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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter continues and concludes the acts that passed in the first session (if I may so call it) upon mount Sinai. Here are, I. Some laws of universal obligation, relating especially to the ninth commandment, against bearing false witness (ver. 1), and giving false judgment, ver. 2, 3, 6-8. Also a law of doing good to our enemies (ver. 4, 5), and not oppressing strangers, ver. 9. II. Some laws peculiar to the Jews. The sabbatical year (ver. 10, 11), the three annual feasts (ver. 14-17), with some laws pertaining thereto. III. Gracious promises of the completing of the mercy God had begun for them, upon condition of their obedience. That God would conduct them through the wilderness (ver. 20-24), that he would prosper all they had (ver. 25, 26), that he would put them in possession of Canaan, ver. 27-31. But they must not mingle themselves with the nations, ver. 32, 33.
Adam Clarke: Commentary on the Bible - 1831
Laws against evil-speaking, Exo 23:1. Against bad company, Exo 23:2. Against partiality, Exo 23:3. Laws commanding acts of kindness and humanity, Exo 23:4, Exo 23:5. Against oppression, Exo 23:6. Against unrighteous decisions, Exo 23:7. Against bribery and corruption, Exo 23:8. Against unkindness to strangers, Exo 23:9. The ordinance concerning the Sabbatical year, Exo 23:10, Exo 23:11. The Sabbath a day of rest, Exo 23:12. General directions concerning circumcision, etc., Exo 23:13. The three annual festivals, Exo 23:14. The feast of unleavened bread, Exo 23:15. The feast of harvest, and the feast of ingathering, Exo 23:16. All the males to appear before God thrice in a year, Exo 23:17. Different ordinances - no blood to be offered with leavened bread - no fat to be left till the next day - the first fruits to be brought to the house of God - and a kid not to be seethed in its mother's milk, Exo 23:18, Exo 23:19. Description of the Angel of God, who was to lead the people into the promised land, and drive out the Amorites, etc., Exo 23:20-23. Idolatry to be avoided, and the images of idols destroyed, Exo 23:24. Different promises to obedience, Exo 23:25-27. Hornets shall be sent to drive out the Canaanites, etc., Exo 23:28. The ancient inhabitants to be driven out by little and little, and the reason why, Exo 23:29, Exo 23:30. The boundaries of the promised land, Exo 23:31. No league or covenant to be made with the ancient inhabitants, who are all to be utterly expelled, Exo 23:32, Exo 23:33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 23:1, Of slander, false witness, and partiality; Exo 23:4, Of charitableness; Exo 23:6, Of justice in judgment; Exo 23:8, Of taking bribes; Exo 23:9, Of oppressing a stranger; Exo 23:10, Of the year of rest; Exo 23:12, Of the sabbath; Exo 23:13, Of idolatry; Exo 23:14, Of the three feasts; Exo 23:18, Of the blood and the fat of the sacrifice; Exo 23:20, An angel is promised, with a blessing, if they obey him.
John Gill
INTRODUCTION TO EXODUS 23
This chapter contains several laws, chiefly judicial, relating to the civil polity of Israel, as concerning witness borne and judgment made of cases in courts of judicature, without any respect to poor or rich, and without the influence of a bribe, Ex 23:1, concerning doing good to an enemy in case any of his cattle go astray, or fall under their burden, Ex 23:4, and of the oppression of a stranger, Ex 23:9, and then follow others concerning the sabbath of the seventh year, and of the seventh day, with a caution against the use of the names of idols, Ex 23:10, next are laws concerning the appearance of all their males at the three feasts, Ex 23:14, and concerning the slaying of the sacrifice of the passover, and bringing the first of the firstfruits of the land, Ex 23:18 and then a promise is made of sending an angel to them to bring them into the land of Canaan, where they should carefully avoid all idolatry, and show a just indignation against it, and serve the Lord, and then it would be well with them, Ex 23:20, and particularly it is promised, that the Lord would send his fear, and his hornets, before them, to destroy the inhabitants of the land, and drive out the rest by little and little, until they should possess the utmost borders of it, which are fixed, Ex 23:27, and the chapter is concluded with a direction not to make a covenant with these people, or their gods, nor suffer them to dwell among them, lest they should be a snare unto them, Ex 23:32.
23:123:1: Եւ համբաւ սուտ՝ մի՛ ընդունիցիս[696]։ Մի՛ հաւանիցիս ընդ անիրաւի՝ լինել վկայ անիրաւ։[696] Այլք. Եւ զհամբաւ սուտ։
1 «Ականջ մի՛ դիր սուտ լուրերին: Յանձն մի՛ առ յօգուտ անիրաւի անիրաւ վկայ լինել:
23 Սուտ լուր մի՛ տանիր. անօրէնին հետ ձեռքդ մի՛ միացներ անիրաւ վկայ ըլլալով։
Եւ զհամբաւ սուտ մի՛ [306]ընդունիցիս: Մի՛ հաւանիցիս ընդ անիրաւի` լինել վկայ անիրաւ:

23:1: Եւ համբաւ սուտ՝ մի՛ ընդունիցիս[696]։ Մի՛ հաւանիցիս ընդ անիրաւի՝ լինել վկայ անիրաւ։
[696] Այլք. Եւ զհամբաւ սուտ։
1 «Ականջ մի՛ դիր սուտ լուրերին: Յանձն մի՛ առ յօգուտ անիրաւի անիրաւ վկայ լինել:
23 Սուտ լուր մի՛ տանիր. անօրէնին հետ ձեռքդ մի՛ միացներ անիրաւ վկայ ըլլալով։
zohrab-1805▾ eastern-1994▾ western am▾
23:11: Не внимай пустому слуху, не давай руки твоей нечестивому, чтоб быть свидетелем неправды.
23:1 οὐ ου not παραδέξῃ παραδεχομαι embrace; admit ἀκοὴν ακοη hearing; report ματαίαν ματαιος superficial οὐ ου not συγκαταθήσῃ συγκατατιθεμαι consent to μετὰ μετα with; amid τοῦ ο the ἀδίκου αδικος injurious; unjust γενέσθαι γινομαι happen; become μάρτυς μαρτυς witness ἄδικος αδικος injurious; unjust
23:1 לֹ֥א lˌō לֹא not תִשָּׂ֖א ṯiśśˌā נשׂא lift שֵׁ֣מַע šˈēmaʕ שֵׁמַע hearsay שָׁ֑וְא šˈāwᵊ שָׁוְא vanity אַל־ ʔal- אַל not תָּ֤שֶׁת tˈāšeṯ שׁית put יָֽדְךָ֙ yˈāḏᵊḵā יָד hand עִם־ ʕim- עִם with רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty לִ li לְ to הְיֹ֖ת hᵊyˌōṯ היה be עֵ֥ד ʕˌēḏ עֵד witness חָמָֽס׃ ס ḥāmˈās . s חָמָס violence
23:1. non suscipies vocem mendacii nec iunges manum tuam ut pro impio dicas falsum testimoniumThou shalt not receive the voice of a lie: neither shalt thou join thy hand to bear false witness for a wicked person.
1. Thou shalt not take up a false report: put not thine hand with the wicked to be an unrighteous witness.
23:1. “You shall not accept a lying voice. Neither shall you join your hand so as to give false testimony on behalf on the impious.
23:1. Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness.
Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness:

1: Не внимай пустому слуху, не давай руки твоей нечестивому, чтоб быть свидетелем неправды.
23:1
οὐ ου not
παραδέξῃ παραδεχομαι embrace; admit
ἀκοὴν ακοη hearing; report
ματαίαν ματαιος superficial
οὐ ου not
συγκαταθήσῃ συγκατατιθεμαι consent to
μετὰ μετα with; amid
τοῦ ο the
ἀδίκου αδικος injurious; unjust
γενέσθαι γινομαι happen; become
μάρτυς μαρτυς witness
ἄδικος αδικος injurious; unjust
23:1
לֹ֥א lˌō לֹא not
תִשָּׂ֖א ṯiśśˌā נשׂא lift
שֵׁ֣מַע šˈēmaʕ שֵׁמַע hearsay
שָׁ֑וְא šˈāwᵊ שָׁוְא vanity
אַל־ ʔal- אַל not
תָּ֤שֶׁת tˈāšeṯ שׁית put
יָֽדְךָ֙ yˈāḏᵊḵā יָד hand
עִם־ ʕim- עִם with
רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty
לִ li לְ to
הְיֹ֖ת hᵊyˌōṯ היה be
עֵ֥ד ʕˌēḏ עֵד witness
חָמָֽס׃ ס ḥāmˈās . s חָמָס violence
23:1. non suscipies vocem mendacii nec iunges manum tuam ut pro impio dicas falsum testimonium
Thou shalt not receive the voice of a lie: neither shalt thou join thy hand to bear false witness for a wicked person.
23:1. “You shall not accept a lying voice. Neither shall you join your hand so as to give false testimony on behalf on the impious.
23:1. Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Произнесению справедливого приговора о подсудимом немало мешает существование разного рода недостоверных, ложных о нем слухов. Поэтому во имя справедливости не следует распространять о нем что-нибудь дурное, как выдуманное самим, так и слышанное от других: не следует быть «переносчиком в народе» (Лев 19:16; Притч 10:18; Пс 100:5). Из желания угодить «великому» (Лев 19:15), стремящемуся погубить невинного подсудимого, не следует помогать ему («давать руку») ложным показанием против обвиняемого. Такого свидетеля ждет установленное законом наказание (Втор 19:18–19; Притч 19:5, 9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-9: Judicial Laws.B. C. 1491.
1 Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness. 2 Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to decline after many to wrest judgment: 3 Neither shalt thou countenance a poor man in his cause. 4 If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again. 5 If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him. 6 Thou shalt not wrest the judgment of thy poor in his cause. 7 Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked. 8 And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous. 9 Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.
Here are, I. Cautions concerning judicial proceedings; it was not enough that they had good laws, better than ever any nation had, but care must be taken for the due administration of justice according to those laws.
1. The witnesses are here cautioned that they neither occasion an innocent man to be indicted, by raising a false report of him and setting common fame against him, nor assist in the prosecution of an innocent man, or one whom they do not know to be guilty, by putting their hand in swearing as witnesses against him, v. 1. Bearing false witness against a man, in a matter that touches his life, has in it all the guilty of lying, perjury, malice, theft, murder, with the additional stains of colouring all with a pretence of justice and involving many others in the same guilt. There is scarcely any one act of wickedness that a man can possibly be guilty of which has in it a greater complication of villanies than this has. Yet the former part of this caution is to be extended, not only to judicial proceedings, but to common conversation; so that slandering and backbiting are a species of falsewitness-bearing. A man's reputation lies as much at the mercy of every company as his estate or life does at the mercy of a judge or jury; so that he who raises, or knowingly spreads, a false report against his neighbour, especially if the report be made to wise and good men whose esteem one would desire to enjoy, sins as much against the laws of truth, justice, and charity, as a false witness does--with this further mischief, that he leaves it not in the power of the person injured to obtain redress. That which we translate, Thou shalt not raise, the margin reads, Thou shalt not receive a false report; for sometimes the receiver, in this case, is as bad as the thief; and a backbiting tongue would not do so much mischief as it does if it were not countenanced. Sometimes we cannot avoid hearing a false report, but we must not receive it, that is, we must not hear it with pleasure and delight as those that rejoice in iniquity, nor give credit to it as long as there remains any cause to question the truth of it. This is charity to our neighbour's good name, and doing as we would be done by.
2. The judges are here cautioned not to pervert judgment. (1.) They must not be overruled, either by might or multitude, to go against their consciences in giving judgment, v. 2. With the Jews causes were tried by a bench of justices, and judgment given according to the majority of votes, in which cause every particular justice must go according to truth, as it appeared to him upon the strictest and most impartial enquiry, though the multitude of the people, and their outcries, or, the sentence of the rabbim (we translate it many), the more ancient and honourable of the justices, went the other way. Therefore (as with us), among the Jews, the junior upon the bench voted first, that he might not be swayed nor overruled by the authority of the senior. Judges must not respect the persons either of the parties or of their fellow-judges. The former part of this verse also gives a general rule for all, as well as judges, not to follow a multitude to do evil. General usage will never excuse us in a bad practice; nor is the broad way ever the better or safer for its being tracked and crowded. We must enquire what we ought to do, not what the majority do; because we must be judged by our Master, not by our fellow-servants, and it is too great a compliment to be willing to go to hell for company. (2.) They must not pervert judgment, no, not in favour of a poor man, v. 3. Right must in all cases take place and wrong must be punished, and justice never biassed nor injury connived at under pretence of charity and compassion. If a poor man be a bad man, and do a bad thing, it is foolish pity to let him fare the better for his poverty, Deut. i. 16, 17. (3.) Neither must they pervert judgment in prejudice to a poor man, nor suffer him to be wronged because he had not wherewithal to right himself; in such cases the judges themselves must become advocates for the poor, as far as their cause was good and honest (v. 6): "Thou shalt not wrest the judgment of the poor; remember they are thy poor, bone of thy bone, thy poor neighbours, thy poor brethren; let them not therefore fare the worse for being poor." (4.) They must dread the thoughts of assisting or abetting a bad cause (v. 7): "Keep thyself far from a false matter; do not only keep thyself free from it, nor think it enough to say thou art unconcerned in it, but keep far from it, dread it as a dangerous snare. The innocent and righteous thou wouldest not, for all the world, slay with thy own hands; keep far therefore from a false matter, for thou knowest not but it may end in that, and the righteous God will not leave such wickedness unpunished: I will not justify the wicked," that is, "I will condemn him that unjustly condemns others." Judges themselves are accountable to the great judge. (5.) They must not take bribes, v. 8. They must not only not be swayed by a gift to give an unjust judgment, to condemn the innocent, or acquit the guilty, or adjudge a man's right from him, but they must not so much as take a gift, lest it should have a bad influence upon them, and overrule them, contrary to their intentions; for it has a strange tendency to blind those that otherwise would do well. (6.) They must not oppress a stranger, v. 9. Though aliens might not inherit lands among them, yet they must have justice done them, must peaceably enjoy their own, and be redressed if they were wronged, though they were strangers to the commonwealth of Israel. It is an instance of the equity and goodness of our law, that, if an alien be tried for any crime except treason, the one half of his jury, if he desire it, shall be foreigners; they call it a trial per mediatatem linguae, a kind provision that strangers may not be oppressed. The reason here given is the same with that in ch. xxii. 21, You were strangers, which is here elegantly enforced, You know the heart of a stranger; you know something of the griefs and fears of a stranger by sad experience, and therefore, being delivered, can the more easily put your souls into their souls' stead.
II. Commands concerning neighbourly kindnesses. We must be ready to do all good offices, as there is occasion, for any body, yea even for those that have done us ill offices, v. 4, 5. The command of loving our enemies, and doing good to those that hate us, is not only a new, but an old commandment, Prov. xxv. 21, 22. Infer hence, 1. If we must do this kindness for an enemy, much more for a friend, though an enemy only is mentioned, because it is supposed that a man would not be unneighbourly to any unless such as he had a particular spleen against. 2. If it be wrong not to prevent our enemy's loss and damage, how much worse is it to occasion harm and loss to him, or any thing he has. 3. If we must bring back our neighbours' cattle when they go astray, much more must we endeavour, by prudent admonitions and instructions, to bring back our neighbours themselves, when they go astray in any sinful path, see Jam. v. 19, 20. And, if we must endeavour to help up a fallen ass, much more should we endeavour, by comforts and encouragements, to help up a sinking spirit, saying to those that are of a fearful heart, Be strong. We must seek the relief and welfare of others as our own, Phil. ii. 4. If thou sayest, Behold, we know it not, doth not he that pondereth the heart consider it? See Prov. xxiv. 11, 12.
Adam Clarke: Commentary on the Bible - 1831
23:1: Thou shalt not raise a false report - Acting contrary to this precept is a sin against the ninth commandment. And the inventor and receiver of false and slanderous reports, are almost equally criminal. The word seems to refer to either, and our translators have very properly retained both senses, putting raise in the text, and receive in the margin. The original לא תשא lo tissa has been translated, thou shalt not publish. Were there no publishers of slander and calumny, there would be no receivers; and were there none to receive them, there would be none to raise them; and were there no raisers, receivers, nor propagators of calumny, lies, etc., society would be in peace.
Albert Barnes: Notes on the Bible - 1834
23:1: These four commands, addressed to the conscience, are illustrations of the ninth commandment, mainly in reference to the giving of evidence in legal causes. Compare Kg1 21:10; Act 6:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:1: shalt not: Exo 23:7, Exo 20:16; Lev 19:16; Sa2 16:3, Sa2 19:27; Psa 15:3, Psa 101:5, Psa 120:3; Pro 10:18, Pro 17:4, Pro 25:23; Jer 20:10; Mat 28:14, Mat 28:15; Rom 3:8
raise: or, receive
an unrighteous witness: Deu 5:20, Deu 19:16-21; Kg1 21:10-13; Psa 27:12, Psa 35:11; Pro 6:19, Pro 12:17; Pro 19:5, Pro 19:9, Pro 19:28, Pro 21:28, Pro 24:28, Pro 25:18; Mat 19:18, Mat 26:59-61; Luk 3:14, Luk 19:8; Act 6:11-13; Eph 4:25; Ti2 3:3; Pe1 3:16; Rev 12:10
Carl Friedrich Keil and Franz Delitzsch
23:1
Lastly, no one was to violate another's rights. - Ex 23:1. "Thou shalt not raise (bring out) an empty report." שׁוא שׁמע, a report that has no foundation, and, as the context shows, does injury to another, charges him with wrongdoing, and involves him in legal proceedings. "Put not thine hand with a wicked man (do not offer him thy hand, or render him assistance), to be a witness of violence." This clause is unquestionably connected with the preceding one, and implies that raising a false report furnishes the wicked man with a pretext for bringing the man, who is suspected of crime on account of this false report, before a court of law; in consequence of which the originator or propagator of the empty report becomes a witness of injustice and violence.
Ex 23:2-3
Just as little should a man follow a multitude to pervert justice. "Thou shalt not be behind many (follow the multitude) to evil things, nor answer concerning a dispute to incline thyself after many (i.e., thou shalt not give such testimony in connection with any dispute, in which thou takest part with the great majority), so as to pervert" (להטּות), sc., justice. But, on the other hand, "neither shalt thou adorn the poor man in his dispute" (Ex 23:3), i.e., show partiality to the poor or weak man in an unjust cause, out of weak compassion for him. (Compare Lev 19:15, a passage which, notwithstanding the fact that הדר is applied to favour shown to the great or mighty, overthrows Knobel's conjecture, that גּדל should be read for ודל, inasmuch as it prohibits the showing of favour to the one as much as to the other.)
Ex 23:4-5
Not only was their conduct not to be determined by public opinion, the direction taken by the multitude, or by weak compassion for a poor man; but personal antipathy, enmity, and hatred were not to lead them to injustice or churlish behaviour. On the contrary, if the Israelite saw his enemy's beast straying, he was to bring it back again; and if he saw it lying down under the weight of its burden, he was to help it up again (cf. Deut 22:1-4). The words וגו מעזב וחדלתּ, "cease (desist) to leave it to him (thine enemy); thou shalt loosen it (let it loose) with him," which have been so variously explained, cannot have any other signification than this: "beware of leaving an ass which has sunk down beneath its burden in a helpless condition, even to thine enemy, to try whether he can help it up alone; rather help him to set it loose from its burden, that it may get up again." This is evident from Deut 22:4, where התעלּמתּ לא, "withdraw not thyself," is substituted for מעזב חדלתּ, and עמּו תּקים הקם, "set up with him," for עמּו תּעזב עזב. From this it is obvious that עזב is used in the first instance in the sense of leaving it alone, leaving it in a helpless condition, and immediately afterwards in the sense of undoing or letting loose. The peculiar turn given to the expression, "thou shalt cease from leaving," is chosen because the ordinary course, which the natural man adopts, is to leave an enemy to take care of his own affairs, without troubling about either him or his difficulties. Such conduct as this the Israelite was to give up, if he ever found his enemy in need of help.
Ex 23:6-8
The warning against unkindness towards an enemy is followed by still further prohibitions of injustice in questions of right: viz., in Ex 23:6, a warning against perverting the right of the poor in his cause; in Ex 23:7, a general command to keep far away from a false matter, and not to slay the innocent and righteous, i.e., not to be guilty of judicial murder, together with the threat that God would not justify the sinner; and in Ex 23:8, the command not to accept presents, i.e., to be bribed by gifts, because "the gift makes seeing men (פּקחים open eyes) blind, and perverts the causes of the just." The rendering "words of the righteous" is not correct; for even if we are to understand the expression "seeing men" as referring to judges, the "righteous" can only refer to those who stand at the bar, and have right on their side, which judges who accept of bribes may turn into wrong.
Ex 23:9
The warning against oppressing the foreigner, which is repeated from Ex 22:20, is not tautological, as Bertheau affirms for the purpose of throwing suspicion upon this verse, but refers to the oppression of a stranger in judicial matters by the refusal of justice, or by harsh and unjust treatment in court (Deut 24:17; Deut 27:19). "For ye know the soul (animus, the soul as the seat of feeling) of the stranger," i.e., ye know from your own experience in Egypt how a foreigner feels.
Ex 23:10-13
Here follow directions respecting the year of rest and day of rest, the first of which lays the foundation for the keeping of the sabbatical and jubilee years, which are afterwards instituted in Lev 25, whilst the latter gives prominence to the element of rest and refreshment involved in the Sabbath, which had been already instituted (Ex 20:9-11), and presses it in favour of beasts of burden, slaves, and foreigners. Neither of these instructions is to be regarded as laying down laws for the feasts; so that they are not to be included among the rights of Israel, which commence at Ex 23:14. On the contrary, as they are separated from these by Ex 23:13, they are to be reckoned as forming part of the laws relating to their mutual obligations one towards another. This is evident from the fact, that in both of them the care of the poor stands in the foreground. From this characteristic and design, which are common to both, we may explain the fact, that there is no allusion to the keeping of a Sabbath unto the Lord, as in Ex 20:10 and Lev 25:2, in connection with either the seventh year or seventh day: all that is mentioned being their sowing and reaping for six years, and working for six days, and then letting the land lie fallow in the seventh year, and their ceasing or resting from labour on the seventh day. "The seventh year thou shalt let (thy land) loose (שׁמט to leave unemployed), and let it lie; and the poor of thy people shall eat (the produce which grows of itself), and their remainder (what they leave) shall the beast of the field eat." הנּפשׁ: lit., to breathe one's self, to draw breath, i.e., to refresh one's self (cf. Ex 31:17; 2Kings 16:14). - With Ex 23:13 the laws relating to the rights of the people, in their relations to one another, are concluded with the formula enforcing their observance, "And in all that I say to you, take heed," viz., that ye carefully maintain all the rights which I have given you. There is then attached to this, in Ex 23:14, a warning, which forms the transition to the relation of Israel to Jehovah: "Make no mention of the name of other gods, neither let it be heard out of thy mouth." This forms a very fitting boundary line between the two series of mishpatim, inasmuch as the observance and maintenance of both of them depended upon the attitude in which Israel stood towards Jehovah.
John Gill
23:1 Thou shalt not raise a false report,.... Of a neighbour, or of any man whatever, either secretly by private slanders, whispers, backbiting and tale bearing, by innuendos, detracting from his good name and credit, suggesting things false and wicked concerning him; or publicly in a court of judicature, bringing a false accusation, laying a false charge, and bearing a false testimony against him: or "thou shall not receive a false report" (p); if there were not so many, that say, Report, and we will report it, that are ready to receive every ill thing of their neighbours, there would not be so many that would raise such ill things of them; everything of this kind should be discountenanced, and especially by judges in courts of judicature, who are chiefly spoken to and of in the context; these should not easily admit every charge and accusation brought; nor bear, or endure a false report, as the word also signifies, but discourage, and even punish it:
put not thine hand with the wicked to be an unrighteous witness; which is not a gesture used in swearing, such as with us, of putting the hand upon a book, which did not obtain so early; nor is there any instance of this kind in Scripture; the gesture used in swearing was either putting the hand under the thigh, which yet is questionable, or lifting of it up to heaven; but here it is expressive of confederacy, of joining hand in hand to carry on a prosecution in an unrighteous way, by bearing false testimony against another; and such were to be guarded against, and not admitted to give evidence in a cause, even a man that is known to be a wicked man, or to have been an unrighteous witness before; on the one hand, a man should be careful of joining with him in a testimony that is unrighteous; and, on the other hand, judges should take care not to suffer such to be witnesses. The Jews say (q), that everyone that is condemned to be scourged, or has been scourged for some crime committed, is reckoned a wicked man, and he is not to be admitted a witness, nor his testimony taken.
(p) "non suscipies", V. L. Pegninus, Vatablus, Drusius, Fagius. (q) Maimon. & Bartenora in Misn. Sanhedrin, c. 3. sect. 3.
John Wesley
23:1 Thou shalt not raise, the margin reads, Thou shalt not receive a false report, for sometimes the receiver in this case is as bad as the thief; and a backbiting tongue would not do so much mischief, if it were not countenanced. Sometimes we cannot avoid hearing a false report, but we must not receive it, we must not hear it with pleasure, nor easily give credit to it.
Robert Jamieson, A. R. Fausset and David Brown
23:1 LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
put not thine hand--join not hands.
23:223:2: Մի՛ յօժարեսցիս ընդ բազումս ՚ի չարիս։ Մի՛ յաւելուցուս ՚ի բազմութիւն միտել ընդ բազումս առ ՚ի խոտորելո՛յ զիրաւունս։
2 Մեծամասնութեանը հետեւելով՝ չար գործերի յետեւից մի՛ ընկիր: Բազմութեանը մի՛ խառնուիր՝ անիրաւութիւն գործելու համար նրան ենթարկուելով,
2 Չարութիւն ընելու համար բազմութեան մի՛ հետեւիր ու դատաստանի մէջ իրաւունքը ծռելու համար շատերուն կողմը խոտորելով՝ մի՛ խօսիր։
Մի՛ յօժարեսցիս ընդ բազումս ի չարիս: Մի՛ յաւելուցուս ի բազմութիւն միտել ընդ բազումս առ ի խոտորելոյ զիրաւունս:

23:2: Մի՛ յօժարեսցիս ընդ բազումս ՚ի չարիս։ Մի՛ յաւելուցուս ՚ի բազմութիւն միտել ընդ բազումս առ ՚ի խոտորելո՛յ զիրաւունս։
2 Մեծամասնութեանը հետեւելով՝ չար գործերի յետեւից մի՛ ընկիր: Բազմութեանը մի՛ խառնուիր՝ անիրաւութիւն գործելու համար նրան ենթարկուելով,
2 Չարութիւն ընելու համար բազմութեան մի՛ հետեւիր ու դատաստանի մէջ իրաւունքը ծռելու համար շատերուն կողմը խոտորելով՝ մի՛ խօսիր։
zohrab-1805▾ eastern-1994▾ western am▾
23:22: Не следуй за большинством на зло, и не решай тяжбы, отступая по большинству от правды;
23:2 οὐκ ου not ἔσῃ ειμι be μετὰ μετα with; amid πλειόνων πλειων more; majority ἐπὶ επι in; on κακίᾳ κακια badness; vice οὐ ου not προστεθήσῃ προστιθημι add; continue μετὰ μετα with; amid πλήθους πληθος multitude; quantity ἐκκλῖναι εκκλινω deviate; avoid μετὰ μετα with; amid πλειόνων πλειων more; majority ὥστε ωστε as such; that ἐκκλῖναι εκκλινω deviate; avoid κρίσιν κρισις decision; judgment
23:2 לֹֽא־ lˈō- לֹא not תִהְיֶ֥ה ṯihyˌeh היה be אַחֲרֵֽי־ ʔaḥᵃrˈê- אַחַר after רַבִּ֖ים rabbˌîm רַב much לְ lᵊ לְ to רָעֹ֑ת rāʕˈōṯ רָעָה evil וְ wᵊ וְ and לֹא־ lō- לֹא not תַעֲנֶ֣ה ṯaʕᵃnˈeh ענה answer עַל־ ʕal- עַל upon רִ֗ב rˈiv רִיב law-case לִ li לְ to נְטֹ֛ת nᵊṭˈōṯ נטה extend אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after רַבִּ֖ים rabbˌîm רַב much לְ lᵊ לְ to הַטֹּֽת׃ haṭṭˈōṯ נטה extend
23:2. non sequeris turbam ad faciendum malum nec in iudicio plurimorum adquiesces sententiae ut a vero deviesThou shalt not follow the multitude to do evil: neither shalt thou yield in judgment, to the opinion of the most part, to stray from the truth.
2. Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to turn aside after a multitude to wrest :
23:2. You shall not follow the crowd in doing evil. Neither shall you go astray in judgment, by agreeing with the majority opinion, apart from the truth.
23:2. Thou shalt not follow a multitude to [do] evil; neither shalt thou speak in a cause to decline after many to wrest [judgment]:
Thou shalt not follow a multitude to [do] evil; neither shalt thou speak in a cause to decline after many to wrest:

2: Не следуй за большинством на зло, и не решай тяжбы, отступая по большинству от правды;
23:2
οὐκ ου not
ἔσῃ ειμι be
μετὰ μετα with; amid
πλειόνων πλειων more; majority
ἐπὶ επι in; on
κακίᾳ κακια badness; vice
οὐ ου not
προστεθήσῃ προστιθημι add; continue
μετὰ μετα with; amid
πλήθους πληθος multitude; quantity
ἐκκλῖναι εκκλινω deviate; avoid
μετὰ μετα with; amid
πλειόνων πλειων more; majority
ὥστε ωστε as such; that
ἐκκλῖναι εκκλινω deviate; avoid
κρίσιν κρισις decision; judgment
23:2
לֹֽא־ lˈō- לֹא not
תִהְיֶ֥ה ṯihyˌeh היה be
אַחֲרֵֽי־ ʔaḥᵃrˈê- אַחַר after
רַבִּ֖ים rabbˌîm רַב much
לְ lᵊ לְ to
רָעֹ֑ת rāʕˈōṯ רָעָה evil
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תַעֲנֶ֣ה ṯaʕᵃnˈeh ענה answer
עַל־ ʕal- עַל upon
רִ֗ב rˈiv רִיב law-case
לִ li לְ to
נְטֹ֛ת nᵊṭˈōṯ נטה extend
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
רַבִּ֖ים rabbˌîm רַב much
לְ lᵊ לְ to
הַטֹּֽת׃ haṭṭˈōṯ נטה extend
23:2. non sequeris turbam ad faciendum malum nec in iudicio plurimorum adquiesces sententiae ut a vero devies
Thou shalt not follow the multitude to do evil: neither shalt thou yield in judgment, to the opinion of the most part, to stray from the truth.
23:2. You shall not follow the crowd in doing evil. Neither shall you go astray in judgment, by agreeing with the majority opinion, apart from the truth.
23:2. Thou shalt not follow a multitude to [do] evil; neither shalt thou speak in a cause to decline after many to wrest [judgment]:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
2: При показаниях на суде должно руководиться не мнением большинства, а одной лишь истиной. Ей не нужно изменять даже в том случае, когда большинство свидетелей показывает заведомую неправду с целью погубить подсудимого (Притч 18:5; Мф 27:24–26; Мк 15:15; Лк 23:23; Деян 24:27; 25:9).
Adam Clarke: Commentary on the Bible - 1831
23:2: Thou shalt not follow a multitude to do evil - Be singular. Singularity, if in the right, can never be criminal. So completely disgraceful is the way of sin, that if there were not a multitude walking in that way, who help to keep each other in countenance, every solitary sinner would be obliged to hide his head. But רבים rabbim, which we translate multitude, sometimes signifies the great, chiefs, or mighty ones; and is so understood by some eminent critics in this place: "Thou shalt not follow the example of the great or rich, who may so far disgrace their own character as to live without God in the world, and trample under foot his laws." It is supposed that these directions refer principally to matters which come under the eye of the civil magistrate; as if he had said, "Do not join with great men in condemning an innocent or righteous person, against whom they have conceived a prejudice on the account of his religion," etc.
Albert Barnes: Notes on the Bible - 1834
23:2
This verse might be more strictly rendered, "Thou shalt not follow the many to evil; neither shalt thou bear witness in a cause so as to incline after the many to pervert justice."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:2: follow: Exo 32:1-5; Gen 6:12, Gen 7:1, Gen 19:4, Gen 19:7-9; Num 14:1-10; Jos 24:15; Sa1 15:9; Kg1 19:10; Job 31:34; Pro 1:10, Pro 1:11, Pro 1:15, Pro 4:14; Mat 27:24-26; Mar 15:15; Luk 23:23, Luk 23:24, Luk 23:51; Joh 7:50, Joh 7:51; Act 24:27, Act 25:9; Rom 1:32; Gal 2:11-13
speak: or, answer
to decline: Exo 23:6, Exo 23:7; Lev 19:15; Deu 1:17; Psa 72:2; Jer 37:15, Jer 37:21, Jer 38:5, Jer 38:6, Jer 38:9; Eze 9:9; Hag 1:4
Geneva 1599
23:2 Thou shalt not follow a multitude to [do] evil; neither shalt thou speak in a cause (a) to decline after many to wrest [judgment]:
(a) Do that which is godly, though few favour it.
John Gill
23:2 Thou shalt not follow a multitude to do evil,.... The Targums of Jerusalem and Jonathan add, but to do good. As in private life, the examples of the many, who are generally the most wicked, are not to be followed, though they too often are; examples, and especially of the multitude, having great influence, and therefore to be guarded against; so in public courts of judicature, where there are many judges upon the bench, if one of them is sensible that the greater part go wrong in their judgment of a case, he ought not to follow them, or be influenced by them, but go according to the dictates of his own conscience, and the evidence of things as they appear to him, and neither agree to justify the wicked, nor condemn the righteous:
neither shall thou speak in a cause to decline after many to wrest judgment; or "thou shalt not answer" (r); either in pleading in a cause, and taking the side of it the majority is on, and for that reason, though it is a manifest perversion of justice; or by giving a vote on that side, and on that account, whereby a wrong judgment passes; and this vote given either according to the number of witnesses, which ought not always to be the rule of judgment; for it is not the number of witnesses, but the nature, evidence, and circumstances of their testimony, that are to be regarded: Jarchi says, in judgments of life and death, they go after the mouth of one witness to absolve, and after the mouth of two to condemn: or according to the number of judges on the bench, and their superiority in years and knowledge; and so some render the word, "after the great ones" (s); for a judge is not to be influenced by names or numbers in giving his vote, but to judge according to the truth of things, as they appear to him: hence the Jews say, that the younger or puisne judges used to be asked their judgment first, that they might not be influenced by others superior to them; and a like method is taken with us in the trial of a peer, the younger lords always giving their opinion first: as to the number of votes by which a cause was carried in court, it is said (t), not as the decline to good, is the decline to evil; the decline to good, i.e. to absolution, is by the sentence of one (a majority of one); the decline to evil, i.e. to condemnation, is by the mouth or sentence of two, a majority of two.
(r) "neque respondeas", Tigurine version; "non respondebis", Pagninus, Montanus, Vatablus, Drusius. (s) "post potentiores", Junius & Tremellius; "post magnos", Lyra, Cartwright. (t) Misn. Sanhedrin, c. 1. sect. 6.
John Wesley
23:2 Thou shalt not follow a multitude to do evil - General usage will never excuse us in any ill practice; nor is the broad way ever the safer for its being crowded. We must inquire what we ought to do, not what the most do; because we must be judged by our master, not our fellow servants; and it is too great a compliment, to be willing to go to hell for company.
Robert Jamieson, A. R. Fausset and David Brown
23:2 decline--depart, deviate from the straight path of rectitude.
23:323:3: Եւ մի՛ ողորմեսցիս տնանկին ՚ի դատաստանի։
3 եւ դատի տակ ընկածին յանիրաւի մի՛ խղճա դատաստանի ժամանակ:
3 Աղքատին աչառութիւն մի՛ ըներ իր դատին մէջ։
Եւ մի՛ ողորմեսցիս տնանկին ի դատաստանի:

23:3: Եւ մի՛ ողորմեսցիս տնանկին ՚ի դատաստանի։
3 եւ դատի տակ ընկածին յանիրաւի մի՛ խղճա դատաստանի ժամանակ:
3 Աղքատին աչառութիւն մի՛ ըներ իր դատին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
23:33: и бедному не потворствуй в тяжбе его.
23:3 καὶ και and; even πένητα πενης poor οὐκ ου not ἐλεήσεις ελεεω show mercy; have mercy on ἐν εν in κρίσει κρισις decision; judgment
23:3 וְ wᵊ וְ and דָ֕ל ḏˈāl דַּל poor לֹ֥א lˌō לֹא not תֶהְדַּ֖ר ṯehdˌar הדר honour בְּ bᵊ בְּ in רִיבֹֽו׃ ס rîvˈô . s רִיב law-case
23:3. pauperis quoque non misereberis in negotioNeither shalt thou favour a poor man in judgment.
3. neither shalt thou favour a poor man in his cause.
23:3. Likewise, you shall not show pity in judgment of the poor.
23:3. Neither shalt thou countenance a poor man in his cause.
Neither shalt thou countenance a poor man in his cause:

3: и бедному не потворствуй в тяжбе его.
23:3
καὶ και and; even
πένητα πενης poor
οὐκ ου not
ἐλεήσεις ελεεω show mercy; have mercy on
ἐν εν in
κρίσει κρισις decision; judgment
23:3
וְ wᵊ וְ and
דָ֕ל ḏˈāl דַּל poor
לֹ֥א lˌō לֹא not
תֶהְדַּ֖ר ṯehdˌar הדר honour
בְּ bᵊ בְּ in
רִיבֹֽו׃ ס rîvˈô . s רִיב law-case
23:3. pauperis quoque non misereberis in negotio
Neither shalt thou favour a poor man in judgment.
23:3. Likewise, you shall not show pity in judgment of the poor.
23:3. Neither shalt thou countenance a poor man in his cause.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Снисходительное, сострадательное отношение к бедным (22:24: и д.) не должно мешать справедливости; если он виновен, то следует наказать его (Лев 19:15).
Adam Clarke: Commentary on the Bible - 1831
23:3: Neither shalt thou countenance a poor man in his cause - The word דל dal, which we translate poor man, is probably put here in opposition to רבים rabbim, the great, or noble men, in the preceding verse: if so, the meaning is, Thou shalt neither be influenced by the great to make an unrighteous decision, nor by the poverty or distress of the poor to give thy voice against the dictates of justice and truth. Hence the ancient maxim, Fiat Justitia, Ruat Coelum. "Let justice be done, though the heavens should be dissolved."
Albert Barnes: Notes on the Bible - 1834
23:3
Countenance - Rather, show partiality to a man's cause because he is poor (compare Lev 19:15).
These four commands, addressed to the conscience, are illustrations of the ninth commandment, mainly in reference to the giving of evidence in legal causes. Compare Kg1 21:10; Act 6:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:3: Psa 82:2, Psa 82:3; Jam 3:17
John Gill
23:3 Neither shalt thou countenance a poor man in his cause. Because he is a poor man, and for that reason endeavour to carry his cause for him, right or wrong, from a foolish pity to him as a poor man, and from an affectation of gaining the applause of people on that account; or "thou shalt not honour" or "adorn" a poor man (u), by a set speech in favour of his cause, though wrong, dressed up in the best manner, and set off with all the colourings of art, to make it appear in the most plausible manner; the law is against respect of persons, as not the person of the rich, so neither is the person of the poor to be accepted, but the justice of their cause is to be regarded; so the Targum of Jonathan,"the poor that is guilty in his judgment or cause, his face (or person) thou shalt not accept to have pity on him, for no person is to be accepted in judgment.''
(u) "non honorabis", Pagninus, Vatablus, Drusius, Cartwright; "non decorabis", Montanus; "ne ornes", Tigurine version; "ne honorato", Junius & Tremellius; "ne ornato", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
23:3 countenance--adorn, embellish--thou shalt not varnish the cause even of a poor man to give it a better coloring than it merits.
23:423:4: Եւ եթէ պատահեսցիս եզին թշնամւոյ քոյ, կամ իշոյ նորա մոլորելոյ, դարձուսցես եւ հասուսցե՛ս զնա առ նա[697]։ [697] ՚Ի լուս՛՛. Եւ եթէ պատահիցես, համաձայն այլոց ՚ի բնաբ՛՛։
4 Եթէ հանդիպես քո թշնամու մոլորուած եզան կամ էշին, դրան կը դարձնես ու կը հասցնես իր տիրոջը:
4 Եթէ քու թշնամիիդ մոլորած եզին կամ իշուն հանդիպելու ըլլաս, անշուշտ իրեն պէտք է դարձնես զանիկա։
Եւ եթէ պատահեսցես եզին թշնամւոյ քո, կամ իշոյ նորա մոլորելոյ, դարձուսցես եւ հասուսցես զնա առ նա:

23:4: Եւ եթէ պատահեսցիս եզին թշնամւոյ քոյ, կամ իշոյ նորա մոլորելոյ, դարձուսցես եւ հասուսցե՛ս զնա առ նա[697]։
[697] ՚Ի լուս՛՛. Եւ եթէ պատահիցես, համաձայն այլոց ՚ի բնաբ՛՛։
4 Եթէ հանդիպես քո թշնամու մոլորուած եզան կամ էշին, դրան կը դարձնես ու կը հասցնես իր տիրոջը:
4 Եթէ քու թշնամիիդ մոլորած եզին կամ իշուն հանդիպելու ըլլաս, անշուշտ իրեն պէտք է դարձնես զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
23:44: Если найдешь вола врага твоего, или осла его заблудившегося, приведи его к нему;
23:4 ἐὰν εαν and if; unless δὲ δε though; while συναντήσῃς συνανταω meet with τῷ ο the βοὶ βους ox τοῦ ο the ἐχθροῦ εχθρος hostile; enemy σου σου of you; your ἢ η or; than τῷ ο the ὑποζυγίῳ υποζυγιον beast of burden αὐτοῦ αυτος he; him πλανωμένοις πλαναω mislead; wander ἀποστρέψας αποστρεφω turn away; alienate ἀποδώσεις αποδιδωμι render; surrender αὐτῷ αυτος he; him
23:4 כִּ֣י kˈî כִּי that תִפְגַּ֞ע ṯifgˈaʕ פגע meet שֹׁ֧ור šˈôr שֹׁור bullock אֹֽיִבְךָ֛ ʔˈōyivᵊḵˈā איב be hostile אֹ֥ו ʔˌô אֹו or חֲמֹרֹ֖ו ḥᵃmōrˌô חֲמֹור he-ass תֹּעֶ֑ה tōʕˈeh תעה err הָשֵׁ֥ב hāšˌēv שׁוב return תְּשִׁיבֶ֖נּוּ tᵊšîvˌennû שׁוב return לֹֽו׃ ס lˈô . s לְ to
23:4. si occurreris bovi inimici tui aut asino erranti reduc ad eumIf thou meet thy enemy's ox or ass going astray, bring it back to him.
4. If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again.
23:4. If you come across an ox or a donkey of your enemy, which has gone astray, lead it back to him.
23:4. If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again.
If thou meet thine enemy' s ox or his ass going astray, thou shalt surely bring it back to him again:

4: Если найдешь вола врага твоего, или осла его заблудившегося, приведи его к нему;
23:4
ἐὰν εαν and if; unless
δὲ δε though; while
συναντήσῃς συνανταω meet with
τῷ ο the
βοὶ βους ox
τοῦ ο the
ἐχθροῦ εχθρος hostile; enemy
σου σου of you; your
η or; than
τῷ ο the
ὑποζυγίῳ υποζυγιον beast of burden
αὐτοῦ αυτος he; him
πλανωμένοις πλαναω mislead; wander
ἀποστρέψας αποστρεφω turn away; alienate
ἀποδώσεις αποδιδωμι render; surrender
αὐτῷ αυτος he; him
23:4
כִּ֣י kˈî כִּי that
תִפְגַּ֞ע ṯifgˈaʕ פגע meet
שֹׁ֧ור šˈôr שֹׁור bullock
אֹֽיִבְךָ֛ ʔˈōyivᵊḵˈā איב be hostile
אֹ֥ו ʔˌô אֹו or
חֲמֹרֹ֖ו ḥᵃmōrˌô חֲמֹור he-ass
תֹּעֶ֑ה tōʕˈeh תעה err
הָשֵׁ֥ב hāšˌēv שׁוב return
תְּשִׁיבֶ֖נּוּ tᵊšîvˌennû שׁוב return
לֹֽו׃ ס lˈô . s לְ to
23:4. si occurreris bovi inimici tui aut asino erranti reduc ad eum
If thou meet thy enemy's ox or ass going astray, bring it back to him.
23:4. If you come across an ox or a donkey of your enemy, which has gone astray, lead it back to him.
23:4. If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again.
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
4-5: Справедливость заставляет относиться и к врагу, как к брату (Втор 22:1–4). Эта мысль и поясняется двумя примерами помощи врагу в бедствии, причем во втором случае помощь требует уже больше самоотвержения, так как гораздо труднее работать вместе с врагом в его интересах («развьючь вместе с ним» — ст. 5), чем помочь врагу в его отсутствие (ст. 4).
Adam Clarke: Commentary on the Bible - 1831
23:4: If thou meet thine enemy's ox - going astray - From the humane and heavenly maxim in this and the following verse, our blessed Lord has formed the following precept: "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you;" Mat 5:44. A precept so plain, wise, benevolent, and useful, can receive no other comment than that which its influence on the heart of a kind and merciful man produces in his life.
Albert Barnes: Notes on the Bible - 1834
23:4: So far was the spirit of the law from encouraging personal Rev_enge that it would not allow a man to neglect an opportunity of saving his enemy from loss.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:4: Deu 22:1-4; Job 31:29, Job 31:30; Pro 24:17, Pro 24:18, Pro 25:21; Mat 5:44; Luk 6:27, Luk 6:28; Rom 12:17-21; Th1 5:15
Geneva 1599
23:4 If thou meet thine enemy's ox or his ass going astray, thou shalt surely (b) bring it back to him again.
(b) If we are bound to do good to our enemies beast, how much more to our enemy himself, (Mt 5:44).
John Gill
23:4 If thou meet thine enemy's ox or his ass going astray,.... Or any other beast, as the Samaritan version adds; for these are only mentioned for instances, as being more common, and creatures subject to go astray; now when such as these are met going astray, so as to be in danger of being lost to the owner, though he is an enemy; or as the Targum of Jonathan,"whom thou hatest because of a sin, which thou alone knowest in him;''yet this was not so far to prejudice the finder of his beasts against him, as to be careless about them, to suffer them to go on without acquainting him with them, or returning them to him, as follows:
thou shalt surely bring it back to him again; whether it be an ox, or an ass, or any other beast, the law is very strong and binding upon the finder to return it to his neighbour, though an enemy, and bring it either to his field or to his farm.
23:523:5: Եւ եթէ տեսանիցես զգրաստ ընկերի քոյ՝ անկեալ ընդ բեռամբ, մի՛ զանց առնիցես զնովաւ, այլ յարուսցե՛ս զնա ընդ նմա։
5 Եթէ տեսնես, որ մէկի[49] գրաստը բեռան ծանրութեան տակ ընկել է, նրա կողքից անտարբեր մի՛ անցիր, այլ նրան օգնելով բարձրացրո՛ւ այն: [49] 49. Այլ բնագրերում՝ թշնամուդ:
5 Եթէ քեզ ատողին էշը բեռի տակ ինկած տեսնես, զգուշացիր, զայն մի՛ լքեր, անոր հետ ազատէ էշը։
Եւ եթէ տեսանիցես զգրաստ [307]ընկերի քո անկեալ ընդ բեռամբ, մի՛ զանց առնիցես զնովաւ, այլ յարուսցես զնա ընդ նմա:

23:5: Եւ եթէ տեսանիցես զգրաստ ընկերի քոյ՝ անկեալ ընդ բեռամբ, մի՛ զանց առնիցես զնովաւ, այլ յարուսցե՛ս զնա ընդ նմա։
5 Եթէ տեսնես, որ մէկի[49] գրաստը բեռան ծանրութեան տակ ընկել է, նրա կողքից անտարբեր մի՛ անցիր, այլ նրան օգնելով բարձրացրո՛ւ այն:
[49] 49. Այլ բնագրերում՝ թշնամուդ:
5 Եթէ քեզ ատողին էշը բեռի տակ ինկած տեսնես, զգուշացիր, զայն մի՛ լքեր, անոր հետ ազատէ էշը։
zohrab-1805▾ eastern-1994▾ western am▾
23:55: если увидишь осла врага твоего упавшим под ношею своею, то не оставляй его; развьючь вместе с ним.
23:5 ἐὰν εαν and if; unless δὲ δε though; while ἴδῃς οραω view; see τὸ ο the ὑποζύγιον υποζυγιον beast of burden τοῦ ο the ἐχθροῦ εχθρος hostile; enemy σου σου of you; your πεπτωκὸς πιπτω fall ὑπὸ υπο under; by τὸν ο the γόμον γομος load; cargo αὐτοῦ αυτος he; him οὐ ου not παρελεύσῃ παρερχομαι pass; transgress αὐτό αυτος he; him ἀλλὰ αλλα but συνεγερεῖς συνεγειρω raise together αὐτὸ αυτος he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
23:5 כִּֽי־ kˈî- כִּי that תִרְאֶ֞ה ṯirʔˈeh ראה see חֲמֹ֣ור ḥᵃmˈôr חֲמֹור he-ass שֹׂנַאֲךָ֗ śōnaʔᵃḵˈā שׂנא hate רֹבֵץ֙ rōvˌēṣ רבץ lie down תַּ֣חַת tˈaḥaṯ תַּחַת under part מַשָּׂאֹ֔ו maśśāʔˈô מַשָּׂא burden וְ wᵊ וְ and חָדַלְתָּ֖ ḥāḏaltˌā חדל cease מֵ mē מִן from עֲזֹ֣ב ʕᵃzˈōv עזב leave לֹ֑ו lˈô לְ to עָזֹ֥ב ʕāzˌōv עזב leave תַּעֲזֹ֖ב taʕᵃzˌōv עזב leave עִמֹּֽו׃ ס ʕimmˈô . s עִם with
23:5. si videris asinum odientis te iacere sub onere non pertransibis sed sublevabis cum eoIf thou see the ass of him that hateth thee lie underneath his burden, thou shalt not pass by, but shalt lift him up with him.
5. If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.
23:5. If you see the donkey of one who hates you, fallen under its burden, you shall not pass by without lifting it up with him.
23:5. If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.
If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him:

5: если увидишь осла врага твоего упавшим под ношею своею, то не оставляй его; развьючь вместе с ним.
23:5
ἐὰν εαν and if; unless
δὲ δε though; while
ἴδῃς οραω view; see
τὸ ο the
ὑποζύγιον υποζυγιον beast of burden
τοῦ ο the
ἐχθροῦ εχθρος hostile; enemy
σου σου of you; your
πεπτωκὸς πιπτω fall
ὑπὸ υπο under; by
τὸν ο the
γόμον γομος load; cargo
αὐτοῦ αυτος he; him
οὐ ου not
παρελεύσῃ παρερχομαι pass; transgress
αὐτό αυτος he; him
ἀλλὰ αλλα but
συνεγερεῖς συνεγειρω raise together
αὐτὸ αυτος he; him
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
23:5
כִּֽי־ kˈî- כִּי that
תִרְאֶ֞ה ṯirʔˈeh ראה see
חֲמֹ֣ור ḥᵃmˈôr חֲמֹור he-ass
שֹׂנַאֲךָ֗ śōnaʔᵃḵˈā שׂנא hate
רֹבֵץ֙ rōvˌēṣ רבץ lie down
תַּ֣חַת tˈaḥaṯ תַּחַת under part
מַשָּׂאֹ֔ו maśśāʔˈô מַשָּׂא burden
וְ wᵊ וְ and
חָדַלְתָּ֖ ḥāḏaltˌā חדל cease
מֵ מִן from
עֲזֹ֣ב ʕᵃzˈōv עזב leave
לֹ֑ו lˈô לְ to
עָזֹ֥ב ʕāzˌōv עזב leave
תַּעֲזֹ֖ב taʕᵃzˌōv עזב leave
עִמֹּֽו׃ ס ʕimmˈô . s עִם with
23:5. si videris asinum odientis te iacere sub onere non pertransibis sed sublevabis cum eo
If thou see the ass of him that hateth thee lie underneath his burden, thou shalt not pass by, but shalt lift him up with him.
23:5. If you see the donkey of one who hates you, fallen under its burden, you shall not pass by without lifting it up with him.
23:5. If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:5
The sense appears to be: "If thou see the ass of thine enemy lying down under his burden, thou shalt forbear to pass by him; thou shalt help him in loosening the girths of the ass."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:5: If thou see: Deu 22:4
and wouldest forbear to help him: or, Wilt thou cease to help him? or, wouldest cease to leave thy business for him; thou shalt surely leave it to join with him.
Geneva 1599
23:5 If thou see the (c) ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.
(c) If God commands us to help our enemy's donkey under his burden, will he suffer us to cast down our brethren with heavy burdens?
John Gill
23:5 If thou see the ass of him that hateth thee lying under his burden,.... Fallen down, and such a burden upon him that he cannot rise up again, but lies under it, and the owner of it is not able of himself to raise it up again:
and wouldst forbear to help him; show an inclination to pass on without giving him any assistance to get up his beast again; or "wouldst thou forbear to help him?" (w) as Jarchi, and others, read with an interrogation, could it be in thine heart to forbear helping him? couldest thou go on, and take no notice of him and his case, and not join him in endeavouring to get up his beast again, that he may proceed its his journey? canst thou be so cruel and hardhearted, though he is thine enemy? but if thou art, know this:
thou shalt surely help with him; to get up his ass again: hence the Jewish canon runs thus (x),"if an ass is unloaded and loaded four or five times, a man is bound, i.e. to help, as it is said, "in helping thou shalt help"; if he (the owner) goes away, and sets himself down, seeing the command is upon thee, if it is thy will and pleasure to unload, unload, he is free; for it is said, with him; if he is an old man, or sick, he is bound, the command of the law is to unload, but not to load.''The words may be rendered, "in leaving thou shalt leave with him" (y); either leave or forsake thine enmity to help him, as Onkelos; or leave thy business, thou art about, to lend him an hand to raise up his beast again.
(w) "num desines sublevare eum?" some in Vatablus; "cessabis auxitiari ei?" Drusius; "desines auxiliari ei?" Pagninus. (x) Misn. Bava Metzia, c. 2. sect. 10. (y) "Deserendo deseres cum eo", Montanus; so Ainsworth.
23:623:6: Մի՛ խոտորիցես զիրաւունս տնանկին ՚ի դատաստանի իւրում։
6 Մի՛ շեղիր դատի ընթացքը, եթէ նոյնիսկ դատուողը քո ծանօթն է:
6 Քու աղքատիդ դատին մէջ անոր իրաւունքը մի՛ ծռեր.
Մի՛ խոտորեսցես զիրաւունս տնանկին ի դատաստանի իւրում:

23:6: Մի՛ խոտորիցես զիրաւունս տնանկին ՚ի դատաստանի իւրում։
6 Մի՛ շեղիր դատի ընթացքը, եթէ նոյնիսկ դատուողը քո ծանօթն է:
6 Քու աղքատիդ դատին մէջ անոր իրաւունքը մի՛ ծռեր.
zohrab-1805▾ eastern-1994▾ western am▾
23:66: Не суди превратно тяжбы бедного твоего.
23:6 οὐ ου not διαστρέψεις διαστρεφω twist; divert κρίμα κριμα judgment πένητος πενης poor ἐν εν in κρίσει κρισις decision; judgment αὐτοῦ αυτος he; him
23:6 לֹ֥א lˌō לֹא not תַטֶּ֛ה ṯaṭṭˈeh נטה extend מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice אֶבְיֹנְךָ֖ ʔevyōnᵊḵˌā אֶבְיֹון poor בְּ bᵊ בְּ in רִיבֹֽו׃ rîvˈô רִיב law-case
23:6. non declinabis in iudicio pauperisThou shalt not go aside in the poor man's judgment.
6. Thou shalt not wrest the judgment of thy poor in his cause.
23:6. You shall not deviate in judgment of the poor.
23:6. Thou shalt not wrest the judgment of thy poor in his cause.
Thou shalt not wrest the judgment of thy poor in his cause:

6: Не суди превратно тяжбы бедного твоего.
23:6
οὐ ου not
διαστρέψεις διαστρεφω twist; divert
κρίμα κριμα judgment
πένητος πενης poor
ἐν εν in
κρίσει κρισις decision; judgment
αὐτοῦ αυτος he; him
23:6
לֹ֥א lˌō לֹא not
תַטֶּ֛ה ṯaṭṭˈeh נטה extend
מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice
אֶבְיֹנְךָ֖ ʔevyōnᵊḵˌā אֶבְיֹון poor
בְּ bᵊ בְּ in
רִיבֹֽו׃ rîvˈô רִיב law-case
23:6. non declinabis in iudicio pauperis
Thou shalt not go aside in the poor man's judgment.
23:6. You shall not deviate in judgment of the poor.
23:6. Thou shalt not wrest the judgment of thy poor in his cause.
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
6: Судя по еврейскому «шафат», употребляемому для обозначения деятельности судьи, требование данного стиха предъявляется уже не свидетелям, а судьям. Они извращают дело нищего в том случае, когда принимают во внимание ложные показания свидетелей и произносят несправедливые приговоры (Втор 27:19; Исх 10:12; Иер 5:28). Хотя права каждого, и богатого, и бедного, не должны быть нарушаемы на суде, но о бедном говорится потому, что бедному легче пострадать на суде, чем богатому.
Adam Clarke: Commentary on the Bible - 1831
23:6: Thou shalt not wrest the judgment of thy poor - Thou shalt neither countenance him in his crimes, nor condemn him in his righteousness. See Exo 23:5, Exo 23:7.
Albert Barnes: Notes on the Bible - 1834
23:6: Four precepts evidently addressed to those in authority as judges:
(a) To do justice to the poor. Comparing Exo 23:6 with Exo 23:3, it was the part of the judge to defend the poor against the oppression of the rich, and the part of the witness to take care lest his feelings of natural pity should tempt him to falsify evidence.
(b) To be cautious of inflicting capital punishment on one whose guilt was not clearly proved. A doubtful case was rather to be left to God Himself, who would "not justify the wicked," nor suffer him to go unpunished though he might be acquitted by an earthly tribunal. Exo 23:7.
(c) To take no bribe or present which might in any way pervert judgment Exo 23:8; compare Num 16:15; Sa1 12:3; Act 26:26.
(d) To vindicate the rights of the stranger Exo 23:9 - rather, the foreigner. (Exo 20:10 note.) This verse is a repetition of Exo 22:21, but the precept is there addressed to the people at large, while it is here addressed to the judges in reference to their official duties. The caution was perpetually necessary. Compare Eze 22:7; Mal 3:5. The word rendered "heart" is more strictly "soul," and would be better represented here by feelings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:6: Exo 23:2, Exo 23:3; Deu 16:19, Deu 27:19; Ch2 19:7; Job 31:13, Job 31:21, Job 31:22; Psa 82:3, Psa 82:4; Ecc 5:8; Isa 10:1, Isa 10:2; Jer 5:28, Jer 6:28, Jer 7:6; Amo 5:11, Amo 5:12; Mic 3:1-4; Zep 3:1-4; Mal 3:5; Jam 2:5, Jam 2:6
John Gill
23:6 Thou shalt not wrest the judgment of thy poor in his cause. As the poor man was not to be favoured when his cause was bad through an affected pity for him as a poor man, so his judgment was not to be wrested or perverted, when his cause was good, because of his poverty; which is too often the case, through the power of rich men, and the prevalence of their gifts and bribes, and to curry favour with them: the phrase, "thy poor", is very emphatic, and intended to engage judges to regard them, as being of the same flesh and blood with them, of the same nation and religion; and who were particularly committed to their care and protection under God, who is the Judge and protector of the poor, of the widow and the fatherless.
23:723:7: Յամենայն՝ ՚ի զո՛ւր բանէ՝ ՚ի բաց լինիցիս. եւ զարդարն եւ զանպարտն մի՛ սպանանիցես. եւ զամպարիշտն մի՛ ապրեցուցանիցես վասն կաշառաց[698]. [698] Ոմանք. Վասն կաշառի։ եւ ոմանք. Վասն կաշառոց։
7 Հեռու կը մնաս ամէն տեսակ անիրաւ գործերից[50]: Մահուան չդատապարտես անպարտին ու արդարին: Մեղաւորին կաշառուելով չարդարացնես[51]: [51] 50. Եբրայերէնում՝ սուտ բաներից:">[50]: Մահուան չդատապարտես անպարտին ու արդարին: Մեղաւորին կաշառուելով չարդարացնես
7 Սուտ խօսքէն հեռու կեցիր եւ անմեղն ու արդարը մի՛ մեռցներ. վասն զի ես չարը պիտի չարդարացնեմ։
[308]Յամենայն ի զուր բանէ`` ի բաց լինիցիս, եւ զանպարտն եւ զարդարն մի՛ սպանանիցես. [309]եւ զամպարիշտն մի՛ ապրեցուցանիցես վասն կաշառի:

23:7: Յամենայն՝ ՚ի զո՛ւր բանէ՝ ՚ի բաց լինիցիս. եւ զարդարն եւ զանպարտն մի՛ սպանանիցես. եւ զամպարիշտն մի՛ ապրեցուցանիցես վասն կաշառաց[698].
[698] Ոմանք. Վասն կաշառի։ եւ ոմանք. Վասն կաշառոց։
7 Հեռու կը մնաս ամէն տեսակ անիրաւ գործերից[50]: Մահուան չդատապարտես անպարտին ու արդարին: Մեղաւորին կաշառուելով չարդարացնես[51]:
[51] 50. Եբրայերէնում՝ սուտ բաներից:">[50]: Մահուան չդատապարտես անպարտին ու արդարին: Մեղաւորին կաշառուելով չարդարացնես
7 Սուտ խօսքէն հեռու կեցիր եւ անմեղն ու արդարը մի՛ մեռցներ. վասն զի ես չարը պիտի չարդարացնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
23:77: Удаляйся от неправды и не умерщвляй невинного и правого, ибо Я не оправдаю беззаконника.
23:7 ἀπὸ απο from; away παντὸς πας all; every ῥήματος ρημα statement; phrase ἀδίκου αδικος injurious; unjust ἀποστήσῃ αφιστημι distance; keep distance ἀθῷον αθωος guiltless καὶ και and; even δίκαιον δικαιος right; just οὐκ ου not ἀποκτενεῖς αποκτεινω kill καὶ και and; even οὐ ου not δικαιώσεις δικαιοω justify τὸν ο the ἀσεβῆ ασεβης irreverent ἕνεκεν ενεκα for the sake of; on account of δώρων δωρον present
23:7 מִ mi מִן from דְּבַר־ ddᵊvar- דָּבָר word שֶׁ֖קֶר šˌeqer שֶׁקֶר lie תִּרְחָ֑ק tirḥˈāq רחק be far וְ wᵊ וְ and נָקִ֤י nāqˈî נָקִי innocent וְ wᵊ וְ and צַדִּיק֙ ṣaddîq צַדִּיק just אַֽל־ ʔˈal- אַל not תַּהֲרֹ֔ג tahᵃrˈōḡ הרג kill כִּ֥י kˌî כִּי that לֹא־ lō- לֹא not אַצְדִּ֖יק ʔaṣdˌîq צדק be just רָשָֽׁע׃ rāšˈāʕ רָשָׁע guilty
23:7. mendacium fugies insontem et iustum non occides quia aversor impiumThou shalt fly Iying. The innocent and just person thou shalt not put to death: because I abhor the wicked.
7. Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked.
23:7. You shall flee from lies. The innocent and the just you shall not kill. For I shun the impious.
23:7. Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked.
Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked:

7: Удаляйся от неправды и не умерщвляй невинного и правого, ибо Я не оправдаю беззаконника.
23:7
ἀπὸ απο from; away
παντὸς πας all; every
ῥήματος ρημα statement; phrase
ἀδίκου αδικος injurious; unjust
ἀποστήσῃ αφιστημι distance; keep distance
ἀθῷον αθωος guiltless
καὶ και and; even
δίκαιον δικαιος right; just
οὐκ ου not
ἀποκτενεῖς αποκτεινω kill
καὶ και and; even
οὐ ου not
δικαιώσεις δικαιοω justify
τὸν ο the
ἀσεβῆ ασεβης irreverent
ἕνεκεν ενεκα for the sake of; on account of
δώρων δωρον present
23:7
מִ mi מִן from
דְּבַר־ ddᵊvar- דָּבָר word
שֶׁ֖קֶר šˌeqer שֶׁקֶר lie
תִּרְחָ֑ק tirḥˈāq רחק be far
וְ wᵊ וְ and
נָקִ֤י nāqˈî נָקִי innocent
וְ wᵊ וְ and
צַדִּיק֙ ṣaddîq צַדִּיק just
אַֽל־ ʔˈal- אַל not
תַּהֲרֹ֔ג tahᵃrˈōḡ הרג kill
כִּ֥י kˌî כִּי that
לֹא־ lō- לֹא not
אַצְדִּ֖יק ʔaṣdˌîq צדק be just
רָשָֽׁע׃ rāšˈāʕ רָשָׁע guilty
23:7. mendacium fugies insontem et iustum non occides quia aversor impium
Thou shalt fly Iying. The innocent and just person thou shalt not put to death: because I abhor the wicked.
23:7. You shall flee from lies. The innocent and the just you shall not kill. For I shun the impious.
23:7. Keep thee far from a false matter; and the innocent and righteous slay thou not: for I will not justify the wicked.
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
7: По связи речи ясно, что под неправдой нужно разуметь намеренно неправильное постановление приговора. Избегать сознательно несправедливых приговоров тем большая обязанность судьи, что они приводят невинных к смерти, которая не остается ненаказанной (Втор 27:25; Притч 17:26; Иер 7:6–7).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:7: far from: Exo 23:1; Lev 19:11; Deu 19:16-21; Job 22:23; Pro 4:14, Pro 4:15; Isa 33:15; Luk 3:14; Eph 4:25; Th1 5:22
the innocent: Deu 27:25
for I will not: Exo 34:7; Pro 17:15; Nah 1:3; Rom 1:18, Rom 2:5, Rom 2:6
Geneva 1599
23:7 Keep thee far from a false matter; and the (d) innocent and righteous slay thou not: for I will not justify the wicked.
(d) Whether you are the magistrate or are commanded by the magistrate.
John Gill
23:7 Keep thee far from a false matter,.... Or "word" (z); from receiving a false testimony, or taking the false or wrong side of a cause, or engaging in a bad one; keep aloof off from it, as much at a distance from it as possible:
and the innocent and the righteous slay thou not; that is, do not condemn them to death, nor join with the majority in their condemnation, if they appear to be innocent and righteous; nor give orders, or join in giving orders to the executioner to put such to death. The Targum of Jonathan is,"he that goes righteous out of the house of thy judgment (out of the sanhedrim, to which he belonged), and they find out his sin (afterwards), and he that goes out guilty, and they (afterwards) find out his righteousness, do not slay:"
for I will not justify the wicked: the wicked judge in pronouncing an unjust sentence on innocent and righteous men, or if they absolve wicked men, at the same time they put to death the innocent and righteous, God will not justify those wicked men cleared by them, but will, in his own time and way, sooner or later, inflict the deserved punishment on them: this is not contrary to Rom 4:5 for though God justifies the ungodly, he does not justify ungodliness in them, or them in ungodliness, but from it, and that by the imputation of the righteousness of his Son.
(z) "a verbo mendacii", Pagninus, Montanus, Vatablus, Drusius, Junius & Tremellius, Tigurine version, Fagius.
John Wesley
23:7 Keep thee far from a false matter - From assisting or abetting an ill thing. Yea, keep thee far from it, dread it as a dangerous snare. I will not justify the wicked - That is, I will condemn him that unjustly condemns others.
23:823:8: եւ կաշառ՝ մի՛ առնուցուս. զի կաշառ կուրացուցանէ՛ զաչս համարձակահայեաց, եւ ապականէ՛ զբանս արդարս[699]։[699] Այլք. Զաչս համարձակահայեաց։
8 Կաշառք չվերցնես, որովհետեւ կաշառքը կուրացնում է անգամ պայծառատեսների աչքերը եւ աւերում արդար գործերը[52]: [52] 52. Եբրայերէնում՝ արդարների իրաւունքները:
8 Կաշառք մի՛ առներ. վասն զի կաշառքը աչքը բաց մարդիկը կը կուրցնէ եւ արդարներուն դատերը կը խանգարէ։
Եւ կաշառ մի՛ առնուցուս. զի կաշառ կուրացուցանէ զաչս համարձակահայեցաց, եւ ապականէ [310]զբանս արդարս:

23:8: եւ կաշառ՝ մի՛ առնուցուս. զի կաշառ կուրացուցանէ՛ զաչս համարձակահայեաց, եւ ապականէ՛ զբանս արդարս[699]։
[699] Այլք. Զաչս համարձակահայեաց։
8 Կաշառք չվերցնես, որովհետեւ կաշառքը կուրացնում է անգամ պայծառատեսների աչքերը եւ աւերում արդար գործերը[52]:
[52] 52. Եբրայերէնում՝ արդարների իրաւունքները:
8 Կաշառք մի՛ առներ. վասն զի կաշառքը աչքը բաց մարդիկը կը կուրցնէ եւ արդարներուն դատերը կը խանգարէ։
zohrab-1805▾ eastern-1994▾ western am▾
23:88: Даров не принимай, ибо дары слепыми делают зрячих и превращают дело правых.
23:8 καὶ και and; even δῶρα δωρον present οὐ ου not λήμψῃ λαμβανω take; get τὰ ο the γὰρ γαρ for δῶρα δωρον present ἐκτυφλοῖ εκτυφλοω eye; sight βλεπόντων βλεπω look; see καὶ και and; even λυμαίνεται λυμαινομαι ravage ῥήματα ρημα statement; phrase δίκαια δικαιος right; just
23:8 וְ wᵊ וְ and שֹׁ֖חַד šˌōḥaḏ שֹׁחַד present לֹ֣א lˈō לֹא not תִקָּ֑ח ṯiqqˈāḥ לקח take כִּ֤י kˈî כִּי that הַ ha הַ the שֹּׁ֨חַד֙ ššˈōḥaḏ שֹׁחַד present יְעַוֵּ֣ר yᵊʕawwˈēr עור be blind פִּקְחִ֔ים piqḥˈîm פִּקֵּחַ clear-sighted וִֽ wˈi וְ and יסַלֵּ֖ף ysallˌēf סלף distort דִּבְרֵ֥י divrˌê דָּבָר word צַדִּיקִֽים׃ ṣaddîqˈîm צַדִּיק just
23:8. nec accipias munera quae excaecant etiam prudentes et subvertunt verba iustorumNeither shalt thou take bribes, which even blind the wise, and pervert the words of the just.
8. And thou shalt take no gift: for a gift blindeth them that have sight, and perverteth the words of the righteous.
23:8. Neither shall you accept bribes, which blind even the prudent and subvert the words of the just.
23:8. And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous.
And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous:

8: Даров не принимай, ибо дары слепыми делают зрячих и превращают дело правых.
23:8
καὶ και and; even
δῶρα δωρον present
οὐ ου not
λήμψῃ λαμβανω take; get
τὰ ο the
γὰρ γαρ for
δῶρα δωρον present
ἐκτυφλοῖ εκτυφλοω eye; sight
βλεπόντων βλεπω look; see
καὶ και and; even
λυμαίνεται λυμαινομαι ravage
ῥήματα ρημα statement; phrase
δίκαια δικαιος right; just
23:8
וְ wᵊ וְ and
שֹׁ֖חַד šˌōḥaḏ שֹׁחַד present
לֹ֣א lˈō לֹא not
תִקָּ֑ח ṯiqqˈāḥ לקח take
כִּ֤י kˈî כִּי that
הַ ha הַ the
שֹּׁ֨חַד֙ ššˈōḥaḏ שֹׁחַד present
יְעַוֵּ֣ר yᵊʕawwˈēr עור be blind
פִּקְחִ֔ים piqḥˈîm פִּקֵּחַ clear-sighted
וִֽ wˈi וְ and
יסַלֵּ֖ף ysallˌēf סלף distort
דִּבְרֵ֥י divrˌê דָּבָר word
צַדִּיקִֽים׃ ṣaddîqˈîm צַדִּיק just
23:8. nec accipias munera quae excaecant etiam prudentes et subvertunt verba iustorum
Neither shalt thou take bribes, which even blind the wise, and pervert the words of the just.
23:8. Neither shall you accept bribes, which blind even the prudent and subvert the words of the just.
23:8. And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous.
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
8: Принятый от тяжущегося подарок невольно вызовет к подсудимому такое расположение, при котором судья утратит способность правильно рассмотреть дело. Взятки заставляют не видеть неправды там, где она есть (Исх 33:15), и правды там, где она несомненна. Они ослепляют глаза даже мудрых (Втор 16:19; Сир 20:29) и в результате прекращают дело правых, — у правого отнимают законное (Мих 7:3).
Adam Clarke: Commentary on the Bible - 1831
23:8: Thou shalt take no gift - A strong ordinance against selling justice, which has been the disgrace and ruin of every state where it has been practiced. In the excellent charter of British liberties called Magna Charta, there is one article expressly on this head: Nulli vendemus, nulli negabimus aut differemus, rectum aut justitiam - Art. xxxiii. "To none will we sell, to none will we deny or defer, right or justice." This was the more necessary in those early and corrupt times, as he who had most money, and gave the largest presents (called then oblata) to the king or queen, was sure to gain his cause in the king's court; whether he had right and justice on his side or not.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:8: thou shalt take: Deu 16:19; Sa1 8:3, Sa1 12:3; Psa 26:10; Pro 15:27, Pro 17:8, Pro 17:23, Pro 19:4; Ecc 7:7; Isa 1:13, Isa 5:23; Eze 22:12; Hos 4:18; Amo 5:12; Mic 7:3
the wise: Heb. the seeing
John Gill
23:8 And thou shalt take no gift,.... Of the persons whose cause is to be tried in a court of judicature before judges; neither of those on the one side nor on the other, neither before the trial nor after, neither by words, by a promise, nor by facts, by actually receiving money; and not even to judge truly, as Jarchi observes, neither to clear the innocent nor to condemn the guilty: a gift was not to be taken on any consideration whatever:
for the gift blindeth the wise; or the "seeing" (a); the open ones, who used to have both their eyes and their ears open, and attentive to the cause before them; and yet a gift so blinds them, by casting such a mist before them, that they are inattentive to the true merits of the cause, and their affections and judgments are to be carried away in favour of those that have bribed them, as to pass a wrong sentence:
and perverteth the words of the righteous; either the sentences of righteous judges, as they ought to be, but a gift perverts their judgment, and they give a wrong decree; or the causes of the righteous that are brought before those are perverted by giving the cause to their adversaries, who are wicked men.
(a) "videntes", Pagninus, Vatablus, Cartwright; "apertos", Montanus, Drusius.
23:923:9: Եւ զպանդուխտն մի՛ նեղես. քանզի ճանաչէ՛ք դուք զանձինս պանդխտաց. զի եւ դուք պանդուխտք էիք յերկրին Եգիպտացւոց[700]։[700] Այլք. Եւ զպանդուխտն մի նեղիցես։
9 Պանդուխտին մի՛ ճնշիր. դուք գիտէք պանդուխտ մարդկանց վիճակը, որովհետեւ դուք եւս պանդուխտ էիք Եգիպտացիների երկրում»:
9 Օտարականը մի՛ նեղէք, վասն զի օտարականին սրտին վիճակը գիտէք, որովհետեւ դուք ալ Եգիպտոսի մէջ օտարական էիք։
Եւ զպանդուխտն մի՛ նեղիցես. քանզի ճանաչէք դուք զանձինս պանդխտաց. զի եւ դուք պանդուխտք էիք յերկրին Եգիպտացւոց:

23:9: Եւ զպանդուխտն մի՛ նեղես. քանզի ճանաչէ՛ք դուք զանձինս պանդխտաց. զի եւ դուք պանդուխտք էիք յերկրին Եգիպտացւոց[700]։
[700] Այլք. Եւ զպանդուխտն մի նեղիցես։
9 Պանդուխտին մի՛ ճնշիր. դուք գիտէք պանդուխտ մարդկանց վիճակը, որովհետեւ դուք եւս պանդուխտ էիք Եգիպտացիների երկրում»:
9 Օտարականը մի՛ նեղէք, վասն զի օտարականին սրտին վիճակը գիտէք, որովհետեւ դուք ալ Եգիպտոսի մէջ օտարական էիք։
zohrab-1805▾ eastern-1994▾ western am▾
23:99: Пришельца не обижай: вы знаете душу пришельца, потому что сами были пришельцами в земле Египетской.
23:9 καὶ και and; even προσήλυτον προσηλυτος proselyte οὐ ου not θλίψετε θλιβω pressure; press against ὑμεῖς υμεις you γὰρ γαρ for οἴδατε οιδα aware τὴν ο the ψυχὴν ψυχη soul τοῦ ο the προσηλύτου προσηλυτος proselyte αὐτοὶ αυτος he; him γὰρ γαρ for προσήλυτοι προσηλυτος proselyte ἦτε ειμι be ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
23:9 וְ wᵊ וְ and גֵ֖ר ḡˌēr גֵּר sojourner לֹ֣א lˈō לֹא not תִלְחָ֑ץ ṯilḥˈāṣ לחץ press וְ wᵊ וְ and אַתֶּ֗ם ʔattˈem אַתֶּם you יְדַעְתֶּם֙ yᵊḏaʕtˌem ידע know אֶת־ ʔeṯ- אֵת [object marker] נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul הַ ha הַ the גֵּ֔ר ggˈēr גֵּר sojourner כִּֽי־ kˈî- כִּי that גֵרִ֥ים ḡērˌîm גֵּר sojourner הֱיִיתֶ֖ם hᵉʸîṯˌem היה be בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
23:9. peregrino molestus non eris scitis enim advenarum animas quia et ipsi peregrini fuistis in terra AegyptiThou shalt not molest a stranger, for you know the hearts of strangers: for you also were strangers in the land of Egypt.
9. And a stranger shalt thou not oppress: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.
23:9. You shall not harass a sojourner, for you know the life of a newcomer. For you yourselves also were sojourners in the land of Egypt.
23:9. Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.
Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt:

9: Пришельца не обижай: вы знаете душу пришельца, потому что сами были пришельцами в земле Египетской.
23:9
καὶ και and; even
προσήλυτον προσηλυτος proselyte
οὐ ου not
θλίψετε θλιβω pressure; press against
ὑμεῖς υμεις you
γὰρ γαρ for
οἴδατε οιδα aware
τὴν ο the
ψυχὴν ψυχη soul
τοῦ ο the
προσηλύτου προσηλυτος proselyte
αὐτοὶ αυτος he; him
γὰρ γαρ for
προσήλυτοι προσηλυτος proselyte
ἦτε ειμι be
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
23:9
וְ wᵊ וְ and
גֵ֖ר ḡˌēr גֵּר sojourner
לֹ֣א lˈō לֹא not
תִלְחָ֑ץ ṯilḥˈāṣ לחץ press
וְ wᵊ וְ and
אַתֶּ֗ם ʔattˈem אַתֶּם you
יְדַעְתֶּם֙ yᵊḏaʕtˌem ידע know
אֶת־ ʔeṯ- אֵת [object marker]
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
הַ ha הַ the
גֵּ֔ר ggˈēr גֵּר sojourner
כִּֽי־ kˈî- כִּי that
גֵרִ֥ים ḡērˌîm גֵּר sojourner
הֱיִיתֶ֖ם hᵉʸîṯˌem היה be
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
23:9. peregrino molestus non eris scitis enim advenarum animas quia et ipsi peregrini fuistis in terra Aegypti
Thou shalt not molest a stranger, for you know the hearts of strangers: for you also were strangers in the land of Egypt.
23:9. You shall not harass a sojourner, for you know the life of a newcomer. For you yourselves also were sojourners in the land of Egypt.
23:9. Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.
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: Повеление: «пришельца не обижай» не составляет повторения Исх 22:21. Там речь шла об отношениях между собой частных лиц, здесь о судебном разбирательстве. Пришельцы, как подчинившиеся в известном отношении законам народа еврейского, и должны быть рассматриваемы с точки зрения этих законов: «один суд должен быть для еврея и для пришельца» (Втор 1:16; 24:17; 27:19).
Adam Clarke: Commentary on the Bible - 1831
23:9: Ye know the heart of a stranger - Having been strangers yourselves, under severe, long continued, and cruel oppression, ye know the fears, cares, anxieties, and dismal forebodings which the heart of a stranger feels. What a forcible appeal to humanity and compassion!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:9: thou shalt not: Exo 21:21; Deu 10:19, Deu 24:14-18, Deu 27:19; Psa 94:6; Eze 22:7
ye know: Mat 18:33; Heb 2:17, Heb 2:18
heart: Heb. soul
Geneva 1599
23:9 Also thou shalt not oppress a stranger: for ye know the (e) heart of a stranger, seeing ye were strangers in the land of Egypt.
(e) For since he is a stranger, his heart is sorrowful enough.
John Gill
23:9 Also thou shall not oppress a stranger,.... As these were not to be vexed and oppressed in a private manner and by private men, see Ex 22:21 so neither in a public manner, and in a public court of judicature, or by judges on the bench when their cause was before them, by not doing them justice, showing a partiality to those of their own nation against a stranger; whereas a stranger ought to have equal justice done him as a native, and the utmost care should be taken that he has no injury done him, and the rather because he is a stranger:
for ye know the heart of a stranger; the fears he is possessed of, the inward distress of his soul, the anxiety of his mind, the tenderness of his heart, the workings of his passions, his grief and sorrow, and dejection of spirit: the Targum of Jonathan is,""the groaning of the soul of a stranger": this the Israelitish judges knew, having had a very late experience of it:"
seeing ye were strangers in the land of Egypt; where they had been vexed and oppressed, brought into hard bondage, and groaned under it; and therefore it might be reasonably thought and expected that they would have a heart sympathizing with strangers, and use them well, and especially see that justice was done them, and no injury or oppression of any kind.
John Wesley
23:9 Thou shalt not oppress the stranger - Though aliens might not inherit lands among them; yet they must have justice done them. It was an instance of the equity of our law, that if an alien be tried for any crime except treason, the one half of his jury, if he desire it, shall be foreigners; a kind provision that strangers may not be oppressed. For ye know the heart of a stranger - You know something of the griefs and fears of a stranger by sad experience.
23:1023:10: Զվե՛ց ամ սերմանեսցես զերկիր քո, եւ ժողովեսցե՛ս զարմտիս նորա։
10 «Վեց տարի կը մշակես քո հողը եւ կը հաւաքես դրա բերքը:
10 Քու երկիրդ վեց տարի սերմանէ՛ ու անոր արդիւնքը հաւաքէ՛։
Զվեց ամ սերմանեսցես զերկիր քո, եւ ժողովեսցես զարմտիս նորա:

23:10: Զվե՛ց ամ սերմանեսցես զերկիր քո, եւ ժողովեսցե՛ս զարմտիս նորա։
10 «Վեց տարի կը մշակես քո հողը եւ կը հաւաքես դրա բերքը:
10 Քու երկիրդ վեց տարի սերմանէ՛ ու անոր արդիւնքը հաւաքէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
23:1010: Шесть лет засевай землю твою и собирай произведения ее,
23:10 ἓξ εξ six ἔτη ετος year σπερεῖς σπειρω sow τὴν ο the γῆν γη earth; land σου σου of you; your καὶ και and; even συνάξεις συναγω gather τὰ ο the γενήματα γεννημα spawn; product αὐτῆς αυτος he; him
23:10 וְ wᵊ וְ and שֵׁ֥שׁ šˌēš שֵׁשׁ six שָׁנִ֖ים šānˌîm שָׁנָה year תִּזְרַ֣ע tizrˈaʕ זרע sow אֶת־ ʔeṯ- אֵת [object marker] אַרְצֶ֑ךָ ʔarṣˈeḵā אֶרֶץ earth וְ wᵊ וְ and אָסַפְתָּ֖ ʔāsaftˌā אסף gather אֶת־ ʔeṯ- אֵת [object marker] תְּבוּאָתָֽהּ׃ tᵊvûʔāṯˈāh תְּבוּאָה yield
23:10. sex annis seminabis terram tuam et congregabis fruges eiusSix years thou shalt sow thy ground, and shalt gather the corn thereof.
10. And six years thou shalt sow thy land, and shalt gather in the increase thereof:
23:10. For six years, you shall sow your land and gather its produce.
23:10. And six years thou shalt sow thy land, and shalt gather in the fruits thereof:
And six years thou shalt sow thy land, and shalt gather in the fruits thereof:

10: Шесть лет засевай землю твою и собирай произведения ее,
23:10
ἓξ εξ six
ἔτη ετος year
σπερεῖς σπειρω sow
τὴν ο the
γῆν γη earth; land
σου σου of you; your
καὶ και and; even
συνάξεις συναγω gather
τὰ ο the
γενήματα γεννημα spawn; product
αὐτῆς αυτος he; him
23:10
וְ wᵊ וְ and
שֵׁ֥שׁ šˌēš שֵׁשׁ six
שָׁנִ֖ים šānˌîm שָׁנָה year
תִּזְרַ֣ע tizrˈaʕ זרע sow
אֶת־ ʔeṯ- אֵת [object marker]
אַרְצֶ֑ךָ ʔarṣˈeḵā אֶרֶץ earth
וְ wᵊ וְ and
אָסַפְתָּ֖ ʔāsaftˌā אסף gather
אֶת־ ʔeṯ- אֵת [object marker]
תְּבוּאָתָֽהּ׃ tᵊvûʔāṯˈāh תְּבוּאָה yield
23:10. sex annis seminabis terram tuam et congregabis fruges eius
Six years thou shalt sow thy ground, and shalt gather the corn thereof.
10. And six years thou shalt sow thy land, and shalt gather in the increase thereof:
23:10. For six years, you shall sow your land and gather its produce.
23:10. And six years thou shalt sow thy land, and shalt gather in the fruits thereof:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Продолжением субботнего недельного покоя является покой в седьмой субботний год. Необрабатываемая в это время земля восстановляла свои естественные силы, истощенные предшествующей шестилетней работой. Все выросшее на ней без содействия отдельных личностей (Лев 25:5) являлось общим достоянием и потому было предметом свободного пользования со стороны неимущих.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10-19: Sacred Feasts.B. C. 1491.
10 And six years thou shalt sow thy land, and shalt gather in the fruits thereof: 11 But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard. 12 Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed. 13 And in all things that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth. 14 Three times thou shalt keep a feast unto me in the year. 15 Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:) 16 And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field. 17 Three times in the year all thy males shall appear before the Lord GOD. 18 Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning. 19 The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk.
Here is, I. The institution of the sabbatical year, v. 10, 11. Every seventh year the land was to rest; they must not plough nor sow it at the beginning of the year, and then they could not expect any great harvest at the end of the year: but what the earth did produce of itself should be eaten from hand to mouth, and not laid up. Now this was designed, 1. To show what a plentiful land that was into which God was bringing them--that so numerous a people could have rich maintenance out of the produce of so small a country, without foreign trade, and yet could spare the increase of every seventh year. 2. To remind them of their dependence upon God their great landlord, and their obligation to use the fruit of their land as he should direct. Thus he would try their obedience in a matter that nearly touched their interest. Afterwards we find that their disobedience to this command was a forfeiture of the promises, 2 Chron. xxxvi. 21. 3. To teach them a confidence in the divine Providence, while they did their duty--that, as the sixth day's manna served for two day's meat, so the sixth year's increase should serve for two years' subsistence. Thus they must learn not to take thought for their life, Matt. vi. 25. If we are prudent and diligent in our affairs, we may trust Providence to furnish us with the bread of the day in its day.
II. The repetition of the law of the fourth commandment concerning the weekly sabbath, v. 12. Even in the year of rest they must not think that the sabbath day was laid in common with the other days, but, even that year, it must be religiously observed; yet thus some have endeavoured to take away the observance of the sabbath, by pretending that every day must be a sabbath day.
III. All manner of respect to the gods of the heathen is here strictly forbidden, v. 13. A general caution is prefixed to this, which has reference to all these precepts: In all things that I have said unto you, be circumspect. We are in danger of missing our way on the right hand and on the left, and it is at our peril if we do; therefore we have need to look about us. A man may ruin himself through mere carelessness, but he cannot save himself without great care and circumspection: particularly, since idolatry was a sin which they were much addicted to, and would be greatly tempted to, they must endeavour to blot out the remembrance of the gods of the heathen, and must disuse and forget all their superstitious forms of speech, and never mention them but with detestation. In Christian schools and academies (for it is in vain to think of reforming the play-houses), it were to be wished that the names and stories of the heathen deities, or demons rather, were not so commonly and familiarly used as they are, even with intimations of respect, and sometimes with forms of invocation. Surely we have not so learned Christ.
IV. Their solemn religious attendance on God in the place which he should choose is here strictly required, v. 14-17. 1. Thrice a year all their males must come together in a holy convocation, that they might the better know and love one another, and keep up their communion as a dignified and peculiar people. 2. They must come together before the Lord (v. 17) to present themselves before him, looking towards the place where his honour dwelt, and to pay their homage to him as their great Lord, from and under whom they held all their enjoyments. 3. They must feast together before the Lord, eating and drinking together, in token of their joy in God and their grateful sense of his goodness to them; for a feast is made for laughter, Eccl. x. 19. O what a good Master do we serve, who has made it our duty to rejoice before him, who feasts his servants when they are in waiting! Never let religion be called a melancholy thing, when its solemn services are solemn feasts. 4. They must not appear before God empty, v. 15. Some free-will offering or other they must bring, in token of their respect and gratitude to their great benefactor; and, as they were not allowed to come empty-handed, so we must not come to worship God empty-hearted; our souls must be filled with grace, with pious and devout affections, holy desires towards him, and dedications of ourselves to him, for with such sacrifices God is well-pleased. 5. The passover, pentecost, and feast of tabernacles, in spring, summer, and autumn, were the three times appointed for their attendance: not in winter, because travelling was then uncomfortable; not in the midst of their harvest, because then they were otherwise employed; so that they had no reason to say that he made them to serve with an offering, or wearied them with incense.
V. Some particular directions are here given about the three feasts, though not so fully as afterwards. 1. As to the passover, it was not to be offered with leavened bread, for at that feast all leaven was to be cast out, nor was the fat of it to remain until the morning, lest it should become offensive, v. 18. 2. At the feast of pentecost, when they were to begin their harvest, they must bring the first of their first-fruits to God, by the pious presenting of which the whole harvest was sanctified, v. 19. 3. At the feast of ingathering, as it is called (v. 16), they must give God thanks for the harvest-mercies they had received, and must depend upon him for the next harvest, and must not think to receive benefit by that superstitious usage of some of the Gentiles, who, it is said, at the end of their harvest, seethed a kid in its dam's milk, and sprinkled that milk-pottage, in a magical way, upon their gardens and fields, to make them more fruitful next year. But Israel must abhor such foolish customs.
Albert Barnes: Notes on the Bible - 1834
23:10: This is the first mention of the Sabbatical year; the law for it is given at length in Lev 25:2. Both the Sabbatical year and the weekly Sabbath are here spoken of exclusively in their relation to the poor, as bearing testimony to the equality of the people in their covenant with Yahweh. In the first of these institutions, the proprietor of the soil gave up his rights for the year to the whole community of living creatures, not excepting the beasts: in the latter, the master gave up his claim for the day to the services of his servants and cattle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:10: six years: Lev 25:3, Lev 25:4; Neh 10:31
John Gill
23:10 And six years thou shall sow thy land, The land of Canaan, given to their ancestors and to them, and which they were now going to inherit; and when they came into it they were to plant it with vines and olives; or rather, these being ready planted, they were to prune and dress them; and they were to till their land, and plough it, and sow it with various sorts of grain, for six years running, from the time of their possession of it:
and shall gather in the fruits thereof; corn and wine, and oil, into their own garners, treasuries, and cellars, as their own property, to dispose of as they pleased for their own use and profit.
John Wesley
23:10 The institution of the sabbatical year was designed, To shew what a plentiful land that was, into which God was bringing them, that so numerous a people could have rich maintenance out of the products of so small a country, without foreign trade, and yet could spare the increase of every seventh year. To teach them a confidence in the Divine Providence, while they did their duty, That as the sixth day's manna served for two days meat, so the sixth year's increase should serve for two years subsistence.
Robert Jamieson, A. R. Fausset and David Brown
23:10 six years thou shalt sow thy land--intermitting the cultivation of the land every seventh year. But it appears that even then there was a spontaneous produce which the poor were permitted freely to gather for their use, and the beasts driven out fed on the remainder, the owners of fields not being allowed to reap or collect the fruits of the vineyard or oliveyard during the course of this sabbatical year. This was a regulation subservient to many excellent purposes; for, besides inculcating the general lesson of dependence on Providence, and of confidence in His faithfulness to His promise respecting the triple increase on the sixth year (Lev 25:20-21), it gave the Israelites a practical proof that they held their properties of the Lord as His tenants, and must conform to His rules on pain of forfeiting the lease of them.
23:1123:11: Եւ յամին եւթներորդի թողութիւն արասցես, եւ հանգուսցե՛ս զնա։ եւ կերիցեն տնա՛նկք ազգի քոյ. եւ զմնացեալն ՚ի նոցանէ կերիցեն գազա՛նք վայրի. ա՛յսպէս արասցես զայգի քո եւ զձիթենի քո[701]։[701] Ոմանք. Այնպէս արասցես զայգին քո։
11 Եօթներորդ տարում չես մշակի այն եւ կը թողնես, որ հանգստանայ: Քո ցեղի աղքատները թող ուտեն ինքնաբոյս բերքը, իսկ դրանից աւելացածները թող ուտեն վայրի գազանները: Այդպէս կը վարուես քո այգու եւ քո ձիթաստանի հետ:
11 Բայց եօթներորդ տարին ազատ ձգէ՛ ու թողո՛ւր զայն, որպէս զի քու ժողովուրդիդ աղքատները ուտեն եւ անոնցմէ մնացածը դաշտին անասունները ուտեն. քու այգիիդ ու ձիթաստանիդ ալ այսպէս ըրէ։
Եւ յամին եւթներորդի թողութիւն արասցես, եւ հանգուսցես զնա, եւ կերիցեն տնանկք ազգի քո, եւ զմնացեալն ի նոցանէ կերիցեն գազանք վայրի. այնպէս արասցես զայգի քո եւ զձիթենի քո:

23:11: Եւ յամին եւթներորդի թողութիւն արասցես, եւ հանգուսցե՛ս զնա։ եւ կերիցեն տնա՛նկք ազգի քոյ. եւ զմնացեալն ՚ի նոցանէ կերիցեն գազա՛նք վայրի. ա՛յսպէս արասցես զայգի քո եւ զձիթենի քո[701]։
[701] Ոմանք. Այնպէս արասցես զայգին քո։
11 Եօթներորդ տարում չես մշակի այն եւ կը թողնես, որ հանգստանայ: Քո ցեղի աղքատները թող ուտեն ինքնաբոյս բերքը, իսկ դրանից աւելացածները թող ուտեն վայրի գազանները: Այդպէս կը վարուես քո այգու եւ քո ձիթաստանի հետ:
11 Բայց եօթներորդ տարին ազատ ձգէ՛ ու թողո՛ւր զայն, որպէս զի քու ժողովուրդիդ աղքատները ուտեն եւ անոնցմէ մնացածը դաշտին անասունները ուտեն. քու այգիիդ ու ձիթաստանիդ ալ այսպէս ըրէ։
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23:1111: а в седьмой оставляй ее в покое, чтобы питались убогие из твоего народа, а остатками после них питались звери полевые; так же поступай с виноградником твоим и с маслиною твоею.
23:11 τῷ ο the δὲ δε though; while ἑβδόμῳ εβδομος seventh ἄφεσιν αφεσις dismissal; forgiveness ποιήσεις ποιεω do; make καὶ και and; even ἀνήσεις ανιημι remiss; relax αὐτήν αυτος he; him καὶ και and; even ἔδονται εσθιω eat; consume οἱ ο the πτωχοὶ πτωχος bankrupt; beggarly τοῦ ο the ἔθνους εθνος nation; caste σου σου of you; your τὰ ο the δὲ δε though; while ὑπολειπόμενα υπολειπω leave below / behind ἔδεται εσθιω eat; consume τὰ ο the ἄγρια αγριος wild θηρία θηριον beast οὕτως ουτως so; this way ποιήσεις ποιεω do; make τὸν ο the ἀμπελῶνά αμπελων vineyard σου σου of you; your καὶ και and; even τὸν ο the ἐλαιῶνά ελαιων olive orchard σου σου of you; your
23:11 וְ wᵊ וְ and הַ ha הַ the שְּׁבִיעִ֞ת ššᵊvîʕˈiṯ שְׁבִיעִי seventh תִּשְׁמְטֶ֣נָּה tišmᵊṭˈennā שׁמט let loose וּ û וְ and נְטַשְׁתָּ֗הּ nᵊṭaštˈāh נטשׁ abandon וְ wᵊ וְ and אָֽכְלוּ֙ ʔˈāḵᵊlû אכל eat אֶבְיֹנֵ֣י ʔevyōnˈê אֶבְיֹון poor עַמֶּ֔ךָ ʕammˈeḵā עַם people וְ wᵊ וְ and יִתְרָ֕ם yiṯrˈām יֶתֶר remainder תֹּאכַ֖ל tōḵˌal אכל eat חַיַּ֣ת ḥayyˈaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field כֵּֽן־ kˈēn- כֵּן thus תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make לְ lᵊ לְ to כַרְמְךָ֖ ḵarmᵊḵˌā כֶּרֶם vineyard לְ lᵊ לְ to זֵיתֶֽךָ׃ zêṯˈeḵā זַיִת olive
23:11. anno autem septimo dimittes eam et requiescere facies ut comedant pauperes populi tui et quicquid reliqui fuerit edant bestiae agri ita facies in vinea et in oliveto tuoBut the seventh year thou shalt let it alone, and suffer it to rest, that the poor of thy people may eat, and whatsoever shall be left, let the beasts of the field eat it: so shalt thou do with thy vineyard and thy oliveyard.
11. but the seventh year thou shalt let it rest and lie fallow; that the poor of thy people may eat: and what they leave the beast of the field shall eat. In like manner thou shalt deal with thy vineyard, with thy oliveyard.
23:11. But in the seventh year, you shall release it and cause it to rest, so that the poor of your people may eat. And whatever remains, let the beasts of the field eat it. So shall you do with your vineyard and your olive grove.
23:11. But the seventh [year] thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, [and] with thy oliveyard.
But the seventh [year] thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, [and] with thy oliveyard:

11: а в седьмой оставляй ее в покое, чтобы питались убогие из твоего народа, а остатками после них питались звери полевые; так же поступай с виноградником твоим и с маслиною твоею.
23:11
τῷ ο the
δὲ δε though; while
ἑβδόμῳ εβδομος seventh
ἄφεσιν αφεσις dismissal; forgiveness
ποιήσεις ποιεω do; make
καὶ και and; even
ἀνήσεις ανιημι remiss; relax
αὐτήν αυτος he; him
καὶ και and; even
ἔδονται εσθιω eat; consume
οἱ ο the
πτωχοὶ πτωχος bankrupt; beggarly
τοῦ ο the
ἔθνους εθνος nation; caste
σου σου of you; your
τὰ ο the
δὲ δε though; while
ὑπολειπόμενα υπολειπω leave below / behind
ἔδεται εσθιω eat; consume
τὰ ο the
ἄγρια αγριος wild
θηρία θηριον beast
οὕτως ουτως so; this way
ποιήσεις ποιεω do; make
τὸν ο the
ἀμπελῶνά αμπελων vineyard
σου σου of you; your
καὶ και and; even
τὸν ο the
ἐλαιῶνά ελαιων olive orchard
σου σου of you; your
23:11
וְ wᵊ וְ and
הַ ha הַ the
שְּׁבִיעִ֞ת ššᵊvîʕˈiṯ שְׁבִיעִי seventh
תִּשְׁמְטֶ֣נָּה tišmᵊṭˈennā שׁמט let loose
וּ û וְ and
נְטַשְׁתָּ֗הּ nᵊṭaštˈāh נטשׁ abandon
וְ wᵊ וְ and
אָֽכְלוּ֙ ʔˈāḵᵊlû אכל eat
אֶבְיֹנֵ֣י ʔevyōnˈê אֶבְיֹון poor
עַמֶּ֔ךָ ʕammˈeḵā עַם people
וְ wᵊ וְ and
יִתְרָ֕ם yiṯrˈām יֶתֶר remainder
תֹּאכַ֖ל tōḵˌal אכל eat
חַיַּ֣ת ḥayyˈaṯ חַיָּה wild animal
הַ ha הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
כֵּֽן־ kˈēn- כֵּן thus
תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make
לְ lᵊ לְ to
כַרְמְךָ֖ ḵarmᵊḵˌā כֶּרֶם vineyard
לְ lᵊ לְ to
זֵיתֶֽךָ׃ zêṯˈeḵā זַיִת olive
23:11. anno autem septimo dimittes eam et requiescere facies ut comedant pauperes populi tui et quicquid reliqui fuerit edant bestiae agri ita facies in vinea et in oliveto tuo
But the seventh year thou shalt let it alone, and suffer it to rest, that the poor of thy people may eat, and whatsoever shall be left, let the beasts of the field eat it: so shalt thou do with thy vineyard and thy oliveyard.
23:11. But in the seventh year, you shall release it and cause it to rest, so that the poor of your people may eat. And whatever remains, let the beasts of the field eat it. So shall you do with your vineyard and your olive grove.
23:11. But the seventh [year] thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, [and] with thy oliveyard.
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Adam Clarke: Commentary on the Bible - 1831
23:11: The seventh year thou shalt let it rest - As, every seventh day was a Sabbath day, so every seventh year was to be a Sabbath year. The reasons for this ordinance Calmet gives thus: -
"1. To maintain as far as possible an equality of condition among the people, in setting the slaves at liberty, and in permitting all, as children of one family, to have the free and indiscriminate use of whatever the earth produced.
"2. To inspire the people with sentiments of humanity, by making it their duty to give rest, and proper and sufficient nourishment, to the poor, the slave, and the stranger, and even to the cattle.
"3. To accustom the people to submit to and depend on the Divine providence, and expect their support from that in the seventh year, by an extraordinary provision on the sixth.
"4. To detach their affections from earthly and perishable things, and to make them disinterested and heavenly-minded.
"5. To show them God's dominion over the country, and that He, not they, was lord of the soil and that they held it merely from his bounty." See this ordinance at length, Leviticus 25 (note).
That God intended to teach them the doctrine of providence by this ordinance, there can be no doubt; and this is marked very distinctly, Lev 25:20, Lev 25:21 : "And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years." That is, There shall be, not three crops in one year, but one crop equal in its abundance to three, because it must supply the wants of three years.
1. For the sixth year, supplying fruit for its own consumption;
2. For the seventh year, in which they were neither to sow nor reap; and
3. For the eighth year, for though they ploughed, sowed, etc., that year, yet a whole course of its seasons was requisite to bring all these fruits to perfection, so that they could not have the fruits of the eighth year till the ninth, (see Lev 25:22), till which time God promised that they should eat of the old store.
What an astonishing proof did this give of the being, power, providence, mercy, and goodness of God! Could there be an infidel in such a land, or a sinner against God and his own soul, with such proofs before his eyes of God and his attributes as one sabbatical year afforded?
It is very remarkable that the observance of this ordinance is nowhere expressly mentioned in the sacred writings; though some suppose, but without sufficient reason, that there is a reference to it in Jer 34:8, Jer 34:9. Perhaps the major part of the people could not trust God, and therefore continued to sow and reap on the seventh year, as on the preceding. This greatly displeased the Lord, and therefore he sent them into captivity; so that the land enjoyed those Sabbaths, through lack of inhabitants, of which their ungodliness had deprived it. See Lev 18:24, Lev 18:25, Lev 18:28; Lev 26:34, Lev 26:35, Lev 26:43; Ch2 36:20, Ch2 36:21. Commentators have been much puzzled to ascertain the time in which the sabbatical year began; because, if it began in Abib or March, they must have lost two harvests; for they could neither reap nor plant that year, and of course they could have no crop the year following; but if it began with what was called the civil year, or in Tisri or Marcheshvan, which answers to the beginning of our autumn, they would then have had that year's produce reaped and gathered in.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:11: the seventh: Lev 25:2-7, Lev 25:11, Lev 25:12, Lev 25:20, Lev 25:22, Lev 26:34, Lev 26:35
oliveyard: or, olive-trees
John Gill
23:11 But the seventh year thou shall let it rest, and lie still,.... From tillage, and make its fruits common, as the Targum of Jonathan; the note of Jarchi is, "let it rest", from perfect tillage, as ploughing and sowing; "and lie still", from dunging and harrowing, or weeding: this law was intended to show that God was the original proprietor and owner of this land, and that the Israelites held it under him; and to teach them to depend upon and trust in his providence; as well as that there might be both rest for the land, and so it became more fruitful afterwards, having by this rest renewed its vigour, and also for servants and cattle; and that the poor might have an equal share in the fruits of the earth, and appear to be joint lords of it with others under God, as it follows:
that the poor of thy people may eat: that which grows up of itself, of which there were great quantities; for the sixth year bringing forth for three years, a great deal of seed fell, which grew up again; and especially, as through plenty they were not so careful to gather it all up; and besides this, there were the fruits of trees, of vines, olives, &c. which brought forth their fruit in course as usual, and which were all this year common to poor and rich; so that the former had an equal propriety and share with the latter:
and what they leave, the beasts of the field shall eat; signifying that there should be such plenty that there would be enough for all, and to spare; that there would be much left, and which should be the portion of the beasts of the field, and who would also be sufficiently provided for by the produce the earth brought forth of itself, as herbage, &c. and the fruits the poor left:
in like manner thou shall deal with thy vineyard, and with thy oliveyard; that is, these were not to be pruned, nor the grapes and olives gathered, but were to be in common with all: a larger account is given of this law in Lev 25:2.
23:1223:12: Զվե՛ց օր գործեսցես զգործ քո. եւ յաւուրն եւթներորդի հանգիցէ՛ եզն քո եւ է՛շ քո, եւ հանգիցէ՛ որդի աղախնոյ քոյ եւ պանդխտին։
12 Վեց օր կ’աշխատես, իսկ եօթներորդ օրը կը թողնես, որ հանգստանան քո եզն ու էշը, հանգստանան նաեւ քո աղախնու եւ օտարականի որդիները:
12 Վեց օր քու գործդ գործէ՛ ու եօթներորդ օրը հանգստացիր, որպէս զի քու եզդ ու էշդ ալ հանգստանան եւ քու աղախինիդ որդին ու օտարականը շունչ առնեն։
Զվեց օր գործեսցես զգործ քո, եւ յաւուրն եւթներորդի [311]հանգիցէ եզն քո եւ էշ քո, եւ հանգիցէ որդի աղախնոյ քո եւ [312]պանդխտին:

23:12: Զվե՛ց օր գործեսցես զգործ քո. եւ յաւուրն եւթներորդի հանգիցէ՛ եզն քո եւ է՛շ քո, եւ հանգիցէ՛ որդի աղախնոյ քոյ եւ պանդխտին։
12 Վեց օր կ’աշխատես, իսկ եօթներորդ օրը կը թողնես, որ հանգստանան քո եզն ու էշը, հանգստանան նաեւ քո աղախնու եւ օտարականի որդիները:
12 Վեց օր քու գործդ գործէ՛ ու եօթներորդ օրը հանգստացիր, որպէս զի քու եզդ ու էշդ ալ հանգստանան եւ քու աղախինիդ որդին ու օտարականը շունչ առնեն։
zohrab-1805▾ eastern-1994▾ western am▾
23:1212: Шесть дней делай дела твои, а в седьмой день покойся, чтобы отдохнул вол твой и осел твой и успокоился сын рабы твоей и пришлец.
23:12 ἓξ εξ six ἡμέρας ημερα day ποιήσεις ποιεω do; make τὰ ο the ἔργα εργον work σου σου of you; your τῇ ο the δὲ δε though; while ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh ἀνάπαυσις αναπαυσις respite; relief ἵνα ινα so; that ἀναπαύσηται αναπαυω have respite; give relief ὁ ο the βοῦς βους ox σου σου of you; your καὶ και and; even τὸ ο the ὑποζύγιόν υποζυγιον beast of burden σου σου of you; your καὶ και and; even ἵνα ινα so; that ἀναψύξῃ αναψυχω refresh ὁ ο the υἱὸς υιος son τῆς ο the παιδίσκης παιδισκη girl; maid σου σου of you; your καὶ και and; even ὁ ο the προσήλυτος προσηλυτος proselyte
23:12 שֵׁ֤שֶׁת šˈēšeṯ שֵׁשׁ six יָמִים֙ yāmîm יֹום day תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make מַעֲשֶׂ֔יךָ maʕᵃśˈeʸḵā מַעֲשֶׂה deed וּ û וְ and בַ va בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the שְּׁבִיעִ֖י ššᵊvîʕˌî שְׁבִיעִי seventh תִּשְׁבֹּ֑ת tišbˈōṯ שׁבת cease לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of יָנ֗וּחַ yānˈûₐḥ נוח settle שֹֽׁורְךָ֙ šˈôrᵊḵā שֹׁור bullock וַ wa וְ and חֲמֹרֶ֔ךָ ḥᵃmōrˈeḵā חֲמֹור he-ass וְ wᵊ וְ and יִנָּפֵ֥שׁ yinnāfˌēš נפשׁ take breath בֶּן־ ben- בֵּן son אֲמָתְךָ֖ ʔᵃmāṯᵊḵˌā אָמָה handmaid וְ wᵊ וְ and הַ ha הַ the גֵּֽר׃ ggˈēr גֵּר sojourner
23:12. sex diebus operaberis septima die cessabis ut requiescat bos et asinus tuus et refrigeretur filius ancillae tuae et advenaSix days thou shalt work: the seventh day thou shalt cease, that thy ox and thy ass may rest: and the son of thy handmaid and the stranger may be refreshed.
12. Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may have rest, and the son of thy handmaid, and the stranger, may be refreshed.
23:12. For six days, you shall work. On the seventh day, you shall cease, so that your ox and your donkey may rest, and so that the newcomer and the son of your handmaid may be refreshed.
23:12. Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed.
Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed:

12: Шесть дней делай дела твои, а в седьмой день покойся, чтобы отдохнул вол твой и осел твой и успокоился сын рабы твоей и пришлец.
23:12
ἓξ εξ six
ἡμέρας ημερα day
ποιήσεις ποιεω do; make
τὰ ο the
ἔργα εργον work
σου σου of you; your
τῇ ο the
δὲ δε though; while
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
ἀνάπαυσις αναπαυσις respite; relief
ἵνα ινα so; that
ἀναπαύσηται αναπαυω have respite; give relief
ο the
βοῦς βους ox
σου σου of you; your
καὶ και and; even
τὸ ο the
ὑποζύγιόν υποζυγιον beast of burden
σου σου of you; your
καὶ και and; even
ἵνα ινα so; that
ἀναψύξῃ αναψυχω refresh
ο the
υἱὸς υιος son
τῆς ο the
παιδίσκης παιδισκη girl; maid
σου σου of you; your
καὶ και and; even
ο the
προσήλυτος προσηλυτος proselyte
23:12
שֵׁ֤שֶׁת šˈēšeṯ שֵׁשׁ six
יָמִים֙ yāmîm יֹום day
תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make
מַעֲשֶׂ֔יךָ maʕᵃśˈeʸḵā מַעֲשֶׂה deed
וּ û וְ and
בַ va בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֖י ššᵊvîʕˌî שְׁבִיעִי seventh
תִּשְׁבֹּ֑ת tišbˈōṯ שׁבת cease
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
יָנ֗וּחַ yānˈûₐḥ נוח settle
שֹֽׁורְךָ֙ šˈôrᵊḵā שֹׁור bullock
וַ wa וְ and
חֲמֹרֶ֔ךָ ḥᵃmōrˈeḵā חֲמֹור he-ass
וְ wᵊ וְ and
יִנָּפֵ֥שׁ yinnāfˌēš נפשׁ take breath
בֶּן־ ben- בֵּן son
אֲמָתְךָ֖ ʔᵃmāṯᵊḵˌā אָמָה handmaid
וְ wᵊ וְ and
הַ ha הַ the
גֵּֽר׃ ggˈēr גֵּר sojourner
23:12. sex diebus operaberis septima die cessabis ut requiescat bos et asinus tuus et refrigeretur filius ancillae tuae et advena
Six days thou shalt work: the seventh day thou shalt cease, that thy ox and thy ass may rest: and the son of thy handmaid and the stranger may be refreshed.
23:12. For six days, you shall work. On the seventh day, you shall cease, so that your ox and your donkey may rest, and so that the newcomer and the son of your handmaid may be refreshed.
23:12. Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Закон о субботнем покое преследует цель восстановления сил утомленного шестидневной работой раба и скота.
Adam Clarke: Commentary on the Bible - 1831
23:12: Six days thou shalt do thy work - Though they were thus bound to keep the sabbatical year, yet they must not neglect the seventh day's rest or weekly Sabbath; for that was of perpetual obligation, and was paramount to all others. That the sanctification of the Sabbath was of great consequence in the sight of God, we may learn from the various repetitions of this law; and we may observe that it has still for its object, not only the benefit of the soul, but the health and comfort of the body also. Doth God care for oxen? Yes; and he mentions them with tenderness, that thine ox and thine ass may rest. How criminal to employ the laboring cattle on the Sabbath, as well as upon the other days of the week! More cattle are destroyed in England than in any other part of the world, in proportion, by excessive and continued labor. The noble horse in general has no Sabbath! Does God look on this with an indifferent eye? Surely he does not. "England," said a foreigner, "is the paradise of women, the purgatory of servants, and the hell of horses.
The son of thy handmaid, and the stranger - be refreshed - ינפש yinnaphesh may be respirited or new-souled; have a complete renewal both of bodily and spiritual strength. The expression used by Moses here is very like that used by St. Paul, Act 3:19 : "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing (καιροι αναψυξεως, the times of re-souling) shall come from the presence of the Lord;" alluding, probably, to those times of refreshing and rest for body and soul originally instituted under the law.
Albert Barnes: Notes on the Bible - 1834
23:12
May be refreshed - Literally, "may take breath."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:12: Six days: Exo 20:8-11, Exo 31:15, Exo 31:16; Luk 13:14
and the son: Deu 5:13-15; Isa 58:3
John Gill
23:12 Six days thou shalt do thy work,.... That is, they might do what work they would on the six days of the week:
and on the seventh day thou shall rest; from all the work and labour done on other days, and give up themselves to religious exercises:
that thine ox and thine ass may rest; and so every other beast, as horses, camels, &c.
and the son of thy handmaid, and the stranger, may be refreshed; the former, the Targum of Jonathan, and so Jarchi, interprets, of one uncircumcised, and the latter, of a proselyte of the gate: this law is here repeated, partly to show that it is of the same kind with the former, namely, ceremonial and temporary; and partly, as Jarchi observes, lest it should be said, since all, the year is called the sabbath, there was no need to observe the weekly sabbath.
Robert Jamieson, A. R. Fausset and David Brown
23:12 Six days thou shalt do thy work, and on the seventh day thou shalt rest--This law is repeated [Ex 20:9] lest any might suppose there was a relaxation of its observance during the sabbatical year.
23:1323:13: Զամենայն զոր ասացի ձեզ՝ պահեսջի՛ք. եւ զանուն աստուածոց օտարաց մի՛ յիշիցէք. եւ մի՛ լուիցի ՚ի բերանոյ ձերմէ։
13 Ինչ որ ասացի ձեզ, կը կատարէք: Օտար աստուածներ մի՛ պաշտէք, նրանց անունները ձեր բերանից չլսուեն»:
13 Եւ բոլոր ձեզի ըսածներուս մէջ զգոյշ եղէք եւ ուրիշ աստուածներու անուն մի՛ յիշէք. ձեր բերնէն թող չլսուի։
Զամենայն զոր ասացի ձեզ` պահեսջիք. եւ զանուն աստուածոց օտարաց մի՛ յիշիցէք, եւ մի՛ լուիցի ի բերանոյ ձերմէ:

23:13: Զամենայն զոր ասացի ձեզ՝ պահեսջի՛ք. եւ զանուն աստուածոց օտարաց մի՛ յիշիցէք. եւ մի՛ լուիցի ՚ի բերանոյ ձերմէ։
13 Ինչ որ ասացի ձեզ, կը կատարէք: Օտար աստուածներ մի՛ պաշտէք, նրանց անունները ձեր բերանից չլսուեն»:
13 Եւ բոլոր ձեզի ըսածներուս մէջ զգոյշ եղէք եւ ուրիշ աստուածներու անուն մի՛ յիշէք. ձեր բերնէն թող չլսուի։
zohrab-1805▾ eastern-1994▾ western am▾
23:1313: Соблюдайте всё, что Я сказал вам, и имени других богов не упоминайте; да не слышится оно из уст твоих.
23:13 πάντα πας all; every ὅσα οσος as much as; as many as εἴρηκα ερεω.1 state; mentioned πρὸς προς to; toward ὑμᾶς υμας you φυλάξασθε φυλασσω guard; keep καὶ και and; even ὄνομα ονομα name; notable θεῶν θεος God ἑτέρων ετερος different; alternate οὐκ ου not ἀναμνησθήσεσθε αναμιμνησκω remind; recall οὐδὲ ουδε not even; neither μὴ μη not ἀκουσθῇ ακουω hear ἐκ εκ from; out of τοῦ ο the στόματος στομα mouth; edge ὑμῶν υμων your
23:13 וּ û וְ and בְ vᵊ בְּ in כֹ֛ל ḵˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אָמַ֥רְתִּי ʔāmˌartî אמר say אֲלֵיכֶ֖ם ʔᵃlêḵˌem אֶל to תִּשָּׁמֵ֑רוּ tiššāmˈērû שׁמר keep וְ wᵊ וְ and שֵׁ֨ם šˌēm שֵׁם name אֱלֹהִ֤ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִים֙ ʔᵃḥērîm אַחֵר other לֹ֣א lˈō לֹא not תַזְכִּ֔ירוּ ṯazkˈîrû זכר remember לֹ֥א lˌō לֹא not יִשָּׁמַ֖ע yiššāmˌaʕ שׁמע hear עַל־ ʕal- עַל upon פִּֽיךָ׃ pˈîḵā פֶּה mouth
23:13. omnia quae dixi vobis custodite et per nomen externorum deorum non iurabitis neque audietur ex ore vestroKeep all things that I have said to you. And by the name of strange gods you shall not swear, neither shall it be heard out of your mouth.
13. And in all things that I have said unto you take ye heed: and make no mention of the name of other gods, neither let it be heard out of thy mouth.
23:13. Preserve all that I have said to you. And by the names of foreign gods you shall not swear; neither shall these be heard from your mouth.
23:13. And in all [things] that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth.
And in all [things] that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth:

13: Соблюдайте всё, что Я сказал вам, и имени других богов не упоминайте; да не слышится оно из уст твоих.
23:13
πάντα πας all; every
ὅσα οσος as much as; as many as
εἴρηκα ερεω.1 state; mentioned
πρὸς προς to; toward
ὑμᾶς υμας you
φυλάξασθε φυλασσω guard; keep
καὶ και and; even
ὄνομα ονομα name; notable
θεῶν θεος God
ἑτέρων ετερος different; alternate
οὐκ ου not
ἀναμνησθήσεσθε αναμιμνησκω remind; recall
οὐδὲ ουδε not even; neither
μὴ μη not
ἀκουσθῇ ακουω hear
ἐκ εκ from; out of
τοῦ ο the
στόματος στομα mouth; edge
ὑμῶν υμων your
23:13
וּ û וְ and
בְ vᵊ בְּ in
כֹ֛ל ḵˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אָמַ֥רְתִּי ʔāmˌartî אמר say
אֲלֵיכֶ֖ם ʔᵃlêḵˌem אֶל to
תִּשָּׁמֵ֑רוּ tiššāmˈērû שׁמר keep
וְ wᵊ וְ and
שֵׁ֨ם šˌēm שֵׁם name
אֱלֹהִ֤ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲחֵרִים֙ ʔᵃḥērîm אַחֵר other
לֹ֣א lˈō לֹא not
תַזְכִּ֔ירוּ ṯazkˈîrû זכר remember
לֹ֥א lˌō לֹא not
יִשָּׁמַ֖ע yiššāmˌaʕ שׁמע hear
עַל־ ʕal- עַל upon
פִּֽיךָ׃ pˈîḵā פֶּה mouth
23:13. omnia quae dixi vobis custodite et per nomen externorum deorum non iurabitis neque audietur ex ore vestro
Keep all things that I have said to you. And by the name of strange gods you shall not swear, neither shall it be heard out of your mouth.
23:13. Preserve all that I have said to you. And by the names of foreign gods you shall not swear; neither shall these be heard from your mouth.
23:13. And in all [things] that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Праздничные времена, бывшие для евреев благодеянием, должны были напоминать народу о виновнике их установления — Боге, причем благодарность за благодеяние естественно приводила к точному исполнению Его повелений, исключающему возможность мысли о других богах.
Albert Barnes: Notes on the Bible - 1834
23:13: Compare Deu 4:9; Jos 22:5; Eph 5:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:13: be circumspect: Deu 4:9, Deu 4:15; Jos 22:5, Jos 23:11; Ch1 28:7-9; Psa 39:1; Eph 5:15; Ti1 4:16; Heb 12:15
make no mention: Num 32:38; Deu 12:3; Jos 23:7; Psa 16:4; Jer 10:11; Hos 2:17; Zac 13:2; Eph 5:12
Geneva 1599
23:13 And in all [things] that I have said unto you be circumspect: and make (f) no mention of the name of other gods, neither let it be heard out of thy mouth.
(f) Neither by swearing by them, nor speaking of them, (Ps 16:4; Eph 5:3).
John Gill
23:13 And in all things that I have said unto you, be circumspect,.... Or observe them, be careful to keep them punctually and constantly, even all that are delivered in this and the preceding chapters:
and make no mention of the name of other gods; neither call upon them, nor swear by them, nor make vows to them; and, as little as possible, ever utter their names, and never with pleasure and delight, and showing any honour of them, and reverence to them, but with the utmost detestation and abhorrence:
neither let it be heard out of thy mouth; not any of their names; the same thing in different words, the more to inculcate and impress the thing upon the mind, and to show with what vehemence and earnestness this is pressed.
John Wesley
23:13 In all things that I have said unto you be circumspect - We are in danger of missing our way on the right hand and on the left, and it is at our peril if we do, therefore we have need to look about us. A man may ruin himself through mere carelessness, but he cannot save himself without great care and circumspection; particularly since idolatry was a sin they were much addicted to, and would be greatly tempted to, they must endeavour to blot out the remembrance of the gods of the heathen, and must disuse all their superstitious forms of speech, and never mention them but with detestation. In Christian schools and academies (for it is in vain to think of re - forming the play - houses) it were to be wished that the names and stories of the heathen deities or demons rather were not so commonly and familiarly used.
Robert Jamieson, A. R. Fausset and David Brown
23:13 make no mention of the name of other gods, &c.--that is, in common conversation, for a familiar use of them would tend to lessen horror of idolatry.
23:1423:14: Երի՛ս ժամանակս ՚ի տարւոջ արասջի՛ք ինձ տօնս։
14 «Տարուայ մէջ երեք անգամ ինձ համար տօն կը կատարէք:
14 Տարին երեք անգամ տօն պահէ՛։
Երիս ժամանակս ի տարւոջ արասջիք ինձ տօնս:

23:14: Երի՛ս ժամանակս ՚ի տարւոջ արասջի՛ք ինձ տօնս։
14 «Տարուայ մէջ երեք անգամ ինձ համար տօն կը կատարէք:
14 Տարին երեք անգամ տօն պահէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
23:1414: Три раза в году празднуй Мне:
23:14 τρεῖς τρεις three καιροὺς καιρος season; opportunity τοῦ ο the ἐνιαυτοῦ ενιαυτος cycle; period ἑορτάσατέ εορταζω keep the festival μοι μοι me
23:14 שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three רְגָלִ֔ים rᵊḡālˈîm רֶגֶל foot תָּחֹ֥ג tāḥˌōḡ חגג jump לִ֖י lˌî לְ to בַּ ba בְּ in † הַ the שָּׁנָֽה׃ ššānˈā שָׁנָה year
23:14. tribus vicibus per singulos annos mihi festa celebrabitisThree times every year you shall celebrate feasts to me.
14. Three times thou shalt keep a feast unto me in the year.
23:14. Three times in each year, you shall celebrate feasts to me.
23:14. Three times thou shalt keep a feast unto me in the year.
Three times thou shalt keep a feast unto me in the year:

14: Три раза в году празднуй Мне:
23:14
τρεῖς τρεις three
καιροὺς καιρος season; opportunity
τοῦ ο the
ἐνιαυτοῦ ενιαυτος cycle; period
ἑορτάσατέ εορταζω keep the festival
μοι μοι me
23:14
שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three
רְגָלִ֔ים rᵊḡālˈîm רֶגֶל foot
תָּחֹ֥ג tāḥˌōḡ חגג jump
לִ֖י lˌî לְ to
בַּ ba בְּ in
הַ the
שָּׁנָֽה׃ ššānˈā שָׁנָה year
23:14. tribus vicibus per singulos annos mihi festa celebrabitis
Three times every year you shall celebrate feasts to me.
23:14. Three times in each year, you shall celebrate feasts to me.
23:14. Three times thou shalt keep a feast unto me in the year.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Почитание Всевышнего должно найти свое выражение не в одном устном исповедании Его Богом истинным, но и в троекратном в течение года праздновании Ему. Три ниже перечисляемые праздника имеют ближайшее отношение к жизни евреев, как народа земледельческого.
Adam Clarke: Commentary on the Bible - 1831
23:14: Three times thou shalt keep a feast unto me in the year - The three feasts here referred to were,
1. The feast of the Passover;
2. The feast of Pentecost;
3. The feast of Tabernacles.
1. The feast of the Passover was celebrated to keep in remembrance the wonderful deliverance of the Hebrews from Egypt.
2. The feast of Pentecost, called also the feast of harvest and the feast of weeks, Exo 34:22, was celebrated fifty days after the Passover to commemorate the giving of the law on Mount Sinai, which took place fifty days after, and hence called by the Greeks Pentecost.
3. The feast of Tabernacles, called also the feast of the ingathering, was celebrated about the 15th of the month Tisri to commemorate the Israelites' dwelling in tents for forty years, during their stay in the wilderness. See on Leviticus 23 (note).
"God, out of his great wisdom," says Calmet, "appointed several festivals among the Jews for many reasons:
1. To perpetuate the memory of those great events, and the wonders he had wrought for the people; for example, the Sabbath brought to remembrance the creation of the world; the Passover, the departure out of Egypt; the Pentecost, the giving of the law; the feast of Tabernacles, the sojourning of their fathers in the wilderness, etc.
2. To keep them faithful to their religion by appropriate ceremonies, and the splendor of Divine service.
3. To procure them lawful pleasures, and necessary rest.
4. To give them instruction; for in their religious assemblies the law of God was always read and explained.
5. To consolidate their social union, by renewing the acquaintance of their tribes and families; for on these occasions they come together from different parts of the land to the holy city."
Besides the feasts mentioned above, the Jews had,
1. The feast of the Sabbath, which was a weekly feast.
2. The feast of the Sabbatical Year, which was a septennial feast.
3. The feast of Trumpets, which was celebrated on the first day of what was called their civil year, which was ushered in by the blowing of a trumpet; Lev 23:24, etc.
4. The feast of the New Moon, which was celebrated on the first day the moon appeared after her change.
5. The feast of Expiation, which was celebrated annually on the tenth day of Tisri or September, on which a general atonement was made for all the sins, negligences, and ignorances, throughout the year.
6. The feast of Lots or Purim, to commemorate the preservation of the Jews from the general massacre projected by Haman. See the book of Esther.
7. The feast of the Dedication, or rather the Restoration of the temple, which had been profaned by Antiochus Epiphanes. This was also called the feast of Lights.
Besides these, the Jews have had several other feasts, such as the feast of Branches, to commemorate the taking of Jericho.
The feast of Collections, on the 10th of September, on which they make contributions for the service of the temple and synagogue.
The feast for the death of Nicanor. 1 Maccabees 7:48, etc.
The feast for the discovery of the sacred fire, 2 Maccabees 1:18, etc.
The feast of the carrying of wood to the temple, called Xylophoria, mentioned by Josephus - War, b. ii. c. 17.
Albert Barnes: Notes on the Bible - 1834
23:14: This is the first mention of the three great Yearly Festivals. The feast of Unleavened bread, in its connection with the Paschal Lamb, is spoken of in Exo. 12; 13: but the two others are here first named. The whole three are spoken of as if they were familiarly known to the people. The points that are especially enjoined are that every male Israelite should attend them at the sanctuary (compare Exo 34:23), and that he should take with him an offering for Yahweh, presenting himself before his King with his tribute in his hand. That this condition belonged to all the feasts, though it is here stated only in regard to the Passover, cannot be doubted. See Deu 16:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:14: Exo 34:22; Lev 23:5, Lev 23:16, Lev 23:34; Deu 16:16
Carl Friedrich Keil and Franz Delitzsch
23:14
The Fundamental Rights of Israel in its Religious and Theocratical Relation to Jehovah. - As the observance of the Sabbath and sabbatical year is not instituted in Ex 23:10-12, so Ex 23:14-19 do not contain either the original or earliest appointment of the feasts, or a complete law concerning the yearly feasts. They simply command the observance of three feasts during the year, and the appearance of the people three times in the year before the Lord; that is to say, the holding of three national assemblies to keep a feast before the Lord, or three annual pilgrimages to the sanctuary of Jehovah. The leading points are clearly set forth in Ex 23:14 and Ex 23:17, to which the other verses are subordinate. These leading points are משׁפּטים or rights, conferred upon the people of Israel in their relation to Jehovah; for keeping a feast to the Lord, and appearing before Him, were both of them privileges bestowed by Jehovah upon His covenant people. Even in itself the festal rejoicing was a blessing in the midst of this life of labour, toil, and trouble; but when accompanied with the right of appearing before the Lord their God and Redeemer, to whom they were indebted for everything they had and were, it was one that no other nation enjoyed. For though they had their joyous festivals, these festivals bore the same relation to those of Israel, as the dead and worthless gods of the heathen to the living and almighty God of Israel.
Of the three feasts at which Israel was to appear before Jehovah, the feast of Mazzoth, or unleavened bread, is referred to as already instituted, by the words "as I have commanded thee," and "at the appointed time of the earing month," which point back to chs. 12 and 13; and all that is added here is, "ye shall not appear before My face empty." "Not empty:" i.e., not with empty hands, but with sacrificial gifts, answering to the blessing given by the Lord (Deut 16:16-17). These gifts were devoted partly to the general sacrifices of the feast, and partly to the burnt and peace-offerings which were brought by different individuals to the feasts, and applied to the sacrificial meals (Num 28 and 29). This command, which related to all the feasts, and therefore is mentioned at the very outset in connection with the feast of unleavened bread, did indeed impose a duty upon Israel, but such a duty as became a source of blessing to all who performed it. The gifts demanded by God were the tribute, it is true, which the Israelites paid to their God-King, just as all Eastern nations are required to bring presents when appearing in the presence of their kings; but they were only gifts from God's own blessing, a portion of that which He had bestowed in rich abundance, and they were offered to God in such a way that the offerer was thereby more and more confirmed in the rights of covenant fellowship. The other two festivals are mentioned here for the first time, and the details are more particularly determined afterwards in Lev 23:15., and Num 28:26. One was called the feast of Harvest, "of the first-fruits of thy labours which thou hast sown in the field," i.e., of thy field-labour. According to the subsequent arrangements, the first of the field-produce was to be offered to God, not the first grains of the ripe corn, but the first loaves of bread of white or wheaten flour made from the new corn (Lev 23:17.). In Ex 34:22 it is called the "feast of Weeks," because, according to Lev 23:15-16; Deut 16:9, it was to be kept seven weeks after the feast of Mazzoth; and the "feast of the first-fruits of wheat harvest," because the loaves of first-fruits to be offered were to be made of wheaten flour. The other of these feasts, i.e., the third in the year, is called "the feast of Ingathering, at the end of the year, in the gathering in of thy labours out of the field." This general and indefinite allusion to time was quite sufficient for the preliminary institution of the feast. In the more minute directions respecting the feasts given in Lev 23:34; Num 29:12, it is fixed for the fifteenth day of the seventh month, and placed on an equality with the feast of Mazzoth as a seven days' festival. השּׁנה בּצאת does not mean after the close of the year, finito anno, any more than the corresponding expression in Ex 34:22, השּׁנה תּקוּפת, signifies at the turning of the year. The year referred to here was the so-called civil year, which began with the preparation of the ground for the harvest-sowing, and ended when all the fruits of the field and garden had been gathered in. No particular day was fixed for its commencement, nor was there any new year's festival; and even after the beginning of the earing month had been fixed upon for the commencement of the year (Ex 12:2), this still remained in force, so far as all civil matters connected with the sowing and harvest were concerned; though there is no evidence that a double reckoning was carried on at the same time, or that a civil reckoning existed side by side with the religious. בּאספּך does not mean, "when thou hast gathered," postquam collegisti; for בּ does not stand for אחר, nor has the infinitive the force of the preterite. On the contrary, the expression "at thy gathering in," i.e., when thou gatherest in, is kept indefinite both here and in Lev 23:39, where the month and days in which this feast was to be kept are distinctly pointed out; and also in Deut 16:13, in order that the time for the feast might not be made absolutely dependent upon the complete termination of the gathering in, although as a rule it would be almost over. The gathering in of "thy labours out of the field" is not to be restricted to the vintage and gathering of fruits: this is evident not only from the expression "out of the field," which points to field-produce, but also from the clause in Deut 16:13, "gathering of the floor and wine-press," which shows clearly that the words refer to the gathering in of the whole of the year's produce of corn, fruit, oil, and wine.
John Gill
23:14 Three times thou shall keep a feast unto me in the year. The feast of the passover, on the fourteenth of the month Nisan or March; and the feast of weeks or pentecost fifty days after that; and the feast of tabernacles on the fifteenth day of Tisri or September.
John Wesley
23:14 The Passover, Pentecost, and feast of Tabernacles, in spring, summer, and autumn, were the three times appointed for their attendance; not in winter, because travelling was then uncomfortable; nor in the midst of their harvest.
Robert Jamieson, A. R. Fausset and David Brown
23:14 Three times . . . keep a feast . . . in the year--This was the institution of the great religious festivals--"The feast of unleavened bread," or the passover--"the feast of harvest," or pentecost--"the feast of ingathering," or the feast of tabernacles, which was a memorial of the dwelling in booths in the wilderness, and which was observed in the seventh month (Ex 12:2). All the males were enjoined to repair to the tabernacle and afterwards the temple, and the women frequently went. The institution of this national custom was of the greatest importance in many ways: by keeping up a national sense of religion and a public uniformity in worship, by creating a bond of unity, and also by promoting internal commerce among the people. Though the absence of all the males at these three festivals left the country defenseless, a special promise was given of divine protection, and no incursion of enemies was ever permitted to happen on those occasions.
23:1523:15: Զտօն բաղարջակերա՛ցն պահեսջիք. զեւթն օր բաղա՛րջ կերիջիք, որպէս պատուիրեցի ձեզ ըստ ժամանակի ամսոյն կանխոց. զի ՚ի նմա՛ ելէք դուք յերկրէն Եգիպտացւոց։ ո՛չ երեւեսցիս առաջի իմ դատարկաձեռն։
15 Բաղարջակերաց տօնը կը պահէք: Նոր բերքի ամսին եօթը օր բաղարջ հաց կ’ուտէք, ինչպէս պատուիրել եմ ձեզ, որովհետեւ դուք ա՛յդ ժամանակ ելաք Եգիպտացիների երկրից: Իմ առաջ դատարկաձեռն չերեւաս:
15 Բաղարջակերաց տօնը պահէ՛. քեզի պատուիրածիս պէս եօթը օր անխմոր հաց պիտի ուտես Ապիպ ամսուան մէջ սահմանուած ժամանակին. վասն զի այն ամսուան մէջ Եգիպտոսէն ելար։ Բնաւ մէկը ձեռքը դատարկ թող չերեւնայ իմ առջեւս։
Զտօն բաղարջակերացն պահեսջիք. զեւթն օր բաղարջ կերիջիք, որպէս պատուիրեցի ձեզ ըստ ժամանակի ամսոյն կանխոց. զի ի նմա ելէք դուք յերկրէն Եգիպտացւոց. ոչ երեւեսցիս առաջի իմ դատարկաձեռն:

23:15: Զտօն բաղարջակերա՛ցն պահեսջիք. զեւթն օր բաղա՛րջ կերիջիք, որպէս պատուիրեցի ձեզ ըստ ժամանակի ամսոյն կանխոց. զի ՚ի նմա՛ ելէք դուք յերկրէն Եգիպտացւոց։ ո՛չ երեւեսցիս առաջի իմ դատարկաձեռն։
15 Բաղարջակերաց տօնը կը պահէք: Նոր բերքի ամսին եօթը օր բաղարջ հաց կ’ուտէք, ինչպէս պատուիրել եմ ձեզ, որովհետեւ դուք ա՛յդ ժամանակ ելաք Եգիպտացիների երկրից: Իմ առաջ դատարկաձեռն չերեւաս:
15 Բաղարջակերաց տօնը պահէ՛. քեզի պատուիրածիս պէս եօթը օր անխմոր հաց պիտի ուտես Ապիպ ամսուան մէջ սահմանուած ժամանակին. վասն զի այն ամսուան մէջ Եգիպտոսէն ելար։ Բնաւ մէկը ձեռքը դատարկ թող չերեւնայ իմ առջեւս։
zohrab-1805▾ eastern-1994▾ western am▾
23:1515: наблюдай праздник опресноков: семь дней ешь пресный хлеб, как Я повелел тебе, в назначенное время месяца Авива, ибо в оном ты вышел из Египта; и пусть не являются пред лице Мое с пустыми [руками];
23:15 τὴν ο the ἑορτὴν εορτη festival; feast τῶν ο the ἀζύμων αζυμος unleavened; Feast of Unleavened Bread φυλάξασθε φυλασσω guard; keep ποιεῖν ποιεω do; make ἑπτὰ επτα seven ἡμέρας ημερα day ἔδεσθε εσθιω eat; consume ἄζυμα αζυμος unleavened; Feast of Unleavened Bread καθάπερ καθαπερ exactly as ἐνετειλάμην εντελλομαι direct; enjoin σοι σοι you κατὰ κατα down; by τὸν ο the καιρὸν καιρος season; opportunity τοῦ ο the μηνὸς μην.1 month τῶν ο the νέων νεος new; young ἐν εν in γὰρ γαρ for αὐτῷ αυτος he; him ἐξῆλθες εξερχομαι come out; go out ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos οὐκ ου not ὀφθήσῃ οραω view; see ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine κενός κενος hollow; empty
23:15 אֶת־ ʔeṯ- אֵת [object marker] חַ֣ג ḥˈaḡ חַג festival הַ ha הַ the מַּצֹּות֮ mmaṣṣôṯ מַצָּה matzah תִּשְׁמֹר֒ tišmˌōr שׁמר keep שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִים֩ yāmîm יֹום day תֹּאכַ֨ל tōḵˌal אכל eat מַצֹּ֜ות maṣṣˈôṯ מַצָּה matzah כַּֽ kˈa כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוִּיתִ֗ךָ ṣiwwîṯˈiḵā צוה command לְ lᵊ לְ to מֹועֵד֙ môʕˌēḏ מֹועֵד appointment חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הָֽ hˈā הַ the אָבִ֔יב ʔāvˈîv אָבִיב ears כִּי־ kî- כִּי that בֹ֖ו vˌô בְּ in יָצָ֣אתָ yāṣˈāṯā יצא go out מִ mi מִן from מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and לֹא־ lō- לֹא not יֵרָא֥וּ yērāʔˌû ראה see פָנַ֖י fānˌay פָּנֶה face רֵיקָֽם׃ rêqˈām רֵיקָם with empty hands
23:15. sollemnitatem azymorum custodies septem diebus comedes azyma sicut praecepi tibi tempore mensis novorum quando egressus es de Aegypto non apparebis in conspectu meo vacuusThou shalt keep the feast of unleavened bread. Seven days shalt thou eat unleavened bread, as I commanded thee, in the time of the month of new corn, when thou didst come forth out of Egypt: thou shalt not appear empty before me.
15. The feast of unleavened bread shalt thou keep: seven days thou shalt eat unleavened bread, as I commanded thee, at the time appointed in the month Abib ( for in it thou camest out from Egypt); and none shall appear before me empty:
23:15. You shall keep the solemnity of unleavened bread. For seven days you shall eat unleavened bread, just as I instructed you, at the time of the month of new grain, when you departed from Egypt. You shall not appear empty-handed in my sight,
23:15. Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)
Thou shalt keep the feast of unleavened bread: ( thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:

15: наблюдай праздник опресноков: семь дней ешь пресный хлеб, как Я повелел тебе, в назначенное время месяца Авива, ибо в оном ты вышел из Египта; и пусть не являются пред лице Мое с пустыми [руками];
23:15
τὴν ο the
ἑορτὴν εορτη festival; feast
τῶν ο the
ἀζύμων αζυμος unleavened; Feast of Unleavened Bread
φυλάξασθε φυλασσω guard; keep
ποιεῖν ποιεω do; make
ἑπτὰ επτα seven
ἡμέρας ημερα day
ἔδεσθε εσθιω eat; consume
ἄζυμα αζυμος unleavened; Feast of Unleavened Bread
καθάπερ καθαπερ exactly as
ἐνετειλάμην εντελλομαι direct; enjoin
σοι σοι you
κατὰ κατα down; by
τὸν ο the
καιρὸν καιρος season; opportunity
τοῦ ο the
μηνὸς μην.1 month
τῶν ο the
νέων νεος new; young
ἐν εν in
γὰρ γαρ for
αὐτῷ αυτος he; him
ἐξῆλθες εξερχομαι come out; go out
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
οὐκ ου not
ὀφθήσῃ οραω view; see
ἐνώπιόν ενωπιος in the face; facing
μου μου of me; mine
κενός κενος hollow; empty
23:15
אֶת־ ʔeṯ- אֵת [object marker]
חַ֣ג ḥˈaḡ חַג festival
הַ ha הַ the
מַּצֹּות֮ mmaṣṣôṯ מַצָּה matzah
תִּשְׁמֹר֒ tišmˌōr שׁמר keep
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
יָמִים֩ yāmîm יֹום day
תֹּאכַ֨ל tōḵˌal אכל eat
מַצֹּ֜ות maṣṣˈôṯ מַצָּה matzah
כַּֽ kˈa כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוִּיתִ֗ךָ ṣiwwîṯˈiḵā צוה command
לְ lᵊ לְ to
מֹועֵד֙ môʕˌēḏ מֹועֵד appointment
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הָֽ hˈā הַ the
אָבִ֔יב ʔāvˈîv אָבִיב ears
כִּי־ kî- כִּי that
בֹ֖ו vˌô בְּ in
יָצָ֣אתָ yāṣˈāṯā יצא go out
מִ mi מִן from
מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יֵרָא֥וּ yērāʔˌû ראה see
פָנַ֖י fānˌay פָּנֶה face
רֵיקָֽם׃ rêqˈām רֵיקָם with empty hands
23:15. sollemnitatem azymorum custodies septem diebus comedes azyma sicut praecepi tibi tempore mensis novorum quando egressus es de Aegypto non apparebis in conspectu meo vacuus
Thou shalt keep the feast of unleavened bread. Seven days shalt thou eat unleavened bread, as I commanded thee, in the time of the month of new corn, when thou didst come forth out of Egypt: thou shalt not appear empty before me.
23:15. You shall keep the solemnity of unleavened bread. For seven days you shall eat unleavened bread, just as I instructed you, at the time of the month of new grain, when you departed from Egypt. You shall not appear empty-handed in my sight,
23:15. Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Праздник опресноков, первым днем которого было 15-е авива (Лев 23:6), совпадал с началом жатвы (ibid. ст. 10; Втор 16:9), и потому в благодарность за новопоспевший хлеб и для снискания благоволения Божия на второй день его совершалось возношение пред Господом снопа из начатков жатвы (Лев 23:10, 11) и с этого же времени разрешалось вкушение нового хлеба (ст. 14).
Albert Barnes: Notes on the Bible - 1834
23:15-16
On the Feast of Unleavened Bread, or the Passover, see Exo. 12:1-20, Exo 12:43-50; Exo 13:3-16; Exo 34:18-20; Lev 23:4-14. On the Feast of the Firstfruits of Harvest, called also the Feast of Weeks, and the Feast of Pentecost, see Exo 34:22; Lev 23:15-21. On the Feast of Ingathering, called also the Feast of Tabernacles, see Lev 23:34-36, Lev 23:39-43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:15: the feast: Exo 12:14-28, Exo 12:43-49, Exo 13:6, Exo 13:7, Exo 34:18; Lev 23:5-8; Num 9:2-14, Num 28:16-25; Deu 16:1-8; Jos 5:10, Jos 5:11; Kg2 23:21-23; Mar 14:12; Luk 22:7; Co1 5:7, Co1 5:8
and none: Exo 34:20; Lev 23:10; Deu 16:16; Pro 3:9, Pro 3:10
Geneva 1599
23:15 Thou shalt keep the feast of (g) unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)
(g) That is, Easter, in remembrance that the angel passed over and spared the Israelites, when he slew the first born of the Egyptians.
John Gill
23:15 Thou shalt keep the feast of unleavened bread,.... Which began on the fourteenth of the month Abib or Nisan, and lasted seven days, during which time no leavened bread was to be eaten by the Israelites, or to be in their houses, of which see the notes on:See Gill on Ex 12:15, Ex 12:18, Ex 12:19, Ex 12:10, Ex 13:6, Ex 13:7.
thou shall eat unleavened bread, seven days, as I commanded thee, in the time appointed of the month Abib; from the fourteenth of the month to the twenty first:
for in it thou camest out of Egypt; in such haste that there was no time to leaven the dough in the troughs; in commemoration of which this law was given, and this feast was kept:
and none shall appear before me empty; at this feast and the two following ones; for, besides the offerings and sacrifices appointed, at the feast of passover was brought a sheaf of the first fruits of the barley harvest; and at the feast of pentecost the two wave loaves or cakes of the first fruits of the wheat harvest; and at the feast of tabernacles they appeared with palm tree branches, and boughs of goodly trees, and poured out water fetched from Siloam, before the Lord: but to this appearance the Jewish doctors (b) say,"there was no measure fixed; for everyone, if he would, might go up and appear, and go away: according to another interpretation, for the burnt offering of appearance, and the peace offerings of the Chagigah, which a man is bound to bring, as it is written, "ye shall not appear empty"; there is no measure from the law, as it is written, "a man according to the gift of his hand", Deut 16:17, but the wise men fix a measure; to the burnt offering a meah of silver, to the Chagigah two pieces of silver:''some understand this, not of their bringing anything with them to appear before the Lord with, but of what they should be blessed with there; even with the presence of God, and communion with him, and with the blessings of his grace and goodness; so that however they came, they should not remain, nor go away empty, and so have no cause to repent their appearance before him; but the former sense seems best.
(b) Bartenora in Misn. Peah, c. 1. sect. 1.
23:1623:16: Եւ զտօն ամարայնոյ առաջնոյ արմտեա՛ց քոց արասցես զգործոց քոց, որ ինչ վարեա՛լ իցէ յանդի քում։ Եւ զտօն կատարածի ելից տարւոյն, ՚ի ժողովել գործոց քոց յանդէ։
16[53] Ինչ էլ որ ցանած լինես քո հանդում, կը կատարես ամառուայ քո առաջին բերքը քաղելու տօնը: Տօն կը կատարես նաեւ տարուայ վերջում, երբ հանդից հաւաքած կը լինես քո բերքը: [53] 53. Եբրայերէնում այլ կերպ է:
16 Արտին մէջ ցանելու աշխատութեանդ երախայրի պտուղը հնձելու տօնը ու տարուան վերջը հաւաքելու տօնը պահէ՛, երբ արտէն քու աշխատութիւնդ կը հաւաքես։
Եւ զտօն [313]ամարայնոյ, առաջնոյ արմտեաց քոց, [314]արասցես զգործոց քոց,`` որ ինչ վարեալ իցէ յանդի քում, եւ զտօն [315]կատարածի ելից`` տարւոյն` ի ժողովել գործոց քոց յանդէ:

23:16: Եւ զտօն ամարայնոյ առաջնոյ արմտեա՛ց քոց արասցես զգործոց քոց, որ ինչ վարեա՛լ իցէ յանդի քում։ Եւ զտօն կատարածի ելից տարւոյն, ՚ի ժողովել գործոց քոց յանդէ։
16[53] Ինչ էլ որ ցանած լինես քո հանդում, կը կատարես ամառուայ քո առաջին բերքը քաղելու տօնը: Տօն կը կատարես նաեւ տարուայ վերջում, երբ հանդից հաւաքած կը լինես քո բերքը:
[53] 53. Եբրայերէնում այլ կերպ է:
16 Արտին մէջ ցանելու աշխատութեանդ երախայրի պտուղը հնձելու տօնը ու տարուան վերջը հաւաքելու տօնը պահէ՛, երբ արտէն քու աշխատութիւնդ կը հաւաքես։
zohrab-1805▾ eastern-1994▾ western am▾
23:1616: [наблюдай] и праздник жатвы первых плодов труда твоего, какие ты сеял на поле, и праздник собирания плодов в конце года, когда уберешь с поля работу твою.
23:16 καὶ και and; even ἑορτὴν εορτη festival; feast θερισμοῦ θερισμος harvest πρωτογενημάτων πρωτογενημα do; make τῶν ο the ἔργων εργον work σου σου of you; your ὧν ος who; what ἐὰν εαν and if; unless σπείρῃς σπειρω sow ἐν εν in τῷ ο the ἀγρῷ αγρος field σου σου of you; your καὶ και and; even ἑορτὴν εορτη festival; feast συντελείας συντελεια consummation ἐπ᾿ επι in; on ἐξόδου εξοδος exodus τοῦ ο the ἐνιαυτοῦ ενιαυτος cycle; period ἐν εν in τῇ ο the συναγωγῇ συναγωγη gathering τῶν ο the ἔργων εργον work σου σου of you; your τῶν ο the ἐκ εκ from; out of τοῦ ο the ἀγροῦ αγρος field σου σου of you; your
23:16 וְ wᵊ וְ and חַ֤ג ḥˈaḡ חַג festival הַ ha הַ the קָּצִיר֙ qqāṣîr קָצִיר harvest בִּכּוּרֵ֣י bikkûrˈê בִּכּוּרִים first fruits מַעֲשֶׂ֔יךָ maʕᵃśˈeʸḵā מַעֲשֶׂה deed אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תִּזְרַ֖ע tizrˌaʕ זרע sow בַּ ba בְּ in † הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field וְ wᵊ וְ and חַ֤ג ḥˈaḡ חַג festival הָֽ hˈā הַ the אָסִף֙ ʔāsˌif אָסִיף harvesting בְּ bᵊ בְּ in צֵ֣את ṣˈēṯ יצא go out הַ ha הַ the שָּׁנָ֔ה ššānˈā שָׁנָה year בְּ bᵊ בְּ in אָסְפְּךָ֥ ʔospᵊḵˌā אסף gather אֶֽת־ ʔˈeṯ- אֵת [object marker] מַעֲשֶׂ֖יךָ maʕᵃśˌeʸḵā מַעֲשֶׂה deed מִן־ min- מִן from הַ ha הַ the שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
23:16. et sollemnitatem messis primitivorum operis tui quaecumque serueris in agro sollemnitatem quoque in exitu anni quando congregaveris omnes fruges tuas de agroAnd the feast of the harvest of the firstfruits of thy work, whatsoever thou hast sown in the field. The feast also in the end of the year, when thou hast gathered in all thy corn out of the field.
16. and the feast of harvest, the firstfruits of thy labours, which thou sowest in the field: and the feast of ingathering, at the end of the year, when thou gatherest in thy labours out of the field.
23:16. for it is the solemnity of the harvest of the first-fruits of your work, of whatever you have sown in the field. Likewise, it is a solemnity at the end of the season, when you will have gathered in all your crops from the field.
23:16. And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, [which is] in the end of the year, when thou hast gathered in thy labours out of the field.
And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, [which is] in the end of the year, when thou hast gathered in thy labours out of the field:

16: [наблюдай] и праздник жатвы первых плодов труда твоего, какие ты сеял на поле, и праздник собирания плодов в конце года, когда уберешь с поля работу твою.
23:16
καὶ και and; even
ἑορτὴν εορτη festival; feast
θερισμοῦ θερισμος harvest
πρωτογενημάτων πρωτογενημα do; make
τῶν ο the
ἔργων εργον work
σου σου of you; your
ὧν ος who; what
ἐὰν εαν and if; unless
σπείρῃς σπειρω sow
ἐν εν in
τῷ ο the
ἀγρῷ αγρος field
σου σου of you; your
καὶ και and; even
ἑορτὴν εορτη festival; feast
συντελείας συντελεια consummation
ἐπ᾿ επι in; on
ἐξόδου εξοδος exodus
τοῦ ο the
ἐνιαυτοῦ ενιαυτος cycle; period
ἐν εν in
τῇ ο the
συναγωγῇ συναγωγη gathering
τῶν ο the
ἔργων εργον work
σου σου of you; your
τῶν ο the
ἐκ εκ from; out of
τοῦ ο the
ἀγροῦ αγρος field
σου σου of you; your
23:16
וְ wᵊ וְ and
חַ֤ג ḥˈaḡ חַג festival
הַ ha הַ the
קָּצִיר֙ qqāṣîr קָצִיר harvest
בִּכּוּרֵ֣י bikkûrˈê בִּכּוּרִים first fruits
מַעֲשֶׂ֔יךָ maʕᵃśˈeʸḵā מַעֲשֶׂה deed
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תִּזְרַ֖ע tizrˌaʕ זרע sow
בַּ ba בְּ in
הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
וְ wᵊ וְ and
חַ֤ג ḥˈaḡ חַג festival
הָֽ hˈā הַ the
אָסִף֙ ʔāsˌif אָסִיף harvesting
בְּ bᵊ בְּ in
צֵ֣את ṣˈēṯ יצא go out
הַ ha הַ the
שָּׁנָ֔ה ššānˈā שָׁנָה year
בְּ bᵊ בְּ in
אָסְפְּךָ֥ ʔospᵊḵˌā אסף gather
אֶֽת־ ʔˈeṯ- אֵת [object marker]
מַעֲשֶׂ֖יךָ maʕᵃśˌeʸḵā מַעֲשֶׂה deed
מִן־ min- מִן from
הַ ha הַ the
שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
23:16. et sollemnitatem messis primitivorum operis tui quaecumque serueris in agro sollemnitatem quoque in exitu anni quando congregaveris omnes fruges tuas de agro
And the feast of the harvest of the firstfruits of thy work, whatsoever thou hast sown in the field. The feast also in the end of the year, when thou hast gathered in all thy corn out of the field.
23:16. for it is the solemnity of the harvest of the first-fruits of your work, of whatever you have sown in the field. Likewise, it is a solemnity at the end of the season, when you will have gathered in all your crops from the field.
23:16. And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, [which is] in the end of the year, when thou hast gathered in thy labours out of the field.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Праздник жатвы новых плодов труда народа еврейского (Лев 23:16), праздник седмиц (ibid. ст. 15; Втор 16:9), или пятидесятница, был праздником «начатков жатвы пшеничной» (Исх 34:22). Начатки этой последней, два кислые хлеба, испеченные из лучшей новой муки, приносились Господу, как первый плод (Лев 23:16–17). Праздник собирания плодов в конце года (Исх 34:22), или праздник кущей (Втор 16:13), продолжавшийся семь дней (Лев 23:34; Чис 29:12), был временем веселья и благодарения Бога за божественное благодеяние, наглядное проявление которого еврей видел в собранных плодах (Втор 16:15).
Albert Barnes: Notes on the Bible - 1834
23:16
In the end of the year - Compare Exo 34:22. The year here spoken of must have been the civil or agrarian year, which began after harvest, when the ground was prepared for sowing. Compare Lev 23:39; Deu 16:13-15. The sacred year began in spring, with the month Abib, or Nisan. See Exo 12:2 note, and Lev 25:9.
When thou hast gathered - Rather, when thou gatherest in.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:16: feast of harvest: Exo 22:29, Exo 34:22; Lev 23:9-21; Num 28:26-31; Deu 16:9-12; Act 2:1
ingathering: Exo 34:22; Lev 23:34-44; Num. 29:12-39; Deu 16:13-15; Neh 8:14-18; Zac 14:16-19; Joh 7:2, Joh 7:37
Geneva 1599
23:16 And the (h) feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the (i) feast of ingathering, [which is] in the end of the year, when thou hast gathered in thy labours out of the field.
(h) Which is Whit Sunday, in token that the law was given 50 days after they departed from Egypt.
(i) This is the feast of tabernacles, signifying that they lived for 40 years in the tents or the tabernacles in the wilderness.
John Gill
23:16 And the feast of harvest,.... This is the second feast, the feast of wheat harvest, between which and barley harvest were fifty days; or between the firstfruits of the one and the first fruits of the other were seven weeks, as Aben Ezra observes, and was sometimes called the feast of weeks; at which feast were to be brought:
the first fruits of thy labours, which thou hast sown in the field; the two wave loaves or cakes, made of the first new wheat, which was the effect of their labour in tilling the field, and sowing it with wheat, and reaping it:
and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field; this is the third feast in the year to be kept, and was kept at the close of the year, at the revolution of it, when a new year began that is, according to the old account, which made Tisri the month in which this feast was kept, the first month of the year; whereas, according to the new count, it was the seventh month from the month Abib, now made the first of the months upon the Israelites coming out of Egypt in that month: this is the same feast with the feast of tabernacles, but here called the feast of ingathering, because at this time of the year all the fruits of the earth were gathered in; the corn, and wine, and oil, and all other fruits, on account of which there was great rejoicing, as there ought to be.
23:1723:17: Երի՛ս ժամանակս ՚ի տարւոջ յանդիմա՛ն լիցի ամենայն արու քո առաջի Տեառն Աստուծոյ։
17 Քո ժողովրդի բոլոր արու զաւակները տարուայ մէջ երեք անգամ պէտք է ներկայանան տէր Աստծուն:
17 Տարին երեք անգամ քու բոլոր արուներդ Տէր Եհովային առջեւ թող երեւնան։
Երիս ժամանակս ի տարւոջ յանդիման լիցի ամենայն արու քո առաջի Տեառն [316]Աստուծոյ:

23:17: Երի՛ս ժամանակս ՚ի տարւոջ յանդիմա՛ն լիցի ամենայն արու քո առաջի Տեառն Աստուծոյ։
17 Քո ժողովրդի բոլոր արու զաւակները տարուայ մէջ երեք անգամ պէտք է ներկայանան տէր Աստծուն:
17 Տարին երեք անգամ քու բոլոր արուներդ Տէր Եհովային առջեւ թող երեւնան։
zohrab-1805▾ eastern-1994▾ western am▾
23:1717: Три раза в году должен являться весь мужеский пол твой пред лице Владыки, Господа.
23:17 τρεῖς τρεις three καιροὺς καιρος season; opportunity τοῦ ο the ἐνιαυτοῦ ενιαυτος cycle; period ὀφθήσεται οραω view; see πᾶν πας all; every ἀρσενικόν αρσενικος of you; your ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your
23:17 שָׁלֹ֥שׁ šālˌōš שָׁלֹשׁ three פְּעָמִ֖ים pᵊʕāmˌîm פַּעַם foot בַּ ba בְּ in † הַ the שָּׁנָ֑ה ššānˈā שָׁנָה year יֵרָאֶה֙ yērāʔˌeh ראה see כָּל־ kol- כֹּל whole זְכ֣וּרְךָ֔ zᵊḵˈûrᵊḵˈā זְכוּר male אֶל־ ʔel- אֶל to פְּנֵ֖י pᵊnˌê פָּנֶה face הָ hā הַ the אָדֹ֥ן׀ ʔāḏˌōn אָדֹון lord יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:17. ter in anno apparebit omne masculinum tuum coram Domino DeoThrice a year shall all thy males appear before the Lord thy God.
17. Three times in the year all thy males shall appear before the Lord GOD.
23:17. Three times a year, all your males shall appear before the Lord your God.
23:17. Three times in the year all thy males shall appear before the Lord GOD.
Three times in the year all thy males shall appear before the Lord GOD:

17: Три раза в году должен являться весь мужеский пол твой пред лице Владыки, Господа.
23:17
τρεῖς τρεις three
καιροὺς καιρος season; opportunity
τοῦ ο the
ἐνιαυτοῦ ενιαυτος cycle; period
ὀφθήσεται οραω view; see
πᾶν πας all; every
ἀρσενικόν αρσενικος of you; your
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
23:17
שָׁלֹ֥שׁ šālˌōš שָׁלֹשׁ three
פְּעָמִ֖ים pᵊʕāmˌîm פַּעַם foot
בַּ ba בְּ in
הַ the
שָּׁנָ֑ה ššānˈā שָׁנָה year
יֵרָאֶה֙ yērāʔˌeh ראה see
כָּל־ kol- כֹּל whole
זְכ֣וּרְךָ֔ zᵊḵˈûrᵊḵˈā זְכוּר male
אֶל־ ʔel- אֶל to
פְּנֵ֖י pᵊnˌê פָּנֶה face
הָ הַ the
אָדֹ֥ן׀ ʔāḏˌōn אָדֹון lord
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
23:17. ter in anno apparebit omne masculinum tuum coram Domino Deo
Thrice a year shall all thy males appear before the Lord thy God.
23:17. Three times a year, all your males shall appear before the Lord your God.
23:17. Three times in the year all thy males shall appear before the Lord GOD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Так как земледельцы видели в перечисленных праздниках проявление благодетельной руки Божией, то для исповедания владычества Господа они и собирались пред «лице Его» (Втор 16:16), т. е. в скинию. Являлся мужеский пол; на нем лежал труд обработки земли, и поэтому он имел более оснований и побуждений прославлять давшего урожай; но его присутствие не исключало явления на эти праздники и женщин (1: Цар 1:3: и д.).
Adam Clarke: Commentary on the Bible - 1831
23:17: All thy males - Old men, sick men, male idiots, and male children under thirteen years of age, excepted; for so the Jewish doctors understand this command.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:17: Exo 34:23; Deu 12:5, Deu 16:16, Deu 31:11; Psa 84:7; Luk 2:42
Carl Friedrich Keil and Franz Delitzsch
23:17
"Three times in the year" (i.e., according to Ex 23:14 and Deut 16:16, at the three feasts just mentioned) "all thy males shall appear before the face of the Lord Jehovah." The command to appear, i.e., to make a pilgrimage to the sanctuary, was restricted to the male members of the nation, probably to those above 20 years of age, who had been included in the census (Num 1:3). But this did not prohibit the inclusion of women and boys (cf. 1Kings 1:3., and Lk 2:31.).
John Gill
23:17 Three times in the year all thy males shall appear before the Lord thy God. In the city of Jerusalem, when they were come into the land of Canaan, and the temple was there built: here they were to show themselves before the Lord as being his, and devoted to his service; concerning which the Misnic doctors have the following canon (c),"all are bound to appear except a man deaf and dumb, a fool, a little one, one of neither sex, or of both sexes, women, servants not free, the lame, the blind, the sick, an old man, and he that cannot go on his feet.''
(c) Misn. Chagigah, c. 1. sect. 1.
John Wesley
23:17 All thy males - All that were of competent years, and health and strength, and at their own disposal. 'Tis probable, servants were exempt: for none was to appear without an offering: but most of these had nothing to offer.
23:1823:18: Եւ մի՛ զոհեսցես ՚ի վերայ խմորոյ զարիւն զոհից քոց։ եւ մի՛ ագցի ճարպ տօնի իմոյ մինչեւ ցառաւօտ[702]։ [702] ՚Ի լուս՛՛. Եւ մի՛ զոհիցես. համաձայն այլոց ՚ի բնաբ՛՛։
18 Քո[54] արած զոհաբերութեան արիւնը թթխմորով հացի վրայ չթափես, եւ իմ տօնին արուած զոհաբերութեան ճարպը մինչեւ առաւօտ չպահես: [54] 54. Յունարէնում այս բառից առաջ կայ. Երբ օտարազգիներին կ’արտաքսեմ քո մօտից ու կ’ընդարձակեմ քո սահմանները...:
18 Իմ զոհիս արիւնը խմորեալ հացով մի՛ մատուցաներ ու իմ տօնիս ճարպը մինչեւ առտու թող չմնա՛յ։
Եւ մի՛ զոհեսցես ի վերայ խմորոյ զարիւն զոհից [317]քոց, եւ մի՛ ագցի ճարպ տօնի իմոյ մինչեւ ցառաւօտ:

23:18: Եւ մի՛ զոհեսցես ՚ի վերայ խմորոյ զարիւն զոհից քոց։ եւ մի՛ ագցի ճարպ տօնի իմոյ մինչեւ ցառաւօտ[702]։
[702] ՚Ի լուս՛՛. Եւ մի՛ զոհիցես. համաձայն այլոց ՚ի բնաբ՛՛։
18 Քո[54] արած զոհաբերութեան արիւնը թթխմորով հացի վրայ չթափես, եւ իմ տօնին արուած զոհաբերութեան ճարպը մինչեւ առաւօտ չպահես:
[54] 54. Յունարէնում այս բառից առաջ կայ. Երբ օտարազգիներին կ’արտաքսեմ քո մօտից ու կ’ընդարձակեմ քո սահմանները...:
18 Իմ զոհիս արիւնը խմորեալ հացով մի՛ մատուցաներ ու իմ տօնիս ճարպը մինչեւ առտու թող չմնա՛յ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1818: не изливай крови жертвы Моей на квасное, и тук от праздничной жертвы Моей не должен оставаться до утра.
23:18 ὅταν οταν when; once γὰρ γαρ for ἐκβάλω εκβαλλω expel; cast out ἔθνη εθνος nation; caste ἀπὸ απο from; away προσώπου προσωπον face; ahead of σου σου of you; your καὶ και and; even ἐμπλατύνω εμπλατυνω the ὅριά οριον frontier σου σου of you; your οὐ ου not θύσεις θυω immolate; sacrifice ἐπὶ επι in; on ζύμῃ ζυμη leaven αἷμα αιμα blood; bloodstreams θυσιάσματός θυσιασμα of me; mine οὐδὲ ουδε not even; neither μὴ μη not κοιμηθῇ κοιμαω doze; fall asleep στέαρ στεαρ the ἑορτῆς εορτη festival; feast μου μου of me; mine ἕως εως till; until πρωί πρωι early
23:18 לֹֽא־ lˈō- לֹא not תִזְבַּ֥ח ṯizbˌaḥ זבח slaughter עַל־ ʕal- עַל upon חָמֵ֖ץ ḥāmˌēṣ חָמֵץ leaven דַּם־ dam- דָּם blood זִבְחִ֑י zivḥˈî זֶבַח sacrifice וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָלִ֥ין yālˌîn לין lodge חֵֽלֶב־ ḥˈēlev- חֵלֶב fat חַגִּ֖י ḥaggˌî חַג festival עַד־ ʕaḏ- עַד unto בֹּֽקֶר׃ bˈōqer בֹּקֶר morning
23:18. non immolabis super fermento sanguinem victimae meae nec remanebit adeps sollemnitatis meae usque maneThou shalt not sacrifice the blood of my victim upon leaven, neither shall the fat of my solemnity remain until the morning.
18. Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my feast remain all night until the morning.
23:18. You shall not immolate the blood of my victim over leaven, nor shall the fat of my solemnity remain until morning.
23:18. Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.
Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning:

18: не изливай крови жертвы Моей на квасное, и тук от праздничной жертвы Моей не должен оставаться до утра.
23:18
ὅταν οταν when; once
γὰρ γαρ for
ἐκβάλω εκβαλλω expel; cast out
ἔθνη εθνος nation; caste
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
σου σου of you; your
καὶ και and; even
ἐμπλατύνω εμπλατυνω the
ὅριά οριον frontier
σου σου of you; your
οὐ ου not
θύσεις θυω immolate; sacrifice
ἐπὶ επι in; on
ζύμῃ ζυμη leaven
αἷμα αιμα blood; bloodstreams
θυσιάσματός θυσιασμα of me; mine
οὐδὲ ουδε not even; neither
μὴ μη not
κοιμηθῇ κοιμαω doze; fall asleep
στέαρ στεαρ the
ἑορτῆς εορτη festival; feast
μου μου of me; mine
ἕως εως till; until
πρωί πρωι early
23:18
לֹֽא־ lˈō- לֹא not
תִזְבַּ֥ח ṯizbˌaḥ זבח slaughter
עַל־ ʕal- עַל upon
חָמֵ֖ץ ḥāmˌēṣ חָמֵץ leaven
דַּם־ dam- דָּם blood
זִבְחִ֑י zivḥˈî זֶבַח sacrifice
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָלִ֥ין yālˌîn לין lodge
חֵֽלֶב־ ḥˈēlev- חֵלֶב fat
חַגִּ֖י ḥaggˌî חַג festival
עַד־ ʕaḏ- עַד unto
בֹּֽקֶר׃ bˈōqer בֹּקֶר morning
23:18. non immolabis super fermento sanguinem victimae meae nec remanebit adeps sollemnitatis meae usque mane
Thou shalt not sacrifice the blood of my victim upon leaven, neither shall the fat of my solemnity remain until the morning.
23:18. You shall not immolate the blood of my victim over leaven, nor shall the fat of my solemnity remain until morning.
23:18. Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.
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
18: Греко-славянский текст в начале стиха 18-го имеет прибавку против еврейского текста: «otan gar ekbalw eqnh apo proswpou sou kai emplatunw ta oria sou», «егда бо изжену языки от лица твоего и расширю пределы твоя». Прибавка эта возможно перенесена сюда из параллельного места Исх 34:24–25: ст., (ее нет в некоторых кодексах). «Не изливай крови жертвы Моей на (евр. «ал») квасное». Так как еврейский предлог «ал» значит не только «на», но и «с», то смысл данного предписания тот, что пасхальный агнец, являвшийся жертвой (см. выше толкование 3: ст. 12: гл.), не должно вкушать с квасным хлебом. «Тук от праздничной жертвы Моей не оставляй до утра», — не должна оставаться до утра жертва праздника Пасхи (Лев 7:15, ср. Исх 12:10).
Adam Clarke: Commentary on the Bible - 1831
23:18: The blood of my sacrifice with leavened bread - The sacrifice here mentioned is undoubtedly the Passover; (see Exo 34:25); this is called by way of eminence My sacrifice, because God had instituted it for that especial purpose, the redemption of Israel from the Egyptian bondage, and because it typified The Lamb Of God, who taketh away the sin of the world. We have already seen how strict the prohibition against leaven was during this festival, and what was signified by it. See on Exodus 12 (note).
Albert Barnes: Notes on the Bible - 1834
23:18: The blood of my sacrifice - It is generally considered that this must refer to the Paschal Lamb. See Exo 12:7, Exo 12:11, Exo 12:13, Exo 12:22-23, Exo 12:27.
The fat of my sacrifice - Strictly, the fat of my feast; the "best part" of the feast, that is, the Paschal lamb itself. Compare Exo 34:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:18: blood: Exo 12:8, Exo 12:15, Exo 34:25; Lev 2:11, Lev 7:12; Deu 16:4
sacrifice: or, feast
remain: Exo 12:10; Lev 7:15
Carl Friedrich Keil and Franz Delitzsch
23:18
The blessing attending their appearing before the Lord was dependent upon the feasts being kept in the proper way, by the observance of the three rules laid down in Ex 23:18 and Ex 23:19. "Thou shalt not offer the blood of My sacrifice upon leavened bread." על upon, as in Ex 12:8, denoting the basis upon which the sacrifice was offered. The meaning has been correctly given by the early commentators, viz., "as long as there is any leavened bread in your houses," or "until the leaven has been entirely removed from your houses." The reference made here to the removal of leaven, and the expression "blood of My sacrifice," both point to the paschal lamb, which was regarded as the sacrifice of Jehovah κατ̓ ἐξοχήν, on account of its great importance. Onkelos gives this explanation: "My Passover" for "My sacrifice." - "Neither shall the fat of My feast remain (ילין to pass the night) until the morning." "The fat of My feast" does not mean the fat of My festal sacrifice, for חג, a feast, is not used for the sacrifice offered at the feast; it signifies rather the best of My feast, i.e., the paschal sacrifice, as we may see from Ex 34:25, where "the sacrifice of the feast of the Passover" is given as the explanation of "the fat of My feast." As the paschal sacrifice was the sacrifice of Jehovah par excellence, so the feast of the Passover was the feast of Jehovah par excellence. The expression "fat of My feast" is not to be understood as referring at all to the fat of the lamb, which was burned upon the altar in the case of the expiatory and whole offerings; for there could have been no necessity for the injunction not to keep this till the morning, inasmuch as those parts of every sacrifice which were set apart for the altar were burned immediately after the sprinkling of the blood. The allusion is to the flesh of the paschal lamb, which was eaten in the night before daybreak, after which anything that remained was to be burned. עד־בּקר (without the article) till morning, has the same meaning as לבּקר "for the (following) morning" in Ex 34:25.
Ex 23:19
The next command in Ex 23:19 has reference to the feast of Harvest, or feast of Weeks. In "the first-fruits of thy land" there is an unmistakeable allusion to "the first-fruits of thy labours" in Ex 23:16. It is true the words, "the first of the first-fruits of thy land thou shalt bring into the house of the Lord thy God," are so general in their character, that we can hardly restrict them to the wave-loaves to be offered as first-fruits at the feast of Weeks, but must interpret them as referring to all the first-fruits, which they had already been commanded not to delay to offer (Ex 22:29), and the presentation of which is minutely prescribed in Num 18:12-13, and Deut 26:2-11, - including therefore the sheaf of barley to be offered in the second day of the feast of unleavened bread (Lev 23:9.). At the same time the reference to the feast of Weeks is certainly to be retained, inasmuch as this feast was an express admonition to Israel, to offer the first of the fruits of the Lord. In the expression בּכּוּרי ראשׁית, the latter might be understood as explanatory of the former and in apposition to it, since they are both of them applied to the first-fruits of the soil (vid., Deut 26:2, Deut 26:10, and Num 18:13). But as ראשׁית could hardly need any explanation in this connection, the partitive sense is to be preferred; though it is difficult to decide whether "the first of the first-fruits" signifies the first selection from the fruits that had grown, ripened, and been gathered first-that is to say, not merely of the entire harvest, but of every separate production of the field and soil, according to the rendering of the lxx ἀπαρχηὰς τῶν πρωτογεννημάτων τῆς γῆς, - or whether the word ראשׁית is used figuratively, and signifies the best of the first-fruits. There is no force in the objection offered to the former view, that "in no other case in which the offering of first-fruits generally is spoken of, is one particular portion represented as holy to Jehovah, but the first-fruits themselves are that portion of the entire harvest which was holy to Jehovah." For, apart from Num 18:12, where a different rendering is sometimes given to ראשׁית, the expression מראשׁית in Deut 26:2 shows unmistakeably that only a portion of the first of all the fruit of the ground had to be offered to the Lord. On the other hand, this view is considerably strengthened by the fact, that whilst בּכּוּר, בּכּוּרים signify those fruits which ripened first, i.e., earliest, ראשׁית is used to denote the ἀπαρχή, the first portion or first selection from the whole, not only in Deut 26:2, Deut 26:10, but also in Lev 23:10, and most probably in Num 18:12 as well. - Now if these directions do not refer either exclusively or specially to the loaves of first-fruits of the feast of Weeks, the opinion which has prevailed from the time of Abarbanel to that of Knobel, that the following command, "Thou shalt not seethe a kid in his mother's milk," refers to the feast of Ingathering, is deprived of its principal support. And any such allusion is rendered very questionable by the fact, that in Deut 14:21, where this command is repeated, it is appended to the prohibition against eating the flesh of an animal that had been torn to pieces. Very different explanations have been given to the command. In the Targum, Mishnah, etc., it is regarded as a general prohibition against eating flesh prepared with milk. Luther and others suppose it to refer to the cooking of the kid, before it has been weaned from its mother's milk. But the actual reference is to the cooking of a kid in the milk of its own mother, as indicating a contempt of the relation which God has established and sanctified between parent and young, and thus subverting the divine ordinances. As kids were a very favourite food (Gen 27:9, Gen 27:14; Judg 6:19; Judg 13:15; 1Kings 16:20), it is very likely that by way of improving the flavour they were sometimes cooked in milk. According to Aben Ezra and Abarbanel, this was a custom adopted by the Ishmaelites; and at the present day the Arabs are in the habit of cooking lamb in sour milk. A restriction is placed upon this custom in the prohibition before us, but there is no intention to prevent the introduction of a superstitious usage customary at the sacrificial meals of other nations, which Spencer and Knobel have sought to establish as at all events probable, though without any definite historical proofs, and for the most part on the strength of far-fetched analogies.
Geneva 1599
23:18 Thou shalt not offer the blood of my sacrifice with (k) leavened bread; neither shall the fat of my sacrifice remain until the morning.
(k) No leavened bread will be in your house.
John Gill
23:18 Thou shall not offer the blood of my sacrifice with leavened bread,.... This belongs to the feast of the passover; for, as all the Jewish writers agree, this sacrifice is the sacrifice of the passover, as it is sometimes called, see Ex 12:27 now when the paschal lamb was killed, and its blood shed, and its flesh eaten, there was to be no leaven along with it; it was to be eaten with unleavened bread, and there was to be no leaven in their houses at this time; nay, it was not to be slain until all was removed: this was the first thing the Jews did, as soon as the fourteenth day was come, to search for leaven, remove and burn it; and this sense of the law is confirmed by the Targum of Jonathan, which is,"not a man shall slay, while there is leaven in your houses, the sacrifice of my passover;''and to the same purpose is the note of Jarchi:
neither shall the fat of my sacrifice remain until the morning; and indeed no part of the passover lamb was to remain until the morning, what did was to be burnt with fire, Ex 12:10 the Targum of Jonathan is,"neither shall there remain without the altar the fat of the sacrifice of my passover until the morning, nor of the flesh which ye ate in the evening;''and so Jarchi interprets it of its not remaining without the altar.
23:1923:19: Զպտուղս առաջին արմտեաց քոց բերցես ՚ի տո՛ւն Տեառն Աստուծոյ քո։ Եւ մի՛ եփեսցես զգառն ՚ի կաթն մօր իւրոյ։
19 Քո առաջին բերքի արդիւնքը կը բերես քո տէր Աստծու տունը: Գառը իր մօր կաթի մէջ չեփես»:
19 Քու երկրիդ առաջին երախայրիները քու Տէր Աստուծոյդ տունը պէտք է տանիս:Ուլը մօրը կաթին մէջ մի՛ եփեր։
Զպտուղս առաջին արմտեաց քոց բերցես ի տուն Տեառն Աստուծոյ քո: Եւ մի՛ եփեսցես [318]զգառն ի կաթն մօր իւրոյ:

23:19: Զպտուղս առաջին արմտեաց քոց բերցես ՚ի տո՛ւն Տեառն Աստուծոյ քո։ Եւ մի՛ եփեսցես զգառն ՚ի կաթն մօր իւրոյ։
19 Քո առաջին բերքի արդիւնքը կը բերես քո տէր Աստծու տունը: Գառը իր մօր կաթի մէջ չեփես»:
19 Քու երկրիդ առաջին երախայրիները քու Տէր Աստուծոյդ տունը պէտք է տանիս:
Ուլը մօրը կաթին մէջ մի՛ եփեր։
zohrab-1805▾ eastern-1994▾ western am▾
23:1919: Начатки плодов земли твоей приноси в дом Господа, Бога твоего. Не вари козленка в молоке матери его.
23:19 τὰς ο the ἀπαρχὰς απαρχη firstfruit τῶν ο the πρωτογενημάτων πρωτογενημα the γῆς γη earth; land σου σου of you; your εἰσοίσεις εισφερω bring in εἰς εις into; for τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your οὐχ ου not ἑψήσεις εψω lamb ἐν εν in γάλακτι γαλα milk μητρὸς μητηρ mother αὐτοῦ αυτος he; him
23:19 רֵאשִׁ֗ית rēšˈîṯ רֵאשִׁית beginning בִּכּוּרֵי֙ bikkûrˌê בִּכּוּרִים first fruits אַדְמָ֣תְךָ֔ ʔaḏmˈāṯᵊḵˈā אֲדָמָה soil תָּבִ֕יא tāvˈî בוא come בֵּ֖ית bˌêṯ בַּיִת house יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) לֹֽא־ lˈō- לֹא not תְבַשֵּׁ֥ל ṯᵊvaššˌēl בשׁל boil גְּדִ֖י gᵊḏˌî גְּדִי goat בַּ ba בְּ in חֲלֵ֥ב ḥᵃlˌēv חָלָב milk אִמֹּֽו׃ ס ʔimmˈô . s אֵם mother
23:19. primitias frugum terrae tuae deferes in domum Domini Dei tui nec coques hedum in lacte matris suaeThou shalt carry the first-fruits of the corn of thy ground to the house of the Lord thy God. Thou shalt not boil a kid in the milk of his dam.
19. The first of the firstfruits of thy ground thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.
23:19. You shall carry the first grain of the land to the house of the Lord your God. You shall not cook a young goat in the milk of its mother.
23:19. The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.
The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother' s milk:

19: Начатки плодов земли твоей приноси в дом Господа, Бога твоего. Не вари козленка в молоке матери его.
23:19
τὰς ο the
ἀπαρχὰς απαρχη firstfruit
τῶν ο the
πρωτογενημάτων πρωτογενημα the
γῆς γη earth; land
σου σου of you; your
εἰσοίσεις εισφερω bring in
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
οὐχ ου not
ἑψήσεις εψω lamb
ἐν εν in
γάλακτι γαλα milk
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
23:19
רֵאשִׁ֗ית rēšˈîṯ רֵאשִׁית beginning
בִּכּוּרֵי֙ bikkûrˌê בִּכּוּרִים first fruits
אַדְמָ֣תְךָ֔ ʔaḏmˈāṯᵊḵˈā אֲדָמָה soil
תָּבִ֕יא tāvˈî בוא come
בֵּ֖ית bˌêṯ בַּיִת house
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
לֹֽא־ lˈō- לֹא not
תְבַשֵּׁ֥ל ṯᵊvaššˌēl בשׁל boil
גְּדִ֖י gᵊḏˌî גְּדִי goat
בַּ ba בְּ in
חֲלֵ֥ב ḥᵃlˌēv חָלָב milk
אִמֹּֽו׃ ס ʔimmˈô . s אֵם mother
23:19. primitias frugum terrae tuae deferes in domum Domini Dei tui nec coques hedum in lacte matris suae
Thou shalt carry the first-fruits of the corn of thy ground to the house of the Lord thy God. Thou shalt not boil a kid in the milk of his dam.
23:19. You shall carry the first grain of the land to the house of the Lord your God. You shall not cook a young goat in the milk of its mother.
23:19. The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
19: Так как общий закон о посвящении Богу начатков был объявлен ранее (22:29), то предписание данного стиха нельзя считать его повторением. Скорее можно думать, что в настоящем случае идет речь о принесении начатков в праздник седмиц, или пятидесятницу. «Не вари козленка в молоке матери его». Религиозное усердие собиравшихся на великие праздники могло выражаться желанием употребить лучшие способы приготовления в пищу тех частей жертвенных животных, которые были оставляемы для употребления как представивших животное в жертву, так и священников. Евреи и сами опытом могли дознать, и от иноземцев получить сведения, что мясо, сваренное в молоке, особенно любимое мясо козленка (Быт 27:9; Суд 6:19; 13:15; 1: Цар 16:20), получает особую нежность. В большой праздник, при святилище, приготовить мясо наиболее вкусным образом было достаточно побуждений. Закон и не воспрещает варить мясо в молоке: он только воспрещает употреблять для этого молоко матери козленка, потому что и естественное чувство может возмущаться употреблением матернего молока для наиболее вкусного изготовления ее детеныша.
Adam Clarke: Commentary on the Bible - 1831
23:19: Thou shalt not seethe a kid in his mother's milk - This passage has greatly perplexed commentators; but Dr. Cudworth is supposed to have given it its true meaning by quoting a MS. comment of a Karaite Jew, which he met with, on this passage. "It was a custom of the ancient heathens, when they had gathered in all their fruits, to take a kid and boil it in the milk of its dam; and then, in a magical way, to go about and besprinkle with it all their trees and fields, gardens and orchards; thinking by these means to make them fruitful, that they might bring forth more abundantly in the following year." - Cudworth on the Lord's Supper, 4th.
I give this comment as I find it, and add that Spenser has shown that the Zabii used this kind of magical milk to sprinkle their trees and fields, in order to make them fruitful. Others understand it of eating flesh and milk together; others of a lamb or a kid while it is sucking its mother, and that the paschal lamb is here intended, which it was not lawful to offer while sucking.
After all the learned labor which critics have bestowed on this passage, and by which the obscurity in some cases is become more intense, the simple object of the precept seems to be this: "Thou shalt do nothing that may have any tendency to blunt thy moral feelings, or teach thee hardness of heart." Even human nature shudders at the thought of causing the mother to lend her milk to seethe the flesh of her young one! We need go no farther for the delicate, tender, humane, and impressive meaning of this precept.
Albert Barnes: Notes on the Bible - 1834
23:19: The first of the firstfruits of thy land - The "best," or "chief" of the firstfruits, that is, the two wave loaves described Lev 23:17. As the preceding precept appears to refer to the Passover, so it is likely that this refers to Pentecost. They are called in Leviticus, "the firstfruits unto the Load;" and it is reasonable that they should here be designated the "chief" of the firstfruits. If, with some, we suppose the precept to relate to the offerings of firstfruits in general, the command is a repetition of Exo 22:29.
Thou shalt not seethe a kid in his mother's milk - This precept is repeated. See the marginal references. If we connect the first of the two preceding precepts with the Passover, and the second with Pentecost, it seems reasonable to connect this with the Feast of Tabernacles. The only explanation which accords with this connection is one which refers to a superstitious custom connected with the harvest; in which a kid was seethed in its mother's milk to propitiate in some way the deities, and the milk was sprinkled on the fruit trees, fields and gardens, as a charm to improve the crops of the coming year. Others take it to be a prohibition of a custom of great antiquity among the Arabs, of preparing a gross sort of food by stewing a kid in milk, with the addition of certain ingredients of a stimulating nature: and others take it in connection with the prohibitions to slaughter a cow and a calf, or a ewe and her lamb, on the same day Lev 22:28, or to take a bird along with her young in the nest Deu 22:6. It is thus understood as a protest against cruelty and outraging the order of nature.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:19: first of the: Exo 22:29, Exo 34:26; Lev 23:10-17; Num 18:12, Num 18:13; Deu 12:5-7, Deu 26:10; Neh 10:35; Co1 15:20; Rev 14:4
Thou shalt not seethe a kid: The true sense of this passage seems to be that assigned by Dr. Cudworth, from a manuscript comment of a Karaite Jew. "It was a custom with the ancient heathens, when they had gathered in all their fruits, to take a kid, and boil it in the dam's milk; and then in a magical way, to go about and sprinkle all their trees, and fields, and gardens, and orchards with it, thinking by these means, that they should make them fruitful, and bring forth more abundantly in the following year. Wherefore, God forbad his people, the Jews, at the time of their in-gathering, to use any such superstitious or idolatrous rite." Exo 34:26; Deu 14:21; Pro 12:10; Jer 10:3
Geneva 1599
23:19 The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in his (l) mother's milk.
(l) Meaning, that no fruit should be taken before just time: and by this all cruel and wanton appetites are controlled.
John Gill
23:19 The first of the first fruits of thy land,.... Both of the barley and wheat harvest, and of the wine and oil; yea, Jarchi says, the seventh year was obliged to first fruits; and Josephus (d) relates, that the Jews were so tenacious of this law, that even in the famine in the time of Claudius Caesar, the first fruits were brought to the temple, and were not meddled with:
thou shall bring into the house of the Lord thy God; to the tabernacle, during the standing of that, and the temple when that was built; which were the perquisites of the priests who officiated in the house and service of God: so Pliny says (e) of the ancient Romans, that they tasted not of the new fruits or wines before the first fruits were offered to the priests, which seems to have been borrowed from hence:
thou shalt not seethe a kid in his mother's milk: and so a calf, or a lamb (f), as Jarchi interprets it; which some understand of slaying a young kid and its dam together, and so is a law against cruelty, like that law of not taking the dam with the young, on finding a bird's nest, Deut 22:6 others, of killing, dressing, and eating a kid, while it sucks the milk of its mother, before it is eight days old, and so a law against luxury; but the Jews generally understand it of boiling, or eating the flesh of any creature and milk together (g): so the Targum of Onkelos paraphrases it,"ye shall not eat flesh with milk;''and the Targum of Jonathan is,"ye shall neither boil nor eat the flesh and the milk mixed together:''hence, according to the rules they give, the flesh of any beast, or of a fowl, is not to be set upon a table on which cheese is (being made of milk), lest they should be eaten together; nor may cheese be eaten after flesh until some considerable time, and then, if there is any flesh sticks between a man's teeth, he must remove it, and wash and cleanse his mouth; nor may cheese be eaten on a table cloth on which meat is, nor be cut with a knife that flesh is cut with (h): so careful are they of breaking this law, as they understand it: but the words are, doubtless, to be taken literally, of not boiling a kid in its mother's milk; and is thought by many to refer to some custom of this kind, either among the Israelites, which they had somewhere learnt, or among the idolatrous Heathens, and therefore cautioned against; Maimonides and Abarbinel both suppose it was an idolatrous rite, but are not able to produce an instance of it out of any writer of theirs or others: but Dr. Cudworth has produced a passage out of a Karaite author (i), who affirms,"it was a custom of the Heathens at the ingathering of their fruits to take a kid and seethe it in the milk of the dam, and then, in a magical way, go about and besprinkle all their trees, fields, gardens, and orchards, thinking by this means they should make them fructify, and bring forth fruit again more abundantly the next year:''and the Targum of Jonathan on Ex 34:26 seems to have respect to this, where, having paraphrased the words as here quoted above, adds,"lest I should destroy the fruit of your trees with the unripe grape, the shoots and leaves together:''and if this may be depended upon, the law comes in here very aptly, after the feast of ingathering, and the bringing in the first fruits of the land into the Lord's house.
(d) Antiqu. l. 3. c. 15. sect. 3. (e) Nat. Hist. l. 18. c. 2. (f) Vid. T. Bab. Cholin. fol. 114. 1. (g) Tikkune Zohar, Correct. 14. fol. 26. 1. (h) Schulchan Aruch, par. 2. Yore Deah, Hilchot Bashar Bechaleb, c. 88. sect. 1. & 89. sect. 1. 4. (i) Apud Gregory's Notes & Observ. c. 19. p. 97, 98.
John Wesley
23:19 Some of the Gentiles, at the end of their harvest, seethed a kid in it's dam's milk, and sprinkled that milk - pottage in a magical way upon their gardens and fields, to make them fruitful. But Israel must abhor such foolish customs. Is not this rather forbidden, as having some appearance of cruelty?
Robert Jamieson, A. R. Fausset and David Brown
23:19 Thou shalt not seethe a kid in his mother's milk--A prohibition against imitating the superstitious rites of the idolaters in Egypt, who, at the end of their harvest, seethed a kid in its mother's milk and sprinkled the broth as a magical charm on their gardens and fields, to render them more productive the following season. [See on Deut 14:21].
23:2023:20: Եւ ահա ես առաքեմ զհրեշտակ իմ առաջի երեսաց քոց, զի պահեսցէ զքեզ ՚ի ճանապարհի. որպէս զի տարցի՛ զքեզ յերկիրն, զոր պատրաստեցի քեզ։
20 «Եւ ահա ես իմ հրեշտակին ուղարկում եմ քեզ մօտ, որպէսզի նա քո առաջից գնալով՝ քեզ պահպանի ճանապարհին ու տանի այն երկիրը, որ պատրաստեցի քեզ համար:
20 Ահա քու առջեւէդ հրեշտակ մը կը ղրկեմ, որ ճամբուն մէջ քեզ պահպանէ ու իմ պատրաստած տեղս տանի քեզ։
Եւ ահա ես առաքեմ զհրեշտակ իմ առաջի երեսաց քոց, զի պահեսցէ զքեզ ի ճանապարհի. որպէս զի տարցի զքեզ յերկիրն` զոր պատրաստեցի քեզ:

23:20: Եւ ահա ես առաքեմ զհրեշտակ իմ առաջի երեսաց քոց, զի պահեսցէ զքեզ ՚ի ճանապարհի. որպէս զի տարցի՛ զքեզ յերկիրն, զոր պատրաստեցի քեզ։
20 «Եւ ահա ես իմ հրեշտակին ուղարկում եմ քեզ մօտ, որպէսզի նա քո առաջից գնալով՝ քեզ պահպանի ճանապարհին ու տանի այն երկիրը, որ պատրաստեցի քեզ համար:
20 Ահա քու առջեւէդ հրեշտակ մը կը ղրկեմ, որ ճամբուն մէջ քեզ պահպանէ ու իմ պատրաստած տեղս տանի քեզ։
zohrab-1805▾ eastern-1994▾ western am▾
23:2020: Вот, Я посылаю пред тобою Ангела хранить тебя на пути и ввести тебя в то место, которое Я приготовил.
23:20 καὶ και and; even ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἀποστέλλω αποστελλω send off / away τὸν ο the ἄγγελόν αγγελος messenger μου μου of me; mine πρὸ προ before; ahead of προσώπου προσωπον face; ahead of σου σου of you; your ἵνα ινα so; that φυλάξῃ φυλασσω guard; keep σε σε.1 you ἐν εν in τῇ ο the ὁδῷ οδος way; journey ὅπως οπως that way; how εἰσαγάγῃ εισαγω lead in; bring in σε σε.1 you εἰς εις into; for τὴν ο the γῆν γη earth; land ἣν ος who; what ἡτοίμασά ετοιμαζω prepare σοι σοι you
23:20 הִנֵּ֨ה hinnˌē הִנֵּה behold אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i שֹׁלֵ֤חַ šōlˈēₐḥ שׁלח send מַלְאָךְ֙ malʔāḵ מַלְאָךְ messenger לְ lᵊ לְ to פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face לִ li לְ to שְׁמָרְךָ֖ šᵊmārᵊḵˌā שׁמר keep בַּ ba בְּ in † הַ the דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way וְ wᵊ וְ and לַ la לְ to הֲבִ֣יאֲךָ֔ hᵃvˈîʔᵃḵˈā בוא come אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֲכִנֹֽתִי׃ hᵃḵinˈōṯî כון be firm
23:20. ecce ego mittam angelum meum qui praecedat te et custodiat in via et introducat ad locum quem paraviBehold I will send my angel, who shall go before thee, and keep thee in thy journey, and bring thee into the place that I have prepared.
20. Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared.
23:20. Behold, I will send my Angel, who will go before you, and preserve you on your journey, and lead you into the place that I have prepared.
23:20. Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.
Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared:

20: Вот, Я посылаю пред тобою Ангела хранить тебя на пути и ввести тебя в то место, которое Я приготовил.
23:20
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἀποστέλλω αποστελλω send off / away
τὸν ο the
ἄγγελόν αγγελος messenger
μου μου of me; mine
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
σου σου of you; your
ἵνα ινα so; that
φυλάξῃ φυλασσω guard; keep
σε σε.1 you
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
ὅπως οπως that way; how
εἰσαγάγῃ εισαγω lead in; bring in
σε σε.1 you
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
ἡτοίμασά ετοιμαζω prepare
σοι σοι you
23:20
הִנֵּ֨ה hinnˌē הִנֵּה behold
אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i
שֹׁלֵ֤חַ šōlˈēₐḥ שׁלח send
מַלְאָךְ֙ malʔāḵ מַלְאָךְ messenger
לְ lᵊ לְ to
פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face
לִ li לְ to
שְׁמָרְךָ֖ šᵊmārᵊḵˌā שׁמר keep
בַּ ba בְּ in
הַ the
דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way
וְ wᵊ וְ and
לַ la לְ to
הֲבִ֣יאֲךָ֔ hᵃvˈîʔᵃḵˈā בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֲכִנֹֽתִי׃ hᵃḵinˈōṯî כון be firm
23:20. ecce ego mittam angelum meum qui praecedat te et custodiat in via et introducat ad locum quem paravi
Behold I will send my angel, who shall go before thee, and keep thee in thy journey, and bring thee into the place that I have prepared.
23:20. Behold, I will send my Angel, who will go before you, and preserve you on your journey, and lead you into the place that I have prepared.
23:20. Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-33: Покровительство Божие евреям проявится в посольстве Ангела, хранителя на пути (ст. 20), сообщении новых откровений (ст. 21), основанных на повиновении Богу непреоборимости и благополучии народа (ст. 22–26, ср. Лев 26:9; Втор 7:13; 28:11; греко-славянский текст в ст. 22: имеет вставку, заимствованную из Исх 19:5–6), в завоевании земли Ханаанской не столько силой оружия, сколько силой божественной помощи (ст. 27–28; ср. 15:14–16; Втор 2:25; Нав 2:9; Втор 7:19; Нав 24:13), в постепенном подчинении хананеев (ст. 29–30), как средстве к обеспечению развития и укрепления самих евреев, так как при быстром истреблении врагов земля превратилась бы в пустыню, и евреям пришлось бы страдать от диких зверей (ср. 4: Цар 17:25: и д.), и, наконец в даровании в прочное владение земли Ханаанской в границах от моря Чермного до моря Филистимского (Средиземного) и от пустыни (Аравийской) до реки Евфрата.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20: Precepts and Promises.B. C. 1491.
20 Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. 21 Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him. 22 But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. 23 For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off. 24 Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images. 25 And ye shall serve the LORD your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee. 26 There shall nothing cast their young, nor be barren, in thy land: the number of thy days I will fulfil. 27 I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee. 28 And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee. 29 I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee. 30 By little and little I will drive them out from before thee, until thou be increased, and inherit the land. 31 And I will set thy bounds from the Red sea even unto the sea of the Philistines, and from the desert unto the river: for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee. 32 Thou shalt make no covenant with them, nor with their gods. 33 They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee.
Three gracious promises are here made to Israel, to engage them to their duty and encourage them in it; and each of the promises has some needful precepts and cautions joined to it.
I. It is here promised that they should be guided and kept in their way through the wilderness to the land of promise: Behold, I send an angel before thee (v. 20), my angel (v. 23), a created angel, say some, a minister of God's providence, employed in conducting and protecting the camp of Israel; that it might appear that God took a particular care of them, he appointed one of his chief servants to make it his business to attend them, and see that they wanted for nothing. Others suppose it to be the Son of God, the angel of the covenant; for the Israelites in the wilderness are said to tempt Christ; and we may as well suppose him God's messenger, and the church's Redeemer, before his incarnation, as the Lamb slain from the foundation of the world. And we may the rather think he was pleased to undertake the deliverance and guidance of Israel because they were typical of his great undertaking. It is promised that this blessed angel should keep them in the way, though it lay through a wilderness first, and afterwards through their enemies' country; thus God's spiritual Israel shall be kept through the wilderness of this earth, and from the insults of the gates of hell. It is also promised that he should bring them into the place which God had not only designed but prepared for them: and thus Christ has prepared a place for his followers, and will preserve them to it, for he is faithful to him that appointed him. The precept joined with this promise is that they be observant of, and obedient to, this angel whom God would send before them (v. 21): "Beware of him, and obey his voice in every thing; provoke him not in any thing, for it is at your peril if you do, he will visit your iniquity." Note, 1. Christ is the author of salvation to those only that obey him. The word of command is Hear you him, Matt. xvii. 5. Observe what he hath commanded, Matt. xxviii. 20. 2. Our necessary dependence upon the divine power and goodness should awe us into obedience. We do well to take heed of provoking our protector and benefactor, because if our defence depart from us, and the streams of his goodness be cut off, we are undone. Therefore, "Beware of him, and carry it towards him with all possible reverence and caution. Fear the Lord, and his goodness." 3. Christ will be faithful to those who are faithful to him, and will espouse their cause who adhere to his: I will be an adversary to thine adversaries, v. 22. The league shall be offensive and defensive, like that with Abraham, I will bless him that blesseth thee, and curse him that curseth thee. Thus is God pleased to twist his interests and friendships with his people's.
II. It is promised that they should have a comfortable settlement in the land of Canaan, which they hoped now (though it proved otherwise) within a few months to be in the possession of, v. 24-26. Observe, 1. How reasonable the conditions of this promise are--only that they should serve their own God, who was indeed the only true God, and not the gods of the nations, which were no gods at all, and which they had no reason at all to have any respect for. They must not only not worship their gods, but they must utterly overthrow them, in token of their great abhorrence of idolatry, their resolution never to worship idols themselves, and their care to prevent any other from worshipping them; as the converted conjurors burnt their books, Acts xix. 19. 2. How rich the particulars of this promise are. (1.) The comfort of their food. He shall bless thy bread and thy water; and God's blessing will make bread and water more refreshing and nourishing than a feast of fat things and wines on the lees without that blessing. (2.) The continuance of their health: "I will take sickness away, either prevent it or remove it. Thy land shall not be visited with epidemical diseases, which are very dreadful, and sometimes have laid countries waste." (3.) The increase of their wealth. Their cattle should not be barren, nor cast their young, which is mentioned as an instance of prosperity, Job xxi. 10. (4.) The prolonging of their lives to old age: "The number of thy days I will fulfil, and they shall not be cut off in the midst by untimely deaths." Thus hath godliness the promise of the life that now is.
III. It is promised that they should conquer and subdue their enemies, the present occupants of the land of Canaan, who must be driven out to make room for them. This God would do, 1. Effectually by his power (v. 17, 18); not so much by the sword and bow of Israel as by the terrors which he would strike into the Canaanites. Though they were so obstinate as not to be willing to submit to Israel, resign their country, and retire elsewhere, which they might have done, yet they were so dispirited that they were not able to stand before them. This completed their ruin; such power had the devil in them that they would resist, but such power had God over them that they could not. I will send my fear before thee; and those that fear will soon flee. Hosts of hornets made way for the hosts of Israel; such mean creatures can God make use of for the chastising of his people's enemies, as in the plagues of Egypt. When God pleases, hornets can drive out Canaanites, as well as lions could, Josh. xxiv. 12. 2. He would do it gradually, in wisdom (v. 29, 30), not all at once, but by little and little. As the Canaanites had kept possession till Israel had grown into a people, so there should still be some remains of them till Israel should grow so numerous as to replenish the whole. Note, The wisdom of God is to be observed in the gradual advances of the church's interests. It is in real kindness to the church that its enemies are subdued by little and little; for thus we are kept upon our guard, and in a continual dependence upon God. Corruptions are thus driven out of the hearts of God's people; not all at once, but by little and little; the old man is crucified, and therefore dies slowly. God, in his providence, often delays mercies, because we are not ready for them. Canaan has room enough to receive Israel, but Israel is not numerous enough to occupy Canaan. We are not straitened in God; if we are straitened, it is in ourselves. The land of Canaan is promised them (v. 31) in its utmost extent, which yet they were not possessed of till the days of David; and by their sins they soon lost possession. The precept annexed to this promise is that they should not make any friendship, nor have any familiarity, with idolaters, v. 32, 33. Idolaters must not so much as sojourn in their land, unless they renounced their idolatry. Thus they must avoid the reproach of intimacy with the worshippers of false gods and the danger of being drawn to worship with them. By familiar converse with idolaters, their dread and detestation of the sin would wear off; they would think it no harm, in compliment to their friends, to pay some respect to their gods, and so by degrees would be drawn into the fatal snare. Note, Those that would be kept from bad courses must keep from bad company; it is dangerous living in a bad neighbourhood; others' sins will be our snares, if we look not well to ourselves. We must always look upon our greatest danger to be from those that would cause us to sin against God. Whatever friendship is pretended, that is really our worst enemy that draws us from our duty.
Adam Clarke: Commentary on the Bible - 1831
23:20: Behold, I send an Angel before thee - Some have thought that this was Moses, others Joshua, because the word מלאך malach signifies an angel or messenger; but as it is said, Exo 23:21, My name is in him, (בקרבו bekirbo, intimately, essentially in him), it is more likely that the great Angel of the Covenant, the Lord Jesus Christ, is meant, in whom dwelt all the fullness of the Godhead bodily. We have had already much reason to believe that this glorious personage often appeared in a human form to the patriarchs, etc.; and of him Joshua was a very expressive type, the names Joshua and Jesus, in Hebrew and Greek, being of exactly the same signification, because radically the same, from ישע yasha, he saved, delivered, preserved, or kept safe. Nor does it appear that the description given of the Angel in the text can belong to any other person.
Calmet has referred to a very wonderful comment on these words given by Philo Judaeus De Agricultura, which I shall produce here at full length as it stands in Dr. Mangey's edition, vol. 1., p. 308: Ὡς ποιμην και βασιλευς ὁ Θεος αγει κατα δικην και νομον, προστησαμενος τον ορθον αυτου λογον πρωτογονον υἱον, ὁς την επιμελειαν της ἱερας ταυτης αγελης, οἱα τις μεγαλου βασιλεως ὑπαρχος, διαδεξεται. Και γαρ ειρηται που· Ιδου εγω ειμι, αποστελω αγγελον μον εις προσωπον σου, του φυλαξαι σε εν τῃ ὁδῳ "God, as the Shepherd and King, conducts all things according to law and righteousness, having established over them his right Word, his Only-Begotten Son, who, as the Viceroy of the Great King, takes care of and ministers to this sacred flock. For it is somewhere said, (Exo 23:20), Behold, I Am, and I will send my Angel before thy face, to keep thee in the way."
This is a testimony liable to no suspicion, coming from a person who cannot be supposed to be even friendly to Christianity, nor at all acquainted with that particular doctrine to which his words seem so pointedly to refer.
Albert Barnes: Notes on the Bible - 1834
23:20: An Angel - See Exo 3:2, Exo 3:8; Jos 5:13; Isa 63:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:20: Angel: Exo 3:2-6, Exo 14:19, Exo 32:34, Exo 33:2, Exo 33:14; Gen 48:16; Num 20:16; Jos 5:13, Jos 6:2; Psa 91:11; Isa 63:9; Mal 3:1; Co1 10:9, Co1 10:10
prepared: Gen 15:18; Mat 25:34; Joh 14:3
Carl Friedrich Keil and Franz Delitzsch
23:20
Relation of Jehovah to Israel. - The declaration of the rights conferred by Jehovah upon His people is closed by promises, through which, on the one hand, God insured to the nation the gifts and benefits involved in their rights, and, on the other hand, sought to promote that willingness and love which were indispensable to the fulfilment of the duties incumbent upon every individual in consequence of the rights conferred upon them. These promises secured to the people not only the protection and help of God during their journey through the desert, and in the conquest of Canaan, but also preservation and prosperity when they had taken possession of the land.
Ex 23:20-27
Jehovah would send an angel before them, who should guard them on the way from injury and destruction, and bring them to the place prepared for them, i.e., to Canaan. The name of Jehovah was in this angel (Ex 23:21), that is to say, Jehovah revealed Himself in him; and hence he is called in Ex 33:15-16, the face of Jehovah, because the essential nature of Jehovah was manifested in him. This angel was not a created spirit, therefore, but the manifestation of Jehovah Himself, who went before them in the pillar of cloud and fire, to guide and to defend them (Ex 13:21). But because it was Jehovah who was guiding His people in the person of the angel, He demanded unconditional obedience (Ex 23:21), and if they provoked Him (תּמּר for תּמר, see Ex 13:18) by disobedience, He would not pardon their transgression; but if they followed Him and hearkened to His voice, He would be an enemy to their enemies, and an adversary to their adversaries (Ex 23:22). And when the angel of the Lord had brought them to the Canaanites and exterminated the latter, Israel was still to yield the same obedience, by not serving the gods of the Canaanites, or doing after their works, i.e., by not making any idolatrous images, but destroying them (these works), and smiting to pieces the pillars of their idolatrous worship (מצבת does not mean statues erected as idols, but memorial stones or columns dedicated to idols: see my Comm. on 3Kings 14:23), and serving Jehovah alone. Then would He bless them in the land with bountiful provision, health, fruitfulness, and length of life (Ex 23:23-26). "Bread and water" are named, as being the provisions which are indispensable to the maintenance of life, as in Is 3:1; Is 30:20; Is 33:16. The taking away of "sickness" (cf. Ex 15:26) implied the removal of everything that could endanger life. The absence of anything that miscarried, or was barren, insured the continuance and increase of the nation; and the promise that their days should be fulfilled, i.e., that they should not be liable to a premature death (cf. Is 65:20), was a pledge of their well-being.
Ex 23:27
But the most important thing of all for Israel was the previous conquest of the promised land. And in this God gave it a special promise of His almighty aid. "I will send My fear before thee." This fear was to be the result of the terrible acts of God performed on behalf of Israel, the rumour of which would spread before them and fill their enemies with fear and trembling (cf. Ex 15:14.; Deut 2:26; and Josh 2:11, where the beginning of the fulfilment is described), throwing into confusion and putting to flight every people against whom (בּהם - אשׁר) Israel came. ערף את־איב נתן to give the enemy to the neck, i.e., to cause him to turn his back, or flee (cf. Ps 18:41; Ps 21:13; Josh 7:8, Josh 7:12). אליך: in the direction towards thee.
Ex 23:28
In addition to the fear of God, hornets (הצּרעה construed as a generic word with the collective article), a very large species of wasp, that was greatly dreaded both by man and beast on account of the acuteness of its sting, should come and drive out the Canaanites, of whom three tribes are mentioned instar omnium, from before the Israelites. Although it is true that Aelian (hist. anim. 11, 28) relates that the Phaselians, who dwelt near the Solymites, and therefore probably belonged to the Canaanites, were driven out of their country by wasps, and Bochart (Hieroz. iii. pp. 409ff.) has collected together accounts of different tribes that have been frightened away from their possessions by frogs, mice, and other vermin, "the sending of hornets before the Israelites" is hardly to be taken literally, not only because there is not a word in the book of Joshua about the Canaanites being overcome and exterminated in any such way, but chiefly on account of Josh 24:12, where Joshua says that God sent the hornet before them, and drove out the two kings of the Amorites, referring thereby to their defeat and destruction by the Israelites through the miraculous interposition of God, and thus placing the figurative use of the term hornet beyond the possibility of doubt. These hornets, however, which are very aptly described in Wis. 12:8, on the basis of this passage, as προδρόμους, the pioneers of the army of Jehovah, do not denote merely varii generis mala, as Rosenmller supposes, but acerrimos timoris aculeos, quibus quodammodo volantibus rumoribus pungebantur, ut fugerent (Augustine, quaest. 27 in Jos.). If the fear of God which fell upon the Canaanites threw them into such confusion and helpless despair, that they could not stand before Israel, but turned their backs towards them, the stings of alarm which followed this fear would completely drive them away. Nevertheless God would not drive them away at once, "in one year," lest the land should become a desert for want of men to cultivate it, and the wild beasts should multiply against Israel; in other words, lest the beasts of prey should gain the upper hand and endanger the lives of man and beast (Lev 26:22; Ezek 14:15, Ezek 14:21), which actually was the case after the carrying away of the ten tribes (4Kings 17:25-26). He would drive them out by degrees (מעט מעט, only used here and in Deut 7:22), until Israel was sufficiently increased to take possession of the land, i.e., to occupy the whole of the country. This promise was so far fulfilled, according to the books of Joshua and Judges, that after the subjugation of the Canaanites in the south and north of the land, when all the kings who fought against Israel had been smitten and slain and their cities captured, the entire land was divided among the tribes of Israel, in order that they might exterminate the remaining Canaanites, and take possession of those portions of the land that had not yet been conquered (Josh 13:1-7). But the different tribes soon became weary of the task of exterminating the Canaanites, and began to enter into alliance with them, and were led astray by them to the worship of idols; whereupon God punished them by withdrawing His assistance, and they were oppressed and humiliated by the Canaanites because of their apostasy from the Lord (Judg 1 and 2).
Ex 23:31-33
The divine promise closes with a general indication of the boundaries of the land, whose inhabitants Jehovah would give up to the Israelites to drive them out, and with a warning against forming alliances with them and their gods, lest they should lead Israel astray to sin, and thus become a snare to it. On the basis of the promise in Gen 15:18, certain grand and prominent points are mentioned, as constituting the boundaries towards both the east and west. On the west the boundary extended from the Red Sea (see Ex 13:18) to the sea of the Philistines, or Mediterranean Sea, the south-eastern shore of which was inhabited by the Philistines; and on the east from the desert, i.e., according to Deut 11:24, the desert of Arabia, to the river (Euphrates). The poetic suffix מו affixed to גּרשׁתּ answers to the elevated oratorical style. Making a covenant with them and their gods would imply the recognition and toleration of them, and, with the sinful tendencies of Israel, would be inevitably followed by the worship of idols. The first כּי in Ex 23:33 signifies if; the second, imo, verily, and serves as an energetic introduction to the apodosis. מוקשׁ, a snare (vid., Ex 10:7); here a clause of destruction, inasmuch as apostasy from God is invariably followed by punishment (Judg 2:3).
John Gill
23:20 Behold, I send an angel before thee,.... Not a created angel, but the uncreated one, the Angel of God's presence, that was with the Israelites at Sinai, and in the wilderness; who saved, redeemed, bore, and carried them all the days of old, whom they rebelled against and tempted in the wilderness; as appears by all the characters after given of him, which by no means agree with a created angel: Aben Ezra observes, that some say this is the book of the law, because it is said, "my name is in him", or "in the midst of it"; others say, the ark of the covenant; but he says this angel is Michael; and if indeed by Michael is intended the uncreated angel, as he always is in Scripture, he is right: Jarchi remarks, that their Rabbins say, this is Metatron, whose name is as the name of his master; Metatron, by gematry, is Shaddai, which signifies almighty or all-sufficient, and is an epithet of the divine Being; and Metatron seems to be a corruption of the word "mediator": some of the ancient Jewish writers say (k), this is the Angel that is the Redeemer of the world, and the keeper of the children of men: and Philo the Jew (l) applies the word unto the divine Logos, and says,"he (God) uses the divine Word as the guide of the way; for the oracle is, "behold, I send my Angel", &c.''which agrees with what follows:
to keep thee in the way, and to bring thee into the place which I have prepared; to preserve the Israelites in their journey through the wilderness, from all their enemies that should set upon them, and to bring them safe at last to the land of Canaan, which he had appointed for them, and promised to them, and had prepared both in his purpose and gift for them, and would make way for their settlement in it by driving out the nations before them.
(k) In Zohar in Gen. fol. 124. 4. (l) "De migratione" Abraham, p. 415.
John Wesley
23:20 Behold, I send an angel before thee - The angel of the covenant: Accordingly the Israelites in the wilderness are said to tempt Christ. It is promised that this blessed anger should keep them in the way, though it lay through a wilderness first, and afterwards through their enemies country; and thus Christ has prepared a place for his followers.
Robert Jamieson, A. R. Fausset and David Brown
23:20 Behold, I send an Angel before thee, to keep thee in the way--The communication of these laws, made to Moses and by him rehearsed to the people, was concluded by the addition of many animating promises, intermingled with several solemn warnings that lapses into sin and idolatry would not be tolerated or passed with impunity.
23:2123:21: Զգո՛յշ լեր անձին քում եւ լուիցես, եւ մի՛ անհաւան լինիցիս նմա. զի ո՛չ խորշեսցի ՚ի քէն. քանզի անուն իմ ՚ի վերայ նորա է[703]։ [703] Ոմանք. Եւ լուիցես նմա, եւ մի՛ անհա՛՛։
21 Զգո՛յշ եղիր անձիդ նկատմամբ, լսի՛ր ու հնազանդուի՛ր նրան, որպէսզի նա չխորշի քեզնից, որովհետեւ նա իմ անունով է գործելու:
21 Զգուշութեամբ անոր խօսքին մտիկ ըրէ, անոր անհնազանդ մի՛ ըլլար. վասն զի անիկա ձեր յանցանքը պիտի չներէ, քանզի իմ անունս անոր վրայ է։
Զգոյշ լեր անձին քում եւ լուիցես նմա, եւ մի՛ անհաւան լինիցիս նմա. զի ոչ [319]խորշիցի ի քէն``, քանզի անուն իմ ի վերայ նորա է:

23:21: Զգո՛յշ լեր անձին քում եւ լուիցես, եւ մի՛ անհաւան լինիցիս նմա. զի ո՛չ խորշեսցի ՚ի քէն. քանզի անուն իմ ՚ի վերայ նորա է[703]։
[703] Ոմանք. Եւ լուիցես նմա, եւ մի՛ անհա՛՛։
21 Զգո՛յշ եղիր անձիդ նկատմամբ, լսի՛ր ու հնազանդուի՛ր նրան, որպէսզի նա չխորշի քեզնից, որովհետեւ նա իմ անունով է գործելու:
21 Զգուշութեամբ անոր խօսքին մտիկ ըրէ, անոր անհնազանդ մի՛ ըլլար. վասն զի անիկա ձեր յանցանքը պիտի չներէ, քանզի իմ անունս անոր վրայ է։
zohrab-1805▾ eastern-1994▾ western am▾
23:2121: блюди себя пред лицем Его и слушай гласа Его; не упорствуй против Него, потому что Он не простит греха вашего, ибо имя Мое в Нем.
23:21 πρόσεχε προσεχω pay attention; beware σεαυτῷ σεαυτου of yourself καὶ και and; even εἰσάκουε εισακουω heed; listen to αὐτοῦ αυτος he; him καὶ και and; even μὴ μη not ἀπείθει απειθεω obstinate αὐτῷ αυτος he; him οὐ ου not γὰρ γαρ for μὴ μη not ὑποστείληταί υποστελλω aloof; draw back σε σε.1 you τὸ ο the γὰρ γαρ for ὄνομά ονομα name; notable μού μου of me; mine ἐστιν ειμι be ἐπ᾿ επι in; on αὐτῷ αυτος he; him
23:21 הִשָּׁ֧מֶר hiššˈāmer שׁמר keep מִ mi מִן from פָּנָ֛יו ppānˈāʸw פָּנֶה face וּ û וְ and שְׁמַ֥ע šᵊmˌaʕ שׁמע hear בְּ bᵊ בְּ in קֹלֹ֖ו qōlˌô קֹול sound אַל־ ʔal- אַל not תַּמֵּ֣ר tammˈēr מרה rebel בֹּ֑ו bˈô בְּ in כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not יִשָּׂא֙ yiśśˌā נשׂא lift לְ lᵊ לְ to פִשְׁעֲכֶ֔ם fišʕᵃḵˈem פֶּשַׁע rebellion כִּ֥י kˌî כִּי that שְׁמִ֖י šᵊmˌî שֵׁם name בְּ bᵊ בְּ in קִרְבֹּֽו׃ qirbˈô קֶרֶב interior
23:21. observa eum et audi vocem eius nec contemnendum putes quia non dimittet cum peccaveritis et est nomen meum in illoTake notice of him, and hear his voice, and do not think him one to be contemned: for he will not forgive when thou hast sinned, and my name is in him.
21. Take ye heed of him, and hearken unto his voice; provoke him not: for he will not pardon your transgression; for my name is in him.
23:21. Heed him, and hear his voice, and do not hold him in disregard. For he will not release you when you have sinned, and my name is in him.
23:21. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name [is] in him.
Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name [is] in him:

21: блюди себя пред лицем Его и слушай гласа Его; не упорствуй против Него, потому что Он не простит греха вашего, ибо имя Мое в Нем.
23:21
πρόσεχε προσεχω pay attention; beware
σεαυτῷ σεαυτου of yourself
καὶ και and; even
εἰσάκουε εισακουω heed; listen to
αὐτοῦ αυτος he; him
καὶ και and; even
μὴ μη not
ἀπείθει απειθεω obstinate
αὐτῷ αυτος he; him
οὐ ου not
γὰρ γαρ for
μὴ μη not
ὑποστείληταί υποστελλω aloof; draw back
σε σε.1 you
τὸ ο the
γὰρ γαρ for
ὄνομά ονομα name; notable
μού μου of me; mine
ἐστιν ειμι be
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
23:21
הִשָּׁ֧מֶר hiššˈāmer שׁמר keep
מִ mi מִן from
פָּנָ֛יו ppānˈāʸw פָּנֶה face
וּ û וְ and
שְׁמַ֥ע šᵊmˌaʕ שׁמע hear
בְּ bᵊ בְּ in
קֹלֹ֖ו qōlˌô קֹול sound
אַל־ ʔal- אַל not
תַּמֵּ֣ר tammˈēr מרה rebel
בֹּ֑ו bˈô בְּ in
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
יִשָּׂא֙ yiśśˌā נשׂא lift
לְ lᵊ לְ to
פִשְׁעֲכֶ֔ם fišʕᵃḵˈem פֶּשַׁע rebellion
כִּ֥י kˌî כִּי that
שְׁמִ֖י šᵊmˌî שֵׁם name
בְּ bᵊ בְּ in
קִרְבֹּֽו׃ qirbˈô קֶרֶב interior
23:21. observa eum et audi vocem eius nec contemnendum putes quia non dimittet cum peccaveritis et est nomen meum in illo
Take notice of him, and hear his voice, and do not think him one to be contemned: for he will not forgive when thou hast sinned, and my name is in him.
23:21. Heed him, and hear his voice, and do not hold him in disregard. For he will not release you when you have sinned, and my name is in him.
23:21. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name [is] in him.
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Adam Clarke: Commentary on the Bible - 1831
23:21: He will not pardon your transgressions - He is not like a man, with whom ye may think that ye may trifle; were he either man or angel, in the common acceptation of the term, it need not be said, He will not pardon your transgressions, for neither man nor angel could do it.
My name is in him - The Jehovah dwells in him; in him dwelt all the fullness of the Godhead bodily; and because of this he could either pardon or punish. All power is given unto me in heaven and earth, Mat 28:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:21: Beware of him: Psa 2:12; Mat 17:5; Heb 12:25
provoke him not: Num 14:11; Psa 78:40, Psa 78:56; Eph 4:30; Heb 3:10, Heb 3:16
he will not: Exo 32:34; Num 14:35; Deu 18:19; Jos 24:19; Jer 5:7; Heb 3:11, Heb 10:26-29; Heb 12:25; Jo1 5:16
my name: Exo 3:14, Exo 34:5-7; Psa 72:19, Psa 83:18; Isa 7:14, Isa 9:6, Isa 42:8, Isa 45:6, Isa 57:15; Jer 23:6; Mat 1:23; Joh 5:23, Joh 10:30, Joh 10:38, Joh 14:9, Joh 14:10; Col 2:9; Rev 1:8; Rev 2:8, Rev 2:23, Rev 3:7
Geneva 1599
23:21 Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my (m) name [is] in him.
(m) I will give him my authority, and he will govern you in my name.
John Gill
23:21 Beware of him,.... Of his face or countenance; observe his looks towards you in a providential way, whether frowning or smiling; observe his directions and instructions, laws and commands:
and obey his voice; hearken to what he says, and cheerfully, readily, and punctually do as he orders:
provoke him not; by unbelief, by murmurings and complaints, by unbecoming words and actions, by transgressing his commands, and acting contrary to his will:
for he will not pardon your transgressions: or suffer them to pass unchastised and uncorrected, but will, as he did, take vengeance on their inventions, and on them because of them, though he forgave their iniquities; for that he was such an Angel as could forgive sin, which none but God can do, is evident; because it would be absurd to say he will not pardon, if he could not pardon their transgressions, see Mt 9:6,
for my name is in him; the Father is in the Son, and the Son in the Father; the nature and perfections of God are in the Word and Son of God, and so his name Jehovah, which is peculiar to him; Christ is Jehovah our righteousness: or "though my name is in him" (m); as Abendana and others, his name the Lord God, gracious and merciful, pardoning iniquity, transgression and sin, as afterwards proclaimed in him; and yet, notwithstanding this, he would not clear the guilty, or suffer the Israelites to go unpunished, if they offended him: the Targum of Onkelos is,"or in my name is his word,''he is my ambassador and speaks in my name.
(m) "quamvis nomen menum", Drusius.
John Wesley
23:21 Beware of him, and obey his voice; provoke him not - It is at your peril if you do; for my name - My nature, my authority is in him.
Robert Jamieson, A. R. Fausset and David Brown
23:21 my name is in him--This angel is frequently called Jehovah and Elohim, that is, God.
23:2223:22: Եւ եթէ լսելով լուիցես ձայնի իմում, եւ արասցես զամենայն զոր ինչ ասացի քեզ, եղէց թշնամի՛ թշնամեաց քոց. եւ հակառա՛կ կացից հակառակորդաց քոց։
22 Եթէ[55] ուշադիր լսես իմ խօսքը եւ կատարես այն ամէնը, ինչ ասել եմ քեզ, ես կը լինեմ քո թշնամիների թշնամին եւ կը դառնամ քո հակառակորդների հակառակորդը, [55] 55. Այս բառից առաջ յունարէն բնագրում ունենք. Եթէ ուշադիր լսես իմ ասածը եւ կատարես այն ամէնը, ինչ պատուիրում եմ քեզ, ու կատարես իմ պատուիրանները, ապա բոլոր ազգերի մէջ կը լինես իմ ընտրեալ ժողովուրդը, որովհետեւ ողջ երկիրը ինձ է պատկանում: Դուք կը կազմէք քահանայութեան իմ թագաւորութիւնն ու կը լինէք իմ սուրբ ազգը: Այս խօսքերը հաղորդիր իսրայէլացիներին:
22 Բայց եթէ ուշադրութեամբ անոր խօսքին մտիկ ընես ու իմ բոլոր ըսածս կատարես, այն ատեն քու թշնամիներուդ թշնամի պիտի ըլլամ եւ քու հակառակորդներուդ՝ հակառակորդ։
Եւ եթէ լսելով լուիցես ձայնի իմում, եւ արասցես զամենայն զոր ինչ ասացի քեզ, եղէց թշնամի թշնամեաց քոց, եւ հակառակ կացից հակառակորդաց քոց:

23:22: Եւ եթէ լսելով լուիցես ձայնի իմում, եւ արասցես զամենայն զոր ինչ ասացի քեզ, եղէց թշնամի՛ թշնամեաց քոց. եւ հակառա՛կ կացից հակառակորդաց քոց։
22 Եթէ[55] ուշադիր լսես իմ խօսքը եւ կատարես այն ամէնը, ինչ ասել եմ քեզ, ես կը լինեմ քո թշնամիների թշնամին եւ կը դառնամ քո հակառակորդների հակառակորդը,
[55] 55. Այս բառից առաջ յունարէն բնագրում ունենք. Եթէ ուշադիր լսես իմ ասածը եւ կատարես այն ամէնը, ինչ պատուիրում եմ քեզ, ու կատարես իմ պատուիրանները, ապա բոլոր ազգերի մէջ կը լինես իմ ընտրեալ ժողովուրդը, որովհետեւ ողջ երկիրը ինձ է պատկանում: Դուք կը կազմէք քահանայութեան իմ թագաւորութիւնն ու կը լինէք իմ սուրբ ազգը: Այս խօսքերը հաղորդիր իսրայէլացիներին:
22 Բայց եթէ ուշադրութեամբ անոր խօսքին մտիկ ընես ու իմ բոլոր ըսածս կատարես, այն ատեն քու թշնամիներուդ թշնամի պիտի ըլլամ եւ քու հակառակորդներուդ՝ հակառակորդ։
zohrab-1805▾ eastern-1994▾ western am▾
23:2222: Если ты будешь слушать гласа Его и исполнять все, что скажу, то врагом буду врагов твоих и противником противников твоих.
23:22 ἐὰν εαν and if; unless ἀκοῇ ακοη hearing; report ἀκούσητε ακουω hear τῆς ο the ἐμῆς εμος mine; my own φωνῆς φωνη voice; sound καὶ και and; even ποιήσῃς ποιεω do; make πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever ἐντείλωμαί εντελλομαι direct; enjoin σοι σοι you καὶ και and; even φυλάξητε φυλασσω guard; keep τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine ἔσεσθέ ειμι be μοι μοι me λαὸς λαος populace; population περιούσιος περιουσιος complementary; superior ἀπὸ απο from; away πάντων πας all; every τῶν ο the ἐθνῶν εθνος nation; caste ἐμὴ εμος mine; my own γάρ γαρ for ἐστιν ειμι be πᾶσα πας all; every ἡ ο the γῆ γη earth; land ὑμεῖς υμεις you δὲ δε though; while ἔσεσθέ ειμι be μοι μοι me βασίλειον βασιλειος royal ἱεράτευμα ιερατευμα priesthood καὶ και and; even ἔθνος εθνος nation; caste ἅγιον αγιος holy ταῦτα ουτος this; he τὰ ο the ῥήματα ρημα statement; phrase ἐρεῖς ερεω.1 state; mentioned τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel ἐὰν εαν and if; unless ἀκοῇ ακοη hearing; report ἀκούσητε ακουω hear τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine καὶ και and; even ποιήσῃς ποιεω do; make πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever εἴπω επω say; speak σοι σοι you ἐχθρεύσω εχθρευω the ἐχθροῖς εχθρος hostile; enemy σου σου of you; your καὶ και and; even ἀντικείσομαι αντικειμαι oppose τοῖς ο the ἀντικειμένοις αντικειμαι oppose σοι σοι you
23:22 כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if שָׁמֹ֤עַ šāmˈōₐʕ שׁמע hear תִּשְׁמַע֙ tišmˌaʕ שׁמע hear בְּ bᵊ בְּ in קֹלֹ֔ו qōlˈô קֹול sound וְ wᵊ וְ and עָשִׂ֕יתָ ʕāśˈîṯā עשׂה make כֹּ֖ל kˌōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אֲדַבֵּ֑ר ʔᵃḏabbˈēr דבר speak וְ wᵊ וְ and אָֽיַבְתִּי֙ ʔˈāyavtî איב be hostile אֶת־ ʔeṯ- אֵת [object marker] אֹ֣יְבֶ֔יךָ ʔˈōyᵊvˈeʸḵā איב be hostile וְ wᵊ וְ and צַרְתִּ֖י ṣartˌî צרר be hostile אֶת־ ʔeṯ- אֵת [object marker] צֹרְרֶֽיךָ׃ ṣōrᵊrˈeʸḵā צרר be hostile
23:22. quod si audieris vocem eius et feceris omnia quae loquor inimicus ero inimicis tuis et adfligam adfligentes teBut if thou wilt hear hi voice, and do all that I speak, I will be an enemy to thy enemies, and will afflict them that afflict thee.
22. But if thou shalt indeed hearken unto his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.
23:22. But if you listen to his voice and do all that I say, I will be an enemy to your enemies, and I will afflict those who afflict you.
23:22. But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.
But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries:

22: Если ты будешь слушать гласа Его и исполнять все, что скажу, то врагом буду врагов твоих и противником противников твоих.
23:22
ἐὰν εαν and if; unless
ἀκοῇ ακοη hearing; report
ἀκούσητε ακουω hear
τῆς ο the
ἐμῆς εμος mine; my own
φωνῆς φωνη voice; sound
καὶ και and; even
ποιήσῃς ποιεω do; make
πάντα πας all; every
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
ἐντείλωμαί εντελλομαι direct; enjoin
σοι σοι you
καὶ και and; even
φυλάξητε φυλασσω guard; keep
τὴν ο the
διαθήκην διαθηκη covenant
μου μου of me; mine
ἔσεσθέ ειμι be
μοι μοι me
λαὸς λαος populace; population
περιούσιος περιουσιος complementary; superior
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
ἐθνῶν εθνος nation; caste
ἐμὴ εμος mine; my own
γάρ γαρ for
ἐστιν ειμι be
πᾶσα πας all; every
ο the
γῆ γη earth; land
ὑμεῖς υμεις you
δὲ δε though; while
ἔσεσθέ ειμι be
μοι μοι me
βασίλειον βασιλειος royal
ἱεράτευμα ιερατευμα priesthood
καὶ και and; even
ἔθνος εθνος nation; caste
ἅγιον αγιος holy
ταῦτα ουτος this; he
τὰ ο the
ῥήματα ρημα statement; phrase
ἐρεῖς ερεω.1 state; mentioned
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
ἐὰν εαν and if; unless
ἀκοῇ ακοη hearing; report
ἀκούσητε ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
καὶ και and; even
ποιήσῃς ποιεω do; make
πάντα πας all; every
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
εἴπω επω say; speak
σοι σοι you
ἐχθρεύσω εχθρευω the
ἐχθροῖς εχθρος hostile; enemy
σου σου of you; your
καὶ και and; even
ἀντικείσομαι αντικειμαι oppose
τοῖς ο the
ἀντικειμένοις αντικειμαι oppose
σοι σοι you
23:22
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
שָׁמֹ֤עַ šāmˈōₐʕ שׁמע hear
תִּשְׁמַע֙ tišmˌaʕ שׁמע hear
בְּ bᵊ בְּ in
קֹלֹ֔ו qōlˈô קֹול sound
וְ wᵊ וְ and
עָשִׂ֕יתָ ʕāśˈîṯā עשׂה make
כֹּ֖ל kˌōl כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אֲדַבֵּ֑ר ʔᵃḏabbˈēr דבר speak
וְ wᵊ וְ and
אָֽיַבְתִּי֙ ʔˈāyavtî איב be hostile
אֶת־ ʔeṯ- אֵת [object marker]
אֹ֣יְבֶ֔יךָ ʔˈōyᵊvˈeʸḵā איב be hostile
וְ wᵊ וְ and
צַרְתִּ֖י ṣartˌî צרר be hostile
אֶת־ ʔeṯ- אֵת [object marker]
צֹרְרֶֽיךָ׃ ṣōrᵊrˈeʸḵā צרר be hostile
23:22. quod si audieris vocem eius et feceris omnia quae loquor inimicus ero inimicis tuis et adfligam adfligentes te
But if thou wilt hear hi voice, and do all that I speak, I will be an enemy to thy enemies, and will afflict them that afflict thee.
23:22. But if you listen to his voice and do all that I say, I will be an enemy to your enemies, and I will afflict those who afflict you.
23:22. But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:22: The rendering in the margin is better. Cf. Deu 20:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:22: an enemy: Gen 12:3; Num 24:9; Deu 30:7; Jer 30:20; Zac 2:8; Act 9:4, Act 9:5
an adversary unto thine adversaries: or, I will afflict them that afflict thee
John Gill
23:22 But, if thou shall indeed obey his voice,.... Or "hearkening hearken", (n) to it attentively, listen to it, and diligently and constantly observe and obey in whatever he shall direct and order:
and do all that I speak; by him; or whatsoever he had spoke, or was about to speak; for as yet all the laws and statutes were not delivered, especially those of the ceremonial kind:
then I will be an enemy unto thine enemies, and an adversary unto thine adversaries; which they should either meet with in their passage through the wilderness, or when they came into the land of Canaan; signifying hereby that he would protect them from them, subdue them under them, and give them victory over them, as that they should be utterly destroyed, and so way made for their possession of their land, as in the following words.
(n) "audiendo audieris", Pagninus, Montanus, Drusius, Piscator.
23:2323:23: Զի երթիցէ հրեշտակ իմ առաջնորդե՛լ քեզ. եւ տարցի՛ զքեզ առ Ամովրհացին, եւ Քետացի, եւ Փերեզացի, եւ Քանանացի, եւ Գերգեսացի, եւ Խեւացի, եւ Յեբուսացի. եւ սատակեցի՛ց զնոսա[704]։ [704] Բազումք. Հրեշտակ իմ առաջնորդ քեզ։
23 որովհետեւ իմ հրեշտակը քեզ առաջնորդ կը լինի, քեզ կը տանի ամորհացիների, քետացիների, փերեզացիների, քանանացիների, գերգեսացիների, խեւացիների ու յեբուսացիների մօտ, որոնց ես կոտորելու եմ:
23 Քանզի իմ հրեշտակս քու առջեւէդ պիտի երթայ եւ քեզ Ամօրհացիներուն ու Քետացիներուն եւ Փերեզացիներուն ու Քանանացիներուն, Խեւացիներուն ու Յեբուսացիներուն պիտի տանի եւ ես պիտի ջարդեմ զանոնք։
Զի երթիցէ հրեշտակ իմ առաջնորդ քեզ, եւ տարցի զքեզ առ Ամովրհացին եւ Քետացի եւ Փերեզացի եւ Քանանացի եւ [320]Գերգեսացի եւ`` Խեւացի եւ Յեբուսացի, եւ սատակեցից զնոսա:

23:23: Զի երթիցէ հրեշտակ իմ առաջնորդե՛լ քեզ. եւ տարցի՛ զքեզ առ Ամովրհացին, եւ Քետացի, եւ Փերեզացի, եւ Քանանացի, եւ Գերգեսացի, եւ Խեւացի, եւ Յեբուսացի. եւ սատակեցի՛ց զնոսա[704]։
[704] Բազումք. Հրեշտակ իմ առաջնորդ քեզ։
23 որովհետեւ իմ հրեշտակը քեզ առաջնորդ կը լինի, քեզ կը տանի ամորհացիների, քետացիների, փերեզացիների, քանանացիների, գերգեսացիների, խեւացիների ու յեբուսացիների մօտ, որոնց ես կոտորելու եմ:
23 Քանզի իմ հրեշտակս քու առջեւէդ պիտի երթայ եւ քեզ Ամօրհացիներուն ու Քետացիներուն եւ Փերեզացիներուն ու Քանանացիներուն, Խեւացիներուն ու Յեբուսացիներուն պիտի տանի եւ ես պիտի ջարդեմ զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
23:2323: Когда пойдет пред тобою Ангел Мой и поведет тебя к Аморреям, Хеттеям, Ферезеям, Хананеям, Евеям и Иевусеям, и истреблю их:
23:23 πορεύσεται πορευομαι travel; go γὰρ γαρ for ὁ ο the ἄγγελός αγγελος messenger μου μου of me; mine ἡγούμενός ηγεομαι lead; consider σου σου of you; your καὶ και and; even εἰσάξει εισαγω lead in; bring in σε σε.1 you πρὸς προς to; toward τὸν ο the Αμορραῖον αμορραιος and; even Χετταῖον χετταιος and; even Φερεζαῖον φερεζαιος and; even Χαναναῖον χαναναιος Chananaios; Khananeos καὶ και and; even Γεργεσαῖον γεργεσαιος and; even Ευαῖον ευαιος and; even Ιεβουσαῖον ιεβουσαιος and; even ἐκτρίψω εκτριβω he; him
23:23 כִּֽי־ kˈî- כִּי that יֵלֵ֣ךְ yēlˈēḵ הלך walk מַלְאָכִי֮ malʔāḵˈî מַלְאָךְ messenger לְ lᵊ לְ to פָנֶיךָ֒ fāneʸḵˌā פָּנֶה face וֶ we וְ and הֱבִֽיאֲךָ֗ hᵉvˈîʔᵃḵˈā בוא come אֶל־ ʔel- אֶל to הָֽ hˈā הַ the אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite וְ wᵊ וְ and הַ֣ hˈa הַ the חִתִּ֔י ḥittˈî חִתִּי Hittite וְ wᵊ וְ and הַ ha הַ the פְּרִזִּי֙ ppᵊrizzˌî פְּרִזִּי Perizzite וְ wᵊ וְ and הַֽ hˈa הַ the כְּנַעֲנִ֔י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite הַ ha הַ the חִוִּ֖י ḥiwwˌî חִוִּי Hivite וְ wᵊ וְ and הַ ha הַ the יְבוּסִ֑י yᵊvûsˈî יְבוּסִי Jebusite וְ wᵊ וְ and הִכְחַדְתִּֽיו׃ hiḵḥaḏtˈiʸw כחד hide
23:23. praecedetque te angelus meus et introducet te ad Amorreum et Hettheum et Ferezeum Chananeumque et Eveum et Iebuseum quos ego contriboAnd my angel shall go before thee, and shall bring thee in unto the Amorrhite, and the Hethite, and the Pherexite, and the Chanaanite, and the Hevite, and the Jebuzite, whom I will destroy.
23. For mine angel shall go before thee, and bring thee in unto the Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and the Jebusite: and I will cut them off.
23:23. And my Angel will go before you, and he will bring you to the Amorite, and the Hittite, and the Perizzite, and the Canaanite, and the Hivite, and the Jebusite, whom I will crush.
23:23. For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, [and] the Hivites, and the Jebusites: and I will cut them off.
For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off:

23: Когда пойдет пред тобою Ангел Мой и поведет тебя к Аморреям, Хеттеям, Ферезеям, Хананеям, Евеям и Иевусеям, и истреблю их:
23:23
πορεύσεται πορευομαι travel; go
γὰρ γαρ for
ο the
ἄγγελός αγγελος messenger
μου μου of me; mine
ἡγούμενός ηγεομαι lead; consider
σου σου of you; your
καὶ και and; even
εἰσάξει εισαγω lead in; bring in
σε σε.1 you
πρὸς προς to; toward
τὸν ο the
Αμορραῖον αμορραιος and; even
Χετταῖον χετταιος and; even
Φερεζαῖον φερεζαιος and; even
Χαναναῖον χαναναιος Chananaios; Khananeos
καὶ και and; even
Γεργεσαῖον γεργεσαιος and; even
Ευαῖον ευαιος and; even
Ιεβουσαῖον ιεβουσαιος and; even
ἐκτρίψω εκτριβω he; him
23:23
כִּֽי־ kˈî- כִּי that
יֵלֵ֣ךְ yēlˈēḵ הלך walk
מַלְאָכִי֮ malʔāḵˈî מַלְאָךְ messenger
לְ lᵊ לְ to
פָנֶיךָ֒ fāneʸḵˌā פָּנֶה face
וֶ we וְ and
הֱבִֽיאֲךָ֗ hᵉvˈîʔᵃḵˈā בוא come
אֶל־ ʔel- אֶל to
הָֽ hˈā הַ the
אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite
וְ wᵊ וְ and
הַ֣ hˈa הַ the
חִתִּ֔י ḥittˈî חִתִּי Hittite
וְ wᵊ וְ and
הַ ha הַ the
פְּרִזִּי֙ ppᵊrizzˌî פְּרִזִּי Perizzite
וְ wᵊ וְ and
הַֽ hˈa הַ the
כְּנַעֲנִ֔י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
הַ ha הַ the
חִוִּ֖י ḥiwwˌî חִוִּי Hivite
וְ wᵊ וְ and
הַ ha הַ the
יְבוּסִ֑י yᵊvûsˈî יְבוּסִי Jebusite
וְ wᵊ וְ and
הִכְחַדְתִּֽיו׃ hiḵḥaḏtˈiʸw כחד hide
23:23. praecedetque te angelus meus et introducet te ad Amorreum et Hettheum et Ferezeum Chananeumque et Eveum et Iebuseum quos ego contribo
And my angel shall go before thee, and shall bring thee in unto the Amorrhite, and the Hethite, and the Pherexite, and the Chanaanite, and the Hevite, and the Jebuzite, whom I will destroy.
23:23. And my Angel will go before you, and he will bring you to the Amorite, and the Hittite, and the Perizzite, and the Canaanite, and the Hivite, and the Jebusite, whom I will crush.
23:23. For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, [and] the Hivites, and the Jebusites: and I will cut them off.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:23: Unto the Amorites - There are only six of the seven nations mentioned here, but the Septuagint, Samaritan, Coptic, and one Hebrew MS., add Girgashite, thus making the seven nations.
Albert Barnes: Notes on the Bible - 1834
23:23: I will cut them off - The national existence of the Canaanites was indeed to be "utterly" destroyed, every trace of their idolatries was to be blotted out, no social contact was to be held with them while they served other gods, nor were alliances of any kind to be formed with them. (See Deut. 7; Deu 12:1-4, Deu 12:29-31.) But it is alike contrary to the spirit of the divine law, and to the facts bearing on the subject scattered in the history, to suppose that any obstacle was put in the way of well disposed individuals of the denounced nations who left their sins and were willing to join the service of Yahweh. The spiritual blessings of the covenant were always open to those who sincerely and earnestly desired to possess them. See Exo 20:10; Lev 19:34; Lev 24:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:23: mine Angel: Exo 23:20, Exo 32:2; Isa 5:13
thee in: Exo 3:17; Gen 15:19-21, Gen 34:2; Jos 24:8-11
the Hivites: The LXX, Samaritan, Coptic, and one Hebrew manuscript add, "and the Girgashite;" thus making the seven nations.
John Gill
23:23 For mine Angel shall go before thee,.... The same as before described:
and bring thee in unto the Amorite, and the Hittite, and the Perizzite, and the Canaanite, and the Hivite, and the Jebusite; six nations are only mentioned, though there were seven; the Girgashites are omitted, though added in the Septuagint version; and this omission of them might be, either because they were swallowed up by one or other of the other nations, particularly the Amorites, who were the most powerful; or rather, having mentioned the most and chiefest, the Lord was not careful, as Aben Ezra observes, to take notice of the least:
and I will cut them off; from being a nation, either of them; for though there were some of them left, and dwelt about in the land, yet not as a kingdom and nation of themselves, as they had been, but became tributary to the Israelites.
23:2423:24: Մի՛ պագանիցես երկիր աստուածոց նոցա, եւ մի՛ պաշտեսցես զնոսա. եւ մի՛ առնիցես ըստ գործոց նոցա, այլ քակելով քակեսցե՛ս զնոսա, եւ մանրելով մանրեսցե՛ս զարձանս նոցա։
24 Չերկրպագես նրանց աստուածներին, չպաշտես նրանց եւ չկատարես այն, ինչ նրանք են կատարում, այլ քարուքա՛նդ արա դրանք եւ ջարդիր փշրի՛ր նրանց յուշարձանները:
24 Անոնց աստուածներուն երկրպագութիւն կամ ծառայութիւն մի՛ ըներ ու անոնց ըրածին պէս մի՛ ըներ. հապա բոլորովին կործանէ՛ զանոնք ու կուռքերը բոլորովին կոտրտէ՛։
Մի՛ պագանիցես երկիր աստուածոց նոցա, եւ մի՛ պաշտեսցես զնոսա, եւ մի՛ առնիցես ըստ գործոց նոցա. այլ քակելով քակեսցես զնոսա, եւ մանրելով մանրեսցես զարձանս նոցա:

23:24: Մի՛ պագանիցես երկիր աստուածոց նոցա, եւ մի՛ պաշտեսցես զնոսա. եւ մի՛ առնիցես ըստ գործոց նոցա, այլ քակելով քակեսցե՛ս զնոսա, եւ մանրելով մանրեսցե՛ս զարձանս նոցա։
24 Չերկրպագես նրանց աստուածներին, չպաշտես նրանց եւ չկատարես այն, ինչ նրանք են կատարում, այլ քարուքա՛նդ արա դրանք եւ ջարդիր փշրի՛ր նրանց յուշարձանները:
24 Անոնց աստուածներուն երկրպագութիւն կամ ծառայութիւն մի՛ ըներ ու անոնց ըրածին պէս մի՛ ըներ. հապա բոլորովին կործանէ՛ զանոնք ու կուռքերը բոլորովին կոտրտէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
23:2424: то не поклоняйся богам их, и не служи им, и не подражай делам их, но сокруши их и разрушь столбы их:
23:24 οὐ ου not προσκυνήσεις προσκυνεω worship τοῖς ο the θεοῖς θεος God αὐτῶν αυτος he; him οὐδὲ ουδε not even; neither μὴ μη not λατρεύσῃς λατρευω employed by αὐτοῖς αυτος he; him οὐ ου not ποιήσεις ποιεω do; make κατὰ κατα down; by τὰ ο the ἔργα εργον work αὐτῶν αυτος he; him ἀλλὰ αλλα but καθαιρέσει καθαιρεσις demolition καθελεῖς καθαιρεω take down; demolish καὶ και and; even συντρίβων συντριβω fracture; smash συντρίψεις συντριβω fracture; smash τὰς ο the στήλας στηλη he; him
23:24 לֹֽא־ lˈō- לֹא not תִשְׁתַּחֲוֶ֤ה ṯištaḥᵃwˈeh חוה bow down לֵ lē לְ to אלֹֽהֵיהֶם֙ ʔlˈōhêhem אֱלֹהִים god(s) וְ wᵊ וְ and לֹ֣א lˈō לֹא not תָֽעָבְדֵ֔ם ṯˈāʕāvᵊḏˈēm עבד work, serve וְ wᵊ וְ and לֹ֥א lˌō לֹא not תַעֲשֶׂ֖ה ṯaʕᵃśˌeh עשׂה make כְּ kᵊ כְּ as מַֽעֲשֵׂיהֶ֑ם mˈaʕᵃśêhˈem מַעֲשֶׂה deed כִּ֤י kˈî כִּי that הָרֵס֙ hārˌēs הרס tear down תְּהָ֣רְסֵ֔ם tᵊhˈārᵊsˈēm הרס tear down וְ wᵊ וְ and שַׁבֵּ֥ר šabbˌēr שׁבר break תְּשַׁבֵּ֖ר tᵊšabbˌēr שׁבר break מַצֵּבֹתֵיהֶֽם׃ maṣṣēvōṯêhˈem מַצֵּבָה massebe
23:24. non adorabis deos eorum nec coles eos non facies opera eorum sed destrues eos et confringes statuas eorumThou shalt not adore their gods, nor serve them. Thou shalt not do their works, but shalt destroy them, and break their statues.
24. Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and break in pieces their pillars.
23:24. You shall not adore their gods, nor worship them. You shall not do their works, but you shall destroy them and break apart their statues.
23:24. Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images.
Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images:

24: то не поклоняйся богам их, и не служи им, и не подражай делам их, но сокруши их и разрушь столбы их:
23:24
οὐ ου not
προσκυνήσεις προσκυνεω worship
τοῖς ο the
θεοῖς θεος God
αὐτῶν αυτος he; him
οὐδὲ ουδε not even; neither
μὴ μη not
λατρεύσῃς λατρευω employed by
αὐτοῖς αυτος he; him
οὐ ου not
ποιήσεις ποιεω do; make
κατὰ κατα down; by
τὰ ο the
ἔργα εργον work
αὐτῶν αυτος he; him
ἀλλὰ αλλα but
καθαιρέσει καθαιρεσις demolition
καθελεῖς καθαιρεω take down; demolish
καὶ και and; even
συντρίβων συντριβω fracture; smash
συντρίψεις συντριβω fracture; smash
τὰς ο the
στήλας στηλη he; him
23:24
לֹֽא־ lˈō- לֹא not
תִשְׁתַּחֲוֶ֤ה ṯištaḥᵃwˈeh חוה bow down
לֵ לְ to
אלֹֽהֵיהֶם֙ ʔlˈōhêhem אֱלֹהִים god(s)
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תָֽעָבְדֵ֔ם ṯˈāʕāvᵊḏˈēm עבד work, serve
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תַעֲשֶׂ֖ה ṯaʕᵃśˌeh עשׂה make
כְּ kᵊ כְּ as
מַֽעֲשֵׂיהֶ֑ם mˈaʕᵃśêhˈem מַעֲשֶׂה deed
כִּ֤י kˈî כִּי that
הָרֵס֙ hārˌēs הרס tear down
תְּהָ֣רְסֵ֔ם tᵊhˈārᵊsˈēm הרס tear down
וְ wᵊ וְ and
שַׁבֵּ֥ר šabbˌēr שׁבר break
תְּשַׁבֵּ֖ר tᵊšabbˌēr שׁבר break
מַצֵּבֹתֵיהֶֽם׃ maṣṣēvōṯêhˈem מַצֵּבָה massebe
23:24. non adorabis deos eorum nec coles eos non facies opera eorum sed destrues eos et confringes statuas eorum
Thou shalt not adore their gods, nor serve them. Thou shalt not do their works, but shalt destroy them, and break their statues.
23:24. You shall not adore their gods, nor worship them. You shall not do their works, but you shall destroy them and break apart their statues.
23:24. Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images.
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Adam Clarke: Commentary on the Bible - 1831
23:24: Break down their images - מצבתיהם matstsebotheyhem, from נצב natsab, to stand up; pillars, anointed stones, etc., such as the baitulia. See Clarke on Gen 28:18 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:24: shalt not: Exo 20:5
do after: Lev 18:3, Lev 18:26-30; Deu 12:30, Deu 12:31; Ch2 33:2, Ch2 33:9; Psa 101:3, Psa 106:35-38; Eze 16:47
overthrow: Exo 32:20, Exo 34:13, Exo 34:14; Num 33:52; Deu 7:5, Deu 7:25, Deu 7:26, Deu 12:3; Ch2 34:3-7
Geneva 1599
23:24 Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt (n) utterly overthrow them, and quite break down their images.
(n) God commands his own to not only not worship idols, but to destroy them.
John Gill
23:24 Thou shalt not bow down to their gods,.... In a way of honour to them, doing them reverence, expressing thereby an high esteem of them, trust in them, and expectation of good things from them:
nor serve them: in any kind of service in which they usually are served by their votaries; as by offering sacrifice, incense, libations, &c. or by praying to them or praising of them, or in whatsoever way they are served by idolaters:
nor do after their works; the works of the worshippers of idols; all those wicked works in general done by them, which should not be imitated; and those particularly relating to the service and worship of their deities:
but thou shalt overthrow them; the heathen gods; utterly destroy them, and break them to pieces, or demolish their temples, the idolatrous houses built for them, and their altars; for the word has the signification, of demolishing buildings, and razing up the very foundations of them:
and quite break down their images; or, "in breaking break down" (o); utterly and entirely break them down, break them to shivers, all their statues of gold or silver, brass, wood, or stone, or of whatsoever materials they were made; none were to be spared, nor any remains of them to be seen, that they might not prove a snare to any to worship them; and hereby they were to express their detestation of idolatry, and their strict and close adherence to the true God, and the worship of him as follows.
(o) "confringendo confringes", Pagninus, Montanus, Drusius, "perfringendo perfringito", Piscator.
23:2523:25: Եւ պաշտեսցե՛ս զՏէր Աստուած քո. եւ օրհնեցի՛ց զհաց քո եւ զջուր քո, եւ դարձուցից ՚ի ձէնջ զախտ։
25 Պաշտի՛ր քո տէր Աստծուն, եւ ես կ’օրհնեմ քո հացն[56] ու ջուրը եւ ձեզնից կը վանեմ հիւանդութիւնները: [56] 56. Եօթանասնից՝ քո հացը, քո գինին ու քո ջուրը:
25 Ձեր Տէր Աստուածը պաշտեցէ՛ք ու ես ձեր հացն ու ջուրը պիտի օրհնեմ եւ ձեր մէջէն հիւանդութիւնը պիտի վերցնեմ։
Եւ պաշտեսցես զՏէր Աստուած քո, եւ [321]օրհնեցից զհաց քո եւ զջուր քո, եւ դարձուցից ի ձէնջ զախտ:

23:25: Եւ պաշտեսցե՛ս զՏէր Աստուած քո. եւ օրհնեցի՛ց զհաց քո եւ զջուր քո, եւ դարձուցից ՚ի ձէնջ զախտ։
25 Պաշտի՛ր քո տէր Աստծուն, եւ ես կ’օրհնեմ քո հացն[56] ու ջուրը եւ ձեզնից կը վանեմ հիւանդութիւնները:
[56] 56. Եօթանասնից՝ քո հացը, քո գինին ու քո ջուրը:
25 Ձեր Տէր Աստուածը պաշտեցէ՛ք ու ես ձեր հացն ու ջուրը պիտի օրհնեմ եւ ձեր մէջէն հիւանդութիւնը պիտի վերցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
23:2525: служите Господу, Богу вашему, и Он благословит хлеб твой и воду твою; и отвращу от вас болезни.
23:25 καὶ και and; even λατρεύσεις λατρευω employed by κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σου σου of you; your καὶ και and; even εὐλογήσω ευλογεω commend; acclaim τὸν ο the ἄρτον αρτος bread; loaves σου σου of you; your καὶ και and; even τὸν ο the οἶνόν οινος wine σου σου of you; your καὶ και and; even τὸ ο the ὕδωρ υδωρ water σου σου of you; your καὶ και and; even ἀποστρέψω αποστρεφω turn away; alienate μαλακίαν μαλακια malady ἀφ᾿ απο from; away ὑμῶν υμων your
23:25 וַ wa וְ and עֲבַדְתֶּ֗ם ʕᵃvaḏtˈem עבד work, serve אֵ֚ת ˈʔēṯ אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) וּ û וְ and בֵרַ֥ךְ vērˌaḵ ברך bless אֶֽת־ ʔˈeṯ- אֵת [object marker] לַחְמְךָ֖ laḥmᵊḵˌā לֶחֶם bread וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מֵימֶ֑יךָ mêmˈeʸḵā מַיִם water וַ wa וְ and הֲסִרֹתִ֥י hᵃsirōṯˌî סור turn aside מַחֲלָ֖ה maḥᵃlˌā מַחֲלָה disease מִ mi מִן from קִּרְבֶּֽךָ׃ qqirbˈeḵā קֶרֶב interior
23:25. servietisque Domino Deo vestro ut benedicam panibus tuis et aquis et auferam infirmitatem de medio tuiAnd you shall serve the Lord your God, that I may bless your bread and your waters, and may take away sickness from the midst of thee.
25. And ye shall serve the LORD your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee.
23:25. And you shall serve the Lord your God, so that I may bless your bread and your waters, and so that I may take away sickness from your midst.
23:25. And ye shall serve the LORD your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee.
And ye shall serve the LORD your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee:

25: служите Господу, Богу вашему, и Он благословит хлеб твой и воду твою; и отвращу от вас болезни.
23:25
καὶ και and; even
λατρεύσεις λατρευω employed by
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
σου σου of you; your
καὶ και and; even
εὐλογήσω ευλογεω commend; acclaim
τὸν ο the
ἄρτον αρτος bread; loaves
σου σου of you; your
καὶ και and; even
τὸν ο the
οἶνόν οινος wine
σου σου of you; your
καὶ και and; even
τὸ ο the
ὕδωρ υδωρ water
σου σου of you; your
καὶ και and; even
ἀποστρέψω αποστρεφω turn away; alienate
μαλακίαν μαλακια malady
ἀφ᾿ απο from; away
ὑμῶν υμων your
23:25
וַ wa וְ and
עֲבַדְתֶּ֗ם ʕᵃvaḏtˈem עבד work, serve
אֵ֚ת ˈʔēṯ אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s)
וּ û וְ and
בֵרַ֥ךְ vērˌaḵ ברך bless
אֶֽת־ ʔˈeṯ- אֵת [object marker]
לַחְמְךָ֖ laḥmᵊḵˌā לֶחֶם bread
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מֵימֶ֑יךָ mêmˈeʸḵā מַיִם water
וַ wa וְ and
הֲסִרֹתִ֥י hᵃsirōṯˌî סור turn aside
מַחֲלָ֖ה maḥᵃlˌā מַחֲלָה disease
מִ mi מִן from
קִּרְבֶּֽךָ׃ qqirbˈeḵā קֶרֶב interior
23:25. servietisque Domino Deo vestro ut benedicam panibus tuis et aquis et auferam infirmitatem de medio tui
And you shall serve the Lord your God, that I may bless your bread and your waters, and may take away sickness from the midst of thee.
23:25. And you shall serve the Lord your God, so that I may bless your bread and your waters, and so that I may take away sickness from your midst.
23:25. And ye shall serve the LORD your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:25: Shall bless thy bread and thy water - That is, all thy provisions, no matter of what sort; the meanest fare shall be sufficiently nutritive when God's blessing is in it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:25: And ye: Deu 6:13, Deu 10:12, Deu 10:20, Deu 11:13, Deu 11:14, Deu 13:4, Deu 28:1-6; Jos 22:5, Jos 24:14, Jos 24:15, Jos 24:21, Jos 24:24; Sa1 7:3, Sa1 12:20, Sa1 12:24; Jer 8:2; Mat 4:10
he shall: Deu 7:13, Deu 28:5-8; Isa 33:16; Mal 3:10
I will take: Exo 15:26; Deu 7:15; Psa 103:3; Isa 33:24
Geneva 1599
23:25 And ye shall serve the LORD your God, and he shall bless thy (o) bread, and thy water; and I will take sickness away from the midst of thee.
(o) That is, all things necessary for this present life.
John Gill
23:25 And ye shall serve the Lord your God,.... And him only, who had brought them out of Egypt, and done so many great and good things for them at the Red sea, and now in the wilderness; by which he appeared to be the true Jehovah, the one and only living God, and to be their God in covenant, who had promised them much, and had performed it; and therefore was in a special and peculiar manner their God, and they were under the highest obligations to serve and worship him in the way and manner he directed them to:
and he shall bless thy bread and thy water; and make them nourishing and refreshing to them, and preserve them thereby in health, as well as prosper and succeed them, and increase their worldly substance:
and I will take sickness away from the midst of thee; the stroke of bitterness, or the bitter stroke, as the Targum of Jonathan, any grievous disease, which is bitter and distressing; signifying that there should be none among them, but that they should be healthful, and free from distempers and diseases.
John Wesley
23:25 He shall bless thy bread and thy water - And God's blessing will make bread and water more refreshing and nourishing, than a feast of fat things, and wines on the lees, without that blessing. And I will take sickness away - Either prevent it or remove it. Thy land shall not be visited with epidemical diseases, which are very dreadful, and sometimes have laid countries waste.
23:2623:26: Եւ մի՛ եղիցի անսերմ եւ ամուլ յերկրի քում. զթիւ աւուրց քոց լցուցի՛ց։
26 Քո երկրում անսեռունակ տղամարդ եւ ամուլ կին չեն լինելու: Ես աւելացնելու եմ քո կեանքի տարիները:
26 Քու երկրիդ մէջ վիժող ու ամուլ պիտի չըլլայ։ Քու օրերուդ թիւը պիտի շատցնեմ։
Եւ մի՛ եղիցի անսերմն եւ ամուլ յերկրի քում. զթիւ աւուրց քոց լցուցից:

23:26: Եւ մի՛ եղիցի անսերմ եւ ամուլ յերկրի քում. զթիւ աւուրց քոց լցուցի՛ց։
26 Քո երկրում անսեռունակ տղամարդ եւ ամուլ կին չեն լինելու: Ես աւելացնելու եմ քո կեանքի տարիները:
26 Քու երկրիդ մէջ վիժող ու ամուլ պիտի չըլլայ։ Քու օրերուդ թիւը պիտի շատցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
23:2626: Не будет преждевременно рождающих и бесплодных в земле твоей; число дней твоих сделаю полным.
23:26 οὐκ ου not ἔσται ειμι be ἄγονος αγονος not even; neither στεῖρα στειρος barren ἐπὶ επι in; on τῆς ο the γῆς γη earth; land σου σου of you; your τὸν ο the ἀριθμὸν αριθμος number τῶν ο the ἡμερῶν ημερα day σου σου of you; your ἀναπληρώσω αναπληροω fill up; fulfill
23:26 לֹ֥א lˌō לֹא not תִהְיֶ֛ה ṯihyˈeh היה be מְשַׁכֵּלָ֥ה mᵊšakkēlˌā שׁכל be bereaved of children וַ wa וְ and עֲקָרָ֖ה ʕᵃqārˌā עָקָר barren בְּ bᵊ בְּ in אַרְצֶ֑ךָ ʔarṣˈeḵā אֶרֶץ earth אֶת־ ʔeṯ- אֵת [object marker] מִסְפַּ֥ר mispˌar מִסְפָּר number יָמֶ֖יךָ yāmˌeʸḵā יֹום day אֲמַלֵּֽא׃ ʔᵃmallˈē מלא be full
23:26. non erit infecunda nec sterilis in terra tua numerum dierum tuorum impleboThere shall not be one fruitless nor barren in thy land: I will fill the number of thy days.
26. There shall none cast her young, nor be barren, in thy land: the number of thy days I will fulfill.
23:26. There will not be fruitless or barren ones in your land. I will fill up the number of your days.
23:26. There shall nothing cast their young, nor be barren, in thy land: the number of thy days I will fulfil.
There shall nothing cast their young, nor be barren, in thy land: the number of thy days I will fulfil:

26: Не будет преждевременно рождающих и бесплодных в земле твоей; число дней твоих сделаю полным.
23:26
οὐκ ου not
ἔσται ειμι be
ἄγονος αγονος not even; neither
στεῖρα στειρος barren
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
σου σου of you; your
τὸν ο the
ἀριθμὸν αριθμος number
τῶν ο the
ἡμερῶν ημερα day
σου σου of you; your
ἀναπληρώσω αναπληροω fill up; fulfill
23:26
לֹ֥א lˌō לֹא not
תִהְיֶ֛ה ṯihyˈeh היה be
מְשַׁכֵּלָ֥ה mᵊšakkēlˌā שׁכל be bereaved of children
וַ wa וְ and
עֲקָרָ֖ה ʕᵃqārˌā עָקָר barren
בְּ bᵊ בְּ in
אַרְצֶ֑ךָ ʔarṣˈeḵā אֶרֶץ earth
אֶת־ ʔeṯ- אֵת [object marker]
מִסְפַּ֥ר mispˌar מִסְפָּר number
יָמֶ֖יךָ yāmˌeʸḵā יֹום day
אֲמַלֵּֽא׃ ʔᵃmallˈē מלא be full
23:26. non erit infecunda nec sterilis in terra tua numerum dierum tuorum implebo
There shall not be one fruitless nor barren in thy land: I will fill the number of thy days.
23:26. There will not be fruitless or barren ones in your land. I will fill up the number of your days.
23:26. There shall nothing cast their young, nor be barren, in thy land: the number of thy days I will fulfil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:26: There shall nothing cast their young, nor be barren - Hence there must be a very great increase both of men and cattle.
The number of thy days I will fulfill - Ye shall all live to a good old age, and none die before his time. This is the blessing of the righteous, for wicked men live not out half their days; Psa 55:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:26: shall nothing: Deu 7:14, Deu 28:4; Job 21:10; Psa 107:38, Psa 144:13; Mal 3:10, Mal 3:11
the number: Gen 25:8, Gen 35:29; Ch1 23:1; Job 5:26, Job 42:17; Psa 55:23, Psa 90:10; Isa 65:20
John Gill
23:26 There shall nothing cast their young, nor be barren in the land,.... There shall be no abortions or miscarriages, nor sterility or barrenness, either among the Israelites, or their cattle of every kind, so that there should be a great increase, both of men and beasts:
the number of thy days I will fulfil; which was fixed for each of them, in his eternal purposes and decrees; or what, according to the temperament of their bodies and the course of nature, which, humanly speaking, it might be supposed they would arrive unto; or generally the common term of human life, which, in the days of Moses, was threescore years and ten, or fourscore, see Job 14:5, it may be considered whether any respect is had to the time of their continuance in the land of Canaan, the term of which was fixed in the divine mind, or the fulness of time in which the Messiah was to come.
John Wesley
23:26 The number of thy days I will fulfill - And they shall not be cut off in the midst by untimely deaths. Thus hath godliness the promise of the life that now is.
23:2723:27: Եւ զա՛հ իմ առաքեցից առաջնորդե՛լ քեզ. եւ զարհուրեցուցի՛ց զամենայն ազգս յորս մտանիցես ՚ի նոսա։ Եւ տաց զամենայն հակառակորդս քո փախստակա՛նս։
27 Ես պիտի ուղարկեմ իմ ահը, որ դա առաջնորդի քեզ, պիտի սարսափեցնեմ բոլոր այն ազգերին, որոնց երկիրը ոտք պիտի դնես: Քո բոլոր հակառակորդներին փախուստի պիտի մատնեմ:
27 Իմ երկիւղս քու առջեւէդ պիտի ղրկեմ եւ պիտի կորսնցնեմ այն ժողովուրդը, որուն քով կ’երթաս ու քու բոլոր թշնամիներուդ կռնակը քեզի պիտի դարձնեմ։
Եւ զահ իմ առաքեցից առաջնորդել քեզ, եւ զարհուրեցուցից զամենայն ազգս յորս մտանիցես ի նոսա, եւ տաց զամենայն հակառակորդս քո փախստականս:

23:27: Եւ զա՛հ իմ առաքեցից առաջնորդե՛լ քեզ. եւ զարհուրեցուցի՛ց զամենայն ազգս յորս մտանիցես ՚ի նոսա։ Եւ տաց զամենայն հակառակորդս քո փախստակա՛նս։
27 Ես պիտի ուղարկեմ իմ ահը, որ դա առաջնորդի քեզ, պիտի սարսափեցնեմ բոլոր այն ազգերին, որոնց երկիրը ոտք պիտի դնես: Քո բոլոր հակառակորդներին փախուստի պիտի մատնեմ:
27 Իմ երկիւղս քու առջեւէդ պիտի ղրկեմ եւ պիտի կորսնցնեմ այն ժողովուրդը, որուն քով կ’երթաս ու քու բոլոր թշնամիներուդ կռնակը քեզի պիտի դարձնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
23:2727: Ужас Мой пошлю пред тобою, и в смущение приведу всякий народ, к которому ты придешь, и буду обращать к тебе тыл всех врагов твоих;
23:27 καὶ και and; even τὸν ο the φόβον φοβος fear; awe ἀποστελῶ αποστελλω send off / away ἡγούμενόν ηγεομαι lead; consider σου σου of you; your καὶ και and; even ἐκστήσω εξιστημι astonish; beside yourself πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste εἰς εις into; for οὓς ος who; what σὺ συ you εἰσπορεύῃ εισπορευομαι intrude; travel into εἰς εις into; for αὐτούς αυτος he; him καὶ και and; even δώσω διδωμι give; deposit πάντας πας all; every τοὺς ο the ὑπεναντίους υπεναντιος contrary σου σου of you; your φυγάδας φυγας one who flees
23:27 אֶת־ ʔeṯ- אֵת [object marker] אֵֽימָתִי֙ ʔˈêmāṯî אֵימָה fright אֲשַׁלַּ֣ח ʔᵃšallˈaḥ שׁלח send לְ lᵊ לְ to פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face וְ wᵊ וְ and הַמֹּתִי֙ hammōṯˌî המם confuse אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עָ֔ם ʕˈām עַם people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תָּבֹ֖א tāvˌō בוא come בָּהֶ֑ם bāhˈem בְּ in וְ wᵊ וְ and נָתַתִּ֧י nāṯattˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֹיְבֶ֛יךָ ʔōyᵊvˈeʸḵā איב be hostile אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to עֹֽרֶף׃ ʕˈōref עֹרֶף neck
23:27. terrorem meum mittam in praecursum tuum et occidam omnem populum ad quem ingredieris cunctorumque inimicorum tuorum coram te terga vertamI will send my fear before thee, and will destroy all the people to whom thou shalt come: and will turn the backs of all thy enemies before thee:
27. I will send my terror before thee, and will discomfit all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.
23:27. I will send my terror to run ahead of you, and I will kill all the people to whom you will enter. And I will turn the backs of all your enemies before you,
23:27. I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.
I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee:

27: Ужас Мой пошлю пред тобою, и в смущение приведу всякий народ, к которому ты придешь, и буду обращать к тебе тыл всех врагов твоих;
23:27
καὶ και and; even
τὸν ο the
φόβον φοβος fear; awe
ἀποστελῶ αποστελλω send off / away
ἡγούμενόν ηγεομαι lead; consider
σου σου of you; your
καὶ και and; even
ἐκστήσω εξιστημι astonish; beside yourself
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
εἰς εις into; for
οὓς ος who; what
σὺ συ you
εἰσπορεύῃ εισπορευομαι intrude; travel into
εἰς εις into; for
αὐτούς αυτος he; him
καὶ και and; even
δώσω διδωμι give; deposit
πάντας πας all; every
τοὺς ο the
ὑπεναντίους υπεναντιος contrary
σου σου of you; your
φυγάδας φυγας one who flees
23:27
אֶת־ ʔeṯ- אֵת [object marker]
אֵֽימָתִי֙ ʔˈêmāṯî אֵימָה fright
אֲשַׁלַּ֣ח ʔᵃšallˈaḥ שׁלח send
לְ lᵊ לְ to
פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face
וְ wᵊ וְ and
הַמֹּתִי֙ hammōṯˌî המם confuse
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֔ם ʕˈām עַם people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תָּבֹ֖א tāvˌō בוא come
בָּהֶ֑ם bāhˈem בְּ in
וְ wᵊ וְ and
נָתַתִּ֧י nāṯattˈî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֹיְבֶ֛יךָ ʔōyᵊvˈeʸḵā איב be hostile
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
עֹֽרֶף׃ ʕˈōref עֹרֶף neck
23:27. terrorem meum mittam in praecursum tuum et occidam omnem populum ad quem ingredieris cunctorumque inimicorum tuorum coram te terga vertam
I will send my fear before thee, and will destroy all the people to whom thou shalt come: and will turn the backs of all thy enemies before thee:
23:27. I will send my terror to run ahead of you, and I will kill all the people to whom you will enter. And I will turn the backs of all your enemies before you,
23:27. I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:27: Destroy - Rather, overthrow. See Exo 23:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:27: my fear: Exo 15:14-16; Gen 35:5; Deu 2:25, Deu 11:23, Deu 11:25; Jos 2:9-11; Sa1 14:15; Kg2 7:6; Ch2 14:14
destroy: Deu 7:23
backs: Heb. neck, Psa 18:40
Geneva 1599
23:27 I will send my (p) fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.
(p) I will make them afraid of your coming and send my angel to destroy them, as in (Ex 35:2).
John Gill
23:27 And I will send my fear before thee,.... What should cause fear among the nations of the land of Canaan; either the hornets mentioned in the next verse as the explanative of this; or the fame of his mighty works, which he had done for Israel in Egypt, at the Red sea, and in the wilderness; which struck the inhabitants of Canaan with such a panic, that they were ready to faint and melt away, and lost all courage, Josh 2:9.
and will destroy all the people to whom thou shalt come; that is, the greatest part of them:
and I will make all thine enemies turn their backs unto thee; flee away, not being able to face them and stand a battle, or, however, not stand it long, but run and make their escape: "or I will give thee the neck of them" (p); cause them to submit, to lay down their necks and be trampled upon; an expression denoting their subjection, and an entire conquest of them, see Ps 18:39.
(p) "et dabo-cervicem", Pagninus, Montanus; "exponam tibi cervicem", Junius & Tremellius, Piscator; "ponam ad te cervicem", Drusius.
John Wesley
23:27 I will send my fear before thee - And they that fear will soon flee. Hosts of hornets also made way for the hosts of Israel; such mean creatures can God make use of for the chastising of his people's enemies.
23:2823:28: Եւ առաքեցից առաջի քո զպիծակ. եւ մերժեսցէ՛ զԱմովրհացին, եւ զԽեւացին, եւ զՔանանացին, եւ զՔետացին յերեսաց քոց[705]։ [705] Ոմանք. Եւ զՔետացին ՚ի քէն։ Եւ ո՛չ մերժե՛՛։
28 Քո առաջից իշամեղուներ պիտի ուղարկեմ, որ քեզնից հեռու քշեն ամորհացիներին, խեւացիներին, քանանացիներին ու քետացիներին:
28 Եւ քու առջեւէդ իշամեղու պիտի ղրկեմ, որպէս զի Խեւացիները, Քանանացիներն ու Քետացիները քու առջեւէդ վռնտէ։
Եւ առաքեցից առաջի քո զպիծակ, եւ մերժեսցէ [322]զԱմովրհացին եւ`` զԽեւացին եւ զՔանանացին եւ զՔետացին յերեսաց քոց:

23:28: Եւ առաքեցից առաջի քո զպիծակ. եւ մերժեսցէ՛ զԱմովրհացին, եւ զԽեւացին, եւ զՔանանացին, եւ զՔետացին յերեսաց քոց[705]։
[705] Ոմանք. Եւ զՔետացին ՚ի քէն։ Եւ ո՛չ մերժե՛՛։
28 Քո առաջից իշամեղուներ պիտի ուղարկեմ, որ քեզնից հեռու քշեն ամորհացիներին, խեւացիներին, քանանացիներին ու քետացիներին:
28 Եւ քու առջեւէդ իշամեղու պիտի ղրկեմ, որպէս զի Խեւացիները, Քանանացիներն ու Քետացիները քու առջեւէդ վռնտէ։
zohrab-1805▾ eastern-1994▾ western am▾
23:2828: пошлю пред тобою шершней, и они погонят от лица твоего Евеев, Хананеев и Хеттеев;
23:28 καὶ και and; even ἀποστελῶ αποστελλω send off / away τὰς ο the σφηκίας σφηκια earlier σου σου of you; your καὶ και and; even ἐκβαλεῖ εκβαλλω expel; cast out τοὺς ο the Αμορραίους αμορραιος and; even τοὺς ο the Ευαίους ευαιος and; even τοὺς ο the Χαναναίους χαναναιος Chananaios; Khananeos καὶ και and; even τοὺς ο the Χετταίους χετταιος from; away σοῦ σου of you; your
23:28 וְ wᵊ וְ and שָׁלַחְתִּ֥י šālaḥtˌî שׁלח send אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צִּרְעָ֖ה ṣṣirʕˌā צִרְעָה depression לְ lᵊ לְ to פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face וְ wᵊ וְ and גֵרְשָׁ֗ה ḡērᵊšˈā גרשׁ drive out אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חִוִּ֧י ḥiwwˈî חִוִּי Hivite אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the כְּנַעֲנִ֛י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חִתִּ֖י ḥittˌî חִתִּי Hittite מִ mi מִן from לְּ llᵊ לְ to פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face
23:28. emittens crabrones prius qui fugabunt Eveum et Chananeum et Hettheum antequam introeasSending out hornets before, that shall drive away the Hevite, and the Chanaanite, and the Hethite, before thou come in.
28. And I will send the hornet before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee.
23:28. sending wasps ahead, so that they will put to flight the Hivite, and the Canaanite, and the Hittite, before you enter.
23:28. And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee.
And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee:

28: пошлю пред тобою шершней, и они погонят от лица твоего Евеев, Хананеев и Хеттеев;
23:28
καὶ και and; even
ἀποστελῶ αποστελλω send off / away
τὰς ο the
σφηκίας σφηκια earlier
σου σου of you; your
καὶ και and; even
ἐκβαλεῖ εκβαλλω expel; cast out
τοὺς ο the
Αμορραίους αμορραιος and; even
τοὺς ο the
Ευαίους ευαιος and; even
τοὺς ο the
Χαναναίους χαναναιος Chananaios; Khananeos
καὶ και and; even
τοὺς ο the
Χετταίους χετταιος from; away
σοῦ σου of you; your
23:28
וְ wᵊ וְ and
שָׁלַחְתִּ֥י šālaḥtˌî שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
צִּרְעָ֖ה ṣṣirʕˌā צִרְעָה depression
לְ lᵊ לְ to
פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face
וְ wᵊ וְ and
גֵרְשָׁ֗ה ḡērᵊšˈā גרשׁ drive out
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חִוִּ֧י ḥiwwˈî חִוִּי Hivite
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
כְּנַעֲנִ֛י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חִתִּ֖י ḥittˌî חִתִּי Hittite
מִ mi מִן from
לְּ llᵊ לְ to
פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face
23:28. emittens crabrones prius qui fugabunt Eveum et Chananeum et Hettheum antequam introeas
Sending out hornets before, that shall drive away the Hevite, and the Chanaanite, and the Hethite, before thou come in.
23:28. sending wasps ahead, so that they will put to flight the Hivite, and the Canaanite, and the Hittite, before you enter.
23:28. And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee.
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Adam Clarke: Commentary on the Bible - 1831
23:28: I will send hornets before thee - הצרעה hatstsirah. The root is not found in Hebrew, but it may be the same with the Arabic saraa, to lay prostrate, to strike down; the hornet, probably so called from the destruction occasioned by the violence of its sting. The hornet, in natural history, belongs to the species crabro, of the genus vespa or wasp; it is a most voracious insect, and is exceedingly strong for its size, which is generally an inch in length, though I have seen some an inch and a half long, and so strong that, having caught one in a small pair of forceps, it repeatedly escaped by using violent contortions, so that at last I was obliged to abandon all hopes of securing it alive, which I wished to have done. How distressing and destructive a multitude of these might be, any person may conjecture; even the bees of one hive would be sufficient to sting a thousand men to madness, but how much worse must wasps and hornets be! No armor, no weapons, could avail against these. A few thousands of them would be quite sufficient to throw the best disciplined army into confusion and rout. From Jos 24:12, we find that two kings of the Amorites were actually driven out of the land by these hornets, so that the Israelites were not obliged to use either sword or bow in the conquest.
Albert Barnes: Notes on the Bible - 1834
23:28: Hornets - Compare the marginal references. The word is used figuratively for a cause of terror and discouragement. Bees are spoken of in the like sense, Deu 1:44; Psa 118:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:28: hornets: Tzirâ h, The hornet, may be so called from the Arabic zaraâ, to lay prostrate, strike down, because of the destruction occasioned by the violence of its sting. The hornet, in natural history, belongs to the species Crabro, of the genus Vespa or Wasp. It is a most voracious insect, and exceedingly strong for its size, which is generally an inch in length. Deu 7:20; Jos 24:11
John Gill
23:28 And I will send hornets before thee,.... Which may be interpreted either figuratively, and so may signify the same as fear before which should fall on the Canaanites upon hearing the Israelites were coming; the stings of their consciences for their sins, terrors of mind, dreading the wrath of the God of Israel, of whom they had heard, and terrible apprehensions of ruin and destruction from the Israelites: Aben Ezra interprets it of some disease of the body, which weakens it, as the leprosy, from the signification of the word, which has some affinity with that used for the leprosy; and so the Arabic version understands it of a disease: or rather, the words are to be taken literally, for hornets, which are a sort of wasps, whose stings are very penetrating and venomous; nor is it any strange or unheard of thing for people to be drove out of their countries by small animals, as mice, flies, bees, &c. and particularly Aelianus (q) relates, that the Phaselites were drove out of their country by wasps: and Bochart (r) has shown that those people were of a Phoenician original, and inhabited the mountains of Solymi; and that this happened to them about the times of Joshua, and so may probably be the very Canaanites here mentioned, as follow: the wasps, in Aristophanes's comedy which bears that name, are introduced speaking of themselves, and say, no creature when provoked is more angry and troublesome than we are (s):
which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee; which three are mentioned instead of the rest, or because they were more especially infested and distressed with the hornets, and drove out of their land by means of them.
(q) Hist. Animal. l. 11. c. 28. (r) Hierozoic. par. 2. l. 4. c. 13. col. 541. (s) Aristoph. Vespae, p. 510.
Robert Jamieson, A. R. Fausset and David Brown
23:28 I will send hornets before thee, &c. (See on Josh 24:12) --Some instrument of divine judgment, but variously interpreted: as hornets in a literal sense [BOCHART]; as a pestilential disease [ROSENMULLER]; as a terror of the Lord, an extraordinary dejection [JUNIUS].
23:2923:29: Եւ ո՛չ մերժեցից զնոսա յերեսաց քոց ՚ի միում ամի. զի մի՛ երկիրն անապատ լինիցի, եւ բազմանայցեն ՚ի վերայ քո գազանք երկրին։
29 Մի տարուայ ընթացքում չէ, որ պիտի հեռացնեմ նրանց քեզնից, որպէսզի երկիրը անապատի չվերածուի, եւ քո շրջակայքում չբազմանան երկրի գազանները:
29 Անոնք քու առջեւէդ մէկ տարուան մէջ պիտի չվռնտեմ, որ չըլլայ թէ երկիրը ամայանայ ու դաշտին գազանները շատնան։
Եւ ոչ մերժեցից զնոսա յերեսաց քոց ի միում ամի, զի մի՛ երկիրն անապատ լինիցի, եւ բազմանայցեն ի վերայ քո գազանք երկրին:

23:29: Եւ ո՛չ մերժեցից զնոսա յերեսաց քոց ՚ի միում ամի. զի մի՛ երկիրն անապատ լինիցի, եւ բազմանայցեն ՚ի վերայ քո գազանք երկրին։
29 Մի տարուայ ընթացքում չէ, որ պիտի հեռացնեմ նրանց քեզնից, որպէսզի երկիրը անապատի չվերածուի, եւ քո շրջակայքում չբազմանան երկրի գազանները:
29 Անոնք քու առջեւէդ մէկ տարուան մէջ պիտի չվռնտեմ, որ չըլլայ թէ երկիրը ամայանայ ու դաշտին գազանները շատնան։
zohrab-1805▾ eastern-1994▾ western am▾
23:2929: не выгоню их от лица твоего в один год, чтобы земля не сделалась пуста и не умножились против тебя звери полевые:
23:29 οὐκ ου not ἐκβαλῶ εκβαλλω expel; cast out αὐτοὺς αυτος he; him ἐν εν in ἐνιαυτῷ ενιαυτος cycle; period ἑνί εις.1 one; unit ἵνα ινα so; that μὴ μη not γένηται γινομαι happen; become ἡ ο the γῆ γη earth; land ἔρημος ερημος lonesome; wilderness καὶ και and; even πολλὰ πολυς much; many γένηται γινομαι happen; become ἐπὶ επι in; on σὲ σε.1 you τὰ ο the θηρία θηριον beast τῆς ο the γῆς γη earth; land
23:29 לֹ֧א lˈō לֹא not אֲגָרְשֶׁ֛נּוּ ʔᵃḡoršˈennû גרשׁ drive out מִ mi מִן from פָּנֶ֖יךָ ppānˌeʸḵā פָּנֶה face בְּ bᵊ בְּ in שָׁנָ֣ה šānˈā שָׁנָה year אֶחָ֑ת ʔeḥˈāṯ אֶחָד one פֶּן־ pen- פֶּן lest תִּהְיֶ֤ה tihyˈeh היה be הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation וְ wᵊ וְ and רַבָּ֥ה rabbˌā רבב be much עָלֶ֖יךָ ʕālˌeʸḵā עַל upon חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
23:29. non eiciam eos a facie tua anno uno ne terra in solitudinem redigatur et crescant contra te bestiaeI will not cast them out from thy face in one year; lest the land be brought into a wilderness, and the beasts multiply against thee.
29. I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee.
23:29. I will not cast them out from your face in one year, lest the land be reduced to a wilderness and the wild beasts increase against you.
23:29. I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee.
I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee:

29: не выгоню их от лица твоего в один год, чтобы земля не сделалась пуста и не умножились против тебя звери полевые:
23:29
οὐκ ου not
ἐκβαλῶ εκβαλλω expel; cast out
αὐτοὺς αυτος he; him
ἐν εν in
ἐνιαυτῷ ενιαυτος cycle; period
ἑνί εις.1 one; unit
ἵνα ινα so; that
μὴ μη not
γένηται γινομαι happen; become
ο the
γῆ γη earth; land
ἔρημος ερημος lonesome; wilderness
καὶ και and; even
πολλὰ πολυς much; many
γένηται γινομαι happen; become
ἐπὶ επι in; on
σὲ σε.1 you
τὰ ο the
θηρία θηριον beast
τῆς ο the
γῆς γη earth; land
23:29
לֹ֧א lˈō לֹא not
אֲגָרְשֶׁ֛נּוּ ʔᵃḡoršˈennû גרשׁ drive out
מִ mi מִן from
פָּנֶ֖יךָ ppānˌeʸḵā פָּנֶה face
בְּ bᵊ בְּ in
שָׁנָ֣ה šānˈā שָׁנָה year
אֶחָ֑ת ʔeḥˈāṯ אֶחָד one
פֶּן־ pen- פֶּן lest
תִּהְיֶ֤ה tihyˈeh היה be
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation
וְ wᵊ וְ and
רַבָּ֥ה rabbˌā רבב be much
עָלֶ֖יךָ ʕālˌeʸḵā עַל upon
חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal
הַ ha הַ the
שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
23:29. non eiciam eos a facie tua anno uno ne terra in solitudinem redigatur et crescant contra te bestiae
I will not cast them out from thy face in one year; lest the land be brought into a wilderness, and the beasts multiply against thee.
23:29. I will not cast them out from your face in one year, lest the land be reduced to a wilderness and the wild beasts increase against you.
23:29. I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee.
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Albert Barnes: Notes on the Bible - 1834
23:29: Beast of the field - i. e. destructive animals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:29: in one year: Deu 7:22; Jos 15:63, Jos 16:10, Jos 17:12, Jos 17:13; Jdg 3:1-4
John Gill
23:29 I will not drive them out from before thee in one year,.... This is observed before hand, lest the Israelites should be discouraged, and fear they should never be rid of them; and it was so ordered in Providence for the following reason:
lest the land become desolate; there being not a sufficient number of Israelites to replace in their stead, to repeople the land, and to cultivate it; and yet their number was very large, being, when they came out of Egypt, as is generally computed, about two millions and a half, besides the mixed multitude of Egyptians and others, and during their forty years in the wilderness must be greatly increased:
and the beast of the field multiply against thee; there being so much waste ground for them to prowl about in, they would so increase as to make head against them, and be too many for them; or, however, it would be difficult to keep them under control: the Targum of Jonathan adds,"when they shall come to eat their carcasses (the carcasses of the Canaanites slain in war), and may hurt thee.''
Robert Jamieson, A. R. Fausset and David Brown
23:29 I will not drive . . . out . . . in one year; lest the land become desolate--Many reasons recommend a gradual extirpation of the former inhabitants of Canaan. But only one is here specified--the danger lest, in the unoccupied grounds, wild beasts should inconveniently multiply; a clear proof that the promised land was more than sufficient to contain the actual population of the Israelites.
23:3023:30: Առ սակաւ սակա՛ւ մերժեցից զնոսա ՚ի քէն. մինչեւ աճեսցե՛ս եւ ժառանգեսցես զերկիր[706]։ [706] Ոմանք. Եւ ժառանգեսցես զերկիրն։
30 Կամաց-կամաց պիտի հեռացնեմ դրանց քեզնից, մինչեւ որ բազմանաս ու ժառանգես երկիրը:
30 Զանոնք քու առջեւէդ կամաց կամաց պիտի վռնտեմ, մինչեւ որ դուն բազմանաս ու երկիրը ժառանգես։
Առ սակաւ սակաւ մերժեցից զնոսա ի քէն, մինչեւ աճեսցես եւ ժառանգեսցես զերկիր:

23:30: Առ սակաւ սակա՛ւ մերժեցից զնոսա ՚ի քէն. մինչեւ աճեսցե՛ս եւ ժառանգեսցես զերկիր[706]։
[706] Ոմանք. Եւ ժառանգեսցես զերկիրն։
30 Կամաց-կամաց պիտի հեռացնեմ դրանց քեզնից, մինչեւ որ բազմանաս ու ժառանգես երկիրը:
30 Զանոնք քու առջեւէդ կամաց կամաց պիտի վռնտեմ, մինչեւ որ դուն բազմանաս ու երկիրը ժառանգես։
zohrab-1805▾ eastern-1994▾ western am▾
23:3030: мало-помалу буду прогонять их от тебя, доколе ты не размножишься и не возьмешь во владение земли сей.
23:30 κατὰ κατα down; by μικρὸν μικρος little; small μικρὸν μικρος little; small ἐκβαλῶ εκβαλλω expel; cast out αὐτοὺς αυτος he; him ἀπὸ απο from; away σοῦ σου of you; your ἕως εως till; until ἂν αν perhaps; ever αὐξηθῇς αυξανω grow; increase καὶ και and; even κληρονομήσῃς κληρονομεω inherit; heir τὴν ο the γῆν γη earth; land
23:30 מְעַ֥ט mᵊʕˌaṭ מְעַט little מְעַ֛ט mᵊʕˈaṭ מְעַט little אֲגָרְשֶׁ֖נּוּ ʔᵃḡoršˌennû גרשׁ drive out מִ mi מִן from פָּנֶ֑יךָ ppānˈeʸḵā פָּנֶה face עַ֚ד ˈʕaḏ עַד unto אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תִּפְרֶ֔ה tifrˈeh פרה be fertile וְ wᵊ וְ and נָחַלְתָּ֖ nāḥaltˌā נחל take possession אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
23:30. paulatim expellam eos de conspectu tuo donec augearis et possideas terramBy little and little I will drive them out from before thee, till thou be increased, and dost possess the land.
30. By little and little I will drive them out from before thee, until thou be increased, and inherit the land.
23:30. I will expel them little by little from your sight, until you have expanded and may possess the land.
23:30. By little and little I will drive them out from before thee, until thou be increased, and inherit the land.
By little and little I will drive them out from before thee, until thou be increased, and inherit the land:

30: мало-помалу буду прогонять их от тебя, доколе ты не размножишься и не возьмешь во владение земли сей.
23:30
κατὰ κατα down; by
μικρὸν μικρος little; small
μικρὸν μικρος little; small
ἐκβαλῶ εκβαλλω expel; cast out
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
σοῦ σου of you; your
ἕως εως till; until
ἂν αν perhaps; ever
αὐξηθῇς αυξανω grow; increase
καὶ και and; even
κληρονομήσῃς κληρονομεω inherit; heir
τὴν ο the
γῆν γη earth; land
23:30
מְעַ֥ט mᵊʕˌaṭ מְעַט little
מְעַ֛ט mᵊʕˈaṭ מְעַט little
אֲגָרְשֶׁ֖נּוּ ʔᵃḡoršˌennû גרשׁ drive out
מִ mi מִן from
פָּנֶ֑יךָ ppānˈeʸḵā פָּנֶה face
עַ֚ד ˈʕaḏ עַד unto
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תִּפְרֶ֔ה tifrˈeh פרה be fertile
וְ wᵊ וְ and
נָחַלְתָּ֖ nāḥaltˌā נחל take possession
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
23:30. paulatim expellam eos de conspectu tuo donec augearis et possideas terram
By little and little I will drive them out from before thee, till thou be increased, and dost possess the land.
23:30. I will expel them little by little from your sight, until you have expanded and may possess the land.
23:30. By little and little I will drive them out from before thee, until thou be increased, and inherit the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
23:30 By little and little I will drive them out from before thee,.... Not the beasts of the field, but the inhabitants of Canaan, who were left partly to keep up the cities and towns, that they might not fall to ruin, and to till the land, that it might not be desolate; and partly to be trials and exercises to the people of Israel, and to prove whether they would serve the Lord or not. Just as the corruptions of human nature remain with the people of God when converted, for the trial and exercise of their graces, and that they may have their dependence not on themselves, but on the grace of God to keep them in his ways, and to preserve them safe to eternal glory; and by completing the work of grace, which is gradually done, they might be made meet for it:
until thou be increased, and inherit the land; for as their enemies were driven out gradually, by little and little, so they multiplied gradually, until at length they became a sufficient number to fill all the cities and towns in all the nations of Canaan, and take an entire possession of it, as their inheritance given unto them by God.
23:3123:31: Եւ եդից զսահմանս քո ՚ի Կարմիր ծովէ մինչեւ ՚ի ծովն Փղշտացւոց. եւ յանապատէն մինչեւ ցգե՛տն մեծ Եփրատ։ եւ մատնեցից ՚ի ձեռս ձեր զբնակիչս երկրին. եւ մերժեցից զնոսա ՚ի քէն[707]։ [707] Ոմանք. Մինչեւ ՚ի գետն մեծ Եփրատ։
31 Քո երկրի տարածքը սահմանելու եմ Կարմիր ծովից մինչեւ Փղշտացիների ծովը եւ անապատից մինչեւ Եփրատ մեծ գետը: Ձեր ձեռքը պիտի յանձնեմ այդ երկրի բնակիչներին ու նրանց հեռու պիտի քշեմ քեզնից:
31 Քու սահմաններդ Կարմիր ծովէն մինչեւ Փղշտացիներուն ծովը ու անապատէն մինչեւ Եփրատ գետը պիտի ըլլան. վասն զի այն երկրին բնակիչները քու ձեռքդ պիտի տամ, որ զանոնք քու առջեւէդ վռնտես։
Եւ եդից զսահմանս քո ի Կարմիր ծովէ մինչեւ ի ծովն Փղշտացւոց, եւ յանապատէն մինչեւ ի գետն մեծ Եփրատ. եւ մատնեցից ի ձեռս ձեր զբնակիչս երկրին, եւ մերժեցից զնոսա ի քէն:

23:31: Եւ եդից զսահմանս քո ՚ի Կարմիր ծովէ մինչեւ ՚ի ծովն Փղշտացւոց. եւ յանապատէն մինչեւ ցգե՛տն մեծ Եփրատ։ եւ մատնեցից ՚ի ձեռս ձեր զբնակիչս երկրին. եւ մերժեցից զնոսա ՚ի քէն[707]։
[707] Ոմանք. Մինչեւ ՚ի գետն մեծ Եփրատ։
31 Քո երկրի տարածքը սահմանելու եմ Կարմիր ծովից մինչեւ Փղշտացիների ծովը եւ անապատից մինչեւ Եփրատ մեծ գետը: Ձեր ձեռքը պիտի յանձնեմ այդ երկրի բնակիչներին ու նրանց հեռու պիտի քշեմ քեզնից:
31 Քու սահմաններդ Կարմիր ծովէն մինչեւ Փղշտացիներուն ծովը ու անապատէն մինչեւ Եփրատ գետը պիտի ըլլան. վասն զի այն երկրին բնակիչները քու ձեռքդ պիտի տամ, որ զանոնք քու առջեւէդ վռնտես։
zohrab-1805▾ eastern-1994▾ western am▾
23:3131: Проведу пределы твои от моря Чермного до моря Филистимского и от пустыни до реки; ибо предам в руки ваши жителей сей земли, и прогонишь их от лица твоего;
23:31 καὶ και and; even θήσω τιθημι put; make τὰ ο the ὅριά οριον frontier σου σου of you; your ἀπὸ απο from; away τῆς ο the ἐρυθρᾶς ερυθρος red θαλάσσης θαλασσα sea ἕως εως till; until τῆς ο the θαλάσσης θαλασσα sea τῆς ο the Φυλιστιιμ φυλιστιιμ and; even ἀπὸ απο from; away τῆς ο the ἐρήμου ερημος lonesome; wilderness ἕως εως till; until τοῦ ο the μεγάλου μεγας great; loud ποταμοῦ ποταμος river Εὐφράτου ευφρατης Euphratēs; Effratis καὶ και and; even παραδώσω παραδιδωμι betray; give over εἰς εις into; for τὰς ο the χεῖρας χειρ hand ὑμῶν υμων your τοὺς ο the ἐγκαθημένους εγκαθημαι in τῇ ο the γῇ γη earth; land καὶ και and; even ἐκβαλῶ εκβαλλω expel; cast out αὐτοὺς αυτος he; him ἀπὸ απο from; away σοῦ σου of you; your
23:31 וְ wᵊ וְ and שַׁתִּ֣י šattˈî שׁית put אֶת־ ʔeṯ- אֵת [object marker] גְּבֻלְךָ֗ gᵊvulᵊḵˈā גְּבוּל boundary מִ mi מִן from יַּם־ yyam- יָם sea סוּף֙ sûf סוּף rush וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto יָ֣ם yˈom יָם sea פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine וּ û וְ and מִ mi מִן from מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert עַד־ ʕaḏ- עַד unto הַ ha הַ the נָּהָ֑ר nnāhˈār נָהָר stream כִּ֣י׀ kˈî כִּי that אֶתֵּ֣ן ʔettˈēn נתן give בְּ bᵊ בְּ in יֶדְכֶ֗ם yeḏᵊḵˈem יָד hand אֵ֚ת ˈʔēṯ אֵת [object marker] יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and גֵרַשְׁתָּ֖מֹו ḡēraštˌāmô גרשׁ drive out מִ mi מִן from פָּנֶֽיךָ׃ ppānˈeʸḵā פָּנֶה face
23:31. ponam autem terminos tuos a mari Rubro usque ad mare Palestinorum et a deserto usque ad Fluvium tradam manibus vestris habitatores terrae et eiciam eos de conspectu vestroAnd I will set thy bounds from the Red Sea to the sea of the Palestines, and from the desert to the river: I will deliver the inhabitants of the land into your hands, and will drive them out from before you.
31. And I will set thy border from the Red Sea even unto the sea of the Philistines, and from the wilderness unto the River: for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee.
23:31. Then I will set your limits to be from the Red Sea to the Sea of the Palestinians, and from the desert all the way to the river. I will deliver into your hands the inhabitants of the land, and I will cast them out from your sight.
23:31. And I will set thy bounds from the Red sea even unto the sea of the Philistines, and from the desert unto the river: for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee.
And I will set thy bounds from the Red sea even unto the sea of the Philistines, and from the desert unto the river: for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee:

31: Проведу пределы твои от моря Чермного до моря Филистимского и от пустыни до реки; ибо предам в руки ваши жителей сей земли, и прогонишь их от лица твоего;
23:31
καὶ και and; even
θήσω τιθημι put; make
τὰ ο the
ὅριά οριον frontier
σου σου of you; your
ἀπὸ απο from; away
τῆς ο the
ἐρυθρᾶς ερυθρος red
θαλάσσης θαλασσα sea
ἕως εως till; until
τῆς ο the
θαλάσσης θαλασσα sea
τῆς ο the
Φυλιστιιμ φυλιστιιμ and; even
ἀπὸ απο from; away
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
ἕως εως till; until
τοῦ ο the
μεγάλου μεγας great; loud
ποταμοῦ ποταμος river
Εὐφράτου ευφρατης Euphratēs; Effratis
καὶ και and; even
παραδώσω παραδιδωμι betray; give over
εἰς εις into; for
τὰς ο the
χεῖρας χειρ hand
ὑμῶν υμων your
τοὺς ο the
ἐγκαθημένους εγκαθημαι in
τῇ ο the
γῇ γη earth; land
καὶ και and; even
ἐκβαλῶ εκβαλλω expel; cast out
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
σοῦ σου of you; your
23:31
וְ wᵊ וְ and
שַׁתִּ֣י šattˈî שׁית put
אֶת־ ʔeṯ- אֵת [object marker]
גְּבֻלְךָ֗ gᵊvulᵊḵˈā גְּבוּל boundary
מִ mi מִן from
יַּם־ yyam- יָם sea
סוּף֙ sûf סוּף rush
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
יָ֣ם yˈom יָם sea
פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
וּ û וְ and
מִ mi מִן from
מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
נָּהָ֑ר nnāhˈār נָהָר stream
כִּ֣י׀ kˈî כִּי that
אֶתֵּ֣ן ʔettˈēn נתן give
בְּ bᵊ בְּ in
יֶדְכֶ֗ם yeḏᵊḵˈem יָד hand
אֵ֚ת ˈʔēṯ אֵת [object marker]
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
גֵרַשְׁתָּ֖מֹו ḡēraštˌāmô גרשׁ drive out
מִ mi מִן from
פָּנֶֽיךָ׃ ppānˈeʸḵā פָּנֶה face
23:31. ponam autem terminos tuos a mari Rubro usque ad mare Palestinorum et a deserto usque ad Fluvium tradam manibus vestris habitatores terrae et eiciam eos de conspectu vestro
And I will set thy bounds from the Red Sea to the sea of the Palestines, and from the desert to the river: I will deliver the inhabitants of the land into your hands, and will drive them out from before you.
23:31. Then I will set your limits to be from the Red Sea to the Sea of the Palestinians, and from the desert all the way to the river. I will deliver into your hands the inhabitants of the land, and I will cast them out from your sight.
23:31. And I will set thy bounds from the Red sea even unto the sea of the Philistines, and from the desert unto the river: for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:31: I will set thy bounds from the Red Sea - On the south-east, even unto the sea of the Philistines - the Mediterranean, on the north-west; and from the desert - of Arabia, or the wilderness of Shur, on the west, to the river - the Euphrates, on the north-east. Or in general terms, from the Euphrates on the east, to the Mediterranean Sea on the west; and from Mount Libanus on the north, to the Red Sea and the Nile on the south. This promise was not completely fulfilled till the days of David and Solomon. The general disobedience of the people before this time prevented a more speedy accomplishment; and their disobedience afterwards caused them to lose the possession. So, though all the promises of God are Yea and Amen, yet they are fulfilled but to a few, because men are slow of heart to believe; and the blessings of providence and grace are taken away from several because of their unfaithfulness.
Albert Barnes: Notes on the Bible - 1834
23:31: In Exo 23:23, the limits of the Land of Canaan, strictly so called, are indicated; to this, when the Israelites were about to take possession of it, were added the regions of Gilead and Bashan on the left side of the Jordan Num 32:33-42; Jos 13:29-32. These two portions made up the holy land, of which the limits were recognized, with inconsiderable variations, until the final overthrow of the Jewish polity. But in this verse the utmost extent of Hebrew dominion, as it existed in the time of David and Solomon, is set forth. The kingdom then reached to Eloth and Ezion-geber on the AElanitic Gulf of the Red Sea Kg1 9:26, and to Tiphsah on the "River," that is, the River Euphrates Kg1 4:24, having for its western boundary "the Sea of the Philistines," that is, the Mediterranean, and for its southern boundary "the desert," that is, the wildernesses of Shur and Paran (compare Gen 15:18; Deu 1:7; Deu 11:24; Jos 1:4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:31: I will set: Gen 15:18; Num 34:3-15; Deu 11:24; Jos 1:4; Kg1 4:21, Kg1 4:24; Psa 72:8
deliver the: Num 21:34; Deu 3:2; Jos 8:7, Jos 8:18, Jos 10:8, Jos 10:19, Jos 21:44, Jos 23:14, Jos 24:8; Jdg 1:4; Jdg 11:21; Sa1 23:4; Kg1 20:13
Geneva 1599
23:31 And I will set thy bounds from the Red sea even unto the sea (q) of the Philistines, and from the (r) desert unto the (s) river: for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee.
(q) Called the Sea of Syria.
(r) Of Arabia called desert.
(s) That is, Ephraim.
John Gill
23:31 And I will set thy bounds,.... The bounds of the land of Canaan, which in process of time it should reach unto, though not at once, not until the times of David and Solomon, 2Kings 8:1 which bounds were as follow:
from the Red sea even unto the sea of the Philistines: the Red sea was the boundary eastward, as the sea of the Philistines, or the Mediterranean sea, was the boundary westward:
and from the desert unto the river; the desert of Shur or Arabia, towards Egypt, was the boundary southward, as the river Euphrates was the boundary northward, and is the river here meant, as the Targum of Jonathan expresses it; and so Jarchi interprets it, and generally others:
for I will deliver the inhabitants of the land into your hand; the greater part upon their entrance into it, and settlement in it, and the rest afterwards:
and thou shalt drive them out before thee; not all at once, but by degrees, as before observed.
23:3223:32: Եւ դու՝ մի՛ դնիցես ընդ նոսա, եւ ընդ դի՛ս նոցա ուխտ։
32 Դու նրանց ու նրանց չաստուածների հետ ուխտ չդնես:
32 Անոնց հետ ու անոնց աստուածներուն հետ ուխտ մի՛ ըներ։
Եւ դու մի՛ դնիցես ընդ նոսա եւ ընդ դիս նոցա ուխտ:

23:32: Եւ դու՝ մի՛ դնիցես ընդ նոսա, եւ ընդ դի՛ս նոցա ուխտ։
32 Դու նրանց ու նրանց չաստուածների հետ ուխտ չդնես:
32 Անոնց հետ ու անոնց աստուածներուն հետ ուխտ մի՛ ըներ։
zohrab-1805▾ eastern-1994▾ western am▾
23:3232: не заключай союза ни с ними, ни с богами их;
23:32 οὐ ου not συγκαταθήσῃ συγκατατιθεμαι consent to αὐτοῖς αυτος he; him καὶ και and; even τοῖς ο the θεοῖς θεος God αὐτῶν αυτος he; him διαθήκην διαθηκη covenant
23:32 לֹֽא־ lˈō- לֹא not תִכְרֹ֥ת ṯiḵrˌōṯ כרת cut לָהֶ֛ם lāhˈem לְ to וְ wᵊ וְ and לֵ lē לְ to אלֹֽהֵיהֶ֖ם ʔlˈōhêhˌem אֱלֹהִים god(s) בְּרִֽית׃ bᵊrˈîṯ בְּרִית covenant
23:32. non inibis cum eis foedus nec cum diis eorumThou shalt not enter into league with them, nor with their gods.
32. Thou shalt make no covenant with them, nor with their gods.
23:32. You shall not enter into a pact with them, nor with their gods.
23:32. Thou shalt make no covenant with them, nor with their gods.
Thou shalt make no covenant with them, nor with their gods:

32: не заключай союза ни с ними, ни с богами их;
23:32
οὐ ου not
συγκαταθήσῃ συγκατατιθεμαι consent to
αὐτοῖς αυτος he; him
καὶ και and; even
τοῖς ο the
θεοῖς θεος God
αὐτῶν αυτος he; him
διαθήκην διαθηκη covenant
23:32
לֹֽא־ lˈō- לֹא not
תִכְרֹ֥ת ṯiḵrˌōṯ כרת cut
לָהֶ֛ם lāhˈem לְ to
וְ wᵊ וְ and
לֵ לְ to
אלֹֽהֵיהֶ֖ם ʔlˈōhêhˌem אֱלֹהִים god(s)
בְּרִֽית׃ bᵊrˈîṯ בְּרִית covenant
23:32. non inibis cum eis foedus nec cum diis eorum
Thou shalt not enter into league with them, nor with their gods.
23:32. You shall not enter into a pact with them, nor with their gods.
23:32. Thou shalt make no covenant with them, nor with their gods.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:32: Thou shalt make no covenant with them - They were incurable idolaters, and the cup of their iniquity was full. And had the Israelites contracted any alliance with them, either sacred or civil, they would have enticed them into their idolatries, to which the Jews were at all times most unhappily prone; and as God intended that they should be the preservers of the true religion till the coming of the Messiah, hence he strictly forbade them to tolerate idolatry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:32: shalt make: Exo 34:12, Exo 34:15; Deu 7:2; Jos 9:14-23; Sa2 21:1, Sa2 21:2; Psa 106:35; Co2 6:15
nor with: Num 25:1, Num 25:2; Deu 7:16
John Gill
23:32 Thou shalt make no covenant with them,.... A covenant of peace, a league, a confederacy, so as to take them to be their allies and friends; but they were always to consider them as their enemies, until they had made an utter end of them; though the Gibeonites by craft and guile obtained a league of them; but the methods they took to get it show they had some knowledge of this law, that the Israelites might not, or at least would not, make any league or covenant with the inhabitants of the land of Canaan. This may be also extended to marriage covenants, which they were forbid to make with them; which yet they did, and proved a snare to them, for this brought them to makes a covenant with their gods, and serve them, which is here also forbidden:
nor with their gods; making vows unto them, promising to serve them, if they would do such and such things for them.
23:3323:33: Եւ մի՛ բնակեսցեն յերկրի քում, զի մի՛ յանցուցանիցեն զքեզ առիս։ զի եթէ ծառայեսցես դի՛ց նոցա, նոքա՛ լիցին քեզ ՚ի գայթագղութիւն[708]։[708] Բազումք. Նոքին լինիցին քեզ ՚ի գայթագ՛՛։
33 Նրանք քո երկրում չպիտի բնակուեն, որպէսզի իմ նկատմամբ յանցանքի չմղեն քեզ, որովհետեւ, եթէ ծառայես նրանց չաստուածներին, նրանք գայթակղութիւն կը լինեն քեզ համար»:
33 Քու երկրիդ մէջ թող չբնակին, որպէս զի քեզի մեղք գործել չտան ինծի դէմ. վասն զի եթէ անոնց աստուածները պաշտես, անշուշտ այն քեզի որոգայթ պիտի ըլլայ։
Եւ մի՛ բնակեսցեն յերկրի քում, զի մի՛ յանցուցանիցեն զքեզ առ իս. զի եթէ ծառայեսցես դից նոցա, նոքա լիցին քեզ ի գայթագղութիւն:

23:33: Եւ մի՛ բնակեսցեն յերկրի քում, զի մի՛ յանցուցանիցեն զքեզ առիս։ զի եթէ ծառայեսցես դի՛ց նոցա, նոքա՛ լիցին քեզ ՚ի գայթագղութիւն[708]։
[708] Բազումք. Նոքին լինիցին քեզ ՚ի գայթագ՛՛։
33 Նրանք քո երկրում չպիտի բնակուեն, որպէսզի իմ նկատմամբ յանցանքի չմղեն քեզ, որովհետեւ, եթէ ծառայես նրանց չաստուածներին, նրանք գայթակղութիւն կը լինեն քեզ համար»:
33 Քու երկրիդ մէջ թող չբնակին, որպէս զի քեզի մեղք գործել չտան ինծի դէմ. վասն զի եթէ անոնց աստուածները պաշտես, անշուշտ այն քեզի որոգայթ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
23:3333: не должны они жить в земле твоей, чтобы они не ввели тебя в грех против Меня; ибо если ты будешь служить богам их, то это будет тебе сетью.
23:33 καὶ και and; even οὐκ ου not ἐγκαθήσονται εγκαθιημι in τῇ ο the γῇ γη earth; land σου σου of you; your ἵνα ινα so; that μὴ μη not ἁμαρτεῖν αμαρτανω sin σε σε.1 you ποιήσωσιν ποιεω do; make πρός προς to; toward με με me ἐὰν εαν and if; unless γὰρ γαρ for δουλεύσῃς δουλευω give allegiance; subject τοῖς ο the θεοῖς θεος God αὐτῶν αυτος he; him οὗτοι ουτος this; he ἔσονταί ειμι be σοι σοι you πρόσκομμα προσκομμα stumbling
23:33 לֹ֤א lˈō לֹא not יֵשְׁבוּ֙ yēšᵊvˌû ישׁב sit בְּ bᵊ בְּ in אַרְצְךָ֔ ʔarṣᵊḵˈā אֶרֶץ earth פֶּן־ pen- פֶּן lest יַחֲטִ֥יאוּ yaḥᵃṭˌîʔû חטא miss אֹתְךָ֖ ʔōṯᵊḵˌā אֵת [object marker] לִ֑י lˈî לְ to כִּ֤י kˈî כִּי that תַעֲבֹד֙ ṯaʕᵃvˌōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] אֱלֹ֣הֵיהֶ֔ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s) כִּֽי־ kˈî- כִּי that יִהְיֶ֥ה yihyˌeh היה be לְךָ֖ lᵊḵˌā לְ to לְ lᵊ לְ to מֹוקֵֽשׁ׃ פ môqˈēš . f מֹוקֵשׁ bait
23:33. non habitent in terra tua ne forte peccare te faciant in me si servieris diis eorum quod tibi certo erit in scandalumLet them not dwell in thy land, lest perhaps they make thee sin against me, if thou serve their gods; which, undoubtedly, will be a scandal to thee.
33. They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee.
23:33. They may not live on your land, lest perhaps they may cause you to sin against me, if you serve their gods, which certainly would be a temptation for you.”
23:33. They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee.
They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee:

33: не должны они жить в земле твоей, чтобы они не ввели тебя в грех против Меня; ибо если ты будешь служить богам их, то это будет тебе сетью.
23:33
καὶ και and; even
οὐκ ου not
ἐγκαθήσονται εγκαθιημι in
τῇ ο the
γῇ γη earth; land
σου σου of you; your
ἵνα ινα so; that
μὴ μη not
ἁμαρτεῖν αμαρτανω sin
σε σε.1 you
ποιήσωσιν ποιεω do; make
πρός προς to; toward
με με me
ἐὰν εαν and if; unless
γὰρ γαρ for
δουλεύσῃς δουλευω give allegiance; subject
τοῖς ο the
θεοῖς θεος God
αὐτῶν αυτος he; him
οὗτοι ουτος this; he
ἔσονταί ειμι be
σοι σοι you
πρόσκομμα προσκομμα stumbling
23:33
לֹ֤א lˈō לֹא not
יֵשְׁבוּ֙ yēšᵊvˌû ישׁב sit
בְּ bᵊ בְּ in
אַרְצְךָ֔ ʔarṣᵊḵˈā אֶרֶץ earth
פֶּן־ pen- פֶּן lest
יַחֲטִ֥יאוּ yaḥᵃṭˌîʔû חטא miss
אֹתְךָ֖ ʔōṯᵊḵˌā אֵת [object marker]
לִ֑י lˈî לְ to
כִּ֤י kˈî כִּי that
תַעֲבֹד֙ ṯaʕᵃvˌōḏ עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹ֣הֵיהֶ֔ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s)
כִּֽי־ kˈî- כִּי that
יִהְיֶ֥ה yihyˌeh היה be
לְךָ֖ lᵊḵˌā לְ to
לְ lᵊ לְ to
מֹוקֵֽשׁ׃ פ môqˈēš . f מֹוקֵשׁ bait
23:33. non habitent in terra tua ne forte peccare te faciant in me si servieris diis eorum quod tibi certo erit in scandalum
Let them not dwell in thy land, lest perhaps they make thee sin against me, if thou serve their gods; which, undoubtedly, will be a scandal to thee.
23:33. They may not live on your land, lest perhaps they may cause you to sin against me, if you serve their gods, which certainly would be a temptation for you.”
23:33. They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
23:33: They shall not dwell in thy land - They must be utterly expelled. The land was the Lord's, and he had given it to the progenitors of this people, to Abraham, Isaac, and Jacob. The latter being obliged to leave it because of a famine, God is now conducting back his posterity, who alone had a Divine and natural right to it, and therefore their seeking to possess the inheritance of their fathers can be only criminal in the sight of those who are systematically opposed to the thing, because it is a part of Divine revelation.
What a pity that the Mosaic Law should be so little studied! What a number of just and equal laws, pious and humane institutions, useful and instructive ordinances, does it contain! Everywhere we see the purity and benevolence of God always working to prevent crimes and make the people happy! But what else can be expected from that God who is love, whose tender mercies are over all his works, and who hateth nothing that he has made? Reader, thou art not straitened in him, be not straitened in thy own bowels. Learn from him to be just, humane, kind, and merciful. Love thy enemy, and do good to him that hates thee. Jesus is with thee; hear and obey his voice; provoke him not, and he will be an enemy to thine enemies, and an adversary to thine adversaries. Believe, love, obey; and the road to the kingdom of God is plain before thee. Thou shalt inherit the good land, and be established in it for ever and ever.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:33: they make: Kg1 14:16; Ch2 33:9
it will surely: Exo 34:12; Deu 7:16, Deu 12:30; Jos 23:13; Jdg 2:3; Sa1 18:21; Psa 106:36; Ti2 2:26
John Gill
23:33 They shall not dwell in thy land,.... The land of Canaan, given by God for an inheritance, and now would be in the possession of the Israelites; and therefore were not to suffer the old inhabitants to dwell with them in it, at least no longer than they could help it; they were to do all they could to root them out:
lest they make thee sin against me; by their ill examples and persuasions, drawing them into idolatry, than which there is no greater sin against God, it being not only contrary to his law, his mind, and will, but directly against his nature, being, perfections, and glory:
for if thou serve their gods, or "for thou wilt serve" (t); this would be the consequence of their dwelling in the land, they would draw the Israelites into the worship of their idols, to which they were naturally prone; and should they commit idolatry:
Tit will surely be a snare unto thee: idolatry would be the cause of their ruin and destruction, they would be snared by it, as fishes in a net, or birds and beasts by traps and gins; or "for it will be a snare" (u), that is, the Canaanites dwelling among them would be a snare to draw them into their idolatry, and go into ruin.
(t) "quia servies", Malvenda. (u) "quia erit", Pagninus, Montanus, Drusius.