈiw הִיא she
6:25. loquere Aaron et filiis eius ista est lex hostiae pro peccato in loco ubi offertur holocaustum immolabitur coram Domino sanctum sanctorum est
Say to Aaron and his sons: This is the law of the victim for sin. In the place where the holocaust is offered, it shall be immolated before the Lord. It is holy of holies.
25. Speak unto Aaron and to his sons, saying, This is the law of the sin offering: in the place where the burnt offering is killed shall the sin offering be killed before the LORD: it is most holy.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:25: In the place where the burnt-offering is killed, etc. - The place here referred to was the north side of the altar. See Lev 1:11.
Albert Barnes: Notes on the Bible - 1834
6:25: The place where ... - See Lev 1:11.
It is most holy - See Lev 2:3. The key to the special sanctity of the flesh of the sin-offering, as set forth in Lev 6:26-30, must, it would seem, be found in the words of Moses to the priests Lev 10:17. The flesh of the victim, which represented the sinner for whom atonement was now made, was to be solemnly, and most exclusively, appropriated by those who were appointed to mediate between the sinner and the Lord. The far-reaching symbolism of the act met its perfect fulfillment in the One Mediator who took our nature upon Himself. Phi 2:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:25: the law: Lev 4:2, Lev 3-20, Lev 4:21, Lev 4:24, Lev 4:33, Lev 4:34
In the: Lev 1:3, Lev 1:5, Lev 1:11, Lev 4:24, Lev 4:29, Lev 4:33
it is: Lev 6:17, Lev 21:22
John Gill
6:25 Speak unto Aaron, and to his sons, saying, this is the law of the sin offering,.... Or the rules to be observed concerning that, besides what had been already delivered in Lev 4:1,
in the place where the burnt offering is killed shall the sin offering be killed before the Lord; and that was on the north side of the altar, see Lev 1:11 and so Aben Ezra and Ben Gersom observe, that the place of slaying every sin offering was the north; and some have observed that Mount Calvary, where our Lord was crucified, lay pretty much to the north of Jerusalem, see Ps 48:2,
Tit is most holy; sacred to the Lord, offered up to him, and accepted by him, and typical of the most pure and holy sacrifice of Christ, who was made sin, and an offering for sin, in the room and stead of his people.
Robert Jamieson, A. R. Fausset and David Brown
6:25 THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
This is the law of the sin offering--It was slain, and the fat and inwards, after being washed and salted, were burnt upon the altar. But the rest of the carcass belonged to the officiating priest. He and his family might feast upon it--only, however, within the precincts of the tabernacle; and none else were allowed to partake of it but the members of a priestly family--and not even they, if under any ceremonial defilement. The flesh on all occasions was boiled or sodden, with the exception of the paschal lamb, which was roasted [Ex 12:8-9]; and if an earthen vessel had been used, it being porous and likely to imbibe some of the liquid particles, it was to be broken; if a metallic pan had been used it was to be scoured and washed with the greatest care, not because the vessels had been defiled, but the reverse--because the flesh of the sin offering having been boiled in them, those vessels were now too sacred for ordinary use. The design of all these minute ceremonies was to impress the minds, both of priests and people, with a sense of the evil nature of sin and the care they should take to prevent the least taint of its impurities clinging to them.
6:266:26: Քահանայն որ մատուցանիցէ զայն, կերիցէ. ՚ի սուրբ տեղւոջ կերիցէ, ՚ի սրահի խորանին վկայութեան։
26 Զոհ մատուցող քահանան դրանից պէտք է ուտի: Թող նա ուտի սուրբ վայրում՝ վկայութեան խորանի բակում:
26 Մեղքի պատարագը մատուցանող քահանան պիտի ուտէ զայն. սուրբ տեղը, վկայութեան խորանին սրահը պէտք է ուտուի.
Քահանայն որ մատուցանիցէ զայն` կերիցէ. ի սուրբ տեղւոջ կերիցէ, [94]ի սրահի խորանին վկայութեան:

6:26: Քահանայն որ մատուցանիցէ զայն, կերիցէ. ՚ի սուրբ տեղւոջ կերիցէ, ՚ի սրահի խորանին վկայութեան։
26 Զոհ մատուցող քահանան դրանից պէտք է ուտի: Թող նա ուտի սուրբ վայրում՝ վկայութեան խորանի բակում:
26 Մեղքի պատարագը մատուցանող քահանան պիտի ուտէ զայն. սուրբ տեղը, վկայութեան խորանին սրահը պէտք է ուտուի.
zohrab-1805▾ eastern-1994▾ western am▾
6:2626: священник, совершающий жертву за грех, должен есть ее; она должна быть съедаема на святом месте, на дворе скинии собрания;
6:26 הַ ha הַ the כֹּהֵ֛ן kkōhˈēn כֹּהֵן priest הַֽ hˈa הַ the מְחַטֵּ֥א mᵊḥaṭṭˌē חטא miss אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] יֹאכֲלֶ֑נָּה yōḵᵃlˈennā אכל eat בְּ bᵊ בְּ in מָקֹ֤ום māqˈôm מָקֹום place קָדֹשׁ֙ qāḏˌōš קָדֹושׁ holy תֵּֽאָכֵ֔ל tˈēʔāḵˈēl אכל eat בַּ ba בְּ in חֲצַ֖ר ḥᵃṣˌar חָצֵר court אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment
6:26. sacerdos qui offert comedet eam in loco sancto in atrio tabernaculiThe priest that offereth it, shall eat it in a holy place, in the court of the tabernacle.
26. The priest that offereth it for sin shall eat it: in a holy place shall it be eaten, in the court of the tent of meeting.
The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation:

26: священник, совершающий жертву за грех, должен есть ее; она должна быть съедаема на святом месте, на дворе скинии собрания;
6:26
הַ ha הַ the
כֹּהֵ֛ן kkōhˈēn כֹּהֵן priest
הַֽ hˈa הַ the
מְחַטֵּ֥א mᵊḥaṭṭˌē חטא miss
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
יֹאכֲלֶ֑נָּה yōḵᵃlˈennā אכל eat
בְּ bᵊ בְּ in
מָקֹ֤ום māqˈôm מָקֹום place
קָדֹשׁ֙ qāḏˌōš קָדֹושׁ holy
תֵּֽאָכֵ֔ל tˈēʔāḵˈēl אכל eat
בַּ ba בְּ in
חֲצַ֖ר ḥᵃṣˌar חָצֵר court
אֹ֥הֶל ʔˌōhel אֹהֶל tent
מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment
6:26. sacerdos qui offert comedet eam in loco sancto in atrio tabernaculi
The priest that offereth it, shall eat it in a holy place, in the court of the tabernacle.
26. The priest that offereth it for sin shall eat it: in a holy place shall it be eaten, in the court of the tent of meeting.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:26: The priest - shall eat it - From the expostulation of Moses with Aaron, Lev 10:17, we learn that the priest, by eating the sin-offering of the people, was considered as bearing their sin, and typically removing it from them: and besides, this was a part of their maintenance, or what the Scripture calls their inheritance; see Eze 44:27-30. This was afterwards greatly abused; for improper persons endeavored to get into the priest's office merely that they might get a secular provision, which is a horrible profanity in the sight of God. See Sa1 2:36; Jer 23:12; Eze 34:2-4; and Hos 4:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:26: priest: Lev 10:17, Lev 10:18; Num 18:9, Num 18:10; Eze 44:28, Eze 44:29, Eze 46:20; Hos 4:8
in the holy: Lev 6:16
in the court: Exo 27:9-18, Exo 38:9-19, Exo 40:33; Eze 42:13
John Gill
6:26 The priest that offereth it for sin shall eat it,.... Thereby signifying that he bore the sin of the person that brought the offering, and made atonement for it; as a type of Christ, who bore the sins of his people in his own body on the tree, and made satisfaction for them; see Lev 10:17. This is to be understood not of that single individual priest only that was the offerer, but of him and his family; for, as Ben Gersom observes, it was impossible for one man to eat all the flesh of a beast at one meal or two; but it means, as he says, the family of the priest that then officiated, the male part:
in the holy place shall it be eaten, in the court of the tabernacle of the congregation; within the hangings, as Ben Gersom's note is, with which the court of the tabernacle was hung and made; in some room in that part of the sanctuary did the priest, with his sons, eat of the holy offerings that were appropriated to them; an emblem of spiritual priests, believers in Christ, feeding in the church upon the provisions of his house, the goodness and fatness of it.
John Wesley
6:26 For sin - For the sins of the rulers, or of the people, or any of them, but not for the sins of the priests; for then its blood was brought into the tabernacle, and therefore it might not be eaten.
6:276:27: Ամենայն որ մերձենայցէ ՚ի միս նորա՝ սրբեսցի՛. եւ յոյր ձորձոց վերայ սրսկեսցի ՚ի նմանէ արիւն՝ լուասցի՛ ՚ի սուրբ տեղւոջ[932]։ [932] Ոմանք. Եւ յոյր ձորձոյ վերայ.. լուասցէ՛ ՚ի սուրբ տեղւոջ։ Եւ անօթ կաւեղէն։
27 Ով որ ձեռք տայ դրա մսին, կը սրբանայ, եւ ում զգեստի վրայ ցանեն դրա արիւնից, նա պէտք է լուացուի սուրբ վայրում:
27 Ինչ որ անոր միսին դպչի՝ սուրբ պիտի ըլլայ եւ եթէ անոր արիւնէն հանդերձի մը վրայ ցատկէ, սուրբ տեղը պիտի լուաս զայն՝ որուն վրայ ցատկեր էր։
Ամենայն որ մերձենայցէ ի միս նորա` սրբեսցի. եւ յոյր ձորձոց վերայ սրսկեսցի ի նմանէ արիւն` լուասցի ի սուրբ տեղւոջ:

6:27: Ամենայն որ մերձենայցէ ՚ի միս նորա՝ սրբեսցի՛. եւ յոյր ձորձոց վերայ սրսկեսցի ՚ի նմանէ արիւն՝ լուասցի՛ ՚ի սուրբ տեղւոջ[932]։
[932] Ոմանք. Եւ յոյր ձորձոյ վերայ.. լուասցէ՛ ՚ի սուրբ տեղւոջ։ Եւ անօթ կաւեղէն։
27 Ով որ ձեռք տայ դրա մսին, կը սրբանայ, եւ ում զգեստի վրայ ցանեն դրա արիւնից, նա պէտք է լուացուի սուրբ վայրում:
27 Ինչ որ անոր միսին դպչի՝ սուրբ պիտի ըլլայ եւ եթէ անոր արիւնէն հանդերձի մը վրայ ցատկէ, սուրբ տեղը պիտի լուաս զայն՝ որուն վրայ ցատկեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
6:2727: все, что прикоснется к мясу ее, освятится; и если кровью ее обрызгана будет одежда, то обрызганное омой на святом месте;
6:27 כֹּ֛ל kˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִגַּ֥ע yiggˌaʕ נגע touch בִּ bi בְּ in בְשָׂרָ֖הּ vᵊśārˌāh בָּשָׂר flesh יִקְדָּ֑שׁ yiqdˈāš קדשׁ be holy וַ wa וְ and אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִזֶּ֤ה yizzˈeh נזה spatter מִ mi מִן from דָּמָהּ֙ ddāmˌāh דָּם blood עַל־ ʕal- עַל upon הַ ha הַ the בֶּ֔גֶד bbˈeḡeḏ בֶּגֶד garment אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] יִזֶּ֣ה yizzˈeh נזה spatter עָלֶ֔יהָ ʕālˈeʸhā עַל upon תְּכַבֵּ֖ס tᵊḵabbˌēs כבס wash בְּ bᵊ בְּ in מָקֹ֥ום māqˌôm מָקֹום place קָדֹֽשׁ׃ qāḏˈōš קָדֹושׁ holy
6:27. quicquid tetigerit carnes eius sanctificabitur si de sanguine illius vestis fuerit aspersa lavabitur in loco sanctoWhatsoever shall touch the flesh thereof, shall be sanctified. If a garment be sprinkled with the blood thereof, it shall be washed in a holy place.
27. Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in a holy place.
Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in the holy place:

27: все, что прикоснется к мясу ее, освятится; и если кровью ее обрызгана будет одежда, то обрызганное омой на святом месте;
6:27
כֹּ֛ל kˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִגַּ֥ע yiggˌaʕ נגע touch
בִּ bi בְּ in
בְשָׂרָ֖הּ vᵊśārˌāh בָּשָׂר flesh
יִקְדָּ֑שׁ yiqdˈāš קדשׁ be holy
וַ wa וְ and
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִזֶּ֤ה yizzˈeh נזה spatter
מִ mi מִן from
דָּמָהּ֙ ddāmˌāh דָּם blood
עַל־ ʕal- עַל upon
הַ ha הַ the
בֶּ֔גֶד bbˈeḡeḏ בֶּגֶד garment
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
יִזֶּ֣ה yizzˈeh נזה spatter
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
תְּכַבֵּ֖ס tᵊḵabbˌēs כבס wash
בְּ bᵊ בְּ in
מָקֹ֥ום māqˌôm מָקֹום place
קָדֹֽשׁ׃ qāḏˈōš קָדֹושׁ holy
6:27. quicquid tetigerit carnes eius sanctificabitur si de sanguine illius vestis fuerit aspersa lavabitur in loco sancto
Whatsoever shall touch the flesh thereof, shall be sanctified. If a garment be sprinkled with the blood thereof, it shall be washed in a holy place.
27. Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in a holy place.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: Эта стихи, по мысли блаж. Феодорита (вопр. 5: на Лев.), «внушают израильтянам благоговение, повелевают со страхом приступать к божественному, предписывают стоять поодаль от священного… Посему повелевает и одежды, принявшие на себя оную кровь, измывать, а сосуды, если медные, тщательно вытирать, а если глиняные, разбивать». Всем этим предупреждалась всякая возможность профанации освященных жертвою предметов.
Adam Clarke: Commentary on the Bible - 1831
6:27: Whatsoever shall touch the flesh thereof shall be holy - The following note of Mr. Ainsworth is not less judicious than it is pious: -
"All this rite was peculiar to the sin-offering, (whether it were that which was to be eaten, or that which was to be burnt), above all the other most holy things. As the sin-offering in special sort figured Christ, who was made sin for us, (Co2 5:21), so this ordinance for all that touched the flesh of the sin-offering to be holy, the garments sprinkled with the blood to be washed, the vessels wherein the flesh was boiled to be broken, or scoured and rinsed - taught a holy use of this mystery of our redemption, whereof they that are made partakers ought to be washed, cleansed, and sanctified by the Spirit of God; that we possess our vessels in holiness and honor, and yield not our members as instruments of unrighteousness unto sin," Th1 4:4; Rom 6:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:27: touch: Lev 6:18; Exo 29:37, Exo 30:29; Hag 2:12; Mat 9:21, Mat 14:36
wash: Lev 11:32; Co2 7:1, Co2 7:11
Geneva 1599
6:27 Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any (k) garment, thou shalt wash that whereon it was sprinkled in the holy place.
(k) Meaning, the garment of the priest.
John Gill
6:27 Whatsoever shall touch the flesh thereof shall be holy,.... None but holy persons, such as were devoted to holy services, even the priests and their sons, might touch and eat of the flesh of the sin offering: all that did so were sacred persons; and even what were used in eating it, dishes and knives, were to be put to no other use, not to any common service, or for anything but holy things; which was done to keep up a veneration for the sacrifices, and especially for the great sacrifice they typified, the sacrifice of Christ, whose flesh is meat indeed; and whoever eats of that by faith dwells in Christ, and Christ dwells in him, Jn 6:55,
and when there is sprinkled of the blood thereof upon any garment; the garment of the priest that slays and offers it:
thou shalt wash that whereon it was sprinkled in the holy place; it was not to be carried out of the tabernacle, and washed elsewhere, but in the sanctuary; either at the laver, where the priests washed their hands and feet, or in some room in the court for that purpose. This was done to preserve an esteem and value for the blood of the sacrifice, as typical of the precious blood of Christ.
John Wesley
6:27 Upon any garment - Upon the priest's garment; for it was he only that sprinkled it, and in so doing he might easily sprinkle his garments. In the holy place - Partly out of reverence to the blood of sacrifices, which hereby was kept from a profane or common touch; and partly that such garments might be decent, and fit for sacred administrations.
6:286:28: Եւ յանօթ կաւեղէն յորում եփեսցի, փշրեսցի՛. եւ եթէ ՚ի պղնձի անօթ եփեսցի՛, քերեսցէ՛ զնա՝ եւ ջրով ողողեսցէ։
28 Կաւէ այն անօթը, որի մէջ կ’եփուի միսը, պէտք է ջարդել, իսկ եթէ պղնձէ անօթի մէջ եփուի, պէտք է այն քերել ու ջրով ողողել:
28 Եւ հողէ ամանը, որուն մէջ եռացուած է այս միսը, պիտի կտրուի ու եթէ պղնձէ ամանի մէջ եռացուած ըլլայ, պէտք է շփուի ու ջրով լուացուի։
Եւ անօթ կաւեղէն յորում եփեսցի, փշրեսցի. եւ եթէ ի պղնձի անօթ եփեսցի, քերեսցէ զնա եւ ջրով ողողեսցէ:

6:28: Եւ յանօթ կաւեղէն յորում եփեսցի, փշրեսցի՛. եւ եթէ ՚ի պղնձի անօթ եփեսցի՛, քերեսցէ՛ զնա՝ եւ ջրով ողողեսցէ։
28 Կաւէ այն անօթը, որի մէջ կ’եփուի միսը, պէտք է ջարդել, իսկ եթէ պղնձէ անօթի մէջ եփուի, պէտք է այն քերել ու ջրով ողողել:
28 Եւ հողէ ամանը, որուն մէջ եռացուած է այս միսը, պիտի կտրուի ու եթէ պղնձէ ամանի մէջ եռացուած ըլլայ, պէտք է շփուի ու ջրով լուացուի։
zohrab-1805▾ eastern-1994▾ western am▾
6:2828: глиняный сосуд, в котором она варилась, должно разбить; если же она варилась в медном сосуде, то должно его вычистить и вымыть водою;
6:28 וּ û וְ and כְלִי־ ḵᵊlî- כְּלִי tool חֶ֛רֶשׂ ḥˈereś חֶרֶשׂ clay אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תְּבֻשַּׁל־ tᵊvuššal- בשׁל boil בֹּ֖ו bˌô בְּ in יִשָּׁבֵ֑ר yiššāvˈēr שׁבר break וְ wᵊ וְ and אִם־ ʔim- אִם if בִּ bi בְּ in כְלִ֤י ḵᵊlˈî כְּלִי tool נְחֹ֨שֶׁת֙ nᵊḥˈōšeṯ נְחֹשֶׁת bronze בֻּשָּׁ֔לָה buššˈālā בשׁל boil וּ û וְ and מֹרַ֥ק mōrˌaq מרק polish וְ wᵊ וְ and שֻׁטַּ֖ף šuṭṭˌaf שׁטף wash off בַּ ba בְּ in † הַ the מָּֽיִם׃ mmˈāyim מַיִם water
6:28. vas autem fictile in quo cocta est confringetur quod si vas aeneum fuerit defricabitur et lavabitur aquaAnd the earthen vessel, wherein it was sodden, shall be broken: but if the vessel be of brass, it shall be scoured, and washed with water.
28. But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brasen vessel, it shall be scoured, and rinsed in water.
But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brasen pot, it shall be both scoured, and rinsed in water:

28: глиняный сосуд, в котором она варилась, должно разбить; если же она варилась в медном сосуде, то должно его вычистить и вымыть водою;
6:28
וּ û וְ and
כְלִי־ ḵᵊlî- כְּלִי tool
חֶ֛רֶשׂ ḥˈereś חֶרֶשׂ clay
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תְּבֻשַּׁל־ tᵊvuššal- בשׁל boil
בֹּ֖ו bˌô בְּ in
יִשָּׁבֵ֑ר yiššāvˈēr שׁבר break
וְ wᵊ וְ and
אִם־ ʔim- אִם if
בִּ bi בְּ in
כְלִ֤י ḵᵊlˈî כְּלִי tool
נְחֹ֨שֶׁת֙ nᵊḥˈōšeṯ נְחֹשֶׁת bronze
בֻּשָּׁ֔לָה buššˈālā בשׁל boil
וּ û וְ and
מֹרַ֥ק mōrˌaq מרק polish
וְ wᵊ וְ and
שֻׁטַּ֖ף šuṭṭˌaf שׁטף wash off
בַּ ba בְּ in
הַ the
מָּֽיִם׃ mmˈāyim מַיִם water
6:28. vas autem fictile in quo cocta est confringetur quod si vas aeneum fuerit defricabitur et lavabitur aqua
And the earthen vessel, wherein it was sodden, shall be broken: but if the vessel be of brass, it shall be scoured, and washed with water.
28. But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brasen vessel, it shall be scoured, and rinsed in water.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:28: The earthen vessel - shall be broken - Calmet states that this should be considered as implying the vessels brought by individuals to the court of the temple or tabernacle, and not of the vessels that belonged to the priests for the ordinary service. That the people dressed their sacrifices sometimes in the court of the tabernacle, he gathers from Sa1 2:13, Sa1 2:14, to which the reader is desired to refer. In addition to what has been already said on the different subjects in this chapter, it may be necessary to notice a few more particulars. The perpetual meat-offering, מנחה תמיד minchah tamid, Lev 6:20, the perpetual fire, אש תמיד esh tamid, Lev 6:13, and the perpetual burnt-offering, עלת תמיד olath tamid, Exo 29:42, translated by the Septuagint θυσια διαπαντος, πυο διαπαντος, and ὁλοκαυτωσις and ὁλοκαυτωμα διαπαντος, all cast much light on Heb 7:25, where it is said, Christ is able to save them to the uttermost (εις το παντελες, perpetually, to all intents and purposes) that come unto God by him; seeing he ever liveth (παντοτε ζων, he is perpetually living) to make intercession for them; in which words there is a manifest allusion to the perpetual minchah, the perpetual fire, and the perpetual burnt-offering, mentioned here by Moses. As the minchah, or gratitude-offering should be perpetual, so our gratitude for the innumerable mercies of God should be perpetual. As the burnt-offering must be perpetual, so should the sacrifice of our blessed Lord be considered as a perpetual offering, that all men, in all ages, should come unto God through him who is ever living, in his sacrificial character, to make intercession for men; and who is therefore represented even in the heavens as the Lamb just slain, standing before the throne, Rev 5:6; Heb 10:19-22. And as the fire on the altar must be perpetual, so should the influences of the Holy Spirit in every member of the Church, and the flame of pure devotion in the hearts of believers, be ever energetic and permanent. A continual sacrifice for continual successive generations of sinners was essentially necessary. Continual influences of the Holy Spirit on the souls of men were essentially necessary to apply and render effectual this atonement, to the salvation of the soul. And incessant gratitude for the ineffable love of God, manifested by his unspeakable gift, is surely required of all those who have tasted that the Lord is gracious. Reader, dost thou feel thy obligations to thy Maker? Does the perpetual fire burn on the altar of thy heart? Art thou ever looking unto Jesus, and beholding, by faith, the Lamb of God which taketh away the sin of the world? And dost thou feel the influences of his Spirit, at all times witnessing with thy spirit that thou art his child, and exciting thee to acts of gratitude and obedience? If not, of what benefit has the religion of Christ been to thee to the present day? Of a contrary state to that referred to above, it may be well said, This is not the way to heaven, for the way of life is above to the wise, that they may depart from the snares of death beneath. Arise, therefore, and shake thyself from the dust; and earnestly call upon the Lord thy God, that he may save thy soul, and that thou fall not into the bitter pains of an eternal death.
Albert Barnes: Notes on the Bible - 1834
6:28: The earthen vessel - Unglazed pottery would absorb some of the juices of the meat: and a vessel made holy could not be put to any other purpose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:28: Lev 11:33, Lev 15:12; Heb 9:9, Heb 9:10
Carl Friedrich Keil and Franz Delitzsch
6:28
The flesh was equally holy. The vessel, in which it was boiled for the priests to eat, was to be broken in pieces if it were of earthenware, and scoured (מרק Pual) and overflowed with water, i.e., thoroughly rinsed out, if it were of copper, lest any of the most holy flesh should adhere to the vessel, and be desecrated by its being used in the preparation of common food, or for other earthly purposes. It was possible to prevent this desecration in the case of copper vessels by a thorough cleansing; but not so with earthen vessels, which absorb the fat, so that it cannot be removed by washing. The latter therefore were to be broken in pieces, i.e., thoroughly destroyed. On the other hand, earthen vessels that had been defiled were also ordered to be broken to pieces, though for the very opposite reason (see Lev 11:33, Lev 11:35).
Geneva 1599
6:28 But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brasen pot, it shall be both scoured, and rinsed in (l) water.
(l) Which was in the laver, (Ex 30:28).
John Gill
6:28 But the earthen vessel wherein it is sodden shall be broken,.... That being porous, the liquor in which the sin offering was boiled might soak into it, and the smell of it be retained, and therefore, as such vessels were not very costly, they were ordered to be broken; but where the broken pieces were carried and laid, the Jewish writers are at a loss about; for, that vessels, which had served for holy uses, should be laid in an open public place and exposed, they thought was indecent; and as there might be in a course of time great quantities broken, it would look very disagreeable and unseemly to have them lie in heaps in the sanctuary; they therefore have framed a miracle, and conceit that they were swallowed up in the ground where they were laid (x):
and if it be sodden in a brazen it shall be both scoured and rinsed in water; brass, being more valuable, must not be destroyed; and besides the liquor could not soak into that, and whatever scent it retained was easily and soon removed by scouring and rinsing; the former was with hot water, and the latter with cold, as Ben Gersom affirms.
(x) T. Bab. Yoma, fol. 21. 1.
John Wesley
6:28 Broken - Because being full of pores, the liquor in which it was sodden might easily sink into it, whereby it was ceremonially holy, and therefore was broken, lest afterwards it should be abused to common uses. Rinsed - And not broken, as being of considerable value, which therefore God would not have unnecessarily wasted. And this being of a more solid substance than an earthen vessel, was not so apt to drink in the moisture.
6:296:29: Ամենայն արու քահանայիցն կերիցէ՛ զայն. սրբութիւն սրբութեանց է Տեառն։
29 Քահանաների ընտանիքների բոլոր արու անդամները թող ուտեն դրանից, որովհետեւ դա Տիրոջը մատուցուող սրբութիւնների սրբութիւն է:
29 Քահանաներուն բոլոր արուները պիտի ուտեն զանիկա։ Այս ամենասուրբ է։
Ամենայն արու քահանայիցն կերիցէ զայն. սրբութիւն սրբութեանց է [95]Տեառն:

6:29: Ամենայն արու քահանայիցն կերիցէ՛ զայն. սրբութիւն սրբութեանց է Տեառն։
29 Քահանաների ընտանիքների բոլոր արու անդամները թող ուտեն դրանից, որովհետեւ դա Տիրոջը մատուցուող սրբութիւնների սրբութիւն է:
29 Քահանաներուն բոլոր արուները պիտի ուտեն զանիկա։ Այս ամենասուրբ է։
zohrab-1805▾ eastern-1994▾ western am▾
6:2929: весь мужеский пол священнического рода может есть ее: это великая святыня.
6:29 כָּל־ kol- כֹּל whole זָכָ֥ר zāḵˌār זָכָר male בַּ ba בְּ in † הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest יֹאכַ֣ל yōḵˈal אכל eat אֹתָ֑הּ ʔōṯˈāh אֵת [object marker] קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness קָֽדָשִׁ֖ים qˈoḏāšˌîm קֹדֶשׁ holiness הִֽוא׃ hˈiw הִיא she
6:29. omnis masculus de genere sacerdotali vescetur carnibus eius quia sanctum sanctorum estEvery male of the priestly race shall eat of the flesh thereof, because it is holy of holies.
29. Every male among the priests shall eat thereof: it is most holy.
All the males among the priests shall eat thereof: it [is] most holy:

29: весь мужеский пол священнического рода может есть ее: это великая святыня.
6:29
כָּל־ kol- כֹּל whole
זָכָ֥ר zāḵˌār זָכָר male
בַּ ba בְּ in
הַ the
כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest
יֹאכַ֣ל yōḵˈal אכל eat
אֹתָ֑הּ ʔōṯˈāh אֵת [object marker]
קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness
קָֽדָשִׁ֖ים qˈoḏāšˌîm קֹדֶשׁ holiness
הִֽוא׃ hˈiw הִיא she
6:29. omnis masculus de genere sacerdotali vescetur carnibus eius quia sanctum sanctorum est
Every male of the priestly race shall eat of the flesh thereof, because it is holy of holies.
29. Every male among the priests shall eat thereof: it is most holy.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30: Заключительные замечания об употреблении жертвенного мяса, неодинаковом, смотря по тому, приносилась ли жертва за грех частных лиц, при чем кровекропление совершалось лишь во дворе храма, на жертвеннике всесожжений (IV:22–35), или же очищались грехи первосвященника (IV:5–7), или всего народа (отдельный грех, IV:16–18, или грех целого года в день очищения, XVI:30), следовательно, и самих священнослужителей — священников, когда кровь жертвенная вносилась во святое (в 2-х первых случаях) или даже во святое святых (в день очищения): в первом случае мясо жертвы греха, по сожжении жертвенного тука, ели все мужеского пола члены священнической фамилии, во втором все остальное мясо сожигается (tissareph от гл. saraph — не жертвенным огнем).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:29: the males: Lev 6:18; Num 18:10
it is: Lev 6:25
Carl Friedrich Keil and Franz Delitzsch
6:29
The flesh of the sin-offering was to be eaten after it had been boiled, like the meat-offering (Lev 6:16 and Lev 6:18), by the males among the priests alone. But this only applied to the sin-offerings the laity (Lev 4:22-5:13). The flesh of the sin-offerings for the high priest and the whole congregation (Lev 4:1-21), the blood of which was brought into the tabernacle "to make atonement in the sanctuary," i.e., that the expiation with the blood might be completed there, was not to be eaten, but to be burned with fire (Lev 4:12, Lev 4:21). - On the signification of this act of eating the flesh of the sin-offering, see at Lev 10:17.
John Gill
6:29 And all the males among the priests shall eat thereof,.... As of the meat offerings, Lev 6:18 and this shows that not the single priest that offered only ate of it, Lev 6:26 but his male children, and not those only, but those of other priests then upon duty, or in the court:
Tit is most holy; See Gill on Lev 6:25.
6:306:30: Եւ յամենայն վասն մեղաց յորոց մտանիցէ յարենէ նոցա ՚ի խորանն վկայութեան քաւե՛լ ՚ի սրբութիւնսն՝ մի՛ կերիցի, այլ հրո՛վ այրեսցի։
30 Այն ամէնը, ինչ զոհ է մատուցւում մեղքերի քաւութեան համար, նոյնպէս անասունների արիւնը, որ վկայութեան խորան է բերւում, չպէտք է ուտուի, այլ կրակով պէտք է այրուի»:
30 Եւ ամէն մեղքի պատարագ, որուն արիւնէն վկայութեան խորանը կը բերուի սուրբ տեղին մէջ քաւութիւն ընելու համար, պէտք չէ ուտուի, այլ՝ կրակով այրուի։
Եւ ամենայն վասն մեղացն, յորոց մտանիցէ յարենէ նոցա ի խորանն վկայութեան քաւել ի սրբութիւնսն, մի՛ կերիցի, այլ հրով այրեսցի:

6:30: Եւ յամենայն վասն մեղաց յորոց մտանիցէ յարենէ նոցա ՚ի խորանն վկայութեան քաւե՛լ ՚ի սրբութիւնսն՝ մի՛ կերիցի, այլ հրո՛վ այրեսցի։
30 Այն ամէնը, ինչ զոհ է մատուցւում մեղքերի քաւութեան համար, նոյնպէս անասունների արիւնը, որ վկայութեան խորան է բերւում, չպէտք է ուտուի, այլ կրակով պէտք է այրուի»:
30 Եւ ամէն մեղքի պատարագ, որուն արիւնէն վկայութեան խորանը կը բերուի սուրբ տեղին մէջ քաւութիւն ընելու համար, պէտք չէ ուտուի, այլ՝ կրակով այրուի։
zohrab-1805▾ eastern-1994▾ western am▾
6:3030: а всякая жертва за грех, от которой кровь вносится в скинию собрания для очищения во святилище, не должна быть съедаема; ее должно сожигать на огне.
6:30 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole חַטָּ֡את ḥaṭṭˈāṯ חַטָּאת sin אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] יוּבָ֨א yûvˌā בוא come מִ mi מִן from דָּמָ֜הּ ddāmˈāh דָּם blood אֶל־ ʔel- אֶל to אֹ֧הֶל ʔˈōhel אֹהֶל tent מֹועֵ֛ד môʕˈēḏ מֹועֵד appointment לְ lᵊ לְ to כַפֵּ֥ר ḵappˌēr כפר cover בַּ ba בְּ in † הַ the קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness לֹ֣א lˈō לֹא not תֵאָכֵ֑ל ṯēʔāḵˈēl אכל eat בָּ bā בְּ in † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire תִּשָּׂרֵֽף׃ פ tiśśārˈēf . f שׂרף burn
6:30. hostia enim quae caeditur pro peccato cuius sanguis infertur in tabernaculum testimonii ad expiandum in sanctuario non comedetur sed conburetur igniFor the victim that is slain for sin, the blood of which is carried into the tabernacle of the testimony to make atonement in the sanctuary, shall not be eaten, but shall be burnt with fire.
30. And no sin offering, whereof any of the blood is brought into the tent of meeting to make atonement in the holy place, shall be eaten: it shall be burnt with fire.
And no sin offering, whereof [any] of the blood is brought into the tabernacle of the congregation to reconcile [withal] in the holy [place], shall be eaten: it shall be burnt in the fire:

30: а всякая жертва за грех, от которой кровь вносится в скинию собрания для очищения во святилище, не должна быть съедаема; ее должно сожигать на огне.
6:30
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
חַטָּ֡את ḥaṭṭˈāṯ חַטָּאת sin
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
יוּבָ֨א yûvˌā בוא come
מִ mi מִן from
דָּמָ֜הּ ddāmˈāh דָּם blood
אֶל־ ʔel- אֶל to
אֹ֧הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֛ד môʕˈēḏ מֹועֵד appointment
לְ lᵊ לְ to
כַפֵּ֥ר ḵappˌēr כפר cover
בַּ ba בְּ in
הַ the
קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness
לֹ֣א lˈō לֹא not
תֵאָכֵ֑ל ṯēʔāḵˈēl אכל eat
בָּ בְּ in
הַ the
אֵ֖שׁ ʔˌēš אֵשׁ fire
תִּשָּׂרֵֽף׃ פ tiśśārˈēf . f שׂרף burn
6:30. hostia enim quae caeditur pro peccato cuius sanguis infertur in tabernaculum testimonii ad expiandum in sanctuario non comedetur sed conburetur igni
For the victim that is slain for sin, the blood of which is carried into the tabernacle of the testimony to make atonement in the sanctuary, shall not be eaten, but shall be burnt with fire.
30. And no sin offering, whereof any of the blood is brought into the tent of meeting to make atonement in the holy place, shall be eaten: it shall be burnt with fire.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:30: To reconcile withal generally rendered "to make atonement for."
The holy place - The outer apartment of the tabernacle. See the Lev 10:18 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:30: Lev. 4:3-21, Lev 10:18, Lev 16:27, Lev 16:28; Heb 9:11, Heb 9:12, Heb 13:11
Geneva 1599
6:30 And no sin offering, whereof [any] of the blood is brought into the tabernacle of the congregation to reconcile [withal] in the holy [place], shall be eaten: it shall be burnt in the (m) fire.
(m) Out of the camp (Lev 4:12).
John Gill
6:30 And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten,.... Every offering, and so every sin offering, was killed in the court of the tabernacle, on the north side of the altar; and the blood of some of them, as on the day of atonement, was carried within the vail and sprinkled on the mercy seat for reconciling the holy place, and making atonement for it; now the flesh of such sin offerings might not be eaten by the priests, though all others might:
Tit shall be burnt in the fire. Ben Gersom says, it was burnt in its place in the court, in a place prepared there to burn things rejected, and sanctified; and I think, adds he, this place was on the east side, i.e. of the court; but it is clear from Lev 16:27 where the above case is mentioned, that it was to be carried out without the camp, and burnt there. What use the apostle makes of this, applying it to Christ, see Heb 13:11.