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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The laws recorded in this chapter relate to the fifth and sixth commandments; and though they are not accommodated to our constitution, especially in point of servitude, nor are the penalties annexed binding on us, yet they are of great use for the explanation of the moral law, and the rules of natural justice. Here are several enlargements, I. Upon the fifth commandment, which concerns particular relations. 1. The duty of masters towards their servants, their men-servants (ver. 2-6), and the maidservants, ver. 7-11. 2. The punishment of disobedient children that strike their parents (ver. 15), or curse them, ver. 17. II. Upon the sixth commandment, which forbids all violence offered to the person of a man. Here is, 1. Concerning murder, ver. 12-14. 2. Man-stealing, ver. 16. 3. Assault and battery, ver. 18, 19. 4. Correcting a servant, ver. 20, 21. 5. Hurting a woman with child, ver. 22, 23. 6. The law of retaliation, ver. 24, 25. 7. Maiming a servant, ver. 26, 27. 8. An ox goring, ver. 28-32. 9. Damage by opening a pit, ver. 33, 34. 10. Cattle fighting, ver. 35, 36.
Adam Clarke: Commentary on the Bible - 1831
Laws concerning servants. They shall serve for only seven years, Exo 21:1, Exo 21:2. If a servant brought a wife to servitude with him, both should go out free on the seventh year, Exo 21:3. If his master had given him a wife, and she bore him children, he might go out free an the seventh year, but his wife and children must remain, as the property of the master, Exo 21:4. If, through love to his master, wife, and children, he did not choose to avail himself of the privilege granted by the law, of going out free on the seventh year, his ear was to be bored to the door post with an awl, as an emblem of his being attached to the family for ever, Exo 21:5, Exo 21:6. Laws concerning maid-servants, betrothed to their masters or to the sons of their masters, Exo 21:7-11. Laws concerning battery and murder, Exo 21:12-15. Concerning men-stealing, Exo 21:16. Concerning him that curses his parents, Exo 21:17. Of strife between man and man, Exo 21:18, Exo 21:19; between a master and his servants, Exo 21:20, Exo 21:21. Of injuries done to women in pregnancy, Exo 21:22. The Lex Talionis, or law of like, Exo 21:23-25. Of injuries done to servants, by which they gain the right of freedom, Exo 21:26, Exo 21:27. Laws concerning the ox which has gored men, Exo 21:28-32. Of the pit left uncovered, into which a man or a beast has fallen, Exo 21:33, Exo 21:34. Laws concerning the ox that kills another, Exo 21:35, Exo 21:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 21:1, Laws for men servants; Exo 21:5, For the servant whose ear is bored; Exo 21:7, For women servants; Exo 21:12, For manslaughter; Exo 21:16, For stealers of men; Exo 21:17, For cursers of parents; Exo 21:18, For smiters; Exo 21:22, For a hurt by chance; Exo 21:28, For an ox that gores; Exo 21:33, For him that is an occasion of harm.
John Gill
INTRODUCTION TO EXODUS 21
In this, and the two following chapters, are delivered various laws and precepts, partly of a moral, and partly of a religious, but chiefly of a civil nature, respecting the commonwealth of Israel, and its political good. This chapter treats of servants, and laws relating to them; to menservants, how long they shall serve, and what is to be done to those who are desirous of staying with their masters after their time is up, Ex 21:1, to maidservants, and especially betrothed ones, either to a father or a son, Ex 21:7, likewise it contains laws concerning the slaughter of men, whether with design or unawares, Ex 21:12, and concerning the ill usage of parents, Ex 21:15, and man stealing, Ex 21:16 and of mischief that comes by men's quarrelling and fighting, Ex 21:18 and by smiting a man or maidservant, Ex 21:20, to a woman with child, that is, by means of men's striving and contending with each other, Ex 21:22 and of damages that come by oxen, or to them, Ex 21:28.
21:121:1: Եւ ա՛յս իրաւունք են զոր դիցես առաջի նոցա։
1 «Սրանք են այն կանոնները, որ պիտի յայտնես նրանց.
21 Անոնց առջեւ դնելու դատաստաններդ ասոնք են.
Եւ այս իրաւունք են զոր դիցես առաջի նոցա:

21:1: Եւ ա՛յս իրաւունք են զոր դիցես առաջի նոցա։
1 «Սրանք են այն կանոնները, որ պիտի յայտնես նրանց.
21 Անոնց առջեւ դնելու դատաստաններդ ասոնք են.
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21:11: И вот законы, которые ты объявишь им:
21:1 καὶ και and; even ταῦτα ουτος this; he τὰ ο the δικαιώματα δικαιωμα justification ἃ ος who; what παραθήσεις παρατιθημι pose; serve ἐνώπιον ενωπιος in the face; facing αὐτῶν αυτος he; him
21:1 וְ wᵊ וְ and אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these הַ ha הַ the מִּשְׁפָּטִ֔ים mmišpāṭˈîm מִשְׁפָּט justice אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תָּשִׂ֖ים tāśˌîm שׂים put לִ li לְ to פְנֵיהֶֽם׃ fᵊnêhˈem פָּנֶה face
21:1. haec sunt iudicia quae propones eisThese are the judgments which thou shalt set before them.
1. Now these are the judgments which thou shalt set before them.
21:1. “These are the judgments which you shall place before them:
21:1. Now these [are] the judgments which thou shalt set before them.
Now these [are] the judgments which thou shalt set before them:

1: И вот законы, которые ты объявишь им:
21:1
καὶ και and; even
ταῦτα ουτος this; he
τὰ ο the
δικαιώματα δικαιωμα justification
ος who; what
παραθήσεις παρατιθημι pose; serve
ἐνώπιον ενωπιος in the face; facing
αὐτῶν αυτος he; him
21:1
וְ wᵊ וְ and
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
הַ ha הַ the
מִּשְׁפָּטִ֔ים mmišpāṭˈîm מִשְׁפָּט justice
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תָּשִׂ֖ים tāśˌîm שׂים put
לִ li לְ to
פְנֵיהֶֽם׃ fᵊnêhˈem פָּנֶה face
21:1. haec sunt iudicia quae propones eis
These are the judgments which thou shalt set before them.
21:1. “These are the judgments which you shall place before them:
21:1. Now these [are] the judgments which thou shalt set before them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: По закону в рабы мог быть покупаем обедневший еврей за неуплату долга (Лев 25:39), а также вор, оказавшийся не в состоянии уплатить за похищенное (Исх 22:3). Шестилетний срок рабства (Втор 15:12, 18; Иер 34:14) назначается в соответствии с заповедью о шести днях работы и покое седьмого дня. Год освобождения раба седьмой не есть седьмой юбилейный, а седьмой от начала рабства каждого отдельного раба. Если бы он был седьмым юбилейным, то рабу пришлось бы служить не шесть лет, а столько времени, сколько оставалось до него с момента поступления в рабство, в некоторых случаях месяц, даже меньше. И действительно закон прямо указывает, что в седьмой юбилейный год рабы находятся при своих господах, не получают свободы (Лев 25:4–6). По окончании шестилетней службы раб отпускался на волю не только «даром», без выкупа, так как за это время он заработал двойную плату наемника (Втор 15:18), но и получал от хозяина все необходимое для обзаведения собственным хозяйством: от стад, от гумна и точила (Втор 15:14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Judicial Laws.B. C. 1491.
1 Now these are the judgments which thou shalt set before them. 2 If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. 3 If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. 4 If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself. 5 And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: 6 Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an awl; and he shall serve him for ever. 7 And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do. 8 If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her. 9 And if he have betrothed her unto his son, he shall deal with her after the manner of daughters. 10 If he take him another wife; her food, her raiment, and her duty of marriage, shall he not diminish. 11 And if he do not these three unto her, then shall she go out free without money.
The first verse is the general title of the laws contained in this and the two following chapters, some of them relating to the religious worship of God, but most of them relating to matters between man and man. Their government being purely a Theocracy, that which in other states is to be settled by human prudence was directed among them by a divine appointment, so that the constitution of their government was peculiarly adapted to make them happy. These laws are called judgments, because they are framed in infinite wisdom and equity, and because their magistrates were to give judgment according to the people. In the doubtful cases that had hitherto occurred, Moses had particularly enquired of God for them, as appeared, ch. xviii. 15; but now God gave him statutes in general by which to determine particular cases, which likewise he must apply to other like cases that might happen, which, falling under the same reason, fell under the same rule. He begins with the laws concerning servants, commanding mercy and moderation towards them. The Israelites had lately been servants themselves; and now that they had become, not only their own masters, but masters of servants too, lest they should abuse their servants, as they themselves had been abused and ruled with rigour by the Egyptian task-masters, provision was made by these laws for the mild and gentle usage of servants. Note, If those who have had power over us have been injurious to us this will not in the least excuse us if we be in like manner injurious to those who are under our power, but will rather aggravate our crime, because, in that case, we may the more easily put our souls into their soul's stead. Here is,
I. A law concerning men-servants, sold, either by themselves or their parents, through poverty, or by the judges, for their crimes; even those of the latter sort (if Hebrews) were to continue in slavery but seven years at the most, in which time it was taken for granted that they would sufficiently have smarted for their folly or offence. At the seven years' end the servant should either go out free (v. 2, 3), or his servitude should thenceforward be his choice, v. 5, 6. If he had a wife given him by his master, and children, he might either leave them and go out free himself, or, if he had such a kindness for them that he would rather tarry with them in bondage than go out at liberty without them, he was to have his ear bored through to the doorpost and serve till the death of his master, or the year of jubilee.
1. By this law God taught, (1.) The Hebrew servants generosity, and a noble love of liberty, for they were the Lord's freemen; a mark of disgrace must be put upon him who refused liberty when he might have it, though he refused it upon considerations otherwise laudable enough. Thus Christians, being bought with a price, and called unto liberty, must not be the servants of men, nor of the lusts of men, 1 Cor. vii. 23. There is a free and princely spirit that much helps to uphold a Christian, Ps. li. 12. He likewise taught, (2.) The Hebrew masters not to trample upon their poor servants, knowing, not only that they had been by birth upon a level with them, but that, in a few years, they would be so again. Thus Christian masters must look with respect on believing servants, Philem. 16.
2. This law will be further useful to us, (1.) To illustrate the right God has to the children of believing parents, as such, and the place they have in his church. They are by baptism enrolled among his servants, because they are born in his house, for they are therefore born unto him, Ezek. xvi. 20. David owns himself God's servant, as he was the son of his handmaid (Ps. cxvi. 16), and therefore entitled to protection, Ps. lxxxvi. 16. (2.) To explain the obligation which the great Redeemer laid upon himself to prosecute the work of our salvation, for he says (Ps. xl. 6), My ears hast thou opened, which seems to allude to this law. He loved his Father, and his captive spouse, and the children that were given him, and would not go out free from his undertaking, but engaged to serve in it for ever, Isa. xlii. 1, 4. Much more reason have we thus to engage ourselves to serve God for ever; we have all the reason in the world to love our Master and his work, and to have our ears bored to his door-posts, as those who desire not to go out free from his service, but to be found more and more free to it, and in it, Ps. lxxxiv. 10.
Concerning maid-servants, whom their parents, through extreme poverty, had sold, when they were very young, to such as they hoped would marry them when they grew up; if they did not, yet they must not sell them to strangers, but rather study how to make them amends for the disappointment; if they did, they must maintain them handsomely, v. 7-11. Thus did God provide for the comfort and reputation of the daughters of Israel, and has taught husbands to give honour to their wives (be their extraction ever so mean) as to the weaker vessels, 1 Pet. iii. 7.
Adam Clarke: Commentary on the Bible - 1831
21:1: Now these are the judgments - There is so much good sense, feeling, humanity, equity, and justice in the following laws, that they cannot but be admired by every intelligent reader; and they are so very plain as to require very little comment. The laws in this chapter are termed political, those in the succeeding chapter judicial, laws; and are supposed to have been delivered to Moses alone, in consequence of the request of the people, Exo 20:19, that God should communicate his will to Moses, and that Moses should, as mediator, convey it to them.
Albert Barnes: Notes on the Bible - 1834
21:1: Judgments - i. e. decisions of the law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:1: the judgments: Lev 18:5, Lev 18:26, Lev 19:37, Lev 20:22; Num 35:24, Num 36:13; Deu 5:1, Deu 5:31, Deu 6:20; Kg1 6:12; Ch2 19:10; Neh 9:13, Neh 9:14, Neh 10:29; Psa 147:19; Eze 20:11, Eze 20:25; Mal 4:4
which: Exo 19:7, Exo 24:3, Exo 24:4; Deu 4:5, Deu 4:8, Deu 4:14, Deu 4:45, Deu 6:20; Mat 28:20; Th1 4:1
Carl Friedrich Keil and Franz Delitzsch
21:1
The mishpatim (Ex 21:1) are not the "laws, which were to be in force and serve as rules of action," as Knobel affirms, but the rights, by which the national life was formed into a civil commonwealth and the political order secured. These rights had reference first of all to the relation in which the individuals stood one towards another. The personal rights of dependants are placed at the head (Ex 21:2-11); and first those of slaves (Ex 21:2-6), which are still more minutely explained in Deut 15:12-18, where the observance of them is urged upon the hearts of the people on subjective grounds.
John Gill
21:1 Now these are the judgments,.... The judicial laws respecting the civil state of the people of Israel, so called because they are founded on justice and equity, and are according to the judgment of God, whose judgment is according to truth; and because they are such by which the commonwealth of Israel was to be judged or governed, and were to be the rule of their conduct to one another, and a rule of judgment to their judges in the execution of judgment and justice among them:
which thou shall set before them; besides the ten commands before delivered. They were spoken by God himself in the hearing of the people; these were delivered to Moses after he went up to the mount again, at the request of the people, to be their mediator, to be by him set before them as the rule of their behaviour, and to enjoin them the observance of them; in order to which he was not only to rehearse them, but to write them out, and set them in a plain and easy light before them: and though they did not hear these with their own ears from God himself, as the ten commands; yet, as they had the utmost reason to believe they came from him, and it was at their own request that he, and not God, might speak unto them what was further to be said, with a promise they would obey it, as if they had immediately heard it from him; it became them to receive these laws as of God, and yield a cheerful obedience to them; nor do we find they ever questioned the authority of them; and as their government was a Theocracy, and God was more immediately their King than he was of any other people, it was but right, and what might be expected, that they should have their civil laws from him, and which was their privilege, and gave them the preference to all other nations, Deut 4:5.
John Wesley
21:1 The first verse is the general title of the laws contained in this and the two following chapters. Their government being purely a theocracy; that which in other states is to be settled by human prudence, was directed among them by a divine appointment. These laws are called judgments; because their magistrates were to give judgment according to them. In the doubtful cases that had hitherto occurred, Moses had particularly enquired of God, but now God gave him statutes in general, by which to determine particular cases. He begins with the laws concerning servants, commanding mercy and moderation towards them. The Israelites had lately been servants themselves, and now they were become not only their own matters, but masters of servants too; lest they should abuse their servants as they themselves had been abused, provision was made for the mild and gentle usage of servants.
Robert Jamieson, A. R. Fausset and David Brown
21:1 LAWS FOR MENSERVANTS. (Ex 21:1-6)
judgments--rules for regulating the procedure of judges and magistrates in the decision of cases and the trial of criminals. The government of the Israelites being a theocracy, those public authorities were the servants of the Divine Sovereign, and subject to His direction. Most of these laws here noticed were primitive usages, founded on principles of natural equity, and incorporated, with modifications and improvements, in the Mosaic code.
21:221:2: Եթէ գնեսցես ծառայ Եբրայեցի, զվեց ա՛մ ծառայեսցէ քեզ. եւ յամին եւթներորդի՝ գնասցէ ազա՛տ ձրի՛։
2 Եթէ գնես եբրայեցի մի ստրուկ, վեց տարի նա թող ծառայի քեզ եւ եօթներորդ տարում առանց փրկագնի ազատ թող արձակուի:
2 Եթէ Եբրայեցի ծառայ մը ծախու առնելու ըլլաս, անիկա վեց տարի պիտի ծառայէ եւ եօթներորդ տարին պիտի ազատուի։
Եթէ գնեսցես ծառայ Եբրայեցի, զվեց ամ ծառայեսցէ քեզ, եւ յամին եւթներորդի գնասցէ ազատ ձրի:

21:2: Եթէ գնեսցես ծառայ Եբրայեցի, զվեց ա՛մ ծառայեսցէ քեզ. եւ յամին եւթներորդի՝ գնասցէ ազա՛տ ձրի՛։
2 Եթէ գնես եբրայեցի մի ստրուկ, վեց տարի նա թող ծառայի քեզ եւ եօթներորդ տարում առանց փրկագնի ազատ թող արձակուի:
2 Եթէ Եբրայեցի ծառայ մը ծախու առնելու ըլլաս, անիկա վեց տարի պիտի ծառայէ եւ եօթներորդ տարին պիտի ազատուի։
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21:22: если купишь раба Еврея, пусть он работает шесть лет, а в седьмой пусть выйдет на волю даром;
21:2 ἐὰν εαν and if; unless κτήσῃ κταομαι acquire παῖδα παις child; boy Εβραῖον εβραιος Hebrew ἓξ εξ six ἔτη ετος year δουλεύσει δουλευω give allegiance; subject σοι σοι you τῷ ο the δὲ δε though; while ἑβδόμῳ εβδομος seventh ἔτει ετος year ἀπελεύσεται απερχομαι go off; go away ἐλεύθερος ελευθερος free δωρεάν δωρεαν gratuitously; freely
21:2 כִּ֤י kˈî כִּי that תִקְנֶה֙ ṯiqnˌeh קנה buy עֶ֣בֶד ʕˈeveḏ עֶבֶד servant עִבְרִ֔י ʕivrˈî עִבְרִי Hebrew שֵׁ֥שׁ šˌēš שֵׁשׁ six שָׁנִ֖ים šānˌîm שָׁנָה year יַעֲבֹ֑ד yaʕᵃvˈōḏ עבד work, serve וּ û וְ and בַ֨ vˌa בְּ in † הַ the שְּׁבִעִ֔ת ššᵊviʕˈiṯ שְׁבִיעִי seventh יֵצֵ֥א yēṣˌē יצא go out לַֽ lˈa לְ to † הַ the חָפְשִׁ֖י ḥofšˌî חָפְשִׁי released חִנָּֽם׃ ḥinnˈām חִנָּם in vain
21:2. si emeris servum hebraeum sex annis serviet tibi in septimo egredietur liber gratisIf thou buy a Hebrew servant, six years shall he serve thee; in the seventh he shall go out free for nothing.
2. If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing.
21:2. If you buy a Hebrew servant, six years shall he serve you; in the seventh, he shall depart freely, without charge.
21:2. If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing.
If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing:

2: если купишь раба Еврея, пусть он работает шесть лет, а в седьмой пусть выйдет на волю даром;
21:2
ἐὰν εαν and if; unless
κτήσῃ κταομαι acquire
παῖδα παις child; boy
Εβραῖον εβραιος Hebrew
ἓξ εξ six
ἔτη ετος year
δουλεύσει δουλευω give allegiance; subject
σοι σοι you
τῷ ο the
δὲ δε though; while
ἑβδόμῳ εβδομος seventh
ἔτει ετος year
ἀπελεύσεται απερχομαι go off; go away
ἐλεύθερος ελευθερος free
δωρεάν δωρεαν gratuitously; freely
21:2
כִּ֤י kˈî כִּי that
תִקְנֶה֙ ṯiqnˌeh קנה buy
עֶ֣בֶד ʕˈeveḏ עֶבֶד servant
עִבְרִ֔י ʕivrˈî עִבְרִי Hebrew
שֵׁ֥שׁ šˌēš שֵׁשׁ six
שָׁנִ֖ים šānˌîm שָׁנָה year
יַעֲבֹ֑ד yaʕᵃvˈōḏ עבד work, serve
וּ û וְ and
בַ֨ vˌa בְּ in
הַ the
שְּׁבִעִ֔ת ššᵊviʕˈiṯ שְׁבִיעִי seventh
יֵצֵ֥א yēṣˌē יצא go out
לַֽ lˈa לְ to
הַ the
חָפְשִׁ֖י ḥofšˌî חָפְשִׁי released
חִנָּֽם׃ ḥinnˈām חִנָּם in vain
21:2. si emeris servum hebraeum sex annis serviet tibi in septimo egredietur liber gratis
If thou buy a Hebrew servant, six years shall he serve thee; in the seventh he shall go out free for nothing.
21:2. If you buy a Hebrew servant, six years shall he serve you; in the seventh, he shall depart freely, without charge.
21:2. If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:2: If thou buy a Hebrew servant - Calmet enumerates six different ways in which a Hebrew might lose his liberty:
1. In extreme poverty they might sell their liberty. Lev 25:39 : If thy brother be waxen poor, and be sold unto thee, etc.
2. A father might sell his children. If a man sell his daughter to be a maidservant; see Exo 21:7.
3. Insolvent debtors became the slaves of their creditors. My husband is dead - and the creditor is come to take unto him my two sons to be bondmen, Kg2 4:1.
4. A thief, if he had not money to pay the fine laid on him by the law, was to be sold for his profit whom he had robbed. If he have nothing, then he shall be sold for his theft; Exo 22:3, Exo 22:4.
5. A Hebrew was liable to be taken prisoner in war, and so sold for a slave.
6. A Hebrew slave who had been ransomed from a Gentile by a Hebrew might be sold by him who ransomed him, to one of his own nation.
Six years he shall serve - It was an excellent provision in these laws, that no man could finally injure himself by any rash, foolish, or precipitate act. No man could make himself a servant or slave for more than seven years; and if he mortgaged the family inheritance, it must return to the family at the jubilee, which returned every fiftieth year.
It is supposed that the term six years is to be understood as referring to the sabbatical years; for let a man come into servitude at whatever part of the interim between two sabbatical years, he could not be detained in bondage beyond a sabbatical year; so that if he fell into bondage the third year after a sabbatical year, he had but three years to serve; if the fifth, but one. See Clarke's note on Exo 23:11, etc. Others suppose that this privilege belonged only to the year of jubilee, beyond which no man could be detained in bondage, though he had been sold only one year before.
Albert Barnes: Notes on the Bible - 1834
21:2: A Hebrew might be sold as a bondman in consequence either of debt Lev 25:39 or of the commission of theft Exo 22:3. But his servitude could not be enforced for more than six full years. Compare the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:2: an Hebrew: Exo 12:44, Exo 22:3; Gen 27:28, Gen 27:36; Lev 25:39-41, Lev 25:44; Kg2 4:1; Neh 5:1-5, Neh 5:8; Mat 18:25; Co1 6:20
and in the: Lev 25:40-43, Lev 25:45; Deu 15:1, Deu 15:12-15, Deu 15:18, Deu 31:10; Jer 34:8-17
Carl Friedrich Keil and Franz Delitzsch
21:2
The Hebrew servant was to obtain his freedom without paying compensation, after six years of service. According to Deut 15:12, this rule applied to the Hebrew maid-servant as well. The predicate עברי limits the rule to Israelitish servants, in distinction from slaves of foreign extraction, to whom this law did not apply (cf. Deut 15:12, "thy brother").
(Note: Saalschtz is quite wrong in his supposition, that עברי relates not to Israelites, but to relations of the Israelites who had come over to them from their original native land. (See my Archהologie, ֗112, Note 2.))
An Israelite might buy his own countryman, either when he was sold by a court of justice on account of theft (Ex 22:1), or when he was poor and sold himself (Lev 25:39). The emancipation in the seventh year of service was intimately connected with the sabbatical year, though we are not to understand it as taking place in that particular year. "He shall go out free," sc., from his master's house, i.e., be set at liberty. חנּם: without compensation. In Deuteronomy the master is also commanded not to let him go out empty, but to load him (חעניק to put upon his neck) from his flock, his threshing-floor, and his wine-press (i.e., with corn and wine); that is to say, to give him as much as he could carry away with him. The motive for this command is drawn from their recollection of their own deliverance by Jehovah from the bondage of Egypt. And in Ex 21:18 an additional reason is supplied, to incline the heart of the master to this emancipation, viz., that "he has served thee for six years the double of a labourer's wages," - that is to say, "he has served and worked so much, that it would have cost twice as much, if it had been necessary to hire a labourer in his place" (Schultz), - and "Jehovah thy God hath blessed thee in all that thou doest," sc., through his service.
Geneva 1599
21:2 If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for (a) nothing.
(a) Paying no money for his freedom.
John Gill
21:2 If thou buy an Hebrew servant,.... Who sells himself either through poverty, or rather is sold because of his theft, see Ex 22:3 and so the Targum of Jonathan paraphrases it,"when ye shall buy for his theft, a servant, a son of an Israelite;''agreeably to which Aben Ezra observes, this servant is a servant that is sold for his theft; and he says, it is a tradition with them, that a male is sold for his theft, but not a female; and the persons who had the selling of such were the civil magistrates, the Sanhedrim, or court of judicature; so Jarchi, on the text, says, "if thou buy", &c. that is, of the hand of the sanhedrim who sells him for his theft:
six years he shall serve; and no longer; and the Jewish doctors say (d), if his master dies within the six years he must serve his son, but not his daughter, nor his brother, nor any other heirs:
and in the seventh he shall go out free for nothing; without paying any money for his freedom, as it is explained Ex 21:11, nay, on the other hand, his master was not to send him away empty, but furnish him liberally out of his flock, floor, and wine press, since his six years' servitude was worth double that of an hired servant, Deut 15:13, and his freedom was to take place as soon as the six years were ended, and the seventh began, in which the Jewish writers agree: the Targum of Jonathan is, at the entrance of the seventh; and Aben Ezra's explanation is, at the beginning of the seventh year of his being sold; and Maimonides (e) observes the same. Now as this servant, in the state of servitude, was an emblem of that state of bondage to sin, Satan, and the law, which man is brought into by his theft, his robbing God of his glory by the transgression of his precepts; so likewise, in his being made free, he was an emblem of that liberty wherewith Christ, the Son of God, makes his people free from the said bondage, and who are free indeed, and made so freely without money, and without price, of pure free grace, without any merit or desert of theirs; and which freedom is attended with many bountiful and liberal blessings of grace.
(d) Maimon. & Bartenora in Misn. Kiddushin, c. 1. sect. 2. (e) Hilchot Abadim, c. 2. sect. 2.
John Wesley
21:2 If thou buy an Hebrew servant - Either sold by him or his parents through poverty, or by the judges for his crimes, yet even such a one was to continue in slavery but seven years at the most.
Robert Jamieson, A. R. Fausset and David Brown
21:2 If thou buy an Hebrew servant--Every Israelite was free-born; but slavery was permitted under certain restrictions. An Hebrew might be made a slave through poverty, debt, or crime; but at the end of six years he was entitled to freedom, and his wife, if she had voluntarily shared his state of bondage, also obtained release. Should he, however, have married a female slave, she and the children, after the husband's liberation, remained the master's property; and if, through attachment to his family, the Hebrew chose to forfeit his privilege and abide as he was, a formal process was gone through in a public court, and a brand of servitude stamped on his ear (Ps 40:6) for life, or at least till the Jubilee (Deut 15:17).
21:321:3: Թէ ինքն միա՛յն մտեալ իցէ՝ միա՛յն գնասցէ. եւ եթէ կնաւ հանդերձ մտեա՛լ իցէ՝ ելցէ եւ կինն ընդ նմա։
3 Եթէ նա միայնակ է տունդ մտել, միայնակ էլ թող գնայ, իսկ եթէ իր կնոջ հետ է մտել, կինն էլ թող գնայ նրա հետ:
3 Եթէ մինակ մտաւ, մինակ պիտի ելլէ. եթէ կին ունէր, կինն ալ իրեն հետ պէտք է ելլէ։
Եթէ ինքն միայն մտեալ իցէ, միայն գնասցէ. եւ եթէ կնաւ հանդերձ մտեալ իցէ, ելցէ եւ կինն ընդ նմա:

21:3: Թէ ինքն միա՛յն մտեալ իցէ՝ միա՛յն գնասցէ. եւ եթէ կնաւ հանդերձ մտեա՛լ իցէ՝ ելցէ եւ կինն ընդ նմա։
3 Եթէ նա միայնակ է տունդ մտել, միայնակ էլ թող գնայ, իսկ եթէ իր կնոջ հետ է մտել, կինն էլ թող գնայ նրա հետ:
3 Եթէ մինակ մտաւ, մինակ պիտի ելլէ. եթէ կին ունէր, կինն ալ իրեն հետ պէտք է ելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
21:33: если он пришел один, пусть один и выйдет; а если он женатый, пусть выйдет с ним и жена его;
21:3 ἐὰν εαν and if; unless αὐτὸς αυτος he; him μόνος μονος only; alone εἰσέλθῃ εισερχομαι enter; go in καὶ και and; even μόνος μονος only; alone ἐξελεύσεται εξερχομαι come out; go out ἐὰν εαν and if; unless δὲ δε though; while γυνὴ γυνη woman; wife συνεισέλθῃ συνεισερχομαι enter with μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐξελεύσεται εξερχομαι come out; go out καὶ και and; even ἡ ο the γυνὴ γυνη woman; wife μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
21:3 אִם־ ʔim- אִם if בְּ bᵊ בְּ in גַפֹּ֥ו ḡappˌô גַּף body יָבֹ֖א yāvˌō בוא come בְּ bᵊ בְּ in גַפֹּ֣ו ḡappˈô גַּף body יֵצֵ֑א yēṣˈē יצא go out אִם־ ʔim- אִם if בַּ֤עַל bˈaʕal בַּעַל lord, baal אִשָּׁה֙ ʔiššˌā אִשָּׁה woman ה֔וּא hˈû הוּא he וְ wᵊ וְ and יָצְאָ֥ה yāṣᵊʔˌā יצא go out אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman עִמֹּֽו׃ ʕimmˈô עִם with
21:3. cum quali veste intraverit cum tali exeat si habens uxorem et uxor egredietur simulWith what raiment he came in, with the like let him go out: if having a wife, his wife also shall go out with him.
3. If he come in by himself, he shall go out by himself: if he be married, then his wife shall go out with him.
21:3. With whatever clothing he arrived, with the like let him depart. If he has a wife, his wife also shall depart, at the same time.
21:3. If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him.
If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him:

3: если он пришел один, пусть один и выйдет; а если он женатый, пусть выйдет с ним и жена его;
21:3
ἐὰν εαν and if; unless
αὐτὸς αυτος he; him
μόνος μονος only; alone
εἰσέλθῃ εισερχομαι enter; go in
καὶ και and; even
μόνος μονος only; alone
ἐξελεύσεται εξερχομαι come out; go out
ἐὰν εαν and if; unless
δὲ δε though; while
γυνὴ γυνη woman; wife
συνεισέλθῃ συνεισερχομαι enter with
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐξελεύσεται εξερχομαι come out; go out
καὶ και and; even
ο the
γυνὴ γυνη woman; wife
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
21:3
אִם־ ʔim- אִם if
בְּ bᵊ בְּ in
גַפֹּ֥ו ḡappˌô גַּף body
יָבֹ֖א yāvˌō בוא come
בְּ bᵊ בְּ in
גַפֹּ֣ו ḡappˈô גַּף body
יֵצֵ֑א yēṣˈē יצא go out
אִם־ ʔim- אִם if
בַּ֤עַל bˈaʕal בַּעַל lord, baal
אִשָּׁה֙ ʔiššˌā אִשָּׁה woman
ה֔וּא hˈû הוּא he
וְ wᵊ וְ and
יָצְאָ֥ה yāṣᵊʔˌā יצא go out
אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman
עִמֹּֽו׃ ʕimmˈô עִם with
21:3. cum quali veste intraverit cum tali exeat si habens uxorem et uxor egredietur simul
With what raiment he came in, with the like let him go out: if having a wife, his wife also shall go out with him.
21:3. With whatever clothing he arrived, with the like let him depart. If he has a wife, his wife also shall depart, at the same time.
21:3. If he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: В первом случае (ст. 3) жена рассматривается как собственность мужа-раба, а потому с ней, своей собственностью, он и уходил на волю. Во втором (ст. 4) она — собственность господина, в силу чего при освобождении своего мужа остается с детьми в доме хозяина.
Adam Clarke: Commentary on the Bible - 1831
21:3: If he came in by himself - If he and his wife came in together, they were to go out together: in all respects as he entered, so should he go out. This consideration seems to have induced St. Jerome to translate the passage thus: Cum quali veste intraverat, cum tali exeat. "He shall have the same coat in going out, as he had when he came in," i.e., if he came in with a new one, he shall go out with a new one, which was perfectly just, as the former coat must have been worn out in his master's service, and not his own.
Albert Barnes: Notes on the Bible - 1834
21:3: If a married man became a bondman, his rights in regard to his wife were respected: but if a single bondman accepted at the hand of his master a bondwoman as his wife, the master did not lose his claim to the woman or her children, at the expiration of the husband's term of service. Such wives, it may be presumed, were always foreign slaves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:3: by himself: Heb. with his body, Deu 15:12-14
Carl Friedrich Keil and Franz Delitzsch
21:3
There were three different circumstances possible, under which emancipation might take place. The servant might have been unmarried and continued so (בּגפּו: with his body, i.e., alone, single): in that case, of course, there was no one else to set at liberty. Or he might have brought a wife with him; and in that case his wife was to be set at liberty as well. Or his master might have given him a wife in his bondage, and she might have borne him children: in that case the wife and children were to continue the property of the master. This may appear oppressive, but it was an equitable consequence of the possession of property in slaves at all. At the same time, in order to modify the harshness of such a separation of husband and wife, the option was given to the servant to remain in his master's service, provided he was willing to renounce his liberty for ever (Ex 21:5, Ex 21:6). This would very likely be the case as a general rule; for there were various legal arrangements, which are mentioned in other places, by which the lot of Hebrew slaves was greatly softened and placed almost on an equality with that of hired labourers (cf. Ex 23:12; Lev 25:6, Lev 25:39, Lev 25:43, Lev 25:53; Deut 12:18; Deut 16:11). In this case the master was to take his servant האלהים אל, lit., to God, i.e., according to the correct rendering of the lxx, πρὸς τὸ κριτήριον, to the place where judgment was given in the name of God (Deut 1:17; cf. Ex 22:7-8, and Deut 19:17), in order that he might make a declaration there that he gave up his liberty. His ear was then to be bored with an awl against the door or lintel of the house, and by this sign, which was customary in many of the nations of antiquity, to be fastened as it were to the house for ever. That this was the meaning of the piercing of the ear against the door of the house, is evident from the unusual expression in Deut 15:17, "and put (the awl) into his ear and into the door, that he may be thy servant for ever," where the ear and the door are co-ordinates. "For ever," i.e., as long as he lives. Josephus and the Rabbins would restrict the service to the time ending with the year of jubilee, but without sufficient reason, and contrary to the usage of the language, as לעלם is used in Lev 25:46 to denote service which did not terminate with the year of jubilee. (See the remarks on Lev 25:10; also my Archologie.)
Geneva 1599
21:3 If he (b) came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him.
(b) Not having wife nor children.
John Gill
21:3 If he came in by himself, he shall go out by himself,.... That is, if he came into his servitude "alone", as the Septuagint version has it, he should go out of it in like manner; the word for "by himself", some interpret with "his garment" (f), or the skirt of one; and then the sense seems to be, that as he was clothed when he was sold, so he should be when made free: but rather the phrase literally is "with his body" (g); not his naked body, or as destitute of raiment, and the necessaries of life; for, as before observed, his master was to furnish him liberally with good things: but the plain meaning is, that if he was a single or unmarried man when he entered his master's service, he should go out, so; or as a Jewish writer (h) expresses it, as if he should say, with his body, without another body with him, who is his wife, as appears by what follows; unless his master should give him a wife while in his service, which is supposed in the next verse, and even then he was to go out alone, if he chose to go out at all; though Jarchi says, if he was not married at first, his master might not give him a Canaanitish woman to beget slaves of her:
if he were married, then his wife shall go with him; that is, if he had a wife, a daughter of Israel, as the Targum of Jonathan; or an Israelitish woman, as Jarchi, and had her at his coming; for otherwise, if it was one his master after gave him, she might not go out, as appears by the following verse; but being his wife before his servitude, and an Israelitish woman, was not the master's bondmaid, nor bought with his money, and therefore might go out free with her husband.
(f) "cum quali veste", V. L. "cum veste sua"; some in Vatablus & Drusius. (g) "Cum corpore suo", Munster, Pagninus, Vatablus, Drusius; "solus corpore suo", Junius & Tremellius; "cum solo corpore suo", Piscator. (h) R. Sol. Urbin. Ohel Moed, fol. 15. 1.
21:421:4: Ապա թէ տէրն իւր տացէ նմա կին, եւ ծնանիցի նմա ուստերք եւ դստերք, կինն եւ որդիք՝ տեառն նորա եղիցին. եւ նա միա՛յն ելցէ[675]։ [675] ՚Ի լուս՛՛. Եւ ծնանիցի նմա ուստերս եւ դստերս, համաձայն այլոց ՚ի բնաբ՛՛։
4 Եթէ իր տէրը նրան կին տայ, եւ կինը նրա համար տղաներ եւ աղջիկներ ծնի, ապա կինն ու զաւակները թող պատկանեն նրա տիրոջը, իսկ նա թող գնայ միայնակ:
4 Եթէ իր տէրը իրեն կին տուաւ ու անիկա իրեն որդիներ կամ աղջիկներ ծնած է, կինն ու անոր տղաքը տիրոջը պիտի ըլլան ու ինք մինակ պիտի ելլէ։
Ապա եթէ տէրն իւր տացէ նմա կին, եւ ծնանիցի նմա ուստերս եւ դստերս, կինն եւ որդիք` տեառն նորա եղիցին, եւ նա միայն ելցէ:

21:4: Ապա թէ տէրն իւր տացէ նմա կին, եւ ծնանիցի նմա ուստերք եւ դստերք, կինն եւ որդիք՝ տեառն նորա եղիցին. եւ նա միա՛յն ելցէ[675]։
[675] ՚Ի լուս՛՛. Եւ ծնանիցի նմա ուստերս եւ դստերս, համաձայն այլոց ՚ի բնաբ՛՛։
4 Եթէ իր տէրը նրան կին տայ, եւ կինը նրա համար տղաներ եւ աղջիկներ ծնի, ապա կինն ու զաւակները թող պատկանեն նրա տիրոջը, իսկ նա թող գնայ միայնակ:
4 Եթէ իր տէրը իրեն կին տուաւ ու անիկա իրեն որդիներ կամ աղջիկներ ծնած է, կինն ու անոր տղաքը տիրոջը պիտի ըլլան ու ինք մինակ պիտի ելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
21:44: если же господин его дал ему жену и она родила ему сынов, или дочерей, то жена и дети ее пусть останутся у господина ее, а он выйдет один;
21:4 ἐὰν εαν and if; unless δὲ δε though; while ὁ ο the κύριος κυριος lord; master δῷ διδωμι give; deposit αὐτῷ αυτος he; him γυναῖκα γυνη woman; wife καὶ και and; even τέκῃ τικτω give birth; produce αὐτῷ αυτος he; him υἱοὺς υιος son ἢ η or; than θυγατέρας θυγατηρ daughter ἡ ο the γυνὴ γυνη woman; wife καὶ και and; even τὰ ο the παιδία παιδιον toddler; little child ἔσται ειμι be τῷ ο the κυρίῳ κυριος lord; master αὐτοῦ αυτος he; him αὐτὸς αυτος he; him δὲ δε though; while μόνος μονος only; alone ἐξελεύσεται εξερχομαι come out; go out
21:4 אִם־ ʔim- אִם if אֲדֹנָיו֙ ʔᵃḏōnāʸw אָדֹון lord יִתֶּן־ yitten- נתן give לֹ֣ו lˈô לְ to אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman וְ wᵊ וְ and יָלְדָה־ yālᵊḏā- ילד bear לֹ֥ו lˌô לְ to בָנִ֖ים vānˌîm בֵּן son אֹ֣ו ʔˈô אֹו or בָנֹ֑ות vānˈôṯ בַּת daughter הָ hā הַ the אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman וִ wi וְ and ילָדֶ֗יהָ ylāḏˈeʸhā יֶלֶד boy תִּהְיֶה֙ tihyˌeh היה be לַֽ lˈa לְ to אדֹנֶ֔יהָ ʔḏōnˈeʸhā אָדֹון lord וְ wᵊ וְ and ה֖וּא hˌû הוּא he יֵצֵ֥א yēṣˌē יצא go out בְ vᵊ בְּ in גַפֹּֽו׃ ḡappˈô גַּף body
21:4. sin autem dominus dederit illi uxorem et peperit filios et filias mulier et liberi eius erunt domini sui ipse vero exibit cum vestitu suoBut if his master gave him a wife, and she hath borne sons and daughters; the woman and her children shall be her master's: but he himself shall go out with his raiment.
4. If his master give him a wife, and she bear him sons or daughters; the wife and her children shall be her master’s, and he shall go out by himself.
21:4. But if his lord gave him a wife, and she has borne sons and daughters, the woman and her children shall belong to her lord. Yet still, he himself will go out with his clothing.
21:4. If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master’s, and he shall go out by himself.
If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master' s, and he shall go out by himself:

4: если же господин его дал ему жену и она родила ему сынов, или дочерей, то жена и дети ее пусть останутся у господина ее, а он выйдет один;
21:4
ἐὰν εαν and if; unless
δὲ δε though; while
ο the
κύριος κυριος lord; master
δῷ διδωμι give; deposit
αὐτῷ αυτος he; him
γυναῖκα γυνη woman; wife
καὶ και and; even
τέκῃ τικτω give birth; produce
αὐτῷ αυτος he; him
υἱοὺς υιος son
η or; than
θυγατέρας θυγατηρ daughter
ο the
γυνὴ γυνη woman; wife
καὶ και and; even
τὰ ο the
παιδία παιδιον toddler; little child
ἔσται ειμι be
τῷ ο the
κυρίῳ κυριος lord; master
αὐτοῦ αυτος he; him
αὐτὸς αυτος he; him
δὲ δε though; while
μόνος μονος only; alone
ἐξελεύσεται εξερχομαι come out; go out
21:4
אִם־ ʔim- אִם if
אֲדֹנָיו֙ ʔᵃḏōnāʸw אָדֹון lord
יִתֶּן־ yitten- נתן give
לֹ֣ו lˈô לְ to
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
וְ wᵊ וְ and
יָלְדָה־ yālᵊḏā- ילד bear
לֹ֥ו lˌô לְ to
בָנִ֖ים vānˌîm בֵּן son
אֹ֣ו ʔˈô אֹו or
בָנֹ֑ות vānˈôṯ בַּת daughter
הָ הַ the
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
וִ wi וְ and
ילָדֶ֗יהָ ylāḏˈeʸhā יֶלֶד boy
תִּהְיֶה֙ tihyˌeh היה be
לַֽ lˈa לְ to
אדֹנֶ֔יהָ ʔḏōnˈeʸhā אָדֹון lord
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
יֵצֵ֥א yēṣˌē יצא go out
בְ vᵊ בְּ in
גַפֹּֽו׃ ḡappˈô גַּף body
21:4. sin autem dominus dederit illi uxorem et peperit filios et filias mulier et liberi eius erunt domini sui ipse vero exibit cum vestitu suo
But if his master gave him a wife, and she hath borne sons and daughters; the woman and her children shall be her master's: but he himself shall go out with his raiment.
21:4. But if his lord gave him a wife, and she has borne sons and daughters, the woman and her children shall belong to her lord. Yet still, he himself will go out with his clothing.
21:4. If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master’s, and he shall go out by himself.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
21:4: The wife and her children shall be her master's - It was a law among the Hebrews, that if a Hebrew had children by a Canannitish woman, those children must be considered as Canaanitish only, and might be sold and bought, and serve for ever. The law here refers to such a case only.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:4: shall be her: Exo 4:22; Gen 14:14, Gen 15:3, Gen 17:13, Gen 17:27, Gen 18:19; Ecc 2:7; Jer 2:14
Geneva 1599
21:4 If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her (c) master's, and he shall go out by himself.
(c) Till her time of servitude was expired which might be the seventh year or the fiftieth.
John Gill
21:4 If his master have given him a wife,.... One of his slaves, a Canaanitish woman, on purpose to beget slaves on her, since all born in his house were his own; this is supposed to be after he was come into his house, and into his service:
and she have born him sons or daughters; as she might have born him several of the one sort, or the other, if she was given to him quickly after his servitude began:
the wife and her children shall be her master's: she being his slave, and bought with his money, he had a right unto her, and to the children belonging to her, the birth following the belly; and being born in his house, they were also his. Jarchi here observes, that the Scripture speaks of a Canaanitish woman, for an Hebrew woman went out at the sixth year, and even before the sixth, if she produced the signs, that is, of puberty:
and he shall go out by himself; without his wife and children: if it be objected to this law, that it is contrary to the law of marriage, which is indissoluble, but by this dissolved; it may be replied, that the servant was not obliged by it to leave his wife, unless he chose it; on complying with certain conditions after mentioned, he might continue with her; besides, she was, according to Jarchi, but his secondary wife, and not only so, the marriage was not lawful, being with a Canaanitish woman, and not agreeable to the Lord; and being also her master's slave, to whom he had a right, he could retain her if he pleased, having only given her to his servant to beget slaves on for him.
21:521:5: Ապա թէ պատասխանի տուեալ ասիցէ ծառայն. Սիրեցի՛ զտէր իմ, եւ զկի՛ն իմ, եւ զորդիս իմ. եւ ո՛չ գնամ յազատութիւն.
5 Եթէ ստրուկն առարկելով ասի, թէ՝ “Սիրեցի իմ տիրոջը, իմ կնոջն ու իմ զաւակներին եւ ազատութիւն չեմ ուզում”, ապա նրա տէրը նրան թող կանգնեցնի Աստծու ատեանին,
5 Իսկ եթէ ծառան յայտնէ թէ՝ ‘Ես կը սիրեմ իմ տէրս, իմ կինս ու իմ տղաքներս, չեմ ուզեր ելլել եւ ազատ ըլլալ’,
Ապա եթէ պատասխանի տուեալ ասիցէ ծառայն. Սիրեցի զտէր իմ եւ զկին իմ եւ զորդիս իմ, եւ ոչ գնամ յազատութիւն:

21:5: Ապա թէ պատասխանի տուեալ ասիցէ ծառայն. Սիրեցի՛ զտէր իմ, եւ զկի՛ն իմ, եւ զորդիս իմ. եւ ո՛չ գնամ յազատութիւն.
5 Եթէ ստրուկն առարկելով ասի, թէ՝ “Սիրեցի իմ տիրոջը, իմ կնոջն ու իմ զաւակներին եւ ազատութիւն չեմ ուզում”, ապա նրա տէրը նրան թող կանգնեցնի Աստծու ատեանին,
5 Իսկ եթէ ծառան յայտնէ թէ՝ ‘Ես կը սիրեմ իմ տէրս, իմ կինս ու իմ տղաքներս, չեմ ուզեր ելլել եւ ազատ ըլլալ’,
zohrab-1805▾ eastern-1994▾ western am▾
21:55: но если раб скажет: люблю господина моего, жену мою и детей моих, не пойду на волю, --
21:5 ἐὰν εαν and if; unless δὲ δε though; while ἀποκριθεὶς αποκρινομαι respond εἴπῃ επω say; speak ὁ ο the παῖς παις child; boy ἠγάπηκα αγαπεω the κύριόν κυριος lord; master μου μου of me; mine καὶ και and; even τὴν ο the γυναῖκα γυνη woman; wife καὶ και and; even τὰ ο the παιδία παιδιον toddler; little child οὐκ ου not ἀποτρέχω αποτρεχω free
21:5 וְ wᵊ וְ and אִם־ ʔim- אִם if אָמֹ֤ר ʔāmˈōr אמר say יֹאמַר֙ yōmˌar אמר say הָ hā הַ the עֶ֔בֶד ʕˈeveḏ עֶבֶד servant אָהַ֨בְתִּי֙ ʔāhˈavtî אהב love אֶת־ ʔeṯ- אֵת [object marker] אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord אֶת־ ʔeṯ- אֵת [object marker] אִשְׁתִּ֖י ʔištˌî אִשָּׁה woman וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֑י bānˈāy בֵּן son לֹ֥א lˌō לֹא not אֵצֵ֖א ʔēṣˌē יצא go out חָפְשִֽׁי׃ ḥofšˈî חָפְשִׁי released
21:5. quod si dixerit servus diligo dominum meum et uxorem ac liberos non egrediar liberAnd if the servant shall say: I love my master and my wife and children, I will not go out free:
5. But if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:
21:5. And if the servant will say, ‘I love my lord, and my wife and children, I will not depart freely,’
21:5. And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:
And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:

5: но если раб скажет: люблю господина моего, жену мою и детей моих, не пойду на волю, --
21:5
ἐὰν εαν and if; unless
δὲ δε though; while
ἀποκριθεὶς αποκρινομαι respond
εἴπῃ επω say; speak
ο the
παῖς παις child; boy
ἠγάπηκα αγαπεω the
κύριόν κυριος lord; master
μου μου of me; mine
καὶ και and; even
τὴν ο the
γυναῖκα γυνη woman; wife
καὶ και and; even
τὰ ο the
παιδία παιδιον toddler; little child
οὐκ ου not
ἀποτρέχω αποτρεχω free
21:5
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אָמֹ֤ר ʔāmˈōr אמר say
יֹאמַר֙ yōmˌar אמר say
הָ הַ the
עֶ֔בֶד ʕˈeveḏ עֶבֶד servant
אָהַ֨בְתִּי֙ ʔāhˈavtî אהב love
אֶת־ ʔeṯ- אֵת [object marker]
אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord
אֶת־ ʔeṯ- אֵת [object marker]
אִשְׁתִּ֖י ʔištˌî אִשָּׁה woman
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בָּנָ֑י bānˈāy בֵּן son
לֹ֥א lˌō לֹא not
אֵצֵ֖א ʔēṣˌē יצא go out
חָפְשִֽׁי׃ ḥofšˈî חָפְשִׁי released
21:5. quod si dixerit servus diligo dominum meum et uxorem ac liberos non egrediar liber
And if the servant shall say: I love my master and my wife and children, I will not go out free:
21:5. And if the servant will say, ‘I love my lord, and my wife and children, I will not depart freely,’
21:5. And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:
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
5-6: Еврей, женившийся в состоянии рабства на рабыне своего господина и потому не имеющий права освободиться в седьмой год со всей своей семьей, из-за любви к жене и детям может остаться рабом навеки, т. е. до пятидесятого юбилейного года (Лев 25:39–41). Другое действие, также устраняющее возможность разных злоупотреблений, состояло в прокалывании уха раба шилом у косяка или дверей того дома, в котором он пожелал служить (Втор 15:16–17). Раб как бы прикреплялся к дому своего господина.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:5: And if: Deu 15:16, Deu 15:17; Isa 26:13; Co2 5:14, Co2 5:15
shall plainly say: Heb. saying shall say
John Gill
21:5 And if the servant shall plainly say,.... Or, "in saying shall say" (i) shall express himself in plain and full terms, and repeat his words, and abide by them, signifying it as his last will and determined resolution:
I love my master, my wife, and my children, and I will not go out free; but continue in his servitude, having a great affection for his master, and that he might enjoy his wife and children he dearly loved; and being animated with such a principle, his servitude was a pleasure to him: and when our obedience to God springs from love to him, and to his cause and interest, which should be as dear to us as our families, it is then acceptable to God and delightful to ourselves; in Deut 15:16,
Tit is, because he loveth thee, and thine house, because he is well with thee; hence the Jewish writers say (k), understanding by "house" a family, if a servant has a wife and children and his master not, his ear is not to be bored; and if his master has a wife and children and he has not, his ear is not to be bored; if he loves his master and his master do not love him, or his master loves him and he do not love his master, or if he is sick, &c. his ear is not to be bored.
(i) (k) T. Bab. Kiddushin, fol. 22. 1. Maimon. in Misn. Kiddushin, c. 1. sect. 2.
21:621:6: տարցի՛ զնա տէրն իւր յատեան Աստուծոյ. եւ ապա մատուսցէ զնա առ սեամս դրանն, եւ ծակեսցէ՛ զունկն նորա հերեամբ, եւ ծառայեսցէ՛ նմա յաւիտեան[676]։[676] Այլք. Զունկն նորա հերամբ։
6 այնուհետեւ բերի իր տան դռան սեմի մօտ, հերիւնով ծակի նրա ականջը, եւ նա նրան թող ծառայի ցմահ:
6 Այն ատեն անոր տէրը դատաւորներուն պիտի տանի զանիկա եւ դրանը կամ դրանդիքներուն մօտեցնէ ու անոր տէրը անոր ականջը հերիւնով պիտի ծակէ եւ անիկա յաւիտեան ծառայ պիտի ըլլայ անոր։
տարցի զնա տէրն իւր յատեան Աստուծոյ, եւ ապա մատուսցէ զնա առ սեամս դրանն. եւ ծակեսցէ զունկն նորա հերեամբ, եւ ծառայեսցէ նմա յաւիտեան:

21:6: տարցի՛ զնա տէրն իւր յատեան Աստուծոյ. եւ ապա մատուսցէ զնա առ սեամս դրանն, եւ ծակեսցէ՛ զունկն նորա հերեամբ, եւ ծառայեսցէ՛ նմա յաւիտեան[676]։
[676] Այլք. Զունկն նորա հերամբ։
6 այնուհետեւ բերի իր տան դռան սեմի մօտ, հերիւնով ծակի նրա ականջը, եւ նա նրան թող ծառայի ցմահ:
6 Այն ատեն անոր տէրը դատաւորներուն պիտի տանի զանիկա եւ դրանը կամ դրանդիքներուն մօտեցնէ ու անոր տէրը անոր ականջը հերիւնով պիտի ծակէ եւ անիկա յաւիտեան ծառայ պիտի ըլլայ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
21:66: то пусть господин его приведет его пред богов и поставит его к двери, или к косяку, и проколет ему господин его ухо шилом, и он останется рабом его вечно.
21:6 προσάξει προσαγω lead toward; head toward αὐτὸν αυτος he; him ὁ ο the κύριος κυριος lord; master αὐτοῦ αυτος he; him πρὸς προς to; toward τὸ ο the κριτήριον κριτηριον lawsuit τοῦ ο the θεοῦ θεος God καὶ και and; even τότε τοτε at that προσάξει προσαγω lead toward; head toward αὐτὸν αυτος he; him ἐπὶ επι in; on τὴν ο the θύραν θυρα door ἐπὶ επι in; on τὸν ο the σταθμόν σταθμος and; even τρυπήσει τρυπαω he; him ὁ ο the κύριος κυριος lord; master τὸ ο the οὖς ους ear τῷ ο the ὀπητίῳ οπητιον and; even δουλεύσει δουλευω give allegiance; subject αὐτῷ αυτος he; him εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
21:6 וְ wᵊ וְ and הִגִּישֹׁ֤ו higgîšˈô נגשׁ approach אֲדֹנָיו֙ ʔᵃḏōnāʸw אָדֹון lord אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and הִגִּישֹׁו֙ higgîšˌô נגשׁ approach אֶל־ ʔel- אֶל to הַ ha הַ the דֶּ֔לֶת ddˈeleṯ דֶּלֶת door אֹ֖ו ʔˌô אֹו or אֶל־ ʔel- אֶל to הַ ha הַ the מְּזוּזָ֑ה mmᵊzûzˈā מְזוּזָה door-post וְ wᵊ וְ and רָצַ֨ע rāṣˌaʕ רצע pierce אֲדֹנָ֤יו ʔᵃḏōnˈāʸw אָדֹון lord אֶת־ ʔeṯ- אֵת [object marker] אָזְנֹו֙ ʔoznˌô אֹזֶן ear בַּ ba בְּ in † הַ the מַּרְצֵ֔עַ mmarṣˈēₐʕ מַרְצֵעַ awl וַ wa וְ and עֲבָדֹ֖ו ʕᵃvāḏˌô עבד work, serve לְ lᵊ לְ to עֹלָֽם׃ ס ʕōlˈām . s עֹולָם eternity
21:6. offeret eum dominus diis et adplicabitur ad ostium et postes perforabitque aurem eius subula et erit ei servus in saeculumHis master shall bring him to the gods, and he shall be set to the door and the posts, and he shall bore his ear through with an awl: and he shall be his servant for ever.
6. then his master shall bring him unto God, and shall bring him to the door, or unto the door post; and his master shall bore his ear through with an awl; and he shall serve him for ever.
21:6. then his lord shall make an offering for him to the heavens, and it shall be applied to the door and the posts, and he will pierce his ear with an awl. And he shall be his servant in perpetuity.
21:6. Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever.
Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever:

6: то пусть господин его приведет его пред богов и поставит его к двери, или к косяку, и проколет ему господин его ухо шилом, и он останется рабом его вечно.
21:6
προσάξει προσαγω lead toward; head toward
αὐτὸν αυτος he; him
ο the
κύριος κυριος lord; master
αὐτοῦ αυτος he; him
πρὸς προς to; toward
τὸ ο the
κριτήριον κριτηριον lawsuit
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
τότε τοτε at that
προσάξει προσαγω lead toward; head toward
αὐτὸν αυτος he; him
ἐπὶ επι in; on
τὴν ο the
θύραν θυρα door
ἐπὶ επι in; on
τὸν ο the
σταθμόν σταθμος and; even
τρυπήσει τρυπαω he; him
ο the
κύριος κυριος lord; master
τὸ ο the
οὖς ους ear
τῷ ο the
ὀπητίῳ οπητιον and; even
δουλεύσει δουλευω give allegiance; subject
αὐτῷ αυτος he; him
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
21:6
וְ wᵊ וְ and
הִגִּישֹׁ֤ו higgîšˈô נגשׁ approach
אֲדֹנָיו֙ ʔᵃḏōnāʸw אָדֹון lord
אֶל־ ʔel- אֶל to
הָ֣ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
הִגִּישֹׁו֙ higgîšˌô נגשׁ approach
אֶל־ ʔel- אֶל to
הַ ha הַ the
דֶּ֔לֶת ddˈeleṯ דֶּלֶת door
אֹ֖ו ʔˌô אֹו or
אֶל־ ʔel- אֶל to
הַ ha הַ the
מְּזוּזָ֑ה mmᵊzûzˈā מְזוּזָה door-post
וְ wᵊ וְ and
רָצַ֨ע rāṣˌaʕ רצע pierce
אֲדֹנָ֤יו ʔᵃḏōnˈāʸw אָדֹון lord
אֶת־ ʔeṯ- אֵת [object marker]
אָזְנֹו֙ ʔoznˌô אֹזֶן ear
בַּ ba בְּ in
הַ the
מַּרְצֵ֔עַ mmarṣˈēₐʕ מַרְצֵעַ awl
וַ wa וְ and
עֲבָדֹ֖ו ʕᵃvāḏˌô עבד work, serve
לְ lᵊ לְ to
עֹלָֽם׃ ס ʕōlˈām . s עֹולָם eternity
21:6. offeret eum dominus diis et adplicabitur ad ostium et postes perforabitque aurem eius subula et erit ei servus in saeculum
His master shall bring him to the gods, and he shall be set to the door and the posts, and he shall bore his ear through with an awl: and he shall be his servant for ever.
21:6. then his lord shall make an offering for him to the heavens, and it shall be applied to the door and the posts, and he will pierce his ear with an awl. And he shall be his servant in perpetuity.
21:6. Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:6: Shall bring him unto the judges - אל האלהים el haelohim, literally, to God; or, as the Septuagint have it, προς το κριτηριον Θεου, to the judgment of God; who condescended to dwell among his people; who determined all their differences till he had given them laws for all cases, and who, by his omniscience, brought to light the hidden things of dishonesty. See Exo 22:8.
Bore his ear through with an awl - This was a ceremony sufficiently significant, as it implied,
1. That he was closely attached to that house and family.
2. That he was bound to hear all his master's orders, and to obey them punctually. Boring of the ear was an ancient custom in the east. It is referred to by Juvenal: -
Prior, inquit, ego adsum.
Cur timeam, dubitemve locum defendere? Quamvis
Natus ad Euphraten, Molles quod in Aure Fenestrae
Arguerint, licet ipse negem.
Sat. i. 102.
"First come, first served, he cries; and I, in spite
Of your great lordships, will maintain my right:
Though born a slave, though my torn Ears are Bored,
'Tis not the birth, 'tis money makes the lord."
Dryden.
Calmet quotes a saying from Petronius as attesting the same thing; and one from Cicero, in which he rallies a Libyan who pretended he did not hear him: "It is not," said he, "because your ears are not sufficiently bored;" alluding to his having been a slave.
Albert Barnes: Notes on the Bible - 1834
21:6: FoRev_er - That is, most probably, until the next Jubilee, when every Hebrew was set free. See Lev 25:40, Lev 25:50. The custom of boring the ear as a mark of slavery appears to have been a common one in ancient times, observed in many nations.
Unto the judges - Literally, "before the gods אלהים 'ĕ lohı̂ ym." The word does not denote "judges" in a direct way, but it is to be understood as the name of God, in its ordinary plural form, God being the source of all justice. The name in this connection always has the definite article prefixed. See the marginal references. Compare Psa 82:1, Psa 82:6; Joh 10:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:6: the judges: Exo 21:22, Exo 12:12, Exo 18:21-26, Exo 22:8, Exo 22:9, Exo 22:28; Num 25:5-8; Deu 1:16, Deu 16:18; Deu 19:17, Deu 19:18; Sa1 8:1, Sa1 8:2; Isa 1:26; Zep 3:3
bore his ear: This significant ceremony was intended as a mark of permanent servitude, and was calculated to impress the servant with the duty of hearing all his master's orders, and obeying them punctually. Psa 40:6-8
for ever: Lev 25:23, Lev 25:40; Deu 15:17; Sa1 1:22, Sa1 27:12, Sa1 28:2; Kg1 12:7
Geneva 1599
21:6 Then his master shall bring him unto the judges; he shall also bring him to the (d) door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for (e) ever.
(d) Where the judges sat.
(e) That is, to the year of Jubile, which was every fiftieth year.
John Gill
21:6 Then his master shall bring him unto the judges,.... To Elohim, to God, to the judgment seat of God, according to the Septuagint; to some person or persons to inquire of God what is to be done in such a case; but this seems needless, since it is here declared: no doubt civil magistrates or judges are meant by Elohim, or the gods, as in Ps 82:1, and so Jarchi interprets it of the house of judgment, or sanhedrim, the court that had convicted the servant of theft, and had sold him to him, it was proper he should acquaint them with it, have their opinion about it; and especially it was proper to have him to them, that he might before them, even in open court, declare his willingness to abide in his master's service; and from whom, as the Targum of Jonathan, he was to receive power and authority to retain him in his service:
he shall also bring him to the door, or to the doorpost; either of the gate of the city, where the judges were sitting, before whom what follows was to be done, as Aben Ezra suggests; or rather the door of his master, or any other man's, as Maimonides (l):
and his master shall bore his ear through with an awl; or with a needle, as the Targum of Jonathan, which also says it was the right ear; and so Jarchi; and the upper part of it, as says Maimonides, who likewise observes, that that with which it is bored must be of metal; and moreover, that it is the master himself that must do it, and not his son, nor his messenger, nor a messenger of the sanhedrim (m): the ear is an hieroglyphic of obedience, and the boring of it through to the doorpost denotes the strict and close obedience of such a servant to his master, and how he is, and ought to be, addicted to his service, and be constantly employed in it, and never stir from it, nor so much as go over the threshold of his master's house. This custom of boring a servant's ear continued in Syria till the times of Juvenal, as appears by some lines of his: (n).
and he shall serve him for ever; as long as he lives (o); however, until the year of jubilee, as the Targum of Jonathan, and so Jarchi; if there was one before his death, for nothing else could free him; denoting freedom by Christ in his acceptable year, and day of salvation.
(l) Hilchot Abadim, c. 3. sect. 9. (m) Ibid. (n) "----Molles quod in aure fenestrae Arguerint, licet ipse negem?" Satyr. 1. (o) "Serviet in aeternum, qui parvo nesciet uti". Horat.
John Wesley
21:6 For ever - As long as he lives, or till the year of Jubilee.
21:721:7: Իսկ եթէ վաճառեսցէ ոք զդուստր իւր յաղախնութիւն, մի՛ գնասցէ որպէս ելանիցեն աղախնայք։
7 Եթէ որեւէ մէկն իր աղջկան որպէս աղախին վաճառի, ապա այդ աղջիկը թող չազատագրուի, ինչպէս ազատագրւում են ստրկուհիները:
7 Եթէ մէկը իր աղջիկը աղախին ըլլալու համար ծախէ, անիկա ծառաներուն ելլելուն պէս պիտի չելլէ։
Իսկ եթէ վաճառեսցէ ոք զդուստր իւր յաղախնութիւն, մի՛ գնասցէ որպէս ելանիցեն [273]աղախնայք:

21:7: Իսկ եթէ վաճառեսցէ ոք զդուստր իւր յաղախնութիւն, մի՛ գնասցէ որպէս ելանիցեն աղախնայք։
7 Եթէ որեւէ մէկն իր աղջկան որպէս աղախին վաճառի, ապա այդ աղջիկը թող չազատագրուի, ինչպէս ազատագրւում են ստրկուհիները:
7 Եթէ մէկը իր աղջիկը աղախին ըլլալու համար ծախէ, անիկա ծառաներուն ելլելուն պէս պիտի չելլէ։
zohrab-1805▾ eastern-1994▾ western am▾
21:77: Если кто продаст дочь свою в рабыни, то она не может выйти, как выходят рабы;
21:7 ἐὰν εαν and if; unless δέ δε though; while τις τις anyone; someone ἀποδῶται αποδιδωμι render; surrender τὴν ο the ἑαυτοῦ εαυτου of himself; his own θυγατέρα θυγατηρ daughter οἰκέτιν οικετις not ἀπελεύσεται απερχομαι go off; go away ὥσπερ ωσπερ just as ἀποτρέχουσιν αποτρεχω the δοῦλαι δουλη subject; maid
21:7 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יִמְכֹּ֥ר yimkˌōr מכר sell אִ֛ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] בִּתֹּ֖ו bittˌô בַּת daughter לְ lᵊ לְ to אָמָ֑ה ʔāmˈā אָמָה handmaid לֹ֥א lˌō לֹא not תֵצֵ֖א ṯēṣˌē יצא go out כְּ kᵊ כְּ as צֵ֥את ṣˌēṯ יצא go out הָ hā הַ the עֲבָדִֽים׃ ʕᵃvāḏˈîm עֶבֶד servant
21:7. si quis vendiderit filiam suam in famulam non egredietur sicut ancillae exire consueruntIf any man sell his daughter to be a servant, she shall not go out as bondwomen are wont to go out.
7. And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do.
21:7. If anyone sells his daughter to be a servant, she shall not depart as a female servant is accustomed to go out.
21:7. And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do.
And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do:

7: Если кто продаст дочь свою в рабыни, то она не может выйти, как выходят рабы;
21:7
ἐὰν εαν and if; unless
δέ δε though; while
τις τις anyone; someone
ἀποδῶται αποδιδωμι render; surrender
τὴν ο the
ἑαυτοῦ εαυτου of himself; his own
θυγατέρα θυγατηρ daughter
οἰκέτιν οικετις not
ἀπελεύσεται απερχομαι go off; go away
ὥσπερ ωσπερ just as
ἀποτρέχουσιν αποτρεχω the
δοῦλαι δουλη subject; maid
21:7
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יִמְכֹּ֥ר yimkˌōr מכר sell
אִ֛ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
בִּתֹּ֖ו bittˌô בַּת daughter
לְ lᵊ לְ to
אָמָ֑ה ʔāmˈā אָמָה handmaid
לֹ֥א lˌō לֹא not
תֵצֵ֖א ṯēṣˌē יצא go out
כְּ kᵊ כְּ as
צֵ֥את ṣˌēṯ יצא go out
הָ הַ the
עֲבָדִֽים׃ ʕᵃvāḏˈîm עֶבֶד servant
21:7. si quis vendiderit filiam suam in famulam non egredietur sicut ancillae exire consuerunt
If any man sell his daughter to be a servant, she shall not go out as bondwomen are wont to go out.
21:7. If anyone sells his daughter to be a servant, she shall not depart as a female servant is accustomed to go out.
21:7. And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Как видно из Втор 15:17: и Иер 34:9–11,16, рабыни-еврейки освобождались на тех же началах, что и рабы-евреи. Поэтому общее правило: рабыня «не может выйти, как выходят рабы», имеет в виду не просто рабынь, но рабынь-наложниц.
Adam Clarke: Commentary on the Bible - 1831
21:7: If a man sell his daughter - This the Jews allowed no man to do but in extreme distress - when he had no goods, either movable or immovable left, even to the clothes on his back; and he had this permission only while she was unmarriageable. It may appear at first view strange that such a law should have been given; but let it be remembered, that this servitude could extend, at the utmost, only to six years; and that it was nearly the same as in some cases of apprenticeship among us, where the parents bind the child for seven years, and have from the master so much per week during that period.
Albert Barnes: Notes on the Bible - 1834
21:7: A man might, in accordance with existing custom, sell his daughter to another man with a view to her becoming an inferior wife, or concubine. In this case, she was not "to go out," like the bondman; that is, she was not to be dismissed at the end of the sixth year. But women who were bound in any other way, would appear to have been under the same conditions as bondmen. See Deu 15:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:7: sell: Neh 5:5
go out: Exo 21:2, Exo 21:3
Carl Friedrich Keil and Franz Delitzsch
21:7
The daughter of an Israelite, who had been sold by her father as a maid-servant (לאמה), i.e., as the sequel shows, as a housekeeper and concubine, stood in a different relation to her master's house. She was not to go out like the men-servants, i.e., not to be sent away as free at the end of six years of service; but the three following regulations, which are introduced by אם (Ex 21:8), ואם (Ex 21:9), and ואם (Ex 21:11), were to be observed with regard to her. In the first place (Ex 21:8), "if she please not her master, who hath betrothed her to himself, then shall he let her be redeemed." The לא before יעדהּ is one of the fifteen cases in which לא has been marked in the Masoretic text as standing for לו; and it cannot possibly signify not in the passage before us. For if it were to be taken as a negative, "that he do not appoint her," sc., as a concubine for himself, the pronoun לו would certainly not be omitted. הפדּהּ (for הפדּהּ, see Ges. 53, Note 6), to let her be redeemed, i.e., to allow another Israelite to buy her as a concubine; for there can hardly have been any thought of redemption on the part of the father, as it would no doubt be poverty alone that caused him to sell his daughter (Lev 25:39). But "to sell her unto a strange nation (i.e., to any one but a Hebrew), he shall have no power, if he acts unfaithfully towards her," i.e., if he do not grant her the promised marriage. In the second place (Ex 21:9, Ex 21:10), "if he appoint her as his son's wife, he shall act towards her according to the rights of daughters," i.e., treat her as a daughter; "and if he take him (the son) another (wife), - whether because the son was no longer satisfied, or because the father gave the son another wife in addition to her - "her food (שׁאר flesh as the chief article of food, instead of לחם, bread, because the lawgiver had persons of property in his mind, who were in a position to keep concubines), her raiment, and her duty of marriage he shall not diminish," i.e., the claims which she had as a daughter for support, and as his son's wife for conjugal rights, were not to be neglected; he was not to allow his son, therefore, to put her away or treat her badly. With this explanation the difficulties connected with every other are avoided. For instance, if we refer the words of Ex 21:9 to the son, and understand them as meaning, "if the son should take another wife," we introduce a change of subject without anything to indicate it. If, on the other hand, we regard them as meaning, "if the father (the purchaser) should take to himself another wife," this ought to have come before Ex 21:9. In the third place (Ex 21:11), "if he do not (do not grant) these three unto her, she shall go out for nothing, without money." "These three" are food, clothing, and conjugal rights, which are mentioned just before; not "si eam non desponderit sibi nec filio, nec redimi sit passus" (Rabbins and others), nor "if he did not give her to his son as a concubine, but diminished her," as Knobel explains it.
Geneva 1599
21:7 And if a man (f) sell his daughter to be a maidservant, she shall not go out as the menservants do.
(f) Forced either by poverty, or else with the intent that the master should marry her.
John Gill
21:7 And if a man sell his daughter to be a maidservant,.... That is, if an Israelite, as the Targum of Jonathan, sells his little daughter, as the same Targum, and so Jarchi and Aben Ezra, one that is under age, that is not arrived to the age of twelve years and a day, and this through poverty; he not being able to support himself and his family, puts his daughter out to service, or rather sells her to be a servant:
she shall not go out as the menservants do; that are sold, before described; or rather, according to the Targum,"as the Canaanitish servants go out, who are made free, because of a tooth, or an eye, (the loss of them, Ex 21:26) but in the years of release, and with the signs (of puberty), and in the jubilee, and at the death of their masters, with redemption of silver,''so Jarchi.
Robert Jamieson, A. R. Fausset and David Brown
21:7 LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
if a man sell his daughter--Hebrew girls might be redeemed for a reasonable sum. But in the event of her parents or friends being unable to pay the redemption money, her owner was not at liberty to sell her elsewhere. Should she have been betrothed to him or his son, and either change their minds, a maintenance must be provided for her suitable to her condition as his intended wife, or her freedom instantly granted.
21:821:8: Եթէ ո՛չ լինիցի հաճոյ յաչս տեառն իւրոյ՝ որում հաստատեցաւն, փրկեսցէ՛ զնա. բայց յա՛զգ օտար՝ չէ՛ իշխան վաճառել, զի անարգեաց զնա[677]։ [677] Ոմանք. Որում հաստեցաւն։
8 Եթէ այդ աղախինը, որը սահմանուած էր իր տիրոջ համար, այլեւս հաճելի չլինի նրան, ապա Տէրը թող փրկագնով վաճառի նրան, բայց օտարազգի մարդու վաճառելու իրաւունք չունի, թէ չէ նրան անարգած կը լինի:
8 Եթէ անիկա հաճելի չերեւնայ իր տիրոջը աչքին՝ որ զանիկա իրեն նշաներ էր, թող փրկել տայ զանիկա. բայց զանիկա օտար ազգի ծախելու իրաւունք պիտի չունենայ, վասն զի խաբած կ’ըլլայ զանիկա։
Եթէ ոչ լինիցի հաճոյ յաչս տեառն իւրոյ որում հաստատեցաւն, փրկեսցէ զնա. բայց յազգ օտար չէ իշխան վաճառել, զի անարգեաց զնա:

21:8: Եթէ ո՛չ լինիցի հաճոյ յաչս տեառն իւրոյ՝ որում հաստատեցաւն, փրկեսցէ՛ զնա. բայց յա՛զգ օտար՝ չէ՛ իշխան վաճառել, զի անարգեաց զնա[677]։
[677] Ոմանք. Որում հաստեցաւն։
8 Եթէ այդ աղախինը, որը սահմանուած էր իր տիրոջ համար, այլեւս հաճելի չլինի նրան, ապա Տէրը թող փրկագնով վաճառի նրան, բայց օտարազգի մարդու վաճառելու իրաւունք չունի, թէ չէ նրան անարգած կը լինի:
8 Եթէ անիկա հաճելի չերեւնայ իր տիրոջը աչքին՝ որ զանիկա իրեն նշաներ էր, թող փրկել տայ զանիկա. բայց զանիկա օտար ազգի ծախելու իրաւունք պիտի չունենայ, վասն զի խաբած կ’ըլլայ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
21:88: если она не угодна господину своему и он не обручит ее, пусть позволит выкупить ее; а чужому народу продать ее не властен, когда сам пренебрег ее;
21:8 ἐὰν εαν and if; unless μὴ μη not εὐαρεστήσῃ ευαρεστεω delight τῷ ο the κυρίῳ κυριος lord; master αὐτῆς αυτος he; him ἣν ος who; what αὑτῷ εαυτου of himself; his own καθωμολογήσατο καθομολογεω he; him ἔθνει εθνος nation; caste δὲ δε though; while ἀλλοτρίῳ αλλοτριος another's; stranger οὐ ου not κύριός κυριος lord; master ἐστιν ειμι be πωλεῖν πωλεω trade; sell αὐτήν αυτος he; him ὅτι οτι since; that ἠθέτησεν αθετεω displace; put off ἐν εν in αὐτῇ αυτος he; him
21:8 אִם־ ʔim- אִם if רָעָ֞ה rāʕˈā רעע be evil בְּ bᵊ בְּ in עֵינֵ֧י ʕênˈê עַיִן eye אֲדֹנֶ֛יהָ ʔᵃḏōnˈeʸhā אָדֹון lord אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֥ולא *lˌô לְ to יְעָדָ֖הּ yᵊʕāḏˌāh יעד appoint וְ wᵊ וְ and הֶפְדָּ֑הּ hefdˈāh פדה buy off לְ lᵊ לְ to עַ֥ם ʕˌam עַם people נָכְרִ֛י noḵrˈî נָכְרִי foreign לֹא־ lō- לֹא not יִמְשֹׁ֥ל yimšˌōl משׁל rule לְ lᵊ לְ to מָכְרָ֖הּ moḵrˌāh מכר sell בְּ bᵊ בְּ in בִגְדֹו־ viḡᵊḏô- בגד deal treacherously בָֽהּ׃ vˈāh בְּ in
21:8. si displicuerit oculis domini sui cui tradita fuerit dimittet eam populo autem alieno vendendi non habet potestatem si spreverit eamIf she displease the eyes of her master to whom she was delivered, he shall let her go: but he shall have no power to sell her to a foreign nation, if he despise her.
8. If she please not her master, who hath espoused her to himself, then shall he let her be redeemed: to sell her unto a strange people he shall have no power, seeing he hath dealt deceitfully with her.
21:8. If she displeases the eyes of her lord, to whom she had been delivered, he shall dismiss her. But he shall have no authority to sell her to a foreign people, even if he despises her.
21:8. If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her.
If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her:

8: если она не угодна господину своему и он не обручит ее, пусть позволит выкупить ее; а чужому народу продать ее не властен, когда сам пренебрег ее;
21:8
ἐὰν εαν and if; unless
μὴ μη not
εὐαρεστήσῃ ευαρεστεω delight
τῷ ο the
κυρίῳ κυριος lord; master
αὐτῆς αυτος he; him
ἣν ος who; what
αὑτῷ εαυτου of himself; his own
καθωμολογήσατο καθομολογεω he; him
ἔθνει εθνος nation; caste
δὲ δε though; while
ἀλλοτρίῳ αλλοτριος another's; stranger
οὐ ου not
κύριός κυριος lord; master
ἐστιν ειμι be
πωλεῖν πωλεω trade; sell
αὐτήν αυτος he; him
ὅτι οτι since; that
ἠθέτησεν αθετεω displace; put off
ἐν εν in
αὐτῇ αυτος he; him
21:8
אִם־ ʔim- אִם if
רָעָ֞ה rāʕˈā רעע be evil
בְּ bᵊ בְּ in
עֵינֵ֧י ʕênˈê עַיִן eye
אֲדֹנֶ֛יהָ ʔᵃḏōnˈeʸhā אָדֹון lord
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֥ולא
*lˌô לְ to
יְעָדָ֖הּ yᵊʕāḏˌāh יעד appoint
וְ wᵊ וְ and
הֶפְדָּ֑הּ hefdˈāh פדה buy off
לְ lᵊ לְ to
עַ֥ם ʕˌam עַם people
נָכְרִ֛י noḵrˈî נָכְרִי foreign
לֹא־ lō- לֹא not
יִמְשֹׁ֥ל yimšˌōl משׁל rule
לְ lᵊ לְ to
מָכְרָ֖הּ moḵrˌāh מכר sell
בְּ bᵊ בְּ in
בִגְדֹו־ viḡᵊḏô- בגד deal treacherously
בָֽהּ׃ vˈāh בְּ in
21:8. si displicuerit oculis domini sui cui tradita fuerit dimittet eam populo autem alieno vendendi non habet potestatem si spreverit eam
If she displease the eyes of her master to whom she was delivered, he shall let her go: but he shall have no power to sell her to a foreign nation, if he despise her.
21:8. If she displeases the eyes of her lord, to whom she had been delivered, he shall dismiss her. But he shall have no authority to sell her to a foreign people, even if he despises her.
21:8. If she please not her master, who hath betrothed her to himself, then shall he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Когда еврейка, купленная в качестве наложницы и сделавшаяся таковою, впоследствии будет отвергнута господином, то он, как виновный в ее бесчестии, должен помочь ей выкупиться, уступить ее дешевле тому, кто пожелает ее купить, только не язычнику, брак с которым запрещен (Втор 7:3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:8: please not: Heb. be evil in the eyes of, etc. Gen 28:8; Jdg 14:3; Sa1 8:6, Sa1 18:8 *marg.
who hath: Deu 20:7, Deu 21:11-14
seeing: Exo 8:29; Jdg 9:19; Job 6:15; Mal 2:11-15
Geneva 1599
21:8 If she please not her master, who hath betrothed her to himself, then shall (g) he let her be redeemed: to sell her unto a strange nation he shall have no power, seeing he hath dealt deceitfully with her.
(g) By giving another money to buy her from him.
John Gill
21:8 If she please not her master,.... "Be evil in the eyes of her master" (p); and he has no liking of her, and love to her, not being agreeable in her person, temper, or conduct, so that he does not choose to make her his wife:
who hath betrothed her to him; but not completed the marriage, as he promised, when he bought her, or at least gave reason to expect that he would; for, according to the Jewish canons, a Hebrew handmaid might not be sold but to one who laid himself under obligation to espouse her to himself, or his son, when she was fit to be betrothed (q); and so Jarchi says, he ought to espouse her, and take her to be his wife, for the money of her purchase is the money of her espousals. There is a double reading of this passage, the Keri, or marginal reading we follow; the Cetib, or written text, is, "who hath not betrothed her", both may be taken in, "who hath not betrothed her to him", as he said he would, or as it was expected he should; for, had she been really betrothed, what follows could not have been done:
then shall he let her be redeemed; she being at age, and fit for marriage, and her master not caring to marry her, her father shall redeem her, as the Targum of Jonathan; it was incumbent on him to do that, as it was on her master to let her be redeemed, to admit of the redemption of her; or whether, as Aben Ezra says, she redeemed herself, or her father, or one of her relations, if she was near the six years (the end of them), they reckoned how many years she had served, and how many were yet to the seventh, or to the time that she is in her own power, and according to the computation was the redemption: thus, for instance, as it is by others (r) put, if she was bought for six pounds, then one pound is the service of every year; and if she redeemed herself, her master took off of the money for the years she had served; or thus (s), if she was bought for sixty pence, and had served two years, he must pay her forty pence, and so free her:
to sell her unto a strange nation, he shall have no power; that is, to another man, as both the Targums of Onkelos and Jonathan, even to an Israelite that was of another family, to whom the right of redemption did not belong; for to sell an Israelite, man or woman, to a Gentile, or one of another nation, was not allowed of in any case, as Josephus (t) observes; but the meaning is, he had no power to sell her to another, though of the same nation, to be his handmaid; this power neither her master nor her father had, as Jarchi asserts, she being redeemed, and in her own power:
seeing he hath dealt deceitfully with her; in not fulfilling his promise made to her father when he sold her to him, or not answering the expectation he had raised in her; and especially he dealt thus with her, if he had corrupted her, and yet refused to betroth and marry her.
(p) "mala in oculis", Montanus; "mala videbitur in oculis", Junius & Tremellius; "mala fuerit in oculis", Drusius. (q) Maimon. Hilchot Abadim, c. 4. sect. 11. & in Misn. Kiddushin, c. 1. sect. 2. (r) Bartenora in Kiddush. ib. (s) Maimon. in ib. (t) Antiqu. l. 16. c. 1. sect. 1.
John Wesley
21:8 Who hath betrothed her to himself - For a concubine, or secondary Wife. Not that Masters always took Maid - servants on these terms.
21:921:9: Ապա թէ որդւոյ իւրում հաստատեսցէ զնա, ըստ օրինաց դստերա՛ց արասցէ նմա[678]։ [678] Ոմանք. Որդւոյ իւրում հաստեսցէ զնա։
9 Եթէ նա իր գնած աղախնին սահմանել է իր որդու համար, նրա հետ թող վարուի այնպէս, ինչպէս վարւում է իր դուստրերի հետ:
9 Եթէ զանիկա իր որդիին նշանած է, աղջիկներու օրէնքին պէս ընէ անոր։
Ապա թէ որդւոյ իւրում հաստատեսցէ զնա, ըստ օրինաց դստերաց արասցէ նմա:

21:9: Ապա թէ որդւոյ իւրում հաստատեսցէ զնա, ըստ օրինաց դստերա՛ց արասցէ նմա[678]։
[678] Ոմանք. Որդւոյ իւրում հաստեսցէ զնա։
9 Եթէ նա իր գնած աղախնին սահմանել է իր որդու համար, նրա հետ թող վարուի այնպէս, ինչպէս վարւում է իր դուստրերի հետ:
9 Եթէ զանիկա իր որդիին նշանած է, աղջիկներու օրէնքին պէս ընէ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
21:99: если он обручит ее сыну своему, пусть поступит с нею по праву дочерей;
21:9 ἐὰν εαν and if; unless δὲ δε though; while τῷ ο the υἱῷ υιος son καθομολογήσηται καθομολογεω he; him κατὰ κατα down; by τὸ ο the δικαίωμα δικαιωμα justification τῶν ο the θυγατέρων θυγατηρ daughter ποιήσει ποιεω do; make αὐτῇ αυτος he; him
21:9 וְ wᵊ וְ and אִם־ ʔim- אִם if לִ li לְ to בְנֹ֖ו vᵊnˌô בֵּן son יִֽיעָדֶ֑נָּה yˈîʕāḏˈennā יעד appoint כְּ kᵊ כְּ as מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice הַ ha הַ the בָּנֹ֖ות bbānˌôṯ בַּת daughter יַעֲשֶׂה־ yaʕᵃśeh- עשׂה make לָּֽהּ׃ llˈāh לְ to
21:9. sin autem filio suo desponderit eam iuxta morem filiarum faciet illiBut if he have betrothed her to his son, he shall deal with her after the manner of daughters.
9. And if he espouse her unto his son, he shall deal with her after the manner of daughters.
21:9. But if he has betrothed her to his son, he shall treat her according to the custom with daughters.
21:9. And if he have betrothed her unto his son, he shall deal with her after the manner of daughters.
And if he have betrothed her unto his son, he shall deal with her after the manner of daughters:

9: если он обручит ее сыну своему, пусть поступит с нею по праву дочерей;
21:9
ἐὰν εαν and if; unless
δὲ δε though; while
τῷ ο the
υἱῷ υιος son
καθομολογήσηται καθομολογεω he; him
κατὰ κατα down; by
τὸ ο the
δικαίωμα δικαιωμα justification
τῶν ο the
θυγατέρων θυγατηρ daughter
ποιήσει ποιεω do; make
αὐτῇ αυτος he; him
21:9
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לִ li לְ to
בְנֹ֖ו vᵊnˌô בֵּן son
יִֽיעָדֶ֑נָּה yˈîʕāḏˈennā יעד appoint
כְּ kᵊ כְּ as
מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice
הַ ha הַ the
בָּנֹ֖ות bbānˌôṯ בַּת daughter
יַעֲשֶׂה־ yaʕᵃśeh- עשׂה make
לָּֽהּ׃ llˈāh לְ to
21:9. sin autem filio suo desponderit eam iuxta morem filiarum faciet illi
But if he have betrothed her to his son, he shall deal with her after the manner of daughters.
21:9. But if he has betrothed her to his son, he shall treat her according to the custom with daughters.
21:9. And if he have betrothed her unto his son, he shall deal with her after the manner of daughters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Отдав еврейку-рабыню в наложницы сыну, господин должен рассматривать ее не как рабу, а как дочь.
Adam Clarke: Commentary on the Bible - 1831
21:9: Betrothed her unto his son, he shall deal with her - He shall give her the same dowry he would give to one of his own daughters. From these laws we learn, that if a man's son married his servant, by his father's consent, the father was obliged to treat her in every respect as a daughter; and if the son married another woman, as it appears he might do, Exo 21:10, he was obliged to make no abatement in the privileges of the first wife, either in her food, raiment, or duty of marriage. The word ענתה onathah, here, is the same with St. Paul's οφειλομενην ευνοιαν, the marriage debt, and with the ὁμιλιαν of the Septuagint, which signifies the cohabitation of man and wife.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:9: betrothed her unto: Exo 22:17; Gen 38:11; Lev 22:13
Geneva 1599
21:9 And if he have betrothed her unto his son, he shall deal with her (h) after the manner of daughters.
(h) That is, he shall give his dowry.
John Gill
21:9 And if he have betrothed her unto his son,.... Not caring to betroth and marry her himself, as being more suitable in age for his son than for himself:
he shall deal with her after the manner of daughters; as if she was his daughter, and give her a dowry: or the son shall treat her after the manner the daughters of Israel are treated when married, by giving her food, raiment, and the duty of marriage, so Jarchi: or after the manner of the daughters of Israel that are virgins, and who are not sold, as Aben Ezra.
John Wesley
21:9 After the manner of daughters - He shall give her a portion, as to a daughter.
21:1021:10: Ապա թէ առ նովաւ ա՛յլ առնուցու. զօրէնն եւ զհանդերձ նորա եւ զմերձաւորութիւն մի՛ հատցէ ՚ի նմանէ։
10 Եթէ ամուսնացած մի մարդ ամուսնանայ նաեւ մի ուրիշ կնոջ հետ, թող չզրկի նախկին կնոջը գոյութեան միջոցներից, զգեստներից ու ամուսնական պարտականութիւնից:
10 Եթէ իրեն ուրիշ կին առնէ, անոր ուտելիքը, հանդերձը, մերձաւորութիւնը պիտի չկտրէ։
Ապա թէ առ նովաւ այլ առնուցու, [274]զօրէնն եւ զհանդերձ նորա եւ զմերձաւորութիւն մի՛ հատցէ ի նմանէ:

21:10: Ապա թէ առ նովաւ ա՛յլ առնուցու. զօրէնն եւ զհանդերձ նորա եւ զմերձաւորութիւն մի՛ հատցէ ՚ի նմանէ։
10 Եթէ ամուսնացած մի մարդ ամուսնանայ նաեւ մի ուրիշ կնոջ հետ, թող չզրկի նախկին կնոջը գոյութեան միջոցներից, զգեստներից ու ամուսնական պարտականութիւնից:
10 Եթէ իրեն ուրիշ կին առնէ, անոր ուտելիքը, հանդերձը, մերձաւորութիւնը պիտի չկտրէ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1010: если же другую возьмет за него, то она не должна лишаться пищи, одежды и супружеского сожития;
21:10 ἐὰν εαν and if; unless δὲ δε though; while ἄλλην αλλος another; else λάβῃ λαμβανω take; get ἑαυτῷ εαυτου of himself; his own τὰ ο the δέοντα δει is necessary; have to καὶ και and; even τὸν ο the ἱματισμὸν ιματισμος clothing καὶ και and; even τὴν ο the ὁμιλίαν ομιλια company αὐτῆς αυτος he; him οὐκ ου not ἀποστερήσει αποστερεω deprive
21:10 אִם־ ʔim- אִם if אַחֶ֖רֶת ʔaḥˌereṯ אַחֵר other יִֽקַּֽח־ yˈiqqˈaḥ- לקח take לֹ֑ו lˈô לְ to שְׁאֵרָ֛הּ šᵊʔērˈāh שְׁאֵר body כְּסוּתָ֥הּ kᵊsûṯˌāh כְּסוּת covering וְ wᵊ וְ and עֹנָתָ֖הּ ʕōnāṯˌāh עֹנָה intercourse לֹ֥א lˌō לֹא not יִגְרָֽע׃ yiḡrˈāʕ גרע clip
21:10. quod si alteram ei acceperit providebit puellae nuptias et vestimenta et pretium pudicitiae non negabitAnd if he take another wife for him, he shall provide her a marriage, and raiment, neither shall he refuse the price of her chastity.
10. If he take him another ; her food, her raiment, and her duty of marriage, shall he not diminish.
21:10. And if he takes another for him, he shall provide to the maiden a marriage, and clothing, and he shall not refuse the price of her chastity.
21:10. If he take him another [wife]; her food, her raiment, and her duty of marriage, shall he not diminish.
If he take him another [wife]; her food, her raiment, and her duty of marriage, shall he not diminish:

10: если же другую возьмет за него, то она не должна лишаться пищи, одежды и супружеского сожития;
21:10
ἐὰν εαν and if; unless
δὲ δε though; while
ἄλλην αλλος another; else
λάβῃ λαμβανω take; get
ἑαυτῷ εαυτου of himself; his own
τὰ ο the
δέοντα δει is necessary; have to
καὶ και and; even
τὸν ο the
ἱματισμὸν ιματισμος clothing
καὶ και and; even
τὴν ο the
ὁμιλίαν ομιλια company
αὐτῆς αυτος he; him
οὐκ ου not
ἀποστερήσει αποστερεω deprive
21:10
אִם־ ʔim- אִם if
אַחֶ֖רֶת ʔaḥˌereṯ אַחֵר other
יִֽקַּֽח־ yˈiqqˈaḥ- לקח take
לֹ֑ו lˈô לְ to
שְׁאֵרָ֛הּ šᵊʔērˈāh שְׁאֵר body
כְּסוּתָ֥הּ kᵊsûṯˌāh כְּסוּת covering
וְ wᵊ וְ and
עֹנָתָ֖הּ ʕōnāṯˌāh עֹנָה intercourse
לֹ֥א lˌō לֹא not
יִגְרָֽע׃ yiḡrˈāʕ גרע clip
21:10. quod si alteram ei acceperit providebit puellae nuptias et vestimenta et pretium pudicitiae non negabit
And if he take another wife for him, he shall provide her a marriage, and raiment, neither shall he refuse the price of her chastity.
21:10. And if he takes another for him, he shall provide to the maiden a marriage, and clothing, and he shall not refuse the price of her chastity.
21:10. If he take him another [wife]; her food, her raiment, and her duty of marriage, shall he not diminish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: При существовании других наложниц, появившихся позднее, она не лишается прав жены и средств к существованию.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:10: her food: Sheairah, "her flesh;" he shall not only afford her a sufficient quantity of food, as before, but of the same quality. She is not to be fed, like a common slave, with a sufficiency of bread, vegetables, milk, etc., but with her customary supply of flesh, and other agreeable articles of food. Co1 7:1-6
Geneva 1599
21:10 If he take (i) him another [wife]; her food, her raiment, and her duty of marriage, shall he not diminish.
(i) For his son.
John Gill
21:10 If he take him another wife,.... The father takes another wife for his son, or the son takes another wife to himself after he has betrothed and married his father's maidservant:
her food, her raiment, and her duty of marriage, shall he not diminish; neither deny it her in whole, nor lessen it in part, but give her her full due of each. What is meant by the two former words is easy, and admits of no difficulty, the latter is differently interpreted. Some take it to signify no other than an "habitation" (u), that as he was to provide food and raiment for her, so an house to dwell, in; but the generality of interpreters, Jewish and Christian, understand it as we do, of the conjugal duty, the use of the marriage bed, or what the apostle calls due benevolence, 1Cor 7:3. The word is thought to have the signification of a fixed time for it; and the Misnic doctors (w) are very particular in assigning the set times of it for different persons; and in those countries where there were, and where there still are, plurality of wives, each had, and have their turns, see Gen 30:15.
(u) "habitationem ejus", Montanus, Junius & Tremellius; so some in Aben Ezra. Vid. Pfeiffer. "dubia vexata", cent. 1. loc. 97. (w) Misn. Cetubot, c. 5. sect. 6.
21:1121:11: Ապա թէ զերիս զայսոսիկ ո՛չ առնիցէ նմա, ձրի՛ իսկ ելցէ առանց արծաթոյ։
11 Եթէ ամուսինն այս երեք պահանջները չկատարի նրա նկատմամբ, ապա կինն առանց փրկագնի՝ ձրի, ազատ թող արձակուի»:
11 Եւ եթէ անոր այս երեք բաները չընէ, այն ատեն աղջիկը առանց վճարումի՝ ձրի պիտի երթայ։
Ապա թէ զերիս զայսոսիկ ոչ առնիցէ նմա, ձրի իսկ ելցէ առանց արծաթոյ:

21:11: Ապա թէ զերիս զայսոսիկ ո՛չ առնիցէ նմա, ձրի՛ իսկ ելցէ առանց արծաթոյ։
11 Եթէ ամուսինն այս երեք պահանջները չկատարի նրա նկատմամբ, ապա կինն առանց փրկագնի՝ ձրի, ազատ թող արձակուի»:
11 Եւ եթէ անոր այս երեք բաները չընէ, այն ատեն աղջիկը առանց վճարումի՝ ձրի պիտի երթայ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1111: а если он сих трех [вещей] не сделает для нее, пусть она отойдет даром, без выкупа.
21:11 ἐὰν εαν and if; unless δὲ δε though; while τὰ ο the τρία τρεις three ταῦτα ουτος this; he μὴ μη not ποιήσῃ ποιεω do; make αὐτῇ αυτος he; him ἐξελεύσεται εξερχομαι come out; go out δωρεὰν δωρεα present ἄνευ ανευ without ἀργυρίου αργυριον silver piece; money
21:11 וְ wᵊ וְ and אִם־ ʔim- אִם if שְׁלָ֨שׁ־ šᵊlˌoš- שָׁלֹשׁ three אֵ֔לֶּה ʔˈēlleh אֵלֶּה these לֹ֥א lˌō לֹא not יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make לָ֑הּ lˈāh לְ to וְ wᵊ וְ and יָצְאָ֥ה yāṣᵊʔˌā יצא go out חִנָּ֖ם ḥinnˌām חִנָּם in vain אֵ֥ין ʔˌên אַיִן [NEG] כָּֽסֶף׃ ס kˈāsef . s כֶּסֶף silver
21:11. si tria ista non fecerit egredietur gratis absque pecuniaIf he do not these three things, she shall go out free without money.
11. And if he do not these three unto her, then shall she go out for nothing, without money.
21:11. If he does not do these three things, she shall depart freely, without money.
21:11. And if he do not these three unto her, then shall she go out free without money.
And if he do not these three unto her, then shall she go out free without money:

11: а если он сих трех [вещей] не сделает для нее, пусть она отойдет даром, без выкупа.
21:11
ἐὰν εαν and if; unless
δὲ δε though; while
τὰ ο the
τρία τρεις three
ταῦτα ουτος this; he
μὴ μη not
ποιήσῃ ποιεω do; make
αὐτῇ αυτος he; him
ἐξελεύσεται εξερχομαι come out; go out
δωρεὰν δωρεα present
ἄνευ ανευ without
ἀργυρίου αργυριον silver piece; money
21:11
וְ wᵊ וְ and
אִם־ ʔim- אִם if
שְׁלָ֨שׁ־ šᵊlˌoš- שָׁלֹשׁ three
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
לֹ֥א lˌō לֹא not
יַעֲשֶׂ֖ה yaʕᵃśˌeh עשׂה make
לָ֑הּ lˈāh לְ to
וְ wᵊ וְ and
יָצְאָ֥ה yāṣᵊʔˌā יצא go out
חִנָּ֖ם ḥinnˌām חִנָּם in vain
אֵ֥ין ʔˌên אַיִן [NEG]
כָּֽסֶף׃ ס kˈāsef . s כֶּסֶף silver
21:11. si tria ista non fecerit egredietur gratis absque pecunia
If he do not these three things, she shall go out free without money.
21:11. If he does not do these three things, she shall depart freely, without money.
21:11. And if he do not these three unto her, then shall she go out free without money.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Если хозяин дома не позволит отвергнутой им наложнице выкупиться, не будет рассматривать ее, наложницу сына, в качестве дочери и при существовании у сына других наложниц лишит ее сожительства с ним, то при несоблюдении этих трех условий она получает право уйти от него без выкупа.
Adam Clarke: Commentary on the Bible - 1831
21:11: These three -
1. Her food, שארה sheerah, her flesh, for she must not, like a common slave, be fed merely on vegetables.
2. Her raiment - her private wardrobe, with all occasional necessary additions. And,
3. The marriage debt - a due proportion of the husband's time and company.
Albert Barnes: Notes on the Bible - 1834
21:11: If he do not these three unto her - The words express a choice of one of three things. The man was to give the woman, whom he had purchased from her father, her freedom, unless
(i) he caused her to be redeemed by a Hebrew master Exo 21:8; or,
(ii) gave her to his son, and treated her as a daughter Exo 21:9; or,
(iii) in the event of his taking another wife Exo 21:10, unless he allowed her to retain her place and privileges.
These rules Exo 21:7-11 are to be regarded as mitigations of the then existing usages of concubinage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:11: Exo 21:2
Geneva 1599
21:11 And if he do not these (k) three unto her, then shall she go out free without money.
(k) Neither marry her himself, nor give another money to buy her, nor bestow her on his son.
John Gill
21:11 And if he do not these three unto her,.... Not the three things last mentioned; though this sense, Aben Ezra says, many of their interpreters give, which is rejected by him, so do some Christian expositors; but these three things are, espousing her to himself, or to his son, or redeeming her by the hand of her father; that is, letting her be redeemed by him, as the Targum of Jonathan; and so Jarchi, Aben Ezra, and Ben Melech: the meaning is, if one or other of these things are not done:
then shall she go out free without money; be dismissed from her servitude, and not obliged to pay anything for her freedom; the Targum of Jonathan adds, he shall give her a bill of divorce; that is, the son to whom she had been betrothed, and another wife taken by him, and she denied the above things; which favours the first sense.
21:1221:12: Եւ եթէ հարցէ՛ ոք զոք՝ եւ մեռանիցի, մահո՛ւ մեռցի եւ նա[679]։ [679] Այլք. Եթէ հարցէ ոք։
12 «Եթէ որեւէ մարդ հարուածի մէկին, եւ սա մահանայ, ապա հարուածողը մահապատժի թող ենթարկուի:
12 Մարդ զարնող մեռցնողը անշուշտ պիտի մեռցուի։
Եթէ հարցէ ոք զոք եւ մեռանիցի, մահու մեռցի եւ նա:

21:12: Եւ եթէ հարցէ՛ ոք զոք՝ եւ մեռանիցի, մահո՛ւ մեռցի եւ նա[679]։
[679] Այլք. Եթէ հարցէ ոք։
12 «Եթէ որեւէ մարդ հարուածի մէկին, եւ սա մահանայ, ապա հարուածողը մահապատժի թող ենթարկուի:
12 Մարդ զարնող մեռցնողը անշուշտ պիտի մեռցուի։
zohrab-1805▾ eastern-1994▾ western am▾
21:1212: Кто ударит человека так, что он умрет, да будет предан смерти;
21:12 ἐὰν εαν and if; unless δὲ δε though; while πατάξῃ πατασσω pat; impact τίς τις.1 who?; what? τινα τις anyone; someone καὶ και and; even ἀποθάνῃ αποθνησκω die θανάτῳ θανατος death θανατούσθω θανατοω put to death
21:12 מַכֵּ֥ה makkˌē נכה strike אִ֛ישׁ ʔˈîš אִישׁ man וָ wā וְ and מֵ֖ת mˌēṯ מות die מֹ֥ות mˌôṯ מות die יוּמָֽת׃ yûmˈāṯ מות die
21:12. qui percusserit hominem volens occidere morte moriaturHe that striketh a man with a will to kill him, shall be put to death.
12. He that smiteth a man, so that he die, shall surely be put to death.
21:12. Whoever strikes a man, intending to murder, shall be put to death.
21:12. He that smiteth a man, so that he die, shall be surely put to death.
He that smiteth a man, so that he die, shall be surely put to death:

12: Кто ударит человека так, что он умрет, да будет предан смерти;
21:12
ἐὰν εαν and if; unless
δὲ δε though; while
πατάξῃ πατασσω pat; impact
τίς τις.1 who?; what?
τινα τις anyone; someone
καὶ και and; even
ἀποθάνῃ αποθνησκω die
θανάτῳ θανατος death
θανατούσθω θανατοω put to death
21:12
מַכֵּ֥ה makkˌē נכה strike
אִ֛ישׁ ʔˈîš אִישׁ man
וָ וְ and
מֵ֖ת mˌēṯ מות die
מֹ֥ות mˌôṯ מות die
יוּמָֽת׃ yûmˈāṯ מות die
21:12. qui percusserit hominem volens occidere morte moriatur
He that striketh a man with a will to kill him, shall be put to death.
21:12. Whoever strikes a man, intending to murder, shall be put to death.
21:12. He that smiteth a man, so that he die, shall be surely put to death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-32: Законы, разъясняющие заповедь — «не убий!», убийство сознательное и ненамеренное; различные случаи увечья, как нанесения вреда жизни ближнего.

Сознательное убийство во всех его видах (Чис 35:16–21), будет ли оно совершено евреем или же пришельцем (Лев 24:22), наказывается по общему праву кровавой мести смертью: «мститель за кровь сам может умертвить убийцу: лишь только встретит его» (Чис 35:19, 21).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 He that smiteth a man, so that he die, shall be surely put to death. 13 And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee. 14 But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die. 15 And he that smiteth his father, or his mother, shall be surely put to death. 16 And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death. 17 And he that curseth his father, or his mother, shall surely be put to death. 18 And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed: 19 If he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed. 20 And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished. 21 Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money.
Here is, I. A law concerning murder. He had lately said, Thou shalt not kill; here he provides, 1. For the punishing of wilful murder (v. 12): He that smiteth a man, whether upon a sudden passion or in malice prepense, so that he die, the government must take care that the murderer be put to death, according to that ancient law (Gen. ix. 6), Whoso sheddeth man's blood, by man shall his blood be shed. God, who by his providence gives and maintains life, thus by his law protects it; so that mercy shown to a wilful murderer is real cruelty to all mankind besides: such a one, God here says, shall be taken even from his altar (v. 14), to which he might flee for protection; and, if God will not shelter him, let him flee to the pit, and let no man stay him. 2. For the relief of such as killed by accident, per infortunium--by misfortune, or chance-medley, as our law expresses it, when a man, in doing a lawful act, without intent of hurt to any, happens to kill another, or, as it is here described, God delivers him into his hand; for nothing comes to pass by chance; what seems to us purely casual is ordered by the divine Providence, for wise and holy ends secret to us. In this case God provided cities of refuge for the protection of those whose infelicity it was, but not their fault, to occasion the death of another, v. 13. With us, who know no avengers of blood but the magistrates, the law itself is a sufficient sanctuary for those whose minds are innocent, though their hands are guilty, and there needs no other.
II. Concerning rebellious children. It is here made a capital crime, to be punished with death, for children either, 1. To strike their parents (v. 15) so as either to draw blood or to make the place struck black and blue. Or, 2. To curse their parents (v. 17), if they profaned any name of God in doing it, as the rabbies say. Note, The undutiful behaviour of children towards their parents is a very great provocation to God our common Father; and, if men do not punish it, he will. Those are perfectly lost to all virtue, and abandoned to all wickedness, that have broken through the bonds of filial reverence and duty to such a degree as in word or action to abuse their own parents. What yoke will those bear that have shaken off this? Let children take heed of entertaining in their minds any such thought or passions towards their parents as savour of undutifulness and contempt; for the righteous God searches the heart.
III. Here is a law against man-stealing (v. 16): He that steals a man (that is, a person, man, woman, or child), with design to sell him to the Gentiles (for no Israelite would buy him), was adjudged to death by this statute, which is ratified by the apostle (1 Tim. i. 10), where men-stealers are reckoned among those wicked ones against whom laws must be made by Christian princes.
IV. Care is here taken that satisfaction be made for hurt done to a person, though death do not ensue, v. 18, 19. He that did the hurt must be accountable for damages, and pay, not only for the cure, but for the loss of time, to which the Jews add that he must likewise give some recompence both for the pain and for the blemish, if there were any.
V. Direction is given what should be done if a servant died by his master's correction. This servant must not be an Israelite, but a Gentile slave, as the negroes to our planters; and it is supposed that he smite him with a rod, and not with any thing that was likely to give a mortal wound; yet, if he died under his hand, he should be punished for his cruelty, at the discretion of the judges, upon consideration of circumstances, v. 20. But, if he continued a day or two after the correction given, the master was supposed to suffer enough by losing his servant, v. 21. Our law makes the death of a servant, by his master's reasonable beating of him, but chance-medley. Yet let all masters take heed of tyrannizing over their servants; the gospel teaches them even to forbear and moderate threatenings (Eph. vi. 9), considering with holy Job, What shall I do, when God riseth up? Job xxxi. 13-15.
Albert Barnes: Notes on the Bible - 1834
21:12: The case of murder of a free man and of a bondman. See Exo 21:20 note. The law was afterward expressly declared to relate also to foreigners, Lev 24:17, Lev 24:21-22; compare the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:12: Exo 20:13; Gen 9:6; Lev 24:17; Num 35:16-24, Num 35:30, Num 35:31; Deu 19:11-13; Sa2 12:13; Mat 26:52
Carl Friedrich Keil and Franz Delitzsch
21:12
Still higher than personal liberty, however, is life itself, the right of existence and personality; and the infliction of injury upon this was not only prohibited, but to be followed by punishment corresponding to the crime. The principle of retribution, jus talionis, which is the only one that embodies the idea of justice, lies at the foundation of these threats.
Ex 21:12-13
A death-blow was to be punished with death (cf. Gen 9:6; Lev 24:17). "He that smiteth a man and (so that) he die (whether on the spot or directly afterwards did not matter), he shall be put to death." This general rule is still further defined by a distinction being drawn between accidental and intentional killing. "But whoever has not lain in wait (for another's life), and God has caused it to come to his hand" (to kill the other); i.e., not only if he did not intend to kill him, but did not even cherish the intention of smiting him, or of doing him harm from hatred and enmity (Num 35:16-23; Deut 19:4-5), and therefore did so quite unawares, according to a dispensation of God, which is generally called an accident because it is above our comprehension. For such a man God would appoint places of refuge, where he should be protected against the avenger of blood. (On this point, see Num 35:9.).
Ex 21:14-17
"But he who acts presumptuously against his neighbour, to slay him with guile, thou shalt take him from Mine altar that he may die." These words are not to be understood as meaning, that only intentional and treacherous killing was to be punished with death; but, without restricting the general rule in Ex 21:12, they are to be interpreted from their antithesis to Ex 21:13, as signifying that even the altar of Jehovah was not to protect a man who had committed intentional murder, and carried out his purpose with treachery. (More on this point at Num 35:16.) By this regulation, the idea, which was common to the Hebrews and many other nations, that the altar as God's abode afforded protection to any life that was in danger from men, was brought back to the true measure of its validity, and the place of expiation for sins of weakness (cf. Lev 4:2; Lev 5:15, Lev 5:18; Num 15:27-31) was prevented from being abused by being made a place of refuge for criminals who were deserving of death. Maltreatment of a father and mother through striking (Ex 21:15), man-stealing (Ex 21:16), and cursing parents (Ex 21:17, cf. Lev 20:9), were all to be placed on a par with murder, and punished in the same way. By the "smiting" (הכּה) of parents we are not to understand smiting to death, for in that case ומת would be added as in Ex 21:12, but any kind of maltreatment. The murder of parents is not mentioned at all, as not likely to occur and hardly conceivable. The cursing (קלּל as in Gen 12:3) of parents is placed on a par with smiting, because it proceeds from the same disposition; and both were to be punished with death, because the majesty of God was violated in the persons of the parents (cf. Ex 20:12). Man-stealing was also no less a crime, being a sin against the dignity of man, and a violation of the image of God. For אישׁ "a man," we find in Deut 24:7, נפשׁ "a soul," by which both man and woman are intended, and the still more definite limitation, "of his brethren of the children of Israel." The crime remained the same whether he had sold him (the stolen man), or whether he was still found in his hand. (For ו - ו as a sign of an alternative in the linking together of short sentences, see Prov 29:9, and Ewald, 361.) This is the rendering adopted by most of the earlier translators, and we get no intelligent sense if we divide the clauses thus: "and sell him so that he is found in his hand."
John Gill
21:12 He that smiteth a man, so that he die,.... The Targum of Jonathan is, that smites a man or daughter of Israel with the sword; but there is no need to restrain the words either to persons of any certain nation, nor to any instrument with which a person may be smitten as to die: but any human person, man, woman, or child, of whatsoever nation, and they smitten with anything whatever, that issues in their death:
shall surely be put to death; by the order of the civil magistrate, and by the hand of such as shall be appointed by him; for this is the original law of God, Gen 9:6.
21:1321:13: Իսկ որ ո՛չ կամաւ՝ այլ Աստուած մատնեաց ՚ի ձեռս նորա, տացի՛ նմա տեղի ուր փախիցէ սպանօղն։
13 Եթէ սպանութիւնը կատարուել է ոչ թէ սպանողի կամքով, այլ Աստուած է մատնել նրան նրա ձեռքը, ապա սպանողին թող ցոյց տրուի մի տեղ, ուր նա ապաստան թող գտնի:
13 Իսկ եթէ դարանամուտ չեղաւ, հապա զանիկա Աստուած մատնեց անոր ձեռքը, քեզի տեղ մը պիտի սահմանեմ, որպէս զի անիկա հոն փախչի։
Իսկ որ ոչ կամաւ` այլ Աստուած մատնեաց ի ձեռս նորա, տացի նմա տեղի ուր փախիցէ սպանօղն:

21:13: Իսկ որ ո՛չ կամաւ՝ այլ Աստուած մատնեաց ՚ի ձեռս նորա, տացի՛ նմա տեղի ուր փախիցէ սպանօղն։
13 Եթէ սպանութիւնը կատարուել է ոչ թէ սպանողի կամքով, այլ Աստուած է մատնել նրան նրա ձեռքը, ապա սպանողին թող ցոյց տրուի մի տեղ, ուր նա ապաստան թող գտնի:
13 Իսկ եթէ դարանամուտ չեղաւ, հապա զանիկա Աստուած մատնեց անոր ձեռքը, քեզի տեղ մը պիտի սահմանեմ, որպէս զի անիկա հոն փախչի։
zohrab-1805▾ eastern-1994▾ western am▾
21:1313: но если кто не злоумышлял, а Бог попустил ему попасть под руки его, то Я назначу у тебя место, куда убежать [убийце];
21:13 ὁ ο the δὲ δε though; while οὐχ ου not ἑκών εκων willing ἀλλὰ αλλα but ὁ ο the θεὸς θεος God παρέδωκεν παραδιδωμι betray; give over εἰς εις into; for τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him δώσω διδωμι give; deposit σοι σοι you τόπον τοπος place; locality οὗ ου.1 where φεύξεται φευγω flee ἐκεῖ εκει there ὁ ο the φονεύσας φονευω murder
21:13 וַ wa וְ and אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not צָדָ֔ה ṣāḏˈā צדה be after וְ wᵊ וְ and הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אִנָּ֣ה ʔinnˈā אנה occur לְ lᵊ לְ to יָדֹ֑ו yāḏˈô יָד hand וְ wᵊ וְ and שַׂמְתִּ֤י śamtˈî שׂים put לְךָ֙ lᵊḵˌā לְ to מָקֹ֔ום māqˈôm מָקֹום place אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָנ֖וּס yānˌûs נוס flee שָֽׁמָּה׃ ס šˈāmmā . s שָׁם there
21:13. qui autem non est insidiatus sed Deus illum tradidit in manu eius constituam tibi locum quo fugere debeatBut he that did not lie in wait for him, but God delivered him into his hands: I will appoint thee a place to which he must flee.
13. And if a man lie not in wait, but God deliver into his hand; then I will appoint thee a place whither he shall flee.
21:13. But if he did not lie in wait for him, but God delivered him into his hands, then I will appoint for you a place to which he must flee.
21:13. And if a man lie not in wait, but God deliver [him] into his hand; then I will appoint thee a place whither he shall flee.
And if a man lie not in wait, but God deliver [him] into his hand; then I will appoint thee a place whither he shall flee:

13: но если кто не злоумышлял, а Бог попустил ему попасть под руки его, то Я назначу у тебя место, куда убежать [убийце];
21:13
ο the
δὲ δε though; while
οὐχ ου not
ἑκών εκων willing
ἀλλὰ αλλα but
ο the
θεὸς θεος God
παρέδωκεν παραδιδωμι betray; give over
εἰς εις into; for
τὰς ο the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
δώσω διδωμι give; deposit
σοι σοι you
τόπον τοπος place; locality
οὗ ου.1 where
φεύξεται φευγω flee
ἐκεῖ εκει there
ο the
φονεύσας φονευω murder
21:13
וַ wa וְ and
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
צָדָ֔ה ṣāḏˈā צדה be after
וְ wᵊ וְ and
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אִנָּ֣ה ʔinnˈā אנה occur
לְ lᵊ לְ to
יָדֹ֑ו yāḏˈô יָד hand
וְ wᵊ וְ and
שַׂמְתִּ֤י śamtˈî שׂים put
לְךָ֙ lᵊḵˌā לְ to
מָקֹ֔ום māqˈôm מָקֹום place
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָנ֖וּס yānˌûs נוס flee
שָֽׁמָּה׃ ס šˈāmmā . s שָׁם there
21:13. qui autem non est insidiatus sed Deus illum tradidit in manu eius constituam tibi locum quo fugere debeat
But he that did not lie in wait for him, but God delivered him into his hands: I will appoint thee a place to which he must flee.
21:13. But if he did not lie in wait for him, but God delivered him into his hands, then I will appoint for you a place to which he must flee.
21:13. And if a man lie not in wait, but God deliver [him] into his hand; then I will appoint thee a place whither he shall flee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Применяемое в случае сознательного убийства, право кровавой мести не имеет места при убийстве ненамеренном, заранее необдуманном (Чис 35:22–23; Втор 19:4–5; 1: Цар 24:18). Невольный убийца не подлежит суждению на смерть (Втор 19:6), и само общество должно спасти его от руки мстителя за кровь (Чис 35:25), предоставив право убежать в место, «назначенное Богом», в один из городов убежища (Чис 35:11: и д.). Закон о невольных убийцах, ограничивая право кровавой мести, смягчал грубость нравов.
Adam Clarke: Commentary on the Bible - 1831
21:13: I will appoint thee a place whither he shall flee - From the earliest times the nearest akin had a right to revenge the murder of his relation, and as this right was universally acknowledged, no law was ever made on the subject; but as this might be abused, and a person who had killed another accidentally, having had no previous malice against him, might be put to death by the avenger of blood, as the nearest kinsman was termed, therefore God provided the cities of refuge to which the accidental manslayer might flee till the affair was inquired into, and settled by the civil magistrate.
Albert Barnes: Notes on the Bible - 1834
21:13: There was no place of safety for the guilty murderer, not even the altar of Yahweh. Thus all superstitious notions connected with the right of sanctuary were excluded. Adonijah and Joab Kg1 1:50; Kg1 2:28 appear to have vainly trusted that the common feeling would protect them, if they took hold of the horns of the altar on which atonement with blood was made Lev 4:7. But for one who killed a man "at unawares," that is, without intending to do it, the law afterward appointed places of refuge, Num. 35:6-34; Deu 4:41-43; Deu 19:2-10; Jos 20:2-9. It is very probable that there was some provision answering to the cities of refuge, that may have been based upon old usage, in the camp in the Wilderness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:13: lie not: Num 35:11, Num 35:22; Deu 19:4-6, Deu 19:11; Mic 7:2
God: Sa1 24:4, Sa1 24:10, Sa1 24:18; Sa2 16:10; Isa 10:7
I will appoint: Num 35:11; Deu 4:41-43, Deu 19:1-3, Deu 19:9; Jos 20:2-9
Geneva 1599
21:13 And if a man lie not in wait, but (l) God deliver [him] into his hand; then I will appoint thee a place whither he shall flee.
(l) Though a man be killed unawares, yet it is God's providence that it should so be.
John Gill
21:13 And if a man lie not in wait,.... For the life of another to take it away; or does not do it willingly, as the Septuagint version, does not seek after it, nor design it:
but God delivers him into his hand; it being suffered and ordered by the providence of God, without whose knowledge and will nothing comes to pass, even what may seem to be a contingent thing, or matter of chance, to us; or it is so brought about in providence, that one man falls into the hands of another, and his life is taken away by him, though not purposely and maliciously; because, as Aben Ezra expresses it, for another sin which he has committed, and for which he must die in this way, though not intended by the person the more immediate cause of his death:
then I will appoint thee a place whither he shall flee; and there be safe both from the avenger of blood, and the civil magistrate; which place, while Israel were in the wilderness, was the camp of the Levites, according to Jarchi, or the altar, as follows; but when they were come to Canaan's land, there were cities of refuge appointed for such persons, that killed a man unawares, to flee to, and where they were safe from private vengeance, and falling a sacrifice to public justice.
21:1421:14: Իսկ եթէ մտաբերիցէ ոք յընկեր իւր սպանանել զնա նենգութեամբ՝ եւ փախիցէ, եւ ՚ի սեղանո՛յ իմմէ առնուցուս զնա եւ սպանանիցես։
14 Եթէ մէկը չարանենգօրէն սպանի իր մերձաւորին եւ փախուստի դիմելով ապաստանի իմ զոհասեղանին, դարձեալ կ’առնես նրան ու կը սպանես:
14 Եթէ մէկը իր դրացիին դէմ ոխ ունենայ եւ զանիկա նենգութեամբ մեռցնէ, իմ սեղանէս ալ պիտի առնես զանիկա՝ որպէս զի մեռնի։
Իսկ եթէ մտաբերեսցէ ոք յընկեր իւր սպանանել զնա նենգութեամբ եւ փախիցէ, եւ ի սեղանոյ իմմէ առնուցուս զնա եւ սպանանիցես:

21:14: Իսկ եթէ մտաբերիցէ ոք յընկեր իւր սպանանել զնա նենգութեամբ՝ եւ փախիցէ, եւ ՚ի սեղանո՛յ իմմէ առնուցուս զնա եւ սպանանիցես։
14 Եթէ մէկը չարանենգօրէն սպանի իր մերձաւորին եւ փախուստի դիմելով ապաստանի իմ զոհասեղանին, դարձեալ կ’առնես նրան ու կը սպանես:
14 Եթէ մէկը իր դրացիին դէմ ոխ ունենայ եւ զանիկա նենգութեամբ մեռցնէ, իմ սեղանէս ալ պիտի առնես զանիկա՝ որպէս զի մեռնի։
zohrab-1805▾ eastern-1994▾ western am▾
21:1414: а если кто с намерением умертвит ближнего коварно, то [и] от жертвенника Моего бери его на смерть.
21:14 ἐὰν εαν and if; unless δέ δε though; while τις τις anyone; someone ἐπιθῆται επιτιθημι put on; put another τῷ ο the πλησίον πλησιον near; neighbor ἀποκτεῖναι αποκτεινω kill αὐτὸν αυτος he; him δόλῳ δολος cunning; treachery καὶ και and; even καταφύγῃ καταφευγω flee for refuge ἀπὸ απο from; away τοῦ ο the θυσιαστηρίου θυσιαστηριον altar μου μου of me; mine λήμψῃ λαμβανω take; get αὐτὸν αυτος he; him θανατῶσαι θανατοω put to death
21:14 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יָזִ֥ד yāzˌiḏ זיד be presumptuous אִ֛ישׁ ʔˈîš אִישׁ man עַל־ ʕal- עַל upon רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow לְ lᵊ לְ to הָרְגֹ֣ו hārᵊḡˈô הרג kill בְ vᵊ בְּ in עָרְמָ֑ה ʕormˈā עָרְמָה prudence מֵ mē מִן from עִ֣ם ʕˈim עִם with מִזְבְּחִ֔י mizbᵊḥˈî מִזְבֵּחַ altar תִּקָּחֶ֖נּוּ tiqqāḥˌennû לקח take לָ lā לְ to מֽוּת׃ ס mˈûṯ . s מות die
21:14. si quis de industria occiderit proximum suum et per insidias ab altari meo evelles eum ut moriaturIf a man kill his neighbour on set purpose, and by lying in wait for him: thou shalt take him away from my altar that he may die.
14. And if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die.
21:14. If someone murders his neighbor with deliberation, by lying in wait, you shall tear him away from my altar, so that he may die.
21:14. But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die.
But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die:

14: а если кто с намерением умертвит ближнего коварно, то [и] от жертвенника Моего бери его на смерть.
21:14
ἐὰν εαν and if; unless
δέ δε though; while
τις τις anyone; someone
ἐπιθῆται επιτιθημι put on; put another
τῷ ο the
πλησίον πλησιον near; neighbor
ἀποκτεῖναι αποκτεινω kill
αὐτὸν αυτος he; him
δόλῳ δολος cunning; treachery
καὶ και and; even
καταφύγῃ καταφευγω flee for refuge
ἀπὸ απο from; away
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
μου μου of me; mine
λήμψῃ λαμβανω take; get
αὐτὸν αυτος he; him
θανατῶσαι θανατοω put to death
21:14
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יָזִ֥ד yāzˌiḏ זיד be presumptuous
אִ֛ישׁ ʔˈîš אִישׁ man
עַל־ ʕal- עַל upon
רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow
לְ lᵊ לְ to
הָרְגֹ֣ו hārᵊḡˈô הרג kill
בְ vᵊ בְּ in
עָרְמָ֑ה ʕormˈā עָרְמָה prudence
מֵ מִן from
עִ֣ם ʕˈim עִם with
מִזְבְּחִ֔י mizbᵊḥˈî מִזְבֵּחַ altar
תִּקָּחֶ֖נּוּ tiqqāḥˌennû לקח take
לָ לְ to
מֽוּת׃ ס mˈûṯ . s מות die
21:14. si quis de industria occiderit proximum suum et per insidias ab altari meo evelles eum ut moriatur
If a man kill his neighbour on set purpose, and by lying in wait for him: thou shalt take him away from my altar that he may die.
21:14. If someone murders his neighbor with deliberation, by lying in wait, you shall tear him away from my altar, so that he may die.
21:14. But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Коварный, сознательный убийца, лишенный права скрыться в одном из городов убежища (Втор 19:11–12), не может спастись от смерти и у жертвенника (3: Цар 2:28–34). Требуя от Израиля истреблять зло из своей среды (Втор 19:19–20), Господь тем более сам не может охранять его на месте Своего жилища, в скинии или храме, у жертвенника.
Adam Clarke: Commentary on the Bible - 1831
21:14: Thou shalt take him from mine altar - Before the cities of refuge were assigned, the altar of God was the common asylum.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:14: presumptuously: Num 15:30, Num 15:31; Deu 1:43, Deu 17:12, Deu 17:13, Deu 18:22, Deu 19:11-13; Kg1 2:29-34; Psa 19:13; Heb 10:26; Pe2 2:10
slay: Num 35:20, Num 35:21; Deu 27:24; Sa2 3:27, Sa2 20:9, Sa2 20:10
take him: Kg1 1:50, Kg1 1:51, Kg1 2:28-34; Kg2 11:15
Geneva 1599
21:14 But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine (m) altar, that he may die.
(m) The holiness of the place should not defend the murderer.
John Gill
21:14 But if a man come presumptuously upon his neighbour, to slay him with guile,.... That comes with malice in his heart, with wrath in his countenance, in a bold, daring, hostile manner, using all the art, cunning, and contrivance he can, to take away the life of his neighbour; no asylum, no refuge, not anything to screen him from justice is to be allowed him: hence, a messenger of the sanhedrim, or an executioner, one that inflicts the forty stripes, save one, or a physician, or one that chastises his son or scholar, under whose hands persons may die, do not come under this law; for though what they do they may do wilfully, yet not with guile, as Jarchi and others observe, not with an ill design, but for good:
thou shalt take him from mine altar, that he may die: that being the place which in early times criminals had recourse unto, Joab and others, as well as in later times, to secure them from vengeance; but a man guilty of wilful murder was not to be protected in this way; and the Targum of Jonathan is,"though he is a priest, (the Jerusalem Targum has it, an high priest,) and ministers at mine altar, thou shalt take him from thence, and slay him with the sword,''so Jarchi; but the law refers not to a person ministering in his office at the altar of the Lord, but to one that should flee there for safety, which yet he should not have.
21:1521:15: Որ հարկանէ զհայր իւր, կամ զմայր իւր, մահո՛ւ մեռցի։
15 Ով որ հարուածի իր հօրը կամ մօրը, մահապատժի թող ենթարկուի:
15 Իր հօրը կամ մօրը զարնողը անշուշտ պիտի մեռցուի։
Որ հարկանէ զհայր իւր կամ զմայր իւր, մահու մեռցի:

21:15: Որ հարկանէ զհայր իւր, կամ զմայր իւր, մահո՛ւ մեռցի։
15 Ով որ հարուածի իր հօրը կամ մօրը, մահապատժի թող ենթարկուի:
15 Իր հօրը կամ մօրը զարնողը անշուշտ պիտի մեռցուի։
zohrab-1805▾ eastern-1994▾ western am▾
21:1515: Кто ударит отца своего, или свою мать, того должно предать смерти.
21:15 ὃς ος who; what τύπτει τυπτω strike; beat πατέρα πατηρ father αὐτοῦ αυτος he; him ἢ η or; than μητέρα μητηρ mother αὐτοῦ αυτος he; him θανάτῳ θανατος death θανατούσθω θανατοω put to death
21:15 וּ û וְ and מַכֵּ֥ה makkˌē נכה strike אָבִ֛יו ʔāvˈiʸw אָב father וְ wᵊ וְ and אִמֹּ֖ו ʔimmˌô אֵם mother מֹ֥ות mˌôṯ מות die יוּמָֽת׃ yûmˈāṯ מות die
21:15. qui percusserit patrem suum et matrem morte moriaturHe that striketh his father or mother, shall be put to death.
15. And he that smiteth his father, or his mother, shall be surely put to death.
21:15. Whoever strikes his father or mother shall die a death.
21:15. And he that smiteth his father, or his mother, shall be surely put to death.
And he that smiteth his father, or his mother, shall be surely put to death:

15: Кто ударит отца своего, или свою мать, того должно предать смерти.
21:15
ὃς ος who; what
τύπτει τυπτω strike; beat
πατέρα πατηρ father
αὐτοῦ αυτος he; him
η or; than
μητέρα μητηρ mother
αὐτοῦ αυτος he; him
θανάτῳ θανατος death
θανατούσθω θανατοω put to death
21:15
וּ û וְ and
מַכֵּ֥ה makkˌē נכה strike
אָבִ֛יו ʔāvˈiʸw אָב father
וְ wᵊ וְ and
אִמֹּ֖ו ʔimmˌô אֵם mother
מֹ֥ות mˌôṯ מות die
יוּמָֽת׃ yûmˈāṯ מות die
21:15. qui percusserit patrem suum et matrem morte moriatur
He that striketh his father or mother, shall be put to death.
21:15. Whoever strikes his father or mother shall die a death.
21:15. And he that smiteth his father, or his mother, shall be surely put to death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Как видно из Втор 21:18–21, отец и мать сами отказываются от дурного сына. Нетерпимый член семьи, поругающий внушаемые природой чувства, он нетерпим и в обществе — исторгается из его среды, побивается камнями.
Adam Clarke: Commentary on the Bible - 1831
21:15: That smiteth his father, or his mother - As such a case argued peculiar depravity, therefore no mercy was to be shown to the culprit.
Albert Barnes: Notes on the Bible - 1834
21:15: The following offences were to be punished with death:
Striking a parent, compare Deu 27:16.
Cursing a parent, compare the marginal references.
Kidnapping, whether with a view to retain the person stolen, or to sell him, compare the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:15: To smite either father or mother, in a manner which indicated either contempt or malice, or left marks of violence, was deemed a proof of so ungrateful and unnatural a disposition, that no provocation was admitted as an excuse, but the offence was made capital. nay, he who cursed his father or mother, who uttered imprecations, ill wishes, or Rev_ilings, against a parent, was included in the same sense; though few crimes were made capital by the law of Moses. The law of God, as delegated to parents is honoured when they are honoured, and despised when they are despised, and to rebel against the lawful exercise of this authority is rebellion against God. - Rev_. T. Scott
Deu 21:18-21, Deu 27:24; Pro 30:11, Pro 30:17; Ti1 1:9
John Gill
21:15 And he that smiteth his father or his mother,.... With his fist, or with a stick, or cane, or such thing, though they died not with the blow, yet it occasioned any wound, or caused a bruise, or the part smitten black and blue, or left any print of the blow; for, as Jarchi says, the party was not guilty, less by smiting there was a bruise, or weal, made, or any mark or scar: but if so it was, then he
shall be surely put to death; the Targum of Jonathan adds, with the suffocation of a napkin; and so Jarchi says with strangling; the manner of which was this, the person was sunk into a dunghill up to his knees, and two persons girt his neck with a napkin or towel until he expired. This crime was made capital, to show the heinousness of it, how detestable it was to God, and in order to deter from it.
21:1621:16: Որ ոք գողասցի յորդւոցն Իսրայէլի՝ եւ վաճառեսցէ զնա, եւ գտցի առ նմա, մահո՛ւ մեռցի։
16 Եթէ մէկը գողանայ մի իսրայէլացու եւ վաճառի, եւ կամ իր մօտ գտնեն նրան, ապա սա մահապատժի թող ենթարկուի:
16 Մարդ գողցողը, զանիկա ծախած ըլլայ եւ կամ իր ձեռքը գտնուի, անշուշտ պիտի մեռցուի։
Որ ոք գողասցի [275]յորդւոցն Իսրայելի`` եւ վաճառեսցէ զնա, եւ գտցի առ նմա, մահու մեռցի:

21:16: Որ ոք գողասցի յորդւոցն Իսրայէլի՝ եւ վաճառեսցէ զնա, եւ գտցի առ նմա, մահո՛ւ մեռցի։
16 Եթէ մէկը գողանայ մի իսրայէլացու եւ վաճառի, եւ կամ իր մօտ գտնեն նրան, ապա սա մահապատժի թող ենթարկուի:
16 Մարդ գողցողը, զանիկա ծախած ըլլայ եւ կամ իր ձեռքը գտնուի, անշուշտ պիտի մեռցուի։
zohrab-1805▾ eastern-1994▾ western am▾
21:1616: Кто украдет человека и продаст его, или найдется он в руках у него, то должно предать его смерти.
21:16 ὁ ο the κακολογῶν κακολογεω bad-mouth πατέρα πατηρ father αὐτοῦ αυτος he; him ἢ η or; than μητέρα μητηρ mother αὐτοῦ αυτος he; him τελευτήσει τελευταω meet an end θανάτῳ θανατος death
21:16 וְ wᵊ וְ and גֹנֵ֨ב ḡōnˌēv גנב steal אִ֧ישׁ ʔˈîš אִישׁ man וּ û וְ and מְכָרֹ֛ו mᵊḵārˈô מכר sell וְ wᵊ וְ and נִמְצָ֥א nimṣˌā מצא find בְ vᵊ בְּ in יָדֹ֖ו yāḏˌô יָד hand מֹ֥ות mˌôṯ מות die יוּמָֽת׃ ס yûmˈāṯ . s מות die
21:16. qui furatus fuerit hominem et vendiderit eum convictus noxae morte moriaturHe that shall steal a man, and sell him, being convicted of the guilt, shall be put to death.
16. And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.
21:16. Whoever will have stolen a man and sold him, having been convicted of the crime, shall be put to death.
21:16. And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.
And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death:

16: Кто украдет человека и продаст его, или найдется он в руках у него, то должно предать его смерти.
21:16
ο the
κακολογῶν κακολογεω bad-mouth
πατέρα πατηρ father
αὐτοῦ αυτος he; him
η or; than
μητέρα μητηρ mother
αὐτοῦ αυτος he; him
τελευτήσει τελευταω meet an end
θανάτῳ θανατος death
21:16
וְ wᵊ וְ and
גֹנֵ֨ב ḡōnˌēv גנב steal
אִ֧ישׁ ʔˈîš אִישׁ man
וּ û וְ and
מְכָרֹ֛ו mᵊḵārˈô מכר sell
וְ wᵊ וְ and
נִמְצָ֥א nimṣˌā מצא find
בְ vᵊ בְּ in
יָדֹ֖ו yāḏˌô יָד hand
מֹ֥ות mˌôṯ מות die
יוּמָֽת׃ ס yûmˈāṯ . s מות die
21:16. qui furatus fuerit hominem et vendiderit eum convictus noxae morte moriatur
He that shall steal a man, and sell him, being convicted of the guilt, shall be put to death.
21:16. Whoever will have stolen a man and sold him, having been convicted of the crime, shall be put to death.
21:16. And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Свобода драгоценна не менее жизни, поэтому лишение ее — покража и продажа евреем своего соотечественника (Втор 24:7) приравнивается к убийству.
Adam Clarke: Commentary on the Bible - 1831
21:16: He that stealeth a man - By this law every man-stealer, and every receiver of the stolen person, should lose his life; no matter whether the latter stole the man himself, or gave money to a slave captain or negro-dealer to steal him for him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:16: stealeth: Gen 40:15; Deu 24:7; Ti1 1:10; Rev 18:12
selleth him: Gen 37:28
found in: Exo 22:4
John Gill
21:16 And he that stealeth a man, and selleth him,.... One of the children of Israel, as the Targums of Onkelos and Jonathan, and so the Septuagint version: but though this law was given to the Israelites primarily, yet was made for men stealers in general, as the apostle observes, who plainly has reference to it, Ti1 1:9,
or if he be found in his hand; before the selling of him, as Jarchi notes, since he stole him in order to sell him, he was guilty of death, as follows:
he shall surely be put to death; with strangling, as the same Jewish writer remarks, as on the preceding verse; and Jarchi sets it down as a rule, that all death in the law, simply expressed, is strangling.
21:1721:17: Որ բամբասեսցէ զհա՛յր իւր՝ կամ զմայր իւր, մահո՛ւ մեռցի։
17 Ով որ վատաբանի[42] իր հօրն ու իր մօրը, մահապատժի թող ենթարկուի: [42] 42. Եբրայերէնում՝ անիծի:
17 Իր հայրը կամ մայրը անիծողը անշուշտ պիտի մեռցուի։
Որ [276]բամբասեսցէ զհայր իւր կամ զմայր իւր, մահու մեռցի:

21:17: Որ բամբասեսցէ զհա՛յր իւր՝ կամ զմայր իւր, մահո՛ւ մեռցի։
17 Ով որ վատաբանի[42] իր հօրն ու իր մօրը, մահապատժի թող ենթարկուի:
[42] 42. Եբրայերէնում՝ անիծի:
17 Իր հայրը կամ մայրը անիծողը անշուշտ պիտի մեռցուի։
zohrab-1805▾ eastern-1994▾ western am▾
21:1717: Кто злословит отца своего, или свою мать, того должно предать смерти.
21:17 ὃς ος who; what ἐὰν εαν and if; unless κλέψῃ κλεπτω steal τίς τις.1 who?; what? τινα τις anyone; someone τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even καταδυναστεύσας καταδυναστευω tyrannize αὐτὸν αυτος he; him ἀποδῶται αποδιδωμι render; surrender καὶ και and; even εὑρεθῇ ευρισκω find ἐν εν in αὐτῷ αυτος he; him θανάτῳ θανατος death τελευτάτω τελευταω meet an end
21:17 וּ û וְ and מְקַלֵּ֥ל mᵊqallˌēl קלל be slight אָבִ֛יו ʔāvˈiʸw אָב father וְ wᵊ וְ and אִמֹּ֖ו ʔimmˌô אֵם mother מֹ֥ות mˌôṯ מות die יוּמָֽת׃ ס yûmˈāṯ . s מות die
21:17. qui maledixerit patri suo et matri morte moriaturHe that curseth his father or mother, shall die the death.
17. And he that curseth his father, or his mother, shall surely be put to death.
21:17. Whoever speaks evil of his father or mother shall die a death.
21:17. And he that curseth his father, or his mother, shall surely be put to death.
And he that curseth his father, or his mother, shall surely be put to death:

17: Кто злословит отца своего, или свою мать, того должно предать смерти.
21:17
ὃς ος who; what
ἐὰν εαν and if; unless
κλέψῃ κλεπτω steal
τίς τις.1 who?; what?
τινα τις anyone; someone
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
καταδυναστεύσας καταδυναστευω tyrannize
αὐτὸν αυτος he; him
ἀποδῶται αποδιδωμι render; surrender
καὶ και and; even
εὑρεθῇ ευρισκω find
ἐν εν in
αὐτῷ αυτος he; him
θανάτῳ θανατος death
τελευτάτω τελευταω meet an end
21:17
וּ û וְ and
מְקַלֵּ֥ל mᵊqallˌēl קלל be slight
אָבִ֛יו ʔāvˈiʸw אָב father
וְ wᵊ וְ and
אִמֹּ֖ו ʔimmˌô אֵם mother
מֹ֥ות mˌôṯ מות die
יוּמָֽת׃ ס yûmˈāṯ . s מות die
21:17. qui maledixerit patri suo et matri morte moriatur
He that curseth his father or mother, shall die the death.
21:17. Whoever speaks evil of his father or mother shall die a death.
21:17. And he that curseth his father, or his mother, shall surely be put to death.
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jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:17: curseth: or, Rev_ilteth, Lev 20:9; Deu 27:16; Pro 20:20, Pro 30:11, Pro 30:17; Mat 15:3-6; Mar 7:10, Mar 7:11
John Gill
21:17 And he that curseth his father, or his mother,.... Though he does not smite them with his hand, or with any instrument in it, yet if he smites them with his tongue, reviles and reproaches them, speaks evil of them, wishes dreadful imprecations upon them, curses them by the name explained, as the Targum of Jonathan calls it, by the name Jehovah, wishing the Lord would curse them, or that his curse might light upon them, see Prov 20:20,
shall surely be put to death; or be killed with casting stones on him, as the Targum of Jonathan, or with stoning; so Jarchi, who observes, that wherever it is said, "his blood be upon him", it is meant of stoning, as it is of the man that curses his father or his mother, Lev 20:9 which was after this manner, the place of stoning was two cubits high, to which the malefactor with his hands bound was brought; from whence one of the witnesses against him cast him down headlong, of which, if he did not die, then they took up stones and cast on him, and if he died not through them, then all Israel came and stoned him; that is, the multitude upon the spot: this verse in the Septuagint version follows Ex 21:15, with which it agrees, both respecting the same persons.
21:1821:18: Եթէ կագիցեն արք երկու, եւ հարկանիցէ ոք ՚ի նոցանէ զընկեր իւր քարի՛ւ կամ բռնցի. եւ ո՛չ մեռանիցի, այլ դնիցի ՚ի մահիճս[680]։ [680] Բազումք. Եթէ կագիցին արք եր՛՛։
18 Եթէ երկու մարդիկ կռուեն, եւ նրանցից մէկը քարով կամ բռունցքով հարուածի միւսին, եւ սա ոչ թէ մահանայ, այլ անկողին ընկնի,
18 Եթէ մարդիկ իրարու հետ վէճ ընեն ու մէկը միւսին քարով կամ բռունցքով զարնէ ու անիկա չմեռնի, հապա անկողին պառկի,
Եթէ կագիցին արք երկու, եւ հարկանիցէ ոք ի նոցանէ զընկեր իւր քարիւ կամ բռնցի, եւ ոչ մեռանիցի, այլ դնիցի ի մահիճս:

21:18: Եթէ կագիցեն արք երկու, եւ հարկանիցէ ոք ՚ի նոցանէ զընկեր իւր քարի՛ւ կամ բռնցի. եւ ո՛չ մեռանիցի, այլ դնիցի ՚ի մահիճս[680]։
[680] Բազումք. Եթէ կագիցին արք եր՛՛։
18 Եթէ երկու մարդիկ կռուեն, եւ նրանցից մէկը քարով կամ բռունցքով հարուածի միւսին, եւ սա ոչ թէ մահանայ, այլ անկողին ընկնի,
18 Եթէ մարդիկ իրարու հետ վէճ ընեն ու մէկը միւսին քարով կամ բռունցքով զարնէ ու անիկա չմեռնի, հապա անկողին պառկի,
zohrab-1805▾ eastern-1994▾ western am▾
21:1818: Когда ссорятся, и один человек ударит другого камнем, или кулаком, и тот не умрет, но сляжет в постель,
21:18 ἐὰν εαν and if; unless δὲ δε though; while λοιδορῶνται λοιδορεω revile; reproach δύο δυο two ἄνδρες ανηρ man; husband καὶ και and; even πατάξῃ πατασσω pat; impact τις τις anyone; someone τὸν ο the πλησίον πλησιον near; neighbor λίθῳ λιθος stone ἢ η or; than πυγμῇ πυγμη fist καὶ και and; even μὴ μη not ἀποθάνῃ αποθνησκω die κατακλιθῇ κατακλινω recline; lay down δὲ δε though; while ἐπὶ επι in; on τὴν ο the κοίτην κοιτη lying down; relations
21:18 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יְרִיבֻ֣ן yᵊrîvˈun ריב contend אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man וְ wᵊ וְ and הִכָּה־ hikkā- נכה strike אִישׁ֙ ʔîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] רֵעֵ֔הוּ rēʕˈēhû רֵעַ fellow בְּ bᵊ בְּ in אֶ֖בֶן ʔˌeven אֶבֶן stone אֹ֣ו ʔˈô אֹו or בְ vᵊ בְּ in אֶגְרֹ֑ף ʔeḡrˈōf אֶגְרֹף broom וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָמ֖וּת yāmˌûṯ מות die וְ wᵊ וְ and נָפַ֥ל nāfˌal נפל fall לְ lᵊ לְ to מִשְׁכָּֽב׃ miškˈāv מִשְׁכָּב couch
21:18. si rixati fuerint viri et percusserit alter proximum suum lapide vel pugno et ille mortuus non fuerit sed iacuerit in lectuloIf men quarrel, and the one strike his neighbour with a stone, or with his fist, and he die not, but keepeth his bed:
18. And if men contend, and one smiteth the other with a stone, or with his fist, and he die not, but keep his bed:
21:18. If men will have quarreled, and one of them has struck his neighbor with a stone or a fist, and he does not die, but lies in bed,
21:18. And if men strive together, and one smite another with a stone, or with [his] fist, and he die not, but keepeth [his] bed:
And if men strive together, and one smite another with a stone, or with [his] fist, and he die not, but keepeth [his] bed:

18: Когда ссорятся, и один человек ударит другого камнем, или кулаком, и тот не умрет, но сляжет в постель,
21:18
ἐὰν εαν and if; unless
δὲ δε though; while
λοιδορῶνται λοιδορεω revile; reproach
δύο δυο two
ἄνδρες ανηρ man; husband
καὶ και and; even
πατάξῃ πατασσω pat; impact
τις τις anyone; someone
τὸν ο the
πλησίον πλησιον near; neighbor
λίθῳ λιθος stone
η or; than
πυγμῇ πυγμη fist
καὶ και and; even
μὴ μη not
ἀποθάνῃ αποθνησκω die
κατακλιθῇ κατακλινω recline; lay down
δὲ δε though; while
ἐπὶ επι in; on
τὴν ο the
κοίτην κοιτη lying down; relations
21:18
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יְרִיבֻ֣ן yᵊrîvˈun ריב contend
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
וְ wᵊ וְ and
הִכָּה־ hikkā- נכה strike
אִישׁ֙ ʔîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
רֵעֵ֔הוּ rēʕˈēhû רֵעַ fellow
בְּ bᵊ בְּ in
אֶ֖בֶן ʔˌeven אֶבֶן stone
אֹ֣ו ʔˈô אֹו or
בְ vᵊ בְּ in
אֶגְרֹ֑ף ʔeḡrˈōf אֶגְרֹף broom
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָמ֖וּת yāmˌûṯ מות die
וְ wᵊ וְ and
נָפַ֥ל nāfˌal נפל fall
לְ lᵊ לְ to
מִשְׁכָּֽב׃ miškˈāv מִשְׁכָּב couch
21:18. si rixati fuerint viri et percusserit alter proximum suum lapide vel pugno et ille mortuus non fuerit sed iacuerit in lectulo
If men quarrel, and the one strike his neighbour with a stone, or with his fist, and he die not, but keepeth his bed:
21:18. If men will have quarreled, and one of them has struck his neighbor with a stone or a fist, and he does not die, but lies in bed,
21:18. And if men strive together, and one smite another with a stone, or with [his] fist, and he die not, but keepeth [his] bed:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-33: Различные случаи увечья; назначаемые за них наказания соответствуют степени преступления.

Избивший ближнего в драке должен вознаградить его тем, чего он лишил его: уплатить ему ту сумму денег, которую пострадавший мог бы заработать, если бы был здоров, и на свои средства вылечить его.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:18: men: Exo 21:22, Exo 2:13; Deu 25:11; Sa2 14:6
another: or, his neighbour
a stone: Exo 21:20; Num 35:16-24
Carl Friedrich Keil and Franz Delitzsch
21:18
Fatal blows and the crimes placed on a par with them are now followed in simple order by the laws relating to bodily injuries.
Ex 21:18-19
If in the course of a quarrel one man should hit another with a stone or with his fist, so that, although he did not die, he "lay upon his bed," i.e., became bedridden; if the person struck should get up again and walk out with his staff, the other would be innocent, he should "only give him his sitting and have him cured," i.e., compensate him for his loss of time and the cost of recovery. This certainly implies, on the one hand, that if the man died upon his bed, the injury was to be punished with death, according to Ex 21:12; and on the other hand, that if he died after getting up and going out, no further punishment was to be inflicted for the injury done.
Ex 21:20-21
The case was different with regard to a slave. The master had always the right to punish or "chasten" him with a stick (Prov 10:13; Prov 13:24); this right was involved in the paternal authority of the master over the servants in his possession. The law was therefore confined to the abuse of this authority in outbursts of passion, in which case, "if the servant or the maid should die under his hand (i.e., under his blows), he was to be punished" (ינּקם נקם: "vengeance shall surely be taken"). But in what the נקם was to consist is not explained; certainly not in slaying by the sword, as the Jewish commentators maintain. The lawgiver would have expressed this by יוּמת מות. No doubt it was left to the authorities to determine this according to the circumstances. The law in Ex 21:12 could hardly be applied to a case of this description, although it was afterwards extended to foreigners as well as natives (Lev 24:21-22), for the simple reason, that it is hardly conceivable that a master would intentionally kill his slave, who was his possession and money. How far the lawgiver was from presupposing any such intention here, is evident from the law which follows in Ex 21:21, "Notwithstanding, if he continue a day or two (i.e., remain alive), it shall not be avenged, for he is his money." By the continuance of his life, if only for a day or two, it would become perfectly evident that the master did not wish to kill his servant; and if nevertheless he died after this, the loss of the slave was punishment enough for the master. There is no ground whatever for restricting this regulation, as the Rabbins do, to slaves who were not of Hebrew extraction.
Ex 21:22-25
If men strove and thrust against a woman with child, who had come near or between them for the purpose of making peace, so that her children come out (come into the world), and no injury was done either to the woman or the child that was born,
(Note: The words ילדיה ויצאוּ are rendered by the lxx καὶ ἐξέλθη τὸ παιδίον αὐτῆς μὴ ἐξεικονισμένον and the corresponding clause יהיה אסון ואם by ἐὰν δὲ ἐξεικονισμένον ᾖ; consequently the translators have understood the words as meaning that the fruit, the premature birth of which was caused by the blow, if not yet developed into a human form, was not to be regarded as in any sense a human being, so that the giver of the blow was only required to pay a pecuniary compensation, - as Philo expresses it, "on account of the injury done to the woman, and because he prevented nature, which forms and shapes a man into the most beautiful being, from bringing him forth alive." But the arbitrary character of this explanation is apparent at once; for ילד only denotes a child, as a fully developed human being, and not the fruit of the womb before it has assumed a human form. In a manner no less arbitrary אסון has been rendered by Onkelos and the Rabbins מותא, death, and the clause is made to refer to the death of the mother alone, in opposition to the penal sentence in Ex 21:23, Ex 21:24, which not only demands life for life, but eye for eye, etc., and therefore presupposes not death alone, but injury done to particular members. The omission of להּ, also, apparently renders it impracticable to refer the words to injury done to the woman alone.)
a pecuniary compensation was to be paid, such as the husband of the woman laid upon him, and he was to give it בּפללים by (by an appeal to) arbitrators. A fine is imposed, because even if no injury had been done to the woman and the fruit of her womb, such a blow might have endangered life. (For יצא roF( to go out of the womb, see Gen 25:25-26.) The plural ילדיה is employed for the purpose of speaking indefinitely, because there might possibly be more than one child in the womb. "But if injury occur (to the mother or the child), thou shalt give soul for soul, eye for eye,...wound for wound:" thus perfect retribution was to be made.
Ex 21:26-27
But the lex talionis applied to the free Israelite only, not to slaves. In the case of the latter, if the master struck out an eye and destroyed it, i.e., blinded him with the blow, or struck out a tooth, he was to let him go free, as a compensation for the loss of the member. Eye and tooth are individual examples selected to denote all the members, from the most important and indispensable down to the very least.
Ex 21:28-30
The life of man is also protected against injury from cattle (cf. Gen 9:5). "If an ox gore a man or a woman, that they die, the ox shall be stoned, and its flesh shall not be eaten;" because, as the stoning already shows, it was laden with the guilt of murder, and therefore had become unclean (cf. Num 35:33). The master or owner of the ox was innocent, sc., if his ox had not bee known to do so before. But if this were the case, "if his master have been warned (בּבעליו הוּעד, lit., testimony laid against its master), and notwithstanding this he have not kept it in," then the master was to be put to death, because through his carelessness in keeping the ox he had caused the death, and therefore shared the guilt. As this guilt, however, had not been incurred through an intentional crime, but had arisen simply from carelessness, he was allowed to redeem his forfeited life by the payment of expiation money (כּפר, lit., covering, expiation, cf. Ex 30:12), "according to all that was laid upon him," sc., by the judge.
Ex 21:31-32
The death of a son or a daughter through the goring of an ox was also to be treated in the same way; but that of a slave (man-servant or maid-servant) was to be compensated by the payment of thirty shekels of silver (i.e., probably the ordinary price for the redemption of a slave, as the redemption price of a free Israelite was fifty shekels, Lev 27:3) on the part of the owner of the ox; but the ox was to be killed in this case also. There are other ancient nations in whose law books we find laws relating to the punishment of animals for killing or wounding a man, but not one of them had a law which made the owner of the animal responsible as well, for they none of them looked upon human life in its likeness of God.
Geneva 1599
21:18 And if men strive together, and one smite another with a (n) stone, or with [his] fist, and he die not, but keepeth [his] bed:
(n) Either far away from him or near.
John Gill
21:18 And if men strive together,.... Quarrel and fight, and wrestle with and box one another:
and one smite another with a stone; which lying near him he might take up, and in his passion throw it at his antagonist:
or with his fist; with his double fist, as we express it, with his hand closed, that it might come with the greater force, and give the greater blow:
and he die not, but keepeth his bed; does not die with the blow of the stone or fist, yet receives so much damage by it that he is obliged to take to his bed; or, as the Targum of Jerusalem paraphrases it, is cast on the bed sick; or, as the Targum of Jonathan, falls into a disease, as a fever, or the like, through the force of the blow, so that he is confined to his room and to his bed.
21:1921:19: Եթէ յառնիցէ այրն եւ շրջիցի արտաքոյ ՚ի ցպոյ, անպա՛րտ լիցի որ եհարն. բայց զխափանածո՛յ նորա՝ եւ զբժշկութեանն տուժեսցի՛[681]։[681] Յօրինակին. Եւ շրջիցի արտաքոյ ՚ի սպոյ։
19 ապա եթէ տուժածը ոտքի կանգնի եւ կարողանայ ցուպի օգնութեամբ քայլել, հարուածողը թող անպարտ լինի, բայց տուժածի աշխատանքից զրկուելու վնասի ու բժշկութեան համար թող հատուցում վճարի:
19 Եթէ նորէն ելլէ ու ցուպով պտըտի, զարնողը անպարտ ըլլայ, միայն անոր կորսնցուցած ժամանակին արժէքը* հատուցանէ ու բոլորովին առողջացնէ զանիկա։
եթէ յառնիցէ այրն եւ շրջիցի արտաքոյ ի ցպոյ, անպարտ լիցի որ եհարն, բայց զխափանածոյ նորա եւ զբժշկութեանն տուժեսցի:

21:19: Եթէ յառնիցէ այրն եւ շրջիցի արտաքոյ ՚ի ցպոյ, անպա՛րտ լիցի որ եհարն. բայց զխափանածո՛յ նորա՝ եւ զբժշկութեանն տուժեսցի՛[681]։
[681] Յօրինակին. Եւ շրջիցի արտաքոյ ՚ի սպոյ։
19 ապա եթէ տուժածը ոտքի կանգնի եւ կարողանայ ցուպի օգնութեամբ քայլել, հարուածողը թող անպարտ լինի, բայց տուժածի աշխատանքից զրկուելու վնասի ու բժշկութեան համար թող հատուցում վճարի:
19 Եթէ նորէն ելլէ ու ցուպով պտըտի, զարնողը անպարտ ըլլայ, միայն անոր կորսնցուցած ժամանակին արժէքը* հատուցանէ ու բոլորովին առողջացնէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
21:1919: то, если он встанет и будет выходить из дома с помощью палки, ударивший не будет повинен [смерти]; только пусть заплатит за остановку в его работе и даст на лечение его.
21:19 ἐὰν εαν and if; unless ἐξαναστὰς εξανιστημι resurrect out; stand up from ὁ ο the ἄνθρωπος ανθρωπος person; human περιπατήσῃ περιπατεω walk around / along ἔξω εξω outside ἐπὶ επι in; on ῥάβδου ραβδος rod ἀθῷος αθωος guiltless ἔσται ειμι be ὁ ο the πατάξας πατασσω pat; impact πλὴν πλην besides; only τῆς ο the ἀργίας αργια he; him ἀποτείσει αποτινω pay off; repay καὶ και and; even τὰ ο the ἰατρεῖα ιατρειον surgery
21:19 אִם־ ʔim- אִם if יָק֞וּם yāqˈûm קום arise וְ wᵊ וְ and הִתְהַלֵּ֥ךְ hiṯhallˌēḵ הלך walk בַּ ba בְּ in † הַ the ח֛וּץ ḥˈûṣ חוּץ outside עַל־ ʕal- עַל upon מִשְׁעַנְתֹּ֖ו mišʕantˌô מִשְׁעֶנֶת support וְ wᵊ וְ and נִקָּ֣ה niqqˈā נקה be clean הַ ha הַ the מַּכֶּ֑ה mmakkˈeh נכה strike רַ֥ק rˌaq רַק only שִׁבְתֹּ֛ו šivtˈô שֶׁבֶת inaction יִתֵּ֖ן yittˌēn נתן give וְ wᵊ וְ and רַפֹּ֥א rappˌō רפא heal יְרַפֵּֽא׃ ס yᵊrappˈē . s רפא heal
21:19. si surrexerit et ambulaverit foris super baculum suum innocens erit qui percussit ita tamen ut operas eius et inpensas in medicos restituatIf he rise again and walk abroad upon his staff, he that struck him shall be quit, yet so that he make restitution for his work, and for his expenses upon the physicians.
19. if he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed.
21:19. if he gets up again and can walk outside on his staff, he who struck him will be innocent, but only if he makes sufficient restitution for his deeds and for the cost of the physicians.
21:19. If he rise again, and walk abroad upon his staff, then shall he that smote [him] be quit: only he shall pay [for] the loss of his time, and shall cause [him] to be thoroughly healed.
If he rise again, and walk abroad upon his staff, then shall he that smote [him] be quit: only he shall pay [for] the loss of his time, and shall cause [him] to be thoroughly healed:

19: то, если он встанет и будет выходить из дома с помощью палки, ударивший не будет повинен [смерти]; только пусть заплатит за остановку в его работе и даст на лечение его.
21:19
ἐὰν εαν and if; unless
ἐξαναστὰς εξανιστημι resurrect out; stand up from
ο the
ἄνθρωπος ανθρωπος person; human
περιπατήσῃ περιπατεω walk around / along
ἔξω εξω outside
ἐπὶ επι in; on
ῥάβδου ραβδος rod
ἀθῷος αθωος guiltless
ἔσται ειμι be
ο the
πατάξας πατασσω pat; impact
πλὴν πλην besides; only
τῆς ο the
ἀργίας αργια he; him
ἀποτείσει αποτινω pay off; repay
καὶ και and; even
τὰ ο the
ἰατρεῖα ιατρειον surgery
21:19
אִם־ ʔim- אִם if
יָק֞וּם yāqˈûm קום arise
וְ wᵊ וְ and
הִתְהַלֵּ֥ךְ hiṯhallˌēḵ הלך walk
בַּ ba בְּ in
הַ the
ח֛וּץ ḥˈûṣ חוּץ outside
עַל־ ʕal- עַל upon
מִשְׁעַנְתֹּ֖ו mišʕantˌô מִשְׁעֶנֶת support
וְ wᵊ וְ and
נִקָּ֣ה niqqˈā נקה be clean
הַ ha הַ the
מַּכֶּ֑ה mmakkˈeh נכה strike
רַ֥ק rˌaq רַק only
שִׁבְתֹּ֛ו šivtˈô שֶׁבֶת inaction
יִתֵּ֖ן yittˌēn נתן give
וְ wᵊ וְ and
רַפֹּ֥א rappˌō רפא heal
יְרַפֵּֽא׃ ס yᵊrappˈē . s רפא heal
21:19. si surrexerit et ambulaverit foris super baculum suum innocens erit qui percussit ita tamen ut operas eius et inpensas in medicos restituat
If he rise again and walk abroad upon his staff, he that struck him shall be quit, yet so that he make restitution for his work, and for his expenses upon the physicians.
21:19. if he gets up again and can walk outside on his staff, he who struck him will be innocent, but only if he makes sufficient restitution for his deeds and for the cost of the physicians.
21:19. If he rise again, and walk abroad upon his staff, then shall he that smote [him] be quit: only he shall pay [for] the loss of his time, and shall cause [him] to be thoroughly healed.
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
19-21: За убийство раба и рабыни, умерших во время наказания, хозяин не подвергается смерти, а лишь назначаемому судом наказанию, или потому, что раб не приравнивается к свободному (ср. ст. 21: с 19; 26: с 23: и 32: с 29), или потому, что хозяин только наказывал неразумного раба (Притч 10:13), не имея в виду убить его. Господин даже и совсем освобождается от наказания, когда смерть раба не является непосредственным следствием побоев: умрет день или два спустя после побоев. Для хозяина в этом случае достаточно и того наказания, что, теряя раба, он теряет заплаченные за него деньги, наносит себе ущерб: «это его серебро».
Adam Clarke: Commentary on the Bible - 1831
21:19: Shall pay for the loss of his time, and shall cause him to be thoroughly healed - This was a wise and excellent institution, and most courts of justice still regulate their decisions on such cases by this Mosaic precept.
Albert Barnes: Notes on the Bible - 1834
21:19: Quit - i. e. if one man injured another in a quarrel so as to oblige him to keep his bed, he was free from the liability to a criminal charge (such as might be based upon Exo 21:12): but he was required to compensate the latter for the loss of his time, and for the cost of his healing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:19: upon his staff: Sa2 3:29; Zac 8:4
only he shall pay: This was a wise and excellent institution. The same provision is made in the civil law; and most courts of justice still regulate their decisions in such cases by this Mosaic precept.
the loss: Heb. his ceasing
Geneva 1599
21:19 If he rise again, and walk abroad upon his staff, then shall he that smote [him] be (o) quit: only he shall pay [for] the loss of his time, and shall cause [him] to be thoroughly healed.
(o) By the civil justice.
John Gill
21:19 If he rise again,.... From his bed, or from his disease, as the last mentioned Targum, recovers again, at least so far as to be able to do what follows:
and walk abroad upon his staff; if he is able to get out of his bed, and especially out of his house, and can be seen walking about in the street or in the field, though he is obliged to make use of a staff, and lean upon it, being yet weak and sickly:
then shall he that smote him be quit; from the judgment of slaying, as the Targum, he shall not be charged with manslaughter, or be found guilty of a capital crime, but discharged from that:
only shall he pay for the loss of his time; as much as he could have got in that time by his labour, from which he was obliged to cease: the Jewish writers add other things also he was to pay for, as the Targum of Jonathan, particularly; as for his pain, and for his loss of any member, and for his shame and disgrace, as well as the physician's fee, which is supposed to be included in the next clause:
and cause him to be thoroughly healed; take care that he has a physician or surgeon, and that the proper medicines be applied, and those continued until he is quite well; all which must be at the expense of the smiter.
21:2021:20: Եթէ ոք հարցէ զծառայ իւր՝ կամ զաղախին իւր գաւազանաւ, եւ մեռցի՛ ՚ի ձեռաց նորա, դատաստանա՛ւ վրէժխնդրութիւն լիցի[682]։ [682] Ոմանք. Եւ մեռցի ՚ի ձեռանէ նորա։
20 Եթէ մէկը գաւազանով հարուածի իր ստրուկին կամ իր ստրկուհուն, եւ սրանք մեռնեն նրա հարուածից, ապա տէրը վրէժխնդրութեան պիտի ենթարկուի դատաստանով,
20 Եթէ մէկը գաւազանով իր ծառային կամ իր աղախինին զարնէ ու անիկա իր ձեռքին տակ մեռնի, անշուշտ անկէ վրէժ պիտի առնուի։
Եթէ ոք հարցէ զծառայ իւր կամ զաղախին իւր գաւազանաւ, եւ մեռցի ի ձեռանէ նորա, դատաստանաւ վրէժխնդրութիւն լիցի:

21:20: Եթէ ոք հարցէ զծառայ իւր՝ կամ զաղախին իւր գաւազանաւ, եւ մեռցի՛ ՚ի ձեռաց նորա, դատաստանա՛ւ վրէժխնդրութիւն լիցի[682]։
[682] Ոմանք. Եւ մեռցի ՚ի ձեռանէ նորա։
20 Եթէ մէկը գաւազանով հարուածի իր ստրուկին կամ իր ստրկուհուն, եւ սրանք մեռնեն նրա հարուածից, ապա տէրը վրէժխնդրութեան պիտի ենթարկուի դատաստանով,
20 Եթէ մէկը գաւազանով իր ծառային կամ իր աղախինին զարնէ ու անիկա իր ձեռքին տակ մեռնի, անշուշտ անկէ վրէժ պիտի առնուի։
zohrab-1805▾ eastern-1994▾ western am▾
21:2020: А если кто ударит раба своего, или служанку свою палкою, и они умрут под рукою его, то он должен быть наказан;
21:20 ἐὰν εαν and if; unless δέ δε though; while τις τις anyone; someone πατάξῃ πατασσω pat; impact τὸν ο the παῖδα παις child; boy αὐτοῦ αυτος he; him ἢ η or; than τὴν ο the παιδίσκην παιδισκη girl; maid αὐτοῦ αυτος he; him ἐν εν in ῥάβδῳ ραβδος rod καὶ και and; even ἀποθάνῃ αποθνησκω die ὑπὸ υπο under; by τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him δίκῃ δικη justice ἐκδικηθήτω εκδικεω vindicate; avenge
21:20 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יַכֶּה֩ yakkˌeh נכה strike אִ֨ישׁ ʔˌîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] עַבְדֹּ֜ו ʕavdˈô עֶבֶד servant אֹ֤ו ʔˈô אֹו or אֶת־ ʔeṯ- אֵת [object marker] אֲמָתֹו֙ ʔᵃmāṯˌô אָמָה handmaid בַּ ba בְּ in † הַ the שֵּׁ֔בֶט ššˈēveṭ שֵׁבֶט rod וּ û וְ and מֵ֖ת mˌēṯ מות die תַּ֣חַת tˈaḥaṯ תַּחַת under part יָדֹ֑ו yāḏˈô יָד hand נָקֹ֖ם nāqˌōm נקם avenge יִנָּקֵֽם׃ yinnāqˈēm נקם avenge
21:20. qui percusserit servum suum vel ancillam virga et mortui fuerint in manibus eius criminis reus eritHe that striketh his bondman, or bondwoman, with a rod, and they die under his hands, shall be guilty of the crime.
20. And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall surely be punished.
21:20. Whoever strikes his male or female servant with a staff, and if they have died by his hands, he shall be guilty of a crime.
21:20. And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished.
And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished:

20: А если кто ударит раба своего, или служанку свою палкою, и они умрут под рукою его, то он должен быть наказан;
21:20
ἐὰν εαν and if; unless
δέ δε though; while
τις τις anyone; someone
πατάξῃ πατασσω pat; impact
τὸν ο the
παῖδα παις child; boy
αὐτοῦ αυτος he; him
η or; than
τὴν ο the
παιδίσκην παιδισκη girl; maid
αὐτοῦ αυτος he; him
ἐν εν in
ῥάβδῳ ραβδος rod
καὶ και and; even
ἀποθάνῃ αποθνησκω die
ὑπὸ υπο under; by
τὰς ο the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
δίκῃ δικη justice
ἐκδικηθήτω εκδικεω vindicate; avenge
21:20
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יַכֶּה֩ yakkˌeh נכה strike
אִ֨ישׁ ʔˌîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
עַבְדֹּ֜ו ʕavdˈô עֶבֶד servant
אֹ֤ו ʔˈô אֹו or
אֶת־ ʔeṯ- אֵת [object marker]
אֲמָתֹו֙ ʔᵃmāṯˌô אָמָה handmaid
בַּ ba בְּ in
הַ the
שֵּׁ֔בֶט ššˈēveṭ שֵׁבֶט rod
וּ û וְ and
מֵ֖ת mˌēṯ מות die
תַּ֣חַת tˈaḥaṯ תַּחַת under part
יָדֹ֑ו yāḏˈô יָד hand
נָקֹ֖ם nāqˌōm נקם avenge
יִנָּקֵֽם׃ yinnāqˈēm נקם avenge
21:20. qui percusserit servum suum vel ancillam virga et mortui fuerint in manibus eius criminis reus erit
He that striketh his bondman, or bondwoman, with a rod, and they die under his hands, shall be guilty of the crime.
21:20. Whoever strikes his male or female servant with a staff, and if they have died by his hands, he shall be guilty of a crime.
21:20. And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:20: The Jewish authorities appear to be right in referring this law, like those in Exo 21:26-27, Exo 21:32, to foreign slaves (see Lev 25:44-46). The protection here afforded to the life of a slave may seem to us but a slight one; but it is the very earliest trace of such protection in legislation, and it stands in strong and favorable contrast with the old laws of Greece, Rome, and other nations. If the slave survived the castigation a day or two, the master did not become amenable to the law, because the loss of the slave was accounted, under the circumstances, as a punishment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:20: smite: Exo 21:26, Exo 21:27; Deu 19:21; Pro 29:19; Isa 58:3, Isa 58:4
he shall: Gen 9:6; Num 35:30-33
punished: Heb. avenged, Gen 4:15, Gen 4:24; Num 35:19; Rom 13:4
John Gill
21:20 And if a man smite his servant or his maid with a rod,.... A Canaanitish servant or maid, as the Targum of Jonathan, and so Jarchi; and that only with a rod for the correction of them, and not with a sword or any such destroying weapon, which would seem as though he intended to kill, yet nevertheless:
and he die under his hand; immediately, while he is smiting or beating him or her, on the same day, as the above Targum interprets it:
he shall be surely punished; or condemned to the punishment of being slain with the sword, as the said Targum and Jarchi explain it: this law was made to deter masters from using severity and cruelty towards their servants.
John Wesley
21:20 Direction is given what should be done, if a servant died by his master's correction. This servant must not be an Israelite, but a Gentile slave, as the Negroes to our planters; and it is supposed that he smite him with a rod, and not with any thing that was likely to give a mortal wound, yet if he died under his hand, he should be punished for his cruelty, at the discretion of the judges, upon consideration of circumstances.
21:2121:21: Բայց թէ մի օր՝ կամ երկուս կեցցէ, մի՛ խնդրեսցի վրէժն. զի գինք արծաթոյ իւրոյ են։
21 իսկ եթէ նրանք մէկ կամ երկու օր ապրեն, տէրը վրէժխնդրութեան չի ենթարկուի, քանի որ նա նրանց իր արծաթով է գնել:
21 Բայց եթէ օր մը կամ երկու օր ապրի, անկէ վրէժ չառնուի. քանզի անիկա իր ստակն է։
Բայց թէ մի օր կամ երկուս կեցցէ, մի՛ խնդրեսցի վրէժն. զի գինք արծաթոյ իւրոյ են:

21:21: Բայց թէ մի օր՝ կամ երկուս կեցցէ, մի՛ խնդրեսցի վրէժն. զի գինք արծաթոյ իւրոյ են։
21 իսկ եթէ նրանք մէկ կամ երկու օր ապրեն, տէրը վրէժխնդրութեան չի ենթարկուի, քանի որ նա նրանց իր արծաթով է գնել:
21 Բայց եթէ օր մը կամ երկու օր ապրի, անկէ վրէժ չառնուի. քանզի անիկա իր ստակն է։
zohrab-1805▾ eastern-1994▾ western am▾
21:2121: но если они день или два дня переживут, то не должно наказывать его, ибо это его серебро.
21:21 ἐὰν εαν and if; unless δὲ δε though; while διαβιώσῃ διαβιοω day μίαν εις.1 one; unit ἢ η or; than δύο δυο two οὐκ ου not ἐκδικηθήσεται εκδικεω vindicate; avenge τὸ ο the γὰρ γαρ for ἀργύριον αργυριον silver piece; money αὐτοῦ αυτος he; him ἐστιν ειμι be
21:21 אַ֥ךְ ʔˌaḵ אַךְ only אִם־ ʔim- אִם if יֹ֛ום yˈôm יֹום day אֹ֥ו ʔˌô אֹו or יֹומַ֖יִם yômˌayim יֹום day יַעֲמֹ֑ד yaʕᵃmˈōḏ עמד stand לֹ֣א lˈō לֹא not יֻקַּ֔ם yuqqˈam נקם avenge כִּ֥י kˌî כִּי that כַסְפֹּ֖ו ḵaspˌô כֶּסֶף silver הֽוּא׃ ס hˈû . s הוּא he
21:21. sin autem uno die supervixerit vel duobus non subiacebit poenae quia pecunia illius estBut if the party remain alive a day or two, he shall not be subject to the punishment, because it is his money.
21. Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money.
21:21. But if he survives for one day or two, he shall not be subject to punishment, because it is his money.
21:21. Notwithstanding, if he continue a day or two, he shall not be punished: for he [is] his money.
Notwithstanding, if he continue a day or two, he shall not be punished: for he [is] his money:

21: но если они день или два дня переживут, то не должно наказывать его, ибо это его серебро.
21:21
ἐὰν εαν and if; unless
δὲ δε though; while
διαβιώσῃ διαβιοω day
μίαν εις.1 one; unit
η or; than
δύο δυο two
οὐκ ου not
ἐκδικηθήσεται εκδικεω vindicate; avenge
τὸ ο the
γὰρ γαρ for
ἀργύριον αργυριον silver piece; money
αὐτοῦ αυτος he; him
ἐστιν ειμι be
21:21
אַ֥ךְ ʔˌaḵ אַךְ only
אִם־ ʔim- אִם if
יֹ֛ום yˈôm יֹום day
אֹ֥ו ʔˌô אֹו or
יֹומַ֖יִם yômˌayim יֹום day
יַעֲמֹ֑ד yaʕᵃmˈōḏ עמד stand
לֹ֣א lˈō לֹא not
יֻקַּ֔ם yuqqˈam נקם avenge
כִּ֥י kˌî כִּי that
כַסְפֹּ֖ו ḵaspˌô כֶּסֶף silver
הֽוּא׃ ס hˈû . s הוּא he
21:21. sin autem uno die supervixerit vel duobus non subiacebit poenae quia pecunia illius est
But if the party remain alive a day or two, he shall not be subject to the punishment, because it is his money.
21:21. But if he survives for one day or two, he shall not be subject to punishment, because it is his money.
21:21. Notwithstanding, if he continue a day or two, he shall not be punished: for he [is] his money.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:21: If the slave who had been beaten by his master died under his hand, the master was punished with death - see Gen 9:5, Gen 9:6. But if he survived the beating a day or two the master was not punished, because it might be presumed that the man died through some other cause. And all penal laws should be construed as favourably as possible to the accused.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:21: Lev 25:45, Lev 25:46
Geneva 1599
21:21 Notwithstanding, if he continue a day or two, he shall not (p) be punished: for he [is] his money.
(p) By the civil magistrate, but before God he is a murderer.
John Gill
21:21 Notwithstanding, if he continue a day or two,.... And does not die immediately, or the same day, but lives twenty four hours, as the Jewish writers interpret it; so Abendana (x) explains the phrase, "a day or two";"a day which is as two days, and they are twenty four hours from time to time,''that is, from the time he was smitten to the time of his continuance; and so it is elsewhere explained (y) by a day we understand a day, which is like two days, that is, from time to time, the meaning of which is, from a certain time in one day to the same in another:
he shall not be punished; that is, with death:
for he is his money; is bought with his money, and is good as money, and therefore it is a loss sufficient to him to lose him; and it may be reasonably thought he did not smite his servant with an intention to kill him, since he himself is the loser by it.
(x) Not. in Miclol Yophi in loc. (y) Maimon. & Bartenora in Misn. Zabim, c. 2. sect. 3.
21:2221:22: Իսկ եթէ կռուիցին արք երկու, եւ հարկանիցեն զկին յղի եւ ելանիցէ սաղմնն աննկար, կէ՛ս վնասու տուժեսցի. որչափ ինչ արկանիցէ նմա ա՛յր կնոջն, եւ տացէ աղաչելով։
22 Եթէ երկու տղամարդիկ կռուելիս զարնուեն մի յղի կնոջ, եւ կինը պտուղը դեռ չձեւաւորուած վիժի[43], հարուածողը թող հատուցի վնասը. ինչ որ պահանջի կնոջ ամուսինը, նա թող վճարի ըստ սահմանուած կարգի եւ տայ աղաչելով: [43] 43. Եբրայերէնը յաւելեալ ունի եւ կինն ուրիշ վնասուածք ստացած չլինի:
22 Եթէ մարդիկ կռուին ու յղի կնոջ մը զարնուելով՝ անոր տղան անցընել տան, թէեւ ուրիշ վնաս մը չըլլայ, անիկա անշուշտ այն կնոջ էրկանը իր վրայ դրած տոյժը պիտի քաշէ, դատաւորներուն դատաստանին պէս հատուցանելով։
Իսկ եթէ կռուիցին արք երկու, եւ հարկանիցեն զկին յղի եւ ելանիցէ սաղմն [277]աննկար, կէս վնասու`` տուժեսցի, որչափ ինչ արկանիցէ նմա այր կնոջն, եւ տացէ [278]աղաչելով:

21:22: Իսկ եթէ կռուիցին արք երկու, եւ հարկանիցեն զկին յղի եւ ելանիցէ սաղմնն աննկար, կէ՛ս վնասու տուժեսցի. որչափ ինչ արկանիցէ նմա ա՛յր կնոջն, եւ տացէ աղաչելով։
22 Եթէ երկու տղամարդիկ կռուելիս զարնուեն մի յղի կնոջ, եւ կինը պտուղը դեռ չձեւաւորուած վիժի[43], հարուածողը թող հատուցի վնասը. ինչ որ պահանջի կնոջ ամուսինը, նա թող վճարի ըստ սահմանուած կարգի եւ տայ աղաչելով:
[43] 43. Եբրայերէնը յաւելեալ ունի եւ կինն ուրիշ վնասուածք ստացած չլինի:
22 Եթէ մարդիկ կռուին ու յղի կնոջ մը զարնուելով՝ անոր տղան անցընել տան, թէեւ ուրիշ վնաս մը չըլլայ, անիկա անշուշտ այն կնոջ էրկանը իր վրայ դրած տոյժը պիտի քաշէ, դատաւորներուն դատաստանին պէս հատուցանելով։
zohrab-1805▾ eastern-1994▾ western am▾
21:2222: Когда дерутся люди, и ударят беременную женщину, и она выкинет, но не будет [другого] вреда, то взять с [виновного] пеню, какую наложит на него муж той женщины, и он должен заплатить оную при посредниках;
21:22 ἐὰν εαν and if; unless δὲ δε though; while μάχωνται μαχομαι fight δύο δυο two ἄνδρες ανηρ man; husband καὶ και and; even πατάξωσιν πατασσω pat; impact γυναῖκα γυνη woman; wife ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔχουσαν εχω have; hold καὶ και and; even ἐξέλθῃ εξερχομαι come out; go out τὸ ο the παιδίον παιδιον toddler; little child αὐτῆς αυτος he; him μὴ μη not ἐξεικονισμένον εξεικονιζω lose; incur loss καθότι καθοτι in that ἂν αν perhaps; ever ἐπιβάλῃ επιβαλλω impose; cast on ὁ ο the ἀνὴρ ανηρ man; husband τῆς ο the γυναικός γυνη woman; wife δώσει διδωμι give; deposit μετὰ μετα with; amid ἀξιώματος αξιωμα that of which one is thought worthy; honour
21:22 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יִנָּצ֣וּ yinnāṣˈû נצה decay אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man וְ wᵊ וְ and נָ֨גְפ֜וּ nˌāḡᵊfˈû נגף hurt אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman הָרָה֙ hārˌā הָרָה pregnant וְ wᵊ וְ and יָצְא֣וּ yāṣᵊʔˈû יצא go out יְלָדֶ֔יהָ yᵊlāḏˈeʸhā יֶלֶד boy וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִהְיֶ֖ה yihyˌeh היה be אָסֹ֑ון ʔāsˈôn אָסֹון accident עָנֹ֣ושׁ ʕānˈôš ענשׁ fine יֵעָנֵ֗שׁ yēʕānˈēš ענשׁ fine כַּֽ kˈa כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָשִׁ֤ית yāšˈîṯ שׁית put עָלָיו֙ ʕālāʸw עַל upon בַּ֣עַל bˈaʕal בַּעַל lord, baal הָֽ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman וְ wᵊ וְ and נָתַ֖ן nāṯˌan נתן give בִּ bi בְּ in פְלִלִֽים׃ fᵊlilˈîm פָּלִיל judge
21:22. si rixati fuerint viri et percusserit quis mulierem praegnantem et abortivum quidem fecerit sed ipsa vixerit subiacebit damno quantum expetierit maritus mulieris et arbitri iudicarintIf men quarrel, and one strike a woman with child and she miscarry indeed, but live herself: he shall be answerable for so much damage as the woman's husband shall require, and as arbiters shall award.
22. And if men strive together, and hurt a woman with child, so that her fruit depart, and yet no mischief follow: he shall be surely fined, according as the woman’s husband shall lay upon him; and he shall pay as the judges determine.
21:22. If men will have quarreled, and one of them has struck a pregnant woman, and as a result she miscarries, but she herself survives, he shall be subject to as much damage as the husband of the woman shall petition from him, or as arbitrators shall judge.
21:22. If men strive, and hurt a woman with child, so that her fruit depart [from her], and yet no mischief follow: he shall be surely punished, according as the woman’s husband will lay upon him; and he shall pay as the judges [determine].
If men strive, and hurt a woman with child, so that her fruit depart [from her], and yet no mischief follow: he shall be surely punished, according as the woman' s husband will lay upon him; and he shall pay as the judges:

22: Когда дерутся люди, и ударят беременную женщину, и она выкинет, но не будет [другого] вреда, то взять с [виновного] пеню, какую наложит на него муж той женщины, и он должен заплатить оную при посредниках;
21:22
ἐὰν εαν and if; unless
δὲ δε though; while
μάχωνται μαχομαι fight
δύο δυο two
ἄνδρες ανηρ man; husband
καὶ και and; even
πατάξωσιν πατασσω pat; impact
γυναῖκα γυνη woman; wife
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
ἔχουσαν εχω have; hold
καὶ και and; even
ἐξέλθῃ εξερχομαι come out; go out
τὸ ο the
παιδίον παιδιον toddler; little child
αὐτῆς αυτος he; him
μὴ μη not
ἐξεικονισμένον εξεικονιζω lose; incur loss
καθότι καθοτι in that
ἂν αν perhaps; ever
ἐπιβάλῃ επιβαλλω impose; cast on
ο the
ἀνὴρ ανηρ man; husband
τῆς ο the
γυναικός γυνη woman; wife
δώσει διδωμι give; deposit
μετὰ μετα with; amid
ἀξιώματος αξιωμα that of which one is thought worthy; honour
21:22
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יִנָּצ֣וּ yinnāṣˈû נצה decay
אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man
וְ wᵊ וְ and
נָ֨גְפ֜וּ nˌāḡᵊfˈû נגף hurt
אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman
הָרָה֙ hārˌā הָרָה pregnant
וְ wᵊ וְ and
יָצְא֣וּ yāṣᵊʔˈû יצא go out
יְלָדֶ֔יהָ yᵊlāḏˈeʸhā יֶלֶד boy
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִהְיֶ֖ה yihyˌeh היה be
אָסֹ֑ון ʔāsˈôn אָסֹון accident
עָנֹ֣ושׁ ʕānˈôš ענשׁ fine
יֵעָנֵ֗שׁ yēʕānˈēš ענשׁ fine
כַּֽ kˈa כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָשִׁ֤ית yāšˈîṯ שׁית put
עָלָיו֙ ʕālāʸw עַל upon
בַּ֣עַל bˈaʕal בַּעַל lord, baal
הָֽ hˈā הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
וְ wᵊ וְ and
נָתַ֖ן nāṯˌan נתן give
בִּ bi בְּ in
פְלִלִֽים׃ fᵊlilˈîm פָּלִיל judge
21:22. si rixati fuerint viri et percusserit quis mulierem praegnantem et abortivum quidem fecerit sed ipsa vixerit subiacebit damno quantum expetierit maritus mulieris et arbitri iudicarint
If men quarrel, and one strike a woman with child and she miscarry indeed, but live herself: he shall be answerable for so much damage as the woman's husband shall require, and as arbiters shall award.
21:22. If men will have quarreled, and one of them has struck a pregnant woman, and as a result she miscarries, but she herself survives, he shall be subject to as much damage as the husband of the woman shall petition from him, or as arbitrators shall judge.
21:22. If men strive, and hurt a woman with child, so that her fruit depart [from her], and yet no mischief follow: he shall be surely punished, according as the woman’s husband will lay upon him; and he shall pay as the judges [determine].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
22: Пеня назначается за преждевременно выкинутое дитя. Посредники требуются для предотвращения со стороны мужа неумеренности в требованиях. Греческий перевод вносит такое различение в степени развития выкидыша, для которого нет основания в еврейском тексте. Выкидыш «неизображенный» — ребенок не сформировавшийся, он не приравнивается к полному человеку — и потому за смерть его назначается лишь пеня. Выкидыш, «изображенный» — внешне сформировавшийся ребенок, и за его смерть, как и за смерть взрослого человека, виновный подвергается смерти.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine. 23 And if any mischief follow, then thou shalt give life for life, 24 Eye for eye, tooth for tooth, hand for hand, foot for foot, 25 Burning for burning, wound for wound, stripe for stripe. 26 And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye's sake. 27 And if he smite out his manservant's tooth, or his maidservant's tooth; he shall let him go free for his tooth's sake. 28 If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit. 29 But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death. 30 If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him. 31 Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him. 32 If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned. 33 And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein; 34 The owner of the pit shall make it good, and give money unto the owner of them; and the dead beast shall be his. 35 And if one man's ox hurt another's, that he die; then they shall sell the live ox, and divide the money of it; and the dead ox also they shall divide. 36 Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in; he shall surely pay ox for ox; and the dead shall be his own.
Observe here,
I. The particular care which the law took of women with child, that no hurt should be done them which might occasion their mis-carrying. The law of nature obliges us to be very tender in that case, lest the tree and fruit be destroyed together, v. 22, 23. Women with child, who are thus taken under the special protection of the law of God, if they live in his fear, may still believe themselves under the special protection of the providence of God, and hope that they shall be saved in child-bearing. On this occasion comes in that general law of retaliation which our Saviour refers to, Matt. v. 38, An eye for an eye. Now, 1. The execution of this law is not hereby put into the hands of private persons, as if every man might avenge himself, which would introduce universal confusion, and make men like the fishes of the sea. The tradition of the elders seems to have put this corrupt gloss upon it, in opposition to which our Saviour commands us to forgive injuries, and not to meditate revenge, Matt. v. 39. 2. God often executes it in the course of his providence, making the punishment, in many cases, to answer to the sin, as Judg. i. 7; Isa. xxxiii. 1; Hab. ii. 13; Matt. xxvi. 52. 3. Magistrates ought to have an eye to this rule in punishing offenders, and doing right to those that are injured. Consideration must be had of the nature, quality, and degree of the wrong done, that reparation may be made to the party injured, and others deterred from doing the like; either an eye shall go for an eye, or the forfeited eye shall be redeemed by a sum of money. Note, He that does wrong must expect one way or other to receive according to the wrong he has done, Col. iii. 25. God sometimes brings men's violent dealings upon their own heads (Ps. vii. 16); and magistrates are in this the ministers of the justice, that they are avengers (Rom. xiii. 4), and they shall not bear the sword in vain.
Adam Clarke: Commentary on the Bible - 1831
21:22: And hurt a woman with child - As a posterity among the Jews was among the peculiar promises of their covenant, and as every man had some reason to think that the Messiah should spring from his family, therefore any injury done to a woman with child, by which the fruit of her womb might be destroyed, was considered a very heavy offense; and as the crime was committed principally against the husband, the degree of punishment was left to his discretion. But if mischief followed, that is, if the child had been fully formed, and was killed by this means, or the woman lost her life in consequence, then the punishment was as in other cases of murder - the person was put to death; Exo 21:23.
Albert Barnes: Notes on the Bible - 1834
21:22: The rule would seem to refer to a case in which the wife of a man interfered in a quarrel. This law, "the jus talionis," is elsewhere repeated in substance, compare the marginal references. and Gen 9:6. It has its root in a simple conception of justice, and is found in the laws of many ancient nations. It serves in this place as a maxim for the magistrate in awarding the amount of compensation to be paid for the infliction of personal injury. The sum was to be as nearly as possible the worth in money of the power lost by the injured person. Our Lord quotes Exo 21:24 as representing the form of the law, in order to illustrate the distinction between the letter and the spirit Mat 5:38. The tendency of the teaching of the Scribes and Pharisees was to confound the obligations of the conscience with the external requirements of the law. The law, in its place, was still to be "holy and just and good," Rom 7:12, but its direct purpose was to protect the community, not to guide the heart of the believer, who was not to exact eye for eye, tooth for tooth, but to love his enemies, and to forgive all injuries.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:22: strive: Exo 21:18
as the judges: Exo 21:30; Deu 16:18, Deu 22:18, Deu 22:19
Geneva 1599
21:22 If men strive, and hurt a woman with child, so that her fruit depart [from her], and yet no (q) mischief follow: he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges [determine].
(q) Or, "death": of the mother or child in the event she miscarries. Also the death on the unborn infant.
John Gill
21:22 If men strive,.... Quarrel and fight with one another, which is to be understood of Hebrews, as Aben Ezra observes:
and hurt a woman with child; who being the wife of one of them, and also an Israelitish woman, interposes to part them, or help her husband; but the other, instead of striking his antagonist as he intended, gives her a blow:
so that her fruit depart from her; or, "her children go forth" (z), out of her womb, as she may have more than one; through the fright of the quarrel, and fear of her husband being hurt, and the blow she received by interposing, might miscarry, or, falling into labour, come before her time, and bring forth her offspring sooner than expected:
and yet no mischief follow: to her, as the Targum of Jonathan, and so Jarchi and Aben Ezra restrain it to the woman; and which mischief they interpret of death, as does also the Targum of Onkelos; but it may refer both to the woman and her offspring, and not only to the death of them, but to any hurt or damage to either of them: now though there was none of any sort:
he shall surely be punished; that is, be fined or mulcted for striking the woman, and hastening the childbirth:
according as the woman's husband will lay upon him; and he shall pay as the judges determine; the husband might propose what fine should be paid, and might ask it in court; and if the smiter agreed to it, well and good, but if he judged it an exorbitant demand, he might appeal to the judges; for the husband might not lay what fine he pleased: this, if disputed, was to be decided by the judges, and as they determined it, it was paid; of which Maimonides (a) gives this account:"he that strikes a woman, and her fruit depart, though he did not intend it, is obliged to pay the price of the birth to the husband, and for hurt and pain to the woman; how do they estimate the price of the birth? they consider the woman how well she was before she brought forth, and how well she is after she has brought forth, and they give it to the husband; if the husband be dead, they give it to the heirs; if she is stricken after the death of her husband, they give the price of the birth to the woman.''
(z) "et egressi fuerint nati ejus", Pagninus, Montanus, Vatablus, Drusius. (a) Hilchot Chobel Umazzik, c. 4. sect. 1. 2.
21:2321:23: Ապա թէ կերպարանեալ իցէ. տացէ ա՛նձն ընդ անձին.
23 Իսկ եթէ պտուղը ձեւաւորուած լինի, ապա թող հատուցի ըստ այս կարգի. կեանքի դիմաց՝ կեանք, աչքի դիմաց՝
23 Բայց եթէ վնաս մը ըլլայ, անձի տեղ անձ պիտի տաս,
Ապա եթէ [279]կերպարանեալ իցէ``, տացէ անձն ընդ անձին:

21:23: Ապա թէ կերպարանեալ իցէ. տացէ ա՛նձն ընդ անձին.
23 Իսկ եթէ պտուղը ձեւաւորուած լինի, ապա թող հատուցի ըստ այս կարգի. կեանքի դիմաց՝ կեանք, աչքի դիմաց՝
23 Բայց եթէ վնաս մը ըլլայ, անձի տեղ անձ պիտի տաս,
zohrab-1805▾ eastern-1994▾ western am▾
21:2323: а если будет вред, то отдай душу за душу,
21:23 ἐὰν εαν and if; unless δὲ δε though; while ἐξεικονισμένον εξεικονιζω be δώσει διδωμι give; deposit ψυχὴν ψυχη soul ἀντὶ αντι against; instead of ψυχῆς ψυχη soul
21:23 וְ wᵊ וְ and אִם־ ʔim- אִם if אָסֹ֖ון ʔāsˌôn אָסֹון accident יִהְיֶ֑ה yihyˈeh היה be וְ wᵊ וְ and נָתַתָּ֥ה nāṯattˌā נתן give נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul תַּ֥חַת tˌaḥaṯ תַּחַת under part נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul
21:23. sin autem mors eius fuerit subsecuta reddet animam pro animaBut if her death ensue thereupon, he shall render life for life,
23. But if any mischief follow, then thou shalt give life for life,
21:23. But if her death will have followed, he will repay a life for a life,
21:23. And if [any] mischief follow, then thou shalt give life for life,
And if [any] mischief follow, then thou shalt give life for life:

23: а если будет вред, то отдай душу за душу,
21:23
ἐὰν εαν and if; unless
δὲ δε though; while
ἐξεικονισμένον εξεικονιζω be
δώσει διδωμι give; deposit
ψυχὴν ψυχη soul
ἀντὶ αντι against; instead of
ψυχῆς ψυχη soul
21:23
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אָסֹ֖ון ʔāsˌôn אָסֹון accident
יִהְיֶ֑ה yihyˈeh היה be
וְ wᵊ וְ and
נָתַתָּ֥ה nāṯattˌā נתן give
נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul
תַּ֥חַת tˌaḥaṯ תַּחַת under part
נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul
21:23. sin autem mors eius fuerit subsecuta reddet animam pro anima
But if her death ensue thereupon, he shall render life for life,
21:23. But if her death will have followed, he will repay a life for a life,
21:23. And if [any] mischief follow, then thou shalt give life for life,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-25: Если последствием драки, кроме преждевременных родов, будет нанесение повреждения самой беременной женщине, то в этом случае нужно поступать по следующему правилу: «душу за душу», т. е. жизнь за жизнь (термин «душа», употребляемый в Библии для обозначения жизненной силы, с удалением которой живое существо умирает, ставится взамен выражения «жизнь»: Пс 106:5; Иона 2:8; Плач 1:11, 19; Пс 55:7; 3: Цар 17:21), глаз за глаз и т. д. Составляя продолжение предшествующей речи, слова: «если будет вред, то» устанавливают и общее правило о возмездии за увечье (Лев 24:20; Втор 19:21; Мф 5:38). Зло, причиненное одним евреем другому, должно быть наказано таким же злом, — возмездие простое, чувствительное и способное с силой предупреждать преступление.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:23: life for life: Num 35:31
John Gill
21:23 And if any mischief follow,.... According as that is, so shall it be done to the smiter: if death follows:
then thou shalt give life for life; if death to the woman, so Jarchi and Aben Ezra interpret it; to which agrees the Targum of Jonathan,"but if there is death in her, then ye shall judge or condemn the life of the murderer for the life of the woman;''about which, Jarchi says, there is a difference among their doctors; some say life properly, absolutely the person himself; others say money, but not life properly; for he that intends to kill one and kills another is acquitted from death, but must pay to the heirs the price (of the person killed) as that person might be sold for in the market: and indeed it seems hard that a person that kills another at unawares should die for it; it is more reasonable that the punishment should in such a case be commuted for something less than life; and that though no satisfaction was to be taken for a wilful murderer, Num 35:31, yet it seems to imply that it might be taken for one that was so without design; as by another law cities of refuge are appointed for the manslayer at unawares: the canons of the Jews, according to Maimonides (b), run thus;"he that strikes a woman, and she miscarries and dies, although it is done ignorantly; lo, such an one is free from payment, and he does not pay anything, as it is said, "if there is no mischief, &c." the Scripture does not distinguish between what is done ignorantly and presumptuously, in a thing in which there is not death by the sanhedrim, to free him from payment; in what things? when he intends the woman; but if he intends his neighbour and strikes the woman, though she dies, since her death is, without intention, lo, this is a thing in which there is not death by the sanhedrim, and he pays the price of the birth:''the Septuagint version interprets this, not of the woman that miscarries and dies, but of the child that becomes an abortive; if that was not formed and shaped, then only a fine was to be laid, but if it was come to its proper form and shape, and so was animated or quickened, then life was to go for life: and so, according to the Salic laws, he that killed an infant in its mother's womb was to pay 8000 pence, which made two hundred shillings; but if he was the cause of a woman's miscarriage, by blows or otherwise, if the birth was animated, according to the civil law, he was to be punished with death (c): but one would think, where this is only accidental and not intended, such a punishment is too rigid and severe: however, neither this nor what follows were left to the will of a private person to inflict at his pleasure, but to the civil magistrate; and therefore no ways encourages private revenge, in favour of which it was applied by the Pharisees in Christ's time, whose gloss he refutes, Mt 5:38 nor are the words directed to the offender in this and the following cases, but to Moses, and so to all judges under him and in succession, who were to see these laws put in execution.
(b) Chobel Umazzik, c. 4. sect. 5. 6. (c) Vid L'Empereur in Misn. Bava Kama, c. 3. sect. 2.
Robert Jamieson, A. R. Fausset and David Brown
21:23 eye for eye--The law which authorized retaliation (a principle acted upon by all primitive people) was a civil one. It was given to regulate the procedure of the public magistrate in determining the amount of compensation in every case of injury, but did not encourage feelings of private revenge. The later Jews, however, mistook it for a moral precept, and were corrected by our Lord (Mt 5:38-42).
21:2421:24: ա՛կն ընդ ական, ատա՛մն ընդ ատաման, ձե՛ռն ընդ ձեռին, ո՛տն ընդ ոտին,
24 աչք, ատամի դիմաց՝ ատամ, ձեռքի դիմաց՝ ձեռք, ոտքի դիմաց՝ ոտք,
24 Աչքի տեղ աչք, ակռայի տեղ ակռայ, ձեռքի տեղ ձեռք, ոտքի տեղ ոտք,
ակն ընդ ական, ատամն ընդ ատաման, ձեռն ընդ ձեռին, ոտն ընդ ոտին:

21:24: ա՛կն ընդ ական, ատա՛մն ընդ ատաման, ձե՛ռն ընդ ձեռին, ո՛տն ընդ ոտին,
24 աչք, ատամի դիմաց՝ ատամ, ձեռքի դիմաց՝ ձեռք, ոտքի դիմաց՝ ոտք,
24 Աչքի տեղ աչք, ակռայի տեղ ակռայ, ձեռքի տեղ ձեռք, ոտքի տեղ ոտք,
zohrab-1805▾ eastern-1994▾ western am▾
21:2424: глаз за глаз, зуб за зуб, руку за руку, ногу за ногу,
21:24 ὀφθαλμὸν οφθαλμος eye; sight ἀντὶ αντι against; instead of ὀφθαλμοῦ οφθαλμος eye; sight ὀδόντα οδους tooth ἀντὶ αντι against; instead of ὀδόντος οδους tooth χεῖρα χειρ hand ἀντὶ αντι against; instead of χειρός χειρ hand πόδα πους foot; pace ἀντὶ αντι against; instead of ποδός πους foot; pace
21:24 עַ֚יִן ˈʕayin עַיִן eye תַּ֣חַת tˈaḥaṯ תַּחַת under part עַ֔יִן ʕˈayin עַיִן eye שֵׁ֖ן šˌēn שֵׁן tooth תַּ֣חַת tˈaḥaṯ תַּחַת under part שֵׁ֑ן šˈēn שֵׁן tooth יָ֚ד ˈyāḏ יָד hand תַּ֣חַת tˈaḥaṯ תַּחַת under part יָ֔ד yˈāḏ יָד hand רֶ֖גֶל rˌeḡel רֶגֶל foot תַּ֥חַת tˌaḥaṯ תַּחַת under part רָֽגֶל׃ rˈāḡel רֶגֶל foot
21:24. oculum pro oculo dentem pro dente manum pro manu pedem pro pedeEye for eye, tooth for tooth, hand for hand, foot for foot,
24. eye for eye, tooth for tooth, hand for hand, foot for foot,
21:24. an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot,
21:24. Eye for eye, tooth for tooth, hand for hand, foot for foot,
Eye for eye, tooth for tooth, hand for hand, foot for foot:

24: глаз за глаз, зуб за зуб, руку за руку, ногу за ногу,
21:24
ὀφθαλμὸν οφθαλμος eye; sight
ἀντὶ αντι against; instead of
ὀφθαλμοῦ οφθαλμος eye; sight
ὀδόντα οδους tooth
ἀντὶ αντι against; instead of
ὀδόντος οδους tooth
χεῖρα χειρ hand
ἀντὶ αντι against; instead of
χειρός χειρ hand
πόδα πους foot; pace
ἀντὶ αντι against; instead of
ποδός πους foot; pace
21:24
עַ֚יִן ˈʕayin עַיִן eye
תַּ֣חַת tˈaḥaṯ תַּחַת under part
עַ֔יִן ʕˈayin עַיִן eye
שֵׁ֖ן šˌēn שֵׁן tooth
תַּ֣חַת tˈaḥaṯ תַּחַת under part
שֵׁ֑ן šˈēn שֵׁן tooth
יָ֚ד ˈyāḏ יָד hand
תַּ֣חַת tˈaḥaṯ תַּחַת under part
יָ֔ד yˈāḏ יָד hand
רֶ֖גֶל rˌeḡel רֶגֶל foot
תַּ֥חַת tˌaḥaṯ תַּחַת under part
רָֽגֶל׃ rˈāḡel רֶגֶל foot
21:24. oculum pro oculo dentem pro dente manum pro manu pedem pro pede
Eye for eye, tooth for tooth, hand for hand, foot for foot,
21:24. an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot,
21:24. Eye for eye, tooth for tooth, hand for hand, foot for foot,
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Adam Clarke: Commentary on the Bible - 1831
21:24: Eye for eye - This is the earliest account we have of the lex talionis, or law of like for like, which afterwards prevailed among the Greeks and Romans. Among the latter, it constituted a part of the twelve tables, so famous in antiquity; but the punishment was afterwards changed to a pecuniary fine, to be levied at the discretion of the praetor. It prevails less or more in most civilized countries, and is fully acted upon in the canon law, in reference to all calumniators: Calumniator, si in accusatione defecerit, talionem recipiat. "If the calumniator fall in the proof of his accusation, let him suffer the same punishment which he wished to have inflicted upon the man whom he falsely accused." Nothing, however, of this kind was left to private revenge; the magistrate awarded the punishment when the fact was proved, otherwise the lex talionis would have utterly destroyed the peace of society, and have sown the seeds of hatred, revenge, and all uncharitableness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:24: This is the earliest account we have of the ταυτοπαθεια, tautopatheia, Lex Talionis, law of like for like.
Exo 21:26, Exo 21:27; Lev 24:19, Lev 24:20; Deu 19:21; Jdg 1:6, Jdg 1:7; Sa1 15:33; Mat 5:38-40, Mat 7:2; Luk 6:38; Rev 16:6
Geneva 1599
21:24 (r) Eye for eye, tooth for tooth, hand for hand, foot for foot,
(r) The execution of this law only belonged to the magistrate, (Mt 5:38).
John Gill
21:24 Eye for eye, tooth for tooth, hand for hand, foot for foot. This is "lex talionis", the law of retaliation, and from whence the Heathens had theirs; but whether this is to be taken strictly and literally, or only for pecuniary mulcts, is a question; Josephus (d) understands it in the former sense, the Jewish writers generally in the latter; and so the Targum of Jonathan paraphrases it;"the price of an eye for an eye, &c.''Jarchi on the place observes, that,"he that puts out his neighbour's eye must pay him the price of his eye, according to the price of a servant sold in the market, and so of all the rest; for not taking away of members strictly is meant, as our doctors here interpret it;''in a place he refers to, and to which Aben Ezra agrees; and of the difference and dispute between the Jews concerning this matter; see Gill on Mt 5:38 and indeed, though these laws of retaliation should, according to the letter of them, be attended to as far as they can; yet, in some cases, it seems necessary that they should not be strictly attended to, but some recompence made in another way, and nothing seems more agreeable than a pecuniary one: thus, for instance, this law cannot be literally executed, when one that has never an eye puts out the eye of another, as it is possible that a blind man may; or one that has no teeth may strike out the tooth of another; in such cases eye cannot be given for eye, nor tooth for tooth; and, as Saadiah Gaon (e) observes, if a man should smite the eye of his neighbour, and the third part of the sight of his eye should depart, how will he order it to strike such a stroke as that, without adding or lessening? and if a man that has but one eye, or one hand, or one foot, should damage another man in those parts, and must lose his other eye, or hand, or foot, he would be in a worse case and condition than the man he injured; since he would still have one eye, or hand, or foot; wherefore a like law of Charondas among the Thurians is complained of, since it might be the case, that a man with one eye might have that struck out, and so be utterly deprived of sight; whereas the man that struck it out, though he loses one for it, yet has another, and so not deprived of sight utterly, and therefore thought not to be sufficiently punished; and that it was most correct that he should have both his eyes put out for it: and hence Diodorus Siculus (f) reports of a one-eyed man who lost his eye, that he complained of this law to the people, and advised to have it altered: this "lex talionis" was among the Roman laws of the "twelve tables" (g).
(d) Antiqu. l. 4. c. 33. 35. (e) Apud Aben Ezram in loc. (f) Bibliothec. l. 12. par. 2. p. 82, 83. (g) A. Gell. Noct. Attic. l. 20. c. 1.
John Wesley
21:24 Eye for eye - The execution of this law is not put into the hands of private persons, as if every man might avenge himself, which would introduce universal confusion. The tradition of the elders seems to have put this corrupt gloss upon it. But magistrates had an eye to this rule in punishing offenders, and doing right to those that are injured.
21:2521:25: խարա՛ն ընդ խարանի, վէ՛ր ընդ վիրի. հարուա՛ծ ընդ հարուածոյ։
25 խարանի դիմաց՝ խարան, վէրքի դիմաց՝ վէրք, հարուածի դիմաց՝ հարուած:
25 Խարանի տեղ խարան, վէրքի տեղ վէրք, հարուածի տեղ հարուած։
խարան ընդ խարանի, վէր ընդ վիրի, հարուած ընդ հարուածոյ:

21:25: խարա՛ն ընդ խարանի, վէ՛ր ընդ վիրի. հարուա՛ծ ընդ հարուածոյ։
25 խարանի դիմաց՝ խարան, վէրքի դիմաց՝ վէրք, հարուածի դիմաց՝ հարուած:
25 Խարանի տեղ խարան, վէրքի տեղ վէրք, հարուածի տեղ հարուած։
zohrab-1805▾ eastern-1994▾ western am▾
21:2525: обожжение за обожжение, рану за рану, ушиб за ушиб.
21:25 κατάκαυμα κατακαυμα against; instead of κατακαύματος κατακαυμα wound ἀντὶ αντι against; instead of τραύματος τραυμα wound μώλωπα μωλωψ welt ἀντὶ αντι against; instead of μώλωπος μωλωψ welt
21:25 כְּוִיָּה֙ kᵊwiyyˌā כְּוִיָּה branding תַּ֣חַת tˈaḥaṯ תַּחַת under part כְּוִיָּ֔ה kᵊwiyyˈā כְּוִיָּה branding פֶּ֖צַע pˌeṣaʕ פֶּצַע bruise תַּ֣חַת tˈaḥaṯ תַּחַת under part פָּ֑צַע pˈāṣaʕ פֶּצַע bruise חַבּוּרָ֕ה ḥabbûrˈā חַבּוּרָה bruise תַּ֖חַת tˌaḥaṯ תַּחַת under part חַבּוּרָֽה׃ ס ḥabbûrˈā . s חַבּוּרָה bruise
21:25. adustionem pro adustione vulnus pro vulnere livorem pro livoreBurning for burning, wound for wound, stripe for stripe.
25. burning for burning, wound for wound, stripe for stripe.
21:25. a scrape for a scrape, a wound for a wound, a bruise for a bruise.
21:25. Burning for burning, wound for wound, stripe for stripe.
Burning for burning, wound for wound, stripe for stripe:

25: обожжение за обожжение, рану за рану, ушиб за ушиб.
21:25
κατάκαυμα κατακαυμα against; instead of
κατακαύματος κατακαυμα wound
ἀντὶ αντι against; instead of
τραύματος τραυμα wound
μώλωπα μωλωψ welt
ἀντὶ αντι against; instead of
μώλωπος μωλωψ welt
21:25
כְּוִיָּה֙ kᵊwiyyˌā כְּוִיָּה branding
תַּ֣חַת tˈaḥaṯ תַּחַת under part
כְּוִיָּ֔ה kᵊwiyyˈā כְּוִיָּה branding
פֶּ֖צַע pˌeṣaʕ פֶּצַע bruise
תַּ֣חַת tˈaḥaṯ תַּחַת under part
פָּ֑צַע pˈāṣaʕ פֶּצַע bruise
חַבּוּרָ֕ה ḥabbûrˈā חַבּוּרָה bruise
תַּ֖חַת tˌaḥaṯ תַּחַת under part
חַבּוּרָֽה׃ ס ḥabbûrˈā . s חַבּוּרָה bruise
21:25. adustionem pro adustione vulnus pro vulnere livorem pro livore
Burning for burning, wound for wound, stripe for stripe.
21:25. a scrape for a scrape, a wound for a wound, a bruise for a bruise.
21:25. Burning for burning, wound for wound, stripe for stripe.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
21:25 Burning for burning, wound for wound, stripe for stripe. This is to be understood of burning a man's flesh with fire; of wounds made by any means, so that the blood is let out; and of blows, and the prints and marks of them; of stripes and weals where the blood is settled, and the part is turned black and blue: the Targum of Jonathan is, the price of the pain of burning for burning, &c. and indeed, in everyone of these cases, the law could not be well literally executed; for it would be very difficult to burn and wound and mangle a man exactly as he had done another: and as Favorinus (h) objects against the law of the twelve tables of the Romans concerning retaliation, how can a man make a wound in another exactly as long, and as broad, and as deep as that he has given? nor would he suffer a larger to be made, as it was not just it should; and to which may be added, that all constitutions are not alike, and burning and wounding and striping, especially in some parts, might prove mortal, and the person might die thereby; to them the law of retaliation would not be observed, the punishment would be exceeded; and it is much more agreeable to justice and equity that it should be lessened rather than increased; and it may be observed, the law of the twelve tables with the Romans, concerning maiming of members, only took place when the parties could not come to an agreement; and with respect to the Jewish law, Josephus (i) himself says, that the man that has his eye put out may receive money for it, if he is willing, which the law allows of.
(h) A. Gell. Noct. Attic. l. 20. c. 1. (i) Ut supra. (Antiqu. l. 4. c. 33, 35.)
21:2621:26: Իսկ եթէ հարցէ՛ ոք զակն ծառայի իւրոյ, կամ զակն աղախնոյ իւրոյ, եւ կուրացուսցէ, արձակեսցէ զնոսա ազա՛տս փոխանակ ական նոցա[683]։ [683] Ոմանք. Իսկ եթէ ոք հարցէ.. եւ կուրացուցանէ, ար՛՛։
26 Եթէ մէկը հարուածի իր ստրկի կամ իր ստրկուհու աչքին ու կուրացնի նրան, ապա իր կուրացրած աչքի համար նրանց ազատ թող արձակի:
26 Եւ եթէ մէկը իր ծառային աչքը կամ իր աղախինին աչքին զարնէ ու կուրցնէ, անիկա իր աչքին փոխարէն ազատ պէտք է արձակուի։
Իսկ եթէ հարցէ ոք զակն ծառայի իւրոյ կամ զակն աղախնոյ իւրոյ, եւ կուրացուսցէ, արձակեսցէ [280]զնոսա ազատս`` փոխանակ ական [281]նոցա:

21:26: Իսկ եթէ հարցէ՛ ոք զակն ծառայի իւրոյ, կամ զակն աղախնոյ իւրոյ, եւ կուրացուսցէ, արձակեսցէ զնոսա ազա՛տս փոխանակ ական նոցա[683]։
[683] Ոմանք. Իսկ եթէ ոք հարցէ.. եւ կուրացուցանէ, ար՛՛։
26 Եթէ մէկը հարուածի իր ստրկի կամ իր ստրկուհու աչքին ու կուրացնի նրան, ապա իր կուրացրած աչքի համար նրանց ազատ թող արձակի:
26 Եւ եթէ մէկը իր ծառային աչքը կամ իր աղախինին աչքին զարնէ ու կուրցնէ, անիկա իր աչքին փոխարէն ազատ պէտք է արձակուի։
zohrab-1805▾ eastern-1994▾ western am▾
21:2626: Если кто раба своего ударит в глаз, или служанку свою в глаз, и повредит его, пусть отпустит их на волю за глаз;
21:26 ἐὰν εαν and if; unless δέ δε though; while τις τις anyone; someone πατάξῃ πατασσω pat; impact τὸν ο the ὀφθαλμὸν οφθαλμος eye; sight τοῦ ο the οἰκέτου οικετης domestic αὐτοῦ αυτος he; him ἢ η or; than τὸν ο the ὀφθαλμὸν οφθαλμος eye; sight τῆς ο the θεραπαίνης θεραπαινα he; him καὶ και and; even ἐκτυφλώσῃ εκτυφλοω free ἐξαποστελεῖ εξαποστελλω send forth αὐτοὺς αυτος he; him ἀντὶ αντι against; instead of τοῦ ο the ὀφθαλμοῦ οφθαλμος eye; sight αὐτῶν αυτος he; him
21:26 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יַכֶּ֨ה yakkˌeh נכה strike אִ֜ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] עֵ֥ין ʕˌên עַיִן eye עַבְדֹּ֛ו ʕavdˈô עֶבֶד servant אֹֽו־ ʔˈô- אֹו or אֶת־ ʔeṯ- אֵת [object marker] עֵ֥ין ʕˌên עַיִן eye אֲמָתֹ֖ו ʔᵃmāṯˌô אָמָה handmaid וְ wᵊ וְ and שִֽׁחֲתָ֑הּ šˈiḥᵃṯˈāh שׁחת destroy לַֽ lˈa לְ to † הַ the חָפְשִׁ֥י ḥofšˌî חָפְשִׁי released יְשַׁלְּחֶ֖נּוּ yᵊšallᵊḥˌennû שׁלח send תַּ֥חַת tˌaḥaṯ תַּחַת under part עֵינֹֽו׃ ס ʕênˈô . s עַיִן eye
21:26. si percusserit quispiam oculum servi sui aut ancillae et luscos eos fecerit dimittet liberos pro oculo quem eruitIf any man strike the eye of his manservant or maidservant, and leave them but one eye, he shall let them go free for the eye which he put out.
26. And if a man smite the eye of his servant, or the eye of his maid, and destroy it; he shall let him go free for his eye’s sake.
21:26. If anyone will have struck the eye of his male or female servant, having left them with one eye, he shall release them freely, because of the eye that he has put out.
21:26. And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye’s sake.
And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye' s sake:

26: Если кто раба своего ударит в глаз, или служанку свою в глаз, и повредит его, пусть отпустит их на волю за глаз;
21:26
ἐὰν εαν and if; unless
δέ δε though; while
τις τις anyone; someone
πατάξῃ πατασσω pat; impact
τὸν ο the
ὀφθαλμὸν οφθαλμος eye; sight
τοῦ ο the
οἰκέτου οικετης domestic
αὐτοῦ αυτος he; him
η or; than
τὸν ο the
ὀφθαλμὸν οφθαλμος eye; sight
τῆς ο the
θεραπαίνης θεραπαινα he; him
καὶ και and; even
ἐκτυφλώσῃ εκτυφλοω free
ἐξαποστελεῖ εξαποστελλω send forth
αὐτοὺς αυτος he; him
ἀντὶ αντι against; instead of
τοῦ ο the
ὀφθαλμοῦ οφθαλμος eye; sight
αὐτῶν αυτος he; him
21:26
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יַכֶּ֨ה yakkˌeh נכה strike
אִ֜ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
עֵ֥ין ʕˌên עַיִן eye
עַבְדֹּ֛ו ʕavdˈô עֶבֶד servant
אֹֽו־ ʔˈô- אֹו or
אֶת־ ʔeṯ- אֵת [object marker]
עֵ֥ין ʕˌên עַיִן eye
אֲמָתֹ֖ו ʔᵃmāṯˌô אָמָה handmaid
וְ wᵊ וְ and
שִֽׁחֲתָ֑הּ šˈiḥᵃṯˈāh שׁחת destroy
לַֽ lˈa לְ to
הַ the
חָפְשִׁ֥י ḥofšˌî חָפְשִׁי released
יְשַׁלְּחֶ֖נּוּ yᵊšallᵊḥˌennû שׁלח send
תַּ֥חַת tˌaḥaṯ תַּחַת under part
עֵינֹֽו׃ ס ʕênˈô . s עַיִן eye
21:26. si percusserit quispiam oculum servi sui aut ancillae et luscos eos fecerit dimittet liberos pro oculo quem eruit
If any man strike the eye of his manservant or maidservant, and leave them but one eye, he shall let them go free for the eye which he put out.
21:26. If anyone will have struck the eye of his male or female servant, having left them with one eye, he shall release them freely, because of the eye that he has put out.
21:26. And if a man smite the eye of his servant, or the eye of his maid, that it perish; he shall let him go free for his eye’s sake.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27: Общее правило, определяющее степень наказания за нанесенное увечье, не применяется к рабам, но его изменение ограничивает произвол и жестокое обращение с ними хозяев.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
II. The care God took of servants. If their masters maimed them, though it was only striking out a tooth, that should be their discharge, v. 26, 27. This was intended, 1. To prevent their being abused; masters would be careful not to offer them any violence, lest they should lose their service. 2. To comfort them if they were abused; the loss of a limb should be the gaining of their liberty, which would do something towards balancing both the pain and disgrace they underwent. Nay,
III. Does God take care for oxen? Yes, it appears by the following laws in this chapter that he does, for our sakes, 1 Cor. ix. 9, 10. The Israelites are here directed what to do,
1. In case of hurt done by oxen, or any other brute-creature; for the law, doubtless, was designed to extend to all parallel cases. (1.) As an instance of God's care of the life of man (though forfeited a thousand times into the hands of divine justice), and in token of his detestation of the sin of murder. If an ox killed any man, woman, or child, the ox was to be stoned (v. 28); and, because the greatest honour of the inferior creatures is to be serviceable to man, the criminal is denied that honour: his flesh shall not be eaten. Thus God would keep up in the minds of his people a rooted abhorrence of the sin of murder and every thing that was barbarous. (2.) To make men careful that none of their cattle might do hurt, but that, by all means possible, mischief might be prevented. If the owner of the beast knew that he was mischievous, he must answer for the hurt done, and, according as the circumstances of the case proved him to be more or less accessory, he must either be put to death or ransom his life with a sum of money, v. 29-32. Some of our ancient books make this felony, by the common law of England, and give this reason, "The owner, by suffering his beast to go at liberty when he knew it to be mischievous, shows that he was very willing that hurt should be done." Note, It is not enough for us not to do mischief ourselves, but we must take care that no mischief be done by those whom it is in our power to restrain, whether man or beast.
Adam Clarke: Commentary on the Bible - 1831
21:26: If a man smite the eye, etc. - See the following verse.
Albert Barnes: Notes on the Bible - 1834
21:26: Freedom was the proper equivalent for permanent injury.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:26: Exo 21:20; Deu 16:19; Neh 5:5; Job 31:13-15; Psa 9:12, Psa 10:14, Psa 10:18, Psa 72:12-14; Pro 22:22, Pro 22:23; Eph 6:9; Col 4:1
John Gill
21:26 If a man smite the eye of his servant,.... Give him a blow on the eye in a passion, as a correction for some fault he has committed:
or the eye of his maid, that it perish; strike her on that part in like manner, so that the eye is beaten or drops out, or however loses its sight, and "is blinded", as the Septuagint version; or "corrupts" it (k), it turns black and blue, and gathers corrupt matter, and becomes a sore eye; yet if the sight is not lost, or corrupts so as to perish, this law does not take place; the Targum of Jonathan, and to Jarchi restrain this to a Canaanitish servant or maid:
he shall let him go free for his eye's sake; or "them", as the Septuagint; his right to them as a servant was hereby forfeited, and he was obliged to give them their freedom, let the time of servitude, that was to come, be what it would. This law was made to deter masters from using their servants with cruelty, since though humanity and goodness would not restrain them from ill usage of them, their own profit and advantage by them might.
(k) "et corruperit eum", Pagninus, Montanus, Drusius; so Ainsworth.
21:2721:27: Եւ եթէ զատամն ծառայի իւրոյ, կամ զատամն աղախնոյ թափեսցէ, արձակեսցէ ազա՛տ փոխանակ ատաման նոցա[684]։[684] Այլք. Արձակեսցէ ազատս։
27 Եթէ ջարդի իր ստրկի կամ ստրկուհու ատամը, ապա իր ջարդած ատամի համար նրանց ազատ թող արձակի»:
27 Եւ եթէ իր ծառային ակռան կամ իր աղախինին ակռան թափէ, անիկա իր ակռային փոխարէն ազատ պէտք է արձակուի։
Եւ եթէ զատամն ծառայի իւրոյ, կամ զատամն աղախնոյ թափեսցէ, արձակեսցէ [282]ազատս փոխանակ ատաման [283]նոցա:

21:27: Եւ եթէ զատամն ծառայի իւրոյ, կամ զատամն աղախնոյ թափեսցէ, արձակեսցէ ազա՛տ փոխանակ ատաման նոցա[684]։
[684] Այլք. Արձակեսցէ ազատս։
27 Եթէ ջարդի իր ստրկի կամ ստրկուհու ատամը, ապա իր ջարդած ատամի համար նրանց ազատ թող արձակի»:
27 Եւ եթէ իր ծառային ակռան կամ իր աղախինին ակռան թափէ, անիկա իր ակռային փոխարէն ազատ պէտք է արձակուի։
zohrab-1805▾ eastern-1994▾ western am▾
21:2727: и если выбьет зуб рабу своему, или рабе своей, пусть отпустит их на волю за зуб.
21:27 ἐὰν εαν and if; unless δὲ δε though; while τὸν ο the ὀδόντα οδους tooth τοῦ ο the οἰκέτου οικετης domestic ἢ η or; than τὸν ο the ὀδόντα οδους tooth τῆς ο the θεραπαίνης θεραπαινα he; him ἐκκόψῃ εκκοπτω cut out; cut off ἐλευθέρους ελευθερος free ἐξαποστελεῖ εξαποστελλω send forth αὐτοὺς αυτος he; him ἀντὶ αντι against; instead of τοῦ ο the ὀδόντος οδους tooth αὐτῶν αυτος he; him
21:27 וְ wᵊ וְ and אִם־ ʔim- אִם if שֵׁ֥ן šˌēn שֵׁן tooth עַבְדֹּ֛ו ʕavdˈô עֶבֶד servant אֹֽו־ ʔˈô- אֹו or שֵׁ֥ן šˌēn שֵׁן tooth אֲמָתֹ֖ו ʔᵃmāṯˌô אָמָה handmaid יַפִּ֑יל yappˈîl נפל fall לַֽ lˈa לְ to † הַ the חָפְשִׁ֥י ḥofšˌî חָפְשִׁי released יְשַׁלְּחֶ֖נּוּ yᵊšallᵊḥˌennû שׁלח send תַּ֥חַת tˌaḥaṯ תַּחַת under part שִׁנֹּֽו׃ פ šinnˈô . f שֵׁן tooth
21:27. dentem quoque si excusserit servo vel ancillae suae similiter dimittet eos liberosAlso if he strike out a tooth of his manservant or maidservant, he shall in like manner make them free.
27. And if he smite out his manservant’s tooth, or his maidservant’s tooth; he shall let him go free for his tooth’s sake.
21:27. Likewise, if he knocks out a tooth of his male or female servant, he shall similarly release them freely.
21:27. And if he smite out his manservant’s tooth, or his maidservant’s tooth; he shall let him go free for his tooth’s sake.
And if he smite out his manservant' s tooth, or his maidservant' s tooth; he shall let him go free for his tooth' s sake:

27: и если выбьет зуб рабу своему, или рабе своей, пусть отпустит их на волю за зуб.
21:27
ἐὰν εαν and if; unless
δὲ δε though; while
τὸν ο the
ὀδόντα οδους tooth
τοῦ ο the
οἰκέτου οικετης domestic
η or; than
τὸν ο the
ὀδόντα οδους tooth
τῆς ο the
θεραπαίνης θεραπαινα he; him
ἐκκόψῃ εκκοπτω cut out; cut off
ἐλευθέρους ελευθερος free
ἐξαποστελεῖ εξαποστελλω send forth
αὐτοὺς αυτος he; him
ἀντὶ αντι against; instead of
τοῦ ο the
ὀδόντος οδους tooth
αὐτῶν αυτος he; him
21:27
וְ wᵊ וְ and
אִם־ ʔim- אִם if
שֵׁ֥ן šˌēn שֵׁן tooth
עַבְדֹּ֛ו ʕavdˈô עֶבֶד servant
אֹֽו־ ʔˈô- אֹו or
שֵׁ֥ן šˌēn שֵׁן tooth
אֲמָתֹ֖ו ʔᵃmāṯˌô אָמָה handmaid
יַפִּ֑יל yappˈîl נפל fall
לַֽ lˈa לְ to
הַ the
חָפְשִׁ֥י ḥofšˌî חָפְשִׁי released
יְשַׁלְּחֶ֖נּוּ yᵊšallᵊḥˌennû שׁלח send
תַּ֥חַת tˌaḥaṯ תַּחַת under part
שִׁנֹּֽו׃ פ šinnˈô . f שֵׁן tooth
21:27. dentem quoque si excusserit servo vel ancillae suae similiter dimittet eos liberos
Also if he strike out a tooth of his manservant or maidservant, he shall in like manner make them free.
21:27. Likewise, if he knocks out a tooth of his male or female servant, he shall similarly release them freely.
21:27. And if he smite out his manservant’s tooth, or his maidservant’s tooth; he shall let him go free for his tooth’s sake.
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Adam Clarke: Commentary on the Bible - 1831
21:27: If he smite out his - tooth - It was a noble law that obliged the unmerciful slaveholder to set the slave at liberty whose eye or tooth he had knocked out. If this did not teach them humanity, it taught them caution, as one rash blow might have deprived them of all right to the future services of the slave; and thus self-interest obliged them to be cautious and circumspect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:27: smite: Exo 21:19
Geneva 1599
21:27 And if he smite (s) out his manservant's tooth, or his maidservant's tooth; he shall let him go free for his tooth's sake.
(s) So God revenges cruelty in the even the least things.
John Gill
21:27 And if he smite out his manservant's tooth, or his maidservant's tooth,.... Give them such a slap on the face, or a blow on the mouth, as to strike out one of their teeth; this also the Targum of Jonathan and Jarchi restrain to a Canaanitish servant or maid:
he shall let him go free for his tooth's sake; both him and her, the servant and the maid; this, though of lesser consequence than the loss of an eye, was punished in the same manner with the loss of the servant man or maid, to make masters careful how they abused their servants in any degree. And though only these parts are expressed, yet Jarchi and Aben Ezra observe, that all other principal members of the body, which they reckon to be twenty four, are included, as the fingers, toes, &c.
21:2821:28: Իսկ եթէ հարցէ ցուլ զա՛յր կամ զկին, եւ մեռանիցին, ցուլն՝ քարկո՛ծ լիցի, եւ միս նորա մի՛ կերիցի. եւ տէր ցլուն անպա՛րտ լիցի։
28 «Եթէ մի ցուլ հարուածի մի տղամարդու կամ կնոջ, եւ սրանք մեռնեն, ապա ցուլը թող քարկոծուի, նրա միսը թող չուտեն, իսկ ցուլի տէրը անպարտ թող լինի:
28 Եթէ եզ մը իր եղջիւրներովը մարդու մը կամ կնոջ մը զարնէ ու մեռցնէ, եզը անշուշտ պէտք է քարկոծել ու անոր միսը պէտք չէ ուտել. բայց եզին տէրը անպարտ պիտի ըլլայ։
Իսկ եթէ հարցէ ցուլ զայր կամ զկին, եւ մեռանիցին, ցուլն քարկոծ լիցի, եւ միս նորա մի՛ կերիցի. եւ տէր ցլուն անպարտ լիցի:

21:28: Իսկ եթէ հարցէ ցուլ զա՛յր կամ զկին, եւ մեռանիցին, ցուլն՝ քարկո՛ծ լիցի, եւ միս նորա մի՛ կերիցի. եւ տէր ցլուն անպա՛րտ լիցի։
28 «Եթէ մի ցուլ հարուածի մի տղամարդու կամ կնոջ, եւ սրանք մեռնեն, ապա ցուլը թող քարկոծուի, նրա միսը թող չուտեն, իսկ ցուլի տէրը անպարտ թող լինի:
28 Եթէ եզ մը իր եղջիւրներովը մարդու մը կամ կնոջ մը զարնէ ու մեռցնէ, եզը անշուշտ պէտք է քարկոծել ու անոր միսը պէտք չէ ուտել. բայց եզին տէրը անպարտ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
21:2828: Если вол забодает мужчину или женщину до смерти, то вола побить камнями и мяса его не есть; а хозяин вола не виноват;
21:28 ἐὰν εαν and if; unless δὲ δε though; while κερατίσῃ κερατιζω bull ἄνδρα ανηρ man; husband ἢ η or; than γυναῖκα γυνη woman; wife καὶ και and; even ἀποθάνῃ αποθνησκω die λίθοις λιθος stone λιθοβοληθήσεται λιθοβολεω stone ὁ ο the ταῦρος ταυρος bull καὶ και and; even οὐ ου not βρωθήσεται βιβρωσκω eat τὰ ο the κρέα κρεας meat αὐτοῦ αυτος he; him ὁ ο the δὲ δε though; while κύριος κυριος lord; master τοῦ ο the ταύρου ταυρος bull ἀθῷος αθωος guiltless ἔσται ειμι be
21:28 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יִגַּ֨ח yiggˌaḥ נגח gore שֹׁ֥ור šˌôr שֹׁור bullock אֶת־ ʔeṯ- אֵת [object marker] אִ֛ישׁ ʔˈîš אִישׁ man אֹ֥ו ʔˌô אֹו or אֶת־ ʔeṯ- אֵת [object marker] אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman וָ wā וְ and מֵ֑ת mˈēṯ מות die סָקֹ֨ול sāqˌôl סקל stone יִסָּקֵ֜ל yissāqˈēl סקל stone הַ ha הַ the שֹּׁ֗ור ššˈôr שֹׁור bullock וְ wᵊ וְ and לֹ֤א lˈō לֹא not יֵאָכֵל֙ yēʔāḵˌēl אכל eat אֶת־ ʔeṯ- אֵת [object marker] בְּשָׂרֹ֔ו bᵊśārˈô בָּשָׂר flesh וּ û וְ and בַ֥עַל vˌaʕal בַּעַל lord, baal הַ ha הַ the שֹּׁ֖ור ššˌôr שֹׁור bullock נָקִֽי׃ nāqˈî נָקִי innocent
21:28. si bos cornu petierit virum aut mulierem et mortui fuerint lapidibus obruetur et non comedentur carnes eius dominusque bovis innocens eritIf an ox gore a man or a woman, and they die, he shall be stoned: and his flesh shall not be eaten, but the owner of the ox shall be quit.
28. And if an ox gore a man or a woman, that they die, the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit.
21:28. If an ox has struck a man or a woman with his horn, and if they die, it shall be stoned. And its flesh shall not be eaten; also, the owner of the ox will be innocent.
21:28. If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox [shall be] quit.
If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox [shall be] quit:

28: Если вол забодает мужчину или женщину до смерти, то вола побить камнями и мяса его не есть; а хозяин вола не виноват;
21:28
ἐὰν εαν and if; unless
δὲ δε though; while
κερατίσῃ κερατιζω bull
ἄνδρα ανηρ man; husband
η or; than
γυναῖκα γυνη woman; wife
καὶ και and; even
ἀποθάνῃ αποθνησκω die
λίθοις λιθος stone
λιθοβοληθήσεται λιθοβολεω stone
ο the
ταῦρος ταυρος bull
καὶ και and; even
οὐ ου not
βρωθήσεται βιβρωσκω eat
τὰ ο the
κρέα κρεας meat
αὐτοῦ αυτος he; him
ο the
δὲ δε though; while
κύριος κυριος lord; master
τοῦ ο the
ταύρου ταυρος bull
ἀθῷος αθωος guiltless
ἔσται ειμι be
21:28
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יִגַּ֨ח yiggˌaḥ נגח gore
שֹׁ֥ור šˌôr שֹׁור bullock
אֶת־ ʔeṯ- אֵת [object marker]
אִ֛ישׁ ʔˈîš אִישׁ man
אֹ֥ו ʔˌô אֹו or
אֶת־ ʔeṯ- אֵת [object marker]
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
וָ וְ and
מֵ֑ת mˈēṯ מות die
סָקֹ֨ול sāqˌôl סקל stone
יִסָּקֵ֜ל yissāqˈēl סקל stone
הַ ha הַ the
שֹּׁ֗ור ššˈôr שֹׁור bullock
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
יֵאָכֵל֙ yēʔāḵˌēl אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
בְּשָׂרֹ֔ו bᵊśārˈô בָּשָׂר flesh
וּ û וְ and
בַ֥עַל vˌaʕal בַּעַל lord, baal
הַ ha הַ the
שֹּׁ֖ור ššˌôr שֹׁור bullock
נָקִֽי׃ nāqˈî נָקִי innocent
21:28. si bos cornu petierit virum aut mulierem et mortui fuerint lapidibus obruetur et non comedentur carnes eius dominusque bovis innocens erit
If an ox gore a man or a woman, and they die, he shall be stoned: and his flesh shall not be eaten, but the owner of the ox shall be quit.
21:28. If an ox has struck a man or a woman with his horn, and if they die, it shall be stoned. And its flesh shall not be eaten; also, the owner of the ox will be innocent.
21:28. If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox [shall be] quit.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Вол умерщвляется как опасное для жизни человека животное и притом согласно божественному определению (Быт 9:5; Чис 35:33). Не освобожденное от крови, мясо его не вкушается по общему закону, требующему вкушать мясо без крови (Лев 17:10–14). Хозяин, не знавший о бодливости своего вола (ср. ст. 29), не виноват. Но побитие вола камнями и запрещение извлечь пользу из его мяса наносили хозяину столь значительный ущерб, что естественно побуждали его не относиться равнодушно к вопросу; не имеет ли вол наклонности бодаться?
Adam Clarke: Commentary on the Bible - 1831
21:28: If an ox gore a man - It is more likely that a bull is here intended, as the word signifies both, see Exo 22:1; and the Septuagint translate the שור shor of the original by ταυρος, a bull. Mischief of this kind was provided against by most nations. It appears that the Romans twisted hay about the horns of their dangerous cattle, that people seeing it might shun them; hence that saying of Horace. Sat., lib. i., sat. 4, ver. 34: Faenum habet in cornu, longe fuge. "He has hay on his horns; fly for life!" The laws of the twelve tables ordered, That the owner of the beast should pay for what damages he committed, or deliver him to the person injured. See Clarke's note on Exo 22:1.
His flesh shall not be eaten - This served to keep up a due detestation of murder, whether committed by man or beast; and at the same time punished the man as far as possible, by the total loss of the beast.
Albert Barnes: Notes on the Bible - 1834
21:28: The animal was slain as a tribute to the sanctity of human life (Compare the marginal references and Gen 4:11). It was stoned, and its flesh was treated as carrion. Guilty negligence on the part of its owner was reckoned a capital offence, to be commuted for a fine.
In the case of a slave, the payment was the standard price of a slave, thirty shekels of silver. See Lev 25:44-46; Lev 27:3, and the marginal references for the New Testament application of this fact.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:28: the ox: Exo 21:32; Gen 9:5, Gen 9:6; Lev 20:15, Lev 20:16
Geneva 1599
21:28 If an ox gore a man or a woman, that they die: then the ox shall be surely (t) stoned, and his flesh shall not be eaten; but the owner of the ox [shall be] quit.
(t) If the beast be punished, much more shall the murderer.
John Gill
21:28 If an ox gore a man or a woman, that they die,.... That are Israelites, of whom only Aben Ezra interprets it; but though they may be principally designed, yet not solely; for no doubt if one of another nation was gored to death by the ox of an Israelite, the same penalty would be inflicted, as follows:
then the ox shall be surely stoned; which is but an exemplification of the original law given to Noah and his sons, Gen 9:5, "at the hand of every beast will I require it"; i.e. the blood of the lives of men; which shows the care God takes of them, that even a beast must die that is the means of shedding man's blood:
and his flesh shall not be eaten; it being as an impure beast according to this sentence, as Maimonides (l) observes; and even though it might have been killed in a regular manner before it was stoned, it was not to be eaten; no, not even by Heathens, nor by dogs might it be eaten, as a dead carcass might by a proselyte of the gate, or a stranger; this might not be given nor sold to him; for, as Aben Ezra observes, all profit of them is here forbidden:
but the owner of the ox shall be quit; from punishment, as the last mentioned writer observes, from suffering death; he shall only suffer the loss of his ox: the Targum of Jonathan is,"he shall be quit from the judgment of slaughter (or condemnation of murder), and also from the price of a servant or maid,''which was thirty shekels, Ex 21:32.
(l) Hilchot Maacolot Asurot, c. 4. sect. 22.
Robert Jamieson, A. R. Fausset and David Brown
21:28 If an ox gore a man or a woman, that they die--For the purpose of sanctifying human blood, and representing all injuries affecting life in a serious light, an animal that occasioned death was to be killed or suffer punishment proportioned to the degree of damage it had caused. Punishments are still inflicted on this principle in Persia and other countries of the East; and among a rude people greater effect is thus produced in inspiring caution, and making them keep noxious animals under restraint, than a penalty imposed on the owners.
21:2921:29: Ապա թէ ցուլն հարկանօղ իցէ յերեկն եւ յեռանտն, եւ բողոքեա՛լ իցէ տեառն նորա, եւ նորա չիցէ՛ ՚ի միջոյ բարձեալ. եւ սպանանիցէ զայր կամ զկին, ցուլն քարկոծ լիցի, եւ տէր ցլուն առ նմին մեռցի։
29 Եթէ ցուլը նախկինում եւս հարուածող է եղել, եւ այդ առթիւ նրա տիրոջը բողոքած են եղել, բայց սա ցուլին մէջտեղից չի վերացրել, եւ եթէ ցուլը տղամարդ կամ կին սպանի, ապա ցուլը թող քարկոծուի, իսկ ցուլի տէրը միաժամանակ մահապատժի թող ենթարկուի:
29 Բայց եթէ եզը բնաւորութեամբ զարնող է եւ անոր տիրոջն ալ ըսուած է, բայց տէրը զգոյշ եղած չէ եւ եթէ մարդ մը կամ կին մը մեռցնելու ըլլայ, եզը պէտք է քարկոծել, անոր տէրն ալ մեռցնել։
Ապա թէ ցուլն հարկանօղ իցէ յերէկն եւ յեռանդն, եւ բողոքեալ իցէ [284]տեառն նորա, եւ նորա չիցէ ի միջոյ բարձեալ, եւ սպանանիցէ զայր կամ զկին, ցուլն քարկոծ լիցի, եւ տէր ցլուն առ նմին մեռցի:

21:29: Ապա թէ ցուլն հարկանօղ իցէ յերեկն եւ յեռանտն, եւ բողոքեա՛լ իցէ տեառն նորա, եւ նորա չիցէ՛ ՚ի միջոյ բարձեալ. եւ սպանանիցէ զայր կամ զկին, ցուլն քարկոծ լիցի, եւ տէր ցլուն առ նմին մեռցի։
29 Եթէ ցուլը նախկինում եւս հարուածող է եղել, եւ այդ առթիւ նրա տիրոջը բողոքած են եղել, բայց սա ցուլին մէջտեղից չի վերացրել, եւ եթէ ցուլը տղամարդ կամ կին սպանի, ապա ցուլը թող քարկոծուի, իսկ ցուլի տէրը միաժամանակ մահապատժի թող ենթարկուի:
29 Բայց եթէ եզը բնաւորութեամբ զարնող է եւ անոր տիրոջն ալ ըսուած է, բայց տէրը զգոյշ եղած չէ եւ եթէ մարդ մը կամ կին մը մեռցնելու ըլլայ, եզը պէտք է քարկոծել, անոր տէրն ալ մեռցնել։
zohrab-1805▾ eastern-1994▾ western am▾
21:2929: но если вол бодлив был и вчера и третьего дня, и хозяин его, быв извещен о сем, не стерег его, а он убил мужчину или женщину, то вола побить камнями, и хозяина его предать смерти;
21:29 ἐὰν εαν and if; unless δὲ δε though; while ὁ ο the ταῦρος ταυρος bull κερατιστὴς κερατιστης be πρὸ προ before; ahead of τῆς ο the ἐχθὲς χθες yesterday καὶ και and; even πρὸ προ before; ahead of τῆς ο the τρίτης τριτος third καὶ και and; even διαμαρτύρωνται διαμαρτυρομαι protest τῷ ο the κυρίῳ κυριος lord; master αὐτοῦ αυτος he; him καὶ και and; even μὴ μη not ἀφανίσῃ αφανιζω obscure; hide αὐτόν αυτος he; him ἀνέλῃ ανερχομαι go up δὲ δε though; while ἄνδρα ανηρ man; husband ἢ η or; than γυναῖκα γυνη woman; wife ὁ ο the ταῦρος ταυρος bull λιθοβοληθήσεται λιθοβολεω stone καὶ και and; even ὁ ο the κύριος κυριος lord; master αὐτοῦ αυτος he; him προσαποθανεῖται προσαποθνησκω die also
21:29 וְ wᵊ וְ and אִ֡ם ʔˈim אִם if שֹׁור֩ šôr שֹׁור bullock נַגָּ֨ח naggˌāḥ נַגָּח goring ה֜וּא hˈû הוּא he מִ mi מִן from תְּמֹ֣ל ttᵊmˈōl תְּמֹול yesterday שִׁלְשֹׁ֗ם šilšˈōm שִׁלְשֹׁום day before yesterday וְ wᵊ וְ and הוּעַ֤ד hûʕˈaḏ עוד warn, to witness בִּ bi בְּ in בְעָלָיו֙ vᵊʕālāʸw בַּעַל lord, baal וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִשְׁמְרֶ֔נּוּ yišmᵊrˈennû שׁמר keep וְ wᵊ וְ and הֵמִ֥ית hēmˌîṯ מות die אִ֖ישׁ ʔˌîš אִישׁ man אֹ֣ו ʔˈô אֹו or אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman הַ ha הַ the שֹּׁור֙ ššôr שֹׁור bullock יִסָּקֵ֔ל yissāqˈēl סקל stone וְ wᵊ וְ and גַם־ ḡam- גַּם even בְּעָלָ֖יו bᵊʕālˌāʸw בַּעַל lord, baal יוּמָֽת׃ yûmˈāṯ מות die
21:29. quod si bos cornipeta fuerit ab heri et nudius tertius et contestati sunt dominum eius nec reclusit eum occideritque virum aut mulierem et bos lapidibus obruetur et dominum illius occidentBut if the ox was wont to push with his horn yesterday, and the day before, and they warned his master, and he did not shut him up, and he shall kill a man or a woman: then the ox shall be stoned, and his owner also shall be put to death.
29. But if the ox were wont to gore in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death.
21:29. But if the ox had been pushing with his horn, from yesterday and the day before, and they warned his owner, but he did not confine it, and it will have killed a man or a woman, then the ox shall be stoned, and his owner shall be killed.
21:29. But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death.
But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death:

29: но если вол бодлив был и вчера и третьего дня, и хозяин его, быв извещен о сем, не стерег его, а он убил мужчину или женщину, то вола побить камнями, и хозяина его предать смерти;
21:29
ἐὰν εαν and if; unless
δὲ δε though; while
ο the
ταῦρος ταυρος bull
κερατιστὴς κερατιστης be
πρὸ προ before; ahead of
τῆς ο the
ἐχθὲς χθες yesterday
καὶ και and; even
πρὸ προ before; ahead of
τῆς ο the
τρίτης τριτος third
καὶ και and; even
διαμαρτύρωνται διαμαρτυρομαι protest
τῷ ο the
κυρίῳ κυριος lord; master
αὐτοῦ αυτος he; him
καὶ και and; even
μὴ μη not
ἀφανίσῃ αφανιζω obscure; hide
αὐτόν αυτος he; him
ἀνέλῃ ανερχομαι go up
δὲ δε though; while
ἄνδρα ανηρ man; husband
η or; than
γυναῖκα γυνη woman; wife
ο the
ταῦρος ταυρος bull
λιθοβοληθήσεται λιθοβολεω stone
καὶ και and; even
ο the
κύριος κυριος lord; master
αὐτοῦ αυτος he; him
προσαποθανεῖται προσαποθνησκω die also
21:29
וְ wᵊ וְ and
אִ֡ם ʔˈim אִם if
שֹׁור֩ šôr שֹׁור bullock
נַגָּ֨ח naggˌāḥ נַגָּח goring
ה֜וּא hˈû הוּא he
מִ mi מִן from
תְּמֹ֣ל ttᵊmˈōl תְּמֹול yesterday
שִׁלְשֹׁ֗ם šilšˈōm שִׁלְשֹׁום day before yesterday
וְ wᵊ וְ and
הוּעַ֤ד hûʕˈaḏ עוד warn, to witness
בִּ bi בְּ in
בְעָלָיו֙ vᵊʕālāʸw בַּעַל lord, baal
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִשְׁמְרֶ֔נּוּ yišmᵊrˈennû שׁמר keep
וְ wᵊ וְ and
הֵמִ֥ית hēmˌîṯ מות die
אִ֖ישׁ ʔˌîš אִישׁ man
אֹ֣ו ʔˈô אֹו or
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
הַ ha הַ the
שֹּׁור֙ ššôr שֹׁור bullock
יִסָּקֵ֔ל yissāqˈēl סקל stone
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
בְּעָלָ֖יו bᵊʕālˌāʸw בַּעַל lord, baal
יוּמָֽת׃ yûmˈāṯ מות die
21:29. quod si bos cornipeta fuerit ab heri et nudius tertius et contestati sunt dominum eius nec reclusit eum occideritque virum aut mulierem et bos lapidibus obruetur et dominum illius occident
But if the ox was wont to push with his horn yesterday, and the day before, and they warned his master, and he did not shut him up, and he shall kill a man or a woman: then the ox shall be stoned, and his owner also shall be put to death.
21:29. But if the ox had been pushing with his horn, from yesterday and the day before, and they warned his owner, but he did not confine it, and it will have killed a man or a woman, then the ox shall be stoned, and his owner shall be killed.
21:29. But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Хозяин вола предается смерти за беспечное отношение к жизни ближнего. Виновником смерти является не столько неразумное животное, сколько он сам, имевший возможность устранить ее соответствующими мерами. Строгость наказания совершенно уничтожала возможность равнодушия к бодливости животного и заставляла заботиться о безопасности ближних.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:29: his owner also: Deu 21:1-9
John Gill
21:29 But if the ox were wont to push with his horns in time past,.... Or "from or before yesterday, to the third" (m) that is, three days before, and had made three pushes, as Jarchi explains it:
and it hath been testified to his owner; by sufficient witnesses, who saw him push at people for three days past: the Targum of Jonathan is,"and it hath been testified to the face of his owner three days.''Concerning this testimony Maimonides (n) thus writes,"this is a testification, all that testify of it three days; but if he pushes, or bites, or kicks, or strikes even an hundred times on one day, this is no testification (not a sufficient one): three companies of witnesses testify of it in one day, lo, this is a doubt, whether it is a (proper) testimony or not; there is no testification but before the owner, and before the sanhedrim:"
and he hath not kept him in; in some enclosed place, house or field, not frequented by people, and where there was no danger of doing any hurt, if this care was not taken, after a proper testimony had been given of his vicious disposition. By the Roman laws (o) oxen that pushed with their horns were to have hay bound about them, that those that met them might beware of them; hence that of Horace (p): but that he hath killed a man or a woman; by pushing and goring them with his horns, or any other way, as biting or kicking:
the ox shall be stoned; as is provided for the preceding law:
and his owner shall be put to death; since he was accessory to the death of the person killed, not keeping in his beast, when he had sufficient notice of his vicious temper: the Targum of Jonathan, and so other Jewish writers, interpret this of death sent upon him from heaven, or death by the immediate hand of God, as sudden death, or death by some disease inflicted, or before a man is fifty years of age; but there is no doubt to be made but this intends death by the civil magistrate, according to the original law, Gen 9:6.
(m) "ab heri et nudiustertius", Pagninus, Montanus, Vatablus, Piscator, Drusius. (n) Hilchot Niske Mammon, c. 6. sect. 1, 2. (o) Plutarch. in Crasso. (p) "Foenum habet in cornu, longe fuge". Horat. Sermon. l. 1. Satyr. 4.
21:3021:30: Իսկ եթէ փրկանք անկանիցին ՚ի վերայ նորա, տացէ՛ փրկանս ընդ անձին իւրում, ըստ ամենայնի՛ որչափ ինչ արկանիցեն նմա գին։
30 Իսկ եթէ տիրոջ վրայ փրկագին նշանակուի, ապա իր խլած կեանքի դիմաց տէրը թող վճարի նշանակուած փրկագինը:
30 Եթէ փրկանք մը որոշուի, անիկա իր անձին ազատութեանը համար որոշուած փրկագինը թող վճարէ։
Իսկ եթէ փրկանք անկանիցին ի վերայ նորա, տացէ փրկանս ընդ անձին իւրում, ըստ ամենայնի որչափ ինչ արկանիցեն նմա գին:

21:30: Իսկ եթէ փրկանք անկանիցին ՚ի վերայ նորա, տացէ՛ փրկանս ընդ անձին իւրում, ըստ ամենայնի՛ որչափ ինչ արկանիցեն նմա գին։
30 Իսկ եթէ տիրոջ վրայ փրկագին նշանակուի, ապա իր խլած կեանքի դիմաց տէրը թող վճարի նշանակուած փրկագինը:
30 Եթէ փրկանք մը որոշուի, անիկա իր անձին ազատութեանը համար որոշուած փրկագինը թող վճարէ։
zohrab-1805▾ eastern-1994▾ western am▾
21:3030: если на него наложен будет выкуп, пусть даст выкуп за душу свою, какой наложен будет на него.
21:30 ἐὰν εαν and if; unless δὲ δε though; while λύτρα λυτρον ransom ἐπιβληθῇ επιβαλλω impose; cast on αὐτῷ αυτος he; him δώσει διδωμι give; deposit λύτρα λυτρον ransom τῆς ο the ψυχῆς ψυχη soul αὐτοῦ αυτος he; him ὅσα οσος as much as; as many as ἐὰν εαν and if; unless ἐπιβάλωσιν επιβαλλω impose; cast on αὐτῷ αυτος he; him
21:30 אִם־ ʔim- אִם if כֹּ֖פֶר kˌōfer כֹּפֶר ransom יוּשַׁ֣ת yûšˈaṯ שׁית put עָלָ֑יו ʕālˈāʸw עַל upon וְ wᵊ וְ and נָתַן֙ nāṯˌan נתן give פִּדְיֹ֣ן piḏyˈōn פִּדְיֹון ransom נַפְשֹׁ֔ו nafšˈô נֶפֶשׁ soul כְּ kᵊ כְּ as כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יוּשַׁ֖ת yûšˌaṯ שׁית put עָלָֽיו׃ ʕālˈāʸw עַל upon
21:30. quod si pretium ei fuerit inpositum dabit pro anima sua quicquid fuerit postulatusAnd if they set a price upon him, he shall give for his life whatsoever is laid upon him.
30. If there be laid on him a ransom, then he shall give for the redemption of his life whatsoever is laid upon him.
21:30. But if they have imposed a price on him, he shall give, in exchange for his life, whatever is asked.
21:30. If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him.
If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him:

30: если на него наложен будет выкуп, пусть даст выкуп за душу свою, какой наложен будет на него.
21:30
ἐὰν εαν and if; unless
δὲ δε though; while
λύτρα λυτρον ransom
ἐπιβληθῇ επιβαλλω impose; cast on
αὐτῷ αυτος he; him
δώσει διδωμι give; deposit
λύτρα λυτρον ransom
τῆς ο the
ψυχῆς ψυχη soul
αὐτοῦ αυτος he; him
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
ἐπιβάλωσιν επιβαλλω impose; cast on
αὐτῷ αυτος he; him
21:30
אִם־ ʔim- אִם if
כֹּ֖פֶר kˌōfer כֹּפֶר ransom
יוּשַׁ֣ת yûšˈaṯ שׁית put
עָלָ֑יו ʕālˈāʸw עַל upon
וְ wᵊ וְ and
נָתַן֙ nāṯˌan נתן give
פִּדְיֹ֣ן piḏyˈōn פִּדְיֹון ransom
נַפְשֹׁ֔ו nafšˈô נֶפֶשׁ soul
כְּ kᵊ כְּ as
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יוּשַׁ֖ת yûšˌaṯ שׁית put
עָלָֽיו׃ ʕālˈāʸw עַל upon
21:30. quod si pretium ei fuerit inpositum dabit pro anima sua quicquid fuerit postulatus
And if they set a price upon him, he shall give for his life whatsoever is laid upon him.
21:30. But if they have imposed a price on him, he shall give, in exchange for his life, whatever is asked.
21:30. If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-31: Смерть заменяется выкупом на том, может быть, основании, что вина домохозяина заключается только в беспечности, но не в злом умысле.
Adam Clarke: Commentary on the Bible - 1831
21:30: If there be laid on him a sum of money - the ransom of his life - So it appears that, though by the law he forfeited his life, yet this might be commuted for a pecuniary mulct, at which the life of the deceased might be valued by the magistrates.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:30: for the ransom: Exo 21:22, Exo 30:12; Num 35:31-33; Pro 13:8
Geneva 1599
21:30 If there be laid on him a (u) sum of money, then he shall give for the ransom of his life whatsoever is laid upon him.
(u) By the next of the kindred of him that is so slain.
John Gill
21:30 If there be laid on him a sum of money,.... By the decree of the judges, as Aben Ezra, or which the sanhedrim of Israel have laid upon him; if his sentence of death is commuted for a fine, with the consent of the relations of the deceased, who in such a case are willing to show mercy, and take a fine instead of the person's death; supposing it was through carelessness and negligence, and not with any ill design that he did not keep up his ox from doing damage, after he had notice:
then he shall give for the ransom of his life whatever, is laid upon him; whatever mulct or fine he is amerced with by the court, instead of the sentence of death first pronounced. Of this ransom Maimonides (q) thus writes:"the ransom is according as the judges consider what is the price (or value) of him that is slain; (i.e. according to his rank, whether a noble or common man, a free man or a servant) all is according to the estimation of him that is slain.--To whom do they give the ransom? to the heirs of the slain; and if a woman is killed, the ransom is given to the heirs of her father's (family), and not to her husband.''
(q) Hilchot Niske Mammon, c. 11. sect. 1, 2.
Robert Jamieson, A. R. Fausset and David Brown
21:30 If there be laid on him a sum of money, &c.--Blood fines are common among the Arabs as they were once general throughout the East. This is the only case where a money compensation, instead of capital punishment, was expressly allowed in the Mosaic law.
21:3121:31: Եւ եթէ զուստր կամ զդուստր հարկանիցէ, ըստ նմի՛ն օրինակի արասցեն նմա։
31 Եթէ ցուլը մի տղայի կամ մի աղջկայ հարուածի, նոյն կերպ թող վարուեն նրա հետ:
31 Եթէ տղու մը եւ կամ աղջկան մը զարնելու ըլլայ եզը, նոյն օրէնքով պիտի դատուի։
Եւ եթէ զուստր կամ զդուստր հարկանիցէ, ըստ նմին օրինակի արասցեն նմա:

21:31: Եւ եթէ զուստր կամ զդուստր հարկանիցէ, ըստ նմի՛ն օրինակի արասցեն նմա։
31 Եթէ ցուլը մի տղայի կամ մի աղջկայ հարուածի, նոյն կերպ թող վարուեն նրա հետ:
31 Եթէ տղու մը եւ կամ աղջկան մը զարնելու ըլլայ եզը, նոյն օրէնքով պիտի դատուի։
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21:3131: Сына ли забодает, дочь ли забодает, --по сему же закону поступать с ним.
21:31 ἐὰν εαν and if; unless δὲ δε though; while υἱὸν υιος son ἢ η or; than θυγατέρα θυγατηρ daughter κερατίσῃ κερατιζω down; by τὸ ο the δικαίωμα δικαιωμα justification τοῦτο ουτος this; he ποιήσουσιν ποιεω do; make αὐτῷ αυτος he; him
21:31 אֹו־ ʔô- אֹו or בֵ֥ן vˌēn בֵּן son יִגָּ֖ח yiggˌāḥ נגח gore אֹו־ ʔô- אֹו or בַ֣ת vˈaṯ בַּת daughter יִגָּ֑ח yiggˈāḥ נגח gore כַּ ka כְּ as † הַ the מִּשְׁפָּ֥ט mmišpˌāṭ מִשְׁפָּט justice הַ ha הַ the זֶּ֖ה zzˌeh זֶה this יֵעָ֥שֶׂה yēʕˌāśeh עשׂה make לֹּֽו׃ llˈô לְ to
21:31. filium quoque et filiam si cornu percusserit simili sententiae subiacebitIf he have gored a son, or a daughter, he shall fall under the like sentence.
31. Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him.
21:31. Likewise, if it has struck a son or a daughter with its horns, it shall be subject to a similar verdict.
21:31. Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him.
Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him:

31: Сына ли забодает, дочь ли забодает, --по сему же закону поступать с ним.
21:31
ἐὰν εαν and if; unless
δὲ δε though; while
υἱὸν υιος son
η or; than
θυγατέρα θυγατηρ daughter
κερατίσῃ κερατιζω down; by
τὸ ο the
δικαίωμα δικαιωμα justification
τοῦτο ουτος this; he
ποιήσουσιν ποιεω do; make
αὐτῷ αυτος he; him
21:31
אֹו־ ʔô- אֹו or
בֵ֥ן vˌēn בֵּן son
יִגָּ֖ח yiggˌāḥ נגח gore
אֹו־ ʔô- אֹו or
בַ֣ת vˈaṯ בַּת daughter
יִגָּ֑ח yiggˈāḥ נגח gore
כַּ ka כְּ as
הַ the
מִּשְׁפָּ֥ט mmišpˌāṭ מִשְׁפָּט justice
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
יֵעָ֥שֶׂה yēʕˌāśeh עשׂה make
לֹּֽו׃ llˈô לְ to
21:31. filium quoque et filiam si cornu percusserit simili sententiae subiacebit
If he have gored a son, or a daughter, he shall fall under the like sentence.
21:31. Likewise, if it has struck a son or a daughter with its horns, it shall be subject to a similar verdict.
21:31. Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:31: judgment: or, sentence, Exo 21:31
John Gill
21:31 Whether he have gored a son, or have gored a daughter,.... A little son or daughter, and both Israelites, as Jarchi and Aben Ezra; this is observed, because only a man or woman are made mention of in Ex 21:29 persons grown up; and lest it should be thought that only adult persons were intended, this is added, to show that the same regard is had to little ones as to grown persons, should they suffer by an ox in like manner as men and women may. The Targum of Jonathan restrains this to a son or daughter of an Israelite; but the life of everyone, of whatsoever nation, is equally provided for, and guarded against by the original law of God:
according to this judgment shall it be done unto him; to the owner of the ox that has gored a child, male or female; that is, he shall be put to death, if he has been warned of the practice of his ox for three days past, and has took no care to keep him in; or he shall pay the ransom of his life, as it has been laid by the court, with the consent of the relations of the children.
21:3221:32: Իսկ եթէ զծառա՛յ կամ զաղախին հարկանիցէ ցուլն, երեսուն կրկին սատեր արծաթոյ տացէ տեառն նոցա. եւ ցուլն քարկո՛ծ լիցի[685]։[685] Ոմանք. Կրկին սատեր արծաթ տացէ։
32 Եթէ ցուլը մի ստրուկի կամ ստրկուհու հարուածի, ցլատէրը նրանց տիրոջը երեսուն սիկղ արծաթ թող վճարի, իսկ ցուլը թող քարկոծուի:
32 Եթէ եզը ծառայի մը կամ աղախինի մը զարնէ, եզին տէրը անոնց տիրոջը երեսուն սիկղ արծաթ պիտի տայ, սակայն եզը պէտք է քարկոծուի։
Իսկ եթէ զծառայ կամ զաղախին հարկանիցէ ցուլն, երեսուն [285]կրկին սատեր`` արծաթ տացէ տեառն նոցա, եւ ցուլն քարկոծ լիցի:

21:32: Իսկ եթէ զծառա՛յ կամ զաղախին հարկանիցէ ցուլն, երեսուն կրկին սատեր արծաթոյ տացէ տեառն նոցա. եւ ցուլն քարկո՛ծ լիցի[685]։
[685] Ոմանք. Կրկին սատեր արծաթ տացէ։
32 Եթէ ցուլը մի ստրուկի կամ ստրկուհու հարուածի, ցլատէրը նրանց տիրոջը երեսուն սիկղ արծաթ թող վճարի, իսկ ցուլը թող քարկոծուի:
32 Եթէ եզը ծառայի մը կամ աղախինի մը զարնէ, եզին տէրը անոնց տիրոջը երեսուն սիկղ արծաթ պիտի տայ, սակայն եզը պէտք է քարկոծուի։
zohrab-1805▾ eastern-1994▾ western am▾
21:3232: Если вол забодает раба или рабу, то господину их заплатить тридцать сиклей серебра, а вола побить камнями.
21:32 ἐὰν εαν and if; unless δὲ δε though; while παῖδα παις child; boy κερατίσῃ κερατιζω the ταῦρος ταυρος bull ἢ η or; than παιδίσκην παιδισκη girl; maid ἀργυρίου αργυριον silver piece; money τριάκοντα τριακοντα thirty δίδραχμα διδραχμον hundred dollars δώσει διδωμι give; deposit τῷ ο the κυρίῳ κυριος lord; master αὐτῶν αυτος he; him καὶ και and; even ὁ ο the ταῦρος ταυρος bull λιθοβοληθήσεται λιθοβολεω stone
21:32 אִם־ ʔim- אִם if עֶ֛בֶד ʕˈeveḏ עֶבֶד servant יִגַּ֥ח yiggˌaḥ נגח gore הַ ha הַ the שֹּׁ֖ור ššˌôr שֹׁור bullock אֹ֣ו ʔˈô אֹו or אָמָ֑ה ʔāmˈā אָמָה handmaid כֶּ֣סֶף׀ kˈesef כֶּסֶף silver שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three שְׁקָלִ֗ים šᵊqālˈîm שֶׁקֶל shekel יִתֵּן֙ yittˌēn נתן give לַֽ lˈa לְ to אדֹנָ֔יו ʔḏōnˈāʸw אָדֹון lord וְ wᵊ וְ and הַ ha הַ the שֹּׁ֖ור ššˌôr שֹׁור bullock יִסָּקֵֽל׃ ס yissāqˈēl . s סקל stone
21:32. si servum ancillamque invaserit triginta siclos argenti dabit domino bos vero lapidibus opprimeturIf he assault a bondman or bondwoman, he shall give thirty sicles of silver to their master, and the ox shall be stoned.
32. If the ox gore a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned.
21:32. If it attacks a male or female servant, he shall give thirty shekels of silver to their lord, yet truly the ox shall be stoned.
21:32. If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned.
If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned:

32: Если вол забодает раба или рабу, то господину их заплатить тридцать сиклей серебра, а вола побить камнями.
21:32
ἐὰν εαν and if; unless
δὲ δε though; while
παῖδα παις child; boy
κερατίσῃ κερατιζω the
ταῦρος ταυρος bull
η or; than
παιδίσκην παιδισκη girl; maid
ἀργυρίου αργυριον silver piece; money
τριάκοντα τριακοντα thirty
δίδραχμα διδραχμον hundred dollars
δώσει διδωμι give; deposit
τῷ ο the
κυρίῳ κυριος lord; master
αὐτῶν αυτος he; him
καὶ και and; even
ο the
ταῦρος ταυρος bull
λιθοβοληθήσεται λιθοβολεω stone
21:32
אִם־ ʔim- אִם if
עֶ֛בֶד ʕˈeveḏ עֶבֶד servant
יִגַּ֥ח yiggˌaḥ נגח gore
הַ ha הַ the
שֹּׁ֖ור ššˌôr שֹׁור bullock
אֹ֣ו ʔˈô אֹו or
אָמָ֑ה ʔāmˈā אָמָה handmaid
כֶּ֣סֶף׀ kˈesef כֶּסֶף silver
שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three
שְׁקָלִ֗ים šᵊqālˈîm שֶׁקֶל shekel
יִתֵּן֙ yittˌēn נתן give
לַֽ lˈa לְ to
אדֹנָ֔יו ʔḏōnˈāʸw אָדֹון lord
וְ wᵊ וְ and
הַ ha הַ the
שֹּׁ֖ור ššˌôr שֹׁור bullock
יִסָּקֵֽל׃ ס yissāqˈēl . s סקל stone
21:32. si servum ancillamque invaserit triginta siclos argenti dabit domino bos vero lapidibus opprimetur
If he assault a bondman or bondwoman, he shall give thirty sicles of silver to their master, and the ox shall be stoned.
21:32. If it attacks a male or female servant, he shall give thirty shekels of silver to their lord, yet truly the ox shall be stoned.
21:32. If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: 30: сиклей составляют, по всей вероятности, покупную цену раба, подобно тому, как 50: сиклей — выкупную цену взрослого человека (Лев 27:3).
Adam Clarke: Commentary on the Bible - 1831
21:32: Thirty shekels - Each worth about three shillings English; see Gen 20:16; Gen 23:15. So, counting the shekel at its utmost value, the life of a slave was valued at four pounds ten shillings. And at this price these same vile people valued the life of our blessed Lord; see Zac 11:12, Zac 11:13; Mat 26:15. And in return, the justice of God has ordered it so, that they have been sold for slaves into every country of the universe. And yet, strange to tell, they see not the hand of God in so visible a retribution!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:32: Gen 37:28; Zac 11:12, Zac 11:13; Mat 26:15, Mat 27:3-9; Phi 2:7
and the ox: Exo 21:28, Exo 21:29
Geneva 1599
21:32 If the ox shall push a manservant or a maidservant; he shall give unto their master thirty (x) shekels of silver, and the ox shall be stoned.
(x) Read (Gen 23:15).
John Gill
21:32 If the ox shall push a manservant, or a maidservant,.... Which the Targum of Jonathan and Jarchi interpret of a Canaanitish servant, man or maid; but no doubt the same provision was made for an Hebrew servant, man or maid, as for a Gentile one:
he shall give unto their master thirty shekels of silver; that is, the owner of the ox shall pay so much to the masters of the servants for the loss they have sustained by his ox goring them; and Maimonides (r) observes, that"the ransom of servants, whether great or small, whether male or female, is fixed in the law, thirty shekels of good silver, whether the servant is worth a hundred pounds, or whether he is worth but a penny.''This was the price our Lord and Saviour Jesus Christ was sold at; see Gill on Mt 26:15.
(r) Hilchot Niske Maimon, c. 11. sect. 1.
21:3321:33: Իսկ եթէ բացցէ ոք հո՛ր, կամ փորեսցէ ջրհոր, եւ ո՛չ խփանիցէ զնա, եւ անկանիցի անդ արջառ՝ կամ էշ.
33 Եթէ մէկը փոս բացելուց կամ ջրհոր փորելուց յետոյ դրանք չծածկի, եւ դրանց մէջ արջառ կամ էշ ընկնի,
33 Եթէ մէկը փոս մը բանայ, կամ փոս մը փորէ ու չծածկէ եւ հոն եզ մը կամ էշ մը իյնալու ըլլայ
Իսկ եթէ բացցէ ոք հոր, կամ փորեսցէ ջրհոր, եւ ոչ խփանիցէ զնա, եւ անկանիցի անդ արջառ կամ էշ:

21:33: Իսկ եթէ բացցէ ոք հո՛ր, կամ փորեսցէ ջրհոր, եւ ո՛չ խփանիցէ զնա, եւ անկանիցի անդ արջառ՝ կամ էշ.
33 Եթէ մէկը փոս բացելուց կամ ջրհոր փորելուց յետոյ դրանք չծածկի, եւ դրանց մէջ արջառ կամ էշ ընկնի,
33 Եթէ մէկը փոս մը բանայ, կամ փոս մը փորէ ու չծածկէ եւ հոն եզ մը կամ էշ մը իյնալու ըլլայ
zohrab-1805▾ eastern-1994▾ western am▾
21:3333: Если кто раскроет яму, или если выкопает яму и не покроет ее, и упадет в нее вол или осел,
21:33 ἐὰν εαν and if; unless δέ δε though; while τις τις anyone; someone ἀνοίξῃ ανοιγω open up λάκκον λακκος or; than λατομήσῃ λατομεω cut λάκκον λακκος and; even μὴ μη not καλύψῃ καλυπτω cover αὐτόν αυτος he; him καὶ και and; even ἐμπέσῃ εμπιπτω fall in ἐκεῖ εκει there μόσχος μοσχος calf ἢ η or; than ὄνος ονος donkey
21:33 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יִפְתַּ֨ח yiftˌaḥ פתח open אִ֜ישׁ ʔˈîš אִישׁ man בֹּ֗ור bˈôr בֹּור cistern אֹ֠ו ʔˌô אֹו or כִּֽי־ kˈî- כִּי that יִכְרֶ֥ה yiḵrˌeh כרה dig אִ֛ישׁ ʔˈîš אִישׁ man בֹּ֖ר bˌōr בֹּור cistern וְ wᵊ וְ and לֹ֣א lˈō לֹא not יְכַסֶּ֑נּוּ yᵊḵassˈennû כסה cover וְ wᵊ וְ and נָֽפַל־ nˈāfal- נפל fall שָׁ֥מָּה šˌāmmā שָׁם there שֹּׁ֖ור ššˌôr שֹׁור bullock אֹ֥ו ʔˌô אֹו or חֲמֹֽור׃ ḥᵃmˈôr חֲמֹור he-ass
21:33. si quis aperuerit cisternam et foderit et non operuerit eam cecideritque bos vel asinus in eamIf a man open a pit, and dig one, and cover it not, and an ox or an ass fall into it,
33. And if a man shall open a pit, or if a man shall dig a pit and not cover it, and an ox or an ass fall therein,
21:33. If a man digs or opens a cistern, and does not cover it, and an ox or a donkey falls into it,
21:33. And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein;
And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein:

33: Если кто раскроет яму, или если выкопает яму и не покроет ее, и упадет в нее вол или осел,
21:33
ἐὰν εαν and if; unless
δέ δε though; while
τις τις anyone; someone
ἀνοίξῃ ανοιγω open up
λάκκον λακκος or; than
λατομήσῃ λατομεω cut
λάκκον λακκος and; even
μὴ μη not
καλύψῃ καλυπτω cover
αὐτόν αυτος he; him
καὶ και and; even
ἐμπέσῃ εμπιπτω fall in
ἐκεῖ εκει there
μόσχος μοσχος calf
η or; than
ὄνος ονος donkey
21:33
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יִפְתַּ֨ח yiftˌaḥ פתח open
אִ֜ישׁ ʔˈîš אִישׁ man
בֹּ֗ור bˈôr בֹּור cistern
אֹ֠ו ʔˌô אֹו or
כִּֽי־ kˈî- כִּי that
יִכְרֶ֥ה yiḵrˌeh כרה dig
אִ֛ישׁ ʔˈîš אִישׁ man
בֹּ֖ר bˌōr בֹּור cistern
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יְכַסֶּ֑נּוּ yᵊḵassˈennû כסה cover
וְ wᵊ וְ and
נָֽפַל־ nˈāfal- נפל fall
שָׁ֥מָּה šˌāmmā שָׁם there
שֹּׁ֖ור ššˌôr שֹׁור bullock
אֹ֥ו ʔˌô אֹו or
חֲמֹֽור׃ ḥᵃmˈôr חֲמֹור he-ass
21:33. si quis aperuerit cisternam et foderit et non operuerit eam cecideritque bos vel asinus in eam
If a man open a pit, and dig one, and cover it not, and an ox or an ass fall into it,
21:33. If a man digs or opens a cistern, and does not cover it, and an ox or a donkey falls into it,
21:33. And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-34: Хозяин незакрытой ямы возмещает тот убыток, который причинила ближнему беспечность.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
2. In case of hurt done to oxen, or other cattle. (1.) If they fall into a pit, and perish there, he that opened the pit must make good the loss, v. 33, 34. Note, We must take heed not only of doing that which will be hurtful, but of doing that which may be so. It is not enough not to design and devise mischief, but we must contrive to prevent mischief, else we become accessory to our neighbours' damage. Mischief done in malice is the great transgression; but mischief done through negligence, and for want of due care and consideration, is not without fault, but ought to be reflected upon with great regret, according as the degree of the mischief is: especially we must be careful that we do nothing to make ourselves accessory to the sins of others, by laying an occasion of offence in our brother's way, Rom. xiv. 13. (2.) If cattle fight, and one kill another, the owners shall equally share in the loss, v. 35. Only if the beast that had done the harm was known to the owner to have been mischievous he shall answer for the damage, because he ought either to have killed him or kept him up, v. 36. The determinations of these cases carry with them the evidence of their own equity, and give such rules of justice as were then, and are still, in use, for the decision of similar controversies that arise between man and man. But I conjecture that these cases might be specified, rather than others (though some of them seem minute), because they were then cases in fact actually depending before Moses; for in the wilderness where they lay closely encamped, and had their flocks and herds among them, such mischiefs as these last mentioned were likely enough to occur. That which we are taught by these laws is that we should be very careful to do no wrong, either directly or indirectly; and that, if we have done wrong, we must be very willing to make satisfaction, and desirous that nobody may lose by us.
Adam Clarke: Commentary on the Bible - 1831
21:33: And if a man shall open a pit, or - dig a pit - That is, if a man shall open a well or cistern that had been before closed up, or dig a new one; for these two cases are plainly intimated: and if he did this in some public place where there was danger that men or cattle might fall into it; for a man might do as he pleased in his own grounds, as those were his private right. In the above case, if he had neglected to cover the pit, and his neighbor's ox or ass was killed by falling into it, he was to pay its value in money. Exo 21:33 and Exo 21:34 seem to be out of their places. They probably should conclude the chapters, as, where they are, they interrupt the statutes concerning the goring ox, which begin at Exo 21:28.
These different regulations are as remarkable for their justice and prudence as for their humanity. Their great tendency is to show the valuableness of human life, and the necessity of having peace and good understanding in every neighborhood; and they possess that quality which should be the object of all good and wholesome laws - the prevention of crimes. Most criminal codes of jurisprudence seem more intent on the punishment of crimes than on preventing the commission of them. The law of God always teaches and warns, that his creatures may not fall into condemnation; for judgment is his strange work, i.e., one reluctantly and seldom executed, as this text is frequently understood.
Albert Barnes: Notes on the Bible - 1834
21:33: The usual mode of protecting a well in the East was probably then, as now, by building round it a low circular wall.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:33: Psa 9:15, Psa 119:85; Pro 28:10; Ecc 10:8; Jer 18:20, Jer 18:22
Carl Friedrich Keil and Franz Delitzsch
21:33
Passing from life to property, in connection with the foregoing, the life of the animal, the most important possession of the Israelites, is first of all secured against destruction through carelessness. If any one opened or dug a pit or cistern, and did not close it up again, and another man's ox or ass (mentioned, for the sake of example, as the most important animals among the live stock of the Israelites) fell in and was killed, the owner of the pit was to pay its full value, and the dead animal to belong to him. If an ox that was not known to be vicious gored another man's ox to death, the vicious animal was to be sold, and its money (what it fetched) to be divided; the dead animal was also to be divided, so that both parties bore an equal amount of damage. If, on the other hand, the ox had been known to be vicious before, and had not been kept in, carefully secured, by its possessor, he was to compensate the owner of the one that had been killed with the full value of an ox, but to receive the dead one instead.
John Gill
21:33 If a man shall open a pit,.... That has been dug in time past, and filled up again, or take the covering from it, and leave it uncovered: "or if a man shall dig a pit, and not cover it": a new one, in the street, as the Targum of Jonathan; or in a public place, as Jarchi and Aben Ezra; otherwise a man might dig one for water, in his own fields, in enclosed places, where there was no danger of cattle coming thither, and falling therein:
and an ox or an ass fall therein; or any other beast, as Jarchi observes; for these are mentioned only as instances, and are put for all others. Maimonides (s) says,"if a man digs a pit in a public place, and an ox or ass fall into it and die, though the pit is full of shorn wool, and the like, the owner of the pit is bound to pay the whole damage; and this pit (he says) must be ten hands deep; if it is less than that, and an ox, or any other beast or fowl fall into it and die, he is free,''
(s) Hilchot Niske Maimon. c. 12. sect, 1, 10. so Bartenora in Misn. Bava Kama, c. 1. sect. 1.
21:3421:34: տէր հորոյն տուժեսցի արծաթ, եւ տացէ տեառն նորա. եւ շաղիղն նորա՛ լիցի։
34 փոսի տէրը արծաթ թող վճարի անասունի տիրոջը, իսկ լէշը թող յանձնուի իրեն:
34 Վնասը փոսին տէրը պիտի քաշէ ու անոնց տիրոջը ստակ պիտի տայ, բայց մեռածը իրը պիտի ըլլայ։
տէր հորոյն տուժեսցի արծաթ եւ տացէ տեառն նորա, եւ շաղիղն նորա լիցի:

21:34: տէր հորոյն տուժեսցի արծաթ, եւ տացէ տեառն նորա. եւ շաղիղն նորա՛ լիցի։
34 փոսի տէրը արծաթ թող վճարի անասունի տիրոջը, իսկ լէշը թող յանձնուի իրեն:
34 Վնասը փոսին տէրը պիտի քաշէ ու անոնց տիրոջը ստակ պիտի տայ, բայց մեռածը իրը պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
21:3434: то хозяин ямы должен заплатить, отдать серебро хозяину их, а труп будет его.
21:34 ὁ ο the κύριος κυριος lord; master τοῦ ο the λάκκου λακκος pay off; repay ἀργύριον αργυριον silver piece; money δώσει διδωμι give; deposit τῷ ο the κυρίῳ κυριος lord; master αὐτῶν αυτος he; him τὸ ο the δὲ δε though; while τετελευτηκὸς τελευταω meet an end αὐτῷ αυτος he; him ἔσται ειμι be
21:34 בַּ֤עַל bˈaʕal בַּעַל lord, baal הַ ha הַ the בֹּור֙ bbôr בֹּור cistern יְשַׁלֵּ֔ם yᵊšallˈēm שׁלם be complete כֶּ֖סֶף kˌesef כֶּסֶף silver יָשִׁ֣יב yāšˈîv שׁוב return לִ li לְ to בְעָלָ֑יו vᵊʕālˈāʸw בַּעַל lord, baal וְ wᵊ וְ and הַ ha הַ the מֵּ֖ת mmˌēṯ מות die יִֽהְיֶה־ yˈihyeh- היה be לֹּֽו׃ ס llˈô . s לְ to
21:34. dominus cisternae reddet pretium iumentorum quod autem mortuum est ipsius eritThe owner of the pit shall pay the price of the beasts: and that which is dead shall be his own.
34. the owner of the pit shall make it good; he shall give money unto the owner of them, and the dead shall be his.
21:34. then the owner of the cistern shall repay the price of the beasts, and what is dead will belong to him.
21:34. The owner of the pit shall make [it] good, [and] give money unto the owner of them; and the dead [beast] shall be his.
The owner of the pit shall make [it] good, [and] give money unto the owner of them; and the dead [beast] shall be his:

34: то хозяин ямы должен заплатить, отдать серебро хозяину их, а труп будет его.
21:34
ο the
κύριος κυριος lord; master
τοῦ ο the
λάκκου λακκος pay off; repay
ἀργύριον αργυριον silver piece; money
δώσει διδωμι give; deposit
τῷ ο the
κυρίῳ κυριος lord; master
αὐτῶν αυτος he; him
τὸ ο the
δὲ δε though; while
τετελευτηκὸς τελευταω meet an end
αὐτῷ αυτος he; him
ἔσται ειμι be
21:34
בַּ֤עַל bˈaʕal בַּעַל lord, baal
הַ ha הַ the
בֹּור֙ bbôr בֹּור cistern
יְשַׁלֵּ֔ם yᵊšallˈēm שׁלם be complete
כֶּ֖סֶף kˌesef כֶּסֶף silver
יָשִׁ֣יב yāšˈîv שׁוב return
לִ li לְ to
בְעָלָ֑יו vᵊʕālˈāʸw בַּעַל lord, baal
וְ wᵊ וְ and
הַ ha הַ the
מֵּ֖ת mmˌēṯ מות die
יִֽהְיֶה־ yˈihyeh- היה be
לֹּֽו׃ ס llˈô . s לְ to
21:34. dominus cisternae reddet pretium iumentorum quod autem mortuum est ipsius erit
The owner of the pit shall pay the price of the beasts: and that which is dead shall be his own.
21:34. then the owner of the cistern shall repay the price of the beasts, and what is dead will belong to him.
21:34. The owner of the pit shall make [it] good, [and] give money unto the owner of them; and the dead [beast] shall be his.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:34: Exo 21:29, Exo 21:30, Exo 22:6, Exo 22:14
Geneva 1599
21:34 The owner of the pit shall (y) make [it] good, [and] give money unto the owner of them; and the dead [beast] shall be his.
(y) This law forbids not only to hurt, but to beware lest any be hurt.
John Gill
21:34 The owner of the pit shall make it good,.... Repair the loss of the ox or ass:
and give the money unto the owner of them: the price of them, what they are worth: the Targum of Jonathan is,"the owner of the pit shall pay the silver, he shall return to its owner the price of the ox or ass:"
and the dead beast shall be his; either the owner of the pit; who pays the full value for the ox or ass killed, which seems but reasonable; or"the injured person as Jarchi, for he says, they reckon or estimate the carcass, and he takes it for the price;''that is, for part of the price it is valued at.
21:3521:35: Իսկ եթէ հարցէ ցուլ ուրուք զցուլ ընկերի իւրոյ՝ եւ մեռցի. վաճառեսցե՛ն զցուլն կենդանի, եւ բաժանեսցե՛ն զգինս նորա, եւ զցուլն սպանեալ՝ բաժանեսցե՛ն։
35 Եթէ մէկի ցուլը հարուածի մի ուրիշ մարդու ցուլին, եւ սա սատկի, կենդանի մնացած ցուլը թող վաճառեն եւ դրա արժէքը թող բաժանեն: Թող բաժանեն նաեւ սպանուած ցուլը:
35 Եթէ մէկուն եզը իր դրացիին եզին զարնէ ու մեռցնէ, ողջ եզը պիտի ծախեն ու անոր ստակը բաժնեն եւ մեռածն ալ բաժնեն։
Իսկ եթէ հարցէ ցուլ ուրուք զցուլ ընկերի իւրոյ եւ մեռցի, վաճառեսցեն զցուլն կենդանի, եւ բաժանեսցեն զգինս նորա, եւ զցուլն սպանեալ` բաժանեսցեն:

21:35: Իսկ եթէ հարցէ ցուլ ուրուք զցուլ ընկերի իւրոյ՝ եւ մեռցի. վաճառեսցե՛ն զցուլն կենդանի, եւ բաժանեսցե՛ն զգինս նորա, եւ զցուլն սպանեալ՝ բաժանեսցե՛ն։
35 Եթէ մէկի ցուլը հարուածի մի ուրիշ մարդու ցուլին, եւ սա սատկի, կենդանի մնացած ցուլը թող վաճառեն եւ դրա արժէքը թող բաժանեն: Թող բաժանեն նաեւ սպանուած ցուլը:
35 Եթէ մէկուն եզը իր դրացիին եզին զարնէ ու մեռցնէ, ողջ եզը պիտի ծախեն ու անոր ստակը բաժնեն եւ մեռածն ալ բաժնեն։
zohrab-1805▾ eastern-1994▾ western am▾
21:3535: Если чей-нибудь вол забодает до смерти вола у соседа его, пусть продадут живого вола и разделят пополам цену его; также и убитого пусть разделят пополам;
21:35 ἐὰν εαν and if; unless δὲ δε though; while κερατίσῃ κερατιζω anyone; someone ταῦρος ταυρος bull τὸν ο the ταῦρον ταυρος bull τοῦ ο the πλησίον πλησιον near; neighbor καὶ και and; even τελευτήσῃ τελευταω meet an end ἀποδώσονται αποδιδωμι render; surrender τὸν ο the ταῦρον ταυρος bull τὸν ο the ζῶντα ζαω live; alive καὶ και and; even διελοῦνται διαιρεω divide τὸ ο the ἀργύριον αργυριον silver piece; money αὐτοῦ αυτος he; him καὶ και and; even τὸν ο the ταῦρον ταυρος bull τὸν ο the τεθνηκότα θνησκω die; departed διελοῦνται διαιρεω divide
21:35 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יִגֹּ֧ף yiggˈōf נגף hurt שֹֽׁור־ šˈôr- שֹׁור bullock אִ֛ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] שֹׁ֥ור šˌôr שֹׁור bullock רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow וָ wā וְ and מֵ֑ת mˈēṯ מות die וּ û וְ and מָ֨כְר֜וּ mˌāḵᵊrˈû מכר sell אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שֹּׁ֤ור ššˈôr שֹׁור bullock הַ ha הַ the חַי֙ ḥˌay חַי alive וְ wᵊ וְ and חָצ֣וּ ḥāṣˈû חצה divide אֶת־ ʔeṯ- אֵת [object marker] כַּסְפֹּ֔ו kaspˈô כֶּסֶף silver וְ wᵊ וְ and גַ֥ם ḡˌam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֵּ֖ת mmˌēṯ מות die יֶֽחֱצֽוּן׃ yˈeḥᵉṣˈûn חצה divide
21:35. si bos alienus bovem alterius vulnerarit et ille mortuus fuerit vendent bovem vivum et divident pretium cadaver autem mortui inter se dispertientIf one man's ox gore another man's ox, and he die: they shall sell the live ox, and shall divide the price, and the carcass of that which died they shall part between them:
35. And if one man’s ox hurt another’s, that he die; then they shall sell the live ox, and divide the price of it; and the dead also they shall divide.
21:35. If the ox of a stranger wounds the ox of another, and it has died, then they shall sell the live ox and divide the price, but the carcass of the dead one they shall distribute between them.
21:35. And if one man’s ox hurt another’s, that he die; then they shall sell the live ox, and divide the money of it; and the dead [ox] also they shall divide.
And if one man' s ox hurt another' s, that he die; then they shall sell the live ox, and divide the money of it; and the dead [ox] also they shall divide:

35: Если чей-нибудь вол забодает до смерти вола у соседа его, пусть продадут живого вола и разделят пополам цену его; также и убитого пусть разделят пополам;
21:35
ἐὰν εαν and if; unless
δὲ δε though; while
κερατίσῃ κερατιζω anyone; someone
ταῦρος ταυρος bull
τὸν ο the
ταῦρον ταυρος bull
τοῦ ο the
πλησίον πλησιον near; neighbor
καὶ και and; even
τελευτήσῃ τελευταω meet an end
ἀποδώσονται αποδιδωμι render; surrender
τὸν ο the
ταῦρον ταυρος bull
τὸν ο the
ζῶντα ζαω live; alive
καὶ και and; even
διελοῦνται διαιρεω divide
τὸ ο the
ἀργύριον αργυριον silver piece; money
αὐτοῦ αυτος he; him
καὶ και and; even
τὸν ο the
ταῦρον ταυρος bull
τὸν ο the
τεθνηκότα θνησκω die; departed
διελοῦνται διαιρεω divide
21:35
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יִגֹּ֧ף yiggˈōf נגף hurt
שֹֽׁור־ šˈôr- שֹׁור bullock
אִ֛ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
שֹׁ֥ור šˌôr שֹׁור bullock
רֵעֵ֖הוּ rēʕˌēhû רֵעַ fellow
וָ וְ and
מֵ֑ת mˈēṯ מות die
וּ û וְ and
מָ֨כְר֜וּ mˌāḵᵊrˈû מכר sell
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שֹּׁ֤ור ššˈôr שֹׁור bullock
הַ ha הַ the
חַי֙ ḥˌay חַי alive
וְ wᵊ וְ and
חָצ֣וּ ḥāṣˈû חצה divide
אֶת־ ʔeṯ- אֵת [object marker]
כַּסְפֹּ֔ו kaspˈô כֶּסֶף silver
וְ wᵊ וְ and
גַ֥ם ḡˌam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֵּ֖ת mmˌēṯ מות die
יֶֽחֱצֽוּן׃ yˈeḥᵉṣˈûn חצה divide
21:35. si bos alienus bovem alterius vulnerarit et ille mortuus fuerit vendent bovem vivum et divident pretium cadaver autem mortui inter se dispertient
If one man's ox gore another man's ox, and he die: they shall sell the live ox, and shall divide the price, and the carcass of that which died they shall part between them:
21:35. If the ox of a stranger wounds the ox of another, and it has died, then they shall sell the live ox and divide the price, but the carcass of the dead one they shall distribute between them.
21:35. And if one man’s ox hurt another’s, that he die; then they shall sell the live ox, and divide the money of it; and the dead [ox] also they shall divide.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: Солидарность интересов заставляет — делить несчастье пополам.
Albert Barnes: Notes on the Bible - 1834
21:35: The dead ox in this case, as well as in the preceding one, must have been worth no more than the price of the hide, as the flesh could not be eaten. See Lev 17:1-6.
John Gill
21:35 And if one man's ox hurt another's, that he die,.... By pushing with his horns, or his body, or by biting with his teeth, as Jarchi, or by any way whatever:
then they shall sell the live ox, and divide the money; the Scripture speaks, as the same writer observes, of one of equal value, otherwise the man that had his ox killed might be greatly a gainer by it; for if his ox was a poor one, and of little value, and the ox that killed his a good one, of value greatly superior, which according to this law was to be sold, and the money divided between the two owners, the man that lost his ox might have double the worth of it, or more, which was not equitable. On the other hand, according to the Jewish canons (t), the case stood thus,"when an ox of the value of one pound strikes an ox of the value of twenty, and kills him, and, lo, the carcass is of the value of four pounds, the owner of the ox is bound to pay him eight pounds, which is the half of the damage, (added to the half part of the price of the carcass,) but he is not bound to pay, but of the body of the ox which hurts, because it is said, "they shall sell the live ox"; wherefore if an ox of the value of twenty pieces of money should kill one of two hundred, and the carcass is valued at a pound, the master of the carcass cannot say to the master of the live ox, give me fifty pieces of money; but it will be said to him, lo, the ox which did the hurt is before thee, take him, and go thy way, although he is worth no more than a penny:"
and the dead ox also they shall divide; the money the carcass is worth; or it is sold for.
(t) Maimon. Hilchot Niske Mammon, c. 1. sect. 1.
21:3621:36: Ապա թէ յերէկն եւ յեռանտն գիտէին զցուլն, եւ բողոքեա՛լ իցէ տեառն նորա, եւ նորա չիցէ՛ ՚ի միջոյ բարձեալ զնա, տուժեսցի՛ ցուլ ընդ ցլուն, եւ սպանեալն նորա լիցի[686]։[686] Ոմանք. Եւ տեառնն չիցէ ՚ի միջոյ բարձեալ... ցուլ ընդ ցլոյ։
36 Իսկ եթէ նախկինում էլ գիտէին, որ ցուլը հարուածող է եղել, եւ այդ մասին դրա տիրոջը բողոքած են եղել, բայց նա իր ցուլը մէջտեղից չի վերացրել, թող ցուլ հատուցուի ցուլի փոխարէն, իսկ սպանուած ցուլը թող տրուի տիրոջը»:
36 Իսկ եթէ եզը բնաւորութեամբ զարնող ըլլալը իմաց տրուած ըլլայ, բայց տէրը զանիկա պահած չըլլայ, անշուշտ եզին տեղը եզ պիտի տայ ու մեռածը իրը պիտի ըլլայ»։
Ապա եթէ յերէկն եւ յեռանդն գիտէին զցուլն, եւ [286]բողոքեալ իցէ տեառն նորա, եւ նորա չիցէ ի միջոյ բարձեալ զնա,`` տուժեսցի ցուլ ընդ ցլուն, եւ սպանեալն նորա լիցի:

21:36: Ապա թէ յերէկն եւ յեռանտն գիտէին զցուլն, եւ բողոքեա՛լ իցէ տեառն նորա, եւ նորա չիցէ՛ ՚ի միջոյ բարձեալ զնա, տուժեսցի՛ ցուլ ընդ ցլուն, եւ սպանեալն նորա լիցի[686]։
[686] Ոմանք. Եւ տեառնն չիցէ ՚ի միջոյ բարձեալ... ցուլ ընդ ցլոյ։
36 Իսկ եթէ նախկինում էլ գիտէին, որ ցուլը հարուածող է եղել, եւ այդ մասին դրա տիրոջը բողոքած են եղել, բայց նա իր ցուլը մէջտեղից չի վերացրել, թող ցուլ հատուցուի ցուլի փոխարէն, իսկ սպանուած ցուլը թող տրուի տիրոջը»:
36 Իսկ եթէ եզը բնաւորութեամբ զարնող ըլլալը իմաց տրուած ըլլայ, բայց տէրը զանիկա պահած չըլլայ, անշուշտ եզին տեղը եզ պիտի տայ ու մեռածը իրը պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:3636: а если известно было, что вол бодлив был и вчера и третьего дня, но хозяин его не стерег его, то должен он заплатить вола за вола, а убитый будет его.
21:36 ἐὰν εαν and if; unless δὲ δε though; while γνωρίζηται γνωριζω make known; point out ὁ ο the ταῦρος ταυρος bull ὅτι οτι since; that κερατιστής κερατιστης be πρὸ προ before; ahead of τῆς ο the ἐχθὲς χθες yesterday καὶ και and; even πρὸ προ before; ahead of τῆς ο the τρίτης τριτος third ἡμέρας ημερα day καὶ και and; even διαμεμαρτυρημένοι διαμαρτυρομαι protest ὦσιν ειμι be τῷ ο the κυρίῳ κυριος lord; master αὐτοῦ αυτος he; him καὶ και and; even μὴ μη not ἀφανίσῃ αφανιζω obscure; hide αὐτόν αυτος he; him ἀποτείσει αποτινω pay off; repay ταῦρον ταυρος bull ἀντὶ αντι against; instead of ταύρου ταυρος bull ὁ ο the δὲ δε though; while τετελευτηκὼς τελευταω meet an end αὐτῷ αυτος he; him ἔσται ειμι be
21:36 אֹ֣ו ʔˈô אֹו or נֹודַ֗ע nôḏˈaʕ ידע know כִּ֠י kˌî כִּי that שֹׁ֣ור šˈôr שֹׁור bullock נַגָּ֥ח naggˌāḥ נַגָּח goring הוּא֙ hû הוּא he מִ mi מִן from תְּמֹ֣ול ttᵊmˈôl תְּמֹול yesterday שִׁלְשֹׁ֔ם šilšˈōm שִׁלְשֹׁום day before yesterday וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִשְׁמְרֶ֖נּוּ yišmᵊrˌennû שׁמר keep בְּעָלָ֑יו bᵊʕālˈāʸw בַּעַל lord, baal שַׁלֵּ֨ם šallˌēm שׁלם be complete יְשַׁלֵּ֥ם yᵊšallˌēm שׁלם be complete שֹׁור֙ šôr שֹׁור bullock תַּ֣חַת tˈaḥaṯ תַּחַת under part הַ ha הַ the שֹּׁ֔ור ššˈôr שֹׁור bullock וְ wᵊ וְ and הַ ha הַ the מֵּ֖ת mmˌēṯ מות die יִֽהְיֶה־ yˈihyeh- היה be לֹּֽו׃ ס llˈô . s לְ to
21:36. sin autem sciebat quod bos cornipeta esset ab heri et nudius tertius et non custodivit eum dominus suus reddet bovem pro bove et cadaver integrum accipietBut if he knew that his ox was wont to push yesterday, and the day before, and his master did not keep him in; he shall pay ox for ox, and shall take the whole carcass.
36. Or if it be known that the ox was wont to gore in time past, and his owner hath not kept him in; he shall surely pay ox for ox, and the dead shall be his own.
21:36. But if he knew that his ox had pushed with its horns, yesterday and the day before, and its owner did not confine it, then he shall repay an ox for an ox, and he will receive the whole carcass.”
21:36. Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in; he shall surely pay ox for ox; and the dead shall be his own.
Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in; he shall surely pay ox for ox; and the dead shall be his own:

36: а если известно было, что вол бодлив был и вчера и третьего дня, но хозяин его не стерег его, то должен он заплатить вола за вола, а убитый будет его.
21:36
ἐὰν εαν and if; unless
δὲ δε though; while
γνωρίζηται γνωριζω make known; point out
ο the
ταῦρος ταυρος bull
ὅτι οτι since; that
κερατιστής κερατιστης be
πρὸ προ before; ahead of
τῆς ο the
ἐχθὲς χθες yesterday
καὶ και and; even
πρὸ προ before; ahead of
τῆς ο the
τρίτης τριτος third
ἡμέρας ημερα day
καὶ και and; even
διαμεμαρτυρημένοι διαμαρτυρομαι protest
ὦσιν ειμι be
τῷ ο the
κυρίῳ κυριος lord; master
αὐτοῦ αυτος he; him
καὶ και and; even
μὴ μη not
ἀφανίσῃ αφανιζω obscure; hide
αὐτόν αυτος he; him
ἀποτείσει αποτινω pay off; repay
ταῦρον ταυρος bull
ἀντὶ αντι against; instead of
ταύρου ταυρος bull
ο the
δὲ δε though; while
τετελευτηκὼς τελευταω meet an end
αὐτῷ αυτος he; him
ἔσται ειμι be
21:36
אֹ֣ו ʔˈô אֹו or
נֹודַ֗ע nôḏˈaʕ ידע know
כִּ֠י kˌî כִּי that
שֹׁ֣ור šˈôr שֹׁור bullock
נַגָּ֥ח naggˌāḥ נַגָּח goring
הוּא֙ הוּא he
מִ mi מִן from
תְּמֹ֣ול ttᵊmˈôl תְּמֹול yesterday
שִׁלְשֹׁ֔ם šilšˈōm שִׁלְשֹׁום day before yesterday
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִשְׁמְרֶ֖נּוּ yišmᵊrˌennû שׁמר keep
בְּעָלָ֑יו bᵊʕālˈāʸw בַּעַל lord, baal
שַׁלֵּ֨ם šallˌēm שׁלם be complete
יְשַׁלֵּ֥ם yᵊšallˌēm שׁלם be complete
שֹׁור֙ šôr שֹׁור bullock
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הַ ha הַ the
שֹּׁ֔ור ššˈôr שֹׁור bullock
וְ wᵊ וְ and
הַ ha הַ the
מֵּ֖ת mmˌēṯ מות die
יִֽהְיֶה־ yˈihyeh- היה be
לֹּֽו׃ ס llˈô . s לְ to
21:36. sin autem sciebat quod bos cornipeta esset ab heri et nudius tertius et non custodivit eum dominus suus reddet bovem pro bove et cadaver integrum accipiet
But if he knew that his ox was wont to push yesterday, and the day before, and his master did not keep him in; he shall pay ox for ox, and shall take the whole carcass.
21:36. But if he knew that his ox had pushed with its horns, yesterday and the day before, and its owner did not confine it, then he shall repay an ox for an ox, and he will receive the whole carcass.”
21:36. Or if it be known that the ox hath used to push in time past, and his owner hath not kept him in; he shall surely pay ox for ox; and the dead shall be his own.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: В убытках виноват лишь тот, кто беспечно, нерадиво относится к собственности ближнего, а потому он один и терпит ущерб.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:36: Exo 21:29
John Gill
21:36 Or if it be known that the ox hath used to push in time past,.... If it is a plain case, and a thing well known in the neighbourhood, and there are witnesses enough to testify it, that it has yesterday, and for two or three days running, pushed with his horns men and cattle, as they have come in his way; see Gill on Ex 21:29.
and his owner hath not kept him in; took no care to prevent his doing mischief by putting him into a barn or out house, or into an enclosure, where he could do no damage to any:
he shall surely pay ox for ox; that is, he shall give as good an ox to him, whose ox has been killed by his, as that was, or pay him the full worth and value of it: and the dead shall be his own; shall not be divided as in the preceding case, but shall be the proprietor's wholly, that is, the sufferer's; because the owner of the vicious ox took no care of him, though it was well known he was mischievous, for which negligence he was punished this way.