Երկրորդ Օրէնք / Deuteronomy - 22 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The laws of this chapter provide, I. For the preservation of charity and good neighbourship, in the care of strayed or fallen cattle, ver. 1-4. II. For the preservation of order and distinction, that men and women should not wear one another's clothes (ver. 5), and that other needless mixtures should be avoided, ver. 9-11. III. For the preservation of birds, ver. 6, 7. IV. Of life, ver. 8. V. Of the commandments, ver. 12. VI. Of the reputation of a wife abused, if she were innocent (ver. 13-19), but for her punishment if guilty, ver. 20, 21. VII. For the preservation of the chastity of wives, ver. 22. Virgins betrothed (ver. 23-27), or not betrothed, ver. 28, 29. And, lastly, against incest, ver. 30.
Adam Clarke: Commentary on the Bible - 1831
Ordinances relative to strayed cattle and lost goods, Deu 22:1-3. Humanity to oppressed cattle, Deu 22:4. Men and women shall not wear each other's apparel, Deu 22:5. No bird shall be taken with her nest of eggs or young ones, Deu 22:6, Deu 22:7. Battlements must be made on the roofs of houses, Deu 22:8. Improper mixtures to be avoided, Deu 22:9-11. Fringes on the garments, Deu 22:12. Case of the hated wife, and the tokens of virginity, and the proceedings thereon, Deu 22:13-21. The adulterer and adulteress to be put to death, Deu 22:22. Case of the betrothed damsel corrupted in the city, Deu 22:23, Deu 22:24. Cases of rape and the punishment, Deu 22:25-27; of fornication, Deu 22:28, Deu 22:29. No man shall take his father's wife, Deu 22:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Deu 22:1, Of humanity towards brethren; Deu 22:5, The sex is to be distinguished by apparel; Deu 22:6, The dam is not to be taken with her young ones; Deu 22:8, The house must have battlements; Deu 22:9, Confusion is to be avoided; Deu 22:12, Fringes upon the vesture; Deu 22:13, The punishment of him that slanders his wife; Deu 22:22, Of adultery; Deu 22:23, of rape; Deu 22:28, of fornication; Deu 22:30, of incest.
John Gill
INTRODUCTION TO DEUTERONOMY 22
In this chapter are various laws, concerning care of a neighbour's cattle gone astray or in distress, and of anything lost by him, Deut 22:1, forbidding one sex to wear the apparel, of another, Deut 22:5 and the taking away of the dam with the young found in a bird's nest, Deut 22:6, ordering battlements to be made in a new house, Deut 22:8, prohibiting mixtures in sowing, ploughing, and in garments, Deut 22:9, requiring fringes on the four quarters of a garment, Deut 22:12, fining a man that slanders his wife, upon producing the tokens of her virginity, Deut 22:13 but if these cannot be produced, then orders are given that she be put to death, Deut 22:20, then follow other laws, punishing with death the adulterer and adulteress, and one that hath ravished a betrothed damsel, Deut 22:22, amercing a person that lies with a virgin not betrothed and she consenting, and obliging him to marry her, and not suffering him to divorce her, Deut 22:28 and another against a man's lying with his father's wife, Deut 22:30.
22:122:1: Գուցէ՛ տեսեալ զարջառ եւ զոչխար եղբօր քո մոլորեալս ՚ի ճանապարհի, եւ անտե՛ս առնիցես զնոսա, այլ դարձուցանելով դարձուսցե՛ս զնոսա եւ ածցե՛ս առ եղբայր քո[1932]։ [1932] Ոմանք. Զարջառ կամ զոչխար... դարձուցանիցես զնոսա։
1 «Չլինի թէ ճանապարհի վրայ տեսնես քո իսրայէլացի եղբօր մոլորուած արջառը կամ ոչխարը եւ անտես անես դրանք. անպատճառ պէտք է վերադարձնես դրանք ու բերես քո եղբօր մօտ:
22 «Երբ տեսնես որ եղբօրդ եզը կամ ոչխարը իր ճամբայէն խոտորեր է, զանոնք անտես մի՛ ըներ. անպատճառ զանոնք քու եղբօրդ դարձուր։
Գուցէ տեսեալ զարջառ եւ զոչխար եղբօր քո մոլորեալս ի ճանապարհի, եւ անտես առնիցես զնոսա. այլ դարձուցանելով դարձուսցես զնոսա եւ ածցես առ եղբայրն քո:

22:1: Գուցէ՛ տեսեալ զարջառ եւ զոչխար եղբօր քո մոլորեալս ՚ի ճանապարհի, եւ անտե՛ս առնիցես զնոսա, այլ դարձուցանելով դարձուսցե՛ս զնոսա եւ ածցե՛ս առ եղբայր քո[1932]։
[1932] Ոմանք. Զարջառ կամ զոչխար... դարձուցանիցես զնոսա։
1 «Չլինի թէ ճանապարհի վրայ տեսնես քո իսրայէլացի եղբօր մոլորուած արջառը կամ ոչխարը եւ անտես անես դրանք. անպատճառ պէտք է վերադարձնես դրանք ու բերես քո եղբօր մօտ:
22 «Երբ տեսնես որ եղբօրդ եզը կամ ոչխարը իր ճամբայէն խոտորեր է, զանոնք անտես մի՛ ըներ. անպատճառ զանոնք քու եղբօրդ դարձուր։
zohrab-1805▾ eastern-1994▾ western am▾
22:11: Когда увидишь вола брата твоего или овцу его заблудившихся, не оставляй их, но возврати их брату твоему;
22:1 μὴ μη not ἰδὼν οραω view; see τὸν ο the μόσχον μοσχος calf τοῦ ο the ἀδελφοῦ αδελφος brother σου σου of you; your ἢ η or; than τὸ ο the πρόβατον προβατον sheep αὐτοῦ αυτος he; him πλανώμενα πλαναω mislead; wander ἐν εν in τῇ ο the ὁδῷ οδος way; journey ὑπερίδῃς υπεροραω overlook αὐτά αυτος he; him ἀποστροφῇ αποστροφη turn away; alienate αὐτὰ αυτος he; him τῷ ο the ἀδελφῷ αδελφος brother σου σου of you; your καὶ και and; even ἀποδώσεις αποδιδωμι render; surrender αὐτῷ αυτος he; him
22:1 לֹֽא־ lˈō- לֹא not תִרְאֶה֩ ṯirʔˌeh ראה see אֶת־ ʔeṯ- אֵת [object marker] שֹׁ֨ור šˌôr שֹׁור bullock אָחִ֜יךָ ʔāḥˈîḵā אָח brother אֹ֤ו ʔˈô אֹו or אֶת־ ʔeṯ- אֵת [object marker] שֵׂיֹו֙ śêˌô שֶׂה lamb נִדָּחִ֔ים niddāḥˈîm נדח wield וְ wᵊ וְ and הִתְעַלַּמְתָּ֖ hiṯʕallamtˌā עלם hide מֵהֶ֑ם mēhˈem מִן from הָשֵׁ֥ב hāšˌēv שׁוב return תְּשִׁיבֵ֖ם tᵊšîvˌēm שׁוב return לְ lᵊ לְ to אָחִֽיךָ׃ ʔāḥˈîḵā אָח brother
22:1. non videbis bovem fratris tui aut ovem errantem et praeteribis sed reduces fratri tuoThou shalt not pass by if thou seest thy brother's ox, or his sheep go astray: but thou shalt bring them back to thy brother.
1. Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them: thou shalt surely bring them again unto thy brother.
22:1. “If you see your brother’s ox or sheep wander astray, you shall not pass by. Instead, you shall lead them back to your brother.
22:1. Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother.
Thou shalt not see thy brother' s ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother:

1: Когда увидишь вола брата твоего или овцу его заблудившихся, не оставляй их, но возврати их брату твоему;
22:1
μὴ μη not
ἰδὼν οραω view; see
τὸν ο the
μόσχον μοσχος calf
τοῦ ο the
ἀδελφοῦ αδελφος brother
σου σου of you; your
η or; than
τὸ ο the
πρόβατον προβατον sheep
αὐτοῦ αυτος he; him
πλανώμενα πλαναω mislead; wander
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
ὑπερίδῃς υπεροραω overlook
αὐτά αυτος he; him
ἀποστροφῇ αποστροφη turn away; alienate
αὐτὰ αυτος he; him
τῷ ο the
ἀδελφῷ αδελφος brother
σου σου of you; your
καὶ και and; even
ἀποδώσεις αποδιδωμι render; surrender
αὐτῷ αυτος he; him
22:1
לֹֽא־ lˈō- לֹא not
תִרְאֶה֩ ṯirʔˌeh ראה see
אֶת־ ʔeṯ- אֵת [object marker]
שֹׁ֨ור šˌôr שֹׁור bullock
אָחִ֜יךָ ʔāḥˈîḵā אָח brother
אֹ֤ו ʔˈô אֹו or
אֶת־ ʔeṯ- אֵת [object marker]
שֵׂיֹו֙ śêˌô שֶׂה lamb
נִדָּחִ֔ים niddāḥˈîm נדח wield
וְ wᵊ וְ and
הִתְעַלַּמְתָּ֖ hiṯʕallamtˌā עלם hide
מֵהֶ֑ם mēhˈem מִן from
הָשֵׁ֥ב hāšˌēv שׁוב return
תְּשִׁיבֵ֖ם tᵊšîvˌēm שׁוב return
לְ lᵊ לְ to
אָחִֽיךָ׃ ʔāḥˈîḵā אָח brother
22:1. non videbis bovem fratris tui aut ovem errantem et praeteribis sed reduces fratri tuo
Thou shalt not pass by if thou seest thy brother's ox, or his sheep go astray: but thou shalt bring them back to thy brother.
22:1. “If you see your brother’s ox or sheep wander astray, you shall not pass by. Instead, you shall lead them back to your brother.
22:1. Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: Ср. Исх XXIII:4–5.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Kindness and Humanity.B. C. 1451.
1 Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother. 2 And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again. 3 In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother's, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hide thyself. 4 Thou shalt not see thy brother's ass or his ox fall down by the way, and hide thyself from them: thou shalt surely help him to lift them up again.
The kindness that was commanded to be shown in reference to an enemy (Exod. xxxiii. 4, &c.) is here required to be much more done for a neighbour, though he were not an Israelite, for the law is consonant to natural equity. 1. That strayed cattle should be brought back, either to the owner or to the pasture out of which they had gone astray, v. 1, 2. This must be done in pity to the very cattle, which, while they wandered, were exposed; and in civility and respect to the owner, nay, and in justice to him, for it was doing as we would be done by, which is one of the fundamental laws of equity. Note, Religion teaches us to be neighbourly, and to be ready to do all good offices, as we have opportunity, to all men. In doing this, (1.) They must not mind trouble, but, if they knew who the owner was, must take it back themselves; for, if they should only send notice to the owner to come and look after it himself, some mischief might befal it ere he could reach it. (2.) They must not mind expense, but, if they knew not who the owner was, must take it home and feed it till the owner was found. If such care must be taken of a neighbour's ox or ass going astray, much more of himself going astray from God and his duty; we should do our utmost to convert him (Jam. v. 19), and restore him, considering ourselves, Gal. vi. 1. 2. That lost goods should be brought to the owner, v. 3. The Jews say, "He that found the lost goods was to give public notice of them by the common crier three or four times," according to the usage with us; if the owner could not be found, he that found the goods might convert them to his own use; but (say some learned writers in this case) he would do very well to give the value of the goods to the poor. 3. That cattle in distress should be helped, v. 4. This must be done both in compassion to the brute-creatures (for a merciful man regardeth the life of a beast, though it be not his own) and in love and friendship to our neighbour, not knowing how soon we may have occasion for his help. If one member may say to another, "I have at present no need of thee," it cannot say, "I never shall."
Adam Clarke: Commentary on the Bible - 1831
22:1: Thou shalt not see thy brother's ox or his sheep go astray - The same humane, merciful, and wise regulations which we met with before, Exo 23:4, Exo 23:5, well calculated to keep in remembrance the second grand branch of the law of God, Thou shalt love thy neighbor as thyself. A humane man cannot bear to see even an ass fall under his burden, and not endeavor to relieve him; and a man who loves his neighbor as himself cannot see his property in danger without endeavoring to preserve it. These comparatively small matters were tests and proofs of matters great in themselves, and in their consequences. See the note on Exo 23:4.
Albert Barnes: Notes on the Bible - 1834
22:1: On the general character of the contents of this chapter see Deu 21:10 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:1: Thou shalt: Exo 23:4; Eze 34:4, Eze 34:16; Mat 10:6, Mat 15:24, Mat 18:12, Mat 18:13; Luk 15:4-6; Jam 5:19, Jam 5:20; Pe1 2:25
hide thyself: Deu 22:3, Deu 22:4; Lev 20:4; Pro 24:11, Pro 28:27; Isa 8:17, Isa 58:7; Luk 10:31, Luk 10:32
Carl Friedrich Keil and Franz Delitzsch
22:1
Going deeper and deeper into the manifold relations of the national life, Moses first of all explains in Deut 22:1-12 the attitude of an Israelite, on the one hand, towards a neighbour; and, on the other hand, towards the natural classification and arrangement of things, and shows how love should rule in the midst of all these relations. The different relations brought under consideration are selected rather by way of examples, and therefore follow one another without any link of connection, for the purpose of exhibiting the truth in certain concrete cases, and showing how the covenant people were to hold all the arrangement of God sacred, whether in nature or in social life.
Deut 22:1-3
In Deut 22:1-4 Moses shows, by a still further expansion of Ex 23:4-5, how the property of a neighbour was to be regarded and preserved. If any man saw an ox or a sheep of his brother's (fellow-countryman) going astray, he was not to draw back from it, but to bring it back to his brother; and if the owner lived at a distance, or was unknown, he was to take it into his own house or farm, till he came to seek it. He was also to do the same with an ass or any other property that another had lost.
Deut 22:4
A fallen animal belonging to another he was also to help up (as in Ex 23:5 : except that in this case, instead of a brother generally, an enemy or hater is mentioned).
Deut 22:5
As the property of a neighbour was to be sacred in the estimation of an Israelite, so also the divine distinction of the sexes, which was kept sacred in civil life by the clothing peculiar to each sex, was to be not less but even more sacredly observed. "There shall not be man's things upon a woman, and a man shall not put on a woman's clothes." כּלי does not signify clothing merely, nor arms only, but includes every kind of domestic and other utensils (as in Ex 22:6; Lev 11:32; Lev 13:49). The immediate design of this prohibition was not to prevent licentiousness, or to oppose idolatrous practices (the proofs which Spencer has adduced of the existence of such usages among heathen nations are very far-fetched); but to maintain the sanctity of that distinction of the sexes which was established by the creation of man and woman, and in relation to which Israel was not to sin. Every violation or wiping out of this distinction - such even, for example, as the emancipation of a woman - was unnatural, and therefore an abomination in the sight of God.
Deut 22:6-7
The affectionate relation of parents to their young, which God had established even in the animal world, was also to be kept just as sacred. If any one found a bird's nest by the road upon a tree, or upon the ground, with young ones or eggs, and the mother sitting upon them, he was not to take the mother with the young ones, but to let the mother fly, and only take the young. נקרא for נקרה, as in Ex 5:3. The command is related to the one in Lev 22:28 and Ex 23:19, and is placed upon a par with the commandment relating to parents, by the fact that obedience is urged upon the people by the same promise in both instances (vid., Deut 5:16; Ex 20:12).
Deut 22:8-12
Still less were they to expose human life to danger through carelessness. "If thou build a new house, make a rim (maakeh) - i.e., a balustrade - to thy roof, that thou bring not blood-guiltiness upon thy house, if any one fall from it." The roofs of the Israelitish houses were flat, as they mostly are in the East, so that the inhabitants often lived upon them (Josh 2:6; 2Kings 11:2; Mt 10:27). - In Deut 22:9-11, there follow several prohibitions against mixing together the things which are separated in God's creation, consisting partly of a verbal repetition of Lev 19:19 (see the explanation of this passage). - To this there is appended in Deut 22:12 the law concerning the tassels upon the hem of the upper garment (Num 15:37.), which were to remind the Israelites of their calling, to walk before the Lord in faithful fulfilment of the commandments of God (see the commentary upon this passage).
Geneva 1599
22:1 Thou shalt not see thy brother's ox or his sheep go astray, and (a) hide thyself from them: thou shalt in any case bring them again unto thy brother.
(a) As though your did not see it.
John Gill
22:1 Thou shall not see thy brother's ox or his sheep go astray,.... Or "driven away" (r); frightened and starved away from the herd or from the flock by a wolf or dog; and the ox and sheep are put for every other creature a man has, as camels, asses, &c. which last sort is after mentioned; and a brother means not one in the natural relation of kindred only, for it is supposed, in the next verse, that he might not only be at a distance, but unknown; nor by religion only, or one of the commonwealth or church of the Jews, for what is enjoined is a piece of humanity the law of nature requires and directs unto, and is even to be done to enemies, Ex 23:4 and hide thyself from them; make as if he did not see them, and so be entirely negligent of them, and takes no care and show no concern about them, but let them go on wandering from the herd and flock from whence they were driven, and to which they cannot find the way of themselves:
thou shalt in any case bring them again to thy brother: to his herd or flock, or to his house, and deliver them into his own hands, or to the care of his servants.
(r) "expulsos", Montanus; "impulsos", Munster; "depulsos", Piscator.
John Wesley
22:1 Thy brother's - Any man's. Thou shalt not hide thyself - Dissemble or pretend that thou dost not see them; or pass them by as if thou hadst not seen them.
Robert Jamieson, A. R. Fausset and David Brown
22:1 OF HUMANITY TOWARD BRETHREN. (Deut 22:1-4)
Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them, &c.--"Brother" is a term of extensive application, comprehending persons of every description; not a relative, neighbor, or fellow countryman only, but any human being, known or unknown, a foreigner, and even an enemy (Ex 23:4). The duty inculcated is an act of common justice and charity, which, while it was taught by the law of nature, was more clearly and forcibly enjoined in the law delivered by God to His people. Indifference or dissimulation in the circumstances supposed would not only be cruelty to the dumb animals, but a violation of the common rights of humanity; and therefore the dictates of natural feeling, and still more the authority of the divine law, enjoined that the lost or missing property of another should be taken care of by the finder, till a proper opportunity occurred of restoring it to the owner.
22:222:2: Ապա թէ չիցէ մօտ եղբայրն քո առ քեզ, եւ ո՛չ ճանաչիցես զնա. ժողովեսցես զնոսա ՚ի տուն քո. եւ եղիցին առ քեզ, մինչեւ խնդրեսցէ զնոսա եղբայր քո, եւ տացես ցնա[1933]։ [1933] Յօինակին. Ժողովեսցես զնա ՚ի։
2 Եթէ քո եղբայրը քեզ մօտիկ վայրում չի ապրում կամ դու չես ճանաչում նրան, ապա դրանք կը բերես քո տունը. դրանք թող մնան քեզ մօտ, մինչեւ որ քո եղբայրը փնտռի դրանք, ու դու վերադարձնես նրան:
2 Բայց եթէ քու եղբայրդ քեզի մօտ չէ, կամ զանիկա չես գտներ, այն ատեն քու տունդ տար զայն ու մինչեւ քու եղբայրդ զանիկա փնտռէ, քու քովդ թող մնայ, յետոյ զանիկա անոր դարձուր։
Ապա թէ չիցէ մօտ եղբայրն քո առ քեզ, եւ ոչ ճանաչիցես զնա, ժողովեսցես զնոսա ի տուն քո, եւ եղիցին առ քեզ, մինչեւ խնդրեսցէ զնոսա եղբայր քո, եւ տացես ցնա:

22:2: Ապա թէ չիցէ մօտ եղբայրն քո առ քեզ, եւ ո՛չ ճանաչիցես զնա. ժողովեսցես զնոսա ՚ի տուն քո. եւ եղիցին առ քեզ, մինչեւ խնդրեսցէ զնոսա եղբայր քո, եւ տացես ցնա[1933]։
[1933] Յօինակին. Ժողովեսցես զնա ՚ի։
2 Եթէ քո եղբայրը քեզ մօտիկ վայրում չի ապրում կամ դու չես ճանաչում նրան, ապա դրանք կը բերես քո տունը. դրանք թող մնան քեզ մօտ, մինչեւ որ քո եղբայրը փնտռի դրանք, ու դու վերադարձնես նրան:
2 Բայց եթէ քու եղբայրդ քեզի մօտ չէ, կամ զանիկա չես գտներ, այն ատեն քու տունդ տար զայն ու մինչեւ քու եղբայրդ զանիկա փնտռէ, քու քովդ թող մնայ, յետոյ զանիկա անոր դարձուր։
zohrab-1805▾ eastern-1994▾ western am▾
22:22: если же не близко будет к тебе брат твой, или ты не знаешь его, то прибери их в дом свой, и пусть они будут у тебя, доколе брат твой не будет искать их, и тогда возврати ему их;
22:2 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not ἐγγίζῃ εγγιζω get close; near ὁ ο the ἀδελφός αδελφος brother σου σου of you; your πρὸς προς to; toward σὲ σε.1 you μηδὲ μηδε while not; nor ἐπίστῃ επισταμαι well aware; stand over αὐτόν αυτος he; him συνάξεις συναγω gather αὐτὰ αυτος he; him ἔνδον ενδον into; for τὴν ο the οἰκίαν οικια house; household σου σου of you; your καὶ και and; even ἔσται ειμι be μετὰ μετα with; amid σοῦ σου of you; your ἕως εως till; until ἂν αν perhaps; ever ζητήσῃ ζητεω seek; desire αὐτὰ αυτος he; him ὁ ο the ἀδελφός αδελφος brother σου σου of you; your καὶ και and; even ἀποδώσεις αποδιδωμι render; surrender αὐτῷ αυτος he; him
22:2 וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֨א lˌō לֹא not קָרֹ֥וב qārˌôv קָרֹוב near אָחִ֛יךָ ʔāḥˈîḵā אָח brother אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to וְ wᵊ וְ and לֹ֣א lˈō לֹא not יְדַעְתֹּ֑ו yᵊḏaʕtˈô ידע know וַ wa וְ and אֲסַפְתֹּו֙ ʔᵃsaftˌô אסף gather אֶל־ ʔel- אֶל to תֹּ֣וךְ tˈôḵ תָּוֶךְ midst בֵּיתֶ֔ךָ bêṯˈeḵā בַּיִת house וְ wᵊ וְ and הָיָ֣ה hāyˈā היה be עִמְּךָ֗ ʕimmᵊḵˈā עִם with עַ֣ד ʕˈaḏ עַד unto דְּרֹ֤שׁ dᵊrˈōš דרשׁ inquire אָחִ֨יךָ֙ ʔāḥˈîḵā אָח brother אֹתֹ֔ו ʔōṯˈô אֵת [object marker] וַ wa וְ and הֲשֵׁבֹתֹ֖ו hᵃšēvōṯˌô שׁוב return לֹֽו׃ lˈô לְ to
22:2. etiam si non est propinquus tuus frater nec nosti eum duces in domum tuam et erunt apud te quamdiu quaerat ea frater tuus et recipiatAnd if thy brother be not nigh, or thou know him not: thou shalt bring them to thy house, and they shall be with thee until thy brother seek them, and receive them.
2. And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it home to thine house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again.
22:2. But if your brother is not near, or you do not know him, you shall lead them to your house, and they shall be with you until your brother seeks them and receives them.
22:2. And if thy brother [be] not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again.
And if thy brother [be] not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again:

2: если же не близко будет к тебе брат твой, или ты не знаешь его, то прибери их в дом свой, и пусть они будут у тебя, доколе брат твой не будет искать их, и тогда возврати ему их;
22:2
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
ἐγγίζῃ εγγιζω get close; near
ο the
ἀδελφός αδελφος brother
σου σου of you; your
πρὸς προς to; toward
σὲ σε.1 you
μηδὲ μηδε while not; nor
ἐπίστῃ επισταμαι well aware; stand over
αὐτόν αυτος he; him
συνάξεις συναγω gather
αὐτὰ αυτος he; him
ἔνδον ενδον into; for
τὴν ο the
οἰκίαν οικια house; household
σου σου of you; your
καὶ και and; even
ἔσται ειμι be
μετὰ μετα with; amid
σοῦ σου of you; your
ἕως εως till; until
ἂν αν perhaps; ever
ζητήσῃ ζητεω seek; desire
αὐτὰ αυτος he; him
ο the
ἀδελφός αδελφος brother
σου σου of you; your
καὶ και and; even
ἀποδώσεις αποδιδωμι render; surrender
αὐτῷ αυτος he; him
22:2
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֨א lˌō לֹא not
קָרֹ֥וב qārˌôv קָרֹוב near
אָחִ֛יךָ ʔāḥˈîḵā אָח brother
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יְדַעְתֹּ֑ו yᵊḏaʕtˈô ידע know
וַ wa וְ and
אֲסַפְתֹּו֙ ʔᵃsaftˌô אסף gather
אֶל־ ʔel- אֶל to
תֹּ֣וךְ tˈôḵ תָּוֶךְ midst
בֵּיתֶ֔ךָ bêṯˈeḵā בַּיִת house
וְ wᵊ וְ and
הָיָ֣ה hāyˈā היה be
עִמְּךָ֗ ʕimmᵊḵˈā עִם with
עַ֣ד ʕˈaḏ עַד unto
דְּרֹ֤שׁ dᵊrˈōš דרשׁ inquire
אָחִ֨יךָ֙ ʔāḥˈîḵā אָח brother
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
וַ wa וְ and
הֲשֵׁבֹתֹ֖ו hᵃšēvōṯˌô שׁוב return
לֹֽו׃ lˈô לְ to
22:2. etiam si non est propinquus tuus frater nec nosti eum duces in domum tuam et erunt apud te quamdiu quaerat ea frater tuus et recipiat
And if thy brother be not nigh, or thou know him not: thou shalt bring them to thy house, and they shall be with thee until thy brother seek them, and receive them.
22:2. But if your brother is not near, or you do not know him, you shall lead them to your house, and they shall be with you until your brother seeks them and receives them.
22:2. And if thy brother [be] not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:2: thou shalt restore: Mat 7:12; Th1 4:6
Geneva 1599
22:2 And if thy brother [be] not (b) nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again.
(b) Showing that brotherly affection must be shown, not only to those who dwell near to us, but also to those who are far off.
John Gill
22:2 And if thy brother be not nigh unto thee,.... Does not live in the same neighbourhood, but at some considerable distance; so that he cannot soon and easily be informed of his cattle, or they be sent to him:
or if thou know him not; the owner of them, what is his name, or where he lives:
then thou shall bring it into thine house; not into his dwelling house, but some out house, barn, or stable:
and it shall be with thee; remain in his custody, and be taken care of by him; and, as the Targum of Jonathan says, "be fed and nourished by him"; for, according to the Jewish canon (s), whatsoever could work and eat, that should work and eat, and whatsoever did not work and eat was to be sold; for which there was a set time, as the commentators say (t), for large cattle, as oxen, twelve months; for lesser cattle, as sheep, goats, &c. three months, here it is fixed:
until thy brother seek after it; though in the mean while the finder was to make use of means, whereby the owner might be informed of it; for whatsoever was lost, in which were marks and signs by which inquiries might be made, were to be proclaimed (u); (and it is asked) how long a man was obliged to proclaim? until it was known to his neighbours; same say (he must proclaim it) at three feasts, and seven days after the last feast, so that he may go home three days, and return three days, and proclaim one day; if (the owner) tells what is lost, but does not tell the marks or signs, he may not give it him; and a deceiver, though he tells the signs, he may not give it him, as it is said, "until thy brother seek after it"; until thou inquirest of thy brother whether he is a deceiver or not: and elsewhere it is said (w), formerly if a man lost anything, and gave the signs or marks of it, he took it; but after deceivers increased, it was ordered to be said to him, bring witnesses that thou art not a deceiver, and take it; and in the same place it is observed, that there was at Jerusalem a stone, called Eben Toim, "the stone of strays", and whoever had lost or found anything repaired thither, and gave the signs and marks of it, and took it:
and thou shalt restore it to him again; he having made it fully to appear to be his, and having defrayed all expenses in advertising and keeping it; but if no owner appear to claim it, or not to satisfaction, the finder was to keep it as his own; but otherwise he was by all means to restore it, or, as in Deut 23:1 "in restoring thou shalt restore them" (x), that is, certainly restore them; and continually wherever it so happens: the Jewish canon is (y),"if he restores it, and afterwards it strays away, and he restores it again and it strays away, even though four or five times, he is bound to restore it; as it is said, "in restoring thou shalt restore them"; Maimonides says (z), that even an hundred times he is bound to restore them.''
(s) Misn. Bava Metzia, c. 2. sect. 7. (t) Maimon. & Bartenora in ib. (u) Misn. ib. sect. 5, 6, 7. (w) T. Bab. Bava Metzia, fol. 28. 2. (x) "reducendo reduces eos", Pagninus, Montanus. (y) Misn. ut supra, (s)) sect. 9. (z) Hilchot Gazelah ve abadah, c. 11. sect. 14.
John Wesley
22:2 To thine own house - To be used like thine own cattle.
22:322:3: Նո՛յնպէս արասցես զէշ նորա, նո՛յնպէս արասցես զհանդերձ նորա, նո՛յնպէս արասցես եւ զամենայն կորուստ եղբօր քոյ. որ ինչ կորնչիցի ՚ի նմանէ եւ գտանիցես՝ մի՛ իշխեսցես անտես առնել զայն։
3 Նոյն կերպ կը վարուես նրա էշի հետ, նոյն կերպ կը վարուես նրա զգեստների հետ, նոյն կերպ կը վարուես քո եղբօր կորցրած բոլոր իրերի հետ: Եթէ նա ինչ-որ բան կորցնի, ու դու գտնես, չյանդգնես անուշադրութեան մատնել այն:
3 Անոր իշուն ալ, զգեստին ալ, նաեւ եղբօրդ ոեւէ կորսուած բան, որ դուն կը գտնես, նոյնպէս ըրէ։ Չըլլայ որ զանոնք անտես ընես։
Նոյնպէս արասցես զէշ նորա, նոյնպէս արասցես զհանդերձ նորա, նոյնպէս արասցես եւ զամենայն կորուստ եղբօր քո, որ ինչ կորնչիցի ի նմանէ եւ գտանիցես. մի՛ իշխեսցես անտես առնել զայն:

22:3: Նո՛յնպէս արասցես զէշ նորա, նո՛յնպէս արասցես զհանդերձ նորա, նո՛յնպէս արասցես եւ զամենայն կորուստ եղբօր քոյ. որ ինչ կորնչիցի ՚ի նմանէ եւ գտանիցես՝ մի՛ իշխեսցես անտես առնել զայն։
3 Նոյն կերպ կը վարուես նրա էշի հետ, նոյն կերպ կը վարուես նրա զգեստների հետ, նոյն կերպ կը վարուես քո եղբօր կորցրած բոլոր իրերի հետ: Եթէ նա ինչ-որ բան կորցնի, ու դու գտնես, չյանդգնես անուշադրութեան մատնել այն:
3 Անոր իշուն ալ, զգեստին ալ, նաեւ եղբօրդ ոեւէ կորսուած բան, որ դուն կը գտնես, նոյնպէս ըրէ։ Չըլլայ որ զանոնք անտես ընես։
zohrab-1805▾ eastern-1994▾ western am▾
22:33: так поступай и с ослом его, так поступай с одеждой его, так поступай со всякою потерянною [вещью] брата твоего, которая будет им потеряна и которую ты найдешь; нельзя тебе уклоняться [от сего].
22:3 οὕτως ουτως so; this way ποιήσεις ποιεω do; make τὸν ο the ὄνον ονος donkey αὐτοῦ αυτος he; him καὶ και and; even οὕτως ουτως so; this way ποιήσεις ποιεω do; make τὸ ο the ἱμάτιον ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even οὕτως ουτως so; this way ποιήσεις ποιεω do; make κατὰ κατα down; by πᾶσαν πας all; every ἀπώλειαν απωλεια destruction; waste τοῦ ο the ἀδελφοῦ αδελφος brother σου σου of you; your ὅσα οσος as much as; as many as ἐὰν εαν and if; unless ἀπόληται απολλυμι destroy; lose παρ᾿ παρα from; by αὐτοῦ αυτος he; him καὶ και and; even εὕρῃς ευρισκω find οὐ ου not δυνήσῃ δυναμαι able; can ὑπεριδεῖν υπεροραω overlook
22:3 וְ wᵊ וְ and כֵ֧ן ḵˈēn כֵּן thus תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make לַ la לְ to חֲמֹרֹ֗ו ḥᵃmōrˈô חֲמֹור he-ass וְ wᵊ וְ and כֵ֣ן ḵˈēn כֵּן thus תַּעֲשֶׂה֮ taʕᵃśeh עשׂה make לְ lᵊ לְ to שִׂמְלָתֹו֒ śimlāṯˌô שִׂמְלָה mantle וְ wᵊ וְ and כֵ֣ן ḵˈēn כֵּן thus תַּעֲשֶׂ֜ה taʕᵃśˈeh עשׂה make לְ lᵊ לְ to כָל־ ḵol- כֹּל whole אֲבֵדַ֥ת ʔᵃvēḏˌaṯ אֲבֵדָה what is lost אָחִ֛יךָ ʔāḥˈîḵā אָח brother אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תֹּאבַ֥ד tōvˌaḏ אבד perish מִמֶּ֖נּוּ mimmˌennû מִן from וּ û וְ and מְצָאתָ֑הּ mᵊṣāṯˈāh מצא find לֹ֥א lˌō לֹא not תוּכַ֖ל ṯûḵˌal יכל be able לְ lᵊ לְ to הִתְעַלֵּֽם׃ ס hiṯʕallˈēm . s עלם hide
22:3. similiter facies de asino et de vestimento et de omni re fratris tui quae perierit si inveneris eam ne neglegas quasi alienamThou shalt do in like manner with his ass, and with his raiment, and with every thing that is thy brother's, which is lost: if thou find it, neglect it not as pertaining to another.
3. And so shalt thou do with his ass; and so shalt thou do with his garment; and so shalt thou do with every lost thing of thy brother’s, which he hath lost, and thou hast found: thou mayest not hide thyself.
22:3. You shall act in a similar manner with his donkey, and his clothing, and all the belongings of your brother that have been lost. If you find it, you shall not neglect it, as if it belonged to a stranger.
22:3. In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother’s, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hide thyself.
In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother' s, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hide thyself:

3: так поступай и с ослом его, так поступай с одеждой его, так поступай со всякою потерянною [вещью] брата твоего, которая будет им потеряна и которую ты найдешь; нельзя тебе уклоняться [от сего].
22:3
οὕτως ουτως so; this way
ποιήσεις ποιεω do; make
τὸν ο the
ὄνον ονος donkey
αὐτοῦ αυτος he; him
καὶ και and; even
οὕτως ουτως so; this way
ποιήσεις ποιεω do; make
τὸ ο the
ἱμάτιον ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
οὕτως ουτως so; this way
ποιήσεις ποιεω do; make
κατὰ κατα down; by
πᾶσαν πας all; every
ἀπώλειαν απωλεια destruction; waste
τοῦ ο the
ἀδελφοῦ αδελφος brother
σου σου of you; your
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
ἀπόληται απολλυμι destroy; lose
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
καὶ και and; even
εὕρῃς ευρισκω find
οὐ ου not
δυνήσῃ δυναμαι able; can
ὑπεριδεῖν υπεροραω overlook
22:3
וְ wᵊ וְ and
כֵ֧ן ḵˈēn כֵּן thus
תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make
לַ la לְ to
חֲמֹרֹ֗ו ḥᵃmōrˈô חֲמֹור he-ass
וְ wᵊ וְ and
כֵ֣ן ḵˈēn כֵּן thus
תַּעֲשֶׂה֮ taʕᵃśeh עשׂה make
לְ lᵊ לְ to
שִׂמְלָתֹו֒ śimlāṯˌô שִׂמְלָה mantle
וְ wᵊ וְ and
כֵ֣ן ḵˈēn כֵּן thus
תַּעֲשֶׂ֜ה taʕᵃśˈeh עשׂה make
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
אֲבֵדַ֥ת ʔᵃvēḏˌaṯ אֲבֵדָה what is lost
אָחִ֛יךָ ʔāḥˈîḵā אָח brother
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תֹּאבַ֥ד tōvˌaḏ אבד perish
מִמֶּ֖נּוּ mimmˌennû מִן from
וּ û וְ and
מְצָאתָ֑הּ mᵊṣāṯˈāh מצא find
לֹ֥א lˌō לֹא not
תוּכַ֖ל ṯûḵˌal יכל be able
לְ lᵊ לְ to
הִתְעַלֵּֽם׃ ס hiṯʕallˈēm . s עלם hide
22:3. similiter facies de asino et de vestimento et de omni re fratris tui quae perierit si inveneris eam ne neglegas quasi alienam
Thou shalt do in like manner with his ass, and with his raiment, and with every thing that is thy brother's, which is lost: if thou find it, neglect it not as pertaining to another.
22:3. You shall act in a similar manner with his donkey, and his clothing, and all the belongings of your brother that have been lost. If you find it, you shall not neglect it, as if it belonged to a stranger.
22:3. In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother’s, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hide thyself.
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Adam Clarke: Commentary on the Bible - 1831
22:3: Thou mayest not hide thyself - Thou shalt not keep out of the way of affording help, nor pretend thou didst not see occasion to render thy neighbor any service. The priest and the Levite, when they saw the wounded man, passed by on the other side of the way, Luk 10:31, Luk 10:32. This was a notorious breach of the merciful law mentioned above.
Geneva 1599
22:3 In like manner shalt thou do with his (c) ass; and so shalt thou do with his raiment; and with all lost thing of thy brother's, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hide thyself.
(c) You are bound to do much more for your neighbour.
John Gill
22:3 In like manner shall thou do with his ass,.... As with his ox or sheep when astray, and found, keep it until it is owned, and then restore it; this is expressly mentioned in Ex 23:4.
and so shalt thou do with his raiment; if that is lost and found, it must be restored to the owner, he describing it; a garment is particularly mentioned, it is said (a), because in every garment there is a mark or sign by which the owners can inquire about it; for it is made by the hands of men, and does not come from anything common:
and with all lost things of thy brother's, which he hath lost, and thou hast found, shalt thou do likewise: this comprehends everything that is lost, that is properly so; it is asked (b);"what is a lost thing? if a man finds an ox or a cow feeding in the way, this is not a lost thing; an ass whose instruments are inverted, and a cow running among the vineyards, this is a lost thing:"
thou mayest not hide thyself: from seeing it and taking care of it, in order to restore it to the right owner; or dissemble a sight of it, and pretend he never saw it, and so entirely neglect it. In some instances the Jews allow they were not obliged to take any notice or care of it, as,"if a man find a cow in a cow house (which is not shut), he is not obliged (to take care of it); if in a public place, he is obliged; if it is in a burying ground he may not defile himself for it (c).''
(a) Bartenora in Misn. Bava Metzia, c. 2. sect. 5. (b) Misn. ib. sect. 9. (c) Ib. sect. 10.
John Wesley
22:3 Hide thyself - Dissemble that thou hast found it. Or, hide it, that is, conceal the thing lost.
22:422:4: Գուցէ տեսանիցես զէշ եղբօր քոյ, կամ զեզն նորա անկեալ ՚ի ճանապարհի, եւ զա՛նց առնիցես զնոքօք. այլ յարուցանելով յարուսցե՛ս ընդ նմա։
4 Երբ կը տեսնես, որ եղբօրդ էշը կամ եզը ընկած է ճանապարհի վրայ, ապա դրանց կողքով անտարբեր չանցնես, այլ տիրոջն օգնելով՝ ոտքի կը կանգնեցնես դրանց:
4 «Երբ տեսնես որ եղբօրդ էշը կամ եզը ճամբուն վրայ ինկեր է, անտարբեր մի՛ ըլլար, անպատճառ օգնէ՛ անոր ու վերցո՛ւր։
Գուցէ տեսանիցես զէշ եղբօր քո, կամ զեզն նորա անկեալ ի ճանապարհի, եւ զանց առնիցես զնոքօք, այլ յարուցանելով յարուսցես ընդ նմա:

22:4: Գուցէ տեսանիցես զէշ եղբօր քոյ, կամ զեզն նորա անկեալ ՚ի ճանապարհի, եւ զա՛նց առնիցես զնոքօք. այլ յարուցանելով յարուսցե՛ս ընդ նմա։
4 Երբ կը տեսնես, որ եղբօրդ էշը կամ եզը ընկած է ճանապարհի վրայ, ապա դրանց կողքով անտարբեր չանցնես, այլ տիրոջն օգնելով՝ ոտքի կը կանգնեցնես դրանց:
4 «Երբ տեսնես որ եղբօրդ էշը կամ եզը ճամբուն վրայ ինկեր է, անտարբեր մի՛ ըլլար, անպատճառ օգնէ՛ անոր ու վերցո՛ւր։
zohrab-1805▾ eastern-1994▾ western am▾
22:44: Когда увидишь осла брата твоего или вола его упадших на пути, не оставляй их, но подними их с ним вместе.
22:4 οὐκ ου not ὄψῃ οραω view; see τὸν ο the ὄνον ονος donkey τοῦ ο the ἀδελφοῦ αδελφος brother σου σου of you; your ἢ η or; than τὸν ο the μόσχον μοσχος calf αὐτοῦ αυτος he; him πεπτωκότας πιπτω fall ἐν εν in τῇ ο the ὁδῷ οδος way; journey μὴ μη not ὑπερίδῃς υπεροραω overlook αὐτούς αυτος he; him ἀνιστῶν ανιστημι stand up; resurrect ἀναστήσεις ανιστημι stand up; resurrect μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
22:4 לֹא־ lō- לֹא not תִרְאֶה֩ ṯirʔˌeh ראה see אֶת־ ʔeṯ- אֵת [object marker] חֲמֹ֨ור ḥᵃmˌôr חֲמֹור he-ass אָחִ֜יךָ ʔāḥˈîḵā אָח brother אֹ֤ו ʔˈô אֹו or שֹׁורֹו֙ šôrˌô שֹׁור bullock נֹפְלִ֣ים nōfᵊlˈîm נפל fall בַּ ba בְּ in † הַ the דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way וְ wᵊ וְ and הִתְעַלַּמְתָּ֖ hiṯʕallamtˌā עלם hide מֵהֶ֑ם mēhˈem מִן from הָקֵ֥ם hāqˌēm קום arise תָּקִ֖ים tāqˌîm קום arise עִמֹּֽו׃ ס ʕimmˈô . s עִם with
22:4. si videris asinum fratris tui aut bovem cecidisse in via non despicies sed sublevabis cum eoIf thou see thy brother's ass or his ox to be fallen down in the way, thou shalt not slight it, but shalt lift it up with him.
4. Thou shalt not see thy brother’s ass or his ox fallen down by the way, and hide thyself from them: thou shalt surely help him to lift them up again.
22:4. If you see that your brother’s donkey or ox has fallen along the way, you shall not disregard it. Instead, you shall lift it up with him.
22:4. Thou shalt not see thy brother’s ass or his ox fall down by the way, and hide thyself from them: thou shalt surely help him to lift [them] up again.
Thou shalt not see thy brother' s ass or his ox fall down by the way, and hide thyself from them: thou shalt surely help him to lift [them] up again:

4: Когда увидишь осла брата твоего или вола его упадших на пути, не оставляй их, но подними их с ним вместе.
22:4
οὐκ ου not
ὄψῃ οραω view; see
τὸν ο the
ὄνον ονος donkey
τοῦ ο the
ἀδελφοῦ αδελφος brother
σου σου of you; your
η or; than
τὸν ο the
μόσχον μοσχος calf
αὐτοῦ αυτος he; him
πεπτωκότας πιπτω fall
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
μὴ μη not
ὑπερίδῃς υπεροραω overlook
αὐτούς αυτος he; him
ἀνιστῶν ανιστημι stand up; resurrect
ἀναστήσεις ανιστημι stand up; resurrect
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
22:4
לֹא־ lō- לֹא not
תִרְאֶה֩ ṯirʔˌeh ראה see
אֶת־ ʔeṯ- אֵת [object marker]
חֲמֹ֨ור ḥᵃmˌôr חֲמֹור he-ass
אָחִ֜יךָ ʔāḥˈîḵā אָח brother
אֹ֤ו ʔˈô אֹו or
שֹׁורֹו֙ šôrˌô שֹׁור bullock
נֹפְלִ֣ים nōfᵊlˈîm נפל fall
בַּ ba בְּ in
הַ the
דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way
וְ wᵊ וְ and
הִתְעַלַּמְתָּ֖ hiṯʕallamtˌā עלם hide
מֵהֶ֑ם mēhˈem מִן from
הָקֵ֥ם hāqˌēm קום arise
תָּקִ֖ים tāqˌîm קום arise
עִמֹּֽו׃ ס ʕimmˈô . s עִם with
22:4. si videris asinum fratris tui aut bovem cecidisse in via non despicies sed sublevabis cum eo
If thou see thy brother's ass or his ox to be fallen down in the way, thou shalt not slight it, but shalt lift it up with him.
22:4. If you see that your brother’s donkey or ox has fallen along the way, you shall not disregard it. Instead, you shall lift it up with him.
22:4. Thou shalt not see thy brother’s ass or his ox fall down by the way, and hide thyself from them: thou shalt surely help him to lift [them] up again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:4: thou shalt surely: Exo 23:4, Exo 23:5; Mat 5:44; Luk 10:29-37; Rom 15:1; Co2 12:15; Gal 6:1, Gal 6:2; Th1 5:14; Heb 12:12, Heb 12:13
John Gill
22:4 Thou shall not see thy brother's ox or his ass fall down by the way,.... And lie under his burden, not being able to rise with it of himself, nor with all the assistance about it, without further help:
and hide thyself from them; cover thine eyes, or turn them another way, and make as if thou didst not see them in distress:
thou shalt surely help him to lift them up again; that is, help the brother and owner of it, the ox and ass; assist him in getting them up again, and lay on their burden, and fasten them aright, which either were rolled off by the fall, or were obliged to be taken off in order to raise them up; and if this was to be done for an enemy, then much more for a brother, as is required; see Gill on Ex 23:5, or "lifting up, thou shall lift them up with him" (d); that is, most certainly do it, and lift with all his strength, and as often as there is occasion; if they fell down again after raised up, help is still to be continued, even, as Maimonides (e) says, though it was an hundred times.
(d) "erigendo eriges", Pagninus, Montanus. (e) Hilchot Rotzeach, c. 13. sect. 5.
22:522:5: Մի՛ եղիցի հանդերձ առնացի զկանամբք. եւ մի՛ զգեցցի այր զգեստ կանացի. զի պի՛ղծ է Տեառն Աստուծոյ քում ամենայն որ առնէ զայն։
5 Կինը տղամարդու զգեստ չպէտք է հագնի, իսկ տղամարդն էլ կանացի զգեստ չպէտք է հագնի, որովհետեւ քո Տէր Աստծու առջեւ պիղծ է նա, ով անում է այդ բանը:
5 «Կնոջ մը վրայ այր մարդու հագուստ թող չըլլայ ու այր մարդը կնոջ հագուստ պէտք չէ հագնի. քանզի ով որ ասոնք ընէ, քու Տէր Աստուծոյդ առջեւ պիղծ կ’ըլլայ։
Մի՛ եղիցի հանդերձ առնացի զկանամբք, եւ մի՛ զգեցցի այր զգեստ կանացի. զի պիղծ է Տեառն Աստուծոյ քում ամենայն որ առնէ զայն:

22:5: Մի՛ եղիցի հանդերձ առնացի զկանամբք. եւ մի՛ զգեցցի այր զգեստ կանացի. զի պի՛ղծ է Տեառն Աստուծոյ քում ամենայն որ առնէ զայն։
5 Կինը տղամարդու զգեստ չպէտք է հագնի, իսկ տղամարդն էլ կանացի զգեստ չպէտք է հագնի, որովհետեւ քո Տէր Աստծու առջեւ պիղծ է նա, ով անում է այդ բանը:
5 «Կնոջ մը վրայ այր մարդու հագուստ թող չըլլայ ու այր մարդը կնոջ հագուստ պէտք չէ հագնի. քանզի ով որ ասոնք ընէ, քու Տէր Աստուծոյդ առջեւ պիղծ կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:55: На женщине не должно быть мужской одежды, и мужчина не должен одеваться в женское платье, ибо мерзок пред Господом Богом твоим всякий делающий сие.
22:5 οὐκ ου not ἔσται ειμι be σκεύη σκευος vessel; jar ἀνδρὸς ανηρ man; husband ἐπὶ επι in; on γυναικί γυνη woman; wife οὐδὲ ουδε not even; neither μὴ μη not ἐνδύσηται ενδυω dress in; wear ἀνὴρ ανηρ man; husband στολὴν στολη robe γυναικείαν γυναικειος womanly ὅτι οτι since; that βδέλυγμα βδελυγμα abomination κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σού σου of you; your ἐστιν ειμι be πᾶς πας all; every ποιῶν ποιεω do; make ταῦτα ουτος this; he
22:5 לֹא־ lō- לֹא not יִהְיֶ֤ה yihyˈeh היה be כְלִי־ ḵᵊlî- כְּלִי tool גֶ֨בֶר֙ ḡˈever גֶּבֶר vigorous man עַל־ ʕal- עַל upon אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman וְ wᵊ וְ and לֹא־ lō- לֹא not יִלְבַּ֥שׁ yilbˌaš לבשׁ cloth גֶּ֖בֶר gˌever גֶּבֶר vigorous man שִׂמְלַ֣ת śimlˈaṯ שִׂמְלָה mantle אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman כִּ֧י kˈî כִּי that תֹועֲבַ֛ת ṯôʕᵃvˈaṯ תֹּועֵבָה abomination יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) כָּל־ kol- כֹּל whole עֹ֥שֵׂה ʕˌōśē עשׂה make אֵֽלֶּה׃ פ ʔˈēlleh . f אֵלֶּה these
22:5. non induetur mulier veste virili nec vir utetur veste feminea abominabilis enim apud Deum est qui facit haecA woman shall not be clothed with man's apparel, neither shall a man use woman's apparel: for he that doth these things is abominable before God.
5. A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for whosoever doeth these things is an abomination unto the LORD thy God.
22:5. A woman shall not be clothed with manly apparel, nor shall a man make use of feminine apparel. For whoever does these things is abominable with God.
22:5. The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so [are] abomination unto the LORD thy God.
The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman' s garment: for all that do so [are] abomination unto the LORD thy God:

5: На женщине не должно быть мужской одежды, и мужчина не должен одеваться в женское платье, ибо мерзок пред Господом Богом твоим всякий делающий сие.
22:5
οὐκ ου not
ἔσται ειμι be
σκεύη σκευος vessel; jar
ἀνδρὸς ανηρ man; husband
ἐπὶ επι in; on
γυναικί γυνη woman; wife
οὐδὲ ουδε not even; neither
μὴ μη not
ἐνδύσηται ενδυω dress in; wear
ἀνὴρ ανηρ man; husband
στολὴν στολη robe
γυναικείαν γυναικειος womanly
ὅτι οτι since; that
βδέλυγμα βδελυγμα abomination
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
σού σου of you; your
ἐστιν ειμι be
πᾶς πας all; every
ποιῶν ποιεω do; make
ταῦτα ουτος this; he
22:5
לֹא־ lō- לֹא not
יִהְיֶ֤ה yihyˈeh היה be
כְלִי־ ḵᵊlî- כְּלִי tool
גֶ֨בֶר֙ ḡˈever גֶּבֶר vigorous man
עַל־ ʕal- עַל upon
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יִלְבַּ֥שׁ yilbˌaš לבשׁ cloth
גֶּ֖בֶר gˌever גֶּבֶר vigorous man
שִׂמְלַ֣ת śimlˈaṯ שִׂמְלָה mantle
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
כִּ֧י kˈî כִּי that
תֹועֲבַ֛ת ṯôʕᵃvˈaṯ תֹּועֵבָה abomination
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
כָּל־ kol- כֹּל whole
עֹ֥שֵׂה ʕˌōśē עשׂה make
אֵֽלֶּה׃ פ ʔˈēlleh . f אֵלֶּה these
22:5. non induetur mulier veste virili nec vir utetur veste feminea abominabilis enim apud Deum est qui facit haec
A woman shall not be clothed with man's apparel, neither shall a man use woman's apparel: for he that doth these things is abominable before God.
22:5. A woman shall not be clothed with manly apparel, nor shall a man make use of feminine apparel. For whoever does these things is abominable with God.
22:5. The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so [are] abomination unto the LORD thy God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Ср. ст. 9–11. Цель законодателя — предохранить народ от всякого рода вредных противоестественных смешений (ср. Лев XVIII:22–24). Обычай переодевания в одежды иного пола в видах наслаждения противоестественными формами разврата практиковался у многих языческих народов древнего мира.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5: Various Prohibitions.B. C. 1451.
5 The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the LORD thy God. 6 If a bird's nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young: 7 But thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and that thou mayest prolong thy days. 8 When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence. 9 Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled. 10 Thou shalt not plow with an ox and an ass together. 11 Thou shalt not wear a garment of divers sorts, as of woollen and linen together. 12 Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest thyself.
Here are several laws in these verses which seem to stoop very low, and to take cognizance of things mean and minute. Men's laws commonly do not so: De minimis non curat lex--The law takes no cognizance of little things; but because God's providence extends itself to the smallest affairs, his precepts do so, that even in them we may be in the fear of the Lord, as we are under his eye and care. And yet the significancy and tendency of these statutes, which seem little, are such that, notwithstanding their minuteness, being fond among the things of God's law, which he has written to us, they are to be accounted great things.
I. The distinction of sexes by the apparel is to be kept up, for the preservation of our own and our neighbour's chastity, v. 5. Nature itself teaches that a difference be made between them in their hair (1 Cor. xi. 14), and by the same rule in their clothes, which therefore ought not to be confounded, either in ordinary wear or occasionally. To befriend a lawful escape or concealment it may be done, but whether for sport or in the acting of plays is justly questionable. 1. Some think it refers to the idolatrous custom of the Gentiles: in the worship of Venus, women appeared in armour, and men in women's clothes; this, as other such superstitious usages, is here said to be an abomination to the Lord. 2. It forbids the confounding of the dispositions and affairs of the sexes: men must not be effeminate, nor do the women's work in the house, nor must women be viragos, pretend to teach, or usurp authority, 1 Tim. ii. 11, 12. Probably this confounding of garments had been used to gain opportunity of committing uncleanness, and is therefore forbidden; for those that would be kept from sin must keep themselves from all occasions of it and approaches to it.
II. In taking a bird's-nest, the dam must be let go, v. 6, 7. The Jews say, "This is the least of all the commandments of the law of Moses," and yet the same promise is here made to the observance of it that is made to the keeping of the fifth commandment, which is one of the greatest, that it may be well with thee, and that thou mayest prolong thy days; for, as disobedience in a small matter shows a very great contempt of the law, so obedience in a small matter shows a very great regard to it. He that let go a bird out of his hand (which was worth two in the bush) purely because God bade him, in that made it to appear that he esteemed all God's precepts concerning all things to be right, and that he could deny himself rather than sin against God. But doth God take care for birds? 1 Cor. ix. 9. Yes, certainly; and perhaps to this law our Saviour alludes. Luke xii. 6, Are not five sparrows sold for two farthings, and not one of them is forgotten before God? This law, 1. Forbids us to be cruel to the brute-creatures, or to take a pleasure in destroying them. Though God has made us wiser than the fowls of heaven, and given us dominion over them, yet we must not abuse them nor rule them with rigour. Let go the dam to breed again; destroy it not, for a blessing is in it, Isa. lxv. 8. 2. It teaches us compassion to those of our own kind, and to abhor the thought of every thing that looks barbarous, and cruel, and ill-natured, especially towards those of the weaker and tender sex, which always ought to be treated with the utmost respect, in consideration of the sorrows wherein they bring forth children. It is spoken of as an instance of the most inhuman cruelty that the mother was dashed to pieces upon her children (Hos. x. 14), and that the women with child were ripped open, Amos i. 13. 3. It further intimates that we must not take advantage against any, from their natural affection and the tenderness of their disposition, to do them an injury. The dam could not have been taken if her concern for her eggs or young (unlike to the ostrich) had not detained her upon the next when otherwise she could easily have secured herself by flight. Now, since it is a thousand pities that she should fare the worse for that which is her praise, the law takes care that she shall be let go. The remembrance of this may perhaps, some time or other, keep us from doing a hard or unkind thing to those whom we have at our mercy.
III. In building a house, care must be taken to make it safe, that none might receive mischief by falling from it, v. 8. The roofs of their houses were flat for people to walk on, as appears by many scriptures; now lest any, through carelessness, should fall off them, they must compass them with battlements, which (the Jews say) must be three feet and a half high; if this were not done, and mischief followed, the owner, by his neglect, brought the guilt of blood upon his house. See here, 1. How precious men's lives are to God, who protects them, not only by his providence, but by his law. 2. How precious, therefore, they ought to be to us, and what care we should take to prevent hurt from coming to any person. The Jews say that by the equity of this law they were obliged (and so are we too) to fence, or remove, every thing by which life may be endangered, as to cover draw-wells, keep bridges in repair, and the like, lest, if any perish through our omission, their blood be required at our hand.
IV. Odd mixtures are here forbidden, v. 9, 10. Much of this we met with before, Lev. xix. 19. There appears not any thing at all of moral evil in these things, and therefore we now make no conscience of sowing wheat and rye together, ploughing with horses and oxen together, and of wearing linsey-woolsey garments; but hereby is forbidden either, 1. A conformity to some idolatrous customs of the heathen. Or, 2. That which is contrary to the plainness and purity of an Israelite. They must not gratify their own vanity and curiosity by putting those things together which the Creator in infinite wisdom had made asunder: they must not be unequally yoked with unbelievers, nor mingle themselves with the unclean, as an ox with an ass. Nor must their profession and appearance in the world be motley, or party-coloured, but all of a piece, all of a kind.
V. The law concerning fringes upon their garments, and memorandums of the commandments, which we had before (Num. xv. 38, 39), is here repeated, v. 12. By these they were distinguished from other people, so that it might be said, upon the first sight, There goes an Israelite, which taught them not to be ashamed of their country, nor the peculiarities of their religion, how much soever their neighbours looked upon them and it with contempt: and they were also put in mind of the precepts upon the particular occasions to which they had reference; and perhaps this law is repeated here because the precepts immediately foregoing seemed so minute that they were in danger of being overlooked and forgotten. The fringes will remind you not to make your garments of linen and woollen, v. 11.
Adam Clarke: Commentary on the Bible - 1831
22:5: The woman shall not wear that which pertaineth unto a man - כלי גבר keli geber, the instruments or arms of a man. As the word גבר geber is here used, which properly signifies a strong man or man of war, it is very probable that armor is here intended; especially as we know that in the worship of Venus, to which that of Astarte or Ashtaroth among the Canaanites bore a striking resemblance, the women were accustomed to appear in armor before her. It certainly cannot mean a simple change in dress, whereby the men might pass for women, and vice versa. This would have been impossible in those countries where the dress of the sexes had but little to distinguish it, and where every man wore a long beard. It is, however, a very good general precept understood literally, and applies particularly to those countries where the dress alone distinguishes between the male and the female. The close-shaved gentleman may at any time appear like a woman in the female dress, and the woman appear as a man in the male's attire. Were this to be tolerated in society, it would produce the greatest confusion. Clodius, who dressed himself like a woman that he might mingle with the Roman ladies in the feast of the Bona Dea, was universally execrated.
Albert Barnes: Notes on the Bible - 1834
22:5: That which pertaineth unto a man - i. e. not only his dress but all that especially pertains distinctively to his sex; arms, domestic and other utensils, etc.
The distinction between the sexes is natural and divinely established, and cannot be neglected without indecorum and consequent danger to purity (compare Co1 11:3-15).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:5: woman shall not: Co1 11:4-15
abomination: Deu 18:12
Geneva 1599
22:5 The (d) woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so [are] abomination unto the LORD thy God.
(d) For that alters the order of nature, and shows that you despise God.
John Gill
22:5 The woman shall not wear that which pertaineth unto a man,.... It being very unseemly and impudent, and contrary to the modesty of her sex; or there shall not be upon her any "instrument of a man" (f), any utensil of his which he makes use of in his trade and business; as if she was employed in it, when her business was not to do the work of men, but to take care of her house and family; and so this law may be opposed to the customs of the Egyptians, as is thought, from whom the Israelites were lately come; whose women, as Herodotus (g) relates, used to trade and merchandise abroad, while the men kept at home; and the word also signifies armour (h), as Onkelos renders it; and so here forbids women putting on a military habit and going with men to war, as was usual with the eastern women; and so Maimonides (i) illustrates it, by putting a mitre or an helmet on her head, and clothing herself with a coat of mail; and in like manner Josephus (k) explains it,"take heed, especially in war, that a woman do not make use of the habit of a man, or a man that of a woman;''nor is he to be found fault with so much as he is by a learned writer (l), since he does not restrain it wholly to war, though he thinks it may have a special regard to that; for no doubt the law respects the times of peace as well as war, in neither of which such a practice should obtain: but the Targum of Jonathan very wrongly limits it to the wearing fringed garments, and to phylacteries, which belonged to men:
neither shall a man put on a woman's garment; which would betray effeminacy and softness unbecoming men, and would lead the way to many impurities, by giving an opportunity of mixing with women, and so to commit fornication and adultery with them; to prevent which and to preserve chastity this law seems to be made; and since in nature a difference of sexes is made, it is proper and necessary that this should be known by difference of dress, or otherwise many evils might follow; and this precept is agreeably to the law and light of nature: it is observed by an Heathen writer (m), that there is a twofold distribution of the law, the one written, the other not written; what we use in civil things is written, what is from nature and use is unwritten, as to walk naked in the market, or to put on a woman's garment: and change of the clothes of sexes was used among the Heathens by way of punishment, as of the soldiers that deserted, and of adulteresses (n); so abominable was it accounted: indeed it may be lawful in some cases, where life is in danger, to escape that, and provided chastity is preserved:
for all that do so are an abomination to the Lord thy God; which is a reason sufficient why such a practice should not be used. Some from this clause have been led to conclude, that respect is had to some customs of this kind used in idolatrous worship, which are always abominable to the Lord. So Maimonides (o) observes, that in a book of the Zabians, called "Tomtom", it is commanded, that a man should wear a woman's garment coloured when he stood before the star of Venus, and likewise that a woman should put on a coat of mail and warlike armour when she stood before the star of Mars; which he takes to be one reason of this law, though besides that he gives another, because hereby concupiscence would be excited, and an occasion for whoredom given: that there was some such customs among the Heathens may be confirmed from Macrobius (p), and Servius (q) as has been observed by Grotius; the former of which relates, that Philochorus affirmed that Venus is the moon, and that men sacrificed to her in women's garments, and women in men's; and for this reason, because she was thought to be both male and female; and the latter says, there was an image of Venus in Cyprus with a woman's body and garment, and with the sceptre and distinction of a man, to whom the men sacrificed in women's garments, and women in men's garments; and, as the above learned commentator observes, there were many colonies of the Phoenicians in Cyprus, from whom this custom might come; and to prevent it obtaining among the Israelites in any degree, who were now coming into their country, it is thought this law was made; for the priests of the Assyrian Venus made use of women's apparel (r), and in the feasts of Bacchus men disguised themselves like women (s).
(f) "instrumentum virile", Pagninus, Junius et Tremellius; "instrumentum viri", Vatablus. (g) Euterpe, sive, l. 2. c. 35. (h) "Arma viri", Munster. (i) Hilchot Obede Cochabim, c. 12. sect. 10. (k) Antiqu. l. 4. c. 8. sect. 43. (l) Cunaeus de Repub. Heb. l. 2. c. 22. (m) Laert. Vit. Platonis, l. 3. p. 238. (n) Cunaeus ut supra. (l)) (o) Moreh Nevochim, par. 3. c. 37. (p) Saturnal. l. 3. c. 8. (q) In Virgil. Aeneid. l. 2. (r) Jul. Firmic. de Relig. Prophan. p. 6. (s) Lucian.
John Wesley
22:5 Shall not wear - Namely, ordinarily or unnecessarily, for in some cases this may be lawful, as to make an escape for one's life. Now this is forbidden, both for decency sake, that men might not confound those sexes which God hath distinguished, that all appearance of evil might be avoided, such change of garments carrying a manifest sign of effeminacy in the man, of arrogance in the woman, of lightness and petulancy in both; and also to cut off all suspicions and occasions of evil, which this practice opens a wide door to.
Robert Jamieson, A. R. Fausset and David Brown
22:5 THE SEX TO BE DISTINGUISHED BY APPAREL. (Deut 22:5-12)
The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment--Though disguises were assumed at certain times in heathen temples, it is probable that a reference was made to unbecoming levities practised in common life. They were properly forbidden; for the adoption of the habiliments of the one sex by the other is an outrage on decency, obliterates the distinctions of nature by fostering softness and effeminacy in the man, impudence and boldness in the woman as well as levity and hypocrisy in both; and, in short, it opens the door to an influx of so many evils that all who wear the dress of another sex are pronounced "an abomination unto the Lord."
22:622:6: Եւ եթէ դիպեսցիս բունոյ հաւուց առաջի քո ՚ի ճանապարհի, եթէ ՚ի ծա՛ռ եւ եթէ ՚ի գետնի, ձագուց կամ ձուոց, եւ մայրն ջեռեալ նստցի ՚ի վերայ ձագուցն կամ ձուոց. մի՛ առնուցուս զմայրն հանդերձ որդւովքն[1934]. [1934] Ոսկան. Եթէ ՚ի ծառոյ եւ եթէ ՚ի։
6 Եթէ քո ճանապարհին, քո առջեւ, ծառի թէ գետնի վրայ թռչունի ձագերի կամ ձուերի բոյն պատահի, եւ մայրը թուխս նստած տաքացնելիս լինի ձագերին կամ ձուերը, ապա մօրը չվերցնես ձագերի հետ.
6 «Եթէ ճամբան ծառի մը վրայ կամ գետնին վրայ ձագերով կամ հաւկիթներով թռչունի մը բոյնին հանդիպիս ու մայրը ձագերուն կամ հաւկիթներուն վրայ նստած ըլլայ, մայրը իր ձագերով մէկտեղ մի՛ առներ։
Եւ եթէ դիպեսցիս բունոյ հաւուց առաջի քո ի ճանապարհի, եթէ ի ծառ եւ եթէ ի գետնի, ձագուց կամ ձուոց, եւ մայրն ջեռեալ նստիցի ի վերայ ձագուցն կամ ձուոց, մի՛ առնուցուս զմայրն հանդերձ որդւովքն:

22:6: Եւ եթէ դիպեսցիս բունոյ հաւուց առաջի քո ՚ի ճանապարհի, եթէ ՚ի ծա՛ռ եւ եթէ ՚ի գետնի, ձագուց կամ ձուոց, եւ մայրն ջեռեալ նստցի ՚ի վերայ ձագուցն կամ ձուոց. մի՛ առնուցուս զմայրն հանդերձ որդւովքն[1934].
[1934] Ոսկան. Եթէ ՚ի ծառոյ եւ եթէ ՚ի։
6 Եթէ քո ճանապարհին, քո առջեւ, ծառի թէ գետնի վրայ թռչունի ձագերի կամ ձուերի բոյն պատահի, եւ մայրը թուխս նստած տաքացնելիս լինի ձագերին կամ ձուերը, ապա մօրը չվերցնես ձագերի հետ.
6 «Եթէ ճամբան ծառի մը վրայ կամ գետնին վրայ ձագերով կամ հաւկիթներով թռչունի մը բոյնին հանդիպիս ու մայրը ձագերուն կամ հաւկիթներուն վրայ նստած ըլլայ, մայրը իր ձագերով մէկտեղ մի՛ առներ։
zohrab-1805▾ eastern-1994▾ western am▾
22:66: Если попадется тебе на дороге птичье гнездо на каком-либо дереве или на земле, с птенцами или яйцами, и мать сидит на птенцах или на яйцах, то не бери матери вместе с детьми:
22:6 ἐὰν εαν and if; unless δὲ δε though; while συναντήσῃς συνανταω meet with νοσσιᾷ νοσσια brood ὀρνέων ορνεον fowl πρὸ προ before; ahead of προσώπου προσωπον face; ahead of σου σου of you; your ἐν εν in τῇ ο the ὁδῷ οδος way; journey ἢ η or; than ἐπὶ επι in; on παντὶ πας all; every δένδρει δενδρος or; than ἐπὶ επι in; on τῆς ο the γῆς γη earth; land νεοσσοῖς νεοσσος chick ἢ η or; than ᾠοῖς ωον egg καὶ και and; even ἡ ο the μήτηρ μητηρ mother θάλπῃ θαλπω foster; care for ἐπὶ επι in; on τῶν ο the νεοσσῶν νεοσσος chick ἢ η or; than ἐπὶ επι in; on τῶν ο the ᾠῶν ωον egg οὐ ου not λήμψῃ λαμβανω take; get τὴν ο the μητέρα μητηρ mother μετὰ μετα with; amid τῶν ο the τέκνων τεκνον child
22:6 כִּ֣י kˈî כִּי that יִקָּרֵ֣א yiqqārˈē קרא encounter קַן־ qan- קֵן nest צִפֹּ֣ור׀ ṣippˈôr צִפֹּור bird לְ lᵊ לְ to פָנֶ֡יךָ fānˈeʸḵā פָּנֶה face בַּ ba בְּ in † הַ the דֶּ֜רֶךְ ddˈereḵ דֶּרֶךְ way בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֵ֣ץ׀ ʕˈēṣ עֵץ tree אֹ֣ו ʔˈô אֹו or עַל־ ʕal- עַל upon הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֶפְרֹחִים֙ ʔefrōḥîm אֶפְרֹחַ young one אֹ֣ו ʔˈô אֹו or בֵיצִ֔ים vêṣˈîm בֵּיצָה egg וְ wᵊ וְ and הָ hā הַ the אֵ֤ם ʔˈēm אֵם mother רֹבֶ֨צֶת֙ rōvˈeṣeṯ רבץ lie down עַל־ ʕal- עַל upon הָֽ hˈā הַ the אֶפְרֹחִ֔ים ʔefrōḥˈîm אֶפְרֹחַ young one אֹ֖ו ʔˌô אֹו or עַל־ ʕal- עַל upon הַ ha הַ the בֵּיצִ֑ים bbêṣˈîm בֵּיצָה egg לֹא־ lō- לֹא not תִקַּ֥ח ṯiqqˌaḥ לקח take הָ hā הַ the אֵ֖ם ʔˌēm אֵם mother עַל־ ʕal- עַל upon הַ ha הַ the בָּנִֽים׃ bbānˈîm בֵּן son
22:6. si ambulans per viam in arbore vel in terra nidum avis inveneris et matrem pullis vel ovis desuper incubantem non tenebis eam cum filiisIf thou find as thou walkest by the way, a bird's nest in a tree, or on the ground, and the dam sitting upon the young or upon the eggs: thou shalt not take her with her young:
6. If a bird’s nest chance to be before thee in the way, in any tree or on the ground, with young ones or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young:
22:6. If, as you are walking along the way, you find a bird’s nest, in a tree or on the ground, and the mother is nurturing the young or the eggs, you shall not take her with her young.
22:6. If a bird’s nest chance to be before thee in the way in any tree, or on the ground, [whether they be] young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young:
If a bird' s nest chance to be before thee in the way in any tree, or on the ground, [whether they be] young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young:

6: Если попадется тебе на дороге птичье гнездо на каком-либо дереве или на земле, с птенцами или яйцами, и мать сидит на птенцах или на яйцах, то не бери матери вместе с детьми:
22:6
ἐὰν εαν and if; unless
δὲ δε though; while
συναντήσῃς συνανταω meet with
νοσσιᾷ νοσσια brood
ὀρνέων ορνεον fowl
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
σου σου of you; your
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
η or; than
ἐπὶ επι in; on
παντὶ πας all; every
δένδρει δενδρος or; than
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
νεοσσοῖς νεοσσος chick
η or; than
ᾠοῖς ωον egg
καὶ και and; even
ο the
μήτηρ μητηρ mother
θάλπῃ θαλπω foster; care for
ἐπὶ επι in; on
τῶν ο the
νεοσσῶν νεοσσος chick
η or; than
ἐπὶ επι in; on
τῶν ο the
ᾠῶν ωον egg
οὐ ου not
λήμψῃ λαμβανω take; get
τὴν ο the
μητέρα μητηρ mother
μετὰ μετα with; amid
τῶν ο the
τέκνων τεκνον child
22:6
כִּ֣י kˈî כִּי that
יִקָּרֵ֣א yiqqārˈē קרא encounter
קַן־ qan- קֵן nest
צִפֹּ֣ור׀ ṣippˈôr צִפֹּור bird
לְ lᵊ לְ to
פָנֶ֡יךָ fānˈeʸḵā פָּנֶה face
בַּ ba בְּ in
הַ the
דֶּ֜רֶךְ ddˈereḵ דֶּרֶךְ way
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
עֵ֣ץ׀ ʕˈēṣ עֵץ tree
אֹ֣ו ʔˈô אֹו or
עַל־ ʕal- עַל upon
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
אֶפְרֹחִים֙ ʔefrōḥîm אֶפְרֹחַ young one
אֹ֣ו ʔˈô אֹו or
בֵיצִ֔ים vêṣˈîm בֵּיצָה egg
וְ wᵊ וְ and
הָ הַ the
אֵ֤ם ʔˈēm אֵם mother
רֹבֶ֨צֶת֙ rōvˈeṣeṯ רבץ lie down
עַל־ ʕal- עַל upon
הָֽ hˈā הַ the
אֶפְרֹחִ֔ים ʔefrōḥˈîm אֶפְרֹחַ young one
אֹ֖ו ʔˌô אֹו or
עַל־ ʕal- עַל upon
הַ ha הַ the
בֵּיצִ֑ים bbêṣˈîm בֵּיצָה egg
לֹא־ lō- לֹא not
תִקַּ֥ח ṯiqqˌaḥ לקח take
הָ הַ the
אֵ֖ם ʔˌēm אֵם mother
עַל־ ʕal- עַל upon
הַ ha הַ the
בָּנִֽים׃ bbānˈîm בֵּן son
22:6. si ambulans per viam in arbore vel in terra nidum avis inveneris et matrem pullis vel ovis desuper incubantem non tenebis eam cum filiis
If thou find as thou walkest by the way, a bird's nest in a tree, or on the ground, and the dam sitting upon the young or upon the eggs: thou shalt not take her with her young:
22:6. If, as you are walking along the way, you find a bird’s nest, in a tree or on the ground, and the mother is nurturing the young or the eggs, you shall not take her with her young.
22:6. If a bird’s nest chance to be before thee in the way in any tree, or on the ground, [whether they be] young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Ср. Исх XXIII:19; Лев XXII:28; Втор XIV:21; XXII:10: предписания гуманного отношения к животным, служащим на пользу человеку. «Мать, оставленная в живых, — замечает по поводу комментируемого места св. Ефрем Сир., — может иметь и других птенцов. Если же оставишь птенцов, взявши их мать, — они умрут злой смертью. А если возьмешь и мать, и птенцов, то лишишь землю птицы» (Толк. на кн. Втор., гл. XXII).
Albert Barnes: Notes on the Bible - 1834
22:6: These precepts are designed to cultivate a spirit of humanity. Compare Deu 25:4; Lev 22:28; and Co1 9:9-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:6: young ones: Luk 12:6
thou shalt not: Gen 8:17, Gen 32:11; Lev 22:28; Pro 12:10; Hos 10:14
Geneva 1599
22:6 If a bird's nest chance to be before thee in the way in any tree, or on the ground, [whether they be] young ones, or eggs, and the dam sitting upon the young, or upon the eggs, (e) thou shalt not take the dam with the young:
(e) If God detests cruelty done to little birds, how much more to man, made according to his image?
John Gill
22:6 If a bird's nest chance to be before thee in any tree, or on the ground,.... Which are the usual places in which birds build their nests; and this, as Jarchi observes, excepts such nests that are prepared, that is, that are purposely made for fowls kept at home; and with which agrees the Jewish canon, which says (t)"the letting go (the dam out of) the nest is not used but of a fowl, and it is not used but of what is not prepared; what is that which is not prepared? such as geese and hens, whose nest is in an orchard; but if their nest is in the house, and so doves kept at home, a man is free from letting (the dam) go;''that is, he is not obliged to let it go; and this is to be understood of clean birds only; so the Targum of Jonathan,"the nests of clean birds;''agreeably to the same canons and the explanation of them (u),"an unclean bird is free from letting go; so an unclean bird, that sits upon the eggs of a clean bird, also a clean bird that sits upon the eggs of an unclean bird, are free from letting go,''or persons are not obliged to let such go:
whether they be young ones or eggs; that are in the nest; and the Jewish canon is (w),"if there is but one young one, or one egg, a man is obliged to let go the dam, as it is said a nest: a nest is a word of a large sense:"
and the dam sitting upon the young or upon eggs, thou shalt not take the dam with the young; according to the above canon,"if she is flying at the time her wings reach the nest, a man is bound to let her go; but if her wings touch not the nest, he is free from letting her go--if the young ones are capable of flying, or the eggs rotten, he is free from letting her go, as it is said, and the dam sitting, &c. as the young are alive, so the eggs must be firm and sound, rotten ones are excepted; and as eggs have need of their dam, so the young have need of their dam; those (therefore) that can fly are excepted:''the dam is not to be taken with her young upon any account; yea, it is said (x), not even to cleanse a leper; and whoever does take her is to be beaten: this law was made partly to preserve the species of birds, and prevent the decrease of them; for a dam let go might breed again, and to this purpose are the verses ascribed to Phocylides (y), which contain the substance of this law, and this reason of it: and partly, as Maimonides observes (z), that the dam might not be afflicted at the sight of the spoil of her young; for this law does not prohibit the taking of her in any other place but in her nest, nor after her young are taken, but not together; and, as the same writer remarks, if the law would have such care taken of beasts and birds, that they might be freed from sorrow and distress, how much more of man? Wherefore the intention of this law is to teach humanity, compassion, and pity in men to one another, and to forbid cruelty, covetousness, and such like vices; as also to instruct in the doctrine of Providence, which has a respect to birds; and our Lord may be thought to have this law in view, Lk 12:6.
(t) Misn. Cholin, c. 12. sect. 1. (u) Ib. sect. 2. (w) Ib. sect. 3. (x) Misn. Cholin, c. 12. sect. 5. (y) , &c. Poem. admon. l. 80, 81. (z) Moreh Nevochim, par. 3. c. 48.
Robert Jamieson, A. R. Fausset and David Brown
22:6 If a bird's nest chance to be before thee--This is a beautiful instance of the humanizing spirit of the Mosaic law, in checking a tendency to wanton destructiveness and encouraging a spirit of kind and compassionate tenderness to the tiniest creatures. But there was wisdom as well as humanity in the precept; for, as birds are well known to serve important uses in the economy of nature, the extirpation of a species, whether of edible or ravenous birds, must in any country be productive of serious evils. But Palestine, in particular, was situated in a climate which produced poisonous snakes and scorpions; and the deserts and mountains would have been overrun with them as well as immense swarms of flies, locusts, mice, and vermin of various kinds if the birds which fed upon them were extirpated [MICHAELIS]. Accordingly, the counsel given in this passage was wise as well as humane, to leave the hen undisturbed for the propagation of the species, while the taking of the brood occasionally was permitted as a check to too rapid an increase.
22:722:7: արձակելո՛վ արձակեսցես զմայրն, եւ զորդիսն առցե՛ս քեզ. զի բարի՛ լիցի քեզ, եւ բազմօրեա՛յ լինիցիս ՚ի վերայ երկրի[1935]։[1935] Ոմանք. Եւ զորդիսն առցես առ քեզ։
7 ազատ կ’արձակես մօրը, իսկ ձագերին կը վերցնես քեզ, որպէսզի բարիք գործած լինես եւ երկրի վրայ երկարակեաց լինես:
7 Անպատճառ մայրը արձակէ ու ձագերը առ։ Որպէս զի աղէկ ըլլայ քեզի ու կեանքդ երկայն ըլլայ։
արձակելով արձակեսցես զմայրն, եւ զորդիսն առցես քեզ. զի բարի լիցի քեզ, եւ բազմօրեայ լինիցիս [329]ի վերայ երկրի:

22:7: արձակելո՛վ արձակեսցես զմայրն, եւ զորդիսն առցե՛ս քեզ. զի բարի՛ լիցի քեզ, եւ բազմօրեա՛յ լինիցիս ՚ի վերայ երկրի[1935]։
[1935] Ոմանք. Եւ զորդիսն առցես առ քեզ։
7 ազատ կ’արձակես մօրը, իսկ ձագերին կը վերցնես քեզ, որպէսզի բարիք գործած լինես եւ երկրի վրայ երկարակեաց լինես:
7 Անպատճառ մայրը արձակէ ու ձագերը առ։ Որպէս զի աղէկ ըլլայ քեզի ու կեանքդ երկայն ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:77: мать пусти, а детей возьми себе, чтобы тебе было хорошо, и чтобы продлились дни твои.
22:7 ἀποστολῇ αποστολη mission ἀποστελεῖς αποστελλω send off / away τὴν ο the μητέρα μητηρ mother τὰ ο the δὲ δε though; while παιδία παιδεια discipline λήμψῃ λαμβανω take; get σεαυτῷ σεαυτου of yourself ἵνα ινα so; that εὖ ευ well σοι σοι you γένηται γινομαι happen; become καὶ και and; even πολυήμερος πολυημερος be
22:7 שַׁלֵּ֤חַ šallˈēₐḥ שׁלח send תְּשַׁלַּח֙ tᵊšallˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֵ֔ם ʔˈēm אֵם mother וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּנִ֖ים bbānˌîm בֵּן son תִּֽקַּֽח־ tˈiqqˈaḥ- לקח take לָ֑ךְ lˈāḵ לְ to לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of יִ֣יטַב yˈîṭav יטב be good לָ֔ךְ lˈāḵ לְ to וְ wᵊ וְ and הַאֲרַכְתָּ֖ haʔᵃraḵtˌā ארך be long יָמִֽים׃ ס yāmˈîm . s יֹום day
22:7. sed abire patieris captos tenens filios ut bene sit tibi et longo vivas temporeBut shalt let her go, keeping the young which thou hast caught: that it may be well with thee, and thou mayst live a long time.
7. thou shalt in any wise let the dam go, but the young thou mayest take unto thyself; that it may be well with thee, and that thou mayest prolong thy days.
22:7. Instead, you shall permit her to go, retaining the young that you have caught, so that it may be well with you, and you may live for a long time.
22:7. [But] thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and [that] thou mayest prolong [thy] days.
But thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and [that] thou mayest prolong [thy] days:

7: мать пусти, а детей возьми себе, чтобы тебе было хорошо, и чтобы продлились дни твои.
22:7
ἀποστολῇ αποστολη mission
ἀποστελεῖς αποστελλω send off / away
τὴν ο the
μητέρα μητηρ mother
τὰ ο the
δὲ δε though; while
παιδία παιδεια discipline
λήμψῃ λαμβανω take; get
σεαυτῷ σεαυτου of yourself
ἵνα ινα so; that
εὖ ευ well
σοι σοι you
γένηται γινομαι happen; become
καὶ και and; even
πολυήμερος πολυημερος be
22:7
שַׁלֵּ֤חַ šallˈēₐḥ שׁלח send
תְּשַׁלַּח֙ tᵊšallˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֵ֔ם ʔˈēm אֵם mother
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בָּנִ֖ים bbānˌîm בֵּן son
תִּֽקַּֽח־ tˈiqqˈaḥ- לקח take
לָ֑ךְ lˈāḵ לְ to
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
יִ֣יטַב yˈîṭav יטב be good
לָ֔ךְ lˈāḵ לְ to
וְ wᵊ וְ and
הַאֲרַכְתָּ֖ haʔᵃraḵtˌā ארך be long
יָמִֽים׃ ס yāmˈîm . s יֹום day
22:7. sed abire patieris captos tenens filios ut bene sit tibi et longo vivas tempore
But shalt let her go, keeping the young which thou hast caught: that it may be well with thee, and thou mayst live a long time.
22:7. Instead, you shall permit her to go, retaining the young that you have caught, so that it may be well with you, and you may live for a long time.
22:7. [But] thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and [that] thou mayest prolong [thy] days.
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Adam Clarke: Commentary on the Bible - 1831
22:7: Thou shalt - let the dam go, and take the young to thee; that it may be well with thee - This passage may be understood literally. If they destroyed both young and old, must not the breed soon fail, and would it not in the end be ill with them; and by thus cutting off the means of their continual support, must not their days be shortened on the land? But we may look for a humane precept in this law. The young never knew the sweets of liberty; the dam did: they might be taken and used for any lawful purpose, but the dam must not be brought into a state of captivity. They who can act otherwise must be either very inconsiderate or devoid of feeling; and such persons can never be objects of God's peculiar care and attention, and therefore need not expect that it shall be well with them, or that they shall prolong their days on the earth. Every thing contrary to the spirit of mercy and kindness the ever blessed God has in utter abhorrence. And we should remember a fact, that he who can exercise cruelty towards a sparrow or a wren, will, when circumstances are favorable, be cruel to his fellow creatures. The poet Phocylides has a maxim in his admonitory poem very similar to that in the sacred text: -
Μηδε τις ορυιθας καλιης ἁμα παντας ἑλεσθω·
Μητερα δ' εκπρολιπῃς, ἱν' εχῃς παλι τησδε νεοττους.
Phocyl. Ποιημα Νουθετ., ver. 80.
"Nor from a nest take all the birds away;
The mother spare, she'll breed a future day."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:7: But thou shalt: The extirpation of any species of birds, whether edible or birds of prey, is often attended with serious consequences, and is always productive of evil; to pRev_ent which was the object of this law. Palestine is situated in a climate producing poisonous snakes and scorpions, and between deserts and mountains, from which it would be inundated by them, as well as with immense swarms of flies, locusts, and mice, if the birds which feed upon them were extirpated. In a moral point of view, it may have been intended to inculcate a spirit of mercy and kindness, and to pRev_ent the exercise of cruelty even towards a sparrow; for he who is guilty of such cruelty will, if circumstances be favourable, be cruel to his fellow-creatures.
that it may: Deu 4:40
thou mayest: Pro 22:4
John Gill
22:7 But thou shall in any wise let the dam go, and take the young to thee,.... Or "in letting go, let go", or "in sending, send away" (a); that is, willingly, certainly, entirely, frequently, always; so the Jewish canons (b),"if anyone lets her go, and she returns, even four or five times, he is obliged to let her go, as it is said, "in letting go, let go";''nay, Maimonides says (c), even a thousand times; the canon proceeds,"if anyone says, lo, I take the dam and let go the young, he is obliged to let her go; if he takes the young, and returns them again to the nest, and after that returns the dam to them, he is free from letting her go;"
that it may be well with thee, and that thou mayest prolong thy days; the Targum of Jonathan is,"that it may be well with thee in this world, and thou mayest prolong thy days in the world to come:''the same blessing that is promised to observers of the fifth command, which is one of the weightier matters of the law, is made to this; which the Jews say (d) is but as the value of a farthing, or of little account in comparison of others; wherefore, as Fagius rightly observes (e), God, in bestowing such rewards, has regard not to the works of men, but to his own grace and kindness; for what merit can there be in letting go or preserving the life of a little bird?
(a) "dimittendo dimittes", Pagninus, Montanus, Vatablus; so Ainsworth. (b) Misn. Cholin, c. 12. sect. 3. (c) In Misn. ib. (d) Misn. ib. sect. 5. (e) In loc.
John Wesley
22:7 Let the dam go - Partly for the bird's sake, which suffered enough by the loss of its young; for God would not have cruelty exercised towards the brute creatures: and partly for mens sake, to refrain their greediness, that, they should not monopolize all to themselves, but leave the hopes of a future seed for others.
22:822:8: Եւ եթէ շինեսցես տուն նորաշէն. արասցես պսա՛կ շուրջ զտանեօքն. եւ մի՛ սպանումն գործեսցես ՚ի տան քում, զի մի՛ անկանիցի որ անկանելոցն իցէ ՚ի նմա[1936]։[1936] Ոմանք. Զի մի՛ անկցի որ անկանելոցն իցէ ՚ի նմանէ։
8 Նոր տուն կառուցելիս բազրիք կը շինես տանիքի շուրջը, որպէսզի, եթէ մէկն այնտեղից ընկնի, դու քո տան մէջ սպանութիւն գործած չլինես:
8 «Նոր տուն շինած ատենդ տանիքիդ չորս կողմը շրջապատ մը շինէ, որպէս զի չըլլայ թէ մէկը անկէ վար իյնայ ու քու տունդ արեան պարտական ըլլայ։
Եւ եթէ շինեսցես տուն նորաշէն, արասցես պսակ շուրջ զտանեօքն, եւ մի՛ սպանումն գործեսցես ի տան քում, [330]զի մի՛ անկանիցի որ անկանելոցն իցէ`` ի նմանէ:

22:8: Եւ եթէ շինեսցես տուն նորաշէն. արասցես պսա՛կ շուրջ զտանեօքն. եւ մի՛ սպանումն գործեսցես ՚ի տան քում, զի մի՛ անկանիցի որ անկանելոցն իցէ ՚ի նմա[1936]։
[1936] Ոմանք. Զի մի՛ անկցի որ անկանելոցն իցէ ՚ի նմանէ։
8 Նոր տուն կառուցելիս բազրիք կը շինես տանիքի շուրջը, որպէսզի, եթէ մէկն այնտեղից ընկնի, դու քո տան մէջ սպանութիւն գործած չլինես:
8 «Նոր տուն շինած ատենդ տանիքիդ չորս կողմը շրջապատ մը շինէ, որպէս զի չըլլայ թէ մէկը անկէ վար իյնայ ու քու տունդ արեան պարտական ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:88: Если будешь строить новый дом, то сделай перила около кровли твоей, чтобы не навести тебе крови на дом твой, когда кто--нибудь упадет с него.
22:8 ἐὰν εαν and if; unless δὲ δε though; while οἰκοδομήσῃς οικοδομεω build οἰκίαν οικια house; household καινήν καινος innovative; fresh καὶ και and; even ποιήσεις ποιεω do; make στεφάνην στεφανη the δώματί δωμα housetop σου σου of you; your καὶ και and; even οὐ ου not ποιήσεις ποιεω do; make φόνον φονος murder ἐν εν in τῇ ο the οἰκίᾳ οικια house; household σου σου of you; your ἐὰν εαν and if; unless πέσῃ πιπτω fall ὁ ο the πεσὼν πιπτω fall ἀπ᾿ απο from; away αὐτοῦ αυτος he; him
22:8 כִּ֤י kˈî כִּי that תִבְנֶה֙ ṯivnˌeh בנה build בַּ֣יִת bˈayiṯ בַּיִת house חָדָ֔שׁ ḥāḏˈāš חָדָשׁ new וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make מַעֲקֶ֖ה maʕᵃqˌeh מַעֲקֶה parapet לְ lᵊ לְ to גַגֶּ֑ךָ ḡaggˈeḵā גָּג roof וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תָשִׂ֤ים ṯāśˈîm שׂים put דָּמִים֙ dāmîm דָּם blood בְּ bᵊ בְּ in בֵיתֶ֔ךָ vêṯˈeḵā בַּיִת house כִּֽי־ kˈî- כִּי that יִפֹּ֥ל yippˌōl נפל fall הַ ha הַ the נֹּפֵ֖ל nnōfˌēl נפל fall מִמֶּֽנּוּ׃ ס mimmˈennû . s מִן from
22:8. cum aedificaveris domum novam facies murum tecti per circuitum ne effundatur sanguis in domo tua et sis reus labente alio et in praeceps ruenteWhen thou buildest a new house, thou shalt make a battlement to the roof round about: lest blood be shed in thy house, and thou be guilty, if any one slip, and fall down headlong.
8. When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence.
22:8. When you build a new house, you shall make a wall around the roof. Otherwise, someone may slip and fall down violently, and so blood would be shed at your house, and you would be guilty.
22:8. When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence.
When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence:

8: Если будешь строить новый дом, то сделай перила около кровли твоей, чтобы не навести тебе крови на дом твой, когда кто--нибудь упадет с него.
22:8
ἐὰν εαν and if; unless
δὲ δε though; while
οἰκοδομήσῃς οικοδομεω build
οἰκίαν οικια house; household
καινήν καινος innovative; fresh
καὶ και and; even
ποιήσεις ποιεω do; make
στεφάνην στεφανη the
δώματί δωμα housetop
σου σου of you; your
καὶ και and; even
οὐ ου not
ποιήσεις ποιεω do; make
φόνον φονος murder
ἐν εν in
τῇ ο the
οἰκίᾳ οικια house; household
σου σου of you; your
ἐὰν εαν and if; unless
πέσῃ πιπτω fall
ο the
πεσὼν πιπτω fall
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
22:8
כִּ֤י kˈî כִּי that
תִבְנֶה֙ ṯivnˌeh בנה build
בַּ֣יִת bˈayiṯ בַּיִת house
חָדָ֔שׁ ḥāḏˈāš חָדָשׁ new
וְ wᵊ וְ and
עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make
מַעֲקֶ֖ה maʕᵃqˌeh מַעֲקֶה parapet
לְ lᵊ לְ to
גַגֶּ֑ךָ ḡaggˈeḵā גָּג roof
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תָשִׂ֤ים ṯāśˈîm שׂים put
דָּמִים֙ dāmîm דָּם blood
בְּ bᵊ בְּ in
בֵיתֶ֔ךָ vêṯˈeḵā בַּיִת house
כִּֽי־ kˈî- כִּי that
יִפֹּ֥ל yippˌōl נפל fall
הַ ha הַ the
נֹּפֵ֖ל nnōfˌēl נפל fall
מִמֶּֽנּוּ׃ ס mimmˈennû . s מִן from
22:8. cum aedificaveris domum novam facies murum tecti per circuitum ne effundatur sanguis in domo tua et sis reus labente alio et in praeceps ruente
When thou buildest a new house, thou shalt make a battlement to the roof round about: lest blood be shed in thy house, and thou be guilty, if any one slip, and fall down headlong.
22:8. When you build a new house, you shall make a wall around the roof. Otherwise, someone may slip and fall down violently, and so blood would be shed at your house, and you would be guilty.
22:8. When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Ср. Исх ХXI:29–34; XXII:6. Предписания осторожности в действиях.
Adam Clarke: Commentary on the Bible - 1831
22:8: A battlement for thy roof - Houses in the East are in general built with flat roofs, and on them men walk to enjoy the fresh air, converse together, sleep, etc.; it was therefore necessary to have a sort of battlement or balustrade to prevent persons from falling off. If a man neglected to make a sufficient defense against such accidents, and the death of another was occasioned by it, the owner of the house must be considered in the light of a murderer.
Albert Barnes: Notes on the Bible - 1834
22:8
The roofs of houses in Palestine were flat and used for various purposes. Compare Jos 2:6; Sa2 11:2; Act 10:9, etc. A battlement was almost a necessary protection. It was to be, according to the rabbis, at least two cubits high (about 3 ft.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:8: then thou shalt: The eastern houses being built with flat roofs, which were used for various purposed, as walking, sleeping, etc., it was therefore necessary to have a sort of battlement, or balustrade, to pRev_ent accidents, by people falling off. Exo 21:28-36, Exo 22:6; Rom 14:13; Co1 10:32; Phi 1:10; Th1 5:22
thy roof: Sa2 11:2; Isa 22:1; Jer 19:13; Mat 10:27; Mar 2:4; Act 10:9
thou bring: Eze 3:18, Eze 3:20, Eze 32:2-9; Mat 18:6, Mat 18:7; Act 20:26, Act 20:27
John Gill
22:8 When thou buildest a new house,.... Which is to be understood of a house to dwell in, not of a granary, barn, or stable, or such like, and every house that is not four cubits square, as Maimonides observes (f):
then thou shalt make a battlement for thy roof; in the Talmud (g) it is asked, what is the meaning of, or why is it said, "thy roof?" to except synagogues and schools; the gloss upon which is, synagogues, &c. do not belong to any single person, and besides are no dwelling place. A battlement, as Jarrift describes it, was a fence round the roof; or, as more fully described by Kimchi (h), it was an edifice made for a roof round about it, ten hands high, or more, that a person might not fall from it; so Ben Melech from him. The reason of this law was, because the roofs of houses in those countries were flat, on which they used to walk for diversion and recreation, or retire for devotion, meditation, prayer, and social conversation; such they were in the times of the Canaanites, Josh 2:6 and in the times of Saul and David, 1Kings 9:25 and in the times of the New Testament; See Gill on Mt 10:27; see Gill on Mt 24:17; see Gill on Mk 2:4; see Gill on Acts 10:9, and so in later times, and to this day. Rauwolff (i), traveller in those parts, relates, that at Tripoli in Phoenicia,"they have low houses, ill built, and flat at the top, as they are generally in the east; for they cover their houses with a flat roof or floor, so that you may walk about as far as the houses go, and the neighbours walk over the tops of their houses to visit one another; and sometimes in the summer they sleep on the top of them.''Now to prevent falling from thence, and mischief thereby, such a battlement as before described was ordered:
that thou bring not blood upon thy house; be not the occasion of blood being shed, or contract guilt of blood through negligence of such a provision the law directs to, the guilt of manslaughter, or of shedding innocent blood in thy house, as the Targums of Jonathan and Jerusalem; hence the Talmudists (k) extend this to other things, and by this law also they suppose men are bound to guard against all dangers in any other way; as if a man had a well or pit of water in his courtyard, he ought either to put a cover over it, or to make a fence round it as high as this battlement (l):
if any man fall from thence; that is, if a man walking on the roof of an house should make a slip or a false step, and stumble and reel, and so be falling, and fall from thence; which might have been prevented, even his falling from thence or to the ground, if such a battlement had been made.
(f) Hilchot Rotzeach, c. 11. sect. 1. (g) T. Bab. Cholin, fol. 136. 1. So Maimonides, ib. sect. 2. (h) Sepher Shorash. rad. (i) Travels, par. 1. c. 2. p. 17. Ed. Ray. (k) T. Bab. Bava Kama, fol. 15. 2. (l) Maimon. Hilchot Rotzeach, c. 11. sect. 4.
John Wesley
22:8 A battlement - A fence or breastwork, because the roofs of their houses were made flat, that men might walk on them. Blood - The guilt of blood, by a man's fall from the top of thy house, thro' thy neglect of this necessary provision. The Jew's say, that by the equity of this law, they are obliged, and so are we, to fence or remove every thing, whereby life may he endangered, as wells, or bridges, lest if any perish thro' our omission, their blood be required at our hand.
Robert Jamieson, A. R. Fausset and David Brown
22:8 thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence--The tops of houses in ancient Judea, as in the East still, were flat, being composed of branches or twigs laid across large beams, and covered with a cement of clay or strong plaster. They were surrounded by a parapet breast high. In summer the roof is a favorite resort for coolness, and accidents would frequently happen from persons incautiously approaching the edge and falling into the street or court; hence it was a wise and prudent precaution in the Jewish legislator to provide that a stone balustrade or timber railing round the roof should form an essential part of every new house.
22:922:9: Մի՛ վարեսցես զայգի քո այլ եւ այլ. զի մի՛ սրբեսցին արմտիքն եւ սերմնն զոր սերմանիցես ընդ բերից այգւոյն քո։
9 Այգուդ մէջ տարբեր սերմեր չցանես, որպէսզի այգու բերքն ու քո ցանած սերմի բերքը իրար հետ հաւասարապէս չապականուեն:
9 «Այգիիդ մէջ այլեւայլ սերմեր մի՛ ցաներ, որպէս զի ցանած սերմիդ արդիւնքը ու այգիիդ բերքը չպղծուին։
Մի՛ վարեսցես զայգի քո այլ եւ այլ, զի մի՛ [331]սրբեսցին արմտիքն եւ սերմն զոր սերմանիցես ընդ բերից այգւոյն քո:

22:9: Մի՛ վարեսցես զայգի քո այլ եւ այլ. զի մի՛ սրբեսցին արմտիքն եւ սերմնն զոր սերմանիցես ընդ բերից այգւոյն քո։
9 Այգուդ մէջ տարբեր սերմեր չցանես, որպէսզի այգու բերքն ու քո ցանած սերմի բերքը իրար հետ հաւասարապէս չապականուեն:
9 «Այգիիդ մէջ այլեւայլ սերմեր մի՛ ցաներ, որպէս զի ցանած սերմիդ արդիւնքը ու այգիիդ բերքը չպղծուին։
zohrab-1805▾ eastern-1994▾ western am▾
22:99: Не засевай виноградника своего двумя родами семян, чтобы не сделать тебе заклятым сбора семян, которые ты посеешь вместе с плодами виноградника [своего].
22:9 οὐ ου not κατασπερεῖς κατασπειρω the ἀμπελῶνά αμπελων vineyard σου σου of you; your διάφορον διαφορος transcendent; differing ἵνα ινα so; that μὴ μη not ἁγιασθῇ αγιαζω hallow τὸ ο the γένημα γεννημα spawn; product καὶ και and; even τὸ ο the σπέρμα σπερμα seed ὃ ος who; what ἐὰν εαν and if; unless σπείρῃς σπειρω sow μετὰ μετα with; amid τοῦ ο the γενήματος γεννημα spawn; product τοῦ ο the ἀμπελῶνός αμπελων vineyard σου σου of you; your
22:9 לֹא־ lō- לֹא not תִזְרַ֥ע ṯizrˌaʕ זרע sow כַּרְמְךָ֖ karmᵊḵˌā כֶּרֶם vineyard כִּלְאָ֑יִם kilʔˈāyim כִּלְאַיִם doubleness פֶּן־ pen- פֶּן lest תִּקְדַּ֗שׁ tiqdˈaš קדשׁ be holy הַֽ hˈa הַ the מְלֵאָ֤ה mᵊlēʔˈā מְלֵאָה full produce הַ ha הַ the זֶּ֨רַע֙ zzˈeraʕ זֶרַע seed אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תִּזְרָ֔ע tizrˈāʕ זרע sow וּ û וְ and תְבוּאַ֖ת ṯᵊvûʔˌaṯ תְּבוּאָה yield הַ ha הַ the כָּֽרֶם׃ ס kkˈārem . s כֶּרֶם vineyard
22:9. non seres vineam tuam altero semine ne et sementis quam sevisti et quae nascuntur ex vinea pariter sanctificenturThou shalt not sow thy vineyard with divers seeds: lest both the seed which thou hast sown, and the fruit of the vineyard, be sanctified together.
9. Thou shalt not sow thy vineyard with two kinds of seed: lest the whole fruit be forfeited, the seed which thou hast sown, and the increase of the vineyard.
22:9. You shall not sow your vineyard with another seed, lest both the seed that you have sown and what springs forth from the vineyard be sanctified together.
22:9. Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled.
Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled:

9: Не засевай виноградника своего двумя родами семян, чтобы не сделать тебе заклятым сбора семян, которые ты посеешь вместе с плодами виноградника [своего].
22:9
οὐ ου not
κατασπερεῖς κατασπειρω the
ἀμπελῶνά αμπελων vineyard
σου σου of you; your
διάφορον διαφορος transcendent; differing
ἵνα ινα so; that
μὴ μη not
ἁγιασθῇ αγιαζω hallow
τὸ ο the
γένημα γεννημα spawn; product
καὶ και and; even
τὸ ο the
σπέρμα σπερμα seed
ος who; what
ἐὰν εαν and if; unless
σπείρῃς σπειρω sow
μετὰ μετα with; amid
τοῦ ο the
γενήματος γεννημα spawn; product
τοῦ ο the
ἀμπελῶνός αμπελων vineyard
σου σου of you; your
22:9
לֹא־ lō- לֹא not
תִזְרַ֥ע ṯizrˌaʕ זרע sow
כַּרְמְךָ֖ karmᵊḵˌā כֶּרֶם vineyard
כִּלְאָ֑יִם kilʔˈāyim כִּלְאַיִם doubleness
פֶּן־ pen- פֶּן lest
תִּקְדַּ֗שׁ tiqdˈaš קדשׁ be holy
הַֽ hˈa הַ the
מְלֵאָ֤ה mᵊlēʔˈā מְלֵאָה full produce
הַ ha הַ the
זֶּ֨רַע֙ zzˈeraʕ זֶרַע seed
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תִּזְרָ֔ע tizrˈāʕ זרע sow
וּ û וְ and
תְבוּאַ֖ת ṯᵊvûʔˌaṯ תְּבוּאָה yield
הַ ha הַ the
כָּֽרֶם׃ ס kkˈārem . s כֶּרֶם vineyard
22:9. non seres vineam tuam altero semine ne et sementis quam sevisti et quae nascuntur ex vinea pariter sanctificentur
Thou shalt not sow thy vineyard with divers seeds: lest both the seed which thou hast sown, and the fruit of the vineyard, be sanctified together.
22:9. You shall not sow your vineyard with another seed, lest both the seed that you have sown and what springs forth from the vineyard be sanctified together.
22:9. Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11: См. пр. к 5: ст. Объясняя смысл 11: стиха, св. Ефрем Сир. замечает: «законодатель хотел, чтобы народ в самой одежде своей (ср. след., 12: ст.) далек был от языческих народов» (Толк. на кн. Втор., гл. XXII).
Adam Clarke: Commentary on the Bible - 1831
22:9: Divers seeds - See the note on Lev 19:19.
Albert Barnes: Notes on the Bible - 1834
22:9: Compare the marginal reference. The prohibition of Deu 22:10 was also dictated by humanity. The ox and the donkey being of such different size and strength, it would be cruel to the latter to yoke them together. These two animals are named as being those ordinarily employed in agriculture; compare Isa 32:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:9: shalt not sow: Lev 19:19; Mat 6:24, Mat 9:16; Rom 11:6; Co2 1:12, Co2 11:3; Jam 1:6-8, Jam 3:10
fruit of thy seed: Heb. fulness of thy seed
Geneva 1599
22:9 Thou shalt not (f) sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled.
(f) The tenor of this law is to walk in simplicity and not to be curious about new fads.
John Gill
22:9 Thou shall not sow thy vineyards with divers seeds,.... As wheat and barley between the rows of the vines; and this is to be understood only of divers sorts of corn, and of divers sorts of herbs, but not of trees; hence we read of a fig tree in a vineyard, Lk 13:6, and this only respects what is sown with design, and not what is casual, as the Jews interpret it (e);"if a man passes through a vineyard, and seeds fall from him, or they are carried out along with dung, or with water; or when a man is sowing, and a storm of wind carries it behind him (i.e. to a vineyard behind him), it is lawful;''that is, it may be let grow, and the fruit of it enjoyed; the same here is said of the vineyard as of the field in See Gill on Lev 19:19,
lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard; be defiled; that is, lest not only the increase of these divers seeds sown, but also the increase of the vines among which they are sown, become unlawful, and unfit for use, and so a loss of all be sustained: the Targum of Jonathan is,"lest it be condemned to burning;''or thou art obliged to burn it; for, according to the Jewish canons (f), the mixtures of a vineyard, or the divers seeds of it, and the increase thereof, were to be burnt; and the commentators of the Misnah (g) frequently explain this phrase by "lest it be burnt".
(e) Misn. Celaim, c. 5. sect. 7. (f) Misn. Temurah, c. 7. sect. 5. (g) Maimon. & Bartenora in Misn. Terumot, c. 10. sect. 6. Orla, c. 3. sect. 7. Kiddushin, c. 2. sect. 9.
John Wesley
22:9 Divers seeds - Either With divers kinds of seed mixed and sowed together between the rows of vines in thy vineyard: which was forbidden to be done in the field, Lev 19:19, and here, in the vineyard. Or, With any kind of seed differing from that of the vine, which would produce either herbs, or corn, or fruit - bearing trees, whose fruit might be mingled with the fruit of the vines. Now this and the following precepts, tho' in themselves small and trivial, are given, according to that time and state of the church, for instructions in greater matters, and particularly to commend to them simplicity in all their carriage towards God and man, and to forbid all mixture of their inventions with God's institutions in doctrine or worship. Defiled - Legally and morally, as being prohibited by God's law, and therefore made unclean; as on the contrary, things are sanctified by God's word, allowing and approving them, Ti1 4:5.
Robert Jamieson, A. R. Fausset and David Brown
22:9 Thou shalt not sow thy vineyard with divers seeds--(See on Lev 19:19).
22:1022:10: Մի՛ վարեսցես զէշ եւ զեզն ՚ի միասին[1937]։[1937] Ոմանք. Զեզն եւ զէշ ՚ի միասին։
10 Վար անելիս էշն ու եզը միասին չլծես:
10 Եզ մը ու էշ մը մէկտեղ երկիր հերկելու մի՛ գործածեր։
Մի՛ վարեսցես զէշ եւ զեզն ի միասին:

22:10: Մի՛ վարեսցես զէշ եւ զեզն ՚ի միասին[1937]։
[1937] Ոմանք. Զեզն եւ զէշ ՚ի միասին։
10 Վար անելիս էշն ու եզը միասին չլծես:
10 Եզ մը ու էշ մը մէկտեղ երկիր հերկելու մի՛ գործածեր։
zohrab-1805▾ eastern-1994▾ western am▾
22:1010: Не паши на воле и осле вместе.
22:10 οὐκ ου not ἀροτριάσεις αροτριαω plow ἐν εν in μόσχῳ μοσχος calf καὶ και and; even ὄνῳ ονος donkey ἐπὶ επι in; on τὸ ο the αὐτό αυτος he; him
22:10 לֹֽא־ lˈō- לֹא not תַחֲרֹ֥שׁ ṯaḥᵃrˌōš חרשׁ plough בְּ bᵊ בְּ in שֹׁור־ šôr- שֹׁור bullock וּ û וְ and בַ va בְּ in חֲמֹ֖ר ḥᵃmˌōr חֲמֹור he-ass יַחְדָּֽו׃ ס yaḥdˈāw . s יַחְדָּו together
22:10. non arabis in bove simul et asinoThou shalt not plough with an ox and an ass together.
10. Thou shalt not plow with an ox and an ass together.
22:10. You shall not till with an ox and a donkey at the same time.
22:10. Thou shalt not plow with an ox and an ass together.
Thou shalt not plow with an ox and an ass together:

10: Не паши на воле и осле вместе.
22:10
οὐκ ου not
ἀροτριάσεις αροτριαω plow
ἐν εν in
μόσχῳ μοσχος calf
καὶ και and; even
ὄνῳ ονος donkey
ἐπὶ επι in; on
τὸ ο the
αὐτό αυτος he; him
22:10
לֹֽא־ lˈō- לֹא not
תַחֲרֹ֥שׁ ṯaḥᵃrˌōš חרשׁ plough
בְּ bᵊ בְּ in
שֹׁור־ šôr- שֹׁור bullock
וּ û וְ and
בַ va בְּ in
חֲמֹ֖ר ḥᵃmˌōr חֲמֹור he-ass
יַחְדָּֽו׃ ס yaḥdˈāw . s יַחְדָּו together
22:10. non arabis in bove simul et asino
Thou shalt not plough with an ox and an ass together.
22:10. You shall not till with an ox and a donkey at the same time.
22:10. Thou shalt not plow with an ox and an ass together.
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Adam Clarke: Commentary on the Bible - 1831
22:10: Thou shalt not plough with an ox and an ass - It is generally supposed that mixtures of different sorts in seed, breed, etc., were employed for superstitious purposes, and therefore prohibited in this law. It is more likely, however, that there was a physical reason for this; two beasts of a different species cannot associate comfortably together, and on this ground never pull pleasantly either in cart or plough; and every farmer knows that it is of considerable consequence to the comfort of the cattle to put those together that have an affection for each other. This may be very frequently remarked in certain cattle, which, on this account, are termed true yoke-fellows. After all, it is very probable that the general design was to prevent improper alliances in civil and religious life. And to this St. Paul seems evidently to refer, Co2 6:14 : Be ye not unequally yoked with unbelievers; which is simply to be understood as prohibiting all intercourse between Christians and idolaters in social, matrimonial, and religious life. And to teach the Jews the propriety of this, a variety of precepts relative to improper and heterogeneous mixtures were interspersed through their law, so that in civil and domestic life they might have them ever before their eyes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:10: Two different species cannot associate comfortably together, nor pull pleasantly either in cart or plough; and the ass being lower than the ox, when yoked, he must bear the principal part of the weight.
Co2 6:14-16
John Gill
22:10 Thou shalt not plough with an ox and an ass together,.... They might be used separately, but not together; nor was it uncommon in some countries for asses to be employed in ploughing as well as oxen. Pliny (h) makes mention of some fruitful land in Africa, which when it was dry weather could not be ploughed by oxen, but after showers of rain might be ploughed by a mean little ass; so Leo Africanus (i) says, the Africans only use horses and asses in ploughing. The reason why they were not to be put together was either (as some think) lest the law should be broken which forbids the gendering of cattle with a divers kind, Lev 19:19 but Aben Ezra thinks the reason is, because the strength of an ass is not equal to the strength of an ox; and therefore he supposes this law is made from the mercy and commiseration of God extended to all his creatures; though perhaps the better reason is, because the one was a clean creature, and the other an unclean, and this instance is put for all others; and with which agree the Jewish canons, which run thus,"cattle with cattle, wild beasts with wild beasts, unclean with unclean, clean with clean (i.e. these may be put together); but unclean with clean, and clean with unclean, are forbidden to plough with, to draw with, or to be led together (k).''The mystery of this is, that godly and ungodly persons are not to be yoked together in religious fellowship: see 2Cor 6:14.
(h) Nat. Hist. l. 17. c. 5. (i) Descriptio Africae, l. 2. p. 104. (k) Misn. Celaim, c. 8. sect. 2.
John Wesley
22:10 An ox and an ass - Because the one was a clean beast, the other unclean whereby God would teach men to avoid polluting themselves by the touch of unclean persons or things.
Robert Jamieson, A. R. Fausset and David Brown
22:10 Thou shalt not plough with an ox and an ass together--Whether this association, like the mixture of seeds, had been dictated by superstitious motives and the prohibition was symbolical, designed to teach a moral lesson (2Cor 6:14), may or may not have been the case. But the prohibition prevented a great inhumanity still occasionally practised by the poorer sort in Oriental countries. An ox and ass, being of different species and of very different characters, cannot associate comfortably, nor unite cheerfully in drawing a plough or a wagon. The ass being much smaller and his step shorter, there would be an unequal and irregular draft. Besides, the ass, from feeding on coarse and poisonous weeds, has a fetid breath, which its yoke fellow seeks to avoid, not only as poisonous and offensive, but producing leanness, or, if long continued, death; and hence, it has been observed always to hold away its head from the ass and to pull only with one shoulder.
22:1122:11: Մի՛ զգենուցուս այլայլախառն, զասր եւ զկտաւ ՚ի միասին։
11 Տարբեր նիւթերից՝ բրդից ու վուշից գործուած հագուստ չհագնես:
11 «Բուրդով ու քթանով գործուած այլայլախառն հանդերձ մի՛ հագնիր։
Մի՛ զգենուցուս այլայլախառն` զասր եւ կտաւն ի միասին:

22:11: Մի՛ զգենուցուս այլայլախառն, զասր եւ զկտաւ ՚ի միասին։
11 Տարբեր նիւթերից՝ բրդից ու վուշից գործուած հագուստ չհագնես:
11 «Բուրդով ու քթանով գործուած այլայլախառն հանդերձ մի՛ հագնիր։
zohrab-1805▾ eastern-1994▾ western am▾
22:1111: Не надевай одежды, сделанной из разных веществ, из шерсти и льна вместе.
22:11 οὐκ ου not ἐνδύσῃ ενδυω dress in; wear κίβδηλον κιβδηλος wool καὶ και and; even λίνον λινον linen; wick ἐν εν in τῷ ο the αὐτῷ αυτος he; him
22:11 לֹ֤א lˈō לֹא not תִלְבַּשׁ֙ ṯilbˌaš לבשׁ cloth שַֽׁעַטְנֵ֔ז šˈaʕaṭnˈēz שַׁעַטְנֵז cloth צֶ֥מֶר ṣˌemer צֶמֶר wool וּ û וְ and פִשְׁתִּ֖ים fištˌîm פֵּשֶׁת flax יַחְדָּֽו׃ ס yaḥdˈāw . s יַחְדָּו together
22:11. non indueris vestimento quod ex lana linoque contextum estThou shalt not wear a garment that is woven of woollen and linen together.
11. Thou shalt not wear a mingled stuff, wool and linen together.
22:11. You shall not wear a vestment which has been woven from both wool and linen.
22:11. Thou shalt not wear a garment of divers sorts, [as] of woollen and linen together.
Thou shalt not wear a garment of divers sorts, [as] of woollen and linen together:

11: Не надевай одежды, сделанной из разных веществ, из шерсти и льна вместе.
22:11
οὐκ ου not
ἐνδύσῃ ενδυω dress in; wear
κίβδηλον κιβδηλος wool
καὶ και and; even
λίνον λινον linen; wick
ἐν εν in
τῷ ο the
αὐτῷ αυτος he; him
22:11
לֹ֤א lˈō לֹא not
תִלְבַּשׁ֙ ṯilbˌaš לבשׁ cloth
שַֽׁעַטְנֵ֔ז šˈaʕaṭnˈēz שַׁעַטְנֵז cloth
צֶ֥מֶר ṣˌemer צֶמֶר wool
וּ û וְ and
פִשְׁתִּ֖ים fištˌîm פֵּשֶׁת flax
יַחְדָּֽו׃ ס yaḥdˈāw . s יַחְדָּו together
22:11. non indueris vestimento quod ex lana linoque contextum est
Thou shalt not wear a garment that is woven of woollen and linen together.
11. Thou shalt not wear a mingled stuff, wool and linen together.
22:11. You shall not wear a vestment which has been woven from both wool and linen.
22:11. Thou shalt not wear a garment of divers sorts, [as] of woollen and linen together.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:11: Lev 19:19
John Gill
22:11 Thou shalt not wear a garment of divers sorts,.... The Jews say nothing is forbidden under the name of sorts but what is spun and wove, as it is said, "thou shalt not wear sheatnez", a thing that is carded, spun, and wove (l); which Ainsworth translates "linsie woolsie", and is explained by what follows: as "of woollen and linen together"; of which See Gill on Lev 19:19, whereas Josephus (m) observes, this was granted to the priests only to wear such garments. Bochart (n) affirms it to be false; but that great man is mistaken; the blue, purple, and scarlet, in the priests' garments, were no other than dyed wool; and it is a sentiment in general received by the Jews, that the priests wore no other but woollen and linen in their service; see the note on the above place; otherwise this law is so strictly observed, as not, to sew a woollen garment with linen thread, and so on the contrary (o).
(l) Misn. Celaim. c. 9. sect. 8. (m) Antiqu. l. 4. c. 8. sect. 11. (n) Hierozoic. par. 1. l. 2. c. 45. col. 491. (o) Leo Modena's History of Rites, &c. l. 1. c. 5.
Robert Jamieson, A. R. Fausset and David Brown
22:11 thou shalt not wear a garment of divers sorts--The essence of the crime (Zeph 1:8) consisted, not in wearing a woollen and a linen robe, but in the two stuffs being woven together, according to a favorite superstition of ancient idolaters (see on Lev 19:19).
22:1222:12: Ծո՛պս մանուածոյս արասցես ՚ի վերայ չորեցունց տտնոց հանդերձից քոց, զոր եւ զգենուցուս[1938]։[1938] Ոմանք. Չորեցունց տտանց հան՛՛։
12 Ինչ էլ որ հագնես, քո հագած զգեստի չորս կողմերի վրայ մանուածոյ ծոպեր կը դնես»:
12 «Հագած հանդերձիդ չորս ծայրը ծոպեր շինէ։
Ծոպս մանուածոյս արասցես ի վերայ չորեցունց տտնոց հանդերձից քոց, զոր եւ զգենուցուս:

22:12: Ծո՛պս մանուածոյս արասցես ՚ի վերայ չորեցունց տտնոց հանդերձից քոց, զոր եւ զգենուցուս[1938]։
[1938] Ոմանք. Չորեցունց տտանց հան՛՛։
12 Ինչ էլ որ հագնես, քո հագած զգեստի չորս կողմերի վրայ մանուածոյ ծոպեր կը դնես»:
12 «Հագած հանդերձիդ չորս ծայրը ծոպեր շինէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1212: Сделай себе кисточки на четырех углах покрывала твоего, которым ты покрываешься.
22:12 στρεπτὰ στρεπτος do; make σεαυτῷ σεαυτου of yourself ἐπὶ επι in; on τῶν ο the τεσσάρων τεσσαρες four κρασπέδων κρασπεδον tassel τῶν ο the περιβολαίων περιβολαιον coat σου σου of you; your ἃ ος who; what ἐὰν εαν and if; unless περιβάλῃ περιβαλλω drape; clothe ἐν εν in αὐτοῖς αυτος he; him
22:12 גְּדִלִ֖ים gᵊḏilˌîm גָּדִל tassel תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make לָּ֑ךְ llˈāḵ לְ to עַל־ ʕal- עַל upon אַרְבַּ֛ע ʔarbˈaʕ אַרְבַּע four כַּנְפֹ֥ות kanᵊfˌôṯ כָּנָף wing כְּסוּתְךָ֖ kᵊsûṯᵊḵˌā כְּסוּת covering אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תְּכַסֶּה־ tᵊḵasseh- כסה cover בָּֽהּ׃ ס bˈāh . s בְּ in
22:12. funiculos in fimbriis facies per quattuor angulos pallii tui quo operierisThou shalt make strings in the hem at the four corners of thy cloak, wherewith thou shalt be covered.
12. Thou shalt make thee fringes upon the four borders of thy vesture, wherewith thou coverest thyself.
22:12. You shall make strings along the hem, at the four corners of your cloak, which covers you.
22:12. Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest [thyself].
Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest:

12: Сделай себе кисточки на четырех углах покрывала твоего, которым ты покрываешься.
22:12
στρεπτὰ στρεπτος do; make
σεαυτῷ σεαυτου of yourself
ἐπὶ επι in; on
τῶν ο the
τεσσάρων τεσσαρες four
κρασπέδων κρασπεδον tassel
τῶν ο the
περιβολαίων περιβολαιον coat
σου σου of you; your
ος who; what
ἐὰν εαν and if; unless
περιβάλῃ περιβαλλω drape; clothe
ἐν εν in
αὐτοῖς αυτος he; him
22:12
גְּדִלִ֖ים gᵊḏilˌîm גָּדִל tassel
תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make
לָּ֑ךְ llˈāḵ לְ to
עַל־ ʕal- עַל upon
אַרְבַּ֛ע ʔarbˈaʕ אַרְבַּע four
כַּנְפֹ֥ות kanᵊfˌôṯ כָּנָף wing
כְּסוּתְךָ֖ kᵊsûṯᵊḵˌā כְּסוּת covering
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תְּכַסֶּה־ tᵊḵasseh- כסה cover
בָּֽהּ׃ ס bˈāh . s בְּ in
22:12. funiculos in fimbriis facies per quattuor angulos pallii tui quo operieris
Thou shalt make strings in the hem at the four corners of thy cloak, wherewith thou shalt be covered.
22:12. You shall make strings along the hem, at the four corners of your cloak, which covers you.
22:12. Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest [thyself].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Ср. Чис XV:37–41.
Adam Clarke: Commentary on the Bible - 1831
22:12: Fringes - See on Num 15:38 (note).
Albert Barnes: Notes on the Bible - 1834
22:12: Compare Num 15:38 and its note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:12: fringes: Num 15:38, Num 15:39; Mat 23:5
quarters: Heb. wings
John Gill
22:12 Thou shalt make thee fringes,.... Though a different word is here used from that in Num 15:38, yet the same things are intended, and Onkelos translates both by one and the same word, and which is no other than a corruption of the Greek word used in Mt 23:5. Though there have been some, whom Aben Ezra takes notice of, who supposed that this is a law by itself, and to be observed in the night, as that in Num 15:38 was in the day; but these he warmly opposes, and calls them liars:
upon the four quarters of thy vesture, wherewith thou coverest thyself; upon the four skirts of the uppermost vesture, called Talith; See Gill on Num 15:38.
John Wesley
22:12 Fringes - Or laces, or strings, partly to bring the commands of God to their remembrance, as it is expressed, Num 15:38, and partly is a public profession of their nation and religion, whereby they might be distinguished from strangers, that so they might be more circumspect to behave as became the people of God, and that they should own their religion before all the world. Thou coverest thyself - These words seem restrictive to the upper garment wherewith the rest were covered.
Robert Jamieson, A. R. Fausset and David Brown
22:12 thou shalt make thee fringes upon the four quarters--or, according to some eminent biblical interpreters, tassels on the coverlet of the bed. The precept is not the same as Num 15:38.
22:1322:13: Եւ եթէ առնուցու ոք կին՝ եւ ամուսնասցի ընդ նմա, եւ ատեսցէ զնա,
13 «Եթէ մէկը կին առնի՝ ամուսնանայ նրա հետ, բայց ատի նրան,
13 «Եթէ մարդ մը կին առնէ ու անոր մօտենալէն ետքը զանիկա ատէ
Եւ եթէ առնուցու ոք կին եւ ամուսնասցի ընդ նմա, եւ ատեսցէ զնա:

22:13: Եւ եթէ առնուցու ոք կին՝ եւ ամուսնասցի ընդ նմա, եւ ատեսցէ զնա,
13 «Եթէ մէկը կին առնի՝ ամուսնանայ նրա հետ, բայց ատի նրան,
13 «Եթէ մարդ մը կին առնէ ու անոր մօտենալէն ետքը զանիկա ատէ
zohrab-1805▾ eastern-1994▾ western am▾
22:1313: Если кто возьмет жену, и войдет к ней, и возненавидит ее,
22:13 ἐὰν εαν and if; unless δέ δε though; while τις τις anyone; someone λάβῃ λαμβανω take; get γυναῖκα γυνη woman; wife καὶ και and; even συνοικήσῃ συνοικεω dwell with αὐτῇ αυτος he; him καὶ και and; even μισήσῃ μισεω hate αὐτὴν αυτος he; him
22:13 כִּֽי־ kˈî- כִּי that יִקַּ֥ח yiqqˌaḥ לקח take אִ֖ישׁ ʔˌîš אִישׁ man אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman וּ û וְ and בָ֥א vˌā בוא come אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to וּ û וְ and שְׂנֵאָֽהּ׃ śᵊnēʔˈāh שׂנא hate
22:13. si duxerit vir uxorem et postea eam odio habueritIf a man marry a wife, and afterwards hate her,
13. If any man take a wife, and go in unto her, and hate her,
22:13. If a man takes a wife, and afterwards he has hatred for her,
22:13. If any man take a wife, and go in unto her, and hate her,
If any man take a wife, and go in unto her, and hate her:

13: Если кто возьмет жену, и войдет к ней, и возненавидит ее,
22:13
ἐὰν εαν and if; unless
δέ δε though; while
τις τις anyone; someone
λάβῃ λαμβανω take; get
γυναῖκα γυνη woman; wife
καὶ και and; even
συνοικήσῃ συνοικεω dwell with
αὐτῇ αυτος he; him
καὶ και and; even
μισήσῃ μισεω hate
αὐτὴν αυτος he; him
22:13
כִּֽי־ kˈî- כִּי that
יִקַּ֥ח yiqqˌaḥ לקח take
אִ֖ישׁ ʔˌîš אִישׁ man
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
וּ û וְ and
בָ֥א vˌā בוא come
אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to
וּ û וְ and
שְׂנֵאָֽהּ׃ śᵊnēʔˈāh שׂנא hate
22:13. si duxerit vir uxorem et postea eam odio habuerit
If a man marry a wife, and afterwards hate her,
22:13. If a man takes a wife, and afterwards he has hatred for her,
22:13. If any man take a wife, and go in unto her, and hate her,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-19: Узаконяется, вероятно, один из обычаев древности.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13: The Punishment of Fornication.B. C. 1451.
13 If any man take a wife, and go in unto her, and hate her, 14 And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid: 15 Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel's virginity unto the elders of the city in the gate: 16 And the damsel's father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her; 17 And, lo, he hath given occasions of speech against her, saying, I found not thy daughter a maid; and yet these are the tokens of my daughter's virginity. And they shall spread the cloth before the elders of the city. 18 And the elders of that city shall take that man and chastise him; 19 And they shall amerce him in a hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days. 20 But if this thing be true, and the tokens of virginity be not found for the damsel: 21 Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you. 22 If a man be found lying with a woman married to a husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel. 23 If a damsel that is a virgin be betrothed unto a husband, and a man find her in the city, and lie with her; 24 Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour's wife: so thou shalt put away evil from among you. 25 But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die: 26 But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter: 27 For he found her in the field, and the betrothed damsel cried, and there was none to save her. 28 If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found; 29 Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days. 30 A man shall not take his father's wife, nor discover his father's skirt.
These laws relate to the seventh commandment, laying a restraint by laying a penalty upon those fleshly lusts which war against the soul.
I. If a man, lusting after another woman, to get rid of his wife slander her and falsely accuse her, as not having the virginity she pretended to when he married her, upon the disproof of his slander he must be punished, v. 13-19. What the meaning of that evidence is by which the husband's accusation was to be proved false the learned are not agreed, nor is it at all necessary to enquire--those for whom this law was intended, no doubt, understood it: it is sufficient for us to know that this wicked husband, who had thus endeavoured to ruin the reputation of his own wife, was to be scourged, and fined, and bound out from ever divorcing the wife he had thus abused, v. 18, 19. Upon his dislike of her he might have divorced her if he had pleased, by the permission of the law (ch. xxiv. 1), but then he must have given her her dowry: if therefore to save that, and to do her the greater mischief, he would thus destroy her good name, it was fit that he should be severely punished for it, and for ever after forfeit the permission to divorce her. Observe, 1. The nearer any are in relation to us the greater sin it is to belie them and blemish their reputation. It is spoken of as a crime of the highest nature to slander thy own mother's son (Ps. l. 20), who is next to thyself, much more to slander thy own wife, or thy own husband, that is thyself: it is an ill bird indeed that defiles its own nest. 2. Chastity is honour as well as virtue, and that which gives occasion for the suspicion of it is as great a reproach and disgrace as any whatsoever: in this matter therefore, above any thing, we should be highly tender both of our own good name and that of others. 3. Parents must look upon themselves as concerned to vindicate the reputation of their children, for it is a branch of their own.
II. If the woman that was married as a virgin was not found to be one she was to be stoned to death at her father's door, v. 20, 21. If the uncleanness had been committed before she was betrothed it would not have been punished as a capital crime; but she must die for the abuse she put upon him whom she married, being conscious to herself of being defiled, while she made him believe her to be a chaste and modest woman. But some think that her uncleanness was punished with death only in case it was committed after she was betrothed, supposing there were few come to maturity but what were betrothed, though not yet married. Now, 1. This gave a powerful caution to young women to flee fornication, since, however concealed before, so as not to mar their marriage, it would very likely be discovered afterwards, to their perpetual infamy and utter ruin. 2. It is intimated to parents that they must by all means possible preserve their children's chastity, by giving them good advice and admonition, setting them good examples, keeping them from bad company, praying for them, and laying them under needful restraints, because, if the children committed lewdness, the parents must have the grief and shame of the execution at their own door. That phrase of folly wrought in Israel was used concerning this very crime in the case of Dinah, Gen. xxxiv. 7. All sin is folly, uncleanness especially; but, above all, uncleanness in Israel, by profession a holy people.
III. If any man, single or married, lay with a married woman, they were both to be put to death, v. 22. This law we had before, Lev. xx. 10. For a married man to lie with a single woman was not a crime of so high a nature, nor was it punished with death, because not introducing a spurious brood into families under the character of legitimate children.
IV. If a damsel were betrothed and not married, she was from under the eye of her intended husband, and therefore she and her chastity were taken under the special protection of the law. 1. If her chastity were violated by her own consent, she was to be put to death, and her adulterer with her, v. 23, 24. And it shall be presumed that she consented if it were done in the city, or in any place where, had she cried out, help might speedily have come in to prevent the injury offered her. Qui tacet, consentire videtur--Silence implies consent. Note, It may be presumed that those willingly yield to a temptation (whatever they pretend) who will not use the means and helps they might be furnished with to avoid and overcome it. Nay, her being found in the city, a place of company and diversion, when she should have kept under the protection of her father's house, was an evidence against her that she had not that dread of the sin and the danger of it which became a modest woman. Note, Those that needlessly expose themselves to temptation justly suffer for the same, if, ere they are aware, they be surprised and caught by it. Dinah lost her honour to gratify her curiosity with a sight of the daughters of the land. By this law the Virgin Mary was in danger of being made a public example, that is, of being stoned to death, but that God, by an angel, cleared the matter to Joseph. 2. If she were forced, and never consented, he that committed the rape was to be put to death, but the damsel was to be acquitted, v. 24-27. Now if it were done in the field, out of the hearing of neighbours, it shall be presumed that she cried out, but there was none to save her; and, besides, her going into the field, a place of solitude, did not so much expose her. Now by this law it is intimated to us, (1.) That we shall suffer only for the wickedness we do, not for that which is done to us. That is no sin which has not more or less of the will in it. (2.) That we must presume the best concerning all persons, unless the contrary do appear; not only charity, but equity teaches us to do so. Though none heard her cry, yet, because none could hear it if she did, it shall be taken for granted that she did. This rule we should go by in judging of persons and actions: believe all things, and hope all things. (3.) That our chastity should be as dear to us as our life when that is assaulted, it is not at all improper to cry murder, murder, for, as when a man riseth against his neighbour and slayeth him, even so is this matter. (4.) By way of allusion to this, see what we are to do when Satan sets upon us with his temptations: wherever we are, let us cry aloud to heaven for help (Succurre, Domine, vim patior--Help me, O Lord, for I suffer violence), and there we may be sure to be heard, and answered, as Paul was, My grace is sufficient for thee.
V. If a damsel not betrothed were thus abused by violence, he that abused her should be fined, the father should have the fine, and, if he and the damsel did consent, he should be bound to marry her, and never to divorce her, how much soever she was below him, and how unpleasing soever she might afterwards be to him, as Tamar was to Amnon after he had forced her, v. 28, 29. This was to deter men from such vicious practices, which it is a shame that we are necessitated to read and write of.
VI. The law against a man's marrying his father's widow, or having any undue familiarity with his father's wife, is here repeated (v. 30) from Lev. xviii. 8. And, probably, it is intended (as bishop Patrick notes) for a short memorandum to them carefully to observe all the laws there made against incestuous marriages, that being specified which is the most detestable of all; it is that of which the apostle says, It is not so much as named among the Gentiles, 1 Cor. v. 1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:13: Gen 29:21, Gen 29:23, Gen 29:31; Jdg 15:1, Jdg 15:2; Eph 5:28, Eph 5:29
Carl Friedrich Keil and Franz Delitzsch
22:13
Laws of Chastity and Marriage. - Higher and still holier than the order of nature stands the moral order of marriage, upon which the well-being not only of domestic life, but also of the civil commonwealth of nations, depends. Marriage must be founded upon fidelity and chastity on the part of those who are married. To foster this, and secure it against outbreaks of malice and evil lust, was the design and object of the laws which follow. The first (Deut 22:13-21) relates to the chastity of a woman on entering into the married state, which might be called in question by her husband, either from malice or with justice. The former case is that which Moses treats of first of all. If a man took a wife, and came to her, and hated her, i.e., turned against her after gratifying his carnal desires (like Amnon, for example, 2Kings 13:15), and in order to get rid of her again, attributed "deeds or things of words" to her, i.e., things which give occasion for words or talk, and so brought an evil name upon her, saying, that on coming to her he did not find virginity in her. בּתוּלים, virginity, here the signs of it, viz., according to Deut 22:17, the marks of a first intercourse upon the bed-clothes or dress.
John Gill
22:13 If any man take a wife, and go in unto her, and hate her. That is, marries a wife, and cohabits with her as man and wife, and after some time dislikes her, and is desirous of parting with her, and therefore takes the following wicked method to obtain it: this is to be understood of a virgin taken to wife, as the Targum of Jonathan explains it; and what follows confirms it.
John Wesley
22:13 If any man take a wife - And afterward falsely accuse her - What the meaning of that evidence is, by which the accusation was proved false, the learned are not agreed. Nor is it necessary for us to know: they for whom this law was intended, undoubtedly understood it.
Robert Jamieson, A. R. Fausset and David Brown
22:13 If a man take a wife, &c.--The regulations that follow might be imperatively needful in the then situation of the Israelites; and yet, it is not necessary that we should curiously and impertinently inquire into them. So far was it from being unworthy of God to leave such things upon record, that the enactments must heighten our admiration of His wisdom and goodness in the management of a people so perverse and so given to irregular passions. Nor is it a better argument that the Scriptures were not written by inspiration of God to object that this passage, and others of a like nature, tend to corrupt the imagination and will be abused by evil-disposed readers, than it is to say that the sun was not created by God, because its light may be abused by wicked men as an assistant in committing crimes which they have meditated [HORNE].
22:1422:14: եւ դիցէ ՚ի վերայ պատճառս բամբասական բանից. եւ անուն չա՛ր հանիցէ զնմանէ՝ եւ ասիցէ. Զկինս զայս առի, եւ մերձեցեալ ՚ի սա ո՛չ գտի զկուսութիւն սորա[1939]։ [1939] Ոմանք. Եւ դիցէ ՚ի վերայ նորա պատճառս... եւ մերձեալ ՚ի սա։
14 նրան բամբասելով մեղքեր բարդի նրա վրայ, նրա անունը վարկաբեկելով ասի՝ “Այս կնոջ հետ ամուսնացայ, բայց երբ մերձեցայ, նրան կոյս չգտայ”,
14 Եւ անոր վրայ զրպարտութեան խօսքեր դնելով անոր անունը գէշ հանէ ու ըսէ. ‘Ես այս կինը առի, բայց երբ անոր մօտեցայ, անոր վրայ կուսութիւն չգտայ’.
եւ դիցէ ի վերայ պատճառս բամբասական բանից, եւ անուն չար հանիցէ զնմանէ եւ ասիցէ` Զկինս զայս առի, եւ մերձեցեալ ի սա ոչ գտի զկուսութիւն սորա:

22:14: եւ դիցէ ՚ի վերայ պատճառս բամբասական բանից. եւ անուն չա՛ր հանիցէ զնմանէ՝ եւ ասիցէ. Զկինս զայս առի, եւ մերձեցեալ ՚ի սա ո՛չ գտի զկուսութիւն սորա[1939]։
[1939] Ոմանք. Եւ դիցէ ՚ի վերայ նորա պատճառս... եւ մերձեալ ՚ի սա։
14 նրան բամբասելով մեղքեր բարդի նրա վրայ, նրա անունը վարկաբեկելով ասի՝ “Այս կնոջ հետ ամուսնացայ, բայց երբ մերձեցայ, նրան կոյս չգտայ”,
14 Եւ անոր վրայ զրպարտութեան խօսքեր դնելով անոր անունը գէշ հանէ ու ըսէ. ‘Ես այս կինը առի, բայց երբ անոր մօտեցայ, անոր վրայ կուսութիւն չգտայ’.
zohrab-1805▾ eastern-1994▾ western am▾
22:1414: и будет возводить на нее порочные дела, и пустит о ней худую молву, и скажет: 'я взял сию жену, и вошел к ней, и не нашел у нее девства',
22:14 καὶ και and; even ἐπιθῇ επιτιθημι put on; put another αὐτῇ αυτος he; him προφασιστικοὺς προφασιστικος word; log καὶ και and; even κατενέγκῃ καταφερω bring down / against; bear down αὐτῆς αυτος he; him ὄνομα ονομα name; notable πονηρὸν πονηρος harmful; malignant καὶ και and; even λέγῃ λεγω tell; declare τὴν ο the γυναῖκα γυνη woman; wife ταύτην ουτος this; he εἴληφα λαμβανω take; get καὶ και and; even προσελθὼν προσερχομαι approach; go ahead αὐτῇ αυτος he; him οὐχ ου not εὕρηκα ευρισκω find αὐτῆς αυτος he; him παρθένια παρθενεια maidenhood; virginity
22:14 וְ wᵊ וְ and שָׂ֥ם śˌām שׂים put לָהּ֙ lˌāh לְ to עֲלִילֹ֣ת ʕᵃlîlˈōṯ עֲלִילָה deed דְּבָרִ֔ים dᵊvārˈîm דָּבָר word וְ wᵊ וְ and הֹוצִ֥יא hôṣˌî יצא go out עָלֶ֖יהָ ʕālˌeʸhā עַל upon שֵׁ֣ם šˈēm שֵׁם name רָ֑ע rˈāʕ רַע evil וְ wᵊ וְ and אָמַ֗ר ʔāmˈar אמר say אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman הַ ha הַ the זֹּאת֙ zzōṯ זֹאת this לָקַ֔חְתִּי lāqˈaḥtî לקח take וָ wā וְ and אֶקְרַ֣ב ʔeqrˈav קרב approach אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to וְ wᵊ וְ and לֹא־ lō- לֹא not מָצָ֥אתִי māṣˌāṯî מצא find לָ֖הּ lˌāh לְ to בְּתוּלִֽים׃ bᵊṯûlˈîm בְּתוּלִים virginity
22:14. quaesieritque occasiones quibus dimittat eam obiciens ei nomen pessimum et dixerit uxorem hanc accepi et ingressus ad eam non inveni virginemAnd seek occasions to put her away, laying to her charge a very ill name, and say: I took this woman to wife, and going in to her, I found her not a virgin:
14. and lay shameful things to her charge, and bring up an evil name upon her, and say, I took this woman, and when I came nigh to her, I found not in her the tokens of virginity:
22:14. and so he seeks opportunities to dismiss her, imputing a very wicked name to her by saying, ‘I received this woman as a wife, and upon entering to her, I found her not to be a virgin,’
22:14. And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid:
And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid:

14: и будет возводить на нее порочные дела, и пустит о ней худую молву, и скажет: 'я взял сию жену, и вошел к ней, и не нашел у нее девства',
22:14
καὶ και and; even
ἐπιθῇ επιτιθημι put on; put another
αὐτῇ αυτος he; him
προφασιστικοὺς προφασιστικος word; log
καὶ και and; even
κατενέγκῃ καταφερω bring down / against; bear down
αὐτῆς αυτος he; him
ὄνομα ονομα name; notable
πονηρὸν πονηρος harmful; malignant
καὶ και and; even
λέγῃ λεγω tell; declare
τὴν ο the
γυναῖκα γυνη woman; wife
ταύτην ουτος this; he
εἴληφα λαμβανω take; get
καὶ και and; even
προσελθὼν προσερχομαι approach; go ahead
αὐτῇ αυτος he; him
οὐχ ου not
εὕρηκα ευρισκω find
αὐτῆς αυτος he; him
παρθένια παρθενεια maidenhood; virginity
22:14
וְ wᵊ וְ and
שָׂ֥ם śˌām שׂים put
לָהּ֙ lˌāh לְ to
עֲלִילֹ֣ת ʕᵃlîlˈōṯ עֲלִילָה deed
דְּבָרִ֔ים dᵊvārˈîm דָּבָר word
וְ wᵊ וְ and
הֹוצִ֥יא hôṣˌî יצא go out
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
שֵׁ֣ם šˈēm שֵׁם name
רָ֑ע rˈāʕ רַע evil
וְ wᵊ וְ and
אָמַ֗ר ʔāmˈar אמר say
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman
הַ ha הַ the
זֹּאת֙ zzōṯ זֹאת this
לָקַ֔חְתִּי lāqˈaḥtî לקח take
וָ וְ and
אֶקְרַ֣ב ʔeqrˈav קרב approach
אֵלֶ֔יהָ ʔēlˈeʸhā אֶל to
וְ wᵊ וְ and
לֹא־ lō- לֹא not
מָצָ֥אתִי māṣˌāṯî מצא find
לָ֖הּ lˌāh לְ to
בְּתוּלִֽים׃ bᵊṯûlˈîm בְּתוּלִים virginity
22:14. quaesieritque occasiones quibus dimittat eam obiciens ei nomen pessimum et dixerit uxorem hanc accepi et ingressus ad eam non inveni virginem
And seek occasions to put her away, laying to her charge a very ill name, and say: I took this woman to wife, and going in to her, I found her not a virgin:
22:14. and so he seeks opportunities to dismiss her, imputing a very wicked name to her by saying, ‘I received this woman as a wife, and upon entering to her, I found her not to be a virgin,’
22:14. And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:14: Deu 22:19; Exo 20:16, Exo 23:1; Pro 18:8, Pro 18:21; Ti1 5:14
Geneva 1599
22:14 And give (g) occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid:
(g) That is, be an occasion that she is slandered.
John Gill
22:14 And give occasions of speech against her,.... Among her neighbours, who by his behaviour towards her, and by what he says of her, will be led in all company and conversation to traduce her character, and speak of her as a very bad woman:
and bring up an evil name upon her; take away her good name, and give her a bad one; defame her, and make her appear scandalous and reproachful to all that know her: though the Jews understand this not of private slander, but of bringing an action against her in a public court of judicature, the substance of which follows: "and say, I took this woman, and when I came to her, I found her not a maid"; the sense is, that he had married her, and when he came to cohabit with her as man and wife, it appeared to him that she was vitiated, and not a pure virgin. This is the charge in court against her, the action laid by him; so Jarchi observes, a man might not say this but before a magistrate, in a court of judicature, which is thus represented by Maimonides (p);"a man comes to the sanhedrim, and says, this young woman I married, and I did not find her virginities; and when I inquired into the matter, it appeared to me that she had played the whore under me, after I had betrothed her; and these are my witnesses that she played the whore before them.''
(p) Hilchot Naarah Betulah, c. 3. sect. 6.
22:1522:15: Եւ առեալ հայր եւ մայր աղջկանն, հանցե՛ն զկուսութիւնս աղջկանն առ ծերակոյտն ՚ի դուռն[1940]. [1940] Ոմանք. Եւ առեալ հօր եւ մօր աղջկանն։
15 ապա աղջկայ հայրն ու մայրը իրենց դստերն առնելով՝ աղջկայ կուսութեան նշանը թող ցուցադրեն դռան մօտ, ծերերի առջեւ:
15 Այն ատեն աղջկան հայրն ու մայրը աղջկան կուսութեան նշանը առնեն եւ դուռը հանեն քաղաքին ծերերուն առջեւ։
եւ առեալ հայր եւ մայր աղջկանն, հանցեն զկուսութիւնս աղջկանն առ ծերակոյտն ի դուռն:

22:15: Եւ առեալ հայր եւ մայր աղջկանն, հանցե՛ն զկուսութիւնս աղջկանն առ ծերակոյտն ՚ի դուռն[1940].
[1940] Ոմանք. Եւ առեալ հօր եւ մօր աղջկանն։
15 ապա աղջկայ հայրն ու մայրը իրենց դստերն առնելով՝ աղջկայ կուսութեան նշանը թող ցուցադրեն դռան մօտ, ծերերի առջեւ:
15 Այն ատեն աղջկան հայրն ու մայրը աղջկան կուսութեան նշանը առնեն եւ դուռը հանեն քաղաքին ծերերուն առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1515: то отец отроковицы и мать ее пусть возьмут и вынесут [признаки] девства отроковицы к старейшинам города, к воротам;
22:15 καὶ και and; even λαβὼν λαμβανω take; get ὁ ο the πατὴρ πατηρ father τῆς ο the παιδὸς παις child; boy καὶ και and; even ἡ ο the μήτηρ μητηρ mother ἐξοίσουσιν εκφερω bring out / forth; carry out τὰ ο the παρθένια παρθενεια the παιδὸς παις child; boy πρὸς προς to; toward τὴν ο the γερουσίαν γερουσια senate ἐπὶ επι in; on τὴν ο the πύλην πυλη gate
22:15 וְ wᵊ וְ and לָקַ֛ח lāqˈaḥ לקח take אֲבִ֥י ʔᵃvˌî אָב father הַֽה *hˈa הַ the נַּעֲרָ֖הנער *nnaʕᵃrˌā נַעֲרָה girl וְ wᵊ וְ and אִמָּ֑הּ ʔimmˈāh אֵם mother וְ wᵊ וְ and הֹוצִ֜יאוּ hôṣˈîʔû יצא go out אֶת־ ʔeṯ- אֵת [object marker] בְּתוּלֵ֧י bᵊṯûlˈê בְּתוּלִים virginity הַֽה *hˈa הַ the נַּעֲרָ֛הנער *nnaʕᵃrˈā נַעֲרָה girl אֶל־ ʔel- אֶל to זִקְנֵ֥י ziqnˌê זָקֵן old הָ hā הַ the עִ֖יר ʕˌîr עִיר town הַ ha הַ the שָּֽׁעְרָה׃ ššˈāʕᵊrā שַׁעַר gate
22:15. tollent eam pater et mater eius et ferent secum signa virginitatis eius ad seniores urbis qui in porta suntHer father and mother shall take her, and shall bring with them the tokens of her virginity to the ancients of the city that are in the gate:
15. then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel’s virginity unto the elders of the city in the gate:
22:15. then her father and mother shall take her, and they shall bring with them the signs of her virginity, to the elders of the city who are at the gate.
22:15. Then shall the father of the damsel, and her mother, take and bring forth [the tokens of] the damsel’s virginity unto the elders of the city in the gate:
Then shall the father of the damsel, and her mother, take and bring forth [the tokens of] the damsel' s virginity unto the elders of the city in the gate:

15: то отец отроковицы и мать ее пусть возьмут и вынесут [признаки] девства отроковицы к старейшинам города, к воротам;
22:15
καὶ και and; even
λαβὼν λαμβανω take; get
ο the
πατὴρ πατηρ father
τῆς ο the
παιδὸς παις child; boy
καὶ και and; even
ο the
μήτηρ μητηρ mother
ἐξοίσουσιν εκφερω bring out / forth; carry out
τὰ ο the
παρθένια παρθενεια the
παιδὸς παις child; boy
πρὸς προς to; toward
τὴν ο the
γερουσίαν γερουσια senate
ἐπὶ επι in; on
τὴν ο the
πύλην πυλη gate
22:15
וְ wᵊ וְ and
לָקַ֛ח lāqˈaḥ לקח take
אֲבִ֥י ʔᵃvˌî אָב father
הַֽה
*hˈa הַ the
נַּעֲרָ֖הנער
*nnaʕᵃrˌā נַעֲרָה girl
וְ wᵊ וְ and
אִמָּ֑הּ ʔimmˈāh אֵם mother
וְ wᵊ וְ and
הֹוצִ֜יאוּ hôṣˈîʔû יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
בְּתוּלֵ֧י bᵊṯûlˈê בְּתוּלִים virginity
הַֽה
*hˈa הַ the
נַּעֲרָ֛הנער
*nnaʕᵃrˈā נַעֲרָה girl
אֶל־ ʔel- אֶל to
זִקְנֵ֥י ziqnˌê זָקֵן old
הָ הַ the
עִ֖יר ʕˌîr עִיר town
הַ ha הַ the
שָּֽׁעְרָה׃ ššˈāʕᵊrā שַׁעַר gate
22:15. tollent eam pater et mater eius et ferent secum signa virginitatis eius ad seniores urbis qui in porta sunt
Her father and mother shall take her, and shall bring with them the tokens of her virginity to the ancients of the city that are in the gate:
22:15. then her father and mother shall take her, and they shall bring with them the signs of her virginity, to the elders of the city who are at the gate.
22:15. Then shall the father of the damsel, and her mother, take and bring forth [the tokens of] the damsel’s virginity unto the elders of the city in the gate:
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Adam Clarke: Commentary on the Bible - 1831
22:15: Tokens of the damsel's virginity - This was a perfectly possible case in all places where girls were married at ten, twelve, and fourteen years of age, which is frequent in the East. I have known several instances of persons having had two or three children at separate births before they were fourteen years of age. Such tokens, therefore, as the text speaks of, must be infallibly exhibited by females so very young on the consummation of their marriage.
Carl Friedrich Keil and Franz Delitzsch
22:15
In such a case the parents of the young woman (הנּער for הנּערה, as in Gen 24:14, Gen 24:28, according to the earliest usage of the books of Moses, a virgin, then also a young woman, e.g., Ruth 2:6; Ruth 4:12) were to bring the matter before the elders of the town into the gate (the judicial forum; see Deut 21:19), and establish the chastity and innocence of their daughter by spreading the bed-clothes before them. It was not necessary to this end that the parents should have taken possession of the spotted bed-clothes directly after the marriage night, as in customarily done by the Bedouins and the lower classes of the Moslem in Egypt and Syria (cf. Niebuhr, Beschr. v. Arab. pp. 35ff.; Arvieux, merkw. Nachr. iii. p. 258; Burckhardt, Beduinen, p. 214, etc.). It was sufficient that the cloth should be kept, in case such a proof might be required.
John Gill
22:15 Then shall the father and the mother of the damsel take,.... Power from the court, according to the Targum of Jonathan; having leave and licence granted them to do what follows, these were to, and would, concern themselves in such an affair, partly for the credit and reputation of their child, and partly for their own honour, who were in danger, as Jarchi observes, of coming into contempt for their ill education of her:
and bring forth the tokens of the damsel's virginity; the sheet she lay in when she first bedded with her husband, in her parents' possession, and kept by them as a witness of her purity, should there ever be any occasion for it: and which were to be brought
unto the elders of the city in the gate; which sat in the gate of the city to try causes: the Targum of Jonathan calls it the gate of the sanhedrim, or court of judicature; and, according to Maimonides (q), this court was the court of twenty three judges; for this was a capital crime accused of, a cause relating to life and death, which could not be heard and tried in a lesser court.
(q) Hilchot Naarah Betulah, c. 3. sect. 3.
22:1622:16: եւ ասասցէ հայր աղջկանն ցծերակոյտն. Զդուստրս իմ զայս ետու ա՛ռնդ այդմիկ կնութեան.
16 Աղջկայ հայրը թող ասի ծերերին. “Իմ այս աղջկան կնութեան տուեցի այս մարդուն:
16 Աղջկան հայրը ծերերուն պիտի ըսէ. ‘Իմ աղջիկս այս մարդուն կին տուի ու ատելով զանիկա,
եւ ասասցէ հայր աղջկանն ցծերակոյտն. Զդուստրս իմ զայս ետու առնդ այդմիկ կնութեան. եւ ատեցեալ զսա:

22:16: եւ ասասցէ հայր աղջկանն ցծերակոյտն. Զդուստրս իմ զայս ետու ա՛ռնդ այդմիկ կնութեան.
16 Աղջկայ հայրը թող ասի ծերերին. “Իմ այս աղջկան կնութեան տուեցի այս մարդուն:
16 Աղջկան հայրը ծերերուն պիտի ըսէ. ‘Իմ աղջիկս այս մարդուն կին տուի ու ատելով զանիկա,
zohrab-1805▾ eastern-1994▾ western am▾
22:1616: и отец отроковицы скажет старейшинам: дочь мою я отдал в жену сему человеку, и [ныне] он возненавидел ее,
22:16 καὶ και and; even ἐρεῖ ερεω.1 state; mentioned ὁ ο the πατὴρ πατηρ father τῆς ο the παιδὸς παις child; boy τῇ ο the γερουσίᾳ γερουσια senate τὴν ο the θυγατέρα θυγατηρ daughter μου μου of me; mine ταύτην ουτος this; he δέδωκα διδωμι give; deposit τῷ ο the ἀνθρώπῳ ανθρωπος person; human τούτῳ ουτος this; he γυναῖκα γυνη woman; wife καὶ και and; even μισήσας μισεω hate αὐτὴν αυτος he; him
22:16 וְ wᵊ וְ and אָמַ֛ר ʔāmˈar אמר say אֲבִ֥י ʔᵃvˌî אָב father הַֽה *hˈa הַ the נַּעֲרָ֖הנער *nnaʕᵃrˌā נַעֲרָה girl אֶל־ ʔel- אֶל to הַ ha הַ the זְּקֵנִ֑ים zzᵊqēnˈîm זָקֵן old אֶת־ ʔeṯ- אֵת [object marker] בִּתִּ֗י bittˈî בַּת daughter נָתַ֜תִּי nāṯˈattî נתן give לָ lā לְ to † הַ the אִ֥ישׁ ʔˌîš אִישׁ man הַ ha הַ the זֶּ֛ה zzˈeh זֶה this לְ lᵊ לְ to אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman וַ wa וְ and יִּשְׂנָאֶֽהָ׃ yyiśnāʔˈehā שׂנא hate
22:16. et dicet pater filiam meam dedi huic uxorem quam quia oditAnd the father shall say: I gave my daughter unto this man to wife: and because he hateth her,
16. and the damsel’s father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her;
22:16. And the father shall say: ‘I gave my daughter to this man as a wife. And because he hates her,
22:16. And the damsel’s father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her;
And the damsel' s father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her:

16: и отец отроковицы скажет старейшинам: дочь мою я отдал в жену сему человеку, и [ныне] он возненавидел ее,
22:16
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
ο the
πατὴρ πατηρ father
τῆς ο the
παιδὸς παις child; boy
τῇ ο the
γερουσίᾳ γερουσια senate
τὴν ο the
θυγατέρα θυγατηρ daughter
μου μου of me; mine
ταύτην ουτος this; he
δέδωκα διδωμι give; deposit
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
τούτῳ ουτος this; he
γυναῖκα γυνη woman; wife
καὶ και and; even
μισήσας μισεω hate
αὐτὴν αυτος he; him
22:16
וְ wᵊ וְ and
אָמַ֛ר ʔāmˈar אמר say
אֲבִ֥י ʔᵃvˌî אָב father
הַֽה
*hˈa הַ the
נַּעֲרָ֖הנער
*nnaʕᵃrˌā נַעֲרָה girl
אֶל־ ʔel- אֶל to
הַ ha הַ the
זְּקֵנִ֑ים zzᵊqēnˈîm זָקֵן old
אֶת־ ʔeṯ- אֵת [object marker]
בִּתִּ֗י bittˈî בַּת daughter
נָתַ֜תִּי nāṯˈattî נתן give
לָ לְ to
הַ the
אִ֥ישׁ ʔˌîš אִישׁ man
הַ ha הַ the
זֶּ֛ה zzˈeh זֶה this
לְ lᵊ לְ to
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
וַ wa וְ and
יִּשְׂנָאֶֽהָ׃ yyiśnāʔˈehā שׂנא hate
22:16. et dicet pater filiam meam dedi huic uxorem quam quia odit
And the father shall say: I gave my daughter unto this man to wife: and because he hateth her,
22:16. And the father shall say: ‘I gave my daughter to this man as a wife. And because he hates her,
22:16. And the damsel’s father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
22:16 And the damsel's father shall say unto the elders,.... Not her mother; hence we learn, says Jarchi, that a woman has not power (or is not allowed) to speak before men; that is, in public see 1Cor 14:34 and it was most proper for a father to appear in court for her, and defend her; and if she had no parents living then, those that brought her up, her guardians, that had the education of her, and placing her out in marriage, were to undertake her cause; or, as Josephus (r) says, those that were next akin to her; or, as, Aben Ezra, one appointed by the court:
I gave my daughter unto this man to wife; and, by the Jewish canons (s), a man might give his daughter in marriage, but a woman might not:
and he hateth her; has taken a dislike to her, and wants to be rid of her, and therefore has brought this infamous action against her.
(r) Antiqu. l. 4. c. 8. sect. 23. (s) Misn. Sotah, c. 3. sect. 8.
22:1722:17: եւ ատեցեալ զսա՝ դնէ ՚ի վերայ պատճառս բամբասաւո՛ր բանից՝ եւ ասէ. Ո՛չ գտի զկուսութիւն դստեր քո, եւ ահա՛ւասիկ կուսութիւնք դստեր իմոյ. եւ բացցեն զհանդերձն առաջի ծերոց քաղաքին այնորիկ[1941]։ [1941] Ոմանք. Եւ ատեալ զսա... պատճառս բամբասական բանից, ասէ... առաջի ծերոց ժողովրդեանն։
17 Սա նրան ատելով՝ բամբասում է ու զրպարտում, թէ՝ ‘Քո աղջկան կոյս չգտայ’: Ահա իմ աղջկայ կուսութեան նշանները”: Այն ժամանակ այդ քաղաքի ծերերի առջեւ թող բացեն լաթը:
17 Ահա անոր վրայ զրպարտութիւն կ’ընէ, ըսելով թէ Ես քու աղջկանդ վրայ կուսութիւն չգտայ. բայց ահա իմ աղջկանս կուսութեան նշանը’։ Եւ լաթը քաղաքին ծերերուն առջեւ պիտի փռէ։
դնէ ի վերայ պատճառս բամբասաւոր բանից` եւ ասէ. Ոչ գտի զկուսութիւն դստեր քո, եւ ահաւասիկ կուսութիւնք դստեր իմոյ. եւ բացցեն զհանդերձն առաջի ծերոց քաղաքին այնորիկ:

22:17: եւ ատեցեալ զսա՝ դնէ ՚ի վերայ պատճառս բամբասաւո՛ր բանից՝ եւ ասէ. Ո՛չ գտի զկուսութիւն դստեր քո, եւ ահա՛ւասիկ կուսութիւնք դստեր իմոյ. եւ բացցեն զհանդերձն առաջի ծերոց քաղաքին այնորիկ[1941]։
[1941] Ոմանք. Եւ ատեալ զսա... պատճառս բամբասական բանից, ասէ... առաջի ծերոց ժողովրդեանն։
17 Սա նրան ատելով՝ բամբասում է ու զրպարտում, թէ՝ ‘Քո աղջկան կոյս չգտայ’: Ահա իմ աղջկայ կուսութեան նշանները”: Այն ժամանակ այդ քաղաքի ծերերի առջեւ թող բացեն լաթը:
17 Ահա անոր վրայ զրպարտութիւն կ’ընէ, ըսելով թէ Ես քու աղջկանդ վրայ կուսութիւն չգտայ. բայց ահա իմ աղջկանս կուսութեան նշանը’։ Եւ լաթը քաղաքին ծերերուն առջեւ պիտի փռէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1717: и вот, он взводит [на нее] порочные дела, говоря: 'я не нашел у дочери твоей девства'; но вот признаки девства дочери моей. И расстелют одежду пред старейшинами города.
22:17 αὐτὸς αυτος he; him νῦν νυν now; present ἐπιτίθησιν επιτιθημι put on; put another αὐτῇ αυτος he; him προφασιστικοὺς προφασιστικος word; log λέγων λεγω tell; declare οὐχ ου not εὕρηκα ευρισκω find τῇ ο the θυγατρί θυγατηρ daughter σου σου of you; your παρθένια παρθενεια and; even ταῦτα ουτος this; he τὰ ο the παρθένια παρθενεια the θυγατρός θυγατηρ daughter μου μου of me; mine καὶ και and; even ἀναπτύξουσιν αναπτυσσω unfold; unroll τὸ ο the ἱμάτιον ιματιον clothing; clothes ἐναντίον εναντιον next to; before τῆς ο the γερουσίας γερουσια senate τῆς ο the πόλεως πολις city
22:17 וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold ה֡וּא hˈû הוּא he שָׂם֩ śˌām שׂים put עֲלִילֹ֨ת ʕᵃlîlˌōṯ עֲלִילָה deed דְּבָרִ֜ים dᵊvārˈîm דָּבָר word לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say לֹֽא־ lˈō- לֹא not מָצָ֤אתִי māṣˈāṯî מצא find לְ lᵊ לְ to בִתְּךָ֙ vittᵊḵˌā בַּת daughter בְּתוּלִ֔ים bᵊṯûlˈîm בְּתוּלִים virginity וְ wᵊ וְ and אֵ֖לֶּה ʔˌēlleh אֵלֶּה these בְּתוּלֵ֣י bᵊṯûlˈê בְּתוּלִים virginity בִתִּ֑י vittˈî בַּת daughter וּ û וְ and פָֽרְשׂוּ֙ fˈārᵊśû פרשׂ spread out הַ ha הַ the שִּׂמְלָ֔ה śśimlˈā שִׂמְלָה mantle לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face זִקְנֵ֥י ziqnˌê זָקֵן old הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town
22:17. inponet ei nomen pessimum ut dicat non inveni filiam tuam virginem et ecce haec sunt signa virginitatis filiae meae expandent vestimentum coram senibus civitatisHe layeth to her charge a very ill name, so as to say: I found not thy daughter a virgin: and behold these are the tokens of my daughter's virginity. And they shall spread the cloth before the ancients of the city:
17. and, lo, he hath laid shameful things , saying, I found not in thy daughter the tokens of virginity; and yet these are the tokens of my daughter’s virginity. And they shall spread the garment before the elders of the city.
22:17. he accuses her with a very wicked name, by saying: “I did not find your daughter to be a virgin.” But behold, these are the signs of my daughter’s virginity.’ And they shall spread the clothing before the elders of the city.
22:17. And, lo, he hath given occasions of speech [against her], saying, I found not thy daughter a maid; and yet these [are the tokens of] my daughter’s virginity. And they shall spread the cloth before the elders of the city.
And, lo, he hath given occasions of speech [against her], saying, I found not thy daughter a maid; and yet these [are the tokens of] my daughter' s virginity. And they shall spread the cloth before the elders of the city:

17: и вот, он взводит [на нее] порочные дела, говоря: 'я не нашел у дочери твоей девства'; но вот признаки девства дочери моей. И расстелют одежду пред старейшинами города.
22:17
αὐτὸς αυτος he; him
νῦν νυν now; present
ἐπιτίθησιν επιτιθημι put on; put another
αὐτῇ αυτος he; him
προφασιστικοὺς προφασιστικος word; log
λέγων λεγω tell; declare
οὐχ ου not
εὕρηκα ευρισκω find
τῇ ο the
θυγατρί θυγατηρ daughter
σου σου of you; your
παρθένια παρθενεια and; even
ταῦτα ουτος this; he
τὰ ο the
παρθένια παρθενεια the
θυγατρός θυγατηρ daughter
μου μου of me; mine
καὶ και and; even
ἀναπτύξουσιν αναπτυσσω unfold; unroll
τὸ ο the
ἱμάτιον ιματιον clothing; clothes
ἐναντίον εναντιον next to; before
τῆς ο the
γερουσίας γερουσια senate
τῆς ο the
πόλεως πολις city
22:17
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
ה֡וּא hˈû הוּא he
שָׂם֩ śˌām שׂים put
עֲלִילֹ֨ת ʕᵃlîlˌōṯ עֲלִילָה deed
דְּבָרִ֜ים dᵊvārˈîm דָּבָר word
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
לֹֽא־ lˈō- לֹא not
מָצָ֤אתִי māṣˈāṯî מצא find
לְ lᵊ לְ to
בִתְּךָ֙ vittᵊḵˌā בַּת daughter
בְּתוּלִ֔ים bᵊṯûlˈîm בְּתוּלִים virginity
וְ wᵊ וְ and
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
בְּתוּלֵ֣י bᵊṯûlˈê בְּתוּלִים virginity
בִתִּ֑י vittˈî בַּת daughter
וּ û וְ and
פָֽרְשׂוּ֙ fˈārᵊśû פרשׂ spread out
הַ ha הַ the
שִּׂמְלָ֔ה śśimlˈā שִׂמְלָה mantle
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
זִקְנֵ֥י ziqnˌê זָקֵן old
הָ הַ the
עִֽיר׃ ʕˈîr עִיר town
22:17. inponet ei nomen pessimum ut dicat non inveni filiam tuam virginem et ecce haec sunt signa virginitatis filiae meae expandent vestimentum coram senibus civitatis
He layeth to her charge a very ill name, so as to say: I found not thy daughter a virgin: and behold these are the tokens of my daughter's virginity. And they shall spread the cloth before the ancients of the city:
22:17. he accuses her with a very wicked name, by saying: “I did not find your daughter to be a virgin.” But behold, these are the signs of my daughter’s virginity.’ And they shall spread the clothing before the elders of the city.
22:17. And, lo, he hath given occasions of speech [against her], saying, I found not thy daughter a maid; and yet these [are the tokens of] my daughter’s virginity. And they shall spread the cloth before the elders of the city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:17: They shall spread the cloth, etc. - A usage of this kind argues a roughness of manners which would ill comport with the refinement of European ideas on so delicate a subject. Attempts have been made to show that the law here is to be understood metaphorically; but they so perfectly fail to establish any thing like probability, that it would be wasting my own and my reader's time to detail them. A custom similar to that above is observed among the Mohammedans to the present day.
Geneva 1599
22:17 And, lo, he hath given occasions of speech [against her], saying, I found not thy daughter a maid; and yet these [are the tokens of] my daughter's virginity. And they shall spread the (h) cloth before the elders of the city.
(h) Meaning, the sheet, in which the signs of her virginity were.
John Gill
22:17 And, lo, he hath given occasion of speech against her,.... In the neighbourhood where they dwell; has been the cause of persons speaking reproachfully of her, as one of ill fame:
saying, l found not thy daughter a maid; so that it seems he said this not only to his neighbours, and before a court of judicature, but to the parents of the damsel:
and yet these are the tokens of my daughter's virginity; which were brought with him, and produced in open court:
and they shall spread the cloth before the elders of the city; that they might have ocular proof and evidence of the truth of what he said, by having spread before them the sheet stained with the blood of her virginity upon her husband's first congress with her. It seems that the mother, as well as the father, were present and concerned in this action: for it is said, "they shall spread"; and though the mother might not speak, she was the proper person to bring this cloth and spread it; and indeed it was particularly in her care and keeping; for we are told (t), that two persons, called "the friends" of the bride and bridegroom, went first into their bedchamber, and thoroughly examined the bed, whether there was anything relating to the sign of virginity, by which one might impose upon another; and they stood all night keeping watch with great joy and cheerfulness, as if they had been the guards of a king and queen; (to which is thought the allusion is in Jn 3:29) their business was, when the bridegroom and bride came out, to rush in immediately, and examine all things again; and knowing and owning the former linen sheets in which they had lain, took them and delivered them to the mother. Nor need spreading such a cloth before the court be thought unlikely because of the indecency of it, when it is observed that persons and things much more filthy came under the cognizance and examination of the priests, as leprous, menstruous, and profluvious persons, and their respective disorders; nor is it at all improbable that there should be such evident tokens as are said to be given, when it is observed, especially of the Jewish women, at what a tender age they were marriageable, and were frequently married, namely, when twelve years and one day old. And the Africans, as we are told (u), have a custom with them similar to this at a wedding;"a feast is prepared, and a certain woman waits without, until the bride is lain with; and then a linen cloth, stained with blood, is reached out to her, which she carries in her hands, and shows to the guests, crying out with a loud voice that this was a virgin hitherto not corrupt; then she, with other women, are splendidly received, first by the parents of the bridegroom, and then of the bride; but if she does not appear to be a virgin, she is returned to her parents under the disgrace of all, and the marriage made null and void.''Indeed there are some Jewish writers, that interpret this cloth in a parabolical and allegorical sense, and understand by it witnesses that; would make the case as clear and plain as the spreading out a cloth or garment. They suppose that before the damsel was lain with she was examined by several matrons, who declaring her to be a virgin, gave it under their hands in writing to her parents, which they were capable of producing in court when there was occasion for it; so Jarchi says, this is a parable; the meaning is, they made things as clear and as plain as a new cloth; with which agrees the Talmud (w) he seems to have taken it from, where on these words, and they shall spread the cloth, this remark is made; but the literal sense seems best.
(t) Nachman. apud Fagium in loc. Schindler. Lex: Pentaglott. col. 260, 261. (u) Joan. Leon. Descript. Africae, l. 3. p. 325. (w) T. Bab. Cetubot, fol. 46. 1.
22:1822:18: Եւ առցէ ծերակոյտ քաղաքին այնորիկ զայրն զայն, եւ խրատեսցե՛ն զնա.
18 Այդ քաղաքի ծերերը թող կանչեն ու յանդիմանեն այդ մարդուն:
18 Ետքը այն քաղաքին ծերերը այն ամուսինը առնեն ու զանիկա պատժեն*
Եւ առցէ ծերակոյտ քաղաքին այնորիկ զայրն զայն եւ խրատեսցեն զնա:

22:18: Եւ առցէ ծերակոյտ քաղաքին այնորիկ զայրն զայն, եւ խրատեսցե՛ն զնա.
18 Այդ քաղաքի ծերերը թող կանչեն ու յանդիմանեն այդ մարդուն:
18 Ետքը այն քաղաքին ծերերը այն ամուսինը առնեն ու զանիկա պատժեն*
zohrab-1805▾ eastern-1994▾ western am▾
22:1818: Тогда старейшины того города пусть возьмут мужа и накажут его,
22:18 καὶ και and; even λήμψεται λαμβανω take; get ἡ ο the γερουσία γερουσια senate τῆς ο the πόλεως πολις city ἐκείνης εκεινος that τὸν ο the ἄνθρωπον ανθρωπος person; human ἐκεῖνον εκεινος that καὶ και and; even παιδεύσουσιν παιδευω discipline αὐτὸν αυτος he; him
22:18 וְ wᵊ וְ and לָֽקְח֛וּ lˈāqᵊḥˈû לקח take זִקְנֵ֥י ziqnˌê זָקֵן old הָֽ hˈā הַ the עִיר־ ʕîr- עִיר town הַ ha הַ the הִ֖וא hˌiw הִיא she אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אִ֑ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and יִסְּר֖וּ yissᵊrˌû יסר admonish אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
22:18. adprehendentque senes urbis illius virum et verberabunt illumAnd the ancients of that city shall take that man, and beat him,
18. And the elders of that city shall take the man and chastise him;
22:18. And the elders of that city shall apprehend that man and beat him.
22:18. And the elders of that city shall take that man and chastise him;
And the elders of that city shall take that man and chastise him:

18: Тогда старейшины того города пусть возьмут мужа и накажут его,
22:18
καὶ και and; even
λήμψεται λαμβανω take; get
ο the
γερουσία γερουσια senate
τῆς ο the
πόλεως πολις city
ἐκείνης εκεινος that
τὸν ο the
ἄνθρωπον ανθρωπος person; human
ἐκεῖνον εκεινος that
καὶ και and; even
παιδεύσουσιν παιδευω discipline
αὐτὸν αυτος he; him
22:18
וְ wᵊ וְ and
לָֽקְח֛וּ lˈāqᵊḥˈû לקח take
זִקְנֵ֥י ziqnˌê זָקֵן old
הָֽ hˈā הַ the
עִיר־ ʕîr- עִיר town
הַ ha הַ the
הִ֖וא hˌiw הִיא she
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אִ֑ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
יִסְּר֖וּ yissᵊrˌû יסר admonish
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
22:18. adprehendentque senes urbis illius virum et verberabunt illum
And the ancients of that city shall take that man, and beat him,
22:18. And the elders of that city shall apprehend that man and beat him.
22:18. And the elders of that city shall take that man and chastise him;
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jg▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch
22:18
The elders, as the magistrates of the place, were then to send for the man who had so calumniated his young wife, and to chastise him (יסּר, as in Deut 21:18, used to denote bodily chastisement, thought the limitation of the number of strokes to forty save one, may have been a later institution of the schools); and in addition to this they were to impose a fine upon him of 100 shekels of silver, which he was to pay to the father of the young wife for his malicious calumniation of an Israelitish maiden, - twice as much as the seducer of a virgin was to pay to her father for the reproach brought upon him by the humiliation of his daughter (Deut 22:29); and lastly, they were to deprive the man of the right of divorce from his wife.
John Gill
22:18 And the elders of that city shall take the man, and chastise him. Not with words, but blows. Jarchi interprets it of beating, and so does the Talmud (x); and both the Targums of Onkelos and Jonathan render it,"shall beat him;''
that is, with the beating or scourging of forty stripes, save one.
(x) T. Bab. Cetubot, fol. 46. 1.
22:1922:19: եւ տուժեսցե՛ն ՚ի նմանէ հարեւր սիկղ. եւ տացե՛ն հօր աղջկանն, փոխանակ զի եհան անուն չա՛ր զկուսէն Իսրայէլացւոյ. եւ նորի՛ն լիցի կին. եւ մի՛ իշխեսցէ արձակել զնա զամենայն ժամանակս։
19 Նրանից թող գանձեն հարիւր սիկղ[24], յանձնեն հօրը այն բանի դիմաց, որ նա վարկաբեկել է իսրայէլացի կոյսի անունը: Նա թող մնայ նրա կինը, եւ տղամարդը երբեք չհամարձակուի լքել նրան:[24] 24. Հարիւր կտոր արծաթ:
19 Եւ Իսրայելացի կոյս աղջկան անունը անպատուելուն համար անկէ հարիւր սիկղ արծաթ տուգանք առնեն ու աղջկան հօրը տան, բայց աղջիկը դարձեալ մարդուն կինը պիտի ըլլայ իր բոլոր կեանքին մէջ։ Մարդը իրաւունք չունի զանիկա արձակելու։
եւ տուժեսցեն ի նմանէ հարեւր սիկղ, եւ տացեն հօր աղջկանն, փոխանակ զի եհան անուն չար զկուսէն Իսրայելացւոյ. եւ նորին լիցի կին, եւ մի՛ իշխեսցէ արձակել զնա զամենայն ժամանակս:

22:19: եւ տուժեսցե՛ն ՚ի նմանէ հարեւր սիկղ. եւ տացե՛ն հօր աղջկանն, փոխանակ զի եհան անուն չա՛ր զկուսէն Իսրայէլացւոյ. եւ նորի՛ն լիցի կին. եւ մի՛ իշխեսցէ արձակել զնա զամենայն ժամանակս։
19 Նրանից թող գանձեն հարիւր սիկղ[24], յանձնեն հօրը այն բանի դիմաց, որ նա վարկաբեկել է իսրայէլացի կոյսի անունը: Նա թող մնայ նրա կինը, եւ տղամարդը երբեք չհամարձակուի լքել նրան:
[24] 24. Հարիւր կտոր արծաթ:
19 Եւ Իսրայելացի կոյս աղջկան անունը անպատուելուն համար անկէ հարիւր սիկղ արծաթ տուգանք առնեն ու աղջկան հօրը տան, բայց աղջիկը դարձեալ մարդուն կինը պիտի ըլլայ իր բոլոր կեանքին մէջ։ Մարդը իրաւունք չունի զանիկա արձակելու։
zohrab-1805▾ eastern-1994▾ western am▾
22:1919: и наложат на него сто [сиклей] серебра пени и отдадут отцу отроковицы за то, что он пустил худую молву о девице Израильской; она же пусть останется его женою, и он не может развестись с нею во всю жизнь свою.
22:19 καὶ και and; even ζημιώσουσιν ζημιοω lose; incur loss αὐτὸν αυτος he; him ἑκατὸν εκατον hundred σίκλους σικλος and; even δώσουσιν διδωμι give; deposit τῷ ο the πατρὶ πατηρ father τῆς ο the νεάνιδος νεανις since; that ἐξήνεγκεν εκφερω bring out / forth; carry out ὄνομα ονομα name; notable πονηρὸν πονηρος harmful; malignant ἐπὶ επι in; on παρθένον παρθενος virginal; virgin Ισραηλῖτιν ισραηλιτης Israelite καὶ και and; even αὐτοῦ αυτος he; him ἔσται ειμι be γυνή γυνη woman; wife οὐ ου not δυνήσεται δυναμαι able; can ἐξαποστεῖλαι εξαποστελλω send forth αὐτὴν αυτος he; him τὸν ο the ἅπαντα απας all at once; everything χρόνον χρονος time; while
22:19 וְ wᵊ וְ and עָנְשׁ֨וּ ʕānᵊšˌû ענשׁ fine אֹתֹ֜ו ʔōṯˈô אֵת [object marker] מֵ֣אָה mˈēʔā מֵאָה hundred כֶ֗סֶף ḵˈesef כֶּסֶף silver וְ wᵊ וְ and נָתְנוּ֙ nāṯᵊnˌû נתן give לַ la לְ to אֲבִ֣י ʔᵃvˈî אָב father הַֽ hˈa הַ the נַּעֲרָ֔ה nnaʕᵃrˈā נַעֲרָה girl כִּ֤י kˈî כִּי that הֹוצִיא֙ hôṣî יצא go out שֵׁ֣ם šˈēm שֵׁם name רָ֔ע rˈāʕ רַע evil עַ֖ל ʕˌal עַל upon בְּתוּלַ֣ת bᵊṯûlˈaṯ בְּתוּלָה virgin יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and לֹֽו־ lˈô- לְ to תִהְיֶ֣ה ṯihyˈeh היה be לְ lᵊ לְ to אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman לֹא־ lō- לֹא not יוּכַ֥ל yûḵˌal יכל be able לְ lᵊ לְ to שַׁלְּחָ֖הּ šallᵊḥˌāh שׁלח send כָּל־ kol- כֹּל whole יָמָֽיו׃ ס yāmˈāʸw . s יֹום day
22:19. condemnantes insuper centum siclis argenti quos dabit patri puellae quoniam diffamavit nomen pessimum super virginem Israhel habebitque eam uxorem et non poterit dimittere omni tempore vitae suaeCondemning him besides in a hundred sicles of silver, which he shall give to the damsel's father, because he hath defamed by a very ill name a virgin of Israel: and he shall have her to wife, and may not put her away all the days of his life.
19. and they shall amerce him in an hundred of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days.
22:19. Moreover, they shall fine him one hundred shekels of silver, which he will give to the father of the girl, because he has committed slander, with a very wicked name, against a virgin of Israel. And he shall have her as a wife, and he cannot dismiss her throughout all the days of his life.
22:19. And they shall amerce him in an hundred [shekels] of silver, and give [them] unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days.
And they shall amerce him in an hundred [shekels] of silver, and give [them] unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days:

19: и наложат на него сто [сиклей] серебра пени и отдадут отцу отроковицы за то, что он пустил худую молву о девице Израильской; она же пусть останется его женою, и он не может развестись с нею во всю жизнь свою.
22:19
καὶ και and; even
ζημιώσουσιν ζημιοω lose; incur loss
αὐτὸν αυτος he; him
ἑκατὸν εκατον hundred
σίκλους σικλος and; even
δώσουσιν διδωμι give; deposit
τῷ ο the
πατρὶ πατηρ father
τῆς ο the
νεάνιδος νεανις since; that
ἐξήνεγκεν εκφερω bring out / forth; carry out
ὄνομα ονομα name; notable
πονηρὸν πονηρος harmful; malignant
ἐπὶ επι in; on
παρθένον παρθενος virginal; virgin
Ισραηλῖτιν ισραηλιτης Israelite
καὶ και and; even
αὐτοῦ αυτος he; him
ἔσται ειμι be
γυνή γυνη woman; wife
οὐ ου not
δυνήσεται δυναμαι able; can
ἐξαποστεῖλαι εξαποστελλω send forth
αὐτὴν αυτος he; him
τὸν ο the
ἅπαντα απας all at once; everything
χρόνον χρονος time; while
22:19
וְ wᵊ וְ and
עָנְשׁ֨וּ ʕānᵊšˌû ענשׁ fine
אֹתֹ֜ו ʔōṯˈô אֵת [object marker]
מֵ֣אָה mˈēʔā מֵאָה hundred
כֶ֗סֶף ḵˈesef כֶּסֶף silver
וְ wᵊ וְ and
נָתְנוּ֙ nāṯᵊnˌû נתן give
לַ la לְ to
אֲבִ֣י ʔᵃvˈî אָב father
הַֽ hˈa הַ the
נַּעֲרָ֔ה nnaʕᵃrˈā נַעֲרָה girl
כִּ֤י kˈî כִּי that
הֹוצִיא֙ hôṣî יצא go out
שֵׁ֣ם šˈēm שֵׁם name
רָ֔ע rˈāʕ רַע evil
עַ֖ל ʕˌal עַל upon
בְּתוּלַ֣ת bᵊṯûlˈaṯ בְּתוּלָה virgin
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
לֹֽו־ lˈô- לְ to
תִהְיֶ֣ה ṯihyˈeh היה be
לְ lᵊ לְ to
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
לֹא־ lō- לֹא not
יוּכַ֥ל yûḵˌal יכל be able
לְ lᵊ לְ to
שַׁלְּחָ֖הּ šallᵊḥˌāh שׁלח send
כָּל־ kol- כֹּל whole
יָמָֽיו׃ ס yāmˈāʸw . s יֹום day
22:19. condemnantes insuper centum siclis argenti quos dabit patri puellae quoniam diffamavit nomen pessimum super virginem Israhel habebitque eam uxorem et non poterit dimittere omni tempore vitae suae
Condemning him besides in a hundred sicles of silver, which he shall give to the damsel's father, because he hath defamed by a very ill name a virgin of Israel: and he shall have her to wife, and may not put her away all the days of his life.
22:19. Moreover, they shall fine him one hundred shekels of silver, which he will give to the father of the girl, because he has committed slander, with a very wicked name, against a virgin of Israel. And he shall have her as a wife, and he cannot dismiss her throughout all the days of his life.
22:19. And they shall amerce him in an hundred [shekels] of silver, and give [them] unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days.
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Albert Barnes: Notes on the Bible - 1834
22:19: The fine was to be paid to the father, because the slander was against him principally as the head of the wife's family. If the damsel were an orphan the fine Rev_erted to herself. The fact that the penalties attached to bearing false witness against a wife are fixed and comparatively light indicates the low estimation and position of the woman at that time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:19: he may not put: Deu 22:29, Deu 24:1-4; Mat 19:8, Mat 19:9
Geneva 1599
22:19 And they shall amerce him in an hundred [shekels] of silver, and give [them] unto the father (i) of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days.
(i) For the fault of the child becomes the shame of the parents: therefore he was recompensed when she was faultless.
John Gill
22:19 And they shall amerce him in an hundred shekels of silver,.... Which was about twelve pounds of our money; this was double the dowry he would have been obliged to have given her, if he had put her away; which he might have done with less trouble, and with a greater certainty of being rid of her; but being willing to save that expense, took this wicked method to accuse her falsely; and therefore is fined double that sum:
and give them unto the father of the damsel; as a sort of satisfaction or reparation for the scandal brought upon him and his family; if the damsel was fatherless, Maimonides (y) says, she was to have them herself:
because he hath brought up an evil name upon a virgin in Israel: defamed her among her neighbours and acquaintance, or brought a false accusation against her in court; alleging she was not a virgin when he married her, when she was one, which was a very great injury to her character:
and she shall be his wife, he may not put her away all his days: and so he was disappointed in his view of getting rid of her, and obliged to retain her as his wife, though hated, and was not suffered to divorce her as long as he lived; which was permitted and connived at in other men, and which he might have done before, without bringing such a charge against her; all which must be very mortifying to him, as to be whipped, to pay a fine, keep his wife, and not allowed ever to divorce her.
(y) Hilchot Naarah Betulah, c. 3. sect. 1.
John Wesley
22:19 The father - Because this was a reproach to his family, and to himself, as such a miscarriage of his daughter would have been ascribed to his evil education.
22:2022:20: Ապա թէ ճշմարի՛տ իցէ բանն, եւ ո՛չ գտցին կուսութիւնք աղջկանն[1942]. [1942] Ոմանք. Ապա եթէ ճշմարտեսցի բանն։
20 Իսկ եթէ ճիշտ լինի նրա ասածը՝ աղջկայ կուսութեան ապացոյց չգտնեն,
20 Բայց եթէ ստոյգ ըլլայ ըսուածը ու աղջկան վրայ կուսութիւն չէ գտնուեր,
Ապա թէ ճշմարիտ իցէ բանն, եւ ոչ գտցին կուսութիւնք աղջկանն:

22:20: Ապա թէ ճշմարի՛տ իցէ բանն, եւ ո՛չ գտցին կուսութիւնք աղջկանն[1942].
[1942] Ոմանք. Ապա եթէ ճշմարտեսցի բանն։
20 Իսկ եթէ ճիշտ լինի նրա ասածը՝ աղջկայ կուսութեան ապացոյց չգտնեն,
20 Բայց եթէ ստոյգ ըլլայ ըսուածը ու աղջկան վրայ կուսութիւն չէ գտնուեր,
zohrab-1805▾ eastern-1994▾ western am▾
22:2020: Если же сказанное будет истинно, и не найдется девства у отроковицы,
22:20 ἐὰν εαν and if; unless δὲ δε though; while ἐπ᾿ επι in; on ἀληθείας αληθεια truth γένηται γινομαι happen; become ὁ ο the λόγος λογος word; log οὗτος ουτος this; he καὶ και and; even μὴ μη not εὑρεθῇ ευρισκω find παρθένια παρθενεια the νεάνιδι νεανις girl
22:20 וְ wᵊ וְ and אִם־ ʔim- אִם if אֱמֶ֣ת ʔᵉmˈeṯ אֶמֶת trustworthiness הָיָ֔ה hāyˈā היה be הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this לֹא־ lō- לֹא not נִמְצְא֥וּ nimṣᵊʔˌû מצא find בְתוּלִ֖ים vᵊṯûlˌîm בְּתוּלִים virginity לַֽל *lˈa לְ to †† * הַ the נַּעֲרָֽהנער *nnaʕᵃrˈā נַעֲרָה girl
22:20. quod si verum est quod obicit et non est in puella inventa virginitasBut if what he charged her with be true, and virginity be not found in the damsel:
20. But if this thing be true, that the tokens of virginity were not found in the damsel:
22:20. But if what he has claimed is true and virginity is not found in the girl,
22:20. But if this thing be true, [and the tokens of] virginity be not found for the damsel:
But if this thing be true, [and the tokens of] virginity be not found for the damsel:

20: Если же сказанное будет истинно, и не найдется девства у отроковицы,
22:20
ἐὰν εαν and if; unless
δὲ δε though; while
ἐπ᾿ επι in; on
ἀληθείας αληθεια truth
γένηται γινομαι happen; become
ο the
λόγος λογος word; log
οὗτος ουτος this; he
καὶ και and; even
μὴ μη not
εὑρεθῇ ευρισκω find
παρθένια παρθενεια the
νεάνιδι νεανις girl
22:20
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אֱמֶ֣ת ʔᵉmˈeṯ אֶמֶת trustworthiness
הָיָ֔ה hāyˈā היה be
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
לֹא־ lō- לֹא not
נִמְצְא֥וּ nimṣᵊʔˌû מצא find
בְתוּלִ֖ים vᵊṯûlˌîm בְּתוּלִים virginity
לַֽל
*lˈa לְ to
* הַ the
נַּעֲרָֽהנער
*nnaʕᵃrˈā נַעֲרָה girl
22:20. quod si verum est quod obicit et non est in puella inventa virginitas
But if what he charged her with be true, and virginity be not found in the damsel:
22:20. But if what he has claimed is true and virginity is not found in the girl,
22:20. But if this thing be true, [and the tokens of] virginity be not found for the damsel:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-29: Ср. Исх XXII:16, 17; Лев XVIII:20; XXI:9; Ин VIII:5.

Девица, потерявшая честь в доме родителей (20–21: ст.), оба участника акта добровольного прелюбодеяния (22–24: ст.), виновник — насильственного (25–27: ст.) подлежали смертной казни через побиение камнями, «ибо, — замечает св. Ефрем Сир., — меч (здесь не в букв. см.) жаждет крови того, кто пьет воду татьбы из источника чуждого (Притч IX:17, 18)» (Толк. на кн. Втор., гл. XXII). Совершивший насилие над свободной девицей обязывался уплатить денежный штраф ее родителям и сделаться законным мужем обольщенной, без права развода (28–29: ст.).
Carl Friedrich Keil and Franz Delitzsch
22:20
In the other case, however, if the man's words were true, and the girl had not been found to be a virgin, the elders were to bring her out before the door of her father's house, and the men of the town were to stone her to death, because she had committed a folly in Israel (cf. Gen 34:7), to commit fornication in her father's house. The punishment of death was to be inflicted upon her, not so much because she had committed fornication, as because notwithstanding this she had allowed a man to marry her as a spotless virgin, and possibly even after her betrothal had gone with another man (cf. Deut 22:23, Deut 22:24). There is no ground for thinking of unnatural wantonness, as Knobel does.
John Gill
22:20 But if this thing be true,.... Which the husband of the damsel laid to her charge, that she was no virgin when married to him, and she had committed whoredom, of which there was plain proof:
and the tokens of virginity be not found for the damsel; by her parents, or those who had the care of her; or no sufficient reason could be assigned for the want of them, through any family defect, or any disorder of her own; which, as Maimonides (z) says, the judges were to inquire into.
(z) Hilchot Ishot, c. 11. sect. 12.
22:2122:21: հանցեն զաղջիկն առ դուրս հօր իւրոյ, եւ քարկո՛ծ արասցեն զնա արք քաղաքին իւրոյ՝ եւ մեռցի. զի արա՛ր անզգամութիւն ՚ի մէջ որդւոցն Իսրայէլի, պոռնկել ՚ի տան հօր իւրոյ. եւ բարձջի՛ք զչարն ՚ի ձէնջ[1943]։[1943] Յօրինակին պակասէր. Եւ քարկոծ արասցեն զնա արք։ Ուր ոմանք. եւ քարկոծեսցեն զնա։
21 ապա աղջկան թող բերեն իր հօր դուռը, եւ քաղաքի բնակիչները քարկոծելով թող սպանեն նրան, որովհետեւ իսրայէլացիների մէջ անպատիւ գործ է արել՝ պոռնկացել է իր հօր տանը: Դրանով դուք ձեր միջից վերացրած կը լինէք չարը:
21 Այն ատեն աղջիկը հանեն իր հօրը տանը դրան առջեւ ու քաղաքին մարդիկը պէտք է քարկոծեն զանիկա, որպէս զի մեռնի. որովհետեւ Իսրայէլի մէջ անզգամութիւն ընելով իր հօրը տունը պոռնկութիւն ըրեր է։ Այս կերպով չարութիւնը ձեր մէջէն պէտք է վերցուի։
հանցեն զաղջիկն առ դուրս [332]հօր իւրոյ, եւ քարկոծ արասցեն զնա արք քաղաքին իւրոյ եւ մեռցի. զի արար անզգամութիւն ի մէջ որդւոցն Իսրայելի, պոռնկել ի տան հօր իւրոյ. եւ բարձջիք զչարն ի ձէնջ:

22:21: հանցեն զաղջիկն առ դուրս հօր իւրոյ, եւ քարկո՛ծ արասցեն զնա արք քաղաքին իւրոյ՝ եւ մեռցի. զի արա՛ր անզգամութիւն ՚ի մէջ որդւոցն Իսրայէլի, պոռնկել ՚ի տան հօր իւրոյ. եւ բարձջի՛ք զչարն ՚ի ձէնջ[1943]։
[1943] Յօրինակին պակասէր. Եւ քարկոծ արասցեն զնա արք։ Ուր ոմանք. եւ քարկոծեսցեն զնա։
21 ապա աղջկան թող բերեն իր հօր դուռը, եւ քաղաքի բնակիչները քարկոծելով թող սպանեն նրան, որովհետեւ իսրայէլացիների մէջ անպատիւ գործ է արել՝ պոռնկացել է իր հօր տանը: Դրանով դուք ձեր միջից վերացրած կը լինէք չարը:
21 Այն ատեն աղջիկը հանեն իր հօրը տանը դրան առջեւ ու քաղաքին մարդիկը պէտք է քարկոծեն զանիկա, որպէս զի մեռնի. որովհետեւ Իսրայէլի մէջ անզգամութիւն ընելով իր հօրը տունը պոռնկութիւն ըրեր է։ Այս կերպով չարութիւնը ձեր մէջէն պէտք է վերցուի։
zohrab-1805▾ eastern-1994▾ western am▾
22:2121: то отроковицу пусть приведут к дверям дома отца ее, и жители города ее побьют ее камнями до смерти, ибо она сделала срамное дело среди Израиля, блудодействовав в доме отца своего; и [так] истреби зло из среды себя.
22:21 καὶ και and; even ἐξάξουσιν εξαγω lead out; bring out τὴν ο the νεᾶνιν νεανις in; on τὰς ο the θύρας θυρα door οἴκου οικος home; household πατρὸς πατηρ father αὐτῆς αυτος he; him καὶ και and; even λιθοβολήσουσιν λιθοβολεω stone αὐτὴν αυτος he; him οἱ ο the ἄνδρες ανηρ man; husband τῆς ο the πόλεως πολις city αὐτῆς αυτος he; him ἐν εν in λίθοις λιθος stone καὶ και and; even ἀποθανεῖται αποθνησκω die ὅτι οτι since; that ἐποίησεν ποιεω do; make ἀφροσύνην αφροσυνη nonsense ἐν εν in υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel ἐκπορνεῦσαι εκπορνευω prostitute out / herself; depraved τὸν ο the οἶκον οικος home; household τοῦ ο the πατρὸς πατηρ father αὐτῆς αυτος he; him καὶ και and; even ἐξαρεῖς εξαιρω lift out / up; remove τὸν ο the πονηρὸν πονηρος harmful; malignant ἐξ εκ from; out of ὑμῶν υμων your αὐτῶν αυτος he; him
22:21 וְ wᵊ וְ and הֹוצִ֨יאוּ hôṣˌîʔû יצא go out אֶת־ ʔeṯ- אֵת [object marker] הַֽה *hˈa הַ the נַּעֲרָ֜הנער *nnaʕᵃrˈā נַעֲרָה girl אֶל־ ʔel- אֶל to פֶּ֣תַח pˈeṯaḥ פֶּתַח opening בֵּית־ bêṯ- בַּיִת house אָבִ֗יהָ ʔāvˈîhā אָב father וּ û וְ and סְקָלוּהָ֩ sᵊqālûhˌā סקל stone אַנְשֵׁ֨י ʔanšˌê אִישׁ man עִירָ֤הּ ʕîrˈāh עִיר town בָּ bā בְּ in † הַ the אֲבָנִים֙ ʔᵃvānîm אֶבֶן stone וָ wā וְ and מֵ֔תָה mˈēṯā מות die כִּֽי־ kˈî- כִּי that עָשְׂתָ֤ה ʕāśᵊṯˈā עשׂה make נְבָלָה֙ nᵊvālˌā נְבָלָה stupidity בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לִ li לְ to זְנֹ֖ות zᵊnˌôṯ זנה fornicate בֵּ֣ית bˈêṯ בַּיִת house אָבִ֑יהָ ʔāvˈîhā אָב father וּ û וְ and בִֽעַרְתָּ֥ vˈiʕartˌā בער burn הָ hā הַ the רָ֖ע rˌāʕ רַע evil מִ mi מִן from קִּרְבֶּֽךָ׃ ס qqirbˈeḵā . s קֶרֶב interior
22:21. eicient eam extra fores domus patris sui et lapidibus obruent viri civitatis eius et morietur quoniam fecit nefas in Israhel ut fornicaretur in domo patris sui et auferes malum de medio tuiThey shall cast her out of the doors of her father's house, and the men of the city shall stone her to death, and she shall die: because she hath done a wicked thing in Israel, to play the whore in her father's house: and thou shalt take away the evil out of the midst of thee.
21. then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the harlot in her father’s house: so shalt thou put away the evil from the midst of thee.
22:21. then they shall throw her down, outside the doors of her father’s house, and the men of that city shall stone her to death, and she shall die. For she has acted wickedly in Israel, in that she fornicated in her father’s house. And so shall you take away the evil from your midst.
22:21. Then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father’s house: so shalt thou put evil away from among you.
Then they shall bring out the damsel to the door of her father' s house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father' s house: so shalt thou put evil away from among you:

21: то отроковицу пусть приведут к дверям дома отца ее, и жители города ее побьют ее камнями до смерти, ибо она сделала срамное дело среди Израиля, блудодействовав в доме отца своего; и [так] истреби зло из среды себя.
22:21
καὶ και and; even
ἐξάξουσιν εξαγω lead out; bring out
τὴν ο the
νεᾶνιν νεανις in; on
τὰς ο the
θύρας θυρα door
οἴκου οικος home; household
πατρὸς πατηρ father
αὐτῆς αυτος he; him
καὶ και and; even
λιθοβολήσουσιν λιθοβολεω stone
αὐτὴν αυτος he; him
οἱ ο the
ἄνδρες ανηρ man; husband
τῆς ο the
πόλεως πολις city
αὐτῆς αυτος he; him
ἐν εν in
λίθοις λιθος stone
καὶ και and; even
ἀποθανεῖται αποθνησκω die
ὅτι οτι since; that
ἐποίησεν ποιεω do; make
ἀφροσύνην αφροσυνη nonsense
ἐν εν in
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
ἐκπορνεῦσαι εκπορνευω prostitute out / herself; depraved
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
πατρὸς πατηρ father
αὐτῆς αυτος he; him
καὶ και and; even
ἐξαρεῖς εξαιρω lift out / up; remove
τὸν ο the
πονηρὸν πονηρος harmful; malignant
ἐξ εκ from; out of
ὑμῶν υμων your
αὐτῶν αυτος he; him
22:21
וְ wᵊ וְ and
הֹוצִ֨יאוּ hôṣˌîʔû יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
הַֽה
*hˈa הַ the
נַּעֲרָ֜הנער
*nnaʕᵃrˈā נַעֲרָה girl
אֶל־ ʔel- אֶל to
פֶּ֣תַח pˈeṯaḥ פֶּתַח opening
בֵּית־ bêṯ- בַּיִת house
אָבִ֗יהָ ʔāvˈîhā אָב father
וּ û וְ and
סְקָלוּהָ֩ sᵊqālûhˌā סקל stone
אַנְשֵׁ֨י ʔanšˌê אִישׁ man
עִירָ֤הּ ʕîrˈāh עִיר town
בָּ בְּ in
הַ the
אֲבָנִים֙ ʔᵃvānîm אֶבֶן stone
וָ וְ and
מֵ֔תָה mˈēṯā מות die
כִּֽי־ kˈî- כִּי that
עָשְׂתָ֤ה ʕāśᵊṯˈā עשׂה make
נְבָלָה֙ nᵊvālˌā נְבָלָה stupidity
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לִ li לְ to
זְנֹ֖ות zᵊnˌôṯ זנה fornicate
בֵּ֣ית bˈêṯ בַּיִת house
אָבִ֑יהָ ʔāvˈîhā אָב father
וּ û וְ and
בִֽעַרְתָּ֥ vˈiʕartˌā בער burn
הָ הַ the
רָ֖ע rˌāʕ רַע evil
מִ mi מִן from
קִּרְבֶּֽךָ׃ ס qqirbˈeḵā . s קֶרֶב interior
22:21. eicient eam extra fores domus patris sui et lapidibus obruent viri civitatis eius et morietur quoniam fecit nefas in Israhel ut fornicaretur in domo patris sui et auferes malum de medio tui
They shall cast her out of the doors of her father's house, and the men of the city shall stone her to death, and she shall die: because she hath done a wicked thing in Israel, to play the whore in her father's house: and thou shalt take away the evil out of the midst of thee.
22:21. then they shall throw her down, outside the doors of her father’s house, and the men of that city shall stone her to death, and she shall die. For she has acted wickedly in Israel, in that she fornicated in her father’s house. And so shall you take away the evil from your midst.
22:21. Then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father’s house: so shalt thou put evil away from among you.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:21: stone her: Deu 22:22, Deu 22:24, Deu 13:10, Deu 17:5, Deu 21:21; Lev 24:16, Lev 24:23; Num 15:35, Num 15:36
she hath wrought: Gen 34:7; Lev 21:9; Jdg 20:6, Jdg 20:10; Sa2 13:12, Sa2 13:13
shalt thou: Deu 13:5, Deu 17:7, Deu 19:19
John Gill
22:21 Then they shall bring out the damsel to the door of her father's house,.... For his greater disgrace, and as a sort of punishment for his neglect of her education, not taking care to instruct her, and bring her up in a better manner:
and the men of her city shall stone her with stones, that she die; which was the death this sort of adulteresses were put to; others was by strangling, and the daughter of a priest was to be burnt; see Lev 20:10, which shows that this sin was committed by her after her espousals, as Jarchi and Aben Ezra note; or otherwise it would have been only simple fornication, which was not punishable with death:
because she hath wrought folly in Israel: a sin, as all sin is folly, and especially any notorious one, as this was; and which is aggravated by its being done in Israel, among a people professing the true religion, and whom God had chosen and separated from all others to be a holy people to himself:
to play the whore in her father's house; where she continued after her espousals, until she was taken to the house of her husband, to consummate the: marriage; and between the one and the other was this sin committed, and which is another reason for her execution at the door of her father's house:
so shalt thou put evil away from among you; deter others from it by such an example, and remove the guilt of it from them, which otherwise would lie upon them, if punishment was not inflicted; the Targum of Jonathan interprets it of the putting away of her that did the evil.
22:2222:22: Եւ եթէ գտցի այր շնացեալ ընդ առնակնոջ, սպանջի՛ք զերկոսեան. զայրն շնացեալ ընդ կնոջն՝ եւ զկինն. եւ բարձջի՛ք զչարն յԻսրայէլէ։
22 Եթէ գտնուի մի տղամարդ, որ շնանում է ամուսնացած կնոջ հետ, կը սպանէք երկուսին էլ՝ կնոջ հետ շնացող տղամարդուն ու այդ կնոջը. դրանով Իսրայէլի միջից դուք վերացրած կը լինէք չարը:
22 «Եթէ մէկը այր ունեցող կնոջ մը հետ պառկած գտնուի, այն ատեն երկուքն ալ պիտի մեռցուին, թէ՛ այն կնոջ հետ պառկող մարդը եւ թէ՛ այն կինը ու Իսրայէլէն չարութիւնը վերցուի։
Եւ եթէ գտցի այր շնացեալ ընդ առնակնոջ, սպանջիք զերկոսեան, զայրն շնացեալ ընդ կնոջն եւ զկինն. եւ բարձջիք զչարն յԻսրայելէ:

22:22: Եւ եթէ գտցի այր շնացեալ ընդ առնակնոջ, սպանջի՛ք զերկոսեան. զայրն շնացեալ ընդ կնոջն՝ եւ զկինն. եւ բարձջի՛ք զչարն յԻսրայէլէ։
22 Եթէ գտնուի մի տղամարդ, որ շնանում է ամուսնացած կնոջ հետ, կը սպանէք երկուսին էլ՝ կնոջ հետ շնացող տղամարդուն ու այդ կնոջը. դրանով Իսրայէլի միջից դուք վերացրած կը լինէք չարը:
22 «Եթէ մէկը այր ունեցող կնոջ մը հետ պառկած գտնուի, այն ատեն երկուքն ալ պիտի մեռցուին, թէ՛ այն կնոջ հետ պառկող մարդը եւ թէ՛ այն կինը ու Իսրայէլէն չարութիւնը վերցուի։
zohrab-1805▾ eastern-1994▾ western am▾
22:2222: Если найден будет кто лежащий с женою замужнею, то должно предать смерти обоих: и мужчину, лежавшего с женщиною, и женщину; и [так] истреби зло от Израиля.
22:22 ἐὰν εαν and if; unless δὲ δε though; while εὑρεθῇ ευρισκω find ἄνθρωπος ανθρωπος person; human κοιμώμενος κοιμαω doze; fall asleep μετὰ μετα with; amid γυναικὸς γυνη woman; wife συνῳκισμένης συνοικιζω man; husband ἀποκτενεῖτε αποκτεινω kill ἀμφοτέρους αμφοτερος both τὸν ο the ἄνδρα ανηρ man; husband τὸν ο the κοιμώμενον κοιμαω doze; fall asleep μετὰ μετα with; amid τῆς ο the γυναικὸς γυνη woman; wife καὶ και and; even τὴν ο the γυναῖκα γυνη woman; wife καὶ και and; even ἐξαρεῖς εξαιρω lift out / up; remove τὸν ο the πονηρὸν πονηρος harmful; malignant ἐξ εκ from; out of Ισραηλ ισραηλ.1 Israel
22:22 כִּֽי־ kˈî- כִּי that יִמָּצֵ֨א yimmāṣˌē מצא find אִ֜ישׁ ʔˈîš אִישׁ man שֹׁכֵ֣ב׀ šōḵˈēv שׁכב lie down עִם־ ʕim- עִם with אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman בְעֻֽלַת־ vᵊʕˈulaṯ- בעל own בַּ֗עַל bˈaʕal בַּעַל lord, baal וּ û וְ and מֵ֨תוּ֙ mˈēṯû מות die גַּם־ gam- גַּם even שְׁנֵיהֶ֔ם šᵊnêhˈem שְׁנַיִם two הָ hā הַ the אִ֛ישׁ ʔˈîš אִישׁ man הַ ha הַ the שֹּׁכֵ֥ב ššōḵˌēv שׁכב lie down עִם־ ʕim- עִם with הָ hā הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman וְ wᵊ וְ and הָ hā הַ the אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman וּ û וְ and בִֽעַרְתָּ֥ vˈiʕartˌā בער burn הָ hā הַ the רָ֖ע rˌāʕ רַע evil מִ mi מִן from יִּשְׂרָאֵֽל׃ ס yyiśrāʔˈēl . s יִשְׂרָאֵל Israel
22:22. si dormierit vir cum uxore alterius uterque morientur id est adulter et adultera et auferes malum de IsrahelIf a man lie with another man's wife, they shall both die, that is to say, the adulterer and the adulteress: and thou shalt take away the evil out of Israel.
22. If a man be found lying with a woman married to an husband, then they shall both of them die, the man that lay with the woman, and the woman: so shalt thou put away the evil from Israel.
22:22. If a man sleeps with the wife of another, then they shall both die, that is, the adulterer and the adulteress. And so shall you take away the evil from Israel.
22:22. If a man be found lying with a woman married to an husband, then they shall both of them die, [both] the man that lay with the woman, and the woman: so shalt thou put away evil from Israel.
If a man be found lying with a woman married to an husband, then they shall both of them die, [both] the man that lay with the woman, and the woman: so shalt thou put away evil from Israel:

22: Если найден будет кто лежащий с женою замужнею, то должно предать смерти обоих: и мужчину, лежавшего с женщиною, и женщину; и [так] истреби зло от Израиля.
22:22
ἐὰν εαν and if; unless
δὲ δε though; while
εὑρεθῇ ευρισκω find
ἄνθρωπος ανθρωπος person; human
κοιμώμενος κοιμαω doze; fall asleep
μετὰ μετα with; amid
γυναικὸς γυνη woman; wife
συνῳκισμένης συνοικιζω man; husband
ἀποκτενεῖτε αποκτεινω kill
ἀμφοτέρους αμφοτερος both
τὸν ο the
ἄνδρα ανηρ man; husband
τὸν ο the
κοιμώμενον κοιμαω doze; fall asleep
μετὰ μετα with; amid
τῆς ο the
γυναικὸς γυνη woman; wife
καὶ και and; even
τὴν ο the
γυναῖκα γυνη woman; wife
καὶ και and; even
ἐξαρεῖς εξαιρω lift out / up; remove
τὸν ο the
πονηρὸν πονηρος harmful; malignant
ἐξ εκ from; out of
Ισραηλ ισραηλ.1 Israel
22:22
כִּֽי־ kˈî- כִּי that
יִמָּצֵ֨א yimmāṣˌē מצא find
אִ֜ישׁ ʔˈîš אִישׁ man
שֹׁכֵ֣ב׀ šōḵˈēv שׁכב lie down
עִם־ ʕim- עִם with
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
בְעֻֽלַת־ vᵊʕˈulaṯ- בעל own
בַּ֗עַל bˈaʕal בַּעַל lord, baal
וּ û וְ and
מֵ֨תוּ֙ mˈēṯû מות die
גַּם־ gam- גַּם even
שְׁנֵיהֶ֔ם šᵊnêhˈem שְׁנַיִם two
הָ הַ the
אִ֛ישׁ ʔˈîš אִישׁ man
הַ ha הַ the
שֹּׁכֵ֥ב ššōḵˌēv שׁכב lie down
עִם־ ʕim- עִם with
הָ הַ the
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
וְ wᵊ וְ and
הָ הַ the
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
וּ û וְ and
בִֽעַרְתָּ֥ vˈiʕartˌā בער burn
הָ הַ the
רָ֖ע rˌāʕ רַע evil
מִ mi מִן from
יִּשְׂרָאֵֽל׃ ס yyiśrāʔˈēl . s יִשְׂרָאֵל Israel
22:22. si dormierit vir cum uxore alterius uterque morientur id est adulter et adultera et auferes malum de Israhel
If a man lie with another man's wife, they shall both die, that is to say, the adulterer and the adulteress: and thou shalt take away the evil out of Israel.
22:22. If a man sleeps with the wife of another, then they shall both die, that is, the adulterer and the adulteress. And so shall you take away the evil from Israel.
22:22. If a man be found lying with a woman married to an husband, then they shall both of them die, [both] the man that lay with the woman, and the woman: so shalt thou put away evil from Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:22: Shall both of them die - Thus we find that in the most ancient of all laws adultery was punished with death in both the parties.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:22: Lev 20:10; Num 5:22-27; Eze 23:45-47; Joh 8:4, Joh 8:5; Heb 13:4
Carl Friedrich Keil and Franz Delitzsch
22:22
If any one lay with a married woman, they were both of them to be put to death as adulterers (cf. Lev 20:10).
John Gill
22:22 If a man be found lying with a woman married to an husband,..... This law respects adultery, and is the same with that in Lev 20:10.
then they shall both of them die; with the strangling of a napkin, as the Targum of Jonathan, which is the death such persons were put to; and is always meant when death is simply spoken of, and it is not specified what death; See Gill on Lev 20:10,
both the man that lay with the woman, and the woman; they were both to die, and to die the same death:
so shalt thou put away evil from Israel; such that do it, as the above Targum; See Gill on Deut 22:21.
22:2322:23: Եւ եթէ եղիցի աղջիկ կոյս խօսեցեալ առն. եւ գտանիցէ զնա ա՛յր ոք ՚ի քաղաքի եւ ննջեսցէ ընդ նմա.
23 Եթէ քաղաքում մի տղամարդ հանդիպի մարդու հետ նշանուած կոյս աղջկայ եւ պառկի նրա հետ,
23 «Եթէ կոյս աղջիկ մը մարդու մը նշանուած ըլլայ ու ուրիշ մարդ մը քաղաքին մէջ գտնելով զանիկա՝ անոր հետ պառկի,
Եւ եթէ եղիցի աղջիկ կոյս խօսեցեալ առն, եւ գտանիցէ զնա այր ոք ի քաղաքի եւ ննջեսցէ ընդ նմա:

22:23: Եւ եթէ եղիցի աղջիկ կոյս խօսեցեալ առն. եւ գտանիցէ զնա ա՛յր ոք ՚ի քաղաքի եւ ննջեսցէ ընդ նմա.
23 Եթէ քաղաքում մի տղամարդ հանդիպի մարդու հետ նշանուած կոյս աղջկայ եւ պառկի նրա հետ,
23 «Եթէ կոյս աղջիկ մը մարդու մը նշանուած ըլլայ ու ուրիշ մարդ մը քաղաքին մէջ գտնելով զանիկա՝ անոր հետ պառկի,
zohrab-1805▾ eastern-1994▾ western am▾
22:2323: Если будет молодая девица обручена мужу, и кто-нибудь встретится с нею в городе и ляжет с нею,
22:23 ἐὰν εαν and if; unless δὲ δε though; while γένηται γινομαι happen; become παῖς παις child; boy παρθένος παρθενος virginal; virgin μεμνηστευμένη μνηστευω engaged ἀνδρὶ ανηρ man; husband καὶ και and; even εὑρὼν ευρισκω find αὐτὴν αυτος he; him ἄνθρωπος ανθρωπος person; human ἐν εν in πόλει πολις city κοιμηθῇ κοιμαω doze; fall asleep μετ᾿ μετα with; amid αὐτῆς αυτος he; him
22:23 כִּ֤י kˈî כִּי that יִהְיֶה֙ yihyˌeh היה be נַעֲרָ֣הנער *naʕᵃrˈā נַעֲרָה girl בְתוּלָ֔ה vᵊṯûlˈā בְּתוּלָה virgin מְאֹרָשָׂ֖ה mᵊʔōrāśˌā ארשׂ betroth לְ lᵊ לְ to אִ֑ישׁ ʔˈîš אִישׁ man וּ û וְ and מְצָאָ֥הּ mᵊṣāʔˌāh מצא find אִ֛ישׁ ʔˈîš אִישׁ man בָּ bā בְּ in † הַ the עִ֖יר ʕˌîr עִיר town וְ wᵊ וְ and שָׁכַ֥ב šāḵˌav שׁכב lie down עִמָּֽהּ׃ ʕimmˈāh עִם with
22:23. si puellam virginem desponderit vir et invenerit eam aliquis in civitate et concubuerit cum illaIf a man have espoused a damsel that is a virgin, and some one find her in the city, and lie with her,
23. If there be a damsel that is a virgin betrothed unto an husband, and a man find her in the city, and lie with her;
22:23. If a man has betrothed a girl who is a virgin, and if someone finds her in the city and he lies with her,
22:23. If a damsel [that is] a virgin be betrothed unto an husband, and a man find her in the city, and lie with her;
If a damsel [that is] a virgin be betrothed unto an husband, and a man find her in the city, and lie with her:

23: Если будет молодая девица обручена мужу, и кто-нибудь встретится с нею в городе и ляжет с нею,
22:23
ἐὰν εαν and if; unless
δὲ δε though; while
γένηται γινομαι happen; become
παῖς παις child; boy
παρθένος παρθενος virginal; virgin
μεμνηστευμένη μνηστευω engaged
ἀνδρὶ ανηρ man; husband
καὶ και and; even
εὑρὼν ευρισκω find
αὐτὴν αυτος he; him
ἄνθρωπος ανθρωπος person; human
ἐν εν in
πόλει πολις city
κοιμηθῇ κοιμαω doze; fall asleep
μετ᾿ μετα with; amid
αὐτῆς αυτος he; him
22:23
כִּ֤י kˈî כִּי that
יִהְיֶה֙ yihyˌeh היה be
נַעֲרָ֣הנער
*naʕᵃrˈā נַעֲרָה girl
בְתוּלָ֔ה vᵊṯûlˈā בְּתוּלָה virgin
מְאֹרָשָׂ֖ה mᵊʔōrāśˌā ארשׂ betroth
לְ lᵊ לְ to
אִ֑ישׁ ʔˈîš אִישׁ man
וּ û וְ and
מְצָאָ֥הּ mᵊṣāʔˌāh מצא find
אִ֛ישׁ ʔˈîš אִישׁ man
בָּ בְּ in
הַ the
עִ֖יר ʕˌîr עִיר town
וְ wᵊ וְ and
שָׁכַ֥ב šāḵˌav שׁכב lie down
עִמָּֽהּ׃ ʕimmˈāh עִם with
22:23. si puellam virginem desponderit vir et invenerit eam aliquis in civitate et concubuerit cum illa
If a man have espoused a damsel that is a virgin, and some one find her in the city, and lie with her,
22:23. If a man has betrothed a girl who is a virgin, and if someone finds her in the city and he lies with her,
22:23. If a damsel [that is] a virgin be betrothed unto an husband, and a man find her in the city, and lie with her;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:23: Deu 20:7; Mat 1:18, Mat 1:19
Carl Friedrich Keil and Franz Delitzsch
22:23
In connection with the seduction of a virgin (נער, puella, a marriageable girl; בּתוּלה, virgo immaculata, a virgin), two, or really three, cases are distinguished; viz., (1) whether she was betrothed (Deut 22:23-27), or not betrothed (Deut 22:28, Deut 22:29); (2) if she were betrothed, whether it was (a) in the town (Deut 22:23, Deut 22:24) or (b) in the open field (Deut 22:25-27) that she had been violated by a man.
Deut 22:23-24
If a betrothed virgin had allowed a man to have intercourse with her (i.e., one who was not her bridegroom), they were both of them, the man and the girl, to be led out to the gate of the town, and stoned that they might die: the girl, because she had not cried in the city, i.e., had not called for help, and consequently was to be regarded as consenting to the deed; the man, because he had humbled his neighbour's wife. The betrothed woman was placed in this respect upon a par with a married woman, and in fact is expressly called a wife in Deut 22:24. Betrothal was the first step towards marriage, even if it was not a solemn act attested by witnesses. Written agreements of marriage were not introduced till a later period (Tobit 7:14; Tr. Ketuboth i. 2).
Deut 22:25-27
If, on the other hand, a man met a betrothed girl in the field, and laid hold of her and lay with her, the man alone was to die, and nothing was to be done to the girl. "There is in the damsel no death-sin (i.e., no sin to be punished with death); but as when a man riseth against his neighbour and slayeth him, even so is this matter." In the open field the girl had called for help, but no one had helped her. It was therefore a forcible rape.
Deut 22:28-29
The last case: if a virgin was not betrothed, and a man seized her and lay with her, and they were found, i.e., discovered or convicted of their deed, the man was to pay the father of the girl fifty shekels of silver, for the reproach brought upon him and his house, and to marry the girl whom he had humbled, without ever being able to divorce her. This case is similar to the one mentioned in Ex 22:15-16. The omission to mention the possibility of the father refusing to give him his daughter for a wife, makes no essential difference. It is assumed as self-evident here, that such a right was possessed by the father.
John Gill
22:23 If a damsel that is a virgin be betrothed unto an husband,.... But not married, not as yet brought home to her husband's house, and the marriage consummated; for the Jews distinguish between being betrothed or espoused, and married; and generally there was some time between the one and the other. And a wife was obtained in this way by three things; by money, which was the most usual; and by writing, which was to be done before witnesses, and with her consent; and by copulation, which, though valid, was not so much approved of (a). There is a whole treatise in the Misnah, called Kiddushin, or Espousals, which largely treats of this matter:
and a man find her in the city, and lie with her; with her consent, as might be presumed by her not crying out, when, had she, she might have been heard, being in a city; and her being there also makes against her, since, being betrothed to a man, she ought to have abode in her father's house till her husband fetched her home, and not to have gadded abroad in the city, where she was exposed to temptation.
(a) Misn. Kiddushin, c. 1. sect. 1.
22:2422:24: հանջի՛ք զերկոսին ՚ի դուռն քաղաքին իւրեանց, եւ քարկոծեսցեն զնոսա քարամբք եւ մեռցին. զաղջիկն՝ զի ո՛չ բողոքեաց ՚ի քաղաքին, եւ զայրն՝ որ լլկեաց զկին ընկերի իւրոյ. եւ բարձջի՛ք զչարն ՚ի միջոյ ձերմէ[1944]։ [1944] Յօրինակին պակասէր. Եւ քարկոծեսցեն զնոսա քար՛՛։ Ուր ոմանք. Եւ քարկոծեսցին քարամբք։
24 ապա երկուսին էլ կը բերէք իրենց քաղաքի դարպասների մօտ եւ քարկոծելով կը սպանէք նրանց. աղջկան կը սպանէք այն բանի համար, որ, դէպքը քաղաքում լինելով, օգնութեան չի կանչել, իսկ տղամարդուն՝ այն բանի համար, որ բռնաբարել է իր մերձաւորի նշանածին: Դրանով դուք չարը վերացրած կը լինէք ձեր միջից:
24 Երկուքն ալ այն քաղաքին դուռը պէտք է հանէք ու զանոնք քարկոծէք, որպէս զի մեռնին։ Աղջիկը՝ քանզի քաղաքին մէջ գտնուելով չկանչուըռտեց եւ մարդը՝ քանզի ուրիշին նշանածը լլկեց։ Այս ձեւով չարութիւնը ձեր մէջէն վերցուի։
հանջիք զերկոսին ի դուռն քաղաքին իւրեանց, եւ [333]քարկոծեսցեն զնոսա քարամբք եւ մեռցին. զաղջիկն` զի ոչ բողոքեաց ի քաղաքին, եւ զայրն որ լլկեաց զկին ընկերի իւրոյ. եւ բարձջիք զչարն ի միջոյ ձերմէ:

22:24: հանջի՛ք զերկոսին ՚ի դուռն քաղաքին իւրեանց, եւ քարկոծեսցեն զնոսա քարամբք եւ մեռցին. զաղջիկն՝ զի ո՛չ բողոքեաց ՚ի քաղաքին, եւ զայրն՝ որ լլկեաց զկին ընկերի իւրոյ. եւ բարձջի՛ք զչարն ՚ի միջոյ ձերմէ[1944]։
[1944] Յօրինակին պակասէր. Եւ քարկոծեսցեն զնոսա քար՛՛։ Ուր ոմանք. Եւ քարկոծեսցին քարամբք։
24 ապա երկուսին էլ կը բերէք իրենց քաղաքի դարպասների մօտ եւ քարկոծելով կը սպանէք նրանց. աղջկան կը սպանէք այն բանի համար, որ, դէպքը քաղաքում լինելով, օգնութեան չի կանչել, իսկ տղամարդուն՝ այն բանի համար, որ բռնաբարել է իր մերձաւորի նշանածին: Դրանով դուք չարը վերացրած կը լինէք ձեր միջից:
24 Երկուքն ալ այն քաղաքին դուռը պէտք է հանէք ու զանոնք քարկոծէք, որպէս զի մեռնին։ Աղջիկը՝ քանզի քաղաքին մէջ գտնուելով չկանչուըռտեց եւ մարդը՝ քանզի ուրիշին նշանածը լլկեց։ Այս ձեւով չարութիւնը ձեր մէջէն վերցուի։
zohrab-1805▾ eastern-1994▾ western am▾
22:2424: то обоих их приведите к воротам того города, и побейте их камнями до смерти: отроковицу за то, что она не кричала в городе, а мужчину за то, что он опорочил жену ближнего своего; и [так] истреби зло из среды себя.
22:24 ἐξάξετε εξαγω lead out; bring out ἀμφοτέρους αμφοτερος both ἐπὶ επι in; on τὴν ο the πύλην πυλη gate τῆς ο the πόλεως πολις city αὐτῶν αυτος he; him καὶ και and; even λιθοβοληθήσονται λιθοβολεω stone ἐν εν in λίθοις λιθος stone καὶ και and; even ἀποθανοῦνται αποθνησκω die τὴν ο the νεᾶνιν νεανις since; that οὐκ ου not ἐβόησεν βοαω scream; shout ἐν εν in τῇ ο the πόλει πολις city καὶ και and; even τὸν ο the ἄνθρωπον ανθρωπος person; human ὅτι οτι since; that ἐταπείνωσεν ταπεινοω humble; bring low τὴν ο the γυναῖκα γυνη woman; wife τοῦ ο the πλησίον πλησιον near; neighbor καὶ και and; even ἐξαρεῖς εξαιρω lift out / up; remove τὸν ο the πονηρὸν πονηρος harmful; malignant ἐξ εκ from; out of ὑμῶν υμων your αὐτῶν αυτος he; him
22:24 וְ wᵊ וְ and הֹוצֵאתֶ֨ם hôṣēṯˌem יצא go out אֶת־ ʔeṯ- אֵת [object marker] שְׁנֵיהֶ֜ם šᵊnêhˈem שְׁנַיִם two אֶל־ ʔel- אֶל to שַׁ֣עַר׀ šˈaʕar שַׁעַר gate הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the הִ֗וא hˈiw הִיא she וּ û וְ and סְקַלְתֶּ֨ם sᵊqaltˌem סקל stone אֹתָ֥ם ʔōṯˌām אֵת [object marker] בָּ bā בְּ in † הַ the אֲבָנִים֮ ʔᵃvānîm אֶבֶן stone וָ wā וְ and מֵתוּ֒ mēṯˌû מות die אֶת־ ʔeṯ- אֵת [object marker] הַֽה *hˈa הַ the נַּעֲרָ֗הנער *nnaʕᵃrˈā נַעֲרָה girl עַל־ ʕal- עַל upon דְּבַר֙ dᵊvˌar דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not צָעֲקָ֣ה ṣāʕᵃqˈā צעק cry בָ vā בְּ in † הַ the עִ֔יר ʕˈîr עִיר town וְ wᵊ וְ and אֶ֨ת־ ʔˌeṯ- אֵת [object marker] הָ hā הַ the אִ֔ישׁ ʔˈîš אִישׁ man עַל־ ʕal- עַל upon דְּבַ֥ר dᵊvˌar דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עִנָּ֖ה ʕinnˌā ענה be lowly אֶת־ ʔeṯ- אֵת [object marker] אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow וּ û וְ and בִֽעַרְתָּ֥ vˈiʕartˌā בער burn הָ hā הַ the רָ֖ע rˌāʕ רַע evil מִ mi מִן from קִּרְבֶּֽךָ׃ ס qqirbˈeḵā . s קֶרֶב interior
22:24. educes utrumque ad portam civitatis illius et lapidibus obruentur puella quia non clamavit cum esset in civitate vir quia humiliavit uxorem proximi sui et auferes malum de medio tuiThou shalt bring them both out to the gate of that city, and they shall be stoned: the damsel, because she cried not out, being in the city: the man, because he hath humbled his neighbour's wife. And thou shalt take away the evil from the midst of thee.
24. then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife: so thou shalt put away the evil from the midst of thee.
22:24. then you shall lead them both out to the gate of that city, and they shall be stoned to death: the girl, because she did not cry out though she was in the city; the man, because he has humiliated the wife of his neighbor. And so shall you take away the evil from your midst.
22:24. Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, [being] in the city; and the man, because he hath humbled his neighbour’s wife: so thou shalt put away evil from among you.
Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, [being] in the city; and the man, because he hath humbled his neighbour' s wife: so thou shalt put away evil from among you:

24: то обоих их приведите к воротам того города, и побейте их камнями до смерти: отроковицу за то, что она не кричала в городе, а мужчину за то, что он опорочил жену ближнего своего; и [так] истреби зло из среды себя.
22:24
ἐξάξετε εξαγω lead out; bring out
ἀμφοτέρους αμφοτερος both
ἐπὶ επι in; on
τὴν ο the
πύλην πυλη gate
τῆς ο the
πόλεως πολις city
αὐτῶν αυτος he; him
καὶ και and; even
λιθοβοληθήσονται λιθοβολεω stone
ἐν εν in
λίθοις λιθος stone
καὶ και and; even
ἀποθανοῦνται αποθνησκω die
τὴν ο the
νεᾶνιν νεανις since; that
οὐκ ου not
ἐβόησεν βοαω scream; shout
ἐν εν in
τῇ ο the
πόλει πολις city
καὶ και and; even
τὸν ο the
ἄνθρωπον ανθρωπος person; human
ὅτι οτι since; that
ἐταπείνωσεν ταπεινοω humble; bring low
τὴν ο the
γυναῖκα γυνη woman; wife
τοῦ ο the
πλησίον πλησιον near; neighbor
καὶ και and; even
ἐξαρεῖς εξαιρω lift out / up; remove
τὸν ο the
πονηρὸν πονηρος harmful; malignant
ἐξ εκ from; out of
ὑμῶν υμων your
αὐτῶν αυτος he; him
22:24
וְ wᵊ וְ and
הֹוצֵאתֶ֨ם hôṣēṯˌem יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
שְׁנֵיהֶ֜ם šᵊnêhˈem שְׁנַיִם two
אֶל־ ʔel- אֶל to
שַׁ֣עַר׀ šˈaʕar שַׁעַר gate
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
הִ֗וא hˈiw הִיא she
וּ û וְ and
סְקַלְתֶּ֨ם sᵊqaltˌem סקל stone
אֹתָ֥ם ʔōṯˌām אֵת [object marker]
בָּ בְּ in
הַ the
אֲבָנִים֮ ʔᵃvānîm אֶבֶן stone
וָ וְ and
מֵתוּ֒ mēṯˌû מות die
אֶת־ ʔeṯ- אֵת [object marker]
הַֽה
*hˈa הַ the
נַּעֲרָ֗הנער
*nnaʕᵃrˈā נַעֲרָה girl
עַל־ ʕal- עַל upon
דְּבַר֙ dᵊvˌar דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
צָעֲקָ֣ה ṣāʕᵃqˈā צעק cry
בָ בְּ in
הַ the
עִ֔יר ʕˈîr עִיר town
וְ wᵊ וְ and
אֶ֨ת־ ʔˌeṯ- אֵת [object marker]
הָ הַ the
אִ֔ישׁ ʔˈîš אִישׁ man
עַל־ ʕal- עַל upon
דְּבַ֥ר dᵊvˌar דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עִנָּ֖ה ʕinnˌā ענה be lowly
אֶת־ ʔeṯ- אֵת [object marker]
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
וּ û וְ and
בִֽעַרְתָּ֥ vˈiʕartˌā בער burn
הָ הַ the
רָ֖ע rˌāʕ רַע evil
מִ mi מִן from
קִּרְבֶּֽךָ׃ ס qqirbˈeḵā . s קֶרֶב interior
22:24. educes utrumque ad portam civitatis illius et lapidibus obruentur puella quia non clamavit cum esset in civitate vir quia humiliavit uxorem proximi sui et auferes malum de medio tui
Thou shalt bring them both out to the gate of that city, and they shall be stoned: the damsel, because she cried not out, being in the city: the man, because he hath humbled his neighbour's wife. And thou shalt take away the evil from the midst of thee.
22:24. then you shall lead them both out to the gate of that city, and they shall be stoned to death: the girl, because she did not cry out though she was in the city; the man, because he has humiliated the wife of his neighbor. And so shall you take away the evil from your midst.
22:24. Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, [being] in the city; and the man, because he hath humbled his neighbour’s wife: so thou shalt put away evil from among you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:24: and ye shall stone: In these laws, the betrothed damsel was considered as the wife of the man to whom she was engaged, though they had not come together; and therefore the crime was adjudged adultery. But a charitable supposition is admitted in the damsel's favour, in case she was found in a solitary place.
he hath humbled: Deu 21:14; Gen 29:21; Mat 1:20, Mat 1:24
so thou shalt put: Deu 22:21, Deu 22:22, Deu 22:24, Deu 13:5; Co1 5:2, Co1 5:13
John Gill
22:24 Then ye shall bring them both out unto the gate of the city,.... Where the fact was committed; the Targum of Jonathan is,"to the gate of the court of judicature, which is in that city:"
and ye shall stone them with stones, that they die; a man that lay with a married woman, he and she were to be strangled; but this sort of adulterers and adulteresses were to be stoned, and it is thought that of this sort was the woman spoken of in Jn 8:3,
the damsel because she cried not, being in the city, and the man because he hath humbled his neighbour's wife; as she was by espousal, by contract, by promise, and so was guilty of adultery, which was punishable with death:
so thou shall put away evil from among you; see Deut 22:21.
John Wesley
22:24 She cried not - And therefore is justly presumed to have consented to it.
22:2522:25: Ապա թէ ՚ի դաշտի գտցէ այր զաղջի՛կ ոք՝ խօսեալ առն, եւ բռնաբա՛ր ննջեսցէ ընդ նմա. սպանջի՛ք զայրն որ ննջեաց ընդ նմա.
25 Եթէ տղամարդը դաշտում հանդիպի նշանուած մի աղջկայ եւ բռնութեամբ պառկի նրա հետ, ապա կը սպանէք աղջկան բռնաբարած տղամարդուն,
25 «Բայց եթէ մարդ մը նշանուած աղջիկ մը դաշտի մէջ գտնէ ու զանիկա բռնադատելով անոր հետ պառկի, այն ատեն անոր հետ պառկող մարդը միայն մեռցուի։
Ապա թէ ի դաշտի գտցէ այր զաղջիկ ոք խօսեալ առն, եւ բռնաբար ննջեսցէ ընդ նմա, սպանջիք զայրն որ ննջեաց ընդ նմա:

22:25: Ապա թէ ՚ի դաշտի գտցէ այր զաղջի՛կ ոք՝ խօսեալ առն, եւ բռնաբա՛ր ննջեսցէ ընդ նմա. սպանջի՛ք զայրն որ ննջեաց ընդ նմա.
25 Եթէ տղամարդը դաշտում հանդիպի նշանուած մի աղջկայ եւ բռնութեամբ պառկի նրա հետ, ապա կը սպանէք աղջկան բռնաբարած տղամարդուն,
25 «Բայց եթէ մարդ մը նշանուած աղջիկ մը դաշտի մէջ գտնէ ու զանիկա բռնադատելով անոր հետ պառկի, այն ատեն անոր հետ պառկող մարդը միայն մեռցուի։
zohrab-1805▾ eastern-1994▾ western am▾
22:2525: Если же кто в поле встретится с отроковицею обрученною и, схватив ее, ляжет с нею, то должно предать смерти только мужчину, лежавшего с нею,
22:25 ἐὰν εαν and if; unless δὲ δε though; while ἐν εν in πεδίῳ πεδιον find ἄνθρωπος ανθρωπος person; human τὴν ο the παῖδα παις child; boy τὴν ο the μεμνηστευμένην μνηστευω engaged καὶ και and; even βιασάμενος βιαζω violate; force his way κοιμηθῇ κοιμαω doze; fall asleep μετ᾿ μετα with; amid αὐτῆς αυτος he; him ἀποκτενεῖτε αποκτεινω kill τὸν ο the ἄνθρωπον ανθρωπος person; human τὸν ο the κοιμώμενον κοιμαω doze; fall asleep μετ᾿ μετα with; amid αὐτῆς αυτος he; him μόνον μονον only; alone
22:25 וְֽ wᵊˈ וְ and אִם־ ʔim- אִם if בַּ ba בְּ in † הַ the שָּׂדֶ֞ה śśāḏˈeh שָׂדֶה open field יִמְצָ֣א yimṣˈā מצא find הָ hā הַ the אִ֗ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] הַֽה *hˈa הַ the נַּעֲרָה֙נער *nnaʕᵃrˌā נַעֲרָה girl הַ ha הַ the מְאֹ֣רָשָׂ֔ה mᵊʔˈōrāśˈā ארשׂ betroth וְ wᵊ וְ and הֶחֱזִֽיק־ heḥᵉzˈîq- חזק be strong בָּ֥הּ bˌāh בְּ in הָ hā הַ the אִ֖ישׁ ʔˌîš אִישׁ man וְ wᵊ וְ and שָׁכַ֣ב šāḵˈav שׁכב lie down עִמָּ֑הּ ʕimmˈāh עִם with וּ û וְ and מֵ֗ת mˈēṯ מות die הָ hā הַ the אִ֛ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁכַ֥ב šāḵˌav שׁכב lie down עִמָּ֖הּ ʕimmˌāh עִם with לְ lᵊ לְ to בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
22:25. sin autem in agro reppererit vir puellam quae desponsata est et adprehendens concubuerit cum illa ipse morietur solusBut if a man find a damsel that is betrothed, in the field, and taking hold of her, lie with her, he alone shall die:
25. But if the man find the damsel that is betrothed in the field, and the man force her, and lie with her; then the man only that lay with her shall die:
22:25. But if a man discovers, in the countryside, a girl who has been betrothed, and, apprehending her, he lies with her, then he alone shall die.
22:25. But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die:
But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die:

25: Если же кто в поле встретится с отроковицею обрученною и, схватив ее, ляжет с нею, то должно предать смерти только мужчину, лежавшего с нею,
22:25
ἐὰν εαν and if; unless
δὲ δε though; while
ἐν εν in
πεδίῳ πεδιον find
ἄνθρωπος ανθρωπος person; human
τὴν ο the
παῖδα παις child; boy
τὴν ο the
μεμνηστευμένην μνηστευω engaged
καὶ και and; even
βιασάμενος βιαζω violate; force his way
κοιμηθῇ κοιμαω doze; fall asleep
μετ᾿ μετα with; amid
αὐτῆς αυτος he; him
ἀποκτενεῖτε αποκτεινω kill
τὸν ο the
ἄνθρωπον ανθρωπος person; human
τὸν ο the
κοιμώμενον κοιμαω doze; fall asleep
μετ᾿ μετα with; amid
αὐτῆς αυτος he; him
μόνον μονον only; alone
22:25
וְֽ wᵊˈ וְ and
אִם־ ʔim- אִם if
בַּ ba בְּ in
הַ the
שָּׂדֶ֞ה śśāḏˈeh שָׂדֶה open field
יִמְצָ֣א yimṣˈā מצא find
הָ הַ the
אִ֗ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
הַֽה
*hˈa הַ the
נַּעֲרָה֙נער
*nnaʕᵃrˌā נַעֲרָה girl
הַ ha הַ the
מְאֹ֣רָשָׂ֔ה mᵊʔˈōrāśˈā ארשׂ betroth
וְ wᵊ וְ and
הֶחֱזִֽיק־ heḥᵉzˈîq- חזק be strong
בָּ֥הּ bˌāh בְּ in
הָ הַ the
אִ֖ישׁ ʔˌîš אִישׁ man
וְ wᵊ וְ and
שָׁכַ֣ב šāḵˈav שׁכב lie down
עִמָּ֑הּ ʕimmˈāh עִם with
וּ û וְ and
מֵ֗ת mˈēṯ מות die
הָ הַ the
אִ֛ישׁ ʔˈîš אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁכַ֥ב šāḵˌav שׁכב lie down
עִמָּ֖הּ ʕimmˌāh עִם with
לְ lᵊ לְ to
בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
22:25. sin autem in agro reppererit vir puellam quae desponsata est et adprehendens concubuerit cum illa ipse morietur solus
But if a man find a damsel that is betrothed, in the field, and taking hold of her, lie with her, he alone shall die:
22:25. But if a man discovers, in the countryside, a girl who has been betrothed, and, apprehending her, he lies with her, then he alone shall die.
22:25. But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:25: And the man force her - A rape also, by these ancient institutions, was punished with death, because a woman's honor was considered equally as precious as her life; therefore the same punishment was inflicted on the ravisher as upon the murderer. This offense is considered in the same point of view in the British laws, and by them also it is punished with death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:25: force her: or, take strong hold of her, Sa2 13:14
John Gill
22:25 But if a man find a betrothed damsel in the field,.... Alone, and where she might cry out, and none hear, nor were any to help her:
and a man force her, and lie with her; or "take fast and strong hold on her" (b); so that she is not able to get out of his hands, and make her escape, he being stronger than she, and so commits a rape upon her:
then the man only that lay with her shall die; he being guilty of adultery, in lying with a woman espoused to another man, but not she, because she consented not to it.
(b) "et apprehenderit (in) eam", Pagninus, Montanus; "et apprehendens eam", Piscator.
22:2622:26: եւ աղջկանն մի՛ ինչ առնիցէք. զի ո՛չ է աղջկանն վնաս մահու. զի որպէս յառնիցէ մարդ ՚ի վերայ ընկերի իւրոյ՝ եւ սպանանիցէ զնա, ա՛յնպէս է իրն.
26 իսկ աղջկան ոչինչ չէք անի, քանի որ աղջիկը մահուան արժանի բան չի արել. սա նման է այն դէպքին, երբ մէկը յարձակւում է իր մերձաւորի վրայ ու սպանում նրան:
26 Աղջկան բան մը մի՛ ըներ. աղջիկը մահու արժանի յանցանք մը չունի. վասն զի ինչպէս մէկը իր դրացիին վրայ կը յարձակի ու զանիկա կը մեռցնէ, այս դիպուածն ալ այնպէս է։
Եւ աղջկանն մի՛ ինչ առնիցէք. զի ոչ է աղջկանն վնաս մահու. զի որպէս յառնիցէ մարդ ի վերայ ընկերի իւրոյ եւ սպանանիցէ զնա, այնպէս է իրն:

22:26: եւ աղջկանն մի՛ ինչ առնիցէք. զի ո՛չ է աղջկանն վնաս մահու. զի որպէս յառնիցէ մարդ ՚ի վերայ ընկերի իւրոյ՝ եւ սպանանիցէ զնա, ա՛յնպէս է իրն.
26 իսկ աղջկան ոչինչ չէք անի, քանի որ աղջիկը մահուան արժանի բան չի արել. սա նման է այն դէպքին, երբ մէկը յարձակւում է իր մերձաւորի վրայ ու սպանում նրան:
26 Աղջկան բան մը մի՛ ըներ. աղջիկը մահու արժանի յանցանք մը չունի. վասն զի ինչպէս մէկը իր դրացիին վրայ կը յարձակի ու զանիկա կը մեռցնէ, այս դիպուածն ալ այնպէս է։
zohrab-1805▾ eastern-1994▾ western am▾
22:2626: а отроковице ничего не делай; на отроковице нет преступления смертного: ибо это то же, как если бы кто восстал на ближнего своего и убил его;
22:26 καὶ και and; even τῇ ο the νεάνιδι νεανις not ποιήσετε ποιεω do; make οὐδέν ουδεις no one; not one οὐκ ου not ἔστιν ειμι be τῇ ο the νεάνιδι νεανις sinfulness θανάτου θανατος death ὅτι οτι since; that ὡς ως.1 as; how εἴ ει if; whether τις τις anyone; someone ἐπαναστῇ επανιστημι challenge ἄνθρωπος ανθρωπος person; human ἐπὶ επι in; on τὸν ο the πλησίον πλησιον near; neighbor καὶ και and; even φονεύσῃ φονευω murder αὐτοῦ αυτος he; him ψυχήν ψυχη soul οὕτως ουτως so; this way τὸ ο the πρᾶγμα πραγμα act; matter τοῦτο ουτος this; he
22:26 וְו *wᵊ וְ and לַֽל *lˈa לְ to †† * הַ the נַּעֲרָה֙נער *nnaʕᵃrˌā נַעֲרָה girl לֹא־ lō- לֹא not תַעֲשֶׂ֣ה ṯaʕᵃśˈeh עשׂה make דָבָ֔ר ḏāvˈār דָּבָר word אֵ֥ין ʔˌên אַיִן [NEG] לַֽל *lˈa לְ to †† * הַ the נַּעֲרָ֖הנער *nnaʕᵃrˌā נַעֲרָה girl חֵ֣טְא ḥˈēṭᵊ חֵטְא offence מָ֑וֶת mˈāweṯ מָוֶת death כִּ֡י kˈî כִּי that כַּ ka כְּ as אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] יָק֨וּם yāqˌûm קום arise אִ֤ישׁ ʔˈîš אִישׁ man עַל־ ʕal- עַל upon רֵעֵ֨הוּ֙ rēʕˈēhû רֵעַ fellow וּ û וְ and רְצָחֹ֣ו rᵊṣāḥˈô רצח kill נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul כֵּ֖ן kˌēn כֵּן thus הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
22:26. puella nihil patietur nec est rea mortis quoniam sicut latro consurgit contra fratrem suum et occidit animam eius ita et puella perpessa estThe damsel shall suffer nothing, neither is she guilty of death: for as a robber riseth against his brother, and taketh away his life, so also did the damsel suffer:
26. but unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter:
22:26. The girl shall suffer nothing, nor is she guilty unto death. For just as a robber rises up against his brother and slays his life, so also did the girl suffer greatly.
22:26. But unto the damsel thou shalt do nothing; [there is] in the damsel no sin [worthy] of death: for as when a man riseth against his neighbour, and slayeth him, even so [is] this matter:
But unto the damsel thou shalt do nothing; [there is] in the damsel no sin [worthy] of death: for as when a man riseth against his neighbour, and slayeth him, even so [is] this matter:

26: а отроковице ничего не делай; на отроковице нет преступления смертного: ибо это то же, как если бы кто восстал на ближнего своего и убил его;
22:26
καὶ και and; even
τῇ ο the
νεάνιδι νεανις not
ποιήσετε ποιεω do; make
οὐδέν ουδεις no one; not one
οὐκ ου not
ἔστιν ειμι be
τῇ ο the
νεάνιδι νεανις sinfulness
θανάτου θανατος death
ὅτι οτι since; that
ὡς ως.1 as; how
εἴ ει if; whether
τις τις anyone; someone
ἐπαναστῇ επανιστημι challenge
ἄνθρωπος ανθρωπος person; human
ἐπὶ επι in; on
τὸν ο the
πλησίον πλησιον near; neighbor
καὶ και and; even
φονεύσῃ φονευω murder
αὐτοῦ αυτος he; him
ψυχήν ψυχη soul
οὕτως ουτως so; this way
τὸ ο the
πρᾶγμα πραγμα act; matter
τοῦτο ουτος this; he
22:26
וְו
*wᵊ וְ and
לַֽל
*lˈa לְ to
* הַ the
נַּעֲרָה֙נער
*nnaʕᵃrˌā נַעֲרָה girl
לֹא־ lō- לֹא not
תַעֲשֶׂ֣ה ṯaʕᵃśˈeh עשׂה make
דָבָ֔ר ḏāvˈār דָּבָר word
אֵ֥ין ʔˌên אַיִן [NEG]
לַֽל
*lˈa לְ to
* הַ the
נַּעֲרָ֖הנער
*nnaʕᵃrˌā נַעֲרָה girl
חֵ֣טְא ḥˈēṭᵊ חֵטְא offence
מָ֑וֶת mˈāweṯ מָוֶת death
כִּ֡י kˈî כִּי that
כַּ ka כְּ as
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
יָק֨וּם yāqˌûm קום arise
אִ֤ישׁ ʔˈîš אִישׁ man
עַל־ ʕal- עַל upon
רֵעֵ֨הוּ֙ rēʕˈēhû רֵעַ fellow
וּ û וְ and
רְצָחֹ֣ו rᵊṣāḥˈô רצח kill
נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul
כֵּ֖ן kˌēn כֵּן thus
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
22:26. puella nihil patietur nec est rea mortis quoniam sicut latro consurgit contra fratrem suum et occidit animam eius ita et puella perpessa est
The damsel shall suffer nothing, neither is she guilty of death: for as a robber riseth against his brother, and taketh away his life, so also did the damsel suffer:
22:26. The girl shall suffer nothing, nor is she guilty unto death. For just as a robber rises up against his brother and slays his life, so also did the girl suffer greatly.
22:26. But unto the damsel thou shalt do nothing; [there is] in the damsel no sin [worthy] of death: for as when a man riseth against his neighbour, and slayeth him, even so [is] this matter:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:26: no sin: Deu 21:22
Geneva 1599
22:26 But unto the damsel thou shalt do nothing; [there is] in the damsel no sin [worthy] of death: for as when a man riseth against his neighbour, and slayeth him, even so (k) [is] this matter:
(k) Meaning, that the innocent cannot be punished.
John Gill
22:26 But unto the damsel thou shalt do nothing,.... Neither fine her, nor beat her, and much less punish her with death:
there is in the damsel no sin worthy of death; because what was done to her was done without her will and consent, and was what she was forced to submit unto; but the Targum of Jonathan adds, that the man to whom she was betrothed might dismiss her from himself by a bill of divorce:
for as when a man riseth against his neighbour, and slayeth him, even so is this matter; as when a man comes unawares upon another, and lays hold on him, and kills him, being stronger than he, and none to help; so is the case of a woman laid hold on by a man in a field, and ravished by him, where no help could be had; and depriving a woman of her chastity is like taking away a man's life; from this passage Maimonides (c) concludes, that impurities, incests, and adulteries, are equal to murder, to capital cases relating to life and death.
(c) Hilchot Yesode Hattorah, c. 5. sect. 10.
John Wesley
22:26 Even so - Not an act of choice, but of force and constraint.
22:2722:27: զի ՚ի բացի՛ եգիտ զնա. եւ բողոքեաց աղջիկն խօսեալ, եւ ո՛չ ոք էր որ օգնէր նմա։
27 Նա դաշտի մէջ է հանդիպել նրան, նշանուած աղջիկը դիմադրել է, եւ ոչ ոք չի եղել, որ օգնէր նրան:
27 Քանզի դաշտ էր ու թէեւ նշանուած աղջիկը կանչվռտեց, բայց զինք ազատող մը չեղաւ։
Զի ի բացի եգիտ զնա. եւ բողոքեաց աղջիկն խօսեալ, եւ ոչ ոք էր որ օգնէր նմա:

22:27: զի ՚ի բացի՛ եգիտ զնա. եւ բողոքեաց աղջիկն խօսեալ, եւ ո՛չ ոք էր որ օգնէր նմա։
27 Նա դաշտի մէջ է հանդիպել նրան, նշանուած աղջիկը դիմադրել է, եւ ոչ ոք չի եղել, որ օգնէր նրան:
27 Քանզի դաշտ էր ու թէեւ նշանուած աղջիկը կանչվռտեց, բայց զինք ազատող մը չեղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2727: ибо он встретился с нею в поле, и [хотя] отроковица обрученная кричала, но некому было спасти ее.
22:27 ὅτι οτι since; that ἐν εν in τῷ ο the ἀγρῷ αγρος field εὗρεν ευρισκω find αὐτήν αυτος he; him ἐβόησεν βοαω scream; shout ἡ ο the νεᾶνις νεανις the μεμνηστευμένη μνηστευω engaged καὶ και and; even ὁ ο the βοηθήσων βοηθεω help οὐκ ου not ἦν ειμι be αὐτῇ αυτος he; him
22:27 כִּ֥י kˌî כִּי that בַ va בְּ in † הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field מְצָאָ֑הּ mᵊṣāʔˈāh מצא find צָעֲקָ֗ה ṣāʕᵃqˈā צעק cry הַֽה *hˈa הַ the נַּעֲרָה֙נער *nnaʕᵃrˌā נַעֲרָה girl הַ ha הַ the מְאֹ֣רָשָׂ֔ה mᵊʔˈōrāśˈā ארשׂ betroth וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מֹושִׁ֖יעַ môšˌîₐʕ ישׁע help לָֽהּ׃ ס lˈāh . s לְ to
22:27. sola erat in agro clamavit et nullus adfuit qui liberaret eamShe was alone in the field: she cried, and there was no man to help her.
27. for he found her in the field; the betrothed damsel cried, and there was none to save her.
22:27. She was alone in the field. She cried out, and there was no one nearby, who might deliver her.
22:27. For he found her in the field, [and] the betrothed damsel cried, and [there was] none to save her.
For he found her in the field, [and] the betrothed damsel cried, and [there was] none to save her:

27: ибо он встретился с нею в поле, и [хотя] отроковица обрученная кричала, но некому было спасти ее.
22:27
ὅτι οτι since; that
ἐν εν in
τῷ ο the
ἀγρῷ αγρος field
εὗρεν ευρισκω find
αὐτήν αυτος he; him
ἐβόησεν βοαω scream; shout
ο the
νεᾶνις νεανις the
μεμνηστευμένη μνηστευω engaged
καὶ και and; even
ο the
βοηθήσων βοηθεω help
οὐκ ου not
ἦν ειμι be
αὐτῇ αυτος he; him
22:27
כִּ֥י kˌî כִּי that
בַ va בְּ in
הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
מְצָאָ֑הּ mᵊṣāʔˈāh מצא find
צָעֲקָ֗ה ṣāʕᵃqˈā צעק cry
הַֽה
*hˈa הַ the
נַּעֲרָה֙נער
*nnaʕᵃrˌā נַעֲרָה girl
הַ ha הַ the
מְאֹ֣רָשָׂ֔ה mᵊʔˈōrāśˈā ארשׂ betroth
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מֹושִׁ֖יעַ môšˌîₐʕ ישׁע help
לָֽהּ׃ ס lˈāh . s לְ to
22:27. sola erat in agro clamavit et nullus adfuit qui liberaret eam
She was alone in the field: she cried, and there was no man to help her.
22:27. She was alone in the field. She cried out, and there was no one nearby, who might deliver her.
22:27. For he found her in the field, [and] the betrothed damsel cried, and [there was] none to save her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:27: cried: Co1 13:7
John Gill
22:27 For he found her in the field,.... Which is a circumstance in her favour, from which it might he presumed that she was forced, and did not consent; for had the sin been committed by agreement, they would doubtless have betook themselves to another place: and the betrothed damsel cried as it might be concluded from the above circumstance she did, and as she herself declared, and which he could not gainsay, or however disprove:
and there was none to save her; to help her against him, and deliver her out of his hands.
John Wesley
22:27 The damsel cried - Which is in that case to be presumed; charity obliging us to believe the best, 'till the contrary be manifest.
22:2822:28: Եւ եթէ գտանիցէ ոք զաղջիկ կոյս՝ որ չիցէ՛ խօսեալ առն, եւ բռնաբար ննջեսցէ ընդ նմա.
28 Եթէ մէկը չնշանուած կոյս աղջկայ հանդիպի ու բռնութեամբ պառկի նրա հետ,
28 «Եթէ մարդ մը չնշանուած կոյս աղջիկ մը գտնէ եւ զանիկա բռնադատելով անոր հետ պառկի ու բանը իմացուի*,
Եւ եթէ գտանիցէ ոք զաղջիկ կոյս որ չիցէ խօսեալ առն, եւ բռնաբար ննջեսցէ ընդ նմա[334]:

22:28: Եւ եթէ գտանիցէ ոք զաղջիկ կոյս՝ որ չիցէ՛ խօսեալ առն, եւ բռնաբար ննջեսցէ ընդ նմա.
28 Եթէ մէկը չնշանուած կոյս աղջկայ հանդիպի ու բռնութեամբ պառկի նրա հետ,
28 «Եթէ մարդ մը չնշանուած կոյս աղջիկ մը գտնէ եւ զանիկա բռնադատելով անոր հետ պառկի ու բանը իմացուի*,
zohrab-1805▾ eastern-1994▾ western am▾
22:2828: Если кто-нибудь встретится с девицею необрученною, и схватит ее и ляжет с нею, и застанут их,
22:28 ἐὰν εαν and if; unless δέ δε though; while τις τις anyone; someone εὕρῃ ευρισκω find τὴν ο the παῖδα παις child; boy τὴν ο the παρθένον παρθενος virginal; virgin ἥτις οστις who; that οὐ ου not μεμνήστευται μνηστευω engaged καὶ και and; even βιασάμενος βιαζω violate; force his way κοιμηθῇ κοιμαω doze; fall asleep μετ᾿ μετα with; amid αὐτῆς αυτος he; him καὶ και and; even εὑρεθῇ ευρισκω find
22:28 כִּֽי־ kˈî- כִּי that יִמְצָ֣א yimṣˈā מצא find אִ֗ישׁ ʔˈîš אִישׁ man נַעֲרָ֤הנער *naʕᵃrˈā נַעֲרָה girl בְתוּלָה֙ vᵊṯûlˌā בְּתוּלָה virgin אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not אֹרָ֔שָׂה ʔōrˈāśā ארשׂ betroth וּ û וְ and תְפָשָׂ֖הּ ṯᵊfāśˌāh תפשׂ seize וְ wᵊ וְ and שָׁכַ֣ב šāḵˈav שׁכב lie down עִמָּ֑הּ ʕimmˈāh עִם with וְ wᵊ וְ and נִמְצָֽאוּ׃ nimṣˈāʔû מצא find
22:28. si invenerit vir puellam virginem quae non habet sponsum et adprehendens concubuerit cum ea et res ad iudicium veneritIf a man find a damsel that is a virgin, who is not espoused, and taking her, lie with her, and the matter come to judgment:
28. If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found;
22:28. If a man find a girl who is a virgin, who does not have a betrothal, and, taking her, he lies with her, and the matter is brought to judgment,
22:28. If a man find a damsel [that is] a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found;
If a man find a damsel [that is] a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found:

28: Если кто-нибудь встретится с девицею необрученною, и схватит ее и ляжет с нею, и застанут их,
22:28
ἐὰν εαν and if; unless
δέ δε though; while
τις τις anyone; someone
εὕρῃ ευρισκω find
τὴν ο the
παῖδα παις child; boy
τὴν ο the
παρθένον παρθενος virginal; virgin
ἥτις οστις who; that
οὐ ου not
μεμνήστευται μνηστευω engaged
καὶ και and; even
βιασάμενος βιαζω violate; force his way
κοιμηθῇ κοιμαω doze; fall asleep
μετ᾿ μετα with; amid
αὐτῆς αυτος he; him
καὶ και and; even
εὑρεθῇ ευρισκω find
22:28
כִּֽי־ kˈî- כִּי that
יִמְצָ֣א yimṣˈā מצא find
אִ֗ישׁ ʔˈîš אִישׁ man
נַעֲרָ֤הנער
*naʕᵃrˈā נַעֲרָה girl
בְתוּלָה֙ vᵊṯûlˌā בְּתוּלָה virgin
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
אֹרָ֔שָׂה ʔōrˈāśā ארשׂ betroth
וּ û וְ and
תְפָשָׂ֖הּ ṯᵊfāśˌāh תפשׂ seize
וְ wᵊ וְ and
שָׁכַ֣ב šāḵˈav שׁכב lie down
עִמָּ֑הּ ʕimmˈāh עִם with
וְ wᵊ וְ and
נִמְצָֽאוּ׃ nimṣˈāʔû מצא find
22:28. si invenerit vir puellam virginem quae non habet sponsum et adprehendens concubuerit cum ea et res ad iudicium venerit
If a man find a damsel that is a virgin, who is not espoused, and taking her, lie with her, and the matter come to judgment:
22:28. If a man find a girl who is a virgin, who does not have a betrothal, and, taking her, he lies with her, and the matter is brought to judgment,
22:28. If a man find a damsel [that is] a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:28: Exo 22:16, Exo 22:17
John Gill
22:28 If a man find a damsel that is a virgin, which is not betrothed,.... That is, meets with one in a field, which is not espoused to a man; and the man is supposed to be an unmarried man, as appears by what follows:
and lay hold on her, and lie with her, she yielding to it, and so is not expressive of a rape, as Deut 22:25 where a different word from this is there used; which signifies taking strong hold of her, and ravishing her by force; yet this, though owing to his first violent seizure of her, and so different from what was obtained by enticing words, professions of love, and promises of marriage, and the like, as in Ex 22:16 but not without her consent:
and they be found; in the field together, and in the fact; or however there are witnesses of it, or they themselves have confessed, it, and perhaps betrayed by her pregnancy.
22:2922:29: տացէ այրն որ ննջեաց ընդ նմա՝ հօր աղջկանն յիսուն երկդրամեան արծաթոյ, եւ նորա՛ լիցի կին. եւ մի՛ իշխեսցէ արձակել զնա զամենայն ժամանակս իւր[1945]։[1945] Ոմանք. Արձակել զնա զամենայն աւուրս իւր։
29 ապա աղջկան բռնաբարող տղամարդը աղջկայ հօրը պէտք է տայ յիսուն երկդրամեան արծաթ, իսկ աղջիկը պէտք է դառնայ նրա կինը: Տղամարդը երբեք չպէտք է յանդգնի լքել նրան:
29 Այն ատեն անոր հետ պառկող մարդը աղջկան հօրը յիսուն սիկղ արծաթ պիտի տայ ու աղջիկը իբր կին պիտի առնէ, քանի որ լլկեց զանիկա։ Իր բոլոր կեանքին մէջ զանիկա արձակելու իրաւունք պիտի չունենայ։
տացէ այրն որ ննջեաց ընդ նմա` հօր աղջկանն յիսուն երկդրամեան արծաթոյ, եւ նորա լիցի կին[335]. եւ մի՛ իշխեսցէ արձակել զնա զամենայն ժամանակս իւր:

22:29: տացէ այրն որ ննջեաց ընդ նմա՝ հօր աղջկանն յիսուն երկդրամեան արծաթոյ, եւ նորա՛ լիցի կին. եւ մի՛ իշխեսցէ արձակել զնա զամենայն ժամանակս իւր[1945]։
[1945] Ոմանք. Արձակել զնա զամենայն աւուրս իւր։
29 ապա աղջկան բռնաբարող տղամարդը աղջկայ հօրը պէտք է տայ յիսուն երկդրամեան արծաթ, իսկ աղջիկը պէտք է դառնայ նրա կինը: Տղամարդը երբեք չպէտք է յանդգնի լքել նրան:
29 Այն ատեն անոր հետ պառկող մարդը աղջկան հօրը յիսուն սիկղ արծաթ պիտի տայ ու աղջիկը իբր կին պիտի առնէ, քանի որ լլկեց զանիկա։ Իր բոլոր կեանքին մէջ զանիկա արձակելու իրաւունք պիտի չունենայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2929: то лежавший с нею должен дать отцу отроковицы пятьдесят [сиклей] серебра, а она пусть будет его женою, потому что он опорочил ее; во всю жизнь свою он не может развестись с нею.
22:29 δώσει διδωμι give; deposit ὁ ο the ἄνθρωπος ανθρωπος person; human ὁ ο the κοιμηθεὶς κοιμαω doze; fall asleep μετ᾿ μετα with; amid αὐτῆς αυτος he; him τῷ ο the πατρὶ πατηρ father τῆς ο the νεάνιδος νεανις fifty δίδραχμα διδραχμον hundred dollars ἀργυρίου αργυριον silver piece; money καὶ και and; even αὐτοῦ αυτος he; him ἔσται ειμι be γυνή γυνη woman; wife ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐταπείνωσεν ταπεινοω humble; bring low αὐτήν αυτος he; him οὐ ου not δυνήσεται δυναμαι able; can ἐξαποστεῖλαι εξαποστελλω send forth αὐτὴν αυτος he; him τὸν ο the ἅπαντα απας all at once; everything χρόνον χρονος time; while
22:29 וְ֠ wᵊ וְ and נָתַן nāṯˌan נתן give הָ hā הַ the אִ֨ישׁ ʔˌîš אִישׁ man הַ ha הַ the שֹּׁכֵ֥ב ššōḵˌēv שׁכב lie down עִמָּ֛הּ ʕimmˈāh עִם with לַ la לְ to אֲבִ֥י ʔᵃvˌî אָב father הַֽה *hˈa הַ the נַּעֲרָ֖הנער *nnaʕᵃrˌā נַעֲרָה girl חֲמִשִּׁ֣ים ḥᵃmiššˈîm חָמֵשׁ five כָּ֑סֶף kˈāsef כֶּסֶף silver וְ wᵊ וְ and לֹֽו־ lˈô- לְ to תִהְיֶ֣ה ṯihyˈeh היה be לְ lᵊ לְ to אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman תַּ֚חַת ˈtaḥaṯ תַּחַת under part אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עִנָּ֔הּ ʕinnˈāh ענה be lowly לֹא־ lō- לֹא not יוּכַ֥ל yûḵˌal יכל be able שַׁלְּחָ֖הּ šallᵊḥˌāh שׁלח send כָּל־ kol- כֹּל whole יָמָֽיו׃ ס yāmˈāʸw . s יֹום day
22:29. dabit qui dormivit cum ea patri puellae quinquaginta siclos argenti et habebit eam uxorem quia humiliavit illam non poterit dimittere cunctis diebus vitae suaeHe that lay with her shall give to the father of the maid fifty sicles of silver, and shall have her to wife, because he hath humbled her: he may not put her away all the days of his life.
29. then the man that lay with her shall give unto the damsel’s father fifty of silver, and she shall be his wife, because he hath humbled her; he may not put her away all his days.
22:29. then he who slept with her shall give to the father of the girl fifty shekels of silver, and he shall have her as a wife, because he has humiliated her. He cannot dismiss her, throughout all the days of his life.
22:29. Then the man that lay with her shall give unto the damsel’s father fifty [shekels] of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days.
Then the man that lay with her shall give unto the damsel' s father fifty [shekels] of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days:

29: то лежавший с нею должен дать отцу отроковицы пятьдесят [сиклей] серебра, а она пусть будет его женою, потому что он опорочил ее; во всю жизнь свою он не может развестись с нею.
22:29
δώσει διδωμι give; deposit
ο the
ἄνθρωπος ανθρωπος person; human
ο the
κοιμηθεὶς κοιμαω doze; fall asleep
μετ᾿ μετα with; amid
αὐτῆς αυτος he; him
τῷ ο the
πατρὶ πατηρ father
τῆς ο the
νεάνιδος νεανις fifty
δίδραχμα διδραχμον hundred dollars
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
αὐτοῦ αυτος he; him
ἔσται ειμι be
γυνή γυνη woman; wife
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἐταπείνωσεν ταπεινοω humble; bring low
αὐτήν αυτος he; him
οὐ ου not
δυνήσεται δυναμαι able; can
ἐξαποστεῖλαι εξαποστελλω send forth
αὐτὴν αυτος he; him
τὸν ο the
ἅπαντα απας all at once; everything
χρόνον χρονος time; while
22:29
וְ֠ wᵊ וְ and
נָתַן nāṯˌan נתן give
הָ הַ the
אִ֨ישׁ ʔˌîš אִישׁ man
הַ ha הַ the
שֹּׁכֵ֥ב ššōḵˌēv שׁכב lie down
עִמָּ֛הּ ʕimmˈāh עִם with
לַ la לְ to
אֲבִ֥י ʔᵃvˌî אָב father
הַֽה
*hˈa הַ the
נַּעֲרָ֖הנער
*nnaʕᵃrˌā נַעֲרָה girl
חֲמִשִּׁ֣ים ḥᵃmiššˈîm חָמֵשׁ five
כָּ֑סֶף kˈāsef כֶּסֶף silver
וְ wᵊ וְ and
לֹֽו־ lˈô- לְ to
תִהְיֶ֣ה ṯihyˈeh היה be
לְ lᵊ לְ to
אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman
תַּ֚חַת ˈtaḥaṯ תַּחַת under part
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עִנָּ֔הּ ʕinnˈāh ענה be lowly
לֹא־ lō- לֹא not
יוּכַ֥ל yûḵˌal יכל be able
שַׁלְּחָ֖הּ šallᵊḥˌāh שׁלח send
כָּל־ kol- כֹּל whole
יָמָֽיו׃ ס yāmˈāʸw . s יֹום day
22:29. dabit qui dormivit cum ea patri puellae quinquaginta siclos argenti et habebit eam uxorem quia humiliavit illam non poterit dimittere cunctis diebus vitae suae
He that lay with her shall give to the father of the maid fifty sicles of silver, and shall have her to wife, because he hath humbled her: he may not put her away all the days of his life.
22:29. then he who slept with her shall give to the father of the girl fifty shekels of silver, and he shall have her as a wife, because he has humiliated her. He cannot dismiss her, throughout all the days of his life.
22:29. Then the man that lay with her shall give unto the damsel’s father fifty [shekels] of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:29: because he hath humbled: Deu 22:19, Deu 22:24, Deu 21:14
John Gill
22:29 Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, For the abuse of his daughter; and besides this was obliged to give her her dowry also, as Philo (d) says, which is commonly said to be fifty more:
and she shall be his wife; if her father and she agreed to it; and in such a case the man was not at his liberty to refuse, be she what she would, agreeable or not, handsome or ugly; he must, as the Jews express it, drink out of his pot, or marry her, if she is lame, or blind, or full of ulcers (e):
because he hath humbled her he may not put her away all his days: to all the other parts of his punishment, paying a fine of fifty shekels to the damsel's father, a dowry of the same sum to her, obligation to marry her whether he likes her or not, this is added, that he is not allowed to divorce her as long as he lives; which was permitted to other men, and this was wisely ordered to preserve chastity.
(d) De Special. Leg. p. 787. (e) Misn. Cetubot, c. 3. sect. 5.
John Wesley
22:29 Fifty shekels - Besides the dowry, as Philo, the learned Jew notes, which is here omitted, because that was customary, it being sufficient here to mention what was peculiar to this case. His wife - If her father consented to it.
22:3022:30: Մի՛ առցէ այր զկին հօր իւրոյ, եւ մի՛ յայտնեսցէ զծածուկս հօր իւրոյ։
30 Ոչ ոք իրաւունք չունի ամուսնանալու իր հօր կնոջ հետ եւ այդպիսով երեւան հանելու իր հօր ամօթոյքը»:
30 «Չըլլայ թէ մարդ մը իր խորթ մայրը առնէ ու իր հօրը քղանցքը բանայ»։
Մի՛ առցէ այր զկին հօր իւրոյ, եւ մի՛ յայտնեսցէ զծածուկս հօր իւրոյ:

22:30: Մի՛ առցէ այր զկին հօր իւրոյ, եւ մի՛ յայտնեսցէ զծածուկս հօր իւրոյ։
30 Ոչ ոք իրաւունք չունի ամուսնանալու իր հօր կնոջ հետ եւ այդպիսով երեւան հանելու իր հօր ամօթոյքը»:
30 «Չըլլայ թէ մարդ մը իր խորթ մայրը առնէ ու իր հօրը քղանցքը բանայ»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3030: Никто не должен брать жены отца своего и открывать край [одежды] отца своего.
22:30 לֹא־ lō- לֹא not יִקַּ֥ח yiqqˌaḥ לקח take אִ֖ישׁ ʔˌîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman אָבִ֑יו ʔāvˈiʸw אָב father וְ wᵊ וְ and לֹ֥א lˌō לֹא not יְגַלֶּ֖ה yᵊḡallˌeh גלה uncover כְּנַ֥ף kᵊnˌaf כָּנָף wing אָבִֽיו׃ ס ʔāvˈiʸw . s אָב father
22:30. non accipiet homo uxorem patris sui nec revelabit operimentum eiusNo man shall take his father's wife, nor remove his covering.
30. A man shall not take his father’s wife, and shall not uncover his father’s skirt.
22:30. No man shall take his father’s wife, nor remove her covering.”
22:30. A man shall not take his father’s wife, nor discover his father’s skirt.
A man shall not take his father' s wife, nor discover his father' s skirt:

30: Никто не должен брать жены отца своего и открывать край [одежды] отца своего.
22:30
לֹא־ lō- לֹא not
יִקַּ֥ח yiqqˌaḥ לקח take
אִ֖ישׁ ʔˌîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
אֵ֣שֶׁת ʔˈēšeṯ אִשָּׁה woman
אָבִ֑יו ʔāvˈiʸw אָב father
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יְגַלֶּ֖ה yᵊḡallˌeh גלה uncover
כְּנַ֥ף kᵊnˌaf כָּנָף wing
אָבִֽיו׃ ס ʔāvˈiʸw . s אָב father
22:30. non accipiet homo uxorem patris sui nec revelabit operimentum eius
No man shall take his father's wife, nor remove his covering.
30. A man shall not take his father’s wife, and shall not uncover his father’s skirt.
22:30. No man shall take his father’s wife, nor remove her covering.”
22:30. A man shall not take his father’s wife, nor discover his father’s skirt.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Ср. Лев XVIII, 7–8. В евр. т. этот стих отнесли к гл. XXIII.
Adam Clarke: Commentary on the Bible - 1831
22:30: A man shall not take his father's wife - This is to be understood as referring to the case of a stepmother. A man in his old age may have married a young wife, and on his dying, his son by a former wife may desire to espouse her: this the law prohibits. It was probably on pretense of having broken this law, that Solomon put his brother Adonijah to death, because he had desired to have his father's concubine to wife, Kg1 2:13-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:30: a man shall: This is to be understood as referring to the case of a stepmother. A man in his old age may have married a young woman, and on his dying, his son by another, or a former wife, may desire to espouse her; which is here forbidden. Deu 27:20; Lev 18:8, Lev 20:11; Co1 5:1, Co1 5:13
discover: Rut 3:9; Eze 16:8
Carl Friedrich Keil and Franz Delitzsch
22:30
(or Deut 23:1) This verse, in which the prohibition of incest is renewed by a repetition of the first provision in the earlier law (Lev 18:7-8), is no doubt much better adapted to form the close of the laws of chastity and marriage, than the introduction to the laws which follow concerning the right of citizenship in the congregation of the Lord.
Geneva 1599
22:30 A man shall not (l) take his father's wife, nor discover his father's skirt.
(l) He shall not lie with his stepmother, meaning by this all other variations forbidden in (Lev. 18:1-30).
John Gill
22:30 A man shall not take his father's wife,.... Not marry her, whether his own mother, or a stepmother; or even, as Aben Ezra thinks, anyone that was deflowered by his father. Jarchi interprets it of his father's brother's wife, which he was obliged to marry by virtue of the law in Deut 25:5.
nor discover his father's skirt; or lie with her his father had thrown his skirt over, or married; and which being the first, is mentioned here as a sample to all the rest forbidden Lev 18:7 or, as Bishop Patrick expresses it, is a "short memorandum", to make them careful to observe all the other laws respecting incestuous marriages and copulations there delivered.
John Wesley
22:30 Take - To wife. So this respects the state, and the next branch speaks of the act only.