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jg▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 In this chapter, I. The rights and revenues of the church are settled, and rules given concerning the Levites' ministration and maintenance, ver. 1-8. II. The caution against the idolatrous abominable customs of the heathen is repeated, ver. 9-14. III. A promise is given them of the spirit of prophecy to continue among them, and to centre at last in Christ the great prophet, ver. 15-18. IV. Wrath threatened against those that despise prophecy (ver. 19) or counterfeit it (ver. 20), and a rule given for the trial of it, ver. 21, 22. Adam Clarke: Commentary on the Bible - 1831 The priests and Levites to have no inheritance, Deu 18:1, Deu 18:2. What is the priest's due, Deu 18:3-5. Of the Levites that come from any of the other cities, Deu 18:6-8. The Israelites must not copy the abominations of the former inhabitants, Deu 18:9. None to cause his son or daughter to pass through the fire, or use any kind of divination or enchantment, as the former inhabitants did, Deu 18:10-14. The great prophet which God promised to raise up, Deu 18:15-19. Of false prophets, Deu 18:20; and how to discern them, Deu 18:21, Deu 18:22. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Deu 18:1, The LORD is the priests and Levites' inheritance; Deu 18:3, The priests' due; Deu 18:6, The Levites' portion; Deu 18:9, The abominations of the nations are to be avoided; Deu 18:15, Christ the Prophet is to be heard; Deu 18:20, The presumptuous prophet is to die. John Gill INTRODUCTION TO DEUTERONOMY 18 This chapter gives an account of the provision made for the priests and Levites, with the reason of it, Deut 18:1, of allowance of a country Levite to minister at Jerusalem, and take his portion with the rest, Deut 18:6, and of several persons of bad practices not to be suffered among the people of Israel, Deut 18:9, and of an extraordinary prophet that should be raised up among them, to whom they should hearken, or it would be the worse for them, Deut 18:15, but a false prophet was to be put to death, of whom a sign is given by which he might be known, Deut 18:20.
18:118:1: Եւ մի՛ լինիցի քահանայիցն Ղեւտացւոց որդւոցն Ղեւեայ բաժին եւ ժառանգութիւն ընդ որդւոցն Իսրայէլի։ Երախայրի՛քն Տեառն վիճակ նոցա. զա՛յն կերիցեն[1887]. [1887] Այլք. Ժառանգութիւն ընդ Իսրայէլի։ 1 «Ղեւտացի քահանաները՝ Ղեւիի որդիները, իսրայէլացիների հետ բաժին ու ժառանգութիւն չպէտք է ունենան: Տիրոջն արուած նուիրաբերումնե՛րը թող լինեն նրանց բաժինը. դրա՛նք թող ուտեն: 18 «Ղեւտացի քահանաները, Ղեւիի բոլոր ցեղը, Իսրայէլի հետ բաժին ու ժառանգութիւն պիտի չունենան. Տէրոջը պատարագներն ու անոր ողջակէզները պիտի ուտեն, Եւ մի՛ լիցի քահանայիցն Ղեւտացւոց, որդւոցն Ղեւեայ, բաժին եւ ժառանգութիւն ընդ Իսրայելի. ^[303]երախայրիքն Տեառն վիճակ նոցա, զայն`` կերիցեն: 18:1: Եւ մի՛ լինիցի քահանայիցն Ղեւտացւոց որդւոցն Ղեւեայ բաժին եւ ժառանգութիւն ընդ որդւոցն Իսրայէլի։ Երախայրի՛քն Տեառն վիճակ նոցա. զա՛յն կերիցեն[1887]. [1887] Այլք. Ժառանգութիւն ընդ Իսրայէլի։ 1 «Ղեւտացի քահանաները՝ Ղեւիի որդիները, իսրայէլացիների հետ բաժին ու ժառանգութիւն չպէտք է ունենան: Տիրոջն արուած նուիրաբերումնե՛րը թող լինեն նրանց բաժինը. դրա՛նք թող ուտեն: 18 «Ղեւտացի քահանաները, Ղեւիի բոլոր ցեղը, Իսրայէլի հետ բաժին ու ժառանգութիւն պիտի չունենան. Տէրոջը պատարագներն ու անոր ողջակէզները պիտի ուտեն, zohrab-1805▾ eastern-1994▾ western am▾	18:11: Священникам левитам, всему колену Левиину, не будет части и удела с Израилем: они должны питаться жертвами Господа и Его частью; 18:1 οὐκ ου not ἔσται ειμι be τοῖς ο the ἱερεῦσιν ιερευς priest τοῖς ο the Λευίταις λευιτης Leuΐtēs; Leitis ὅλῃ ολος whole; wholly φυλῇ φυλη tribe Λευι λευι Leuΐ; Lei μερὶς μερις portion οὐδὲ ουδε not even; neither κλῆρος κληρος lot; allotment μετὰ μετα with; amid Ισραηλ ισραηλ.1 Israel καρπώματα καρπωμα lord; master ὁ ο the κλῆρος κληρος lot; allotment αὐτῶν αυτος he; him φάγονται φαγω swallow; eat αὐτά αυτος he; him 18:1 לֹֽא־ lˈō- לֹא not יִ֠הְיֶה yihyˌeh היה be לַ la לְ to † הַ the כֹּהֲנִ֨ים kkōhᵃnˌîm כֹּהֵן priest הַ ha הַ the לְוִיִּ֜ם lᵊwiyyˈim לֵוִי Levite כָּל־ kol- כֹּל whole שֵׁ֧בֶט šˈēveṭ שֵׁבֶט rod לֵוִ֛י lēwˈî לֵוִי Levi חֵ֥לֶק ḥˌēleq חֵלֶק share וְ wᵊ וְ and נַחֲלָ֖ה naḥᵃlˌā נַחֲלָה heritage עִם־ ʕim- עִם with יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אִשֵּׁ֧י ʔiššˈê אִשֶּׁה fire offering יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נַחֲלָתֹ֖ו naḥᵃlāṯˌô נַחֲלָה heritage יֹאכֵלֽוּן׃ yōḵēlˈûn אכל eat 18:1. non habebunt sacerdotes et Levitae et omnes qui de eadem tribu sunt partem et hereditatem cum reliquo Israhel quia sacrificia Domini et oblationes eius comedentThe priests and Levites, and all that are of the same tribe, shall have no part nor inheritance with the rest of Israel, because they shall eat the sacrifices of the Lord, and his oblations, 1. The priests the Levites, all the tribe of Levi, shall have no portion nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his inheritance. The priests the Levites, [and] all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his inheritance: 1: Священникам левитам, всему колену Левиину, не будет части и удела с Израилем: они должны питаться жертвами Господа и Его частью; 18:1 οὐκ ου not ἔσται ειμι be τοῖς ο the ἱερεῦσιν ιερευς priest τοῖς ο the Λευίταις λευιτης Leuΐtēs; Leitis ὅλῃ ολος whole; wholly φυλῇ φυλη tribe Λευι λευι Leuΐ; Lei μερὶς μερις portion οὐδὲ ουδε not even; neither κλῆρος κληρος lot; allotment μετὰ μετα with; amid Ισραηλ ισραηλ.1 Israel καρπώματα καρπωμα lord; master ὁ ο the κλῆρος κληρος lot; allotment αὐτῶν αυτος he; him φάγονται φαγω swallow; eat αὐτά αυτος he; him 18:1 לֹֽא־ lˈō- לֹא not יִ֠הְיֶה yihyˌeh היה be לַ la לְ to † הַ the כֹּהֲנִ֨ים kkōhᵃnˌîm כֹּהֵן priest הַ ha הַ the לְוִיִּ֜ם lᵊwiyyˈim לֵוִי Levite כָּל־ kol- כֹּל whole שֵׁ֧בֶט šˈēveṭ שֵׁבֶט rod לֵוִ֛י lēwˈî לֵוִי Levi חֵ֥לֶק ḥˌēleq חֵלֶק share וְ wᵊ וְ and נַחֲלָ֖ה naḥᵃlˌā נַחֲלָה heritage עִם־ ʕim- עִם with יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אִשֵּׁ֧י ʔiššˈê אִשֶּׁה fire offering יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נַחֲלָתֹ֖ו naḥᵃlāṯˌô נַחֲלָה heritage יֹאכֵלֽוּן׃ yōḵēlˈûn אכל eat 18:1. non habebunt sacerdotes et Levitae et omnes qui de eadem tribu sunt partem et hereditatem cum reliquo Israhel quia sacrificia Domini et oblationes eius comedent The priests and Levites, and all that are of the same tribe, shall have no part nor inheritance with the rest of Israel, because they shall eat the sacrifices of the Lord, and his oblations, 1. The priests the Levites, all the tribe of Levi, shall have no portion nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his inheritance. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ 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 1-2: Чис XVIII:20. Matthew Henry: Concise Commentary on the Whole Bible - 1706 1: Maintenance of the Levites.B. C. 1451. 1 The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his inheritance. 2 Therefore shall they have no inheritance among their brethren: the LORD is their inheritance, as he hath said unto them. 3 And this shall be the priest's due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw. 4 The firstfruits also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him. 5 For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever. 6 And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the LORD shall choose; 7 Then he shall minister in the name of the LORD his God, as all his brethren the Levites do, which stand there before the LORD. 8 They shall have like portions to eat, beside that which cometh of the sale of his patrimony. Magistracy and ministry are two divine institutions of admirable use for the support and advancement of the kingdom of God among men. Laws concerning the former we had in the close of the foregoing chapter, directions are in this given concerning the latter. Land-marks are here set between the estates of the priests and those of the people. I. Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. They shall have no part nor inheritance with Israel, that is, no share either in the spoils taken in war or in the land that was to be divided by lot, v. 1. Their warfare and husbandry are both spiritual, and enough to fill their hands both with work and profit and to content them. The Lord is their inheritance, v. 2. Note, Those that have God for their inheritance, according to the new covenant, should not be greedy of great things in the world, neither gripe what they have nor grasp at more, but look upon all present things with the indifference which becomes those that believe God to be all-sufficient. II. Care is likewise taken that they want not any of the comforts and conveniences of this life. Though God, who is a Spirit, is their inheritance, it does not therefore follow that they must live upon the air; no, 1. The people must provide for them. They must have their due from the people, v. 3. Their maintenance must not depend upon the generosity of the people, but they must be by law entitled to it. He that is taught in the word ought in justice to communicate to him that teaches him; and he that has the benefit of solemn religious assemblies ought to contribute to the comfortable support of those that preside in such assemblies. (1.) The priests who in their courses served at the altar had their share of the sacrifices, namely, the peace-offerings, that were brought while they were in waiting: besides the breast and shoulder, which were appointed them before (Lev. vii. 32-34), the cheeks and maw are here ordered to be given them; so far was the law from diminishing what was already granted that it gave them an augmentation (2.) The first-fruits which arose within such a precinct were brought in, as it should seem, to the priests that resided among them, for their maintenance in the country; the first of their corn and wine for food, and the first of their fleece for clothing (v. 4); for the priests who were employed to teach others ought themselves to learn, having food and raiment, to be therewith content. The first-fruits were devoted to God, and he constituted the priests his receivers; and if God reckons what is, in general, given to the poor, lent to him, to be repaid with interest, much more what is, in particular, given to the poor, lent to him, to be repaid with interest, much more what is, in particular, given to poor ministers. There is a good reason given for this constant charge upon their estates (v. 5), because the Levites were chosen of God, and his choice must be owned and countenanced, and those honoured by us whom he honours; and because they stood to minister, and ought to be recompensed for their attendance and labour, especially since it was in the name of the Lord, by his warrant, in his service, and for his praise, and this charge entailed upon their seed for ever; those who were thus engaged and thus employed ought to have all due encouragement given them, as some of the most needful useful members of their commonwealth. 2. The priests must not themselves stand in one another's light. If a priest that by the law was obliged to serve at the altar only in his turn, and was paid for that, should, out of his great affection to the sanctuary, devote himself to a constant attendance there, and quit the ease and pleasure of the city in which he had his lot for the satisfaction of serving the altar, the priests whose turn it was to attend must admit him both to join in the work and to share in the wages, and not grudge him either the honour of the one or the profit of the other, though it might seem to break in upon them, v. 6-8. Note, A hearty pious zeal to serve God and his church, though it may a little encroach upon a settled order, and there may be somewhat in it that looks irregular, yet ought to be gratified and not discouraged. He that appears to have a hearty affection to the sanctuary, and loves dearly to be employed in the service of it, in God's name let him minister; he shall be as welcome to God as the Levites whose course it was to minister, and should be so to them. The settling of the courses was intended rather to secure those to the work that were not willing to do so much than to exclude any that were willing to do more. And he that thus serves as a volunteer shall have as good pay as the pressed men, besides that which comes of the sale of his patrimony. The church of Rome obliges those who leave their estates to go into a monastery to bring the produce of their estates with them into the common stock of the monastery, for gain is their godliness; but here it is ordered that the pious devotee should reserve to himself the produce of his patrimony, for religion and the ministry were never appointed of God, however they have been abused by men, to serve a secular interest. Adam Clarke: Commentary on the Bible - 1831 18:1: The priests the Levites - shall have no part - That is, says Rab. Maimon, they shall have no part in the spoils taken from an enemy. Albert Barnes: Notes on the Bible - 1834 18:1: Better, "there shall not be to the priests, the Levites, yea the whole tribe of Levi, any inheritance, etc." And his inheritance - i. e., God's inheritance, that which in making a grant to His people of the promised land with its earthly blessings He had reserved for Himself; more particularly the sacrifices and the holy gifts, such as tithes and first-fruits. These were God's portion of the substance of Israel; and as the Levites were His portion of the persons of Israel, it was fitting that the Levites should be sustained from these. On the principle here laid down, compare Co1 9:13-14. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:1: shall have: Deu 10:9, Deu 12:19; Num 18:20, Num 26:62; Jos 13:33, Jos 18:7; Pe1 5:2-4 they shall: Num 18:8, Num 18:9; Jos 13:14; Co1 9:13, Co1 9:14 Carl Friedrich Keil and Franz Delitzsch 18:1 In addition to the judicial order and the future king, it was necessary that the position of the priests and Levites, whose duties and rights had been regulated by previous laws, should at least be mentioned briefly and finally established (Deut 18:1-8), and also that the prophetic order should be fully accredited by the side of the other state authorities, and its operations regulated by a definite law (Deut 18:9-22). Deut 18:1-2 The Rights of the Priests and Levites. - With reference to these, Moses repeats verbatim from Num 18:20, Num 18:23-24, the essential part of the rule laid down in Num 18: "The priests the Levites, the whole tribe of Levi, shall have no part nor inheritance with Israel." "All the tribe of Levi" includes the priests and Levites. They were to eat the "firings of Jehovah and His inheritance," as described in detail in Num 18. The inheritance of Jehovah consisted of the holy gifts as well as the sacrifices, i.e., the tithes, firstlings, and first-fruits. Moses felt it to be superfluous to enumerate these gifts one by one from the previous laws, and also to describe the mode of their application, or define how much belonged to the priests and how much to the Levites. However true it may be that the author assigns all these gifts to the Levites generally, the conclusion drawn from this, viz., that he was not acquainted with any distinction between priests and Levites, but placed the Levites entirely on a par with the priests, is quite a false one. For, apart from the evident distinction between the priests and Levites in Deut 18:1, where there would be no meaning in the clause, "all the tribe of Levi," if the Levites were identical with the priests, the distinction is recognised and asserted as clearly as possible in what follows, when a portion of the slain-offerings is allotted to the priests in Deut 18:3-5, whilst in Deut 18:6-8 the Levite is allowed to join in eating the altar gifts, if he come to the place of the sanctuary and perform service there. The repetition in Deut 18:2 is an emphatic confirmation: "As He hath said unto them:" as in Deut 10:9. Deut 18:3-5 "This shall be the right of the priests on the part of the people, on the part of those who slaughter slain-offerings, whether ox or sheep; he (the offerer) shall give the priest the shoulder, the cheek, and the stomach." הזּרע, the shoulder, i.e., the front leg; see Num 6:19. הקּבה, the rough stomach, τὸ ἤνιστρον (lxx), i.e., the fourth stomach of ruminant animals, in which the digestion of the food is completed; Lat. omasus or abomasus, though the Vulgate has ventriculus here. On the choice of these three pieces in particular, Mnster and Fagius observe that "the sheep possesses three principal parts, the head, the feet, and the trunk; and of each of these some portion was to be given to the priest who officiated" "Of each of these three principal parts of the animal," says Schultz, "some valuable piece was to be presented: the shoulder at least, and the stomach, which was regarded as particularly fat, are seen at once to have been especially good." That this arrangement is not at variance with the command in Lev 7:32., to give the wave-breast and heave-leg of the peace-offerings to the Lord for the priests, but simply enjoins a further gift to the priests on the part of the people, in addition to those portions which were to be given to the Lord for His servants, is sufficiently evident from the context, since the heave-leg and wave-breast belonged to the firings of Jehovah mentioned in Deut 18:1, which the priests had received as an inheritance from the Lord, that is to say, to the tenuphoth of the children of Israel, which the priests might eat with their sons and daughters, though only with such members of their house as were levitically clean (Num 18:11); and also from the words of the present command, viz., that the portions mentioned were to be a right of the priests on the part of the people, on the part of those who slaughtered slain-offerings, i.e., to be paid to the priest as a right that was due to him on the part of the people. משׁפּט was what the priest could justly claim. This right was probably accorded to the priests as a compensation for the falling off which would take place in their incomes in consequence of the repeal of the law that every animal was to be slaughtered at the sanctuary as a sacrifice (Lev 17; vid., Deut 12:15.). The only thing that admits of dispute is, whether this gift was to be presented from every animal that was slaughtered at home for private use, or only from those which were slaughtered for sacrificial meals, and therefore at the place of the sanctuary. Against the former view, for which appeal is made to Philo, Josephus (Ant. iv. 4, 4), and the Talmud, we may adduce not only "the difficulty of carrying out such a plan" (was every Israelite who slaughtered an ox, a sheep, or a goat to carry the pieces mentioned to the priests' town, which might be many miles away, or were the priests to appoint persons to collect them?), but the general use of the words זבח זבח. The noun זבח always signifies either slaughtering for a sacrificial meal or a slain sacrifice, and the verb זבח is never applied to ordinary slaughtering (for which שׁחט is the verb used), except in Deut 12:15 and Deut 12:21 in connection with the repeal of the law that every slaughtering was to be a שׁלמים זבח (Lev 17:5); and there the use of the word זבח, instead of שׁחט, may be accounted for from the allusion to this particular law. At the same time, the Jewish tradition is probably right, when it understands by the הזּבח זבחי in this verse, κατ' ̓͂ ́ ̓́ ̔́ (Josephus), or ἔξω τοῦ βωμοῦ θυομένοις ἕνεκα κρεωφαγίας (Philo), or, as in the Mishnah Chol. (x. 1), refers the gift prescribed in this passage to the חולין, profana, and not to the מוקדשׁרן, consecrata, that is to say, places it in the same category with the first-fruits, the tithe of tithes, and other less holy gifts, which might be consumed outside the court of the temple and the holy city (compare Reland, Antiqq. ss. P. ii. c. 4, 11, with P. ii. c. 8, 10). In all probability, the reference is to the slaughtering of oxen, sheep, or goats which were not intended for shelamim in the more limited sense, i.e., for one of the three species of peace-offerings (Lev 7:15-16), but for festal meals in the broader sense, which were held in connection with the sacrificial meals prepared from the shelamim. For it is evident that the meals held by the people at the annual feasts when they had to appear before the Lord were not all shelamim meals, but that other festal meals were held in connection with these, in which the priests and Levites were to share, from the laws laid down with reference to the so-called second tithe, which could not only be turned into money by those who lived at a great distance from the sanctuary, such money to be applied to the purchase of the things required for the sacrificial meals at the place of the sanctuary, but which might also be appropriated every third year to the preparation of love-feasts for the poor in the different towns of the land (Deut 14:22-29). For in this case the animals were not slaughtered or sacrificed as shelamim, at all events not in the latter instance, because the slaughtering did not take place at the sanctuary. If therefore we restrict the gift prescribed here to the slaughtering of oxen and sheep or goats for such sacrificial meals in the wider sense, not only are the difficulties connected with the execution of this command removed, but also the objection, which arises out of the general use of the expression זבח זבח, to the application of this expression to every slaughtering that took place for domestic use. And beside this, the passage in 1Kings 2:13-16, to which Calvin calls attention, furnishes a historical proof that the priests could claim a portion of the flesh of the slain-offerings in addition to the heave-leg and wave-breast, since it is there charged as a sin on the part of the sons of Eli, not only that they took out of the cauldrons as much of the flesh which was boiling as they could take up with three-pronged forks, but that before the fat was burned upon the altar they asked for the pieces which belonged to the priest, to be given to them not cooked, but raw. From this Michaelis has drawn the correct conclusion, that even at that time the priests had a right to claim that, in addition to the portions of the sacrifices appointed by Moses in Lev 7:34, a further portion of the thank-offerings should be given to them; though he does not regard the passage as referring to the law before us, since he supposes this to relate to every slaughtered animal which was not placed upon the altar. Deut 18:4 In Deut 18:4, Moses repeats the law concerning the first-fruits in Num 18:12-13 (cf. Ex 22:28), for the purpose of extending it to the first produce of the sheep-shearing. Deut 18:5 The reason for the right accorded to the priests was the choice of them for the office of standing "to minister in the name of Jehovah," sc., for all the tribes "In the name of Jehovah," not merely by the appointment, but also in the power of the Lord, as mediators of His grace. The words "he and his sons" point back quite to the Mosaic times, in which Aaron and his sons held the priest's office. Deut 18:6 As the priests were to be remembered for their service on the part of the people (Deut 18:3-5), so the Levite also, who came from one of the towns of the land with all the desire of his soul to the place of the sanctuary, to minister there in the name of the Lord, was to eat a similar portion to all his Levitical brethren who stood there in service before the Lord. The verb גּוּר (sojourned) does not presuppose that the Levites were houseless, but simply that they had no hereditary possession in the land as the other tribes had, and merely lived like sojourners among the Israelites in the towns which were given up to them by the other tribes (see at Deut 12:12). "All his brethren the Levites" are the priests and those Levites who officiated at the sanctuary as assistants to the priests. It is assumed, therefore, that only a part of the Levites were engaged at the sanctuary, and the others lived in their towns. The apodosis follows in Deut 18:8, "part like part shall they eat," sc., the new-comer and those already there. The former was to have the same share to eat as the latter, and to be maintained from the revenues of the sanctuary. These revenues are supposed to be already apportioned by the previous laws, so that they by no means abolish the distinction between priests and Levites. We are not to think of those portions of the sacrifices and first-fruits only which fell to the lot of the priests, nor of the tithe alone, or of the property which flowed into the sanctuary through vows or free-will offerings, or in any other way, and was kept in the treasury and storehouse, but of tithes, sacrificial portions, and free-will offerings generally, which were not set apart exclusively for the priests. וגו ממכּריו לבד, "beside his sold with the fathers," i.e., independently of what he receives from the sale of his patrimony. ממכּר, the sale, then the thing sold, and the price or produce of what is sold, like מכר in Num 20:19. לבד is unusual without מן, and Knobel would read ממּכריו, from מכריו and מן, in consequence. האבות על stands for בּית־אבות על (see at Ex 6:25; κατὰ τὴν πατρίαν, lxx), according to or with the fathers' houses, i.e., the produce of the property which he possesses according to his family descent, or which is with his kindred. Whether על in this passage signifies "according to the measure of," or "with," in the sense of keeping or administering, cannot be decided. As the law in Lev 25:33-34, simply forbids the sale of the pasture grounds belonging to the Levites, but permits the sale of their houses, a Levite who went to the sanctuary might either let his property in the Levitical town, and draw the yearly rent, or sell the house which belonged to him there. In any case, these words furnish a convincing proof that there is no foundation for the assertion that the book of Deuteronomy assumes or affirms that the Levites were absolutely without possessions. Geneva 1599 18:1 The priests the Levites, [and] all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his (a) inheritance. (a) That is, the Lord's part of his inheritance. John Gill 18:1 The priests, the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel,.... That is, in the land of Canaan, in the division of it among the tribes: they shall eat the offerings of the Lord made by fire, and his inheritance; the meat offerings, see Lev 2:2, and whatsoever of the sin offerings and peace offerings which were the Lord's; so Ben Melech says, the flesh of the offerings which belonged to the priests was called fire offerings, after part of it was consumed by fire. All these, with other things, Num 18:8, were given, as the Targum of Jonathan expresses it, for their inheritance, in lieu of their having none in the land of Canaan. John Wesley 18:1 His inheritance - The Lord's portion or inheritance, which God had reserved to himself, as tithes and first fruits, and other oblations distinct from those which were made by fire. Robert Jamieson, A. R. Fausset and David Brown 18:1 THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deut 18:1-8) The priests the Levites . . . shall eat the offerings--As the tribe of Levi had no inheritance allotted them like the other tribes but were wholly consecrated to the priestly office, their maintenance was to arise from tithes, first-fruits, and certain portions of the oblations presented on the altar, which God having by express appointment reserved to Himself made over, after being offered, to His ministers.
18:218:2: եւ վիճակ մի՛ լիցի նոցա ՚ի մէջ եղբարց իւրեանց. զի Տէր է վիճակ նոցա. որպէս ասաց նոցա։ 2 Նրանք իրենց եղբայրների մէջ բաժին չպէտք է ունենան, որովհետեւ Տիրոջը ծառայելն է նրանց բաժինը, ինչպէս որ Տէրն ասել է նրանց: 2 Քանի որ անոնք իրենց եղբայրներուն մէջ ժառանգութիւն պիտի չունենան։ Անոնց ժառանգութիւնը Տէրը ինքն է, ինչպէս անոնց ըսաւ։ եւ վիճակ մի՛ լիցի նոցա ի մէջ եղբարց իւրեանց. զի Տէր է վիճակ նոցա, որպէս ասաց նոցա: 18:2: եւ վիճակ մի՛ լիցի նոցա ՚ի մէջ եղբարց իւրեանց. զի Տէր է վիճակ նոցա. որպէս ասաց նոցա։ 2 Նրանք իրենց եղբայրների մէջ բաժին չպէտք է ունենան, որովհետեւ Տիրոջը ծառայելն է նրանց բաժինը, ինչպէս որ Տէրն ասել է նրանց: 2 Քանի որ անոնք իրենց եղբայրներուն մէջ ժառանգութիւն պիտի չունենան։ Անոնց ժառանգութիւնը Տէրը ինքն է, ինչպէս անոնց ըսաւ։ zohrab-1805▾ eastern-1994▾ western am▾	18:22: удела же не будет ему между братьями его: Сам Господь удел его, как говорил Он ему. 18:2 κλῆρος κληρος lot; allotment δὲ δε though; while οὐκ ου not ἔσται ειμι be αὐτοῖς αυτος he; him ἐν εν in τοῖς ο the ἀδελφοῖς αδελφος brother αὐτῶν αυτος he; him κύριος κυριος lord; master αὐτὸς αυτος he; him κλῆρος κληρος lot; allotment αὐτοῦ αυτος he; him καθότι καθοτι in that εἶπεν επω say; speak αὐτῷ αυτος he; him 18:2 וְ wᵊ וְ and נַחֲלָ֥ה naḥᵃlˌā נַחֲלָה heritage לֹא־ lō- לֹא not יִֽהְיֶה־ yˈihyeh- היה be לֹּ֖ו llˌô לְ to בְּ bᵊ בְּ in קֶ֣רֶב qˈerev קֶרֶב interior אֶחָ֑יו ʔeḥˈāʸw אָח brother יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH ה֣וּא hˈû הוּא he נַחֲלָתֹ֔ו naḥᵃlāṯˈô נַחֲלָה heritage כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּר־ dibber- דבר speak לֹֽו׃ ס lˈô . s לְ to 18:2. et nihil aliud accipient de possessione fratrum suorum Dominus enim ipse est hereditas eorum sicut locutus est illisAnd they shall receive nothing else of the possession of their brethren: for the Lord himself is their inheritance, as he hath said to them. 2. And they shall have no inheritance among their brethren: the LORD is their inheritance, as he hath spoken unto them. Therefore shall they have no inheritance among their brethren: the LORD [is] their inheritance, as he hath said unto them: 2: удела же не будет ему между братьями его: Сам Господь удел его, как говорил Он ему. 18:2 κλῆρος κληρος lot; allotment δὲ δε though; while οὐκ ου not ἔσται ειμι be αὐτοῖς αυτος he; him ἐν εν in τοῖς ο the ἀδελφοῖς αδελφος brother αὐτῶν αυτος he; him κύριος κυριος lord; master αὐτὸς αυτος he; him κλῆρος κληρος lot; allotment αὐτοῦ αυτος he; him καθότι καθοτι in that εἶπεν επω say; speak αὐτῷ αυτος he; him 18:2 וְ wᵊ וְ and נַחֲלָ֥ה naḥᵃlˌā נַחֲלָה heritage לֹא־ lō- לֹא not יִֽהְיֶה־ yˈihyeh- היה be לֹּ֖ו llˌô לְ to בְּ bᵊ בְּ in קֶ֣רֶב qˈerev קֶרֶב interior אֶחָ֑יו ʔeḥˈāʸw אָח brother יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH ה֣וּא hˈû הוּא he נַחֲלָתֹ֔ו naḥᵃlāṯˈô נַחֲלָה heritage כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּר־ dibber- דבר speak לֹֽו׃ ס lˈô . s לְ to 18:2. et nihil aliud accipient de possessione fratrum suorum Dominus enim ipse est hereditas eorum sicut locutus est illis And they shall receive nothing else of the possession of their brethren: for the Lord himself is their inheritance, as he hath said to them. 2. And they shall have no inheritance among their brethren: the LORD is their inheritance, as he hath spoken unto them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 18:2: The Lord is their inheritance - He is the portion of their souls; and as to their bodies, they shall live by the offerings of the Lord made by fire, i. e., the meat-offering, the sin-offering, and the trespass-offering; and whatever was the Lord's right, in these or other offerings, he gave to the priests. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:2: the Lord: Gen 15:1; Psa 16:5, Psa 73:24-26, Psa 84:11, Psa 119:57; Isa 61:6; Lam 3:24; Pe1 2:5, Pe1 2:9; Rev 1:5, Rev 1:6 John Gill 18:2 Therefore shall they have none inheritance among their brethren,.... Neither of the field, nor of the vineyard, as the above Targum, because provision was made for them otherwise, and especially because the Lord is their inheritance, as he hath said unto them; see Gill on Num 18:20, which as it may be understood in a spiritual sense of their interest in God, as their covenant God, and of their enjoyment of him, and communion with him; so chiefly in a temporal sense of all those things in the sacrifices which the Lord claimed to himself, and these he gave unto them; so the same Targum interprets this of the twenty four gifts of the priesthood, enumerated Num 18:1.
18:318:3: Եւ ա՛յս են իրաւունք քահանային ՚ի ժողովրդենէ անտի, որք զենուցուն զենլիս. եթէ արջառ իցէ, եւ եթէ ոչխար, տացէ քահանային զերին եւ զծնօտսն եւ զխաղցոցն[1888]։ [1888] Ոմանք. Են իրաւունք քահանայից։ Այլք. Եւ զխախացոցն։ Ուր օրինակ մի՝ զխարացոցն։ 3 Զոհեր մատուցող ժողովուրդը իբրեւ բաժին քահանային պէտք է յատկացնի հետեւեալը. եթէ զոհը արջառ է կամ ոչխար, քահանային պէտք է տրուի թեւը, ծնօտներն ու փորը: 3 «Այս պիտի ըլլայ քահանաներուն իրաւունքը։ Երբ ժողովուրդը զոհ մատուցանեն, թէ՛ արջառ ըլլայ եւ թէ՛ ոչխար, թեւը, ծնօտներն ու քաղիրթը քահանային պիտի տրուին։ Եւ այս են իրաւունք քահանային ի ժողովրդենէ անտի, որք զենուցուն զենլիս. եթէ արջառ իցէ եւ եթէ ոչխար, տացէ քահանային զերին եւ զծնօտսն եւ զխախացոցն: 18:3: Եւ ա՛յս են իրաւունք քահանային ՚ի ժողովրդենէ անտի, որք զենուցուն զենլիս. եթէ արջառ իցէ, եւ եթէ ոչխար, տացէ քահանային զերին եւ զծնօտսն եւ զխաղցոցն[1888]։ [1888] Ոմանք. Են իրաւունք քահանայից։ Այլք. Եւ զխախացոցն։ Ուր օրինակ մի՝ զխարացոցն։ 3 Զոհեր մատուցող ժողովուրդը իբրեւ բաժին քահանային պէտք է յատկացնի հետեւեալը. եթէ զոհը արջառ է կամ ոչխար, քահանային պէտք է տրուի թեւը, ծնօտներն ու փորը: 3 «Այս պիտի ըլլայ քահանաներուն իրաւունքը։ Երբ ժողովուրդը զոհ մատուցանեն, թէ՛ արջառ ըլլայ եւ թէ՛ ոչխար, թեւը, ծնօտներն ու քաղիրթը քահանային պիտի տրուին։ zohrab-1805▾ eastern-1994▾ western am▾	18:33: Вот что должно быть положено священникам от народа, от приносящих в жертву волов или овец: должно отдавать священнику плечо, челюсти и желудок; 18:3 καὶ και and; even αὕτη ουτος this; he ἡ ο the κρίσις κρισις decision; judgment τῶν ο the ἱερέων ιερευς priest τὰ ο the παρὰ παρα from; by τοῦ ο the λαοῦ λαος populace; population παρὰ παρα from; by τῶν ο the θυόντων θυω immolate; sacrifice τὰ ο the θύματα θυμα and if; unless τε τε both; and μόσχον μοσχος calf ἐάν εαν and if; unless τε τε both; and πρόβατον προβατον sheep καὶ και and; even δώσει διδωμι give; deposit τῷ ο the ἱερεῖ ιερευς priest τὸν ο the βραχίονα βραχιων arm καὶ και and; even τὰ ο the σιαγόνια σιαγονιον and; even τὸ ο the ἔνυστρον ενυστρον fourth stomach of ruminating animals 18:3 וְ wᵊ וְ and זֶ֡ה zˈeh זֶה this יִהְיֶה֩ yihyˌeh היה be מִשְׁפַּ֨ט mišpˌaṭ מִשְׁפָּט justice הַ ha הַ the כֹּהֲנִ֜ים kkōhᵃnˈîm כֹּהֵן priest מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with הָ hā הַ the עָ֗ם ʕˈām עַם people מֵ mē מִן from אֵ֛ת ʔˈēṯ אֵת together with זֹבְחֵ֥י zōvᵊḥˌê זבח slaughter הַ ha הַ the זֶּ֖בַח zzˌevaḥ זֶבַח sacrifice אִם־ ʔim- אִם if שֹׁ֣ור šˈôr שֹׁור bullock אִם־ ʔim- אִם if שֶׂ֑ה śˈeh שֶׂה lamb וְ wᵊ וְ and נָתַן֙ nāṯˌan נתן give לַ la לְ to † הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest הַ ha הַ the זְּרֹ֥עַ zzᵊrˌōₐʕ זְרֹועַ arm וְ wᵊ וְ and הַ ha הַ the לְּחָיַ֖יִם llᵊḥāyˌayim לְחִי jaw וְ wᵊ וְ and הַ ha הַ the קֵּבָֽה׃ qqēvˈā קֵבָה rennet-bag 18:3. hoc erit iudicium sacerdotum a populo et ab his qui offerunt victimas sive bovem sive ovem immolaverint dabunt sacerdoti armum ac ventriculumThis shall be the priest's due from the people, and from them that offer victims: whether they sacrifice an ox, or a sheep, they shall give to the priest the shoulder and the breast: 3. And this shall be the priests’ due from the people, from them that offer a sacrifice, whether it be ox or sheep, that they shall give unto the priest the shoulder, and the two cheeks, and the maw. And this shall be the priest' s due from the people, from them that offer a sacrifice, whether [it be] ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw: 3: Вот что должно быть положено священникам от народа, от приносящих в жертву волов или овец: должно отдавать священнику плечо, челюсти и желудок; 18:3 καὶ και and; even αὕτη ουτος this; he ἡ ο the κρίσις κρισις decision; judgment τῶν ο the ἱερέων ιερευς priest τὰ ο the παρὰ παρα from; by τοῦ ο the λαοῦ λαος populace; population παρὰ παρα from; by τῶν ο the θυόντων θυω immolate; sacrifice τὰ ο the θύματα θυμα and if; unless τε τε both; and μόσχον μοσχος calf ἐάν εαν and if; unless τε τε both; and πρόβατον προβατον sheep καὶ και and; even δώσει διδωμι give; deposit τῷ ο the ἱερεῖ ιερευς priest τὸν ο the βραχίονα βραχιων arm καὶ και and; even τὰ ο the σιαγόνια σιαγονιον and; even τὸ ο the ἔνυστρον ενυστρον fourth stomach of ruminating animals 18:3 וְ wᵊ וְ and זֶ֡ה zˈeh זֶה this יִהְיֶה֩ yihyˌeh היה be מִשְׁפַּ֨ט mišpˌaṭ מִשְׁפָּט justice הַ ha הַ the כֹּהֲנִ֜ים kkōhᵃnˈîm כֹּהֵן priest מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with הָ hā הַ the עָ֗ם ʕˈām עַם people מֵ mē מִן from אֵ֛ת ʔˈēṯ אֵת together with זֹבְחֵ֥י zōvᵊḥˌê זבח slaughter הַ ha הַ the זֶּ֖בַח zzˌevaḥ זֶבַח sacrifice אִם־ ʔim- אִם if שֹׁ֣ור šˈôr שֹׁור bullock אִם־ ʔim- אִם if שֶׂ֑ה śˈeh שֶׂה lamb וְ wᵊ וְ and נָתַן֙ nāṯˌan נתן give לַ la לְ to † הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest הַ ha הַ the זְּרֹ֥עַ zzᵊrˌōₐʕ זְרֹועַ arm וְ wᵊ וְ and הַ ha הַ the לְּחָיַ֖יִם llᵊḥāyˌayim לְחִי jaw וְ wᵊ וְ and הַ ha הַ the קֵּבָֽה׃ qqēvˈā קֵבָה rennet-bag 18:3. hoc erit iudicium sacerdotum a populo et ab his qui offerunt victimas sive bovem sive ovem immolaverint dabunt sacerdoti armum ac ventriculum This shall be the priest's due from the people, and from them that offer victims: whether they sacrifice an ox, or a sheep, they shall give to the priest the shoulder and the breast: 3. And this shall be the priests’ due from the people, from them that offer a sacrifice, whether it be ox or sheep, that they shall give unto the priest the shoulder, and the two cheeks, and the maw. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3-5: Ср. Исх XXIX:26–28; Лев — II:2, 10; VI:24–29; VII:6–14, 28–36; IX:31–38; X:12–18; XIV:13; XXIII:20; Чис XVIII. С вступлением в землю Ханаанскую отменялось данное в пустыне повеление, чтобы всякое чистое животное закалалось пред скинией, как жертвенное (Втор XII), через что содержание священников сокращалось в значительной степени. Поэтому, сверх «груди потрясения» и «плеча возношения», включены также «челюсти и желудок». К числу приношений первых плодов прибавлены начатки шерсти от овец (Властов, Свящ. Лет.). Adam Clarke: Commentary on the Bible - 1831 18:3: Offer a sacrifice - זבחי הזבח zobechey hazzebach. The word זבח zebach is used to signify, not only an animal sacrificed to the Lord, but also one killed for common use. See Gen 46:1; Pro 17:1; Eze 39:17. And in this latter sense it probably should be understood here; and, consequently, the command in this verse relates to what the people were to allow the priests and Levites from the animals slain for common use. The parts to be given to the priests were, 1. The shoulder, probably cut off from the beast with the skin on; so Maimonides. 2. The two cheeks, which may include the whole head. 3. The maw - the whole of those intestines which are commonly used for food. Albert Barnes: Notes on the Bible - 1834 18:3: For "maw" read stomach, which was regarded as one of the richest and choicest parts. As the animal slain may be considered to consist of three principal parts, head, feet, and body, a portion of each is by the regulation in question to be given to the priest, thus representing the consecration of the whole; or, as some ancient commentators think, the dedication of the words, acts, and appetites of the worshipper to God. The text probably refers to peace-offerings, and animals killed for the sacrificial meals held in connection with the peace-offerings. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:3: offer a sacrifice: Deu 12:27; Lev 7:30-34 Geneva 1599 18:3 And this shall be the priest's due from the people, from them that offer a sacrifice, whether [it be] ox or sheep; and they shall give unto the priest the (b) shoulder, and the two cheeks, and the maw. (b) The right shoulder, (Num 18:18). John Gill 18:3 And this shall be the priest's due from the people, from them that offer sacrifice,.... Not from the priests, as Jarchi observes, but from those that bring the sacrifices to the priests, particularly the peace offerings: whether it be ox or sheep; the one of the herd, the other of the flock, creatures used in sacrifice, and takes in goats and the kids of them, rams and lambs: and they shall give unto the priest the shoulder, and the two cheeks, and the maw; the first of these designs the upper part of the arm that joins to the neck and back, and the next the two cheeks with the tongue, as both Jarchi and Aben Ezra observe, and indeed the whole head is meant; the maw, which the Septuagint interpreters call and other writers is, according to the philosopher (p), the fourth and last ventricle or stomach, and which he thus describes;"after the echinus or rough tripe is that which is called the maw, which is in size larger than the echinus, and in form longer, and has many large and smooth folds;''and , the maw of an ox, and the belly of a swine, are reckoned by the poet (q) as delicious food. (p) Aristot. Hist. Animal. l. 2. c. 17. (q) Aristophan. Equites, Act. 1. Sc. 3. p. 307. & Act. 4. Sc. 1. p. 355. John Wesley 18:3 The maw - The Hebrew word here rendered maw or stomach, may have another signification, and some render it the breast, others take it for the part, which lies under the breast. Robert Jamieson, A. R. Fausset and David Brown 18:3 this shall be the priest's due from the people--All who offered sacrifices of thanksgiving or peace offerings (Lev 7:31-33) were ordered to give the breast and shoulder as perquisites to the priests. Here "the two cheeks" or head and "the maw" or stomach, deemed anciently a great dainty, are specified. But whether this is a new injunction, or a repetition of the old with the supplement of more details, it is not easy to determine.
18:418:4: Եւ զպտուղս ցորենոյ քոյ, եւ զգինւոյ քոյ, եւ զիւղոյ քոյ. եւ զպտուղ կտրոց խաշանց քոց տացես նոցա. 4 Նրանց պէտք է տաս նաեւ քո ցորենի, գինու, իւղի առաջին բերքը, քո ոչխարների առաջին խուզից ստացած բուրդը, 4 Քու ցորենիդ, գինիիդ ու իւղիդ երախայրիները ու նաեւ ոչխարներուդ առաջին բուրդը անոր պիտի տաս, Եւ ^[304]զպտուղս ցորենոյ քո եւ զգինւոյ քո եւ զիւղոյ քո, եւ ^[305]զպտուղ կտրոց խաշանց քոց տացես նոցա: 18:4: Եւ զպտուղս ցորենոյ քոյ, եւ զգինւոյ քոյ, եւ զիւղոյ քոյ. եւ զպտուղ կտրոց խաշանց քոց տացես նոցա. 4 Նրանց պէտք է տաս նաեւ քո ցորենի, գինու, իւղի առաջին բերքը, քո ոչխարների առաջին խուզից ստացած բուրդը, 4 Քու ցորենիդ, գինիիդ ու իւղիդ երախայրիները ու նաեւ ոչխարներուդ առաջին բուրդը անոր պիտի տաս, zohrab-1805▾ eastern-1994▾ western am▾	18:44: также начатки от хлеба твоего, вина твоего и елея твоего, и начатки от шерсти овец твоих отдавай ему, 18:4 καὶ και and; even τὰς ο the ἀπαρχὰς απαρχη firstfruit τοῦ ο the σίτου σιτος wheat σου σου of you; your καὶ και and; even τοῦ ο the οἴνου οινος wine σου σου of you; your καὶ και and; even τοῦ ο the ἐλαίου ελαιον oil σου σου of you; your καὶ και and; even τὴν ο the ἀπαρχὴν απαρχη firstfruit τῶν ο the κουρῶν κουρεω the προβάτων προβατον sheep σου σου of you; your δώσεις διδωμι give; deposit αὐτῷ αυτος he; him 18:4 רֵאשִׁ֨ית rēšˌîṯ רֵאשִׁית beginning דְּגָֽנְךָ֜ dᵊḡˈānᵊḵˈā דָּגָן corn תִּֽירֹשְׁךָ֣ tˈîrōšᵊḵˈā תִּירֹושׁ wine וְ wᵊ וְ and יִצְהָרֶ֗ךָ yiṣhārˈeḵā יִצְהָר oil וְ wᵊ וְ and רֵאשִׁ֛ית rēšˈîṯ רֵאשִׁית beginning גֵּ֥ז gˌēz גֵּז grass צֹאנְךָ֖ ṣōnᵊḵˌā צֹאן cattle תִּתֶּן־ titten- נתן give לֹּֽו׃ llˈô לְ to 18:4. primitias frumenti vini et olei et lanarum partem ex ovium tonsioneThe firstfruits also of corn, of wine, and of oil, and a part of the wool from the shearing of their sheep. 4. The firstfruits of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him. The firstfruit [also] of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him: 4: также начатки от хлеба твоего, вина твоего и елея твоего, и начатки от шерсти овец твоих отдавай ему, 18:4 καὶ και and; even τὰς ο the ἀπαρχὰς απαρχη firstfruit τοῦ ο the σίτου σιτος wheat σου σου of you; your καὶ και and; even τοῦ ο the οἴνου οινος wine σου σου of you; your καὶ και and; even τοῦ ο the ἐλαίου ελαιον oil σου σου of you; your καὶ και and; even τὴν ο the ἀπαρχὴν απαρχη firstfruit τῶν ο the κουρῶν κουρεω the προβάτων προβατον sheep σου σου of you; your δώσεις διδωμι give; deposit αὐτῷ αυτος he; him 18:4 רֵאשִׁ֨ית rēšˌîṯ רֵאשִׁית beginning דְּגָֽנְךָ֜ dᵊḡˈānᵊḵˈā דָּגָן corn תִּֽירֹשְׁךָ֣ tˈîrōšᵊḵˈā תִּירֹושׁ wine וְ wᵊ וְ and יִצְהָרֶ֗ךָ yiṣhārˈeḵā יִצְהָר oil וְ wᵊ וְ and רֵאשִׁ֛ית rēšˈîṯ רֵאשִׁית beginning גֵּ֥ז gˌēz גֵּז grass צֹאנְךָ֖ ṣōnᵊḵˌā צֹאן cattle תִּתֶּן־ titten- נתן give לֹּֽו׃ llˈô לְ to 18:4. primitias frumenti vini et olei et lanarum partem ex ovium tonsione The firstfruits also of corn, of wine, and of oil, and a part of the wool from the shearing of their sheep. 4. The firstfruits of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 18:4: The first-fruit also of thy corn, of thy wine, and of thine oil, etc. - All these firstfruits and firstlings were the Lord's portion, and these he gave to the priests. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:4: firstfruit: Deu 26:9, Deu 26:10; Exo 22:29, Exo 23:19; Lev 23:10, Lev 23:17; Num 18:12-24; Ch2 31:4-10; Neh 12:44-47 the fleece: Job 21:20 John Gill 18:4 The firstfruit also of thy corn, and of thy wine, and of thy oil,.... This is the "terumah", or heave offering, the offering of the firstfruits; what the measure or quantity was is not declared, but is fixed by the Jews; See Gill on Ex 22:29, and the first of the fleece of thy sheep shall thou give him: concerning which in the Misnah (r) it is said, the first of the fleece is used in the land and without the land, of which they give the weight of five shekels in Judea, which are ten shekels in Galilee; and they give white wool, and not defiled, enough to make of it a little garment. He that buys a fleece of the sheep of a Gentile, he is free from the first of the fleece; but if he buys it of his neighbour, if he leaves any of it, the seller is bound, if none the buyer is bound; if there are two sorts, russet and white, and he sells the russet but not the white, the males but not the females, everyone gives for himself. It may be observed in this account, that as much wool was to be given as would make a small garment; enough, says one of the commentators (s), to make a little garment to minister in; and the least garment fit for a priest to minister in is a girdle. Jarchi's paraphrase of it is,"when thou shearest thy flock every year, give the first of it to the priest; it does not determine the quantity, but our Rabbins fix it to the sixtieth part;''with which agrees the observation of another writer (t), that there is no quantity fixed for the first of the fleece from the law, but from the words of the Scribes it must not be less than the sixtieth part. There is no obligation to the first of the fleece until five sheep are shorn, and the fleece of everyone of the five must not be less than twelve shekels' weight; but if there is one fleece of them less than twelve shekels, though the five fleeces are more than sixty shekels, lo, this is free; so that, as Maimonides (u) says, the first of the fleece is not less than the weight of a shekel. (r) Cholin, c. 11. sect. 1, 2. (s) Bartenora in ib. (t) Ibid. (u) In Misn. ib.
18:518:5: զի զնա՛ ընտրեաց Տէր յամենայն ցեղիցն քոց կալ առաջի Տեառն Աստուծոյ քոյ, պաշտե՛լ եւ օրհնե՛լ յանուն նորա. նա՛ եւ որդիք իւր զամենայն աւուրս[1889]։ [1889] Ոմանք. Եւ օրհնել զանուն նորա։ 5 որովհետեւ Տէրը քո բոլոր ցեղերի միջից Ղեւիին է ընտրել, որպէսզի նա ու նրա որդիները յաւիտեանս կանգնեն ձեր Տէր Աստծու առջեւ, ծառայեն նրան ու օրհնութիւն տան նրա անուամբ: 5 Վասն զի քու Տէր Աստուածդ քու բոլոր ցեղերուդ մէջէն զանիկա ընտրեց, որպէս զի միշտ Տէրոջը անուան ծառայութիւն ընեն ինք ու իր որդիները։ Զի զնա ընտրեաց ^[306]Տէր յամենայն ցեղիցն քոց ^[307]կալ առաջի Տեառն Աստուծոյ քո, պաշտել եւ օրհնել յանուն նորա``, նա եւ որդիք իւր զամենայն աւուրս: 18:5: զի զնա՛ ընտրեաց Տէր յամենայն ցեղիցն քոց կալ առաջի Տեառն Աստուծոյ քոյ, պաշտե՛լ եւ օրհնե՛լ յանուն նորա. նա՛ եւ որդիք իւր զամենայն աւուրս[1889]։ [1889] Ոմանք. Եւ օրհնել զանուն նորա։ 5 որովհետեւ Տէրը քո բոլոր ցեղերի միջից Ղեւիին է ընտրել, որպէսզի նա ու նրա որդիները յաւիտեանս կանգնեն ձեր Տէր Աստծու առջեւ, ծառայեն նրան ու օրհնութիւն տան նրա անուամբ: 5 Վասն զի քու Տէր Աստուածդ քու բոլոր ցեղերուդ մէջէն զանիկա ընտրեց, որպէս զի միշտ Տէրոջը անուան ծառայութիւն ընեն ինք ու իր որդիները։ zohrab-1805▾ eastern-1994▾ western am▾	18:55: ибо его избрал Господь Бог твой из всех колен твоих, чтобы он предстоял [пред Господом, Богом твоим], служил во имя Господа, сам и сыны его во все дни. 18:5 ὅτι οτι since; that αὐτὸν αυτος he; him ἐξελέξατο εκλεγω select; choose κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ἐκ εκ from; out of πασῶν πας all; every τῶν ο the φυλῶν φυλη tribe σου σου of you; your παρεστάναι παριστημι stand by; present ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your λειτουργεῖν λειτουργεω employed; minister καὶ και and; even εὐλογεῖν ευλογεω commend; acclaim ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable 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 18:5 כִּ֣י kˈî כִּי that בֹ֗ו vˈô בְּ in בָּחַ֛ר bāḥˈar בחר examine יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) מִ mi מִן from כָּל־ kkol- כֹּל whole שְׁבָטֶ֑יךָ šᵊvāṭˈeʸḵā שֵׁבֶט rod לַ la לְ to עֲמֹ֨ד ʕᵃmˌōḏ עמד stand לְ lᵊ לְ to שָׁרֵ֧ת šārˈēṯ שׁרת serve בְּ bᵊ בְּ in שֵׁם־ šēm- שֵׁם name יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH ה֥וּא hˌû הוּא he וּ û וְ and בָנָ֖יו vānˌāʸw בֵּן son כָּל־ kol- כֹּל whole הַ ha הַ the יָּמִֽים׃ ס yyāmˈîm . s יֹום day 18:5. ipsum enim elegit Dominus Deus tuus de cunctis tribubus tuis ut stet et ministret nomini Domini ipse et filii eius in sempiternumFor the Lord thy God hath chosen him of all thy tribes, to stand and to minister to the name of the Lord, him and his sons for ever. 5. For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever. For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever: 5: ибо его избрал Господь Бог твой из всех колен твоих, чтобы он предстоял [пред Господом, Богом твоим], служил во имя Господа, сам и сыны его во все дни. 18:5 ὅτι οτι since; that αὐτὸν αυτος he; him ἐξελέξατο εκλεγω select; choose κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ἐκ εκ from; out of πασῶν πας all; every τῶν ο the φυλῶν φυλη tribe σου σου of you; your παρεστάναι παριστημι stand by; present ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your λειτουργεῖν λειτουργεω employed; minister καὶ και and; even εὐλογεῖν ευλογεω commend; acclaim ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable 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 18:5 כִּ֣י kˈî כִּי that בֹ֗ו vˈô בְּ in בָּחַ֛ר bāḥˈar בחר examine יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) מִ mi מִן from כָּל־ kkol- כֹּל whole שְׁבָטֶ֑יךָ šᵊvāṭˈeʸḵā שֵׁבֶט rod לַ la לְ to עֲמֹ֨ד ʕᵃmˌōḏ עמד stand לְ lᵊ לְ to שָׁרֵ֧ת šārˈēṯ שׁרת serve בְּ bᵊ בְּ in שֵׁם־ šēm- שֵׁם name יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH ה֥וּא hˌû הוּא he וּ û וְ and בָנָ֖יו vānˌāʸw בֵּן son כָּל־ kol- כֹּל whole הַ ha הַ the יָּמִֽים׃ ס yyāmˈîm . s יֹום day 18:5. ipsum enim elegit Dominus Deus tuus de cunctis tribubus tuis ut stet et ministret nomini Domini ipse et filii eius in sempiternum For the Lord thy God hath chosen him of all thy tribes, to stand and to minister to the name of the Lord, him and his sons for ever. 5. For the LORD thy God hath chosen him out of all thy tribes, to stand to minister in the name of the LORD, him and his sons for ever. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:5: Deu 10:8, Deu 17:12; Exo 28:1-14; Num 3:10, Num 16:5, Num 16:9, Num 16:10, Num 17:5-9, Num 25:13 John Gill 18:5 For the Lord thy God hath chosen him out of all thy tribes,.... That is, has chosen the tribe of Levi out of all the other tribes of Israel: to stand to minister in the name of the Lord; the priests to minister to the Lord by offering sacrifices, and the Levites to minister to the priests in assisting them in their service; and both their ministry were in the name of the Lord, and for his glory, and done standing; for there was no sitting in the sanctuary (w); the priestly ministry was only performed standing (x), whatever was done sitting was rejected (y); see Heb 10:11, him and his sons for ever; Levi and his posterity, or the posterity of the tribe of Levi, were chosen by the Lord to this service, to be employed in it as long as the ceremonial law continued, on which stood the Levitical priesthood; but both are now abolished by Christ, having their accomplishment in him, Heb 7:11. (w) Maimon. in Misn. Zebachim, c. 2. sect. 1. (x) Bartenora in ib. (y) Misn. ib.
18:618:6: Ապա թէ եկեսցէ Ղեւտացին ՚ի մի ՚ի քաղաքացն քոց յամենայն որդւոցն Իսրայէլի, ուր իցէ ինքն բնակեալ. եւ եկեսցէ՛ ըստ ցանկութեան անձին իւրոյ, ՚ի տեղին զոր ընտրեսցէ Տէր. 6 Իսկ եթէ իսրայէլացիներին պատկանող մի քաղաքից գայ այնտեղ բնակուող ղեւտացին եւ ըստ իր ցանկութեան գայ Տիրոջ ընտրած վայրը, 6 «Ու երբ Ղեւտացի մը քու քաղաքներէդ մէկէն՝ այսինքն բոլոր Իսրայէլի մէջ իր պանդխտացած տեղէն՝ ելլէ ու իր սրտին բուռն փափաքովը Տէրոջը ընտրած տեղը գայ, Ապա թէ եկեսցէ Ղեւտացին ի ^[308]մի ի քաղաքացն քոց յամենայն որդւոցն Իսրայելի, ուր իցէ ինքն բնակեալ, եւ եկեսցէ ըստ ցանկութեան անձին իւրոյ ի տեղին զոր ընտրեսցէ Տէր: 18:6: Ապա թէ եկեսցէ Ղեւտացին ՚ի մի ՚ի քաղաքացն քոց յամենայն որդւոցն Իսրայէլի, ուր իցէ ինքն բնակեալ. եւ եկեսցէ՛ ըստ ցանկութեան անձին իւրոյ, ՚ի տեղին զոր ընտրեսցէ Տէր. 6 Իսկ եթէ իսրայէլացիներին պատկանող մի քաղաքից գայ այնտեղ բնակուող ղեւտացին եւ ըստ իր ցանկութեան գայ Տիրոջ ընտրած վայրը, 6 «Ու երբ Ղեւտացի մը քու քաղաքներէդ մէկէն՝ այսինքն բոլոր Իսրայէլի մէջ իր պանդխտացած տեղէն՝ ելլէ ու իր սրտին բուռն փափաքովը Տէրոջը ընտրած տեղը գայ, zohrab-1805▾ eastern-1994▾ western am▾	18:66: И если левит придет из одного из жилищ твоих, из всей [земли сынов] Израилевых, где он жил, и придет по желанию души своей на место, которое изберет Господь, 18:6 ἐὰν εαν and if; unless δὲ δε though; while παραγένηται παραγινομαι happen by; come by / to / along ὁ ο the Λευίτης λευιτης Leuΐtēs; Leitis ἐκ εκ from; out of μιᾶς εις.1 one; unit τῶν ο the πόλεων πολις city ὑμῶν υμων your ἐκ εκ from; out of πάντων πας all; every τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel οὗ ου.1 where αὐτὸς αυτος he; him παροικεῖ παροικεω reside καθότι καθοτι in that ἐπιθυμεῖ επιθυμεω long for; aspire ἡ ο the ψυχὴ ψυχη soul αὐτοῦ αυτος he; him 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 18:6 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יָבֹ֨א yāvˌō בוא come הַ ha הַ the לֵּוִ֜י llēwˈî לֵוִי Levite מֵ mē מִן from אַחַ֤ד ʔaḥˈaḏ אֶחָד one שְׁעָרֶ֨יךָ֙ šᵊʕārˈeʸḵā שַׁעַר gate מִ mi מִן from כָּל־ kkol- כֹּל whole יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] ה֖וּא hˌû הוּא he גָּ֣ר gˈār גור dwell שָׁ֑ם šˈām שָׁם there וּ û וְ and בָא֙ vˌā בוא come בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אַוַּ֣ת ʔawwˈaṯ אַוָּה desire נַפְשֹׁ֔ו nafšˈô נֶפֶשׁ soul אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִבְחַ֥ר yivḥˌar בחר examine יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 18:6. si exierit Levites de una urbium tuarum ex omni Israhel in qua habitat et voluerit venire desiderans locum quem elegerit DominusIf a Levite go out of any one of the cities throughout all Israel, in which he dwelleth, and have a longing mind to come to the place which the Lord shall choose, 6. And if a Levite come from any of thy gates out of all Israel, where he sojourneth, and come with all the desire of his soul unto the place which the LORD shall choose; And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the LORD shall choose: 6: И если левит придет из одного из жилищ твоих, из всей [земли сынов] Израилевых, где он жил, и придет по желанию души своей на место, которое изберет Господь, 18:6 ἐὰν εαν and if; unless δὲ δε though; while παραγένηται παραγινομαι happen by; come by / to / along ὁ ο the Λευίτης λευιτης Leuΐtēs; Leitis ἐκ εκ from; out of μιᾶς εις.1 one; unit τῶν ο the πόλεων πολις city ὑμῶν υμων your ἐκ εκ from; out of πάντων πας all; every τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel οὗ ου.1 where αὐτὸς αυτος he; him παροικεῖ παροικεω reside καθότι καθοτι in that ἐπιθυμεῖ επιθυμεω long for; aspire ἡ ο the ψυχὴ ψυχη soul αὐτοῦ αυτος he; him 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 18:6 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יָבֹ֨א yāvˌō בוא come הַ ha הַ the לֵּוִ֜י llēwˈî לֵוִי Levite מֵ mē מִן from אַחַ֤ד ʔaḥˈaḏ אֶחָד one שְׁעָרֶ֨יךָ֙ šᵊʕārˈeʸḵā שַׁעַר gate מִ mi מִן from כָּל־ kkol- כֹּל whole יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] ה֖וּא hˌû הוּא he גָּ֣ר gˈār גור dwell שָׁ֑ם šˈām שָׁם there וּ û וְ and בָא֙ vˌā בוא come בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אַוַּ֣ת ʔawwˈaṯ אַוָּה desire נַפְשֹׁ֔ו nafšˈô נֶפֶשׁ soul אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִבְחַ֥ר yivḥˌar בחר examine יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 18:6. si exierit Levites de una urbium tuarum ex omni Israhel in qua habitat et voluerit venire desiderans locum quem elegerit Dominus If a Levite go out of any one of the cities throughout all Israel, in which he dwelleth, and have a longing mind to come to the place which the Lord shall choose, 6. And if a Levite come from any of thy gates out of all Israel, where he sojourneth, and come with all the desire of his soul unto the place which the LORD shall choose; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6-8: Левит, навсегда покинувший пределы своего левитского города и перешедший на постоянную службу при скинии, получал содержание из средств последней, удерживая при себе и то, что «получал от продажи отцовского достояния» (ст. 8). Albert Barnes: Notes on the Bible - 1834 18:6: These verses presuppose that part of the Levites only will be in residence and officiating at the place of the sanctuary, the others of course dwelling at their own homes in the Levitical cities, or "sojourning" elsewhere; compare the marginal references. But if any Levite out of love for the service of the sanctuary chose to resort to it when he might reside in his own home, he was to have his share in the maintenance which was provided for those ministering in the order of their course. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:6: come: Num 35:2, Num 35:3 and come with: Psa 26:8, Psa 27:4, Psa 63:1, Psa 63:2, Psa 84:5, Psa 84:10; Ti1 3:1; Pe1 5:2 unto the place: Deu 12:5, Deu 16:2 Geneva 1599 18:6 And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with (c) all the desire of his mind unto the place which the LORD shall choose; (c) Meaning, to serve God whole heartedly, and not to seek ease. John Gill 18:6 And if a Levite come from any of thy gates out of Israel, where he sojourned,.... In any of the cities through the land, for they were dispersed all over the country, and employed in instructing and teaching the people; and, excepting the cities which were given them to dwell in out of the various tribes, they were but sojourners: and come with all the desire of his mind unto the place which the Lord shall choose; the city of Jerusalem, where the temple would be built, and sacrifices offered, at which the Levites were assisting to the priests, and in various parts of the service of the sanctuary; and to which they are supposed to come with an hearty good will, with great eagerness of soul, and a vehement desire of being employed in the work of the Lord. Though Jarchi interprets it of a priest, that comes and offers his freewill offerings, or what he is obliged to, and even in a ward not his own; or, as otherwise expressed, of the priests that come to the feast, who offer in the ward, and serve in the offerings that come by virtue of the feast, as the additions of the feast, though it is not in their own ward; and indeed every priest was a Levite, though every Levite was not a priest; and the description of him after given, as standing ministering in the name of the Lord, best agrees with a priest. John Wesley 18:6 With all the desire of his mind - With full purpose to fix his abode, and to spend his whole time and strength in the service of God. It seems, the several priests were to come from their cities to the temple by turns, before David's time; and it is certain they did so after it. But if any of them were not contented with this attendance upon God in his tabernacle, or temple, and desired more entirely and constantly to devote himself to God's service there, he was permitted so to do, because this was an eminent act of piety joined with self - denial, to part with those great conveniences which he enjoyed in the city of his possession. Robert Jamieson, A. R. Fausset and David Brown 18:6 if a Levite . . . come with all the desire of his mind--It appears that the Levites served in rotation from the earliest times; but, from their great numbers, it was only at infrequent intervals they could be called into actual service. Should any Levite, however, under the influence of eminent piety, resolve to devote himself wholly and continually to the sacred duties of the sanctuary, he was allowed to realize his ardent wishes; and as he was admitted to a share of the work, so also to a share of the remuneration. Though he might have private property, that was to form no ground for withholding or even diminishing his claim to maintenance like the other ministering priests. The reason or principle of the enactment is obvious (1Cor 9:13). At the same time, while every facility was afforded for the admission of such a zealous and self-denying officer, this admission was to be in an orderly manner: he was to minister "as all his brethren"--that is, a Gershonite with Gershonites; a Merarite with Merarites; so that there might be no derangement of the established courses.
18:718:7: պաշտել զանուն Տեառն Աստուծոյ իւրոյ. իբրեւ զամենայն եղբարսն իւր Ղեւտացիս որ կացցեն անդ առաջի Տեառն Աստուծոյ[1890], [1890] Ոսկան. Պաշտեսցէ զանուն Տեառն։ Ոմանք. Առաջի Տեառն Աստուծոյ քո։ 7 որպէսզի Տէր Աստծու առջեւ այնտեղ կանգնած իր ղեւտացի բոլոր եղբայրների նման ծառայի քո Տէր Աստծուն, 7 Այն ատեն հոն՝ Տէրոջը առջեւ կեցող բոլոր իր Ղեւտացի եղբայրներուն պէս՝ իր Տէր Աստուծոյն անուան ծառայութիւն ընէ. պաշտել զանուն Տեառն Աստուծոյ իւրոյ, իբրեւ զամենայն եղբարսն իւր Ղեւտացիս որ կացցեն անդ առաջի Տեառն ^[309]Աստուծոյ: 18:7: պաշտել զանուն Տեառն Աստուծոյ իւրոյ. իբրեւ զամենայն եղբարսն իւր Ղեւտացիս որ կացցեն անդ առաջի Տեառն Աստուծոյ[1890], [1890] Ոսկան. Պաշտեսցէ զանուն Տեառն։ Ոմանք. Առաջի Տեառն Աստուծոյ քո։ 7 որպէսզի Տէր Աստծու առջեւ այնտեղ կանգնած իր ղեւտացի բոլոր եղբայրների նման ծառայի քո Տէր Աստծուն, 7 Այն ատեն հոն՝ Տէրոջը առջեւ կեցող բոլոր իր Ղեւտացի եղբայրներուն պէս՝ իր Տէր Աստուծոյն անուան ծառայութիւն ընէ. zohrab-1805▾ eastern-1994▾ western am▾	18:77: и будет служить во имя Господа Бога своего, как и все братья его левиты, предстоящие там пред Господом, -- 18:7 καὶ και and; even λειτουργήσει λειτουργεω employed; minister τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God αὐτοῦ αυτος he; him ὥσπερ ωσπερ just as πάντες πας all; every οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis οἱ ο the παρεστηκότες παριστημι stand by; present ἐκεῖ εκει there ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master 18:7 וְ wᵊ וְ and שֵׁרֵ֕ת šērˈēṯ שׁרת serve בְּ bᵊ בְּ in שֵׁ֖ם šˌēm שֵׁם name יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֑יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) כְּ kᵊ כְּ as כָל־ ḵol- כֹּל whole אֶחָיו֙ ʔeḥāʸw אָח brother הַ ha הַ the לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite הָ hā הַ the עֹמְדִ֥ים ʕōmᵊḏˌîm עמד stand שָׁ֖ם šˌām שָׁם there לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 18:7. ministrabit in nomine Dei sui sicut omnes fratres eius Levitae qui stabunt eo tempore coram DominoHe shall minister in the name of the Lord his God, as all his brethren the Levites do, that shall stand at that time before the Lord. 7. then he shall minister in the name of the LORD his God, as all his brethren the Levites do, which stand there before the LORD. Then he shall minister in the name of the LORD his God, as all his brethren the Levites [do], which stand there before the LORD: 7: и будет служить во имя Господа Бога своего, как и все братья его левиты, предстоящие там пред Господом, -- 18:7 καὶ και and; even λειτουργήσει λειτουργεω employed; minister τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God αὐτοῦ αυτος he; him ὥσπερ ωσπερ just as πάντες πας all; every οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis οἱ ο the παρεστηκότες παριστημι stand by; present ἐκεῖ εκει there ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master 18:7 וְ wᵊ וְ and שֵׁרֵ֕ת šērˈēṯ שׁרת serve בְּ bᵊ בְּ in שֵׁ֖ם šˌēm שֵׁם name יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֑יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) כְּ kᵊ כְּ as כָל־ ḵol- כֹּל whole אֶחָיו֙ ʔeḥāʸw אָח brother הַ ha הַ the לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite הָ hā הַ the עֹמְדִ֥ים ʕōmᵊḏˌîm עמד stand שָׁ֖ם šˌām שָׁם there לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 18:7. ministrabit in nomine Dei sui sicut omnes fratres eius Levitae qui stabunt eo tempore coram Domino He shall minister in the name of the Lord his God, as all his brethren the Levites do, that shall stand at that time before the Lord. 7. then he shall minister in the name of the LORD his God, as all his brethren the Levites do, which stand there before the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:7: as all his brethren: Ch2 31:2-4 John Gill 18:7 And he shall minister in the name of the Lord his God,.... The Targum of Jonathan is,"he shall minister in the name of the Word of the Lord his God;''in the name of Christ, as a type of him, as every priest and every sacrifice were: he was to be allowed to officiate, though it was not his course or turn: as all his brethren the Levites do, which stand there before the Lord; daily offering the same sacrifices, and whatsoever are brought unto them; who might be said to stand before the Lord, because they stood at the altar of the Lord, and offered the sacrifices of the people to him; and a country Levite or priest was to be admitted to do the same thing at Jerusalem, and in the temple there, as they did; and this shows that a priest is meant by the Levite.
18:818:8: կերիցէ՛ զմասնն հասեալ, բայց իւրաքանչիւր յազգական վաճառին[1891]։[1891] ՚Ի լուս՛՛. Յազգական վաճառէն. համաձայն այլոց ՚ի բնաբ՛՛։ 8 ապա թող ուտի իրեն հասանելիք բաժինը՝ անկախ իր հայրական ունեցուածքից ստացած եկամուտներից»: 8 Ու միւսներուն հետ հաւասար բաժին պէտք է առնէ, իր հօրենական ժառանգութեանը գիներէն* զատ։ Կերիցէ ^[310]զմասնն հասեալ, բայց իւրաքանչիւր յազգական վաճառէն: 18:8: կերիցէ՛ զմասնն հասեալ, բայց իւրաքանչիւր յազգական վաճառին[1891]։ [1891] ՚Ի լուս՛՛. Յազգական վաճառէն. համաձայն այլոց ՚ի բնաբ՛՛։ 8 ապա թող ուտի իրեն հասանելիք բաժինը՝ անկախ իր հայրական ունեցուածքից ստացած եկամուտներից»: 8 Ու միւսներուն հետ հաւասար բաժին պէտք է առնէ, իր հօրենական ժառանգութեանը գիներէն* զատ։ zohrab-1805▾ eastern-1994▾ western am▾	18:88: то пусть они пользуются одинаковою частью, сверх полученного от продажи отцовского [имущества]. 18:8 μερίδα μερις portion μεμερισμένην μεριζω apportion; allocate φάγεται φαγω swallow; eat πλὴν πλην besides; only τῆς ο the πράσεως πρασις the κατὰ κατα down; by πατριάν πατρια lineage; family line 18:8 חֵ֥לֶק ḥˌēleq חֵלֶק share כְּ kᵊ כְּ as חֵ֖לֶק ḥˌēleq חֵלֶק share יֹאכֵ֑לוּ yōḵˈēlû אכל eat לְ lᵊ לְ to בַ֥ד vˌaḏ בַּד linen, part, stave מִמְכָּרָ֖יו mimkārˌāʸw מִמְכָּר what is sold עַל־ ʕal- עַל upon הָ hā הַ the אָבֹֽות׃ ס ʔāvˈôṯ . s אָב father 18:8. partem ciborum eandem accipiet quam et ceteri excepto eo quod in urbe sua ex paterna ei successione debeturHe shall receive the same portion of food that the rest do: besides that which is due to him in his own city, by succession from his fathers. 8. They shall have like portions to eat, beside that which cometh of the sale of his patrimony. They shall have like portions to eat, beside that which cometh of the sale of his patrimony: 8: то пусть они пользуются одинаковою частью, сверх полученного от продажи отцовского [имущества]. 18:8 μερίδα μερις portion μεμερισμένην μεριζω apportion; allocate φάγεται φαγω swallow; eat πλὴν πλην besides; only τῆς ο the πράσεως πρασις the κατὰ κατα down; by πατριάν πατρια lineage; family line 18:8 חֵ֥לֶק ḥˌēleq חֵלֶק share כְּ kᵊ כְּ as חֵ֖לֶק ḥˌēleq חֵלֶק share יֹאכֵ֑לוּ yōḵˈēlû אכל eat לְ lᵊ לְ to בַ֥ד vˌaḏ בַּד linen, part, stave מִמְכָּרָ֖יו mimkārˌāʸw מִמְכָּר what is sold עַל־ ʕal- עַל upon הָ hā הַ the אָבֹֽות׃ ס ʔāvˈôṯ . s אָב father 18:8. partem ciborum eandem accipiet quam et ceteri excepto eo quod in urbe sua ex paterna ei successione debetur He shall receive the same portion of food that the rest do: besides that which is due to him in his own city, by succession from his fathers. 8. They shall have like portions to eat, beside that which cometh of the sale of his patrimony. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 18:8: The sale of his patrimony - So we find that, though the Levites might have no part of the land by lot, yet they were permitted to make purchases of houses, goods, and cattle, yea, of fields also. See the case of Abiathar, Kg1 2:26 (note), and of Jeremiah, Jer 32:7-8 (note). Albert Barnes: Notes on the Bible - 1834 18:8 Beside that which cometh of the sale of his patrimony - The Levites had indeed "no part nor inheritance with Israel," but they might individually possess property, and in fact often did so (compare Kg1 2:26; Jer 32:7; Act 4:36). The Levite who desired to settle at the place of the sanctuary would probably sell his patrimony when quitting his former home. The text directs that he should, notwithstanding any such private resources, duly enjoy his share of the perquisites provided for the ministers at the sanctuary, and as he was "waiting at the altar" should be "partaker with the altar" Co1 9:13. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:8: like portions: Lev 7:8, Lev 7:9, Lev 7:14; Neh 12:44, Neh 12:47; Luk 10:7; Co1 9:7-14; Ti1 5:17, Ti1 5:18 that which cometh of the sale of his patrimony: Heb. his sales by the fathers Geneva 1599 18:8 They shall have like portions to eat, (d) beside that which cometh of the sale of his patrimony. (d) Not forced to live from himself. John Gill 18:8 They shall have like portions to eat,.... Equal parts of the sacrifices with the priests that usually ministered there; hence we learn, says Jarchi, that they divided the skins and flesh of the sin offerings; perhaps even such as did not come by virtue of the feast, as the daily sacrifices, and the additions of the sabbath, and the vows, and the freewill offerings: beside that which cometh by the sale of his patrimony: for though the priests and Levites had no inheritance divided to them in the land, yet they might buy houses and fields, and leave them to their children, and this may be called their patrimony; now it was not reasonable that they should wholly live upon this, or spend what their fathers left them; but, besides the income of that, were to have their part and portion with their brethren in the sacrifices of the sanctuary. But some interpret these words in a different way, as if they had respect to the gifts and oblations in the several wards in which the priests ministered, as they were ordered by their fathers, Eleazar, Ithamar, Samuel, David, and Solomon; so the Targums of Onkelos, Jonathan, and Jarchi. In the times of Eleazar and Ithamar, there were only eight wards or courses, which ministered in their turns, but in the days of David they were divided into twenty four; See Gill on Lk 1:8; now the ordering and fixing these in their turns is called a vendition or sale; and these country priests might partake of all sacrifices at the feast, excepting those which belonged to him whose course it was that week. John Wesley 18:8 Like portions - With their brethren who were in actual ministration: as they share with them in the work, so shall they in the encouragements. Beside that which cometh - The reason of this law was, because he that waited on the altar, ought to live by the altar: and because it was fit he should keep his money, wherewith he might redeem what he sold, if afterwards he saw occasion for it. Mr. Henry adds a remarkable note here: especially considering he wrote threescore years ago. "A hearty, pious zeal to serve God and his church, tho' it may a little encroach upon a settled order, and there may be somewhat in it that looks irregular, yet ought to be gratified, and not discouraged. He that loves dearly to be employed in the service of the sanctuary: in God's name let him minster. He shall be as welcome to God as the Levites, whose course it was to minister, and should be so to them."
18:918:9: Եւ եթէ մտանիցես յերկիրն զոր Տէր Աստուած տացէ քեզ. մի՛ ուսանիցիս առնել ըստ գարշելեաց ազգացն այնոցիկ։ 9 «Եթէ մտնես Տէր Աստծու քեզ տուած երկիրը, չիւրացնես այդտեղ ապրող ազգերի գարշելի սովորութիւնները: 9 «Երբ քու Տէր Աստուծոյդ քեզի տուած երկիրը մտնես, այն ազգերուն գարշելի գործերուն պէս ընել մի՛ սորվիր։ Եւ եթէ մտանիցես յերկիրն զոր Տէր Աստուած տացէ քեզ, մի՛ ուսանիցիս առնել ըստ գարշելեաց ազգացն այնոցիկ: 18:9: Եւ եթէ մտանիցես յերկիրն զոր Տէր Աստուած տացէ քեզ. մի՛ ուսանիցիս առնել ըստ գարշելեաց ազգացն այնոցիկ։ 9 «Եթէ մտնես Տէր Աստծու քեզ տուած երկիրը, չիւրացնես այդտեղ ապրող ազգերի գարշելի սովորութիւնները: 9 «Երբ քու Տէր Աստուծոյդ քեզի տուած երկիրը մտնես, այն ազգերուն գարշելի գործերուն պէս ընել մի՛ սորվիր։ zohrab-1805▾ eastern-1994▾ western am▾	18:99: Когда ты войдешь в землю, которую дает тебе Господь Бог твой, тогда не научись делать мерзости, какие делали народы сии: 18:9 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 οὐ ου not μαθήσῃ μανθανω learn ποιεῖν ποιεω do; make κατὰ κατα down; by τὰ ο the βδελύγματα βδελυγμα abomination τῶν ο the ἐθνῶν εθνος nation; caste ἐκείνων εκεινος that 18:9 כִּ֤י kˈî כִּי that אַתָּה֙ ʔattˌā אַתָּה you בָּ֣א bˈā בוא come אֶל־ ʔel- אֶל to הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) נֹתֵ֣ן nōṯˈēn נתן give לָ֑ךְ lˈāḵ לְ to לֹֽא־ lˈō- לֹא not תִלְמַ֣ד ṯilmˈaḏ למד learn לַ la לְ to עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make כְּ kᵊ כְּ as תֹועֲבֹ֖ת ṯôʕᵃvˌōṯ תֹּועֵבָה abomination הַ ha הַ the גֹּויִ֥ם ggôyˌim גֹּוי people הָ hā הַ the הֵֽם׃ hˈēm הֵם they 18:9. quando ingressus fueris terram quam Dominus Deus tuus dabit tibi cave ne imitari velis abominationes illarum gentiumWhen thou art come into the land which the Lord thy God shall give thee, beware lest thou have a mind to imitate the abominations of those nations. 9. When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations. When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations: 9: Когда ты войдешь в землю, которую дает тебе Господь Бог твой, тогда не научись делать мерзости, какие делали народы сии: 18:9 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 οὐ ου not μαθήσῃ μανθανω learn ποιεῖν ποιεω do; make κατὰ κατα down; by τὰ ο the βδελύγματα βδελυγμα abomination τῶν ο the ἐθνῶν εθνος nation; caste ἐκείνων εκεινος that 18:9 כִּ֤י kˈî כִּי that אַתָּה֙ ʔattˌā אַתָּה you בָּ֣א bˈā בוא come אֶל־ ʔel- אֶל to הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) נֹתֵ֣ן nōṯˈēn נתן give לָ֑ךְ lˈāḵ לְ to לֹֽא־ lˈō- לֹא not תִלְמַ֣ד ṯilmˈaḏ למד learn לַ la לְ to עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make כְּ kᵊ כְּ as תֹועֲבֹ֖ת ṯôʕᵃvˌōṯ תֹּועֵבָה abomination הַ ha הַ the גֹּויִ֥ם ggôyˌim גֹּוי people הָ hā הַ the הֵֽם׃ hˈēm הֵם they 18:9. quando ingressus fueris terram quam Dominus Deus tuus dabit tibi cave ne imitari velis abominationes illarum gentium When thou art come into the land which the Lord thy God shall give thee, beware lest thou have a mind to imitate the abominations of those nations. 9. When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9-14: Ср. Лев ХIX:31; Втор XIII. «Проводящий сына своего или дочь свою через огонь», в честь богов язычества. Matthew Henry: Concise Commentary on the Whole Bible - 1706 9: Idolatrous Customs of the Canaanites.B. C. 1451. 9 When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations. 10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, 11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. 12 For all that do these things are an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee. 13 Thou shalt be perfect with the LORD thy God. 14 For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the LORD thy God hath not suffered thee so to do. One would not think there had been so much need as it seems there was to arm the people of Israel against the infection of the idolatrous customs of the Canaanites. Was it possible that a people so blessed with divine institutions should ever admit the brutish and barbarous inventions of men and devils? Were they in any danger of making those their tutors and directors in religion whom God had made their captives and tributaries? It seems they were in danger, and therefore, after many similar cautions, they are here charged not to do after the abominations of those nations, v. 9. I. Some particulars are specified; as, 1. The consecrating of their children to Moloch, an idol that represented the sun, by making them to pass through the fire, and sometimes consuming them as sacrifices in the fire, v. 10. See the law against this before, Lev. xviii. 21. 2. Using arts of divination, to get the unnecessary knowledge of things to come, enchantments, witchcrafts, charms, &c., by which the power and knowledge peculiar to God were attributed to the devil, to the great reproach both of God's counsels and of his providence, v. 10, 11. One would wonder that such arts and works of darkness, so senseless and absurd, so impious and profane, could be found in a country where divine revelation shone so clearly; yet we find remains of them even where Christ's holy religion is known and professed; such are the powers and policies of the rulers of the darkness of this world. But let those give heed to fortune-tellers, or go to wizards for the discovery of things secret, that use spells for the cure of diseases, are in any league or acquaintance with familiar spirits, or form a confederacy with those that are--let them know that they can have no fellowship with God while thus they have fellowship with devils. It is amazing to think that there should by any pretenders of this kind in such a land and day of light as we live in. II. Some reasons are given against their conformity to the customs of the Gentiles. 1. Because it would make them abominable to God. The things themselves being hateful to him, those that do them are an abomination; and miserable is that creature that has become odious to its Creator, v. 12. See the malignity and mischievousness of sin; that must needs be an evil thing indeed which provokes the God of mercy to detest the work of his own hands. 2. Because these abominable practices had been the ruin of the Canaanites, of which ruin they were not only the witnesses but the instruments. It would be the most inexcusable folly, as well as the most unpardonable impiety, for them to practise themselves those very things for which they had been employed so severely to chastise others. Did the land spue out the abominations of the Canaanites, and shall Israel lick up the vomit? 3. Because they were better taught, v. 13, 14. It is an argument like that of the apostle against Christians walking as the Gentiles walked (Eph. iv. 17, 18, 20): You have not so learned Christ. "It is true these nations, whom God gave up to their own hearts' lusts, and suffered to walk in their own ways (Acts xiv. 16), did thus corrupt themselves; but thou art not thus abandoned by the grace of God: the Lord thy God had not suffered thee to do so; thou art instructed in divine things, and hast fair warning given thee of the evil of those practices; and therefore, whatever others do, it is expected that thou shouldest be perfect with the Lord thy God," that is, "that thou shouldest give divine honours to him, to him only, and to no other, and not mix any of the superstitious customs of the heathen with his institutions." One of the Chaldee paraphrasts here takes notice of God's furnishing them with the oracle of urim and thummim, as a preservative from all unlawful arts of divination. Those were fools indeed who would go to consult the father of lies when they had such a ready way of consulting the God of truth. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:9: Deu 12:29-31; Lev 18:26, Lev 18:27, Lev 18:30 Carl Friedrich Keil and Franz Delitzsch 18:9 The Gift of Prophecy. - The Levitical priests, as the stated guardians and promoters of the law, had to conduct all the affairs of Israel with the Lord, not only instructing the people out of the law concerning the will of God, but sustaining and promoting the living fellowship with the Lord both of individuals and of the whole congregation, by the offering of sacrifices and service at the altar. But if the covenant fellowship with Himself and His grace, in which Jehovah had placed Israel as His people of possession, was to be manifested and preserved as a living reality amidst all changes in the political development of the nation and in the circumstances of private life, it would not do for the revelations from God to cease with the giving of the law and the death of Moses. For, as Schultz observes, "however the revelation of the law might aim at completeness, and even have regard to the more remote circumstances of the future, as, for example, where the king is referred to; yet in the transition from extraordinary circumstances into a more settled condition, which it foretells in Deut 17:14, and which actually took place under Samuel when the nation grew older (Deut 4:25), and in the decline and apostasy which certainly awaited it according to Deut 31:16-29, when false prophets should arise, by whom they were in danger of being led astray (Deut 13:2 and Deut 18:20), as well as in the restoration which would follow after the infliction of punishment (Deut 4:29-30; Deut 30:1.); in all these great changes which awaited Israel from inward necessity, the revelation of the will of the Lord which they possessed in the law would nevertheless be insufficient." The priesthood, with its ordinances, would not suffice for that. As the promise of direct communications from God through the Urim and Thummim of the high priest was restricted to the single circumstance of the right of the whole congregation being endangered, and did not extend to the satisfaction of the religious necessities of individuals, it could afford no godly satisfaction to that desire for supernatural knowledge which arose at times in the hearts of individuals, and for which the heathen oracles made such ample provision in ungodly ways. If Israel therefore was to be preserved in faithfulness towards God, and attain the end of its calling as the congregation of the Lord, it was necessary that the Lord should make known His counsel and will at the proper time through the medium of prophets, and bestow upon it in sure prophetic words what the heathen nations endeavoured to discover and secure by means of augury and soothsaying. This is the point of view from which Moses promises the sending of prophets in Deut 18:15-18, and lays down in Deut 18:19-22 the criteria for distinguishing between true and false prophets, as we may clearly see from the fact that in Deut 18:9-14 he introduces this promise with a warning against resorting to heathen augury, soothsaying, and witchcraft. Deut 18:9-11 When Israel came into the land of Canaan, it was "not to learn to do like the abominations of these nations" (the Canaanites or heathen). There was not to be found in it any who caused his son or his daughter to pass through the fire, i.e., any worshipper of Moloch (see at Lev 18:21), or one who practised soothsaying (see at Num 23:23), or a wizard (see at Lev 19:26), or a snake-charmer (see at Lev 19:26), or a conjurer, or one who pronounced a ban (חבר חבר, probably referring to the custom of binding or banning by magical knots), a necromancer and wise man (see at Lev 19:31), or one who asked the dead, i.e., who sought oracles from the dead. Moses groups together all the words which the language contained for the different modes of exploring the future and discovering the will of God, for the purpose of forbidding every description of soothsaying, and places the prohibition of Moloch-worship at the head, to show the inward connection between soothsaying and idolatry, possibly because februation, or passing children through the fire in the worship of Moloch, was more intimately connected with soothsaying and magic than and other description of idolatry. Deut 18:12 Whoever did this was an abomination to the Lord, and it was because of this abomination that He rooted out the Canaanites before Israel (cf. Lev 18:24.). Deut 18:13-14 Israel, on the other hand, was to be blameless with Jehovah (עם, in its intercourse with the Lord). Though the heathen whom they exterminated before them hearkened to conjurers and soothsayers, Jehovah their God had not allowed anything of the kind to them. ואתּה is placed first as a nominative absolute, for the sake of emphasis: "but thou, so far as thou art concerned, not so." כּן, thus, just so, such things (cf. Ex 10:14). נתן, to grant, to allow (as in Gen 20:6, etc.). Deut 18:15 "A prophet out of the midst of thee, out of thy brethren, as I am, will Jehovah thy God raise up to thee; to him shall ye hearken." When Moses thus attaches to the prohibition against hearkening to soothsayers and practising soothsaying, the promise that Jehovah would raise up a prophet, etc., and contrasts what the Lord would do for His people with what He did not allow, it is perfectly evident from this simple connection alone, apart from the further context of the passage, in which Moses treats of the temporal and spiritual rulers of Israel (ch. 17 and 18), that the promise neither relates to one particular prophet, nor directly and exclusively to the Messiah, but treats of the sending of prophets generally. And this is also confirmed by what follows with reference to true and false prophets, which presupposes the rise of a plurality of prophets, and shows most incontrovertibly that it is not one prophet only, nor the Messiah exclusively, who is promised here. It by no means follows from the use of the singular, "a prophet," that Moses is speaking of one particular prophet only; but the idea expressed is this, that at any time when the people stood in need of a mediator with God like Moses, God would invariably send a prophet. The words, "out of the midst of thee, of thy brethren," imply that there would be no necessity for Israel to turn to heathen soothsayers or prophets, but that it would find the men within itself who would make known the word of the Lord. The expression, "like unto me," is explained by what follows in Deut 18:16-18 with regard to the circumstances, under which the Lord had given the promise that He would send a prophet. It was at Sinai; when the people were filled with mortal alarm, after hearing the ten words which God addressed to them out of the fire, and entreated Moses to act as mediator between the Lord and themselves, that God might not speak directly to them any more. At that time the Lord gave the promise that He would raise up a prophet, and put His words into his mouth, that he might speak to the people all that the Lord commanded (cf. Deut 5:20.). The promised prophet, therefore, was to resemble Moses in this respect, that he would act as mediator between Jehovah and the people, and make known the words or the will of the Lord. Consequently the meaning contained in the expression "like unto me" was not that the future prophet would resemble Moses in all respect, - a meaning which has been introduced into it through an unwarrantable use of Num 12:6-8; Deut 34:10, and Heb 3:2, Heb 3:5, for the purpose of proving the direct application of the promise to the Messiah alone, to the exclusion of the prophets of the Old Testament. If the resemblance of the future prophet to Moses, expressed in the words "like unto me," be understood as indicating the precise form in which God revealed Himself to Moses, speaking with him mouth to mouth, and not in a dream or vision, a discrepancy is introduced between this expression and the words which follow in Deut 18:18, "I will put My words in his mouth;" since this expresses not the particular mode in which Moses received the revelations from God, in contrast with the rest of the prophets, but simply that form of divine communication or inspiration which was common to all the prophets (vid., Jer 1:9; Jer 5:14). But whilst we are obliged to give up the direct and exclusive reference of this promise to the Messiah, which was the prevailing opinion in the early Church, and has been revived by Kurtz, Auberlen, and Tholuck, as not in accordance with the context or the words themselves, we cannot, on the other hand, agree with v. Hoffmann, Baur, and Knobel, in restricting the passage to the Old Testament prophets, to the exclusion of the Messiah. There is no warrant for this limitation of the word "prophet," since the expectation of the Messiah was not unknown to Moses and the Israel of his time, but was actually expressed in the promise of the seed of the woman, and Jacob's prophecy concerning Shiloh; so that O. v. Gerlach is perfectly right in observing, that "this is a prediction of Christ as the true Prophet, precisely like that of the seed of the woman in Gen 3:15." The occasion, also, on which Moses received the promise of the "prophet" from the Lord, which he here communicated to the people, - namely, when the people desired a mediator between themselves and the Lord at Sinai, and this desire on their part was pleasing to the Lord, - shows that the promise should be understood in the full sense of the words, without any limitation whatever; that is to say, that Christ, in whom the prophetic character culminated and was completed, is to be included. Even Ewald admits, that "the prophet like unto Moses, whom God would raise up out of Israel and for Israel, can only be the true prophet generally;" and Baur also allows, that "historical exposition will not mistake the anticipatory reference of this expression to Christ, which is involved in the expectation that, in the future completion of the plan of salvation, the prophetic gift would form an essential element." And lastly, the comparison instituted between the promised prophet and Moses, compels us to regard the words as referring to the Messiah. The words, "like unto me," "like unto thee," no more warrant us in excluding the Messiah on the one hand, than in excluding the Old Testament prophets on the other, since it is unquestionably affirmed that the prophet of the future would be as perfectly equal to his calling as Moses was to his, (Note: Let any one paraphrase the passage thus: "A prophet inferior indeed to me, but yet the channel of divine revelations," and he will soon feel how unsuitable it is" (Hengstenberg).) - that He would carry out the mediation between the Lord and the people in the manner and the power of Moses. In this respect not one of the Old Testament prophets was fully equal to Moses, as is distinctly stated in Deut 34:10. All the prophets of the Old Testament stood within the sphere of the economy of the law, which was founded through the mediatorial office of Moses; and even in their predictions of the future, they simply continued to build upon the foundation which was laid by Moses, and therefore prophesied of the coming of the servant of the Lord, who, as the Prophet of all prophets, would restore Jacob, and carry out the law and right of the Lord to the nations, even to the end of the world (Isa 42; 49; 40; Is 61:1-11). This prophecy, therefore, is very properly referred to Jesus Christ in the New Testament, as having been fulfilled in Him. Not only had Philip this passage in his mind when he said to Nathanael, "We have found Him of whom Moses in the law did write, Jesus of Nazareth," whilst Stephen saw the promise of the prophet like unto Moses fulfilled in Christ (Acts 7:37); but Peter also expressly quotes it in Acts 3:22-23, as referring to Christ; and even the Lord applies it to Himself in Jn 5:45-47, when He says to the Jews, "Moses, in whom ye trust, will accuse you; for if ye believed Moses, ye would also believe Me: for Moses wrote of Me." In Jn 12:48-50, again, the reference to Deut 18:18 and Deut 18:19 of this chapter is quite unmistakeable; and in the words, "hear ye Him" which were uttered from the cloud at the transfiguration of Jesus (Mt 17:5), the expression in Deut 18:15, "unto Him shall ye hearken," is used verbatim with reference to Christ. Even the Samaritans founded their expectation of the Messiah (Jn 4:25) upon these words of Moses. (Note: On the history of the exposition of this passage, see Hengstenberg's Christology.) Deut 18:16-20 With this assurance the Lord had fully granted the request of the people, "according to all that thou desiredst of the Lord thy God;" and Israel, therefore, was all the more bound to hearken to the prophets, whom God would raise up from the midst of itself, and not to resort to heathen soothsayers. (On the fact itself, comp. Deut 5:20. with Ex 20:15-17.) "In the day of the assembly," as in Deut 9:10; Deut 10:4. - The instructions as to their behaviour towards the prophets are given by Moses (Deut 18:19, Deut 18:20) in the name of the Lord, for the purpose of enforcing obedience with all the greater emphasis. Whoever did not hearken to the words of the prophet who spoke in the name of the Lord, of him the Lord would require it, i.e., visit the disobedience with punishment (cf. Ps 10:4, Ps 10:13). On the other hand, the prophet who spoke in the name of the Lord what the Lord had not commanded him, i.e., proclaimed the thoughts of his own heart as divine revelations (cf. Num 16:28), should die, like the prophet who spoke in the name of other gods. With וּמת, the predicate is introduced in the form of an apodosis. Deut 18:21-22 The false prophet was to be discovered by the fact, that the word proclaimed by him did not follow or come to pass, i.e., that his prophecy was not fulfilled. Of him they were not to be afraid. By this injunction the occurrence of what had been predicted is made the criterion of true prophecy, and not signs and wonders, which false prophets could also perform (cf. Deut 13:2.). John Gill 18:9 When thou art come into the land which the Lord thy God giveth thee,.... The land of Canaan, often thus described, to express the goodness of God in bestowing it on them, as a mere favour of his, without any desert of theirs; and so typical of the heavenly Canaan, or eternal life, which is the free gift of God through Christ: thou shall not learn to do after the abominations of these nations; the seven nations which before inhabited it; they might learn, as Jarchi observes, to know how corrupt their works were, and to show to their children, that they might not do so; but they were not to learn them so as to practise them, but to have them in the utmost abhorrence, as being abominable to God, and which should be so to them; some of which are as follow. Robert Jamieson, A. R. Fausset and David Brown 18:9 THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deut 18:9-14) thou shalt not learn to do after the abominations of those nations--(See on Lev 18:21; Lev 19:26; Lev 19:31; Lev 20:4). In spite of this express command, the people of Canaan, especially the Philistines, were a constant snare and stumbling block to the Israelites, on account of their divinations and superstitious practices.
18:1018:10: Մի՛ գտանիցի ՚ի քեզ՝ որ ածիցէ զուստր իւր կամ զդուստր իւր զբոցով. եւ դիւթիցէ դիւթութիւն, եւ հմայիցէ, եւ հաւահա՛րց լինիցի. 10 Ձեր մէջ թող չգտնուի այնպիսի մէկը, որն իր տղային կամ աղջկան կրակի բովից անցկացնի, կախարդութեամբ կամ գուշակութեամբ զբաղուի, թռչուններին նայելով կանխագուշակումներ անի, 10 Ձեր մէջ թող չգտնուի այնպիսի մարդ մը, որ իր տղան կամ աղջիկը կրակէ անցընէ կամ բաղդ նայի կամ գուշակութիւն կամ հմայութիւն եւ կամ դիւթութիւն ընէ. Մի՛ գտանիցի ի քեզ որ ածիցէ զուստր իւր կամ զդուստր իւր զբոցով, եւ դիւթիցէ դիւթութիւն, եւ հմայիցէ, եւ հաւահարց լինիցի: 18:10: Մի՛ գտանիցի ՚ի քեզ՝ որ ածիցէ զուստր իւր կամ զդուստր իւր զբոցով. եւ դիւթիցէ դիւթութիւն, եւ հմայիցէ, եւ հաւահա՛րց լինիցի. 10 Ձեր մէջ թող չգտնուի այնպիսի մէկը, որն իր տղային կամ աղջկան կրակի բովից անցկացնի, կախարդութեամբ կամ գուշակութեամբ զբաղուի, թռչուններին նայելով կանխագուշակումներ անի, 10 Ձեր մէջ թող չգտնուի այնպիսի մարդ մը, որ իր տղան կամ աղջիկը կրակէ անցընէ կամ բաղդ նայի կամ գուշակութիւն կամ հմայութիւն եւ կամ դիւթութիւն ընէ. zohrab-1805▾ eastern-1994▾ western am▾	18:1010: не должен находиться у тебя проводящий сына своего или дочь свою чрез огонь, прорицатель, гадатель, ворожея, чародей, 18:10 οὐχ ου not εὑρεθήσεται ευρισκω find ἐν εν in σοὶ σοι you περικαθαίρων περικαθαιρω the υἱὸν υιος son αὐτοῦ αυτος he; him ἢ η or; than τὴν ο the θυγατέρα θυγατηρ daughter αὐτοῦ αυτος he; him ἐν εν in πυρί πυρ fire μαντευόμενος μαντευομαι soothsay μαντείαν μαντεια and; even οἰωνιζόμενος οιωνιζω sorcerer 18:10 לֹֽא־ lˈō- לֹא not יִמָּצֵ֣א yimmāṣˈē מצא find בְךָ֔ vᵊḵˈā בְּ in מַעֲבִ֥יר maʕᵃvˌîr עבר pass בְּנֹֽו־ bᵊnˈô- בֵּן son וּ û וְ and בִתֹּ֖ו vittˌô בַּת daughter בָּ bā בְּ in † הַ the אֵ֑שׁ ʔˈēš אֵשׁ fire קֹסֵ֣ם qōsˈēm קסם practice divination קְסָמִ֔ים qᵊsāmˈîm קֶסֶם divination מְעֹונֵ֥ן mᵊʕônˌēn ענן appear וּ û וְ and מְנַחֵ֖שׁ mᵊnaḥˌēš נחשׁ divine וּ û וְ and מְכַשֵּֽׁף׃ mᵊḵaššˈēf כשׁף practice sorcery 18:10. nec inveniatur in te qui lustret filium suum aut filiam ducens per ignem aut qui ariolos sciscitetur et observet somnia atque auguria ne sit maleficusNeither let there be found among you any one that shall expiate his son or daughter, making them to pass through the fire: or that consulteth soothsayers, or observeth dreams and omens, neither let there be any wizard, 10. There shall not be found with thee any one that maketh his son or his daughter to pass through the fire, one that useth divination, one that practiseth augury, or an enchanter, or a sorcerer, There shall not be found among you [any one] that maketh his son or his daughter to pass through the fire, [or] that useth divination, [or] an observer of times, or an enchanter, or a witch: 10: не должен находиться у тебя проводящий сына своего или дочь свою чрез огонь, прорицатель, гадатель, ворожея, чародей, 18:10 οὐχ ου not εὑρεθήσεται ευρισκω find ἐν εν in σοὶ σοι you περικαθαίρων περικαθαιρω the υἱὸν υιος son αὐτοῦ αυτος he; him ἢ η or; than τὴν ο the θυγατέρα θυγατηρ daughter αὐτοῦ αυτος he; him ἐν εν in πυρί πυρ fire μαντευόμενος μαντευομαι soothsay μαντείαν μαντεια and; even οἰωνιζόμενος οιωνιζω sorcerer 18:10 לֹֽא־ lˈō- לֹא not יִמָּצֵ֣א yimmāṣˈē מצא find בְךָ֔ vᵊḵˈā בְּ in מַעֲבִ֥יר maʕᵃvˌîr עבר pass בְּנֹֽו־ bᵊnˈô- בֵּן son וּ û וְ and בִתֹּ֖ו vittˌô בַּת daughter בָּ bā בְּ in † הַ the אֵ֑שׁ ʔˈēš אֵשׁ fire קֹסֵ֣ם qōsˈēm קסם practice divination קְסָמִ֔ים qᵊsāmˈîm קֶסֶם divination מְעֹונֵ֥ן mᵊʕônˌēn ענן appear וּ û וְ and מְנַחֵ֖שׁ mᵊnaḥˌēš נחשׁ divine וּ û וְ and מְכַשֵּֽׁף׃ mᵊḵaššˈēf כשׁף practice sorcery 18:10. nec inveniatur in te qui lustret filium suum aut filiam ducens per ignem aut qui ariolos sciscitetur et observet somnia atque auguria ne sit maleficus Neither let there be found among you any one that shall expiate his son or daughter, making them to pass through the fire: or that consulteth soothsayers, or observeth dreams and omens, neither let there be any wizard, 10. There shall not be found with thee any one that maketh his son or his daughter to pass through the fire, one that useth divination, one that practiseth augury, or an enchanter, or a sorcerer, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 18:10: To pass through the fire - Probably in the way of consecration to Molech, or some other deity. It is not likely that their being burnt to death is here intended. See on Lev 18:21 (note). Divination - קסם קסמים kosem kesamim, one who endeavors to find out futurity by auguries, using lots, etc. Observer of times - מעונן meonen, one who pretends to foretell future events by present occurrences, and who predicts great political or physical changes from the aspects of the planets, eclipses, motion of the clouds, etc., etc. See on Gen 41:8 (note). Enchanter - מנחש menachesh, from נחש nichesh, to view attentively; one who inspected the entrails of beasts, observed the flight of birds, etc., etc., and drew auguries thence. Some think divination by serpents is meant, which was common among the heathen. A witch - מחשף mechashsheph, probably those who by means of drugs, herbs, perfumes, etc., pretended to bring certain celestial influences to their aid. See the note on Lev 19:26. Albert Barnes: Notes on the Bible - 1834 18:10: To pass through the fire - i. e., to Moloch; compare the Lev 20:2 note. That useth divination - Compare Num 23:23 note. Observer of times ... enchanter - Compare Lev 19:26 note. Witch - Rather "sorcerer," compare the Exo 7:11 note. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:10: maketh: Deu 12:31; Lev 18:21-30, Lev 20:2-5; Kg2 16:3, Kg2 17:17, Kg2 21:6; Ch2 28:3; Psa 106:37, Psa 106:38; Jer 19:4-6, Jer 32:35 that useth divination: The precise import of the terms here used to express these unhallowed practices cannot be clearly ascertained. he that useth divination, kosaim, kesamim, seems a general term for the various species after specified; observer of times, meonain, one who pretends to foretell by the clouds, planets, etc.; enchanter menachesh, a diviner, either by means of serpents, or by inspecting the entrails of beasts, the flight of birds, etc.; a witch, mecashsheph, one who used magical fumigations, etc.; a charmer, chover chaver, one who uses spells, or a peculiar conjunction of words, or tying knots, etc.; a consulter with familiar spirits, shoel ov, a pythoness; a wizard, yidoni, a cunning man; necromancer, doresh el hammaithim one who seeks enquiries of the dead. Exo 22:18; Lev 19:26, Lev 19:31, Lev 20:26, Lev 20:27; Sa1 28:3, Sa1 28:7, Sa1 28:9; Ch1 10:13; Ch2 33:6; Isa 8:19, Isa 8:20, Isa 47:13; Act 19:19; Gal 5:20 Geneva 1599 18:10 There shall not be found among you [any one] that maketh his son or his daughter to (e) pass through the fire, [or] that useth divination, [or] an observer of times, or an enchanter, or a witch, (e) Signifying they were purged by this ceremony of passing between two fires. John Gill 18:10 There shall not be found among you anyone that maketh his son or his daughter to pass through the fire,.... To Moloch, which was a sort of lustration by fire, two fires being made, and the child led by a priest between them, and which was an initiation of him into the religion of that deity, and devoting him to it; so Jarchi says, this is the service of Moloch, making piles of fire here and there (on this side and on that), and causing (the children) to pass between them both. Besides this they used to burn them with fire to this deity, perhaps after the performance of this ceremony; see Deut 12:31, or that useth divination: according to Aben Ezra this is a general name, and so Ben Melech, the particulars of which are what follow: an observer of times, &c. Cicero says (z), there are two sorts of divination, one is of art, the other of nature. What nation or what city is not moved by prediction, either by the entrails of beasts, or of those that interpret strange things and lightnings, or of soothsayers, or astrologers, or of lots (for these are mostly of art); or of dreams or prophecies, for these two are thought to be natural? Again he says (a), the Phrygians, Pisidians, and Cilicians, pay a great respect to the signs of birds--from the beginning of the world it was that certain signs were forerunners of certain things; some in the entrails of beasts, some in birds, others in lightnings, others in marvellous things, others in the stars; some in visions and dreams, and others in the words of frantic persons. So the comedian remarks (b), that if a strange black dog comes into a house, or a snake falls from the tiles through rain, or a hen crows, these, are observed as ominous, by the diviner or soothsayer. Porphyry says (c), that soothsayers divine by the noise of crows and ravens; and it is said (d) the Arabians, from birds as from oracles, divine what shall come to pass; and that they attain to, as they say, by eating the heart and liver of dragons. Jarchi on this place asks, who is the diviner? one that lays hold on his staff, and says, shall I go? or shall I not go? that is, to such a place; and according as it fell, so judgment was made; see Hos 4:12. Now such sort of diviners and divinations are cautioned against, as not to be admitted among the people of Israel, and regarded by them: or an observer of times: and such things the Egyptians were very inquisitive about, what month or day belonged to the gods, what day any one was born on, what shall befall him, how he will die, and what he shall be, as Herodotus (e) relates; and such are they who are here meant, according to R. Akiba (f) that count times and hours, and say such a time is beautiful (or seasonable) to go out in and trade; but the wise men say, as Jarchi observes, these are they that hold the eyes, cast a mist over people's eyes, that they cannot perceive their juggling tricks. Some think the word has the signification of clouds, and so designs such that observed them and their motions, and made their conclusions according to them; see Lev 19:26, or an enchanter; according to Jarchi, one that remarks things as ominous; as when a morsel falls out of a man's mouth, a roe stops him in the way, or his staff falls out of his hands: the word has the signification of a serpent in it, and so may signify one that enchants them; see Ps 58:4 or makes observations by them, as portending this and that, and the other, as before observed of the snake falling from the tiles; and Horace (g) speaks of a serpent lying in the way, and frightening horses, as taken notice of by soothsayers: or a witch; of whom see Ex 22:18. (z) De Divinatione, l. 1. c. 8. (a) Ibid. (b) Terent Phormio, Act. 4. Sc. 4. "introit in aedes", &c. (c) De Abstinentia, l. 3. c. 4. (d) Philostrat. Vit. Apollon. l. 1. c. 14. (e) Enterpe, sive, l. 2. c. 82. (f) Apud R. Sol. Urbin. Ohel Moed, fol. 24. 1. (g) "Rumpat et serpens iter institutum", &c. Horat. Carmin. l. 3. Ode 27. John Wesley 18:10 Useth divination - Foretelleth things secret or to come, by unlawful arts and practices. An observer of times - Superstitiously pronouncing some days lucky, and others unlucky. Or, an observer of the clouds or heavens, one that divineth by the motions of the clouds, by the stars, or by the flying or chattering of birds, all which Heathens used to observe. An inchanter - Or, a conjecturer, that discovers hidden things by a superstitious use of words or ceremonies, by observation of water or smoke or any contingencies. A witch - One that is in covenant with the devil.
18:1118:11: եւ կախարդիցէ կախարդանօք, եւ վհուկ, եւ նշանագէտ լինիցի առ ՚ի զմեռեալս հարցանելոյ[1892]։ [1892] Ոմանք. Եւ վոհուկ եւ նշա՛՛։ 11 մոգութիւններով զբաղուի, վհուկ կամ սուտ մարգարէ լինի, ոգեհարցութեամբ զբաղուի, 11 Նաեւ կախարդ կամ վհուկ կամ նշանագէտ կամ մեռելահմայ թող չգտնուի. եւ կախարդիցէ կախարդանօք, եւ վհուկ եւ նշանագէտ լինիցի առ ի զմեռեալս հարցանելոյ: 18:11: եւ կախարդիցէ կախարդանօք, եւ վհուկ, եւ նշանագէտ լինիցի առ ՚ի զմեռեալս հարցանելոյ[1892]։ [1892] Ոմանք. Եւ վոհուկ եւ նշա՛՛։ 11 մոգութիւններով զբաղուի, վհուկ կամ սուտ մարգարէ լինի, ոգեհարցութեամբ զբաղուի, 11 Նաեւ կախարդ կամ վհուկ կամ նշանագէտ կամ մեռելահմայ թող չգտնուի. zohrab-1805▾ eastern-1994▾ western am▾	18:1111: обаятель, вызывающий духов, волшебник и вопрошающий мертвых; 18:11 ἐπαείδων επαειδω and; even τερατοσκόπος τερατοσκοπος interrogate; inquire of τοὺς ο the νεκρούς νεκρος dead 18:11 וְ wᵊ וְ and חֹבֵ֖ר ḥōvˌēr חבר be united חָ֑בֶר ḥˈāver חֶבֶר company וְ wᵊ וְ and שֹׁאֵ֥ל šōʔˌēl שׁאל ask אֹוב֙ ʔôv אֹוב spirit of dead וְ wᵊ וְ and יִדְּעֹנִ֔י yiddᵊʕōnˈî יִדְּעֹנִי soothsayer וְ wᵊ וְ and דֹרֵ֖שׁ ḏōrˌēš דרשׁ inquire אֶל־ ʔel- אֶל to הַ ha הַ the מֵּתִֽים׃ mmēṯˈîm מות die 18:11. ne incantator ne pythones consulat ne divinos et quaerat a mortuis veritatemNor charmer, nor any one that consulteth pythonic spirits, or fortune tellers, or that seeketh the truth from the dead. 11. or a charmer, or a consulter with a familiar spirit, or a wizard, or a necromancer. Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer: 11: обаятель, вызывающий духов, волшебник и вопрошающий мертвых; 18:11 ἐπαείδων επαειδω and; even τερατοσκόπος τερατοσκοπος interrogate; inquire of τοὺς ο the νεκρούς νεκρος dead 18:11 וְ wᵊ וְ and חֹבֵ֖ר ḥōvˌēr חבר be united חָ֑בֶר ḥˈāver חֶבֶר company וְ wᵊ וְ and שֹׁאֵ֥ל šōʔˌēl שׁאל ask אֹוב֙ ʔôv אֹוב spirit of dead וְ wᵊ וְ and יִדְּעֹנִ֔י yiddᵊʕōnˈî יִדְּעֹנִי soothsayer וְ wᵊ וְ and דֹרֵ֖שׁ ḏōrˌēš דרשׁ inquire אֶל־ ʔel- אֶל to הַ ha הַ the מֵּתִֽים׃ mmēṯˈîm מות die 18:11. ne incantator ne pythones consulat ne divinos et quaerat a mortuis veritatem Nor charmer, nor any one that consulteth pythonic spirits, or fortune tellers, or that seeketh the truth from the dead. 11. or a charmer, or a consulter with a familiar spirit, or a wizard, or a necromancer. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 18:11: A charmer - חבר חבר chober chaber, one who uses spells; a peculiar conjunction, as the term implies, of words, or things, tying knots, etc., for the purposes of divination. This was a custom among the heathen, as we learn from the following verses: - Necte Tribus Nodis ternos, Amarylli, colores: Necte, Amarylli, modo; et Veneris, dic, vincula necto. Virg. Ecl. viii., ver. 77. "Knit with three Knots the fillets, knit them straight; Then say, these Knots to love I consecrate." Dryden. A consulter with familiar spirits - שאל אוב shoel ob, a Pythoness, one who inquires by the means of one spirit to get oracular answers from another of a superior order. See on Lev 19:31 (note). A wizard - ידעני yiddeoni, a wise one, a knowing one. Wizard was formerly considered as the masculine of witch, both practising divination by similar means. See on Exo 22:13 (note), and Lev 19:31 (note). Or a necromancer - דרש אל המתים doresh el hammethim, one who seeks from or inquires of the dead. Such as the witch at Endor, who professed to evoke the dead, in order to get them to disclose the secrets of the spiritual world. Albert Barnes: Notes on the Bible - 1834 18:11: A charmer - i. e., one who fascinates and subdues noxious animals or men, such as the famous serpent-charmers of the East Psa 58:4-5. A consulter with familiar spirits ... a wizard - Compare Lev 19:31 note. Recromancer - literally, "one who interrogates the dead." The purpose of the text is obviously to group together all the known words belonging to the practices in question. Compare Ch2 33:6. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:11: or a necromancer: Sa1 28:11-14 John Gill 18:11 Or a charmer,.... That pretends to cure diseases by charms, or a charmer of serpents; according to Jarchi, one that gathers together serpents and scorpions, and other animals, into one place; with which agree the Targums of Jonathan and Jerusalem,"which bind serpents and scorpions, and all kind of creeping things;''but, according to Aben Ezra, one that says certain words to gather demons together: or a consulter with familiar spirits; or the inquirer of "Ob", or the bottle, which the Jews interpret of Python, or one that has the spirit of Python; see Acts 16:16, a ventriloquist, one that spoke or seemed to speak out of his belly, or from under his armpits; so it is said in the Misnah (h) of Ob, this is Python, one that speaks out of his arm holes; agreeably to which, Jarchi says, this is that sort of witchcraft which is called Python, and he speaks from his arm holes, and brings up the dead thither: of Baal Ob, or the master of the bottle, say some Jewish writers, one way he uses is, he takes the skull of a dead man, the flesh of which is consumed from it, and he hides it and burns incense to it, and mutters words by it, and hears from it, as if from a dead man (k): or a wizard: a knowing one, as the word signifies, such an one as we call a cunning man; See Gill on Lev 19:31. or a necromancer that inquiries of the dead, or seeks instruction from them, as the Targum of Jerusalem. Aben Ezra describes him as one that goes to burying grounds, and takes the bone of a dead man, and because of his wild imagination there appears to him the likeness of forms; or as Maimonides (l), better still, he is one that fasts and sleeps in graveyards, and utters words; and, according to his imagination, sees future things in dreams. (h) Misn. Sanhedrin, c. 7. sect. 7. (k) Maimon. & Bartenora in ib. (l) In ib. John Wesley 18:11 A charmer - One that charmeth serpents or other cattle. Or, a fortune - teller, that foretelleth the events of men's lives by the conjunctions of the stars. Spirits - Whom they call upon by certain words or rites. A wizard - Heb. a knowing man, who by any forbidden way's undertakes the revelation of secret things. A necromancer - One that calleth up and enquireth of the dead.
18:1218:12: Քանզի պի՛ղծ է Տեառն ամենայն որ առնէ զայն. զի վասն այսպիսի գարշելեաց սատակեսցէ զնոսա Տէր ՚ի քէն։ 12 որովհետեւ Տիրոջ համար պիղծ է նա, ով զբաղւում է այդպիսի բաներով. այդպիսի գարշելի բաների համար է, որ Տէրը նրանց վերացնում է քո միջից: 12 Վասն զի ով որ այս բաները ընէ, Տէրոջը առջեւ գարշելի կ’ըլլայ ու այս գարշելի բաներուն համար քու Տէր Աստուածդ քու առջեւէդ կը հալածէ զանոնք։ Քանզի պիղծ է Տեառն ամենայն որ առնէ զայն. զի վասն այսպիսի գարշելեաց սատակեսցէ զնոսա Տէր ի քէն: 18:12: Քանզի պի՛ղծ է Տեառն ամենայն որ առնէ զայն. զի վասն այսպիսի գարշելեաց սատակեսցէ զնոսա Տէր ՚ի քէն։ 12 որովհետեւ Տիրոջ համար պիղծ է նա, ով զբաղւում է այդպիսի բաներով. այդպիսի գարշելի բաների համար է, որ Տէրը նրանց վերացնում է քո միջից: 12 Վասն զի ով որ այս բաները ընէ, Տէրոջը առջեւ գարշելի կ’ըլլայ ու այս գարշելի բաներուն համար քու Տէր Աստուածդ քու առջեւէդ կը հալածէ զանոնք։ zohrab-1805▾ eastern-1994▾ western am▾	18:1212: ибо мерзок пред Господом всякий, делающий это, и за сии-то мерзости Господь Бог твой изгоняет их от лица твоего; 18:12 ἔστιν ειμι be γὰρ γαρ for βδέλυγμα βδελυγμα abomination κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σου σου of you; your πᾶς πας all; every ποιῶν ποιεω do; make ταῦτα ουτος this; he ἕνεκεν ενεκα for the sake of; on account of γὰρ γαρ for τῶν ο the βδελυγμάτων βδελυγμα abomination τούτων ουτος this; he κύριος κυριος lord; master ἐξολεθρεύσει εξολοθρευω utterly ruin αὐτοὺς αυτος he; him ἀπὸ απο from; away σοῦ σου of you; your 18:12 כִּֽי־ kˈî- כִּי that תֹועֲבַ֥ת ṯôʕᵃvˌaṯ תֹּועֵבָה abomination יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH כָּל־ kol- כֹּל whole עֹ֣שֵׂה ʕˈōśē עשׂה make אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וּ û וְ and בִ vi בְּ in גְלַל֙ ḡᵊlˌal גָּלָל matter הַ ha הַ the תֹּועֵבֹ֣ת ttôʕēvˈōṯ תֹּועֵבָה abomination הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) מֹורִ֥ישׁ môrˌîš ירשׁ trample down אֹותָ֖ם ʔôṯˌām אֵת [object marker] מִ mi מִן from פָּנֶֽיךָ׃ ppānˈeʸḵā פָּנֶה face 18:12. omnia enim haec abominatur Dominus et propter istiusmodi scelera delebit eos in introitu tuoFor the Lord abhorreth all these things, and for these abominations he will destroy them at thy coming. 12. For whosoever doeth these things is an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee. For all that do these things [are] an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee: 12: ибо мерзок пред Господом всякий, делающий это, и за сии-то мерзости Господь Бог твой изгоняет их от лица твоего; 18:12 ἔστιν ειμι be γὰρ γαρ for βδέλυγμα βδελυγμα abomination κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σου σου of you; your πᾶς πας all; every ποιῶν ποιεω do; make ταῦτα ουτος this; he ἕνεκεν ενεκα for the sake of; on account of γὰρ γαρ for τῶν ο the βδελυγμάτων βδελυγμα abomination τούτων ουτος this; he κύριος κυριος lord; master ἐξολεθρεύσει εξολοθρευω utterly ruin αὐτοὺς αυτος he; him ἀπὸ απο from; away σοῦ σου of you; your 18:12 כִּֽי־ kˈî- כִּי that תֹועֲבַ֥ת ṯôʕᵃvˌaṯ תֹּועֵבָה abomination יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH כָּל־ kol- כֹּל whole עֹ֣שֵׂה ʕˈōśē עשׂה make אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וּ û וְ and בִ vi בְּ in גְלַל֙ ḡᵊlˌal גָּלָל matter הַ ha הַ the תֹּועֵבֹ֣ת ttôʕēvˈōṯ תֹּועֵבָה abomination הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) מֹורִ֥ישׁ môrˌîš ירשׁ trample down אֹותָ֖ם ʔôṯˌām אֵת [object marker] מִ mi מִן from פָּנֶֽיךָ׃ ppānˈeʸḵā פָּנֶה face 18:12. omnia enim haec abominatur Dominus et propter istiusmodi scelera delebit eos in introitu tuo For the Lord abhorreth all these things, and for these abominations he will destroy them at thy coming. 12. For whosoever doeth these things is an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:12: Deu 9:4; Lev 18:24, Lev 18:27 John Gill 18:12 For all that do these things are an abomination to the Lord,.... Not that do all these things, but whoever does any of them, as Jarchi notes; all such persons that use such unlawful methods, or any of them, to gain knowledge; and likewise all those that consult them, and make use of them; and especially it must be very abominable in the people of Israel to encourage such persons and practices, who had the knowledge of the true God, and him to consult on all occasions; had his law and testimony to attend unto as the rule of their conduct, and his prophets to advise with in matters of difficulty; see Is 8:20. and because of these abominations the Lord thy God doth drive them out from before thee; as well as other sins mentioned in Lev 18:24 and, as before observed from Cicero, all nations have been addicted to the arts of divination here condemned.
18:1318:13: Կատարեա՛լ լինիցիս առաջի Տեառն Աստուծոյ քոյ. 13 Քո Տէր Աստծու առջեւ կատարեալ պէտք է լինես: 13 Քու Տէր Աստուծոյդ առջեւ կատարեալ եղի՛ր. Կատարեալ լինիցիս առաջի Տեառն Աստուծոյ քո: 18:13: Կատարեա՛լ լինիցիս առաջի Տեառն Աստուծոյ քոյ. 13 Քո Տէր Աստծու առջեւ կատարեալ պէտք է լինես: 13 Քու Տէր Աստուծոյդ առջեւ կատարեալ եղի՛ր. zohrab-1805▾ eastern-1994▾ western am▾	18:1313: будь непорочен пред Господом Богом твоим; 18:13 τέλειος τελειος complete; accomplished ἔσῃ ειμι be ἐναντίον εναντιον next to; before κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your 18:13 תָּמִ֣ים tāmˈîm תָּמִים complete תִּֽהְיֶ֔ה tˈihyˈeh היה be עִ֖ם ʕˌim עִם with יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶֽיךָ׃ ס ʔᵉlōhˈeʸḵā . s אֱלֹהִים god(s) 18:13. perfectus eris et absque macula cum Domino Deo tuoThou shalt be perfect, and without spot before the Lord thy God. 13. Thou shalt be perfect with the LORD thy God. Thou shalt be perfect with the LORD thy God: 13: будь непорочен пред Господом Богом твоим; 18:13 τέλειος τελειος complete; accomplished ἔσῃ ειμι be ἐναντίον εναντιον next to; before κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your 18:13 תָּמִ֣ים tāmˈîm תָּמִים complete תִּֽהְיֶ֔ה tˈihyˈeh היה be עִ֖ם ʕˌim עִם with יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶֽיךָ׃ ס ʔᵉlōhˈeʸḵā . s אֱלֹהִים god(s) 18:13. perfectus eris et absque macula cum Domino Deo tuo Thou shalt be perfect, and without spot before the Lord thy God. 13. Thou shalt be perfect with the LORD thy God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 18:13: Perfect - As in Gen 17:1; Job 1:1; Mat 5:48. The sense is that Israel was to keep the worship of the true God wholly uncontaminated by idolatrous pollutions. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:13: Thou shalt: Gen 6:9, Gen 17:1; Job 1:1, Job 1:8; Psa 37:37; Mat 5:48; Phi 3:12, Phi 3:15; Rev 3:2 perfect: or, upright, or, sincere Geneva 1599 18:13 Thou shalt be (f) perfect with the LORD thy God. (f) Without hypocrisy or mixture or false religion. John Gill 18:13 Thou shalt be perfect with the Lord thy God. Sincerely serve and worship him, faithfully adhere to his word, laws, statutes, and ordinances, and walk uprightly before him. John Wesley 18:13 Perfect - Sincerely and wholly his, seeking him and cleaving to him and to his word alone, and therefore abhorring all commerce and conversations with devils.
18:1418:14: զի ազգքն այնոքիկ զորս դո՛ւ ժառանգելոց ես, նոքա՛ հմայից եւ դիւթութեանց անսան. բայց քեզ ո՛չ այնպէս ետ հրաման Տէր Աստուած քո։ 14 Քո ժառանգելիք երկրի մարդիկ հաւատում են հմայութիւններին ու կախարդութիւններին, բայց քո Տէր Աստուածը քեզ այդպէս վարուելու հրաման չի տուել: 14 Վասն զի այն ազգերը, որոնց դուն պիտի տիրես, գուշակներուն ու բաղդ նայողներուն մտիկ կ’ընեն. բայց քու Տէր Աստուածդ քեզի այսպէս ընել չ’արտօներ։ զի ազգքն այնոքիկ զորս դու ժառանգելոց ես, նոքա հմայից եւ դիւթութեանց անսան. բայց քեզ ոչ այնպէս ետ հրաման Տէր Աստուած քո: 18:14: զի ազգքն այնոքիկ զորս դո՛ւ ժառանգելոց ես, նոքա՛ հմայից եւ դիւթութեանց անսան. բայց քեզ ո՛չ այնպէս ետ հրաման Տէր Աստուած քո։ 14 Քո ժառանգելիք երկրի մարդիկ հաւատում են հմայութիւններին ու կախարդութիւններին, բայց քո Տէր Աստուածը քեզ այդպէս վարուելու հրաման չի տուել: 14 Վասն զի այն ազգերը, որոնց դուն պիտի տիրես, գուշակներուն ու բաղդ նայողներուն մտիկ կ’ընեն. բայց քու Տէր Աստուածդ քեզի այսպէս ընել չ’արտօներ։ zohrab-1805▾ eastern-1994▾ western am▾	18:1414: ибо народы сии, которых ты изгоняешь, слушают гадателей и прорицателей, а тебе не то дал Господь Бог твой. 18:14 τὰ ο the γὰρ γαρ for ἔθνη εθνος nation; caste ταῦτα ουτος this; he οὓς ος who; what σὺ συ you κατακληρονομεῖς κατακληρονομεω possess; give possession αὐτούς αυτος he; him οὗτοι ουτος this; he κληδόνων κληδων and; even μαντειῶν μαντεια hear σοὶ σοι you δὲ δε though; while οὐχ ου not οὕτως ουτως so; this way ἔδωκεν διδωμι give; deposit κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your 18:14 כִּ֣י׀ kˈî כִּי that הַ ha הַ the גֹּויִ֣ם ggôyˈim גֹּוי people הָ hā הַ the אֵ֗לֶּה ʔˈēlleh אֵלֶּה these אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אַתָּה֙ ʔattˌā אַתָּה you יֹורֵ֣שׁ yôrˈēš ירשׁ trample down אֹותָ֔ם ʔôṯˈām אֵת [object marker] אֶל־ ʔel- אֶל to מְעֹנְנִ֥ים mᵊʕōnᵊnˌîm ענן appear וְ wᵊ וְ and אֶל־ ʔel- אֶל to קֹסְמִ֖ים qōsᵊmˌîm קסם practice divination יִשְׁמָ֑עוּ yišmˈāʕû שׁמע hear וְ wᵊ וְ and אַתָּ֕ה ʔattˈā אַתָּה you לֹ֣א lˈō לֹא not כֵ֔ן ḵˈēn כֵּן thus נָ֥תַן nˌāṯan נתן give לְךָ֖ lᵊḵˌā לְ to יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) 18:14. gentes istae quarum possidebis terram augures et divinos audiunt tu autem a Domino Deo tuo aliter institutus esThese nations, whose land thou shalt possess, hearken to soothsayers and diviners: but thou art otherwise instructed by the Lord thy God. 14. For these nations, which thou shalt possess, hearken unto them that practise augury, and unto diviners: but as for thee, the LORD thy God hath not suffered thee so to do. For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the LORD thy God hath not suffered thee so: 14: ибо народы сии, которых ты изгоняешь, слушают гадателей и прорицателей, а тебе не то дал Господь Бог твой. 18:14 τὰ ο the γὰρ γαρ for ἔθνη εθνος nation; caste ταῦτα ουτος this; he οὓς ος who; what σὺ συ you κατακληρονομεῖς κατακληρονομεω possess; give possession αὐτούς αυτος he; him οὗτοι ουτος this; he κληδόνων κληδων and; even μαντειῶν μαντεια hear σοὶ σοι you δὲ δε though; while οὐχ ου not οὕτως ουτως so; this way ἔδωκεν διδωμι give; deposit κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your 18:14 כִּ֣י׀ kˈî כִּי that הַ ha הַ the גֹּויִ֣ם ggôyˈim גֹּוי people הָ hā הַ the אֵ֗לֶּה ʔˈēlleh אֵלֶּה these אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אַתָּה֙ ʔattˌā אַתָּה you יֹורֵ֣שׁ yôrˈēš ירשׁ trample down אֹותָ֔ם ʔôṯˈām אֵת [object marker] אֶל־ ʔel- אֶל to מְעֹנְנִ֥ים mᵊʕōnᵊnˌîm ענן appear וְ wᵊ וְ and אֶל־ ʔel- אֶל to קֹסְמִ֖ים qōsᵊmˌîm קסם practice divination יִשְׁמָ֑עוּ yišmˈāʕû שׁמע hear וְ wᵊ וְ and אַתָּ֕ה ʔattˈā אַתָּה you לֹ֣א lˈō לֹא not כֵ֔ן ḵˈēn כֵּן thus נָ֥תַן nˌāṯan נתן give לְךָ֖ lᵊḵˌā לְ to יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) 18:14. gentes istae quarum possidebis terram augures et divinos audiunt tu autem a Domino Deo tuo aliter institutus es These nations, whose land thou shalt possess, hearken to soothsayers and diviners: but thou art otherwise instructed by the Lord thy God. 14. For these nations, which thou shalt possess, hearken unto them that practise augury, and unto diviners: but as for thee, the LORD thy God hath not suffered thee so to do. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:14: possess: or, inherit hath not suffered: Deu 18:10; Gen 20:6; Psa 147:19, Psa 147:20; Act 14:16 John Gill 18:14 For those nations which thou shall possess hearkened unto observers of times, and unto diviners,.... Such as are before mentioned, and did as they directed them: but as for thee, the Lord thy God hath not suffered thee so to do; or, "but thou not so" (m) thou shouldest not do so, not hearken to such persons, but to the Lord thy God, and to his law and testimony; nor art thou left to the deception of such persons: the Lord thy God hath given thee: his word and statutes, as a rule to go by, which he has not given to other nations: the Targum of Jonathan adds,"the priests shall ask by Urim and Thummim, and a true prophet shall the Lord your God give unto you;''so that they had no need to hearken to such impostors and deceivers: or, "as for thee, not so are they whom the Lord thy God giveth thee" (n); that is, the prophets whom the Lord would give unto them would not be like the diviners of the Heathens, who imposed on the people and deceived them; but would be men sent and inspired by God, and true and faithful in the discharge of their office; and to hearken to these they are encouraged by the promise of a very eminent one, like to Moses, in the next verse. (m) "et tu non sic", Montanus. (n) "De teau tem non ita sunt quos dat tibi Jehova Deus tuus", Junius & Tremellius. John Wesley 18:14 Hath not suffered thee so to do - Hath not suffered thee to follow these superstitious and diabolical practices, as he hath suffered other nations to do, but hath instructed thee better by his word and spirit, and will more fully instruct thee by a great prophet.
18:1518:15: Մարգարէ՛ յեղբարց քոց իբրեւ զի՛ս յարուսցէ քեզ Տէր Աստուած քո, նմա՛ լուիջիք[1893] [1893] Յօրինակին՝ Մարգարէ. կարմրադեղով նշանակի։ Ոմանք. Յեղբարց ձերոց... եւ նմա լուիցուք (16) ըստ ամենայնի զոր։ Ուր ոմանք զկէտն դնեն յետ լուիջիք։ 15 Քո եղբայրների միջից քո Տէր Աստուածը ինձ նման մարգարէ պիտի մէջտեղ հանի, նրա՛ն կը լսէք, 15 «Քու Տէր Աստուածդ քու եղբայրներուդ մէջէն* ինծի պէս մարգարէ մը պիտի հանէ քեզի։ Անոր մտիկ ըրէք. Մարգարէ յեղբարց քոց իբրեւ զիս յարուսցէ քեզ Տէր Աստուած քո, նմա լուիջիք: 18:15: Մարգարէ՛ յեղբարց քոց իբրեւ զի՛ս յարուսցէ քեզ Տէր Աստուած քո, նմա՛ լուիջիք[1893] [1893] Յօրինակին՝ Մարգարէ. կարմրադեղով նշանակի։ Ոմանք. Յեղբարց ձերոց... եւ նմա լուիցուք (16) ըստ ամենայնի զոր։ Ուր ոմանք զկէտն դնեն յետ լուիջիք։ 15 Քո եղբայրների միջից քո Տէր Աստուածը ինձ նման մարգարէ պիտի մէջտեղ հանի, նրա՛ն կը լսէք, 15 «Քու Տէր Աստուածդ քու եղբայրներուդ մէջէն* ինծի պէս մարգարէ մը պիտի հանէ քեզի։ Անոր մտիկ ըրէք. zohrab-1805▾ eastern-1994▾ western am▾	18:1515: Пророка из среды тебя, из братьев твоих, как меня, воздвигнет тебе Господь Бог твой, --Его слушайте, -- 18:15 προφήτην προφητης prophet ἐκ εκ from; out of τῶν ο the ἀδελφῶν αδελφος brother σου σου of you; your ὡς ως.1 as; how ἐμὲ εμε me ἀναστήσει ανιστημι stand up; resurrect σοι σοι you κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your αὐτοῦ αυτος he; him ἀκούσεσθε ακουω hear 18:15 נָבִ֨יא nāvˌî נָבִיא prophet מִ mi מִן from קִּרְבְּךָ֤ qqirbᵊḵˈā קֶרֶב interior מֵ mē מִן from אַחֶ֨יךָ֙ ʔaḥˈeʸḵā אָח brother כָּמֹ֔נִי kāmˈōnî כְּמֹו like יָקִ֥ים yāqˌîm קום arise לְךָ֖ lᵊḵˌā לְ to יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אֵלָ֖יו ʔēlˌāʸw אֶל to תִּשְׁמָעֽוּן׃ tišmāʕˈûn שׁמע hear 18:15. prophetam de gente tua et de fratribus tuis sicut me suscitabit tibi Dominus Deus tuus ipsum audiesThe Lord thy God will raise up to thee a PROPHET of thy nation and of thy brethren like unto me: him thou shalt hear: 15. The LORD thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken: 15: Пророка из среды тебя, из братьев твоих, как меня, воздвигнет тебе Господь Бог твой, --Его слушайте, -- 18:15 προφήτην προφητης prophet ἐκ εκ from; out of τῶν ο the ἀδελφῶν αδελφος brother σου σου of you; your ὡς ως.1 as; how ἐμὲ εμε me ἀναστήσει ανιστημι stand up; resurrect σοι σοι you κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your αὐτοῦ αυτος he; him ἀκούσεσθε ακουω hear 18:15 נָבִ֨יא nāvˌî נָבִיא prophet מִ mi מִן from קִּרְבְּךָ֤ qqirbᵊḵˈā קֶרֶב interior מֵ mē מִן from אַחֶ֨יךָ֙ ʔaḥˈeʸḵā אָח brother כָּמֹ֔נִי kāmˈōnî כְּמֹו like יָקִ֥ים yāqˌîm קום arise לְךָ֖ lᵊḵˌā לְ to יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אֵלָ֖יו ʔēlˌāʸw אֶל to תִּשְׁמָעֽוּן׃ tišmāʕˈûn שׁמע hear 18:15. prophetam de gente tua et de fratribus tuis sicut me suscitabit tibi Dominus Deus tuus ipsum audies The Lord thy God will raise up to thee a PROPHET of thy nation and of thy brethren like unto me: him thou shalt hear: 15. The LORD thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 15-19: Согласно указаниям новозаветного Писания (Ин V:46; Деян III:22, 23; VII:37) и толкованиям христианских писателей, в комментируемых стихах следует видеть предсказание Мессии, так как из обыкновенных пророков, выступавших в Израиле после Моисея, никто не может быть сравнен с последним (Втор XXXIV:10–12). «Я воздвигну им Пророка из среды братьев их, как ты». Моисей был вождь, пророк, законодатель Ветхого Завета, посредник между Богом и людьми, отличавшийся особенной близостью к Иегове (Чис XII:6–8); Мессия Иисус Христос есть Вождь, Пророк, Законодатель Нового Завета, Ходатай между Богом и людьми, по Своему божественному естеству — Единородный Сын Божий. Моисей освободил евреев от рабства Египту и довел до земли обетования; Христос Иисус Своей жизнью, учением, смертью освободил человечество от ига духовного Египта и открыл доступ в обители обетованного блаженства. Matthew Henry: Concise Commentary on the Whole Bible - 1706 15: The Great Prophet; False Prophets.B. C. 1451. 15 The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 16 According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. 17 And the LORD said unto me, They have well spoken that which they have spoken. 18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. 19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. 20 But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. 21 And if thou say in thine heart, How shall we know the word which the LORD hath not spoken? 22 When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him. Here is, I. The promise of the great prophet, with a command to receive him, and hearken to him. Now, 1. Some think it is the promise of a succession of prophets, that should for many ages be kept up in Israel. Besides the priests and Levites, their ordinary ministers, whose office it was to teach Jacob God's law, they should have prophets, extraordinary ministers, to reprove them for their faults, remind them of their duty, and foretel things to come, judgments for warning and deliverances for their comfort. Having these prophets, (1.) They need not use divinations, nor consult with familiar spirits, for they might enquire of God's prophets even concerning their private affairs, as Saul did when he was in quest of his father's asses, 1 Sam. ix. 6. (2.) They could not miss the way of their duty through ignorance or mistake, nor differ in their opinions about it, having prophets among them, whom, in every difficult doubtful case, they might advise with and appeal to. These prophets were like unto Moses in some respects, though far inferior to him, Deut. xxxiv. 10. 2. Whether a succession of prophets be included in this promise or not, we are sure that it is primarily intended as a promise of Christ, and it is the clearest promise of him that is in all the law of Moses. It is expressly applied to our Lord Jesus as the Messiah promised (Acts iii. 22; vii. 37), and the people had an eye to this promise when they said concerning him, This is of a truth that prophet that should come into the world (John vi. 14); and it was his Spirit that spoke in all the other prophets, 1 Pet. i. 11. Observe, (1.) What it is that is here promised concerning Christ. What God promised Moses at Mount Sinai (which he relates, v. 18), he promised the people (v. 15) in God's name. [1.] That there should come a prophet, great above all the prophets, by whom God would make known himself and his will to the children of men more fully and clearly than ever he had done before. He is the light of the world, as prophecy was of the Jewish church, John viii. 12. He is the Word, by whom God speaks to us, John i. 1; Heb. i. 2. [2.] That God would raise him up from the midst of them. In his birth he should be one of that nation, should live among them and be sent to them. In his resurrection he should be raised up at Jerusalem, and thence his doctrine should go forth to all the world: thus God, having raised up his Son Christ Jesus, sent him to bless us. [3.] That he should be like unto Moses, only as much above him as the other prophets came short of him. Moses was such a prophet as was a law-giver to Israel and their deliverer out of Egypt, and so was Christ: he not only teaches, but rules and saves. Moses was the founder of a new dispensation by signs and wonders and mighty deeds, and so was Christ, by which he proved himself a teacher come from God. Was Moses faithful? So was Christ; Moses as a servant, but Christ as a Son. [4.] That God would put his words in his mouth, v. 18. What messages God had to send to the children of men he would send them by him, and give him full instructions what to say and do as a prophet. Hence our Saviour says, My doctrine is not mine originally, but his that sent me, John vii. 16. So that this great promise is performed; this Prophet has come, even Jesus; it is he that should come, and we are to look for no other. (2.) The agreeableness of this designed dispensation to the people's avowed choice and desire at Mount Sinai, v. 16, 17. There God had spoken to them in thunder and lightning, out of the midst of the fire and thick darkness. Every word made their ears tingle and their hearts tremble, so that the whole congregation was ready to die with fear. In this fright, they begged hard that God would not speak to them in this manner any more (they could not bear it, it would overwhelm and distract them), but that he would speak to them by men like themselves, by Moses now, and afterwards by other prophets like unto him. "Well," says God, "it shall be so; they shall be spoken to by men, whose terrors shall not make them afraid;" and, to crown the favour beyond what they were able to ask or think, in the fulness of time the Word itself was made flesh, and they saw his glory as of the only-begotten of the Father, not, as at Mount Sinai, full of majesty and terror, but full of grace and truth, John i. 14. Thus, in answer to the request of those who were struck with amazement by the law, God promised the incarnation of his Son, though we may suppose it far from the thoughts of those that made that request. (3.) A charge and command given to all people to hear and believe, hear and obey, this great prophet here promised: Unto him you shall hearken (v. 15); and whoever will not hearken to him shall be surely and severely reckoned with for his contempt (v. 19): I will require it of him. God himself applied this to our Lord Jesus in the voice that came out of the excellent glory, Matt. xvii. 5, Hear you him, that is, this is he concerning whom it was said by Moses of old, Unto him you shall hearken; and Moses and Elias then stood by and assented to it. The sentence here passed on those that hearken not to this prophet is repeated and ratified in the New Testament. He that believeth not the Son, the wrath of God abideth on him, John iii. 36. And how shall we escape if we turn away from him that speaketh from heaven? Heb. xii. 25. The Chaldee paraphrase here reads it, My Word shall require it of him, which can be no other than a divine person, Christ the eternal Word, to whom the Father has committed all judgement, and by whom he will at the last day judge the world. Whoever turns a deaf ear to Jesus Christ shall find that it is at his peril; the same that is the prophet is to be his judge, John xii. 48. II. Here is a caution against false prophets, 1. By way of threatening against the pretenders themselves, v. 20. Whoever sets up for a prophet, and produces either a commission from the true God, shall be deemed and adjudged guilty of high treason against the crown and dignity of the King of kings, and that traitor shall be put to death (v. 20), namely, by the judgment of the great sanhedrim, which, in process of time, sat at Jerusalem; and therefore our Saviour says that a prophet could not perish but at Jerusalem, and lays the blood of the prophets at Jerusalem's door (Luke xiii. 33, 34), whom therefore God himself would punish; yet there false prophets were supported. 2. By way of direction to the people, that they might not be imposed upon by pretenders, of which there were many, as appears, Jer. xxiii. 25; Ezek. xiii. 6; 1 Kings xxii. 6. It is a very proper question which they are supposed to ask, v. 21. Since it is so great a duty to hearken to the true prophets, and yet there is so much danger of being misled by false prophets, how shall we know the word which the Lord has not spoken? By what marks may we discover a cheat? Note, It highly concerns us to have a right touchstone wherewith to try the word we hear, that we may know what that word is which the Lord has not spoken. Whatever is directly repugnant to sense, to the light and law of nature, and to the plain meaning of the written word, we may be sure is not that which the Lord has spoken; nor that which gives countenance and encouragement to sin, or has a manifest tendency to the destruction of piety or charity: far be it from God that he should contradict himself. The rule here given in answer to this enquiry was adapted chiefly to that state, v. 22. If there was any cause to suspect the sincerity of a prophet, let them observe that if he gave them any sign, or foretold something to come, and the event was not according to his prediction, they might be sure he was not sent of God. This does not refer so much to the foretelling of mercies and judgments (though as to these, and the difference between the predictions of mercies and judgments, there is a rule of discerning between truth and falsehood laid down by the prophet, Jer. xxviii. 8, 9), but rather to the giving of signs on purpose to confirm their mission. Though the sign did come to pass, yet this would not serve to prove their mission if they called them to serve other gods; this point had been already settled, Deut. xiii. 1-3. But, if the sign did not come to pass, this would serve to disprove their mission. "When Moses cast his rod upon the ground (it is bishop Patrick's explanation of this), and said it would become a serpent, if it had not accordingly been turned into a serpent, Moses had been a false prophet: if, when Elijah called for fire from heaven to consume the sacrifice, none had come, he had been no better than the prophets of Baal." Samuel's mission was proved by this, that God let none of his words fall to the ground, 1 Sam. iii. 19, 20. And by the miracles Christ wrought, especially by that great sign he gave of his resurrection the third day, which came to pass as he foretold, it appeared that he was a teacher come from God. Lastly, They are directed not to be afraid of a false prophet; that is, not to be afraid of the judgments such a one might denounce to amuse people and strike terror upon them; nor to be afraid of executing the law upon him when, upon a strict and impartial scrutiny, it appeared that he was a false prophet. This command not to fear a false prophet implies that a true prophet, who proved his commission by clear and undeniable proofs, was to be feared, and it was at their peril if they offered him any violence or put any slight upon him. Adam Clarke: Commentary on the Bible - 1831 18:15: The Lord thy God will raise up unto thee a Prophet - Instead of diviners, observers of times, etc., God here promises to give them an infallible guide, who should tell them all things that make for their peace, so that his declarations should completely answer the end of all the knowledge that was pretended to be gained by the persons already specified. Like unto me - Viz., a prophet, a legislator, a king, a mediator, and the head or chief of the people of God. This was the very person of whom Moses was the type, and who should accomplish all the great purposes of the Divine Being. Such a prophet as had never before appeared, and who should have no equal till the consummation of the world. This prophet is the Lord Jesus, who was in the bosom of the Father, and who came to declare him to mankind. Every word spoken by him is a living infallible oracle from God himself; and must be received and obeyed as such, on pain of the eternal displeasure of the Almighty. See Deu 18:19, and Act 3:22, Act 3:23; and see the conclusion of this chapter, Deu 18:22 (note). Albert Barnes: Notes on the Bible - 1834 18:15: The ancient fathers of the Church and the generality of modern commentators have regarded our Lord as the prophet promised in these verses. It is evident from the New Testament alone that the Messianic was the accredited interpretation among the Jews at the beginning of the Christian era (compare the marginal references, and Joh 4:25); nor can our Lord Himself, when He declares that Moses "wrote of Him" Joh 5:45-47, be supposed to have any other words more directly in view than these, the only words in which Moses, speaking in his own person, gives any prediction of the kind. But the verses seem to have a further, no less evident if subsidiary, reference to a prophetical order which should stand from time to time, as Moses had done, between God and the people; which should make known God's will to the latter; which should by its presence render it unnecessary either that God should address the people directly, as at Sinai (Deu 18:16; compare Deu 5:25 ff), or that the people themselves in lack of counsel should resort to the superstitions of the pagan. In fact, in the words before us, Moses gives promise both of a prophetic order, and of the Messiah in particular as its chief; of a line of prophets culminating in one eminent individual. And in proportion as we see in our Lord the characteristics of the prophet most perfectly exhibited, so must we regard the promise of Moses as in Him most completely accomplished. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:15: a Prophet: Deu 18:18, Deu 18:19; Joh 1:45; Act 3:22, Act 3:23, Act 7:37 like unto me: Deu 5:5, Deu 34:10; Luk 24:19; Ti1 2:5; Heb 1:1, Heb 1:2, Heb 2:1-3, Heb 3:2-6 unto him: Mat 17:5; Luk 9:35, Luk 10:16; Joh 6:29; Heb 1:2; Jo1 3:23 Geneva 1599 18:15 The LORD thy God will raise up unto thee a (g) Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; (g) Meaning, a continual succession of prophets, till Christ, the end of all prophets, comes. John Gill 18:15 The Lord thy God will raise up unto thee a prophet,.... Not Joshua, as Aben Ezra, not Jeremiah, as Baal Haturim, nor David (o), as others; nor a succession of prophets, as Jarchi; for a single person is only spoken of; and there is a dissimilitude between Moses and anyone of the prophets, and all of them in succession, Deut 34:10, but the Messiah, with whom the whole agrees; and upon this the expectation of a prophet among the Jews was raised, Jn 6:14 and is applied to him, and referred to as belonging to him in Acts 3:22, who was a prophet mighty in word and deed, and not only foretold future events, as his own sufferings and death, and resurrection from the dead, the destruction of Jerusalem, and other things; but taught and instructed men in the knowledge of divine things, spake as never man did, preached the Gospel fully and faithfully, so that as the law came by Moses, the doctrine of grace and truth came by him; and he was raised up of God, called, sent, commissioned and qualified by him for the office of a prophet, as well as was raised from the dead as a confirmation of his being that extraordinary person: from the midst of thee; he was of Israel, according to the flesh, of the tribe of Judah, and of the house of David, born of a virgin in Bethlehem, preached only in Judea, and was raised from the dead in the midst of them, and of which they were witnesses: of thy brethren; the Israelites, of whom, as concerning the flesh, Christ came, and to whom he was sent as a prophet, and among whom he only preached: like unto me; the Targum of Jonathan adds,"in the Holy Spirit;''which he received without measure, and in respect of which was superior to Moses, or any of the prophets: he was like to Moses in the faithful discharge of his office, in his familiar converse with God, in the miracles which he wrought; as well as in his being a Mediator, and the Redeemer of his people, as Moses was a mediator between God and the people of Israel, and the deliverer of them out of Egypt; and it is a saying of the Jews (p) themselves,"as was the first redeemer, so is the second:" unto him ye shall hearken; externally attend on his ministry, internally receive his doctrine, embrace and profess it; do what is heard from him, hear him, and not another, always and in all things; see Mt 17:5. (o) Herbanus in Disputat. cum Gregent. p. 13. col. 2. (p) Midrash Kohelet, fol. 63. 2. John Wesley 18:15 Will raise up - Will produce and send into the world in due time. A prophet like unto me - Christ was truly, and in all commendable parts like him, in being both a prophet and a king and a priest and mediator, in the excellency of his ministry and work, in the glory of his miracles, in his familiar and intimate converse with God. Robert Jamieson, A. R. Fausset and David Brown 18:15 CHRIST THE PROPHET IS TO BE HEARD. (Deut 18:15-19) The Lord thy God will raise up unto thee a prophet--The insertion of this promise, in connection with the preceding prohibition, might warrant the application (which some make of it) to that order of true prophets whom God commissioned in unbroken succession to instruct, to direct, and warn His people; and in this view the purport of it is, "There is no need to consult with diviners and soothsayers, as I shall afford you the benefit of divinely appointed prophets, for judging of whose credentials a sure criterion is given" (Deut 18:20-22). But the prophet here promised was pre-eminently the Messiah, for He alone was "like unto Moses" (see on Deut 34:10) "in His mediatorial character; in the peculiar excellence of His ministry; in the number, variety, and magnitude of His miracles; in His close and familiar communion with God; and in His being the author of a new dispensation of religion." This prediction was fulfilled fifteen hundred years afterwards and was expressly applied to Jesus Christ by Peter (Acts 3:22-23), and by Stephen (Acts 7:37).
18:1618:16: ըստ ամենայնի՝ զոր խնդրեցեր ՚ի Տեառնէ Աստուծոյ քումմէ. ՚ի Քորէբ յաւուրն եկեղեցւոյ, ասէիք. Ո՛չ եւս յաւելուցումք լսել զձա՛յն Տեառն Աստուծոյ մերոյ. եւ զհո՛ւրդ զայդ զմեծ ո՛չ եւս տեսցուք, զի մի՛ մեռանիցիմք։ 16 քանի որ, երբ Քորէբում հաւաքուել էիք, ձեր Տէր Աստծուն խնդրելով՝ ասում էիք. “Այլեւս չլսենք մեր Տէր Աստծու ձայնը, այդ մեծ կրակն այլեւս չտեսնենք, որպէսզի չմեռնենք”: 16 Ինչպէս Քորեբ լեռը ժողովին օրը քու Տէր Աստուծմէդ խնդրեցիր՝ ըսելով. ‘Իմ Տէր Աստուծոյս ձայնը անգամ մըն ալ չլսեմ ու այս մեծ կրակը անգամ մըն ալ չտեսնեմ, որպէս զի չմեռնիմ’։ ըստ ամենայնի զոր խնդրեցեր ի Տեառնէ Աստուծոյ քումմէ ի Քորեբ յաւուրն եկեղեցւոյ, ասէիք. Ոչ եւս յաւելուցումք լսել զձայն Տեառն Աստուծոյ մերոյ, եւ զհուրդ զայդ զմեծ ոչ եւս տեսցուք, զի մի՛ մեռանիցիմք: 18:16: ըստ ամենայնի՝ զոր խնդրեցեր ՚ի Տեառնէ Աստուծոյ քումմէ. ՚ի Քորէբ յաւուրն եկեղեցւոյ, ասէիք. Ո՛չ եւս յաւելուցումք լսել զձա՛յն Տեառն Աստուծոյ մերոյ. եւ զհո՛ւրդ զայդ զմեծ ո՛չ եւս տեսցուք, զի մի՛ մեռանիցիմք։ 16 քանի որ, երբ Քորէբում հաւաքուել էիք, ձեր Տէր Աստծուն խնդրելով՝ ասում էիք. “Այլեւս չլսենք մեր Տէր Աստծու ձայնը, այդ մեծ կրակն այլեւս չտեսնենք, որպէսզի չմեռնենք”: 16 Ինչպէս Քորեբ լեռը ժողովին օրը քու Տէր Աստուծմէդ խնդրեցիր՝ ըսելով. ‘Իմ Տէր Աստուծոյս ձայնը անգամ մըն ալ չլսեմ ու այս մեծ կրակը անգամ մըն ալ չտեսնեմ, որպէս զի չմեռնիմ’։ zohrab-1805▾ eastern-1994▾ western am▾	18:1616: так как ты просил у Господа Бога твоего при Хориве в день собрания, говоря: да не услышу впредь гласа Господа Бога моего и огня сего великого да не увижу более, дабы мне не умереть. 18:16 κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ᾐτήσω αιτεω ask παρὰ παρα from; by κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your ἐν εν in Χωρηβ χωρηβ the ἡμέρᾳ ημερα day τῆς ο the ἐκκλησίας εκκλησια assembly λέγοντες λεγω tell; declare οὐ ου not προσθήσομεν προστιθημι add; continue ἀκοῦσαι ακουω hear τὴν ο the φωνὴν φωνη voice; sound κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our καὶ και and; even τὸ ο the πῦρ πυρ fire τὸ ο the μέγα μεγας great; loud τοῦτο ουτος this; he οὐκ ου not ὀψόμεθα οραω view; see ἔτι ετι yet; still οὐδὲ ουδε not even; neither μὴ μη not ἀποθάνωμεν αποθνησκω die 18:16 כְּ kᵊ כְּ as כֹ֨ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁאַ֜לְתָּ šāʔˈaltā שׁאל ask מֵ mē מִן from עִ֨ם ʕˌim עִם with יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) בְּ bᵊ בְּ in חֹרֵ֔ב ḥōrˈēv חֹרֵב Horeb בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day הַ ha הַ the קָּהָ֖ל qqāhˌāl קָהָל assembly לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say לֹ֣א lˈō לֹא not אֹסֵ֗ף ʔōsˈēf יסף add לִ li לְ to שְׁמֹ֨עַ֙ šᵊmˈōₐʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] קֹול֙ qôl קֹול sound יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֔י ʔᵉlōhˈāy אֱלֹהִים god(s) וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֵ֨שׁ ʔˌēš אֵשׁ fire הַ ha הַ the גְּדֹלָ֥ה ggᵊḏōlˌā גָּדֹול great הַ ha הַ the זֹּ֛את zzˈōṯ זֹאת this לֹֽא־ lˈō- לֹא not אֶרְאֶ֥ה ʔerʔˌeh ראה see עֹ֖וד ʕˌôḏ עֹוד duration וְ wᵊ וְ and לֹ֥א lˌō לֹא not אָמֽוּת׃ ʔāmˈûṯ מות die 18:16. ut petisti a Domino Deo tuo in Horeb quando contio congregata est atque dixisti ultra non audiam vocem Domini Dei mei et ignem hunc maximum amplius non videbo ne moriarAs thou desiredst of the Lord thy God in Horeb, when the assembly was gathered together, and saidst: Let me not hear any more the voice of the Lord my God, neither let me see any more this exceeding great fire, lest I die. 16. according to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not: 16: так как ты просил у Господа Бога твоего при Хориве в день собрания, говоря: да не услышу впредь гласа Господа Бога моего и огня сего великого да не увижу более, дабы мне не умереть. 18:16 κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ᾐτήσω αιτεω ask παρὰ παρα from; by κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your ἐν εν in Χωρηβ χωρηβ the ἡμέρᾳ ημερα day τῆς ο the ἐκκλησίας εκκλησια assembly λέγοντες λεγω tell; declare οὐ ου not προσθήσομεν προστιθημι add; continue ἀκοῦσαι ακουω hear τὴν ο the φωνὴν φωνη voice; sound κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our καὶ και and; even τὸ ο the πῦρ πυρ fire τὸ ο the μέγα μεγας great; loud τοῦτο ουτος this; he οὐκ ου not ὀψόμεθα οραω view; see ἔτι ετι yet; still οὐδὲ ουδε not even; neither μὴ μη not ἀποθάνωμεν αποθνησκω die 18:16 כְּ kᵊ כְּ as כֹ֨ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁאַ֜לְתָּ šāʔˈaltā שׁאל ask מֵ mē מִן from עִ֨ם ʕˌim עִם with יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) בְּ bᵊ בְּ in חֹרֵ֔ב ḥōrˈēv חֹרֵב Horeb בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day הַ ha הַ the קָּהָ֖ל qqāhˌāl קָהָל assembly לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say לֹ֣א lˈō לֹא not אֹסֵ֗ף ʔōsˈēf יסף add לִ li לְ to שְׁמֹ֨עַ֙ šᵊmˈōₐʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] קֹול֙ qôl קֹול sound יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֔י ʔᵉlōhˈāy אֱלֹהִים god(s) וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֵ֨שׁ ʔˌēš אֵשׁ fire הַ ha הַ the גְּדֹלָ֥ה ggᵊḏōlˌā גָּדֹול great הַ ha הַ the זֹּ֛את zzˈōṯ זֹאת this לֹֽא־ lˈō- לֹא not אֶרְאֶ֥ה ʔerʔˌeh ראה see עֹ֖וד ʕˌôḏ עֹוד duration וְ wᵊ וְ and לֹ֥א lˌō לֹא not אָמֽוּת׃ ʔāmˈûṯ מות die 18:16. ut petisti a Domino Deo tuo in Horeb quando contio congregata est atque dixisti ultra non audiam vocem Domini Dei mei et ignem hunc maximum amplius non videbo ne moriar As thou desiredst of the Lord thy God in Horeb, when the assembly was gathered together, and saidst: Let me not hear any more the voice of the Lord my God, neither let me see any more this exceeding great fire, lest I die. 16. according to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:16: in Horeb: Deu 9:10 Let me not hear: Deu 5:24-28; Exo 20:19; Heb 12:19 John Gill 18:16 According to all that thou desiredst of the Lord thy God at Horeb,.... This was promised them, in answer to their request at Horeb or Mount Sinai, when the law was delivered to them in the terrible manner it was: in the day of the assembly; in which the tribes were gathered together to receive the law, when they were assembled at the foot of the mount for that purpose: saying, let me not hear again the voice of the Lord my God; which was such a voice of words, attended with so much terror, that they that heard entreated the word might not be spoken to them any more, as the apostle says in Heb 12:19, neither let me see this great fire any more, that I die not; out of which the Lord spoke; the congregation of Israel is here represented speaking as if a single person.
18:1718:17: Եւ ասէ ցիս Տէր. Ուղի՛ղ է ամենայն ինչ զոր խօսեցան։ 17 Այն ժամանակ Տէրն ինձ ասաց. “Ճիշտ է այն ամէնը, ինչ նրանք ասացին. 17 Տէրը ինծի ըսաւ. ‘Ըսած խօսքերնին շիտակ է. Եւ ասէ ցիս Տէր. Ուղիղ է ամենայն ինչ զոր խօսեցան: 18:17: Եւ ասէ ցիս Տէր. Ուղի՛ղ է ամենայն ինչ զոր խօսեցան։ 17 Այն ժամանակ Տէրն ինձ ասաց. “Ճիշտ է այն ամէնը, ինչ նրանք ասացին. 17 Տէրը ինծի ըսաւ. ‘Ըսած խօսքերնին շիտակ է. zohrab-1805▾ eastern-1994▾ western am▾	18:1717: И сказал мне Господь: хорошо то, что они говорили. 18:17 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ὀρθῶς ορθως uprightly; normally πάντα πας all; every ὅσα οσος as much as; as many as ἐλάλησαν λαλεω talk; speak 18:17 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלָ֑י ʔēlˈāy אֶל to הֵיטִ֖יבוּ hêṭˌîvû יטב be good אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֵּֽרוּ׃ dibbˈērû דבר speak 18:17. et ait Dominus mihi bene omnia sunt locutiAnd the Lord said to me: They have spoken all things well. 17. And the LORD said unto me, They have well said that which they have spoken. And the LORD said unto me, They have well [spoken that] which they have spoken: 17: И сказал мне Господь: хорошо то, что они говорили. 18:17 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ὀρθῶς ορθως uprightly; normally πάντα πας all; every ὅσα οσος as much as; as many as ἐλάλησαν λαλεω talk; speak 18:17 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלָ֑י ʔēlˈāy אֶל to הֵיטִ֖יבוּ hêṭˌîvû יטב be good אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֵּֽרוּ׃ dibbˈērû דבר speak 18:17. et ait Dominus mihi bene omnia sunt locuti And the Lord said to me: They have spoken all things well. 17. And the LORD said unto me, They have well said that which they have spoken. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:17: Deu 5:28 John Gill 18:17 And the Lord said unto me,.... Unto Moses, who carried the above request to the Lord: they have well spoken that which they have spoken; see Deut 5:28.
18:1818:18: Մարգարէ՛ յարուցից նոցա յեղբարց իւրեանց իբրեւ զքեզ, եւ տա՛ց զպատգամս իմ ՚ի բերան նորա, եւ խօսեսցի՛ ընդ նոսա որպէս եւ պատուիրեցից նմա։ 18 ես նրանց եղբայրներից քեզ նման մի մարգարէ մէջտեղ կը հանեմ, իմ պատգամները կը դնեմ նրա բերանը, եւ նա նրանց կ’ասի այն, ինչ ես կը պատուիրեմ նրան: 18 Քեզի պէս մարգարէ մը պիտի հանեմ անոնց իրենց եղբայրներուն մէջէն եւ իմ խօսքերս անոր բերանը պիտի դնեմ ու ինչ որ անոր պատուիրեմ, անոնց պիտի ըսէ Մարգարէ յարուցից նոցա յեղբարց իւրեանց իբրեւ զքեզ, եւ տաց զպատգամս իմ ի բերան նորա, եւ խօսեսցի ընդ նոսա որպէս եւ պատուիրեցից նմա: 18:18: Մարգարէ՛ յարուցից նոցա յեղբարց իւրեանց իբրեւ զքեզ, եւ տա՛ց զպատգամս իմ ՚ի բերան նորա, եւ խօսեսցի՛ ընդ նոսա որպէս եւ պատուիրեցից նմա։ 18 ես նրանց եղբայրներից քեզ նման մի մարգարէ մէջտեղ կը հանեմ, իմ պատգամները կը դնեմ նրա բերանը, եւ նա նրանց կ’ասի այն, ինչ ես կը պատուիրեմ նրան: 18 Քեզի պէս մարգարէ մը պիտի հանեմ անոնց իրենց եղբայրներուն մէջէն եւ իմ խօսքերս անոր բերանը պիտի դնեմ ու ինչ որ անոր պատուիրեմ, անոնց պիտի ըսէ zohrab-1805▾ eastern-1994▾ western am▾	18:1818: Я воздвигну им Пророка из среды братьев их, такого как ты, и вложу слова Мои в уста Его, и Он будет говорить им все, что Я повелю Ему; 18:18 προφήτην προφητης prophet ἀναστήσω ανιστημι stand up; resurrect αὐτοῖς αυτος he; him ἐκ εκ from; out of τῶν ο the ἀδελφῶν αδελφος brother αὐτῶν αυτος he; him ὥσπερ ωσπερ just as σὲ σε.1 you καὶ και and; even δώσω διδωμι give; deposit τὸ ο the ῥῆμά ρημα statement; phrase μου μου of me; mine ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτοῦ αυτος he; him καὶ και and; even λαλήσει λαλεω talk; speak αὐτοῖς αυτος he; him καθότι καθοτι in that ἂν αν perhaps; ever ἐντείλωμαι εντελλομαι direct; enjoin αὐτῷ αυτος he; him 18:18 נָבִ֨יא nāvˌî נָבִיא prophet אָקִ֥ים ʔāqˌîm קום arise לָהֶ֛ם lāhˈem לְ to מִ mi מִן from קֶּ֥רֶב qqˌerev קֶרֶב interior אֲחֵיהֶ֖ם ʔᵃḥêhˌem אָח brother כָּמֹ֑וךָ kāmˈôḵā כְּמֹו like וְ wᵊ וְ and נָתַתִּ֤י nāṯattˈî נתן give דְבָרַי֙ ḏᵊvārˌay דָּבָר word בְּ bᵊ בְּ in פִ֔יו fˈiʸw פֶּה mouth וְ wᵊ וְ and דִבֶּ֣ר ḏibbˈer דבר speak אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֲצַוֶּֽנּוּ׃ ʔᵃṣawwˈennû צוה command 18:18. prophetam suscitabo eis de medio fratrum suorum similem tui et ponam verba mea in ore eius loqueturque ad eos omnia quae praecepero illiI will raise them up a prophet out of the midst of their brethren like to thee: and I will put my words in his mouth, and he shall speak to them all that I shall command him. 18. I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth, and he shall speak unto them all that I shall command him. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him: 18: Я воздвигну им Пророка из среды братьев их, такого как ты, и вложу слова Мои в уста Его, и Он будет говорить им все, что Я повелю Ему; 18:18 προφήτην προφητης prophet ἀναστήσω ανιστημι stand up; resurrect αὐτοῖς αυτος he; him ἐκ εκ from; out of τῶν ο the ἀδελφῶν αδελφος brother αὐτῶν αυτος he; him ὥσπερ ωσπερ just as σὲ σε.1 you καὶ και and; even δώσω διδωμι give; deposit τὸ ο the ῥῆμά ρημα statement; phrase μου μου of me; mine ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτοῦ αυτος he; him καὶ και and; even λαλήσει λαλεω talk; speak αὐτοῖς αυτος he; him καθότι καθοτι in that ἂν αν perhaps; ever ἐντείλωμαι εντελλομαι direct; enjoin αὐτῷ αυτος he; him 18:18 נָבִ֨יא nāvˌî נָבִיא prophet אָקִ֥ים ʔāqˌîm קום arise לָהֶ֛ם lāhˈem לְ to מִ mi מִן from קֶּ֥רֶב qqˌerev קֶרֶב interior אֲחֵיהֶ֖ם ʔᵃḥêhˌem אָח brother כָּמֹ֑וךָ kāmˈôḵā כְּמֹו like וְ wᵊ וְ and נָתַתִּ֤י nāṯattˈî נתן give דְבָרַי֙ ḏᵊvārˌay דָּבָר word בְּ bᵊ בְּ in פִ֔יו fˈiʸw פֶּה mouth וְ wᵊ וְ and דִבֶּ֣ר ḏibbˈer דבר speak אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֲצַוֶּֽנּוּ׃ ʔᵃṣawwˈennû צוה command 18:18. prophetam suscitabo eis de medio fratrum suorum similem tui et ponam verba mea in ore eius loqueturque ad eos omnia quae praecepero illi I will raise them up a prophet out of the midst of their brethren like to thee: and I will put my words in his mouth, and he shall speak to them all that I shall command him. 18. I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth, and he shall speak unto them all that I shall command him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:18: raise them: Deu 18:15; Joh 1:45 like unto: Deu 5:5, Deu 33:5; Exo 40:26-29; Num 12:6-8, Num 12:13; Psa 2:6, Psa 110:4; Isa 9:6, Isa 9:7; Zac 6:12, Zac 6:13; Mal 3:1; Luk 24:19; Gal 3:19, Gal 3:20; Ti1 2:5; Heb 3:2-6; Heb 7:22, Heb 12:24, Heb 12:25 will put: Isa 50:4, Isa 51:16; Joh 17:18 he shall: Joh 4:25, Joh 8:28, Joh 12:49, Joh 12:50, Joh 15:15 Geneva 1599 18:18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his (h) mouth; and he shall speak unto them all that I shall command him. (h) A promise not only made to Christ, but to all that teach in his name, (Is 59:21). John Gill 18:18 I will raise them up a prophet from among their brethren like unto thee,.... So that it seems this promise or prophecy was first made at Mount Sinai, but now renewed and repeated, and which is nowhere else recorded; see Deut 18:15 when they were not only made easy for the present by appointing Moses to receive from the Lord all further notices of his mind and will, but were assured that when it was his pleasure to make a new revelation, or a further discovery of his mind and will, in future times, he would not do it in that terrible way he had delivered the law to them; but would raise up a person of their own flesh and blood, by whom it should be delivered, which was sufficient to prevent their fears for the future: and will put my word in his mouth; the doctrines of the Gospel, which come from God, and are the words of truth, faith, righteousness, peace, pardon, life, and salvation; and which Christ says were not his own, as man and Mediator, but his Father's, which he gave unto him, and put into his mouth, as what he should say, teach, and deliver to others; see Jn 7:16. and he shall speak unto them all that I shall command him; nor did he keep back, but faithfully declared the whole counsel of God; and as he gave him a commandment what he should say, and what he should speak, he was entirely obedient to it; see Jn 12:49.
18:1918:19: Եւ մարդ՝ որ ո՛չ լուիցէ զոր խօսիցի մարգարէն յանուն իմ, ե՛ս խնդրեցից զվրէժ ՚ի նմանէ[1894]։ [1894] Ոմանք. Զոր ինչ խօսեսցի մարգարէն։ 19 Այն մարդը, որ չի լսի իմ անունից խօսող մարգարէին, նրանից վրէժ կը լուծեմ: 19 Եւ ով որ մտիկ չընէ խօսքերուս, որոնք անիկա իմ անունովս պիտի խօսի, այն մարդէն ես վրէժս պիտի առնեմ։ Եւ մարդ որ ոչ լուիցէ զոր խօսիցի մարգարէն յանուն իմ` ես խնդրեցից վրէժ ի նմանէ: 18:19: Եւ մարդ՝ որ ո՛չ լուիցէ զոր խօսիցի մարգարէն յանուն իմ, ե՛ս խնդրեցից զվրէժ ՚ի նմանէ[1894]։ [1894] Ոմանք. Զոր ինչ խօսեսցի մարգարէն։ 19 Այն մարդը, որ չի լսի իմ անունից խօսող մարգարէին, նրանից վրէժ կը լուծեմ: 19 Եւ ով որ մտիկ չընէ խօսքերուս, որոնք անիկա իմ անունովս պիտի խօսի, այն մարդէն ես վրէժս պիտի առնեմ։ zohrab-1805▾ eastern-1994▾ western am▾	18:1919: а кто не послушает слов Моих, которые [Пророк тот] будет говорить Моим именем, с того Я взыщу; 18:19 καὶ και and; even ὁ ο the ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἐὰν εαν and if; unless μὴ μη not ἀκούσῃ ακουω hear ὅσα οσος as much as; as many as ἐὰν εαν and if; unless λαλήσῃ λαλεω talk; speak ὁ ο the προφήτης προφητης prophet ἐπὶ επι in; on τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine ἐγὼ εγω I ἐκδικήσω εκδικεω vindicate; avenge ἐξ εκ from; out of αὐτοῦ αυτος he; him 18:19 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be הָ hā הַ the אִישׁ֙ ʔîš אִישׁ man אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יִשְׁמַע֙ yišmˌaʕ שׁמע hear אֶל־ ʔel- אֶל to דְּבָרַ֔י dᵊvārˈay דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יְדַבֵּ֖ר yᵊḏabbˌēr דבר speak בִּ bi בְּ in שְׁמִ֑י šᵊmˈî שֵׁם name אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i אֶדְרֹ֥שׁ ʔeḏrˌōš דרשׁ inquire מֵ mē מִן from עִמֹּֽו׃ ʕimmˈô עִם with 18:19. qui autem verba eius quae loquetur in nomine meo audire noluerit ego ultor existamAnd he that will not hear his words, which he shall speak in my name, I will be the revenger. 19. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. And it shall come to pass, [that] whosoever will not hearken unto my words which he shall speak in my name, I will require [it] of him: 19: а кто не послушает слов Моих, которые [Пророк тот] будет говорить Моим именем, с того Я взыщу; 18:19 καὶ και and; even ὁ ο the ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἐὰν εαν and if; unless μὴ μη not ἀκούσῃ ακουω hear ὅσα οσος as much as; as many as ἐὰν εαν and if; unless λαλήσῃ λαλεω talk; speak ὁ ο the προφήτης προφητης prophet ἐπὶ επι in; on τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine ἐγὼ εγω I ἐκδικήσω εκδικεω vindicate; avenge ἐξ εκ from; out of αὐτοῦ αυτος he; him 18:19 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be הָ hā הַ the אִישׁ֙ ʔîš אִישׁ man אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יִשְׁמַע֙ yišmˌaʕ שׁמע hear אֶל־ ʔel- אֶל to דְּבָרַ֔י dᵊvārˈay דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יְדַבֵּ֖ר yᵊḏabbˌēr דבר speak בִּ bi בְּ in שְׁמִ֑י šᵊmˈî שֵׁם name אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i אֶדְרֹ֥שׁ ʔeḏrˌōš דרשׁ inquire מֵ mē מִן from עִמֹּֽו׃ ʕimmˈô עִם with 18:19. qui autem verba eius quae loquetur in nomine meo audire noluerit ego ultor existam And he that will not hear his words, which he shall speak in my name, I will be the revenger. 19. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:19: Mar 16:16; Act 3:22, Act 3:23; Heb 2:3, Heb 3:7, Heb 10:26, Heb 12:25, Heb 12:26 Geneva 1599 18:19 And it shall come to pass, [that] whosoever will not hearken unto my words which he shall speak in my name, I will (i) require [it] of him. (i) By executing punishment on him. John Gill 18:19 And it shall come to pass, that whosoever will not hearken unto my words,.... To the doctrines of the Gospel, but slight and despise them: which he shall speak in my name; in whose name he came, and whose words or doctrines he declared them to be; not as his own, but his Father's, Jn 5:43. I will require it of him; or, as the Targums of Onkelos and Jonathan,"my Word shall require it of him, or take vengeance on him;''as Christ the Word of God did in the destruction of the Jewish nation, city, and temple; see Lk 19:27. John Wesley 18:19 I will require it - I will punish him severely for it. The sad effect of this threatning the Jews have felt for above sixteen hundred years together. Robert Jamieson, A. R. Fausset and David Brown 18:19 whosoever will not hearken unto my words which he shall speak in my name, I will require it of him--The direful consequences of unbelief in Christ, and disregard of His mission, the Jewish people have been experiencing during eighteen hundred years.
18:2018:20: Բայց մարգարէն, եթէ ամպարշտեսցի խօսե՛լ յանուն իմ բան ինչ զոր ես ո՛չ հրամայեցի խօսել. եւ կամ թէ խօսիցի յանուն աստուածոց օտարաց, մեռցի՛ մարգարէն այն։ 20 Իսկ եթէ մարգարէն յանդգնի իմ անունից ասել այնպիսի բաներ, որ ես չեմ հրամայել ասել, կամ եթէ խօսի օտար աստուածների անունից, ապա այդ մարգարէն պէտք է մեռնի”: 20 «Իսկ եթէ մարգարէ մը յանդգնի իմ չպատուիրած խօսքս իմ անունովս ըսել, այն մարգարէն պէտք է մեռցուի’։ Բայց մարգարէն, եթէ ամպարշտեսցի խօսել յանուն իմ բան ինչ զոր ես ոչ հրամայեցի խօսել, եւ կամ թէ խօսիցի յանուն աստուածոց օտարաց, մեռցի մարգարէն այն: 18:20: Բայց մարգարէն, եթէ ամպարշտեսցի խօսե՛լ յանուն իմ բան ինչ զոր ես ո՛չ հրամայեցի խօսել. եւ կամ թէ խօսիցի յանուն աստուածոց օտարաց, մեռցի՛ մարգարէն այն։ 20 Իսկ եթէ մարգարէն յանդգնի իմ անունից ասել այնպիսի բաներ, որ ես չեմ հրամայել ասել, կամ եթէ խօսի օտար աստուածների անունից, ապա այդ մարգարէն պէտք է մեռնի”: 20 «Իսկ եթէ մարգարէ մը յանդգնի իմ չպատուիրած խօսքս իմ անունովս ըսել, այն մարգարէն պէտք է մեռցուի’։ zohrab-1805▾ eastern-1994▾ western am▾	18:2020: но пророка, который дерзнет говорить Моим именем то, чего Я не повелел ему говорить, и который будет говорить именем богов иных, такого пророка предайте смерти. 18:20 πλὴν πλην besides; only ὁ ο the προφήτης προφητης prophet ὃς ος who; what ἂν αν perhaps; ever ἀσεβήσῃ ασεβεω irreverent λαλῆσαι λαλεω talk; speak ἐπὶ επι in; on τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine ῥῆμα ρημα statement; phrase ὃ ος who; what οὐ ου not προσέταξα προστασσω ordain; order λαλῆσαι λαλεω talk; speak καὶ και and; even ὃς ος who; what ἂν αν perhaps; ever λαλήσῃ λαλεω talk; speak ἐπ᾿ επι in; on ὀνόματι ονομα name; notable θεῶν θεος God ἑτέρων ετερος different; alternate ἀποθανεῖται αποθνησκω die ὁ ο the προφήτης προφητης prophet ἐκεῖνος εκεινος that 18:20 אַ֣ךְ ʔˈaḵ אַךְ only הַ ha הַ the נָּבִ֡יא nnāvˈî נָבִיא prophet אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יָזִיד֩ yāzîḏ זיד be presumptuous לְ lᵊ לְ to דַבֵּ֨ר ḏabbˌēr דבר speak דָּבָ֜ר dāvˈār דָּבָר word בִּ bi בְּ in שְׁמִ֗י šᵊmˈî שֵׁם name אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not צִוִּיתִיו֙ ṣiwwîṯiʸw צוה command לְ lᵊ לְ to דַבֵּ֔ר ḏabbˈēr דבר speak וַ wa וְ and אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יְדַבֵּ֔ר yᵊḏabbˈēr דבר speak בְּ bᵊ בְּ in שֵׁ֖ם šˌēm שֵׁם name אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other וּ û וְ and מֵ֖ת mˌēṯ מות die הַ ha הַ the נָּבִ֥יא nnāvˌî נָבִיא prophet הַ ha הַ the הֽוּא׃ hˈû הוּא he 18:20. propheta autem qui arrogantia depravatus voluerit loqui in nomine meo quae ego non praecepi illi ut diceret aut ex nomine alienorum deorum interficieturBut the prophet, who being corrupted with pride, shall speak in my name things that I did not command him to say, or in the name of strange gods, shall be slain. 20. But the prophet, which shall speak a word presumptuously in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die. But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die: 20: но пророка, который дерзнет говорить Моим именем то, чего Я не повелел ему говорить, и который будет говорить именем богов иных, такого пророка предайте смерти. 18:20 πλὴν πλην besides; only ὁ ο the προφήτης προφητης prophet ὃς ος who; what ἂν αν perhaps; ever ἀσεβήσῃ ασεβεω irreverent λαλῆσαι λαλεω talk; speak ἐπὶ επι in; on τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine ῥῆμα ρημα statement; phrase ὃ ος who; what οὐ ου not προσέταξα προστασσω ordain; order λαλῆσαι λαλεω talk; speak καὶ και and; even ὃς ος who; what ἂν αν perhaps; ever λαλήσῃ λαλεω talk; speak ἐπ᾿ επι in; on ὀνόματι ονομα name; notable θεῶν θεος God ἑτέρων ετερος different; alternate ἀποθανεῖται αποθνησκω die ὁ ο the προφήτης προφητης prophet ἐκεῖνος εκεινος that 18:20 אַ֣ךְ ʔˈaḵ אַךְ only הַ ha הַ the נָּבִ֡יא nnāvˈî נָבִיא prophet אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יָזִיד֩ yāzîḏ זיד be presumptuous לְ lᵊ לְ to דַבֵּ֨ר ḏabbˌēr דבר speak דָּבָ֜ר dāvˈār דָּבָר word בִּ bi בְּ in שְׁמִ֗י šᵊmˈî שֵׁם name אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not צִוִּיתִיו֙ ṣiwwîṯiʸw צוה command לְ lᵊ לְ to דַבֵּ֔ר ḏabbˈēr דבר speak וַ wa וְ and אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יְדַבֵּ֔ר yᵊḏabbˈēr דבר speak בְּ bᵊ בְּ in שֵׁ֖ם šˌēm שֵׁם name אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other וּ û וְ and מֵ֖ת mˌēṯ מות die הַ ha הַ the נָּבִ֥יא nnāvˌî נָבִיא prophet הַ ha הַ the הֽוּא׃ hˈû הוּא he 18:20. propheta autem qui arrogantia depravatus voluerit loqui in nomine meo quae ego non praecepi illi ut diceret aut ex nomine alienorum deorum interficietur But the prophet, who being corrupted with pride, shall speak in my name things that I did not command him to say, or in the name of strange gods, shall be slain. 20. But the prophet, which shall speak a word presumptuously in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 20-22: Ср. Втор XIII:1–5. В 1–5: ст. XIII гл. кн. Втор отмечается один признак «непризванности» пророка: не согласное духу божественного закона учение; здесь указывается другой: неисполнение предсказаний. Albert Barnes: Notes on the Bible - 1834 18:20: Compare the marginal references. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:20: the prophet: Deu 13:1-5; Jer 14:14, Jer 14:15, Jer 23:13-15, Jer 23:31, Jer 27:15; Eze 13:6; Mat 7:15; Pe2 2:12 in the name: Deu 13:1, Deu 13:2; Kg1 18:19, Kg1 18:27, Kg1 18:40; Jer 2:8, Jer 28:15-17; Zac 13:3; Rev 19:20 John Gill 18:20 But the prophet which shall presume to speak in my name,.... Pretending a mission and commission from God, and yet was never sent by him, like the prophets in Jer 23:21, which I have not commanded him to speak; which though true was not to be spoken in a public manner, by assuming a public office, without a divine authority or a commission from God, and much less what was false, and never commanded to be spoken at all by any: or, that shall speak in the name of other gods; the idols of the people, as the Targum; as if any should affirm they were sent by Jove, or inspired by Apollo, as some are said to prophesy by Baal, as if they had received their orders and instructions from him, and were inspired by him, Jer 2:8. even that prophet shall die; the Targum of Jonathan is, be killed by the sword, but the Jews (q) generally interpret it of strangling. (q) Misn. Sanhedrin, c. 10. sect. 1. Bartenora in ib sect. 5. and Jarchi in loc.
18:2118:21: Ապա թէ ասիցէք ՚ի սրտի. Զիա՞րդ գիտասցուք զբանն զոր ո՛չ խօսեցաւ Տէր[1895]։ [1895] Ոմանք. Ապա թէ ասիցէք ՚ի սրտի ձերում։ 21 Եթէ ձեր մտքում ասէք՝ “Ինչպէ՞ս իմանանք, թէ Տէրը չի ասել այդ խօսքերը”, 21 «Եթէ դուն քու սրտիդ մէջ ըսես թէ ‘Տէրոջը չխօսած բանը ի՛նչպէս գիտնանք’, Ապա թէ ասիցէք ի սրտի ձերում` Զիա՞րդ գիտասցուք զբանն զոր ոչ խօսեցաւ Տէր: 18:21: Ապա թէ ասիցէք ՚ի սրտի. Զիա՞րդ գիտասցուք զբանն զոր ո՛չ խօսեցաւ Տէր[1895]։ [1895] Ոմանք. Ապա թէ ասիցէք ՚ի սրտի ձերում։ 21 Եթէ ձեր մտքում ասէք՝ “Ինչպէ՞ս իմանանք, թէ Տէրը չի ասել այդ խօսքերը”, 21 «Եթէ դուն քու սրտիդ մէջ ըսես թէ ‘Տէրոջը չխօսած բանը ի՛նչպէս գիտնանք’, zohrab-1805▾ eastern-1994▾ western am▾	18:2121: И если скажешь в сердце твоем: 'как мы узнаем слово, которое не Господь говорил?' 18:21 ἐὰν εαν and if; unless δὲ δε though; while εἴπῃς επω say; speak ἐν εν in τῇ ο the καρδίᾳ καρδια heart σου σου of you; your πῶς πως.1 how γνωσόμεθα γινωσκω know τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what οὐκ ου not ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master 18:21 וְ wᵊ וְ and כִ֥י ḵˌî כִּי that תֹאמַ֖ר ṯōmˌar אמר say בִּ bi בְּ in לְבָבֶ֑ךָ lᵊvāvˈeḵā לֵבָב heart אֵיכָה֙ ʔêḵˌā אֵיכָה how נֵדַ֣ע nēḏˈaʕ ידע know אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not דִבְּרֹ֖ו ḏibbᵊrˌô דבר speak יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 18:21. quod si tacita cogitatione responderis quomodo possum intellegere verbum quod non est locutus DominusAnd if in silent thought thou answer: How shall I know the word that the Lord hath not spoken? 21. And if thou say in thine heart, How shall we know the word which the LORD hath not spoken? And if thou say in thine heart, How shall we know the word which the LORD hath not spoken: 21: И если скажешь в сердце твоем: 'как мы узнаем слово, которое не Господь говорил?' 18:21 ἐὰν εαν and if; unless δὲ δε though; while εἴπῃς επω say; speak ἐν εν in τῇ ο the καρδίᾳ καρδια heart σου σου of you; your πῶς πως.1 how γνωσόμεθα γινωσκω know τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what οὐκ ου not ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master 18:21 וְ wᵊ וְ and כִ֥י ḵˌî כִּי that תֹאמַ֖ר ṯōmˌar אמר say בִּ bi בְּ in לְבָבֶ֑ךָ lᵊvāvˈeḵā לֵבָב heart אֵיכָה֙ ʔêḵˌā אֵיכָה how נֵדַ֣ע nēḏˈaʕ ידע know אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not דִבְּרֹ֖ו ḏibbᵊrˌô דבר speak יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 18:21. quod si tacita cogitatione responderis quomodo possum intellegere verbum quod non est locutus Dominus And if in silent thought thou answer: How shall I know the word that the Lord hath not spoken? 21. And if thou say in thine heart, How shall we know the word which the LORD hath not spoken? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 18:21: And if thou say in thine heart, How ... - The passage evidently assumes such an occasion for consulting the prophet as was usual among the pagan, e. g., an impending battle or other such crisis (compare Kg1 22:11), in which his veracity would soon be put to the test. Failure of a prediction is set forth as a sure note of its being "presumptuous." But from Deu 13:2 ff we see that the fulfillment of a prediction would not decisively accredit him who uttered it: for the prophet or dreamer of dreams who endeavoured on the strength of miracles to seduce to idolatry was to be rejected and punished. Nothing therefore contrary to the Rev_ealed truth of God was to be accepted under any circumstances. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:21: Th1 5:24; Jo1 4:1-3; Rev 2:2 John Gill 18:21 And if thou say in thine heart, &c. Such a thought arises in the mind, and it appears to be a difficulty, and a query is made upon it: how shall we know the word which the Lord hath not spoken? What marks, signs, and criterions are those by which it may be known that it is not a word that comes from the Lord?
18:2218:22: Զոր ինչ խօսիցի մարգարէն յանուն Տեառն՝ եւ ո՛չ լինիցի բանն եւ ո՛չ դիպիցի, ա՛յն բա՛ն է զոր ո՛չ խօսեցաւ Տէր. ամպարշտութեամբ խօսեցաւ մարգարէն, մի՛ թողուցուք նմա։ 22 ապա իմացէ՛ք. եթէ Տիրոջ անունից մարգարէի ասածը չի կատարւում, չի լինում, ապա դա Տիրոջ ասած խօսքը չէ. մարգարէն ամբարշտութեամբ է խօսել, ուրեմն մի՛ թողէք նրան խօսել»: 22 Եթէ մարգարէ մը Տէրոջը անունովը բան մը ըսէ ու երբ այն բանը իրօք չկատարուի, ըսել է Տէրոջը խօսքը չէր, այլ մարգարէն յանդգնութեամբ ըսեր է։ Անկէ մի՛ վախնար»։ զոր ինչ խօսիցի մարգարէն յանուն Տեառն եւ ոչ լինիցի բանն եւ ոչ դիպիցի, այն բան է զոր ոչ խօսեցաւ Տէր. ամպարշտութեամբ խօսեցաւ մարգարէն, մի՛ ^[311]թողուցուք նմա: 18:22: Զոր ինչ խօսիցի մարգարէն յանուն Տեառն՝ եւ ո՛չ լինիցի բանն եւ ո՛չ դիպիցի, ա՛յն բա՛ն է զոր ո՛չ խօսեցաւ Տէր. ամպարշտութեամբ խօսեցաւ մարգարէն, մի՛ թողուցուք նմա։ 22 ապա իմացէ՛ք. եթէ Տիրոջ անունից մարգարէի ասածը չի կատարւում, չի լինում, ապա դա Տիրոջ ասած խօսքը չէ. մարգարէն ամբարշտութեամբ է խօսել, ուրեմն մի՛ թողէք նրան խօսել»: 22 Եթէ մարգարէ մը Տէրոջը անունովը բան մը ըսէ ու երբ այն բանը իրօք չկատարուի, ըսել է Տէրոջը խօսքը չէր, այլ մարգարէն յանդգնութեամբ ըսեր է։ Անկէ մի՛ վախնար»։ zohrab-1805▾ eastern-1994▾ western am▾	18:2222: Если пророк скажет именем Господа, но слово то не сбудется и не исполнится, то не Господь говорил сие слово, но говорил сие пророк по дерзости своей, --не бойся его. 18:22 ὅσα οσος as much as; as many as ἐὰν εαν and if; unless λαλήσῃ λαλεω talk; speak ὁ ο the προφήτης προφητης prophet ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master καὶ και and; even μὴ μη not γένηται γινομαι happen; become τὸ ο the ῥῆμα ρημα statement; phrase καὶ και and; even μὴ μη not συμβῇ συμβαινω converge; occur τοῦτο ουτος this; he τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what οὐκ ου not ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἐν εν in ἀσεβείᾳ ασεβεια irreverence ἐλάλησεν λαλεω talk; speak ὁ ο the προφήτης προφητης prophet ἐκεῖνος εκεινος that οὐκ ου not ἀφέξεσθε αντεχω hold close / onto; reach αὐτοῦ αυτος he; him 18:22 אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak הַ ha הַ the נָּבִ֜יא nnāvˈî נָבִיא prophet בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִהְיֶ֤ה yihyˈeh היה be הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָבֹ֔וא yāvˈô בוא come ה֣וּא hˈû הוּא he הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not דִבְּרֹ֖ו ḏibbᵊrˌô דבר speak יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in זָדֹון֙ zāḏôn זָדֹון insolence דִּבְּרֹ֣ו dibbᵊrˈô דבר speak הַ ha הַ the נָּבִ֔יא nnāvˈî נָבִיא prophet לֹ֥א lˌō לֹא not תָג֖וּר ṯāḡˌûr גור be afraid מִמֶּֽנּוּ׃ ס mimmˈennû . s מִן from 18:22. hoc habebis signum quod in nomine Domini propheta ille praedixerit et non evenerit hoc Dominus non locutus est sed per tumorem animi sui propheta confinxit et idcirco non timebis eumThou shalt have this sign: Whatsoever that same prophet foretelleth in the name of the Lord, and it cometh not to pass: that thing the Lord hath not spoken, but the prophet hath forged it by the pride of his mind: and therefore thou shalt not fear him. 22. when a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken: the prophet hath spoken it presumptuously, thou shalt not be afraid of him. When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that [is] the thing which the LORD hath not spoken, [but] the prophet hath spoken it presumptuously: thou shalt not be afraid of him: 22: Если пророк скажет именем Господа, но слово то не сбудется и не исполнится, то не Господь говорил сие слово, но говорил сие пророк по дерзости своей, --не бойся его. 18:22 ὅσα οσος as much as; as many as ἐὰν εαν and if; unless λαλήσῃ λαλεω talk; speak ὁ ο the προφήτης προφητης prophet ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master καὶ και and; even μὴ μη not γένηται γινομαι happen; become τὸ ο the ῥῆμα ρημα statement; phrase καὶ και and; even μὴ μη not συμβῇ συμβαινω converge; occur τοῦτο ουτος this; he τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what οὐκ ου not ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἐν εν in ἀσεβείᾳ ασεβεια irreverence ἐλάλησεν λαλεω talk; speak ὁ ο the προφήτης προφητης prophet ἐκεῖνος εκεινος that οὐκ ου not ἀφέξεσθε αντεχω hold close / onto; reach αὐτοῦ αυτος he; him 18:22 אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak הַ ha הַ the נָּבִ֜יא nnāvˈî נָבִיא prophet בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִהְיֶ֤ה yihyˈeh היה be הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָבֹ֔וא yāvˈô בוא come ה֣וּא hˈû הוּא he הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not דִבְּרֹ֖ו ḏibbᵊrˌô דבר speak יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in זָדֹון֙ zāḏôn זָדֹון insolence דִּבְּרֹ֣ו dibbᵊrˈô דבר speak הַ ha הַ the נָּבִ֔יא nnāvˈî נָבִיא prophet לֹ֥א lˌō לֹא not תָג֖וּר ṯāḡˌûr גור be afraid מִמֶּֽנּוּ׃ ס mimmˈennû . s מִן from 18:22. hoc habebis signum quod in nomine Domini propheta ille praedixerit et non evenerit hoc Dominus non locutus est sed per tumorem animi sui propheta confinxit et idcirco non timebis eum Thou shalt have this sign: Whatsoever that same prophet foretelleth in the name of the Lord, and it cometh not to pass: that thing the Lord hath not spoken, but the prophet hath forged it by the pride of his mind: and therefore thou shalt not fear him. 22. when a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken: the prophet hath spoken it presumptuously, thou shalt not be afraid of him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 18:22: If the thing follow not - It is worthy of remark that the prophets in general predicted those things which were shortly to come to pass, that the people might have the fullest proof of their Divine mission, and of the existence of God's providence in the administration of the affairs of men. The promise contained in the Deu 18:15 and Deu 18:18 verses of this chapter has long been considered of the first importance in the controversies between the Christians and Jews. "Christ," says Ainsworth, "was to be a man, and of the stock of the Jews, by promise, because the people could not endure to hear the voice of God, Deu 18:16. And as in respect of his prophecy, so of the priesthood: for every high priest is taken from among men, Heb 5:1; and also of his kingdom, as in Deu 17:15 : From among thy brethren shalt thou set a king over thee like unto me. "1. Christ alone was like unto Moses as a Prophet; for it is written, There arose not a prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders which the Lord sent him to do, Deu 34:10, Deu 34:11, Deu 34:12. This therefore cannot be understood of the ordinary prophets which were raised up in Israel, but of Christ only, as the apostles expound it Act 2:22-26. 2. Christ was like unto Moses in respect to his office of mediation between God and his people, Deu 5:5; Ti1 2:5; but greater than Moses as being the mediator of a better covenant, (or testament), which was established upon better promises, Heb 8:6. 3. Christ was like unto Moses in excellency; for as Moses excelled all the prophets in speaking to God mouth to mouth, Num 12:6, Num 12:7,Num 12:8, so Christ excelled him and all men in that being in the bosom of the Father, he hath come down from heaven and declared God unto us, Joh 1:18; Joh 3:13. 4. Christ was like to Moses in faithfulness, but therein also excelling; for Moses was faithful in God's house as a servant, but Christ as the son over his own house, Heb 3:2, Heb 3:5, Heb 3:6. 5. Christ was like to Moses in signs and wonders, wherein he also excelled Moses, as the history of the Gospel shows; for he was a prophet mighty in deed and word before God and all the people, Luk 24:19. A man approved of God among them, by miracles, signs, and wonders, which God did by him in the midst of them, Act 2:22. For he did among them the works which no other man did, Joh 15:24. Unto him, that is, not unto the diviners, wizards, or any such like, but unto him, and him only; as Him thou shalt serve, Deu 6:13, is expounded, Him only, Mat 4:10. And though this is principally meant of Christ in person, of whom God said, Hear him, Mat 17:5; yet it implies also his ministers, as himself said, He that heareth you heareth me, Luk 10:16." To these may be added, 6. As Moses was king among his people, in this respect Christ is like to him, but infinitely greater; for he is King of kings and Lord of lords, Rev 19:16; Ti1 6:15. 7. He was like to Moses as a legislator. Moses gave laws to Israel by the authority and commandment of God, which the Jews have ever acknowledged as coming from the immediate inspiration of the Almighty: these are contained in the Pentateuch. Christ gave a new law, the Gospel contained in the four Evangelists and Acts of the Apostles, on which the Christian Church is founded, and by which all genuine Christians are governed both in heart and life. To all which may be added, 8. That God never commissioned any human beings to give laws to mankind but Moses and Christ; and therefore, as a lawgiver, Christ alone resembles Moses; for to the present hour none but themselves have given laws in the name of God, which he has ratified and confirmed by the most indubitable and infallible signs, proofs, and miracles. Dr. Jortin, in his Remarks on Ecclesiastical History, has drawn a parallel between Moses and Christ in a great number of particulars, which he concludes thus: "Let us search all the records of universal history, and see if we can find a man who was so like to Moses as Christ was, and so like to Christ as Moses was. If we cannot find such a one, then have we found Him of whom Moses in the law and the prophets did write to be Jesus of Nazareth, the Son of God." On this subject see Ainsworth, Calmet, and Dodd, who have all marked this striking correspondence between Moses and Christ. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 18:22: speaketh: Isa 41:22; Jer 28:1-14 if the thing: Deu 13:2; Kg2 20:1; Jon 3:4, Jon 4:2; Zac 1:5, Zac 1:6 presumptuously: Deu 18:20; Jer 28:15-17 shalt not: Pro 26:2 Geneva 1599 18:22 When a prophet speaketh in the name of the LORD, if the thing (k) follow not, nor come to pass, that [is] the thing which the LORD hath not spoken, [but] the prophet hath spoken it presumptuously: thou shalt not be afraid of him. (k) Under this sure note he comprises all the other tokens. John Gill 18:22 When a prophet speaketh in the name of the Lord,.... Says he comes from God, is sent by him, and has a commission from him to say so: if the thing follow not, nor come to pass; as the prophecy of Hananiah, Jer 28:3 that is the thing which the Lord hath not spoken; or otherwise it would have come to pass, unless when a condition is either expressed or implied, as the repentance or disobedience of a people; see Jer 18:7. but the prophet hath spoken it presumptuously; in a bold and daring manner, with great impiety and impudence, out of his own head and heart, being a mere device and imagination of his own, which, not having the fear of God, he delivered as coming from the Lord: thou shall not be afraid of him; not only to reprove him for his wickedness, but also to punish him for it; showing no regard to the high character he assumes, nor to the great pretensions he makes to sanctity, knowledge, and familiarity with God. John Wesley 18:22 If the thing - Which he gives as a sign of the truth of his prophecy. The falsehood of his prediction shews him to be a false prophet. Presumptuously - Impudently ascribing his own vain and lying fancies to the God of truth.

Երկրորդ Օրէնք / Deuteronomy - 18 | swap

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill