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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. A repetition of the laws concerning the lamps and the show-bread, ver. 1-9. II. A violation of the law against blasphemy, with the imprisonment, trial, condemnation, and execution, of the blasphemer, ver. 10-14, with ver. 23. III. The law against blasphemy reinforced (ver. 15, 16), with sundry other laws, ver. 17, &c.
Adam Clarke: Commentary on the Bible - 1831
Pure olive oil must be provided for the lamps, Lev 24:1, Lev 24:2. Aaron is to take care that the lamps be lighted from evening to morning continually, Lev 24:3, Lev 24:4. How the shew-bread is to be made and ordered, Lev 24:5-8. Aaron and his sons shall eat this bread in the holy place, Lev 24:9. Of the son of Shelomith, an Israelitish woman, who blasphemed the name, Lev 24:10, Lev 24:11. He is imprisoned till the mind of the Lord should be known, Lev 24:12. He is commanded to be stoned to death, Lev 24:13, Lev 24:14. The ordinance concerning cursing and blaspheming the Lord, Lev 24:15, Lev 24:16. The law against murder, Lev 24:17. The lex talionis, or law of like for like, repeated, Lev 24:18-21. This law to be equally binding both on themselves and on strangers, Lev 24:22. The blasphemer is stoned, Lev 24:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Lev 24:1, The oil for the lamps; Lev 24:5, The shew-bread; Lev 24:10, Shelomith's son blasphemeth; Lev 24:13, The law of blasphemy; Lev 24:17, Of murder; Lev 24:18, Of damage; Lev 24:23, The blasphemer is stoned.
John Gill
INTRODUCTION TO LEVITICUS 24
This chapter treats of the oil for the lamps, and the ordering of them, Lev 24:1; of the making of the shewbread cakes, and the setting of them on the table, Lev 24:5; and an Israelite having blasphemed the name of the Lord, and inquiry being made what should be done to him, he, and so any other person guilty of the same, is ordered to be stoned to death, Lev 24:10; on occasion of which several laws are repeated concerning killing a man or a beast, or doing injury to any man, Lev 24:17.
24:124:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
1 Տէրը խօսեց Մովսէսի հետ ու ասաց.
24 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

24:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
1 Տէրը խօսեց Մովսէսի հետ ու ասաց.
24 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
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24:11: И сказал Господь Моисею, говоря:
24:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
24:1 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
24:1. et locutus est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
1. And the LORD spake unto Moses, saying,
24:1. And the Lord spoke to Moses, saying:
24:1. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

1: И сказал Господь Моисею, говоря:
24:1
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
24:1
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
24:1. et locutus est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
24:1. And the Lord spoke to Moses, saying:
24:1. And the LORD spake unto Moses, saying,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: Повторяется данное ранее (Исх XXVII:20–21) правило о возжигании в святилище на нарочито устроенном светильнике (Исх XXV:31–39) самого чистого «выбитого» (katit, т. е. с особенною тщательностью добытого из свежих оливковых ягод) елея. Об исполнении этого предписания говорится в Чис VIII:1–4.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Laws Concerning the Lamps.B. C. 1490.
1 And the LORD spake unto Moses, saying, 2 Command the children of Israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually. 3 Without the vail of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning before the LORD continually: it shall be a statute for ever in your generations. 4 He shall order the lamps upon the pure candlestick before the LORD continually. 5 And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake. 6 And thou shalt set them in two rows, six on a row, upon the pure table before the LORD. 7 And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the LORD. 8 Every sabbath he shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant. 9 And it shall be Aaron's and his sons'; and they shall eat it in the holy place: for it is most holy unto him of the offerings of the LORD made by fire by a perpetual statute.
Care is here taken, and orders are given, for the decent furnishing of the candlestick and table in God's house.
I. The lamps must always be kept burning. The law for this we had before, Exod. xxvii. 20, 21. It is here repeated, probably because it now began to be put in execution, when other things were settled. 1. The people were to provide oil (v. 2), and this, as every thing else that was to be used in God's service, must be of the best, pure olive-oil, beaten, probably it was double-strained. This was to cause the lamps to burn; all our English copies read it lamps, but in the original it is singular in v. 2--to cause the lamp to burn; but plural in v. 4--he shall order the lamps. The seven lamps made all one lamp, in allusion to which the blessed Spirit of grace is represented by seven lamps of fire before the throne (Rev. iv. 5), for there are diversities of gifts, but one Spirit, 1 Cor. xii. 4. Ministers are as burning and shining lights in Christ's church, but it is the duty of people to provide comfortably for them, as Israel for the lamps. Scandalous maintenance makes a scandalous ministry. 2. The priests were to tend the lamps; they must snuff them, clean the candlestick, and supply them with oil, morning and evening, v. 3, 4. Thus it is the work of the ministers of the gospel to hold forth that word of life, not to set up new lights, but, by expounding and preaching the word, to make the light of it more clear and extensive. This was the ordinary way of keeping the lamps burning; but, when the church was poor and in distress, we find its lamps fed constantly with oil from the good olives immediately, without the ministry of priest or people (Zech. iv. 2, 3); for, though God has tied us to means, he has not tied himself to them, but will take effectual care that his lamp never go out in the world for want of oil.
II. The table must always be kept spread. This was appointed before, Exod. xxv. 30. And here also, 1. The table was furnished with bread; not dainties nor varieties to gratify a luxurious palate, but twelve loaves or cakes of bread, v. 5, 6. Where there is plenty of bread there is no famine; and where bread is not there is no feast. There was a loaf for every tribe, for in our Father's house there is bread enough. They were all provided for by the divine bounty, and were all welcome to the divine grace. Even after the revolt of the ten tribes this number of loaves was continued (2 Chron. xiii. 11), for the sake of those few of each tribe that retained their affection to the temple and continued their attendance on it. 2. A handful of frankincense was put in a golden saucer, upon or by each row, v. 7. When the bread was removed, and given to the priests, this frankincense was burnt upon the golden altar (I suppose) over and above the daily incense: and this was for a memorial instead of the bread, an offering made by fire, as the handful of the meat-offering which was burnt upon the altar is called the memorial thereof, ch. ii. 2. Thus a little was accepted as a humble acknowledgment, and all the loaves were consigned to the priests. All God's spiritual Israel, typified by the twelve loaves, are made through Christ a sweet savour to him, and their prayers are said to come up before God for a memorial, Acts x. 4. The word is borrowed from the ceremonial law. 3. Every sabbath it was renewed. When the loaves had stood there a week, the priests had them to eat with other holy things that were to be eaten in the holy place (v. 9), and new ones were provided at the public charge, and put in the room of them, v. 8. The Jews say, "The hands of those priests that put on were mixed with theirs that took off, that the table might be never empty, but the bread might be before the Lord continually." God is never unprovided for the entertainment of those that visit him, as men often are, Luke xi. 5. Every one of those cakes contained two tenth-deals, that is, two omers of fine flour; just so much manna every Israelite gathered on the sixth day for the sabbath, Exod. xvi. 22. Hence some infer that this show-bread, which was set on the table on the sabbath, was intended as a memorial of the manna wherewith they were fed in the wilderness. Christ's ministers should provide new bread for his house every sabbath day, the production of their fresh studies in the scripture, that their proficiency may appear to all, 1 Tim. iv. 1, 5.
Albert Barnes: Notes on the Bible - 1834
24:1: The oil for the lamps of the tabernacle and the meal for the showbread were to be offerings from the Congregation, like the meal for the Pentecostal loaves, Lev 23:17. It appears that the responsibility of keeping up the lights rested on the high priest, but the actual service might be performed, on ordinary occasions, by the common priests. Compare margin reference.
Carl Friedrich Keil and Franz Delitzsch
24:1
The directions concerning the oil for the holy candlestick (Lev 24:1-4) and the preparation of the shew-bread (Lev 24:5-9) lose the appearance of an interpolation, when we consider and rightly understand on the one hand the manner in which the two are introduced in Lev 24:2, and on the other their significance in relation to the worship of God. The introductory formula, "Command the children of Israel that they fetch (bring)," shows that the command relates to an offering on the part of the congregation, a sacrificial gift, with which Israel was to serve the Lord continually. This service consisted in the fact, that in the oil of the lamps of the seven-branched candlestick, which burned before Jehovah, the nation of Israel manifested itself as a congregation which caused its light to shine in the darkness of this world; and that in the shew-bread it offered the fruits of its labour in the field of the kingdom of God, as a spiritual sacrifice to Jehovah. The offering of oil, therefore, for the preparation of the candlestick, and that of fine flour for making the loaves to be placed before Jehovah, formed part of the service in which Israel sanctified its life and labour to the Lord its God, not only at the appointed festal periods, but every day; and the law is very appropriately appended to the sanctification of the Sabbaths and feast-days, prescribed in ch. 23. The first instructions in Lev 24:2-4 are a verbal repetition of Ex 27:20-21, and have been explained already. Their execution by Aaron is recorded at Num 8:1-4; and the candlestick itself was set in order by Moses at the consecration of the tabernacle (Ex 40:25).
John Gill
24:1 And the Lord spake unto Moses,.... After he had delivered to him the laws concerning the purity of the priests, and the perfection of the sacrifices they were to offer, and concerning the feasts the people were to keep, he spoke to Moses of some other things which concerned both people and priests:
saying; as follows.
24:224:2: Պատուիրեա՛ որդւոցն Իսրայէլի. եւ առցեն քեզ եւղ ձիթենեաց սո՛ւրբ խակակութ ՚ի լոյս. եւ այրիցի ճրա՛գ հանապազորդ[1130] [1130] Այլք. Զեւղ ՚ի ձիթենեաց.. զի այրիցի։
2 «Իսրայէլի որդիներին պատուիրի՛ր, որ լուսաւորութեան համար ձիթապտղի նոր ճզմած մաքուր ձիթաիւղ բերեն քեզ,
2 «Պատուիրէ՛ Իսրայէլի որդիներուն, որ ծեծուած մաքուր ձէթ բերեն քեզի լոյսի համար, որպէս զի միշտ ճրագ վառի։
Պատուիրեա որդւոցն Իսրայելի, եւ առցեն քեզ եւղ ի ձիթենեաց սուրբ խակակութ ի լոյս, զի այրիցի ճրագ հանապազորդ:

24:2: Պատուիրեա՛ որդւոցն Իսրայէլի. եւ առցեն քեզ եւղ ձիթենեաց սո՛ւրբ խակակութ ՚ի լոյս. եւ այրիցի ճրա՛գ հանապազորդ[1130]
[1130] Այլք. Զեւղ ՚ի ձիթենեաց.. զի այրիցի։
2 «Իսրայէլի որդիներին պատուիրի՛ր, որ լուսաւորութեան համար ձիթապտղի նոր ճզմած մաքուր ձիթաիւղ բերեն քեզ,
2 «Պատուիրէ՛ Իսրայէլի որդիներուն, որ ծեծուած մաքուր ձէթ բերեն քեզի լոյսի համար, որպէս զի միշտ ճրագ վառի։
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24:22: прикажи сынам Израилевым, чтоб они принесли тебе елея чистого, выбитого, для освещения, чтобы непрестанно горел светильник;
24:2 ἔντειλαι εντελλομαι direct; enjoin τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even λαβέτωσάν λαμβανω take; get μοι μοι me ἔλαιον ελαιον oil ἐλάινον ελαινος clean; clear κεκομμένον κοπτω cut; mourn εἰς εις into; for φῶς φως light καῦσαι καιω burn λύχνον λυχνος lamp διὰ δια through; because of παντός πας all; every
24:2 צַ֞ו ṣˈaw צוה command אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and יִקְח֨וּ yiqḥˌû לקח take אֵלֶ֜יךָ ʔēlˈeʸḵā אֶל to שֶׁ֣מֶן šˈemen שֶׁמֶן oil זַ֥יִת zˌayiṯ זַיִת olive זָ֛ךְ zˈāḵ זַךְ pure כָּתִ֖ית kāṯˌîṯ כָּתִית beaten, pure לַ la לְ to † הַ the מָּאֹ֑ור mmāʔˈôr מָאֹור lamp לְ lᵊ לְ to הַעֲלֹ֥ת haʕᵃlˌōṯ עלה ascend נֵ֖ר nˌēr נֵר lamp תָּמִֽיד׃ tāmˈîḏ תָּמִיד continuity
24:2. praecipe filiis Israhel ut adferant tibi oleum de olivis purissimum ac lucidum ad concinnandas lucernas iugiterCommand the children of Israel, that they bring unto thee the finest and clearest oil of olives, to furnish the lamps continually,
2. Command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually.
24:2. Instruct the sons of Israel, so that they may bring to you clear oil from the purest olives, in order to supply the lamps continuously
24:2. Command the children of Israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually.
Command the children of Israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually:

2: прикажи сынам Израилевым, чтоб они принесли тебе елея чистого, выбитого, для освещения, чтобы непрестанно горел светильник;
24:2
ἔντειλαι εντελλομαι direct; enjoin
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
λαβέτωσάν λαμβανω take; get
μοι μοι me
ἔλαιον ελαιον oil
ἐλάινον ελαινος clean; clear
κεκομμένον κοπτω cut; mourn
εἰς εις into; for
φῶς φως light
καῦσαι καιω burn
λύχνον λυχνος lamp
διὰ δια through; because of
παντός πας all; every
24:2
צַ֞ו ṣˈaw צוה command
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
יִקְח֨וּ yiqḥˌû לקח take
אֵלֶ֜יךָ ʔēlˈeʸḵā אֶל to
שֶׁ֣מֶן šˈemen שֶׁמֶן oil
זַ֥יִת zˌayiṯ זַיִת olive
זָ֛ךְ zˈāḵ זַךְ pure
כָּתִ֖ית kāṯˌîṯ כָּתִית beaten, pure
לַ la לְ to
הַ the
מָּאֹ֑ור mmāʔˈôr מָאֹור lamp
לְ lᵊ לְ to
הַעֲלֹ֥ת haʕᵃlˌōṯ עלה ascend
נֵ֖ר nˌēr נֵר lamp
תָּמִֽיד׃ tāmˈîḏ תָּמִיד continuity
24:2. praecipe filiis Israhel ut adferant tibi oleum de olivis purissimum ac lucidum ad concinnandas lucernas iugiter
Command the children of Israel, that they bring unto thee the finest and clearest oil of olives, to furnish the lamps continually,
24:2. Instruct the sons of Israel, so that they may bring to you clear oil from the purest olives, in order to supply the lamps continuously
24:2. Command the children of Israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:2: Pure oil olive - See every thing relative to this ordinance explained on Exo 27:20, Exo 27:21 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:2: that they: Exo 27:20, Exo 27:21, Exo 39:37, Exo 40:24; Num 8:2-4; Sa1 3:3, Sa1 3:4
the lamps: Ch2 13:11; Psa 119:105, Psa 119:130; Pro 6:23; Isa 8:20, Isa 11:2; Mat 4:16, Mat 5:16; Mat 25:1-8; Luk 1:79, Luk 12:35; Joh 1:4, Joh 1:9, Joh 5:35, Joh 8:12; Act 26:18; Co2 4:6; Eph 1:17, Eph 1:18, Eph 5:8-14; Phi 2:15, Phi 2:16
burn continually: Heb. ascend
Geneva 1599
24:2 (a) Command the children of Israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually.
(a) Read (Ex 27:20).
John Gill
24:2 Command the children of Israel,.... Moses was the chief magistrate under God, and being clothed with authority from him, had power to command the children of Israel to do what the Lord required of them:
that they bring unto thee pure oil olive, beaten, for the light; this was to be at the public expense, and it belonged to the community to supply the priests with oil for the light of the candlestick in the temple, Ex 25:6; and this oil was not to be any sort of oil, as train oil, or oil of nuts, almonds, &c. but oil of olives, and not any sort of that, but the purest, which was the first that was taken from them; it seems there were three sorts, the first of which was pure, and this beaten in a mortar, and not ground in a mill; See Gill on Ex 27:20,
to cause the lamps to burn continually; the lamps in the golden candlestick, which were seven, Ex 25:37; or "the lamp", in the singular number, as it is in the original text; the western lamp, which is said to be always kept lighted, from which the rest were lighted when out; though the oil was undoubtedly for the supply of the lamps, that they might burn always, night and day; or from night tonight, as Jarchi; and both on sabbath days and working days, as the Targum of Jonathan.
John Wesley
24:2 To cause the lamps to burn - Heb. the lamp: yet Lev 24:4, it is the lamps: The seven lamps made all one lamp. In allusion to which, the Blessed Spirit is represented, Rev_ 4:5, by seven lamps of fire before the throne. For there are diversities of gifts, but one spirit.
Robert Jamieson, A. R. Fausset and David Brown
24:2 OIL FOR THE LAMPS. (Lev. 24:1-23)
Command the children of Israel--This is the repetition of a law previously given (Ex 27:20-21).
pure oil olive beaten--or cold-drawn, which is always of great purity.
24:324:3: արտաքոյ վարագուրին ՚ի խորանին վկայութեան. եւ լուցցէ՛ զայն Ահարոն եւ որդիք նորա, յերեկորեայ մինչեւ ցառաւօտ առաջի Տեառն անպակաս. օրէ՛ն յաւիտենական յազգս ձեր։
3[56] որպէսզի կանթեղը միշտ վառ մնայ վկայութեան խորանի մէջ, վարագոյրի դրսի կողմը: Ահարոնն ու նրա որդիները երեկոյից մինչեւ առաւօտ այն տեւապէս թող վառ պահեն Տիրոջ առաջ: Դա յաւիտենական օրէնք թող լինի ձեզ համար ձեր սերունդների մէջ:[56] 56. Այլ բնագրերում՝ տարբեր տնատում:
3 Վկայութեան խորանին մէջ, վկայութեան վարագոյրէն դուրս, միշտ պիտի պատրաստէ զայն՝ իրիկուընէ մինչեւ առտու Տէրոջը առջեւ վառուելու համար։ Ասիկա ձեր սերունդներուն մէջ յաւիտենական կանոն թող ըլլայ։
արտաքոյ վարագուրին ի խորանին վկայութեան. եւ [386]լուցցեն զայն Ահարոն եւ որդիք նորա``, յերեկորեայ մինչեւ ցառաւօտ առաջի Տեառն անպակաս. օրէն յաւիտենական յազգս ձեր:

24:3: արտաքոյ վարագուրին ՚ի խորանին վկայութեան. եւ լուցցէ՛ զայն Ահարոն եւ որդիք նորա, յերեկորեայ մինչեւ ցառաւօտ առաջի Տեառն անպակաս. օրէ՛ն յաւիտենական յազգս ձեր։
3[56] որպէսզի կանթեղը միշտ վառ մնայ վկայութեան խորանի մէջ, վարագոյրի դրսի կողմը: Ահարոնն ու նրա որդիները երեկոյից մինչեւ առաւօտ այն տեւապէս թող վառ պահեն Տիրոջ առաջ: Դա յաւիտենական օրէնք թող լինի ձեզ համար ձեր սերունդների մէջ:
[56] 56. Այլ բնագրերում՝ տարբեր տնատում:
3 Վկայութեան խորանին մէջ, վկայութեան վարագոյրէն դուրս, միշտ պիտի պատրաստէ զայն՝ իրիկուընէ մինչեւ առտու Տէրոջը առջեւ վառուելու համար։ Ասիկա ձեր սերունդներուն մէջ յաւիտենական կանոն թող ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:33: вне завесы [ковчега] откровения в скинии собрания Аарон [и сыны его] должны ставить оный пред Господом от вечера до утра всегда: это вечное постановление в роды ваши;
24:3 ἔξωθεν εξωθεν from outside; outer τοῦ ο the καταπετάσματος καταπετασμα veil ἐν εν in τῇ ο the σκηνῇ σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καύσουσιν καιω burn αὐτὸν αυτος he; him Ααρων ααρων Aarōn; Aaron καὶ και and; even οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him ἀπὸ απο from; away ἑσπέρας εσπερα evening ἕως εως till; until πρωὶ πρωι early ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master ἐνδελεχῶς ενδελεχως eternal; of ages εἰς εις into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your
24:3 מִ mi מִן from חוּץ֩ ḥûṣ חוּץ outside לְ lᵊ לְ to פָרֹ֨כֶת fārˌōḵeṯ פָּרֹכֶת curtain הָ hā הַ the עֵדֻ֜ת ʕēḏˈuṯ עֵדוּת reminder בְּ bᵊ בְּ in אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֗ד môʕˈēḏ מֹועֵד appointment יַעֲרֹךְ֩ yaʕᵃrōḵ ערך arrange אֹתֹ֨ו ʔōṯˌô אֵת [object marker] אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron מֵ mē מִן from עֶ֧רֶב ʕˈerev עֶרֶב evening עַד־ ʕaḏ- עַד unto בֹּ֛קֶר bˈōqer בֹּקֶר morning לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH תָּמִ֑יד tāmˈîḏ תָּמִיד continuity חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation עֹולָ֖ם ʕôlˌām עֹולָם eternity לְ lᵊ לְ to דֹרֹֽתֵיכֶֽם׃ ḏōrˈōṯêḵˈem דֹּור generation
24:3. extra velum testimonii in tabernaculo foederis ponetque eas Aaron a vespere usque in mane coram Domino cultu rituque perpetuo in generationibus vestrisWithout the veil of the testimony in the tabernacle of the covenant. And Aaron shall set them from evening until morning before the Lord, by a perpetual service and rite in your generations.
3. Without the veil of the testimony, in the tent of meeting, shall Aaron order it from evening to morning before the LORD continually: it shall be a statute for ever throughout your generations.
24:3. outside the veil of the testimony in the tabernacle of the covenant. And Aaron shall place these, from evening until morning, before the Lord, as a perpetual worship and ritual in your generations.
24:3. Without the vail of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning before the LORD continually: [it shall be] a statute for ever in your generations.
Without the vail of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning before the LORD continually: [it shall be] a statute for ever in your generations:

3: вне завесы [ковчега] откровения в скинии собрания Аарон [и сыны его] должны ставить оный пред Господом от вечера до утра всегда: это вечное постановление в роды ваши;
24:3
ἔξωθεν εξωθεν from outside; outer
τοῦ ο the
καταπετάσματος καταπετασμα veil
ἐν εν in
τῇ ο the
σκηνῇ σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
καύσουσιν καιω burn
αὐτὸν αυτος he; him
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
ἑσπέρας εσπερα evening
ἕως εως till; until
πρωὶ πρωι early
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
ἐνδελεχῶς ενδελεχως eternal; of ages
εἰς εις into; for
τὰς ο the
γενεὰς γενεα generation
ὑμῶν υμων your
24:3
מִ mi מִן from
חוּץ֩ ḥûṣ חוּץ outside
לְ lᵊ לְ to
פָרֹ֨כֶת fārˌōḵeṯ פָּרֹכֶת curtain
הָ הַ the
עֵדֻ֜ת ʕēḏˈuṯ עֵדוּת reminder
בְּ bᵊ בְּ in
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֗ד môʕˈēḏ מֹועֵד appointment
יַעֲרֹךְ֩ yaʕᵃrōḵ ערך arrange
אֹתֹ֨ו ʔōṯˌô אֵת [object marker]
אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron
מֵ מִן from
עֶ֧רֶב ʕˈerev עֶרֶב evening
עַד־ ʕaḏ- עַד unto
בֹּ֛קֶר bˈōqer בֹּקֶר morning
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
תָּמִ֑יד tāmˈîḏ תָּמִיד continuity
חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation
עֹולָ֖ם ʕôlˌām עֹולָם eternity
לְ lᵊ לְ to
דֹרֹֽתֵיכֶֽם׃ ḏōrˈōṯêḵˈem דֹּור generation
24:3. extra velum testimonii in tabernaculo foederis ponetque eas Aaron a vespere usque in mane coram Domino cultu rituque perpetuo in generationibus vestris
Without the veil of the testimony in the tabernacle of the covenant. And Aaron shall set them from evening until morning before the Lord, by a perpetual service and rite in your generations.
24:3. outside the veil of the testimony in the tabernacle of the covenant. And Aaron shall place these, from evening until morning, before the Lord, as a perpetual worship and ritual in your generations.
24:3. Without the vail of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning before the LORD continually: [it shall be] a statute for ever in your generations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ all ▾
Geneva 1599
24:3 Without the vail (b) of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning before the LORD continually: [it shall be] a statute for ever in your generations.
(b) Which separated the holiest of holies, where the ark of the testimony from the sanctuary was.
John Gill
24:3 Without the vail of the testimony,.... That is, on the outside of the vail which divided between the holy and holy of holies, and which was before the ark in which the testimony or law was:
in the tabernacle of the congregation; which the apostle calls the first, namely, the holy place in which the candlestick, with its lamps, stood, Heb 9:2,
shall Aaron order it from the evening unto the morning, before the Lord continually, that is, the lamp or lamps, or candlestick, in which they were, or the light of them; his business was, and so every priest's that succeeded him, to supply the lamps with oil, to dress, him, and snuff them, that they might burn clear, and burn always, and that before the Lord, in the presence of the Lord:
Tit shall be a statute for ever in your generations; until the Messiah should come, the true light, which would put out all such typical ones, and by his Gospel spread light in all his churches throughout the world; See Gill on Ex 27:20 and See Gill on Ex 27:21.
John Wesley
24:3 Aaron - Either by himself, or by his sons, Ex 25:37.
Robert Jamieson, A. R. Fausset and David Brown
24:3 Aaron shall order it from the evening unto the morning--The daily presence of the priests was necessary to superintend the cleaning and trimming.
24:424:4: ՚Ի վերայ աշտանակին սրբոյ այրիցէ՛ք զճրագունսն առաջի Տեառն մինչեւ ցառաւօտ։
4 Տիրոջ առաջ, սուրբ աշտանակի վրայ մինչեւ առաւօտ վա՛ռ պահեցէք կանթեղները:
4 Ճրագները զուտ ոսկի աշտանակի վրայ Տէրոջը առջեւ միշտ պէտք է պատրաստ ըլլան։
Ի վերայ աշտանակին սրբոյ [387]այրիցէք ճրագունս առաջի Տեառն [388]մինչեւ ցառաւօտ:

24:4: ՚Ի վերայ աշտանակին սրբոյ այրիցէ՛ք զճրագունսն առաջի Տեառն մինչեւ ցառաւօտ։
4 Տիրոջ առաջ, սուրբ աշտանակի վրայ մինչեւ առաւօտ վա՛ռ պահեցէք կանթեղները:
4 Ճրագները զուտ ոսկի աշտանակի վրայ Տէրոջը առջեւ միշտ պէտք է պատրաստ ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
24:44: на подсвечнике чистом должны они ставить светильник пред Господом всегда.
24:4 ἐπὶ επι in; on τῆς ο the λυχνίας λυχνια lamp stand τῆς ο the καθαρᾶς καθαρος clean; clear καύσετε καιω burn τοὺς ο the λύχνους λυχνος lamp ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master ἕως εως till; until τὸ ο the πρωί πρωι early
24:4 עַ֚ל ˈʕal עַל upon הַ ha הַ the מְּנֹרָ֣ה mmᵊnōrˈā מְנֹורָה lamp stand הַ ha הַ the טְּהֹרָ֔ה ṭṭᵊhōrˈā טָהֹר pure יַעֲרֹ֖ךְ yaʕᵃrˌōḵ ערך arrange אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נֵּרֹ֑ות nnērˈôṯ נֵר lamp לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH תָּמִֽיד׃ פ tāmˈîḏ . f תָּמִיד continuity
24:4. super candelabro mundissimo ponentur semper in conspectu DominiThey shall be set upon the most pure candlestick before the Lord continually.
4. He shall order the lamps upon the pure candlestick before the LORD continually.
24:4. They shall be placed upon the most pure candlestick in the sight of the Lord always.
24:4. He shall order the lamps upon the pure candlestick before the LORD continually.
He shall order the lamps upon the pure candlestick before the LORD continually:

4: на подсвечнике чистом должны они ставить светильник пред Господом всегда.
24:4
ἐπὶ επι in; on
τῆς ο the
λυχνίας λυχνια lamp stand
τῆς ο the
καθαρᾶς καθαρος clean; clear
καύσετε καιω burn
τοὺς ο the
λύχνους λυχνος lamp
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
ἕως εως till; until
τὸ ο the
πρωί πρωι early
24:4
עַ֚ל ˈʕal עַל upon
הַ ha הַ the
מְּנֹרָ֣ה mmᵊnōrˈā מְנֹורָה lamp stand
הַ ha הַ the
טְּהֹרָ֔ה ṭṭᵊhōrˈā טָהֹר pure
יַעֲרֹ֖ךְ yaʕᵃrˌōḵ ערך arrange
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נֵּרֹ֑ות nnērˈôṯ נֵר lamp
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
תָּמִֽיד׃ פ tāmˈîḏ . f תָּמִיד continuity
24:4. super candelabro mundissimo ponentur semper in conspectu Domini
They shall be set upon the most pure candlestick before the Lord continually.
24:4. They shall be placed upon the most pure candlestick in the sight of the Lord always.
24:4. He shall order the lamps upon the pure candlestick before the LORD continually.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:4: the pure: Exo 25:31-39, Exo 31:8, Exo 37:17-24, Exo 39:37; Num 3:31, Num 4:9; Kg1 7:49; Ch1 28:15; Jer 52:19; Zac 4:2, Zac 4:3, Zac 4:11-14; Heb 9:2; Rev 1:20, Rev 2:1, Rev 2:5; Rev 11:4
John Gill
24:4 He shall order the lamps on the pure candlestick,.... So called, as Jarchi suggests, for these two reasons, partly because it was made of pure gold, and partly because it was to be kept pure and clean, and free from ashes, by the priest; see Ex 25:31,
before the Lord continually; which both respects the situation of the candlestick, and the work about it, which Aaron was to do continually before and in the presence of the Lord. Jarchi thinks this ordering respects the measure of oil for every night, which he says, according to the wise men, was half a log for every lamp, which was about a quarter of a pint of oil.
John Wesley
24:4 The pure candlestick - So called, partly because it was made of pure gold, partly because it was to be always kept clean.
Robert Jamieson, A. R. Fausset and David Brown
24:4 upon the pure candlestick--so called because of pure gold. This was symbolical of the light which ministers are to diffuse through the Church.
24:524:5: Եւ առնուցուք նաշի՛հ, եւ առնիցէք զայն՝ երկոտասա՛ն պան. յերկո՛ւց տասանորդաց լինիցի պան մի։
5 Կը վերցնէք ընտիր ալիւր եւ դրանից տասներկու բաղարջ կարկանդակ կը պատրաստէք: Ամէն մի կարկանդակի քաշը երկու տասներորդական հիմէն[57] թող լինի:[57] 57. Շուրջ վեց կիլոգրամ:
5 Բարակ ալիւր ա՛ռ եւ անով տասներկու շօթ եփէ՛. ամէն մէկ շօթը երկու տասնորդ պէտք է ըլլայ։
Եւ [389]առնուցուք նաշիհ, եւ [390]առնիցէք զայն երկոտասան պան. յերկուց տասանորդաց լինիցի պան մի:

24:5: Եւ առնուցուք նաշի՛հ, եւ առնիցէք զայն՝ երկոտասա՛ն պան. յերկո՛ւց տասանորդաց լինիցի պան մի։
5 Կը վերցնէք ընտիր ալիւր եւ դրանից տասներկու բաղարջ կարկանդակ կը պատրաստէք: Ամէն մի կարկանդակի քաշը երկու տասներորդական հիմէն[57] թող լինի:
[57] 57. Շուրջ վեց կիլոգրամ:
5 Բարակ ալիւր ա՛ռ եւ անով տասներկու շօթ եփէ՛. ամէն մէկ շօթը երկու տասնորդ պէտք է ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:55: И возьми пшеничной муки и испеки из нее двенадцать хлебов; в каждом хлебе должны быть две десятых [ефы];
24:5 καὶ και and; even λήμψεσθε λαμβανω take; get σεμίδαλιν σεμιδαλις fine flour καὶ και and; even ποιήσετε ποιεω do; make αὐτὴν αυτος he; him δώδεκα δωδεκα twelve ἄρτους αρτος bread; loaves δύο δυο two δεκάτων δεκατος tenth ἔσται ειμι be ὁ ο the ἄρτος αρτος bread; loaves ὁ ο the εἷς εις.1 one; unit
24:5 וְ wᵊ וְ and לָקַחְתָּ֣ lāqaḥtˈā לקח take סֹ֔לֶת sˈōleṯ סֹלֶת wheat groat וְ wᵊ וְ and אָפִיתָ֣ ʔāfîṯˈā אפה bake אֹתָ֔הּ ʔōṯˈāh אֵת [object marker] שְׁתֵּ֥ים šᵊttˌêm שְׁנַיִם two עֶשְׂרֵ֖ה ʕeśrˌē עֶשְׂרֵה -teen חַלֹּ֑ות ḥallˈôṯ חַלָּה bread שְׁנֵי֙ šᵊnˌê שְׁנַיִם two עֶשְׂרֹנִ֔ים ʕeśrōnˈîm עִשָּׂרֹון tenth part יִהְיֶ֖ה yihyˌeh היה be הַֽ hˈa הַ the חַלָּ֥ה ḥallˌā חַלָּה bread הָ hā הַ the אֶחָֽת׃ ʔeḥˈāṯ אֶחָד one
24:5. accipies quoque similam et coques ex ea duodecim panes qui singuli habebunt duas decimasThou shalt take also fine flour, and shalt bake twelve loaves thereof, two tenths shall be in every loaf.
5. And thou shalt take fine flour, and bake twelve cakes thereof: two tenth parts shall be in one cake.
24:5. You shall also receive fine wheat flour, and you shall bake twelve loaves from it, each loaf of which shall have two-tenths.
24:5. And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake.
And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake:

5: И возьми пшеничной муки и испеки из нее двенадцать хлебов; в каждом хлебе должны быть две десятых [ефы];
24:5
καὶ και and; even
λήμψεσθε λαμβανω take; get
σεμίδαλιν σεμιδαλις fine flour
καὶ και and; even
ποιήσετε ποιεω do; make
αὐτὴν αυτος he; him
δώδεκα δωδεκα twelve
ἄρτους αρτος bread; loaves
δύο δυο two
δεκάτων δεκατος tenth
ἔσται ειμι be
ο the
ἄρτος αρτος bread; loaves
ο the
εἷς εις.1 one; unit
24:5
וְ wᵊ וְ and
לָקַחְתָּ֣ lāqaḥtˈā לקח take
סֹ֔לֶת sˈōleṯ סֹלֶת wheat groat
וְ wᵊ וְ and
אָפִיתָ֣ ʔāfîṯˈā אפה bake
אֹתָ֔הּ ʔōṯˈāh אֵת [object marker]
שְׁתֵּ֥ים šᵊttˌêm שְׁנַיִם two
עֶשְׂרֵ֖ה ʕeśrˌē עֶשְׂרֵה -teen
חַלֹּ֑ות ḥallˈôṯ חַלָּה bread
שְׁנֵי֙ šᵊnˌê שְׁנַיִם two
עֶשְׂרֹנִ֔ים ʕeśrōnˈîm עִשָּׂרֹון tenth part
יִהְיֶ֖ה yihyˌeh היה be
הַֽ hˈa הַ the
חַלָּ֥ה ḥallˌā חַלָּה bread
הָ הַ the
אֶחָֽת׃ ʔeḥˈāṯ אֶחָד one
24:5. accipies quoque similam et coques ex ea duodecim panes qui singuli habebunt duas decimas
Thou shalt take also fine flour, and shalt bake twelve loaves thereof, two tenths shall be in every loaf.
24:5. You shall also receive fine wheat flour, and you shall bake twelve loaves from it, each loaf of which shall have two-tenths.
24:5. And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
5-9: Хлебы предложения или с еврейского «хлебы лица», т. е. присутствия Божья (ср. Исх XXV:30; XXXV:13; XXXIX:36). Их было 12, полагались они в 2: ряда (по преданию, один на другой, по шести). Вес каждого хлеба определяется в 2/10: ефы, т. е. (так как ефа равнялась приблизительно 30: фунтам) около 6: фунтов, ст. 5–6.
Adam Clarke: Commentary on the Bible - 1831
24:5: Bake twelve cakes - See the whole account of the shew-bread in the notes on Exo 25:30 (note); and relative to the table on which they stood, the golden candlestick and silver trumpets carried in triumph to Rome, see the note on Exo 25:31.
Albert Barnes: Notes on the Bible - 1834
24:5
Each cake or loaf of unleavened bread Lev 2:11 was to contain about six pounds and a quarter (see Exo 29:40 note) of fine flour. The material was the same, both in quality and in quantity, with that of each one of the wave-loaves of Pentecost Lev 23:17. In the service of the temple the preparation and arrangement of the cakes was committed to the Levites Ch1 9:32; Ch1 23:29; Ch2 13:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:5: The loaves of bread which the officiating priest placed every sabbath day upon the golden table in the Sanctum, before the Lord, were twelve in number, representing the twelve tribes of Israel. The loaves must have been large, since two tenth deals (about six pints) of flour were used for each, Lev 24:3, Lev 24:6, Lev 24:7. They were served up hot on the sabbath day in the Sanctum, when the stale ones, which had been exposed the whole week, were taken away, and none but the priests were allowed to eat them. In an extraordinary extremity, David and his men partook of the shew-bread (see note on Sa1 21:6), the urgent necessity alone justifying the act. The Hebrew signifies bread of faces, or, of the face.
Exo 25:30, Exo 40:23; Kg1 18:31; Sa1 21:4, Sa1 21:5; Mat 12:4; Act 26:7; Jam 1:1
Carl Friedrich Keil and Franz Delitzsch
24:5
The preparation of the shew-bread and the use to be made of it are described here for the first time; though it had already been offered by the congregation at the consecration of the tabernacle, and placed by Moses upon the table (Ex 39:36; Ex 40:23). Twelve cakes (challoth, Lev 2:4) were to be made of fine flour, of two-tenths of an ephah each, and placed in two rows, six in each row, upon the golden table before Jehovah (Ex 25:23.). Pure incense was then to be added to each row, which was to be (to serve) as a memorial (Azcarah, see Lev 2:2), as a firing for Jehovah. על נתן to give upon, to add to, does not force us to the conclusion that the incense was to be spread upon the cakes; but is easily reconcilable with the Jewish tradition (Josephus, Ant. iii. 10, 7; Mishnah, Menach. xi. 7, 8), that the incense was placed in golden saucers with each row of bread. The number twelve corresponded to the number of the twelve tribes of Israel. The arrangement of the loaves in rows of six each was in accordance with the shape of the table, just like the division of the names of the twelve tribes upon the two precious stones on Aaron's shoulder-dress (Ex 28:10). By the presentation or preparation of them from the fine flour presented by the congregation, and still more by the addition of incense, which was burned upon the altar every Sabbath on the removal of the loaves as azcarah, i.e., as a practical memento of the congregation before God, the laying out of these loaves assumed the form of a bloodless sacrifice, in which the congregation brought the fruit of its life and labour before the face of the Lord, and presented itself to its God as a nation diligent in sanctification to good works. If the shew-bread was a minchah, or meat-offering, and even a most holy one, which only the priests were allowed to eat in the holy place (Lev 24:9, cf. Lev 2:3 and Lev 6:9-10), it must naturally have been unleavened, as the unanimous testimony of the Jewish tradition affirms it to have been. And if as a rule no meat-offering could be leavened, and of the loaves of first-fruits prepared for the feast of Pentecost, which were actually leavened, none was allowed to be placed upon the altar (Lev 2:11-12; Lev 6:10); still less could leavened bread be brought into the sanctuary before Jehovah. The only ground, therefore, on which Knobel can maintain that those loaves were leavened, is on the supposition that they were intended to represent the daily bread, which could no more fail in the house of Jehovah than in any other well-appointed house (see Bhr, Symbolik i. p. 410). The process of laying these loaves before Jehovah continually was to be "an everlasting covenant" (Lev 24:8), i.e., a pledge or sign of the everlasting covenant, just as circumcision, as the covenant in the flesh, was to be an everlasting covenant (Gen 17:13).
Geneva 1599
24:5 And thou shalt take fine flour, and bake twelve cakes thereof: two (c) tenth deals shall be in one cake.
(c) That is, two omers, read (Ex 16:16).
John Gill
24:5 And thou shalt take fine flour,.... Of wheat, and the finest of it:
and bake twelve cakes thereof; answerable to the twelve tribes, as the Targum of Jonathan, which were typical of the spiritual Israel of God:
two tenth deals shall be in one cake; that is, two tenth parts of an ephah, which were two omers, one of which was as much as a man could eat in one day of the manna: so that one of these cakes was as much as two men could eat of bread in one day; each cake was ten hands' breadth long, five broad, and seven fingers its horns, or was so high (g).
(g) Menachot, c. 11. sect. 4.
John Wesley
24:5 Thou - By the priests or Levites, whose work it was to prepare them, 1Chron 9:32. Twelve cakes - Representing the twelve tribes.
Robert Jamieson, A. R. Fausset and David Brown
24:5 take fine flour, and bake twelve cakes--for the showbread, as previously appointed (Ex 25:30). Those cakes were baked by the Levites, the flour being furnished by the people (1Chron 9:32; 1Chron 23:29), oil, wine, and salt being the other ingredients (Lev 2:13).
two tenth deals--that is, of an ephah--thirteen and a half pounds weight each; and on each row or pile of cakes some frankincense was strewed, which, being burnt, led to the showbread being called "an offering made by fire." Every Sabbath a fresh supply was furnished; hot loaves were placed on the altar instead of the stale ones, which, having lain a week, were removed, and eaten only by the priests, except in cases of necessity (1Kings 21:3-6; also Lk 6:3-4).
24:624:6: Եւ դնիցէք զնոսա երկո՛ւս նուէրս. վե՛ց պան զմի նուէր ՚ի վերայ սեղանոյն սրբոյ առաջի Տեառն։
6 Տիրոջ առաջ, սուրբ սեղանի վրայ դրանք կը դնէք երկու շարքով. ամէն մի շարքի վրայ՝ վեց կարկանդակ:
6 Զանոնք Տէրոջը առջեւ մաքուր սեղանին վրայ երկու կարգով դի՛ր. ամէն մէկ կարգը վեց հատ պէտք է ըլլայ։
Եւ [391]դնիցէք զնոսա երկուս [392]նուէրս, վեց պան զմի նուէրն`` ի վերայ սեղանոյն սրբոյ առաջի Տեառն:

24:6: Եւ դնիցէք զնոսա երկո՛ւս նուէրս. վե՛ց պան զմի նուէր ՚ի վերայ սեղանոյն սրբոյ առաջի Տեառն։
6 Տիրոջ առաջ, սուրբ սեղանի վրայ դրանք կը դնէք երկու շարքով. ամէն մի շարքի վրայ՝ վեց կարկանդակ:
6 Զանոնք Տէրոջը առջեւ մաքուր սեղանին վրայ երկու կարգով դի՛ր. ամէն մէկ կարգը վեց հատ պէտք է ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:66: и положи их в два ряда, по шести в ряд, на чистом столе пред Господом;
24:6 καὶ και and; even ἐπιθήσετε επιτιθημι put on; put another αὐτοὺς αυτος he; him δύο δυο two θέματα θεμα.1 six ἄρτους αρτος bread; loaves τὸ ο the ἓν εις.1 one; unit θέμα θεμα.1 in; on τὴν ο the τράπεζαν τραπεζα table; bank τὴν ο the καθαρὰν καθαρος clean; clear ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master
24:6 וְ wᵊ וְ and שַׂמְתָּ֥ śamtˌā שׂים put אֹותָ֛ם ʔôṯˈām אֵת [object marker] שְׁתַּ֥יִם šᵊttˌayim שְׁנַיִם two מַֽעֲרָכֹ֖ות mˈaʕᵃrāḵˌôṯ מַעֲרֶכֶת row שֵׁ֣שׁ šˈēš שֵׁשׁ six הַֽ hˈa הַ the מַּעֲרָ֑כֶת mmaʕᵃrˈāḵeṯ מַעֲרֶכֶת row עַ֛ל ʕˈal עַל upon הַ ha הַ the שֻּׁלְחָ֥ן ššulḥˌān שֻׁלְחָן table הַ ha הַ the טָּהֹ֖ר ṭṭāhˌōr טָהֹר pure לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
24:6. quorum senos altrinsecus super mensam purissimam coram Domino statuesAnd thou shalt set them six and six, one against another, upon the most clean table before the Lord.
6. And thou shalt set them in two rows, six on a row, upon the pure table before the LORD.
24:6. And you shall arrange them, six on each side, upon the most pure table before the Lord.
24:6. And thou shalt set them in two rows, six on a row, upon the pure table before the LORD.
And thou shalt set them in two rows, six on a row, upon the pure table before the LORD:

6: и положи их в два ряда, по шести в ряд, на чистом столе пред Господом;
24:6
καὶ και and; even
ἐπιθήσετε επιτιθημι put on; put another
αὐτοὺς αυτος he; him
δύο δυο two
θέματα θεμα.1 six
ἄρτους αρτος bread; loaves
τὸ ο the
ἓν εις.1 one; unit
θέμα θεμα.1 in; on
τὴν ο the
τράπεζαν τραπεζα table; bank
τὴν ο the
καθαρὰν καθαρος clean; clear
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
24:6
וְ wᵊ וְ and
שַׂמְתָּ֥ śamtˌā שׂים put
אֹותָ֛ם ʔôṯˈām אֵת [object marker]
שְׁתַּ֥יִם šᵊttˌayim שְׁנַיִם two
מַֽעֲרָכֹ֖ות mˈaʕᵃrāḵˌôṯ מַעֲרֶכֶת row
שֵׁ֣שׁ šˈēš שֵׁשׁ six
הַֽ hˈa הַ the
מַּעֲרָ֑כֶת mmaʕᵃrˈāḵeṯ מַעֲרֶכֶת row
עַ֛ל ʕˈal עַל upon
הַ ha הַ the
שֻּׁלְחָ֥ן ššulḥˌān שֻׁלְחָן table
הַ ha הַ the
טָּהֹ֖ר ṭṭāhˌōr טָהֹר pure
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
24:6. quorum senos altrinsecus super mensam purissimam coram Domino statues
And thou shalt set them six and six, one against another, upon the most clean table before the Lord.
24:6. And you shall arrange them, six on each side, upon the most pure table before the Lord.
24:6. And thou shalt set them in two rows, six on a row, upon the pure table before the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
24:6
Two rows, six on a row - Rather, two piles, six in a pile. On the table, see Exo 25:23-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:6: in two rows: Co1 14:40
pure: Exo 25:23, Exo 25:24, Exo 37:10-16, Exo 39:36, Exo 40:22, Exo 40:23; Kg1 7:48; Ch2 4:19, Ch2 13:11; Heb 9:2
John Gill
24:6 And thou shalt set them in two rows,.... The twelve cakes:
six on a row; not by the side of each other, but six upon one another:
upon the pure table; the shewbread table, so called because overlaid with pure gold, and kept clean and bright, Ex 25:24,
before the Lord; for this stood in the holy place, in the same place as the candlestick did, which has the same position, Lev 24:4; of the mystical and typical sense of these cakes; see Gill on Ex 25:30.
John Wesley
24:6 Two rows - Not one above another, but one beside another, as the frankincense put upon each, Lev 24:7, shews.
24:724:7: Եւ դիցես ՚ի վերայ նուիրին կնդրո՛ւկ սուրբ՝ եւ աղ. եւ եղիցին ՚ի հաց յիշատակի զառաջաւոր Տեառն[1131]։ [1131] Ոմանք. Կնկրուկ սուրբ։
7 Իւրաքանչիւր շարքի վրայ կը դնես մաքուր կնդրուկ եւ աղ: Դրանք Տիրոջն ընծայաբերուող հացեր են ի յիշատակ Իսրայէլի տասներկու ցեղերի:
7 Ամէն կարգի վրայ զուտ կնդրուկ դի՛ր, որպէս զի հացին վրայ պատարագի յիշատակ ըլլայ Տէրոջը։
Եւ դիցես ի վերայ [393]նուիրին կնդրուկ սուրբ [394]եւ աղ``. եւ եղիցին ի հաց յիշատակի [395]զառաջաւոր Տեառն:

24:7: Եւ դիցես ՚ի վերայ նուիրին կնդրո՛ւկ սուրբ՝ եւ աղ. եւ եղիցին ՚ի հաց յիշատակի զառաջաւոր Տեառն[1131]։
[1131] Ոմանք. Կնկրուկ սուրբ։
7 Իւրաքանչիւր շարքի վրայ կը դնես մաքուր կնդրուկ եւ աղ: Դրանք Տիրոջն ընծայաբերուող հացեր են ի յիշատակ Իսրայէլի տասներկու ցեղերի:
7 Ամէն կարգի վրայ զուտ կնդրուկ դի՛ր, որպէս զի հացին վրայ պատարագի յիշատակ ըլլայ Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
24:77: и положи на [каждый] ряд чистого ливана, и будет это при хлебе, в память, в жертву Господу;
24:7 καὶ και and; even ἐπιθήσετε επιτιθημι put on; put another ἐπὶ επι in; on τὸ ο the θέμα θεμα.1 frankincense καθαρὸν καθαρος clean; clear καὶ και and; even ἅλα αλας salt καὶ και and; even ἔσονται ειμι be εἰς εις into; for ἄρτους αρτος bread; loaves εἰς εις into; for ἀνάμνησιν αναμνησις remembrance προκείμενα προκειμαι lie forth; lie before τῷ ο the κυρίῳ κυριος lord; master
24:7 וְ wᵊ וְ and נָתַתָּ֥ nāṯattˌā נתן give עַל־ ʕal- עַל upon הַֽ hˈa הַ the מַּעֲרֶ֖כֶת mmaʕᵃrˌeḵeṯ מַעֲרֶכֶת row לְבֹנָ֣ה lᵊvōnˈā לְבֹנָה incense זַכָּ֑ה zakkˈā זַךְ pure וְ wᵊ וְ and הָיְתָ֤ה hāyᵊṯˈā היה be לַ la לְ to † הַ the לֶּ֨חֶם֙ llˈeḥem לֶחֶם bread לְ lᵊ לְ to אַזְכָּרָ֔ה ʔazkārˈā אַזְכָּרָה memorial offering אִשֶּׁ֖ה ʔiššˌeh אִשֶּׁה fire offering לַֽ lˈa לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
24:7. et pones super eos tus lucidissimum ut sit panis in monumentum oblationis DominiAnd thou shalt put upon them the clearest frankincense, that the bread may be for a memorial of the oblation of the Lord.
7. And thou shalt put pure frankincense upon each row, that it may be to the bread for a memorial, even an offering made by fire unto the LORD.
24:7. And you shall place upon them the clearest frankincense, so that the bread may be a memorial of oblation for the Lord.
24:7. And thou shalt put pure frankincense upon [each] row, that it may be on the bread for a memorial, [even] an offering made by fire unto the LORD.
And thou shalt put pure frankincense upon [each] row, that it may be on the bread for a memorial, [even] an offering made by fire unto the LORD:

7: и положи на [каждый] ряд чистого ливана, и будет это при хлебе, в память, в жертву Господу;
24:7
καὶ και and; even
ἐπιθήσετε επιτιθημι put on; put another
ἐπὶ επι in; on
τὸ ο the
θέμα θεμα.1 frankincense
καθαρὸν καθαρος clean; clear
καὶ και and; even
ἅλα αλας salt
καὶ και and; even
ἔσονται ειμι be
εἰς εις into; for
ἄρτους αρτος bread; loaves
εἰς εις into; for
ἀνάμνησιν αναμνησις remembrance
προκείμενα προκειμαι lie forth; lie before
τῷ ο the
κυρίῳ κυριος lord; master
24:7
וְ wᵊ וְ and
נָתַתָּ֥ nāṯattˌā נתן give
עַל־ ʕal- עַל upon
הַֽ hˈa הַ the
מַּעֲרֶ֖כֶת mmaʕᵃrˌeḵeṯ מַעֲרֶכֶת row
לְבֹנָ֣ה lᵊvōnˈā לְבֹנָה incense
זַכָּ֑ה zakkˈā זַךְ pure
וְ wᵊ וְ and
הָיְתָ֤ה hāyᵊṯˈā היה be
לַ la לְ to
הַ the
לֶּ֨חֶם֙ llˈeḥem לֶחֶם bread
לְ lᵊ לְ to
אַזְכָּרָ֔ה ʔazkārˈā אַזְכָּרָה memorial offering
אִשֶּׁ֖ה ʔiššˌeh אִשֶּׁה fire offering
לַֽ lˈa לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
24:7. et pones super eos tus lucidissimum ut sit panis in monumentum oblationis Domini
And thou shalt put upon them the clearest frankincense, that the bread may be for a memorial of the oblation of the Lord.
24:7. And you shall place upon them the clearest frankincense, so that the bread may be a memorial of oblation for the Lord.
24:7. And thou shalt put pure frankincense upon [each] row, that it may be on the bread for a memorial, [even] an offering made by fire unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
7-8: Xлебы не coжигaлиcь, а лишь лежали целую неделю от субботы до субботы на трапезе предложения, но жертвенное значение их представлял возлагавшийся на них ладан. В 7-й день хлебы (бывшие, подобно бескровной жертве, ср. Лев II:2, azkarah) убирались, заменяясь новыми, и поступали в пищу священников, а ладан сожигался, ст. 9. Священники съедали хлебы предложения в качестве великой святыни, употребление их мирянам было воспрещено, — известный случай вкушения этих хлебов Давидом и спутниками его при первосвященнике Ахимелехе был случай исключительный.
Albert Barnes: Notes on the Bible - 1834
24:7
The frankincense as a memorial (like the handful of the meat-offering, Lev 2:2), was most likely cast upon the altar-fire as "an offering made by fire unto the Lord," when the bread was removed from the table on the Sabbath-day Lev 24:8; Sa1 21:6. The frankincense was put into small gold cups, one of which was placed upon each pile of bread. (See Exo 25:23-30 note.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:7: pure: Lev 2:2; Eph 1:6; Heb 7:25; Rev 8:3, Rev 8:4
the bread: Joh 6:35, Joh 6:51
a memorial: Gen 9:16; Exo 12:14, Exo 13:9, Exo 17:14; Act 10:4, Act 10:31; Co1 11:23-25
Geneva 1599
24:7 And thou shalt put pure frankincense upon [each] row, that (d) it may be on the bread for a memorial, [even] an offering made by fire unto the LORD.
(d) For it was burnt every sabbath, when the bread was taken away.
John Gill
24:7 And thou shalt put pure frankincense upon each row,.... Two cups of frankincense, in each of which was an handful of it, and which were set by each row of the cakes, as Jarchi observes:
that it may be on the bread for a memorial; or "for the bread", instead of it, for a memorial of it; that being to be eaten by the priests, and this to be burned on the altar to the Lord, as follows:
even an offering made by fire unto the Lord; not the bread that was after a time taken away, and eaten by the priests, but the frankincense.
John Wesley
24:7 Pure frankincense - Unmixed and uncorrupted, or of the best sort, to be burnt before the Lord. On the bread - And this was done every time that the bread was changed. For a memorial - For that part which properly belonged to God, whereas the rest belonged to the priests.
24:824:8: Յաւուրն շաբաթուց դնիցէք առաջի Տեառն, հանապազորդ յորդւոցն Իսրայէլի ո՛ւխտ յաւիտենական[1132]։ [1132] Այլք. Յօրն շաբաթուց դնի՛՛։
8 Իբրեւ իսրայէլացիների կողմից յաւիտենական ուխտ, իւրաքանչիւր շաբաթ այդ տասներկու հացերը միշտ Տիրոջ առաջ կը դնէք:
8 Իսրայէլի որդիներուն կողմէ յաւիտենական ուխտով ամէն շաբաթ օր Տէրոջը առջեւ զանիկա պէտք է կարգադրէ։
Յաւուրն շաբաթուց դնիցէ առաջի Տեառն հանապազորդ յորդւոցն Իսրայելի ուխտ յաւիտենական:

24:8: Յաւուրն շաբաթուց դնիցէք առաջի Տեառն, հանապազորդ յորդւոցն Իսրայէլի ո՛ւխտ յաւիտենական[1132]։
[1132] Այլք. Յօրն շաբաթուց դնի՛՛։
8 Իբրեւ իսրայէլացիների կողմից յաւիտենական ուխտ, իւրաքանչիւր շաբաթ այդ տասներկու հացերը միշտ Տիրոջ առաջ կը դնէք:
8 Իսրայէլի որդիներուն կողմէ յաւիտենական ուխտով ամէն շաբաթ օր Տէրոջը առջեւ զանիկա պէտք է կարգադրէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:88: в каждый день субботы постоянно должно полагать их пред Господом от сынов Израилевых: это завет вечный;
24:8 τῇ ο the ἡμέρᾳ ημερα day τῶν ο the σαββάτων σαββατον Sabbath; week προθήσεται προτιθημι propose ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master διὰ δια through; because of παντὸς πας all; every ἐνώπιον ενωπιος in the face; facing τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel διαθήκην διαθηκη covenant αἰώνιον αιωνιος eternal; of ages
24:8 בְּ bᵊ בְּ in יֹ֨ום yˌôm יֹום day הַ ha הַ the שַּׁבָּ֜ת ššabbˈāṯ שַׁבָּת sabbath בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day הַ ha הַ the שַּׁבָּ֗ת ššabbˈāṯ שַׁבָּת sabbath יַֽעַרְכֶ֛נּוּ yˈaʕarᵊḵˈennû ערך arrange לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH תָּמִ֑יד tāmˈîḏ תָּמִיד continuity מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant עֹולָֽם׃ ʕôlˈām עֹולָם eternity
24:8. per singula sabbata mutabuntur coram Domino suscepti a filiis Israhel foedere sempiternoEvery sabbath they shall be changed before the Lord: being received of the children of Israel by an everlasting covenant.
8. Every sabbath day he shall set it in order before the LORD continually; it is on the behalf of the children of Israel, an everlasting covenant.
24:8. On each Sabbath, they shall be changed before the Lord, having been received from the sons of Israel as an everlasting covenant.
24:8. Every sabbath he shall set it in order before the LORD continually, [being taken] from the children of Israel by an everlasting covenant.
Every sabbath he shall set it in order before the LORD continually, [being taken] from the children of Israel by an everlasting covenant:

8: в каждый день субботы постоянно должно полагать их пред Господом от сынов Израилевых: это завет вечный;
24:8
τῇ ο the
ἡμέρᾳ ημερα day
τῶν ο the
σαββάτων σαββατον Sabbath; week
προθήσεται προτιθημι propose
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
διὰ δια through; because of
παντὸς πας all; every
ἐνώπιον ενωπιος in the face; facing
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
διαθήκην διαθηκη covenant
αἰώνιον αιωνιος eternal; of ages
24:8
בְּ bᵊ בְּ in
יֹ֨ום yˌôm יֹום day
הַ ha הַ the
שַּׁבָּ֜ת ššabbˈāṯ שַׁבָּת sabbath
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
שַּׁבָּ֗ת ššabbˈāṯ שַׁבָּת sabbath
יַֽעַרְכֶ֛נּוּ yˈaʕarᵊḵˈennû ערך arrange
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
תָּמִ֑יד tāmˈîḏ תָּמִיד continuity
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
24:8. per singula sabbata mutabuntur coram Domino suscepti a filiis Israhel foedere sempiterno
Every sabbath they shall be changed before the Lord: being received of the children of Israel by an everlasting covenant.
24:8. On each Sabbath, they shall be changed before the Lord, having been received from the sons of Israel as an everlasting covenant.
24:8. Every sabbath he shall set it in order before the LORD continually, [being taken] from the children of Israel by an everlasting covenant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
24:8
Being taken from the children of Israel - Each cake represented the offering of a tribe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:8: Num 4:7; Ch1 9:32, Ch1 23:29; Ch2 2:4; Neh 10:33; Mat 12:3-5
John Gill
24:8 Every sabbath he shall set it in order before the Lord continually,.... That is, the priest or priests then ministering, who should bring new cakes and place them in the above order, having removed the old ones, which was done in this manner; four priests went in, two had in their hands the two rows (of bread), and two had in their hands two cups (of frankincense); four went before these, two to take away the two rows (of the old bread), and two to take away the two cups (of frankincense); and they that carried in stood in the north, and their faces to the south and they that brought out stood in the south, and their faces to the north; these drew away (the old bread) and they put them (the new), and the hand of the one was over against the hand of the other, as it is said, "before me continually", Ex 25:30 (h); that is, at the same time the hands of the one were employed in taking away, the hands of the other were employed in setting on; so that there was always bread upon the table:
being taken from the children of Israel by an everlasting covenant; God requiring it of them, and they agreeing to give it, as they did, either in meal or in money; for this was at the expense of the community.
(h) Menachot, c. 11. sect. 7.
John Wesley
24:8 From the children of Israel - And these cakes are said to be received from or offered by the children of Israel, bought with the money which they contributed. By an everlasting covenant - By virtue of that compact made between me and them, by which they were obliged to keep this amongst other commands, and, they so doing, I am obliged to be their God and to bless them. And this may be here called an everlasting covenant, not only because it was to endure as long as the Jewish polity stood, but also because this was to stand everlastingly, or continually, and therefore the new cakes were first brought before the old were taken away.
24:924:9: Եւ եղիցի Ահարոնի եւ որդւոցն նորա, եւ կերիցեն զայն ՚ի սո՛ւրբ տեղւոջ. զի սրբութիւն սրբութեանց է այն նմա ՚ի զոհաւորա՛ցն Տեառն՝ օրէ՛ն յաւիտանական։
9 Այդ հացերը պատկանում են Ահարոնին ու նրա որդիներին: Նրանք թող այդ հացերը ուտեն մի սուրբ տեղում, քանի որ դա Տիրոջն ընծայաբերուող նուէրների մէջ ամենասուրբն է: Դա յաւիտենական օրէնք է»:
9 Անիկա Ահարոնին ու անոր որդիներունը պիտի ըլլայ։ Սուրբ տեղը ուտեն զանիկա, վասն զի այն՝ Տէրոջը պատարագներէն յաւիտենական կանոնով ամենասուրբ է»։
Եւ եղիցի Ահարոնի եւ որդւոցն նորա, եւ կերիցեն զայն ի սուրբ տեղւոջն. զի սրբութիւն սրբութեանց է այն նմա [396]ի զոհաւորացն Տեառն, օրէն յաւիտանական:

24:9: Եւ եղիցի Ահարոնի եւ որդւոցն նորա, եւ կերիցեն զայն ՚ի սո՛ւրբ տեղւոջ. զի սրբութիւն սրբութեանց է այն նմա ՚ի զոհաւորա՛ցն Տեառն՝ օրէ՛ն յաւիտանական։
9 Այդ հացերը պատկանում են Ահարոնին ու նրա որդիներին: Նրանք թող այդ հացերը ուտեն մի սուրբ տեղում, քանի որ դա Տիրոջն ընծայաբերուող նուէրների մէջ ամենասուրբն է: Դա յաւիտենական օրէնք է»:
9 Անիկա Ահարոնին ու անոր որդիներունը պիտի ըլլայ։ Սուրբ տեղը ուտեն զանիկա, վասն զի այն՝ Տէրոջը պատարագներէն յաւիտենական կանոնով ամենասուրբ է»։
zohrab-1805▾ eastern-1994▾ western am▾
24:99: они будут принадлежать Аарону и сынам его, которые будут есть их на святом месте, ибо это великая святыня для них из жертв Господних: [это] постановление вечное.
24:9 καὶ και and; even ἔσται ειμι be Ααρων ααρων Aarōn; Aaron καὶ και and; even τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him καὶ και and; even φάγονται φαγω swallow; eat αὐτὰ αυτος he; him ἐν εν in τόπῳ τοπος place; locality ἁγίῳ αγιος holy ἔστιν ειμι be γὰρ γαρ for ἅγια αγιος holy τῶν ο the ἁγίων αγιος holy τοῦτο ουτος this; he αὐτῷ αυτος he; him ἀπὸ απο from; away τῶν ο the θυσιαζομένων θυσιαζω the κυρίῳ κυριος lord; master νόμιμον νομιμος eternal; of ages
24:9 וְ wᵊ וְ and הָֽיְתָה֙ hˈāyᵊṯā היה be לְ lᵊ לְ to אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron וּ û וְ and לְ lᵊ לְ to בָנָ֔יו vānˈāʸw בֵּן son וַ wa וְ and אֲכָלֻ֖הוּ ʔᵃḵālˌuhû אכל eat בְּ bᵊ בְּ in מָקֹ֣ום māqˈôm מָקֹום place קָדֹ֑שׁ qāḏˈōš קָדֹושׁ holy כִּ֡י kˈî כִּי that קֹדֶשׁ֩ qōḏˌeš קֹדֶשׁ holiness קָֽדָשִׁ֨ים qˈoḏāšˌîm קֹדֶשׁ holiness ה֥וּא hˌû הוּא he לֹ֛ו lˈô לְ to מֵ mē מִן from אִשֵּׁ֥י ʔiššˌê אִשֶּׁה fire offering יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH חָק־ ḥoq- חֹק portion עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
24:9. eruntque Aaron et filiorum eius ut comedant eos in loco sancto quia sanctum sanctorum est de sacrificiis Domini iure perpetuoAnd they shall be Aaron's and his sons', that they may eat them in the holy place: because it is most holy of the sacrifices of the Lord by a perpetual right.
9. And it shall be for Aaron and his sons; and they shall eat it in a holy place: for it is most holy unto him of the offerings of the LORD made by fire by a perpetual statute.
24:9. And they shall be for Aaron and his sons, so that they may eat these in the holy place; for it is the Holy of holies from the sacrifices of the Lord, as a perpetual right.
24:9. And it shall be Aaron’s and his sons’; and they shall eat it in the holy place: for it [is] most holy unto him of the offerings of the LORD made by fire by a perpetual statute.
And it shall be Aaron' s and his sons'; and they shall eat it in the holy place: for it [is] most holy unto him of the offerings of the LORD made by fire by a perpetual statute:

9: они будут принадлежать Аарону и сынам его, которые будут есть их на святом месте, ибо это великая святыня для них из жертв Господних: [это] постановление вечное.
24:9
καὶ και and; even
ἔσται ειμι be
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
φάγονται φαγω swallow; eat
αὐτὰ αυτος he; him
ἐν εν in
τόπῳ τοπος place; locality
ἁγίῳ αγιος holy
ἔστιν ειμι be
γὰρ γαρ for
ἅγια αγιος holy
τῶν ο the
ἁγίων αγιος holy
τοῦτο ουτος this; he
αὐτῷ αυτος he; him
ἀπὸ απο from; away
τῶν ο the
θυσιαζομένων θυσιαζω the
κυρίῳ κυριος lord; master
νόμιμον νομιμος eternal; of ages
24:9
וְ wᵊ וְ and
הָֽיְתָה֙ hˈāyᵊṯā היה be
לְ lᵊ לְ to
אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron
וּ û וְ and
לְ lᵊ לְ to
בָנָ֔יו vānˈāʸw בֵּן son
וַ wa וְ and
אֲכָלֻ֖הוּ ʔᵃḵālˌuhû אכל eat
בְּ bᵊ בְּ in
מָקֹ֣ום māqˈôm מָקֹום place
קָדֹ֑שׁ qāḏˈōš קָדֹושׁ holy
כִּ֡י kˈî כִּי that
קֹדֶשׁ֩ qōḏˌeš קֹדֶשׁ holiness
קָֽדָשִׁ֨ים qˈoḏāšˌîm קֹדֶשׁ holiness
ה֥וּא hˌû הוּא he
לֹ֛ו lˈô לְ to
מֵ מִן from
אִשֵּׁ֥י ʔiššˌê אִשֶּׁה fire offering
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
חָק־ ḥoq- חֹק portion
עֹולָֽם׃ ס ʕôlˈām . s עֹולָם eternity
24:9. eruntque Aaron et filiorum eius ut comedant eos in loco sancto quia sanctum sanctorum est de sacrificiis Domini iure perpetuo
And they shall be Aaron's and his sons', that they may eat them in the holy place: because it is most holy of the sacrifices of the Lord by a perpetual right.
24:9. And they shall be for Aaron and his sons, so that they may eat these in the holy place; for it is the Holy of holies from the sacrifices of the Lord, as a perpetual right.
24:9. And it shall be Aaron’s and his sons’; and they shall eat it in the holy place: for it [is] most holy unto him of the offerings of the LORD made by fire by a perpetual statute.
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Albert Barnes: Notes on the Bible - 1834
24:9
See Lev 2:3 note. It could have been only by a stretch of the law that Ahimelech gave a portion of the showbread to David and his men, on the ground that they were free from ceremonial defilement. Sa1 21:4-6; Mat 12:4.
The showbread was a true meat-offering (see Exo 25:29). The special form in which it was offered, especially in its being brought into the tabernacle and in its consisting of twelve loaves, distinguish it as an offering made on behalf of the nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:9: Aaron's: Lev 8:31; Sa1 21:6; Mal 1:12; Mat 12:4; Mar 2:26; Luk 6:4
they shall: Lev 6:16, Lev 8:3, Lev 8:31, Lev 10:17, Lev 21:22; Exo 29:32, Exo 29:33
John Gill
24:9 And it shall be Aaron's and his sons',.... The twelve cakes of the old bread, when taken off the shewbread table; these were divided between the courses of the priests that carried in and brought out; and the high priest had half from each course, so that the half was for Aaron or the high priest, and the other half for his sons, or the priests that ministered (i):
and they shall eat it in the holy place; in the tabernacle or some court of it, and not in their own houses: it is said the shewbread was not eaten sooner than the ninth day, nor after the eleventh; how? it was baked on the evening of the sabbath, and it was eaten on the sabbath, the ninth day; if a feast day happened to be on the eve of the sabbath, it was eaten on the tenth; if the two feast days of the beginning of the year so fell, it was eaten on the eleventh day (k): the reason why it was only eaten in the holy place is:
for it is most holy unto him; it was one of the most holy things, which were only to be eaten by males, and in the sanctuary not as the light holy things, which were eaten in the houses and families of the priests, and by their wives and daughters also:
of the offerings of the Lord made by fire, by a perpetual statute; not that the bread was a burnt offering, but the frankincense upon it, or by it, and so having a connection with it, the whole is said to be an offering by fire: the one was given to the priests of the Lord to eat, and the other was consumed on the altar; and both were an offering to the Lord; and the frankincense being offered by fire unto the Lord, instead of the bread it was reckoned as if that was so offered.
(i) Maimon. Hilchot Tamidin, c. 4. sect. 12, 14. (k) Menachot, c. 11. sect. 9.
John Wesley
24:9 It - The old bread now to be taken away. Made by fire - The incense was offered by fire, and that for or instead of the bread, and therefore the bread was reputed as if it had been so offered.
24:1024:10: Եւ ել որդի կնոջ Իսրայելացւոյ, եւ նա՛ էր որդի ա՛ռն Եգիպտացւոյ ՚ի մէջ որդւոցն Իսրայէլի, եւ կռուեցան ՚ի բանակին։ Որ յԻսրայէլացւոյ անտի էր. եւ ա՛յր մի Իսրայէլացի,
10 Իսրայէլացիների մէջ մի մարդ էր ապրում, որը որդին էր եգիպտացի մի տղամարդու, բայց մայրը իսրայէլացի էր: Բանակատեղիում կռիւ արեցին իսրայէլացի կնոջից ծնուած այս մարդն ու մի ուրիշ իսրայէլացի:
10 Եւ Իսրայէլի որդիներուն մէջ Իսրայելացի կնոջ մը որդին ելաւ, որուն հայրը Եգիպտացի էր ու այն Իսրայելացի կնոջ որդին Իսրայելացի մարդու մը հետ բանակին մէջ կռուեցաւ
Եւ ել որդի կնոջ Իսրայելացւոյ, եւ նա էր որդի առն Եգիպտացւոյ ի մէջ որդւոցն Իսրայելի. եւ կռուեցան ի բանակին [397]որ յԻսրայելացւոյ անտի էր`` եւ այր մի Իսրայելացի:

24:10: Եւ ել որդի կնոջ Իսրայելացւոյ, եւ նա՛ էր որդի ա՛ռն Եգիպտացւոյ ՚ի մէջ որդւոցն Իսրայէլի, եւ կռուեցան ՚ի բանակին։ Որ յԻսրայէլացւոյ անտի էր. եւ ա՛յր մի Իսրայէլացի,
10 Իսրայէլացիների մէջ մի մարդ էր ապրում, որը որդին էր եգիպտացի մի տղամարդու, բայց մայրը իսրայէլացի էր: Բանակատեղիում կռիւ արեցին իսրայէլացի կնոջից ծնուած այս մարդն ու մի ուրիշ իսրայէլացի:
10 Եւ Իսրայէլի որդիներուն մէջ Իսրայելացի կնոջ մը որդին ելաւ, որուն հայրը Եգիպտացի էր ու այն Իսրայելացի կնոջ որդին Իսրայելացի մարդու մը հետ բանակին մէջ կռուեցաւ
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24:1010: И вышел сын одной Израильтянки, родившейся от Египтянина, к сынам Израилевым, и поссорился в стане сын Израильтянки с Израильтянином;
24:10 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out υἱὸς υιος son γυναικὸς γυνη woman; wife Ισραηλίτιδος ισραηλιτης Israelite καὶ και and; even οὗτος ουτος this; he ἦν ειμι be υἱὸς υιος son Αἰγυπτίου αιγυπτιος Egyptian ἐν εν in τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐμαχέσαντο μαχομαι fight ἐν εν in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks ὁ ο the ἐκ εκ from; out of τῆς ο the Ισραηλίτιδος ισραηλιτης Israelite καὶ και and; even ὁ ο the ἄνθρωπος ανθρωπος person; human ὁ ο the Ισραηλίτης ισραηλιτης Israelite
24:10 וַ wa וְ and יֵּצֵא֙ yyēṣˌē יצא go out בֶּן־ ben- בֵּן son אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman יִשְׂרְאֵלִ֔ית yiśrᵊʔēlˈîṯ יִשְׂרְאֵלִי Israelite וְ wᵊ וְ and הוּא֙ hû הוּא he בֶּן־ ben- בֵּן son אִ֣ישׁ ʔˈîš אִישׁ man מִצְרִ֔י miṣrˈî מִצְרִי Egyptian בְּ bᵊ בְּ in תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּנָּצוּ֙ yyinnāṣˌû נצה decay בַּֽ bˈa בְּ in † הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp בֶּ֚ן ˈben בֵּן son הַ ha הַ the יִּשְׂרְאֵלִ֔ית yyiśrᵊʔēlˈîṯ יִשְׂרְאֵלִי Israelite וְ wᵊ וְ and אִ֖ישׁ ʔˌîš אִישׁ man הַ ha הַ the יִּשְׂרְאֵלִֽי׃ yyiśrᵊʔēlˈî יִשְׂרְאֵלִי Israelite
24:10. ecce autem egressus filius mulieris israhelitis quem pepererat de viro aegyptio inter filios Israhel iurgatus est in castris cum viro israheliteAnd behold there went out the son of a woman of Israel, whom she had of an Egyptian, among the children of Israel: and fell at words in the camp with a man of Israel.
10. And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and the son of the Israelitish woman and a man of Israel strove together in the camp;
24:10. Then, behold, the son of an Israelite woman, whom she had born of an Egyptian man among the sons of Israel, going out, was quarreling in the camp with a man of Israel.
24:10. And the son of an Israelitish woman, whose father [was] an Egyptian, went out among the children of Israel: and this son of the Israelitish [woman] and a man of Israel strove together in the camp;
And the son of an Israelitish woman, whose father [was] an Egyptian, went out among the children of Israel: and this son of the Israelitish [woman] and a man of Israel strove together in the camp:

10: И вышел сын одной Израильтянки, родившейся от Египтянина, к сынам Израилевым, и поссорился в стане сын Израильтянки с Израильтянином;
24:10
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
υἱὸς υιος son
γυναικὸς γυνη woman; wife
Ισραηλίτιδος ισραηλιτης Israelite
καὶ και and; even
οὗτος ουτος this; he
ἦν ειμι be
υἱὸς υιος son
Αἰγυπτίου αιγυπτιος Egyptian
ἐν εν in
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐμαχέσαντο μαχομαι fight
ἐν εν in
τῇ ο the
παρεμβολῇ παρεμβολη encampment; barracks
ο the
ἐκ εκ from; out of
τῆς ο the
Ισραηλίτιδος ισραηλιτης Israelite
καὶ και and; even
ο the
ἄνθρωπος ανθρωπος person; human
ο the
Ισραηλίτης ισραηλιτης Israelite
24:10
וַ wa וְ and
יֵּצֵא֙ yyēṣˌē יצא go out
בֶּן־ ben- בֵּן son
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
יִשְׂרְאֵלִ֔ית yiśrᵊʔēlˈîṯ יִשְׂרְאֵלִי Israelite
וְ wᵊ וְ and
הוּא֙ הוּא he
בֶּן־ ben- בֵּן son
אִ֣ישׁ ʔˈîš אִישׁ man
מִצְרִ֔י miṣrˈî מִצְרִי Egyptian
בְּ bᵊ בְּ in
תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּנָּצוּ֙ yyinnāṣˌû נצה decay
בַּֽ bˈa בְּ in
הַ the
מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp
בֶּ֚ן ˈben בֵּן son
הַ ha הַ the
יִּשְׂרְאֵלִ֔ית yyiśrᵊʔēlˈîṯ יִשְׂרְאֵלִי Israelite
וְ wᵊ וְ and
אִ֖ישׁ ʔˌîš אִישׁ man
הַ ha הַ the
יִּשְׂרְאֵלִֽי׃ yyiśrᵊʔēlˈî יִשְׂרְאֵלִי Israelite
24:10. ecce autem egressus filius mulieris israhelitis quem pepererat de viro aegyptio inter filios Israhel iurgatus est in castris cum viro israhelite
And behold there went out the son of a woman of Israel, whom she had of an Egyptian, among the children of Israel: and fell at words in the camp with a man of Israel.
24:10. Then, behold, the son of an Israelite woman, whom she had born of an Egyptian man among the sons of Israel, going out, was quarreling in the camp with a man of Israel.
24:10. And the son of an Israelitish woman, whose father [was] an Egyptian, went out among the children of Israel: and this son of the Israelitish [woman] and a man of Israel strove together in the camp;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-14: и 23. Рассказывается о редком и загадочном случае хулы на Иегову со стороны, впрочем, не чистокровного еврея, а потомка египтянина (по традиции, убитого некогда Моисеем в Египте, Исх II:12), женившегося на еврейке. Личная ссора с евреем как-то побудила его хулить имя Иеговы. Халдейский Таргум передает евр. naqab (ст. 11) в смысле parasch — ясно произнес, LXX: eponomasaV, — согласно позднейшему иудейскому представлению о непроизносимости имени (shem, hasschem) Иеговы. Но в данном месте говорится, без сомнения, не о простом произношении «имени» (т. е. Иеговы), а о злословии (синонимичный гл.: qalal — проклинать), ср. ст. 14, 15, 16.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10:The Blasphemy of Shelomith's Son; The Punishment of Shelomith's Son.B. C. 1490.
10 And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and this son of the Israelitish woman and a man of Israel strove together in the camp; 11 And the Israelitish woman's son blasphemed the name of the LORD, and cursed. And they brought him unto Moses: (and his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan:) 12 And they put him in ward, that the mind of the LORD might be showed them. 13 And the LORD spake unto Moses, saying, 14 Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him. 15 And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin. 16 And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death. 17 And he that killeth any man shall surely be put to death. 18 And he that killeth a beast shall make it good; beast for beast. 19 And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him; 20 Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again. 21 And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death. 22 Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the LORD your God. 23 And Moses spake to the children of Israel, that they should bring forth him that had cursed out of the camp, and stone him with stones. And the children of Israel did as the LORD commanded Moses.
Evil manners, we say, beget good laws. We have here an account of the evil manners of a certain nameless mongrel Israelite, and the good laws occasioned thereby.
I. The offender was the son of an Egyptian father and an Israelitish mother (v. 10); his mother was of the tribe of Dan, v. 11. Neither he nor his father is named, but his mother only, who was an Israelite. This notice is taken of his parentage either, 1. To intimate what occasioned the quarrel he was engaged in. The Jews say, "He offered to set up his tent among the Danites in the right of his mother, but was justly opposed by some or other of that tribe, and informed that his father being an Egyptian he had no part nor lot in the matter, but must look upon himself as a stranger." Or, 2. To show the common ill effect of such mixed marriages. When a daughter of Israel would marry an idolatrous malignant Egyptian, what could be the fruit of such a marriage but a blasphemer? For the children will be apt to take after the worse side, whichsoever it is, and will sooner learn of an Egyptian father to blaspheme than of an Israelitish mother to pray and praise.
II. The occasion of the offence was contention: He strove with a man of Israel. The mixed multitude of Egyptians that came up with Israel (Exod. xii. 38) were in many ways hurtful to them, and this was one, they were often the authors of strife. The way to preserve the peace of the church is to preserve the purity of it. In this strife he broke out into ill language. Note, When quarrels begin we know not what mischief they will make before they end, nor how treat a matter a little fire may kindle. When men's passion is up they are apt to forget both their reason and their religion, which is a good reason why we should not be apt either to give or to resent provocation, but leave off strife before it be meddled with, because the beginning of it is as the letting forth of water.
III. The offence itself was blasphemy and cursing, v. 11. It is supposed that his cause came to be heard before the judges, who determined that he had no right to the privileges of an Israelite, his father being an Egyptian, and that, being enraged at the sentence, 1. He blasphemed the name of the Lord. He blasphemed the name, that is, he blasphemed God, who is known by his name only, not by his nature, or any similitude. Not as if God were a mere name, but his is a name above every name. The translators add of the Lord, which is implied, but not expressed, in the original, for the greater reverence of the divine Majesty: it is a shame that it should be found on record that the very name of Jehovah should be blasphemed; tell it not in Gath. It is a fond conceit of the superstitious Jews that his blasphemy was in pronouncing the name of Jehovah, which they call ineffable: he that made himself known by that name never forbade the calling of him by that name. It is probable that finding himself aggrieved by the divine appointment, which separated between the Israelites and strangers, he impudently reproached both the law and the Law-maker, and set him at defiance. 2. He cursed either God himself (and then his cursing was the same with blaspheming) or the person with whom he strove. Imprecations of mischief are the hellish language of hasty passion, as well as of rooted malice. Or perhaps he cursed the judges that gave sentence against him; he flew in the face of the court, and ridiculed the processes of it; thus he added sin to sin.
IV. The caution with which he was proceeded against for this sin. The witnesses or inferior judges brought him and his case (which was somewhat extraordinary) unto Moses (v. 11), according to the order settled (Exod. xviii. 22), and Moses himself would not give judgment hastily, but committed the offender into custody, till he had consulted the oracle in this case. Note, Judges must deliberate; both those that give the verdict and those that give the sentence must consider diligently what they do, and do nothing rashly, for the judgment is God's (Deut. i. 17), and before him there will be a rehearing of the cause. They waited to know what was the mind of the Lord, whether he was to be put to death by the hand of the magistrate or to be left to the judgment of God: or, rather, they wanted to know whether he should be stoned, as those were to be that only cursed their parents (ch. xx. 9), or whether, the crime being so much greater, some sorer punishment should be inflicted on him. Note, Those that sit in judgment should sincerely desire, and by prayer and the use of all good means should endeavour to know the mind of the Lord, because they judge for him (2 Chron. xix. 6) and to him they are accountable.
V. Sentence passed upon this offender by the righteous Judge of heaven and earth himself: Let all the congregation stone him, v. 14. God could have cut him off by an immediate stroke from heaven, but he would put this honour upon the institution of magistracy to make use of it for the supporting and vindicating of his own glory in the world. Observe, 1. The place of execution appointed: Bring him forth without the camp. To signify their detestation of the crime, they must thus cast out the criminal as an abominable branch, and separate him from them as an unclean thing and unworthy a place in the camp of Israel. 2. The executioners: Let all the congregation do it, to show their zeal for the honour of God's name. Every man should have a stone to throw at him that blasphemes God, reckoning himself nearly concerned in the reproaches cast on God, Ps. lxix. 9. Thus also the greater terror would be cast upon the congregation; those that once helped to stone a blasphemer would ever after dread every thing that bordered upon blasphemy, that looked like it or looked towards it. 3. The solemnity of the execution; before the congregation stoned him, the witnesses were to lay their hands upon his head. The Jews say that this was used in the execution of no criminals but blasphemers; and that it was done with words to this purport, "Thy blood be upon thy own head, for thou thyself hast occasioned it. Let no blame be laid on the law, judges, juries, or witnesses; if thou scornest, thou alone shalt bear it."
VI. A standing law made upon this occasion for the stoning of blasphemers, v. 15, 16. Magistrates are the guardians of both tables, and ought to be as jealous for the honour of God against those that speak contemptuously of his being and government as for the public peace and safety against the disturbers of them. 1. A great stress is laid upon this law, as in no case to be dispensed with: He shall surely be put to death; they shall certainly stone him. Those that lightly esteemed God's honour might think it hard to make a man an offender for a word (words are but wind); but God would let them know that they must not make light of such words as these, which come from malice against God in the heart of him that speaks, and must occasion either great guilt or great grief to those that hear. 2. It is made to extend to the strangers that sojourned among them, as well as those that were born in the land. God never made any law to compel strangers to be circumcised and embrace the Jewish religion (proselytes made by force would be no honour to the God of Israel), but he made a law to restrain strangers from speaking evil of the God of Israel. 3. He that was put to death for blasphemy is said to bear his sin, in the punishment of it; no sacrifice being appointed, on the head of which the sin might be transferred, he himself was to bear it upon his own head, as a sacrifice to divine justice. So his own tongue fell upon him (Ps. lxiv. 8), and the tongue of a blasphemer will fall heavily.
VII. A repetition of some other laws annexed to this new law. 1. That murder should be punished with death (v. 17, and again v. 21), according to an ancient law in Noah's time (Gen. ix. 6), and the very law of nature, Gen. iv. 10. 2. That maimers should in like manner be punished by the law of retaliation, v. 19, 20. Not that men might in these cases be their own avengers, but they might appeal to the civil magistrate, who should award suffering to the injurious and satisfaction to the injured as should be thought fit in proportion to the hurt done. This law we had before, Exod. xxii. 4, 5. And it was more agreeable to that dispensation, in which were revealed the rigour of the law and what sin deserved, than to the dispensation we are under, in which are revealed the grace of the gospel and the remission of sins: and therefore our Saviour has set aside this law (Matt. v. 38, 39), not to restrain magistrates from executing public justice, but to restrain us all from returning personal injuries and to oblige us to forgive as we are and hope to be forgiven. 3. That hurt done wilfully to a neighbour's cattle should be punished by making good the damage, v. 18, 21. Thus the divine law took not only their lives, but their goods also under its protection. Those beasts which belonged to no particular person, but were, as our law speaks, ferae naturae--of a wild nature, it was lawful for them to kill; but not those which any man had a property in. Does God take care for oxen? Yes; for our sakes he does. 4. That strangers, as well as native Israelites, should be both entitled to the benefit of this law, so as not to suffer wrong, and liable to the penalty of this law in case they did wrong. And, it should seem, this is it that brings in these laws here, to show how equitable it was that strangers as well as Israelites should be punished for blasphemy, because strangers as well as Israelites were punishable for other crimes. And there may be this further reason for the recognition of these laws here, God would hereby show what provision he had made for man's safety, in punishing those that were injurious to him, which should be an argument with magistrates to be jealous for his honour, and to punish those that blasphemed his name. If God took care for their comfort, they ought to take care for his glory.
VIII. The execution of the blasphemer. Moses did, as it were, sign the warrant or it: He spoke unto the children of Israel to do it, and they did as the Lord commanded Moses, v. 23. This teaches that death is the wages of sin, and that blasphemy in particular is an iniquity to be punished by the judges. But, if those who thus profane the name of God escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgments. This blasphemer was the first that died by the law of Moses. Stephen, the first that died for the gospel, died by the abuse of this law; the martyr and the malefactor suffered the same death: but how vast the difference between them!
Adam Clarke: Commentary on the Bible - 1831
24:10: The son of an Israelitish woman, whose father was an Egyptian, etc. - This is a very obscure account, and is encumbered with many difficulties.
1. It seems strange that a person proceeding from such an illegal mixture should have been incorporated with the Israelites.
2. What the cause of the strife between this mongrel person and the Israelitish man was is not even hinted at. The rabbins, it is true, supply in their way this deficiency; they say he was the son of the Egyptian whom Moses slew, and that attempting to pitch his tent among those of the tribe of Dan, to which he belonged by his mother's side, Lev 24:11, he was prevented by a person of that tribe as having no right to a station among them who were true Israelites both by father and mother. In consequence of this they say he blasphemed the name of the Lord. But,
3. The sacred text does not tell us what name he blasphemed; it is simply said ויקב את השם vaiyihkob eth hashshem, he pierced through, distinguished, explained, or expressed the name. (See below, article 10). As the Jews hold it impious to pronounce the name יהוה Yehovah, they always put either אדני Adonai, Lord, or השם hashshem, The Name, in the place of it; but in this sense hashshem was never used prior to the days of rabbinical superstition, and therefore it cannot be put here for the word Jehovah.
4. Blaspheming the name of the Lord is mentioned in Lev 24:16, and there the proper Hebrew term is used שם יהוה shem Yehovah, and not the rabbinical השם hashshem, as in Lev 24:11.
5. Of all the manuscripts collated both by Kennicott and De Rossi, not one, either of the Hebrew or Samaritan, has the word Jehovah in this place.
6. Not one of the ancient Versions, Targum of Onkelos, Hebraeo-Samaritan, Samaritan version, Syriac, Arabic, Septuagint, or Vulgate Latin, has even attempted to supply the sacred name.
7. Houbigant supposes that the Egypto-Israelitish man did not use the name of the true God at all, but had been swearing by one of his country gods; and if this was the case the mention of the name of a strange god in the camp of Israel would constitute a very high crime, and certainly expose to the punishment mentioned in Lev 24:14.
8. Probably the word השם hashshem was the proper name of some Egyptian deity.
9. The fifteenth verse seems to countenance the supposition that the god whose name was produced on this occasion was not the true God, for it is there said, whosoever curseth his god, אלהיו elohaiv, shall bear his sin - shall have the punishment due to him as an idolater; but he that blasphemeth the name of the Lord, שם יהוה shem Yehovah, shall surely be put to death - when he blasphemeth the name (שם shem) he shall die, Lev 24:16.
10. The verb נקב nakab, which we translate blaspheme, signifies to pierce, bore, make hollow; also to Express or Distinguish by Name; see Isa 62:2; Num 1:17; Ch1 12:31; Ch1 16:41; Ch1 28:15; or, as the Persian translator has it, sherah kerd, mir an nam, he expounded or interpreted the name. Hence all that we term blasphemy here may only signify the particularizing some false god, i. e., naming him by his name, or imploring his aid as a helper, and when spoken of the true God it may signify using that sacred name as the idolaters did the names of their idols. On blaspheming God, and the nature of blasphemy, see the notes on Mat 9:3. In whatever point of view we consider the relation which has been the subject of this long note, one thing is sufficiently plain, that he who speaks irreverently of God, of his works, his perfections, his providence, etc., is destitute of every moral feeling and of every religious principle, and consequently so dangerous to society that it would be criminal to suffer him to be at large, though the longsuffering of God may lead him to repentance, and therefore it may be consistent with mercy to preserve his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:10: Exo 12:38; Num 11:4
Carl Friedrich Keil and Franz Delitzsch
24:10
The account of the Punishment of a Blasphemer is introduced in the midst of the laws, less because "it brings out to view by a clear example the administration of the divine law in Israel, and also introduces and furnishes the reason for several important laws" (Baumgarten), than because the historical occurrence itself took place at the time when the laws relating to sanctification of life before the Lord were given, whilst the punishment denounced against the blasphemer exhibited in a practical form, as a warning to the whole nation, the sanctification of the Lord in the despisers of His name. The circumstances were the following: - The son of an Israelitish woman named Shelomith, the daughter of Dibri, of the tribe of Dan, and of an Egyptian whom the Israelitish woman had married, went out into the midst of the children of Israel, i.e., went out of his tent or place of encampment among the Israelites. As the son of an Egyptian, he belonged to the foreigners who had gone out with Israel (Ex 12:38), and who probably had their tents somewhere apart from those of the Israelites, who were encamped according to their tribes (Num 2:2). Having got into a quarrel with an Israelite, this man scoffed at the name (of Jehovah) and cursed. The cause of the quarrel is not given, and cannot be determined. נקב: to bore, hollow out, then to sting, metaphorically to separate, fix (Gen 30:28), hence to designate (Num 1:17, etc.), and to prick in malam partem, to taunt, i.e., to blaspheme, curse, = קבב Num 23:11, Num 23:25, etc. That the word is used here in a bad sense, is evident from the expression "and cursed," and from the whole context of Lev 24:15 and Lev 24:16. The Jews, on the other hand, have taken the word נקב in this passage from time immemorial in the sense of ἐπονομάζειν (lxx), and founded upon it the well-known law, against even uttering the name Jehovah (see particularly Lev 24:16). "The name" κατ ̓ ἐξ. is the name "Jehovah" (cf. Lev 24:16), in which God manifested His nature. It was this passage that gave rise to the custom, so prevalent among the Rabbins, of using the expression "name," or "the name," for Dominus, or Deus (see Buxtorf, lex. talmud. pp. 2432ff.). The blasphemer was brought before Moses and then put into confinement, "to determine for them (such blasphemers) according to the mouth (command) of Jehovah." פּרשׁ: to separate, distinguish, then to determine exactly, which is the sense both here and in Num 15:34, where it occurs in a similar connection.
Geneva 1599
24:10 And the son of an Israelitish woman, whose father [was] an Egyptian, went (e) out among the children of Israel: and this son of the Israelitish [woman] and a man of Israel strove together in the camp;
(e) Meaning, out of his tent.
John Gill
24:10 And the son of an Israelitish woman,.... Whose name, and the name of his mother, are afterwards given:
whose father was an Egyptian; Jarchi says, this is the Egyptian whom Moses slew, Ex 2:12; and so others in Abendana:
went out among the children of Israel; went out of Egypt with them, according to the Targum of Jonathan, and so was one of the mixed multitude, which came from thence with them, which is not improbable; some say he went out of Moses's court of judicature; but it is more likely that the meaning is, he went out of his tent, so Aben Ezra, into the midst of the camp, to claim his rank and place among the people of Israel; though the Jewish writers, as Jarchi and Aben Ezra, take this phrase, "among the children of Israel", to signify that he was a proselyte, and became a Jew, or had embraced the Jewish religion in all respects:
and this son of the Israelitish woman and a man of Israel strove together in the camp; which man of Israel, according to the Targum of Jonathan, was of the tribe of Dan, as was the mother of the man he strove with; what they strove about is not easy to say; Aben Ezra suggests, because this stands connected with the above laws, as if this man had said some things in a reviling way about the shewbread, the oil, and the offerings, and so a dispute arose between them, concerning them; but Jarchi says, it was about the business of the camp, and it is more commonly received that this man claimed a place to fix his tent on in the tribe of Dan, in right of his mother; but the other urged, that the order of fixing tents was according to the genealogies, and with the ensigns of their father's house, and therefore he had no right to rank with them, his father being an Egyptian, and perhaps from words they came to blows, see Ex 21:22; though the Jewish writers understand it of their contending, at least of its issuing in a judiciary way, before a court of judicature: so it is said, when Israel dwelt in the wilderness, he (the son of the Egyptian) sought to spread his tent in the midst of the tribe of Dan, and they would not suffer it, because the ranks of the children of Israel were, every man according to his rank, with the ensigns according to the genealogy of their fathers; and they began and contended in the camp, wherefore they went into the court of judicature, the son of the woman of the daughter of Israel, and the man, a son of Israel, who was of the tribe of Dan (l).
(l) Targum Jon. in loc.
John Wesley
24:10 Whose father was an Egyptian - This circumstance seems noted, partly to shew the danger of marriages with persons of wicked principles, and partly by this severity against him who was a stranger by the father, and an Israelite by the mother, to shew that God would not have this sin go unpunished amongst his people, what - soever he was that committed it. Went out - Out of Egypt, being one of that mixed multitude, which came out with the Israelites, Ex 12:32. It is probable, this was done when the Israelites were near Sinai.
Robert Jamieson, A. R. Fausset and David Brown
24:10 the son of an Israelitish woman, &c.--This passage narrates the enactment of a new law, with a detail of the circumstances which gave rise to it. The "mixed multitude" [Ex 12:38] that accompanied the Israelites in their exodus from Egypt creates a presumption that marriage connections of the kind described were not infrequent. And it was most natural, in the relative circumstances of the two people, that the father should be an Egyptian and the mother an Israelite.
24:1124:11: եւ անուանեալ կնոջն Իսրայէլացւոյ զԱնունն՝ եւ անէծ. եւ ածին զնա առ Մովսէս. եւ անուն մօր նորա Սաղամիթ՝ դուստր Դաբրեայ, յազգէ Դանայ[1133]։ [1133] Այլք. Զանունն անէծ. եւ ածին։
11 Իսրայէլացի կնոջ որդին տուեց Տիրոջ անունը եւ հայհոյեց: Նրան բերեցին Մովսէսի մօտ: Նրա մօր անունը Սալամիթ էր: Նա Դանի ցեղից Դաբրիի դուստրն էր:
11 Եւ այն Իսրայելացի կնոջ որդին հայհոյեց Տէրոջը անուան ու անիծեց։ Մովսէսին բերին զանիկա։ Անոր մօրը անունը Սողոմիթ էր, Դանի ցեղէն՝ Դաբրիին աղջիկը։
եւ [398]անուանեալ որդի կնոջն Իսրայելացւոյ զԱնունն` եւ անէծ. եւ ածին զնա առ Մովսէս. եւ անուն մօր նորա Սաղամիթ` դուստր Դաբրեայ, յազգէ Դանայ:

24:11: եւ անուանեալ կնոջն Իսրայէլացւոյ զԱնունն՝ եւ անէծ. եւ ածին զնա առ Մովսէս. եւ անուն մօր նորա Սաղամիթ՝ դուստր Դաբրեայ, յազգէ Դանայ[1133]։
[1133] Այլք. Զանունն անէծ. եւ ածին։
11 Իսրայէլացի կնոջ որդին տուեց Տիրոջ անունը եւ հայհոյեց: Նրան բերեցին Մովսէսի մօտ: Նրա մօր անունը Սալամիթ էր: Նա Դանի ցեղից Դաբրիի դուստրն էր:
11 Եւ այն Իսրայելացի կնոջ որդին հայհոյեց Տէրոջը անուան ու անիծեց։ Մովսէսին բերին զանիկա։ Անոր մօրը անունը Սողոմիթ էր, Դանի ցեղէն՝ Դաբրիին աղջիկը։
zohrab-1805▾ eastern-1994▾ western am▾
24:1111: хулил сын Израильтянки имя [Господне] и злословил. И привели его к Моисею;
24:11 καὶ και and; even ἐπονομάσας επονομαζω named ὁ ο the υἱὸς υιος son τῆς ο the γυναικὸς γυνη woman; wife τῆς ο the Ισραηλίτιδος ισραηλιτης Israelite τὸ ο the ὄνομα ονομα name; notable κατηράσατο καταραομαι curse καὶ και and; even ἤγαγον αγω lead; pass αὐτὸν αυτος he; him πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even τὸ ο the ὄνομα ονομα name; notable τῆς ο the μητρὸς μητηρ mother αὐτοῦ αυτος he; him Σαλωμιθ σαλωμιθ daughter Δαβρι δαβρι from; out of τῆς ο the φυλῆς φυλη tribe Δαν δαν Dan; Than
24:11 וַ֠ wa וְ and יִּקֹּב yyiqqˌōv נקב bore בֶּן־ ben- בֵּן son הָֽ hˈā הַ the אִשָּׁ֨ה ʔiššˌā אִשָּׁה woman הַ ha הַ the יִּשְׂרְאֵלִ֤ית yyiśrᵊʔēlˈîṯ יִשְׂרְאֵלִי Israelite אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שֵּׁם֙ ššˌēm שֵׁם name וַ wa וְ and יְקַלֵּ֔ל yᵊqallˈēl קלל be slight וַ wa וְ and יָּבִ֥יאוּ yyāvˌîʔû בוא come אֹתֹ֖ו ʔōṯˌô אֵת [object marker] אֶל־ ʔel- אֶל to מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name אִמֹּ֛ו ʔimmˈô אֵם mother שְׁלֹמִ֥ית šᵊlōmˌîṯ שְׁלֹמִית Shelomith בַּת־ baṯ- בַּת daughter דִּבְרִ֖י divrˌî דִּבְרִי Dibri לְ lᵊ לְ to מַטֵּה־ maṭṭē- מַטֶּה staff דָֽן׃ ḏˈān דָּן Dan
24:11. cumque blasphemasset nomen et maledixisset ei adductus est ad Mosen vocabatur autem mater eius Salumith filia Dabri de tribu DanAnd when he had blasphemed the name, and had cursed it, he was brought to Moses. (Now his mother was called Salumith, the daughter of Dabri, of the tribe of Dan.)
11. and the son of the Israelitish woman blasphemed the Name, and cursed: and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan.
24:11. And when he had blasphemed the name, and had cursed it, he was led to Moses. (Now his mother was called Shelomith, the daughter of Dibri from the tribe of Dan.)
24:11. And the Israelitish woman’s son blasphemed the name [of the LORD], and cursed. And they brought him unto Moses: (and his mother’s name [was] Shelomith, the daughter of Dibri, of the tribe of Dan:)
And the Israelitish woman' s son blasphemed the name [of the LORD], and cursed. And they brought him unto Moses: ( and his mother' s name [was] Shelomith, the daughter of Dibri, of the tribe of Dan:

11: хулил сын Израильтянки имя [Господне] и злословил. И привели его к Моисею;
24:11
καὶ και and; even
ἐπονομάσας επονομαζω named
ο the
υἱὸς υιος son
τῆς ο the
γυναικὸς γυνη woman; wife
τῆς ο the
Ισραηλίτιδος ισραηλιτης Israelite
τὸ ο the
ὄνομα ονομα name; notable
κατηράσατο καταραομαι curse
καὶ και and; even
ἤγαγον αγω lead; pass
αὐτὸν αυτος he; him
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
τὸ ο the
ὄνομα ονομα name; notable
τῆς ο the
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
Σαλωμιθ σαλωμιθ daughter
Δαβρι δαβρι from; out of
τῆς ο the
φυλῆς φυλη tribe
Δαν δαν Dan; Than
24:11
וַ֠ wa וְ and
יִּקֹּב yyiqqˌōv נקב bore
בֶּן־ ben- בֵּן son
הָֽ hˈā הַ the
אִשָּׁ֨ה ʔiššˌā אִשָּׁה woman
הַ ha הַ the
יִּשְׂרְאֵלִ֤ית yyiśrᵊʔēlˈîṯ יִשְׂרְאֵלִי Israelite
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שֵּׁם֙ ššˌēm שֵׁם name
וַ wa וְ and
יְקַלֵּ֔ל yᵊqallˈēl קלל be slight
וַ wa וְ and
יָּבִ֥יאוּ yyāvˌîʔû בוא come
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
אֶל־ ʔel- אֶל to
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
שֵׁ֥ם šˌēm שֵׁם name
אִמֹּ֛ו ʔimmˈô אֵם mother
שְׁלֹמִ֥ית šᵊlōmˌîṯ שְׁלֹמִית Shelomith
בַּת־ baṯ- בַּת daughter
דִּבְרִ֖י divrˌî דִּבְרִי Dibri
לְ lᵊ לְ to
מַטֵּה־ maṭṭē- מַטֶּה staff
דָֽן׃ ḏˈān דָּן Dan
24:11. cumque blasphemasset nomen et maledixisset ei adductus est ad Mosen vocabatur autem mater eius Salumith filia Dabri de tribu Dan
And when he had blasphemed the name, and had cursed it, he was brought to Moses. (Now his mother was called Salumith, the daughter of Dabri, of the tribe of Dan.)
24:11. And when he had blasphemed the name, and had cursed it, he was led to Moses. (Now his mother was called Shelomith, the daughter of Dibri from the tribe of Dan.)
24:11. And the Israelitish woman’s son blasphemed the name [of the LORD], and cursed. And they brought him unto Moses: (and his mother’s name [was] Shelomith, the daughter of Dibri, of the tribe of Dan:)
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:11: blasphemed: Lev 24:15, Lev 24:16; Exo 20:7; Sa2 12:14; Kg1 21:10, Kg1 21:13; Kg2 18:30, Kg2 18:35, Kg2 18:37; Kg2 19:1-3, Kg2 19:6, Kg2 19:10, Kg2 19:22; Ch2 32:14-17; Psa 74:18, Psa 74:22; Mat 26:65; Act 6:11-13; Rom 2:24; Ti1 1:13; Rev 16:11, Rev 16:21
the name: Houbigant and others think that the name which this man blasphemed was the name of the god of his native land. But that hashshem THE NAME, denotes Jehovah, appears from its being used in the latter part of Lev 24:16, as equivalent to "the name of Jehovah," in the former part. The Jews also frequently use hashshem for Jehovah.
cursed: Job 1:5, Job 1:11, Job 1:22, Job 2:5, Job 2:9, Job 2:10; Isa 8:21
brought him: Exo 18:22, Exo 18:26; Num 15:33-35
Geneva 1599
24:11 And the Israelitish woman's son (f) blasphemed the name [of the LORD], and cursed. And they brought him unto Moses: (and his mother's name [was] Shelomith, the daughter of Dibri, of the tribe of Dan:)
(f) By swearing or despising God.
John Gill
24:11 And the Israelitish woman's son blasphemed the name of the Lord, and cursed,.... As they were striving together, or when the trial was over, he being cast, fell into outrageous blasphemies against God, who made such laws for the civil polity of Israel, and cursed the judges that had given sentence against him; so the Targum of Jonathan; and so the Jews generally understand by the "name" blasphemed, the name Jehovah, which he spake out plainly, and which, they say, is ineffable, and ought not to be pronounced but by the high priest in the sanctuary; but this man expressed it in its proper sound, and made use of it to curse the man that strove with him, or the judge that judged him; so it is said in the Misnah (d),"a blasphemer is not guilty until he expresses the name;''but it undoubtedly means blaspheming God himself, by whatsoever name:
and they brought him unto Moses; having heard his blasphemy, to charge him with it before him, or in order to have due punishment inflicted on him: as to the matter of contest between him and the Israelite, that had been decided in a lesser court of judicature, such an one as had been set up by the advice of Jethro; but though there was full proof of his blasphemy and cursing, which, perhaps, were expressed in open court; they might not know what punishment to inflict upon him for so horrid a crime, of which, perhaps, they had never had an instance before, and therefore sent him to Moses, to whom the hearing and decision of weighty matters belonged; see Ex 18:22,
and his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan; which is observed, as it should seem, to show in what tribe this affair happened, and what the quarrel was first about, even a place and rank in this tribe.
(d) Sanhedrin, c. 7. sect. 5.
John Wesley
24:11 The name of the Lord - The words of the Lord, or of Jehovah, are supplied out of Lev 24:16, where they are expressed; here they are omitted perhaps for the aggravation of his crime. He blasphemed the name so called by way of eminency; that name which is above every name; that name which a man should in some sort tremble to mention; which is not to be named without cause or without reverence. And cursed - Not the Israelite only, but his God also, as appears from Lev 24:15-16. And they brought him - Either the people who heard him, or the inferior magistrate, to whom he was first brought.
Robert Jamieson, A. R. Fausset and David Brown
24:11 And the Israelitish woman's son blasphemed the name of the Lord--A youth of this half-blood, having quarrelled with an Israelite [Lev 24:10], vented his rage in some horrid form of impiety. It was a common practice among the Egyptians to curse their idols when disappointed in obtaining the object of their petitions. The Egyptian mind of this youth thought the greatest insult to his opponent was to blaspheme the object of his religious reverence. He spoke disrespectfully of One who sustained the double character of the King as well as the God of the Hebrew people; as the offense was a new one, he was put in ward till the mind of the Lord was ascertained as to his disposal.
24:1224:12: Եւ արկին զնա ՚ի պահ, դատել հրամանաւ Տեառն[1134]։ [1134] Այլք յաւելուն. Դատել զնա հրամա՛՛։
12 Այդ մարդուն հսկողութեան տակ պահեցին, որպէսզի Աստծու հրամանով դատեն նրան:
12 Բանտարկեցին զանիկա, մինչեւ որ Տէրոջը հրամանը յայտնուի իրեն։
Եւ արկին զնա ի պահ, դատել զնա հրամանաւ Տեառն:

24:12: Եւ արկին զնա ՚ի պահ, դատել հրամանաւ Տեառն[1134]։
[1134] Այլք յաւելուն. Դատել զնա հրամա՛՛։
12 Այդ մարդուն հսկողութեան տակ պահեցին, որպէսզի Աստծու հրամանով դատեն նրան:
12 Բանտարկեցին զանիկա, մինչեւ որ Տէրոջը հրամանը յայտնուի իրեն։
zohrab-1805▾ eastern-1994▾ western am▾
24:1212: и посадили его под стражу, доколе не будет объявлена им воля Господня.
24:12 καὶ και and; even ἀπέθεντο αποτιθημι put away; put off αὐτὸν αυτος he; him εἰς εις into; for φυλακὴν φυλακη prison; watch διακρῖναι διακρινω discriminate; doubt αὐτὸν αυτος he; him διὰ δια through; because of προστάγματος προσταγμα lord; master
24:12 וַ wa וְ and יַּנִּיחֻ֖הוּ yyannîḥˌuhû נוח settle בַּ ba בְּ in † הַ the מִּשְׁמָ֑ר mmišmˈār מִשְׁמָר guard לִ li לְ to פְרֹ֥שׁ fᵊrˌōš פרשׁ explain לָהֶ֖ם lāhˌem לְ to עַל־ ʕal- עַל upon פִּ֥י pˌî פֶּה mouth יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
24:12. miseruntque eum in carcerem donec nossent quid iuberet DominusAnd they put him into prison, till they might know what the Lord would command.
12. And they put him in ward, that it might be declared unto them at the mouth of the LORD.
24:12. And they sent him to prison, until they might know what the Lord would command,
24:12. And they put him in ward, that the mind of the LORD might be shewed them.
And they put him in ward, that the mind of the LORD might be shewed them:

12: и посадили его под стражу, доколе не будет объявлена им воля Господня.
24:12
καὶ και and; even
ἀπέθεντο αποτιθημι put away; put off
αὐτὸν αυτος he; him
εἰς εις into; for
φυλακὴν φυλακη prison; watch
διακρῖναι διακρινω discriminate; doubt
αὐτὸν αυτος he; him
διὰ δια through; because of
προστάγματος προσταγμα lord; master
24:12
וַ wa וְ and
יַּנִּיחֻ֖הוּ yyannîḥˌuhû נוח settle
בַּ ba בְּ in
הַ the
מִּשְׁמָ֑ר mmišmˈār מִשְׁמָר guard
לִ li לְ to
פְרֹ֥שׁ fᵊrˌōš פרשׁ explain
לָהֶ֖ם lāhˌem לְ to
עַל־ ʕal- עַל upon
פִּ֥י pˌî פֶּה mouth
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
24:12. miseruntque eum in carcerem donec nossent quid iuberet Dominus
And they put him into prison, till they might know what the Lord would command.
24:12. And they sent him to prison, until they might know what the Lord would command,
24:12. And they put him in ward, that the mind of the LORD might be shewed them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: «Закона о хуле, не было еще написано. Посему Моисей повелел взятого ввергнуть в темницу, а на следующий день вопросил Владыку Бога, что должен потерпеть нечестивец» (блаж. Феодорит, вопр. 33).
Albert Barnes: Notes on the Bible - 1834
24:12: The offender may already have been pronounced guilty by the rulers (see Exo 18:21-22), and the case was referred to Moses in order that the punishment might be awarded by the divine decree. No law had as yet been enacted against blasphemy except by implication. See Exo 21:17; Exo 22:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:12: that the mind of the Lord might be showed them: Heb. to expound unto them according to the mouth of the Lord, Exo 18:15, Exo 18:16, Exo 18:23; Num 27:5, Num 36:5, Num 36:6
John Gill
24:12 And they put him in ward,.... In some prison, a place known in the camp, as Aben Ezra observes:
that the mind of the Lord might be shewed them; for, though this was a breach of the third command, in which God declares he would not hold such an one guiltless, Ex 20:7; yet no particular punishment being expressed, it was not a clear case whether the Lord would punish for it himself, by an immediate stroke of his hand, or whether by the civil magistrate; and if by the latter, in what manner; for though it might be concluded, without any hesitation, that he was worthy of death, since cursing father or mother was death, Ex 21:17; and much more blaspheming God, yet what death to put him to they might be at a loss about; or if that was understood of stoning, they might think this deserved a sorer punishment, and therefore consulted God about it.
John Wesley
24:12 That the mind of the Lord might be shewed - For God had only said in general, that he would not hold such guiltless, that is, he would punish them, but had not declared how he would have them punished by men.
24:1324:13: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
13 Տէրը խօսեց Մովսէսի հետ ու ասաց.
13 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

24:13: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
13 Տէրը խօսեց Մովսէսի հետ ու ասաց.
13 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
24:1313: И сказал Господь Моисею, говоря:
24:13 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
24:13 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
24:13. qui locutus est ad MosenAnd the Lord spoke to Moses,
13. And the LORD spake unto Moses, saying,
24:13. who spoke to Moses,
24:13. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

13: И сказал Господь Моисею, говоря:
24:13
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
24:13
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
24:13. qui locutus est ad Mosen
And the Lord spoke to Moses,
24:13. who spoke to Moses,
24:13. And the LORD spake unto Moses, saying,
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Carl Friedrich Keil and Franz Delitzsch
24:13
Jehovah ordered the blasphemer to be taken out of the camp, and the witnesses to lay their hands upon his head, and the whole congregation to stone him; and published at the same time the general law, that whoever cursed his God should bear (i.e., atone for) his sin (cf. Ex 22:27), and whoever blasphemed the name of Jehovah should be stoned, the native as well as the foreigner. By laying (resting, cf. Lev 1:4) their hands upon the head of the blasphemer, the hearers or witnesses were to throw off from themselves the blasphemy which they had heard, and return it upon the head of the blasphemer, for him to expiate. The washing of hands in Deut 21:6 is analogous; but the reference made by Knobel to Deut 17:7, where the witnesses are commanded to turn their hand against an idolater who had been condemned to death, i.e., to stone him, is out of place.
John Gill
24:13 And the Lord spake unto Moses,.... From off the mercy seat in the holy of holies, where he had promised to meet him and commune with him about anything he should inquire of him, as he did at this time:
saying; as follows.
24:1424:14: Հանէ՛ք զայրն որ անէծն՝ արտաքոյ բանակին. եւ դիցե՛ն որք լուան՝ զձեռս իւրեանց ՚ի վերայ գլխոյ նորա, եւ քարկոծեսցե՛ն զնա ամենայն ժողովուրդն[1135]։ [1135] Այլք. Հանէ՛ք զայն որ անէծն։
14 «Հայհոյող այդ մարդուն հանեցէ՛ք բանակատեղիից դուրս, եւ նրանք, ովքեր լսել են նրա հայհոյանքը, որպէս վկայ թող իրենց ձեռքերը դնեն նրա գլխին, եւ ամբողջ ժողովուրդը թող քարկոծի նրան:
14 «Այն հայհոյող մարդը բանակէն դուրս հանէ եւ բոլոր լսողները ձեռքերնին անոր գլխուն վրայ թող դնեն ու բոլոր ժողովուրդը թող քարկոծեն զանիկա։
Հանէք զայն որ անէծն` արտաքոյ բանակին, եւ դիցեն որք լուան զձեռս իւրեանց ի վերայ գլխոյ նորա, եւ քարկոծեսցեն զնա ամենայն ժողովուրդն:

24:14: Հանէ՛ք զայրն որ անէծն՝ արտաքոյ բանակին. եւ դիցե՛ն որք լուան՝ զձեռս իւրեանց ՚ի վերայ գլխոյ նորա, եւ քարկոծեսցե՛ն զնա ամենայն ժողովուրդն[1135]։
[1135] Այլք. Հանէ՛ք զայն որ անէծն։
14 «Հայհոյող այդ մարդուն հանեցէ՛ք բանակատեղիից դուրս, եւ նրանք, ովքեր լսել են նրա հայհոյանքը, որպէս վկայ թող իրենց ձեռքերը դնեն նրա գլխին, եւ ամբողջ ժողովուրդը թող քարկոծի նրան:
14 «Այն հայհոյող մարդը բանակէն դուրս հանէ եւ բոլոր լսողները ձեռքերնին անոր գլխուն վրայ թող դնեն ու բոլոր ժողովուրդը թող քարկոծեն զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
24:1414: выведи злословившего вон из стана, и все слышавшие пусть положат руки свои на голову его, и все общество побьет его камнями;
24:14 ἐξάγαγε εξαγω lead out; bring out τὸν ο the καταρασάμενον καταραομαι curse ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks καὶ και and; even ἐπιθήσουσιν επιτιθημι put on; put another πάντες πας all; every οἱ ο the ἀκούσαντες ακουω hear τὰς ο the χεῖρας χειρ hand αὐτῶν αυτος he; him ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even λιθοβολήσουσιν λιθοβολεω stone αὐτὸν αυτος he; him πᾶσα πας all; every ἡ ο the συναγωγή συναγωγη gathering
24:14 הֹוצֵ֣א hôṣˈē יצא go out אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the מְקַלֵּ֗ל mᵊqallˈēl קלל be slight אֶל־ ʔel- אֶל to מִ mi מִן from חוּץ֙ ḥûṣ חוּץ outside לַֽ lˈa לְ to † הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp וְ wᵊ וְ and סָמְכ֧וּ sāmᵊḵˈû סמך support כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the שֹּׁמְעִ֛ים ššōmᵊʕˈîm שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] יְדֵיהֶ֖ם yᵊḏêhˌem יָד hand עַל־ ʕal- עַל upon רֹאשֹׁ֑ו rōšˈô רֹאשׁ head וְ wᵊ וְ and רָגְמ֥וּ rāḡᵊmˌû רגם stone אֹתֹ֖ו ʔōṯˌô אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עֵדָֽה׃ ʕēḏˈā עֵדָה gathering
24:14. dicens educ blasphemum extra castra et ponant omnes qui audierunt manus suas super caput eius et lapidet eum populus universusSaying: Bring forth the blasphemer without the camp: and let them that heard him, put their hands upon his head: and let all the people stone him.
14. Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.
24:14. saying: Lead away the blasphemer beyond the camp, and let all who heard him place their hands upon his head, and let the entire people stone him.
24:14. Bring forth him that hath cursed without the camp; and let all that heard [him] lay their hands upon his head, and let all the congregation stone him.
Bring forth him that hath cursed without the camp; and let all that heard [him] lay their hands upon his head, and let all the congregation stone him:

14: выведи злословившего вон из стана, и все слышавшие пусть положат руки свои на голову его, и все общество побьет его камнями;
24:14
ἐξάγαγε εξαγω lead out; bring out
τὸν ο the
καταρασάμενον καταραομαι curse
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
καὶ και and; even
ἐπιθήσουσιν επιτιθημι put on; put another
πάντες πας all; every
οἱ ο the
ἀκούσαντες ακουω hear
τὰς ο the
χεῖρας χειρ hand
αὐτῶν αυτος he; him
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
λιθοβολήσουσιν λιθοβολεω stone
αὐτὸν αυτος he; him
πᾶσα πας all; every
ο the
συναγωγή συναγωγη gathering
24:14
הֹוצֵ֣א hôṣˈē יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
מְקַלֵּ֗ל mᵊqallˈēl קלל be slight
אֶל־ ʔel- אֶל to
מִ mi מִן from
חוּץ֙ ḥûṣ חוּץ outside
לַֽ lˈa לְ to
הַ the
מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp
וְ wᵊ וְ and
סָמְכ֧וּ sāmᵊḵˈû סמך support
כָֽל־ ḵˈol- כֹּל whole
הַ ha הַ the
שֹּׁמְעִ֛ים ššōmᵊʕˈîm שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
יְדֵיהֶ֖ם yᵊḏêhˌem יָד hand
עַל־ ʕal- עַל upon
רֹאשֹׁ֑ו rōšˈô רֹאשׁ head
וְ wᵊ וְ and
רָגְמ֥וּ rāḡᵊmˌû רגם stone
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
עֵדָֽה׃ ʕēḏˈā עֵדָה gathering
24:14. dicens educ blasphemum extra castra et ponant omnes qui audierunt manus suas super caput eius et lapidet eum populus universus
Saying: Bring forth the blasphemer without the camp: and let them that heard him, put their hands upon his head: and let all the people stone him.
24:14. saying: Lead away the blasphemer beyond the camp, and let all who heard him place their hands upon his head, and let the entire people stone him.
24:14. Bring forth him that hath cursed without the camp; and let all that heard [him] lay their hands upon his head, and let all the congregation stone him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Если злословивший отца или мать был умерщвляем (Исх ХXI:17), то тем более должен был быть побит камнями, и именно перед свидетелями преступления, хулитель имени Иеговы (ср. ст. 23). Побиение камнями могло совершиться только вне стана, так как смертная казнь вообще не совершалась на месте суда и на людной улице. Возложение рук свидетелей на голову казнимого выражало непричастность их к его преступлению и как бы жертвенное очищение всего общества смертью преступника от гнева Иеговы. Традиция иудейская требовала от свидетелей хулы на Бога раздирания одежд (ср. Мф XXVI:65), а от судей возложения рук на голову преступника со словами: dimcha beroschcha («кровь твоя на главе твоей»).
Adam Clarke: Commentary on the Bible - 1831
24:14: Lay their hands upon his head - It was by this ceremony that the people who heard him curse bore their public testimony in order to his being fully convicted, for without this his punishment would not have been lawful. By this ceremony also they in effect said to the man, Thy blood be upon thy own head.
Albert Barnes: Notes on the Bible - 1834
24:14: Lay their hands upon his head - As a protest against the impiety of the criminal, symbolically laying the guilt upon his head. Compare the washing of hands, Deu 21:6; Mat 27:24.
Let all the congregation stone him - See Lev 20:2 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:14: without: Lev 13:46; Num 5:2-4, Num 15:35
all that: Deu 13:9, Deu 17:7
let all the: Lev 20:2, Lev 20:27; Num 15:35, Num 15:36; Deu 13:10, Deu 21:21, Deu 22:21; Jos 7:25; Joh 8:59; Joh 10:31-33; Act 7:58, Act 7:59
John Gill
24:14 Bring forth him that hath cursed without the camp,.... To show that he had no part nor lot in Israel, and that he was unworthy to be a member of their civil community, or of their church state; and, besides, the place of stoning, or where malefactors suffered any kind of death, was without the camp, as afterwards without the city, see Heb 13:12,
let all that heard him lay their hands upon his head; the Targum of Jonathan adds,"and the judges;''so Jarchi remarks, that they that "heard him" are the witnesses, and the word "all" comprehends the judges: Maimonides says (e) the same, and observes that hands were laid on no malefactor but the blasphemer; and this was done to show that the one had bore a faithful testimony, and the other had pronounced a righteous sentence on him; and that he had brought this guilt and punishment upon himself by his sin; wherefore it was usual for them to say, as the same writers observe,"thy blood be upon thine own head, and we not punished for thy death, which thou hast been the cause of to thyself:"
and let all the congregation stone him; which Aben Ezra interprets of the great men of Israel; nor can it be thought that every individual of the people could cast a stone at him, but it was to be done by some of them, in the presence of them all, or as many as could conveniently get together to behold it; and this was done to show their detestation of the sin, and to deter from the commission of it: it was the same kind of punishment that was ordered to be inflicted on him that cursed his father or mother, Lev 20:9; God, the God of mercy, requiring no sorer punishment, though it deterred a greater, for such a sin against himself, than against a common parent.
(e) Hilchot Obede Cochabim, c. 2. sect. 10.
John Wesley
24:14 Lay their hands upon his head - Whereby they gave public testimony that they heard this person speak such words, and did in their own and all the peoples names, demand justice to be executed upon him, that by this sacrifice God might be appeased, and his judgments turned away from the people, upon whom they would certainly fall if he were unpunished. Stone him - The same punishment which was before appointed for those who cursed their parents.
Robert Jamieson, A. R. Fausset and David Brown
24:14 Bring forth him that hath cursed without the camp--All executions took place without the camp; and this arrangement probably originated in the idea that, as the Israelites were to be "a holy people" [Deut 7:6; Deut 14:2, Deut 14:21; Deut 26:19; Deut 28:9], all flagrant offenders should be thrust out of their society.
let all that heard him lay their hands upon his head, &c.--The imposition of hands formed a public and solemn testimony against the crime, and at the same time made the punishment legal.
24:1524:15: Եւ ընդ որդիսն Իսրայէլի խօսեսցիս եւ ասասցես ցնոսա. Ա՛յր ոք այր՝ որ անիծանիցէ զԱստուած, մե՛ղս ընկալցի.
15 Կը խօսես Իսրայէլի որդիների հետ եւ նրանց կ’ասես. “Ով որ կը հայհոյի Աստծուն, իր մեղքի պատիժը կը կրի:
15 Ըսէ՛ Իսրայէլի որդիներուն. Ով որ իր Աստուածը անիծէ, իր մեղքը պիտի կրէ։
Եւ ընդ որդիսն Իսրայելի խօսեսցիս եւ ասասցես ցնոսա. Այր ոք այր որ անիծանիցէ [399]զԱստուած, մեղս ընկալցի:

24:15: Եւ ընդ որդիսն Իսրայէլի խօսեսցիս եւ ասասցես ցնոսա. Ա՛յր ոք այր՝ որ անիծանիցէ զԱստուած, մե՛ղս ընկալցի.
15 Կը խօսես Իսրայէլի որդիների հետ եւ նրանց կ’ասես. “Ով որ կը հայհոյի Աստծուն, իր մեղքի պատիժը կը կրի:
15 Ըսէ՛ Իսրայէլի որդիներուն. Ով որ իր Աստուածը անիծէ, իր մեղքը պիտի կրէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1515: и сынам Израилевым скажи: кто будет злословить Бога своего, тот понесет грех свой;
24:15 καὶ και and; even τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel λάλησον λαλεω talk; speak καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἐὰν εαν and if; unless καταράσηται καταραομαι curse θεόν θεος God ἁμαρτίαν αμαρτια sin; fault λήμψεται λαμβανω take; get
24:15 וְ wᵊ וְ and אֶל־ ʔel- אֶל to בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel תְּדַבֵּ֣ר tᵊḏabbˈēr דבר speak לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אִ֥ישׁ ʔˌîš אִישׁ man אִ֛ישׁ ʔˈîš אִישׁ man כִּֽי־ kˈî- כִּי that יְקַלֵּ֥ל yᵊqallˌēl קלל be slight אֱלֹהָ֖יו ʔᵉlōhˌāʸw אֱלֹהִים god(s) וְ wᵊ וְ and נָשָׂ֥א nāśˌā נשׂא lift חֶטְאֹֽו׃ ḥeṭʔˈô חֵטְא offence
24:15. et ad filios Israhel loqueris homo qui maledixerit Deo suo portabit peccatum suumAnd thou shalt speak to the children of Israel: The man that curseth his God, shall bear his sin:
15. And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin.
24:15. And you shall say to the sons of Israel: The man who curses his God shall bear his sin,
24:15. And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin.
And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin:

15: и сынам Израилевым скажи: кто будет злословить Бога своего, тот понесет грех свой;
24:15
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
λάλησον λαλεω talk; speak
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
ἐὰν εαν and if; unless
καταράσηται καταραομαι curse
θεόν θεος God
ἁμαρτίαν αμαρτια sin; fault
λήμψεται λαμβανω take; get
24:15
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
תְּדַבֵּ֣ר tᵊḏabbˈēr דבר speak
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אִ֥ישׁ ʔˌîš אִישׁ man
אִ֛ישׁ ʔˈîš אִישׁ man
כִּֽי־ kˈî- כִּי that
יְקַלֵּ֥ל yᵊqallˌēl קלל be slight
אֱלֹהָ֖יו ʔᵉlōhˌāʸw אֱלֹהִים god(s)
וְ wᵊ וְ and
נָשָׂ֥א nāśˌā נשׂא lift
חֶטְאֹֽו׃ ḥeṭʔˈô חֵטְא offence
24:15. et ad filios Israhel loqueris homo qui maledixerit Deo suo portabit peccatum suum
And thou shalt speak to the children of Israel: The man that curseth his God, shall bear his sin:
24:15. And you shall say to the sons of Israel: The man who curses his God shall bear his sin,
24:15. And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin.
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
15-16: По поводу случая с сыном египтянина и израильтянки дается общий закон о хуле, подобно другим законам (некоторые из них приводятся здесь же), обязательный одинаково как для евреев, так и для пришельцев. Традиция иудейская и блаж. Феодорит (вопр. 33), на основании разности в выражениях ст. 15: и 16: о вине и о наказании — в ст. 15: о хуле на Бога, Elohim, а в 16: — о хуле на имя Иеговы, причем в 1-м случае о преступнике говорится лишь, что он понесет грех свой, а во 2-м прямо назначается побиение его камнями от всего общества, — полагали, что хула на общее имя «бог» (при чем мог быть разумеем и бог языческий) наказывалась лишь ударами, но не смертью, проклятия же на имя Иеговы безусловно каралось смертью: различение, однако, едва ли необходимо требуемое библейским текстом.
Adam Clarke: Commentary on the Bible - 1831
24:15: Whosoever curseth his God - יקלל אלהיו yekallel Elohaiv, he who makes light of him, who does not treat him and sacred things with due reverence, shall bear his sin - shall have the guilt of this transgression imputed to him, and may expect the punishment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:15: bear his sin: Lev 5:1, Lev 20:16, Lev 20:17; Num 9:13
Geneva 1599
24:15 And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall (g) bear his sin.
(g) Shall be punished.
John Gill
24:15 And thou shalt speak unto the children of Israel,.... On this occasion, and gave them some laws and rules concerning the above affair, and other things:
saying, whosoever curseth his God shall bear his sin; which some understand of anyone of another nation, that cursed the God he used to serve in his own country; but it can hardly be thought that a law should be made by the one only living and true God, to preserve the honour and credit of false gods, when he is so jealous of his own glory; and those are spoken of in Scripture with the greatest contempt, as dunghill deities, and are actually cursed, Jer 10:11; but they are rather to be interpreted of judges and all civil magistrates, who, as Aben Ezra observes, are sometimes called Elohim or gods, Ps 82:1; and the rather, as it is probable this man had cursed his judges, and so this is a distinct sin from what follows; and not only the manner of expressing it, but the punishment of it, seem to be different; for the phrase, "to bear his sin", is used where the punishment is not expressly declared, and is by Jarchi and others interpreted of cutting off from his people, but in what way is not certain; whereas the punishment of a blasphemer of God is before and after clearly expressed; see Lev 20:19.
John Wesley
24:15 Whosoever curseth his God - Speaketh of him reproachfully. Shall bear his sin - That is, the punishment of it; shall not go unpunished.
24:1624:16: զի անուանեաց զանուն Տեառն՝ մահո՛ւ մեռցի. քարընկէցութեամբ քարկո՛ծ արասցեն զնա ամենայն ժողովուրդն. եթէ պանդո՛ւխտ իցէ՝ եւ եթէ բնակ, յանուանել նորա զանուն Տեառն, սատակեսցի՛։
16 Ով որ կը հայհոյի Տիրոջ անուան, թող մահապատժի ենթարկուի: Ամբողջ ժողովուրդը թող քարկոծի նրան: Աստծուն հայհոյողը, օտարական լինի նա թէ տեղաբնակ, մահապատժի թող ենթարկուի:
16 Տէրոջը անուան հայհոյողը անշուշտ պէտք է մեռցուի։ Բոլոր ժողովուրդը անշուշտ պէտք է քարկոծեն զանիկա. օտարական ըլլայ թէ բնիկ։ Տէրոջը անուան հայհոյողը պէտք է մեռցուի։
զի անուանեաց`` զանուն Տեառն` մահու մեռցի. քարընկեցութեամբ քարկոծ արասցեն զնա ամենայն ժողովուրդն. եթէ պանդուխտ իցէ եւ եթէ բնակ, [400]յանուանել նորա զանուն Տեառն, սատակեսցի:

24:16: զի անուանեաց զանուն Տեառն՝ մահո՛ւ մեռցի. քարընկէցութեամբ քարկո՛ծ արասցեն զնա ամենայն ժողովուրդն. եթէ պանդո՛ւխտ իցէ՝ եւ եթէ բնակ, յանուանել նորա զանուն Տեառն, սատակեսցի՛։
16 Ով որ կը հայհոյի Տիրոջ անուան, թող մահապատժի ենթարկուի: Ամբողջ ժողովուրդը թող քարկոծի նրան: Աստծուն հայհոյողը, օտարական լինի նա թէ տեղաբնակ, մահապատժի թող ենթարկուի:
16 Տէրոջը անուան հայհոյողը անշուշտ պէտք է մեռցուի։ Բոլոր ժողովուրդը անշուշտ պէտք է քարկոծեն զանիկա. օտարական ըլլայ թէ բնիկ։ Տէրոջը անուան հայհոյողը պէտք է մեռցուի։
zohrab-1805▾ eastern-1994▾ western am▾
24:1616: и хулитель имени Господня должен умереть, камнями побьет его все общество: пришлец ли, туземец ли станет хулить имя [Господне], предан будет смерти.
24:16 ὀνομάζων ονομαζω name δὲ δε though; while τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master θανάτῳ θανατος death θανατούσθω θανατοω put to death λίθοις λιθος stone λιθοβολείτω λιθοβολεω stone αὐτὸν αυτος he; him πᾶσα πας all; every συναγωγὴ συναγωγη gathering Ισραηλ ισραηλ.1 Israel ἐάν εαν and if; unless τε τε both; and προσήλυτος προσηλυτος proselyte ἐάν εαν and if; unless τε τε both; and αὐτόχθων αυτοχθων in τῷ ο the ὀνομάσαι ονομαζω name αὐτὸν αυτος he; him τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master τελευτάτω τελευταω meet an end
24:16 וְ wᵊ וְ and נֹקֵ֤ב nōqˈēv נקב bore שֵׁם־ šēm- שֵׁם name יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מֹ֣ות mˈôṯ מות die יוּמָ֔ת yûmˈāṯ מות die רָגֹ֥ום rāḡˌôm רגם stone יִרְגְּמוּ־ yirgᵊmû- רגם stone בֹ֖ו vˌô בְּ in כָּל־ kol- כֹּל whole הָ hā הַ the עֵדָ֑ה ʕēḏˈā עֵדָה gathering כַּ ka כְּ as † הַ the גֵּר֙ ggˌēr גֵּר sojourner כָּֽ kˈā כְּ as † הַ the אֶזְרָ֔ח ʔezrˈāḥ אֶזְרָח native בְּ bᵊ בְּ in נָקְבֹו־ nāqᵊvô- נקב bore שֵׁ֖ם šˌēm שֵׁם name יוּמָֽת׃ yûmˈāṯ מות die
24:16. et qui blasphemaverit nomen Domini morte moriatur lapidibus opprimet eum omnis multitudo sive ille civis seu peregrinus fuerit qui blasphemaverit nomen Domini morte moriaturAnd he that blasphemeth the name of the Lord, dying let him die. All the multitude shall stone him, whether he be a native or a stranger. He that blasphemeth the name of the Lord, dying let him die.
16. And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him: as well the stranger, as the homeborn, when he blasphemeth the name , shall be put to death.
24:16. and whoever will have blasphemed the name of the Lord shall be put to death. The entire multitude shall overwhelm him with stones, whether he be a citizen or a sojourner. Whoever blasphemes the name of the Lord shall be put to death.
24:16. And he that blasphemeth the name of the LORD, he shall surely be put to death, [and] all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name [of the LORD], shall be put to death.
And he that blasphemeth the name of the LORD, he shall surely be put to death, [and] all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name [of the LORD], shall be put to death:

16: и хулитель имени Господня должен умереть, камнями побьет его все общество: пришлец ли, туземец ли станет хулить имя [Господне], предан будет смерти.
24:16
ὀνομάζων ονομαζω name
δὲ δε though; while
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
θανάτῳ θανατος death
θανατούσθω θανατοω put to death
λίθοις λιθος stone
λιθοβολείτω λιθοβολεω stone
αὐτὸν αυτος he; him
πᾶσα πας all; every
συναγωγὴ συναγωγη gathering
Ισραηλ ισραηλ.1 Israel
ἐάν εαν and if; unless
τε τε both; and
προσήλυτος προσηλυτος proselyte
ἐάν εαν and if; unless
τε τε both; and
αὐτόχθων αυτοχθων in
τῷ ο the
ὀνομάσαι ονομαζω name
αὐτὸν αυτος he; him
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
τελευτάτω τελευταω meet an end
24:16
וְ wᵊ וְ and
נֹקֵ֤ב nōqˈēv נקב bore
שֵׁם־ šēm- שֵׁם name
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מֹ֣ות mˈôṯ מות die
יוּמָ֔ת yûmˈāṯ מות die
רָגֹ֥ום rāḡˌôm רגם stone
יִרְגְּמוּ־ yirgᵊmû- רגם stone
בֹ֖ו vˌô בְּ in
כָּל־ kol- כֹּל whole
הָ הַ the
עֵדָ֑ה ʕēḏˈā עֵדָה gathering
כַּ ka כְּ as
הַ the
גֵּר֙ ggˌēr גֵּר sojourner
כָּֽ kˈā כְּ as
הַ the
אֶזְרָ֔ח ʔezrˈāḥ אֶזְרָח native
בְּ bᵊ בְּ in
נָקְבֹו־ nāqᵊvô- נקב bore
שֵׁ֖ם šˌēm שֵׁם name
יוּמָֽת׃ yûmˈāṯ מות die
24:16. et qui blasphemaverit nomen Domini morte moriatur lapidibus opprimet eum omnis multitudo sive ille civis seu peregrinus fuerit qui blasphemaverit nomen Domini morte moriatur
And he that blasphemeth the name of the Lord, dying let him die. All the multitude shall stone him, whether he be a native or a stranger. He that blasphemeth the name of the Lord, dying let him die.
24:16. and whoever will have blasphemed the name of the Lord shall be put to death. The entire multitude shall overwhelm him with stones, whether he be a citizen or a sojourner. Whoever blasphemes the name of the Lord shall be put to death.
24:16. And he that blasphemeth the name of the LORD, he shall surely be put to death, [and] all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name [of the LORD], shall be put to death.
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Adam Clarke: Commentary on the Bible - 1831
24:16: Blasphemeth the name of the Lord - ונקב שם יהוה venokeb shem Yehovah, he who pierces, transfixes, or, as some translate it, expounds, the name of Jehovah; see the note on Lev 24:10. This being the name by which especially the Divine Essence was pointed out, it should be held peculiarly sacred. We have already seen that the Jews never pronounce this name, and so long has it been disused among them that the true pronunciation is now totally lost; See on the word Jehovah, Exo 6:3 (note).
Albert Barnes: Notes on the Bible - 1834
24:16: Stranger - i. e. foreigner. See Lev 16:29 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:16: blasphemeth: As the word nakav not only signifies to curse, or blaspheme, but also to express, or distinguish by name (Num 1:17. Ch1 12:31. Isa 62:2), hence the Jews, at a very early period, understood this law as prohibiting them from uttering the name Jehovah, on any other than sacred occasions. The Septuagint, which was made at least 250 years before Christ, renders it Ονομαζων δε το ονομα Κυριου, θανατω θανατουσθω, "Whosoever nameth the name of the Lord, let him die;" from which we see that the Jews at this time were accustomed to pronounce adonay, or Lord, instead of Jehovah; for in place of it the Septuagint always put ο Κυριος. Exo 20:7; Kg1 21:10-13; Psa 74:10, Psa 74:18, Psa 139:20; Mat 12:31; Mar 3:28, Mar 3:29; Joh 8:58, Joh 8:59, Joh 10:33-36; Act 26:11; Ti1 1:13; Jam 2:7
John Gill
24:16 And he that blasphemeth the name of the Lord,.... Or, "but he that blasphemeth", &c. from whence the Jews gather, that the name Jehovah must be expressed, or it is no blasphemy; so Jarchi; but it is not bare using or expressing the word Jehovah that is blasphemy, but speaking ill and contemptuously of God, with respect to any of his names, titles, and epithets, or of any of his perfections, ways, and works:
he shall surely be put to death; no mercy shall be shown him, no reprieve or pardon granted him: hence it is said (f), there is no atonement for it, by repentance, or chastisements, or the day of atonement: so blasphemy against the Holy Ghost is not forgiven, neither in this world nor in that which is to come, Mt 12:31,
and all the congregation shall certainly stone him; shall have no pity on him, nor spare him, but stone him till he dies:
as well the stranger as he that is born in the land, when he blasphemeth the name of the Lord, shall be put to death; even a proselyte of the gate, a Gentile that sojourned among them, uncircumcised, and did not profess the Jewish religion, as well as a proselyte of righteousness, and an Israelite born; yet, if he blasphemed the God of Israel, was to lose his life without any mercy shown him.
(f) R. Alphes, par. 1. Yoma, c. 1. fol. 261. 1.
John Wesley
24:16 He that blasphemeth the name of the Lord - This is a repetition of the same sin in other words, which is common. As this law is laid down in general terms, Lev 24:15, so both the sin and the punishment are particularly expressed, Lev 24:16. All the congregation - To shew their zeal for God, and to beget in them the greater dread and abhorrence of blasphemy.
Robert Jamieson, A. R. Fausset and David Brown
24:16 as well the stranger, as he that is born in the land, when he blasphemeth the name of the Lord, shall be put to death--Although strangers were not obliged to be circumcised, yet by joining the Israelitish camp, they became amenable to the law, especially that which related to blasphemy.
24:1724:17: Եւ մարդ ոք՝ որ հարկանիցէ զամենայն անձն մարդոյ՝ եւ մեռանիցի, մահո՛ւ մեռանիցի եւ նա[1136]։[1136] Այլք. Եւ մարդ որ հարկանիցէ։
17 Եթէ որեւէ մէկը մարդ ծեծի, եւ սա մեռնի, ծեծողը մահապատժի թող ենթարկուի:
17 Ով որ մարդ մը սպաննէ, անշուշտ պէտք է մեռցուի։
Եւ մարդ որ հարկանիցէ զամենայն անձն մարդոյ եւ մեռանիցի` մահու մեռցի եւ նա:

24:17: Եւ մարդ ոք՝ որ հարկանիցէ զամենայն անձն մարդոյ՝ եւ մեռանիցի, մահո՛ւ մեռանիցի եւ նա[1136]։
[1136] Այլք. Եւ մարդ որ հարկանիցէ։
17 Եթէ որեւէ մէկը մարդ ծեծի, եւ սա մեռնի, ծեծողը մահապատժի թող ենթարկուի:
17 Ով որ մարդ մը սպաննէ, անշուշտ պէտք է մեռցուի։
zohrab-1805▾ eastern-1994▾ western am▾
24:1717: Кто убьет какого-либо человека, тот предан будет смерти.
24:17 καὶ και and; even ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἂν αν perhaps; ever πατάξῃ πατασσω pat; impact ψυχὴν ψυχη soul ἀνθρώπου ανθρωπος person; human καὶ και and; even ἀποθάνῃ αποθνησκω die θανάτῳ θανατος death θανατούσθω θανατοω put to death
24:17 וְ wᵊ וְ and אִ֕ישׁ ʔˈîš אִישׁ man כִּ֥י kˌî כִּי that יַכֶּ֖ה yakkˌeh נכה strike כָּל־ kol- כֹּל whole נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul אָדָ֑ם ʔāḏˈām אָדָם human, mankind מֹ֖ות mˌôṯ מות die יוּמָֽת׃ yûmˈāṯ מות die
24:17. qui percusserit et occiderit hominem morte moriaturHe that striketh and killeth a man: dying let him die.
17. And he that smiteth any man mortally shall surely be put to death;
24:17. Whoever will have struck and killed a man shall be put to death.
24:17. And he that killeth any man shall surely be put to death.
And he that killeth any man shall surely be put to death:

17: Кто убьет какого-либо человека, тот предан будет смерти.
24:17
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
ἂν αν perhaps; ever
πατάξῃ πατασσω pat; impact
ψυχὴν ψυχη soul
ἀνθρώπου ανθρωπος person; human
καὶ και and; even
ἀποθάνῃ αποθνησκω die
θανάτῳ θανατος death
θανατούσθω θανατοω put to death
24:17
וְ wᵊ וְ and
אִ֕ישׁ ʔˈîš אִישׁ man
כִּ֥י kˌî כִּי that
יַכֶּ֖ה yakkˌeh נכה strike
כָּל־ kol- כֹּל whole
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
מֹ֖ות mˌôṯ מות die
יוּמָֽת׃ yûmˈāṯ מות die
24:17. qui percusserit et occiderit hominem morte moriatur
He that striketh and killeth a man: dying let him die.
24:17. Whoever will have struck and killed a man shall be put to death.
24:17. And he that killeth any man shall surely be put to death.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-22: В связи с законом о злословии и хуле на Иегову, повторяются постановления (Иcx XXI–XXII гл.) о строго-адекватном возмездии (jus talionis) за убийство человека (ст. 17, 21б, см. Исх XXI:12; Втор ХIX:21), за членовредительство ближнему (19–20), за умерщвление скота его (18, 21а), при чем снова (ср. ст. 16) подтверждается обязательность этих постановлений как для евреев, так и для пришельцев.
Adam Clarke: Commentary on the Bible - 1831
24:17: He that killeth any man - Blasphemy against God, i. e., speaking injuriously of his name, his attributes, his government, and his revelation, together with murder, is to be punished with death: he that blasphemes God is a curse in society, and he who takes away, wilfully and by malicious intent, the life of any man, should certainly be put to death. In this respect God has absolutely required that life shall go for life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:17: And he: Gen 9:5, Gen 9:6; Exo 21:12-14; Num 35:31; Deu 19:11, Deu 19:12
killeth any man: Heb. smiteth the life of a man
Carl Friedrich Keil and Franz Delitzsch
24:17
The decision asked for from God concerning the crime of the blasphemer, who was the son of an Egyptian, and therefore not a member of the congregation of Jehovah, furnished the occasion for God to repeat those laws respecting murder or personal injury inflicted upon a man, which had hitherto been given for the Israelites alone (Ex 21:12.), and to proclaim their validity in the case of the foreigner also (Lev 24:17, Lev 24:21, Lev 24:22). To these there are appended the kindred commandments concerning the killing of cattle (Lev 24:18, Lev 24:21, Lev 24:22), which had not been given, it is true, expressis verbis, but were contained implicite in the rights of Israel (Ex 21:33.), and are also extended to foreigners. אדם נפשׁ הכּה, to smite the soul of a man, i.e., to put him to death; - the expression "soul of a beast," in Lev 24:18, is to be understood in the same sense.
John Gill
24:17 And he that killeth any man shall surely be put to death. With the sword, as the Targum of Jonathan adds; which restrains it to any man of the children of Israel, but wrongly; for the original law respects any man whatever, Gen 9:6; and so it does here; See Gill on Ex 21:12.
John Wesley
24:17 He that killeth - This law is repeated here, to prevent the mischievous effects of men's striving together, which as here it caused blasphemy, so it might in others lead to murder.
Robert Jamieson, A. R. Fausset and David Brown
24:17 he that killeth any man shall surely be put to death--These verses contain a repetition of some other laws, relating to offenses of a social nature, the penalties for which were to be inflicted, not by the hand of private parties, but through the medium of the judges before whom the cause was brought.
24:1824:18: Եւ որ հարկանէ զանասուն, ա՛նձն ընդ անձին տուժեսցի։
18 Ով անասուն կը սպանի, անասունի տիրոջը նոյնպիսի անասունով թող հատուցի:
18 Ան որ անասուն մը կը մեռցնէ, անասունի տեղ անասուն մը պէտք է հատուցանէ։
Եւ որ հարկանէ զանասուն` անձն ընդ անձին տուժեսցի:

24:18: Եւ որ հարկանէ զանասուն, ա՛նձն ընդ անձին տուժեսցի։
18 Ով անասուն կը սպանի, անասունի տիրոջը նոյնպիսի անասունով թող հատուցի:
18 Ան որ անասուն մը կը մեռցնէ, անասունի տեղ անասուն մը պէտք է հատուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1818: Кто убьет скотину, должен заплатить за нее, скотину за скотину.
24:18 καὶ και and; even ὃς ος who; what ἂν αν perhaps; ever πατάξῃ πατασσω pat; impact κτῆνος κτηνος livestock; animal καὶ και and; even ἀποθάνῃ αποθνησκω die ἀποτεισάτω αποτινω pay off; repay ψυχὴν ψυχη soul ἀντὶ αντι against; instead of ψυχῆς ψυχη soul
24:18 וּ û וְ and מַכֵּ֥ה makkˌē נכה strike נֶֽפֶשׁ־ nˈefeš- נֶפֶשׁ soul בְּהֵמָ֖ה bᵊhēmˌā בְּהֵמָה cattle יְשַׁלְּמֶ֑נָּה yᵊšallᵊmˈennā שׁלם be complete נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul תַּ֥חַת tˌaḥaṯ תַּחַת under part נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul
24:18. qui percusserit animal reddat vicarium id est animam pro animaHe that killeth a beast, shall make it good that is to say, shall give beast for beast.
18. and he that smiteth a beast mortally shall make it good: life for life.
24:18. Whoever will have struck down an animal shall repay its equivalent, that is, a life for a life.
24:18. And he that killeth a beast shall make it good; beast for beast.
And he that killeth a beast shall make it good; beast for beast:

18: Кто убьет скотину, должен заплатить за нее, скотину за скотину.
24:18
καὶ και and; even
ὃς ος who; what
ἂν αν perhaps; ever
πατάξῃ πατασσω pat; impact
κτῆνος κτηνος livestock; animal
καὶ και and; even
ἀποθάνῃ αποθνησκω die
ἀποτεισάτω αποτινω pay off; repay
ψυχὴν ψυχη soul
ἀντὶ αντι against; instead of
ψυχῆς ψυχη soul
24:18
וּ û וְ and
מַכֵּ֥ה makkˌē נכה strike
נֶֽפֶשׁ־ nˈefeš- נֶפֶשׁ soul
בְּהֵמָ֖ה bᵊhēmˌā בְּהֵמָה cattle
יְשַׁלְּמֶ֑נָּה yᵊšallᵊmˈennā שׁלם be complete
נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul
תַּ֥חַת tˌaḥaṯ תַּחַת under part
נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul
24:18. qui percusserit animal reddat vicarium id est animam pro anima
He that killeth a beast, shall make it good that is to say, shall give beast for beast.
24:18. Whoever will have struck down an animal shall repay its equivalent, that is, a life for a life.
24:18. And he that killeth a beast shall make it good; beast for beast.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:18: that killeth: Lev 24:21; Exo 21:34-36
beast for beast: Heb. life for life
John Gill
24:18 And he that killeth a beast shall make it good,.... Pay for it, give the value of it, or another as good as that instead of it, as follows:
beast for beast; or "soul for soul"; life for life, that is, a living one for that the life of which is taken away, and one every way as good as that.
24:1924:19: Եւ եթէ խեղիցէ՛ ոք զընկեր իւր. որպէս արարն՝ նոյնպէս արասցի նմա[1137]։ [1137] Այլք. Եթէ խեղեսցէ ոք։
19 Եթէ որեւէ մէկը խեղանդամ դարձնի իր մերձաւորին, ինչ որ արել է, նոյնն էլ թող անեն իրեն:
19 Եւ եթէ մարդ մը իր դրացիին խեղութեանը պատճառ ըլլայ, իր ըրածին պէս պէտք է ընեն իրեն.
եւ եթէ խեղեսցէ ոք զընկեր իւր, որպէս արարն` նոյնպէս արասցի նմա:

24:19: Եւ եթէ խեղիցէ՛ ոք զընկեր իւր. որպէս արարն՝ նոյնպէս արասցի նմա[1137]։
[1137] Այլք. Եթէ խեղեսցէ ոք։
19 Եթէ որեւէ մէկը խեղանդամ դարձնի իր մերձաւորին, ինչ որ արել է, նոյնն էլ թող անեն իրեն:
19 Եւ եթէ մարդ մը իր դրացիին խեղութեանը պատճառ ըլլայ, իր ըրածին պէս պէտք է ընեն իրեն.
zohrab-1805▾ eastern-1994▾ western am▾
24:1919: Кто сделает повреждение на теле ближнего своего, тому должно сделать то же, что он сделал:
24:19 καὶ και and; even ἐάν εαν and if; unless τις τις anyone; someone δῷ διδωμι give; deposit μῶμον μωμος flaw τῷ ο the πλησίον πλησιον near; neighbor ὡς ως.1 as; how ἐποίησεν ποιεω do; make αὐτῷ αυτος he; him ὡσαύτως ωσαυτως similarly ἀντιποιηθήσεται αντιποιεω he; him
24:19 וְ wᵊ וְ and אִ֕ישׁ ʔˈîš אִישׁ man כִּֽי־ kˈî- כִּי that יִתֵּ֥ן yittˌēn נתן give מ֖וּם mˌûm מאוּם blemish בַּ ba בְּ in עֲמִיתֹ֑ו ʕᵃmîṯˈô עָמִית fellow כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֔ה ʕāśˈā עשׂה make כֵּ֖ן kˌēn כֵּן thus יֵעָ֥שֶׂה yēʕˌāśeh עשׂה make לֹּֽו׃ llˈô לְ to
24:19. qui inrogaverit maculam cuilibet civium suorum sicut fecit fiet eiHe that giveth a blemish to any of his neighbours: as he hath done, so shall it be done to him:
19. And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him;
24:19. Whoever will have inflicted a blemish on any of his citizens, just as he has done, so shall it be done to him:
24:19. And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him;
And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him:

19: Кто сделает повреждение на теле ближнего своего, тому должно сделать то же, что он сделал:
24:19
καὶ και and; even
ἐάν εαν and if; unless
τις τις anyone; someone
δῷ διδωμι give; deposit
μῶμον μωμος flaw
τῷ ο the
πλησίον πλησιον near; neighbor
ὡς ως.1 as; how
ἐποίησεν ποιεω do; make
αὐτῷ αυτος he; him
ὡσαύτως ωσαυτως similarly
ἀντιποιηθήσεται αντιποιεω he; him
24:19
וְ wᵊ וְ and
אִ֕ישׁ ʔˈîš אִישׁ man
כִּֽי־ kˈî- כִּי that
יִתֵּ֥ן yittˌēn נתן give
מ֖וּם mˌûm מאוּם blemish
בַּ ba בְּ in
עֲמִיתֹ֑ו ʕᵃmîṯˈô עָמִית fellow
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֔ה ʕāśˈā עשׂה make
כֵּ֖ן kˌēn כֵּן thus
יֵעָ֥שֶׂה yēʕˌāśeh עשׂה make
לֹּֽו׃ llˈô לְ to
24:19. qui inrogaverit maculam cuilibet civium suorum sicut fecit fiet ei
He that giveth a blemish to any of his neighbours: as he hath done, so shall it be done to him:
24:19. Whoever will have inflicted a blemish on any of his citizens, just as he has done, so shall it be done to him:
24:19. And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:19: Deu 19:21; Mat 5:38, Mat 7:2
Carl Friedrich Keil and Franz Delitzsch
24:19
"Cause a blemish," i.e., inflict a bodily injury. This is still further defined in the cases mentioned (breach, eye, tooth), in which punishment was to be inflicted according to the jus talionis (see at Ex 21:23.).
John Gill
24:19 And if a man cause a blemish in his neighbour,.... Does him any hurt or mischief, causes any mutilation or deformity in him by striking him:
as he hath done, so shall it be done unto him: not that a like damage or hurt should be done to him, but that he should make satisfaction for it in a pecuniary way; pay for the cure of him, and for loss of time, and in consideration of the pain he has endured, and the shame or disgrace brought on him by the deformity or mutilation, or for whatever loss he may sustain thereby; See Gill on Ex 21:18 and See Gill on Ex 21:19.
24:2024:20: Բեկո՛ւմն ընդ բեկման, ա՛կն ընդ ական, ատամն ընդ ատաման. որպէս առնիցէ ոք զխեղութիւն՝ նո՛յնպէս հատուսցի նմա։
20 Ջարդուածքի դիմաց՝ ջարդուածք, աչքի դիմաց՝ աչք, ատամի դիմաց՝ ատամ: Ինչ խեղուածք որ մէկը միւսին պատճառի, նոյնով թող պատժուի:
20 Բեկման տեղ՝ բեկում, աչքի տեղ՝ աչք, ակռայի տեղ՝ ակռայ. ինչպէս անիկա մարդու մը խեղութիւն պատճառեր է, նոյնպէս պէտք է ըլլայ իրեն։
բեկումն ընդ բեկման, ակն ընդ ական, ատամն ընդ ատաման. որպէս առնիցէ ոք զխեղութիւն, նոյնպէս հատուսցի նմա:

24:20: Բեկո՛ւմն ընդ բեկման, ա՛կն ընդ ական, ատամն ընդ ատաման. որպէս առնիցէ ոք զխեղութիւն՝ նո՛յնպէս հատուսցի նմա։
20 Ջարդուածքի դիմաց՝ ջարդուածք, աչքի դիմաց՝ աչք, ատամի դիմաց՝ ատամ: Ինչ խեղուածք որ մէկը միւսին պատճառի, նոյնով թող պատժուի:
20 Բեկման տեղ՝ բեկում, աչքի տեղ՝ աչք, ակռայի տեղ՝ ակռայ. ինչպէս անիկա մարդու մը խեղութիւն պատճառեր է, նոյնպէս պէտք է ըլլայ իրեն։
zohrab-1805▾ eastern-1994▾ western am▾
24:2020: перелом за перелом, око за око, зуб за зуб; как он сделал повреждение на [теле] человека, так и ему должно сделать.
24:20 σύντριμμα συντριμμα fracture ἀντὶ αντι against; instead of συντρίμματος συντριμμα fracture ὀφθαλμὸν οφθαλμος eye; sight ἀντὶ αντι against; instead of ὀφθαλμοῦ οφθαλμος eye; sight ὀδόντα οδους tooth ἀντὶ αντι against; instead of ὀδόντος οδους tooth καθότι καθοτι in that ἂν αν perhaps; ever δῷ διδωμι give; deposit μῶμον μωμος flaw τῷ ο the ἀνθρώπῳ ανθρωπος person; human οὕτως ουτως so; this way δοθήσεται διδωμι give; deposit αὐτῷ αυτος he; him
24:20 שֶׁ֚בֶר ˈšever שֶׁבֶר breaking תַּ֣חַת tˈaḥaṯ תַּחַת under part שֶׁ֔בֶר šˈever שֶׁבֶר breaking עַ֚יִן ˈʕayin עַיִן eye תַּ֣חַת tˈaḥaṯ תַּחַת under part עַ֔יִן ʕˈayin עַיִן eye שֵׁ֖ן šˌēn שֵׁן tooth תַּ֣חַת tˈaḥaṯ תַּחַת under part שֵׁ֑ן šˈēn שֵׁן tooth כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִתֵּ֥ן yittˌēn נתן give מוּם֙ mûm מאוּם blemish בָּֽ bˈā בְּ in † הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind כֵּ֖ן kˌēn כֵּן thus יִנָּ֥תֶן yinnˌāṯen נתן give בֹּֽו׃ bˈô בְּ in
24:20. fracturam pro fractura oculum pro oculo dentem pro dente restituet qualem inflixerit maculam talem sustinere cogeturBreach for breach, eye for ere, tooth for tooth, shall he restore. What blemish he gave, the like shall he be compelled to suffer.
20. breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be rendered unto him.
24:20. fracture for fracture, eye for eye, tooth for tooth, shall he repay. Whatever degree of blemish he has inflicted, so shall he be compelled to suffer.
24:20. Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him [again].
Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him:

20: перелом за перелом, око за око, зуб за зуб; как он сделал повреждение на [теле] человека, так и ему должно сделать.
24:20
σύντριμμα συντριμμα fracture
ἀντὶ αντι against; instead of
συντρίμματος συντριμμα fracture
ὀφθαλμὸν οφθαλμος eye; sight
ἀντὶ αντι against; instead of
ὀφθαλμοῦ οφθαλμος eye; sight
ὀδόντα οδους tooth
ἀντὶ αντι against; instead of
ὀδόντος οδους tooth
καθότι καθοτι in that
ἂν αν perhaps; ever
δῷ διδωμι give; deposit
μῶμον μωμος flaw
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
οὕτως ουτως so; this way
δοθήσεται διδωμι give; deposit
αὐτῷ αυτος he; him
24:20
שֶׁ֚בֶר ˈšever שֶׁבֶר breaking
תַּ֣חַת tˈaḥaṯ תַּחַת under part
שֶׁ֔בֶר šˈever שֶׁבֶר breaking
עַ֚יִן ˈʕayin עַיִן eye
תַּ֣חַת tˈaḥaṯ תַּחַת under part
עַ֔יִן ʕˈayin עַיִן eye
שֵׁ֖ן šˌēn שֵׁן tooth
תַּ֣חַת tˈaḥaṯ תַּחַת under part
שֵׁ֑ן šˈēn שֵׁן tooth
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִתֵּ֥ן yittˌēn נתן give
מוּם֙ mûm מאוּם blemish
בָּֽ bˈā בְּ in
הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
כֵּ֖ן kˌēn כֵּן thus
יִנָּ֥תֶן yinnˌāṯen נתן give
בֹּֽו׃ bˈô בְּ in
24:20. fracturam pro fractura oculum pro oculo dentem pro dente restituet qualem inflixerit maculam talem sustinere cogetur
Breach for breach, eye for ere, tooth for tooth, shall he restore. What blemish he gave, the like shall he be compelled to suffer.
24:20. fracture for fracture, eye for eye, tooth for tooth, shall he repay. Whatever degree of blemish he has inflicted, so shall he be compelled to suffer.
24:20. Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him [again].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:20: Breach for breach - This is a repetition of the lex talionis, which See explained Exo 21:24 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:20: Exo 21:23-25; Deu 19:21; Mat 5:38
John Gill
24:20 Breach for breach, eye for eye, tooth for tooth,.... Which is not to be taken strictly or literally, but for the price or value of those, which is to be given in a pecuniary way; See Gill on Ex 21:24, Ex 21:25,
as he hath caused a blemish in a man, shall it be done to him; unless he gives satisfaction, and pays a valuable consideration for it.
24:2124:21: Եւ որ հարկանէ զմարդ՝ եւ մեռանիցի, մահո՛ւ մեռանիցի եւ նա՛[1138]։ [1138] Այլք. Հարկանիցէ զմարդ... մահո՛ւ մեռցի եւ նա։
21 Եթէ մարդ է ծեծել, եւ սա մահացել է, ծեծողը մահապատժի թող ենթարկուի:
21 Եւ անասուն մեռցնողը պիտի հատուցանէ զայն. բայց մարդ մեռցնողը պէտք է մեռցուի։
Եւ որ հարկանիցէ [401]զմարդ եւ մեռանիցի, մահու մեռցի եւ նա:

24:21: Եւ որ հարկանէ զմարդ՝ եւ մեռանիցի, մահո՛ւ մեռանիցի եւ նա՛[1138]։
[1138] Այլք. Հարկանիցէ զմարդ... մահո՛ւ մեռցի եւ նա։
21 Եթէ մարդ է ծեծել, եւ սա մահացել է, ծեծողը մահապատժի թող ենթարկուի:
21 Եւ անասուն մեռցնողը պիտի հատուցանէ զայն. բայց մարդ մեռցնողը պէտք է մեռցուի։
zohrab-1805▾ eastern-1994▾ western am▾
24:2121: Кто убьет скотину, должен заплатить за нее; а кто убьет человека, того должно предать смерти.
24:21 ὃς ος who; what ἂν αν perhaps; ever πατάξῃ πατασσω pat; impact ἄνθρωπον ανθρωπος person; human καὶ και and; even ἀποθάνῃ αποθνησκω die θανάτῳ θανατος death θανατούσθω θανατοω put to death
24:21 וּ û וְ and מַכֵּ֥ה makkˌē נכה strike בְהֵמָ֖ה vᵊhēmˌā בְּהֵמָה cattle יְשַׁלְּמֶ֑נָּה yᵊšallᵊmˈennā שׁלם be complete וּ û וְ and מַכֵּ֥ה makkˌē נכה strike אָדָ֖ם ʔāḏˌām אָדָם human, mankind יוּמָֽת׃ yûmˈāṯ מות die
24:21. qui percusserit iumentum reddet aliud qui percusserit hominem punieturHe that striketh a beast, shall render another. He that striketh a man shall be punished.
21. And he that killeth a beast shall make it good: and he that killeth a man shall be put to death.
24:21. Whoever strikes down a beast, shall repay another. Whoever strikes a man shall be punished.
24:21. And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death.
And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death:

21: Кто убьет скотину, должен заплатить за нее; а кто убьет человека, того должно предать смерти.
24:21
ὃς ος who; what
ἂν αν perhaps; ever
πατάξῃ πατασσω pat; impact
ἄνθρωπον ανθρωπος person; human
καὶ και and; even
ἀποθάνῃ αποθνησκω die
θανάτῳ θανατος death
θανατούσθω θανατοω put to death
24:21
וּ û וְ and
מַכֵּ֥ה makkˌē נכה strike
בְהֵמָ֖ה vᵊhēmˌā בְּהֵמָה cattle
יְשַׁלְּמֶ֑נָּה yᵊšallᵊmˈennā שׁלם be complete
וּ û וְ and
מַכֵּ֥ה makkˌē נכה strike
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
יוּמָֽת׃ yûmˈāṯ מות die
24:21. qui percusserit iumentum reddet aliud qui percusserit hominem punietur
He that striketh a beast, shall render another. He that striketh a man shall be punished.
24:21. Whoever strikes down a beast, shall repay another. Whoever strikes a man shall be punished.
24:21. And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:21: a beast: Lev 24:18; Exo 21:33
a man: Lev 24:17
John Gill
24:21 And he that killeth a beast, he shall restore it,.... The same as in Lev 24:18, which is repeated for the confirmation of it, and that it might be observed, though Jarchi takes it to be a different law; before, he says, it speaks of him that kills a beast, here of him that makes any wound or bruise in it, which he must make good; and it must be allowed that the manner of expression is different; there it is, he that smites the soul of a beast so that it dies, here only he that smites a beast, though it dies not, yet having some damage done it, satisfaction must be made:
and he that killeth a man, he shall be put to death; or he that smites a man, though he does not kill him, as Jarchi observes, only makes a wound or bruise in him, because it is not said, the soul of a man, as before; but such damages did not require death, but satisfaction in another way, as in Lev 24:19.
24:2224:22: Իրաւունք՝ մի եւ նո՛յն կացցեն, եկին, եւ բնակին. զի ե՛ս եմ Տէր Աստուած ձեր։
22 Միեւնոյն օրէնքը թող կիրառուի ե՛ւ օտարականի, ե՛ւ տեղաբնակի նկատմամբ: Ես եմ ձեր Տէր Աստուածը”»:
22 Թէ՛ օտարականին համար եւ թէ՛ բնիկին համար՝ ձեր օրէնքը մէկ պէտք է ըլլայ. վասն զի ես եմ Տէրը՝ ձեր Աստուածը»։
Իրաւունք` մի եւ նոյն կացցեն եկին եւ բնակին. զի ես եմ Տէր Աստուած ձեր:

24:22: Իրաւունք՝ մի եւ նո՛յն կացցեն, եկին, եւ բնակին. զի ե՛ս եմ Տէր Աստուած ձեր։
22 Միեւնոյն օրէնքը թող կիրառուի ե՛ւ օտարականի, ե՛ւ տեղաբնակի նկատմամբ: Ես եմ ձեր Տէր Աստուածը”»:
22 Թէ՛ օտարականին համար եւ թէ՛ բնիկին համար՝ ձեր օրէնքը մէկ պէտք է ըլլայ. վասն զի ես եմ Տէրը՝ ձեր Աստուածը»։
zohrab-1805▾ eastern-1994▾ western am▾
24:2222: Один суд должен быть у вас, как для пришельца, так и для туземца; ибо Я Господь, Бог ваш.
24:22 δικαίωσις δικαιωσις justifying; justification μία εις.1 one; unit ἔσται ειμι be τῷ ο the προσηλύτῳ προσηλυτος proselyte καὶ και and; even τῷ ο the ἐγχωρίῳ εγχωριος since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your
24:22 מִשְׁפַּ֤ט mišpˈaṭ מִשְׁפָּט justice אֶחָד֙ ʔeḥˌāḏ אֶחָד one יִהְיֶ֣ה yihyˈeh היה be לָכֶ֔ם lāḵˈem לְ to כַּ ka כְּ as † הַ the גֵּ֥ר ggˌēr גֵּר sojourner כָּ kā כְּ as † הַ the אֶזְרָ֖ח ʔezrˌāḥ אֶזְרָח native יִהְיֶ֑ה yihyˈeh היה be כִּ֛י kˈî כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
24:22. aequum iudicium sit inter vos sive peregrinus sive civis peccaverit quia ego sum Dominus Deus vesterLet there be equal judgment among you, whether he be a stranger, or a native that offends: because I am the Lord your God.
22. Ye shall have one manner of law, as well for the stranger, as for the homeborn: for I am the LORD your God.
24:22. Let there be equal judgment among you, whether it is a sojourner or a citizen who will have sinned. For I am the Lord your God.
24:22. Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I [am] the LORD your God.
Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I [am] the LORD your God:

22: Один суд должен быть у вас, как для пришельца, так и для туземца; ибо Я Господь, Бог ваш.
24:22
δικαίωσις δικαιωσις justifying; justification
μία εις.1 one; unit
ἔσται ειμι be
τῷ ο the
προσηλύτῳ προσηλυτος proselyte
καὶ και and; even
τῷ ο the
ἐγχωρίῳ εγχωριος since; that
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
24:22
מִשְׁפַּ֤ט mišpˈaṭ מִשְׁפָּט justice
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
יִהְיֶ֣ה yihyˈeh היה be
לָכֶ֔ם lāḵˈem לְ to
כַּ ka כְּ as
הַ the
גֵּ֥ר ggˌēr גֵּר sojourner
כָּ כְּ as
הַ the
אֶזְרָ֖ח ʔezrˌāḥ אֶזְרָח native
יִהְיֶ֑ה yihyˈeh היה be
כִּ֛י kˈî כִּי that
אֲנִ֥י ʔᵃnˌî אֲנִי i
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
24:22. aequum iudicium sit inter vos sive peregrinus sive civis peccaverit quia ego sum Dominus Deus vester
Let there be equal judgment among you, whether he be a stranger, or a native that offends: because I am the Lord your God.
24:22. Let there be equal judgment among you, whether it is a sojourner or a citizen who will have sinned. For I am the Lord your God.
24:22. Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I [am] the LORD your God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:22: Ye shall have one manner of law, as well for the stranger as for one of your own country - Equal laws, where each individual receives the same protection and the same privileges, are the boast only of a sound political constitution. He who respects and obeys the laws has a right to protection and support, and his person and property are as sacred in the sight of justice as the person and property of the prince. He who does not obey the laws of his country forfeits all right and title to protection and privilege; his own actions condemn him, and justice takes him up on the evidence of his own transgressions. He who does what is right need not fear the power of the civil magistrate, for he holds the sword only to punish transgressors. Universal obedience to the laws is the duty of every citizen; none can do more, none should do less: therefore each individual in a well regulated state must have equal rights and privileges in every thing that relates to the safety of his person, and the security of his property. Reader, such was the Mosaic code; such Is the British Constitution.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:22: Lev 17:10, Lev 19:34; Exo 12:49; Num 9:14, Num 15:15, Num 15:16, Num 15:29
John Gill
24:22 Ye shall have one manner of law,.... Respecting the above things, blaspheming of the name of God, taking away the life of man, or of any beast, and of doing damage to either:
as well for the stranger as for one of your own country; the above laws were binding upon proselytes as well as Israelites, and proselytes of the gate as well as proselytes of righteousness, though the Jews commonly restrain it to the latter:
for I am the Lord your God; whose name is holy and reverend, and ought not to be blasphemed; and who is the Maker and preserver of man and beast, and made these laws respecting them, and expected they should be obeyed, especially by the children of Israel, whose covenant God and Father he was, and they under the greatest obligation to serve and obey him.
John Wesley
24:22 One law - That is, in matters of common right, but not as to church privileges.
24:2324:23: Եւ խօսեցաւ Մովսէս ընդ որդիսն Իսրայէլի, եւ հանին զայրն որ անէծն՝ արտաքոյ բանակին. եւ քարկոծ արարին զնա ամենայն ժողովուրդն քարամբք. եւ որդիքն Իսրայէլի արարին՝ որպէս պատուիրեաց Տէր Մովսիսի։
23 Մովսէսը խօսեց իսրայէլացիների հետ, եւ բանակատեղիից դուրս հանեցին այն մարդուն, որ հայհոյել էր: Ամբողջ ժողովուրդը քարկոծեց նրան: Իսրայէլացիներն արեցին այնպէս, ինչպէս Տէրն էր պատուիրել Մովսէսին:
23 Մովսէս ըսաւ Իսրայէլի որդիներուն, որ այն անիծող մարդը բանակէն դուրս հանեն եւ քարկոծեն զանիկա։ Իսրայէլի որդիները Տէրոջը Մովսէսին պատուիրածին պէս ըրին։
Եւ խօսեցաւ Մովսէս ընդ որդիսն Իսրայելի. եւ հանին զայրն որ անէծն` արտաքոյ բանակին, եւ քարկոծ արարին զնա [402]ամենայն ժողովուրդն`` քարամբք. եւ որդիքն Իսրայելի արարին որպէս պատուիրեաց Տէր Մովսիսի:

24:23: Եւ խօսեցաւ Մովսէս ընդ որդիսն Իսրայէլի, եւ հանին զայրն որ անէծն՝ արտաքոյ բանակին. եւ քարկոծ արարին զնա ամենայն ժողովուրդն քարամբք. եւ որդիքն Իսրայէլի արարին՝ որպէս պատուիրեաց Տէր Մովսիսի։
23 Մովսէսը խօսեց իսրայէլացիների հետ, եւ բանակատեղիից դուրս հանեցին այն մարդուն, որ հայհոյել էր: Ամբողջ ժողովուրդը քարկոծեց նրան: Իսրայէլացիներն արեցին այնպէս, ինչպէս Տէրն էր պատուիրել Մովսէսին:
23 Մովսէս ըսաւ Իսրայէլի որդիներուն, որ այն անիծող մարդը բանակէն դուրս հանեն եւ քարկոծեն զանիկա։ Իսրայէլի որդիները Տէրոջը Մովսէսին պատուիրածին պէս ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
24:2323: И сказал Моисей сынам Израилевым; и вывели злословившего вон из стана, и побили его камнями, и сделали сыны Израилевы, как повелел Господь Моисею.
24:23 καὶ και and; even ἐλάλησεν λαλεω talk; speak Μωυσῆς μωσευς Mōseus; Mosefs τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐξήγαγον εξαγω lead out; bring out τὸν ο the καταρασάμενον καταραομαι curse ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks καὶ και and; even ἐλιθοβόλησαν λιθοβολεω stone αὐτὸν αυτος he; him ἐν εν in λίθοις λιθος stone καὶ και and; even οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἐποίησαν ποιεω do; make καθὰ καθα just as συνέταξεν συντασσω coordinate; arrange κύριος κυριος lord; master τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs
24:23 וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak מֹשֶׁה֮ mōšeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּוצִ֣יאוּ yyôṣˈîʔû יצא go out אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the מְקַלֵּ֗ל mᵊqallˈēl קלל be slight אֶל־ ʔel- אֶל to מִ mi מִן from חוּץ֙ ḥûṣ חוּץ outside לַֽ lˈa לְ to † הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp וַ wa וְ and יִּרְגְּמ֥וּ yyirgᵊmˌû רגם stone אֹתֹ֖ו ʔōṯˌô אֵת [object marker] אָ֑בֶן ʔˈāven אֶבֶן stone וּ û וְ and בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel עָשׂ֔וּ ʕāśˈû עשׂה make כַּֽ kˈa כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] מֹשֶֽׁה׃ פ mōšˈeh . f מֹשֶׁה Moses
24:23. locutusque est Moses ad filios Israhel et eduxerunt eum qui blasphemaverat extra castra ac lapidibus oppresserunt feceruntque filii Israhel sicut praeceperat Dominus MosiAnd Moses spoke to the children of Israel. And they brought forth him that had blasphemed, without the camp: and they stoned him. And the children of Israel did as the Lord had commanded Moses.
23. And Moses spake to the children of Israel, and they brought forth him that had cursed out of the camp, and stoned him with stones. And the children of Israel did as the LORD commanded Moses.
24:23. And Moses spoke to the sons of Israel. And they led away him who had blasphemed, beyond the camp, and they overwhelmed him with stones. And the sons of Israel did just as the Lord had instructed Moses.
24:23. And Moses spake to the children of Israel, that they should bring forth him that had cursed out of the camp, and stone him with stones. And the children of Israel did as the LORD commanded Moses.
And Moses spake to the children of Israel, that they should bring forth him that had cursed out of the camp, and stone him with stones. And the children of Israel did as the LORD commanded Moses:

23: И сказал Моисей сынам Израилевым; и вывели злословившего вон из стана, и побили его камнями, и сделали сыны Израилевы, как повелел Господь Моисею.
24:23
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
Μωυσῆς μωσευς Mōseus; Mosefs
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐξήγαγον εξαγω lead out; bring out
τὸν ο the
καταρασάμενον καταραομαι curse
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
καὶ και and; even
ἐλιθοβόλησαν λιθοβολεω stone
αὐτὸν αυτος he; him
ἐν εν in
λίθοις λιθος stone
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἐποίησαν ποιεω do; make
καθὰ καθα just as
συνέταξεν συντασσω coordinate; arrange
κύριος κυριος lord; master
τῷ ο the
Μωυσῇ μωσευς Mōseus; Mosefs
24:23
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
מֹשֶׁה֮ mōšeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֹּוצִ֣יאוּ yyôṣˈîʔû יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
מְקַלֵּ֗ל mᵊqallˈēl קלל be slight
אֶל־ ʔel- אֶל to
מִ mi מִן from
חוּץ֙ ḥûṣ חוּץ outside
לַֽ lˈa לְ to
הַ the
מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp
וַ wa וְ and
יִּרְגְּמ֥וּ yyirgᵊmˌû רגם stone
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
אָ֑בֶן ʔˈāven אֶבֶן stone
וּ û וְ and
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עָשׂ֔וּ ʕāśˈû עשׂה make
כַּֽ kˈa כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֥ה ṣiwwˌā צוה command
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
מֹשֶֽׁה׃ פ mōšˈeh . f מֹשֶׁה Moses
24:23. locutusque est Moses ad filios Israhel et eduxerunt eum qui blasphemaverat extra castra ac lapidibus oppresserunt feceruntque filii Israhel sicut praeceperat Dominus Mosi
And Moses spoke to the children of Israel. And they brought forth him that had blasphemed, without the camp: and they stoned him. And the children of Israel did as the Lord had commanded Moses.
24:23. And Moses spoke to the sons of Israel. And they led away him who had blasphemed, beyond the camp, and they overwhelmed him with stones. And the sons of Israel did just as the Lord had instructed Moses.
24:23. And Moses spake to the children of Israel, that they should bring forth him that had cursed out of the camp, and stone him with stones. And the children of Israel did as the LORD commanded Moses.
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Adam Clarke: Commentary on the Bible - 1831
24:23: And stone him with stones - We are not to suppose that the culprit was exposed to the unbridled fury of the thousands of Israel; this would be brutality, not justice, for the very worst of tempers and passions might be produced and fostered by such a procedure. The Jews themselves tell us that their manner of stoning was this: they brought the condemned person without the camp, because his crime had rendered him unclean, and whatever was unclean must be put without the camp. When they came within four cubits of the place of execution, they stripped the criminal, if a man, leaving him nothing but a cloth about the waist. The place on which he was to be executed was elevated, and the witnesses went up with him to it, and laid their hands upon him, for the purposes mentioned Lev 24:14. Then one of the witnesses struck him with a stone upon the loins; if he was not killed with that blow, then the witnesses took up a great stone, as much as two men could lift, and threw it upon his breast. This was the coup de grace, and finished the tragedy. When a man was stoned by the mob, then brutal rage armed every man, justice was set aside, and the will and fury of the people were law, judge, jury, and executioner. Such disgraceful stonings as these were, no doubt, frequent among the Jews. See Calmet's Dict., article Stoning, and Ainsworth on this place. What the crime of Shelomith's son was, we cannot distinctly say; doubtless it was some species of blasphemy: however, we find it was a new and unprecedented case; and as there was no law by which the quantum of guilt could be ascertained, nor consequently the degree of punishment, it was necessary to consult the great Lawgiver on the occasion; the man was therefore secured till the mind of the Lord should be known. Moses, no doubt, had recourse to the tabernacle, and received the directions afterward mentioned from Him who dwelt between the cherubim. In what way the answer of the Lord was communicated we know not, (probably by Urim and Thummim), but it came in such a manner as to preclude all doubt upon the subject: the man was declared to be guilty, and was sentenced to be stoned to death; and on this occasion a law is made relative to blasphemy in general. However sinful the Jews might have been at this time, we have reason to believe they did not take the name of the Lord in vain, and blasphemy was not known among them. But what shall we say of Christians, so called, whose mouths are full of cursing and bitterness? Were every blasphemer among us to be stoned to death, how many of the people would fall in every corner of the land! God is longsuffering; may this lead them to repentance! We have excellent laws against all profaneness, but, alas, for our country! they are not enforced; and he who attempts to put the laws in force against profane swearers, Sabbath breakers, etc., is considered a litigious man, and a disturber of the peace of society. Will not God visit for these things? This is not only contempt of God's holy word and commandments, but rebellion against the laws.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:23: Lev 24:14-16; Num 15:35, Num 15:36; Heb 2:2, Heb 2:3, Heb 10:28, Heb 10:29
Carl Friedrich Keil and Franz Delitzsch
24:23
After these laws had been issued, the punishment was inflicted upon the blasphemer.
Geneva 1599
24:23 And (h) Moses spake to the children of Israel, that they should bring forth him that had cursed out of the camp, and stone him with stones. And the children of Israel did as the LORD commanded Moses.
(h) Because the punishment was not yet appointed by the law for the blasphemer, Moses consulted with the Lord, and told the people what God commanded.
John Gill
24:23 And Moses spake unto the children of Israel,.... As the Lord had commanded him:
that they should bring forth him that had cursed out of the camp, and stone him with stones; which were the instructions God had given to Moses upon inquiring his mind and will about this matter:
and the children of Israel did as the Lord commanded Moses; they took the blasphemer, and led him out of the camp, put their hands on him, and stoned him with stones till he died.
John Wesley
24:23 Stone him with stones - This blasphemer was the first that died by the law of Moses. Stephen the first that died for the gospel, died by the abuse of the law. The martyr and the malefactor suffered the same death; but how vast the difference between them.
Robert Jamieson, A. R. Fausset and David Brown
24:23 the children of Israel did as the Lord's commanded--The chapter closes with the execution of Shelomith's son [Lev 24:14] --and stoning having afterwards become the established punishment in all cases of blasphemy, it illustrates the fate of Stephen, who suffered under a false imputation of that crime [Acts 7:58-59].