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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. An order, pursuant to the laws already made, for the removing of the unclean out of the camp, ver. 1-4. II. A repetition of the laws concerning restitution, in case of wrong done to a neighbour (ver. 5-8), and concerning the appropriating of the hallowed things to the priests, ver. 9, 10. III. A new law made concerning the trial of a wife suspected of adultery, by the waters of jealousy, ver. 11, &c.
Adam Clarke: Commentary on the Bible - 1831
The Israelites are commanded to purify the camp by excluding all lepers, and all diseased and unclean persons, Num 5:1-3. They do so, Num 5:4. Law concerning him who has defrauded another - he shall confess his sin, restore the principal and add besides one fifth of its value, Num 5:5-7. If he have no kinsman to whom the recompense can be made, it shall be given unto the Lord, Num 5:8. All the holy things offered to the Lord shall be the priest's portion, Num 5:9, Num 5:10. The law concerning jealousy, Num 5:11-14. The suspected woman's offering, Num 5:15. She is to be brought before the Lord, Num 5:16. The priest shall take holy water, and put it in dust from the floor of the tabernacle, Num 5:17. Shall put the offering in her hand, and adjure her, Num 5:18-20. The form of the oath, Num 5:21, Num 5:22; which is to be written on a book, blotted out in the bitter waters, and these the suspected person shall be obliged to drink, Num 5:23, Num 5:24. The jealousy-offering shall be waved before the Lord, Num 5:25, Num 5:26. The effect which shall be produced if the suspected person be guilty, Num 5:27. The effect if not guilty, Num 5:28. Recapitulation, with the purpose and design of the law, Num 5:29, Num 5:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Num 5:1, The unclean are removed out of camp; Num 5:5, Restitution is to be made in trespass; Num 5:11, The trial of jealousy.
Carl Friedrich Keil and Franz Delitzsch

Spiritual Organization of theCongregation of Israel - Numbers 5-6
From the outward organization of the tribes of Israel as the army of Jehovah, the law proceeds to their internal moral and spiritual order, for the purpose of giving an _inward support, both moral and religious, to their outward or social and political unity. This is the object of the directions concerning the removal of unclean persons from the camp (Num 5:1-4), the restitution of anything unjustly appropriated (Num 5:5-10), the course to be pursued with a wife suspected of adultery (Num 5:11-31), and also of the laws relating to the Nazarite (Num 6:1-21), and to the priestly blessing (Num 6:22-27).
John Gill
INTRODUCTION TO NUMBERS 5
This chapter contains a repetition of some former laws, concerning putting unclean persons out of the camp, Num 5:1; making restitution in case of trespass against another, Num 5:5; and of giving the offering of all holy things and all hallowed things to the priests, Num 5:9; and a new law concerning jealousy, in a man, of his wife, Num 5:11; when she was to be brought to the priest, and various rites and ceremonies to be used, Num 5:15; who was to give her bitter water as a trial of her chastity, which, if guilty, would have a strange effect upon her, and make her accursed, but if not, would not affect her, and she would be free and happy, Num 5:24.
5:15:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ[1227]. [1227] Ոմանք. Եւ խօսեցաւ Տէր։
1 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
5 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

5:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ[1227].
[1227] Ոմանք. Եւ խօսեցաւ Տէր։
1 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
5 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
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5:11: И сказал Господь Моисею, говоря:
5:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
5:1 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
5:1. locutusque est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
1. And the LORD spake unto Moses, saying,
5:1. And the Lord spoke to Moses, saying:
5:1. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

1: И сказал Господь Моисею, говоря:
5:1
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
5:1
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
5:1. locutusque est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
5:1. And the Lord spoke to Moses, saying:
5:1. And the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Заботясь о сохранении чистоты внутренней, члены избранного народа должны были сохранять и чистоту внешнюю как символ и обнаружение чистоты духа.

Будучи символом последней, физическая чистота могла служить для многих несовершенных вместе с тем и ее стимулом: усиленная опрятность тела могла повести к нравственной чистоплотности. «Малое научает великому, — замечает блаж. Феодорит. — Если нечист прикасающийся к мертвому, — то тем более нечист тот, кто причиняет смерть. Если нечист прокаженный, — то тем более нечист тот, кто предается разного рода порокам. В лице изливающего семя осуждается прелюбодейство, ибо если скверно и непроизвольное, — тем более гнусно делаемое намеренно» (Толк. на кн. Чис, вопр. 8; то же см. Ефр. Сир., Толк, на кн. Чис, гл. V).

Вместе с тем, конечно, имелись в виду и мотивы санитарно-гигиенического характера.

Физическая нечистота еврея, делавшая его нечистым перед Богом и людьми, зависела частью от состояния его собственного тела (некоторые болезни и физиологические процессы), частью от соприкосновения с внележащими нечистыми предметами.

Физически нечистые изгонялись из стана: прокаженные на все время болезни, а прочие лишь на время законного очищения. Обряд очищения состоял в одних случаях в простом омовении (Лев XI:28, 32, 40); в других — в окроплении очистительной водой (Чис XIX:11–12, 16–18); в-третьих — в принесении жертвы (Лев XIV).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: The Unclean to Be Removed.B. C. 1490.
1 And the LORD spake unto Moses, saying, 2 Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead: 3 Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell. 4 And the children of Israel did so, and put them out without the camp: as the LORD spake unto Moses, so did the children of Israel. 5 And the LORD spake unto Moses, saying, 6 Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that person be guilty; 7 Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed. 8 But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, even to the priest; beside the ram of the atonement, whereby an atonement shall be made for him. 9 And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his. 10 And every man's hallowed things shall be his: whatsoever any man giveth the priest, it shall be his.
Here is, I. A command for the purifying of the camp, by turning out from within its lines all those that were ceremonially unclean, by issues, leprosies, or the touch of dead bodies, until they were cleansed according to the law, v. 2, 3.
1. These orders are executed immediately, v. 4. (1.) The camp was now newly-modelled and put in order, and therefore, to complete the reformation of it, it is next to be cleansed. Note, The purity of the church must be as carefully consulted and preserved as the peace and order of it. It is requisite, not only that every Israelite be confined to his own standard, but that every polluted Israelite be separated from it. The wisdom from above is first pure, then peaceable. (2.) God's tabernacle was now fixed in the midst of their camp, and therefore they must be careful to keep it clean. Note, The greater profession of religion any house or family make the more they are obliged to put away iniquity far from their tabernacle, Job xxii. 23. The person, the place, in the midst of which God dwells, must not be defiled; for, if it be, he will be affronted, offended, and provoked to withdraw, 1 Cor. iii. 16, 17.
2. This expulsion of the unclean out of the camp was to signify, (1.) What the governors of the church ought to do: they must separate between the precious and the vile, and purge out scandalous persons, as old leaven (1 Cor. v. 8, 13), lest others should be infected and defiled, Heb. xii. 15. It is for the glory of Christ and the edification of his church that those who are openly and incorrigibly profane and vicious should be put out and kept from Christian communion till they repent. (2.) What God himself will do in the great day: he will thoroughly purge his floor, and gather out of his kingdom all things that offend. As here the unclean were shut out of the camp, so into the new Jerusalem no unclean thing shall enter, Rev. xxi. 27.
II. A law concerning restitution, in case of wrong done to a neighbour. It is called a sin that men commit (v. 6), because it is common among men; a sin of man, that is, a sin against man, so it is thought it should be translated and understood. If a man overreach or defraud his brother in any matter, it is to be looked upon as a trespass against the Lord, who is the protector of right, the punisher of wrong, and who strictly charges and commands us to do justly. Now what is to be done when a man's awakened conscience charges him with guilt of this kind, and brings it to his remembrance though done long ago? 1. He must confess his sin, confess it to God, confess it to his neighbour, and so take shame to himself. If he have denied it before, though it go against the grain to own himself in a lie, yet he must do it; because his heart was hardened he denied it, therefore he has no other way of making it appear that his heart is now softened but by confessing it. 2. He must bring a sacrifice, a ram of atonement, v. 8. Satisfaction must be made for the offence done to God, whose law is broken, as well as for the loss sustained by our neighbour; restitution in this case is not sufficient without faith and repentance. 3. Yet the sacrifices would not be accepted till full amends were made to the party wronged, not only the principal, but a fifth part added to it, v. 7. It is certain that while that which is got by injustice is knowingly retained in the hands the guilt of the injustice remains upon the conscience, and is not purged by sacrifice nor offering, prayers not tears, for it is one and the same continued act of sin persisted in. This law we had before (Lev. vi. 4), and it is here added that if the party wronged was dead, and he had no near kinsman who was entitled to the debt, or if it was any way uncertain to whom the restitution should be made, this should not serve for an excuse to detain what was unjustly gotten; to whomsoever it pertained, it was certainly none of his that got it by sin, and therefore it must be given to the priest, v. 8. If there were any that could make out a title to it, it must not be given to the priest (God hates robbery for burnt-offerings); but, if there were not, then it lapsed to the great Lord (ob defectum sanguinis--for want of issue), and the priests were his receivers. Note, Some work of piety or charity is a piece of necessary justice to be done by those who are conscience to themselves that they have done wrong, but know not how otherwise to make restitution; what is not our property will never be our profit.
III. A general rule concerning hallowed things given upon this occasion, that, whatever was given to the priest, his it shall be, v. 9, 10. 1. He that gave it was not to receive his gift again upon any pretence whatsoever. This law ratifies and confirms all grants for pious uses, that people might not give things to the priests in a fit of zeal, and then recall them in a fit of vexation. 2. The other priests should not come in sharers with that priest who then officiated, and to whom the hallowed thing, whatever it was, was given. Let him that was most ready and diligent in attending fare the better for it: if he do the work, let him have the pay, and much good may it do him.
Albert Barnes: Notes on the Bible - 1834
5:1: The general purpose of the directions given in this and the next chapter is to attest and to vindicate, by modes in harmony with the spirit of the theocratical law, the sanctity of the people of God. Thus, the congregation of Israel was made to typify the Church of God, within which, in its perfection, nothing that offends can be allowed to remain (compare Mat 8:22; Rev 21:27).
The general purpose of the directions given in this and the next chapter is to attest and to vindicate, by modes in harmony with the spirit of the theocratical law, the sanctity of the people of God. Thus, the congregation of Israel was made to typify the Church of God, within which, in its perfection, nothing that offends can be allowed to remain (compare Mat 8:22; Rev 21:27).
Compare the marginal references. The precepts of Lev. 13 and Lev. 15 are now first fully carried out. They could hardly have been so earlier, during the hurry and confusion which must have attended the march out of Egypt, and the encampments which next followed.
The general purpose of the directions given in this and the next chapter is to attest and to vindicate, by modes in harmony with the spirit of the theocratical law, the sanctity of the people of God. Thus, the congregation of Israel was made to typify the Church of God, within which, in its perfection, nothing that offends can be allowed to remain (compare Mat 8:22; Rev 21:27).
The general purpose of the directions given in this and the next chapter is to attest and to vindicate, by modes in harmony with the spirit of the theocratical law, the sanctity of the people of God. Thus, the congregation of Israel was made to typify the Church of God, within which, in its perfection, nothing that offends can be allowed to remain (compare Mat 8:22; Rev 21:27).
Compare the marginal references. The precepts of Lev. 13 and Lev. 15 are now first fully carried out. They could hardly have been so earlier, during the hurry and confusion which must have attended the march out of Egypt, and the encampments which next followed.
Carl Friedrich Keil and Franz Delitzsch
5:1
Removal of Unclean Persons out of the Camp. - As Jehovah, the Holy One, dwelt in the midst of the camp of His people, those who were affected with the uncleanness of leprosy (Lev 13), of a diseased flux, or of menstruation (Lev 15:2., Num 15:19.), and those who had become unclean through touching a corpse (Num 19:11., cf. Lev 21:1; Lev 22:4), whether male or female, were to be removed out of the camp, that they might not defile it by their uncleanness. The command of God, to remove these persons out of the camp, was carried out at once by the nation; and even in Canaan it was so far observed, that lepers at any rate were placed in special pest-houses outside the cities (see at Lev 13:45-46).
John Gill
5:1 And the Lord spake unto Moses,.... Jarchi says, what follows was said on the day the tabernacle was erected, but it seems rather to have been delivered after the several camps were formed, and the people numbered, when those that were unclean were ordered to be cast out of them:
saying; as follows.
5:25:2: Հրամա՛ն տուր որդւոցն Իսրայէլի, եւ արձակեսցե՛ն ՚ի բաց զամենայն բորոտ ՚ի բանակէ անտի, եւ զամենայն սերմնակաթ, եւ զամենայն պղծեալ յոգի,
2 «Հրամայի՛ր իսրայէլացիներին, որ բանակատեղիից հեռացնեն բոլոր բորոտներին, սերմի ծորում ունեցող բոլոր մարդկանց եւ բոլոր նրանց, ովքեր դիակի ձեռք տալով պիղծ են դարձել,
2 «Հրաման ըրէ Իսրայէլի որդիներուն, որ բանակէն դուրս ձգեն ամէն բորոտ եւ ամէն ծորում ունեցող եւ մեռելի մը դպչելով անմաքուր եղողը։
Հրաման տուր որդւոցն Իսրայելի, եւ արձակեսցեն ի բաց զամենայն բորոտ ի բանակէ անտի, եւ զամենայն սերմնակաթ եւ զամենայն պղծեալ յոգի:

5:2: Հրամա՛ն տուր որդւոցն Իսրայէլի, եւ արձակեսցե՛ն ՚ի բաց զամենայն բորոտ ՚ի բանակէ անտի, եւ զամենայն սերմնակաթ, եւ զամենայն պղծեալ յոգի,
2 «Հրամայի՛ր իսրայէլացիներին, որ բանակատեղիից հեռացնեն բոլոր բորոտներին, սերմի ծորում ունեցող բոլոր մարդկանց եւ բոլոր նրանց, ովքեր դիակի ձեռք տալով պիղծ են դարձել,
2 «Հրաման ըրէ Իսրայէլի որդիներուն, որ բանակէն դուրս ձգեն ամէն բորոտ եւ ամէն ծորում ունեցող եւ մեռելի մը դպչելով անմաքուր եղողը։
zohrab-1805▾ eastern-1994▾ western am▾
5:22: повели сынам Израилевым выслать из стана всех прокаженных, и всех имеющих истечение, и всех осквернившихся от мертвого,
5:2 πρόσταξον προστασσω ordain; order τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐξαποστειλάτωσαν εξαποστελλω send forth ἐκ εκ from; out of τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks πάντα πας all; every λεπρὸν λεπρος leprous; leper καὶ και and; even πάντα πας all; every γονορρυῆ γονορρυης and; even πάντα πας all; every ἀκάθαρτον ακαθαρτος unclean ἐπὶ επι in; on ψυχῇ ψυχη soul
5:2 צַ֚ו ˈṣaw צוה command אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וִֽ wˈi וְ and ישַׁלְּחוּ֙ yšallᵊḥˌû שׁלח send מִן־ min- מִן from הַֽ hˈa הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp כָּל־ kol- כֹּל whole צָר֖וּעַ ṣārˌûₐʕ צרע have skin-disease וְ wᵊ וְ and כָל־ ḵol- כֹּל whole זָ֑ב zˈāv זוב flow וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole טָמֵ֥א ṭāmˌē טָמֵא unclean לָ lā לְ to נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul
5:2. praecipe filiis Israhel ut eiciant de castris omnem leprosum et qui semine fluit pollutusque est super mortuoCommand the children of Israel, that they cast out of the camp every leper, and whosoever hath an issue of seed, or is defiled by the dead:
2. Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead:
5:2. “Instruct the sons of Israel to cast out of the camp every leper, and those who have a flow of seed, and those who have been polluted because of the dead;
5:2. Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead:
Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead:

2: повели сынам Израилевым выслать из стана всех прокаженных, и всех имеющих истечение, и всех осквернившихся от мертвого,
5:2
πρόσταξον προστασσω ordain; order
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐξαποστειλάτωσαν εξαποστελλω send forth
ἐκ εκ from; out of
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
πάντα πας all; every
λεπρὸν λεπρος leprous; leper
καὶ και and; even
πάντα πας all; every
γονορρυῆ γονορρυης and; even
πάντα πας all; every
ἀκάθαρτον ακαθαρτος unclean
ἐπὶ επι in; on
ψυχῇ ψυχη soul
5:2
צַ֚ו ˈṣaw צוה command
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וִֽ wˈi וְ and
ישַׁלְּחוּ֙ yšallᵊḥˌû שׁלח send
מִן־ min- מִן from
הַֽ hˈa הַ the
מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp
כָּל־ kol- כֹּל whole
צָר֖וּעַ ṣārˌûₐʕ צרע have skin-disease
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
זָ֑ב zˈāv זוב flow
וְ wᵊ וְ and
כֹ֖ל ḵˌōl כֹּל whole
טָמֵ֥א ṭāmˌē טָמֵא unclean
לָ לְ to
נָֽפֶשׁ׃ nˈāfeš נֶפֶשׁ soul
5:2. praecipe filiis Israhel ut eiciant de castris omnem leprosum et qui semine fluit pollutusque est super mortuo
Command the children of Israel, that they cast out of the camp every leper, and whosoever hath an issue of seed, or is defiled by the dead:
5:2. “Instruct the sons of Israel to cast out of the camp every leper, and those who have a flow of seed, and those who have been polluted because of the dead;
5:2. Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead:
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Adam Clarke: Commentary on the Bible - 1831
5:2: Put out of the camp every leper - According to the preceding plan, it is sufficiently evident that each camp had a space behind it, and on one side, whither the infected might be removed, and where probably convenient places were erected for the accommodation of the infected; for we cannot suppose that they were driven out into the naked wilderness. But the expulsion mentioned here was founded,
1. On a purely physical reason, viz., the diseases were contagious, and therefore there was a necessity of putting those afflicted by them apart, that the infection might not be communicated.
2. There was also a spiritual reason; the camp was the habitation of God, and nothing impure should be permitted to remain where he dwelt.
3. The camp was an emblem of the Church, where nothing that is defiled should enter, and in which nothing that is unholy should be tolerated. All lepers - all persevering impenitent sinners, should be driven from the sacred pale, nor should any such ever be permitted to enter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: put out of the camp: The camp of Israel being now formed, with the sanctuary of God in the centre, orders were given that the lepers and unclean persons should be excluded from the camp, according to the laws given at different times on these subjects. (See the marginal references.) This expulsion was founded:
1. On a purely physical reason; for the diseases were contagious, and therefore there was a necessity of putting those afflicted with them apart, that the infection might not be communicated.
2. There was also a spiritual reason. the camp was the habitation of God; and therefore, in honour of Him who had thus condescended to dwell with them, nothing impure should be permitted to remain.
3. Further, there was a typical reason; for the camp was the emblem of the church, where nothing that is defiled should enter, and in which nothing that is unholy should be tolerated. Num 12:14; Lev 13:46; Deu 24:8, Deu 24:9; Kg2 7:3
and every: Lev. 15:2-27
and whosoever: Num 9:6-10, Num 19:11-16, Num 31:19; Lev 21:1
John Gill
5:2 Command the children of Israel,.... Not as from himself, but from the Lord; deliver out the following as a command of his, to which obedience was required of all the children of Israel:
that they put out of the camp every leper; there were three camps, Jarchi says, in the time of their encampment; between the curtains was the camp of the Shechinah, or the divine Majesty; the encampment of the Levites round about; and from thence to the end was the camp of the standards, to the four winds, which was the camp of Israel; and the leper was to be put out of them all; so Ben Gersom; see Lev 13:46,
and everyone that hath an issue; a gonorrhoea, man or woman, see Lev 15:2; according Jarchi, such an one might be in the camp of Israel, but was to be put out of the other two camps:
and whosoever is defiled by the dead; by attending the funerals of the dead, or touching them, see Lev 21:1; such an one might go into the camp of the Levites, according to Jarchi and Ben Gersom; and was to be put of none but the camp of the Shechinah, or the tabernacle; but the camp of Israel seems to be meant of them all, out of which they were to be put, as an emblem of the rejection of all impure persons out of the church of God.
Robert Jamieson, A. R. Fausset and David Brown
5:2 THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
Command the children of Israel, that they put out of the camp every leper--The exclusion of leprous persons from the camp in the wilderness, as from cities and villages afterwards, was a sanitary measure taken according to prescribed rules (Lev. 13:1-14:57). This exclusion of lepers from society has been acted upon ever since; and it affords almost the only instance in which any kind of attention is paid in the East to the prevention of contagion. The usage still more or less prevails in the East among people who do not think the least precaution against the plague or cholera necessary; but judging from personal observation, we think that in Asia the leprosy has now much abated in frequency and virulence. It usually appears in a comparatively mild form in Egypt, Palestine, and other countries where the disorder is, or was, endemic. Small societies of excluded lepers live miserably in paltry huts. Many of them are beggars, going out into the roads to solicit alms, which they receive in a wooden bowl; charitable people also sometimes bring different articles of food, which they leave on the ground at a short distance from the hut of the lepers, for whom it is intended. They are generally obliged to wear a distinctive badge that people may know them at first sight and be warned to avoid them. Other means were adopted among the ancient Jews by putting their hand on their mouth and crying, "Unclean, unclean" [Lev 13:45]. But their general treatment, as to exclusion from society, was the same as now described. The association of the lepers, however, in this passage, with those who were subject only to ceremonial uncleanness, shows that one important design in the temporary exile of such persons was to remove all impurities that reflected dishonor on the character and residence of Israel's King. And this vigilant care to maintain external cleanliness in the people was typically designed to teach them the practice of moral purity, or cleansing themselves from all filthiness of the flesh and spirit. The regulations made for ensuring cleanliness in the camp suggest the adoption of similar means for maintaining purity in the church. And although, in large communities of Christians, it may be often difficult or delicate to do this, the suspension or, in flagrant cases of sin, the total excommunication of the offender from the privileges and communion of the church is an imperative duty, as necessary to the moral purity of the Christian as the exclusion of the leper from the camp was to physical health and ceremonial purity in the Jewish church.
5:35:3: յարուէ մինչեւ ցէգ. արձակեցէ՛ք ՚ի բաց ՚ի բանակէ անտի. եւ մի՛ պղծեսցեն զբանակս իւրեանց՝ յոր ե՛սդ իջանեմ։
3 այր լինեն նրանք թէ կին: Բանակատեղիից արձակեցէ՛ք նրանց, որպէսզի չպղծեն իրենց բանակատեղիները, ուր իջնում բնակւում եմ ես»:
3 Արուն ալ էգն ալ դուրս ձգեցէք. բանակէն դուրս պէտք է ձգէք զանոնք, որպէս զի չպղծեն իրենց բանակները՝ որոնց մէջտեղը ես կը բնակիմ»։
յարուէ մինչեւ ցէգ արձակեցէք ի բաց ի բանակէ անտի, եւ մի՛ պղծեսցեն զբանակս իւրեանց յոր եսդ [87]իջանեմ:

5:3: յարուէ մինչեւ ցէգ. արձակեցէ՛ք ՚ի բաց ՚ի բանակէ անտի. եւ մի՛ պղծեսցեն զբանակս իւրեանց՝ յոր ե՛սդ իջանեմ։
3 այր լինեն նրանք թէ կին: Բանակատեղիից արձակեցէ՛ք նրանց, որպէսզի չպղծեն իրենց բանակատեղիները, ուր իջնում բնակւում եմ ես»:
3 Արուն ալ էգն ալ դուրս ձգեցէք. բանակէն դուրս պէտք է ձգէք զանոնք, որպէս զի չպղծեն իրենց բանակները՝ որոնց մէջտեղը ես կը բնակիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:33: и мужчин и женщин вышлите, за стан вышлите их, чтобы не оскверняли они станов своих, среди которых Я живу.
5:3 ἀπὸ απο from; away ἀρσενικοῦ αρσενικος till; until θηλυκοῦ θηλυκος send forth ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks καὶ και and; even οὐ ου not μὴ μη not μιανοῦσιν μιαινω taint; defile τὰς ο the παρεμβολὰς παρεμβολη encampment; barracks αὐτῶν αυτος he; him ἐν εν in οἷς ος who; what ἐγὼ εγω I καταγίνομαι καταγινομαι in αὐτοῖς αυτος he; him
5:3 מִ mi מִן from זָּכָ֤ר zzāḵˈār זָכָר male עַד־ ʕaḏ- עַד unto נְקֵבָה֙ nᵊqēvˌā נְקֵבָה female תְּשַׁלֵּ֔חוּ tᵊšallˈēḥû שׁלח send אֶל־ ʔel- אֶל to מִ mi מִן from ח֥וּץ ḥˌûṣ חוּץ outside לַֽ lˈa לְ to † הַ the מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp תְּשַׁלְּח֑וּם tᵊšallᵊḥˈûm שׁלח send וְ wᵊ וְ and לֹ֤א lˈō לֹא not יְטַמְּאוּ֙ yᵊṭammᵊʔˌû טמא be unclean אֶת־ ʔeṯ- אֵת [object marker] מַ֣חֲנֵיהֶ֔ם mˈaḥᵃnêhˈem מַחֲנֶה camp אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֲנִ֖י ʔᵃnˌî אֲנִי i שֹׁכֵ֥ן šōḵˌēn שׁכן dwell בְּ bᵊ בְּ in תֹוכָֽם׃ ṯôḵˈām תָּוֶךְ midst
5:3. tam masculum quam feminam eicite de castris ne contaminent ea cum habitaverim vobiscumWhether it be man or woman, cast ye them out of the camp, lest they defile it when I shall dwell with you,
3. both male and female shall ye put out, without the camp shall ye put them; that they defile not their camp, in the midst whereof I dwell.
5:3. cast out of the camp both male and female, lest they contaminate it while I am dwelling with you.”
5:3. Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell.
Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell:

3: и мужчин и женщин вышлите, за стан вышлите их, чтобы не оскверняли они станов своих, среди которых Я живу.
5:3
ἀπὸ απο from; away
ἀρσενικοῦ αρσενικος till; until
θηλυκοῦ θηλυκος send forth
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
καὶ και and; even
οὐ ου not
μὴ μη not
μιανοῦσιν μιαινω taint; defile
τὰς ο the
παρεμβολὰς παρεμβολη encampment; barracks
αὐτῶν αυτος he; him
ἐν εν in
οἷς ος who; what
ἐγὼ εγω I
καταγίνομαι καταγινομαι in
αὐτοῖς αυτος he; him
5:3
מִ mi מִן from
זָּכָ֤ר zzāḵˈār זָכָר male
עַד־ ʕaḏ- עַד unto
נְקֵבָה֙ nᵊqēvˌā נְקֵבָה female
תְּשַׁלֵּ֔חוּ tᵊšallˈēḥû שׁלח send
אֶל־ ʔel- אֶל to
מִ mi מִן from
ח֥וּץ ḥˌûṣ חוּץ outside
לַֽ lˈa לְ to
הַ the
מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp
תְּשַׁלְּח֑וּם tᵊšallᵊḥˈûm שׁלח send
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
יְטַמְּאוּ֙ yᵊṭammᵊʔˌû טמא be unclean
אֶת־ ʔeṯ- אֵת [object marker]
מַ֣חֲנֵיהֶ֔ם mˈaḥᵃnêhˈem מַחֲנֶה camp
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֲנִ֖י ʔᵃnˌî אֲנִי i
שֹׁכֵ֥ן šōḵˌēn שׁכן dwell
בְּ bᵊ בְּ in
תֹוכָֽם׃ ṯôḵˈām תָּוֶךְ midst
5:3. tam masculum quam feminam eicite de castris ne contaminent ea cum habitaverim vobiscum
Whether it be man or woman, cast ye them out of the camp, lest they defile it when I shall dwell with you,
5:3. cast out of the camp both male and female, lest they contaminate it while I am dwelling with you.”
5:3. Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: without: Kg1 7:3; Co1 5:7-13; Co2 6:17; Th2 3:6; Tit 3:10; Heb 12:15, Heb 12:16; Jo2 1:10, Jo2 1:11; Rev 21:27
defile not: Num 19:22; Hag 2:13, Hag 2:14
in the midst: Lev 26:11, Lev 26:12; Deu 23:14; Psa 68:18; Isa 12:6; Co2 6:16; Rev 21:3
Geneva 1599
5:3 Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the (a) midst whereof I dwell.
(a) There were three types of tents: of the Lord, of the Levites, and of the Israelites.
John Gill
5:3 Both male and female shall ye put out,.... Whether leprous, or profluvious, or defiled by touching a dead carcass: by this law, Miriam, when leprous, was put out of the camp, Num 12:14,
without the camp shall ye put them; which is repeated that it might be taken notice of, and punctually observed:
that they defile not their camps; of which there were four, the camps of Judah, Reuben, Ephraim, and Dan:
in the midst whereof I dwell; for the tabernacle, which was the dwelling place of the Lord, was in the midst of the camps of Israel; they were pitched on the four quarters of it; and this is a reason why impure persons were not suffered to be in the camp of Israel, because of the presence of God in the tabernacle so near them, to whom all, impurity is loathsome, and not to be permitted in his sight; and though this was ceremonial, it was typical of the uncleanness of sin, which is abominable to him, and renders persons unfit for communion with him, and with his people.
John Wesley
5:3 That they defile not the camp - By which God would intimate the danger of being made guilty by other mens sins, and the duty of avoiding intimate converse with wicked men. I dwell - By my special and gracious presence.
5:45:4: Եւ արարի՛ն այնպէս որդիքն Իսրայէլի, եւ արձակեցին զնոսա ՚ի բա՛ց ՚ի բանակէ անտի, որպէս խօսեցաւ Տէր ընդ Մովսիսի, այնպէս արարին որդիքն Իսրայէլի։
4 Այդպէս էլ արեցին իսրայէլացիները. նրանք բանակատեղիից հեռացրին նրանց: Ինչպէս որ ասել էր Տէրը Մովսէսին, այդպէս էլ արեցին իսրայէլացիները:
4 Եւ Իսրայէլի որդիները այնպէս ըրին ու բանակէն դուրս ձգեցին զանոնք։ Ինչպէս Տէրը Մովսէսին պատուիրեց, այնպէս ըրին Իսրայէլի որդիները։
Եւ արարին այնպէս որդիքն Իսրայելի, եւ արձակեցին զնոսա ի բաց ի բանակէ անտի. որպէս խօսեցաւ Տէր ընդ Մովսիսի, այնպէս արարին որդիքն Իսրայելի:

5:4: Եւ արարի՛ն այնպէս որդիքն Իսրայէլի, եւ արձակեցին զնոսա ՚ի բա՛ց ՚ի բանակէ անտի, որպէս խօսեցաւ Տէր ընդ Մովսիսի, այնպէս արարին որդիքն Իսրայէլի։
4 Այդպէս էլ արեցին իսրայէլացիները. նրանք բանակատեղիից հեռացրին նրանց: Ինչպէս որ ասել էր Տէրը Մովսէսին, այդպէս էլ արեցին իսրայէլացիները:
4 Եւ Իսրայէլի որդիները այնպէս ըրին ու բանակէն դուրս ձգեցին զանոնք։ Ինչպէս Տէրը Մովսէսին պատուիրեց, այնպէս ըրին Իսրայէլի որդիները։
zohrab-1805▾ eastern-1994▾ western am▾
5:44: И сделали так сыны Израилевы, и выслали их вон из стана; как говорил Господь Моисею, так и сделали сыны Израилевы.
5:4 καὶ και and; even ἐποίησαν ποιεω do; make οὕτως ουτως so; this way οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐξαπέστειλαν εξαποστελλω send forth αὐτοὺς αυτος he; him ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks καθὰ καθα just as ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs οὕτως ουτως so; this way ἐποίησαν ποιεω do; make οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel
5:4 וַ wa וְ and יַּֽעֲשׂוּ־ yyˈaʕᵃśû- עשׂה make כֵן֙ ḵˌēn כֵּן thus בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יְשַׁלְּח֣וּ yᵊšallᵊḥˈû שׁלח send אֹותָ֔ם ʔôṯˈām אֵת [object marker] אֶל־ ʔel- אֶל to מִ mi מִן from ח֖וּץ ḥˌûṣ חוּץ outside לַֽ lˈa לְ to † הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֤ר dibbˈer דבר speak יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses כֵּ֥ן kˌēn כֵּן thus עָשׂ֖וּ ʕāśˌû עשׂה make בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
5:4. feceruntque ita filii Israhel et eiecerunt eos extra castra sicut locutus erat Dominus MosiAnd the children of Israel did so, and they cast them forth without the camp, as the Lord had spoken to Moses.
4. And the children of Israel did so, and put them out without the camp: as the LORD spake unto Moses, so did the children of Israel.
5:4. And the sons of Israel did so, and they cast them out, beyond the camp, just as the Lord had spoken to Moses.
5:4. And the children of Israel did so, and put them out without the camp: as the LORD spake unto Moses, so did the children of Israel.
And the children of Israel did so, and put them out without the camp: as the LORD spake unto Moses, so did the children of Israel:

4: И сделали так сыны Израилевы, и выслали их вон из стана; как говорил Господь Моисею, так и сделали сыны Израилевы.
5:4
καὶ και and; even
ἐποίησαν ποιεω do; make
οὕτως ουτως so; this way
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐξαπέστειλαν εξαποστελλω send forth
αὐτοὺς αυτος he; him
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
καθὰ καθα just as
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
τῷ ο the
Μωυσῇ μωσευς Mōseus; Mosefs
οὕτως ουτως so; this way
ἐποίησαν ποιεω do; make
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
5:4
וַ wa וְ and
יַּֽעֲשׂוּ־ yyˈaʕᵃśû- עשׂה make
כֵן֙ ḵˌēn כֵּן thus
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יְשַׁלְּח֣וּ yᵊšallᵊḥˈû שׁלח send
אֹותָ֔ם ʔôṯˈām אֵת [object marker]
אֶל־ ʔel- אֶל to
מִ mi מִן from
ח֖וּץ ḥˌûṣ חוּץ outside
לַֽ lˈa לְ to
הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֤ר dibbˈer דבר speak
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
כֵּ֥ן kˌēn כֵּן thus
עָשׂ֖וּ ʕāśˌû עשׂה make
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
5:4. feceruntque ita filii Israhel et eiecerunt eos extra castra sicut locutus erat Dominus Mosi
And the children of Israel did so, and they cast them forth without the camp, as the Lord had spoken to Moses.
5:4. And the sons of Israel did so, and they cast them out, beyond the camp, just as the Lord had spoken to Moses.
5:4. And the children of Israel did so, and put them out without the camp: as the LORD spake unto Moses, so did the children of Israel.
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Adam Clarke: Commentary on the Bible - 1831
5:4: And the children of Israel - put them out - This is the earliest account we have of such separations; and probably this ordinance gave the first idea of a hospital, where all those who are afflicted with contagious disorders are put into particular wards, under medical treatment. Though no mention be made of the situation, circumstances, etc., of those expelled persons, we may certainly infer that they were treated with that humanity which their distressed state required. Though sinners must be separated from the Church of God, yet they should be treated with affectionate regard, because they may be reclaimed. It is too often the case when a man backslides from the way of truth, he is abandoned by all; finding his case desperate, he plunges yet deeper into the mire of sin, and the man who, with tender treatment, might have been reclaimed, becomes incurably hardened. One class says, he cannot finally fall, and shall in due time be restored; another class says, he may finally fall and utterly perish. If the unfortunate person be restored, his recovery is taken as a proof of the first doctrine; if he be not, his wretched end is considered a proof of the second. In the first case the person himself may presume on his restoration as a point infallibly determined in the Divine counsel; or in the second, he may consider his case hopeless, and so abandon himself to profligacy and desperation. Thus both parties leave him, and both opinions (misunderstood certainly) render him secure or desperate; and in either case totally inactive in behalf of his own soul. Who is he that properly estimates the worth of one immortal spirit? He who does will at once feel that, in a state of probation, any man may fall through sin, and any sinner may be renewed again unto repentance, through the infinitely meritorious sacrifice, and all powerfully efficacious grace, of Christ. This truth properly felt equally precludes both presumption and despair, and will induce the followers of God to be active in preserving those who have escaped from the corruption that is in the world, and make them diligent to recover those who have turned back to earth and sin.
John Gill
5:4 And the children of Israel did so, and put them without the camp,.... Aben Ezra observes, that this was done immediately before they journeyed, and that those that were defiled journeyed between the standard of Ephraim and the standard of Dan; but this, he says, was by way of conjecture, since it is not expressed:
as the Lord spake unto Moses, so did the children of Israel; they were obedient in this particular.
5:55:5: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
5 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
5 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

5:5: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
5 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
5 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
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5:55: И сказал Господь Моисею, говоря:
5:5 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
5:5 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
5:5. locutus est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
5. And the LORD spake unto Moses, saying,
5:5. And the Lord spoke to Moses, saying:
5:5. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

5: И сказал Господь Моисею, говоря:
5:5
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
5:5
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
5:5. locutus est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
5:5. And the Lord spoke to Moses, saying:
5:5. 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
5-8: Незаконно присвоивший вещь должен возвратить ее собственнику или его наследнику (за неимением последнего в скинию), с приплатой одной пятой части стоимости похищенного. Являясь наказанием за похищение, приплата пятой части служила вместе предостережением на будущее время. Кроме возвращения собственности потерпевшему виновный обязывался еще принести жертву повинности (Лев V:15; VI:2–6).
Albert Barnes: Notes on the Bible - 1834
5:5: The law of restitution: a passage supplementary to Lev 5:5, etc., Lev 6:5, etc.
Carl Friedrich Keil and Franz Delitzsch
5:5
Restitution in Case of a Trespass. - No crime against the property of a neighbour was to remain without expiation in the congregation of Israel, which was encamped or dwelt around the sanctuary of Jehovah; and the wrong committed was not to remain without restitution, because such crimes involved unfaithfulness (מעל, see Lev 5:15) towards Jehovah. "If a man or a woman do one of the sins of men, to commit unfaithfulness against Jehovah, and the same soul has incurred guilt, they shall confess their sin which they have done, and (the doer) shall recompense his debt according to its sum" (בּראשׁו, as in Lev 6:5), etc. האדם מכּל־חטּאת, one of the sins occurring among men, not "a sin against a man" (Luther, Ros., etc.). The meaning is a sin, with which a מעל was committed against Jehovah, i.e., one of the acts described in Lev 6:3-4, by which injury was done to the property of a neighbour, whereby a man brought a debt upon himself, for the wiping out of which a material restitution of the other's property was prescribed, together with the addition of a fifth of its value, and also the presentation of a sin-offering (Lev 6:4-7). To guard against that disturbance of fellowship and peace in the congregation, which would arise from such trespasses as these, the law already given in Lev 6:1 is here renewed and supplemented by the additional stipulation, that if the man who had been unjustly deprived of some of his property had no Gol, to whom restitution could be made for the debt, the compensation should be paid to Jehovah for the priests. The Gol was the nearest relative, upon whom the obligation rested to redeem a person who had fallen into slavery through poverty (Lev 25:25). The allusion to the Gol in this connection presupposes that the injured person was no longer alive. To this there are appended, in Num 5:9 and Num 5:10, the directions which are substantially connected with this, viz., that every heave-offering (Terumah, see at Lev 2:9) in the holy gifts of the children of Israel, which they presented to the priest, was to belong to him (the priest), and also all the holy gifts which were brought by different individuals. The reference is not to literal sacrifices, i.e., gifts intended for the altar, but to dedicatory offerings, first-fruits, and such like. את־קדשׁיו אישׁ, "with regard to every man's, his holy gifts...to him (the priest) shall they be; what any man gives to the priest shall belong to him." The second clause serves to explain and confirm the first. את: as far, with regard to, quoad (see Ewald, 277, d; Ges. 117, 2, note).
John Gill
5:5 And the Lord spake unto Moses,.... Or continued to speak to him at the same time:
saying; as follows.
5:65:6: Խօսեա՛ց ընդ որդիսդ Իսրայէլի՝ եւ ասասցես. Ա՛յր կամ կի՛ն, որ ոք արասցէ յամենայն մարդկեղէն մեղաց, եւ արհամարհելով արհամարհիցէ՝ եւ յանցանիցէ անձնն այն,
6 «Խօսի՛ր իսրայէլացիների հետ եւ ասա՛ նրանց. “Այն տղամարդը կամ կինը, որ մարդկային որեւէ մեղք է գործում, խիստ արհամարհած կը լինի Տիրոջը եւ յանցանք գործած կը լինի:
6 «Խօսէ՛ Իսրայէլի որդիներուն, Երբ մարդ մը կամ կին մը մարդոց բոլոր մեղքերէն մէկը գործելով՝ Տէրոջը դէմ մեղանչէ, այդ անձը յանցաւոր կ’ըլլայ,
Խօսեաց ընդ որդիսդ Իսրայելի եւ ասասցես. Այր կամ կին, որ ոք արասցէ յամենայն մարդկեղէն մեղաց, եւ արհամարհելով [88]արհամարհիցէ եւ յանցանիցէ անձնն այն:

5:6: Խօսեա՛ց ընդ որդիսդ Իսրայէլի՝ եւ ասասցես. Ա՛յր կամ կի՛ն, որ ոք արասցէ յամենայն մարդկեղէն մեղաց, եւ արհամարհելով արհամարհիցէ՝ եւ յանցանիցէ անձնն այն,
6 «Խօսի՛ր իսրայէլացիների հետ եւ ասա՛ նրանց. “Այն տղամարդը կամ կինը, որ մարդկային որեւէ մեղք է գործում, խիստ արհամարհած կը լինի Տիրոջը եւ յանցանք գործած կը լինի:
6 «Խօսէ՛ Իսրայէլի որդիներուն, Երբ մարդ մը կամ կին մը մարդոց բոլոր մեղքերէն մէկը գործելով՝ Տէրոջը դէմ մեղանչէ, այդ անձը յանցաւոր կ’ըլլայ,
zohrab-1805▾ eastern-1994▾ western am▾
5:66: скажи сынам Израилевым: если мужчина или женщина сделает какой-либо грех против человека, и чрез это сделает преступление против Господа, и виновна будет душа та,
5:6 λάλησον λαλεω talk; speak τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare ἀνὴρ ανηρ man; husband ἢ η or; than γυνή γυνη woman; wife ὅστις οστις who; that ἐὰν εαν and if; unless ποιήσῃ ποιεω do; make ἀπὸ απο from; away τῶν ο the ἁμαρτιῶν αμαρτια sin; fault τῶν ο the ἀνθρωπίνων ανθρωπινος human; humanely καὶ και and; even παριδὼν παρειδον and; even πλημμελήσῃ πλημμελεω the ψυχὴ ψυχη soul ἐκείνη εκεινος that
5:6 דַּבֵּר֮ dabbēr דבר speak אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel אִ֣ישׁ ʔˈîš אִישׁ man אֹֽו־ ʔˈô- אֹו or אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman כִּ֤י kˈî כִּי that יַעֲשׂוּ֙ yaʕᵃśˌû עשׂה make מִ mi מִן from כָּל־ kkol- כֹּל whole חַטֹּ֣את ḥaṭṭˈōṯ חַטָּאת sin הָֽ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind לִ li לְ to מְעֹ֥ל mᵊʕˌōl מעל be unfaithful מַ֖עַל mˌaʕal מַעַל unfaithfulness בַּ ba בְּ in יהוָ֑ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אָֽשְׁמָ֖ה ʔˈāšᵊmˌā אשׁם do wrong הַ ha הַ the נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul הַ ha הַ the הִֽוא׃ hˈiw הִיא she
5:6. loquere ad filios Israhel vir sive mulier cum fecerint ex omnibus peccatis quae solent hominibus accidere et per neglegentiam transgressi fuerint mandatum Domini atque deliquerintSay to the children of Israel: When a man or woman shall have committed any of all the sins that men are wont to commit, and by negligence shall have transgressed the commandment of the Lord, and offended,
6. Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that soul be guilty;
5:6. “Say to the sons of Israel: A man or a woman, when they have done anything out of all the sins that often befall men, or if, by negligence, they have transgressed the commandment of the Lord, and so have committed an offense,
5:6. Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that person be guilty;
Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that person be guilty:

6: скажи сынам Израилевым: если мужчина или женщина сделает какой-либо грех против человека, и чрез это сделает преступление против Господа, и виновна будет душа та,
5:6
λάλησον λαλεω talk; speak
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
λέγων λεγω tell; declare
ἀνὴρ ανηρ man; husband
η or; than
γυνή γυνη woman; wife
ὅστις οστις who; that
ἐὰν εαν and if; unless
ποιήσῃ ποιεω do; make
ἀπὸ απο from; away
τῶν ο the
ἁμαρτιῶν αμαρτια sin; fault
τῶν ο the
ἀνθρωπίνων ανθρωπινος human; humanely
καὶ και and; even
παριδὼν παρειδον and; even
πλημμελήσῃ πλημμελεω the
ψυχὴ ψυχη soul
ἐκείνη εκεινος that
5:6
דַּבֵּר֮ dabbēr דבר speak
אֶל־ ʔel- אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel
אִ֣ישׁ ʔˈîš אִישׁ man
אֹֽו־ ʔˈô- אֹו or
אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman
כִּ֤י kˈî כִּי that
יַעֲשׂוּ֙ yaʕᵃśˌû עשׂה make
מִ mi מִן from
כָּל־ kkol- כֹּל whole
חַטֹּ֣את ḥaṭṭˈōṯ חַטָּאת sin
הָֽ hˈā הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
לִ li לְ to
מְעֹ֥ל mᵊʕˌōl מעל be unfaithful
מַ֖עַל mˌaʕal מַעַל unfaithfulness
בַּ ba בְּ in
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אָֽשְׁמָ֖ה ʔˈāšᵊmˌā אשׁם do wrong
הַ ha הַ the
נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul
הַ ha הַ the
הִֽוא׃ hˈiw הִיא she
5:6. loquere ad filios Israhel vir sive mulier cum fecerint ex omnibus peccatis quae solent hominibus accidere et per neglegentiam transgressi fuerint mandatum Domini atque deliquerint
Say to the children of Israel: When a man or woman shall have committed any of all the sins that men are wont to commit, and by negligence shall have transgressed the commandment of the Lord, and offended,
5:6. “Say to the sons of Israel: A man or a woman, when they have done anything out of all the sins that often befall men, or if, by negligence, they have transgressed the commandment of the Lord, and so have committed an offense,
5:6. Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that person be guilty;
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: When: Lev 5:1-4, Lev 5:17, Lev 6:2, Lev 6:3
and that person: This expression does not merely refer to the actual criminality of the person, but to his consciousness of guilt respecting it. for this case must be distinguished from that of a person detected in dishonesty, which he attempted to conceal.
Geneva 1599
5:6 Speak unto the children of Israel, When a man or woman shall commit any sin (b) that men commit, to do a trespass against the LORD, and that person be guilty;
(b) Commit any fault willingly.
John Gill
5:6 Speak unto the children of Israel,.... Put them in mind of the following law, that they observe it; and which is here repeated, because of two new things in it, as Jarchi observes, the one relates to confession, teaching that there is no fifth part nor trespass offering by witnesses, till a man confesses the thing; and the other is, concerning taking anything away by violence from a proselyte, which is to be given to the priests; see the original law in Lev 6:1,
when a man or woman shall commit any sin that men commit; or, "any of the sins of men" (e), which are commonly done by men, and men are subject to through the infirmity of the flesh, and the temptations of Satan; or "any sin against man" (f), so some, as this referred to is expressly said to be, Num 5:7,
to do a trespass against the Lord; for every sin against man is also against the Lord, being a breach of his command; as David's sin against Uriah was a sin against the Lord, Ps 51:4; though the Jews understand it particularly of lying and swearing falsely, appealing to God, and calling him to be a witness to a falsehood; and so the Targum of Onkelos seems to interpret it:
and the person be guilty; and knows he is so, and even knew it when he took an oath to the contrary; see Lev 6:3.
(e) "ex omnibus peccatis hominis", Montanus. (f) "Ex omnibus peccatis contra hominem", Tigurine version; so Patrick.
John Wesley
5:6 Any sin that men commit - Heb. any sins of men, that is, sins against men, as deceits or wrongs, whereby other men are injured, of which he manifestly speaks. Against the Lord - Which words may be added, to shew that such injuries done to men are also sins against God, who hath commanded justice to men, as well as religion to himself. Guilty - That is, shall be sensible of his guilt, convicted in his conscience.
Robert Jamieson, A. R. Fausset and David Brown
5:6 RESTITUTION ENJOINED. (Num 5:5-10)
When a man or a woman shall commit any sin that men commit, to do a trespass against the Lord--This is a wrong or injury done by one man to the property of another, and as it is called "a trespass against the Lord," it is implied, in the case supposed, that the offense has been aggravated by prevaricating--by a false oath, or a fraudulent lie in denying it, which is a "trespass" committed against God, who is the sole judge of what is falsely sworn or spoken (Acts 5:3-4).
and that person be guilty--that is, from the obvious tenor of the passage, conscience-smitten, or brought to a sense and conviction of his evil conduct. (See on Lev 6:2). In that case, there must be: first, confession, a penitential acknowledgment of sin; secondly, restitution of the property, or the giving of an equivalent, with the additional fine of a fifth part, both as a compensation to the person defrauded, and as a penalty inflicted on the injurer, to deter others from the commission of similar trespasses. (See on Ex 22:1). The difference between the law recorded in that passage and this is that the one was enacted against flagrant and determined thieves, the other against those whose necessities might have urged them into fraud, and whose consciences were distressed by their sin. This law also supposes the injured party to be dead, in which case, the compensation due to his representatives was to be paid to the priest, who, as God's deputy, received the required satisfaction.
5:75:7: խոստովա՛ն լիցի զմեղս իւր զոր արար. եւ հատուսցէ ընդ յանցանացն զգլուխն, եւ զհինգերորդ եւս մասն նորա յաւելցէ՛ ՚ի նոյն, եւ տացէ՛ այնմ որում յանցեաւն։
7 Թող նա խոստովանի իր մեղքերը, թող լրիւ հատուցի նրան, ում վնաս է պատճառել եւ վնասի մէկ հինգերորդ մասն էլ աւելացնի հատուցածի վրայ:
7 Այն ատեն իր ըրած մեղքը պէտք է խոստովանի եւ անիկա իր ըրած վնասը լման պէտք է հատուցանէ ու անոր վրայ մէկ հինգերորդը աւելցնէ ու վնասը քաշողին տայ։
խոստովան լիցի զմեղս իւր զոր արար, եւ հատուսցէ ընդ յանցանացն զգլուխն, եւ զհինգերորդ եւս մասն նորա յաւելցէ ի նոյն, եւ տացէ այնմ որում յանցեաւն:

5:7: խոստովա՛ն լիցի զմեղս իւր զոր արար. եւ հատուսցէ ընդ յանցանացն զգլուխն, եւ զհինգերորդ եւս մասն նորա յաւելցէ՛ ՚ի նոյն, եւ տացէ՛ այնմ որում յանցեաւն։
7 Թող նա խոստովանի իր մեղքերը, թող լրիւ հատուցի նրան, ում վնաս է պատճառել եւ վնասի մէկ հինգերորդ մասն էլ աւելացնի հատուցածի վրայ:
7 Այն ատեն իր ըրած մեղքը պէտք է խոստովանի եւ անիկա իր ըրած վնասը լման պէտք է հատուցանէ ու անոր վրայ մէկ հինգերորդը աւելցնէ ու վնասը քաշողին տայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:77: то пусть исповедаются во грехе своем, который они сделали, и возвратят сполна то, в чем виновны, и прибавят к тому пятую часть и отдадут тому, против кого согрешили;
5:7 ἐξαγορεύσει εξαγορευω the ἁμαρτίαν αμαρτια sin; fault ἣν ος who; what ἐποίησεν ποιεω do; make καὶ και and; even ἀποδώσει αποδιδωμι render; surrender τὴν ο the πλημμέλειαν πλημμελεια the κεφάλαιον κεφαλαιον capital; summary καὶ και and; even τὸ ο the ἐπίπεμπτον επιπεμπτος he; him προσθήσει προστιθημι add; continue ἐπ᾿ επι in; on αὐτὸ αυτος he; him καὶ και and; even ἀποδώσει αποδιδωμι render; surrender τίνι τις.1 who?; what? ἐπλημμέλησεν πλημμελεω he; him
5:7 וְ wᵊ וְ and הִתְוַדּ֗וּ hiṯwaddˈû ידה praise אֶֽת־ ʔˈeṯ- אֵת [object marker] חַטָּאתָם֮ ḥaṭṭāṯām חַטָּאת sin אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשׂוּ֒ ʕāśˌû עשׂה make וְ wᵊ וְ and הֵשִׁ֤יב hēšˈîv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] אֲשָׁמֹו֙ ʔᵃšāmˌô אָשָׁם guilt בְּ bᵊ בְּ in רֹאשֹׁ֔ו rōšˈô רֹאשׁ head וַ wa וְ and חֲמִישִׁתֹ֖ו ḥᵃmîšiṯˌô חֲמִישִׁית fifth part יֹסֵ֣ף yōsˈēf יסף add עָלָ֑יו ʕālˈāʸw עַל upon וְ wᵊ וְ and נָתַ֕ן nāṯˈan נתן give לַ la לְ to אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אָשַׁ֥ם ʔāšˌam אשׁם do wrong לֹֽו׃ lˈô לְ to
5:7. confitebuntur peccatum suum et reddent ipsum caput quintamque partem desuper ei in quem peccaverintThey shall confess their sin, and restore the principal itself, and the fifth part over and above, to him against whom they have sinned.
7. then they shall confess their sin which they have done: and he shall make restitution for his guilt in full, and add unto it the fifth part thereof, and give it unto him in respect of whom he hath been guilty.
5:7. they shall confess their sin, and they shall restore the principle itself, plus a fifth part above it, to any against whom they have sinned.
5:7. Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth [part] thereof, and give [it] unto [him] against whom he hath trespassed.
Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth [part] thereof, and give [it] unto [him] against whom he hath trespassed:

7: то пусть исповедаются во грехе своем, который они сделали, и возвратят сполна то, в чем виновны, и прибавят к тому пятую часть и отдадут тому, против кого согрешили;
5:7
ἐξαγορεύσει εξαγορευω the
ἁμαρτίαν αμαρτια sin; fault
ἣν ος who; what
ἐποίησεν ποιεω do; make
καὶ και and; even
ἀποδώσει αποδιδωμι render; surrender
τὴν ο the
πλημμέλειαν πλημμελεια the
κεφάλαιον κεφαλαιον capital; summary
καὶ και and; even
τὸ ο the
ἐπίπεμπτον επιπεμπτος he; him
προσθήσει προστιθημι add; continue
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
καὶ και and; even
ἀποδώσει αποδιδωμι render; surrender
τίνι τις.1 who?; what?
ἐπλημμέλησεν πλημμελεω he; him
5:7
וְ wᵊ וְ and
הִתְוַדּ֗וּ hiṯwaddˈû ידה praise
אֶֽת־ ʔˈeṯ- אֵת [object marker]
חַטָּאתָם֮ ḥaṭṭāṯām חַטָּאת sin
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשׂוּ֒ ʕāśˌû עשׂה make
וְ wᵊ וְ and
הֵשִׁ֤יב hēšˈîv שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
אֲשָׁמֹו֙ ʔᵃšāmˌô אָשָׁם guilt
בְּ bᵊ בְּ in
רֹאשֹׁ֔ו rōšˈô רֹאשׁ head
וַ wa וְ and
חֲמִישִׁתֹ֖ו ḥᵃmîšiṯˌô חֲמִישִׁית fifth part
יֹסֵ֣ף yōsˈēf יסף add
עָלָ֑יו ʕālˈāʸw עַל upon
וְ wᵊ וְ and
נָתַ֕ן nāṯˈan נתן give
לַ la לְ to
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אָשַׁ֥ם ʔāšˌam אשׁם do wrong
לֹֽו׃ lˈô לְ to
5:7. confitebuntur peccatum suum et reddent ipsum caput quintamque partem desuper ei in quem peccaverint
They shall confess their sin, and restore the principal itself, and the fifth part over and above, to him against whom they have sinned.
5:7. they shall confess their sin, and they shall restore the principle itself, plus a fifth part above it, to any against whom they have sinned.
5:7. Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth [part] thereof, and give [it] unto [him] against whom he hath trespassed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:7: Shall confess their sin - Without confession or acknowledgment of sin, there was no hope of mercy held out.
He shall recompense - For without restitution, in every possible case, God will not for give the iniquity of a man's sin. How can any person in a case of defraud, with his neighbor's property in his possession, expect to receive mercy from the hand of a just and holy God? See this subject considered in the notes on Gen 42:38 (note).
Albert Barnes: Notes on the Bible - 1834
5:7
Recompense his trespass - i. e. make restitution to the person whom he has injured.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: confess: Lev 5:5, Lev 26:40; Jos 7:19; Job 33:27, Job 33:28; Psa 32:5; Pro 28:13; Jo1 1:8-10
and he shall: Not only confession, but restitution, in every possible case, is necessary in order to obtain forgiveness.
with the principal: Lev 5:15, Lev 6:4-7, Lev 7:7; Luk 19:8
John Gill
5:7 Then they shall confess their sin which they have done,.... The form of which confession, according to Fagius, was, O Lord, I am guilty of death, I have deserved to be stoned for this sin, or to be strangled for this trespass, or to be burnt for this crime, &c.
and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof; paying the whole of whatsoever he had in any manner defrauded his neighbour of, to which he was to add a fifth part of that; that is, as Aben Ezra interprets it, it he confesses of himself, but if there are witnesses of it he must add two fifths, and some say a fifth of a fifth:
and give it unto him against whom he hath trespassed; as a satisfaction for the injury done him.
John Wesley
5:7 They shall confess their sin - They shall not continue in the denial of the fact, but give glory to God, and take shame to themselves by acknowledging it. The principal - That is, the thing he took away, or what is equivalent to it. And add - Both as a compensation to the injured person for the want of his goods so long, and as a penalty upon the injurious dealer, to discourage others from such attempts.
5:85:8: Ապա թէ չիցէ՛ ոք առնն մերձաւորիչ հատուցանել նմա զյանցանաց նորա. եւ ընդ յանցանացն որ ինչ ընծայիցի Տեառն, այն քահանայի՛ն եղիցի. բա՛ց ՚ի խոյէ քաւութեանն՝ որով քաւիցէ վասն իւր։
8 Եթէ վնաս կրած մարդը մերձաւոր որեւէ մէկը չունի, որ նրան հատուցի իր պատճառած վնասը, ապա յանցանքի դիմաց Տիրոջը հատուցուածը թող պատկանի քահանային, բացի քաւութեան նոխազից, որով նա պէտք է քաւի իր մեղքը:
8 Եւ եթէ այն վնաս քաշող մարդը ոեւէ ազգական չունենայ, որուն այդ վնասը հատուցուի, այն ատեն եղած վնասը Տէրոջը հատուցուելով, քահանային պէտք է ըլլայ բացի քաւութեան խոյէն, որով այն յանցաւոր մարդուն համար քաւութիւն պիտի ըլլայ։
Ապա թէ չիցէ ոք առնն մերձաւորիչ հատուցանել նմա զյանցանաց նորա, եւ ընդ յանցանացն որ ինչ ընծայիցի Տեառն` այն քահանային եղիցի, բաց ի խոյէ քաւութեանն որով քաւիցէ վասն իւր:

5:8: Ապա թէ չիցէ՛ ոք առնն մերձաւորիչ հատուցանել նմա զյանցանաց նորա. եւ ընդ յանցանացն որ ինչ ընծայիցի Տեառն, այն քահանայի՛ն եղիցի. բա՛ց ՚ի խոյէ քաւութեանն՝ որով քաւիցէ վասն իւր։
8 Եթէ վնաս կրած մարդը մերձաւոր որեւէ մէկը չունի, որ նրան հատուցի իր պատճառած վնասը, ապա յանցանքի դիմաց Տիրոջը հատուցուածը թող պատկանի քահանային, բացի քաւութեան նոխազից, որով նա պէտք է քաւի իր մեղքը:
8 Եւ եթէ այն վնաս քաշող մարդը ոեւէ ազգական չունենայ, որուն այդ վնասը հատուցուի, այն ատեն եղած վնասը Տէրոջը հատուցուելով, քահանային պէտք է ըլլայ բացի քաւութեան խոյէն, որով այն յանցաւոր մարդուն համար քաւութիւն պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:88: если же у него нет наследника, которому следовало бы возвратить за вину: то посвятить это Господу; пусть будет это священнику, сверх овна очищения, которым он очистит его;
5:8 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not ᾖ ειμι be τῷ ο the ἀνθρώπῳ ανθρωπος person; human ὁ ο the ἀγχιστεύων αγχιστευω as such; that ἀποδοῦναι αποδιδωμι render; surrender αὐτῷ αυτος he; him τὸ ο the πλημμέλημα πλημμελημα to; toward αὐτόν αυτος he; him τὸ ο the πλημμέλημα πλημμελημα the ἀποδιδόμενον αποδιδωμι render; surrender κυρίῳ κυριος lord; master τῷ ο the ἱερεῖ ιερευς priest ἔσται ειμι be πλὴν πλην besides; only τοῦ ο the κριοῦ κριος the ἱλασμοῦ ιλασμος appeasement δι᾿ δια through; because of οὗ ος who; what ἐξιλάσεται εξιλασκομαι in αὐτῷ αυτος he; him περὶ περι about; around αὐτοῦ αυτος he; him
5:8 וְ wᵊ וְ and אִם־ ʔim- אִם if אֵ֨ין ʔˌên אַיִן [NEG] לָ lā לְ to † הַ the אִ֜ישׁ ʔˈîš אִישׁ man גֹּאֵ֗ל gōʔˈēl גאל redeem לְ lᵊ לְ to הָשִׁ֤יב hāšˈîv שׁוב return הָ hā הַ the אָשָׁם֙ ʔāšˌām אָשָׁם guilt אֵלָ֔יו ʔēlˈāʸw אֶל to הָ hā הַ the אָשָׁ֛ם ʔāšˈām אָשָׁם guilt הַ ha הַ the מּוּשָׁ֥ב mmûšˌāv שׁוב return לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH לַ la לְ to † הַ the כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest מִ mi מִן from לְּ llᵊ לְ to בַ֗ד vˈaḏ בַּד linen, part, stave אֵ֚יל ˈʔêl אַיִל ram, despot הַ ha הַ the כִּפֻּרִ֔ים kkippurˈîm כִּפֻּרִים atonement אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יְכַפֶּר־ yᵊḵapper- כפר cover בֹּ֖ו bˌô בְּ in עָלָֽיו׃ ʕālˈāʸw עַל upon
5:8. sin autem non fuerit qui recipiat dabunt Domino et erit sacerdotis excepto ariete qui offertur pro expiatione ut sit placabilis hostiaBut if there be no one to receive it, they shall give it to the Lord, and it shall be the priest's, besides the ram that is offered for expiation, to be an atoning sacrifice.
8. But if the man have no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made unto the LORD shall be the priest’s; besides the ram of the atonement, whereby atonement shall be made for him.
5:8. But if there would be no one to receive it, they shall give it to the Lord, and it shall be for the priest, except for the ram, which is offered for expiation, in order to be a pleasing victim.
5:8. But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, [even] to the priest; beside the ram of the atonement, whereby an atonement shall be made for him.
But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, [even] to the priest; beside the ram of the atonement, whereby an atonement shall be made for him:

8: если же у него нет наследника, которому следовало бы возвратить за вину: то посвятить это Господу; пусть будет это священнику, сверх овна очищения, которым он очистит его;
5:8
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
ειμι be
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
ο the
ἀγχιστεύων αγχιστευω as such; that
ἀποδοῦναι αποδιδωμι render; surrender
αὐτῷ αυτος he; him
τὸ ο the
πλημμέλημα πλημμελημα to; toward
αὐτόν αυτος he; him
τὸ ο the
πλημμέλημα πλημμελημα the
ἀποδιδόμενον αποδιδωμι render; surrender
κυρίῳ κυριος lord; master
τῷ ο the
ἱερεῖ ιερευς priest
ἔσται ειμι be
πλὴν πλην besides; only
τοῦ ο the
κριοῦ κριος the
ἱλασμοῦ ιλασμος appeasement
δι᾿ δια through; because of
οὗ ος who; what
ἐξιλάσεται εξιλασκομαι in
αὐτῷ αυτος he; him
περὶ περι about; around
αὐτοῦ αυτος he; him
5:8
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אֵ֨ין ʔˌên אַיִן [NEG]
לָ לְ to
הַ the
אִ֜ישׁ ʔˈîš אִישׁ man
גֹּאֵ֗ל gōʔˈēl גאל redeem
לְ lᵊ לְ to
הָשִׁ֤יב hāšˈîv שׁוב return
הָ הַ the
אָשָׁם֙ ʔāšˌām אָשָׁם guilt
אֵלָ֔יו ʔēlˈāʸw אֶל to
הָ הַ the
אָשָׁ֛ם ʔāšˈām אָשָׁם guilt
הַ ha הַ the
מּוּשָׁ֥ב mmûšˌāv שׁוב return
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
לַ la לְ to
הַ the
כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest
מִ mi מִן from
לְּ llᵊ לְ to
בַ֗ד vˈaḏ בַּד linen, part, stave
אֵ֚יל ˈʔêl אַיִל ram, despot
הַ ha הַ the
כִּפֻּרִ֔ים kkippurˈîm כִּפֻּרִים atonement
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יְכַפֶּר־ yᵊḵapper- כפר cover
בֹּ֖ו bˌô בְּ in
עָלָֽיו׃ ʕālˈāʸw עַל upon
5:8. sin autem non fuerit qui recipiat dabunt Domino et erit sacerdotis excepto ariete qui offertur pro expiatione ut sit placabilis hostia
But if there be no one to receive it, they shall give it to the Lord, and it shall be the priest's, besides the ram that is offered for expiation, to be an atoning sacrifice.
5:8. But if there would be no one to receive it, they shall give it to the Lord, and it shall be for the priest, except for the ram, which is offered for expiation, in order to be a pleasing victim.
5:8. But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, [even] to the priest; beside the ram of the atonement, whereby an atonement shall be made for him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:8: If the man have no kinsman - The Jews think that this law respects the stranger and the sojourner only, because every Israelite is in a state of affinity to all the rest; but there might be a stranger in the camp who has no relative in any of the tribes of Israel.
Albert Barnes: Notes on the Bible - 1834
5:8
Whereby an atonement shall be made for him - literally, "which shall clear him of guilt as to it," i. e. as to the trespass.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: have no: Lev 25:25, Lev 25:26
beside the ram: Lev 6:6, Lev 6:7, Lev 7:7
Geneva 1599
5:8 But if the (c) man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, [even] to the priest; beside the ram of the atonement, whereby an atonement shall be made for him.
(c) If he is dead to whom the wrong is done and also has no relatives.
John Gill
5:8 But if a man have no kinsman to recompense the trespass to,.... This supposes that if a man should die, against whom the trespass is, before the restitution is made, then it shall be made to his heirs; and if he has none, then it was to be given to the priest, as after directed: the Jews (g) generally understand this of a proselyte, that has no heirs, for they say, there is no Israelite but has kinsmen, a brother or a son, or some one or other near of kin to him, of his father's family, even up to Jacob:
let the trespass be recompensed unto the Lord, even to the priest; that is, let the principal, with the fifth part, which is the recompence for the trespass committed, be given to the priest of the Lord, which is the same as if it was given to him, he being his minister:
beside the ram of the atonement, whereby an atonement shall be made for him; which, in this case, was ordered to be offered for the expiation, of the trespass, see Lev 6:6; the Jewish canon is,"he that takes away anything by force from a proselyte, and swears to him, and he (the proselyte) dies, lo, he shall pay the principal and the fifth to the priests, and the trespass offering to the altar, as it is said, "if a man has no kinsman", &c. when he brings the money and the trespass offering, and he is dead, the money shall be given to his sons, but the trespass offering (the ram) shall feed until it contracts some blemish, and then it shall be sold, and the price of it shall fall to the freewill offerings (h).''
(g) Maimon. & Bartenora in Misn. Bava Kama, c. 9. sect. 11. Jarchi in loc. (h) Misn. Bava Kama, ib.
John Wesley
5:8 No kinsman - This supposes the person injured to be dead or gone, into some unknown place, and the person injured to be known to the injurer. To the priest - Whom God appointed as his deputy to receive his dues, and take them to his own use, that so he might more chearfully and entirely devote himself to the ministration of holy things. This is an additional explication to that law, Lev 6:2, and for the sake thereof it seems here to be repeated.
5:95:9: Եւ ամենայն պտուղ ըստ ամենայնի որ սրբիցի յորդւոցն Իսրայէլի՝ զոր ինչ մատուցանիցեն Տեառն, քահանայի՛ն եղիցի[1228]։ [1228] Ոսկան. Քահանայիցն եղիցի։
9 Իսրայէլացիների՝ Տիրոջը մատուցած բոլոր տեսակի պտուղները պիտի պատկանեն քահանային:
9 Եւ Իսրայէլի որդիներուն բոլոր սուրբ բաները եւ ամէն ընծայ որ կը բերեն քահանային, անոր պէտք է ըլլայ։
Եւ ամենայն պտուղ ըստ ամենայնի որ սրբիցի յորդւոցն Իսրայելի զոր ինչ մատուցանիցեն Տեառն, քահանային եղիցի:

5:9: Եւ ամենայն պտուղ ըստ ամենայնի որ սրբիցի յորդւոցն Իսրայէլի՝ զոր ինչ մատուցանիցեն Տեառն, քահանայի՛ն եղիցի[1228]։
[1228] Ոսկան. Քահանայիցն եղիցի։
9 Իսրայէլացիների՝ Տիրոջը մատուցած բոլոր տեսակի պտուղները պիտի պատկանեն քահանային:
9 Եւ Իսրայէլի որդիներուն բոլոր սուրբ բաները եւ ամէն ընծայ որ կը բերեն քահանային, անոր պէտք է ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:99: и всякое возношение из всех святынь сынов Израилевых, которые они приносят к священнику, ему принадлежит,
5:9 καὶ και and; even πᾶσα πας all; every ἀπαρχὴ απαρχη firstfruit κατὰ κατα down; by πάντα πας all; every τὰ ο the ἁγιαζόμενα αγιαζω hallow ἐν εν in υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel ὅσα οσος as much as; as many as ἂν αν perhaps; ever προσφέρωσιν προσφερω offer; bring to τῷ ο the κυρίῳ κυριος lord; master τῷ ο the ἱερεῖ ιερευς priest αὐτῷ αυτος he; him ἔσται ειμι be
5:9 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole תְּרוּמָ֞ה tᵊrûmˈā תְּרוּמָה contribution לְ lᵊ לְ to כָל־ ḵol- כֹּל whole קָדְשֵׁ֧י qoḏšˈê קֹדֶשׁ holiness בְנֵי־ vᵊnê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יַקְרִ֥יבוּ yaqrˌîvû קרב approach לַ la לְ to † הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest לֹ֥ו lˌô לְ to יִהְיֶֽה׃ yihyˈeh היה be
5:9. omnes quoque primitiae quas offerunt filii Israhel ad sacerdotem pertinentAll the firstfruits also, which the children of Israel offer, belong to the priest:
9. And every heave offering of all the holy things of the children of Israel, which they present unto the priest, shall be his.
5:9. Likewise, all the first-fruits, which the sons of Israel offer, belong to the priest,
5:9. And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his.
And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his:

9: и всякое возношение из всех святынь сынов Израилевых, которые они приносят к священнику, ему принадлежит,
5:9
καὶ και and; even
πᾶσα πας all; every
ἀπαρχὴ απαρχη firstfruit
κατὰ κατα down; by
πάντα πας all; every
τὰ ο the
ἁγιαζόμενα αγιαζω hallow
ἐν εν in
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
προσφέρωσιν προσφερω offer; bring to
τῷ ο the
κυρίῳ κυριος lord; master
τῷ ο the
ἱερεῖ ιερευς priest
αὐτῷ αυτος he; him
ἔσται ειμι be
5:9
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
תְּרוּמָ֞ה tᵊrûmˈā תְּרוּמָה contribution
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
קָדְשֵׁ֧י qoḏšˈê קֹדֶשׁ holiness
בְנֵי־ vᵊnê- בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יַקְרִ֥יבוּ yaqrˌîvû קרב approach
לַ la לְ to
הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
לֹ֥ו lˌô לְ to
יִהְיֶֽה׃ yihyˈeh היה be
5:9. omnes quoque primitiae quas offerunt filii Israhel ad sacerdotem pertinent
All the firstfruits also, which the children of Israel offer, belong to the priest:
5:9. Likewise, all the first-fruits, which the sons of Israel offer, belong to the priest,
5:9. And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: offering: or, heave offering, Num 18:8, Num 18:9, Num 18:19; Exo 29:28; Lev 6:17, Lev 6:18, Lev 6:26, Lev 7:6-14, Lev 10:13, Lev 22:2, Lev 22:3; Deu 18:3, Deu 18:4; Eze 44:29, Eze 44:30; Mal 3:8-10; Co1 9:7-13
Geneva 1599
5:9 And every offering of all the (d) holy things of the children of Israel, which they bring unto the priest, shall be his.
(d) Or, things offered to the Lord, as first fruits, etc.
John Gill
5:9 And every offering of all the holy things of the children of Israel,.... Of the holy sacrifices brought by them to be offered up; that part of them which is elevated, heaved, or waved, as the heave shoulder and wave breast:
which they bring unto the priest, shall be his; what they bring to him to offer for them shall be his who performs the service, even that part of them which is his due.
John Wesley
5:9 Unto the priest - To offer by his hands.
Robert Jamieson, A. R. Fausset and David Brown
5:9 every offering . . . shall be his--Whatever was given in this way, or otherwise, as by freewill offerings, irrevocably belonged to the priest.
5:105:10: Եւ յիւրաքանչիւր սրբելոց անտի, նորա՛ լիցին. եւ ա՛յր ոք որ տացէ քահանային՝ նորա լիցի[1229]։[1229] Ոմանք. ՚Ի սրբելոց անտի նորա լինիցի։ Այլք. Նորա՛ լինիցին.. նորա լինիցի։
10 Տիրոջը մատուցուող ամէն ինչ քահանային պէտք է պատկանի: Իսրայէլացիների՝ քահանային մատուցած ամէն ինչ նրան թող պատկանի”»:
10 Եւ ոեւէ մարդու սուրբ բաները անոր պէտք է ըլլան։ Ամէն մարդ ինչ որ տայ քահանային, անորը պիտի ըլլայ»։
Եւ [89]յիւրաքանչիւր սրբելոց անտի`` նորա լինիցին. եւ այր ոք որ տացէ քահանային` նորա լինիցի:

5:10: Եւ յիւրաքանչիւր սրբելոց անտի, նորա՛ լիցին. եւ ա՛յր ոք որ տացէ քահանային՝ նորա լիցի[1229]։
[1229] Ոմանք. ՚Ի սրբելոց անտի նորա լինիցի։ Այլք. Նորա՛ լինիցին.. նորա լինիցի։
10 Տիրոջը մատուցուող ամէն ինչ քահանային պէտք է պատկանի: Իսրայէլացիների՝ քահանային մատուցած ամէն ինչ նրան թող պատկանի”»:
10 Եւ ոեւէ մարդու սուրբ բաները անոր պէտք է ըլլան։ Ամէն մարդ ինչ որ տայ քահանային, անորը պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: и посвященное кем-либо ему принадлежит; все, что даст кто священнику, ему принадлежит.
5:10 καὶ και and; even ἑκάστου εκαστος each τὰ ο the ἡγιασμένα αγιαζω hallow αὐτοῦ αυτος he; him ἔσται ειμι be ἀνὴρ ανηρ man; husband ὃς ος who; what ἐὰν εαν and if; unless δῷ διδωμι give; deposit τῷ ο the ἱερεῖ ιερευς priest αὐτῷ αυτος he; him ἔσται ειμι be
5:10 וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] קֳדָשָׁ֖יו qᵒḏāšˌāʸw קֹדֶשׁ holiness לֹ֣ו lˈô לְ to יִהְי֑וּ yihyˈû היה be אִ֛ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִתֵּ֥ן yittˌēn נתן give לַ la לְ to † הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest לֹ֥ו lˌô לְ to יִהְיֶֽה׃ פ yihyˈeh . f היה be
5:10. et quicquid in sanctuarium offertur a singulis et traditur manibus sacerdotis ipsius eritAnd whatsoever is offered into the sanctuary by every one, and is delivered into the hands of the priest, it shall be his.
10. And every man’s hallowed things shall be his: whatsoever any man giveth the priest, it shall be his.
5:10. with whatever is offered by each one at the Sanctuary, and which is delivered into the hands of the priest; it shall be his.”
5:10. And every man’s hallowed things shall be his: whatsoever any man giveth the priest, it shall be his.
And every man' s hallowed things shall be his: whatsoever any man giveth the priest, it shall be his:

10: и посвященное кем-либо ему принадлежит; все, что даст кто священнику, ему принадлежит.
5:10
καὶ και and; even
ἑκάστου εκαστος each
τὰ ο the
ἡγιασμένα αγιαζω hallow
αὐτοῦ αυτος he; him
ἔσται ειμι be
ἀνὴρ ανηρ man; husband
ὃς ος who; what
ἐὰν εαν and if; unless
δῷ διδωμι give; deposit
τῷ ο the
ἱερεῖ ιερευς priest
αὐτῷ αυτος he; him
ἔσται ειμι be
5:10
וְ wᵊ וְ and
אִ֥ישׁ ʔˌîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
קֳדָשָׁ֖יו qᵒḏāšˌāʸw קֹדֶשׁ holiness
לֹ֣ו lˈô לְ to
יִהְי֑וּ yihyˈû היה be
אִ֛ישׁ ʔˈîš אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִתֵּ֥ן yittˌēn נתן give
לַ la לְ to
הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
לֹ֥ו lˌô לְ to
יִהְיֶֽה׃ פ yihyˈeh . f היה be
5:10. et quicquid in sanctuarium offertur a singulis et traditur manibus sacerdotis ipsius erit
And whatsoever is offered into the sanctuary by every one, and is delivered into the hands of the priest, it shall be his.
5:10. with whatever is offered by each one at the Sanctuary, and which is delivered into the hands of the priest; it shall be his.”
5:10. And every man’s hallowed things shall be his: whatsoever any man giveth the priest, it shall be his.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:10
And every man's hallowed things shall be his - i. e. the priest's. The heave offerings Num 5:9 and dedicatory offerings (e. g. first-fruits) were to be the perquisite of the officiating priests.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: hallowed things: Co1 3:21-23; Pe1 2:5, Pe1 2:7, Pe1 2:9
John Gill
5:10 And every man's hallowed things shall be his,.... Which he, by a vow or freewill offering, separates to holy uses; these are at his own dispose, to give to what priest he will, or they are the priest's; for what a man devotes to the Lord is to be given to them, or such things as God has hallowed, sanctified, and set apart for sacred uses, as the firstfruits and tithes, they were the priests'; the Jewish writers (i) restrain it to tithes:
whatsoever any man giveth the priest, it shall be his; his personally, who officiates, or to whom the gift is given, and is not to be divided among the other priests in the course.
(i) Targ. Jon. Siphri & Midrash in Jarchi in loc.
John Wesley
5:10 Every man's hallowed things - Understand this not of the sacrifices, because these were not the priest's peculiar, but part of them was offered to God, and the remainder was eaten by the offerer as well as by the priest; but of such other things as were devoted to God, and could not be offered in sacrifice; as suppose a man consecrated an house to the Lord, this was to be the priest's.
5:115:11: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
11 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
11 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

5:11: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
11 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
11 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: И сказал Господь Моисею, говоря:
5:11 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
5:11 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
5:11. locutus est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
11. And the LORD spake unto Moses, saying,
5:11. And the Lord spoke to Moses, saying:
5:11. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

11: И сказал Господь Моисею, говоря:
5:11
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
5:11
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
5:11. locutus est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
5:11. And the Lord spoke to Moses, saying:
5:11. And the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11: The Bitter Water of Jealousy.B. C. 1490.
11 And the LORD spake unto Moses, saying, 12 Speak unto the children of Israel, and say unto them, If any man's wife go aside, and commit a trespass against him, 13 And a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and there be no witness against her, neither she be taken with the manner; 14 And the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled: 15 Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is an offering of jealousy, an offering of memorial, bringing iniquity to remembrance. 16 And the priest shall bring her near, and set her before the LORD: 17 And the priest shall take holy water in an earthen vessel; and of the dust that is in the floor of the tabernacle the priest shall take, and put it into the water: 18 And the priest shall set the woman before the LORD, and uncover the woman's head, and put the offering of memorial in her hands, which is the jealousy offering: and the priest shall have in his hand the bitter water that causeth the curse: 19 And the priest shall charge her by an oath, and say unto the woman, If no man have lain with thee, and if thou hast not gone aside to uncleanness with another instead of thy husband, be thou free from this bitter water that causeth the curse: 20 But if thou hast gone aside to another instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine husband: 21 Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to rot, and thy belly to swell; 22 And this water that causeth the curse shall go into thy bowels, to make thy belly to swell, and thy thigh to rot: And the woman shall say, Amen, amen. 23 And the priest shall write these curses in a book, and he shall blot them out with the bitter water: 24 And he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, and become bitter. 25 Then the priest shall take the jealousy offering out of the woman's hand, and shall wave the offering before the LORD, and offer it upon the altar: 26 And the priest shall take an handful of the offering, even the memorial thereof, and burn it upon the altar, and afterward shall cause the woman to drink the water. 27 And when he hath made her to drink the water, then it shall come to pass, that, if she be defiled, and have done trespass against her husband, that the water that causeth the curse shall enter into her, and become bitter, and her belly shall swell, and her thigh shall rot: and the woman shall be a curse among her people. 28 And if the woman be not defiled, but be clean; then she shall be free, and shall conceive seed. 29 This is the law of jealousies, when a wife goeth aside to another instead of her husband, and is defiled; 30 Or when the spirit of jealousy cometh upon him, and he be jealous over his wife, and shall set the woman before the LORD, and the priest shall execute upon her all this law. 31 Then shall the man be guiltless from iniquity, and this woman shall bear her iniquity.
We have here the law concerning the solemn trial of a wife whose husband was jealous of her. Observe,
I. What was the case supposed: That a man had some reason to suspect his wife to have committed adultery, v. 12-14. Here, 1. The sin of adultery is justly represented as an exceedingly sinful sin; it is going aside from God and virtue, and the good way, Prov. ii. 17. It is committing a trespass against the husband, robbing him of his honour, alienating his right, introducing a spurious breed into his family to share with his children in his estate, and violating her covenant with him. It is being defiled; for nothing pollutes the mind and conscience more than this sin does. 2. It is supposed to be a sin which great care is taken by the sinners to conceal, which there is no witness of. The eye of the adulterer waits for the twilight, Job xxiv. 15. And the adulteress takes her opportunity when the good man is not at home, Prov. vii. 19. It would not covet to be secret if it were not shameful; and the devil who draws sinners to this sin teaches them how to cover it. 3. The spirit of jealousy is supposed to come upon the husband, of which Solomon says, It is the rage of a man (Prov. vi. 34), and that it is cruel as the grave, Cant. viii. 6. 4. "Yet" (say the Jewish writers) "he must make it appear that he has some just cause for the suspicion." The rule they give is, "If the husband have said unto his wife before witnesses, 'Be not thou in secret with such a man;' and, notwithstanding that admonition, it is afterwards proved that she was in secret with that man, though her father or her brother, then he may compel her to drink the bitter water." But the law here does not tie him to that particular method of proving the just cause of his suspicion; it might be otherwise proved. In case it could be proved that she had committed adultery, she was to be put to death (Lev. xx. 10); but, if it was uncertain, then this law took place. Hence, (1.) Let all wives be admonished not to give any the least occasion for the suspicion of their chastity; it is not enough that they abstain from the evil of uncleanness, but they must abstain from all appearance of it, from every thing that looks like it, or leads to it, or may give the least umbrage to jealousy; for how great a matter may a little fire kindle! (2.) Let all husbands be admonished not to entertain any causeless or unjust suspicions of their wives. If charity in general, much more conjugal affection, teaches to think no evil, 1 Cor. xiii. 5. It is the happiness of the virtuous woman that the heart of her husband does safely trust in her, Prov. xxxi. 11.
II. What was the course prescribed in this case, that, if the suspected wife was innocent, she might not continue under the reproach and uneasiness of her husband's jealousy, and, if guilty, her sin might find her out, and others might hear, and fear, and take warning.
1. The process of the trial must be thus:-- (1.) Her husband must bring her to the priest, with the witnesses that could prove the ground of his suspicion, and desire that she might be put upon her trial. The Jews say that the priest was first to endeavour to persuade her to confess the truth, saying to this purport, "Dear daughter, perhaps thou wast overtaken by drinking wine, or wast carried away by the heat of youth or the examples of bad neighbours; come, confess the truth, for the sake of his great name which is described in the most sacred ceremony, and do not let it be blotted out with the bitter water." If she confessed, saying, "I am defiled," she was not put to death, but was divorced and lost her dowry; if she said, "I am pure," then they proceeded. (2.) He must bring a coarse offering of barley-meal, without oil or frankincense, agreeably to the present afflicted state of his family; for a great affliction it was either to have cause to be jealous or to be jealous without cause. It is an offering of memorial, to signify that what was to be done was intended as a religious appeal to the omniscience and justice of God. (3.) The priest was to prepare the water of jealousy, the holy water out of the laver at which the priests were to wash when they ministered; this must be brought in an earthen vessel, containing (they say) about a pint; and it must be an earthen vessel, because the coarser and plainer every thing was the more agreeable it was to the occasion. Dust must be put into the water, to signify the reproach she lay under, and the shame she ought to take to herself, putting her mouth in the dust; but dust from the floor of the tabernacle, to put an honour upon every thing that pertained to the place God had chosen to put his name there, and to keep up in the people a reverence for it; see John viii. 6. (4.) The woman was to be set before the Lord, at the east gate of the temple-court (say the Jews), and her head was to be uncovered, in token of her sorrowful condition; and there she stood for a spectacle to the world, that other women might learn not to do after her lewdness, Ezek. xxiii. 48. Only the Jews say, "Her own servants were not to be present, that she might not seem vile in their sight, who were to give honour to her; her husband also must be dismissed." (5.) The priest was to adjure her to tell the truth, and to denounce the curse of God against her if she were guilty, and to declare what would be the effect of her drinking the water of jealousy, v. 19-22. He must assure her that, if she were innocent, the water would do her no harm, v. 19. None need fear the curse of the law if they have not broken the commands of the law. But, if she were guilty, this water would be poison to her, it would make her belly to swell and her thigh to rot, and she should be a curse or abomination among her people, v. 21, 22. To this she must say, Amen, as Israel must do to the curses pronounced on mount Ebal, Deut. xxvii. 15-26. Some think the Amen, being doubled, respects both parts of the adjuration, both that which freed her if innocent and that which condemned her if guilty. No woman, if she were guilty, could say Amen to this adjuration, and drink the water upon it, unless she disbelieved the truth of God or defied his justice, and had come to such a pitch of impudence and hard-heartedness in sin as to challenge God Almighty to do his worst, and choose rather to venture upon his curse than to give him glory by making confession; thus has whoredom taken away the heart. (6.) The priest was to write this curse in a scrip or scroll o parchment, verbatim--word for word, as he had expressed it, and then to wipe or scrape out what he had written into the water (v. 23), to signify that it was that curse which impregnated the water, and gave it its strength to effect what was intended. It signified that, if she were innocent, the curse should be blotted out and never appear against her, as it is written, Isa. xliii. 25, I am he that blotteth out thy transgression, and Ps. li. 9, Blot out my iniquities; but that, if she were guilty, the curse, as it was written, being infused into the water, would enter into her bowels with the water, even like oil into her bones (Ps. cix. 18), as we read of a curse entering into a house, Zech. v. 4. (7.) The woman must then drink the water (v. 24); it is called the bitter water, some think because they put wormwood in it to make it bitter, or rather because it caused the curse. Thus sin is called an evil thing and a bitter for the same reason, because it causeth the curse, Jer. ii. 19. If she had been guilty (and otherwise it did not cause the curse), she was made to know that though her stolen waters had been sweet, and her bread eaten in secret pleasant, yet the end was bitter as wormwood, Prov. ix. 17, and ch. v. 4. Let all that meddle with forbidden pleasures know that they will be bitterness in the latter end. The Jews say that if, upon denouncing the curse, the woman was so terrified that she durst not drink the water, but confessed she was defiled, the priest flung down the water, and cast her offering among the ashes, and she was divorced without dowry: if she confessed not, and yet would not drink, they forced her to it; and, if she was ready to throw it up again, they hastened her away, that she might not pollute the holy place. (8.) Before she drank the water, the jealousy-offering was waved and offered upon the altar (v. 25, 26); a handful of it was burnt for a memorial, and the remainder of it eaten by the priest, unless the husband was a priest, and then it was scattered among the ashes. This offering in the midst of the transaction signified that the whole was an appeal to God, as a God that knows all things, and from whom no secret is hid. (9.) All things being thus performed according to the law, they were to wait the issue. The water, with a little dust put into it, and the scrapings of a written parchment, had no natural tendency at all to do either good or hurt; but if God was thus appealed to in the way of an instituted ordinance, though otherwise the innocent might have continued under suspicion and the guilty undiscovered, yet God would so far own his own institution as that in a little time, by the miraculous operation of Providence, the innocency of the innocent should be cleared, and the sin of the guilty should find them out. [1.] If the suspected woman was really guilty, the water she drank would be poison to her (v. 27), her belly would swell and her thigh rot by a vile disease for vile deserts, and she would mourn at the last when her flesh and body were consumed, Prov. v. 11. Bishop Patrick says, from some of the Jewish writers, that the effect of these waters appeared immediately, she grew pale, and her eyes ready to start out of her head. Dr. Lightfoot says that sometimes it appeared not for two or three years, but she bore no children, was sickly, languished, and rotted at last; it is probable that some indications appeared immediately. The rabbin say that the adulterer also died in the same day and hour that the adulteress did, and in the same manner too, that he belly swelled, and his secret parts rotted: a disease perhaps not much unlike that which in these latter ages the avenging hand of a righteous God has made the scourge of uncleanness, and with which whores and whoremongers infect, and plague, and ruin one another, since they escape punishment from men. The Jewish doctors add that the waters had this effect upon the adulteress only in case the husband had never offended in the same kind; but that, if he had at any time defiled the marriage-bed, God did not thus right him against his injurious wife; and that therefore in the latter and degenerate ages of the Jewish church, when uncleanness did abound, this way of trial was generally disused and laid aside; men, knowing their own crimes, were content not to know their wives' crimes. And to this perhaps may refer the threatening (Hos. iv. 14), I will not punish your spouses when they commit adultery, for you yourselves are separated with whores. [2.] If she were innocent, the water she drank would be physic to her: She shall be free, and shall conceive seed, v. 28. The Jewish writers magnify the good effects of this water to the innocent woman, that, to recompense her for the wrong done to her by the suspicion, she should, after the drinking of these waters, be stronger and look better than ever; if she was sickly, she should become healthful, should bear a man-child, and have easy labour.
2. From the whole we may learn, (1.) That secret sins are known to God, and sometimes are strangely brought to light in this life; however, there is a day coming when God will, by Jesus Christ, as here by the priest, judge the secrets of men according to the gospel, Rom. ii. 16. (2.) That, in particular, Whoremongers and adulterers God will judge. The violation of conjugal faith and chastity is highly provoking to the God of heaven, and sooner or later it will be reckoned for. Though we have not now the waters of jealousy to be a sensible terror to the unclean, yet we have a word from God which ought to be as great a terror, that if any man defile the temple of God, him shall God destroy, 1 Cor. iii. 17. (3.) That God will find out some way or other to clear the innocency of the innocent, and to bring forth their righteousness as the light. (4.) That to the pure all things are pure, but to the defiled nothing is so, Tit. i. 15. The same word is to some a savour of life unto life, to others a savour of death unto death, like those waters of jealousy, according as they receive it; the same providence is for good to some and for hurt to others, Jer. xxiv. 5, 8, 9. And, whatsoever it is intended for, it shall not return void.
Albert Barnes: Notes on the Bible - 1834
5:11: The trial of jealousy. Since the crime of adultery is especially defiling and destructive of the very foundations of social order, the whole subject is dealt with at a length proportionate to its importance. The process prescribed has lately been strikingly illustrated from an Egyptian "romance," which refers to the time of Rameses the Great, and may therefore well serve to illustrate the manners and customs of the Mosaic times. This mode of trial, like several other ordinances, was adopted by Moses from existing and probably very ancient and widely spread institutions.
Carl Friedrich Keil and Franz Delitzsch
5:11
Sentence of God upon Wives Suspected of Adultery. - As any suspicion cherished by a man against his wife, that she either is or has been guilty of adultery, whether well-founded or not, is sufficient to shake the marriage connection to its very roots, and to undermine, along with marriage, the foundation of the civil commonwealth, it was of the greatest importance to guard against this moral evil, which was so utterly irreconcilable with the holiness of the people of God, by appointing a process in harmony with the spirit of the theocratical law, and adapted to bring to light the guilt or innocence of any wife who had fallen into such suspicion, and at the same time to warn fickle wives against unfaithfulness. This serves to explain not only the introduction of the law respecting the jealousy-offering in this place, but also the general importance of the subject, and the reason for its being so elaborately described.
Num 5:12-15
If a man's wife went aside, and was guilty of unfaithfulness towards him (Num 5:13 is an explanatory clause), through a (another) man having lain with her with emissio seminis, and it was hidden from the eyes of her husband, on account of her having defiled herself secretly, and there being no witness against her, and her not having been taken (in the act); but if, for all that, a spirit of jealousy came upon him, and he was jealous of his wife, and she was defiled,...or she was not defiled: the man was to take his wife to the priest, and bring as her sacrificial gift, on her account, the tenth of an ephah of barley meal, without putting oil or incense, "for it is a meat-offering of jealousy, a meat-offering of memory, to bring iniquity to remembrance." As the woman's crime, of which her husband accused her, was naturally denied by herself, and was neither to be supported by witnesses nor proved by her being taken in the very act, the only way left to determine whether there was any foundation or not for the spirit of jealousy excited in her husband, and to prevent an unrighteous severance of the divinely appointed marriage, was to let the thing be decided by the verdict of God Himself. To this end the man was to bring his wife to the priest with a sacrificial gift, which is expressly called קרבּנהּ, her offering, brought עליה "on her account," that is to say, with a meat-offering, the symbol of the fruit of her walk and conduct before God. Being the sacrificial gift of a wife who had gone aside and was suspected of adultery, this meat-offering could not possess the character of the ordinary meat-offerings, which shadowed forth the fruit of the sanctification of life in good works; could not consist, that is to say, of fine wheaten flour, but only of barley meal. Barley was worth only half as much as wheat (4Kings 7:1, 4Kings 7:16, 4Kings 7:18), so that only the poorer classes, or the people generally in times of great distress, used barley meal as their daily food (Judg 7:13; 4Kings 4:42; Ezek 4:12; Jn 6:9, Jn 6:13), whilst those who were better off used it for fodder (3Kings 5:8). Barley meal was prescribed for this sacrifice, neither as a sign that the adulteress had conducted herself like an irrational animal (Philo, Jonathan, Talm., the Rabb., etc.), nor "because the persons presenting the offering were invoking the punishment of a crime, and not the favour of God" (Cler., Ros.): for the guilt of a woman was not yet established; nor even, taking a milder view of the matter, to indicate that the offerer might be innocent, and in that case no offering at all was required Knobel), but to represent the questionable repute in which the woman stood, or the ambiguous, suspicious character of her conduct. Because such conduct as hers did not proceed from the Spirit of God, and was not carried out in prayer: oil and incense, the symbols of the Spirit of God and prayer, were not to be added to her offering. It was an offering of jealousy (קנאת, an intensive plural), and the object was to bring the ground of that jealousy to light; and in this respect it is called the "meat-offering of remembrance," sc., of the woman, before Jehovah (cf. Num 10:10; Num 31:54; Ex 28:12, Ex 28:29; Ex 30:16; Lev 23:24), namely, "the remembrance of iniquity," bringing her crime to remembrance before the Lord, that it might be judged by Him.
Num 5:16-18
The priest was to bring her near to the altar at which he stood, and place her before Jehovah, who had declared Himself to be present at the altar, and then to take holy water, probably water out of the basin before the sanctuary, which served for holy purposes (Ex 30:18), in an earthen vessel, and put dust in it from the floor of the dwelling. He was then to loosen the hair of the woman who was standing before Jehovah, and place the jealousy-offering in her hands, and holding the water in his own hand, to pronounce a solemn oath of purification before her, which she had to appropriate to herself by a confirmatory Amen, Amen. The water, which the priest had prepared for the woman to drink, was taken from the sanctuary, and the dust to be put into it from the floor of the dwelling, to impregnate this drink with the power of the Holy Spirit that dwelt in the sanctuary. The dust was strewed upon the water, not to indicate that man was formed from dust and must return to dust again, but as an allusion to the fact, that dust was eaten by the serpent (Gen 3:14) as the curse of sin, and therefore as the symbol of a state deserving a curse, a state of the deepest humiliation and disgrace (Mic 7:17; Is 49:23; Ps 72:9). On the very same ground, an earthen vessel was chosen; that is to say, one quite worthless in comparison with the copper one. The loosening of the hair of the head (see Lev 13:45), in other cases a sign of mourning, is to be regarded here as a removal or loosening of the female head-dress, and a symbol of the loss of the proper ornament of female morality and conjugal fidelity. During the administration of the oath, the offering was placed in her hands, that she might bring the fruit of her own conduct before God, and give it up to His holy judgment. The priest, as the representative of God, held the vessel in his hand, with the water in it, which was called the "water of bitterness, the curse-bringing," inasmuch as, if the crime imputed to her was well-founded, it would bring upon the woman bitter suffering as the curse of God.
Num 5:19-22
The oath which the priest required her to take is called, in Num 5:21, האלה שׁבעת, "oath of cursing" (see Gen 26:28); but it first of all presupposes the possibility of the woman being innocent, and contains the assurance, that in that case the curse-water would do her no harm. "If no (other) man has lain with thee, and thou hast not gone aside to union (טמאה, accus. of more precise definition, as in Lev 15:2, Lev 15:18), under thy husband," i.e., as a wife subject to thy husband (Ezek 23:5; Hos 4:12), "then remain free from the water of bitterness, this curse-bringing," i.e., from the effects of this curse-water. The imperative is a sign of certain assurance (see Gen 12:2; Gen 20:7; cf. Ges. 130, 1). "But if thou hast gone aside under thy husband, if thou hast defiled thyself, and a man has given thee his seed beside thy husband,"...(the priest shall proceed to say; this is the meaning of the repetition of לאשּׁה...והשׁבּיע, Num 5:21), "Jehovah shall make thee a curse and an oath among thy people, by making thy hip to fall and thy belly to swell; and this curse-bringing water shall come into thy bowels, to make the belly to vanish and the hip to fall." To this oath that was spoken before her the woman was to reply, "true, true," or "truly, truly," and thus confirm it as taken by herself (cf. Deut 27:15.; Neh 5:13). It cannot be determined with any certainty what was the nature of the disease threatened in this curse. Michaelis supposes it to be dropsy of the ovary (hydrops ovarii), in which a tumour is formed in the place of the ovarium, which may even swell so as to contain 100 lbs. of fluid, and with which the patient becomes dreadfully emaciated. Josephus says it is ordinary dropsy (hydrops ascites: Ant. iii. 11, 6). At any rate, the idea of the curse is this: Δι ̓ ὧν γὰρ ἡ ἁμαρτία, διὰ τούτων ἡ τιμωρία ("the punishment shall come from the same source as the sin," Theodoret). The punishment was to answer exactly to the crime, and to fall upon those bodily organs which had been the instruments of the woman's sin, viz., the organs of child-bearing.
Num 5:23-27
After the woman's Amen, the priest was to write "these curses," those contained in the oath, in a book-roll, and wash them in the bitter water, i.e., wash the writing in the vessel with water, so that the words of the curse should pass into the water, and be imparted to it; a symbolical act, to set forth the truth, that God imparted to the water the power to act injuriously upon a guilty body, though it would do no harm to an innocent one. The remark in Num 5:24, the priest was to give her this water to drink is anticipatory; for according to Num 5:26 this did not take place till after the presentation of the sacrifice and the burning of the memorial of it upon the altar. The woman's offering, however, was not presented to God till after the oath of purification, because it was by the oath that she first of all purified herself from the suspicion of adultery, so that the fruit of her conduct could be given up to the fire of the holiness of God. As a known adulteress, she could not have offered a meat-offering at all. But as the suspicion which rested upon her was not entirely removed by her oath, since she might have taken a false oath, the priest was to give her the curse-water to drink after the offering, that her guilt or innocence might be brought to light in the effects produced by the drink. This is given in Num 5:27 as the design of the course prescribed: "When he hath made her to drink the water, then it shall come to pass, that if she be defiled, and have done trespass against her husband, the water that causeth the curse shall come (enter) into her as bitterness (i.e., producing bitter sufferings), namely, her belly shall swell and her hip vanish: and so the woman shall become a curse in the midst of her people."
Num 5:28
"But if she have not defiled herself, and is clean (from the crime of which she was suspected), she will remain free (from the threatened punishment of God), and will conceive seed," i.e., be blessed with the capacity and power to conceive and bring forth children.
Num 5:29-31
Num 5:29-31 bring the law of jealousy to a formal close, with the additional remark, that the man who adopted this course with a wife suspected of adultery was free from sin, but the woman would bear her guilt (see Lev 5:1), i.e., in case she were guilty, would bear the punishment threatened by God. Nothing is said about what was to be done in case the woman refused to take the oath prescribed, because that would amount to a confession of her guilt, when she would have to be put to death as an adulteress, according to the law in Lev 20:10; and not she alone, but the adulterer also. In the law just mentioned the man is placed on an equality with the woman with reference to the sin of adultery; and thus the apparent partiality, that a man could sue his wife for adultery, but not the wife her husband, is removed. But the law before us applied to the woman only, because the man was at liberty to marry more than one wife, or to take concubines to his own wife; so that he only violated the marriage tie, and was guilty of adultery, when he formed an illicit connection with another man's wife. In that case, the man whose marriage had been violated could proceed against his adulterous wife, and in most instances convict the adulterer also, in order that he might receive his punishment too. For a really guilty wife would not have made up her mind so easily to take the required oath of purification, as the curse of God under which she came was no easier to bear than the punishment of death. For this law prescribed no ordeal whose effects were uncertain, like the ordeals of other nations, but a judgment of God, from which the guilty could not escape, because it had been appointed by the living God.
John Gill
5:11 And the Lord spake unto Moses,.... At the same time, and delivered to him a new law:
saying; as follows.
5:125:12: Խօսեա՛ց ընդ որդիսդ Իսրայէլի՝ եւ ասասցե՛ս ցդոսա. Ա՛ռն ուրուք առն՝ եթէ յանցանիցէ կին իւր՝ եւ արհամարհիցէ զնա[1230]. [1230] Ոմանք. Եւ արհամարհելով արհամարհիցէ զնա։
12 «Դիմի՛ր իսրայէլացիներին եւ ասա՛ նրանց. “Եթէ պատահի, որ ամուսնացած մի կին յանցանք գործի՝ դաւաճանի ամուսնուն,
12 «Խօսէ՛ Իսրայէլի որդիներուն ու ըսէ՛ անոնց. Եթէ մարդու մը կինը խոտորի ու անոր անհաւատարմութիւն ընէ
Խօսեաց ընդ որդիսդ Իսրայելի եւ ասասցես ցդոսա. Առն ուրուք առն, եթէ յանցանիցէ կին իւր եւ արհամարհիցէ զնա:

5:12: Խօսեա՛ց ընդ որդիսդ Իսրայէլի՝ եւ ասասցե՛ս ցդոսա. Ա՛ռն ուրուք առն՝ եթէ յանցանիցէ կին իւր՝ եւ արհամարհիցէ զնա[1230].
[1230] Ոմանք. Եւ արհամարհելով արհամարհիցէ զնա։
12 «Դիմի՛ր իսրայէլացիներին եւ ասա՛ նրանց. “Եթէ պատահի, որ ամուսնացած մի կին յանցանք գործի՝ դաւաճանի ամուսնուն,
12 «Խօսէ՛ Իսրայէլի որդիներուն ու ըսէ՛ անոնց. Եթէ մարդու մը կինը խոտորի ու անոր անհաւատարմութիւն ընէ
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: объяви сынам Израилевым и скажи им: если изменит кому жена, и нарушит верность к нему,
5:12 λάλησον λαλεω talk; speak τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him ἀνδρὸς ανηρ man; husband ἀνδρὸς ανηρ man; husband ἐὰν εαν and if; unless παραβῇ παραβαινω transgress; overstep ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even παρίδῃ παρειδον he; him ὑπεριδοῦσα υπεροραω overlook
5:12 דַּבֵּר֙ dabbˌēr דבר speak אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אָמַרְתָּ֖ ʔāmartˌā אמר say אֲלֵהֶ֑ם ʔᵃlēhˈem אֶל to אִ֥ישׁ ʔˌîš אִישׁ man אִישׁ֙ ʔîš אִישׁ man כִּֽי־ kˈî- כִּי that תִשְׂטֶ֣ה ṯiśṭˈeh שׂטה turn aside אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman וּ û וְ and מָעֲלָ֥ה māʕᵃlˌā מעל be unfaithful בֹ֖ו vˌô בְּ in מָֽעַל׃ mˈāʕal מַעַל unfaithfulness
5:12. loquere ad filios Israhel et dices ad eos vir cuius uxor erraverit maritumque contemnensSpeak to the children of Israel, and thou shalt say to them: The man whose wife shall have gone astray, and contemning her husband,
12. Speak unto the children of Israel, and say unto them, If any man’s wife go aside, and commit a trespass against him,
5:12. “Speak to the sons of Israel, and you shall say to them: The man whose wife will have gone astray, and, disdaining her husband,
5:12. Speak unto the children of Israel, and say unto them, If any man’s wife go aside, and commit a trespass against him,
Speak unto the children of Israel, and say unto them, If any man' s wife go aside, and commit a trespass against him:

12: объяви сынам Израилевым и скажи им: если изменит кому жена, и нарушит верность к нему,
5:12
λάλησον λαλεω talk; speak
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
ἀνδρὸς ανηρ man; husband
ἀνδρὸς ανηρ man; husband
ἐὰν εαν and if; unless
παραβῇ παραβαινω transgress; overstep
ο the
γυνὴ γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
παρίδῃ παρειδον he; him
ὑπεριδοῦσα υπεροραω overlook
5:12
דַּבֵּר֙ dabbˌēr דבר speak
אֶל־ ʔel- אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אָמַרְתָּ֖ ʔāmartˌā אמר say
אֲלֵהֶ֑ם ʔᵃlēhˈem אֶל to
אִ֥ישׁ ʔˌîš אִישׁ man
אִישׁ֙ ʔîš אִישׁ man
כִּֽי־ kˈî- כִּי that
תִשְׂטֶ֣ה ṯiśṭˈeh שׂטה turn aside
אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman
וּ û וְ and
מָעֲלָ֥ה māʕᵃlˌā מעל be unfaithful
בֹ֖ו vˌô בְּ in
מָֽעַל׃ mˈāʕal מַעַל unfaithfulness
5:12. loquere ad filios Israhel et dices ad eos vir cuius uxor erraverit maritumque contemnens
Speak to the children of Israel, and thou shalt say to them: The man whose wife shall have gone astray, and contemning her husband,
5:12. “Speak to the sons of Israel, and you shall say to them: The man whose wife will have gone astray, and, disdaining her husband,
5:12. Speak unto the children of Israel, and say unto them, If any man’s wife go aside, and commit a trespass against him,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: Num 5:19, Num 5:20; Pro 2:16, Pro 2:17
Geneva 1599
5:12 Speak unto the children of Israel, and say unto them, If any man's wife (e) go aside, and commit a trespass against him,
(e) By breaking the band of marriage, and playing the harlot.
John Gill
5:12 Speak unto the children of Israel, and say unto them,.... It being an affair which concerned them:
if any man's wife go aside, and commit a trespass against him; the sin of adultery, which is a going aside out of the way of virtue and chastity, and a trespass against an husband, a breach of the marriage covenant with him, a defiling his bed, doing an injury and dishonour to him, bringing confusion into his family, and a spurious offspring to possess his substance: though this is to be understood, not of certain adultery, of which there is plain and full proof, for then there would be no occasion of such a trial, as is afterwards directed to; besides, her husband, in such a case, might put her away, and even, according to the law, she was to be put to death, Lev 20:10; but of her having committed it in the opinion of her husband, he having some ground of suspicion, though he could not be certain of it; and therefore, by this law, was allowed to make trial, that he might find it out, it at present only a suspected case, and a doubtful one; and the Jews (k) say,"they never gave the waters drink but in a doubtful case:''and so this may interpreted of her declining and departing from her husband's house, not keeping at home to mind the affairs of her family, but gadding abroad, and keeping company with another man, or other men; and that after she had been warned and charged by her husband to the contrary, and so had disobeyed him, and acted contrary to his will; and in that sense had committed a trespass, and so had given him suspicion of her unchastity, for which he might have some reason; if, as it is said in the Misnah (l), he gave her an admonition before two witnesses, saying, have no talk with such a man, and yet she talks with him; or, as the commentators add (m), be not secretly or in private with such an one, and yet goes into a private place with him, and stays so long with him that she may be defiled; this with them rendered her suspected.
(k) Bemidbar Rabba, sect. 9. fol. 195. 2. (l) Sotah, c. 1. sect. 1, 2. (m) Maimon. & Bartenora in Misn. Bava Kama, c. 9. sect. 11.
John Wesley
5:12 If a man's wife - This law was given partly to deter wives from adulterous practices, and partly to secure wives against the rage of their hard - hearted husbands, who otherwise might upon mere suspicions destroy them, or at least put them away. There was not like fear of inconveniences to the husband from the jealousy, of the wife, who had not that authority and power, and opportunity for the putting away or killing the husband, as the husband had over the wife. Go aside - From the way of religion and justice, and that either in truth, or in her husband's opinion.
Robert Jamieson, A. R. Fausset and David Brown
5:12 THE TRIAL OF JEALOUSY. (Num. 5:11-31)
if any man's wife go aside, and commit a trespass against him--This law was given both as a strong discouragement to conjugal infidelity on the part of a wife, and a sufficient protection of her from the consequences of a hasty and groundless suspicion on the part of the husband. His suspicions, however, were sufficient in the absence of witnesses (Lev 20:10) to warrant the trial described; and the course of proceeding to be followed was for the jealous husband to bring his wife unto the priest with an offering of barley meal, because none were allowed to approach the sanctuary empty handed (Ex 23:15). On other occasions, there were mingled with the offering, oil which signified joy, and frankincense which denoted acceptance (Ps 141:2). But on the occasion referred to, both these ingredients were to be excluded, partly because it was a solemn appeal to God in distressing circumstances, and partly because it was a sin offering on the part of the wife, who came before God in the character of a real or suspected offender.
5:135:13: եւ ննջեսցէ՛ ոք ընդ նմա արութեամբ սերման. եւ վրիպիցի յաչաց առն իւրոյ՝ եւ թաքուցանիցէ. եւ նա պղծեա՛լ իցէ, եւ վկայ ո՛չ գուցէ զնմանէ, եւ յղի ո՛չ իցէ։
13 կենակցի մէկի հետ, եւ դա վրիպի ամուսնու աչքից, կինը թաքցնի եղածը, եւ այդ բանի մասին վկայ չլինի, ու կինն էլ յղի չմնայ, միեւնոյնն է, կինը պղծուած է:
13 Եւ մէկը անոր հետ պառկելով զուգաւորուի ու անոր այրը տեսած չըլլալով բանը գաղտուկ մնայ եւ անոր պղծուած ատենը տեսնող մը չըլլայ ու կինդ չբռնուի
եւ ննջեսցէ ոք ընդ նմա արութեամբ սերման, եւ վրիպիցի յաչաց առն իւրոյ եւ թաքուցանիցէ, եւ նա պղծեալ իցէ, եւ վկայ ոչ գուցէ զնմանէ, եւ [90]յղի ոչ իցէ:

5:13: եւ ննջեսցէ՛ ոք ընդ նմա արութեամբ սերման. եւ վրիպիցի յաչաց առն իւրոյ՝ եւ թաքուցանիցէ. եւ նա պղծեա՛լ իցէ, եւ վկայ ո՛չ գուցէ զնմանէ, եւ յղի ո՛չ իցէ։
13 կենակցի մէկի հետ, եւ դա վրիպի ամուսնու աչքից, կինը թաքցնի եղածը, եւ այդ բանի մասին վկայ չլինի, ու կինն էլ յղի չմնայ, միեւնոյնն է, կինը պղծուած է:
13 Եւ մէկը անոր հետ պառկելով զուգաւորուի ու անոր այրը տեսած չըլլալով բանը գաղտուկ մնայ եւ անոր պղծուած ատենը տեսնող մը չըլլայ ու կինդ չբռնուի
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: и переспит кто с ней и излиет семя, и это будет скрыто от глаз мужа ее, и она осквернится тайно, и не будет на нее свидетеля, и не будет уличена,
5:13 καὶ και and; even κοιμηθῇ κοιμαω doze; fall asleep τις τις anyone; someone μετ᾿ μετα with; amid αὐτῆς αυτος he; him κοίτην κοιτη lying down; relations σπέρματος σπερμα seed καὶ και and; even λάθῃ λανθανω go unnoticed; unaware ἐξ εκ from; out of ὀφθαλμῶν οφθαλμος eye; sight τοῦ ο the ἀνδρὸς ανηρ man; husband αὐτῆς αυτος he; him καὶ και and; even κρύψῃ κρυπτω hide αὐτὴ αυτος he; him δὲ δε though; while ᾖ ειμι be μεμιαμμένη μιαινω taint; defile καὶ και and; even μάρτυς μαρτυς witness μὴ μη not ἦν ειμι be μετ᾿ μετα with; amid αὐτῆς αυτος he; him καὶ και and; even αὐτὴ αυτος he; him μὴ μη not ᾖ ειμι be συνειλημμένη συλλαμβανω take hold of; conceive
5:13 וְ wᵊ וְ and שָׁכַ֨ב šāḵˌav שׁכב lie down אִ֣ישׁ ʔˈîš אִישׁ man אֹתָהּ֮ ʔōṯoh אֵת [object marker] שִׁכְבַת־ šiḵᵊvaṯ- שִׁכְבָה lying down זֶרַע֒ zerˌaʕ זֶרַע seed וְ wᵊ וְ and נֶעְלַם֙ neʕlˌam עלם hide מֵ mē מִן from עֵינֵ֣י ʕênˈê עַיִן eye אִישָׁ֔הּ ʔîšˈāh אִישׁ man וְ wᵊ וְ and נִסְתְּרָ֖ה nistᵊrˌā סתר hide וְ wᵊ וְ and הִ֣יא hˈî הִיא she נִטְמָ֑אָה niṭmˈāʔā טמא be unclean וְ wᵊ וְ and עֵד֙ ʕˌēḏ עֵד witness אֵ֣ין ʔˈên אַיִן [NEG] בָּ֔הּ bˈāh בְּ in וְ wᵊ וְ and הִ֖וא hˌiw הִיא she לֹ֥א lˌō לֹא not נִתְפָּֽשָׂה׃ niṯpˈāśā תפשׂ seize
5:13. dormierit cum altero viro et hoc maritus deprehendere non quiverit sed latet adulterium et testibus argui non potest quia non est inventa in stuproShall have slept with another man, and her husband cannot discover it, but the adultery is secret, and cannot be proved by witnesses, because she was not found in the adultery:
13. and a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and there be no witness against her, neither she be taken in the act;
5:13. will have slept with another man, and if her husband cannot discover it, but the adultery is secret, and if it cannot be proved by witnesses, because she was not caught in the shameful act,
5:13. And a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and [there be] no witness against her, neither she be taken [with the manner];
And a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and [there be] no witness against her, neither she be taken:

13: и переспит кто с ней и излиет семя, и это будет скрыто от глаз мужа ее, и она осквернится тайно, и не будет на нее свидетеля, и не будет уличена,
5:13
καὶ και and; even
κοιμηθῇ κοιμαω doze; fall asleep
τις τις anyone; someone
μετ᾿ μετα with; amid
αὐτῆς αυτος he; him
κοίτην κοιτη lying down; relations
σπέρματος σπερμα seed
καὶ και and; even
λάθῃ λανθανω go unnoticed; unaware
ἐξ εκ from; out of
ὀφθαλμῶν οφθαλμος eye; sight
τοῦ ο the
ἀνδρὸς ανηρ man; husband
αὐτῆς αυτος he; him
καὶ και and; even
κρύψῃ κρυπτω hide
αὐτὴ αυτος he; him
δὲ δε though; while
ειμι be
μεμιαμμένη μιαινω taint; defile
καὶ και and; even
μάρτυς μαρτυς witness
μὴ μη not
ἦν ειμι be
μετ᾿ μετα with; amid
αὐτῆς αυτος he; him
καὶ και and; even
αὐτὴ αυτος he; him
μὴ μη not
ειμι be
συνειλημμένη συλλαμβανω take hold of; conceive
5:13
וְ wᵊ וְ and
שָׁכַ֨ב šāḵˌav שׁכב lie down
אִ֣ישׁ ʔˈîš אִישׁ man
אֹתָהּ֮ ʔōṯoh אֵת [object marker]
שִׁכְבַת־ šiḵᵊvaṯ- שִׁכְבָה lying down
זֶרַע֒ zerˌaʕ זֶרַע seed
וְ wᵊ וְ and
נֶעְלַם֙ neʕlˌam עלם hide
מֵ מִן from
עֵינֵ֣י ʕênˈê עַיִן eye
אִישָׁ֔הּ ʔîšˈāh אִישׁ man
וְ wᵊ וְ and
נִסְתְּרָ֖ה nistᵊrˌā סתר hide
וְ wᵊ וְ and
הִ֣יא hˈî הִיא she
נִטְמָ֑אָה niṭmˈāʔā טמא be unclean
וְ wᵊ וְ and
עֵד֙ ʕˌēḏ עֵד witness
אֵ֣ין ʔˈên אַיִן [NEG]
בָּ֔הּ bˈāh בְּ in
וְ wᵊ וְ and
הִ֖וא hˌiw הִיא she
לֹ֥א lˌō לֹא not
נִתְפָּֽשָׂה׃ niṯpˈāśā תפשׂ seize
5:13. dormierit cum altero viro et hoc maritus deprehendere non quiverit sed latet adulterium et testibus argui non potest quia non est inventa in stupro
Shall have slept with another man, and her husband cannot discover it, but the adultery is secret, and cannot be proved by witnesses, because she was not found in the adultery:
5:13. will have slept with another man, and if her husband cannot discover it, but the adultery is secret, and if it cannot be proved by witnesses, because she was not caught in the shameful act,
5:13. And a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and [there be] no witness against her, neither she be taken [with the manner];
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jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: Lev 18:20, Lev 20:10; Pro 7:18, Pro 7:19, Pro 30:20
John Gill
5:13 And a man lie with her carnally,.... That is, is suspected that he has so done, not that it is a clear case, for it follows:
and it be hid from the eyes of her husband, and be kept close; so that it is not known by her husband, nor by any other; "she hath hid herself", so Ainsworth, being in a private place with another man, though warned to the contrary by her husband:
and she be defiled, and there be no witness against her; of her being defiled, though there may be of her being in private with such a man:
neither she be taken with the manner; or in the act of uncleanness.
5:145:14: Եւ հասանիցէ ՚ի վերայ առն նորա ոգի նախանձու. եւ նախա՛նձ բերիցէ ընդ կնոջ իւրում, եւ նա՝ ո՛չ իցէ պղծեալ. կամ հասանիցէ ՚ի վերայ նորա ոգի՛ նախանձու, եւ նախա՛նձ բերիցէ ընդ կնոջ իւրում. եւ նա՝ իցէ՛ պղծեալ։
14 Նոյնպէս եւ՝ եթէ խանդի ոգին տիրի ամուսնուն, եւ նա խանդի իր կնոջը, բայց կինը մաքուր լինի, կամ եթէ խանդի ոգին տիրի ամուսնուն, ու նա խանդի իր կնոջը, եւ կինը պղծուած լինի, -
14 Եւ էրկանը մէջ կասկած արթննալով՝ իր կնոջ պղծուելուն համար կասկածի, կամ կինը պղծուած չըլլալով էրկանը մէջ կասկած արթննայ ու կասկածի,
եւ հասանիցէ ի վերայ առն նորա ոգի նախանձու, եւ նախանձ բերիցէ ընդ կնոջ իւրում, եւ նա իցէ պղծեալ. կամ հասանիցէ ի վերայ նորա ոգի նախանձու, եւ նախանձ բերիցէ ընդ կնոջ իւրում, եւ նա ոչ իցէ պղծեալ:

5:14: Եւ հասանիցէ ՚ի վերայ առն նորա ոգի նախանձու. եւ նախա՛նձ բերիցէ ընդ կնոջ իւրում, եւ նա՝ ո՛չ իցէ պղծեալ. կամ հասանիցէ ՚ի վերայ նորա ոգի՛ նախանձու, եւ նախա՛նձ բերիցէ ընդ կնոջ իւրում. եւ նա՝ իցէ՛ պղծեալ։
14 Նոյնպէս եւ՝ եթէ խանդի ոգին տիրի ամուսնուն, եւ նա խանդի իր կնոջը, բայց կինը մաքուր լինի, կամ եթէ խանդի ոգին տիրի ամուսնուն, ու նա խանդի իր կնոջը, եւ կինը պղծուած լինի, -
14 Եւ էրկանը մէջ կասկած արթննալով՝ իր կնոջ պղծուելուն համար կասկածի, կամ կինը պղծուած չըլլալով էրկանը մէջ կասկած արթննայ ու կասկածի,
zohrab-1805▾ eastern-1994▾ western am▾
5:1414: и найдет на него дух ревности, и будет ревновать жену свою, когда она осквернена, или найдет на него дух ревности, и он будет ревновать жену свою, когда она не осквернена, --
5:14 καὶ και and; even ἐπέλθῃ επερχομαι come on / against αὐτῷ αυτος he; him πνεῦμα πνευμα spirit; wind ζηλώσεως ζηλωσις and; even ζηλώσῃ ζηλοω zealous; jealous τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him αὐτὴ αυτος he; him δὲ δε though; while μεμίανται μιαινω taint; defile ἢ η or; than ἐπέλθῃ επερχομαι come on / against αὐτῷ αυτος he; him πνεῦμα πνευμα spirit; wind ζηλώσεως ζηλωσις and; even ζηλώσῃ ζηλοω zealous; jealous τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him αὐτὴ αυτος he; him δὲ δε though; while μὴ μη not ᾖ ειμι be μεμιαμμένη μιαινω taint; defile
5:14 וְ wᵊ וְ and עָבַ֨ר ʕāvˌar עבר pass עָלָ֧יו ʕālˈāʸw עַל upon רֽוּחַ־ rˈûₐḥ- רוּחַ wind קִנְאָ֛ה qinʔˈā קִנְאָה jealousy וְ wᵊ וְ and קִנֵּ֥א qinnˌē קנא be jealous אֶת־ ʔeṯ- אֵת [object marker] אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman וְ wᵊ וְ and הִ֣וא hˈiw הִיא she נִטְמָ֑אָה niṭmˈāʔā טמא be unclean אֹו־ ʔô- אֹו or עָבַ֨ר ʕāvˌar עבר pass עָלָ֤יו ʕālˈāʸw עַל upon רֽוּחַ־ rˈûₐḥ- רוּחַ wind קִנְאָה֙ qinʔˌā קִנְאָה jealousy וְ wᵊ וְ and קִנֵּ֣א qinnˈē קנא be jealous אֶת־ ʔeṯ- אֵת [object marker] אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman וְ wᵊ וְ and הִ֖יא hˌî הִיא she לֹ֥א lˌō לֹא not נִטְמָֽאָה׃ niṭmˈāʔā טמא be unclean
5:14. si spiritus zelotypiae concitaverit virum contra uxorem suam quae vel polluta est vel falsa suspicione appetiturIf the spirit of jealousy stir up the husband against his wife, who either is defiled, or is charged with false suspicion,
14. and the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled:
5:14. if the spirit of jealousy stirs up the husband against his wife, who either has been polluted or is being assailed with a false suspicion,
5:14. And the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled:
And the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled:

14: и найдет на него дух ревности, и будет ревновать жену свою, когда она осквернена, или найдет на него дух ревности, и он будет ревновать жену свою, когда она не осквернена, --
5:14
καὶ και and; even
ἐπέλθῃ επερχομαι come on / against
αὐτῷ αυτος he; him
πνεῦμα πνευμα spirit; wind
ζηλώσεως ζηλωσις and; even
ζηλώσῃ ζηλοω zealous; jealous
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
αὐτὴ αυτος he; him
δὲ δε though; while
μεμίανται μιαινω taint; defile
η or; than
ἐπέλθῃ επερχομαι come on / against
αὐτῷ αυτος he; him
πνεῦμα πνευμα spirit; wind
ζηλώσεως ζηλωσις and; even
ζηλώσῃ ζηλοω zealous; jealous
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
αὐτὴ αυτος he; him
δὲ δε though; while
μὴ μη not
ειμι be
μεμιαμμένη μιαινω taint; defile
5:14
וְ wᵊ וְ and
עָבַ֨ר ʕāvˌar עבר pass
עָלָ֧יו ʕālˈāʸw עַל upon
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
קִנְאָ֛ה qinʔˈā קִנְאָה jealousy
וְ wᵊ וְ and
קִנֵּ֥א qinnˌē קנא be jealous
אֶת־ ʔeṯ- אֵת [object marker]
אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman
וְ wᵊ וְ and
הִ֣וא hˈiw הִיא she
נִטְמָ֑אָה niṭmˈāʔā טמא be unclean
אֹו־ ʔô- אֹו or
עָבַ֨ר ʕāvˌar עבר pass
עָלָ֤יו ʕālˈāʸw עַל upon
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
קִנְאָה֙ qinʔˌā קִנְאָה jealousy
וְ wᵊ וְ and
קִנֵּ֣א qinnˈē קנא be jealous
אֶת־ ʔeṯ- אֵת [object marker]
אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman
וְ wᵊ וְ and
הִ֖יא hˌî הִיא she
לֹ֥א lˌō לֹא not
נִטְמָֽאָה׃ niṭmˈāʔā טמא be unclean
5:14. si spiritus zelotypiae concitaverit virum contra uxorem suam quae vel polluta est vel falsa suspicione appetitur
If the spirit of jealousy stir up the husband against his wife, who either is defiled, or is charged with false suspicion,
5:14. if the spirit of jealousy stirs up the husband against his wife, who either has been polluted or is being assailed with a false suspicion,
5:14. And the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled:
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Adam Clarke: Commentary on the Bible - 1831
5:14: The spirit of jealousy - רוח קנאה ruach kinah, either a supernatural diabolic influence, exciting him to jealousy, or the passion or affection of jealousy, for so the words may be understood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: Rooach kinah, either a supernatural diabolic influence, exciting him to jealousy, or, rather, the passion or affection of jealousy.
Num 5:30; Pro 6:34; Sol 8:6; Zep 3:8; Co1 10:22
John Gill
5:14 And the spirit of jealousy come upon him,.... A thought rises up in his mind, a strong suspicion works in him, which he cannot resist and throw off, but it remains with him, and makes him very uneasy, that his wife has defiled his bed, as it follows:
and he be jealous of his wife, and she be defiled; that his wife is defiled by a man; and which is the real case, as it afterwards appears, though at present he is not certain, only has a suspicion of it:
or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled; it is mere jealousy and suspicion, without any foundation for it; and his wife proved a chaste and virtuous woman; yet be it which it would, he being jealous, the following law was to take place, and the following rules to be observed.
5:155:15: Ածցէ՛ այրն զկին իւր առ քահանայն՝ եւ մատուսցէ՛ վասն նորա քահանայն պատարագ, զտասներորդ գրուի ալեր գարեղէն, եւ եւղ՝ մի՛ արկցէ ՚ի նա, եւ կնդրուկ՝ մի՛ դիցէ ՚ի վերայ նորա. զի զոհ նախանձաւորութեան է։ զո՛հ յիշատակի, զո՛հ յիշատակելոյ զմեղս[1231] [1231] Այլք. Զտասանորդ։ Ոմանք. գրուին ալիւր գա՛՛.. մի՛ արկանիցէ։
15 ապա երկու դէպքում էլ ամուսինն իր կնոջը թող բերի քահանայի մօտ եւ նրա համար մէկ տասներորդ գրիւ[7] գարու ալիւր մատուցի: Դրա վրայ իւղ չպէտք է ածել, կնդրուկ չպէտք է դնել, որովհետեւ դա խանդի ընծայաբերում է, յիշատակի ընծայաբերում, մեղքը յիշեցնող ընծայաբերում:[7] 7. Շուրջ երեք կիլոգրամ:
15 Այն ատեն այն մարդը իր կինը քահանային պէտք է բերէ եւ անոր իբր ընծայ գարիի ալիւրէն արդուին մէկ տասներորդ բաժինը պէտք է բերէ. իւղ պէտք չէ թափէ անոր վրայ, ո՛չ ալ կնդրուկ դնէ վրան, վասն զի կասկածամտութեան ընծայ մըն է ան, յիշատակի ընծայ, որ մեղքը կը յիշատակէ։
ածցէ այրն զկին իւր առ քահանայն, եւ մատուսցէ վասն նորա պատարագ` զտասանորդ գրուի ալեր գարեղէն, եւ եւղ մի՛ արկցէ ի նա, եւ կնդրուկ մի՛ դիցէ ի վերայ նորա. զի զոհ նախանձաւորութեան է, զոհ յիշատակի, զոհ յիշատակելոյ զմեղս:

5:15: Ածցէ՛ այրն զկին իւր առ քահանայն՝ եւ մատուսցէ՛ վասն նորա քահանայն պատարագ, զտասներորդ գրուի ալեր գարեղէն, եւ եւղ՝ մի՛ արկցէ ՚ի նա, եւ կնդրուկ՝ մի՛ դիցէ ՚ի վերայ նորա. զի զոհ նախանձաւորութեան է։ զո՛հ յիշատակի, զո՛հ յիշատակելոյ զմեղս[1231]
[1231] Այլք. Զտասանորդ։ Ոմանք. գրուին ալիւր գա՛՛.. մի՛ արկանիցէ։
15 ապա երկու դէպքում էլ ամուսինն իր կնոջը թող բերի քահանայի մօտ եւ նրա համար մէկ տասներորդ գրիւ[7] գարու ալիւր մատուցի: Դրա վրայ իւղ չպէտք է ածել, կնդրուկ չպէտք է դնել, որովհետեւ դա խանդի ընծայաբերում է, յիշատակի ընծայաբերում, մեղքը յիշեցնող ընծայաբերում:
[7] 7. Շուրջ երեք կիլոգրամ:
15 Այն ատեն այն մարդը իր կինը քահանային պէտք է բերէ եւ անոր իբր ընծայ գարիի ալիւրէն արդուին մէկ տասներորդ բաժինը պէտք է բերէ. իւղ պէտք չէ թափէ անոր վրայ, ո՛չ ալ կնդրուկ դնէ վրան, վասն զի կասկածամտութեան ընծայ մըն է ան, յիշատակի ընծայ, որ մեղքը կը յիշատակէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1515: пусть приведет муж жену свою к священнику и принесет за нее в жертву десятую часть ефы ячменной муки, но не возливает на нее елея и не кладет ливана, потому что это приношение ревнования, приношение воспоминания, напоминающее о беззаконии;
5:15 καὶ και and; even ἄξει αγω lead; pass ὁ ο the ἄνθρωπος ανθρωπος person; human τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him πρὸς προς to; toward τὸν ο the ἱερέα ιερευς priest καὶ και and; even προσοίσει προσφερω offer; bring to τὸ ο the δῶρον δωρον present περὶ περι about; around αὐτῆς αυτος he; him τὸ ο the δέκατον δεκατος tenth τοῦ ο the οιφι οιφι flour κρίθινον κριθινος barley οὐκ ου not ἐπιχεεῖ επιχεω pour on ἐπ᾿ επι in; on αὐτὸ αυτος he; him ἔλαιον ελαιον oil οὐδὲ ουδε not even; neither ἐπιθήσει επιτιθημι put on; put another ἐπ᾿ επι in; on αὐτὸ αυτος he; him λίβανον λιβανος.1 frankincense ἔστιν ειμι be γὰρ γαρ for θυσία θυσια immolation; sacrifice ζηλοτυπίας ζηλοτυπια immolation; sacrifice μνημοσύνου μνημοσυνον remembrance ἀναμιμνήσκουσα αναμιμνησκω remind; recall ἁμαρτίαν αμαρτια sin; fault
5:15 וְ wᵊ וְ and הֵבִ֨יא hēvˌî בוא come הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] אִשְׁתֹּו֮ ʔištˈô אִשָּׁה woman אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֵן֒ kkōhˌēn כֹּהֵן priest וְ wᵊ וְ and הֵבִ֤יא hēvˈî בוא come אֶת־ ʔeṯ- אֵת [object marker] קָרְבָּנָהּ֙ qorbānˌāh קָרְבָּן offering עָלֶ֔יהָ ʕālˈeʸhā עַל upon עֲשִׂירִ֥ת ʕᵃśîrˌiṯ עֲשִׂירִי tenth הָ hā הַ the אֵיפָ֖ה ʔêfˌā אֵיפָה ephah קֶ֣מַח qˈemaḥ קֶמַח flour שְׂעֹרִ֑ים śᵊʕōrˈîm שְׂעֹרָה barley לֹֽא־ lˈō- לֹא not יִצֹ֨ק yiṣˌōq יצק pour עָלָ֜יו ʕālˈāʸw עַל upon שֶׁ֗מֶן šˈemen שֶׁמֶן oil וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִתֵּ֤ן yittˈēn נתן give עָלָיו֙ ʕālāʸw עַל upon לְבֹנָ֔ה lᵊvōnˈā לְבֹנָה incense כִּֽי־ kˈî- כִּי that מִנְחַ֤ת minḥˈaṯ מִנְחָה present קְנָאֹת֙ qᵊnāʔˌōṯ קִנְאָה jealousy ה֔וּא hˈû הוּא he מִנְחַ֥ת minḥˌaṯ מִנְחָה present זִכָּרֹ֖ון zikkārˌôn זִכָּרֹון remembrance מַזְכֶּ֥רֶת mazkˌereṯ זכר remember עָוֹֽן׃ ʕāwˈōn עָוֹן sin
5:15. adducet eam ad sacerdotem et offeret oblationem pro illa decimam partem sati farinae hordiaciae non fundet super eam oleum nec inponet tus quia sacrificium zelotypiae est et oblatio investigans adulteriumHe shall bring her to the priest, and shall offer an oblation for her, the tenth part of a measure of barley meal: he shall not pour oil thereon, nor put frankincense upon it: because it is a sacrifice of jealousy, and an oblation searching out adultery.
15. then shall the man bring his wife unto the priest, and shall bring her oblation for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal offering of jealousy, a meal offering of memorial, bringing iniquity to remembrance.
5:15. he shall bring her to the priest, and he shall offer an oblation for her, a tenth part of native barley meal. He shall not pour oil over it, nor shall he place frankincense on it, because it is a sacrifice for jealousy, or an oblation investigating adultery.
5:15. Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth [part] of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it [is] an offering of jealousy, an offering of memorial, bringing iniquity to remembrance.
Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth [part] of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it [is] an offering of jealousy, an offering of memorial, bringing iniquity to remembrance:

15: пусть приведет муж жену свою к священнику и принесет за нее в жертву десятую часть ефы ячменной муки, но не возливает на нее елея и не кладет ливана, потому что это приношение ревнования, приношение воспоминания, напоминающее о беззаконии;
5:15
καὶ και and; even
ἄξει αγω lead; pass
ο the
ἄνθρωπος ανθρωπος person; human
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
πρὸς προς to; toward
τὸν ο the
ἱερέα ιερευς priest
καὶ και and; even
προσοίσει προσφερω offer; bring to
τὸ ο the
δῶρον δωρον present
περὶ περι about; around
αὐτῆς αυτος he; him
τὸ ο the
δέκατον δεκατος tenth
τοῦ ο the
οιφι οιφι flour
κρίθινον κριθινος barley
οὐκ ου not
ἐπιχεεῖ επιχεω pour on
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
ἔλαιον ελαιον oil
οὐδὲ ουδε not even; neither
ἐπιθήσει επιτιθημι put on; put another
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
λίβανον λιβανος.1 frankincense
ἔστιν ειμι be
γὰρ γαρ for
θυσία θυσια immolation; sacrifice
ζηλοτυπίας ζηλοτυπια immolation; sacrifice
μνημοσύνου μνημοσυνον remembrance
ἀναμιμνήσκουσα αναμιμνησκω remind; recall
ἁμαρτίαν αμαρτια sin; fault
5:15
וְ wᵊ וְ and
הֵבִ֨יא hēvˌî בוא come
הָ הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
אִשְׁתֹּו֮ ʔištˈô אִשָּׁה woman
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּהֵן֒ kkōhˌēn כֹּהֵן priest
וְ wᵊ וְ and
הֵבִ֤יא hēvˈî בוא come
אֶת־ ʔeṯ- אֵת [object marker]
קָרְבָּנָהּ֙ qorbānˌāh קָרְבָּן offering
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
עֲשִׂירִ֥ת ʕᵃśîrˌiṯ עֲשִׂירִי tenth
הָ הַ the
אֵיפָ֖ה ʔêfˌā אֵיפָה ephah
קֶ֣מַח qˈemaḥ קֶמַח flour
שְׂעֹרִ֑ים śᵊʕōrˈîm שְׂעֹרָה barley
לֹֽא־ lˈō- לֹא not
יִצֹ֨ק yiṣˌōq יצק pour
עָלָ֜יו ʕālˈāʸw עַל upon
שֶׁ֗מֶן šˈemen שֶׁמֶן oil
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִתֵּ֤ן yittˈēn נתן give
עָלָיו֙ ʕālāʸw עַל upon
לְבֹנָ֔ה lᵊvōnˈā לְבֹנָה incense
כִּֽי־ kˈî- כִּי that
מִנְחַ֤ת minḥˈaṯ מִנְחָה present
קְנָאֹת֙ qᵊnāʔˌōṯ קִנְאָה jealousy
ה֔וּא hˈû הוּא he
מִנְחַ֥ת minḥˌaṯ מִנְחָה present
זִכָּרֹ֖ון zikkārˌôn זִכָּרֹון remembrance
מַזְכֶּ֥רֶת mazkˌereṯ זכר remember
עָוֹֽן׃ ʕāwˈōn עָוֹן sin
5:15. adducet eam ad sacerdotem et offeret oblationem pro illa decimam partem sati farinae hordiaciae non fundet super eam oleum nec inponet tus quia sacrificium zelotypiae est et oblatio investigans adulterium
He shall bring her to the priest, and shall offer an oblation for her, the tenth part of a measure of barley meal: he shall not pour oil thereon, nor put frankincense upon it: because it is a sacrifice of jealousy, and an oblation searching out adultery.
5:15. he shall bring her to the priest, and he shall offer an oblation for her, a tenth part of native barley meal. He shall not pour oil over it, nor shall he place frankincense on it, because it is a sacrifice for jealousy, or an oblation investigating adultery.
5:15. Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth [part] of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it [is] an offering of jealousy, an offering of memorial, bringing iniquity to remembrance.
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
15: По объяснению блаж. Феодорита, жертва лишена была елея и ладана потому, что предполагаемое преступление, служившее для нее поводом, лишено благоухания и света правды (Толк. на кн. Чис, вопр. 10).
Albert Barnes: Notes on the Bible - 1834
5:15
The offering was to be of the cheapest and coarsest kind, barley (compare Kg2 7:1, Kg2 7:16, Kg2 7:18), representing the abused condition of the suspected woman. It was, like the sin-offering Lev 5:11, to be made without oil and frankincense, the symbols of grace and acceptableness. The woman herself stood with head uncovered Num 5:18, in token of her shame.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: her offering for her: This coarse offering, without oil or frankincense, implied the baseness of the crime of which the woman was suspected, and the mournful state of her family. It was not an atoning sacrifice, but an oblation for a memorial, as solemnly referring the decision to God, and calling upon him either to acquit or punish. Lev 5:11; Hos 3:2
bringing: Kg1 17:18; Eze 29:16; Heb 10:3
Geneva 1599
5:15 Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth [part] of an ephah of barley meal; he shall pour no (f) oil upon it, nor put frankincense thereon; for it [is] an offering of jealousy, an offering of memorial, bringing iniquity to (g) remembrance.
(f) Only in the sin offering, and so this offering of jealousy were neither oil nor incense offered.
(g) Or, making the sin known, and not purging it.
John Gill
5:15 Then shall the man bring his wife unto the priest,.... Not to the high priest but to a common priest, anyone then officiating in his course; for there was a jealousy offering to be offered up before the Lord upon the altar, which none but a priest might do; and besides, the whole process in this affair was to be carried, on by him: according to the Misnah (n), the man brought his wife first to the sanhedrim, or court of judicature in the place where he lived; before whom, as Maimonides (o) says, he proved by witnesses that he had warned his wife of being in private with such a man, and yet she had done it again; and whereas she insisted on her chastity, he desired that the bitter waters might be given her, that the truth might appear; and then they sent him with two disciples of the wise men, to the great sanhedrim at Jerusalem, where the trial was made; who, in order to bring her too confession, endeavoured to terrify her, as they do persons in capital cases, and finding this wilt not do, then they used smooth words, saying, my daughter, perhaps much wine was the occasion of it, or much laughter, &c.
and he shall bring her offering for her: not the priest, but her husband, and that whether he is willing or not, as Aben Ezra; who also observes, that it may be interpreted, with her, or for her sake, not to make any expiation for any fault of his, that when he first observed her immodesty, did not reprove her; for the offering, though brought by him, was not his, but his wife's, and not to expiate her sin, but to bring it to remembrance, as is after expressed:
the tenth part of an ephah of barley meal; which was an omer, Ex 16:36, the quantity of manna for one man every day, Ex 16:16, and the quantity of flour in the daily meat offering, Ex 29:40; only that was of fine wheaten flour; this of barley, the food of beasts, as the Targum of Jonathan remarks; and R. Gamaliel in the Misnah (p) says, that as her deed was the deed of a beast, so her offering was the food of a beast; and this is observed by Jarchi and Aben Ezra on the text, as the reason of barley being used in this offering: some say it was a symbol of her impudence, others of her being little at home, as the barley is not long under ground (q); the true reason, it may be, was for her humiliation, being vile, and mean, hence it follows:
he shall pour no oil upon it, nor put frankincense thereon; as used to be oft meat offerings, denoting their acceptableness to God, Lev 2:1; the reason seems to be, because these were tokens of joy and gladness, whereas this was a mournful affair to the husband, that he should have any cause of suspicion and jealousy, to the wife that she should be suspected, and to the whole family on that account:
for it is an offering of jealousy, an offering of memorial, bringing iniquity to remembrance; if guilty of it, and therefore oil and frankincense were forbidden in this kind of offering as in a sin offering, Lev 5:11.
(n) Ut supra, (Misn. Bava Kama, c. 9.) sect. 3, 4. (o) Hilchot Sotah, c. 3. sect. 1. (p) Sotah, c. 2. sect. 1. (q) Apud Muis. in loc.
John Wesley
5:15 The man shall bring her to the priest - Who first strove to persuade her to own the truth. If she did, she was not put to death, (which must have been, if it had been proved against her) but only was divorced and lost her dowry. Her offering - By way of solemn appeal to God, whom hereby she desired to judge between her and her husband, and by way of atonement to appease God, who had for her sins stirred up her husband against her. He shall pour no oil - Both because it was a kind of sin - offering, from which these were excluded, and because she came thither as a delinquent, or suspected of delinquency, unpleasing both to God and men; as one that wanted that grace and amiableness and joy which oil signified, and that acceptance with God which frankincense denoted, Ps 141:2. Bringing iniquity to remembrance - Both to God before whom she appeared as a sinner, and to her own conscience, if she was guilty; and, if she were not guilty of this, yet it reminded her of her other sins, for which this might be a punishment.
5:165:16: մատուսցէ քահանայն, եւ կացուսցէ՛ զկինն առաջի Տեառն։
16 Քահանան կնոջը պէտք է բերի ու կանգնեցնի Տիրոջ առջեւ:
16 Քահանան կինը թող մօտեցնէ ու Տէրոջը առջեւ կանգնեցնէ։
Մատուսցէ քահանայն եւ կացուսցէ զկինն առաջի Տեառն:

5:16: մատուսցէ քահանայն, եւ կացուսցէ՛ զկինն առաջի Տեառն։
16 Քահանան կնոջը պէտք է բերի ու կանգնեցնի Տիրոջ առջեւ:
16 Քահանան կինը թող մօտեցնէ ու Տէրոջը առջեւ կանգնեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1616: а священник пусть приведет и поставит ее пред лице Господне,
5:16 καὶ και and; even προσάξει προσαγω lead toward; head toward αὐτὴν αυτος he; him ὁ ο the ἱερεὺς ιερευς priest καὶ και and; even στήσει ιστημι stand; establish αὐτὴν αυτος he; him ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master
5:16 וְ wᵊ וְ and הִקְרִ֥יב hiqrˌîv קרב approach אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] הַ ha הַ the כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and הֶֽעֱמִדָ֖הּ hˈeʕᵉmiḏˌāh עמד stand לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
5:16. offeret igitur eam sacerdos et statuet coram DominoThe priest therefore shall offer it, and set it before the Lord.
16. And the priest shall bring her near, and set her before the LORD:
5:16. Therefore, the priest shall offer it, and he shall set it in the sight of the Lord.
5:16. And the priest shall bring her near, and set her before the LORD:
And the priest shall bring her near, and set her before the LORD:

16: а священник пусть приведет и поставит ее пред лице Господне,
5:16
καὶ και and; even
προσάξει προσαγω lead toward; head toward
αὐτὴν αυτος he; him
ο the
ἱερεὺς ιερευς priest
καὶ και and; even
στήσει ιστημι stand; establish
αὐτὴν αυτος he; him
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
5:16
וְ wᵊ וְ and
הִקְרִ֥יב hiqrˌîv קרב approach
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
הַ ha הַ the
כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
הֶֽעֱמִדָ֖הּ hˈeʕᵉmiḏˌāh עמד stand
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
5:16. offeret igitur eam sacerdos et statuet coram Domino
The priest therefore shall offer it, and set it before the Lord.
5:16. Therefore, the priest shall offer it, and he shall set it in the sight of the Lord.
5:16. And the priest shall bring her near, and set her before the LORD:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: bring her near: or, rather, "bring it near;" i. e. her offering
set her: Rather, "set it," i. e., the offering; for the woman is afterwards ordered to be set before the Lord (Num 5:18). Lev 1:3; Jer 17:10; Heb 13:4; Rev 2:22, Rev 2:23
John Gill
5:16 And the priest shall bring her near,.... Or "offer it", as the Vulgate Latin version, that is, the offering of jealousy:
and set her before the Lord; or "it", the offering; for which the Tigurine version is more express,"let the priest offer that sacrifice, and set that before the Lord,''for the setting of the woman before the Lord is spoken of in Num 5:18.
John Wesley
5:16 Before the Lord - That is, before the sanctuary where the ark was.
5:175:17: Եւ առցէ՛ քահանայն ջուր սուրբ կենդանի խեցեղէն ամանաւ. եւ ՚ի հողոյ անտի որ իցէ առ յատակաւ խորանին վկայութեան՝ առեալ քահանայն արկցէ՛ ՚ի ջուրն[1232]։ [1232] Ոմանք. Եւ տացէ քահանայն ջուր սուրբ։
17 Քահանան խեցէ մի ամանով սուրբ ջուր պիտի առնի եւ վկայութեան խորանի յատակի հողից մի բուռ վերցնելով՝ պիտի լցնի ջրի մէջ:
17 Եւ քահանան հողէ ամանով սուրբ ջուր թող առնէ ու քահանան խորանին յատակը եղած հողէն առնէ եւ ջուրին մէջ դնէ։
Եւ առցէ քահանայն ջուր սուրբ կենդանի խեցեղէն ամանաւ, եւ ի հողոյ անտի որ իցէ առ յատակաւ խորանին վկայութեան` առեալ քահանայն արկցէ ի ջուրն:

5:17: Եւ առցէ՛ քահանայն ջուր սուրբ կենդանի խեցեղէն ամանաւ. եւ ՚ի հողոյ անտի որ իցէ առ յատակաւ խորանին վկայութեան՝ առեալ քահանայն արկցէ՛ ՚ի ջուրն[1232]։
[1232] Ոմանք. Եւ տացէ քահանայն ջուր սուրբ։
17 Քահանան խեցէ մի ամանով սուրբ ջուր պիտի առնի եւ վկայութեան խորանի յատակի հողից մի բուռ վերցնելով՝ պիտի լցնի ջրի մէջ:
17 Եւ քահանան հողէ ամանով սուրբ ջուր թող առնէ ու քահանան խորանին յատակը եղած հողէն առնէ եւ ջուրին մէջ դնէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1717: и возьмет священник святой воды в глиняный сосуд, и возьмет священник земли с полу скинии и положит в воду;
5:17 καὶ και and; even λήμψεται λαμβανω take; get ὁ ο the ἱερεὺς ιερευς priest ὕδωρ υδωρ water καθαρὸν καθαρος clean; clear ζῶν ζαω live; alive ἐν εν in ἀγγείῳ αγγειον container ὀστρακίνῳ οστρακινος of clay; earthenware καὶ και and; even τῆς ο the γῆς γη earth; land τῆς ο the οὔσης ειμι be ἐπὶ επι in; on τοῦ ο the ἐδάφους εδαφος ground τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even λαβὼν λαμβανω take; get ὁ ο the ἱερεὺς ιερευς priest ἐμβαλεῖ εμβαλλω inject; cast in εἰς εις into; for τὸ ο the ὕδωρ υδωρ water
5:17 וְ wᵊ וְ and לָקַ֧ח lāqˈaḥ לקח take הַ ha הַ the כֹּהֵ֛ן kkōhˈēn כֹּהֵן priest מַ֥יִם mˌayim מַיִם water קְדֹשִׁ֖ים qᵊḏōšˌîm קָדֹושׁ holy בִּ bi בְּ in כְלִי־ ḵᵊlî- כְּלִי tool חָ֑רֶשׂ ḥˈāreś חֶרֶשׂ clay וּ û וְ and מִן־ min- מִן from הֶֽ hˈe הַ the עָפָ֗ר ʕāfˈār עָפָר dust אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יִהְיֶה֙ yihyˌeh היה be בְּ bᵊ בְּ in קַרְקַ֣ע qarqˈaʕ קַרְקַע floor הַ ha הַ the מִּשְׁכָּ֔ן mmiškˈān מִשְׁכָּן dwelling-place יִקַּ֥ח yiqqˌaḥ לקח take הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest וְ wᵊ וְ and נָתַ֥ן nāṯˌan נתן give אֶל־ ʔel- אֶל to הַ ha הַ the מָּֽיִם׃ mmˈāyim מַיִם water
5:17. adsumetque aquam sanctam in vase fictili et pauxillum terrae de pavimento tabernaculi mittet in eamAnd he shall take holy water in an earthen vessel, and he shall cast a little earth of the pavement of the tabernacle into it.
17. and the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water:
5:17. And he shall take up holy water in an earthen vessel, and he shall cast a little earth from the pavement of the tabernacle into it.
5:17. And the priest shall take holy water in an earthen vessel; and of the dust that is in the floor of the tabernacle the priest shall take, and put [it] into the water:
And the priest shall take holy water in an earthen vessel; and of the dust that is in the floor of the tabernacle the priest shall take, and put [it] into the water:

17: и возьмет священник святой воды в глиняный сосуд, и возьмет священник земли с полу скинии и положит в воду;
5:17
καὶ και and; even
λήμψεται λαμβανω take; get
ο the
ἱερεὺς ιερευς priest
ὕδωρ υδωρ water
καθαρὸν καθαρος clean; clear
ζῶν ζαω live; alive
ἐν εν in
ἀγγείῳ αγγειον container
ὀστρακίνῳ οστρακινος of clay; earthenware
καὶ και and; even
τῆς ο the
γῆς γη earth; land
τῆς ο the
οὔσης ειμι be
ἐπὶ επι in; on
τοῦ ο the
ἐδάφους εδαφος ground
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
καὶ και and; even
λαβὼν λαμβανω take; get
ο the
ἱερεὺς ιερευς priest
ἐμβαλεῖ εμβαλλω inject; cast in
εἰς εις into; for
τὸ ο the
ὕδωρ υδωρ water
5:17
וְ wᵊ וְ and
לָקַ֧ח lāqˈaḥ לקח take
הַ ha הַ the
כֹּהֵ֛ן kkōhˈēn כֹּהֵן priest
מַ֥יִם mˌayim מַיִם water
קְדֹשִׁ֖ים qᵊḏōšˌîm קָדֹושׁ holy
בִּ bi בְּ in
כְלִי־ ḵᵊlî- כְּלִי tool
חָ֑רֶשׂ ḥˈāreś חֶרֶשׂ clay
וּ û וְ and
מִן־ min- מִן from
הֶֽ hˈe הַ the
עָפָ֗ר ʕāfˈār עָפָר dust
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יִהְיֶה֙ yihyˌeh היה be
בְּ bᵊ בְּ in
קַרְקַ֣ע qarqˈaʕ קַרְקַע floor
הַ ha הַ the
מִּשְׁכָּ֔ן mmiškˈān מִשְׁכָּן dwelling-place
יִקַּ֥ח yiqqˌaḥ לקח take
הַ ha הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
וְ wᵊ וְ and
נָתַ֥ן nāṯˌan נתן give
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּֽיִם׃ mmˈāyim מַיִם water
5:17. adsumetque aquam sanctam in vase fictili et pauxillum terrae de pavimento tabernaculi mittet in eam
And he shall take holy water in an earthen vessel, and he shall cast a little earth of the pavement of the tabernacle into it.
5:17. And he shall take up holy water in an earthen vessel, and he shall cast a little earth from the pavement of the tabernacle into it.
5:17. And the priest shall take holy water in an earthen vessel; and of the dust that is in the floor of the tabernacle the priest shall take, and put [it] into the water:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: «Святой воды», т. е. воды из медного моря при скинии. «С полу скинии», чтобы указать на глубину падения виновной.

«И обнажит голову жены», — в обнаружение её глубокой скорби и вместе для указания божественного всеведения, пред которым нет ничего прикровенного.

«Горькая вода» называлась так или по тому проклятию, которое сообщала виновной, или по тому составу горьких специй (полынь), которые входили в нее (Calmet).
Adam Clarke: Commentary on the Bible - 1831
5:17: Holy water - Water out of the laver, called holy because consecrated to sacred uses. This is the most ancient case of the trial by ordeal. See at Num 5:31 (note).
In an earthen vessel - Supposed by the Jews to be such as had never been previously used.
Dust that is in the floor - Probably intended to point out the baseness of the crime of which she was accused.
Albert Barnes: Notes on the Bible - 1834
5:17
The dust that is in the floor of the tabernacle - To set forth the fact that the water was endued with extraordinary power by Him who dwelt in the tabernacle. Dust is an emblem of a state of condemnation Gen 3:14; Mic 7:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: holy water: That is, water from the laver; called holy, because separated from common to sacred uses. This is the most ancient account of the trial by ordeal, which obtained so generally among various nations; and it was calculated to fortify the minds of the Israelitish women in the hour of temptation, and to render them watchful against all occasions of exciting suspicion in the breasts of their husbands. Num 19:2-9; Exo 30:18
of the dust: Job 2:12; Jer 17:13; Lam 3:29; Joh 8:6, Joh 8:8
Geneva 1599
5:17 And the priest shall take (h) holy water in an earthen vessel; and of the dust that is in the floor of the tabernacle the priest shall take, and put [it] into the water:
(h) Which also is called the water of purification of sprinkling, read (Num 19:9).
John Gill
5:17 And the priest shall take holy water,.... Out of the laver, as the Targums of Onkelos and Jonathan, and so Jarchi and Aben Ezra:
in an earthen vessel; which held half a log, and that was but a quarter of a pint, or three egg shells; for no more was assigned, to a suspected woman, according to the Misnah (r). Some say only a fourth part: an earthen vessel was made use of, as everything vile and mean was in this affair:
and of the dust that is in the floor of the tabernacle the priest shall take, and put it into the water; first the water was put in, and then the dust, as Ben Gersom observes: there was a place a cubit square, where was a marble table, and a ring fixed in it, and when he lifted it up he took dust from under it, and put it so as it might be upon the top of the water (s); which was used, either, as the Targum of Jonathan suggests, because the end of all flesh is to come to dust, and so to put her in mind of her original and her end; and in like manner the earthen vessel might signify, that she would be broke to pieces as that vessel; as also it might direct her thoughts to the tempter, by the influence of whose temptation she had been drawn into this sin, dust being the serpent's food; and this being taken off the floor of the tabernacle, might add to the veneration of it, and make it more solemn and awful to drink of it.
(r) Sotah, c. 2. sect. 2. Menachot, c. 9. sect. 3. (s) Sotah, c. 2. sect. 2.
John Wesley
5:17 Holy water - Water of purification appointed for such uses. This was used, that if she were guilty, she might be afraid to add profaneness to her other crime. An earthen vessel - Because, after this use, it was to be broken in pieces, that the remembrance of it might be blotted out as far as was possible. Dust - An emblem of vileness and misery. From the floor of the tabernacle - Which made it holy dust, and struck the greater terror into the woman, if she were guilty.
Robert Jamieson, A. R. Fausset and David Brown
5:17 the priest shall take holy water--Water from the laver, which was to be mixed with dust--an emblem of vileness and misery (Gen 3:14; Ps 22:15).
in an earthen vessel--This fragile ware was chosen because, after being used, it was broken in pieces (Lev 6:28; Lev 11:33). All the circumstances of this awful ceremony--her being placed with her face toward the ark--her uncovered head, a sign of her being deprived of the protection of her husband (1Cor 11:7) --the bitter potion being put into her hands preparatory to an appeal to God--the solemn adjuration of the priest (Num 5:19-22), all were calculated in no common degree to excite and appall the imagination of a person conscious of guilt.
5:185:18: Եւ կացուսցէ՛ քահանայն զկինն առաջի Տեառն. եւ մերկացուսցէ՛ զգլուխ կնոջն, եւ տացէ՛ ՚ի ձեռս նորա զզոհ յիշատակին, զզո՛հ նախանձաւորութեանն. եւ ՚ի ձեռին քահանային կացցէ ջուրն յանդիմանութեան նզովին այնորիկ,
18 Քահանան կնոջը պիտի կանգնեցնի Տիրոջ առջեւ, հանի կնոջ գլխաշորը, նրա ձեռքը տայ մեղքը յիշեցնող ընծայաբերումը, խանդի ընծայաբերումը: Քահանայի ձեռքին պիտի լինի նզովքի յանդիմանութեան ջուրը:
18 Քահանան Տէրոջը առջեւ թող կանգնեցնէ կինը ու կնոջ գլուխը բանայ եւ յիշատակի ընծան, այսինքն կասկածամտութեան ընծան, անոր ձեռքը տայ ու անէծքին լեղի ջուրը քահանան իր ձեռքը պէտք է ունենայ։
Եւ կացուսցէ քահանայն զկինն առաջի Տեառն, եւ մերկացուսցէ զգլուխ կնոջն, եւ տացէ ի ձեռս նորա զզոհ յիշատակին, զզոհ նախանձաւորութեանն. եւ ի ձեռին քահանային կացցէ ջուրն յանդիմանութեան նզովին այնորիկ:

5:18: Եւ կացուսցէ՛ քահանայն զկինն առաջի Տեառն. եւ մերկացուսցէ՛ զգլուխ կնոջն, եւ տացէ՛ ՚ի ձեռս նորա զզոհ յիշատակին, զզո՛հ նախանձաւորութեանն. եւ ՚ի ձեռին քահանային կացցէ ջուրն յանդիմանութեան նզովին այնորիկ,
18 Քահանան կնոջը պիտի կանգնեցնի Տիրոջ առջեւ, հանի կնոջ գլխաշորը, նրա ձեռքը տայ մեղքը յիշեցնող ընծայաբերումը, խանդի ընծայաբերումը: Քահանայի ձեռքին պիտի լինի նզովքի յանդիմանութեան ջուրը:
18 Քահանան Տէրոջը առջեւ թող կանգնեցնէ կինը ու կնոջ գլուխը բանայ եւ յիշատակի ընծան, այսինքն կասկածամտութեան ընծան, անոր ձեռքը տայ ու անէծքին լեղի ջուրը քահանան իր ձեռքը պէտք է ունենայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1818: и поставит священник жену пред лице Господне, и обнажит голову жены, и даст ей в руки приношение воспоминания, --это приношение ревнования, в руке же у священника будет горькая вода, наводящая проклятие.
5:18 καὶ και and; even στήσει ιστημι stand; establish ὁ ο the ἱερεὺς ιερευς priest τὴν ο the γυναῖκα γυνη woman; wife ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even ἀποκαλύψει αποκαλυπτω reveal; uncover τὴν ο the κεφαλὴν κεφαλη head; top τῆς ο the γυναικὸς γυνη woman; wife καὶ και and; even δώσει διδωμι give; deposit ἐπὶ επι in; on τὰς ο the χεῖρας χειρ hand αὐτῆς αυτος he; him τὴν ο the θυσίαν θυσια immolation; sacrifice τοῦ ο the μνημοσύνου μνημοσυνον remembrance τὴν ο the θυσίαν θυσια immolation; sacrifice τῆς ο the ζηλοτυπίας ζηλοτυπια in δὲ δε though; while τῇ ο the χειρὶ χειρ hand τοῦ ο the ἱερέως ιερευς priest ἔσται ειμι be τὸ ο the ὕδωρ υδωρ water τοῦ ο the ἐλεγμοῦ ελεγμος refuting; reproving τοῦ ο the ἐπικαταρωμένου επικαταραομαι this; he
5:18 וְ wᵊ וְ and הֶעֱמִ֨יד heʕᵉmˌîḏ עמד stand הַ ha הַ the כֹּהֵ֥ן kkōhˌēn כֹּהֵן priest אֶֽת־ ʔˈeṯ- אֵת [object marker] הָ hā הַ the אִשָּׁה֮ ʔiššā אִשָּׁה woman לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH וּ û וְ and פָרַע֙ fārˌaʕ פרע let loose אֶת־ ʔeṯ- אֵת [object marker] רֹ֣אשׁ rˈōš רֹאשׁ head הָֽ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman וְ wᵊ וְ and נָתַ֣ן nāṯˈan נתן give עַל־ ʕal- עַל upon כַּפֶּ֗יהָ kappˈeʸhā כַּף palm אֵ֚ת ˈʔēṯ אֵת [object marker] מִנְחַ֣ת minḥˈaṯ מִנְחָה present הַ ha הַ the זִּכָּרֹ֔ון zzikkārˈôn זִכָּרֹון remembrance מִנְחַ֥ת minḥˌaṯ מִנְחָה present קְנָאֹ֖ת qᵊnāʔˌōṯ קִנְאָה jealousy הִ֑וא hˈiw הִיא she וּ û וְ and בְ vᵊ בְּ in יַ֤ד yˈaḏ יָד hand הַ ha הַ the כֹּהֵן֙ kkōhˌēn כֹּהֵן priest יִהְי֔וּ yihyˈû היה be מֵ֥י mˌê מַיִם water הַ ha הַ the מָּרִ֖ים mmārˌîm מַר bitter הַ ha הַ the מְאָֽרֲרִֽים׃ mᵊʔˈārᵃrˈîm ארר curse
5:18. cumque steterit mulier in conspectu Domini discoperiet caput eius et ponet super manus illius sacrificium recordationis et oblationem zelotypiae ipse autem tenebit aquas amarissimas in quibus cum execratione maledicta congessitAnd when the woman shall stand before the Lord, he shall uncover her head, and shall put on her hands the sacrifice of remembrance, and the oblation of jealousy: and he himself shall hold the most bitter waters, whereon he hath heaped curses with execration.
18. and the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal offering of memorial in her hands, which is the meal offering of jealousy: and the priest shall have in his hand the water of bitterness that causeth the curse:
5:18. And while the woman stands before the Lord, he shall uncover her head, and he shall place over her hands the sacrifice of recollection and oblation of jealousy. But he shall take hold of the most bitter waters, in which he has gathered curses with loathing.
5:18. And the priest shall set the woman before the LORD, and uncover the woman’s head, and put the offering of memorial in her hands, which [is] the jealousy offering: and the priest shall have in his hand the bitter water that causeth the curse:
And the priest shall set the woman before the LORD, and uncover the woman' s head, and put the offering of memorial in her hands, which [is] the jealousy offering: and the priest shall have in his hand the bitter water that causeth the curse:

18: и поставит священник жену пред лице Господне, и обнажит голову жены, и даст ей в руки приношение воспоминания, --это приношение ревнования, в руке же у священника будет горькая вода, наводящая проклятие.
5:18
καὶ και and; even
στήσει ιστημι stand; establish
ο the
ἱερεὺς ιερευς priest
τὴν ο the
γυναῖκα γυνη woman; wife
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
ἀποκαλύψει αποκαλυπτω reveal; uncover
τὴν ο the
κεφαλὴν κεφαλη head; top
τῆς ο the
γυναικὸς γυνη woman; wife
καὶ και and; even
δώσει διδωμι give; deposit
ἐπὶ επι in; on
τὰς ο the
χεῖρας χειρ hand
αὐτῆς αυτος he; him
τὴν ο the
θυσίαν θυσια immolation; sacrifice
τοῦ ο the
μνημοσύνου μνημοσυνον remembrance
τὴν ο the
θυσίαν θυσια immolation; sacrifice
τῆς ο the
ζηλοτυπίας ζηλοτυπια in
δὲ δε though; while
τῇ ο the
χειρὶ χειρ hand
τοῦ ο the
ἱερέως ιερευς priest
ἔσται ειμι be
τὸ ο the
ὕδωρ υδωρ water
τοῦ ο the
ἐλεγμοῦ ελεγμος refuting; reproving
τοῦ ο the
ἐπικαταρωμένου επικαταραομαι this; he
5:18
וְ wᵊ וְ and
הֶעֱמִ֨יד heʕᵉmˌîḏ עמד stand
הַ ha הַ the
כֹּהֵ֥ן kkōhˌēn כֹּהֵן priest
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הָ הַ the
אִשָּׁה֮ ʔiššā אִשָּׁה woman
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH
וּ û וְ and
פָרַע֙ fārˌaʕ פרע let loose
אֶת־ ʔeṯ- אֵת [object marker]
רֹ֣אשׁ rˈōš רֹאשׁ head
הָֽ hˈā הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
וְ wᵊ וְ and
נָתַ֣ן nāṯˈan נתן give
עַל־ ʕal- עַל upon
כַּפֶּ֗יהָ kappˈeʸhā כַּף palm
אֵ֚ת ˈʔēṯ אֵת [object marker]
מִנְחַ֣ת minḥˈaṯ מִנְחָה present
הַ ha הַ the
זִּכָּרֹ֔ון zzikkārˈôn זִכָּרֹון remembrance
מִנְחַ֥ת minḥˌaṯ מִנְחָה present
קְנָאֹ֖ת qᵊnāʔˌōṯ קִנְאָה jealousy
הִ֑וא hˈiw הִיא she
וּ û וְ and
בְ vᵊ בְּ in
יַ֤ד yˈaḏ יָד hand
הַ ha הַ the
כֹּהֵן֙ kkōhˌēn כֹּהֵן priest
יִהְי֔וּ yihyˈû היה be
מֵ֥י mˌê מַיִם water
הַ ha הַ the
מָּרִ֖ים mmārˌîm מַר bitter
הַ ha הַ the
מְאָֽרֲרִֽים׃ mᵊʔˈārᵃrˈîm ארר curse
5:18. cumque steterit mulier in conspectu Domini discoperiet caput eius et ponet super manus illius sacrificium recordationis et oblationem zelotypiae ipse autem tenebit aquas amarissimas in quibus cum execratione maledicta congessit
And when the woman shall stand before the Lord, he shall uncover her head, and shall put on her hands the sacrifice of remembrance, and the oblation of jealousy: and he himself shall hold the most bitter waters, whereon he hath heaped curses with execration.
5:18. And while the woman stands before the Lord, he shall uncover her head, and he shall place over her hands the sacrifice of recollection and oblation of jealousy. But he shall take hold of the most bitter waters, in which he has gathered curses with loathing.
5:18. And the priest shall set the woman before the LORD, and uncover the woman’s head, and put the offering of memorial in her hands, which [is] the jealousy offering: and the priest shall have in his hand the bitter water that causeth the curse:
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Adam Clarke: Commentary on the Bible - 1831
5:18: Uncover the woman's head - To take off a woman's veil, and expose her to the sight of men, would be considered a very great degradation in the East. To this St. Paul appears to allude, Co1 11:5, Co1 11:6,Co1 11:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: the priest: Heb 13:4; Rev 2:19-23
uncover: Lev 13:45; Co1 11:15; Heb 4:12, Heb 4:13
and put: Num 5:15, Num 5:25, Num 5:26
the bitter water: So called from the bitter effects which it had upon the guilty. Num 5:17, Num 5:22, Num 5:24; Deu 29:18; Sa1 15:32; Pro 5:4; Ecc 7:26; Isa 38:17; Jer 2:19; Rev 10:9, Rev 10:10
Geneva 1599
5:18 And the priest shall set the woman before the LORD, and uncover the woman's head, and put the offering of memorial in her hands, which [is] the jealousy offering: and the priest shall have in his hand the bitter water that causeth the (i) curse:
(i) It was so called by the effect, because it declared the woman to be accursed, and turned to her destruction.
John Gill
5:18 And the priest shall set the woman before the Lord,.... In the east of the tabernacle, with her face to the west, where was the holy of holies, so Ben Gersom; but not immediately for they had her from place to place, as Jarchi says, till she was weary, and her mind disturbed, that she might confess; and if she said, I am defiled, she rent the writing of her dowry, and went out; but if she said, I am pure, they brought her to the eastern gate, the gate of Nicanor, for there they made women suspected of adultery to drink the waters (t):
and uncover the woman's head; as a token of her immodesty and non-subjection to her husband, and that she might be seen by all, to cause shame in her: according to the Misnah (u), the priest took off her clothes, and loosed her hair--if she was clothed with white garments, he clothed her with black; if she had on her ornaments of gold, chains, earrings, or rings, he took them away from her, that she might be unseemly, and whoever would might come and look at her:
and put the offering of memorial into her hands, which is the jealousy offering; to weary her, as Jarchi says, that if perhaps her mind was disturbed she would confess; and so in the Misnah (w) it is said, that her husband put this offering into her hands to weary her; but the true reason here seems to be, that it might appear to be her own offering:
and the priest shall have in his hand the bitter water that causeth the curse; not that the water was bitter of itself, for it was the water out of the laver, and had nothing in it but the dust of the floor of the tabernacle; though some think some bitter thing was put into it, so Ben Gersom, as wormwood; but it is so called from the effects of it on those that were guilty; it produced sad effects in them, bitter and distressing, and made them appear to be accursed ones, for it was not bitter till it entered, Num 5:24; whereas it was not so to the innocent, nor attended with any such consequence to them; so that there was nothing in the water itself, but its efficacy was divine and supernatural.
(t) Sotah, c. 1. sect. 5. (u) Sotah, c. 1. sect. 5, 6. (w) Sotah, c. 2. sect. 1.
John Wesley
5:18 Before the Lord - Before the tabernacle with her face towards the ark. Uncover her head - Partly that she might be made sensible how manifest she and all her ways were to God; partly in token of her sorrow for her sin, or at least for any cause of suspicion which she had given. In her hands - That she herself might offer it, and thereby call God to be witness of her innocency. Bitter - So called either from the bitter taste which the dust gave it, or from the bitter effects of it upon her, if she were guilty. That causeth the curse - Not by any natural power, but by a supernatural efficacy.
5:195:19: եւ երդմնեցուսցէ՛ զնա քահանայն՝ եւ ասասցէ՛ ցկինն. Եթէ չիցէ՛ ննջեցեալ ընդ քեզ առն, եթէ չիցե՛ս յանցուցեալ եւ պղծեալ առ արամբ քով, քաւեա՛լ լիջիր ՚ի ջրոյդ յանդիմանութեան նզովիդ այդորիկ։
19 Քահանան պիտի երդուեցնի կնոջը եւ ասի նրան. “Եթէ ուրիշի հետ չես կենակցել, յանցանք չես գործել, չես դաւաճանել ամուսնուդ, ապա անմասն լինես նզովքի այս յանդիմանութեան[8] ջրից”:[8] 8. Եբրայերէնում՝ լեղի:
19 Քահանան անոր թող երդում ընել տայ ու ըսէ կնոջը. ‘Եթէ մարդ մը քեզի հետ չպառկեցաւ եւ եթէ քու էրկանդ անհաւատարմութիւն ընելով չպղծուեցար, անէծքին այս լեղի ջուրը քեզի վնաս մը թող չընէ.
եւ երդմնեցուսցէ զնա քահանայն եւ ասասցէ ցկինն. Եթէ չիցէ ննջեցեալ ընդ քեզ առն, եթէ չիցես յանցուցեալ եւ պղծեալ առ արամբ քով, քաւեալ լիջիր ի ջրոյդ [91]յանդիմանութեան նզովիդ այդորիկ:

5:19: եւ երդմնեցուսցէ՛ զնա քահանայն՝ եւ ասասցէ՛ ցկինն. Եթէ չիցէ՛ ննջեցեալ ընդ քեզ առն, եթէ չիցե՛ս յանցուցեալ եւ պղծեալ առ արամբ քով, քաւեա՛լ լիջիր ՚ի ջրոյդ յանդիմանութեան նզովիդ այդորիկ։
19 Քահանան պիտի երդուեցնի կնոջը եւ ասի նրան. “Եթէ ուրիշի հետ չես կենակցել, յանցանք չես գործել, չես դաւաճանել ամուսնուդ, ապա անմասն լինես նզովքի այս յանդիմանութեան[8] ջրից”:
[8] 8. Եբրայերէնում՝ լեղի:
19 Քահանան անոր թող երդում ընել տայ ու ըսէ կնոջը. ‘Եթէ մարդ մը քեզի հետ չպառկեցաւ եւ եթէ քու էրկանդ անհաւատարմութիւն ընելով չպղծուեցար, անէծքին այս լեղի ջուրը քեզի վնաս մը թող չընէ.
zohrab-1805▾ eastern-1994▾ western am▾
5:1919: И заклянет ее священник и скажет жене: если никто не переспал с тобою, и ты не осквернилась и не изменила мужу своему, то невредима будешь от сей горькой воды, наводящей проклятие;
5:19 καὶ και and; even ὁρκιεῖ ορκιζω put on / under oath; administer an oath αὐτὴν αυτος he; him ὁ ο the ἱερεὺς ιερευς priest καὶ και and; even ἐρεῖ ερεω.1 state; mentioned τῇ ο the γυναικί γυνη woman; wife εἰ ει if; whether μὴ μη not κεκοίμηταί κοιμαω doze; fall asleep τις τις anyone; someone μετὰ μετα with; amid σοῦ σου of you; your εἰ ει if; whether μὴ μη not παραβέβηκας παραβαινω transgress; overstep μιανθῆναι μιαινω taint; defile ὑπὸ υπο under; by τὸν ο the ἄνδρα ανηρ man; husband τὸν ο the σεαυτῆς σεαυτου of yourself ἀθῴα αθωος guiltless ἴσθι ειμι be ἀπὸ απο from; away τοῦ ο the ὕδατος υδωρ water τοῦ ο the ἐλεγμοῦ ελεγμος refuting; reproving τοῦ ο the ἐπικαταρωμένου επικαταραομαι this; he
5:19 וְ wᵊ וְ and הִשְׁבִּ֨יעַ hišbˌîₐʕ שׁבע swear אֹתָ֜הּ ʔōṯˈāh אֵת [object marker] הַ ha הַ the כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and אָמַ֤ר ʔāmˈar אמר say אֶל־ ʔel- אֶל to הָֽ hˈā הַ the אִשָּׁה֙ ʔiššˌā אִשָּׁה woman אִם־ ʔim- אִם if לֹ֨א lˌō לֹא not שָׁכַ֥ב šāḵˌav שׁכב lie down אִישׁ֙ ʔîš אִישׁ man אֹתָ֔ךְ ʔōṯˈāḵ אֵת [object marker] וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֥א lˌō לֹא not שָׂטִ֛ית śāṭˈîṯ שׂטה turn aside טֻמְאָ֖ה ṭumʔˌā טֻמְאָה uncleanness תַּ֣חַת tˈaḥaṯ תַּחַת under part אִישֵׁ֑ךְ ʔîšˈēḵ אִישׁ man הִנָּקִ֕י hinnāqˈî נקה be clean מִ mi מִן from מֵּ֛י mmˈê מַיִם water הַ ha הַ the מָּרִ֥ים mmārˌîm מַר bitter הַֽ hˈa הַ the מְאָרֲרִ֖ים mᵊʔārᵃrˌîm ארר curse הָ hā הַ the אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
5:19. adiurabitque eam et dicet si non dormivit vir alienus tecum et si non polluta es deserto mariti toro non te nocebunt aquae istae amarissimae in quas maledicta congessiAnd he shall adjure her, and shall say: If another man hath not slept with thee, and if thou be not defiled by forsaking thy husband's bed, these most bitter waters, on which I have heaped curses, shall not hurt thee.
19. and the priest shall cause her to swear, and shall say unto the woman, If no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse:
5:19. And he shall bind her by an oath, and he shall say: ‘If another man has not slept with you, and if you have not been polluted by forsaking the bed of your husband, these most bitter waters, into which I have gathered curses, shall not harm you.
5:19. And the priest shall charge her by an oath, and say unto the woman, If no man have lain with thee, and if thou hast not gone aside to uncleanness [with another] instead of thy husband, be thou free from this bitter water that causeth the curse:
And the priest shall charge her by an oath, and say unto the woman, If no man have lain with thee, and if thou hast not gone aside to uncleanness [with another] instead of thy husband, be thou free from this bitter water that causeth the curse:

19: И заклянет ее священник и скажет жене: если никто не переспал с тобою, и ты не осквернилась и не изменила мужу своему, то невредима будешь от сей горькой воды, наводящей проклятие;
5:19
καὶ και and; even
ὁρκιεῖ ορκιζω put on / under oath; administer an oath
αὐτὴν αυτος he; him
ο the
ἱερεὺς ιερευς priest
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
τῇ ο the
γυναικί γυνη woman; wife
εἰ ει if; whether
μὴ μη not
κεκοίμηταί κοιμαω doze; fall asleep
τις τις anyone; someone
μετὰ μετα with; amid
σοῦ σου of you; your
εἰ ει if; whether
μὴ μη not
παραβέβηκας παραβαινω transgress; overstep
μιανθῆναι μιαινω taint; defile
ὑπὸ υπο under; by
τὸν ο the
ἄνδρα ανηρ man; husband
τὸν ο the
σεαυτῆς σεαυτου of yourself
ἀθῴα αθωος guiltless
ἴσθι ειμι be
ἀπὸ απο from; away
τοῦ ο the
ὕδατος υδωρ water
τοῦ ο the
ἐλεγμοῦ ελεγμος refuting; reproving
τοῦ ο the
ἐπικαταρωμένου επικαταραομαι this; he
5:19
וְ wᵊ וְ and
הִשְׁבִּ֨יעַ hišbˌîₐʕ שׁבע swear
אֹתָ֜הּ ʔōṯˈāh אֵת [object marker]
הַ ha הַ the
כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
אָמַ֤ר ʔāmˈar אמר say
אֶל־ ʔel- אֶל to
הָֽ hˈā הַ the
אִשָּׁה֙ ʔiššˌā אִשָּׁה woman
אִם־ ʔim- אִם if
לֹ֨א lˌō לֹא not
שָׁכַ֥ב šāḵˌav שׁכב lie down
אִישׁ֙ ʔîš אִישׁ man
אֹתָ֔ךְ ʔōṯˈāḵ אֵת [object marker]
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֥א lˌō לֹא not
שָׂטִ֛ית śāṭˈîṯ שׂטה turn aside
טֻמְאָ֖ה ṭumʔˌā טֻמְאָה uncleanness
תַּ֣חַת tˈaḥaṯ תַּחַת under part
אִישֵׁ֑ךְ ʔîšˈēḵ אִישׁ man
הִנָּקִ֕י hinnāqˈî נקה be clean
מִ mi מִן from
מֵּ֛י mmˈê מַיִם water
הַ ha הַ the
מָּרִ֥ים mmārˌîm מַר bitter
הַֽ hˈa הַ the
מְאָרֲרִ֖ים mᵊʔārᵃrˌîm ארר curse
הָ הַ the
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
5:19. adiurabitque eam et dicet si non dormivit vir alienus tecum et si non polluta es deserto mariti toro non te nocebunt aquae istae amarissimae in quas maledicta congessi
And he shall adjure her, and shall say: If another man hath not slept with thee, and if thou be not defiled by forsaking thy husband's bed, these most bitter waters, on which I have heaped curses, shall not hurt thee.
5:19. And he shall bind her by an oath, and he shall say: ‘If another man has not slept with you, and if you have not been polluted by forsaking the bed of your husband, these most bitter waters, into which I have gathered curses, shall not harm you.
5:19. And the priest shall charge her by an oath, and say unto the woman, If no man have lain with thee, and if thou hast not gone aside to uncleanness [with another] instead of thy husband, be thou free from this bitter water that causeth the curse:
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Albert Barnes: Notes on the Bible - 1834
5:19
Gone aside ... - literally, "gone astray from" thy husband by uncleanness; compare Hos 4:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: charge her: Mat 26:63
with another: or, being in the power of thy husband, Heb. under thy husband. Rom 7:2 *Gr.
John Gill
5:19 And the priest shall charge her by an oath,.... Or give her her oath:
and say unto the woman, if no man hath lain with thee: besides her husband:
and thou hast not gone aside to uncleanness with another instead of thy husband; which is but another phrase expressive of the same thing, the sin of adultery:
be thou free from this bitter water that causeth the curse; if this is the case, it shall produce no bitter effects, or bring any curse upon thee.
John Wesley
5:19 By an oath - To answer truly to his question, or to declare whether she be guilty or no, and after such oath shall say as follows.
5:205:20: Ապա թէ յանցուցեալ իցես առ արամբ քով, կամ պղծեալ իցես. եւ տուեալ իցէ ուրուք զարութիւն իւր ՚ի քեզ, առա՛նց առն քոյ։
20 Իսկ եթէ ամուսին ունենալով հանդերձ է անառակութիւն արել, դաւաճանել ամուսնուն,
20 Բայց եթէ քու էրկանդ անհաւատարմութիւն ընելով պղծուեցար եւ քու այրէդ զատ ուրիշ մարդ մը քեզի հետ պառկեցաւ,
ապա թէ յանցուցեալ իցես առ արամբ քով, կամ պղծեալ իցես, եւ տուեալ իցէ ուրուք զարութիւն իւր ի քեզ` առանց առն քո:

5:20: Ապա թէ յանցուցեալ իցես առ արամբ քով, կամ պղծեալ իցես. եւ տուեալ իցէ ուրուք զարութիւն իւր ՚ի քեզ, առա՛նց առն քոյ։
20 Իսկ եթէ ամուսին ունենալով հանդերձ է անառակութիւն արել, դաւաճանել ամուսնուն,
20 Բայց եթէ քու էրկանդ անհաւատարմութիւն ընելով պղծուեցար եւ քու այրէդ զատ ուրիշ մարդ մը քեզի հետ պառկեցաւ,
zohrab-1805▾ eastern-1994▾ western am▾
5:2020: но если ты изменила мужу твоему и осквернилась, и если кто переспал с тобою кроме мужа твоего, --
5:20 εἰ ει if; whether δὲ δε though; while σὺ συ you παραβέβηκας παραβαινω transgress; overstep ὑπ᾿ υπο under; by ἀνδρὸς ανηρ man; husband οὖσα ειμι be ἢ η or; than μεμίανσαι μιαινω taint; defile καὶ και and; even ἔδωκέν διδωμι give; deposit τις τις anyone; someone τὴν ο the κοίτην κοιτη lying down; relations αὐτοῦ αυτος he; him ἐν εν in σοὶ σοι you πλὴν πλην besides; only τοῦ ο the ἀνδρός ανηρ man; husband σου σου of you; your
5:20 וְ wᵊ וְ and אַ֗תְּ ʔˈat אַתְּ you כִּ֥י kˌî כִּי that שָׂטִ֛ית śāṭˈîṯ שׂטה turn aside תַּ֥חַת tˌaḥaṯ תַּחַת under part אִישֵׁ֖ךְ ʔîšˌēḵ אִישׁ man וְ wᵊ וְ and כִ֣י ḵˈî כִּי that נִטְמֵ֑את niṭmˈēṯ טמא be unclean וַ wa וְ and יִּתֵּ֨ן yyittˌēn נתן give אִ֥ישׁ ʔˌîš אִישׁ man בָּךְ֙ bāḵ בְּ in אֶת־ ʔeṯ- אֵת [object marker] שְׁכָבְתֹּ֔ו šᵊḵovtˈô שְׁכֹבֶת copulation מִֽ mˈi מִן from בַּלְעֲדֵ֖י bbalʕᵃḏˌê בִּלְעֲדֵי without אִישֵֽׁךְ׃ ʔîšˈēḵ אִישׁ man
5:20. sin autem declinasti a viro tuo atque polluta es et concubuisti cum alteroBut if thou hast gone aside from thy husband, and art defiled, and hast lain with another man:
20. but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thine husband:
5:20. But if you have turned away from your husband, and also have been defiled, and have lain together with another man,
5:20. But if thou hast gone aside [to another] instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine husband:
But if thou hast gone aside [to another] instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine husband:

20: но если ты изменила мужу твоему и осквернилась, и если кто переспал с тобою кроме мужа твоего, --
5:20
εἰ ει if; whether
δὲ δε though; while
σὺ συ you
παραβέβηκας παραβαινω transgress; overstep
ὑπ᾿ υπο under; by
ἀνδρὸς ανηρ man; husband
οὖσα ειμι be
η or; than
μεμίανσαι μιαινω taint; defile
καὶ και and; even
ἔδωκέν διδωμι give; deposit
τις τις anyone; someone
τὴν ο the
κοίτην κοιτη lying down; relations
αὐτοῦ αυτος he; him
ἐν εν in
σοὶ σοι you
πλὴν πλην besides; only
τοῦ ο the
ἀνδρός ανηρ man; husband
σου σου of you; your
5:20
וְ wᵊ וְ and
אַ֗תְּ ʔˈat אַתְּ you
כִּ֥י kˌî כִּי that
שָׂטִ֛ית śāṭˈîṯ שׂטה turn aside
תַּ֥חַת tˌaḥaṯ תַּחַת under part
אִישֵׁ֖ךְ ʔîšˌēḵ אִישׁ man
וְ wᵊ וְ and
כִ֣י ḵˈî כִּי that
נִטְמֵ֑את niṭmˈēṯ טמא be unclean
וַ wa וְ and
יִּתֵּ֨ן yyittˌēn נתן give
אִ֥ישׁ ʔˌîš אִישׁ man
בָּךְ֙ bāḵ בְּ in
אֶת־ ʔeṯ- אֵת [object marker]
שְׁכָבְתֹּ֔ו šᵊḵovtˈô שְׁכֹבֶת copulation
מִֽ mˈi מִן from
בַּלְעֲדֵ֖י bbalʕᵃḏˌê בִּלְעֲדֵי without
אִישֵֽׁךְ׃ ʔîšˈēḵ אִישׁ man
5:20. sin autem declinasti a viro tuo atque polluta es et concubuisti cum altero
But if thou hast gone aside from thy husband, and art defiled, and hast lain with another man:
5:20. But if you have turned away from your husband, and also have been defiled, and have lain together with another man,
5:20. But if thou hast gone aside [to another] instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine husband:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
5:20 But if thou hast gone aside to another instead of thy husband,.... Gone aside from the paths of modesty and chastity, and betook herself to another man's bed instead of her husband's:
and if thou be defiled, by committing adultery:
and some man hath lain with thee beside thy husband; these phrases are all synonymous, and a heap of words are made use of to express the sin, and that there might be no evasion of it, and that it might be clear what was intended, this being said on oath.
5:215:21: Եւ երդմնեցուսցէ՛ քահանայն զկինն՝ երդմամբ նզովիս այսորիկ. եւ ասասցէ՛ քահանայն ցկինն. Տացէ՛ զքեզ Տէր ՚ի նզո՛վս եւ յերդումն ՚ի մէջ ժողովրդեան քոյ, ՚ի տա՛լ Տեառն զբարձս քո ՚ի քակտումն, եւ զորովա՛յն քո յուռուցումն[1233]. [1233] Ոմանք. Զբարձս քո ՚ի քակումն։
21 այն ժամանակ քահանան թող երդուեցնի կնոջը այս նզովքի երդմամբ եւ ասի նրան. “Տէրը թող քեզ նզովքի ու երդման ենթակայ դարձնի քո ժողովրդի մէջ, հիւծի քո զիստերը եւ ուռեցնի քո որովայնը:
21 (Այն ատեն քահանան կնոջ անէծքի երդում ընել պիտի տայ եւ քահանան կնոջ պիտի ըսէ,) Տէրը քեզ քու ժողովուրդիդ մէջտեղը անէծքի ու երդումի համար թող դնէ, երբ Տէրը քու զիստդ փտտեցնէ ու քու փորդ ուռեցնէ
եւ երդմնեցուսցէ քահանայն զկինն երդմամբ նզովիս այսորիկ, եւ ասասցէ քահանայն ցկինն. Տացէ զքեզ Տէր ի նզովս եւ յերդումն ի մէջ ժողովրդեան քո, ի տալ Տեառն զբարձս քո ի քակտումն, եւ զորովայն քո յուռուցումն:

5:21: Եւ երդմնեցուսցէ՛ քահանայն զկինն՝ երդմամբ նզովիս այսորիկ. եւ ասասցէ՛ քահանայն ցկինն. Տացէ՛ զքեզ Տէր ՚ի նզո՛վս եւ յերդումն ՚ի մէջ ժողովրդեան քոյ, ՚ի տա՛լ Տեառն զբարձս քո ՚ի քակտումն, եւ զորովա՛յն քո յուռուցումն[1233].
[1233] Ոմանք. Զբարձս քո ՚ի քակումն։
21 այն ժամանակ քահանան թող երդուեցնի կնոջը այս նզովքի երդմամբ եւ ասի նրան. “Տէրը թող քեզ նզովքի ու երդման ենթակայ դարձնի քո ժողովրդի մէջ, հիւծի քո զիստերը եւ ուռեցնի քո որովայնը:
21 (Այն ատեն քահանան կնոջ անէծքի երդում ընել պիտի տայ եւ քահանան կնոջ պիտի ըսէ,) Տէրը քեզ քու ժողովուրդիդ մէջտեղը անէծքի ու երդումի համար թող դնէ, երբ Տէրը քու զիստդ փտտեցնէ ու քու փորդ ուռեցնէ
zohrab-1805▾ eastern-1994▾ western am▾
5:2121: тогда священник пусть заклянет жену клятвою проклятия и скажет священник жене: да предаст тебя Господь проклятию и клятве в народе твоем, и да соделает Господь лоно твое опавшим и живот твой опухшим;
5:21 καὶ και and; even ὁρκιεῖ ορκιζω put on / under oath; administer an oath ὁ ο the ἱερεὺς ιερευς priest τὴν ο the γυναῖκα γυνη woman; wife ἐν εν in τοῖς ο the ὅρκοις ορκος oath τῆς ο the ἀρᾶς αρα.1 cursing; curse ταύτης ουτος this; he καὶ και and; even ἐρεῖ ερεω.1 state; mentioned ὁ ο the ἱερεὺς ιερευς priest τῇ ο the γυναικί γυνη woman; wife δῴη διδωμι give; deposit κύριός κυριος lord; master σε σε.1 you ἐν εν in ἀρᾷ αρα.1 cursing; curse καὶ και and; even ἐνόρκιον ενορκιος in μέσῳ μεσος in the midst; in the middle τοῦ ο the λαοῦ λαος populace; population σου σου of you; your ἐν εν in τῷ ο the δοῦναι διδωμι give; deposit κύριον κυριος lord; master τὸν ο the μηρόν μηρος thigh σου σου of you; your διαπεπτωκότα διαπιπτω and; even τὴν ο the κοιλίαν κοιλια insides; womb σου σου of you; your πεπρησμένην πρηθω blow up; swell out by blowing
5:21 וְ wᵊ וְ and הִשְׁבִּ֨יעַ hišbˌîₐʕ שׁבע swear הַ ha הַ the כֹּהֵ֥ן kkōhˌēn כֹּהֵן priest אֶֽת־ ʔˈeṯ- אֵת [object marker] הָֽ hˈā הַ the אִשָּׁה֮ ʔiššā אִשָּׁה woman בִּ bi בְּ in שְׁבֻעַ֣ת šᵊvuʕˈaṯ שְׁבוּעָה oath הָ hā הַ the אָלָה֒ ʔālˌā אָלָה curse וְ wᵊ וְ and אָמַ֤ר ʔāmˈar אמר say הַ ha הַ the כֹּהֵן֙ kkōhˌēn כֹּהֵן priest לָֽ lˈā לְ to † הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman יִתֵּ֨ן yittˌēn נתן give יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֹותָ֛ךְ ʔôṯˈāḵ אֵת [object marker] לְ lᵊ לְ to אָלָ֥ה ʔālˌā אָלָה curse וְ wᵊ וְ and לִ li לְ to שְׁבֻעָ֖ה šᵊvuʕˌā שְׁבוּעָה oath בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst עַמֵּ֑ךְ ʕammˈēḵ עַם people בְּ bᵊ בְּ in תֵ֨ת ṯˌēṯ נתן give יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] יְרֵכֵךְ֙ yᵊrēḵēḵ יָרֵךְ upper thigh נֹפֶ֔לֶת nōfˈeleṯ נפל fall וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בִּטְנֵ֖ךְ biṭnˌēḵ בֶּטֶן belly צָבָֽה׃ ṣāvˈā צָבֶה swollen
5:21. his maledictionibus subiacebis det te Dominus in maledictionem exemplumque cunctorum in populo suo putrescere faciat femur tuum et tumens uterus disrumpaturThese curses shall light upon thee: The Lord make thee a curse, and an example for all among his people: may he make thy thigh to rot, and may thy belly swell and burst asunder.
21. then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman, The LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell;
5:21. these curses shall be thrown upon you: May the Lord turn you into a curse and an example among all his people. May he cause your thigh to rot, and may your abdomen swell up and burst out.
5:21. Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to rot, and thy belly to swell;
Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to rot, and thy belly to swell:

21: тогда священник пусть заклянет жену клятвою проклятия и скажет священник жене: да предаст тебя Господь проклятию и клятве в народе твоем, и да соделает Господь лоно твое опавшим и живот твой опухшим;
5:21
καὶ και and; even
ὁρκιεῖ ορκιζω put on / under oath; administer an oath
ο the
ἱερεὺς ιερευς priest
τὴν ο the
γυναῖκα γυνη woman; wife
ἐν εν in
τοῖς ο the
ὅρκοις ορκος oath
τῆς ο the
ἀρᾶς αρα.1 cursing; curse
ταύτης ουτος this; he
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
ο the
ἱερεὺς ιερευς priest
τῇ ο the
γυναικί γυνη woman; wife
δῴη διδωμι give; deposit
κύριός κυριος lord; master
σε σε.1 you
ἐν εν in
ἀρᾷ αρα.1 cursing; curse
καὶ και and; even
ἐνόρκιον ενορκιος in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
ἐν εν in
τῷ ο the
δοῦναι διδωμι give; deposit
κύριον κυριος lord; master
τὸν ο the
μηρόν μηρος thigh
σου σου of you; your
διαπεπτωκότα διαπιπτω and; even
τὴν ο the
κοιλίαν κοιλια insides; womb
σου σου of you; your
πεπρησμένην πρηθω blow up; swell out by blowing
5:21
וְ wᵊ וְ and
הִשְׁבִּ֨יעַ hišbˌîₐʕ שׁבע swear
הַ ha הַ the
כֹּהֵ֥ן kkōhˌēn כֹּהֵן priest
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הָֽ hˈā הַ the
אִשָּׁה֮ ʔiššā אִשָּׁה woman
בִּ bi בְּ in
שְׁבֻעַ֣ת šᵊvuʕˈaṯ שְׁבוּעָה oath
הָ הַ the
אָלָה֒ ʔālˌā אָלָה curse
וְ wᵊ וְ and
אָמַ֤ר ʔāmˈar אמר say
הַ ha הַ the
כֹּהֵן֙ kkōhˌēn כֹּהֵן priest
לָֽ lˈā לְ to
הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
יִתֵּ֨ן yittˌēn נתן give
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֹותָ֛ךְ ʔôṯˈāḵ אֵת [object marker]
לְ lᵊ לְ to
אָלָ֥ה ʔālˌā אָלָה curse
וְ wᵊ וְ and
לִ li לְ to
שְׁבֻעָ֖ה šᵊvuʕˌā שְׁבוּעָה oath
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
עַמֵּ֑ךְ ʕammˈēḵ עַם people
בְּ bᵊ בְּ in
תֵ֨ת ṯˌēṯ נתן give
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
יְרֵכֵךְ֙ yᵊrēḵēḵ יָרֵךְ upper thigh
נֹפֶ֔לֶת nōfˈeleṯ נפל fall
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בִּטְנֵ֖ךְ biṭnˌēḵ בֶּטֶן belly
צָבָֽה׃ ṣāvˈā צָבֶה swollen
5:21. his maledictionibus subiacebis det te Dominus in maledictionem exemplumque cunctorum in populo suo putrescere faciat femur tuum et tumens uterus disrumpatur
These curses shall light upon thee: The Lord make thee a curse, and an example for all among his people: may he make thy thigh to rot, and may thy belly swell and burst asunder.
5:21. these curses shall be thrown upon you: May the Lord turn you into a curse and an example among all his people. May he cause your thigh to rot, and may your abdomen swell up and burst out.
5:21. Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to rot, and thy belly to swell;
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
5:21: The Lord make thee a curse and an oath - Let thy name and punishment be remembered and mentioned as an example and terror to all others. Like that mentioned Jer 29:22, Jer 29:23 : "The Lord make thee like Zedekiah, and like Ahab, whom the king of Babylon roasted in the fire, because they have committed villany in Israel, and have committed adultery with their neighbors' wives." - Ainsworth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: an oath: Jos 6:26; Sa1 14:24; Neh 10:29; Mat 26:74
The Lord make: Isa 65:15; Jer 29:22
rot: Heb. fall, Ch2 21:15; Pro 10:7
Geneva 1599
5:21 Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The LORD make thee a (k) curse and an oath among thy people, when the LORD doth make thy thigh to rot, and thy belly to swell;
(k) Both because she had committed so heinous a fault, and forswore herself in denying the same.
John Gill
5:21 Then the priest shall charge the woman with an oath of cursing,.... An oath which has a curse annexed to it, if taken falsely, which was to be pronounced upon the woman if guilty:
and the priest shall say unto the woman; pronouncing the imprecation or curse upon her, she having taken the oath, should she be guilty of the crime suspected of, and she had swore concerning:
the Lord make thee a curse, and an oath among the people; accursed according to the oath taken; or let this be the form of an oath and imprecation used by the people, saying, if I have done so and so, let me be accursed as such a woman, or let not that happen to me, as did to such a woman, so Jarchi:
when the Lord doth make thy thigh to rot, and thy belly to swell; upon drinking the bitter waters; but though these things followed upon that, yet not as the natural cause of them, for they are ascribed to the Lord, and to a supernatural and miraculous power of his, which went along with the drinking of them.
John Wesley
5:21 An oath - That is, a form of cursing, that when they would curse a person, they may wish that they may be as miserable as thou wast. Thy thigh - A modest expression, used both in scripture, as Gen 46:26, Ex 1:5, and other authors. To rot - Heb. to fall, that is, to die or waste away. To swell - Suddenly and violently till it burst, which the Jews note was frequent in this case. And it was a clear evidence of the truth of their religion.
Robert Jamieson, A. R. Fausset and David Brown
5:21 The Lord make thee a curse, &c.--a usual form of imprecation (Is 65:15; Jer 29:22).
5:225:22: եւ մտցէ ջուրս նզովեալ յորովայն քո, ուռուցանե՛լ զմէջ քո, եւ քակե՛լ զբարձս քո. եւ ասասցէ՛ կինն. Եղիցի՛ եղիցի։
22 Նզովեալ ջուրը թող լցուի քո որովայնը, ուռեցնի քո մէջքը եւ հիւծի քո զիստերը”: Կինը թող պատասխանի. “Թող այդպէս լինի, թող այդպէս լինի”:
22 Եւ այս անէծքին ջուրը քու աղիքներուդ մէջ թող երթայ, որպէս զի քու փորդ ուռեցնէ ու քու զիստդ փտտեցնէ’։ Եւ կինը թող ըսէ. ‘Ամէն, ամէն’։
եւ մտցէ ջուրս նզովեալ յորովայն քո, ուռուցանել զմէջ քո եւ քակել զբարձս քո. եւ ասասցէ կինն. Եղիցի, եղիցի:

5:22: եւ մտցէ ջուրս նզովեալ յորովայն քո, ուռուցանե՛լ զմէջ քո, եւ քակե՛լ զբարձս քո. եւ ասասցէ՛ կինն. Եղիցի՛ եղիցի։
22 Նզովեալ ջուրը թող լցուի քո որովայնը, ուռեցնի քո մէջքը եւ հիւծի քո զիստերը”: Կինը թող պատասխանի. “Թող այդպէս լինի, թող այդպէս լինի”:
22 Եւ այս անէծքին ջուրը քու աղիքներուդ մէջ թող երթայ, որպէս զի քու փորդ ուռեցնէ ու քու զիստդ փտտեցնէ’։ Եւ կինը թող ըսէ. ‘Ամէն, ամէն’։
zohrab-1805▾ eastern-1994▾ western am▾
5:2222: и да пройдет вода сия, наводящая проклятие, во внутренность твою, чтобы опух живот [твой] и опало лоно [твое]. И скажет жена: аминь, аминь.
5:22 καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in τὸ ο the ὕδωρ υδωρ water τὸ ο the ἐπικαταρώμενον επικαταραομαι this; he εἰς εις into; for τὴν ο the κοιλίαν κοιλια insides; womb σου σου of you; your πρῆσαι πρηθω stomach; pregnant καὶ και and; even διαπεσεῖν διαπιπτω thigh σου σου of you; your καὶ και and; even ἐρεῖ ερεω.1 state; mentioned ἡ ο the γυνή γυνη woman; wife γένοιτο γινομαι happen; become γένοιτο γινομαι happen; become
5:22 וּ֠ û וְ and בָאוּ vāʔˌû בוא come הַ ha הַ the מַּ֨יִם mmˌayim מַיִם water הַ ha הַ the מְאָרְרִ֤ים mᵊʔorrˈîm ארר curse הָ hā הַ the אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these בְּֽ bᵊˈ בְּ in מֵעַ֔יִךְ mēʕˈayiḵ מֵעִים bowels לַ la לְ to צְבֹּ֥ות ṣᵊbbˌôṯ צבה swell בֶּ֖טֶן bˌeṭen בֶּטֶן belly וְ wᵊ וְ and לַ la לְ to נְפִּ֣ל nᵊppˈil נפל fall יָרֵ֑ךְ yārˈēḵ יָרֵךְ upper thigh וְ wᵊ וְ and אָמְרָ֥ה ʔāmᵊrˌā אמר say הָ hā הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman אָמֵ֥ן׀ ʔāmˌēn אָמֵן surely אָמֵֽן׃ ʔāmˈēn אָמֵן surely
5:22. ingrediantur aquae maledictae in ventrem tuum et utero tumescente putrescat femur et respondebit mulier amen amenLet the cursed waters enter into thy belly, and may thy womb swell and thy thigh rot. And the woman shall answer, Amen, amen.
22. and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away: and the woman shall say, Amen, Amen.
5:22. May the cursed waters enter into your stomach, and may your womb swell and your thigh rot.’ And the woman shall respond: ‘Amen, amen.’
5:22. And this water that causeth the curse shall go into thy bowels, to make [thy] belly to swell, and [thy] thigh to rot: And the woman shall say, Amen, amen.
And this water that causeth the curse shall go into thy bowels, to make [thy] belly to swell, and [thy] thigh to rot: And the woman shall say, Amen, amen:

22: и да пройдет вода сия, наводящая проклятие, во внутренность твою, чтобы опух живот [твой] и опало лоно [твое]. И скажет жена: аминь, аминь.
5:22
καὶ και and; even
εἰσελεύσεται εισερχομαι enter; go in
τὸ ο the
ὕδωρ υδωρ water
τὸ ο the
ἐπικαταρώμενον επικαταραομαι this; he
εἰς εις into; for
τὴν ο the
κοιλίαν κοιλια insides; womb
σου σου of you; your
πρῆσαι πρηθω stomach; pregnant
καὶ και and; even
διαπεσεῖν διαπιπτω thigh
σου σου of you; your
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
ο the
γυνή γυνη woman; wife
γένοιτο γινομαι happen; become
γένοιτο γινομαι happen; become
5:22
וּ֠ û וְ and
בָאוּ vāʔˌû בוא come
הַ ha הַ the
מַּ֨יִם mmˌayim מַיִם water
הַ ha הַ the
מְאָרְרִ֤ים mᵊʔorrˈîm ארר curse
הָ הַ the
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
בְּֽ bᵊˈ בְּ in
מֵעַ֔יִךְ mēʕˈayiḵ מֵעִים bowels
לַ la לְ to
צְבֹּ֥ות ṣᵊbbˌôṯ צבה swell
בֶּ֖טֶן bˌeṭen בֶּטֶן belly
וְ wᵊ וְ and
לַ la לְ to
נְפִּ֣ל nᵊppˈil נפל fall
יָרֵ֑ךְ yārˈēḵ יָרֵךְ upper thigh
וְ wᵊ וְ and
אָמְרָ֥ה ʔāmᵊrˌā אמר say
הָ הַ the
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
אָמֵ֥ן׀ ʔāmˌēn אָמֵן surely
אָמֵֽן׃ ʔāmˈēn אָמֵן surely
5:22. ingrediantur aquae maledictae in ventrem tuum et utero tumescente putrescat femur et respondebit mulier amen amen
Let the cursed waters enter into thy belly, and may thy womb swell and thy thigh rot. And the woman shall answer, Amen, amen.
5:22. May the cursed waters enter into your stomach, and may your womb swell and your thigh rot.’ And the woman shall respond: ‘Amen, amen.’
5:22. And this water that causeth the curse shall go into thy bowels, to make [thy] belly to swell, and [thy] thigh to rot: And the woman shall say, Amen, amen.
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
5:22: Thy belly to swell, and thy thigh to rot - What is meant by these expressions cannot be easily ascertained. לנפל ירך lanpel yarech signifies literally thy thigh to fall. As the thigh, feet, etc., were used among the Hebrews delicately to express the parts which nature conceals, (see Gen 46:26), the expression here is probably to be understood in this sense; and the falling down of the thigh here must mean something similar to the prolapsus uteri, or falling down of the womb, which might be a natural effect of the preternatural distension of the abdomen. In Co1 11:29, St. Paul seems to allude to the case of the guilty woman drinking the bitter cursed waters that caused her destruction: He who eateth and drinketh unworthily, eateth and drinketh damnation (κριμα, condemnation or judgment) to himself; and there is probably a reference to the same thing in Psa 109:18, and in Dan 9:11.
And the woman shall say, Amen, amen - This is the first place where this word occurs in the common form of a concluding wish in prayer. The root אמן aman signifies to be steady, true, permanent. And in prayer it signifies let it be so - make it steady - let it be ratified. Some have supposed that it is composed of the initial letters of אדני מלך נאמן Adonai Melech Neeman, My Lord the faithful King, but this derivation is both far-fetched and unnecessary.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: go into: Num 5:27; Psa 109:18; Pro 1:31; Eze 3:3
the woman: Deu 27:15-26; Job 31:21, Job 31:22, Job 31:39, Job 31:40; Psa 7:4, Psa 7:5
Amen: Psa 41:13, Psa 72:19, Psa 89:52; Joh 3:3, Joh 3:11, Joh 5:24, Joh 5:25, Joh 6:53 *Gr.
Geneva 1599
5:22 And this water that causeth the curse shall go into thy bowels, to make [thy] belly to swell, and [thy] thigh to rot: And the woman shall say, (l) Amen, amen.
(l) That is, may it be as you wished, as in (Ps 41:13; Deut 27:15).
John Gill
5:22 And this water that causeth the curse,.... Upon the drinking of which the curse follows, if guilty:
shall go into thy bowels; and there operate and produce the above effects, which are repeated again to inject terror:
to make thy belly to swell, and thy thigh to rot; here ends the form of the oath, which begins Num 5:19,
and the woman shall say, amen, amen; so be it; let it be as pronounced, if I am guilty; which, as Aben Ezra observes, is repeated for the sake of confirmation; though the Jewish writers commonly understand it as respecting various things, the oath and the curse, the thing charged with, and the persons suspected of (x).
(x) Misn. ib. sect. 5. Targum Jon. & Jerus. & Jarchi in loc.
John Wesley
5:22 Amen, amen - That is, so let it be if I be guilty. The word is doubled by her as an evidence of her innocency, and ardent desire that God would deal with her according to her desert.
Robert Jamieson, A. R. Fausset and David Brown
5:22 the woman shall say, Amen, Amen--The Israelites were accustomed, instead of formally repeating the words of an oath merely to say, "Amen," a "so be it" to the imprecations it contained. The reduplication of the word was designed as an evidence of the woman's innocence, and a willingness that God would do to her according to her desert.
5:235:23: Եւ գրեսցէ՛ քահանայն զնզովս զայսոսիկ ՚ի մատենի. եւ լուասցէ՛ ՚ի ջուրն յանդիմանութեան նզովիցն[1234]. [1234] Ոմանք. Զնզովս զայս ՚ի մատենի։
23 Քահանան այս նզովքը թող գրի առնի, ապա այդ գրուածքը լուայ նզովքի յանդիմանութեան ջրի մէջ,
23 Եւ քահանան այս անէծքները գրքի մը մէջ թող գրէ ու այդ լեղի ջրովը թող աւրէ։
Եւ գրեսցէ քահանայն զնզովս զայսոսիկ ի մատենի, եւ լուասցէ ի ջուրն յանդիմանութեան նզովիցն:

5:23: Եւ գրեսցէ՛ քահանայն զնզովս զայսոսիկ ՚ի մատենի. եւ լուասցէ՛ ՚ի ջուրն յանդիմանութեան նզովիցն[1234].
[1234] Ոմանք. Զնզովս զայս ՚ի մատենի։
23 Քահանան այս նզովքը թող գրի առնի, ապա այդ գրուածքը լուայ նզովքի յանդիմանութեան ջրի մէջ,
23 Եւ քահանան այս անէծքները գրքի մը մէջ թող գրէ ու այդ լեղի ջրովը թող աւրէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:2323: И напишет священник заклинания сии на свитке, и смоет их в горькую воду;
5:23 καὶ και and; even γράψει γραφω write ὁ ο the ἱερεὺς ιερευς priest τὰς ο the ἀρὰς αρα.1 cursing; curse ταύτας ουτος this; he εἰς εις into; for βιβλίον βιβλιον scroll καὶ και and; even ἐξαλείψει εξαλειφω erase; wipe out εἰς εις into; for τὸ ο the ὕδωρ υδωρ water τοῦ ο the ἐλεγμοῦ ελεγμος refuting; reproving τοῦ ο the ἐπικαταρωμένου επικαταραομαι bring curses; call down curses upon
5:23 וְ֠ wᵊ וְ and כָתַב ḵāṯˌav כתב write אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָלֹ֥ת ʔālˌōṯ אָלָה curse הָ hā הַ the אֵ֛לֶּה ʔˈēlleh אֵלֶּה these הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest בַּ ba בְּ in † הַ the סֵּ֑פֶר ssˈēfer סֵפֶר letter וּ û וְ and מָחָ֖ה māḥˌā מחה wipe אֶל־ ʔel- אֶל to מֵ֥י mˌê מַיִם water הַ ha הַ the מָּרִֽים׃ mmārˈîm מַר bitter
5:23. scribetque sacerdos in libello ista maledicta et delebit ea aquis amarissimis in quas maledicta congessitAnd the priest shall write these curses in a book, and shall wash them out with the most bitter waters, upon which he hath heaped the curses,
23. And the priest shall write these curses in a book, and he shall blot them out into the water of bitterness:
5:23. And the priest shall write these curses in a little book, and then he shall erase them with the very bitter waters, into which he had gathered the curses,
5:23. And the priest shall write these curses in a book, and he shall blot [them] out with the bitter water:
And the priest shall write these curses in a book, and he shall blot [them] out with the bitter water:

23: И напишет священник заклинания сии на свитке, и смоет их в горькую воду;
5:23
καὶ και and; even
γράψει γραφω write
ο the
ἱερεὺς ιερευς priest
τὰς ο the
ἀρὰς αρα.1 cursing; curse
ταύτας ουτος this; he
εἰς εις into; for
βιβλίον βιβλιον scroll
καὶ και and; even
ἐξαλείψει εξαλειφω erase; wipe out
εἰς εις into; for
τὸ ο the
ὕδωρ υδωρ water
τοῦ ο the
ἐλεγμοῦ ελεγμος refuting; reproving
τοῦ ο the
ἐπικαταρωμένου επικαταραομαι bring curses; call down curses upon
5:23
וְ֠ wᵊ וְ and
כָתַב ḵāṯˌav כתב write
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָלֹ֥ת ʔālˌōṯ אָלָה curse
הָ הַ the
אֵ֛לֶּה ʔˈēlleh אֵלֶּה these
הַ ha הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
בַּ ba בְּ in
הַ the
סֵּ֑פֶר ssˈēfer סֵפֶר letter
וּ û וְ and
מָחָ֖ה māḥˌā מחה wipe
אֶל־ ʔel- אֶל to
מֵ֥י mˌê מַיִם water
הַ ha הַ the
מָּרִֽים׃ mmārˈîm מַר bitter
5:23. scribetque sacerdos in libello ista maledicta et delebit ea aquis amarissimis in quas maledicta congessit
And the priest shall write these curses in a book, and shall wash them out with the most bitter waters, upon which he hath heaped the curses,
5:23. And the priest shall write these curses in a little book, and then he shall erase them with the very bitter waters, into which he had gathered the curses,
5:23. And the priest shall write these curses in a book, and he shall blot [them] out with the bitter water:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: По преданию раввинов, произносимое священником заклинание писалось на свитке невъедающеюся в материал последнего краской.
Adam Clarke: Commentary on the Bible - 1831
5:23: The priest shall write these curses - and he shall blot them out - It appears that the curses which were written down with a kind of ink prepared for the purpose, as some of the rabbins think, without any calx of iron or other material that could make a permanent dye, were washed off the parchment into the water which the woman was obliged to drink, so that she drank the very words of the execration. The ink used in the East is almost all of this kind - a wet sponge will completely efface the finest of their writings. The rabbins say that the trial by the waters of jealousy was omitted after the Babylonish captivity, because adulteries were so frequent amongst them, that they were afraid of having the name of the Lord profaned by being so frequently appealed to! This is a most humiliating confession. "Though," says pious Bishop Wilson, "this judgment is not executed now on adulteresses, yet they have reason from this to conclude that a more terrible vengeance will await them hereafter without a bitter repentance; these being only a shadow of heavenly things, i. e., of what the Gospel requires of its professors, viz., a strict purity, or a severe repentance." The pious bishop would not preclude the necessity of pardon through the blood of the cross, for without this the severest repentance would be of no avail.
Albert Barnes: Notes on the Bible - 1834
5:23
Blot them out with the bitter water - In order to transfer the curses to the water. The action was symbolic. Travelers speak of the natives of Africa as still habitually seeking to obtain the full force of a written charm by drinking the water into which they have washed it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: write these: Exo 17:14; Deu 31:19; Ch2 34:24; Job 31:35; Jer 51:60-64; Co1 16:21, Co1 16:22; Rev 20:12
blot: Psa 51:1, Psa 51:9; Isa 43:25, Isa 44:22; Act 3:19
Geneva 1599
5:23 And the priest shall write these curses in a book, and he shall (m) blot [them] out with the bitter water:
(m) Shall wash the curses, which are written, into the water in the vessel.
John Gill
5:23 And the priest shall write these curses in a book,.... The above curses imprecated on herself by an oath; the words and the letters of them were written at length, in a scroll of parchment; and, as some say also, her name, but not her double amen to them (y):
and he shall blot them out with the bitter water: wash them out with it, and into it, or scrape them off of the parchment into it.
(y) Misnah, ut supra, (Sotah, c. 2) sect. 3.
John Wesley
5:23 In a book - That is, in a scroll of parchment, which the Hebrews commonly call a book. Blot them out - Or scrape them out and cast them into the bitter water. Whereby it was signified, that if she was innocent, the curses should be blotted out and come to nothing; and, if she were guilty, she should find in her the effects of this water which she drank, after the words of this curse had been scraped and put in.
Robert Jamieson, A. R. Fausset and David Brown
5:23 write these curses in a book--The imprecations, along with her name, were inscribed in some kind of record--on parchment, or more probably on a wooden tablet.
blot them out with the bitter water--If she were innocent, they could be easily erased, and were perfectly harmless; but if guilty, she would experience the fatal effects of the water she had drunk.
5:245:24: եւ տացէ ըմպել կնոջն զջուրն յանդիմանութեան նզովից. եւ մտցէ՛ ՚ի նա ջուրն յանդիմանութեան նզովեալ։
24 յանդիմանութեան նզովքի այդ ջուրը խմել տայ կնոջը, որպէսզի այդպիսով նրա մէջ լցուի յանդիմանութեան նզովեալ ջուրը:
24 Եւ անէծքին լեղի ջուրը այն կնոջ թող խմցնէ ու անէծքին ջուրը անոր ներսիդին պիտի երթայ եւ ցաւեր յառաջացնէ։
Եւ տացէ ըմպել կնոջն զջուրն յանդիմանութեան նզովից, եւ մտցէ ի նա ջուրն յանդիմանութեան նզովեալ:

5:24: եւ տացէ ըմպել կնոջն զջուրն յանդիմանութեան նզովից. եւ մտցէ՛ ՚ի նա ջուրն յանդիմանութեան նզովեալ։
24 յանդիմանութեան նզովքի այդ ջուրը խմել տայ կնոջը, որպէսզի այդպիսով նրա մէջ լցուի յանդիմանութեան նզովեալ ջուրը:
24 Եւ անէծքին լեղի ջուրը այն կնոջ թող խմցնէ ու անէծքին ջուրը անոր ներսիդին պիտի երթայ եւ ցաւեր յառաջացնէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:2424: и даст жене выпить горькую воду, наводящую проклятие, и войдет в нее вода, наводящая проклятие, ко вреду ее.
5:24 καὶ και and; even ποτιεῖ ποτιζω give a drink; water τὴν ο the γυναῖκα γυνη woman; wife τὸ ο the ὕδωρ υδωρ water τοῦ ο the ἐλεγμοῦ ελεγμος refuting; reproving τοῦ ο the ἐπικαταρωμένου επικαταραομαι and; even εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for αὐτὴν αυτος he; him τὸ ο the ὕδωρ υδωρ water τὸ ο the ἐπικαταρώμενον επικαταραομαι the ἐλεγμοῦ ελεγμος refuting; reproving
5:24 וְ wᵊ וְ and הִשְׁקָה֙ hišqˌā שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman אֶת־ ʔeṯ- אֵת [object marker] מֵ֥י mˌê מַיִם water הַ ha הַ the מָּרִ֖ים mmārˌîm מַר bitter הַ ha הַ the מְאָֽרֲרִ֑ים mᵊʔˈārᵃrˈîm ארר curse וּ û וְ and בָ֥אוּ vˌāʔû בוא come בָ֛הּ vˈāh בְּ in הַ ha הַ the מַּ֥יִם mmˌayim מַיִם water הַֽ hˈa הַ the מְאָרֲרִ֖ים mᵊʔārᵃrˌîm ארר curse לְ lᵊ לְ to מָרִֽים׃ mārˈîm מַר bitter
5:24. et dabit ei bibere quas cum exhauseritAnd he shall give them her to drink. And when she hath drunk them up,
24. and he shall make the woman drink the water of bitterness that causeth the curse: and the water that causeth the curse shall enter into her bitter.
5:24. and he shall give it to her to drink. And when she has emptied it,
5:24. And he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, [and become] bitter.
And he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, [and become] bitter:

24: и даст жене выпить горькую воду, наводящую проклятие, и войдет в нее вода, наводящая проклятие, ко вреду ее.
5:24
καὶ και and; even
ποτιεῖ ποτιζω give a drink; water
τὴν ο the
γυναῖκα γυνη woman; wife
τὸ ο the
ὕδωρ υδωρ water
τοῦ ο the
ἐλεγμοῦ ελεγμος refuting; reproving
τοῦ ο the
ἐπικαταρωμένου επικαταραομαι and; even
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
αὐτὴν αυτος he; him
τὸ ο the
ὕδωρ υδωρ water
τὸ ο the
ἐπικαταρώμενον επικαταραομαι the
ἐλεγμοῦ ελεγμος refuting; reproving
5:24
וְ wᵊ וְ and
הִשְׁקָה֙ hišqˌā שׁקה give drink
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
אֶת־ ʔeṯ- אֵת [object marker]
מֵ֥י mˌê מַיִם water
הַ ha הַ the
מָּרִ֖ים mmārˌîm מַר bitter
הַ ha הַ the
מְאָֽרֲרִ֑ים mᵊʔˈārᵃrˈîm ארר curse
וּ û וְ and
בָ֥אוּ vˌāʔû בוא come
בָ֛הּ vˈāh בְּ in
הַ ha הַ the
מַּ֥יִם mmˌayim מַיִם water
הַֽ hˈa הַ the
מְאָרֲרִ֖ים mᵊʔārᵃrˌîm ארר curse
לְ lᵊ לְ to
מָרִֽים׃ mārˈîm מַר bitter
5:24. et dabit ei bibere quas cum exhauserit
And he shall give them her to drink. And when she hath drunk them up,
5:24. and he shall give it to her to drink. And when she has emptied it,
5:24. And he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, [and become] bitter.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:24: The bitter water that causeth the curse - Though the rabbins think that the priest put some bitter substance in the water, yet as nothing of the kind is intimated by Moses, we may consider the word as used here metaphorically for affliction, death, etc. These waters were afflicting and deadly to her who drank them, being guilty. In this sense afflictions are said to be bitter, Isa 38:17; so also is death, Sa1 15:32 : Ecc 7:26.
Albert Barnes: Notes on the Bible - 1834
5:24
Shall cause the woman to drink - Thus was symbolised both her full acceptance of the hypothetical curse (compare Eze 3:1-3; Jer 15:16; Rev 10:9), and its actual operation upon her if she should be guilty (compare Psa 109:18).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:24: Zac 5:3, Zac 5:4; Mal 3:5
John Gill
5:24 And he shall cause the woman to drink the bitter water that causeth the curse,..... Having the curse imprecated upon herself, if guilty, scraped into it; and this she was obliged to drink, whether she would or not; so it is said, if the roll is blotted out, and she says I am defiled, the water is poured out, and her offering is scattered in the place of ashes; if the roll is blotted out, and she says I will not drink, then force her, and make her drink whether she will or no (z):
and the water that causeth the curse shall enter into her, and become bitter; produce the sad and bitter effects mentioned.
(z) Misnah, ut supra, (Sotah) c. 3. sect. 3.
John Wesley
5:24 To drink - That is, after the jealousy - offering was offered.
5:255:25: Եւ առցէ՛ քահանայն ՚ի ձեռանէ կնոջն զզոհ նախանձաւորութեանն, եւ դիցէ՛ զզոհն առաջի Տեառն. եւ մատուսցէ՛ առ սեղանն։
25 Թող քահանան կնոջ ձեռքից առնի խանդի ընծայաբերումը, դնի[9] Տիրոջ առջեւ եւ մատուցի զոհասեղանի վրայ:[9] 9. Եբրայերէնում՝ երերցնի:
25 Եւ քահանան կնոջ ձեռքէն կասկածամտութեան ընծան թող առնէ ու Տէրոջը առջեւ երերցնէ եւ սեղանին մօտեցնէ զայն։
Եւ առցէ քահանայն ի ձեռանէ կնոջն զզոհ նախանձաւորութեանն, եւ [92]դիցէ զզոհն առաջի Տեառն, եւ մատուսցէ առ սեղանն:

5:25: Եւ առցէ՛ քահանայն ՚ի ձեռանէ կնոջն զզոհ նախանձաւորութեանն, եւ դիցէ՛ զզոհն առաջի Տեառն. եւ մատուսցէ՛ առ սեղանն։
25 Թող քահանան կնոջ ձեռքից առնի խանդի ընծայաբերումը, դնի[9] Տիրոջ առջեւ եւ մատուցի զոհասեղանի վրայ:
[9] 9. Եբրայերէնում՝ երերցնի:
25 Եւ քահանան կնոջ ձեռքէն կասկածամտութեան ընծան թող առնէ ու Տէրոջը առջեւ երերցնէ եւ սեղանին մօտեցնէ զայն։
zohrab-1805▾ eastern-1994▾ western am▾
5:2525: И возьмет священник из рук жены хлебное приношение ревнования, и вознесет сие приношение пред Господом, и отнесет его к жертвеннику;
5:25 καὶ και and; even λήμψεται λαμβανω take; get ὁ ο the ἱερεὺς ιερευς priest ἐκ εκ from; out of χειρὸς χειρ hand τῆς ο the γυναικὸς γυνη woman; wife τὴν ο the θυσίαν θυσια immolation; sacrifice τῆς ο the ζηλοτυπίας ζηλοτυπια and; even ἐπιθήσει επιτιθημι put on; put another τὴν ο the θυσίαν θυσια immolation; sacrifice ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even προσοίσει προσφερω offer; bring to αὐτὴν αυτος he; him πρὸς προς to; toward τὸ ο the θυσιαστήριον θυσιαστηριον altar
5:25 וְ wᵊ וְ and לָקַ֤ח lāqˈaḥ לקח take הַ ha הַ the כֹּהֵן֙ kkōhˌēn כֹּהֵן priest מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand הָֽ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman אֵ֖ת ʔˌēṯ אֵת [object marker] מִנְחַ֣ת minḥˈaṯ מִנְחָה present הַ ha הַ the קְּנָאֹ֑ת qqᵊnāʔˈōṯ קִנְאָה jealousy וְ wᵊ וְ and הֵנִ֤יף hēnˈîf נוף swing אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְחָה֙ mminḥˌā מִנְחָה present לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הִקְרִ֥יב hiqrˌîv קרב approach אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] אֶל־ ʔel- אֶל to הַ ha הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
5:25. tollet sacerdos de manu eius sacrificium zelotypiae et elevabit illud coram Domino inponetque super altare ita dumtaxat ut priusThe priest shall take from her hand the sacrifice of jealousy, and shall elevate it before the Lord, and shall put it upon the altar: yet so as first,
25. And the priest shall take the meal offering of jealousy out of the woman’s hand, and shall wave the meal offering before the LORD, and bring it unto the altar:
5:25. the priest shall take from her hand the sacrifice of jealousy, and he shall elevate it before the Lord, and he shall impose it upon the altar. Yet only after he first
5:25. Then the priest shall take the jealousy offering out of the woman’s hand, and shall wave the offering before the LORD, and offer it upon the altar:
Then the priest shall take the jealousy offering out of the woman' s hand, and shall wave the offering before the LORD, and offer it upon the altar:

25: И возьмет священник из рук жены хлебное приношение ревнования, и вознесет сие приношение пред Господом, и отнесет его к жертвеннику;
5:25
καὶ και and; even
λήμψεται λαμβανω take; get
ο the
ἱερεὺς ιερευς priest
ἐκ εκ from; out of
χειρὸς χειρ hand
τῆς ο the
γυναικὸς γυνη woman; wife
τὴν ο the
θυσίαν θυσια immolation; sacrifice
τῆς ο the
ζηλοτυπίας ζηλοτυπια and; even
ἐπιθήσει επιτιθημι put on; put another
τὴν ο the
θυσίαν θυσια immolation; sacrifice
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
προσοίσει προσφερω offer; bring to
αὐτὴν αυτος he; him
πρὸς προς to; toward
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
5:25
וְ wᵊ וְ and
לָקַ֤ח lāqˈaḥ לקח take
הַ ha הַ the
כֹּהֵן֙ kkōhˌēn כֹּהֵן priest
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
הָֽ hˈā הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
אֵ֖ת ʔˌēṯ אֵת [object marker]
מִנְחַ֣ת minḥˈaṯ מִנְחָה present
הַ ha הַ the
קְּנָאֹ֑ת qqᵊnāʔˈōṯ קִנְאָה jealousy
וְ wᵊ וְ and
הֵנִ֤יף hēnˈîf נוף swing
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּנְחָה֙ mminḥˌā מִנְחָה present
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הִקְרִ֥יב hiqrˌîv קרב approach
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
5:25. tollet sacerdos de manu eius sacrificium zelotypiae et elevabit illud coram Domino inponetque super altare ita dumtaxat ut prius
The priest shall take from her hand the sacrifice of jealousy, and shall elevate it before the Lord, and shall put it upon the altar: yet so as first,
5:25. the priest shall take from her hand the sacrifice of jealousy, and he shall elevate it before the Lord, and he shall impose it upon the altar. Yet only after he first
5:25. Then the priest shall take the jealousy offering out of the woman’s hand, and shall wave the offering before the LORD, and offer it upon the altar:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: priest: Num 5:15, Num 5:18
wave: Exo 29:24; Lev 8:27
John Gill
5:25 Then the priest shall take the jealousy offering out of the woman's hand,.... Which she was obliged to hold in her hand while the above rites and ceremonies were performed; which was very heavy, being an omer of barley flour, a measure about three quarts, which was put into an Egyptian basket made of small palm tree twigs: and this was put into her hands to weary her, as before observed, that, having her mind distressed, she might the sooner confess her crime:
and shall wave the offering before the Lord: backwards and forwards, upwards and downwards, as Jarchi; who also observes, that the woman waved with him, for her hand was above the hand of the priest so the tradition is,"he (her husband) took her offering out of the Egyptian basket, and put it into a ministering vessel, and gave it into her hand, and the priest put his hand under hers, and waved it (a):"
and offer it upon the altar: this was the bringing of it to the southwest corner of the altar, as Jarchi says, before he took a handful out of it, as in other meat offerings.
(a) Misnah, ut supra, (Sotah) c. 3. sect. 1.
5:265:26: Եւ առցէ՛ բռամբ քահանայն ՚ի զոհէ յիշատակին նորա, եւ հանցէ զա՛յն ՚ի սեղանն. եւ ապա՛ արբուսցէ կնոջն զջուրն յանդիմանութեան։
26 Քահանան բռով թող առնի կնոջ մեղքը յիշատակող ընծայաբերումից եւ այն դնի զոհասեղանի վրայ: Դրանից յետոյ կնոջը թող խմել տայ յանդիմանութեան ջուրը:
26 Եւ քահանան ընծայէն իր ձեռքը թող առնէ յիշատակի համար ու սեղանին վրայ այրէ զայն ու ետքը այն ջուրը կնոջ թող խմցնէ։
Եւ առցէ բռամբ քահանայն ի զոհէ յիշատակին նորա եւ [93]հանցէ զայն ի սեղանն``, եւ ապա արբուսցէ կնոջն զջուրն յանդիմանութեան:

5:26: Եւ առցէ՛ բռամբ քահանայն ՚ի զոհէ յիշատակին նորա, եւ հանցէ զա՛յն ՚ի սեղանն. եւ ապա՛ արբուսցէ կնոջն զջուրն յանդիմանութեան։
26 Քահանան բռով թող առնի կնոջ մեղքը յիշատակող ընծայաբերումից եւ այն դնի զոհասեղանի վրայ: Դրանից յետոյ կնոջը թող խմել տայ յանդիմանութեան ջուրը:
26 Եւ քահանան ընծայէն իր ձեռքը թող առնէ յիշատակի համար ու սեղանին վրայ այրէ զայն ու ետքը այն ջուրը կնոջ թող խմցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:2626: и возьмет священник горстью из хлебного приношения часть в память, и сожжет на жертвеннике, и потом даст жене выпить воды;
5:26 καὶ και and; even δράξεται δρασσομαι catch ὁ ο the ἱερεὺς ιερευς priest ἀπὸ απο from; away τῆς ο the θυσίας θυσια immolation; sacrifice τὸ ο the μνημόσυνον μνημοσυνον remembrance αὐτῆς αυτος he; him καὶ και and; even ἀνοίσει αναφερω bring up; carry up αὐτὸ αυτος he; him ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he ποτιεῖ ποτιζω give a drink; water τὴν ο the γυναῖκα γυνη woman; wife τὸ ο the ὕδωρ υδωρ water
5:26 וְ wᵊ וְ and קָמַ֨ץ qāmˌaṣ קמץ take handful הַ ha הַ the כֹּהֵ֤ן kkōhˈēn כֹּהֵן priest מִן־ min- מִן from הַ ha הַ the מִּנְחָה֙ mminḥˌā מִנְחָה present אֶת־ ʔeṯ- אֵת [object marker] אַזְכָּ֣רָתָ֔הּ ʔazkˈārāṯˈāh אַזְכָּרָה memorial offering וְ wᵊ וְ and הִקְטִ֖יר hiqṭˌîr קטר smoke הַ ha הַ the מִּזְבֵּ֑חָה mmizbˈēḥā מִזְבֵּחַ altar וְ wᵊ וְ and אַחַ֛ר ʔaḥˈar אַחַר after יַשְׁקֶ֥ה yašqˌeh שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּֽיִם׃ mmˈāyim מַיִם water
5:26. pugillum sacrificii tollat de eo quod offertur et incendat super altare et sic potum det mulieri aquas amarissimasTo take a handful of the sacrifice of that which is offered, and burn it upon the altar: and so give the most bitter waters to the woman to drink.
26. and the priest shall take an handful of the meal offering, as the memorial thereof, and burn it upon the altar, and afterward shall make the woman drink the water.
5:26. takes a handful of the sacrifice from that which is offered, and burns it upon the altar, and then he may give the most bitter waters to the woman as a drink.
5:26. And the priest shall take an handful of the offering, [even] the memorial thereof, and burn [it] upon the altar, and afterward shall cause the woman to drink the water.
And the priest shall take an handful of the offering, [even] the memorial thereof, and burn [it] upon the altar, and afterward shall cause the woman to drink the water:

26: и возьмет священник горстью из хлебного приношения часть в память, и сожжет на жертвеннике, и потом даст жене выпить воды;
5:26
καὶ και and; even
δράξεται δρασσομαι catch
ο the
ἱερεὺς ιερευς priest
ἀπὸ απο from; away
τῆς ο the
θυσίας θυσια immolation; sacrifice
τὸ ο the
μνημόσυνον μνημοσυνον remembrance
αὐτῆς αυτος he; him
καὶ και and; even
ἀνοίσει αναφερω bring up; carry up
αὐτὸ αυτος he; him
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
ποτιεῖ ποτιζω give a drink; water
τὴν ο the
γυναῖκα γυνη woman; wife
τὸ ο the
ὕδωρ υδωρ water
5:26
וְ wᵊ וְ and
קָמַ֨ץ qāmˌaṣ קמץ take handful
הַ ha הַ the
כֹּהֵ֤ן kkōhˈēn כֹּהֵן priest
מִן־ min- מִן from
הַ ha הַ the
מִּנְחָה֙ mminḥˌā מִנְחָה present
אֶת־ ʔeṯ- אֵת [object marker]
אַזְכָּ֣רָתָ֔הּ ʔazkˈārāṯˈāh אַזְכָּרָה memorial offering
וְ wᵊ וְ and
הִקְטִ֖יר hiqṭˌîr קטר smoke
הַ ha הַ the
מִּזְבֵּ֑חָה mmizbˈēḥā מִזְבֵּחַ altar
וְ wᵊ וְ and
אַחַ֛ר ʔaḥˈar אַחַר after
יַשְׁקֶ֥ה yašqˌeh שׁקה give drink
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מָּֽיִם׃ mmˈāyim מַיִם water
5:26. pugillum sacrificii tollat de eo quod offertur et incendat super altare et sic potum det mulieri aquas amarissimas
To take a handful of the sacrifice of that which is offered, and burn it upon the altar: and so give the most bitter waters to the woman to drink.
5:26. takes a handful of the sacrifice from that which is offered, and burns it upon the altar, and then he may give the most bitter waters to the woman as a drink.
5:26. And the priest shall take an handful of the offering, [even] the memorial thereof, and burn [it] upon the altar, and afterward shall cause the woman to drink the water.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:26
The memorial thereof - See the marginal reference. "Memorial" here is not the same as "memorial" in Num 5:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:26: Lev 2:2, Lev 2:9, Lev 5:12, Lev 6:15
Geneva 1599
5:26 And the priest shall take an handful of the offering, [even] the memorial thereof, and burn [it] upon the (n) altar, and afterward shall cause the woman to drink the water.
(n) Where the incense was offered.
John Gill
5:26 And the priest shall take an handful of the offering, even the memorial thereof,.... For good or evil, according as her works were, as Aben Ezra observes; a memorial for good, if innocent, and a memorial for evil, if guilty:
and burn it upon the altar; as the handful of other meat offerings used to be, Lev 1:2,
and afterwards shall cause the woman to drink the water; oblige her to it; having proceeded thus far, and no confession made, namely, an oath taken, the curses of it written in a scroll and scraped into the waters, and the jealousy offering waved and offered.
5:275:27: Եւ եղիցի եթէ պղծեալ իցէ՝ եւ ծածկելով ծածկեա՛լ իցէ յառնէն նորա. եւ մտանիցէ ՚ի նա ջուրն յանդիմանութեան նզովեալ. ուռուսցէ՛ զորովայն նորա, եւ քակեսցի՛ն բարձք նորա. եւ եղիցի կինն ՚ի նզո՛վս ՚ի մէջ ժողովրդեանն իւրոյ[1235]։ [1235] Ոմանք. ՚Ի նզովս ժողովրդեան իւրոյ։
27 Եթէ կինն իրօք պղծուած է, եւ նա իր արարքը թաքցրել է ամուսնուց, ապա յանդիմանութեան նզովեալ ջուրը թող լցուի նրա մէջ, ուռեցնի նրա որովայնը, հիւծի նրա զիստերը, եւ կինը նզովուած լինի իր ժողովրդի մէջ:
27 Եւ ջուրը անոր խմցնելէն յետոյ՝ եթէ անիկա պղծուած ու իր էրկանը անհաւատարմութիւն ըրած է, անէծքին ջուրը լեղի ըլլալով՝ երբ մտնէ անոր ներսիդին, անոր փորը պիտի ուռի ու անոր զիստը փտտի՝ կինը իր ժողովուրդին մէջ անիծեալ թող ըլլայ։
Եւ եղիցի եթէ պղծեալ իցէ, եւ ծածկելով ծածկեալ իցէ յառնէն նորա, եւ մտանիցէ ի նա ջուրն յանդիմանութեան նզովեալ, ուռուսցէ զորովայն նորա եւ քակեսցին բարձք նորա, եւ եղիցի կինն ի նզովս ի մէջ ժողովրդեան իւրոյ:

5:27: Եւ եղիցի եթէ պղծեալ իցէ՝ եւ ծածկելով ծածկեա՛լ իցէ յառնէն նորա. եւ մտանիցէ ՚ի նա ջուրն յանդիմանութեան նզովեալ. ուռուսցէ՛ զորովայն նորա, եւ քակեսցի՛ն բարձք նորա. եւ եղիցի կինն ՚ի նզո՛վս ՚ի մէջ ժողովրդեանն իւրոյ[1235]։
[1235] Ոմանք. ՚Ի նզովս ժողովրդեան իւրոյ։
27 Եթէ կինն իրօք պղծուած է, եւ նա իր արարքը թաքցրել է ամուսնուց, ապա յանդիմանութեան նզովեալ ջուրը թող լցուի նրա մէջ, ուռեցնի նրա որովայնը, հիւծի նրա զիստերը, եւ կինը նզովուած լինի իր ժողովրդի մէջ:
27 Եւ ջուրը անոր խմցնելէն յետոյ՝ եթէ անիկա պղծուած ու իր էրկանը անհաւատարմութիւն ըրած է, անէծքին ջուրը լեղի ըլլալով՝ երբ մտնէ անոր ներսիդին, անոր փորը պիտի ուռի ու անոր զիստը փտտի՝ կինը իր ժողովուրդին մէջ անիծեալ թող ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:2727: и когда напоит ее водою, тогда, если она нечиста и сделала преступление против мужа своего, горькая вода, наводящая проклятие, войдет в нее, ко вреду ее, и опухнет чрево ее и опадет лоно ее, и будет эта жена проклятою в народе своем;
5:27 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless ᾖ ειμι be μεμιαμμένη μιαινω taint; defile καὶ και and; even λήθῃ ληθη forgetfulness λάθῃ λανθανω go unnoticed; unaware τὸν ο the ἄνδρα ανηρ man; husband αὐτῆς αυτος he; him καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for αὐτὴν αυτος he; him τὸ ο the ὕδωρ υδωρ water τοῦ ο the ἐλεγμοῦ ελεγμος refuting; reproving τὸ ο the ἐπικαταρώμενον επικαταραομαι and; even πρησθήσεται πρηθω the κοιλίαν κοιλια insides; womb καὶ και and; even διαπεσεῖται διαπιπτω the μηρὸς μηρος thigh αὐτῆς αυτος he; him καὶ και and; even ἔσται ειμι be ἡ ο the γυνὴ γυνη woman; wife εἰς εις into; for ἀρὰν αρα.1 cursing; curse ἐν εν in τῷ ο the λαῷ λαος populace; population αὐτῆς αυτος he; him
5:27 וְ wᵊ וְ and הִשְׁקָ֣הּ hišqˈāh שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּ֗יִם mmˈayim מַיִם water וְ wᵊ וְ and הָיְתָ֣ה hāyᵊṯˈā היה be אִֽם־ ʔˈim- אִם if נִטְמְאָה֮ niṭmᵊʔā טמא be unclean וַ wa וְ and תִּמְעֹ֣ל ttimʕˈōl מעל be unfaithful מַ֣עַל mˈaʕal מַעַל unfaithfulness בְּ bᵊ בְּ in אִישָׁהּ֒ ʔîšˌāh אִישׁ man וּ û וְ and בָ֨אוּ vˌāʔû בוא come בָ֜הּ vˈāh בְּ in הַ ha הַ the מַּ֤יִם mmˈayim מַיִם water הַ ha הַ the מְאָֽרֲרִים֙ mᵊʔˈārᵃrîm ארר curse לְ lᵊ לְ to מָרִ֔ים mārˈîm מַר bitter וְ wᵊ וְ and צָבְתָ֣ה ṣāvᵊṯˈā צבה swell בִטְנָ֔הּ viṭnˈāh בֶּטֶן belly וְ wᵊ וְ and נָפְלָ֖ה nāfᵊlˌā נפל fall יְרֵכָ֑הּ yᵊrēḵˈāh יָרֵךְ upper thigh וְ wᵊ וְ and הָיְתָ֧ה hāyᵊṯˈā היה be הָ hā הַ the אִשָּׁ֛ה ʔiššˈā אִשָּׁה woman לְ lᵊ לְ to אָלָ֖ה ʔālˌā אָלָה curse בְּ bᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior עַמָּֽהּ׃ ʕammˈāh עַם people
5:27. quas cum biberit si polluta est et contempto viro adulterii rea pertransibunt eam aquae maledictionis et inflato ventre conputrescet femur eritque mulier in maledictionem et in exemplum omni populoAnd when she hath drunk them, if she be defiled, and having despised her husband be guilty of adultery, the malediction shall go through her, and her belly swelling, her thigh shall rot: and the woman shall be a curse, and an example to all the people.
27. And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have committed a trespass against her husband, that the water that causeth the curse shall enter into her bitter, and her belly shall swell, and her thigh shall fall away: and the woman shall be a curse among her people.
5:27. And when she drinks it, if she has been defiled, and, having despised her husband, is guilty of adultery, the curse shall pass through her, and as her belly swells up, her thigh shall decay, and the woman shall become a curse and an example to all the people.
5:27. And when he hath made her to drink the water, then it shall come to pass, [that], if she be defiled, and have done trespass against her husband, that the water that causeth the curse shall enter into her, [and become] bitter, and her belly shall swell, and her thigh shall rot: and the woman shall be a curse among her people.
And when he hath made her to drink the water, then it shall come to pass, [that], if she be defiled, and have done trespass against her husband, that the water that causeth the curse shall enter into her, [and become] bitter, and her belly shall swell, and her thigh shall rot: and the woman shall be a curse among her people:

27: и когда напоит ее водою, тогда, если она нечиста и сделала преступление против мужа своего, горькая вода, наводящая проклятие, войдет в нее, ко вреду ее, и опухнет чрево ее и опадет лоно ее, и будет эта жена проклятою в народе своем;
5:27
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
ειμι be
μεμιαμμένη μιαινω taint; defile
καὶ και and; even
λήθῃ ληθη forgetfulness
λάθῃ λανθανω go unnoticed; unaware
τὸν ο the
ἄνδρα ανηρ man; husband
αὐτῆς αυτος he; him
καὶ και and; even
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
αὐτὴν αυτος he; him
τὸ ο the
ὕδωρ υδωρ water
τοῦ ο the
ἐλεγμοῦ ελεγμος refuting; reproving
τὸ ο the
ἐπικαταρώμενον επικαταραομαι and; even
πρησθήσεται πρηθω the
κοιλίαν κοιλια insides; womb
καὶ και and; even
διαπεσεῖται διαπιπτω the
μηρὸς μηρος thigh
αὐτῆς αυτος he; him
καὶ και and; even
ἔσται ειμι be
ο the
γυνὴ γυνη woman; wife
εἰς εις into; for
ἀρὰν αρα.1 cursing; curse
ἐν εν in
τῷ ο the
λαῷ λαος populace; population
αὐτῆς αυτος he; him
5:27
וְ wᵊ וְ and
הִשְׁקָ֣הּ hišqˈāh שׁקה give drink
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּ֗יִם mmˈayim מַיִם water
וְ wᵊ וְ and
הָיְתָ֣ה hāyᵊṯˈā היה be
אִֽם־ ʔˈim- אִם if
נִטְמְאָה֮ niṭmᵊʔā טמא be unclean
וַ wa וְ and
תִּמְעֹ֣ל ttimʕˈōl מעל be unfaithful
מַ֣עַל mˈaʕal מַעַל unfaithfulness
בְּ bᵊ בְּ in
אִישָׁהּ֒ ʔîšˌāh אִישׁ man
וּ û וְ and
בָ֨אוּ vˌāʔû בוא come
בָ֜הּ vˈāh בְּ in
הַ ha הַ the
מַּ֤יִם mmˈayim מַיִם water
הַ ha הַ the
מְאָֽרֲרִים֙ mᵊʔˈārᵃrîm ארר curse
לְ lᵊ לְ to
מָרִ֔ים mārˈîm מַר bitter
וְ wᵊ וְ and
צָבְתָ֣ה ṣāvᵊṯˈā צבה swell
בִטְנָ֔הּ viṭnˈāh בֶּטֶן belly
וְ wᵊ וְ and
נָפְלָ֖ה nāfᵊlˌā נפל fall
יְרֵכָ֑הּ yᵊrēḵˈāh יָרֵךְ upper thigh
וְ wᵊ וְ and
הָיְתָ֧ה hāyᵊṯˈā היה be
הָ הַ the
אִשָּׁ֛ה ʔiššˈā אִשָּׁה woman
לְ lᵊ לְ to
אָלָ֖ה ʔālˌā אָלָה curse
בְּ bᵊ בְּ in
קֶ֥רֶב qˌerev קֶרֶב interior
עַמָּֽהּ׃ ʕammˈāh עַם people
5:27. quas cum biberit si polluta est et contempto viro adulterii rea pertransibunt eam aquae maledictionis et inflato ventre conputrescet femur eritque mulier in maledictionem et in exemplum omni populo
And when she hath drunk them, if she be defiled, and having despised her husband be guilty of adultery, the malediction shall go through her, and her belly swelling, her thigh shall rot: and the woman shall be a curse, and an example to all the people.
5:27. And when she drinks it, if she has been defiled, and, having despised her husband, is guilty of adultery, the curse shall pass through her, and as her belly swells up, her thigh shall decay, and the woman shall become a curse and an example to all the people.
5:27. And when he hath made her to drink the water, then it shall come to pass, [that], if she be defiled, and have done trespass against her husband, that the water that causeth the curse shall enter into her, [and become] bitter, and her belly shall swell, and her thigh shall rot: and the woman shall be a curse among her people.
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Albert Barnes: Notes on the Bible - 1834
5:27
Of itself, the drink was not noxious; and could only produce the effects here described by a special interposition of God. We do not read of any instance in which this ordeal was resorted to: a fact which may be explained either (with the Jews) as a proof of its efficacy, since the guilty could not be brought to face its terrors at all, and avoided them by confession; or more probably by the license of divorce tolerated by the law of Moses. Since a husband could put away his wife at pleasure, a jealous man would naturally prefer to take this course with a suspected wife rather than to call public attention to his own shame by having recourse to the trial of jealousy. The trial by red water, which bears a general resemblance to that here prescribed by Moses, is still in use among the tribes of Western Africa.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:27: if she be defiled: Num 5:20; Pro 5:4-11; Ecc 7:26; Rom 6:21; Co2 2:16; Heb 10:26-30; Pe2 2:10
the woman: Deu 28:37; Psa 83:9-11; Isa 65:15; Jer 24:9, Jer 29:18, Jer 29:22, Jer 42:18; Zac 8:13
John Gill
5:27 And when he hath made her to drink the water,.... For, as before observed, and here by Jarchi again, if she says I will not drink it, after the roll is blotted out, they oblige her, and make her drink it whether she will or not, unless she says I am defiled:
then it shall come to pass, that if she be defiled, and have done trespass against her husband; or has committed adultery:
that the water that causeth the curse shall enter into her, and become bitter; the water drank by her, and having the curses scraped into it, shall enter into her, and operate and produce bitter and dreadful effects:
and her belly shall swell, and her thigh shall rot; not through any natural virtue in the water, or what is put into it, either the dust of the floor of the tabernacle, or the scrapings of the parchment roll, these could have no physical influence to produce such effects; but they must be ascribed to a supernatural cause, the power and curse of God attending this draught. A certain Jewish writer (b) says, though very falsely, that the priest put poison into the water, which produced such effects; but then, how could an innocent woman escape the effects of it? that must be allowed to be miraculous and supernatural, was it so; but there is no manner of reason to believe that anything of this kind was put into it, The Jews say (c), as soon, or before she had made an end of drinking: the water, the effects appeared; her face turned pale immediately, her eyes bolted out, and she was filled with veins, her body swelled, and they called out, Cast her out, cast her out, that she may not defile the court. And the text seems to intimate, as if the operation was immediate; yea, moreover, they say (d), that as the waters searched her, so they searched him (the adulterer), because it is said twice, "shall enter, shall enter"; and that the same effects appeared in him as in her, but in neither, unless the husband was innocent; for if he was not pure from the same sin himself, the waters would not search his wife (e) hence they say (f), when adulterers increased (under the second temple) the bitter waters ceased, according to Hos 4:14; see Mt 12:39. This practice has been imitated by the Heathens; the river Rhine, according to Julian the emperor (g), tried the legitimacy of children; and so lakes have been used for the trial of perjury and unchastity, as the Stygian lake for perjury, and another of the same name near Ephesus for unchastity; into which, if persons suspected of adultery descended, having the form of an oath hanging about their necks, if they were pure, the waters stood unmoved, but if corrupt, they swelled up to their necks, and covered the tablet on which the oath was written (h). The priestesses of a certain deity being obliged to live a single life, were tried by drinking bullocks' blood, upon which, if false to their oath and corrupt, they immediately died, as Pausanias (i) relates; and Macrobius (k) speaks of some lakes in Sicily, the inhabitants called the Cups, to which recourse was had when persons were suspected of any ill, and where an oath was taken of them; if the person swore truly, he departed unhurt, but if falsely, he immediately lost his life in the lake. Philostratus (l) relates of a water near Tyana, a city in Cappadocia, sacred to Jupiter, which the inhabitants call Asbamaea, which to those that kept their oaths was placid and sweet, but to perjured persons the reverse; it affected their eyes, hands, and feet, and seized them with dropsies and consumptions; nor could they depart from the water, but remained by it, mourning their sad case, and confessing their perjury: but what comes nearest to this usage of the Jews is a custom at marriages among the savages at Cape Breton (m): at a marriage feast, two dishes of meat are brought to the bridegroom and bride in two "ouragans" (basins made of the bark of a tree), and the president of the feast addresses himself to the bride thus,"and thou that art upon the point of entering into a respectable state, know, that the nourishment thou art going to take forebodes the greatest calamities to thee, if thy heart is capable of harbouring any ill design against thy husband, or against thy nation: shouldest thou ever be led astray by the caresses of a stranger; or shouldest thou betray thy husband, and thy country, the victuals contained in this "ouragan" will have the effects of a slow poison, with which thou wilt be tainted from this very instant; but if, on the other hand, thou remainest faithful to thy husband, and to thy country, if thou wilt never insult the one for his defect, nor give a description of the other to the enemy, thou wilt find this nourishment both agreeable and wholesome.''Now if these relations can be credited, then much more this of the bitter waters, for though there was something wonderful and supernatural in them, yet nothing incredible:
and the woman shall be a curse among her people: the time she lives; but then all this while she was looked upon as an accursed person, and despised and shunned by all.
(b) R. Samuel Tzartzah, Mekor Chayim, fol. 91. 3. (c) Misn. Sotah, c. 3. sect. 4. (d) Ibid. c. 5. sect. 1. (e) T. Bab. Sotah, fol. 28. 1. Gersom in loc. (f) Misn. Sotah, c. 2. sect. 9. (g) Orat. 2. p. 151. Ep. 16. p. 131. (h) Vid. Salden. Otia, l. 1. Exercitat. 6. sect. 24. (i) Achaica, sive, l. 7. p. 450. (k) Saturnal. l. 5. c. 19. (l) Vita Apollonii, l. 1. c. 4. (m) Genuine Letters and Memoirs relating to the Isle of Cape Breton, &c.
5:285:28: Ապա թէ չիցէ՛ պղծեալ կինն՝ եւ սո՛ւրբ իցէ, քաւեա՛լ լիցի՝ եւ ընկալցի՛ սերմն։
28 Իսկ եթէ կինը պղծուած չէ, մաքուր է, ապա թող նա քաւութիւն գտնի եւ կենակցի իր ամուսնու հետ:
28 Իսկ եթէ կինը պղծուած չըլլալով մաքուր է, վնաս պիտի չկրէ ու զաւակ պիտի ծնանի։
Ապա թէ չիցէ պղծեալ կինն եւ սուրբ իցէ, քաւեալ լիցի եւ ընկալցի սերմն:

5:28: Ապա թէ չիցէ՛ պղծեալ կինն՝ եւ սո՛ւրբ իցէ, քաւեա՛լ լիցի՝ եւ ընկալցի՛ սերմն։
28 Իսկ եթէ կինը պղծուած չէ, մաքուր է, ապա թող նա քաւութիւն գտնի եւ կենակցի իր ամուսնու հետ:
28 Իսկ եթէ կինը պղծուած չըլլալով մաքուր է, վնաս պիտի չկրէ ու զաւակ պիտի ծնանի։
zohrab-1805▾ eastern-1994▾ western am▾
5:2828: если же жена не осквернилась и была чиста, то останется невредимою и будет оплодотворяема семенем.
5:28 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not μιανθῇ μιαινω taint; defile ἡ ο the γυνὴ γυνη woman; wife καὶ και and; even καθαρὰ καθαρος clean; clear ᾖ ειμι be καὶ και and; even ἀθῴα αθωος guiltless ἔσται ειμι be καὶ και and; even ἐκσπερματιεῖ εκσπερματιζω seed
5:28 וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֤א lˈō לֹא not נִטְמְאָה֙ niṭmᵊʔˌā טמא be unclean הָֽ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman וּ û וְ and טְהֹרָ֖ה ṭᵊhōrˌā טָהֹר pure הִ֑וא hˈiw הִיא she וְ wᵊ וְ and נִקְּתָ֖ה niqqᵊṯˌā נקה be clean וְ wᵊ וְ and נִזְרְעָ֥ה nizrᵊʕˌā זרע sow זָֽרַע׃ zˈāraʕ זֶרַע seed
5:28. quod si polluta non fuerit erit innoxia et faciet liberosBut if she be not defiled, she shall not be hurt, and shall bear children.
28. And if the woman be not defiled, but be clean; then she shall be free, and shall conceive seed.
5:28. But if she has not been defiled, she shall be unharmed and she shall bear children.
5:28. And if the woman be not defiled, but be clean; then she shall be free, and shall conceive seed.
And if the woman be not defiled, but be clean; then she shall be free, and shall conceive seed:

28: если же жена не осквернилась и была чиста, то останется невредимою и будет оплодотворяема семенем.
5:28
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
μιανθῇ μιαινω taint; defile
ο the
γυνὴ γυνη woman; wife
καὶ και and; even
καθαρὰ καθαρος clean; clear
ειμι be
καὶ και and; even
ἀθῴα αθωος guiltless
ἔσται ειμι be
καὶ και and; even
ἐκσπερματιεῖ εκσπερματιζω seed
5:28
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֤א lˈō לֹא not
נִטְמְאָה֙ niṭmᵊʔˌā טמא be unclean
הָֽ hˈā הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
וּ û וְ and
טְהֹרָ֖ה ṭᵊhōrˌā טָהֹר pure
הִ֑וא hˈiw הִיא she
וְ wᵊ וְ and
נִקְּתָ֖ה niqqᵊṯˌā נקה be clean
וְ wᵊ וְ and
נִזְרְעָ֥ה nizrᵊʕˌā זרע sow
זָֽרַע׃ zˈāraʕ זֶרַע seed
5:28. quod si polluta non fuerit erit innoxia et faciet liberos
But if she be not defiled, she shall not be hurt, and shall bear children.
5:28. But if she has not been defiled, she shall be unharmed and she shall bear children.
5:28. And if the woman be not defiled, but be clean; then she shall be free, and shall conceive seed.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:28: And if: Num 5:19; Mic 7:7-10; Co2 4:17; Pe1 1:7
and shall: Psa 113:9
John Gill
5:28 And if the woman be not defiled, but be clean,.... If she is not guilty of adultery, but pure from that sin:
then she shall be free; from the effects of the bitter water; they shall have no such influence upon her, but she shall be as soured and healthful as ever; nay, the Jewish writers say more so, that if she had any sickness or disease upon her she would now be freed from it (n); the Targum of Jonathan has it, her splendour shall shine, the brightness and beauty of her countenance:
and shall conceive seed; a man child, as the same Targum; and the Jewish writers say, if she was barren before, now she would be fruitful; but no more is meant by it than that her husband should receive her gladly, and she should live comfortably with him hereafter, and the blessing of God would be upon her, which would still be a confirmation of her chastity.
(n) Maimon. Hilchot Sotah, c. 3. sect. 22.
John Wesley
5:28 Conceive seed - That is, shall bring forth children, as the Jews say, in case of her innocency, she infallibly did, yea though she was barren before.
5:295:29: Ա՛յս օրէ՛ն իցէ նախանձաւորութեան, որոյ յանցուցեալ իցէ կին՝ որ առնակի՛ն իցէ եւ պղծիցի.
29 Այս է խանդի օրէնքը, երբ կինն ամուսնացած լինելով դաւաճանում է ամուսնուն,
29 Կասկածամտութեան օրէնքը այս է, երբ կին մը իր էրկանը անհաւատարմութիւն ընելով պղծուի,
Այս օրէն իցէ նախանձաւորութեան, որոյ յանցուցեալ իցէ կին` որ առնակին իցէ եւ պղծիցի:

5:29: Ա՛յս օրէ՛ն իցէ նախանձաւորութեան, որոյ յանցուցեալ իցէ կին՝ որ առնակի՛ն իցէ եւ պղծիցի.
29 Այս է խանդի օրէնքը, երբ կինն ամուսնացած լինելով դաւաճանում է ամուսնուն,
29 Կասկածամտութեան օրէնքը այս է, երբ կին մը իր էրկանը անհաւատարմութիւն ընելով պղծուի,
zohrab-1805▾ eastern-1994▾ western am▾
5:2929: Вот закон о ревновании, когда жена изменит мужу своему и осквернится,
5:29 οὗτος ουτος this; he ὁ ο the νόμος νομος.1 law τῆς ο the ζηλοτυπίας ζηλοτυπια who; what ἐὰν εαν and if; unless παραβῇ παραβαινω transgress; overstep ἡ ο the γυνὴ γυνη woman; wife ὑπ᾿ υπο under; by ἀνδρὸς ανηρ man; husband οὖσα ειμι be καὶ και and; even μιανθῇ μιαινω taint; defile
5:29 זֹ֥את zˌōṯ זֹאת this תֹּורַ֖ת tôrˌaṯ תֹּורָה instruction הַ ha הַ the קְּנָאֹ֑ת qqᵊnāʔˈōṯ קִנְאָה jealousy אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] תִּשְׂטֶ֥ה tiśṭˌeh שׂטה turn aside אִשָּׁ֛ה ʔiššˈā אִשָּׁה woman תַּ֥חַת tˌaḥaṯ תַּחַת under part אִישָׁ֖הּ ʔîšˌāh אִישׁ man וְ wᵊ וְ and נִטְמָֽאָה׃ niṭmˈāʔā טמא be unclean
5:29. ista est lex zelotypiae si declinaverit mulier a viro suo et si polluta fueritThis is the law of jealousy. If a woman hath gone aside from her husband, and be defiled,
29. This is the law of jealousy, when a wife, being under her husband, goeth aside, and is defiled;
5:29. This is the law for jealousy. If a woman has turned aside from her husband, and if she has been polluted,
5:29. This [is] the law of jealousies, when a wife goeth aside [to another] instead of her husband, and is defiled;
This [is] the law of jealousies, when a wife goeth aside [to another] instead of her husband, and is defiled:

29: Вот закон о ревновании, когда жена изменит мужу своему и осквернится,
5:29
οὗτος ουτος this; he
ο the
νόμος νομος.1 law
τῆς ο the
ζηλοτυπίας ζηλοτυπια who; what
ἐὰν εαν and if; unless
παραβῇ παραβαινω transgress; overstep
ο the
γυνὴ γυνη woman; wife
ὑπ᾿ υπο under; by
ἀνδρὸς ανηρ man; husband
οὖσα ειμι be
καὶ και and; even
μιανθῇ μιαινω taint; defile
5:29
זֹ֥את zˌōṯ זֹאת this
תֹּורַ֖ת tôrˌaṯ תֹּורָה instruction
הַ ha הַ the
קְּנָאֹ֑ת qqᵊnāʔˈōṯ קִנְאָה jealousy
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
תִּשְׂטֶ֥ה tiśṭˌeh שׂטה turn aside
אִשָּׁ֛ה ʔiššˈā אִשָּׁה woman
תַּ֥חַת tˌaḥaṯ תַּחַת under part
אִישָׁ֖הּ ʔîšˌāh אִישׁ man
וְ wᵊ וְ and
נִטְמָֽאָה׃ niṭmˈāʔā טמא be unclean
5:29. ista est lex zelotypiae si declinaverit mulier a viro suo et si polluta fuerit
This is the law of jealousy. If a woman hath gone aside from her husband, and be defiled,
5:29. This is the law for jealousy. If a woman has turned aside from her husband, and if she has been polluted,
5:29. This [is] the law of jealousies, when a wife goeth aside [to another] instead of her husband, and is defiled;
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Adam Clarke: Commentary on the Bible - 1831
5:29: This is the law of jealousies - And this is the most singular law in the whole Pentateuch: a law that seems to have been copied by almost all the nations of the earth, whether civilized or barbarian, as we find that similar modes of trial for suspected offenses were used when complete evidence was wanting to convict; and where it was expected that the object of their worship would interfere for the sake of justice, in order that the guilty should be brought to punishment, and the innocent be cleared. For general information on this head see at the end of this chapter. (See Num 5:31 (note)).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:29: the law: Lev 7:11, Lev 11:46, Lev 13:59, Lev 14:54-57, Lev 15:32, Lev 15:33
when a wife goeth: Num 5:12, Num 5:15, Num 5:19; Isa 5:7, Isa 5:8
John Gill
5:29 This is the law of jealousies,.... Which was appointed by God to deter wives from adultery, and preserve the people of Israel, the worshippers of him, from having a spurious brood among them; and to keep husbands from being cruel to their wives they might be jealous of, and to protect virtue and innocence, and to detect lewdness committed in the most secret manner; whereby God gave proof of his omniscience, that he had knowledge of the most private acts of uncleanness, and was the avenger of all such. The reasons why such a law was not made equally in favour of women, as of men, are supposed to be these: because of the greater authority of the man over the woman, which would seem to be lessened, if such a power was granted her; because marriage was not so much hurt, or so much damage came to families by the adultery of men, as of women; because women are more apt to be suspicious than men, and in those times more prone to adultery, through their eager desire of children, that they might not lie under reproach (o):
when a wife goeth aside to another instead of her husband, and is defiled; is suspected of going aside to another man, and is supposed to be defiled by him.
(o) Vid. Salden. ut supra, (Otia, l. 1. Exercitat. 6.) sect. 19.
Robert Jamieson, A. R. Fausset and David Brown
5:29 This is the law of jealousies--Adultery discovered and proved was punished with death. But strongly suspected cases would occur, and this law made provision for the conviction of the guilty person. It was, however, not a trial conducted according to the forms of judicial process, but an ordeal through which a suspected adulteress was made to go--the ceremony being of that terrifying nature, that, on the known principles of human nature, guilt or innocence could not fail to appear. From the earliest times, the jealousy of Eastern people has established ordeals for the detection and punishment of suspected unchastity in wives. The practice was deep-rooted as well as universal. And it has been thought, that the Israelites being strongly biassed in favor of such usages, this law of jealousies "was incorporated among the other institutions of the Mosaic economy, in order to free it from the idolatrous rites which the heathens had blended with it." Viewed in this light, its sanction by divine authority in a corrected and improved form exhibits a proof at once of the wisdom and condescension of God.
5:305:30: կամ ա՛յր յորոյ վերայ հասանիցէ ոգի նախանձու, եւ ՚ի նախա՛նձ մտանիցէ ընդ կնոջ իւրում։ Կացուսցէ՛ զկինն առաջի Տեառն, եւ արասցէ՛ նմա քահանայն ըստ ամենայն օրինիս այսորիկ.
30 կամ երբ խանդի զգացում է տիրում տղամարդուն, եւ նա խանդում է իր կնոջը: Այս դէպքում նա կնոջը պիտի կանգնեցնի Տիրոջ առջեւ, իսկ քահանան նրա նկատմամբ պէտք է կիրառի վերոյիշեալ օրէնքը:
30 Կամ երբ մարդու մը մէջ կասկածամտութեան ոգի գայ ու կնոջ վրայ կասկածի, Տէրոջը առջեւ պիտի կանգնեցնէ կինը եւ քահանան կատարէ այս բոլորը անոր վրայ
կամ այր յորոյ վերայ հասանիցէ ոգի նախանձու, եւ ի նախանձ մտանիցէ ընդ կնոջ իւրում, կացուսցէ զկինն առաջի Տեառն, եւ արասցէ նմա քահանայն ըստ ամենայն օրինիս այսորիկ:

5:30: կամ ա՛յր յորոյ վերայ հասանիցէ ոգի նախանձու, եւ ՚ի նախա՛նձ մտանիցէ ընդ կնոջ իւրում։ Կացուսցէ՛ զկինն առաջի Տեառն, եւ արասցէ՛ նմա քահանայն ըստ ամենայն օրինիս այսորիկ.
30 կամ երբ խանդի զգացում է տիրում տղամարդուն, եւ նա խանդում է իր կնոջը: Այս դէպքում նա կնոջը պիտի կանգնեցնի Տիրոջ առջեւ, իսկ քահանան նրա նկատմամբ պէտք է կիրառի վերոյիշեալ օրէնքը:
30 Կամ երբ մարդու մը մէջ կասկածամտութեան ոգի գայ ու կնոջ վրայ կասկածի, Տէրոջը առջեւ պիտի կանգնեցնէ կինը եւ քահանան կատարէ այս բոլորը անոր վրայ
zohrab-1805▾ eastern-1994▾ western am▾
5:3030: или когда на мужа найдет дух ревности, и он будет ревновать жену свою, тогда пусть он поставит жену пред лицем Господа, и сделает с нею священник все по сему закону, --
5:30 ἢ η or; than ἄνθρωπος ανθρωπος person; human ᾧ ος who; what ἐὰν εαν and if; unless ἐπέλθῃ επερχομαι come on / against ἐπ᾿ επι in; on αὐτὸν αυτος he; him πνεῦμα πνευμα spirit; wind ζηλώσεως ζηλωσις and; even ζηλώσῃ ζηλοω zealous; jealous τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even στήσει ιστημι stand; establish τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even ποιήσει ποιεω do; make αὐτῇ αυτος he; him ὁ ο the ἱερεὺς ιερευς priest πάντα πας all; every τὸν ο the νόμον νομος.1 law τοῦτον ουτος this; he
5:30 אֹ֣ו ʔˈô אֹו or אִ֗ישׁ ʔˈîš אִישׁ man אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] תַּעֲבֹ֥ר taʕᵃvˌōr עבר pass עָלָ֛יו ʕālˈāʸw עַל upon ר֥וּחַ rˌûₐḥ רוּחַ wind קִנְאָ֖ה qinʔˌā קִנְאָה jealousy וְ wᵊ וְ and קִנֵּ֣א qinnˈē קנא be jealous אֶת־ ʔeṯ- אֵת [object marker] אִשְׁתֹּ֑ו ʔištˈô אִשָּׁה woman וְ wᵊ וְ and הֶעֱמִ֤יד heʕᵉmˈîḏ עמד stand אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אִשָּׁה֙ ʔiššˌā אִשָּׁה woman לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and עָ֤שָׂה ʕˈāśā עשׂה make לָהּ֙ lˌāh לְ to הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the תֹּורָ֖ה ttôrˌā תֹּורָה instruction הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
5:30. maritusque zelotypiae spiritu concitatus adduxerit eam in conspectu Domini et fecerit ei sacerdos iuxta omnia quae scripta suntAnd the husband stirred up by the spirit of jealousy bring her before the Lord, and the priest do to her according to all things that are here written:
30. or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law.
5:30. and if the husband, being stirred up by the spirit of jealousy, has brought her before the sight of the Lord, and the priest has acted toward her according to all that has been written:
5:30. Or when the spirit of jealousy cometh upon him, and he be jealous over his wife, and shall set the woman before the LORD, and the priest shall execute upon her all this law.
Or when the spirit of jealousy cometh upon him, and he be jealous over his wife, and shall set the woman before the LORD, and the priest shall execute upon her all this law:

30: или когда на мужа найдет дух ревности, и он будет ревновать жену свою, тогда пусть он поставит жену пред лицем Господа, и сделает с нею священник все по сему закону, --
5:30
η or; than
ἄνθρωπος ανθρωπος person; human
ος who; what
ἐὰν εαν and if; unless
ἐπέλθῃ επερχομαι come on / against
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
πνεῦμα πνευμα spirit; wind
ζηλώσεως ζηλωσις and; even
ζηλώσῃ ζηλοω zealous; jealous
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
στήσει ιστημι stand; establish
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
ποιήσει ποιεω do; make
αὐτῇ αυτος he; him
ο the
ἱερεὺς ιερευς priest
πάντα πας all; every
τὸν ο the
νόμον νομος.1 law
τοῦτον ουτος this; he
5:30
אֹ֣ו ʔˈô אֹו or
אִ֗ישׁ ʔˈîš אִישׁ man
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
תַּעֲבֹ֥ר taʕᵃvˌōr עבר pass
עָלָ֛יו ʕālˈāʸw עַל upon
ר֥וּחַ rˌûₐḥ רוּחַ wind
קִנְאָ֖ה qinʔˌā קִנְאָה jealousy
וְ wᵊ וְ and
קִנֵּ֣א qinnˈē קנא be jealous
אֶת־ ʔeṯ- אֵת [object marker]
אִשְׁתֹּ֑ו ʔištˈô אִשָּׁה woman
וְ wᵊ וְ and
הֶעֱמִ֤יד heʕᵉmˈîḏ עמד stand
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
אִשָּׁה֙ ʔiššˌā אִשָּׁה woman
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
עָ֤שָׂה ʕˈāśā עשׂה make
לָהּ֙ lˌāh לְ to
הַ ha הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
תֹּורָ֖ה ttôrˌā תֹּורָה instruction
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
5:30. maritusque zelotypiae spiritu concitatus adduxerit eam in conspectu Domini et fecerit ei sacerdos iuxta omnia quae scripta sunt
And the husband stirred up by the spirit of jealousy bring her before the Lord, and the priest do to her according to all things that are here written:
5:30. and if the husband, being stirred up by the spirit of jealousy, has brought her before the sight of the Lord, and the priest has acted toward her according to all that has been written:
5:30. Or when the spirit of jealousy cometh upon him, and he be jealous over his wife, and shall set the woman before the LORD, and the priest shall execute upon her all this law.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
5:30 Or when the spirit of jealousy cometh upon him, and he be jealous over his wife,.... See Gill on Num 5:14,
and shall set the woman before the Lord; has carried the matter so far as to bring his wife to the priest or civil magistrate, and declare his suspicion, and the ground of it:
and the priest shall execute upon her all this law; he shall proceed according to the law, and perform every rite and ceremony required; nor could any stop be put to it, unless the woman owned she was defiled.
5:315:31: եւ քաւեա՛լ լիցի այրն ՚ի մեղա՛ց անտի. եւ կինն ընկալցի զմեղս իւր։
31 Եթէ կինը յանցաւոր դուրս գայ, այդ դէպքում ամուսինն անմեղ է, իսկ կինը թող կրի իր գործած մեղքի պատիժը”»:
31 Եւ այն մարդը ազատ պիտի ըլլայ յանցանքէն, բայց կինը իր յանցանքը պիտի կրէ»։
եւ քաւեալ լիցի այրն ի մեղաց անտի, եւ կինն ընկալցի զմեղս իւր:

5:31: եւ քաւեա՛լ լիցի այրն ՚ի մեղա՛ց անտի. եւ կինն ընկալցի զմեղս իւր։
31 Եթէ կինը յանցաւոր դուրս գայ, այդ դէպքում ամուսինն անմեղ է, իսկ կինը թող կրի իր գործած մեղքի պատիժը”»:
31 Եւ այն մարդը ազատ պիտի ըլլայ յանցանքէն, բայց կինը իր յանցանքը պիտի կրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:3131: и будет муж чист от греха, а жена понесет на себе грех свой.
5:31 καὶ και and; even ἀθῷος αθωος guiltless ἔσται ειμι be ὁ ο the ἄνθρωπος ανθρωπος person; human ἀπὸ απο from; away ἁμαρτίας αμαρτια sin; fault καὶ και and; even ἡ ο the γυνὴ γυνη woman; wife ἐκείνη εκεινος that λήμψεται λαμβανω take; get τὴν ο the ἁμαρτίαν αμαρτια sin; fault αὐτῆς αυτος he; him
5:31 וְ wᵊ וְ and נִקָּ֥ה niqqˌā נקה be clean הָ hā הַ the אִ֖ישׁ ʔˌîš אִישׁ man מֵ mē מִן from עָוֹ֑ן ʕāwˈōn עָוֹן sin וְ wᵊ וְ and הָ hā הַ the אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman הַ ha הַ the הִ֔וא hˈiw הִיא she תִּשָּׂ֖א tiśśˌā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] עֲוֹנָֽהּ׃ פ ʕᵃwōnˈāh . f עָוֹן sin
5:31. maritus absque culpa erit et illa recipiet iniquitatem suamThe husband shall be blameless, and she shall bear her iniquity.
31. And the man shall be free from iniquity, and that woman shall bear her iniquity.
5:31. then the husband shall be without guilt, and she shall bear her iniquity.”
5:31. Then shall the man be guiltless from iniquity, and this woman shall bear her iniquity.
Then shall the man be guiltless from iniquity, and this woman shall bear her iniquity:

31: и будет муж чист от греха, а жена понесет на себе грех свой.
5:31
καὶ και and; even
ἀθῷος αθωος guiltless
ἔσται ειμι be
ο the
ἄνθρωπος ανθρωπος person; human
ἀπὸ απο from; away
ἁμαρτίας αμαρτια sin; fault
καὶ και and; even
ο the
γυνὴ γυνη woman; wife
ἐκείνη εκεινος that
λήμψεται λαμβανω take; get
τὴν ο the
ἁμαρτίαν αμαρτια sin; fault
αὐτῆς αυτος he; him
5:31
וְ wᵊ וְ and
נִקָּ֥ה niqqˌā נקה be clean
הָ הַ the
אִ֖ישׁ ʔˌîš אִישׁ man
מֵ מִן from
עָוֹ֑ן ʕāwˈōn עָוֹן sin
וְ wᵊ וְ and
הָ הַ the
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
הַ ha הַ the
הִ֔וא hˈiw הִיא she
תִּשָּׂ֖א tiśśˌā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
עֲוֹנָֽהּ׃ פ ʕᵃwōnˈāh . f עָוֹן sin
5:31. maritus absque culpa erit et illa recipiet iniquitatem suam
The husband shall be blameless, and she shall bear her iniquity.
5:31. then the husband shall be without guilt, and she shall bear her iniquity.”
5:31. Then shall the man be guiltless from iniquity, and this woman shall bear her iniquity.
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
31: Служа действительным наказанием виновной в прелюбодеянии, обряд ревнования являлся торжеством и успокоением для невинно заподозренной. По рассказам путешественников, между некоторыми племенами Африки и по настоящее время сохранился обычай испытания чистоты женщины посредством «горькой воды» (Властов, Священная летопись).
Adam Clarke: Commentary on the Bible - 1831
5:31: This woman shall bear her iniquity - That is, her belly shall swell, and her thigh shall rot; see Num 5:22 (note). But if not guilty after such a trial, she had great honor, and, according to the rabbins, became strong, healthy, and fruitful; for if she was before barren, she now began to bear children; if before she had only daughters, she now began to have sons; if before she had hard travail, she now had easy; in a word, she was blessed in her body, her soul, and her substance: so shall it be done unto the holy and faithful woman, for such the Lord delighteth to honor; see Ti1 2:15.
On the principal subject of this chapter. I shall here introduce a short account of the trial by ordeal, as practiced in different parts of the world, and which is supposed to have taken its origin from the waters of jealousy.
The trial by what was afterwards called Ordeal is certainly of very remote antiquity, and was evidently of Divine appointment. In this place we have an institution relative to a mode of trial precisely of that kind which among our ancestors was called ordeal; and from this all similar trials in Asia, Africa, and Europe, have very probably derived their origin.
Ordeal, Latin, ordalium, is, according to Verstegan, from the Saxon, ordal and ordel, and is derived by some from great, and Dael, judgment, signifying the greatest, most solemn, and decisive mode of judgment - Hickes. Others derive it from the Francic or Teutonic Urdela, which signifies simply to judge. But Lye, in his Anglo-Saxon Dictionary, derives the term from an Anglo-Saxon word, which is often in Anglo-Saxon, a privative particle, and, distinction or difference; and hence applied to that kind of judgment in which there was no respect of persons, but every one had absolute justice done him, as the decision of the business was supposed to belong to God alone. It always signified an appeal to the immediate interposition of God, and was therefore called Judicium Dei, God's Judgment; and we may naturally suppose was never resorted to but in very important cases, where persons accused of great crimes protested their innocence, and there was no sufficient evidence by which they could be cleared from the accusation, or proved to be guilty of the crime laid to their charge. Such were the cases of jealousy referred to in this chapter.
The rabbins who have commented on this text give us the following information: When any man, prompted by the spirit of jealousy, suspected his wife to have committed adultery, he brought her first before the judges, and accused her of the crime; but as she asserted her innocency, and refused to acknowledge herself guilty, and as he had no witnesses to produce, he required that she should be sentenced to drink the waters of bitterness which the law had appointed; that God, by this means, might discover what she wished to conceal. After the judges had heard the accusation and the denial, the man and his wife were both sent to Jerusalem, to appear before the Sanhedrin, who were the sole judges in such matters. The rabbins say that the judges of the Sanhedrin, at first endeavored with threatenings to confound the woman, and cause her to confess her crime; when she still persisted in her innocence, she was led to the eastern gate of the court of Israel, where she was stripped of the clothes she wore, and dressed in black before a number of persons of her own sex. The priest then told her that if she knew herself to be innocent she had no evil to apprehend; but if she were guilty, she might expect to suffer all that the law threatened: to which she answered, Amen, amen.
The priest then wrote the words of the law upon a piece of vellum, with ink that had no vitriol in it, that it might be the more easily blotted out. The words written on the vellum were, according to the rabbins, the following: -
"If a strange man have not come near thee, and thou art not polluted by forsaking the bed of thy husband, these bitter waters which I have cursed will not hurt thee: but if thou have gone astray from thy husband, and have polluted thyself by coming near to another man, may thou be accursed of the Lord, and become an example for all his people; may thy thigh rot, and thy belly swell till it burst! may these cursed waters enter into thy belly, and, being swelled therewith, may thy thigh putrefy!"
After this the priest took a new pitcher, filled it with water out of the brazen bason that was near the altar of burnt-offering, cast some dust into it taken from the pavement of the temple, mingled something bitter, as wormwood, with it, and having read the curses above mentioned to the woman, and received her answer of Amen, he scraped off the curses from the vellum into the pitcher of water. During this time another priest tore her clothes as low as her bosom, made her head bare, untied the tresses of her hair, fastened her torn clothes with a girdle below her breasts, and presented her with the tenth part of an ephah, or about three pints of barley-meal, which was in a frying pan, without oil or incense.
The other priest, who had prepared the waters of jealousy, then gave them to be drank by the accused person, and as soon as she had swallowed them, he put the pan with the meal in it into her hand. This was waved before the Lord, and a part of it thrown into the fire of the altar. If the woman was innocent, she returned with her husband; and the waters, instead of incommoding her, made her more healthy and fruitful than ever: if on the contrary she were guilty, she was seen immediately to grow pale, her eyes started out of her head, and, lest the temple should be defiled with her death, she was carried out, and died instantly with all the ignominious circumstances related in the curses, which the rabbins say had the same effect on him with whom she had been criminal, though he were absent and at a distance. They add, however, that if the husband himself had been guilty with another woman, then the waters had no bad effect even on his criminal wife; as in that case the transgression on the one part was, in a certain sense, balanced by the transgression on the other.
There is no instance in the Scriptures of this kind of ordeal having ever been resorted to; and probably it never was during the purer times of the Hebrew republic. God had rendered himself so terrible by his judgments, that no person would dare to appeal to this mode of trial who was conscious of her guilt; and in case of simple adultery, where the matter was either detected or confessed, the parties were ordered by the law to be put to death.
But other ancient nations have also had their trials by ordeal.
We learn from Ferdusi, a Persian poet, whose authority we have no reason to suspect, that the fire ordeal was in use at a very early period among the ancient Persians. In the famous epic poem called the Shah Nameh of this author, who is not improperly styled the Homer of Persia, under the title Dastan Seeavesh ve Soodabeh, The account of Seeavesh and Soodabeh, he gives a very remarkable and circumstantial account of a trial of this kind.
It is very probable that the fire ordeal originated among the ancient Persians, for by them fire was not only held sacred, but considered as a god, or rather as the visible emblem of the supreme Deity; and indeed this kind of trial continues in extensive use among the Hindoos to the present day. In the code of Gentoo laws it is several times referred to under the title of Purrah Reh, but in the Shah Nameh, the word Soogend is used, which signifies literally an oath, as the persons were obliged to declare their innocence by an oath, and then put their veracity to test by passing through the kohi atesh, or fire pile; see the Shah Nameh in the title Dastan Seeavesh ve Soodabeh, and Halhed's code of Gentoo laws; Preliminary Discourse, p. lviii., and chap. v., sec. iii., pp. 117, etc.
A circumstantial account of the different kinds of ordeal practiced among the Hindoos, communicated by Warren Hastings, Esq., who received it from Ali Ibrahim Khan, chief magistrate at Benares, may be found in the Asiatic Researches, vol. i., p. 389.
This trial was conducted among this people nine different ways: first, by the balance; secondly, by fire; thirdly, by water; fourthly, by poison; fifthly, by the cosha, or water in which an idol has been washed; sixthly, by rice; seventhly, by boiling oil; eighthly, by red hot iron; ninthly, by images.
There is, perhaps, no mode of judiciary decision that has been in more common use in ancient times, than that of ordeal, in some form or other. We find that it was also used by the ancient Greeks 500 years before the Christian era; for in the Antigone of Sophocles, a person suspected by Creon of a misdemeanor, declares himself ready "to handle hot iron, and to walk over fire," in proof of his innocence, which the scholiast tells us was then a very usual purgation.
Ημεν δ' ἑτοιμοι και μυδρους αιρειν χεροιν,
Και πυρ διερπειν, και θεους ὁρκωμοτειν.
Ver. 270.
The scholiast on this line informs us that the custom in binding themselves by the most solemn oath, was this: they took red hot iron in their hands, and throwing it into the sea, swore that the oath should be inviolate till that iron made its appearance again. Virgil informs us that the priests of Apollo at Soracte were accustomed to walk over burning coals unhurt.
- Et medium, freti pietate, per ignem
Cultores multa premimus vestigia pruna.
Aen. xi. 787.
Grotius gives many instances of water ordeal in Bithynia, Sardinia, and other places. Different species of fire and water ordeal are said to have prevailed among the Indians on the coast of Malabar; the negroes of Loango, Mozambique, etc., etc., and the Calmuc Tartars.
The first formal mention I find of this trial in Europe is in the laws of King Ina, composed about a. d. 700. See L. 77. entitled, Decision by hot iron and water. I find it also mentioned in the council of Mentz, a. d. 847; but Agobard, archbishop of Lyons, wrote against it sixty years before this time. It is afterwards mentioned in the council of Trevers, a. d. 895. It did not exist in Normandy till after the Conquest, and was probably first introduced into England in the time of Ina, in whose laws and those of Athelstan and Ethelred, it was afterwards inserted. The ordeal by fire was for noblemen and women, and such as were free born: the water ordeal was for husbandmen, and the meaner classes of the people, and was of two sorts; by cold water and by hot. See the proceedings in these trials declared particularly in the law of King Ina; Wilkins, Leges Anglo-Saxonae, p. 27.
Several popes published edicts against this species of trial. Henry III. abolished trials by ordeal in the third year of his reign, 1219. See the act in Rymer, vol. i., p. 228; and see Dugdale's Origines Juridicales, fol. 87; Spelman's Glossary, Wilkins, Hickes, Lombard, Somner, and Du Cange, art. Ferrum.
The ordeal or trial by battle or combat is supposed to have come to us from the Lombards, who, leaving Scandinavia, overran Europe: it is thought that this mode of trial was instituted by Frotha III., king of Denmark, about the time of the birth of Christ; for he ordained that every controversy should be determined by the sword. It continued in Holsatia till the time of Christian III., king of Denmark, who began his reign in 1535. From these northern nations the practice of duels was introduced into Great Britain. I need scarcely add, that this detestable form of trial was the foundation of the no less detestable crime of dueling, which so much disgraces our age and nation, a practice that is defended only by ignorance, false honor, and injustice: it is a relic of barbarous superstition, and was absolutely unknown to those brave and generous nations, the Greeks and Romans, whom it is so much the fashion to admire; and who, in this particular, so well merit our admiration!
The general practice of dueling is supposed to have taken its rise in 1527, at the breaking up of a treaty between the Emperor Charles V. and Francis I. The former having sent a herald with an insulting message to Francis, the king of France sent back the herald with a cartel of defiance, in which he gave the emperor the lie, and challenged him to single combat: Charles accepted it; but after several messages concerning the arrangement of all the circumstances relative to the combat, the thoughts of it were entirely laid aside. The example of two personages so illustrious drew such general attention, and carried with it so much authority, that it had considerable influence in introducing an important change in manners all over Europe. It was so much the custom in the middle ages of Christianity to respect the cross, even to superstition, that it would have been indeed wonderful if the same ignorant bigotry had not converted it into an ordeal: accordingly we find it used for this purpose in so many different ways as almost to preclude description. Another trial of this kind was the Corsned, or the consecrated bread and cheese: this was the ordeal to which the clergy commonly appealed when they were accused of any crime. A few concluding observations from Dr. Henry may not be unacceptable to the reader: - "If we suppose that few or none escaped conviction who exposed themselves to these fiery trials, we shall be very much mistaken. For the histories of those times contain innumerable examples of persons plunging their naked arms into boiling water, handling red hot balls of iron, and walking upon burning ploughshares, without receiving the least injury. Many learned men have been much puzzled to account for this, and disposed to think that Providence graciously interposed in a miraculous manner for the preservation of injured innocence.
"But if we examine every circumstance of these fiery ordeals with due attention, we shall see sufficient reason to suspect that the whole was a gross imposition on the credulity of mankind. The accused person was committed wholly to the priest who was to perform the ceremony three days before the trial, in which he had time enough to bargain with him for his deliverance, and give him instructions how to act his part. On the day of trial no person was permitted to enter the church but the priest and the accused till after the iron was heated, when twelve friends of the accuser, and twelve of the accused, and no more, were admitted and ranged along the wall on each side of the church, at a respectful distance. After the iron was taken out of the fire several prayers were said: the accused drank a cup of holy water, and sprinkled his hand with it, which might take a considerable time if the priest were indulgent. The space of nine feet was measured by the accused himself, with his own feet, and he would probably give but scanty measure. He was obliged only to touch one of the marks with the toe of his right foot, and allowed to stretch the other foot as far towards the other mark as he could, so that the conveyance was almost instantaneous. His hand was not immediately examined, but wrapped in a cloth prepared for that purpose three days. May we not then, from all these precautions, suspect that these priests were in possession of some secret that secured the hand from the impression of such a momentary touch of hot iron, or removed all appearances of these impressions in three days; and that they made use of this secret when they saw reason? Such readers as are curious in matters of this kind may find two different directions for making ointments that will have this effect, in the work here quoted. What greatly strengthens these suspicions is, that we meet with no example of any champion of the Church who suffered the least injury from the touch of hot iron in this ordeal: but where any one was so fool-hardy as to appeal to it, or to that of hot water, with a view to deprive the Church of any of her possessions, he never failed to burn his fingers, and lose his cause." I have made the scanty extract above from a very extensive history of the trial by ordeal, which I wrote several years ago, but never published. All the forms of adjuration for the various ordeals of hot water, cold water, red hot iron, bread and cheese, etc., may be seen in the Codex Legum Antiquarum, Lindenbrogii, fol. Franc. 1613, p. 1299, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:31: be guiltless: Psa 37:6
bear: Num 9:13; Lev 20:10, Lev 20:17-20; Eze 18:4; Rom 2:8, Rom 2:9
Geneva 1599
5:31 Then shall the man be (o) guiltless from iniquity, and this woman shall bear her iniquity.
(o) The man might accuse his wife on suspicion and not be reproved.
John Gill
5:31 Then shall the man be guiltless from iniquity,.... Which otherwise he would not, by conniving at her loose way of living, and not reproving her for it, and bringing her either to repentance or punishment; and retaining and encouraging jealousy in his mind, without declaring it, and his reasons for it: the sense of the passage seems to be, that when a man had any ground for his suspicion and jealousy, and he proceeded according as this law directs, whether his wife was guilty or not guilty, no sin was chargeable on him, or blame to be laid to him, or punishment inflicted on him:
and the woman shall bear her iniquity; the punishment of it, through the effects of the bitter waters upon her, if guilty; nor was her husband chargeable with her death, she justly brought it on herself: or if not guilty, yet as she had by some unbecoming behaviour raised such a suspicion in him, nor would she be reclaimed, though warned to the contrary, she for it justly bore the infamy of such a process; which was such, as Maimonides says (p), that innocent women would give all that they had to escape it, and reckoned death itself more agreeable than that, as to be served as such a woman was; See Gill on Num 5:18.
(p) Moreh Nevochim, par. 3. c. 49. p. 499.
John Wesley
5:31 Guiltless - Which he should not have been, if he had either indulged her in so great a wickedness, and not endeavoured to bring her to repentance or punishment, or cherished suspicions in his breast, and thereupon proceeded to hate her or cast her off. Whereas now, whatsoever the consequence is, the husband shall not be censured for bringing such curses upon her, or for defaming her, if she appear to be innocent. Her iniquity - That is, the punishment of her iniquity, whether she was false to her husband, or by any light carriage gave him occasion to suspect her.