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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The charge of this chapter is, I. Concerning the purity and perfection of all those animals that were offered in sacrifice, ver. 1. II. Concerning the punishment of those that worshipped idols, ver. 2-7. III. Concerning appeals from the inferior courts to the great sanhedrim, ver. 8-13. IV. Concerning the choice and duty of a king, ver. 14, &c.
Adam Clarke: Commentary on the Bible - 1831
All sacrifices to be without blemish, Deu 17:1. Of persons consisted of idolatry and their punishment, Deu 17:2-7. Difficult matters in judgment to be laid before the priests and judges, and to be determined by them; and all to submit to their decision, Deu 17:8-13. The king that may be chosen to be one of their brethren; no stranger to be appointed to that office, Deu 17:14, Deu 17:15. He shall not multiply horses to himself, nor cause the people to return unto Egypt, Deu 17:16. Nor multiply wives, money, etc., Deu 17:17. He shall write a copy of the law for his own use, and read and study it all his days, that his heart be not lifted up above his brethren, Deu 17:18-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Deu 17:1, The things sacrificed must be sound; Deu 17:2, Idolaters must be slain; Deu 17:8, Hard controversies are to be determined by the priests and judges; Deu 17:12, The contemner of that determination must die; Deu 17:14, The election; Deu 17:16, and duty of a king.
John Gill
INTRODUCTION TO DEUTERONOMY 17
This chapter begins with a caution not to sacrifice anything to the Lord that is blemished or ill favoured, Deut 17:1, an order is given to put to death men or women guilty of idolatry, where it is clearly proved upon them, Deut 17:2 and it is directed that when cases are too hard for inferior judges to determine, they should be brought to Jerusalem to the priests, Levites, and judges, which formed the great consistory there, whose sentence was to be adhered unto on pain of death, Deut 17:8, and rules are given about the choice of a king, and he is informed what he must not do, and what he should do, Deut 17:14.
17:117:1: Եւ մի՛ զոհիցես Տեառն Աստուծոյ քում արջառ կամ ոչխար՝ յորում իցէ արատ ինչ, ըստ ամենայն արատաւո՛ր բանի. զի պի՛ղծ է այն առաջի Տեառն Աստուծոյ քոյ[1876]։[1876] Ոմանք. Առաջի Տեառն Աստուծոյ քում։
1 «Եթէ արջառը կամ ոչխարը որեւէ արատ կամ թերութիւն ունենայ, ապա դա մի՛ զոհիր քո Տէր Աստծու համար, որովհետեւ դա պիղծ է քո Տէր Աստծու առջեւ:
17 «Արատ մը կամ ոեւէ պակասութիւն* ունեցող արջառ կամ ոչխար քու Տէր Աստուծոյդ զոհ մի՛ մատուցաներ, վասն զի այս բանը քու Տէր Աստուծոյդ առջեւ պիղծ է։
Եւ մի՛ զոհիցես Տեառն Աստուծոյ քում արջառ կամ ոչխար յորում իցէ արատ ինչ, ըստ ամենայն արատաւոր բանի. զի պիղծ է այն առաջի Տեառն Աստուծոյ քո:

17:1: Եւ մի՛ զոհիցես Տեառն Աստուծոյ քում արջառ կամ ոչխար՝ յորում իցէ արատ ինչ, ըստ ամենայն արատաւո՛ր բանի. զի պի՛ղծ է այն առաջի Տեառն Աստուծոյ քոյ[1876]։
[1876] Ոմանք. Առաջի Տեառն Աստուծոյ քում։
1 «Եթէ արջառը կամ ոչխարը որեւէ արատ կամ թերութիւն ունենայ, ապա դա մի՛ զոհիր քո Տէր Աստծու համար, որովհետեւ դա պիղծ է քո Տէր Աստծու առջեւ:
17 «Արատ մը կամ ոեւէ պակասութիւն* ունեցող արջառ կամ ոչխար քու Տէր Աստուծոյդ զոհ մի՛ մատուցաներ, վասն զի այս բանը քու Տէր Աստուծոյդ առջեւ պիղծ է։
zohrab-1805▾ eastern-1994▾ western am▾
17:11: Не приноси в жертву Господу, Богу твоему, вола, или овцы, на которой будет порок, [или] что-нибудь худое, ибо это мерзость для Господа, Бога твоего.
17:1 οὐ ου not θύσεις θυω immolate; sacrifice κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σου σου of you; your μόσχον μοσχος calf ἢ η or; than πρόβατον προβατον sheep ἐν εν in ᾧ ος who; what ἐστιν ειμι be ἐν εν in αὐτῷ αυτος he; him μῶμος μωμος flaw πᾶν πας all; every ῥῆμα ρημα statement; phrase πονηρόν πονηρος harmful; malignant ὅτι οτι since; that βδέλυγμα βδελυγμα abomination κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σού σου of you; your ἐστιν ειμι be
17:1 לֹא־ lō- לֹא not תִזְבַּח֩ ṯizbˌaḥ זבח slaughter לַ la לְ to יהוָ֨ה [yhwˌāh] יְהוָה YHWH אֱלֹהֶ֜יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) שֹׁ֣ור šˈôr שֹׁור bullock וָ wā וְ and שֶׂ֗ה śˈeh שֶׂה lamb אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִהְיֶ֥ה yihyˌeh היה be בֹו֙ vˌô בְּ in מ֔וּם mˈûm מאוּם blemish כֹּ֖ל kˌōl כֹּל whole דָּבָ֣ר dāvˈār דָּבָר word רָ֑ע rˈāʕ רַע evil כִּ֧י kˈî כִּי that תֹועֲבַ֛ת ṯôʕᵃvˈaṯ תֹּועֵבָה abomination יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) הֽוּא׃ ס hˈû . s הוּא he
17:1. non immolabis Domino Deo tuo bovem et ovem in quo est macula aut quippiam vitii quia abominatio est Domini Dei tuiThou shalt not sacrifice to the Lord thy God a sheep, or an ox, wherein there is blemish, or any fault: for that is an abomination to the Lord thy God.
1. Thou shalt not sacrifice unto the LORD thy God an ox, or a sheep, wherein is a blemish, any evil-favouredness: for that is an abomination unto the LORD thy God.
17:1. “You shall not immolate to the Lord your God a sheep or an ox, in which there is a blemish or any defect at all; for this is an abomination to the Lord your God.
17:1. Thou shalt not sacrifice unto the LORD thy God [any] bullock, or sheep, wherein is blemish, [or] any evilfavouredness: for that [is] an abomination unto the LORD thy God.
Thou shalt not sacrifice unto the LORD thy God [any] bullock, or sheep, wherein is blemish, [or] any evilfavouredness: for that [is] an abomination unto the LORD thy God:

1: Не приноси в жертву Господу, Богу твоему, вола, или овцы, на которой будет порок, [или] что-нибудь худое, ибо это мерзость для Господа, Бога твоего.
17:1
οὐ ου not
θύσεις θυω immolate; sacrifice
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
σου σου of you; your
μόσχον μοσχος calf
η or; than
πρόβατον προβατον sheep
ἐν εν in
ος who; what
ἐστιν ειμι be
ἐν εν in
αὐτῷ αυτος he; him
μῶμος μωμος flaw
πᾶν πας all; every
ῥῆμα ρημα statement; phrase
πονηρόν πονηρος harmful; malignant
ὅτι οτι since; that
βδέλυγμα βδελυγμα abomination
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
σού σου of you; your
ἐστιν ειμι be
17:1
לֹא־ lō- לֹא not
תִזְבַּח֩ ṯizbˌaḥ זבח slaughter
לַ la לְ to
יהוָ֨ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֶ֜יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
שֹׁ֣ור šˈôr שֹׁור bullock
וָ וְ and
שֶׂ֗ה śˈeh שֶׂה lamb
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִהְיֶ֥ה yihyˌeh היה be
בֹו֙ vˌô בְּ in
מ֔וּם mˈûm מאוּם blemish
כֹּ֖ל kˌōl כֹּל whole
דָּבָ֣ר dāvˈār דָּבָר word
רָ֑ע rˈāʕ רַע evil
כִּ֧י kˈî כִּי that
תֹועֲבַ֛ת ṯôʕᵃvˈaṯ תֹּועֵבָה abomination
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
הֽוּא׃ ס hˈû . s הוּא he
17:1. non immolabis Domino Deo tuo bovem et ovem in quo est macula aut quippiam vitii quia abominatio est Domini Dei tui
Thou shalt not sacrifice to the Lord thy God a sheep, or an ox, wherein there is blemish, or any fault: for that is an abomination to the Lord thy God.
17:1. “You shall not immolate to the Lord your God a sheep or an ox, in which there is a blemish or any defect at all; for this is an abomination to the Lord your God.
17:1. Thou shalt not sacrifice unto the LORD thy God [any] bullock, or sheep, wherein is blemish, [or] any evilfavouredness: for that [is] an abomination unto the LORD thy God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Ср. Лев XXII:19–25.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: The Punishment of Idolatry.B. C. 1451.
1 Thou shalt not sacrifice unto the LORD thy God any bullock, or sheep, wherein is blemish, or any evilfavouredness: for that is an abomination unto the LORD thy God. 2 If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant, 3 And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded; 4 And it be told thee, and thou hast heard of it, and enquired diligently, and, behold, it be true, and the thing certain, that such abomination is wrought in Israel: 5 Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, even that man or that woman, and shalt stone them with stones, till they die. 6 At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. 7 The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you.
Here is, I. A law for preserving the honour of God's worship, by providing that no creature that had any blemish should be offered in sacrifice to him, v. 1. This caveat we have often met with: Thou shalt not sacrifice that which has any blemish, which renders it unsightly, or any evil matter or thing (as the following word night better be rendered), any sickness or weakness, though not discernible at first view; it is an abomination to God. God is the best of beings, and therefore whatsoever he is served with ought to be the best in its kind. And the Old-Testament sacrifices in a special manner must be so, because they were types of Christ, who is a Lamb without blemish or spot (1 Pet. i. 19), perfectly pure from all sin and all appearance of it. In the latter times of the Jewish church, when by the captivity in Babylon they were cured of idolatry, yet they were charged with profaneness in the breach of this law, with offering the blind, and the lame, and the sick for sacrifice, Mal. i. 8.
II. A law for the punishing of those that worshipped false gods. It was made a capital crime to seduce others to idolatry (ch. xiii.), here it is made no less to be seduced. If the blind thus mislead the blind, both must fall into the ditch. Thus God would possess them with a dread of that sin, which they must conclude exceedingly sinful when so many sanguinary laws were made against it, and would deter those from it that would not otherwise be persuaded against it; and yet the law, which works death, proved ineffectual. See here,
1. What the crime was against which this law was levelled, serving or worshipping other gods, v. 3. That which was the most ancient and plausible idolatry is specified, worshipping the sun, moon, and stars; and, if that was so detestable a thing, much more was it so to worship stocks and stones, or the representations of mean and contemptible animals. Of this it is said, (1.) That it is what God had not commanded. He had again and again forbidden it; but it is thus expressed to intimate that, if there had been no more against it, this had been enough (for in the worship of God his institution and appointment must be our rule and warrant), and that God never commanded his worshippers to debase themselves so far as to do homage to their fellow-creatures: had God commanded them to do it, they might justly have complained of it as a reproach and disparagement to them; yet, when he has forbidden it, they will, from a spirit of contradiction, put this indignity upon themselves. (2.) That it is wickedness in the sight of God, v. 2. Be it ever so industriously concealed, he sees it, and, be it ever so ingeniously palliated, he hates it: it is a sin in itself exceedingly heinous, and the highest affront that can be offered to Almighty God. (3.) That it is a transgression of the covenant. It was on this condition that God took them to be his peculiar people, that they should serve and worship him only as their God, so that if they gave to any other the honour which was due to him alone that covenant was void, and all the benefit of it forfeited. Other sins were transgressions of the command, but this was a transgression of the covenant. It was spiritual adultery, which breaks them marriage bond. (4.) That it is abomination in Israel, v. 4. Idolatry was bad enough in any, but it was particularly abominable in Israel, a people so blessed with peculiar discoveries of the will and favour of the only true and living God.
2. How it must be tried. Upon information given of it, or any ground of suspicion that any person whatsoever, man or woman, had served other gods, (1.) Enquiry must be made, v. 4. Though it appears not certain at first, it may afterwards upon search appear so; and, if it can possibly be discovered, it must not be unpunished; if not, yet the very enquiry concerning it would possess the country with a dread of it. (2.) Evidence must be given in, v. 6. How heinous and dangerous soever the crime is, yet they must not punish any for it, unless there were good proof against them, by two witnesses at least. They must not, under pretence of honouring God, wrong an innocent man. This law, which requires two witnesses in case of life, we had before, Num. xxxv. 30; it is quoted, Matt. xviii. 16.
3. What sentence must be passed and executed. So great a punishment as death, so great a death as stoning, must be inflicted on the idolater, whether man or woman, for the infirmity of the weaker sex would be no excuse, v. 5. The place of execution must be the gate of the city, that the shame might be the greater to the criminal and the warning the more public to all others. The hands of the witnesses, in this as in other cases, must be first upon him, that is, they must cast the first stone at him, thereby avowing their testimony, and solemnly imprecating the guilt of his blood upon themselves if their evidence were false. This custom might be of use to deter men from false-witness bearing. The witnesses are really, and therefore it was required that they should be actually, the death of the malefactor. But they must be followed, and the execution completed, by the hands of all the people, who were thus to testify their detestation of the crime and to put the evil away from among them, as before, ch. xiii. 9.
Adam Clarke: Commentary on the Bible - 1831
17:1: Wherein is blemish - God must not have that offered to him which thou wouldst not use thyself. This not only refers to the perfect sacrifice offered by Christ Jesus, but to that sincerity and uprightness of heart which God requires in all those who approach him in the way of worship.
Albert Barnes: Notes on the Bible - 1834
17:1: This verse belongs in subject to the last chapter. It prohibits once more (compare Deu 15:21) that form of insult to God which consists in offering to Him a blemished sacrifice.
Any evil-favoredness - Render any evil thing. The reference is to the faults or maims enumerated in Lev 22:22-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:1: Exo 12:5; Lev 22:20-25; Mal 1:8, Mal 1:13, Mal 1:14; Heb 9:14; Pe1 1:19
Thou shalt: Deu 15:21
sheep: or, goat, any evil favouredness, Gen 41:3, Gen 41:4, Gen 41:19
for that: Deu 23:18, Deu 24:4, Deu 25:16; Pro 6:16, Pro 11:1, Pro 15:8, Pro 20:10
Carl Friedrich Keil and Franz Delitzsch
17:1
Not only did the inclination to nature-worship, such as the setting up of the idols of Ashera and Baal, belong to the crimes which merited punishment, but also a manifest transgression of the laws concerning the worship of Jehovah, such as the offering of an ox or sheep that had some fault, which was an abomination in the sight of Jehovah (see at Lev 22:20.). "Any evil thing," i.e., any of the faults enumerated in Lev 22:22-24.
Geneva 1599
17:1 Thou shalt not sacrifice unto the LORD thy God [any] bullock, or sheep, wherein is (a) blemish, [or] any evilfavouredness: for that [is] an abomination unto the LORD thy God.
(a) You shall not serve God for selfish means as the hypocrites do.
John Gill
17:1 Thou shalt not sacrifice unto the Lord thy God any bullock or sheep wherein is blemish,.... No sacrifice of any sort, whether burnt offering, sin offering, or peace offering, was to have any blemish in it; typical of the unblemished and immaculate Lamb of God, who, being without sin, offered himself without spot to God, and so could take away the sins of others by the sacrifice of himself; see Lev 22:18,
or any evilfavouredness; any sickness or disease upon it of any sort, which made it ill favoured to the sight, or disagreeable to the smell, or however unacceptable for sacrifice:
for that is an abomination to the Lord thy God; every such blemished and ill favoured sacrifice; see Mal 1:8.
John Wesley
17:1 Bullock or sheep - Either greater or smaller sacrifices, all being comprehended under the two most eminent kinds.
Robert Jamieson, A. R. Fausset and David Brown
17:1 THINGS SACRIFICED MUST BE SOUND. (Deut 17:1)
Thou shalt not sacrifice . . . any bullock, or sheep, wherein is blemish--Under the name of bullock were comprehended bulls, cows, and calves; under that of sheep, rams, lambs, kids, he- and she-goats. An ox, from mutilation, was inadmissible. The qualifications required in animals destined for sacrifice are described (Ex 12:5; Lev 1:3).
17:217:2: Եւ եթէ գտցի ՚ի միջի քում, ՚ի միում ՚ի քաղաքացն զոր Տէր Աստուած քո տացէ քեզ, ա՛յր կամ կին՝ որ առնիցէ զչա՛ր առաջի Տեառն Աստուծոյ քոյ, անցանել զուխտիւ նորա[1877]. [1877] Օրինակ մի. Անցանելով զուխտիւ նորա։
2 Եթէ քո միջավայրում, քո Տէր Աստծու քեզ տուած քաղաքներից մէկում գտնուի մի տղամարդ կամ կին, որ քո Տէր Աստծու առջեւ չար գործ անի, դրժի նրա ուխտը,
2 «Եթէ քու Տէր Աստուծոյդ քեզի տուած քաղաքներէն մէկուն մէջ այնպիսի մարդ մը կամ կին մը գտնուի, որ քու Տէր Աստուծոյդ առջեւ չարութիւն ընելով ու անոր ուխտը չպահելով
Եւ եթէ գտցի ի միջի քում, ի միում ի քաղաքացն զոր Տէր Աստուած քո տացէ քեզ, այր կամ կին որ առնիցէ զչար առաջի Տեառն Աստուծոյ քո, անցանել զուխտիւ նորա:

17:2: Եւ եթէ գտցի ՚ի միջի քում, ՚ի միում ՚ի քաղաքացն զոր Տէր Աստուած քո տացէ քեզ, ա՛յր կամ կին՝ որ առնիցէ զչա՛ր առաջի Տեառն Աստուծոյ քոյ, անցանել զուխտիւ նորա[1877].
[1877] Օրինակ մի. Անցանելով զուխտիւ նորա։
2 Եթէ քո միջավայրում, քո Տէր Աստծու քեզ տուած քաղաքներից մէկում գտնուի մի տղամարդ կամ կին, որ քո Տէր Աստծու առջեւ չար գործ անի, դրժի նրա ուխտը,
2 «Եթէ քու Տէր Աստուծոյդ քեզի տուած քաղաքներէն մէկուն մէջ այնպիսի մարդ մը կամ կին մը գտնուի, որ քու Տէր Աստուծոյդ առջեւ չարութիւն ընելով ու անոր ուխտը չպահելով
zohrab-1805▾ eastern-1994▾ western am▾
17:22: Если найдется среди тебя в каком-либо из жилищ твоих, которые Господь, Бог твой, дает тебе, мужчина или женщина, кто сделает зло пред очами Господа, Бога твоего, преступив завет Его,
17:2 ἐὰν εαν and if; unless δὲ δε though; while εὑρεθῇ ευρισκω find ἐν εν in σοὶ σοι you ἐν εν in μιᾷ εις.1 one; unit τῶν ο the πόλεών πολις city σου σου of you; your ὧν ος who; what κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your δίδωσίν διδωμι give; deposit σοι σοι you ἀνὴρ ανηρ man; husband ἢ η or; than γυνή γυνη woman; wife ὅστις οστις who; that ποιήσει ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐναντίον εναντιον next to; before κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your παρελθεῖν παρερχομαι pass; transgress τὴν ο the διαθήκην διαθηκη covenant αὐτοῦ αυτος he; him
17:2 כִּֽי־ kˈî- כִּי that יִמָּצֵ֤א yimmāṣˈē מצא find בְ vᵊ בְּ in קִרְבְּךָ֙ qirbᵊḵˌā קֶרֶב interior בְּ bᵊ בְּ in אַחַ֣ד ʔaḥˈaḏ אֶחָד one שְׁעָרֶ֔יךָ šᵊʕārˈeʸḵā שַׁעַר gate אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) נֹתֵ֣ן nōṯˈēn נתן give לָ֑ךְ lˈāḵ לְ to אִ֣ישׁ ʔˈîš אִישׁ man אֹו־ ʔô- אֹו or אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יַעֲשֶׂ֧ה yaʕᵃśˈeh עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רַ֛ע rˈaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye יְהוָֽה־ [yᵊhwˈˌāh]- יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) לַ la לְ to עֲבֹ֥ר ʕᵃvˌōr עבר pass בְּרִיתֹֽו׃ bᵊrîṯˈô בְּרִית covenant
17:2. cum repperti fuerint apud te intra unam portarum tuarum quas Dominus Deus tuus dabit tibi vir aut mulier qui faciant malum in conspectu Domini Dei tui et transgrediantur pactum illiusWhen there shall be found among you within any of thy gates, which the Lord thy God shall give thee, man or woman that do evil in the sight of the Lord thy God, and transgress his covenant,
2. If there be found in the midst of thee, within any of thy gates which the LORD thy God giveth thee, man or woman, that doeth that which is evil in the sight of the LORD thy God, in transgressing his covenant,
17:2. When there will have been found among you, within one of your gates which the Lord your God will give to you, a man or a woman who is doing evil in the sight of the Lord your God, and who is transgressing his covenant,
17:2. If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant,
If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant:

2: Если найдется среди тебя в каком-либо из жилищ твоих, которые Господь, Бог твой, дает тебе, мужчина или женщина, кто сделает зло пред очами Господа, Бога твоего, преступив завет Его,
17:2
ἐὰν εαν and if; unless
δὲ δε though; while
εὑρεθῇ ευρισκω find
ἐν εν in
σοὶ σοι you
ἐν εν in
μιᾷ εις.1 one; unit
τῶν ο the
πόλεών πολις city
σου σου of you; your
ὧν ος who; what
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
δίδωσίν διδωμι give; deposit
σοι σοι you
ἀνὴρ ανηρ man; husband
η or; than
γυνή γυνη woman; wife
ὅστις οστις who; that
ποιήσει ποιεω do; make
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
παρελθεῖν παρερχομαι pass; transgress
τὴν ο the
διαθήκην διαθηκη covenant
αὐτοῦ αυτος he; him
17:2
כִּֽי־ kˈî- כִּי that
יִמָּצֵ֤א yimmāṣˈē מצא find
בְ vᵊ בְּ in
קִרְבְּךָ֙ qirbᵊḵˌā קֶרֶב interior
בְּ bᵊ בְּ in
אַחַ֣ד ʔaḥˈaḏ אֶחָד one
שְׁעָרֶ֔יךָ šᵊʕārˈeʸḵā שַׁעַר gate
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
נֹתֵ֣ן nōṯˈēn נתן give
לָ֑ךְ lˈāḵ לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
אֹו־ ʔô- אֹו or
אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יַעֲשֶׂ֧ה yaʕᵃśˈeh עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רַ֛ע rˈaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
יְהוָֽה־ [yᵊhwˈˌāh]- יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
לַ la לְ to
עֲבֹ֥ר ʕᵃvˌōr עבר pass
בְּרִיתֹֽו׃ bᵊrîṯˈô בְּרִית covenant
17:2. cum repperti fuerint apud te intra unam portarum tuarum quas Dominus Deus tuus dabit tibi vir aut mulier qui faciant malum in conspectu Domini Dei tui et transgrediantur pactum illius
When there shall be found among you within any of thy gates, which the Lord thy God shall give thee, man or woman that do evil in the sight of the Lord thy God, and transgress his covenant,
17:2. When there will have been found among you, within one of your gates which the Lord your God will give to you, a man or a woman who is doing evil in the sight of the Lord your God, and who is transgressing his covenant,
17:2. If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-7: Ср. Исх XX:1–6, Лев XX:1–6; Втор XIII.
Albert Barnes: Notes on the Bible - 1834
17:2: Compare Deu 13:1 ff. Here special reference is made to the legal forms to be adopted, Deu 17:5-7. The sentence was to be carried into effect at "the gates" (compare Gen 19:1 note) of the town in which the crime was committed; because, as "all the people" were to take a part, an open space would be requisite for the execution. Note the typical and prophetical aspect of the injunction; compare Act 7:58; Heb 13:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:2: within any of thy gates: The expression, "within any of thy gates," denoted all residing in the cities, and all who went in and came out at the gates of them; so that it included the inhabitants of the whole land.
man: Deu 17:5, Deu 13:6-18, Deu 29:18
in transgressing: Deu 4:23, Deu 29:25, Deu 31:20; Lev 26:15, Lev 26:25; Jos 7:11, Jos 7:15, Jos 23:16; Jdg 2:20; Kg2 18:12; Jer 31:32; Eze 16:38; Hos 6:7, Hos 8:1; Heb 8:9, Heb 8:10
Carl Friedrich Keil and Franz Delitzsch
17:2
If such a case should occur, as that a man or woman transgressed the covenant of the Lord and went after other gods and worshipped them; when it was made known, the facts were to be carefully inquired into; and if the charge were substantiated, the criminal was to be led out to the gate and stoned. On the testimony of two or three witnesses, not of one only, he was to be put to death (see at Num 35:30); and the hand of the witnesses was to be against him first to put him to death, i.e., to throw the first stones at him, and all the people were to follow. With regard to the different kinds of idolatry in Deut 17:3, see Deut 4:19. (On Deut 17:4, see Deut 13:15.) "Bring him out to thy gates," i.e., to one of the gates of the town in which the crime was committed. By the gates we are to understand the open space near the gates, where the judicial proceedings took place (cf. Neh 8:1, Neh 8:3; Job. Deut 29:7), the sentence itself being executed outside the town (cf. Deut 22:24; Acts 7:58; Heb 13:12), just as it had been outside the camp during the journey through the wilderness (Lev 24:14; Num 15:36), to indicate the exclusion of the criminal from the congregation, and from fellowship with God. The infliction of punishment in Deut 17:5. is like that prescribed in Deut 13:10-11, for those who tempted others to idolatry; with this exception, that the testimony of more than one witness was required before the sentence could be executed, and the witnesses were to be the first to lift up their hands against the criminal to stone him, that they might thereby give a practical proof of the truth of their statement, and their own firm conviction that the condemned was deserving of death, - "a rule which would naturally lead to the supposition that no man would come forward as a witness without the fullest certainty or the greatest depravity" (Schnell, das isr. Recht).
(Note: "He assigned this part to the witnesses, chiefly because there are so many whose tongue is so slippery, not to say good for nothing, that they would boldly strangle a man with their words, when they would not dare to touch him with one of their fingers. It was the best remedy, therefore, that could be tried for restraining such levity, to refuse to admit the testimony of any man who was not ready to execute judgment with his own hand" (Calvin).)
המּת (Deut 17:6), the man exposed to death, who was therefore really ipso facto already dead. "So shalt thou put the evil away," etc.: cf. Deut 13:6.
Geneva 1599
17:2 If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or (b) woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant,
(b) Showing that the crime cannot be excused by the frailty of the person.
John Gill
17:2 If there be found among you, within any of thy gates which the Lord thy God giveth thee,.... In any of their cities in the land of Canaan:
man or woman that hath wrought wickedness in the sight of the Lord thy God: as all that is wrought is in the sight of the omniscient God; here it means not any kind of wickedness, for there is none lives without committing sin of one sort or another, all which is known to God the searcher of hearts, but such wickedness as is after described:
in transgressing his covenant; that is, his law, and particularly the first table of it, which respects divine worship, and which is in the nature of a marriage contract or covenant; which, as that is transgressed by adultery committed by either party, so the covenant between God and Israel was transgressed by idolatry, which is spiritual adultery, and going a whoring after other gods, as it follows:
John Wesley
17:2 ln transressing his covenant - That is, in idolatry, as it is explained Deut 17:3, which is called a transgression of God's covenant made with Israel, both because it is a breach of their faith given to God and of that law which they covenanted to keep; and because it is a dissolution of that matrimonial covenant with God, a renouncing of God and his worship, and a chusing other Gods.
Robert Jamieson, A. R. Fausset and David Brown
17:2 IDOLATERS MUST BE SLAIN. (Deut 17:2-7)
If there be found among you . . . man or woman, that hath wrought wickedness--The grand object contemplated in choosing Israel was to preserve the knowledge and worship of the one true God; and hence idolatry of any kind, whether of the heavenly bodies or in some grosser form, is called "a transgression of His covenant." No rank or sex could palliate this crime. Every reported case, even a flying rumor of the perpetration of so heinous an offense, was to be judicially examined; and if proved by the testimony of competent witnesses, the offender was to be taken without the gates and stoned to death, the witnesses casting the first stone at him. The object of this special arrangement was partly to deter the witnesses from making a rash accusation by the prominent part they had to act as executioners, and partly to give a public assurance that the crime had met its due punishment.
17:317:3: եւ երթեալ պաշտիցեն զաստուածս օտարս, եւ երկիր պագանիցեն նոցա. Արեգական, կամ լուսնի, կամ ամենայնի որ իցէ ՚ի զարդուէ երկնից. զորս ո՛չ հրամայեցի
3 գնայ, պաշտի օտար աստուածներ, երկրպագի նրանց, արեգակին կամ լուսնին կամ երկնքի զարդերից որեւէ մէկին, որոնք ես չեմ արտօնել ու յանձնարարել քեզ,
3 Իմ հրամանիս հակառակ՝ երթայ ուրիշ աստուածներու, արեգակին կամ լուսնին եւ կամ երկնքի ոեւէ զարդի* ծառայութիւն ու երկրպագութիւն ընէ
եւ երթեալ պաշտիցեն զաստուածս օտարս, եւ երկիր պագանիցեն նոցա, արեգական կամ լուսնի, կամ ամենայնի որ իցէ ի զարդուէ երկնից, զորս ոչ հրամայեցի:

17:3: եւ երթեալ պաշտիցեն զաստուածս օտարս, եւ երկիր պագանիցեն նոցա. Արեգական, կամ լուսնի, կամ ամենայնի որ իցէ ՚ի զարդուէ երկնից. զորս ո՛չ հրամայեցի
3 գնայ, պաշտի օտար աստուածներ, երկրպագի նրանց, արեգակին կամ լուսնին կամ երկնքի զարդերից որեւէ մէկին, որոնք ես չեմ արտօնել ու յանձնարարել քեզ,
3 Իմ հրամանիս հակառակ՝ երթայ ուրիշ աստուածներու, արեգակին կամ լուսնին եւ կամ երկնքի ոեւէ զարդի* ծառայութիւն ու երկրպագութիւն ընէ
zohrab-1805▾ eastern-1994▾ western am▾
17:33: и пойдет и станет служить иным богам, и поклонится им, или солнцу, или луне, или всему воинству небесному, чего я не повелел,
17:3 καὶ και and; even ἐλθόντες ερχομαι come; go λατρεύσωσιν λατρευω employed by θεοῖς θεος God ἑτέροις ετερος different; alternate καὶ και and; even προσκυνήσωσιν προσκυνεω worship αὐτοῖς αυτος he; him τῷ ο the ἡλίῳ ηλιος sun ἢ η or; than τῇ ο the σελήνῃ σεληνη moon ἢ η or; than παντὶ πας all; every τῶν ο the ἐκ εκ from; out of τοῦ ο the κόσμου κοσμος world; adornment τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἃ ος who; what οὐ ου not προσέταξεν προστασσω ordain; order
17:3 וַ wa וְ and יֵּ֗לֶךְ yyˈēleḵ הלך walk וַֽ wˈa וְ and יַּעֲבֹד֙ yyaʕᵃvˌōḏ עבד work, serve אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other וַ wa וְ and יִּשְׁתַּ֖חוּ yyištˌaḥû חוה bow down לָהֶ֑ם lāhˈem לְ to וְ wᵊ וְ and לַ la לְ to † הַ the שֶּׁ֣מֶשׁ׀ ššˈemeš שֶׁמֶשׁ sun אֹ֣ו ʔˈô אֹו or לַ la לְ to † הַ the יָּרֵ֗חַ yyārˈēₐḥ יָרֵחַ moon אֹ֛ו ʔˈô אֹו or לְ lᵊ לְ to כָל־ ḵol- כֹּל whole צְבָ֥א ṣᵊvˌā צָבָא service הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not צִוִּֽיתִי׃ ṣiwwˈîṯî צוה command
17:3. ut vadant et serviant diis alienis et adorent eos solem et lunam et omnem militiam caeli quae non praecepiSo as to go and serve strange gods, and adore them, the sun and the moon, and all the host of heaven, which I have not commanded:
3. and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have not commanded;
17:3. so as to go and serve foreign gods and adore them, such as the sun and the moon, or any of the host of heaven, which I have not instructed,
17:3. And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded;
And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded:

3: и пойдет и станет служить иным богам, и поклонится им, или солнцу, или луне, или всему воинству небесному, чего я не повелел,
17:3
καὶ και and; even
ἐλθόντες ερχομαι come; go
λατρεύσωσιν λατρευω employed by
θεοῖς θεος God
ἑτέροις ετερος different; alternate
καὶ και and; even
προσκυνήσωσιν προσκυνεω worship
αὐτοῖς αυτος he; him
τῷ ο the
ἡλίῳ ηλιος sun
η or; than
τῇ ο the
σελήνῃ σεληνη moon
η or; than
παντὶ πας all; every
τῶν ο the
ἐκ εκ from; out of
τοῦ ο the
κόσμου κοσμος world; adornment
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ος who; what
οὐ ου not
προσέταξεν προστασσω ordain; order
17:3
וַ wa וְ and
יֵּ֗לֶךְ yyˈēleḵ הלך walk
וַֽ wˈa וְ and
יַּעֲבֹד֙ yyaʕᵃvˌōḏ עבד work, serve
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other
וַ wa וְ and
יִּשְׁתַּ֖חוּ yyištˌaḥû חוה bow down
לָהֶ֑ם lāhˈem לְ to
וְ wᵊ וְ and
לַ la לְ to
הַ the
שֶּׁ֣מֶשׁ׀ ššˈemeš שֶׁמֶשׁ sun
אֹ֣ו ʔˈô אֹו or
לַ la לְ to
הַ the
יָּרֵ֗חַ yyārˈēₐḥ יָרֵחַ moon
אֹ֛ו ʔˈô אֹו or
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
צְבָ֥א ṣᵊvˌā צָבָא service
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
צִוִּֽיתִי׃ ṣiwwˈîṯî צוה command
17:3. ut vadant et serviant diis alienis et adorent eos solem et lunam et omnem militiam caeli quae non praecepi
So as to go and serve strange gods, and adore them, the sun and the moon, and all the host of heaven, which I have not commanded:
17:3. so as to go and serve foreign gods and adore them, such as the sun and the moon, or any of the host of heaven, which I have not instructed,
17:3. And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:3: the sun: Deu 4:19; Kg2 21:3; Job 31:26, Job 31:27; Jer 8:2; Eze 8:16
which: Jer 7:22, Jer 7:23, Jer 7:31, Jer 19:5, Jer 32:35
Geneva 1599
17:3 And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not (c) commanded;
(c) By which he condemns all religion and serving of God which God has not commanded.
John Gill
17:3 And hath gone,.... The Targum of Jonathan adds, after the evil imagination or concupiscence, lusting after other lovers, and forsaking the true God, and departing from his worship:
and served other gods; strange gods, the idols of the people, other gods besides the true God; the creature besides the Creator:
and worshipped them; by bowing down before them, praying to them, or ascribing their mercies and blessings to them, and giving them the glory of them:
either the sun, or moon, or any of the host of heaven: the two great luminaries, and the planets, constellations, and stars, any of them; which kind of idolatry very early obtained, and was in use at this time among the Heathens, and was an iniquity to be punished by the judge, Job 31:26, which sin, though so strictly forbidden, the people of Israel sometimes fell into, 4Kings 21:3.
which I have not commanded: and which is a sufficient reason, in matters of worship, to avoid and abstain from anything, that God has not commanded it; for in things of that nature nothing should be done but what he has ordered, who is a jealous God, and will not suffer any to take upon them to direct what should be done as a religious service and duty; and if any are so presumptuous, they must expect it will be resented; see Is 1:12 and especially with respect to the object of worship, as here, and which relate to things if not forbid expressly, yet tacitly, to do which was an abomination to the Lord.
John Wesley
17:3 The host of heaven - Those glorious creatures, which are to be admired as the wonderful works of God, but not to be set up in God's stead. By condemning the most specious of all idolaters, he intimates, how absurd a thing it is to worship stocks and stones, the works of men's hands. I have not commanded - That is, I have forbidden. Such negative expressions are emphatical.
17:417:4: եւ պատմեցի քեզ. եւ քննեսցես յոյժ, եւ ահա ճշմարտի՛ւ լեալ իցէ բանն, եւ եղեա՛լ իցէ պղծութիւնն այն ՚ի մէջ Իսրայէլի[1878]։ [1878] Ոսկան. Եւ պատմեսցի քեզ, եւ քն՛՛։
4 ապա խստօրէն հարցուփորձ կ’անես: Եթէ իրօք այդպիսի բան եղել է՝ պղծութիւնը կատարուել է Իսրայէլի մէջ,
4 Եւ այս բանը քեզի պատմուի, դուն լսելէդ ետքը աղէկ մը քննութիւն ըրէ՛ եւ եթէ ճշմարիտ ու ստոյգ ըլլայ, որ Իսրայէլի մէջ այնպիսի պղծութիւն մը եղած է,
եւ պատմեսցի քեզ, [283]եւ քննեսցես յոյժ, եւ ահա ճշմարտիւ լեալ իցէ բանն, եւ եղեալ իցէ պղծութիւնն այն ի մէջ Իսրայելի:

17:4: եւ պատմեցի քեզ. եւ քննեսցես յոյժ, եւ ահա ճշմարտի՛ւ լեալ իցէ բանն, եւ եղեա՛լ իցէ պղծութիւնն այն ՚ի մէջ Իսրայէլի[1878]։
[1878] Ոսկան. Եւ պատմեսցի քեզ, եւ քն՛՛։
4 ապա խստօրէն հարցուփորձ կ’անես: Եթէ իրօք այդպիսի բան եղել է՝ պղծութիւնը կատարուել է Իսրայէլի մէջ,
4 Եւ այս բանը քեզի պատմուի, դուն լսելէդ ետքը աղէկ մը քննութիւն ըրէ՛ եւ եթէ ճշմարիտ ու ստոյգ ըլլայ, որ Իսրայէլի մէջ այնպիսի պղծութիւն մը եղած է,
zohrab-1805▾ eastern-1994▾ western am▾
17:44: и тебе возвещено будет, и ты услышишь, то ты хорошо разыщи; и если это точная правда, если сделана мерзость сия в Израиле,
17:4 καὶ και and; even ἀναγγελῇ αναγγελλω announce σοι σοι you καὶ και and; even ἐκζητήσεις εκζητεω seek out / thoroughly σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἰδοὺ ιδου see!; here I am ἀληθῶς αληθως truly γέγονεν γινομαι happen; become τὸ ο the ῥῆμα ρημα statement; phrase γεγένηται γινομαι happen; become τὸ ο the βδέλυγμα βδελυγμα abomination τοῦτο ουτος this; he ἐν εν in Ισραηλ ισραηλ.1 Israel
17:4 וְ wᵊ וְ and הֻֽגַּד־ hˈuggaḏ- נגד report לְךָ֖ lᵊḵˌā לְ to וְ wᵊ וְ and שָׁמָ֑עְתָּ šāmˈāʕᵊttā שׁמע hear וְ wᵊ וְ and דָרַשְׁתָּ֣ ḏāraštˈā דרשׁ inquire הֵיטֵ֔ב hêṭˈēv יטב be good וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness נָכֹ֣ון nāḵˈôn כון be firm הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word נֶעֶשְׂתָ֛ה neʕeśᵊṯˈā עשׂה make הַ ha הַ the תֹּועֵבָ֥ה ttôʕēvˌā תֹּועֵבָה abomination הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this בְּ bᵊ בְּ in יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
17:4. et hoc tibi fuerit nuntiatum audiensque inquisieris diligenter et verum esse reppereris et abominatio facta est in IsrahelAnd this is told thee, and hearing it thou hast inquired diligently, and found it to be true, and that the abomination is committed in Israel:
4. and it be told thee, and thou hast heard of it, then shalt thou inquire diligently, and, behold, if it be true, and the thing certain, that such abomination is wrought in Israel;
17:4. and when this will have been reported to you, and, upon hearing it, if you have inquired diligently and have found it to be true, that the abomination is being done in Israel:
17:4. And it be told thee, and thou hast heard [of it], and inquired diligently, and, behold, [it be] true, [and] the thing certain, [that] such abomination is wrought in Israel:
And it be told thee, and thou hast heard [of it], and enquired diligently, and, behold, [it be] true, [and] the thing certain, [that] such abomination is wrought in Israel:

4: и тебе возвещено будет, и ты услышишь, то ты хорошо разыщи; и если это точная правда, если сделана мерзость сия в Израиле,
17:4
καὶ και and; even
ἀναγγελῇ αναγγελλω announce
σοι σοι you
καὶ και and; even
ἐκζητήσεις εκζητεω seek out / thoroughly
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἀληθῶς αληθως truly
γέγονεν γινομαι happen; become
τὸ ο the
ῥῆμα ρημα statement; phrase
γεγένηται γινομαι happen; become
τὸ ο the
βδέλυγμα βδελυγμα abomination
τοῦτο ουτος this; he
ἐν εν in
Ισραηλ ισραηλ.1 Israel
17:4
וְ wᵊ וְ and
הֻֽגַּד־ hˈuggaḏ- נגד report
לְךָ֖ lᵊḵˌā לְ to
וְ wᵊ וְ and
שָׁמָ֑עְתָּ šāmˈāʕᵊttā שׁמע hear
וְ wᵊ וְ and
דָרַשְׁתָּ֣ ḏāraštˈā דרשׁ inquire
הֵיטֵ֔ב hêṭˈēv יטב be good
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness
נָכֹ֣ון nāḵˈôn כון be firm
הַ ha הַ the
דָּבָ֔ר ddāvˈār דָּבָר word
נֶעֶשְׂתָ֛ה neʕeśᵊṯˈā עשׂה make
הַ ha הַ the
תֹּועֵבָ֥ה ttôʕēvˌā תֹּועֵבָה abomination
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
בְּ bᵊ בְּ in
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
17:4. et hoc tibi fuerit nuntiatum audiensque inquisieris diligenter et verum esse reppereris et abominatio facta est in Israhel
And this is told thee, and hearing it thou hast inquired diligently, and found it to be true, and that the abomination is committed in Israel:
17:4. and when this will have been reported to you, and, upon hearing it, if you have inquired diligently and have found it to be true, that the abomination is being done in Israel:
17:4. And it be told thee, and thou hast heard [of it], and inquired diligently, and, behold, [it be] true, [and] the thing certain, [that] such abomination is wrought in Israel:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:4: If it be told thee - In a private way by any confidential person. And thou hast heard of it; so that it appears to be notorious, very likely to be true, and publicly scandalous. And hast inquired diligently - sought to find out the truth of the report by the most careful examination of persons reporting, circumstances of the case, etc. And, behold, it be true - the report is not founded on vague rumor, hearsay, or malice. And the thing certain - substantiated by the fullest evidence. Then shalt thou bring forth that man, Deu 17:5. As the charge of idolatry was the most solemn and awful that could be brought against an Israelite, because it affected his life, therefore God required that the charge should be substantiated by the most unequivocal facts, and the most competent witnesses. Hence all the precautions mentioned in the fourth verse must be carefully used, in order to arrive at so affecting and so awful a truth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:4: inquired: Deu 13:12-14, Deu 19:18; Pro 25:2; Joh 7:51
John Gill
17:4 And it be told thee, and thou hast heard of it, and inquired diligently,.... A report of this kind was not to be neglected; though it was not to be concluded upon as certain by hearsay, it was to be looked into, and the persons that brought it thoroughly examined; so the Targum of Jonathan,"and inquired the witnesses well,''what proof and evidence they could give of the fact, who the persons were, when and where, and in what manner the sin was committed:
and, behold, it be true, and the thing certain; upon examining the witnesses the case is plain and out of all question:
that such abomination is wrought in Israel; to do it in any country was abominable, but much more so in the land of Israel, among the professing people of God, who had the knowledge of the true God, and had had so many proofs of his deity, his power and providence, as well as received so many favours and blessings from him, and had such laws and statutes given them as no other people had.
17:517:5: Հանցե՛ս զայրն զայն, կամ զկին՝ որ արարին զբանն չար, ՚ի դրունս ձեր. եւ քարկոծեցէ՛ք զնոսա քարամբք եւ մեռցի՛ն[1879]։ [1879] Ոմանք. Զնոսա քարամբք, եւ սատակեսցին։
5 ապա այդ չար բանը կատարած տղամարդուն կամ կնոջը կը բերես ձեր քաղաքի դռների մօտ, եւ քարկոծելով կը սպանէք նրանց:
5 Այն ատեն այս չարութիւնը ընող մարդը կամ կինը քաղաքէն հանէ՛ եւ քարկոծելով մեռցուր։
հանցես զայրն զայն կամ զկին որ արարին զբանն չար ի դրունս [284]ձեր, եւ քարկոծեցէք`` զնոսա քարամբք եւ մեռցին:

17:5: Հանցե՛ս զայրն զայն, կամ զկին՝ որ արարին զբանն չար, ՚ի դրունս ձեր. եւ քարկոծեցէ՛ք զնոսա քարամբք եւ մեռցի՛ն[1879]։
[1879] Ոմանք. Զնոսա քարամբք, եւ սատակեսցին։
5 ապա այդ չար բանը կատարած տղամարդուն կամ կնոջը կը բերես ձեր քաղաքի դռների մօտ, եւ քարկոծելով կը սպանէք նրանց:
5 Այն ատեն այս չարութիւնը ընող մարդը կամ կինը քաղաքէն հանէ՛ եւ քարկոծելով մեռցուր։
zohrab-1805▾ eastern-1994▾ western am▾
17:55: то выведи мужчину того, или женщину ту, которые сделали зло сие, к воротам твоим и побей их камнями до смерти.
17:5 καὶ και and; even ἐξάξεις εξαγω lead out; bring out τὸν ο the ἄνθρωπον ανθρωπος person; human ἐκεῖνον εκεινος that ἢ η or; than τὴν ο the γυναῖκα γυνη woman; wife ἐκείνην εκεινος that καὶ και and; even λιθοβολήσετε λιθοβολεω stone αὐτοὺς αυτος he; him ἐν εν in λίθοις λιθος stone καὶ και and; even τελευτήσουσιν τελευταω meet an end
17:5 וְ wᵊ וְ and הֹֽוצֵאתָ֣ hˈôṣēṯˈā יצא go out אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man הַ ha הַ the ה֡וּא hˈû הוּא he אֹו֩ ʔˌô אֹו or אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אִשָּׁ֨ה ʔiššˌā אִשָּׁה woman הַ ha הַ the הִ֜וא hˈiw הִיא she אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָ֠שׂוּ ʕāśˌû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֨ר ddāvˌār דָּבָר word הָ hā הַ the רָ֤ע rˈāʕ רַע evil הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֶל־ ʔel- אֶל to שְׁעָרֶ֔יךָ šᵊʕārˈeʸḵā שַׁעַר gate אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אִ֕ישׁ ʔˈîš אִישׁ man אֹ֖ו ʔˌô אֹו or אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman וּ û וְ and סְקַלְתָּ֥ם sᵊqaltˌām סקל stone בָּ bā בְּ in † הַ the אֲבָנִ֖ים ʔᵃvānˌîm אֶבֶן stone וָ wā וְ and מֵֽתוּ׃ mˈēṯû מות die
17:5. educes virum ac mulierem qui rem sceleratissimam perpetrarunt ad portas civitatis tuae et lapidibus obruenturThou shalt bring forth the man or the woman, who have committed that most wicked thing, to the gates of thy city, and they shall be stoned.
5. then shalt thou bring forth that man or that woman, which have done this evil thing, unto thy gates, even the man or the woman; and thou shalt stone them with stones, that they die.
17:5. you shall lead forward the man or the woman who has perpetrated this most wicked thing to the gates of your city, and they shall be stoned to death.
17:5. Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, [even] that man or that woman, and shalt stone them with stones, till they die.
Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, [even] that man or that woman, and shalt stone them with stones, till they die:

5: то выведи мужчину того, или женщину ту, которые сделали зло сие, к воротам твоим и побей их камнями до смерти.
17:5
καὶ και and; even
ἐξάξεις εξαγω lead out; bring out
τὸν ο the
ἄνθρωπον ανθρωπος person; human
ἐκεῖνον εκεινος that
η or; than
τὴν ο the
γυναῖκα γυνη woman; wife
ἐκείνην εκεινος that
καὶ και and; even
λιθοβολήσετε λιθοβολεω stone
αὐτοὺς αυτος he; him
ἐν εν in
λίθοις λιθος stone
καὶ και and; even
τελευτήσουσιν τελευταω meet an end
17:5
וְ wᵊ וְ and
הֹֽוצֵאתָ֣ hˈôṣēṯˈā יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
הַ ha הַ the
ה֡וּא hˈû הוּא he
אֹו֩ ʔˌô אֹו or
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אִשָּׁ֨ה ʔiššˌā אִשָּׁה woman
הַ ha הַ the
הִ֜וא hˈiw הִיא she
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָ֠שׂוּ ʕāśˌû עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֨ר ddāvˌār דָּבָר word
הָ הַ the
רָ֤ע rˈāʕ רַע evil
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
אֶל־ ʔel- אֶל to
שְׁעָרֶ֔יךָ šᵊʕārˈeʸḵā שַׁעַר gate
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אִ֕ישׁ ʔˈîš אִישׁ man
אֹ֖ו ʔˌô אֹו or
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
וּ û וְ and
סְקַלְתָּ֥ם sᵊqaltˌām סקל stone
בָּ בְּ in
הַ the
אֲבָנִ֖ים ʔᵃvānˌîm אֶבֶן stone
וָ וְ and
מֵֽתוּ׃ mˈēṯû מות die
17:5. educes virum ac mulierem qui rem sceleratissimam perpetrarunt ad portas civitatis tuae et lapidibus obruentur
Thou shalt bring forth the man or the woman, who have committed that most wicked thing, to the gates of thy city, and they shall be stoned.
17:5. you shall lead forward the man or the woman who has perpetrated this most wicked thing to the gates of your city, and they shall be stoned to death.
17:5. Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, [even] that man or that woman, and shalt stone them with stones, till they die.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:5: stone them: Deu 13:10, Deu 13:11, Deu 21:21, Deu 22:21, Deu 22:24; Lev 24:14, Lev 24:16; Jos 7:25
John Gill
17:5 Thou shall bring forth that man or that woman which have committed the wicked thing,.... Idolatry in any of the above instances: this must be supposed to be done after he or she have been had before a court of judicature, and have been tried and found guilty, and sentence passed on them, then they were to be brought forth to execution:
unto thy gates; the Targum of Jonathan says, unto the gates of your sanhedrim, or court of judicature; but Jarchi observes, that this is a mistake of the paraphrase, for he says, we are taught by tradition that "thy gate" is the gate in which he has served or committed idolatry; and so says Maimonides (d), they do not stone a man but at the gate where he served or worshipped; but if the greatest part of the city are Heathens, they stone him at the door of the sanhedrim; and this is received from tradition, that "to thy gates" is the gate at which he served, and not where his judgment is finished:
even that man or that woman; this is repeated, and the woman as well as the man is expressed, to show that no compassion is to be had on her as is usual, nor to be spared on account of the weakness and tenderness of her sex, but she as well as the man must be brought forth and executed according to her sentence, without any mercy shown; and this is observed to show the resentment of the divine Majesty, and his indignation at this sin:
and shalt stone them with stones until they die; of the manner of stoning men and women; see Gill on Acts 7:58.
(d) Hilchot Sanhedrin, c. 15. sect. 2.
17:617:6: Երկո՛ւք եւ երիւք վկայիւք մեռցի որ մեռանիցին, եւ մի՛ մեռցի միով վկայիւ[1880]։ [1880] Ոմանք. Երկու եւ երիւք վկ՛՛... որ մեռանիցի։
6 Երկու կամ երեք մարդկանց վկայութեամբ պէտք է մեռնի մահուան դատապարտուածը. մէկ մարդու վկայութեամբ չի կարելի նրան մահուան դատապարտել:
6 Այն մահապարտը երկու կամ երեք վկայութեամբ կրնայ մեռցուիլ, մէկ վկայութեամբ պէտք չէ մեռցուի։
Երկուք եւ երիւք վկայիւք մեռցի որ մեռանիցին, եւ մի՛ մեռցի միով վկայիւ:

17:6: Երկո՛ւք եւ երիւք վկայիւք մեռցի որ մեռանիցին, եւ մի՛ մեռցի միով վկայիւ[1880]։
[1880] Ոմանք. Երկու եւ երիւք վկ՛՛... որ մեռանիցի։
6 Երկու կամ երեք մարդկանց վկայութեամբ պէտք է մեռնի մահուան դատապարտուածը. մէկ մարդու վկայութեամբ չի կարելի նրան մահուան դատապարտել:
6 Այն մահապարտը երկու կամ երեք վկայութեամբ կրնայ մեռցուիլ, մէկ վկայութեամբ պէտք չէ մեռցուի։
zohrab-1805▾ eastern-1994▾ western am▾
17:66: По словам двух свидетелей, или трех свидетелей, должен умереть осуждаемый на смерть: не должно предавать смерти по словам одного свидетеля;
17:6 ἐπὶ επι in; on δυσὶν δυο two μάρτυσιν μαρτυς witness ἢ η or; than ἐπὶ επι in; on τρισὶν τρεις three μάρτυσιν μαρτυς witness ἀποθανεῖται αποθνησκω die ὁ ο the ἀποθνῄσκων αποθνησκω die οὐκ ου not ἀποθανεῖται αποθνησκω die ἐφ᾿ επι in; on ἑνὶ εις.1 one; unit μάρτυρι μαρτυς witness
17:6 עַל־ ʕal- עַל upon פִּ֣י׀ pˈî פֶּה mouth שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two עֵדִ֗ים ʕēḏˈîm עֵד witness אֹ֛ו ʔˈô אֹו or שְׁלֹשָׁ֥ה šᵊlōšˌā שָׁלֹשׁ three עֵדִ֖ים ʕēḏˌîm עֵד witness יוּמַ֣ת yûmˈaṯ מות die הַ ha הַ the מֵּ֑ת mmˈēṯ מות die לֹ֣א lˈō לֹא not יוּמַ֔ת yûmˈaṯ מות die עַל־ ʕal- עַל upon פִּ֖י pˌî פֶּה mouth עֵ֥ד ʕˌēḏ עֵד witness אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
17:6. in ore duorum aut trium testium peribit qui interficietur nemo occidatur uno contra se dicente testimoniumBy the mouth of two or three witnesses shall he die that is to be slain. Let no man be put to death, when only one beareth witness against him.
6. At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death.
17:6. By the mouth of two or three witnesses, he who is to be put to death shall perish. Let no one be killed with only one person speaking testimony against him.
17:6. At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; [but] at the mouth of one witness he shall not be put to death.
At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; [but] at the mouth of one witness he shall not be put to death:

6: По словам двух свидетелей, или трех свидетелей, должен умереть осуждаемый на смерть: не должно предавать смерти по словам одного свидетеля;
17:6
ἐπὶ επι in; on
δυσὶν δυο two
μάρτυσιν μαρτυς witness
η or; than
ἐπὶ επι in; on
τρισὶν τρεις three
μάρτυσιν μαρτυς witness
ἀποθανεῖται αποθνησκω die
ο the
ἀποθνῄσκων αποθνησκω die
οὐκ ου not
ἀποθανεῖται αποθνησκω die
ἐφ᾿ επι in; on
ἑνὶ εις.1 one; unit
μάρτυρι μαρτυς witness
17:6
עַל־ ʕal- עַל upon
פִּ֣י׀ pˈî פֶּה mouth
שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two
עֵדִ֗ים ʕēḏˈîm עֵד witness
אֹ֛ו ʔˈô אֹו or
שְׁלֹשָׁ֥ה šᵊlōšˌā שָׁלֹשׁ three
עֵדִ֖ים ʕēḏˌîm עֵד witness
יוּמַ֣ת yûmˈaṯ מות die
הַ ha הַ the
מֵּ֑ת mmˈēṯ מות die
לֹ֣א lˈō לֹא not
יוּמַ֔ת yûmˈaṯ מות die
עַל־ ʕal- עַל upon
פִּ֖י pˌî פֶּה mouth
עֵ֥ד ʕˌēḏ עֵד witness
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
17:6. in ore duorum aut trium testium peribit qui interficietur nemo occidatur uno contra se dicente testimonium
By the mouth of two or three witnesses shall he die that is to be slain. Let no man be put to death, when only one beareth witness against him.
17:6. By the mouth of two or three witnesses, he who is to be put to death shall perish. Let no one be killed with only one person speaking testimony against him.
17:6. At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; [but] at the mouth of one witness he shall not be put to death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
17:6: Two witnesses - One might be deceived, or be prejudiced or malicious; therefore God required two substantial witnesses for the support of the charge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:6: Deu 19:15; Num 35:30; Mat 18:16; Joh 8:17, Joh 8:18; Co2 13:1; Ti1 5:19; Heb 10:28
John Gill
17:6 At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death,.... The idolater found guilty was to be stoned; two witnesses were sufficient to prove a fact, if three the better, but, on the testimony of one, sentence might not be pronounced. Aben Ezra observes, that some say, if two witnesses contradict two other, a third turns the scale and determines the matter; and others say, that two who are wise men will do, and three of others; and because it is said "at the mouth" of these witnesses, it is concluded, that a testimony should be verbal and not written; should not be recorded, neither in pecuniary cases nor in capital ones, but from the mouth of the witnesses, as it is said "at the mouth", &c. at their mouth, and not from their handwriting (e):
but at the mouth of one witness he shall not be put to death; so careful is the Lord of the lives of men, that none should be taken away but upon full and sufficient evidence, even in cases in which his own glory and honour is so much concerned.
(e) Maimon. Hilchot Eduth, c. 3. sect. 4.
John Wesley
17:6 Witnesses - Namely, credible and competent witnesses. The Jews rejected the testimonies of children, women, servants, familiar friends or enemies, persons of dissolute lives or evil fame.
17:717:7: Եւ ձեռն վկայիցն եղիցի նախ ՚ի նա սպանանե՛լ զնա, եւ ապա՛ ձեռն ամենայն ժողովրդեանն. եւ բարձցե՛ս զչարն ՚ի միջոյ ձերմէ[1881]։[1881] Ոմանք. Եղիցի նախ ՚ի նմա սպա՛՛։
7 Նախ վկաները թող քար նետեն նրա վրայ՝ սպանելու նրան, ապա՝ ամբողջ ժողովուրդը: Դրանով դու չարը ձեր միջից վերացրած կը լինես:
7 Զանիկա մեռցնելու համար, առաջ վկաներուն ձեռքը անոր վրայ թող ըլլայ ու անկէ ետքը՝ բոլոր ժողովուրդին ձեռքը։ Այս կերպով չարութիւնը ձեր մէջէն վերցո՛ւր։
Եւ ձեռն վկայիցն եղիցի նախ ի նա սպանանել զնա, եւ ապա ձեռն ամենայն ժողովրդեանն. եւ բարձցես զչարն ի միջոյ [285]ձերմէ:

17:7: Եւ ձեռն վկայիցն եղիցի նախ ՚ի նա սպանանե՛լ զնա, եւ ապա՛ ձեռն ամենայն ժողովրդեանն. եւ բարձցե՛ս զչարն ՚ի միջոյ ձերմէ[1881]։
[1881] Ոմանք. Եղիցի նախ ՚ի նմա սպա՛՛։
7 Նախ վկաները թող քար նետեն նրա վրայ՝ սպանելու նրան, ապա՝ ամբողջ ժողովուրդը: Դրանով դու չարը ձեր միջից վերացրած կը լինես:
7 Զանիկա մեռցնելու համար, առաջ վկաներուն ձեռքը անոր վրայ թող ըլլայ ու անկէ ետքը՝ բոլոր ժողովուրդին ձեռքը։ Այս կերպով չարութիւնը ձեր մէջէն վերցո՛ւր։
zohrab-1805▾ eastern-1994▾ western am▾
17:77: рука свидетелей должна быть на нем прежде [всех], чтоб убить его, потом рука всего народа; и [так] истреби зло из среды себя.
17:7 καὶ και and; even ἡ ο the χεὶρ χειρ hand τῶν ο the μαρτύρων μαρτυς witness ἔσται ειμι be ἐπ᾿ επι in; on αὐτῷ αυτος he; him ἐν εν in πρώτοις πρωτος first; foremost θανατῶσαι θανατοω put to death αὐτόν αυτος he; him καὶ και and; even ἡ ο the χεὶρ χειρ hand παντὸς πας all; every τοῦ ο the λαοῦ λαος populace; population ἐπ᾿ επι in; on ἐσχάτων εσχατος last; farthest part καὶ και and; even ἐξαρεῖς εξαιρω lift out / up; remove τὸν ο the πονηρὸν πονηρος harmful; malignant ἐξ εκ from; out of ὑμῶν υμων your αὐτῶν αυτος he; him
17:7 יַ֣ד yˈaḏ יָד hand הָ hā הַ the עֵדִ֞ים ʕēḏˈîm עֵד witness תִּֽהְיֶה־ tˈihyeh- היה be בֹּ֤ו bˈô בְּ in בָ vā בְּ in † הַ the רִאשֹׁנָה֙ rišōnˌā רִאשֹׁון first לַ la לְ to הֲמִיתֹ֔ו hᵃmîṯˈô מות die וְ wᵊ וְ and יַ֥ד yˌaḏ יָד hand כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people בָּ bā בְּ in † הַ the אַחֲרֹנָ֑ה ʔaḥᵃrōnˈā אַחֲרֹון at the back וּ û וְ and בִֽעַרְתָּ֥ vˈiʕartˌā בער burn הָ hā הַ the רָ֖ע rˌāʕ רַע evil מִ mi מִן from קִּרְבֶּֽךָ׃ פ qqirbˈeḵā . f קֶרֶב interior
17:7. manus testium prima interficiet eum et manus reliqui populi extrema mittetur ut auferas malum de medio tuiThe hands of the witnesses shall be first upon him to kill him, and afterwards the hands of the rest of the people: that thou mayst take away the evil out of the midst of thee.
7. The hand of the witnesses shall be first upon him to put him to death, and afterward the hand of all the people. So thou shalt put away the evil from the midst of thee.
17:7. First, the hands of the witnesses shall be upon him who will be put to death, and lastly, the hands of the remainder of the people shall be sent forth. So may you take away the evil from your midst.
17:7. The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you.
The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you:

7: рука свидетелей должна быть на нем прежде [всех], чтоб убить его, потом рука всего народа; и [так] истреби зло из среды себя.
17:7
καὶ και and; even
ο the
χεὶρ χειρ hand
τῶν ο the
μαρτύρων μαρτυς witness
ἔσται ειμι be
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
ἐν εν in
πρώτοις πρωτος first; foremost
θανατῶσαι θανατοω put to death
αὐτόν αυτος he; him
καὶ και and; even
ο the
χεὶρ χειρ hand
παντὸς πας all; every
τοῦ ο the
λαοῦ λαος populace; population
ἐπ᾿ επι in; on
ἐσχάτων εσχατος last; farthest part
καὶ και and; even
ἐξαρεῖς εξαιρω lift out / up; remove
τὸν ο the
πονηρὸν πονηρος harmful; malignant
ἐξ εκ from; out of
ὑμῶν υμων your
αὐτῶν αυτος he; him
17:7
יַ֣ד yˈaḏ יָד hand
הָ הַ the
עֵדִ֞ים ʕēḏˈîm עֵד witness
תִּֽהְיֶה־ tˈihyeh- היה be
בֹּ֤ו bˈô בְּ in
בָ בְּ in
הַ the
רִאשֹׁנָה֙ rišōnˌā רִאשֹׁון first
לַ la לְ to
הֲמִיתֹ֔ו hᵃmîṯˈô מות die
וְ wᵊ וְ and
יַ֥ד yˌaḏ יָד hand
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
בָּ בְּ in
הַ the
אַחֲרֹנָ֑ה ʔaḥᵃrōnˈā אַחֲרֹון at the back
וּ û וְ and
בִֽעַרְתָּ֥ vˈiʕartˌā בער burn
הָ הַ the
רָ֖ע rˌāʕ רַע evil
מִ mi מִן from
קִּרְבֶּֽךָ׃ פ qqirbˈeḵā . f קֶרֶב interior
17:7. manus testium prima interficiet eum et manus reliqui populi extrema mittetur ut auferas malum de medio tui
The hands of the witnesses shall be first upon him to kill him, and afterwards the hands of the rest of the people: that thou mayst take away the evil out of the midst of thee.
17:7. First, the hands of the witnesses shall be upon him who will be put to death, and lastly, the hands of the remainder of the people shall be sent forth. So may you take away the evil from your midst.
17:7. The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:7: of the witnesses: Deu 13:9; Act 7:58, Act 7:59
So thou: Deu 17:12, Deu 13:5, Deu 19:19, Deu 24:7; Jdg 20:13; Co1 5:13
Geneva 1599
17:7 The hands of the (d) witnesses shall be first upon him to put him to death, and afterward the hands of all the (e) people. So thou shalt put the evil away from among you.
(d) By which they declared that they testify the truth.
(e) To signify a common consent to maintain God's honour and true religion.
John Gill
17:7 The hands of the witnesses shall be first upon him to put him to death,.... Of everyone of them, as Aben Ezra; they were to cast the first stone at him, which would be a further trial and confirmation of their testimony; for if they readily and without reluctance first began the stoning of the idolater, it would not only show their zeal for the honour of the divine Being, but an unconsciousness of guilt in their testimony, and be an encouragement to others to proceed with safety:
and afterwards the hands of all the people; should be employed in taking up stones, and casting at him until he was dead:
so thou shall put the evil away from among you; both the evil man and the evil committed by him, which by this means would be prevented from spreading, seeing by his death others would be deterred from following his example; as well as the evil of punishment, which otherwise would have come upon the nation, had they connived at so gross an iniquity.
John Wesley
17:7 First upon him - God thus ordered it, for the caution of witnesses, that, if they had thro' malice or wrath accused him falsely, they might now be afraid to imbrue their hands in innocent blood; and for the security and satisfaction of the people in the execution of this punishment.
17:817:8: Եւ եթէ վրիպեսցէ՛ ՚ի քէն բա՛ն ՚ի դատաստանի, ՚ի մէջ արեան եւ արեան. եւ ՚ի մէջ դատաստանի եւ դատաստանի, եւ ՚ի մէջ գրգռութեան եւ գրգռութեան, եւ ՚ի մէջ հակառակութեան եւ հակառակութեան. բա՛ն դատաստանի ՚ի քաղաքս քո. եւ յարուցեալ ելցե՛ս ՚ի տեղին զոր ընտրեսցէ Տէր Աստուած քո անուանել զանուն իւր անդ[1882]։ [1882] Օրինակ մի. Եւ բան դատաստանի ՚ի քա՛՛։
8 Եթէ քո քաղաքներում արիւնահեղութեան, դատարանի վճռի, կռուի, հակառակութեան վերաբերեալ դատական մի գործում կողմնորոշուել չկարողանաս, ապա վե՛ր կաց ու գնա՛ այն վայրը, որ կ’ընտրի քո Տէր Աստուածը, որտեղ նա կը յայտնի իր անունը:
8 «Երբ զանազան տեսակ արիւնահեղութիւններու, դատերու կամ վէրքերու վրայով* քու քաղաքներուդ մէջ եղած վէճերուն վճիռ արձակելը խիստ դժուար երեւնայ քեզի, այն ատեն ելիր եւ քու Տէր Աստուծոյդ ընտրած տեղը գնա՛
Եւ եթէ [286]վրիպեսցէ ի քէն`` բան ի դատաստանի, ի մէջ արեան եւ արեան, եւ ի մէջ դատաստանի եւ դատաստանի, եւ ի մէջ [287]գրգռութեան եւ գրգռութեան, եւ ի մէջ հակառակութեան եւ հակառակութեան, բան դատաստանի ի քաղաքս`` քո, եւ յարուցեալ ելցես ի տեղին զոր ընտրեսցէ Տէր Աստուած քո [288]անուանել զանուն իւր`` անդ:

17:8: Եւ եթէ վրիպեսցէ՛ ՚ի քէն բա՛ն ՚ի դատաստանի, ՚ի մէջ արեան եւ արեան. եւ ՚ի մէջ դատաստանի եւ դատաստանի, եւ ՚ի մէջ գրգռութեան եւ գրգռութեան, եւ ՚ի մէջ հակառակութեան եւ հակառակութեան. բա՛ն դատաստանի ՚ի քաղաքս քո. եւ յարուցեալ ելցե՛ս ՚ի տեղին զոր ընտրեսցէ Տէր Աստուած քո անուանել զանուն իւր անդ[1882]։
[1882] Օրինակ մի. Եւ բան դատաստանի ՚ի քա՛՛։
8 Եթէ քո քաղաքներում արիւնահեղութեան, դատարանի վճռի, կռուի, հակառակութեան վերաբերեալ դատական մի գործում կողմնորոշուել չկարողանաս, ապա վե՛ր կաց ու գնա՛ այն վայրը, որ կ’ընտրի քո Տէր Աստուածը, որտեղ նա կը յայտնի իր անունը:
8 «Երբ զանազան տեսակ արիւնահեղութիւններու, դատերու կամ վէրքերու վրայով* քու քաղաքներուդ մէջ եղած վէճերուն վճիռ արձակելը խիստ դժուար երեւնայ քեզի, այն ատեն ելիր եւ քու Տէր Աստուծոյդ ընտրած տեղը գնա՛
zohrab-1805▾ eastern-1994▾ western am▾
17:88: Если по какому делу затруднительным будет для тебя рассудить между кровью и кровью, между судом и судом, между побоями и побоями, [и] [будут] несогласные мнения в воротах твоих, то встань и пойди на место, которое изберет Господь, Бог твой,
17:8 ἐὰν εαν and if; unless δὲ δε though; while ἀδυνατήσῃ αδυνατεω impossible ἀπὸ απο from; away σοῦ σου of you; your ῥῆμα ρημα statement; phrase ἐν εν in κρίσει κρισις decision; judgment ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle αἷμα αιμα blood; bloodstreams αἵματος αιμα blood; bloodstreams καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle κρίσις κρισις decision; judgment κρίσεως κρισις decision; judgment καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἁφὴ αφη contact ἁφῆς αφη contact καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἀντιλογία αντιλογια controversy ἀντιλογίας αντιλογια controversy ῥήματα ρημα statement; phrase κρίσεως κρισις decision; judgment ἐν εν in ταῖς ο the πόλεσιν πολις city ὑμῶν υμων your καὶ και and; even ἀναστὰς ανιστημι stand up; resurrect ἀναβήσῃ αναβαινω step up; ascend εἰς εις into; for τὸν ο the τόπον τοπος place; locality ὃν ος who; what ἂν αν perhaps; ever ἐκλέξηται εκλεγω select; choose κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ἐπικληθῆναι επικαλεω invoke; nickname τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him ἐκεῖ εκει there
17:8 כִּ֣י kˈî כִּי that יִפָּלֵא֩ yippālˌē פלא be miraculous מִמְּךָ֙ mimmᵊḵˌā מִן from דָבָ֜ר ḏāvˈār דָּבָר word לַ la לְ to † הַ the מִּשְׁפָּ֗ט mmišpˈāṭ מִשְׁפָּט justice בֵּֽין־ bˈên- בַּיִן interval דָּ֨ם׀ dˌām דָּם blood לְ lᵊ לְ to דָ֜ם ḏˈām דָּם blood בֵּֽין־ bˈên- בַּיִן interval דִּ֣ין dˈîn דִּין claim לְ lᵊ לְ to דִ֗ין ḏˈîn דִּין claim וּ û וְ and בֵ֥ין vˌên בַּיִן interval נֶ֨גַע֙ nˈeḡaʕ נֶגַע stroke לָ lā לְ to נֶ֔גַע nˈeḡaʕ נֶגַע stroke דִּבְרֵ֥י divrˌê דָּבָר word רִיבֹ֖ת rîvˌōṯ רִיבָה case בִּ bi בְּ in שְׁעָרֶ֑יךָ šᵊʕārˈeʸḵā שַׁעַר gate וְ wᵊ וְ and קַמְתָּ֣ qamtˈā קום arise וְ wᵊ וְ and עָלִ֔יתָ ʕālˈîṯā עלה ascend אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹ֔ום mmāqˈôm מָקֹום place אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִבְחַ֛ר yivḥˈar בחר examine יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) בֹּֽו׃ bˈô בְּ in
17:8. si difficile et ambiguum apud te iudicium esse perspexeris inter sanguinem et sanguinem causam et causam lepram et non lepram et iudicum intra portas tuas videris verba variari surge et ascende ad locum quem elegerit Dominus Deus tuusIf thou perceive that there be among you a hard and doubtful matter in judgment between blood and blood, cause and cause, leprosy and leprosy: and thou see that the words of the judges within thy gates do vary: arise, and go up to the place, which the Lord thy God shall choose.
8. If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose;
17:8. If you have perceived that there is among you a difficult and doubtful matter of judgment, between blood and blood, cause and cause, leprosy and leprosy, and if you will have seen that the words of the judges within your gates vary: rise up and ascend to the place which the Lord your God will choose.
17:8. If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, [being] matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose;
If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, [being] matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose:

8: Если по какому делу затруднительным будет для тебя рассудить между кровью и кровью, между судом и судом, между побоями и побоями, [и] [будут] несогласные мнения в воротах твоих, то встань и пойди на место, которое изберет Господь, Бог твой,
17:8
ἐὰν εαν and if; unless
δὲ δε though; while
ἀδυνατήσῃ αδυνατεω impossible
ἀπὸ απο from; away
σοῦ σου of you; your
ῥῆμα ρημα statement; phrase
ἐν εν in
κρίσει κρισις decision; judgment
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
αἷμα αιμα blood; bloodstreams
αἵματος αιμα blood; bloodstreams
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
κρίσις κρισις decision; judgment
κρίσεως κρισις decision; judgment
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἁφὴ αφη contact
ἁφῆς αφη contact
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἀντιλογία αντιλογια controversy
ἀντιλογίας αντιλογια controversy
ῥήματα ρημα statement; phrase
κρίσεως κρισις decision; judgment
ἐν εν in
ταῖς ο the
πόλεσιν πολις city
ὑμῶν υμων your
καὶ και and; even
ἀναστὰς ανιστημι stand up; resurrect
ἀναβήσῃ αναβαινω step up; ascend
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
ὃν ος who; what
ἂν αν perhaps; ever
ἐκλέξηται εκλεγω select; choose
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
ἐπικληθῆναι επικαλεω invoke; nickname
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
ἐκεῖ εκει there
17:8
כִּ֣י kˈî כִּי that
יִפָּלֵא֩ yippālˌē פלא be miraculous
מִמְּךָ֙ mimmᵊḵˌā מִן from
דָבָ֜ר ḏāvˈār דָּבָר word
לַ la לְ to
הַ the
מִּשְׁפָּ֗ט mmišpˈāṭ מִשְׁפָּט justice
בֵּֽין־ bˈên- בַּיִן interval
דָּ֨ם׀ dˌām דָּם blood
לְ lᵊ לְ to
דָ֜ם ḏˈām דָּם blood
בֵּֽין־ bˈên- בַּיִן interval
דִּ֣ין dˈîn דִּין claim
לְ lᵊ לְ to
דִ֗ין ḏˈîn דִּין claim
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
נֶ֨גַע֙ nˈeḡaʕ נֶגַע stroke
לָ לְ to
נֶ֔גַע nˈeḡaʕ נֶגַע stroke
דִּבְרֵ֥י divrˌê דָּבָר word
רִיבֹ֖ת rîvˌōṯ רִיבָה case
בִּ bi בְּ in
שְׁעָרֶ֑יךָ šᵊʕārˈeʸḵā שַׁעַר gate
וְ wᵊ וְ and
קַמְתָּ֣ qamtˈā קום arise
וְ wᵊ וְ and
עָלִ֔יתָ ʕālˈîṯā עלה ascend
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּקֹ֔ום mmāqˈôm מָקֹום place
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִבְחַ֛ר yivḥˈar בחר examine
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
בֹּֽו׃ bˈô בְּ in
17:8. si difficile et ambiguum apud te iudicium esse perspexeris inter sanguinem et sanguinem causam et causam lepram et non lepram et iudicum intra portas tuas videris verba variari surge et ascende ad locum quem elegerit Dominus Deus tuus
If thou perceive that there be among you a hard and doubtful matter in judgment between blood and blood, cause and cause, leprosy and leprosy: and thou see that the words of the judges within thy gates do vary: arise, and go up to the place, which the Lord thy God shall choose.
17:8. If you have perceived that there is among you a difficult and doubtful matter of judgment, between blood and blood, cause and cause, leprosy and leprosy, and if you will have seen that the words of the judges within your gates vary: rise up and ascend to the place which the Lord your God will choose.
17:8. If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, [being] matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-13: Во время странствования по пустыне высшей судебной инстанцией в еврейском народе был Моисей (Исх XVIII:19, 20, 23). После смерти великого вождя таковой инстанцией должен сделаться совет священников и судей при скинии собрания под председательством первосвященника, который имеет возможность вопрошать Бога через урим и туммим (Чис XXVII:2)

Раввины утверждают, что малый Синедрион получил свое учреждение на основании 18: ст. XVI гл. кн. Втор., а великий Синедрион — на основании 8–13: ст. XVII гл. кн. Втор.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8: The Authority of the Judges.B. C. 1451.
8 If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose; 9 And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and enquire; and they shall show thee the sentence of judgment: 10 And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall show thee; and thou shalt observe to do according to all that they inform thee: 11 According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall show thee, to the right hand, nor to the left. 12 And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel. 13 And all the people shall hear, and fear, and do no more presumptuously.
Courts of judgment were ordered to be erected in every city (ch. xvi. 18), and they were empowered to hear and determine causes according to law, both those which we call pleas of the crown and those between party and party; and we may suppose that ordinarily they ended the matters that were brought before them, and their sentence was definitive; but, 1. It is here taken for granted that sometimes a case might come into their court too difficult for those inferior judges to determine, who could not be thought to be so learned in the laws as those that presided in the higher courts; so that (to speak in the language of our law) they must find a special verdict, and take time to advise before the giving of judgment (v. 8): If there arise a matter too hard for thee in judgment, which it would be no dishonour to the judges to own the difficulty of,--suppose it between blood and blood, the blood of a person which cried and the blood of him that was charged with the murder which was demanded, when it was doubtful upon the evidence whether it was wilful or casual,--or between plea and plea, the plea (that is, the bill or declaration) of the plaintiff and the plea of the defendant,--or between stroke and stroke, in actions of assault and battery; in these and similar cases, thought the evidence were plain, yet doubts might arise about the sense and meaning of the law and the application of it to the particular case. 2. These difficult cases, which hitherto had been brought to Moses, according to Jethro's advice, were, after his death, to be brought to the supreme power, wherever it was lodged, whether in a judge (when there was such an extraordinary person raised up and qualified for that great service, as Othniel, Deborah, Gideon, &c.) or in the high-priest (when he was by the eminency of his gifts called of God to preside in public affairs, as Eli), or, if no single person were marked by heaven for this honour, then in the priests and Levites (or in the priests, who were Levites of course), who not only attended the sanctuary, but met in council to receive appeals from the inferior courts, who might reasonably be supposed, not only to be best qualified by their learning and experience, but to have the best assistance of the divine Spirit for the deciding of doubts, v. 9, 11, 12. They are not appointed to consult the urim and thummim, for it is supposed that these were to be consulted only in cases relating to the public, either the body of the people or the prince; but in ordinary cases the wisdom and integrity of those that sat at the stern must be relied on, their judgment had not the divine authority of an oracle, yet besides the moral certainty it had, as the judgment of knowing, prudent, and experienced men, it had the advantage of a divine promise, implied in those words (v. 9), They shall show thee the sentence of judgment; it had also the support of a divine institution, by which they were made the supreme judicature of the nation. 3. The definitive sentence given by the judge, priest, or great council, must be obeyed by the parties concerned, upon pain of death: Thou shalt do according to their sentence (v. 10); thou shalt observe to do it, thou shalt not decline from it (v. 11), to the right hand nor to the left. Note, It is for the honour of God and the welfare of a people that the authority of the higher power be supported and the due order of government observed, that those be obeyed who are appointed to rule, and that every soul be subject to them in all those things that fall within their commission. Though the party thought himself injured by the sentence (as every man is apt to be partial in is own cause), yet he must needs be subject, must stand to the award, how unpleasing soever, and bear, or lose, or pay, according to it, not only for wrath, but also for conscience' sake. But if an inferior judge contradict the sentence of the higher court and will not execute the orders of it, or a private person refuse to conform to their sentence, the contumacy must be punished with death, though the matter were ever so small in which the opposition was made: That man shall die, and all the people shall hear and fear, v. 12, 13. See here, (1.) The evil of disobedience. Rebellion and stubbornness, from a spirit of contradiction and opposition of God, or those in authority under him, from a principle of contempt and self-willedness, are as witchcraft and idolatry. To differ in opinion from weakness and infirmity may be excused and must be borne with; but to do so presumptuously, in pride and wickedness (as the ancient translations explain it), this is to take up arms against the government, and is an affront to him by whom the powers that be are ordained. (2.) The design of punishment: that others may hear and fear, and not do the like. Some would be so considerate as to infer the heinousness of the offence from the grievousness of the penalty, and therefore would detest it; and others would so far consult their own safety as to cross their humours by conforming to the sentence rather than to sin against their own heads, and forfeit their lives by going contrary to it. From this law the apostle infers the greatness of the punishment of which those will be thought worthy that trample on the authority of the Son of God, Heb. x. 28, 29.
Adam Clarke: Commentary on the Bible - 1831
17:8: If there arise a matter too hard for thee - These directions are given to the common magistrates, who might not be able to judge of or apply the law in all cases that might be brought before them. The priests and Levites, who were lawyers by birth and continual practice, were reasonably considered as the best qualified to decide on difficult points.
Albert Barnes: Notes on the Bible - 1834
17:8: The cases in question are such as the inferior judges did not feel able to decide satisfactorily, and which accordingly they remitted to their superiors (compare Exo 18:23-27).
The Supreme court Deu 17:9 is referred to in very general terms as sitting at the sanctuary Deu 17:8. "The judge" would no doubt usually be a layman, and thus the court would contain both an ecclesiastical and a civil element. Jehoshaphat Ch2 19:4-11 organized his judicial system very closely upon the lines here laid down.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:8: arise: Deu 1:17; Exo 18:26; Kg1 3:16-28; Ch2 19:8-10; Hag 2:11; Mal 2:7
between blood: Deu 19:4, Deu 19:10, Deu 19:11; Exo 21:12-14, Exo 21:20, Exo 21:22, Exo 21:28, Exo 22:2; Num 35:11, Num 35:16, Num 19-34
get thee up: Deu 12:5, Deu 19:17; Psa 122:4, Psa 122:5
Carl Friedrich Keil and Franz Delitzsch
17:8
The Higher Judicial Court at the Place of the Sanctuary. - Just as the judges appointed at Sinai were to bring to Moses whatever cases were too difficult for them to decide, that he might judge them according to the decision of God (Ex 18:26 and Ex 18:19); so in the future the judges of the different towns were to bring all difficult cases, which they were unable to decide, before the Levitical priests and judges at the place of the sanctuary, that a final decision might be given there.
Deut 17:8-9
"If there is to thee a matter too marvellous for judgment (נפלא with מן, too wonderful, incomprehensible, or beyond carrying out, Gen 18:14, i.e., too difficult to give a judicial decision upon), between blood and blood, plea and plea, stroke and stroke (i.e., too hard for you to decide according to what legal provisions a fatal blow, or dispute on some civil matter, or a bodily injury, is to be settled), disputes in thy gates (a loosely arranged apposition in this sense, dispute of different kinds, such as shall arise in thy towns); arise, and get thee to the place which Jehovah thy God shall choose; and go to the Levitical priest and the judge that shall be in those days, and inquire." Israel is addressed here as a nation, but the words are not to be supposed to be directed "first of all to the local courts (Deut 16:18), and lastly to the contending parties" (Knobel), nor "directly to the parties to the suit" (Schultz), but simply to the persons whose duty it was to administer justice in the nation, i.e., to the regular judges in the different towns and districts of the land. This is evident from the general fact, that the Mosaic law never recognises any appeal to higher courts by the different parties to a lawsuit, and that in this case also it is not assumed, since all that is enjoined is, that if the matter should be too difficult for the local judges to decide, they themselves were to carry it to the superior court. As Oehler has quite correctly observed in Herzog's Cyclopaedia, "this superior court was not a court of appeal; for it did not adjudicate after the local court had already given a verdict, but in cases in which the latter would not trust itself to give a verdict at all." And this is more especially evident from what is stated in Deut 17:10, with regard to the decisions of the superior court, namely, that they were to do whatever the superior judges taught, without deviating to the right hand or to the left. This is unquestionably far more applicable to the judges of the different towns, who were to carry out exactly the sentence of the higher tribunal, than to the parties to the suit, inasmuch as the latter, at all events those who were condemned for blood (i.e., for murder), could not possibly be in a position to alter the decision of the court at pleasure, since it did not rest with them, but with the authorities of their town, to carry out the sentence.
Moses did not directly institute a superior tribunal at the place of the sanctuary on this occasion, but rather assumed its existence; not however its existence at that time (as Riehm and other modern critics suppose), but its establishment and existence in the future. Just as he gives no minute directions concerning the organization of the different local courts, but leaves this to the natural development of the judicial institutions already in existence, so he also restricts himself, so far as the higher court is concerned, to general allusions, which might serve as a guide to the national rulers of a future day, to organize it according to the existing models. He had no disorganized mob before him, but a well-ordered nation, already in possession of civil institutions, with fruitful germs for further expansion and organization. In addition to its civil classification into tribes, families, fathers' houses, and family groups, which possessed at once their rulers in their own heads, the nation had received in the priesthood, with the high priest at the head, and the Levites as their assistants, a spiritual class, which mediated between the congregation and the Lord, and not only kept up the knowledge of right in the people as the guardian of the law, but by virtue of the high priest's office was able to lay the rights of the people before God, and in difficult cases could ask for His decision. Moreover, a leader had already been appointed for the nation, for the time immediately succeeding Moses' death; and in this nomination of Joshua, a pledge had been given that the Lord would never leave it without a supreme ruler of its civil affairs, but, along with the high priest, would also appoint a judge at the place of the central sanctuary, who would administer justice in the highest court in association with the priests. On the ground of these facts, sit was enough for the future to mention the Levitical priests and the judge who would be at the place of the sanctuary, as constituting the court by which the difficult questions were to be decided.
(Note: The simple fact, that the judicial court at the place of the national sanctuary is described in such general terms, furnishes a convincing proof that we have here the words of Moses, and not those of some later prophetic writer who had copied the superior court at Jerusalem of the times of the kings, as Riehm and the critics assume.)
For instance, the words themselves show distinctly enough, that by "the judge" we are not to understand the high priest, but the temporal judge or president of the superior court; and it is evident from the singular, "the priest that standeth to minister there before the Lord" (Deut 17:12), that the high priest is included among the priests. The expression "the priests the Levites" (Levitical priests), which also occurs in Deut 17:18; Deut 18:1; Deut 21:5; Deut 24:8; Deut 27:9; Deut 31:9, instead of "sons of Aaron," which we find in the middle books, is quite in harmony with the time and character of the book before us. As long as Aaron was living with his sons, the priesthood consisted only of himself and his sons, that is to say, of one family. Hence all the instructions in the middle books are addressed to them, and for the most part to Aaron personally (vid., Ex 28 and 29; Lev 8-10; Num 18:1, etc.). This as all changed when Aaron died; henceforth the priesthood consisted simply of the descendants of Aaron and his sons, who were no longer one family, but formed a distinct class in the nation, the legitimacy of which arose from its connection with the tribe of Levi, to which Aaron himself had belonged. It was evidently more appropriate, therefore, to describe them as sons of Levi than as sons of Aaron, which had been the title formerly given to the priests, with the exception of the high priest, viz., Aaron himself. - In connection with the superior court, however, the priests are introduced rather as knowing and teaching the law (Lev 10:11), than as actual judges. For this reason appeal was to be made not only to them, but also to the judge, whose duty it was in any case to make the judicial inquiry and pronounce the sentence. - The object of the verb "inquire" (Deut 17:9) follows after "they shall show thee," viz., "the word of right," the judicial sentence which is sought (2Chron 19:6).
Deut 17:10-11
They shall do "according to the sound of the word which they utter" (follow their decision exactly), and that "according to the sound of the law which they teach," and "according to the right which they shall speak." The sentence was to be founded upon the Thorah, upon the law which the priests had to teach.
Deut 17:12-13
No one was to resist in pride, to refuse to listen to the priest or to the judge. Resistance to the priest took place when any one was dissatisfied with his interpretation of the law; to the judge, when any one was discontented with the sentence that was passed on the basis of the law. Such refractory conduct was to be punished with death, as rebellion against God, in whose name the right had been spoken (Deut 1:17). (On Deut 17:13, see Deut 13:12.)
John Gill
17:8 If there arise a matter too hard for thee in judgment,.... This is spoken to inferior judges in cities in the country, who sometimes might have cases too wonderful and mysterious, as the word signifies, or secret and hidden, such as were out of their reach and beyond their capacity, and so be very difficult for them to determine what should be done:
between blood and blood; that is, whether a man is guilty of shedding innocent blood or not; when such a case is depending between a person charged with it and the relatives of the deceased, or between a man slayer and the avenger of blood, and the question is, whether he may have the benefit of a city of refuge or not, and there are some circumstances attending it which make it difficult how to determine:
between plea and plea; of the plaintiff on one side and of the defendant on the other, and both have so much to say in their own cause, that it is hard to decide which is in the right and which is in the wrong, whether in capital or pecuniary cases; it chiefly if not solely respects civil things in controversy:
and between stroke and stroke; blow or wound which one man received from another, and for which he commences a suit of law upon it, Ex 21:18 or for assault and battery; and so Aben Ezra interprets it of blows and bruises; but the Jewish writers generally interpret it of the plague, or stroke of leprosy; so the Targums of Jonathan and Jerusalem; but the examination of such a case did not belong to the civil magistrate, but to a priest; nor was such a person had up to Jerusalem to be searched, but was shut up in a house until further evidence could be got; and, besides, the signs of the leprosy are so distinctly given, that at waiting a proper time, there was seldom or ever any difficulty about determining it:
being matter of controversy within thy gates; or what are matters of controversy about anything else; for the phrase is general, as Aben Ezra observes, and takes in everything in which anything difficult might occur; so Jarchi interprets it of things which the wise men of a city are divided about; one pronounces a person or thing unclean, another clean, one condemning and another justifying, and so far rightly; for this respects not controversies between men, that may be brought into courts of judicature, but controversies or divisions arising in these courts upon them, between the judges themselves, they not agreeing in their opinions:
then shalt thou arise and get thee up into the place which the Lord thy God shall choose; to Jerusalem, to the great sanhedrim or court of judicature, to which the inferior judges were to apply themselves, in matters of moment and difficulty, for instruction, information, and direction; it being supposed that in such a court such like cases may have been brought before them, and they were expert and understanding in them.
John Wesley
17:8 For thee - He speaks to the inferior magistrates, who were erected in several cities. If thou hast not skill to determine, between blood and blood - That is, in capital causes. Between plea and plea - In civil causes, about words or estates. Between stroke and stroke - In criminal causes, concerning blows, or wounds inflicted by one man upon another. Matters of controversy - That is, such things being doubtful, and the magistrates divided in their opinions about it. Chuse - Namely to set up his tabernacle, or temple there; because there was the abode, both of their sanhedrim, which was constituted of priests and civil magistrates, and of the high - priests, who were to consult God by Urim, in matters which could not be decided otherwise.
Robert Jamieson, A. R. Fausset and David Brown
17:8 THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deut 17:8-13)
If there arise a matter too hard for thee in judgment--In all civil or criminal cases, where there was any doubt or difficulty in giving a decision, the local magistrates were to submit them by reference to the tribunal of the Sanhedrim--the supreme council, which was composed partly of civil and partly of ecclesiastical persons. "The priests and Levites," should rather be "the priests--the Levites"; that is, the Levitical priests, including the high priest, who were members of the legislative assembly; and who, as forming one body, are called "the judge." Their sittings were held in the neighborhood of the sanctuary because in great emergencies the high priest had to consult God by Urim (Num 27:21). From their judgment there was no appeal; and if a person were so perverse and refractory as to refuse obedience to their sentences, his conduct, as inconsistent with the maintenance of order and good government, was then to be regarded and punished as a capital crime.
17:917:9: Եւ երթայցես առ քահանա՛յսն Ղեւտացի՛ս, եւ առ դատաւորն որ լինիցի յաւուրսն յայնոսիկ. եւ քննեալ պատմեսցեն քեզ զդատաստանն[1883]։ [1883] Ոմանք. Եւ երթիցես առ քահանայսն Ղեւտացիս։
9 Կը գնաս ղեւտացի քահանաների եւ այդ օրուայ դատաւորի մօտ, եւ նրանք գործը քննելով՝ քեզ կը յայտնեն վճիռը:
9 Ու Ղեւտացի քահանաներուն եւ այն ժամանակի դատաւորներուն մօտենալով խորհուրդ հարցուր։ Անոնք դատարանին վճիռը քեզի թող ըսեն։
եւ երթայցես առ քահանայսն Ղեւտացիս, եւ առ դատաւորն որ լինիցի յաւուրսն յայնոսիկ, եւ [289]քննեալ պատմեսցեն քեզ [290]զդատաստանն:

17:9: Եւ երթայցես առ քահանա՛յսն Ղեւտացի՛ս, եւ առ դատաւորն որ լինիցի յաւուրսն յայնոսիկ. եւ քննեալ պատմեսցեն քեզ զդատաստանն[1883]։
[1883] Ոմանք. Եւ երթիցես առ քահանայսն Ղեւտացիս։
9 Կը գնաս ղեւտացի քահանաների եւ այդ օրուայ դատաւորի մօտ, եւ նրանք գործը քննելով՝ քեզ կը յայտնեն վճիռը:
9 Ու Ղեւտացի քահանաներուն եւ այն ժամանակի դատաւորներուն մօտենալով խորհուրդ հարցուր։ Անոնք դատարանին վճիռը քեզի թող ըսեն։
zohrab-1805▾ eastern-1994▾ western am▾
17:99: и приди к священникам левитам и к судье, который будет в те дни, и спроси их, и они скажут тебе, как рассудить;
17:9 καὶ και and; even ἐλεύσῃ ερχομαι come; go πρὸς προς to; toward τοὺς ο the ἱερεῖς ιερευς priest τοὺς ο the Λευίτας λευιτης Leuΐtēs; Leitis καὶ και and; even πρὸς προς to; toward τὸν ο the κριτήν κριτης judge ὃς ος who; what ἂν αν perhaps; ever γένηται γινομαι happen; become ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that καὶ και and; even ἐκζητήσαντες εκζητεω seek out / thoroughly ἀναγγελοῦσίν αναγγελλω announce σοι σοι you τὴν ο the κρίσιν κρισις decision; judgment
17:9 וּ û וְ and בָאתָ֗ vāṯˈā בוא come אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֲנִים֙ kkōhᵃnîm כֹּהֵן priest הַ ha הַ the לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the שֹּׁפֵ֔ט ššōfˈēṭ שׁפט judge אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִהְיֶ֖ה yihyˌeh היה be בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵ֑ם hˈēm הֵם they וְ wᵊ וְ and דָרַשְׁתָּ֙ ḏāraštˌā דרשׁ inquire וְ wᵊ וְ and הִגִּ֣ידוּ higgˈîḏû נגד report לְךָ֔ lᵊḵˈā לְ to אֵ֖ת ʔˌēṯ אֵת [object marker] דְּבַ֥ר dᵊvˌar דָּבָר word הַ ha הַ the מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice
17:9. veniesque ad sacerdotes levitici generis et ad iudicem qui fuerit illo tempore quaeresque ab eis qui indicabunt tibi iudicii veritatemAnd thou shalt come to the priests of the Levitical race, and to the judge, that shall be at that time: and thou shalt ask of them, and they shall shew thee the truth of the judgment.
9. and thou shalt come unto the priests the Levites, and unto the judge that shall be in those days: and thou shalt inquire; and they shall shew thee the sentence of judgment:
17:9. And you shall approach the priests of the Levitical stock, and the judge, who shall be among them at that time, and you shall inquire of them, and they will reveal to you the truth of the judgment.
17:9. And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and inquire; and they shall shew thee the sentence of judgment:
And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and enquire; and they shall shew thee the sentence of judgment:

9: и приди к священникам левитам и к судье, который будет в те дни, и спроси их, и они скажут тебе, как рассудить;
17:9
καὶ και and; even
ἐλεύσῃ ερχομαι come; go
πρὸς προς to; toward
τοὺς ο the
ἱερεῖς ιερευς priest
τοὺς ο the
Λευίτας λευιτης Leuΐtēs; Leitis
καὶ και and; even
πρὸς προς to; toward
τὸν ο the
κριτήν κριτης judge
ὃς ος who; what
ἂν αν perhaps; ever
γένηται γινομαι happen; become
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
καὶ και and; even
ἐκζητήσαντες εκζητεω seek out / thoroughly
ἀναγγελοῦσίν αναγγελλω announce
σοι σοι you
τὴν ο the
κρίσιν κρισις decision; judgment
17:9
וּ û וְ and
בָאתָ֗ vāṯˈā בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּהֲנִים֙ kkōhᵃnîm כֹּהֵן priest
הַ ha הַ the
לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
שֹּׁפֵ֔ט ššōfˈēṭ שׁפט judge
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִהְיֶ֖ה yihyˌeh היה be
בַּ ba בְּ in
הַ the
יָּמִ֣ים yyāmˈîm יֹום day
הָ הַ the
הֵ֑ם hˈēm הֵם they
וְ wᵊ וְ and
דָרַשְׁתָּ֙ ḏāraštˌā דרשׁ inquire
וְ wᵊ וְ and
הִגִּ֣ידוּ higgˈîḏû נגד report
לְךָ֔ lᵊḵˈā לְ to
אֵ֖ת ʔˌēṯ אֵת [object marker]
דְּבַ֥ר dᵊvˌar דָּבָר word
הַ ha הַ the
מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice
17:9. veniesque ad sacerdotes levitici generis et ad iudicem qui fuerit illo tempore quaeresque ab eis qui indicabunt tibi iudicii veritatem
And thou shalt come to the priests of the Levitical race, and to the judge, that shall be at that time: and thou shalt ask of them, and they shall shew thee the truth of the judgment.
17:9. And you shall approach the priests of the Levitical stock, and the judge, who shall be among them at that time, and you shall inquire of them, and they will reveal to you the truth of the judgment.
17:9. And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and inquire; and they shall shew thee the sentence of judgment:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:9: the priests: Jer 18:18; Hag 2:11; Mal 2:7
they shall: Deu 19:17-21; Eze 44:24
Geneva 1599
17:9 And thou shalt come unto the priests the Levites, and unto the (f) judge that shall be in those days, and enquire; and they shall shew thee the sentence of judgment:
(f) Who will sentence as the priests counsel him by the Law of God.
John Gill
17:9 Thou shalt come unto the priests, the Levites,.... The priests that are of the tribe of Levi, as the Targum of Jonathan, and so Jarchi; for Aben Ezra says there are priests that are not of the genealogy of Levi; such there were indeed in Jeroboam's time, 3Kings 12:31. Maimonides (f) observes, that it is ordered that there should be in the great sanhedrim priests and Levites, as it is said: "and thou shalt come unto the priests, and the judge that shall be in those days, and inquire"; judge is here put for judges, of which the great court consisted, being priests, Levites, and Israelites; See Gill on Deut 16:18, though others think that only a single person is meant, such as Othniel, Ehud, Gideon, Samson, &c. but then as there was not always such an one in being, I should rather think that the judge here, if a single person, is the president or prince of the great sanhedrim, who succeeded Moses, and sat in his place; and of him and his court, the priests, and Levites and Israelites that composed it, inquiry was to be made:
and they shall show thee the sentence of judgment; give their judgment in the difficult case proposed, and declare what is right to be done, and what sentence is to be pronounced.
(f) Hilchot Sanhedrin, c. 2. sect. 2.
John Wesley
17:9 Unto the priests - That is, unto the great council, which consisted chiefly of the priests and Levites, as being the best expositors of the laws of God, by which all those controversies were to be decided. And the high - priest was commonly one of that number, understood here under the priests, whereof be was the chief. The judge - Probably the high - priest, to whom it belonged to determine, some at least, of those controversies, and to expound the law of God. And he may be distinctly named, tho' he be one of the priests, because of his eminency, and to shew that amongst the priests, he especially was to be consulted in such cases. The sentence of judgment - Heb. The word, or matter of judgement, that is, the true state of the cause, and what judgment or sentence ought to be given in it.
17:1017:10: Եւ արասցե՛ս ըստ հրամանին զոր պատմեսցեն քեզ որք ՚ի տեղւո՛յն իցեն՝ զոր ընտրեսցէ Տէր Աստուած քո. եւ զգուշասջի՛ր յոյժ առնել ըստ ամենայնի որպէս օրինադրեսցի քեզ.
10 Այդտեղ՝ քո Տէր Աստծու ընտրած վայրում, կ’արձակես այն վճիռը, որ կը յայտնեն քեզ: Խստօրէն հետեւի՛ր, որ կատարես ճիշտ այնպէս, ինչպէս կարգադրել են քեզ:
10 Այն ատեն այն վճիռին համեմատ Տէրոջը ընտրած տեղը եւ ինչ որ քեզմէ կը պահանջեն պէտք է կատարես եւ զգուշութեամբ գործադրես։
եւ արասցես ըստ հրամանին զոր պատմեսցեն քեզ որ ի տեղւոյն իցեն` զոր ընտրեսցէ Տէր [291]Աստուած քո``, եւ զգուշասջիր յոյժ առնել ըստ ամենայնի որպէս օրինադրեսցի քեզ:

17:10: Եւ արասցե՛ս ըստ հրամանին զոր պատմեսցեն քեզ որք ՚ի տեղւո՛յն իցեն՝ զոր ընտրեսցէ Տէր Աստուած քո. եւ զգուշասջի՛ր յոյժ առնել ըստ ամենայնի որպէս օրինադրեսցի քեզ.
10 Այդտեղ՝ քո Տէր Աստծու ընտրած վայրում, կ’արձակես այն վճիռը, որ կը յայտնեն քեզ: Խստօրէն հետեւի՛ր, որ կատարես ճիշտ այնպէս, ինչպէս կարգադրել են քեզ:
10 Այն ատեն այն վճիռին համեմատ Տէրոջը ընտրած տեղը եւ ինչ որ քեզմէ կը պահանջեն պէտք է կատարես եւ զգուշութեամբ գործադրես։
zohrab-1805▾ eastern-1994▾ western am▾
17:1010: и поступи по слову, какое они скажут тебе, на том месте, которое изберет Господь, и постарайся исполнить все, чему они научат тебя;
17:10 καὶ και and; even ποιήσεις ποιεω do; make κατὰ κατα down; by τὸ ο the πρᾶγμα πραγμα act; matter ὃ ος who; what ἐὰν εαν and if; unless ἀναγγείλωσίν αναγγελλω announce σοι σοι you ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality οὗ ος who; what ἂν αν perhaps; ever ἐκλέξηται εκλεγω select; choose κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ἐπικληθῆναι επικαλεω invoke; nickname τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him ἐκεῖ εκει there καὶ και and; even φυλάξῃ φυλασσω guard; keep σφόδρα σφοδρα vehemently; tremendously ποιῆσαι ποιεω do; make κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐὰν εαν and if; unless νομοθετηθῇ νομοθετεω legislate σοι σοι you
17:10 וְ wᵊ וְ and עָשִׂ֗יתָ ʕāśˈîṯā עשׂה make עַל־ ʕal- עַל upon פִּ֤י pˈî פֶּה mouth הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יַגִּ֣ידֽוּ yaggˈîḏˈû נגד report לְךָ֔ lᵊḵˈā לְ to מִן־ min- מִן from הַ ha הַ the מָּקֹ֣ום mmāqˈôm מָקֹום place הַ ha הַ the ה֔וּא hˈû הוּא he אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] יִבְחַ֣ר yivḥˈar בחר examine יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and שָׁמַרְתָּ֣ šāmartˈā שׁמר keep לַ la לְ to עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make כְּ kᵊ כְּ as כֹ֖ל ḵˌōl כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יֹורֽוּךָ׃ yôrˈûḵā ירה teach
17:10. et facies quodcumque dixerint qui praesunt loco quem elegerit Dominus et docuerint teAnd thou shalt do whatsoever they shall say, that preside in the place, which the Lord shall choose, and what they shall teach thee,
10. and thou shalt do according to the tenor of the sentence, which they shall shew thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee:
17:10. And you shall accept whatever they will say, those who preside in the place which the Lord will choose, and whatever they will teach you,
17:10. And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall shew thee; and thou shalt observe to do according to all that they inform thee:
And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall shew thee; and thou shalt observe to do according to all that they inform thee:

10: и поступи по слову, какое они скажут тебе, на том месте, которое изберет Господь, и постарайся исполнить все, чему они научат тебя;
17:10
καὶ και and; even
ποιήσεις ποιεω do; make
κατὰ κατα down; by
τὸ ο the
πρᾶγμα πραγμα act; matter
ος who; what
ἐὰν εαν and if; unless
ἀναγγείλωσίν αναγγελλω announce
σοι σοι you
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
οὗ ος who; what
ἂν αν perhaps; ever
ἐκλέξηται εκλεγω select; choose
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
ἐπικληθῆναι επικαλεω invoke; nickname
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
ἐκεῖ εκει there
καὶ και and; even
φυλάξῃ φυλασσω guard; keep
σφόδρα σφοδρα vehemently; tremendously
ποιῆσαι ποιεω do; make
κατὰ κατα down; by
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
νομοθετηθῇ νομοθετεω legislate
σοι σοι you
17:10
וְ wᵊ וְ and
עָשִׂ֗יתָ ʕāśˈîṯā עשׂה make
עַל־ ʕal- עַל upon
פִּ֤י pˈî פֶּה mouth
הַ ha הַ the
דָּבָר֙ ddāvˌār דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יַגִּ֣ידֽוּ yaggˈîḏˈû נגד report
לְךָ֔ lᵊḵˈā לְ to
מִן־ min- מִן from
הַ ha הַ the
מָּקֹ֣ום mmāqˈôm מָקֹום place
הַ ha הַ the
ה֔וּא hˈû הוּא he
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
יִבְחַ֣ר yivḥˈar בחר examine
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
שָׁמַרְתָּ֣ šāmartˈā שׁמר keep
לַ la לְ to
עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make
כְּ kᵊ כְּ as
כֹ֖ל ḵˌōl כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יֹורֽוּךָ׃ yôrˈûḵā ירה teach
17:10. et facies quodcumque dixerint qui praesunt loco quem elegerit Dominus et docuerint te
And thou shalt do whatsoever they shall say, that preside in the place, which the Lord shall choose, and what they shall teach thee,
17:10. And you shall accept whatever they will say, those who preside in the place which the Lord will choose, and whatever they will teach you,
17:10. And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall shew thee; and thou shalt observe to do according to all that they inform thee:
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
17:10: Mat 22:2, Mat 22:3
John Gill
17:10 And thou shalt do according to the sentence which they of that place which the Lord shall choose shall show thee,.... The judges of the inferior courts were to return and proceed on the difficult case according to the judgment of the great court at Jerusalem, and follow the directions and instructions they should give them:
and thou shalt observe to do according to all that they inform thee; not only observe and take notice of what they say, but put it in practice, and not in some things and some circumstances only, but in all and everything they should give them information about relating to the case in question.
John Wesley
17:10 Thou - Thou shalt pass sentence: he speaks to the inferior magistrates; who were to give sentence, and came hither to be advised about it.
17:1117:11: ըստ օրինա՛ցն եւ ըստ դատաստանի զոր ասասցեն քեզ՝ արասցես. եւ մի՛ խոտորեսցիս ՚ի բանէն զոր պատմեսցեն քեզ, մի՛ յաջ եւ մի՛ յահեակ։
11 Կը կիրառես այն օրէնքները եւ կ’արձակես այն վճիռները, որ նրանք կը հաղորդեն քեզ: Նրանց ասածից ո՛չ աջ կը շեղուես, ո՛չ ձախ:
11 Անոնց քեզի սորվեցուցած օրէնքն ու յայտնած վճիռը պէտք է ընդունիս։ Անոնց յայտնած խօսքէն մի՛ խոտորիր, ո՛չ աջ դին եւ ո՛չ ձախ դին։
ըստ [292]օրինացն եւ ըստ դատաստանի զոր ասասցեն քեզ` արասցես, եւ մի՛ խոտորեսցիս ի բանէն զոր պատմեսցեն քեզ մի՛ յաջ եւ մի՛ յահեակ:

17:11: ըստ օրինա՛ցն եւ ըստ դատաստանի զոր ասասցեն քեզ՝ արասցես. եւ մի՛ խոտորեսցիս ՚ի բանէն զոր պատմեսցեն քեզ, մի՛ յաջ եւ մի՛ յահեակ։
11 Կը կիրառես այն օրէնքները եւ կ’արձակես այն վճիռները, որ նրանք կը հաղորդեն քեզ: Նրանց ասածից ո՛չ աջ կը շեղուես, ո՛չ ձախ:
11 Անոնց քեզի սորվեցուցած օրէնքն ու յայտնած վճիռը պէտք է ընդունիս։ Անոնց յայտնած խօսքէն մի՛ խոտորիր, ո՛չ աջ դին եւ ո՛չ ձախ դին։
zohrab-1805▾ eastern-1994▾ western am▾
17:1111: по закону, которому научат они тебя, и по определению, какое они скажут тебе, поступи, и не уклоняйся ни направо, ни налево от того, что они скажут тебе.
17:11 κατὰ κατα down; by τὸν ο the νόμον νομος.1 law καὶ και and; even κατὰ κατα down; by τὴν ο the κρίσιν κρισις decision; judgment ἣν ος who; what ἂν αν perhaps; ever εἴπωσίν ερεω.1 state; mentioned σοι σοι you ποιήσεις ποιεω do; make οὐκ ου not ἐκκλινεῖς εκκλινω deviate; avoid ἀπὸ απο from; away τοῦ ο the ῥήματος ρημα statement; phrase οὗ ος who; what ἐὰν εαν and if; unless ἀναγγείλωσίν αναγγελλω announce σοι σοι you δεξιὰ δεξιος right οὐδὲ ουδε not even; neither ἀριστερά αριστερος left
17:11 עַל־ ʕal- עַל upon פִּ֨י pˌî פֶּה mouth הַ ha הַ the תֹּורָ֜ה ttôrˈā תֹּורָה instruction אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יֹור֗וּךָ yôrˈûḵā ירה teach וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the מִּשְׁפָּ֛ט mmišpˈāṭ מִשְׁפָּט justice אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֹאמְר֥וּ yōmᵊrˌû אמר say לְךָ֖ lᵊḵˌā לְ to תַּעֲשֶׂ֑ה taʕᵃśˈeh עשׂה make לֹ֣א lˈō לֹא not תָס֗וּר ṯāsˈûr סור turn aside מִן־ min- מִן from הַ ha הַ the דָּבָ֛ר ddāvˈār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יַגִּ֥ידֽוּ yaggˌîḏˈû נגד report לְךָ֖ lᵊḵˌā לְ to יָמִ֥ין yāmˌîn יָמִין right-hand side וּ û וְ and שְׂמֹֽאל׃ śᵊmˈōl שְׂמֹאל lefthand side
17:11. iuxta legem eius sequeris sententiam eorum nec declinabis ad dextram vel ad sinistramAccording to his law; and thou shalt follow their sentence: neither shalt thou decline to the right hand nor to the left hand.
11. according to the tenor of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not turn aside from the sentence which they shall shew thee, to the right hand, nor to the left.
17:11. in accord with his law, and you shall follow their sentence. Neither shall you turn aside to the right or to the left.
17:11. According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall shew thee, [to] the right hand, nor [to] the left.
According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall shew thee, [to] the right hand, nor [to] the left:

11: по закону, которому научат они тебя, и по определению, какое они скажут тебе, поступи, и не уклоняйся ни направо, ни налево от того, что они скажут тебе.
17:11
κατὰ κατα down; by
τὸν ο the
νόμον νομος.1 law
καὶ και and; even
κατὰ κατα down; by
τὴν ο the
κρίσιν κρισις decision; judgment
ἣν ος who; what
ἂν αν perhaps; ever
εἴπωσίν ερεω.1 state; mentioned
σοι σοι you
ποιήσεις ποιεω do; make
οὐκ ου not
ἐκκλινεῖς εκκλινω deviate; avoid
ἀπὸ απο from; away
τοῦ ο the
ῥήματος ρημα statement; phrase
οὗ ος who; what
ἐὰν εαν and if; unless
ἀναγγείλωσίν αναγγελλω announce
σοι σοι you
δεξιὰ δεξιος right
οὐδὲ ουδε not even; neither
ἀριστερά αριστερος left
17:11
עַל־ ʕal- עַל upon
פִּ֨י pˌî פֶּה mouth
הַ ha הַ the
תֹּורָ֜ה ttôrˈā תֹּורָה instruction
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יֹור֗וּךָ yôrˈûḵā ירה teach
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּשְׁפָּ֛ט mmišpˈāṭ מִשְׁפָּט justice
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יֹאמְר֥וּ yōmᵊrˌû אמר say
לְךָ֖ lᵊḵˌā לְ to
תַּעֲשֶׂ֑ה taʕᵃśˈeh עשׂה make
לֹ֣א lˈō לֹא not
תָס֗וּר ṯāsˈûr סור turn aside
מִן־ min- מִן from
הַ ha הַ the
דָּבָ֛ר ddāvˈār דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יַגִּ֥ידֽוּ yaggˌîḏˈû נגד report
לְךָ֖ lᵊḵˌā לְ to
יָמִ֥ין yāmˌîn יָמִין right-hand side
וּ û וְ and
שְׂמֹֽאל׃ śᵊmˈōl שְׂמֹאל lefthand side
17:11. iuxta legem eius sequeris sententiam eorum nec declinabis ad dextram vel ad sinistram
According to his law; and thou shalt follow their sentence: neither shalt thou decline to the right hand nor to the left hand.
17:11. in accord with his law, and you shall follow their sentence. Neither shall you turn aside to the right or to the left.
17:11. According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall shew thee, [to] the right hand, nor [to] the left.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:11: According to: Jos 1:7; Mal 2:8, Mal 2:9; Rom 13:1-6; Tit 3:1; Pe1 2:13-15; Pe2 2:10; Jde 1:8
to the right: Deu 17:20, Deu 5:32, Deu 28:14; Jos 1:7, Jos 23:6; Sa2 14:19; Pro 4:27
Geneva 1599
17:11 According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, (g) thou shalt do: thou shalt not decline from the sentence which they shall shew thee, [to] the right hand, nor [to] the left.
(g) You shall obey their sentence that the controversy may have an end.
John Gill
17:11 According to the sentence of the law which they shall teach thee,.... For they were not to make any new law, but to teach the law of God, and so far as their sense and opinion of things agreed with that law they were to be regarded:
and according to the judgment which they shall tell thee, thou shalt do; what were law and justice, what were fit and right to be done, according to the will of God, which they should declare unto them, that was carefully to be done by them:
thou shalt not decline from the sentence they shall show thee, to the right hand nor to the left; by setting up after, all their own judgments against theirs to whom they had applied for information and direction, which to have done would have been very insolent and affronting; they were not to depart from the determination they made of the case, on pretence of knowing better, nor even in any minute circumstance to deviate from it, but strictly and closely to keep unto it; though not to follow them so implicitly as to receive from them and embrace things the most absurd and unreasonable, as Jarchi suggests; who says, that their sense was to be abided by, even if they should say that the right hand is the left, and the left hand the right.
John Wesley
17:11 Thou shalt do - In particular suits between man and man, altho' the judge be hereby confined to his rule in giving the sentence, yet it seems but fit and reasonable that people should be bound simply to acquiesce in the sentence of their last and highest judge, or else there would have been no end of strife.
17:1217:12: Եւ մարդ ոք՝ որ առնիցէ հպարտութեամբ առ ՚ի չլսելո՛յ քահանային՝ որ կայցէ պաշտել յանուն Տեառն Աստուծոյ քոյ. կամ դատաւորին որ իցէ յաւուրսն յայնոսիկ՝ մեռցի՛ մարդն այն. եւ բարձցե՛ս զչարն յԻսրայէլէ։
12 Այն մարդը, որ գոռոզամտութեան պատճառով կը գործի առանց լսելու քո Տէր Աստծուն ծառայող քահանայի կամ այդ օրուայ դատաւորի ասածը, մահապատժի կ’ենթարկուի: Դրանով դու չարը վերացրած կը լինես Իսրայէլի միջից,
12 Բայց եթէ մէկը յանդգնի ու քու Տէր Աստուծոյդ պաշտամունքին կեցող քահանային կամ դատաւորին խօսքը մտիկ չընէ, այն մարդը պէտք է մեռնի ու չարութիւնը Իսրայէլէն վերցուի։
Եւ մարդ ոք որ առնիցէ հպարտութեամբ առ ի չլսելոյ քահանային որ կայցէ [293]պաշտել յանուն Տեառն Աստուծոյ քո``, կամ դատաւորին [294]որ իցէ յաւուրսն յայնոսիկ``, մեռցի մարդն այն, եւ բարձցես զչարն յԻսրայելէ:

17:12: Եւ մարդ ոք՝ որ առնիցէ հպարտութեամբ առ ՚ի չլսելո՛յ քահանային՝ որ կայցէ պաշտել յանուն Տեառն Աստուծոյ քոյ. կամ դատաւորին որ իցէ յաւուրսն յայնոսիկ՝ մեռցի՛ մարդն այն. եւ բարձցե՛ս զչարն յԻսրայէլէ։
12 Այն մարդը, որ գոռոզամտութեան պատճառով կը գործի առանց լսելու քո Տէր Աստծուն ծառայող քահանայի կամ այդ օրուայ դատաւորի ասածը, մահապատժի կ’ենթարկուի: Դրանով դու չարը վերացրած կը լինես Իսրայէլի միջից,
12 Բայց եթէ մէկը յանդգնի ու քու Տէր Աստուծոյդ պաշտամունքին կեցող քահանային կամ դատաւորին խօսքը մտիկ չընէ, այն մարդը պէտք է մեռնի ու չարութիւնը Իսրայէլէն վերցուի։
zohrab-1805▾ eastern-1994▾ western am▾
17:1212: А кто поступит так дерзко, что не послушает священника, стоящего там на служении пред Господом, Богом твоим, или судьи, тот должен умереть, --и [так] истреби зло от Израиля;
17:12 καὶ και and; even ὁ ο the ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἂν αν perhaps; ever ποιήσῃ ποιεω do; make ἐν εν in ὑπερηφανίᾳ υπερηφανια pride τοῦ ο the μὴ μη not ὑπακοῦσαι υπακουω listen to τοῦ ο the ἱερέως ιερευς priest τοῦ ο the παρεστηκότος παριστημι stand by; present λειτουργεῖν λειτουργεω employed; minister ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your ἢ η or; than τοῦ ο the κριτοῦ κριτης judge ὃς ος who; what ἂν αν perhaps; ever ᾖ ειμι be ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that καὶ και and; even ἀποθανεῖται αποθνησκω die ὁ ο the ἄνθρωπος ανθρωπος person; human ἐκεῖνος εκεινος that καὶ και and; even ἐξαρεῖς εξαιρω lift out / up; remove τὸν ο the πονηρὸν πονηρος harmful; malignant ἐξ εκ from; out of Ισραηλ ισραηλ.1 Israel
17:12 וְ wᵊ וְ and הָ hā הַ the אִ֞ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make בְ vᵊ בְּ in זָדֹ֗ון zāḏˈôn זָדֹון insolence לְ lᵊ לְ to בִלְתִּ֨י viltˌî בֵּלֶת failure שְׁמֹ֤עַ šᵊmˈōₐʕ שׁמע hear אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֵן֙ kkōhˌēn כֹּהֵן priest הָ hā הַ the עֹמֵ֞ד ʕōmˈēḏ עמד stand לְ lᵊ לְ to שָׁ֤רֶת šˈāreṯ שׁרת serve שָׁם֙ šˌām שָׁם there אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אֹ֖ו ʔˌô אֹו or אֶל־ ʔel- אֶל to הַ ha הַ the שֹּׁפֵ֑ט ššōfˈēṭ שׁפט judge וּ û וְ and מֵת֙ mˌēṯ מות die הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man הַ ha הַ the ה֔וּא hˈû הוּא he וּ û וְ and בִֽעַרְתָּ֥ vˈiʕartˌā בער burn הָ hā הַ the רָ֖ע rˌāʕ רַע evil מִ mi מִן from יִּשְׂרָאֵֽל׃ yyiśrāʔˈēl יִשְׂרָאֵל Israel
17:12. qui autem superbierit nolens oboedire sacerdotis imperio qui eo tempore ministrat Domino Deo tuo et decreto iudicis morietur homo ille et auferes malum de IsrahelBut he that will be proud, and refuse to obey the commandment of the priest, who ministereth at that time to the Lord thy God, and the decree of the judge, that man shall die, and thou shalt take away the evil from Israel:
12. And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel.
17:12. But whoever will be arrogant, unwilling to obey the order of the priest who ministers at that time to the Lord your God, and the decree of the judge, that man shall die. And so shall you take away the evil from Israel.
17:12. And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel.
And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel:

12: А кто поступит так дерзко, что не послушает священника, стоящего там на служении пред Господом, Богом твоим, или судьи, тот должен умереть, --и [так] истреби зло от Израиля;
17:12
καὶ και and; even
ο the
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
ἂν αν perhaps; ever
ποιήσῃ ποιεω do; make
ἐν εν in
ὑπερηφανίᾳ υπερηφανια pride
τοῦ ο the
μὴ μη not
ὑπακοῦσαι υπακουω listen to
τοῦ ο the
ἱερέως ιερευς priest
τοῦ ο the
παρεστηκότος παριστημι stand by; present
λειτουργεῖν λειτουργεω employed; minister
ἐπὶ επι in; on
τῷ ο the
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
η or; than
τοῦ ο the
κριτοῦ κριτης judge
ὃς ος who; what
ἂν αν perhaps; ever
ειμι be
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
καὶ και and; even
ἀποθανεῖται αποθνησκω die
ο the
ἄνθρωπος ανθρωπος person; human
ἐκεῖνος εκεινος that
καὶ και and; even
ἐξαρεῖς εξαιρω lift out / up; remove
τὸν ο the
πονηρὸν πονηρος harmful; malignant
ἐξ εκ from; out of
Ισραηλ ισραηλ.1 Israel
17:12
וְ wᵊ וְ and
הָ הַ the
אִ֞ישׁ ʔˈîš אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יַעֲשֶׂ֣ה yaʕᵃśˈeh עשׂה make
בְ vᵊ בְּ in
זָדֹ֗ון zāḏˈôn זָדֹון insolence
לְ lᵊ לְ to
בִלְתִּ֨י viltˌî בֵּלֶת failure
שְׁמֹ֤עַ šᵊmˈōₐʕ שׁמע hear
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּהֵן֙ kkōhˌēn כֹּהֵן priest
הָ הַ the
עֹמֵ֞ד ʕōmˈēḏ עמד stand
לְ lᵊ לְ to
שָׁ֤רֶת šˈāreṯ שׁרת serve
שָׁם֙ šˌām שָׁם there
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
אֹ֖ו ʔˌô אֹו or
אֶל־ ʔel- אֶל to
הַ ha הַ the
שֹּׁפֵ֑ט ššōfˈēṭ שׁפט judge
וּ û וְ and
מֵת֙ mˌēṯ מות die
הָ הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
הַ ha הַ the
ה֔וּא hˈû הוּא he
וּ û וְ and
בִֽעַרְתָּ֥ vˈiʕartˌā בער burn
הָ הַ the
רָ֖ע rˌāʕ רַע evil
מִ mi מִן from
יִּשְׂרָאֵֽל׃ yyiśrāʔˈēl יִשְׂרָאֵל Israel
17:12. qui autem superbierit nolens oboedire sacerdotis imperio qui eo tempore ministrat Domino Deo tuo et decreto iudicis morietur homo ille et auferes malum de Israhel
But he that will be proud, and refuse to obey the commandment of the priest, who ministereth at that time to the Lord thy God, and the decree of the judge, that man shall die, and thou shalt take away the evil from Israel:
17:12. But whoever will be arrogant, unwilling to obey the order of the priest who ministers at that time to the Lord your God, and the decree of the judge, that man shall die. And so shall you take away the evil from Israel.
17:12. And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:12: The man that will do presumptuously - The man who refused to abide by this final determination forfeited his life, as being then in a state of rebellion against the highest authority, and consequently the public could have no pledge for his conduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:12: will do: Deu 13:5, Deu 13:11; Num 15:30; Ezr 10:8; Psa 19:13; Hos 4:4; Mat 10:14; Heb 10:26-29
and will not hearken: Heb. not to hearken, Jer 25:3-14
the priest: Deu 10:8, Deu 18:5, Deu 18:7; Luk 10:16; Joh 12:48, Joh 20:23; Th1 4:2, Th1 4:8
that man: Heb 10:28
thou shalt: Deu 17:7, Deu 13:5; Pro 21:11; Ti1 5:20
Geneva 1599
17:12 And the man that will do presumptuously, and will not hearken unto the priest that standeth to (h) minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel.
(h) So long as he is the true minister of God, and pronounces according to his word.
John Gill
17:12 The judge of the country court that makes his application to that at Jerusalem for information and direction; if, after all, he is conceited in his own opinion, and rejects theirs, and is obstinate, and will not be guided and directed, but will take his own way, and pursue his own sense of things, and act according to that:
and will not hearken to the priest that standeth to minister there before the Lord thy God; the priests of the tribe of Levi, of whom the court generally consisted, Deut 17:9, priest for priests; though some think the high priest is meant, to whom the character very well agrees; but he was not always at the head of the sanhedrim, nor indeed a member of it, unless he had the proper qualifications; see Deut 18:18.
or unto the judge; or judges; See Gill on Deut 17:9. L'Empereur (g) thinks, that the supreme senate, or grand sanhedrim, was twofold, according to the diversity of ecclesiastic and political matters; since where it treats of the supreme senators, or chief persons in the court, the priest is manifestly distinguished from the judge (i.e. priests or judges); now the man that has asked advice of them, and will not be directed by it, but takes his own way, this being so great a contempt of, and insult upon, the great senate of the nation:
even that man shall die; and this was by strangling, for so the rebellious older, as such an one is called, was to die according to the Misnah (h); and it is said (i), that the death spoken of in the law absolutely (without specifying what kind of death) is strangling:
and thou shall put away the evil from Israel; the evil man that is rebellious against the supreme legislature of the nation, and the evil of contumacy he is guilty of, deterring others from it by his death.
(g) In Misn. Middoth, c. 5. sect. 3. (h) Sanhedrin, c. 10. sect. 2. (i) Maimon. Issure Biah, c. 1. sect. 6.
John Wesley
17:12 Do presumptuously - That will proudly and obstinately oppose the sentence given against him. The evil - The evil thing, that scandal, that pernicious example.
17:1317:13: Եւ ամենայն ժողովրդեանն լուեալ երկիցէ՛, եւ մի՛ եւս ամպարշտեսցի։
13 եւ ամբողջ ժողովուրդն այդ լսելով՝ կը վախենայ ու այլեւս չի գոռոզամտանայ»:
13 Որպէս զի բոլոր ժողովուրդը լսելով վախնայ ու անգամ մըն ալ յանդգնութիւն չունենայ։
Եւ ամենայն ժողովրդեանն լուեալ երկիցէ, եւ մի՛ եւս ամպարշտեսցի:

17:13: Եւ ամենայն ժողովրդեանն լուեալ երկիցէ՛, եւ մի՛ եւս ամպարշտեսցի։
13 եւ ամբողջ ժողովուրդն այդ լսելով՝ կը վախենայ ու այլեւս չի գոռոզամտանայ»:
13 Որպէս զի բոլոր ժողովուրդը լսելով վախնայ ու անգամ մըն ալ յանդգնութիւն չունենայ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1313: и весь народ услышит и убоится, и не будут впредь поступать дерзко.
17:13 καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἀκούσας ακουω hear φοβηθήσεται φοβεω afraid; fear καὶ και and; even οὐκ ου not ἀσεβήσει ασεβεω irreverent ἔτι ετι yet; still
17:13 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people יִשְׁמְע֣וּ yišmᵊʕˈû שׁמע hear וְ wᵊ וְ and יִרָ֑אוּ yirˈāʔû ירא fear וְ wᵊ וְ and לֹ֥א lˌō לֹא not יְזִיד֖וּן yᵊzîḏˌûn זיד be presumptuous עֹֽוד׃ ס ʕˈôḏ . s עֹוד duration
17:13. cunctusque populus audiens timebit ut nullus deinceps intumescat superbiaAnd all the people hearing it shall fear, that no one afterwards swell with pride.
13. And all the people shall hear, and fear, and do no more presumptuously.
17:13. And when the people hear about this, they shall be afraid, so that no one, from that time on, will swell with pride.
17:13. And all the people shall hear, and fear, and do no more presumptuously.
And all the people shall hear, and fear, and do no more presumptuously:

13: и весь народ услышит и убоится, и не будут впредь поступать дерзко.
17:13
καὶ και and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ἀκούσας ακουω hear
φοβηθήσεται φοβεω afraid; fear
καὶ και and; even
οὐκ ου not
ἀσεβήσει ασεβεω irreverent
ἔτι ετι yet; still
17:13
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
יִשְׁמְע֣וּ yišmᵊʕˈû שׁמע hear
וְ wᵊ וְ and
יִרָ֑אוּ yirˈāʔû ירא fear
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יְזִיד֖וּן yᵊzîḏˌûn זיד be presumptuous
עֹֽוד׃ ס ʕˈôḏ . s עֹוד duration
17:13. cunctusque populus audiens timebit ut nullus deinceps intumescat superbia
And all the people hearing it shall fear, that no one afterwards swell with pride.
17:13. And when the people hear about this, they shall be afraid, so that no one, from that time on, will swell with pride.
17:13. And all the people shall hear, and fear, and do no more presumptuously.
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
17:13: shall hear: Deu 13:11, Deu 19:20
presumptuously: Num 15:30, Num 15:31
John Gill
17:13 And all the people shall hear, and fear,.... All the people of Israel in their own cities, and particularly the judges in those cities; they shall hear of what is done to the obstinate and disobedient elder, and shall be afraid to commit the like offence, lest they should come into the same punishment:
and do no more presumptuously; after his example; hence, Jarchi says, they wait till the feast comes, and then put him to death; and so it is said (k), they bring him up to the great sanhedrim which is at Jerusalem, and there keep him until the feast (the next feast), and put him to death at the feast, as it is said:
all the people shall hear, and fear.
(k) Misn. Sanhedrin, c. 10. sect. 4.
John Wesley
17:13 When thou shalt - He only foresees and foretells what they would do, but doth not approve of it. Yea when they did this thing for this very reason, he declares his utter dislike of it, 1Kings 8:7.
17:1417:14: Եւ եթէ մտանիցես յերկիրն զոր Տէր Աստուած քո տացէ քեզ, եւ ժառանգեսցե՛ս զնա, եւ բնակեսցե՛ս ՚ի նմա. եւ ասիցես. Կացուցի՛ց ՚ի վերայ իմ իշխան որպէս եւ ա՛յլ ազգք որ շուրջ զինեւ են։
14 «Եթէ մտնես այն երկիրը, որ քո Տէր Աստուածը տալու է քեզ, ժառանգես այն ու բնակուես նրա մէջ եւ ասես՝ “Մենք էլ առաջնորդ ունենանք մեր շուրջը գտնուող միւս ազգերի նման”,
14 «Երբ քու Տէր Աստուծոյդ քեզի տուած երկիրը մտնես ու անոր տիրելով հոն բնակիս ու ըսես՝ ‘Իմ բոլորտիքս եղող ազգերուն պէս ես ալ իմ վրաս թագաւոր մը կ’ուզեմ դնել’,
Եւ եթէ մտանիցես յերկիրն զոր Տէր Աստուած քո տացէ քեզ, եւ ժառանգեսցես զնա եւ բնակեսցես ի նմա, եւ ասիցես. Կացուցից ի վերայ իմ [295]իշխան որպէս եւ այլ ազգք որ շուրջ զինեւ են:

17:14: Եւ եթէ մտանիցես յերկիրն զոր Տէր Աստուած քո տացէ քեզ, եւ ժառանգեսցե՛ս զնա, եւ բնակեսցե՛ս ՚ի նմա. եւ ասիցես. Կացուցի՛ց ՚ի վերայ իմ իշխան որպէս եւ ա՛յլ ազգք որ շուրջ զինեւ են։
14 «Եթէ մտնես այն երկիրը, որ քո Տէր Աստուածը տալու է քեզ, ժառանգես այն ու բնակուես նրա մէջ եւ ասես՝ “Մենք էլ առաջնորդ ունենանք մեր շուրջը գտնուող միւս ազգերի նման”,
14 «Երբ քու Տէր Աստուծոյդ քեզի տուած երկիրը մտնես ու անոր տիրելով հոն բնակիս ու ըսես՝ ‘Իմ բոլորտիքս եղող ազգերուն պէս ես ալ իմ վրաս թագաւոր մը կ’ուզեմ դնել’,
zohrab-1805▾ eastern-1994▾ western am▾
17:1414: Когда ты придешь в землю, которую Господь, Бог твой, дает тебе, и овладеешь ею, и поселишься на ней, и скажешь: 'поставлю я над собою царя, подобно прочим народам, которые вокруг меня',
17:14 ἐὰν εαν and if; unless δὲ δε though; while εἰσέλθῃς εισερχομαι enter; go in εἰς εις into; for τὴν ο the γῆν γη earth; land ἣν ος who; what κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your δίδωσίν διδωμι give; deposit σοι σοι you ἐν εν in κλήρῳ κληρος lot; allotment καὶ και and; even κληρονομήσῃς κληρονομεω inherit; heir αὐτὴν αυτος he; him καὶ και and; even κατοικήσῃς κατοικεω settle ἐπ᾿ επι in; on αὐτῆς αυτος he; him καὶ και and; even εἴπῃς επω say; speak καταστήσω καθιστημι establish; appoint ἐπ᾿ επι in; on ἐμαυτὸν εμαυτου myself ἄρχοντα αρχων ruling; ruler καθὰ καθα just as καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains ἔθνη εθνος nation; caste τὰ ο the κύκλῳ κυκλω circling; in a circle μου μου of me; mine
17:14 כִּֽי־ kˈî- כִּי that תָבֹ֣א ṯāvˈō בוא come אֶל־ ʔel- אֶל to הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) נֹתֵ֣ן nōṯˈēn נתן give לָ֔ךְ lˈāḵ לְ to וִֽ wˈi וְ and ירִשְׁתָּ֖הּ yrištˌāh ירשׁ trample down וְ wᵊ וְ and יָשַׁ֣בְתָּה yāšˈavtā ישׁב sit בָּ֑הּ bˈāh בְּ in וְ wᵊ וְ and אָמַרְתָּ֗ ʔāmartˈā אמר say אָשִׂ֤ימָה ʔāśˈîmā שׂים put עָלַי֙ ʕālˌay עַל upon מֶ֔לֶךְ mˈeleḵ מֶלֶךְ king כְּ kᵊ כְּ as כָל־ ḵol- כֹּל whole הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] סְבִיבֹתָֽי׃ sᵊvîvōṯˈāy סָבִיב surrounding
17:14. cum ingressus fueris terram quam Dominus Deus tuus dabit tibi et possederis eam habitaverisque in illa et dixeris constituam super me regem sicut habent omnes per circuitum nationesWhen thou art come into the land, which the Lord thy God will give thee, and possessest it, and shalt say: I will set a king over me, as all nations have that are round about:
14. When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein; and shalt say, I will set a king over me, like as all the nations that are round about me;
17:14. When you will have entered into the land which the Lord your God will give to you, and you possess it, and you live in it, and you say, ‘I will appoint a king over me, just as all the surrounding nations have done,’
17:14. When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that [are] about me;
When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that [are] about me:

14: Когда ты придешь в землю, которую Господь, Бог твой, дает тебе, и овладеешь ею, и поселишься на ней, и скажешь: 'поставлю я над собою царя, подобно прочим народам, которые вокруг меня',
17:14
ἐὰν εαν and if; unless
δὲ δε though; while
εἰσέλθῃς εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
δίδωσίν διδωμι give; deposit
σοι σοι you
ἐν εν in
κλήρῳ κληρος lot; allotment
καὶ και and; even
κληρονομήσῃς κληρονομεω inherit; heir
αὐτὴν αυτος he; him
καὶ και and; even
κατοικήσῃς κατοικεω settle
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
καὶ και and; even
εἴπῃς επω say; speak
καταστήσω καθιστημι establish; appoint
ἐπ᾿ επι in; on
ἐμαυτὸν εμαυτου myself
ἄρχοντα αρχων ruling; ruler
καθὰ καθα just as
καὶ και and; even
τὰ ο the
λοιπὰ λοιπος rest; remains
ἔθνη εθνος nation; caste
τὰ ο the
κύκλῳ κυκλω circling; in a circle
μου μου of me; mine
17:14
כִּֽי־ kˈî- כִּי that
תָבֹ֣א ṯāvˈō בוא come
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
נֹתֵ֣ן nōṯˈēn נתן give
לָ֔ךְ lˈāḵ לְ to
וִֽ wˈi וְ and
ירִשְׁתָּ֖הּ yrištˌāh ירשׁ trample down
וְ wᵊ וְ and
יָשַׁ֣בְתָּה yāšˈavtā ישׁב sit
בָּ֑הּ bˈāh בְּ in
וְ wᵊ וְ and
אָמַרְתָּ֗ ʔāmartˈā אמר say
אָשִׂ֤ימָה ʔāśˈîmā שׂים put
עָלַי֙ ʕālˌay עַל upon
מֶ֔לֶךְ mˈeleḵ מֶלֶךְ king
כְּ kᵊ כְּ as
כָל־ ḵol- כֹּל whole
הַ ha הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
סְבִיבֹתָֽי׃ sᵊvîvōṯˈāy סָבִיב surrounding
17:14. cum ingressus fueris terram quam Dominus Deus tuus dabit tibi et possederis eam habitaverisque in illa et dixeris constituam super me regem sicut habent omnes per circuitum nationes
When thou art come into the land, which the Lord thy God will give thee, and possessest it, and shalt say: I will set a king over me, as all nations have that are round about:
17:14. When you will have entered into the land which the Lord your God will give to you, and you possess it, and you live in it, and you say, ‘I will appoint a king over me, just as all the surrounding nations have done,’
17:14. When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that [are] about me;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-20: Сам Господь неоднократно обетовал патриархам происхождение от них царей (Быт XVII:6; XXXV:11). Патриарх Иаков в своем пророческом благословении Иуде говорит о царях, которые будут происходить из колена Иудова до пришествия Примирителя (Быт XLIX:10). Моисей предвидит наступление царского правления в Израиле и потому дает руководительные указания народу относительно избрания царя, будущему царю — относительно его жизни и поведения.

По указанию Моисея, еврейским царем должен быть человек, избранный самим Богом из среды Израиля. Еврейский царь не должен помышлять о возвращении в Египет, о котором непокорный народ неоднократно вспоминал во время своих странствований по пустыне (Исх ХIV:11–12; XVI:3; XVII:3; Чис XI:5; ХXI:5) и куда думал однажды возвратиться (Чис XIV:3–4); не должен обставлять своего двора атрибутами языческой роскоши, пагубной для него самого и обременительной для экономии народа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14: The Choice of a King.B. C. 1451.
14 When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me; 15 Thou shalt in any wise set him king over thee, whom the LORD thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother. 16 But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way. 17 Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold. 18 And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites: 19 And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them: 20 That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel.
After the laws which concerned subjects fitly followed the laws which concern kings; for those that rule others must themselves remember that they are under command. Here are laws given,
I. To the electors of the empire, what rules they must go by in making their choice, v. 14, 15. 1. It is here supposed that the people would, in process of time, be desirous of a king, whose royal pomp and power would be thought to make their nation look great among their neighbours. Their having a king is neither promised as a mercy nor commanded as a duty (nothing could be better for them than the divine regimen they were under), but it is permitted them if they desired it. If they would but take care to have the ends of government answered, and God's laws duly observed and put in execution, they should not be tied to any one form of government, but should be welcome to have a king. Though something irregular is supposed to be the principle of the desire, that they might be like the nations (whereas God in many ways distinguished them from the nations), yet God would indulge them in it, because he intended to serve his own purposes by it, in making the regal government typical of the kingdom of the Messiah. 2. They are directed in their choice. If they will have a king over them, as God foresaw they would (though it does not appear that ever the motion was made till almost 400 years after), then they must, (1.) Ask counsel at God's mouth, and make him king whom God shall choose; and happy it was for them that they had an oracle to consult in so weighty an affair, and a God to choose for them who knows infallibly what every man is and will be. Kings are God's vicegerents, and therefore it is fit that he should have the choosing of them: God had himself been in a particular manner Israel's King, and if they set another over them, under him, it was necessary that he should nominate the person. Accordingly, when the people desired a king, they applied to Samuel a prophet of the Lord; and afterwards David, Solomon, Jeroboam, Jehu, and others, were chosen by the prophets; and the people are reproved for not observing this law, Hos. viii. 4: They have set up kings but not by me. In all cases God's choice, if we can but know it, should direct, determine, and overrule ours. (2.) They must not choose a foreigner under pretence of strengthening their alliances, or of the extraordinary fitness of the person, lest a strange king should introduce strange customs of usages, contrary to those that were established by the divine law; but he must be one from among thy brethren, that he may be a type of Christ, who is bone of our bone, Heb. ii. 14.
II. Laws are here given to the prince that should be elected for the due administration of the government.
1. He must carefully avoid every thing that would divert him from God and religion. Riches, honours, and pleasures are the three great hindrances of godliness (the lusts of the flesh, the lusts of the eye, and the pride of life), especially to those in high stations: against these therefore the king is here warned. (1.) He must not gratify the love of honour by multiplying horses, v. 16. He that rode upon a horse (a stately creature) in a country where asses and mules were generally used looked very great; and therefore though he might have horses for his own saddle, and chariots, yet he must not set servants on horseback (Eccl. x. 7) nor have many horses for his officers and guards (when God was their King, his judges rode on asses, Judg. v. 10; xii. 14), nor must he multiply horses for war, lest he should trust too much to them, Ps. xx. 7; xxxiii. 17; Hos. xiv. 3. The reason here given against his multiplying horses is because it would produce a greater correspondence with Egypt (which furnished Canaan with horses, 1 Kings x. 28, 29) than it was fit the Israel of God should have, who were brought thence with such a high hand: You shall return no more that way, for fear of being infected with the idolatries of Egypt (Lev. xviii. 3), to which they were very prone. Note, We should take heed of that commerce or conversation by which we are in danger of being drawn into sin. If Israel must not return to Egypt, they must not trade with Egypt; Solomon got no good by it. (2.) He must not gratify the love of pleasure by multiplying wives (v. 17), as Solomon did to his undoing (1 Kings xi. 1), that his heart, being set upon them, turn not away from business, and every thing that is serious, and especially from the exercise of piety and devotion, to which nothing is a greater enemy than the indulgence of the flesh. (3.) He must not gratify the love of riches by greatly multiplying silver and gold. A competent treasure is allowed him, and he is not forbidden to be good husband of it, but, [1.] He must not greatly multiply money, so as to oppress his people by raising it (as Solomon seems to have done, 1 Kings xii. 4), nor so as to deceive himself, by trusting to it, and setting his heart upon it, Ps. lxii. 10. [2.] He must not multiply it to himself. David multiplied silver and gold, but it was for the service of God (1 Chron. xxix. 4), not for himself; for his people, not for his own family.
2. He must carefully apply himself to the law of God, and make that his rule. This must be to him better than all riches, honours, and pleasures, than many horses or many wives, better than thousands of gold and silver.
(1.) He must write himself a copy of the law out of the original, which was in the custody of the priests that attended the sanctuary, v. 18. Some think that he was to write only this book of Deuteronomy, which is an abstract of the law, and the precepts of which, being mostly moral and judicial, concerned the king more than the laws in Leviticus and Numbers, which, being ceremonial, concerned chiefly the priests. Others think that he was to transcribe all the five books of Moses, which are called the law, and which were preserved together as the foundation of their religion. Now, [1.] Though the king might be presumed to have very fair copies by him from his ancestors, yet, besides those, he must have one of his own: it might be presumed that theirs were worn with constant use; he must have a fresh one to begin the world with. [2.] Though he had secretaries about him whom he might employ to write this copy, and who perhaps could write a better hand than he, yet he must do it himself, with his own hand, for the honour of the law, and that he might think no act of religion below him, to inure himself to labour and study, and especially that he might thereby be obliged to take particular notice of every part of the law and by writing it might imprint it in his mind. Note, It is of great use for each of us to write down what we observe as most affecting and edifying to us, out of the scriptures and good books, and out of the sermons we hear. A prudent pen may go far towards making up the deficiencies of the memory, and the furnishing of the treasures of the good householder with things new and old. [3.] He must do this even when he sits upon the throne of his kingdom, provided that he had not done it before. When he begins to apply himself to business, he must apply himself to this in the first place. He that sits upon the throne of a kingdom cannot but have his hands full. The affairs of his kingdom both at home and abroad call for a large share of his time and thoughts, and yet he must write himself a copy of the law. Let not those who call themselves men of business think that this will excuse them from making religion their business; nor let great men think it any disparagement to them to write for themselves those great things of God's law which he hath written to them, Hos. viii. 12.
(2.) Having a Bible by him of his own writing, he must not think it enough to keep it in his cabinet, but he must read therein all the days of his life, v. 19. It is not enough to have Bibles, but we must use them, use them daily, as the duty and necessity of everyday require: our souls must have their constant meals of that manna; and, if well digested, it will be true nourishment and strength to them. As the body is receiving benefit by its food continually, and not only when it is eating, so is the soul, by the word of God, if it meditate therein day and night, Ps. i. 2. And we must persevere in the use of the written word of God as long as we live. Christ's scholars never learn above their Bibles, but will have a constant occasion for them till they come to that world where knowledge and love will both be made perfect.
(3.) His writing and reading were all nothing if he did not reduce to practice what he wrote and read, v. 19, 20. The word of God is not designed merely to be and entertaining subject of speculation, but to be a commanding rule of conversation. Let him know, [1.] What dominion his religion must have over him, and what influence it must have upon him. First, It must possess him with a very reverent and awful regard to the divine majesty and authority. He must learn (and thus the most learned must by ever learning) to fear the Lord his God; and, as high as he is, he must remember that God is above him, and, whatever fear his subjects owe to him, that, and much more, he owes to God as his King. Secondly, It must engage him to a constant observance of the law of God, and a conscientious obedience to it, as the effect of that fear. He must keep all the words of this law (he is custos utriusque tabulae--the keeper of both tables), not only take care that others do them, but do them himself as a humble servant to the God of heaven and a good example to his inferiors. Thirdly, It must keep him humble. How much soever he is advanced, let him keep his spirit low, and let the fear of his God prevent the contempt of his brethren; and let not his heart be lifted up above them, so as to carry himself haughtily or disdainfully towards them, and to trample upon them. Let him not conceit himself better than they because he is greater and makes a fairer show; but let him remember that he is the minister of God to them for good (major singulis, but minor universis--greater than any one, but less than the whole). It must prevent his errors, either on he right hand or on the left (for there are errors on both hands), and keep him right, in all instances, to his God and to his duty. [2.] What advantage his religion would be of to him. Those that fear God and keep his commandments will certainly fare the better for it in this world. The greatest monarch in the world may receive more benefit by religion than by all the wealth and power of his monarchy. It will be of advantage, First, To his person: He shall prolong his days in his kingdom. We find in the history of the kings of Judah that, generally, the best reigns were the longest, except when God shortened them for the punishment of the people, as Josiah's. Secondly, To his family: his children shall also prosper. Entail religion upon posterity, and God will entail a blessing upon it.
Albert Barnes: Notes on the Bible - 1834
17:14: No encouragement is given to the desire, natural in an Oriental people, for monarchical government; but neither is such desire blamed, as appears from the fact that conditions are immediately laid down upon which it may be satisfied. Compare the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:14: When thou: Deu 7:1, Deu 12:9, Deu 12:10, Deu 18:9, Deu 26:1, Deu 26:9; Lev 14:34; Jos 1:13
I will set: Sa1 8:5-7, Sa1 8:19, Sa1 8:20, Sa1 12:19
Carl Friedrich Keil and Franz Delitzsch
17:14
Choice and Right of the King. - Deut 17:14, Deut 17:15. If Israel, when dwelling in the land which was given it by the Lord for a possession, should wish to appoint a king, like all the nations round about, it was to appoint the man whom Jehovah its God should choose, and that from among its brethren, i.e., from its own people, not a foreigner or non-Israelite. The earthly kingdom in Israel was not opposed to the theocracy, i.e., to the rule of Jehovah as king over the people of His possession, provided no one was made king but the person whom Jehovah should choose. The appointment of a king is not commanded, like the institution of judges (Deut 16:18), because Israel could exist under the government of Jehovah, even without an earthly king; it is simply permitted, in case the need should arise for a regal government. There was no necessity to describe more minutely the course to be adopted, as the people possessed the natural provision for the administration of their national affairs in their well-organized tribes, by whom this point could be decided. Moses also omits to state more particularly in what way Jehovah would make known the choice of the king to be appointed. The congregation, no doubt, possessed one means of asking the will of the Lord in the Urim and Thummim of the high priest, provided the Lord did not reveal His will in a different manner, namely through a prophet, as He did in the election of Saul and David (1 Sam 8-9, and 16). The commandment not to choose a foreigner, acknowledged the right of the nation to choose. Consequently the choice on the part of the Lord may have consisted simply in His pointing out to the people, in a very evident manner, the person they were to elect, or in His confirming the choice by word and act, as in accordance with His will.
Three rules are laid down for the king himself in Deut 17:16-20. In the first place, he was not to keep many horses, or lead back the people to Egypt, to multiply horses, because Jehovah had forbidden the people to return thither by that way. The notion of modern critics, that there is an allusion in this prohibition to the constitution of the kingdom under Solomon, is so far from having any foundation, that the reason assigned - namely, the fear lest the king should lead back the people to Egypt from his love of horses, "to the end that he should multiply horses" - really precludes the time of Solomon, inasmuch as the time had then long gone by when any thought could have been entertained of leading back the people to Egypt. But such a reason would be quite in its place in Moses' time, and only then, "when it would not seem impossible to reunite the broken band, and when the people were ready to express their longing, and even their intention, to return to Egypt on the very slightest occasion; whereas the reason assigned for the prohibition might have furnished Solomon with an excuse for regarding the prohibition itself as merely a temporary one, which was no longer binding" (Oehler in Herzog's Cyclopaedia: vid., Hengstenberg's Dissertations).
(Note: When Riehm objects to this, that if such a prohibition had been unnecessary in a future age, in which the people had reached the full consciousness of its national independence, and every thought of the possibility of a reunion with the Egyptians had disappeared, Moses would never have issued it, since he must have foreseen the national independence of the people; the force of this objection rests simply upon his confounding foreseeing with assuming, and upon a thoroughly mistaken view of the prophet's vision of the future. Even if Moses, as "a great prophet," did foresee the future national independence of Israel, he had also had such experience of the fickle character of the people, that he could not regard the thought of returning to Egypt as absolutely an impossible one, even after the conquest of Canaan, or reject it as inconceivable. Moreover, the prophetic foresight of Moses was not, as Riehm imagines it, a foreknowledge of all the separate points in the historical development of the nation, much less a foreknowledge of the thoughts and desires of the heart, which might arise in the course of time amidst the changes that would take place in the nation. A foresight of the development of Israel into national independence, so far as we may attribute it to Moses as a prophet, was founded not upon the character of the people, but upon the divine choice and destination of Israel, which by no means precluded the possibility of their desiring to return to Egypt, even at some future time, since God Himself had threatened the people with dispersion among the heathen as the punishment for continued transgression of His covenant, and yet, notwithstanding this dispersion, had predicted the ultimate realization of His covenant of grace. And when Riehm still further observes, that the taste for horses, which lay at the foundation of this fear, evidently points to a later time, when the old repugnance to cavalry which existed in the nation in the days of the judges, and even under David, had disappeared; this supposed repugnance to cavalry is a fiction of the critic himself, without any historical foundation. For nothing more is related in the history, than that before the time of Solomon the Israelites had not cultivated the rearing of horses, and that David only kept 100 of the war-horses taken from the Syrians for himself, and had the others put to death (2Kings 8:4). And so long as horses were neither reared nor possessed by the Israelites, there can be no ground for speaking of the old repugnance to cavalry. On the other hand, the impossibility of tracing this prohibition to the historical circumstances of the time of Solomon, or even a later age, is manifest in the desperate subterfuge to which Riehm has recourse, when he connects this passage with the threat in Deut 28:68, that if all the punishments suspended over them should be ineffectual, God would carry them back in ships to Egypt, and that they should there be sold to their enemies as men-servants and maid-servants, and then discovers a proof in this, that the Egyptian king Psammetichus, who sought out foreign soldiers and employed them, had left king Manasseh some horses, solely on the condition that he sent him some Israelitish infantry, and placed them at his disposal. But this is not expounding Scripture; it is putting hypotheses into it. As Oehler has already observed, this hypothesis has no foundation whatever in the Old Testament, nor (we may add) in the accounts of Herodotus and Diodorus Siculus concerning Psammetichus. According to Diod. (i. 66), Psammetichus hired soldiers from Arabia, Caria, and Ionia; and according to Herodotus (i. 152), he hired Ionians and Carians armed with brass, that he might conquer his rival kings with their assistance. But neither of these historians says anything at all about Israelitish infantry. And even if it were conceivable that any king of Israel or Judah could carry on such traffic in men, as to sell his own subjects to the Egyptians for horses, it is very certain that the prophets, who condemned every alliance with foreign kings, and were not silent with regard to Manasseh's idolatry, would not have passed over such an abomination as this without remark or without reproof.)
The second admonition also, that the king was not to take to himself many wives, and turn away his heart (sc., from the Lord), nor greatly multiply to himself silver and gold, can be explained without the hypothesis that there is an allusion to Solomon's reign, although this king did transgress both commands (3Kings 10:14. Deut 11:1.). A richly furnished harem, and the accumulation of silver and gold, were inseparably connected with the luxury of Oriental monarchs generally; so that the fear was a very natural one, that the future king of Israel might follow the general customs of the heathen in these respects.
John Gill
17:14 When thou art come unto the land which the Lord thy God giveth thee,.... The land of Canaan:
and shalt possess it, and shalt dwell therein; be entirely in the possession of it, and settled in it; it seems to denote some time of continuance in it, as it was, before they thought of setting a king over them, about which are the following instructions:
and shalt say, I will set a king over me, like as all the nations that are round about me; which was what would and did lead them to such a thought and resolution; observing that the neighbouring nations had kings over them, they were desirous of being like them as to the form of their civil government, and have a king as they had.
Robert Jamieson, A. R. Fausset and David Brown
17:14 THE ELECTION AND DUTY OF A KING. (Deut 17:14-20)
When thou . . . shalt say, I will set a king over me--In the following passage Moses prophetically announces a revolution which should occur at a later period in the national history of Israel. No sanction or recommendation was indicated; on the contrary, when the popular clamor had effected that constitutional change on the theocracy by the appointment of a king, the divine disapproval was expressed in the most unequivocal terms (1Kings 8:7). Permission at length was granted, God reserving to Himself the nomination of the family and the person who should be elevated to the regal dignity (1Kings 9:15; 1Kings 10:24; 1Kings 16:12; 1Chron 28:4). In short, Moses foreseeing that his ignorant and fickle countrymen, insensible to their advantages as a peculiar people, would soon wish to change their constitution and be like other nations, provides to a certain extent for such an emergency and lays down the principles on which a king in Israel must act. He was to possess certain indispensable requisites. He was to be an Israelite, of the same race and religion, to preserve the purity of the established worship, as well as be a type of Christ, a spiritual king, one of their brethren.
17:1517:15: Կացուցանելո՛վ կացուսցես ՚ի վերայ քո իշխան՝ զոր ընտրեսցէ Տէր Աստուած քո. յեղբարց քոց կացուսցես քեզ իշխան. եւ մի իշխեսցես կացուցանել քեզ զայր օտար որ չիցէ՛ եղբայր քո[1884]. [1884] Ոմանք. Որ ո՛չ իցէ եղբայր քո։
15 ապա առաջնորդ կը նշանակես նրան, որին կ’ընտրի քո Տէր Աստուածը: Քո իսրայէլացի եղբայրների՛ց քեզ իշխան կը նշանակես: Չհամարձակուես նշանակել օտար մի մարդու, որ քո եղբայրը չէ,
15 Անպատճառ քու Տէր Աստուծոյդ ընտրած մարդը վրադ թագաւոր դի՛ր. քու եղբայրներէդ մէկը թող թագաւոր ըլլայ. քու եղբայրդ չեղող օտարականը թագաւոր մի՛ ըներ։
կացուցանելով կացուսցես ի վերայ քո [296]իշխան, զոր ընտրեսցէ Տէր Աստուած քո. յեղբարց քոց կացուսցես քեզ [297]իշխան. եւ մի՛ իշխեսցես կացուցանել քեզ զայր օտար որ չիցէ եղբայր քո:

17:15: Կացուցանելո՛վ կացուսցես ՚ի վերայ քո իշխան՝ զոր ընտրեսցէ Տէր Աստուած քո. յեղբարց քոց կացուսցես քեզ իշխան. եւ մի իշխեսցես կացուցանել քեզ զայր օտար որ չիցէ՛ եղբայր քո[1884].
[1884] Ոմանք. Որ ո՛չ իցէ եղբայր քո։
15 ապա առաջնորդ կը նշանակես նրան, որին կ’ընտրի քո Տէր Աստուածը: Քո իսրայէլացի եղբայրների՛ց քեզ իշխան կը նշանակես: Չհամարձակուես նշանակել օտար մի մարդու, որ քո եղբայրը չէ,
15 Անպատճառ քու Տէր Աստուծոյդ ընտրած մարդը վրադ թագաւոր դի՛ր. քու եղբայրներէդ մէկը թող թագաւոր ըլլայ. քու եղբայրդ չեղող օտարականը թագաւոր մի՛ ըներ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1515: то поставь над собою царя, которого изберет Господь, Бог твой; из среды братьев твоих поставь над собою царя; не можешь поставить над собою [царем] иноземца, который не брат тебе.
17:15 καθιστῶν καθιστημι establish; appoint καταστήσεις καθιστημι establish; appoint ἐπὶ επι in; on σεαυτὸν σεαυτου of yourself ἄρχοντα αρχων ruling; ruler ὃν ος who; what ἂν αν perhaps; ever ἐκλέξηται εκλεγω select; choose κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your αὐτόν αυτος he; him ἐκ εκ from; out of τῶν ο the ἀδελφῶν αδελφος brother σου σου of you; your καταστήσεις καθιστημι establish; appoint ἐπὶ επι in; on σεαυτὸν σεαυτου of yourself ἄρχοντα αρχων ruling; ruler οὐ ου not δυνήσῃ δυναμαι able; can καταστῆσαι καθιστημι establish; appoint ἐπὶ επι in; on σεαυτὸν σεαυτου of yourself ἄνθρωπον ανθρωπος person; human ἀλλότριον αλλοτριος another's; stranger ὅτι οτι since; that οὐκ ου not ἀδελφός αδελφος brother σού σου of you; your ἐστιν ειμι be
17:15 שֹׂ֣ום śˈôm שׂים put תָּשִׂ֤ים tāśˈîm שׂים put עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon מֶ֔לֶךְ mˈeleḵ מֶלֶךְ king אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִבְחַ֛ר yivḥˈar בחר examine יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) בֹּ֑ו bˈô בְּ in מִ mi מִן from קֶּ֣רֶב qqˈerev קֶרֶב interior אַחֶ֗יךָ ʔaḥˈeʸḵā אָח brother תָּשִׂ֤ים tāśˈîm שׂים put עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon מֶ֔לֶךְ mˈeleḵ מֶלֶךְ king לֹ֣א lˈō לֹא not תוּכַ֗ל ṯûḵˈal יכל be able לָ lā לְ to תֵ֤ת ṯˈēṯ נתן give עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon אִ֣ישׁ ʔˈîš אִישׁ man נָכְרִ֔י noḵrˈî נָכְרִי foreign אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not אָחִ֖יךָ ʔāḥˌîḵā אָח brother הֽוּא׃ hˈû הוּא he
17:15. eum constitues quem Dominus Deus tuus elegerit de numero fratrum tuorum non poteris alterius gentis hominem regem facere qui non sit frater tuusThou shalt set him whom the Lord thy God shall choose out of the number of thy brethren. Thou mayst not make a man of another nation king, that is not thy brother.
15. thou shalt in any wise set him king over thee, whom the LORD thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not put a foreigner over thee, which is not thy brother.
17:15. you shall appoint him whom the Lord your God will choose from among the number of your brothers. You cannot make a man of another people king, one who is not your brother.
17:15. Thou shalt in any wise set [him] king over thee, whom the LORD thy God shall choose: [one] from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which [is] not thy brother.
Thou shalt in any wise set [him] king over thee, whom the LORD thy God shall choose: [one] from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which [is] not thy brother:

15: то поставь над собою царя, которого изберет Господь, Бог твой; из среды братьев твоих поставь над собою царя; не можешь поставить над собою [царем] иноземца, который не брат тебе.
17:15
καθιστῶν καθιστημι establish; appoint
καταστήσεις καθιστημι establish; appoint
ἐπὶ επι in; on
σεαυτὸν σεαυτου of yourself
ἄρχοντα αρχων ruling; ruler
ὃν ος who; what
ἂν αν perhaps; ever
ἐκλέξηται εκλεγω select; choose
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
αὐτόν αυτος he; him
ἐκ εκ from; out of
τῶν ο the
ἀδελφῶν αδελφος brother
σου σου of you; your
καταστήσεις καθιστημι establish; appoint
ἐπὶ επι in; on
σεαυτὸν σεαυτου of yourself
ἄρχοντα αρχων ruling; ruler
οὐ ου not
δυνήσῃ δυναμαι able; can
καταστῆσαι καθιστημι establish; appoint
ἐπὶ επι in; on
σεαυτὸν σεαυτου of yourself
ἄνθρωπον ανθρωπος person; human
ἀλλότριον αλλοτριος another's; stranger
ὅτι οτι since; that
οὐκ ου not
ἀδελφός αδελφος brother
σού σου of you; your
ἐστιν ειμι be
17:15
שֹׂ֣ום śˈôm שׂים put
תָּשִׂ֤ים tāśˈîm שׂים put
עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon
מֶ֔לֶךְ mˈeleḵ מֶלֶךְ king
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִבְחַ֛ר yivḥˈar בחר examine
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
בֹּ֑ו bˈô בְּ in
מִ mi מִן from
קֶּ֣רֶב qqˈerev קֶרֶב interior
אַחֶ֗יךָ ʔaḥˈeʸḵā אָח brother
תָּשִׂ֤ים tāśˈîm שׂים put
עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon
מֶ֔לֶךְ mˈeleḵ מֶלֶךְ king
לֹ֣א lˈō לֹא not
תוּכַ֗ל ṯûḵˈal יכל be able
לָ לְ to
תֵ֤ת ṯˈēṯ נתן give
עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon
אִ֣ישׁ ʔˈîš אִישׁ man
נָכְרִ֔י noḵrˈî נָכְרִי foreign
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
אָחִ֖יךָ ʔāḥˌîḵā אָח brother
הֽוּא׃ hˈû הוּא he
17:15. eum constitues quem Dominus Deus tuus elegerit de numero fratrum tuorum non poteris alterius gentis hominem regem facere qui non sit frater tuus
Thou shalt set him whom the Lord thy God shall choose out of the number of thy brethren. Thou mayst not make a man of another nation king, that is not thy brother.
17:15. you shall appoint him whom the Lord your God will choose from among the number of your brothers. You cannot make a man of another people king, one who is not your brother.
17:15. Thou shalt in any wise set [him] king over thee, whom the LORD thy God shall choose: [one] from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which [is] not thy brother.
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Adam Clarke: Commentary on the Bible - 1831
17:15: One from among thy brethren shalt thou set king over thee - It was on the ground of this command that the Jews proposed that insidious question to our Lord, Is it lawful to give tribute to Caesar, Or No? Mat 22:17; for they were then under the authority of a foreign power. Had Christ said Yes, then they would have condemned him by this law; had he said No, then they would have accused him to Caesar. See this subject discussed in great detail in the notes, Mat 22:16 (note), etc.
Albert Barnes: Notes on the Bible - 1834
17:15: The king, like the judges and officers (compare Deu 16:18), is to be chosen by the people; but their choice is to be in accordance with the will of God, and to be made from among "their brethren." Compare Sa1 9:15; Sa1 10:24; Sa1 16:1; Kg1 19:16.
Thou mayest not set a stranger over thee - The Jews extended this prohibition to all offices whatsoever (compare Jer 30:21); and naturally attached the greatest importance to it: from where the significance of the question proposed to our Lord, "Is it lawful to give tribute to Caesar?" Mat 22:17. A Gentile head for the Jewish people, which it was a principal aim of the Law to keep special and distinct from others, was an anomaly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:15: whom: Sa1 9:15-17, Sa1 10:24, Sa1 16:12, Sa1 16:13; Sa2 5:2; Ch1 12:23, Ch1 22:10, Ch1 28:5; Psa 2:2, Psa 2:6
from among: Jer 30:21; Mat 22:17
not set: Jer 2:25
Geneva 1599
17:15 Thou shalt in any wise set [him] king over thee, whom the LORD thy God shall choose: [one] from among thy brethren shalt thou set king over thee: thou mayest not set a (i) stranger over thee, which [is] not thy brother.
(i) Who is not from your nation, lest he change true religion into idolatry, and bring you to slavery.
John Gill
17:15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose,.... The Jews take this to be a command to set a king over them: whereas it is only a permission in case they should desire and determine on having one, as God foresaw they would; and this with a limitation and restriction to appoint none but whom God should choose, and which was their duty and interest to attend unto; for none could choose better for them, and was what he had a right unto, and it became them to submit to it, since he was their King in a civil and special sense, and another was only his viceregent; accordingly we find, when they expressed their desire to have a king in the time of Samuel, and it was granted, though not without some resentment, the Lord chose their first king for them, Saul, and, after him, David, and even Solomon, David's son; and though, in later times, they appointed kings without consulting him, it is complained of, Hos 8:4 hence this clause is prefaced in the Targum of Jonathan,
"ye shall seek instruction from the Lord, and after set him king, &c.''which was to be done by the mouth of a prophet, or by Urim, as Aben Ezra observes:
one from among thy brethren shall thou set king over thee: that is, one of their own nation, an Israelite, a brother both by nation and religion:
thou mayest not set a stranger over thee that is not thy brother; one of another nation, that is not of the family of Israel, as Aben Ezra notes, even not an Edomite, though called sometimes their brother; and Herod, who was an Idumean, was set up, not by them, but by the Romans; now in this their king was a type of the King Messiah, of whom it is said, "their nobles shall be of themselves", Jer 30:21.
John Wesley
17:15 Thy God shall chuse - Approve of, or appoint. So it was in Saul and David. God reserved to himself the nomination both of the family, and of the person. Thy brethren - Of the same nation and religion; because such a person was most likely to maintain true religion, and to rule with righteousness, gentleness, and kindness to his subjects; and that he might be a fit type of Christ their supreme king, who was to be one of their brethren.
Robert Jamieson, A. R. Fausset and David Brown
17:15 thou mayest not set a stranger over thee, which is not thy brother--that is, by their free and voluntary choice. But God, in the retributions of His providence, did allow foreign princes to usurp the dominion (Jer 38:17; Mt 22:17).
17:1617:16: զի մի՛ յաճախեսցէ իւր երիվարս, եւ մի՛ դարձուսցէ զժողովուրդն յԵգիպտոս. զի Տէր ասաց, թէ՝ Մի՛ եւս յաւելուցուք դառնալ ընդ նոյն ճանապարհ։
16 որպէսզի նա չբազմացնի իր երիվարները եւ ժողովրդին դէպի Եգիպտոս չվերադարձնի, որովհետեւ Տէրն ասել է, թէ՝ “Այլեւս նոյն ճանապարհով յետ չէք դառնալու”:
16 Սակայն թագաւորը իրեն համար ձիեր թող չշատցնէ, ո՛չ ալ շատ ձիեր հաւաքելու համար ժողովուրդը Եգիպտոս դարձնէ. որովհետեւ Տէրը ձեզի ըսաւ. ‘Անգամ մըն ալ այն ճամբան մի՛ դառնաք’։
Զի մի՛ յաճախեսցէ իւր երիվարս, եւ մի՛ դարձուսցէ զժողովուրդն յԵգիպտոս[298]. զի Տէր ասաց, թէ` Մի՛ եւս յաւելուցուք դառնալ ընդ նոյն ճանապարհ:

17:16: զի մի՛ յաճախեսցէ իւր երիվարս, եւ մի՛ դարձուսցէ զժողովուրդն յԵգիպտոս. զի Տէր ասաց, թէ՝ Մի՛ եւս յաւելուցուք դառնալ ընդ նոյն ճանապարհ։
16 որպէսզի նա չբազմացնի իր երիվարները եւ ժողովրդին դէպի Եգիպտոս չվերադարձնի, որովհետեւ Տէրն ասել է, թէ՝ “Այլեւս նոյն ճանապարհով յետ չէք դառնալու”:
16 Սակայն թագաւորը իրեն համար ձիեր թող չշատցնէ, ո՛չ ալ շատ ձիեր հաւաքելու համար ժողովուրդը Եգիպտոս դարձնէ. որովհետեւ Տէրը ձեզի ըսաւ. ‘Անգամ մըն ալ այն ճամբան մի՛ դառնաք’։
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17:1616: Только чтоб он не умножал себе коней и не возвращал народа в Египет для умножения себе коней, ибо Господь сказал вам: 'не возвращайтесь более путем сим';
17:16 διότι διοτι because; that οὐ ου not πληθυνεῖ πληθυνω multiply ἑαυτῷ εαυτου of himself; his own ἵππον ιππος horse οὐδὲ ουδε not even; neither μὴ μη not ἀποστρέψῃ αποστρεφω turn away; alienate τὸν ο the λαὸν λαος populace; population εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ὅπως οπως that way; how πληθύνῃ πληθυνω multiply ἑαυτῷ εαυτου of himself; his own ἵππον ιππος horse ὁ ο the δὲ δε though; while κύριος κυριος lord; master εἶπεν επω say; speak οὐ ου not προσθήσετε προστιθημι add; continue ἀποστρέψαι αποστρεφω turn away; alienate τῇ ο the ὁδῷ οδος way; journey ταύτῃ ουτος this; he ἔτι ετι yet; still
17:16 רַק֮ raq רַק only לֹא־ lō- לֹא not יַרְבֶּה־ yarbeh- רבה be many לֹּ֣ו llˈô לְ to סוּסִים֒ sûsîm סוּס horse וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָשִׁ֤יב yāšˈîv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָם֙ ʕˌām עַם people מִצְרַ֔יְמָה miṣrˈaymā מִצְרַיִם Egypt לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of הַרְבֹּ֣ות harbˈôṯ רבה be many ס֑וּס sˈûs סוּס horse וַֽ wˈa וְ and יהוָה֙ [yhwˌāh] יְהוָה YHWH אָמַ֣ר ʔāmˈar אמר say לָכֶ֔ם lāḵˈem לְ to לֹ֣א lˈō לֹא not תֹסִפ֗וּן ṯōsifˈûn יסף add לָ lā לְ to שׁ֛וּב šˈûv שׁוב return בַּ ba בְּ in † הַ the דֶּ֥רֶךְ ddˌereḵ דֶּרֶךְ way הַ ha הַ the זֶּ֖ה zzˌeh זֶה this עֹֽוד׃ ʕˈôḏ עֹוד duration
17:16. cumque fuerit constitutus non multiplicabit sibi equos nec reducet populum in Aegyptum equitatus numero sublevatus praesertim cum Dominus praeceperit vobis ut nequaquam amplius per eandem viam revertaminiAnd when he is made king, he shall not multiply horses to himself, nor lead back the people into Egypt, being lifted up with the number of his horsemen, especially since the Lord hath commanded you to return no more the same way.
16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way.
17:16. And when he will have been appointed king, he shall not multiply horses for himself, nor lead the people back into Egypt, having been exalted by the number of his horsemen, especially since the Lord has instructed you never to return along the same way.
17:16. But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way.
But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way:

16: Только чтоб он не умножал себе коней и не возвращал народа в Египет для умножения себе коней, ибо Господь сказал вам: 'не возвращайтесь более путем сим';
17:16
διότι διοτι because; that
οὐ ου not
πληθυνεῖ πληθυνω multiply
ἑαυτῷ εαυτου of himself; his own
ἵππον ιππος horse
οὐδὲ ουδε not even; neither
μὴ μη not
ἀποστρέψῃ αποστρεφω turn away; alienate
τὸν ο the
λαὸν λαος populace; population
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ὅπως οπως that way; how
πληθύνῃ πληθυνω multiply
ἑαυτῷ εαυτου of himself; his own
ἵππον ιππος horse
ο the
δὲ δε though; while
κύριος κυριος lord; master
εἶπεν επω say; speak
οὐ ου not
προσθήσετε προστιθημι add; continue
ἀποστρέψαι αποστρεφω turn away; alienate
τῇ ο the
ὁδῷ οδος way; journey
ταύτῃ ουτος this; he
ἔτι ετι yet; still
17:16
רַק֮ raq רַק only
לֹא־ lō- לֹא not
יַרְבֶּה־ yarbeh- רבה be many
לֹּ֣ו llˈô לְ to
סוּסִים֒ sûsîm סוּס horse
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָשִׁ֤יב yāšˈîv שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָם֙ ʕˌām עַם people
מִצְרַ֔יְמָה miṣrˈaymā מִצְרַיִם Egypt
לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of
הַרְבֹּ֣ות harbˈôṯ רבה be many
ס֑וּס sˈûs סוּס horse
וַֽ wˈa וְ and
יהוָה֙ [yhwˌāh] יְהוָה YHWH
אָמַ֣ר ʔāmˈar אמר say
לָכֶ֔ם lāḵˈem לְ to
לֹ֣א lˈō לֹא not
תֹסִפ֗וּן ṯōsifˈûn יסף add
לָ לְ to
שׁ֛וּב šˈûv שׁוב return
בַּ ba בְּ in
הַ the
דֶּ֥רֶךְ ddˌereḵ דֶּרֶךְ way
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
עֹֽוד׃ ʕˈôḏ עֹוד duration
17:16. cumque fuerit constitutus non multiplicabit sibi equos nec reducet populum in Aegyptum equitatus numero sublevatus praesertim cum Dominus praeceperit vobis ut nequaquam amplius per eandem viam revertamini
And when he is made king, he shall not multiply horses to himself, nor lead back the people into Egypt, being lifted up with the number of his horsemen, especially since the Lord hath commanded you to return no more the same way.
17:16. And when he will have been appointed king, he shall not multiply horses for himself, nor lead the people back into Egypt, having been exalted by the number of his horsemen, especially since the Lord has instructed you never to return along the same way.
17:16. But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way.
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Adam Clarke: Commentary on the Bible - 1831
17:16: He shall not multiply horses - As horses appear to have been generally furnished by Egypt, God prohibits these,
1. Lest there should be such commerce with Egypt as might lead to idolatry.
2. Lest the people might depend on a well-appointed cavalry as a means of security, and so cease from trusting in the strength and protection of God. And,
3. That they might not be tempted to extend their dominion by means of cavalry, and so get scattered among the surrounding idolatrous nations, and thus cease, in process of time, to be that distinct and separate people which God intended they should be, and without which the prophecies relative to the Messiah could not be known to have their due and full accomplishment.
Albert Barnes: Notes on the Bible - 1834
17:16: The horse was not anciently used in the East for purposes of agriculture or traveling, but ordinarily for war only. He appears constantly in Scripture as the symbol and embodiment of fleshly strength and the might of the creature (compare Psa 20:7; Psa 33:16-17; Psa 147:10; Job 39:19 ff), and is sometimes significantly spoken of simply as "the strong one" (compare Jer 8:16). The spirit of the prohibition therefore is that the king of Israel must not, like other earthly potentates, put his trust in costly and formidable preparations for war (compare Hos 1:7).
Egypt was the principal source from where the nations of western Asia drew their supplies of this animal (compare Exo 14:5 ff; Kg1 10:28-29; Kg2 7:6); but contact, traffic, or alliance which would "cause the people to return to Egypt" would be to Rev_erse that great and beneficent wonderwork of God which inaugurated the Mosaic covenant, the deliverance from the bondage of Egypt; and to bring about of set purpose that which God threatened Deu 28:68 as the most severe punishment for Israel's sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:16: multiply horses: Multiplying horses for chariots of war and cavalry, or for luxury, would increase the splendour of a monarch, and form a ground of confidence distinct from a proper confidence in God, and inconsistent with it, and with considering him as the glory of Israel. Egypt abounded in horses; and the desire of multiplying these would induce the prince to encourage a trade with that kingdom; and this might make way for the Israelites being again subjugated by the Egyptians, or at least corrupted by their idolatries and vices. Whereas, it was the command of God that they should no more return thither, but be totally detached from them. Besides, they might be tempted to extend their dominion by means of cavalry, and so get scattered among the surrounding idolatrous nations, and thus cease to be that distinct, separate people, which God intended they should be. Sa1 8:11; Sa2 8:4; Kg1 1:5, Kg1 4:26, Kg1 10:26-28; Ch2 9:25; Psa 20:7; Isa 36:8, Isa 36:9; Hos 14:3
cause: Isa 31:1-3; Jer 42:14; Eze 17:15
Ye shall henceforth: Deu 28:68; Exo 13:17, Exo 14:13; Num 14:3, Num 14:4; Jer 42:15, Jer 42:16; Hos 11:5
Geneva 1599
17:16 But he shall not multiply horses to himself, nor cause the people to return to (k) Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way.
(k) To avenge their injuries and to take their best horses from them; (3Kings 10:28).
John Gill
17:16 But he shall not multiply horses to himself,.... That he might not put his trust and confidence in outward things, as some are apt to trust in horses and chariots; and that he might not tyrannise over and distress his subjects by keeping a number of horses and chariots as a standing army, and chiefly for a reason that follows; he was to have no more than for his own chariot, so Jarchi, and so the Misnah (g) and Maimonides (h); the Targum of Jonathan restrains it to two:
nor cause the people to return to Egypt, to the end that he should multiply horses; which was a country that abounded with them, and therefore he was not to encourage, and much less oblige his subjects to travel thither or trade with that people for the sake of increasing his stock of horses, Is 31:1.
forasmuch as the Lord hath said unto you, ye shall henceforth return no more that way; not that going into Egypt on any account whatsoever was forbidden, as for trade and merchandise in other things, or for shelter and safety, for which some good men fled thither; but for outward help and assistance against enemies, and for horses on that account, and particularly in order to dwell there, from which the Jews in the times of Jeremiah were dissuaded by him, and threatened by the Lord with destruction, in case they should, Jer 42:15. When the Lord said this is not certain; it may be when they proposed to make a captain, and return unto Egypt; or he said this in his providence, this was the language of it ever since they came out of it, or however this he now said; see Deut 28:68.
(g) Sanhedrin, c. 2. sect. 4. (h) Hilchot Melachim, c. 3. sect. 3.
John Wesley
17:16 He shall not multiply horses - Tho' he might have horses for his own use, yet he was not to have many horses for his officers and guard, much less for war, lest he should trust in them. The multiplying horses is also forbidden, lest it should raise too great a correspondence with Egypt which furnished Canaan with them. The Lord hath said - The Lord hath now said to me, and I by his command declare it to you. Ye shall no more return that way - Into Egypt, lest ye be again infected with her idolatries.
Robert Jamieson, A. R. Fausset and David Brown
17:16 he shall not multiply horses to himself--The use of these animals was not absolutely prohibited, nor is there any reason to conclude that they might not be employed as part of the state equipage. But the multiplication of horses would inevitably lead to many evils, to increased intercourse with foreign nations, especially with Egypt, to the importation of an animal to which the character of the country was not suited, to the establishment of an Oriental military despotism, to proud and pompous parade in peace, to a dependence upon Egypt in time of war, and a consequent withdrawal of trust and confidence in God. (2Kings 8:4; 3Kings 10:26; 2Chron 1:16; 2Chron 9:28; Is 31:3).
17:1717:17: Եւ մի՛ յաճախեսցէ իւր կանայս, զի մի խոտորեսցի սիրտ նորա. եւ արծաթ եւ ոսկի մի՛ կարի յաճախեսցէ իւր։
17 Եւ թող նա չբազմացնի իր կանանց թիւը, չգայթակղուի եւ շատ արծաթ ու ոսկի չկուտակի:
17 Նաեւ անիկա իր կիները թող չշատցնէ, որպէս զի սիրտը չխոտորի ու իրեն համար խիստ շատ արծաթ ու ոսկի չհաւաքէ։
Եւ մի՛ յաճախեսցէ իւր կանայս, զի մի՛ խոտորեսցի սիրտ նորա. եւ արծաթ եւ ոսկի մի՛ կարի յաճախեսցէ իւր:

17:17: Եւ մի՛ յաճախեսցէ իւր կանայս, զի մի խոտորեսցի սիրտ նորա. եւ արծաթ եւ ոսկի մի՛ կարի յաճախեսցէ իւր։
17 Եւ թող նա չբազմացնի իր կանանց թիւը, չգայթակղուի եւ շատ արծաթ ու ոսկի չկուտակի:
17 Նաեւ անիկա իր կիները թող չշատցնէ, որպէս զի սիրտը չխոտորի ու իրեն համար խիստ շատ արծաթ ու ոսկի չհաւաքէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1717: и чтобы не умножал себе жен, дабы не развратилось сердце его, и чтобы серебра и золота не умножал себе чрезмерно.
17:17 καὶ και and; even οὐ ου not πληθυνεῖ πληθυνω multiply ἑαυτῷ εαυτου of himself; his own γυναῖκας γυνη woman; wife οὐδὲ ουδε not even; neither μεταστήσεται μεθιστημι stand aside; remove αὐτοῦ αυτος he; him ἡ ο the καρδία καρδια heart καὶ και and; even ἀργύριον αργυριον silver piece; money καὶ και and; even χρυσίον χρυσιον gold piece; gold leaf οὐ ου not πληθυνεῖ πληθυνω multiply ἑαυτῷ εαυτου of himself; his own σφόδρα σφοδρα vehemently; tremendously
17:17 וְ wᵊ וְ and לֹ֤א lˈō לֹא not יַרְבֶּה־ yarbeh- רבה be many לֹּו֙ llˌô לְ to נָשִׁ֔ים nāšˈîm אִשָּׁה woman וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָס֖וּר yāsˌûr סור turn aside לְבָבֹ֑ו lᵊvāvˈô לֵבָב heart וְ wᵊ וְ and כֶ֣סֶף ḵˈesef כֶּסֶף silver וְ wᵊ וְ and זָהָ֔ב zāhˈāv זָהָב gold לֹ֥א lˌō לֹא not יַרְבֶּה־ yarbeh- רבה be many לֹּ֖ו llˌô לְ to מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
17:17. non habebit uxores plurimas quae inliciant animum eius neque argenti et auri inmensa ponderaHe shall not have many wives, that may allure his mind, nor immense sums of silver and gold.
17. Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold.
17:17. He shall not have many wives, who might allure his mind, and he shall not have immense weights of silver and gold.
17:17. Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold.
Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold:

17: и чтобы не умножал себе жен, дабы не развратилось сердце его, и чтобы серебра и золота не умножал себе чрезмерно.
17:17
καὶ και and; even
οὐ ου not
πληθυνεῖ πληθυνω multiply
ἑαυτῷ εαυτου of himself; his own
γυναῖκας γυνη woman; wife
οὐδὲ ουδε not even; neither
μεταστήσεται μεθιστημι stand aside; remove
αὐτοῦ αυτος he; him
ο the
καρδία καρδια heart
καὶ και and; even
ἀργύριον αργυριον silver piece; money
καὶ και and; even
χρυσίον χρυσιον gold piece; gold leaf
οὐ ου not
πληθυνεῖ πληθυνω multiply
ἑαυτῷ εαυτου of himself; his own
σφόδρα σφοδρα vehemently; tremendously
17:17
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
יַרְבֶּה־ yarbeh- רבה be many
לֹּו֙ llˌô לְ to
נָשִׁ֔ים nāšˈîm אִשָּׁה woman
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָס֖וּר yāsˌûr סור turn aside
לְבָבֹ֑ו lᵊvāvˈô לֵבָב heart
וְ wᵊ וְ and
כֶ֣סֶף ḵˈesef כֶּסֶף silver
וְ wᵊ וְ and
זָהָ֔ב zāhˈāv זָהָב gold
לֹ֥א lˌō לֹא not
יַרְבֶּה־ yarbeh- רבה be many
לֹּ֖ו llˌô לְ to
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
17:17. non habebit uxores plurimas quae inliciant animum eius neque argenti et auri inmensa pondera
He shall not have many wives, that may allure his mind, nor immense sums of silver and gold.
17:17. He shall not have many wives, who might allure his mind, and he shall not have immense weights of silver and gold.
17:17. Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:17: Neither shall he multiply wives - For this would necessarily lead to foreign alliances, and be the means of introducing the manners and customs of other nations, and their idolatry also. Solomon sinned against this precept, and brought ruin on himself and on the land by it; see Kg1 11:4.
Albert Barnes: Notes on the Bible - 1834
17:17: Multiplication of wives would lead to sensuality, and so to an apostasy no less fatal in effect than downright idolatry (compare Exo 34:16). This rule, like the others, abridges to the ruler of Israel liberties usually enjoyed without stint by the kings of the East. The restriction was in the days of Moses unprecedented; and demanded a higher standard in the king of Israel than was looked for among his equals in other nations.
Neither shall he greatly multiply to himself silver and gold - In this third prohibition, as in the other two, excess is forbidden. Vast accumulation of treasure could hardly be effected without oppression; nor when effected fail to produce pride and a "trust in uncertain riches" Ti1 6:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:17: multiply wives: Gen 2:24; Sa2 3:2-5; Kg1 11:1-4; Neh 13:26; Mal 2:15; Mat 19:5
neither shall he: Kg1 10:21; Psa 62:10; Pro 30:8, Pro 30:9; Mat 6:19, Mat 6:20, Mat 13:22, Mat 19:23, Mat 19:24; Luk 12:15; Ti1 6:9, Ti1 6:17
Geneva 1599
17:17 Neither shall he multiply wives to himself, that his heart (l) turn not away: neither shall he greatly multiply to himself silver and gold.
(l) From the Law of God.
John Gill
17:17 Neither shall he multiply wives to himself, that his heart turn not away,.... From attending to the duty of his office, the care and government of his people, and from serious religion; and particularly from the worship of the true God, as the heart of Solomon was turned away from it by his numerous idolatrous wives, 3Kings 11:3, it is a common notion of the Jews that a king might have eighteen wives, and no more (k): neither shall he greatly multiply to himself silver and gold; he might increase his wealth, but not greatly, lest his heart should be lifted up with pride by it, and lest his subjects should be oppressed and burdened with taxes for that purpose; or he, being possessed of so much, should make use of it to enslave them, and especially should be so elated with it as to deny God, and despise his providence, and disobey his laws; see Prov 30:9. The Jews generally say (l), that he ought not to multiply more than what will pay the stipends or wages of his servants, and only for the treasury of the house of the Lord, and for the necessity of the congregation (or commonwealth), and for their wars; but not for himself, and his own treasury.
(k) Maimon. Issure Biah, c. 1. sect. 2. Misn. ut supra. (Sanhedrin, c. 10. sect. 4.). T. Bab. Sanhedrin, fol. 21. 1. Targum Jon. & Jarchi in loc. (l) Maimon. ib. sect. 4. Misn. ut supra.
John Wesley
17:17 Turn away - From God and his law.
Robert Jamieson, A. R. Fausset and David Brown
17:17 Neither shall he multiply wives to himself, that his heart turn not away--There were the strongest reasons for recording an express prohibition on this point, founded on the practice of neighboring countries in which polygamy prevailed, and whose kings had numerous harems; besides, the monarch of Israel was to be absolutely independent of the people and had nothing but the divine law to restrain his passions. The mischievous effects resulting from the breach of this condition were exemplified in the history of Solomon and other princes, who, by trampling on the restrictive law, corrupted themselves as well as the nation.
neither shall he greatly multiply . . . silver and gold--that is, the kings were forbidden to accumulate money for private purposes.
17:1817:18: Եւ եղիցի յորժամ նստցի յիշխանութեան իւրում, գրեսցե՛ս նմա զերկրորդումն օրինացս այսոցիկ ՚ի մատենի[1885] [1885] Այլք. Յորժամ նստիցի։
18 Երբ նա իր իշխանութեան գլուխ անցնի, նրա համար կը գրես[21] այս երկրորդ օրէնքը այն մատեանում, որի բնօրինակը ղեւտացի քահանաների մօտ է:[21] 21. Եբրայերէնն ունի՝ թող նա իր համար գրի պատճէնը...
18 Երբ իր թագաւորութեան աթոռը նստի, այս օրէնքներու գրքին մէկ օրինակը Ղեւտացի քահանաներուն քով եղած օրինակէն՝ հատ մը թող գրքի մը մէջ գրէ։
Եւ եղիցի յորժամ նստիցի յիշխանութեան իւրում, [299]գրեսցես նմա զերկրորդումն`` օրինացս այսոցիկ ի մատենի առ ի քահանայիցն Ղեւտացւոց:

17:18: Եւ եղիցի յորժամ նստցի յիշխանութեան իւրում, գրեսցե՛ս նմա զերկրորդումն օրինացս այսոցիկ ՚ի մատենի[1885]
[1885] Այլք. Յորժամ նստիցի։
18 Երբ նա իր իշխանութեան գլուխ անցնի, նրա համար կը գրես[21] այս երկրորդ օրէնքը այն մատեանում, որի բնօրինակը ղեւտացի քահանաների մօտ է:
[21] 21. Եբրայերէնն ունի՝ թող նա իր համար գրի պատճէնը...
18 Երբ իր թագաւորութեան աթոռը նստի, այս օրէնքներու գրքին մէկ օրինակը Ղեւտացի քահանաներուն քով եղած օրինակէն՝ հատ մը թող գրքի մը մէջ գրէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1818: Но когда он сядет на престоле царства своего, должен списать для себя список закона сего с книги, [находящейся] у священников левитов,
17:18 καὶ και and; even ἔσται ειμι be ὅταν οταν when; once καθίσῃ καθιζω sit down; seat ἐπὶ επι in; on τῆς ο the ἀρχῆς αρχη origin; beginning αὐτοῦ αυτος he; him καὶ και and; even γράψει γραφω write ἑαυτῷ εαυτου of himself; his own τὸ ο the δευτερονόμιον δευτερονομιον.1 this; he εἰς εις into; for βιβλίον βιβλιον scroll παρὰ παρα from; by τῶν ο the ἱερέων ιερευς priest τῶν ο the Λευιτῶν λευιτης Leuΐtēs; Leitis
17:18 וְ wᵊ וְ and הָיָ֣ה hāyˈā היה be כְ ḵᵊ כְּ as שִׁבְתֹּ֔ו šivtˈô ישׁב sit עַ֖ל ʕˌal עַל upon כִּסֵּ֣א kissˈē כִּסֵּא seat מַמְלַכְתֹּ֑ו mamlaḵtˈô מַמְלֶכֶת kingdom וְ wᵊ וְ and כָ֨תַב ḵˌāṯav כתב write לֹ֜ו lˈô לְ to אֶת־ ʔeṯ- אֵת [object marker] מִשְׁנֵ֨ה mišnˌē מִשְׁנֶה second הַ ha הַ the תֹּורָ֤ה ttôrˈā תֹּורָה instruction הַ ha הַ the זֹּאת֙ zzōṯ זֹאת this עַל־ ʕal- עַל upon סֵ֔פֶר sˈēfer סֵפֶר letter מִ mi מִן from לִּ lli לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest הַ ha הַ the לְוִיִּֽם׃ lᵊwiyyˈim לֵוִי Levite
17:18. postquam autem sederit in solio regni sui describet sibi deuteronomium legis huius in volumine accipiens exemplar a sacerdotibus leviticae tribusBut after he is raised to the throne of his kingdom, he shall copy out to himself the Deuteronomy of this law in a volume, taking the copy of the priests of the Levitical tribe,
18. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of before the priests the Levites:
17:18. Then, after he has been seated upon the throne of his kingdom, he shall write for himself the Deuteronomy of this law in a volume, using a copy from the priests of the Levitical tribe.
17:18. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of [that which is] before the priests the Levites:
And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of [that which is] before the priests the Levites:

18: Но когда он сядет на престоле царства своего, должен списать для себя список закона сего с книги, [находящейся] у священников левитов,
17:18
καὶ και and; even
ἔσται ειμι be
ὅταν οταν when; once
καθίσῃ καθιζω sit down; seat
ἐπὶ επι in; on
τῆς ο the
ἀρχῆς αρχη origin; beginning
αὐτοῦ αυτος he; him
καὶ και and; even
γράψει γραφω write
ἑαυτῷ εαυτου of himself; his own
τὸ ο the
δευτερονόμιον δευτερονομιον.1 this; he
εἰς εις into; for
βιβλίον βιβλιον scroll
παρὰ παρα from; by
τῶν ο the
ἱερέων ιερευς priest
τῶν ο the
Λευιτῶν λευιτης Leuΐtēs; Leitis
17:18
וְ wᵊ וְ and
הָיָ֣ה hāyˈā היה be
כְ ḵᵊ כְּ as
שִׁבְתֹּ֔ו šivtˈô ישׁב sit
עַ֖ל ʕˌal עַל upon
כִּסֵּ֣א kissˈē כִּסֵּא seat
מַמְלַכְתֹּ֑ו mamlaḵtˈô מַמְלֶכֶת kingdom
וְ wᵊ וְ and
כָ֨תַב ḵˌāṯav כתב write
לֹ֜ו lˈô לְ to
אֶת־ ʔeṯ- אֵת [object marker]
מִשְׁנֵ֨ה mišnˌē מִשְׁנֶה second
הַ ha הַ the
תֹּורָ֤ה ttôrˈā תֹּורָה instruction
הַ ha הַ the
זֹּאת֙ zzōṯ זֹאת this
עַל־ ʕal- עַל upon
סֵ֔פֶר sˈēfer סֵפֶר letter
מִ mi מִן from
לִּ lli לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הַ ha הַ the
כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest
הַ ha הַ the
לְוִיִּֽם׃ lᵊwiyyˈim לֵוִי Levite
17:18. postquam autem sederit in solio regni sui describet sibi deuteronomium legis huius in volumine accipiens exemplar a sacerdotibus leviticae tribus
But after he is raised to the throne of his kingdom, he shall copy out to himself the Deuteronomy of this law in a volume, taking the copy of the priests of the Levitical tribe,
17:18. Then, after he has been seated upon the throne of his kingdom, he shall write for himself the Deuteronomy of this law in a volume, using a copy from the priests of the Levitical tribe.
17:18. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of [that which is] before the priests the Levites:
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Adam Clarke: Commentary on the Bible - 1831
17:18: He shall write him a copy of this law - משנה התורה הזאת mishneh hattorah hazzoth, an iteration or duplicate of this law; translated by the Septuagint, το δευτερονομιον τουτο this deuteronomy. From this version both the Vulgate Latin and all the modern versions have taken the name of this book; and from the original word the Jews call it Mishneh. See the preface to this book.
Out of that which is before the priests the Levites - It is likely this means, that the copy which the king was to write out was to be taken from the autograph kept in the tabernacle before the Lord, from which, as a standard, every copy was taken and with which doubtless every copy was compared; and it is probable that the priests and Levites had the revising of every copy that was taken off, in order to prevent errors from creeping into the sacred text.
Albert Barnes: Notes on the Bible - 1834
17:18: It is in striking consistency with the dignity which everywhere throughout the Mosaic legislation surrounds the chosen people of God, that even if they will be "like as all the nations about" Deu 17:14, and be governed by a king, care should nevertheless be taken that he shall be no Oriental despot. He is to be of no royal caste, but "one from among thy brethren" Deu 17:15; he is to bear himself as a kind of "primus inter pares," his heart "not being lifted up above his brethren" Deu 17:20; he is, like his subjects, to be bound by the fundamental laws and institutions of the nation, and obliged, as they were, to do his duty in his station of life with constant reference thereto. The spirit of the text is that of Mat 23:9.
A copy of this law - The whole Pentateuch, or, at any rate, the legal portion of the Pentateuch.
A book ... before the priests the Levites - Compare the marginal reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:18: that he shall: Kg2 11:12
a copy: Mishneh hattorah hazzoth, "a duplicate of this law." translated by the Septuagint, το δευτερονομιον τουτο, this Deuteronomy. From this version, both the Vulgate and all the modern versions have taken the name of this book; and from it the original word, the Jews call it Mishneh.
out of that which: Deu 31:9, Deu 31:25, Deu 31:26; Kg2 22:8; Ch2 34:15
Carl Friedrich Keil and Franz Delitzsch
17:18
And thirdly, instead of hanging his heart upon these earthly things, when he at upon his royal throne he was to have a copy of the law written out by the Levitical priests, that he might keep the law by him, and read therein all the days of his life. כּתב does not involve writing with his own hand (Philo), but simply having it written. הזּאת התּורה משׁנה does not mean τὸ δευτερονόμιον τοῦτο (lxx), "this repetition of the law," as הזּאת cannot stand for הזּה; but a copy of this law, as most of the Rabbins correctly explain it in accordance with the Chaldee version, though they make mishneh to signify duplum, two copies (see Hvernick, Introduction). - Every copy of a book is really a repetition of it. "From before the priests," i.e., of the law which lies before the priests or is kept by them. The object of the daily reading in the law (Deut 17:19 and Deut 17:20) was "to learn the fear of the Lord, and to keep His commandments" (cf. Deut 5:25; Deut 6:2; Deut 14:23), that his heart might not be lifted up above his brethren, that he might not become proud (Deut 8:14), and might not turn aside from the commandments to the right hand or to the left, that he and his descendants might live long upon the throne.
Geneva 1599
17:18 And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this (m) law in a book out of [that which is] before the (n) priests the Levites:
(m) Meaning, Deuteronomy.
(n) He shall cause it to be written by them, or he shall write it by their example.
John Gill
17:18 And it shall be, when he sitteth upon the throne of his kingdom,.... When he is settled on it, and is even amidst all the pomp and glory of it: that he shall write him a copy of this law in a book; which copy the Septuagint and Vulgate Latin versions interpret of this book of Deuteronomy, which is a summary abstract and repetition of the various laws of God to the people of Israel; though the Jewish writers commonly understand it of the whole Pentateuch, the five books of Moses; which perhaps may be enlarging it too much, as it would be reducing it to too little to restrain it to this law concerning kings, as the Targum of Jonathan. The word "Mishneh", rendered "copy", signifies "double"; hence some take it to mean a double exemplar or copy of the law he was obliged to write out, whereby it would be the more imprinted on his mind, and he would be furnished with it for his use at home and abroad, as the Jewish writers observe; so Jarchi by the copy understands two books of the law, one to be left in his treasury, the other to go out and in with him. The same is said in the Talmud (m), and with which Maimonides (n) agrees, whose words are,"at the time a king sits on the throne of his kingdom, he writes for himself a book of the law, besides what his fathers left him; and he copies it out of the book of the court by the order of the sanhedrim of seventy one; if his fathers have left him none, or it is lost, he writes two books of the law, one he leaves in the house of his treasures, which he is commanded, as everyone of Israel is, and the second never departs from him;''but one may seem sufficient on all occasions, and for all purposes; and this was to be wrote out of that which is before the priests and Levites; the original copy of it, which was deposited in the side of the ark; see Deut 31:26.
(m) T. Bab. Sanhedrn, fol. 21. 2. (n) Ut supra (Maimon. Hilchot Sanhedrin, c. 2.), sect. 1.
John Wesley
17:18 He shall write - With his own hand, as the Jews say. Out of that - Out of the original, which was carefully kept by the priests in the sanctuary, that it might be a perfect copy, and that it might have the greater influence upon him, coming to him as from the hand and presence of God.
Robert Jamieson, A. R. Fausset and David Brown
17:18 he shall write him a copy of this law in a book--The original scroll of the ancient Scriptures was deposited in the sanctuary under the strict custody of the priests (see on Deut 31:26; 4Kings 22:8). Each monarch, on his accession, was to be furnished with a true and faithful copy, which he was to keep constantly beside him, and daily peruse it, that his character and sentiments being cast into its sanctifying mould, he might discharge his royal functions in the spirit of faith and piety, of humility and a love or righteousness.
17:1917:19: եւ ՚ի քահանայիցն Ղեւտացւոց լիցի՛ առ նմա. եւ ընթերցցի՛ զսա զամենայն աւուրս կենաց իւրոց. զի ուսցի՛ երկնչել ՚ի Տեառնէ Աստուծոյ քումմէ, պահե՛լ զամենայն պատուիրանս զայսոսիկ, եւ առնե՛լ զիրաւունս զայսոսիկ[1886]։ [1886] Ոմանք. Եւ առ ՚ի քահանայիցն... լինիցի ընդ նմա. եւ ընթերցցի զնա... ՚ի Տեառնէ Աստուծոյ քումմէ զամենայն աւուրս։
19 Այդ պատճէնը պէտք է մնայ իշխանի մօտ, եւ նա իր կեանքի բոլոր օրերին դրանք պէտք է կարդայ, որպէսզի սովորի երկնչել քո Տէր Աստծուց, պահի այս բոլոր պատուիրանները եւ կիրառի այս օրէնքները
19 Օրինակը իր քով թող պահէ ու իր կեանքին բոլոր օրերուն մէջ կարդայ. որպէս զի իր Տէր Աստուծմէն վախնալ սորվի եւ օրէնքին բոլոր խօսքերն ու կանոնները զգուշութեամբ գործադրէ.
Եւ լիցի առ նմա, եւ ընթերցցի զսա զամենայն աւուրս կենաց իւրոց. զի ուսցի երկնչել ի Տեառնէ Աստուծոյ [300]քումմէ, պահել զամենայն պատուիրանս [301]զայսոսիկ, եւ առնել զիրաւունս զայսոսիկ:

17:19: եւ ՚ի քահանայիցն Ղեւտացւոց լիցի՛ առ նմա. եւ ընթերցցի՛ զսա զամենայն աւուրս կենաց իւրոց. զի ուսցի՛ երկնչել ՚ի Տեառնէ Աստուծոյ քումմէ, պահե՛լ զամենայն պատուիրանս զայսոսիկ, եւ առնե՛լ զիրաւունս զայսոսիկ[1886]։
[1886] Ոմանք. Եւ առ ՚ի քահանայիցն... լինիցի ընդ նմա. եւ ընթերցցի զնա... ՚ի Տեառնէ Աստուծոյ քումմէ զամենայն աւուրս։
19 Այդ պատճէնը պէտք է մնայ իշխանի մօտ, եւ նա իր կեանքի բոլոր օրերին դրանք պէտք է կարդայ, որպէսզի սովորի երկնչել քո Տէր Աստծուց, պահի այս բոլոր պատուիրանները եւ կիրառի այս օրէնքները
19 Օրինակը իր քով թող պահէ ու իր կեանքին բոլոր օրերուն մէջ կարդայ. որպէս զի իր Տէր Աստուծմէն վախնալ սորվի եւ օրէնքին բոլոր խօսքերն ու կանոնները զգուշութեամբ գործադրէ.
zohrab-1805▾ eastern-1994▾ western am▾
17:1919: и пусть он будет у него, и пусть он читает его во все дни жизни своей, дабы научался бояться Господа, Бога своего, и старался исполнять все слова закона сего и постановления сии;
17:19 καὶ και and; even ἔσται ειμι be μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἀναγνώσεται αναγινωσκω read ἐν εν in αὐτῷ αυτος he; him πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the ζωῆς ζωη life; vitality αὐτοῦ αυτος he; him ἵνα ινα so; that μάθῃ μανθανω learn φοβεῖσθαι φοβεω afraid; fear κύριον κυριος lord; master τὸν ο the θεὸν θεος God αὐτοῦ αυτος he; him φυλάσσεσθαι φυλασσω guard; keep πάσας πας all; every τὰς ο the ἐντολὰς εντολη direction; injunction ταύτας ουτος this; he καὶ και and; even τὰ ο the δικαιώματα δικαιωμα justification ταῦτα ουτος this; he ποιεῖν ποιεω do; make
17:19 וְ wᵊ וְ and הָיְתָ֣ה hāyᵊṯˈā היה be עִמֹּ֔ו ʕimmˈô עִם with וְ wᵊ וְ and קָ֥רָא qˌārā קרא call בֹ֖ו vˌô בְּ in כָּל־ kol- כֹּל whole יְמֵ֣י yᵊmˈê יֹום day חַיָּ֑יו ḥayyˈāʸw חַיִּים life לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of יִלְמַ֗ד yilmˈaḏ למד learn לְ lᵊ לְ to יִרְאָה֙ yirʔˌā ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֔יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) לִ֠ li לְ to שְׁמֹר šᵊmˌōr שׁמר keep אֶֽת־ ʔˈeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole דִּבְרֵ֞י divrˈê דָּבָר word הַ ha הַ the תֹּורָ֥ה ttôrˌā תֹּורָה instruction הַ ha הַ the זֹּ֛את zzˈōṯ זֹאת this וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֻקִּ֥ים ḥuqqˌîm חֹק portion הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these לַ la לְ to עֲשֹׂתָֽם׃ ʕᵃśōṯˈām עשׂה make
17:19. et habebit secum legetque illud omnibus diebus vitae suae ut discat timere Dominum Deum suum et custodire verba et caerimonias eius quae lege praecepta suntAnd he shall have it with him, and shall read it all the days of his life, that he may learn to fear the Lord his God, and keep his words and ceremonies, that are commanded in the law;
19. and it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them:
17:19. And he shall have it with him, and he shall read it all the days of his life, so that he may learn to fear the Lord his God, and to keep his words and ceremonies, which are instructed in the law.
17:19. And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them:
And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them:

19: и пусть он будет у него, и пусть он читает его во все дни жизни своей, дабы научался бояться Господа, Бога своего, и старался исполнять все слова закона сего и постановления сии;
17:19
καὶ και and; even
ἔσται ειμι be
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
ἀναγνώσεται αναγινωσκω read
ἐν εν in
αὐτῷ αυτος he; him
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
τῆς ο the
ζωῆς ζωη life; vitality
αὐτοῦ αυτος he; him
ἵνα ινα so; that
μάθῃ μανθανω learn
φοβεῖσθαι φοβεω afraid; fear
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
αὐτοῦ αυτος he; him
φυλάσσεσθαι φυλασσω guard; keep
πάσας πας all; every
τὰς ο the
ἐντολὰς εντολη direction; injunction
ταύτας ουτος this; he
καὶ και and; even
τὰ ο the
δικαιώματα δικαιωμα justification
ταῦτα ουτος this; he
ποιεῖν ποιεω do; make
17:19
וְ wᵊ וְ and
הָיְתָ֣ה hāyᵊṯˈā היה be
עִמֹּ֔ו ʕimmˈô עִם with
וְ wᵊ וְ and
קָ֥רָא qˌārā קרא call
בֹ֖ו vˌô בְּ in
כָּל־ kol- כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
חַיָּ֑יו ḥayyˈāʸw חַיִּים life
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
יִלְמַ֗ד yilmˈaḏ למד learn
לְ lᵊ לְ to
יִרְאָה֙ yirʔˌā ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהָ֔יו ʔᵉlōhˈāʸw אֱלֹהִים god(s)
לִ֠ li לְ to
שְׁמֹר šᵊmˌōr שׁמר keep
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
דִּבְרֵ֞י divrˈê דָּבָר word
הַ ha הַ the
תֹּורָ֥ה ttôrˌā תֹּורָה instruction
הַ ha הַ the
זֹּ֛את zzˈōṯ זֹאת this
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֻקִּ֥ים ḥuqqˌîm חֹק portion
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
לַ la לְ to
עֲשֹׂתָֽם׃ ʕᵃśōṯˈām עשׂה make
17:19. et habebit secum legetque illud omnibus diebus vitae suae ut discat timere Dominum Deum suum et custodire verba et caerimonias eius quae lege praecepta sunt
And he shall have it with him, and shall read it all the days of his life, that he may learn to fear the Lord his God, and keep his words and ceremonies, that are commanded in the law;
17:19. And he shall have it with him, and he shall read it all the days of his life, so that he may learn to fear the Lord his God, and to keep his words and ceremonies, which are instructed in the law.
17:19. And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:19: And it shall be with him, etc. - It was the surest way to bring the king to an acquaintance with the Divine law to oblige him to write out a fair copy of it with his own hand, in which he was to read daily. This was essentially necessary, as these laws of God were all permanent, and no Israelitish king could make any new law, the kings of this people being ever considered as only the vice-gerents of Jehovah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:19: Deu 6:6-9, Deu 11:18; Jos 1:8; Psa 1:2, Psa 119:97-100; Joh 5:39; Ti2 3:15-17
John Gill
17:19 And it shall be with him,.... Always, when at home or abroad, sitting on his throne or lying down, or wherever he went, unless in such places where it was not proper to read it, as the Jews observe (o): and he shall read therein all the days of his life; every day of his life; meditate on it night and day, as a good man does, that he might be well versed in it, and know how to govern his people according to it:
that he may learn to, fear the Lord his God; to serve and worship him both internally and externally, he having the fear of God always before his eyes, and on his heart, which the holy law of God directs to and instructs in:
to keep all the words of this law, and these statutes, to do them; not only such as concerned him as a king, but all others that concerned him as a man, a creature subject to the Lord, and as an Israelite belonging to the church and commonwealth of Israel, and so includes all laws, moral, ceremonial, and judicial.
(o) Maimon. Hilchot Melachim, c. 3. sect. 1.
John Wesley
17:19 All the days of his life - 'Tis not enough to have Bibles, but we must use them, yea, use them daily. Our souls must have constant meals of that manna, which if well digested, will afford them true nourishment and strength.
17:2017:20: Զի մի՛ հպարտանայցէ սիրտ նորա ՚ի վերայ եղբարց իւրոց, զի մի՛ անցանիցէ զպատուիրանօքս յաջ կամ յահեակ. զի երկայնակեա՛ց լիցի յիշխանութեան իւրում, ի՛նքն եւ որդիք իւր ՚ի մէջ որդւոցն Իսրայէլի։
20 նրա համար, որ չմեծամտանայ իր ցեղակիցների մօտ, պատուիրաններից աջ կամ ձախ չշեղուի, որպէսզի իր ու իր որդիների իշխանութիւնը իսրայէլացիների վրայ երկար տեւի»:
20 Որպէս զի իր սիրտը իր եղբայրներուն վրայ չհպարտանայ ու այս պատուիրանքներէն աջ կամ ձախ դին չխոտորի. որպէս զի իր թագաւորութեանը վրայ երկար կեանք մը վայելէ Իսրայէլի մէջ՝ թէ՛ ինք եւ թէ՛ իր որդիները։
զի մի՛ հպարտանայցէ սիրտ նորա ի վերայ եղբարց իւրոց, զի մի՛ անցանիցէ զպատուիրանօքս յաջ կամ յահեակ. զի երկայնակեաց լիցի յիշխանութեան իւրում ինքն եւ որդիք իւր ի մէջ [302]որդւոցն Իսրայելի:

17:20: Զի մի՛ հպարտանայցէ սիրտ նորա ՚ի վերայ եղբարց իւրոց, զի մի՛ անցանիցէ զպատուիրանօքս յաջ կամ յահեակ. զի երկայնակեա՛ց լիցի յիշխանութեան իւրում, ի՛նքն եւ որդիք իւր ՚ի մէջ որդւոցն Իսրայէլի։
20 նրա համար, որ չմեծամտանայ իր ցեղակիցների մօտ, պատուիրաններից աջ կամ ձախ չշեղուի, որպէսզի իր ու իր որդիների իշխանութիւնը իսրայէլացիների վրայ երկար տեւի»:
20 Որպէս զի իր սիրտը իր եղբայրներուն վրայ չհպարտանայ ու այս պատուիրանքներէն աջ կամ ձախ դին չխոտորի. որպէս զի իր թագաւորութեանը վրայ երկար կեանք մը վայելէ Իսրայէլի մէջ՝ թէ՛ ինք եւ թէ՛ իր որդիները։
zohrab-1805▾ eastern-1994▾ western am▾
17:2020: чтобы не надмевалось сердце его пред братьями его, и чтобы не уклонялся он от закона ни направо, ни налево, дабы долгие дни пребыл на царстве своем он и сыновья его посреди Израиля.
17:20 ἵνα ινα so; that μὴ μη not ὑψωθῇ υψοω elevate; lift up ἡ ο the καρδία καρδια heart αὐτοῦ αυτος he; him ἀπὸ απο from; away τῶν ο the ἀδελφῶν αδελφος brother αὐτοῦ αυτος he; him ἵνα ινα so; that μὴ μη not παραβῇ παραβαινω transgress; overstep ἀπὸ απο from; away τῶν ο the ἐντολῶν εντολη direction; injunction δεξιὰ δεξιος right ἢ η or; than ἀριστερά αριστερος left ὅπως οπως that way; how ἂν αν perhaps; ever μακροχρονίσῃ μακροχρονιζω in; on τῆς ο the ἀρχῆς αρχη origin; beginning αὐτοῦ αυτος he; him αὐτὸς αυτος he; him καὶ και and; even οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him ἐν εν in τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel
17:20 לְ lᵊ לְ to בִלְתִּ֤י viltˈî בֵּלֶת failure רוּם־ rûm- רום be high לְבָבֹו֙ lᵊvāvˌô לֵבָב heart מֵֽ mˈē מִן from אֶחָ֔יו ʔeḥˈāʸw אָח brother וּ û וְ and לְ lᵊ לְ to בִלְתִּ֛י viltˈî בֵּלֶת failure ס֥וּר sˌûr סור turn aside מִן־ min- מִן from הַ ha הַ the מִּצְוָ֖ה mmiṣwˌā מִצְוָה commandment יָמִ֣ין yāmˈîn יָמִין right-hand side וּ û וְ and שְׂמֹ֑אול śᵊmˈôl שְׂמֹאל lefthand side לְמַעַן֩ lᵊmaʕˌan לְמַעַן because of יַאֲרִ֨יךְ yaʔᵃrˌîḵ ארך be long יָמִ֧ים yāmˈîm יֹום day עַל־ ʕal- עַל upon מַמְלַכְתֹּ֛ו mamlaḵtˈô מַמְלֶכֶת kingdom ה֥וּא hˌû הוּא he וּ û וְ and בָנָ֖יו vānˌāʸw בֵּן son בְּ bᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
17:20. nec elevetur cor eius in superbiam super fratres suos neque declinet in partem dextram vel sinistram ut longo tempore regnet ipse et filii eius super IsrahelAnd that his heart be not lifted up with pride over his brethren, nor decline to the right or to the left, that he and his sons may reign a long time over Israel.
20. that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel.
17:20. And so may his heart not become exalted with arrogance over his brothers, nor turn aside to the right or to the left, so that he and his sons may reign for a long time over Israel.”
17:20. That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, [to] the right hand, or [to] the left: to the end that he may prolong [his] days in his kingdom, he, and his children, in the midst of Israel.
That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, [to] the right hand, or [to] the left: to the end that he may prolong [his] days in his kingdom, he, and his children, in the midst of Israel:

20: чтобы не надмевалось сердце его пред братьями его, и чтобы не уклонялся он от закона ни направо, ни налево, дабы долгие дни пребыл на царстве своем он и сыновья его посреди Израиля.
17:20
ἵνα ινα so; that
μὴ μη not
ὑψωθῇ υψοω elevate; lift up
ο the
καρδία καρδια heart
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
τῶν ο the
ἀδελφῶν αδελφος brother
αὐτοῦ αυτος he; him
ἵνα ινα so; that
μὴ μη not
παραβῇ παραβαινω transgress; overstep
ἀπὸ απο from; away
τῶν ο the
ἐντολῶν εντολη direction; injunction
δεξιὰ δεξιος right
η or; than
ἀριστερά αριστερος left
ὅπως οπως that way; how
ἂν αν perhaps; ever
μακροχρονίσῃ μακροχρονιζω in; on
τῆς ο the
ἀρχῆς αρχη origin; beginning
αὐτοῦ αυτος he; him
αὐτὸς αυτος he; him
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
ἐν εν in
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
17:20
לְ lᵊ לְ to
בִלְתִּ֤י viltˈî בֵּלֶת failure
רוּם־ rûm- רום be high
לְבָבֹו֙ lᵊvāvˌô לֵבָב heart
מֵֽ mˈē מִן from
אֶחָ֔יו ʔeḥˈāʸw אָח brother
וּ û וְ and
לְ lᵊ לְ to
בִלְתִּ֛י viltˈî בֵּלֶת failure
ס֥וּר sˌûr סור turn aside
מִן־ min- מִן from
הַ ha הַ the
מִּצְוָ֖ה mmiṣwˌā מִצְוָה commandment
יָמִ֣ין yāmˈîn יָמִין right-hand side
וּ û וְ and
שְׂמֹ֑אול śᵊmˈôl שְׂמֹאל lefthand side
לְמַעַן֩ lᵊmaʕˌan לְמַעַן because of
יַאֲרִ֨יךְ yaʔᵃrˌîḵ ארך be long
יָמִ֧ים yāmˈîm יֹום day
עַל־ ʕal- עַל upon
מַמְלַכְתֹּ֛ו mamlaḵtˈô מַמְלֶכֶת kingdom
ה֥וּא hˌû הוּא he
וּ û וְ and
בָנָ֖יו vānˌāʸw בֵּן son
בְּ bᵊ בְּ in
קֶ֥רֶב qˌerev קֶרֶב interior
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
17:20. nec elevetur cor eius in superbiam super fratres suos neque declinet in partem dextram vel sinistram ut longo tempore regnet ipse et filii eius super Israhel
And that his heart be not lifted up with pride over his brethren, nor decline to the right or to the left, that he and his sons may reign a long time over Israel.
17:20. And so may his heart not become exalted with arrogance over his brothers, nor turn aside to the right or to the left, so that he and his sons may reign for a long time over Israel.”
17:20. That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, [to] the right hand, or [to] the left: to the end that he may prolong [his] days in his kingdom, he, and his children, in the midst of Israel.
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Adam Clarke: Commentary on the Bible - 1831
17:20: He, and his children, in the midst of Israel - From this verse it has been inferred that the crown of Israel was designed to be hereditary, and this is very probable; for long experience has proved to almost all the nations of the world that hereditary succession in the regal government is, on the whole, the safest, and best calculated to secure the public tranquillity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:20: his heart: Deu 8:2, Deu 8:13, Deu 8:14; Kg2 14:10; Ch2 25:19, Ch2 26:16, Ch2 32:25, Ch2 32:26, Ch2 33:12, Ch2 33:19, Ch2 33:23, Ch2 34:27; Psa 131:1, Psa 131:2; Isa 2:12; Dan 5:20-23; Hab 2:4; Co2 12:7; Pe1 5:5
he turn: Deu 4:2, Deu 5:32, Deu 12:25, Deu 12:28, Deu 12:32; Kg1 15:5
right hand: Deu 17:11; Sa1 13:13, Sa1 13:14, Sa1 15:23; Kg1 11:12, Kg1 11:13, Kg1 11:34, Kg1 11:36; Kg2 10:30; Psa 19:11; Psa 132:12; Pro 27:24; Ecc 8:13
that he: Pro 10:27
Geneva 1599
17:20 That his heart be not lifted up above his (o) brethren, and that he turn not aside from the commandment, [to] the right hand, or [to] the left: to the end that he may prolong [his] days in his kingdom, he, and his children, in the midst of Israel.
(o) By which is meant that kings should love their subjects as nature causes one brother to love another.
John Gill
17:20 That his heart be not lifted up above his brethren,.... On account of his office, the dignity of it, considering that he was subject to the law of God, and accountable to the Lord for all his actions:
and that he turn not aside from the commandment, to the right hand or to the left; not in the least deviate from the law of God in the whole of his conduct, and particularly in the exercise of his kingly office:
to the end that he may prolong his days in his kingdom; ruling well according to the laws of God being the way to rule long:
he and his children in the midst of Israel; this shows, as Jarchi observes, that if his son was fit for the kingdom, he was to be preferred to any other man; for though it was elective, yet to be continued in the same family, provided they walked in the ways of the Lord, and observed his laws.
John Wesley
17:20 If his heart be not lifted up - He intimates, that the scriptures diligently read, are a powerful means to keep him humble, because they shew him in that, tho' a king, he is subject to an higher monarch, to whom he must give an account of all his administrations, and receive from him his sentence agreeable to their quality, which is sufficient to abate the pride of the haughtiest person in the world.
Robert Jamieson, A. R. Fausset and David Brown
17:20 that he may prolong his days in his kingdom, he and his children--From this it appears that the crown in Israel was to be hereditary, unless forfeited by personal crime.