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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter provision is made, I. For the putting away of the guilt of blood from the land, when he that shed it had fled from justice, ver. 1-9. II. For the preserving of the honour of a captive maid, ver. 10-14. III. For the securing of the right of a first-born son, though he were not a favourite, ver. 15-17. IV. For the restraining and punishing of a rebellious son, ver. 18-21. V. For the maintaining of the honour of human bodies, which must not be hanged in chains, but decently buried, even the bodies of the worst malefactors, ver. 22, 23.
Adam Clarke: Commentary on the Bible - 1831
If a man be found slain in a field, and the cause of his death be unknown, the murder shall be expiated by the sacrifice of a heifer in an uncultivated valley, Deu 21:1-4. The rites to be used on the occasion, Deu 21:5-9. The ordinance concerning marriage with a captive, Deu 21:10-14. The law relative to the children of the hated and beloved wives: if the son of the hated wife should be the first-born he shall not be disinherited by the son of the beloved wife, but shall have a double portion of all his father's goods, Deu 21:15-18. The law concerning the stubborn and rebellious son, who, when convicted, is to be stoned to death, Deu 21:19-21. Of the person who is to be hanged, Deu 21:22. His body shall not be left on the tree all night; every one that is hanged on a tree is accursed of God, Deu 21:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Deu 21:1, The expiation of an uncertain murder; Deu 21:10, The usage of a captive taken to wife; Deu 21:15, The first-born is not to be disinherited upon private affection; Deu 21:18, A rebellious son is to be stoned to death; Deu 21:22, The malefactor must not hang all night on a tree.
John Gill
INTRODUCTION TO DEUTERONOMY 21
This chapter treats of the beheading of the heifer, for the expiation of unknown murder, and the rules to be observed in it, Deut 21:1 of a beautiful captive woman an Israelite is desirous of having for his wife, and what methods he must take to accomplish it, Deut 21:10, of giving the double portion to the firstborn, which he must not be deprived of in favour of the son of a beloved wife, Deut 21:15 and of the stubborn and rebellious son, who remaining so must be put to death, Deut 21:18 and of burying a person hanged on a tree the same day he is executed, Deut 21:22.
21:121:1: Եւ եթէ գտանիցի վիրաւոր յերկրի քում զոր Տէր Աստուած քո տացէ քեզ ժառանգել, եւ անկեալ դնիցի ՚ի դաշտի. եւ ո՛չ գիտիցեն զայն որ խոցեացն զնա[1918]. [1918] Ոմանք. Ժառանգել. անկեալ ՚ի դաշտի։
1 «Եթէ քո Տէր Աստծու իբրեւ ժառանգութիւն քեզ տուած երկրում, դաշտի մէջ ընկած մի սպանուած գտնուի, ու չիմանան, թէ ով է եղել նրան սպանողը,
21 «Եթէ քու Տէր Աստուծոյդ քեզի ժառանգութիւն տուած երկրին մէջ դաշտի վրայ ինկած ու մեռցուած մարդ մը գտնուի բայց զանիկա զարնողը չգիտցուի,
Եւ եթէ գտանիցի [318]վիրաւոր յերկրի քում զոր Տէր Աստուած քո տացէ քեզ ժառանգել, եւ անկեալ դնիցի ի դաշտի, եւ ոչ գիտիցեն զայն որ խոցեացն զնա:

21:1: Եւ եթէ գտանիցի վիրաւոր յերկրի քում զոր Տէր Աստուած քո տացէ քեզ ժառանգել, եւ անկեալ դնիցի ՚ի դաշտի. եւ ո՛չ գիտիցեն զայն որ խոցեացն զնա[1918].
[1918] Ոմանք. Ժառանգել. անկեալ ՚ի դաշտի։
1 «Եթէ քո Տէր Աստծու իբրեւ ժառանգութիւն քեզ տուած երկրում, դաշտի մէջ ընկած մի սպանուած գտնուի, ու չիմանան, թէ ով է եղել նրան սպանողը,
21 «Եթէ քու Տէր Աստուծոյդ քեզի ժառանգութիւն տուած երկրին մէջ դաշտի վրայ ինկած ու մեռցուած մարդ մը գտնուի բայց զանիկա զարնողը չգիտցուի,
zohrab-1805▾ eastern-1994▾ western am▾
21:11: Если в земле, которую Господь Бог твой, дает тебе во владение, найден будет убитый, лежащий на поле, и неизвестно, кто убил его,
21:1 ἐὰν εαν and if; unless δὲ δε though; while εὑρεθῇ ευρισκω find τραυματίας τραυματιας in τῇ ο the γῇ γη earth; land ᾗ 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 κληρονομῆσαι κληρονομεω inherit; heir πεπτωκὼς πιπτω fall ἐν εν in τῷ ο the πεδίῳ πεδιον and; even οὐκ ου not οἴδασιν οιδα aware τὸν ο the πατάξαντα πατασσω pat; impact
21:1 כִּי־ kî- כִּי that יִמָּצֵ֣א yimmāṣˈē מצא find חָלָ֗ל ḥālˈāl חָלָל pierced בָּ bā בְּ in † הַ the אֲדָמָה֙ ʔᵃḏāmˌā אֲדָמָה soil אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֜יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) נֹתֵ֤ן nōṯˈēn נתן give לְךָ֙ lᵊḵˌā לְ to לְ lᵊ לְ to רִשְׁתָּ֔הּ rištˈāh ירשׁ trample down נֹפֵ֖ל nōfˌēl נפל fall בַּ ba בְּ in † הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field לֹ֥א lˌō לֹא not נֹודַ֖ע nôḏˌaʕ ידע know מִ֥י mˌî מִי who הִכָּֽהוּ׃ hikkˈāhû נכה strike
21:1. quando inventum fuerit in terra quam Dominus Deus tuus daturus est tibi hominis cadaver occisi et ignoratur caedis reusWhen there shall be found in the land, which the Lord thy God will give thee, the corpse of a man slain, and it is not known who is guilty of the murder,
1. If one be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, and it be not known who hath smitten him:
If [one] be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, [and] it be not known who hath slain him:

1: Если в земле, которую Господь Бог твой, дает тебе во владение, найден будет убитый, лежащий на поле, и неизвестно, кто убил его,
21:1
ἐὰν εαν and if; unless
δὲ δε though; while
εὑρεθῇ ευρισκω find
τραυματίας τραυματιας in
τῇ ο the
γῇ γη earth; land
ος who; what
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
δίδωσίν διδωμι give; deposit
σοι σοι you
κληρονομῆσαι κληρονομεω inherit; heir
πεπτωκὼς πιπτω fall
ἐν εν in
τῷ ο the
πεδίῳ πεδιον and; even
οὐκ ου not
οἴδασιν οιδα aware
τὸν ο the
πατάξαντα πατασσω pat; impact
21:1
כִּי־ kî- כִּי that
יִמָּצֵ֣א yimmāṣˈē מצא find
חָלָ֗ל ḥālˈāl חָלָל pierced
בָּ בְּ in
הַ the
אֲדָמָה֙ ʔᵃḏāmˌā אֲדָמָה soil
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֜יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
נֹתֵ֤ן nōṯˈēn נתן give
לְךָ֙ lᵊḵˌā לְ to
לְ lᵊ לְ to
רִשְׁתָּ֔הּ rištˈāh ירשׁ trample down
נֹפֵ֖ל nōfˌēl נפל fall
בַּ ba בְּ in
הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
לֹ֥א lˌō לֹא not
נֹודַ֖ע nôḏˌaʕ ידע know
מִ֥י mˌî מִי who
הִכָּֽהוּ׃ hikkˈāhû נכה strike
21:1. quando inventum fuerit in terra quam Dominus Deus tuus daturus est tibi hominis cadaver occisi et ignoratur caedis reus
When there shall be found in the land, which the Lord thy God will give thee, the corpse of a man slain, and it is not known who is guilty of the murder,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-9: Закон возмездия и предупреждения преступлений требовал смертной казни умышленного убийцы (Быт IV:10, 11, IX:6, XLIX:5–7, Исх XXI:14, Чис XXXV:30–34). В случаях неизвестности убийцы совершались эмблематическая казнь виновного и обряд омовений рук, — в знак неповинности в преступлении и очищения от неведомо кем пролитой крови человека
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Undetected Murder.B. C. 1451.
1 If one be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, and it be not known who hath slain him: 2 Then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain: 3 And it shall be, that the city which is next unto the slain man, even the elders of that city shall take a heifer, which hath not been wrought with, and which hath not drawn in the yoke; 4 And the elders of that city shall bring down the heifer unto a rough valley, which is neither eared nor sown, and shall strike off the heifer's neck there in the valley: 5 And the priests the sons of Levi shall come near; for them the LORD thy God hath chosen to minister unto him, and to bless in the name of the LORD; and by their word shall every controversy and every stroke be tried: 6 And all the elders of that city, that are next unto the slain man, shall wash their hands over the heifer that is beheaded in the valley: 7 And they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it. 8 Be merciful, O LORD, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. And the blood shall be forgiven them. 9 So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the LORD.
Care had been taken by some preceding laws for the vigorous and effectual persecution of a wilful murderer (ch. xix. 11, &c.), the putting of whom to death was the putting away of the guilt of blood from the land; but if this could not be done, the murderer not being discovered, they must not think that the land was in no danger of contracting any pollution because it was not through any neglect of theirs that the murderer was unpunished; no, a great solemnity is here provided for the putting away of the guilt, as an expression of their dread and detestation of that sin.
I. The case supposed is that one is found slain, and it is not known who slew him, v. 1. The providence of God has sometimes wonderfully brought to light these hidden works of darkness, and by strange occurrences the sin of the guilty has found them out, insomuch that it has become a proverb, Murder will out. But it is not always so; now and then the devil's promises of secresy and impunity in this world are made good; yet it is but for a while: there is a time coming when secret murders will be discovered; the earth shall disclose her blood (Isa. xxvi. 21), upon the inquisition which justice makes for it; and there is an eternity coming when those that escaped punishment from men will lie under the righteous judgment of God. And the impunity with which so many murders and other wickednesses are committed in this world makes it necessary that there should be a day of judgment, to require that which is past, Eccl. iii. 15.
II. Directions are given concerning what is to be done in this case. Observe,
1. It is taken for granted that a diligent search had been made for the murderer, witnesses examined, and circumstances strictly enquired into, that if possible they might find out the guilty person; but if, after all, they could not trace it out, not fasten the charge upon any, then, (1.) The elders of the next city (that had a court of three and twenty in it) were to concern themselves about this matter. If it were doubtful which city was next, the great sanhedrim were to send commissioners to determine that matter by an exact measure, v. 2, 3. Note, Public persons must be solicitous about the public good; and those that are in power and reputation in cities must lay out themselves to redress grievances, and reform what is amiss in the country and neighbourhood that lie about them. Those that are next to them should have the largest share of their good influence, as ministers of God for good. (2.) The priests and Levites must assist and preside in this solemnity (v. 5), that they might direct the management of it in all points according to the law, and particularly might be the people's mouth to God in the prayer that was to be put up on this sad occasion, v. 8. God being Israel's King, his ministers must be their magistrates, and by their word, as the mouth of the court and learned in the laws, every controversy must be tried. It was Israel's privilege that they had such guides, overseers, and rulers, and their duty to make use of them upon all occasions, especially in sacred things, as this was. (3.) They were to bring a heifer down into a rough and unoccupied valley, and to kill it there, v. 3, 4. This was not a sacrifice (for it was not brought to the altar), but a solemn protestation that thus they would put the murderer to death if they had him in their hands. The heifer must be one that had not drawn in the yoke, to signify (say some) that the murderer was a son of Belial; it must be brought into a rough valley, to signify the horror of the fact, and that the defilement which blood brings upon a land turns it into barrenness. And the Jews say that unless, after this, the murderer was found out, this valley where the heifer was killed was never to be tilled nor sown. (4.) The elders were to wash their hands in water over the heifer that was killed, and to profess, not only that they had not shed this innocent blood themselves, but that they knew not who had (v. 6, 7), nor had knowingly concealed the murderer, helped him to make his escape, or been any way aiding or abetting. To this custom David alludes, Ps. xxvi. 6, I will wash my hands in innocency; but if Pilate had any eye to it (Matt. xxvii. 24) he wretchedly misapplied it when he condemned Christ, knowing him to be innocent, and yet acquitted himself from the guilt of innocent blood. Protestatio non valet contra factum--Protestations are of no avail when contradicted by fact. (5.) The priests were to pray to God for the country and nation, that God would be merciful to them, and not bring upon them the judgments which the connivance at the sin of murder would deserve. It might be presumed that the murderer was either one of their city or was now harboured in their city; and therefore they must pray that they might not fare the worse for his being among them, Num. xvi. 22. Be merciful, O Lord, to thy people Israel, v. 8. Note, When we hear of the wickedness of the wicked we have need to cry earnestly to God for mercy for our land, which groans and trembles under it. We must empty the measure by our prayers which others are filling by their sins. Now,
2. This solemnity was appointed, (1.) That it might give occasion to common and public discourse concerning the murder, which perhaps might some way or other occasion the discovery of it. (2.) That it might possess people with a dread of the guilt of blood, which defiles not only the conscience of him that sheds it (this should engage us all to pray with David, Deliver me from blood--guiltiness), but the land in which it is shed; it cries to the magistrate for justice on the criminal, and, if that cry be not heard, it cries to heaven for judgment on the land. If there must be so much care employed to save the land from guilt when the murderer was not known, it was certainly impossible to secure it from guilt if the murderer was known and yet protected. All would be taught, by this solemnity, to use their utmost care and diligence to prevent, discover, and punish murder. Even the heathen mariners dreaded the guilt of blood, Jon. i. 14. (3.) That we might all learn to take heed of partaking in other men's sins, and making ourselves accessory to them ex post facto--after the fact, by countenancing the sin or sinner, and not witnessing against it in our places. We have fellowship with the unfruitful works of darkness if we do not reprove them rather, and bear our testimony against them. The repentance of the church of Corinth for the sin of one of their members produced such a carefulness, such a clearing of themselves, such a holy indignation, fear, and revenge (2 Cor. vii. 11), as were signified by the solemnity here appointed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:1: Psa 5:6, Psa 9:12; Pro 28:17; Isa 26:21; Act 28:4
Carl Friedrich Keil and Franz Delitzsch
21:1
The reason for grouping together these five laws, which are apparently so different from one another, as well as for attaching them to the previous regulations, is to be found in the desire to bring out distinctly the sacredness of life and of personal rights from every point of view, and impress it upon the covenant nation.
Deut 21:1-2
Expiation of a Murder Committed by an Unknown Hand. - Deut 21:1 and Deut 21:2. If any one was found lying in a field in the land of Israel (נפל fallen, then lying, Judg 3:25; Judg 4:22), having been put to death without its being known who had killed him (וגו נודע לא, a circumstantial clause, attached without a copula, see Ewald, 341, b. 3), the elders and judges, sc., of the neighbouring towns, - the former as representatives of the communities, the latter as administrators of right, - were to go out and measure to the towns which lay round about the slain man, i.e., measure the distance of the body from the towns that were lying round about, to ascertain first of all which was the nearest town.
Deut 21:3-4
This nearest town was then required to expiate the blood-guiltiness, not only because the suspicion of the crime or of participation in the crime fell soonest upon it, but because the guilt connected with the shedding of innocent blood rested as a burden upon it before all others. To this end the elders were to take a heifer (young cow), with which no work had ever been done, and which had not yet drawn in the yoke, i.e., whose vital force had not been diminished by labour (see at Num 19:2), and bring it down into a brook-valley with water constantly flowing, and there break its neck. The expression, "it shall be that the city," is more fully defined by "the elders of the city shall take." The elders were to perform the act of expiation in the name of the city. As the murderer was not to be found, an animal was to be put to death in his stead, and suffer the punishment of the murderer. The slaying of the animal was not an expiatory sacrifice, and consequently there was no slaughtering and sprinkling of the blood; but, as the mode of death, viz., breaking the neck (vid., Ex 13:13), clearly shows, it was a symbolical infliction of the punishment that should have been borne by the murderer, upon the animal which was substituted for him. To be able to take the guilt upon itself and bear it, the animal was to be in the full and undiminished possession of its vital powers. The slaying was to take place in a איתן נחל, a valley with water constantly flowing through it, which was not worked (cultivated) and sown. This regulation as to the locality in which the act of expiation was to be performed was probably founded upon the idea, that the water of the brook-valley would suck in the blood and clean it away, and that the blood sucked in by the earth would not be brought to light again by the ploughing and working of the soil.
Deut 21:5
The priests were to come near during this transaction; i.e., some priests from the nearest Levitical town were to be present at it, not to conduct the affair, but as those whom Jehovah had chosen to serve Him and to bless in His name (cf. Deut 13:5), and according to whose mouth (words) every dispute and every stroke happened (cf. Deut 17:8), i.e., simply as those who were authorized by the Lord, and as the representatives of the divine right, to receive the explanation and petition of the elders, and acknowledge the legal validity of the act.
Deut 21:6-8
The elders of the town were to wash their hands over the slain heifer, i.e., to cleanse themselves by this symbolical act from the suspicion of any guilt on the part of the inhabitants of the town in the murder that had been committed (cf. Ps 26:6; Ps 73:13; Mt 27:24), and then answer (to the charge involved in what had taken place), and say, "Our hands have not shed this blood (on the singular שׁפכה, see Ewald, 317, a.), and our eyes have not seen" (sc., the shedding of blood), i.e., we have neither any part in the crime nor any knowledge of it: "grant forgiveness (lit., 'cover up,' viz., the blood-guiltiness) to Thy people...and give not innocent blood in the midst of Thy people Israel," i.e., lay not upon us the innocent blood that has been shed by imputation and punishment. "And the blood shall be forgiven them," i.e., the bloodshed or murder shall not be imputed to them. On נכּפּר, a mixed form from the Niphal and Hithpael, see Ges. 55, and Ewald, 132, c.
Deut 21:9
In this way Israel was to wipe away the innocent blood (the bloodshed) from its midst (cf. Num 35:33). If the murderer were discovered afterwards, of course the punishment of death which had been inflicted vicariously upon the animal, simply because the criminal himself could not be found, would still fall upon him.
Geneva 1599
21:1 If [one] be found (a) slain in the land which the LORD thy God giveth thee to possess it, lying in the field, [and] it be not known who hath slain him:
(a) This law declares how horrible murder is, seeing that because of one man a whole country will be punished, unless remedy is found.
John Gill
21:1 If one be found slain,.... After public war with an enemy, Moses proceeds to speak of a private quarrel and fight of one man with another, in which one is slain, as Aben Ezra observes:
in the land which the Lord thy God giveth thee to possess it; where murders might be committed more secretly, and remain undiscovered, when they came to live in separate cities, towns, and villages, with fields adjacent to them, than now encamped together:
lying in the field; where the quarrel begun, and where the fight was fought: or, however, where the murderer met with his enemy, and slew him, and left him; it being common for duels to be fought, and murders committed in a field; the first murder in the world was committed in such a place, Gen 4:8. The Targum of Jonathan is,"not hidden under an heap, not hanging on a tree, nor swimming on the face of the waters;''which same things are observed in the Misnah (i), and gathered from some words in the text:
in the land, and so not under a heap:
lying, and so not hanging:
in the field, and so not swimming on the water:
and it be not known who hath slain him; the parties being alone, and no witnesses of the fact, at least that appear; for, if it was known, the heifer was not beheaded, later mentioned (k); and one witness in this case was sufficient, and even one that was not otherwise admitted.
(i) Sotah, c. 9. sect. 2. (k) Maimon. Hilchot Rotzeach, c. 9. sect. 11, 12.
John Wesley
21:1 The field - Or, in the city, or any place: only the field is named, as the place where such murders are most commonly committed.
Robert Jamieson, A. R. Fausset and David Brown
21:1 EXPIATION OF UNCERTAIN MURDER. (Deut 21:1-9)
If one be found slain . . . lying in the field, and it be not known who hath slain him--The ceremonies here ordained to be observed on the discovery of a slaughtered corpse show the ideas of sanctity which the Mosaic law sought to associate with human blood, the horror which murder inspired, as well as the fears that were felt lest God should avenge it on the country at large, and the pollution which the land was supposed to contract from the effusion of innocent, unexpiated blood. According to Jewish writers, the Sanhedrin, taking charge of such a case, sent a deputation to examine the neighborhood. They reported to the nearest town to the spot where the body was found. An order was then issued by their supreme authority to the elders or magistrates of that town, to provide the heifer at the civic expense and go through the appointed ceremonial. The engagement of the public authorities in the work of expiation, the purchase of the victim heifer, the conducting it to a "rough valley" which might be at a considerable distance, and which, as the original implies, was a wady, a perennial stream, in the waters of which the polluting blood would be wiped away from the land, and a desert withal, incapable of cultivation; the washing of the hands, which was an ancient act symbolical of innocence--the whole of the ceremonial was calculated to make a deep impression on the Jewish, as well as on the Oriental, mind generally; to stimulate the activity of the magistrates in the discharge of their official duties; to lead to the discovery of the criminal, and the repression of crime.
21:221:2: ելցէ՛ ծերակոյտն քո, եւ դատաւորքն քո, եւ չափեսցեն շուրջ զվիրաւորաւն զվայրս քաղաքացն։ Եւ եղիցի քաղաք որ հո՛ւպ իցէ ՚ի վիրաւորն[1919]. [1919] Ոմանք. Որ հուպ իցէ ՚ի վերաւորաւն... (3) եւ ՚ի լուծ չիցէ ձգեալ։
2 ապա թող ելնեն քո ծերերն ու քո դատաւորները եւ չափեն սպանուածի եւ նրա շուրջը գտնուող քաղաքների միջեւ ընկած տարածութիւնը:
2 Այն ատեն քու ծերերդ ու դատաւորներդ թող ելլեն եւ մեռցուած մարդուն եղած տեղէն մինչեւ շրջակայ քաղաքները չափեն
ելցէ ծերակոյտն քո եւ դատաւորքն քո, եւ չափեսցեն շուրջ զվիրաւորաւն զվայրս քաղաքացն:

21:2: ելցէ՛ ծերակոյտն քո, եւ դատաւորքն քո, եւ չափեսցեն շուրջ զվիրաւորաւն զվայրս քաղաքացն։ Եւ եղիցի քաղաք որ հո՛ւպ իցէ ՚ի վիրաւորն[1919].
[1919] Ոմանք. Որ հուպ իցէ ՚ի վերաւորաւն... (3) եւ ՚ի լուծ չիցէ ձգեալ։
2 ապա թող ելնեն քո ծերերն ու քո դատաւորները եւ չափեն սպանուածի եւ նրա շուրջը գտնուող քաղաքների միջեւ ընկած տարածութիւնը:
2 Այն ատեն քու ծերերդ ու դատաւորներդ թող ելլեն եւ մեռցուած մարդուն եղած տեղէն մինչեւ շրջակայ քաղաքները չափեն
zohrab-1805▾ eastern-1994▾ western am▾
21:22: то пусть выйдут старейшины твои и судьи твои и измерят [расстояние] до городов, которые вокруг убитого;
21:2 ἐξελεύσεται εξερχομαι come out; go out ἡ ο the γερουσία γερουσια senate σου σου of you; your καὶ και and; even οἱ ο the κριταί κριτης judge σου σου of you; your καὶ και and; even ἐκμετρήσουσιν εκμετρεω in; on τὰς ο the πόλεις πολις city τὰς ο the κύκλῳ κυκλω circling; in a circle τοῦ ο the τραυματίου τραυματιας wounded one
21:2 וְ wᵊ וְ and יָצְא֥וּ yāṣᵊʔˌû יצא go out זְקֵנֶ֖יךָ zᵊqēnˌeʸḵā זָקֵן old וְ wᵊ וְ and שֹׁפְטֶ֑יךָ šōfᵊṭˈeʸḵā שׁפט judge וּ û וְ and מָדְדוּ֙ māḏᵊḏˌû מדד measure אֶל־ ʔel- אֶל to הֶ֣ hˈe הַ the עָרִ֔ים ʕārˈîm עִיר town אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] סְבִיבֹ֥ת sᵊvîvˌōṯ סָבִיב surrounding הֶ he הַ the חָלָֽל׃ ḥālˈāl חָלָל pierced
21:2. egredientur maiores natu et iudices tui et metientur a loco cadaveris singularum per circuitum spatia civitatumThy ancients and judges shall go out, and shall measure from the place where the body lieth the distance of every city round about:
2. then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain:
Then thy elders and thy judges shall come forth, and they shall measure unto the cities which [are] round about him that is slain:

2: то пусть выйдут старейшины твои и судьи твои и измерят [расстояние] до городов, которые вокруг убитого;
21:2
ἐξελεύσεται εξερχομαι come out; go out
ο the
γερουσία γερουσια senate
σου σου of you; your
καὶ και and; even
οἱ ο the
κριταί κριτης judge
σου σου of you; your
καὶ και and; even
ἐκμετρήσουσιν εκμετρεω in; on
τὰς ο the
πόλεις πολις city
τὰς ο the
κύκλῳ κυκλω circling; in a circle
τοῦ ο the
τραυματίου τραυματιας wounded one
21:2
וְ wᵊ וְ and
יָצְא֥וּ yāṣᵊʔˌû יצא go out
זְקֵנֶ֖יךָ zᵊqēnˌeʸḵā זָקֵן old
וְ wᵊ וְ and
שֹׁפְטֶ֑יךָ šōfᵊṭˈeʸḵā שׁפט judge
וּ û וְ and
מָדְדוּ֙ māḏᵊḏˌû מדד measure
אֶל־ ʔel- אֶל to
הֶ֣ hˈe הַ the
עָרִ֔ים ʕārˈîm עִיר town
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
סְבִיבֹ֥ת sᵊvîvˌōṯ סָבִיב surrounding
הֶ he הַ the
חָלָֽל׃ ḥālˈāl חָלָל pierced
21:2. egredientur maiores natu et iudices tui et metientur a loco cadaveris singularum per circuitum spatia civitatum
Thy ancients and judges shall go out, and shall measure from the place where the body lieth the distance of every city round about:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:2: The elders represented the citizens at large, the judges the magistracy: priests Deu 21:5 from the nearest priestly town, were likewise to be at hand. Thus, all classes would be represented at the purging away of that blood-guiltiness which until removed attached to the whole community.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:2: Deu 16:18, Deu 16:19; Rom 13:3, Rom 13:4
John Gill
21:2 Then thy elders and thy judges shall come forth,.... From the city or cities near to which the murder was committed, to make inquiry about it, and expiation for it; so Aben Ezra interprets it of the elders of the cities near, but others understand it of the elders of the great sanhedrim at Jerusalem; so the Targum of Jonathan,"then shall go out from the great sanhedrim two of thy wise men, and three of thy judges;''and more expressly the Misnah (l),"three go out from the great sanhedrim in Jerusalem;''R. Judah says five,"it is said "thy elders" two, and "thy judges" two,''and there is no sanhedrim or court of judicature equal (or even), therefore they add to them one more:
and they shall measure unto the cities which are round about him that is slain; that is, from the place where the slain lies, as Jarchi rightly interprets it; on all sides of it, from the four corner's, as the Targum of Jonathan, the cities round about the slain. Maimonides (m) says, they do not behead the heifer for, nor measure, but to a city in which there is a sanhedrim: if it is found between two cities (that is, at an equal distance), both bring two heifers (Maimonides (n) says they bring one between them, which is most reasonable); but the city of Jerusalem does not bring an heifer to be beheaded: the reason is, because it was not divided to the tribes (o). This measuring, one would think, should be only necessary when it was not certain which was the nearest city; and yet Maimonides (p) says, even when it was found on the side of a city, which was certainly known to be nearest, they measured; the command, he observes, is to measure.
(l) Sotah, c. 9. sect. 1. (m) Hilchot Rotzeach, c. 9. sect. 4. (n) Ib. sect. 8. (o) Maimon Hilchot Rotzeachs, c. 9. sect. 8. (p) lb. c. 9. sect. 1.
John Wesley
21:2 Thy elders and judges - Those of thy elders who are judges: the judges or rulers of all the neighbouring cities. Measure - Unless it be evident which city is nearest; for then measuring was superfluous.
21:321:3: առցէ ծերակոյտ քաղաքին այնորիկ երինջ մի յարջառոց՝ որ ընդ գործ չիցէ՛ մտեալ, եւ լուծ չիցէ՛ ձգեալ.
3 Սպանուածի վայրին առաւել մօտիկ քաղաքի ծերերը արջառների միջից թող վերցնեն չբանեցուած ու լուծ չկրած մի երինջ,
3 Ու մօտակայ քաղաքին ծերերը արջառներէն չգործածուած ու լուծի տակ չմտած երինջ մը առնեն
եւ եղիցի քաղաք որ հուպ իցէ ի վիրաւորն, առցէ ծերակոյտ քաղաքին այնորիկ երինջ մի յարջառոց որ ընդ գործ չիցէ մտեալ եւ լուծ չիցէ ձգեալ:

21:3: առցէ ծերակոյտ քաղաքին այնորիկ երինջ մի յարջառոց՝ որ ընդ գործ չիցէ՛ մտեալ, եւ լուծ չիցէ՛ ձգեալ.
3 Սպանուածի վայրին առաւել մօտիկ քաղաքի ծերերը արջառների միջից թող վերցնեն չբանեցուած ու լուծ չկրած մի երինջ,
3 Ու մօտակայ քաղաքին ծերերը արջառներէն չգործածուած ու լուծի տակ չմտած երինջ մը առնեն
zohrab-1805▾ eastern-1994▾ western am▾
21:33: и старейшины города того, который будет ближайшим к убитому, пусть возьмут телицу, на которой не работали, [и] которая не носила ярма,
21:3 καὶ και and; even ἔσται ειμι be ἡ ο the πόλις πολις city ἡ ο the ἐγγίζουσα εγγιζω get close; near τῷ ο the τραυματίᾳ τραυματιας and; even λήμψεται λαμβανω take; get ἡ ο the γερουσία γερουσια senate τῆς ο the πόλεως πολις city ἐκείνης εκεινος that δάμαλιν δαμαλις heifer ἐκ εκ from; out of βοῶν βους ox ἥτις οστις who; that οὐκ ου not εἴργασται εργαζομαι work; perform καὶ και and; even ἥτις οστις who; that οὐχ ου not εἵλκυσεν ελκυω draw; drag ζυγόν ζυγος yoke
21:3 וְ wᵊ וְ and הָיָ֣ה hāyˈā היה be הָ hā הַ the עִ֔יר ʕˈîr עִיר town הַ ha הַ the קְּרֹבָ֖ה qqᵊrōvˌā קָרֹוב near אֶל־ ʔel- אֶל to הֶ he הַ the חָלָ֑ל ḥālˈāl חָלָל pierced וְ wᵊ וְ and לָֽקְח֡וּ lˈāqᵊḥˈû לקח take זִקְנֵי֩ ziqnˌê זָקֵן old הָ hā הַ the עִ֨יר ʕˌîr עִיר town הַ ha הַ the הִ֜וא hˈiw הִיא she עֶגְלַ֣ת ʕeḡlˈaṯ עֶגְלָה cow בָּקָ֗ר bāqˈār בָּקָר cattle אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not עֻבַּד֙ ʕubbˌaḏ עבד work, serve בָּ֔הּ bˈāh בְּ in אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not מָשְׁכָ֖ה māšᵊḵˌā משׁך draw בְּ bᵊ בְּ in עֹֽל׃ ʕˈōl עֹל yoke
21:3. et quam viciniorem ceteris esse perspexerint seniores civitatis eius tollent vitulam de armento quae non traxit iugum nec terram scidit vomereAnd the ancients of that city which they shall perceive to be nearer than the rest, shall take a heifer of the herd, that hath not drawn in the yoke, nor ploughed the ground,
3. and it shall be, that the city which is nearest unto the slain man, even the elders of that city shall take an heifer of the herd, which hath not been wrought with, and which hath not drawn in the yoke;
And it shall be, [that] the city [which is] next unto the slain man, even the elders of that city shall take an heifer, which hath not been wrought with, [and] which hath not drawn in the yoke:

3: и старейшины города того, который будет ближайшим к убитому, пусть возьмут телицу, на которой не работали, [и] которая не носила ярма,
21:3
καὶ και and; even
ἔσται ειμι be
ο the
πόλις πολις city
ο the
ἐγγίζουσα εγγιζω get close; near
τῷ ο the
τραυματίᾳ τραυματιας and; even
λήμψεται λαμβανω take; get
ο the
γερουσία γερουσια senate
τῆς ο the
πόλεως πολις city
ἐκείνης εκεινος that
δάμαλιν δαμαλις heifer
ἐκ εκ from; out of
βοῶν βους ox
ἥτις οστις who; that
οὐκ ου not
εἴργασται εργαζομαι work; perform
καὶ και and; even
ἥτις οστις who; that
οὐχ ου not
εἵλκυσεν ελκυω draw; drag
ζυγόν ζυγος yoke
21:3
וְ wᵊ וְ and
הָיָ֣ה hāyˈā היה be
הָ הַ the
עִ֔יר ʕˈîr עִיר town
הַ ha הַ the
קְּרֹבָ֖ה qqᵊrōvˌā קָרֹוב near
אֶל־ ʔel- אֶל to
הֶ he הַ the
חָלָ֑ל ḥālˈāl חָלָל pierced
וְ wᵊ וְ and
לָֽקְח֡וּ lˈāqᵊḥˈû לקח take
זִקְנֵי֩ ziqnˌê זָקֵן old
הָ הַ the
עִ֨יר ʕˌîr עִיר town
הַ ha הַ the
הִ֜וא hˈiw הִיא she
עֶגְלַ֣ת ʕeḡlˈaṯ עֶגְלָה cow
בָּקָ֗ר bāqˈār בָּקָר cattle
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
עֻבַּד֙ ʕubbˌaḏ עבד work, serve
בָּ֔הּ bˈāh בְּ in
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
מָשְׁכָ֖ה māšᵊḵˌā משׁך draw
בְּ bᵊ בְּ in
עֹֽל׃ ʕˈōl עֹל yoke
21:3. et quam viciniorem ceteris esse perspexerint seniores civitatis eius tollent vitulam de armento quae non traxit iugum nec terram scidit vomere
And the ancients of that city which they shall perceive to be nearer than the rest, shall take a heifer of the herd, that hath not drawn in the yoke, nor ploughed the ground,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:3: The requirements as regards place and victim are symbolic. The heifer represented the murderer, so far at least as to die in his stead, since he himself could not be found. As hearing his guilt the heifer must therefore be one which was of full growth and strength, and had not yet been ceremonially profaned by human use. The Christian commentators find here a type of Christ and of His sacrifice for man: but the heifer was not strictly a sacrifice or sin-offering. The transaction was rather figurative, and was so ordered as to impress the lesson of Gen 9:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:3: an: Num 19:2; Jer 31:18; Mat 11:28-30; Phi 2:8
John Gill
21:3 And it shall be, that the city which is next unto the slain man,.... And so suspected, as the Targum of Jonathan, of the murder; or the murderer is in it, or however belonged to it:
even the elders of the city shall take an heifer; of a year old, as the same Targum, and so Jarchi; and in this the Jewish writers agree, that it must be a year old, but not two; though heifers of three years old were sometimes used in sacrifice, Gen 15:9 a type of Christ, in his strength, laboriousness, and patience; see Num 19:2.
which hath not been wrought with; in ploughing land, or treading out corn:
and which hath not drawn in the yoke, which never had any yoke put upon it; or however, if attempted to be put upon it, it would not come under it, and draw with it: no mention is made, as usual, that it should be without blemish: because though in some sense expiatory, yet was not properly a sacrifice, it not being slain and offered where sacrifices were; hence it is said in the Misnah (q), that a blemish in it did not make it rejected, or unlawful for use: nevertheless, this heifer may be a type of Christ, whose sufferings, bloodshed, and death, atone for secret and unknown sins, as well as for open and manifest ones, even for all sin; and its being free from labour, and without a yoke, may signify the freedom of Christ from the yoke of sin, and the service of it, and from human traditions; that he was not obliged to any toil and labour he had been concerned in, or to bear the yoke of the law, had he not voluntarily undertaken it of himself; and that he expiated the sins of such who were sons of Belial, children without a yoke; and for the same reason, this heifer not being required to be without blemish, might be because Christ, though he had no sin of his own, was made sin for his people, and reckoned as if he had been a sinner; though indeed, had this been the design of the type, all the sacrifices which typified Christ would not have required such a qualification, to be without blemish, as they did.
(q) Ut supra, (Sotah, c. 9.) sect. 5.
John Wesley
21:3 Which hath not drawn in the yoke - A fit representative of the murderer, in whose stead it was killed, who would not bear the yoke of God's laws. A type also of Christ, who was under the yoke, but what he had voluntarily taken upon himself.
21:421:4: եւ իջուսցեն ծերակոյտ ժողովրդեանն զերինջն ՚ի ձո՛ր մի ապառաժ ուր չիցէ՛ գործեալ, եւ ո՛չ սերմանեալ. եւ կարթակոտո՛ր արասցեն զերինջն ՚ի ձո՛ր անդր[1920]։ [1920] Ոմանք. Յապառաժ, որ չիցէ գործեալ։
4 այդ քաղաքի ծերերն այդ երինջը թող իջեցնեն ապառաժուտ մի ձորի մէջ, ուր ո՛չ վար է արուած, ո՛չ սերմ ցանուած, եւ այդ ձորում ջլակոտոր թող անեն երինջը:
4 Եւ այն քաղաքին ծերերը երինջը չհերկուած ու չցանուած ապառաժուտ ձոր մը իջեցնեն ու այն ձորին մէջ երինջին վիզը կտրեն։
եւ իջուսցեն ծերակոյտ ժողովրդեանն զերինջն ի ձոր մի ապառաժ ուր չիցէ գործեալ եւ ոչ սերմանեալ, եւ [319]կարթակոտոր արասցեն`` զերինջն ի ձոր անդր:

21:4: եւ իջուսցեն ծերակոյտ ժողովրդեանն զերինջն ՚ի ձո՛ր մի ապառաժ ուր չիցէ՛ գործեալ, եւ ո՛չ սերմանեալ. եւ կարթակոտո՛ր արասցեն զերինջն ՚ի ձո՛ր անդր[1920]։
[1920] Ոմանք. Յապառաժ, որ չիցէ գործեալ։
4 այդ քաղաքի ծերերն այդ երինջը թող իջեցնեն ապառաժուտ մի ձորի մէջ, ուր ո՛չ վար է արուած, ո՛չ սերմ ցանուած, եւ այդ ձորում ջլակոտոր թող անեն երինջը:
4 Եւ այն քաղաքին ծերերը երինջը չհերկուած ու չցանուած ապառաժուտ ձոր մը իջեցնեն ու այն ձորին մէջ երինջին վիզը կտրեն։
zohrab-1805▾ eastern-1994▾ western am▾
21:44: и пусть старейшины того города отведут сию телицу в дикую долину, которая не разработана и не засеяна, и заколют там телицу в долине;
21:4 καὶ και and; even καταβιβάσουσιν καταβιβαζω pull down ἡ ο the γερουσία γερουσια senate τῆς ο the πόλεως πολις city ἐκείνης εκεινος that τὴν ο the δάμαλιν δαμαλις heifer εἰς εις into; for φάραγγα φαραγξ gorge τραχεῖαν τραχυς rough ἥτις οστις who; that οὐκ ου not εἴργασται εργαζομαι work; perform οὐδὲ ουδε not even; neither σπείρεται σπειρω sow καὶ και and; even νευροκοπήσουσιν νευροκοπεω the δάμαλιν δαμαλις heifer ἐν εν in τῇ ο the φάραγγι φαραγξ gorge
21:4 וְ wᵊ וְ and הֹורִ֡דוּ hôrˈiḏû ירד descend זִקְנֵי֩ ziqnˌê זָקֵן old הָ hā הַ the עִ֨יר ʕˌîr עִיר town הַ ha הַ the הִ֤וא hˈiw הִיא she אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the עֶגְלָה֙ ʕeḡlˌā עֶגְלָה cow אֶל־ ʔel- אֶל to נַ֣חַל nˈaḥal נַחַל wadi אֵיתָ֔ן ʔêṯˈān אֵיתָן ever-flowing אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not יֵעָבֵ֥ד yēʕāvˌēḏ עבד work, serve בֹּ֖ו bˌô בְּ in וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִזָּרֵ֑עַ yizzārˈēₐʕ זרע sow וְ wᵊ וְ and עָֽרְפוּ־ ʕˈārᵊfû- ערף break שָׁ֥ם šˌām שָׁם there אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֶגְלָ֖ה ʕeḡlˌā עֶגְלָה cow בַּ ba בְּ in † הַ the נָּֽחַל׃ nnˈāḥal נַחַל wadi
21:4. et ducent eam ad vallem asperam atque saxosam quae numquam arata est nec sementem recepit et caedent in ea cervices vitulaeAnd they shall bring her into a rough and stony valley, that never was ploughed, nor sown: and there they shall strike off the head of the heifer:
4. and the elders of that city shall bring down the heifer unto a valley with running water, which is neither plowed nor sown, and shall break the heifer’s neck there in the valley:
And the elders of that city shall bring down the heifer unto a rough valley, which is neither eared nor sown, and shall strike off the heifer' s neck there in the valley:

4: и пусть старейшины того города отведут сию телицу в дикую долину, которая не разработана и не засеяна, и заколют там телицу в долине;
21:4
καὶ και and; even
καταβιβάσουσιν καταβιβαζω pull down
ο the
γερουσία γερουσια senate
τῆς ο the
πόλεως πολις city
ἐκείνης εκεινος that
τὴν ο the
δάμαλιν δαμαλις heifer
εἰς εις into; for
φάραγγα φαραγξ gorge
τραχεῖαν τραχυς rough
ἥτις οστις who; that
οὐκ ου not
εἴργασται εργαζομαι work; perform
οὐδὲ ουδε not even; neither
σπείρεται σπειρω sow
καὶ και and; even
νευροκοπήσουσιν νευροκοπεω the
δάμαλιν δαμαλις heifer
ἐν εν in
τῇ ο the
φάραγγι φαραγξ gorge
21:4
וְ wᵊ וְ and
הֹורִ֡דוּ hôrˈiḏû ירד descend
זִקְנֵי֩ ziqnˌê זָקֵן old
הָ הַ the
עִ֨יר ʕˌîr עִיר town
הַ ha הַ the
הִ֤וא hˈiw הִיא she
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
עֶגְלָה֙ ʕeḡlˌā עֶגְלָה cow
אֶל־ ʔel- אֶל to
נַ֣חַל nˈaḥal נַחַל wadi
אֵיתָ֔ן ʔêṯˈān אֵיתָן ever-flowing
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יֵעָבֵ֥ד yēʕāvˌēḏ עבד work, serve
בֹּ֖ו bˌô בְּ in
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִזָּרֵ֑עַ yizzārˈēₐʕ זרע sow
וְ wᵊ וְ and
עָֽרְפוּ־ ʕˈārᵊfû- ערף break
שָׁ֥ם šˌām שָׁם there
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עֶגְלָ֖ה ʕeḡlˌā עֶגְלָה cow
בַּ ba בְּ in
הַ the
נָּֽחַל׃ nnˈāḥal נַחַל wadi
21:4. et ducent eam ad vallem asperam atque saxosam quae numquam arata est nec sementem recepit et caedent in ea cervices vitulae
And they shall bring her into a rough and stony valley, that never was ploughed, nor sown: and there they shall strike off the head of the heifer:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:4: Shall bring down the heifer unto a rough valley - נחל איתן nachal eythan might be translated a rapid stream, probably passing through a piece of uncultivated ground where the elders of the city were to strike off the head of the heifer, and to wash their hands over her in token of their innocence. The spot of ground on which this sacrifice was made must be uncultivated, because it was considered to be a sacrifice to make atonement for the murder, and consequently would pollute the land. This regulation was calculated to keep murder in abhorrence, and to make the magistrates alert in their office, that delinquents might be discovered and punished, and thus public expense saved.
Albert Barnes: Notes on the Bible - 1834
21:4: Eared - i. e., plowed; compare Gen 45:6 note and references. The word is derived from the Latin, and is in frequent use by English writers of the fifteenth and two following centuries.
Strike off the heifer's neck - Rather, "break its neck" (compare Exo 13:13). The mode of killing the victim distinguishes this lustration from the sin-offering, in which there would be of course shedding and sprinkling of the blood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:4: a rough valley: As the word nachal signifies both a torrent, and the valley or glen through which it flows, nachal aithan may be rendered a rapid torrent. Many torrents in Judea are dry during a great part of the year; when not only their banks but their beds may be ploughed, and yield a crop. Hence there is no impropriety in specifying that such a place should be one that "is neither cared nor sown;" while the circumstance that the elders were to wash their hands over the heifer, whose head had been struck off into the stream, confirms this interpretation. The spot of ground where this sacrifice was made must be uncultivated, because it was considered as a sacrifice for the atonement of murder, and, consequently, would pollute the land.
shall strike: Pe1 2:21-24, Pe1 3:18
Geneva 1599
21:4 And the elders of that city shall bring down the heifer unto a rough (b) valley, which is neither eared nor sown, and shall strike off the heifer's neck there in the valley:
(b) That the blood shed of the innocent beasts in a solitary place, might make them abhor the fact.
John Gill
21:4 The elders of that city shall bring down the heifer unto a rough valley,.... Cities being generally built on hills, and so had adjacent valleys, to which there was a descent; but here a rough valley, or the rougher part of it, was selected for this purpose. As a valley is low, and this a rough one, it may be an emblem of Christ's being brought into this lower world, from heaven to earth, to do the will of his Father, which was to work out the salvation of his people; and of his coming into the lower parts of the earth, the womb of the virgin, at his incarnation, and to the grave at his death, Ps 139:15, and of the low estate he came into by the assumption of human nature; through appearing in the form of a servant, being in indigent circumstances, and ministered to by others, and needing the assistance of angels in the wilderness and garden, by which it appeared he was made lower than they; by his being despised of men, and forsaken by his Father; all which are proofs of the low estate he was brought into, fitly signified by a valley, and which was a rough valley to him; in which he was roughly treated, his life being sought after in his infancy by Herod, which obliged the flight of his parents with him into Egypt; and being not received, but rejected by his own, as the King Messiah, whom they would not have to reign over them, and loaded with opprobrious names by them; and who often sought and attempted by various ways to take away his life; and when apprehended and examined before the high priest, and in Pilate's hall, was used in the rudest manner, being spit upon, buffeted, and scourged; and when led out to be crucified, was treated in the most barbarous and scornful manner, and was put to death in the most painful and shameful way; and, above all, was severely handled by the justice of God, being numbered among the transgressors, when the sword of justice was awaked against him, and he was not in the least spared, but wrath came upon him to the uttermost for the sins of his people; so that this world he was brought into proved a rough valley indeed to him. This some take to be an emblem of the hard heart of the murderer who had committed such a barbarous and cruel action as to kill a man; or of the hard heart of a sinner, into which Christ is brought through the ministry of the word; or of the infamous place, Calvary, where Christ was brought to suffer death; but the former is best. Some interpret it, a "strong stream" (q), or "rapid torrent"; so Maimonides (r) and others; and indeed in valleys there are generally streams or brooks of water, but this seems not so well to agree with what follows:
which is neither cared nor sown; that is, neither ploughed nor sown, but quite an uncultivated place; and this the Jews understand not of what it had been, or then was, but what it should be hereafter; that from henceforward it should never be manured, but lie barren and useless; so it is said in the Misnah (s), the place is forbid sowing or tilling, but is free to dress flax in, or to dig stones out of it: so R. Joseph Kimchi (t) interprets this of a fat and fruitful valley, which was not to be tilled nor sown from thenceforward for time to come; the reason of which he thinks was, that they might be the more careful of their countries and borders, and how they encouraged bloody minded men to dwell among them; that no slain person might be found there, and so they lose a choice part of their possessions; and to the same purpose Maimonities (u): and this became true of the fruitful land of Judea and Jerusalem, after the sufferings and death of Christ there, Lk 21:24.
and shall strike off the heifer's neck there in the valley; with an axe, on the back part of it, in the midst of the valley, as the Targum of Jonathan, and the same is said in the Misnah (w): in this it was a type of Christ, who was put to death at the instigation of the elders of the Jewish nation, Mt 27:1 and without the gates of Jerusalem at Golgotha; see Heb 13:11.
(q) "ad torrentem fortem", Montanus. (r) Hilchot Rotzeach, c. 9. sect. 2, so Abarbinel in Muis. & Ben Melech. (s) Ut supra. (Sotah, c. 9. sect. 5.) (t) Apud D. Kimchi, Sepher Shorash, rad. (u) Moreh Nevochim, par. 3. c. 40. (w) Ut supra. (Sotah, c. 9. sect. 5.)
John Wesley
21:4 A rough valley - That such a desert and horrid place might beget an horror of murder and of the murderer. Strike off the neck - To shew what they would and should have done to the murderer if they had found him.
21:521:5: Եւ մատիցեն քահանայքն Ղեւտացիք՝ զի զնոսա՛ ընտրեաց Տէր Աստուած քո կա՛լ առաջի իւր եւ օրհնե՛լ յանուն նորա. եւ ըստ բերանո՛յ նոցա վճարեսցի ամենայն հակառակութիւն եւ ամենայն գրգռութիւն[1921]։ [1921] Յօրինակին. Եւ ըստ բերանոյ նորա վճա՛՛։
5 Ղեւտացի քահանաները, որոնց քո Տէր Աստուածն է ընտրել, որպէսզի կանգնեն նրա առջեւ, օրհնութիւն տան նրա անունով, թող մօտենան եւ նրանց ասածով վերանան բոլոր վէճերն ու վնասները:
5 Ղեւիի որդիները՝ քահանաները՝ մօտենան, վասն զի քու Տէր Աստուածդ զանոնք ընտրեց իրեն ծառայութիւն ընելու ու Տէրոջը անունովը օրհնելու համար եւ ամէն վէճ ու ամէն հակառակութիւն անոնք թող դատեն։
Եւ մատիցեն քահանայքն Ղեւտացիք, զի զնոսա ընտրեաց Տէր Աստուած քո կալ առաջի իւր եւ օրհնել յանուն նորա. եւ ըստ բերանոյ նոցա վճարեսցի ամենայն հակառակութիւն եւ ամենայն գրգռութիւն:

21:5: Եւ մատիցեն քահանայքն Ղեւտացիք՝ զի զնոսա՛ ընտրեաց Տէր Աստուած քո կա՛լ առաջի իւր եւ օրհնե՛լ յանուն նորա. եւ ըստ բերանո՛յ նոցա վճարեսցի ամենայն հակառակութիւն եւ ամենայն գրգռութիւն[1921]։
[1921] Յօրինակին. Եւ ըստ բերանոյ նորա վճա՛՛։
5 Ղեւտացի քահանաները, որոնց քո Տէր Աստուածն է ընտրել, որպէսզի կանգնեն նրա առջեւ, օրհնութիւն տան նրա անունով, թող մօտենան եւ նրանց ասածով վերանան բոլոր վէճերն ու վնասները:
5 Ղեւիի որդիները՝ քահանաները՝ մօտենան, վասն զի քու Տէր Աստուածդ զանոնք ընտրեց իրեն ծառայութիւն ընելու ու Տէրոջը անունովը օրհնելու համար եւ ամէն վէճ ու ամէն հակառակութիւն անոնք թող դատեն։
zohrab-1805▾ eastern-1994▾ western am▾
21:55: и придут священники, сыны Левиины;
21:5 καὶ και and; even προσελεύσονται προσερχομαι approach; go ahead οἱ ο the ἱερεῖς ιερευς priest οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis ὅτι οτι since; that αὐτοὺς αυτος he; him ἐπέλεξεν επιλεγω call κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your παρεστηκέναι παριστημι stand by; present αὐτῷ αυτος he; him καὶ και and; even εὐλογεῖν ευλογεω commend; acclaim ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable αὐτοῦ αυτος he; him καὶ και and; even ἐπὶ επι in; on τῷ ο the στόματι στομα mouth; edge αὐτῶν αυτος he; him ἔσται ειμι be πᾶσα πας all; every ἀντιλογία αντιλογια controversy καὶ και and; even πᾶσα πας all; every ἁφή αφη contact
21:5 וְ wᵊ וְ and נִגְּשׁ֣וּ niggᵊšˈû נגשׁ approach הַ ha הַ the כֹּהֲנִים֮ kkōhᵃnîm כֹּהֵן priest בְּנֵ֣י bᵊnˈê בֵּן son לֵוִי֒ lēwˌî לֵוִי Levi כִּ֣י kˈî כִּי that בָ֗ם vˈām בְּ in בָּחַ֞ר bāḥˈar בחר examine יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) לְ lᵊ לְ to שָׁ֣רְתֹ֔ו šˈārᵊṯˈô שׁרת serve וּ û וְ and לְ lᵊ לְ to בָרֵ֖ךְ vārˌēḵ ברך bless בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and עַל־ ʕal- עַל upon פִּיהֶ֥ם pîhˌem פֶּה mouth יִהְיֶ֖ה yihyˌeh היה be כָּל־ kol- כֹּל whole רִ֥יב rˌîv רִיב law-case וְ wᵊ וְ and כָל־ ḵol- כֹּל whole נָֽגַע׃ nˈāḡaʕ נֶגַע stroke
21:5. accedentque sacerdotes filii Levi quos elegerit Dominus Deus tuus ut ministrent ei et benedicant in nomine eius et ad verbum eorum omne negotium et quicquid mundum vel inmundum est iudiceturAnd the priests the sons of Levi shall come, whom the Lord thy God hath chosen to minister to him, and to bless in his name, and that by their word every matter should be decided, and whatsoever is clean or unclean should be judged.
5. and the priests the sons of Levi shall come near; for them the LORD thy God hath chosen to minister unto him, and to bless in the name of the LORD; and according to their word shall every controversy and every stroke be:
And the priests the sons of Levi shall come near; for them the LORD thy God hath chosen to minister unto him, and to bless in the name of the LORD; and by their word shall every controversy and every stroke be:

5: и придут священники, сыны Левиины;
21:5
καὶ και and; even
προσελεύσονται προσερχομαι approach; go ahead
οἱ ο the
ἱερεῖς ιερευς priest
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
ὅτι οτι since; that
αὐτοὺς αυτος he; him
ἐπέλεξεν επιλεγω call
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
παρεστηκέναι παριστημι stand by; present
αὐτῷ αυτος he; him
καὶ και and; even
εὐλογεῖν ευλογεω commend; acclaim
ἐπὶ επι in; on
τῷ ο the
ὀνόματι ονομα name; notable
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
τῷ ο the
στόματι στομα mouth; edge
αὐτῶν αυτος he; him
ἔσται ειμι be
πᾶσα πας all; every
ἀντιλογία αντιλογια controversy
καὶ και and; even
πᾶσα πας all; every
ἁφή αφη contact
21:5
וְ wᵊ וְ and
נִגְּשׁ֣וּ niggᵊšˈû נגשׁ approach
הַ ha הַ the
כֹּהֲנִים֮ kkōhᵃnîm כֹּהֵן priest
בְּנֵ֣י bᵊnˈê בֵּן son
לֵוִי֒ lēwˌî לֵוִי Levi
כִּ֣י kˈî כִּי that
בָ֗ם vˈām בְּ in
בָּחַ֞ר bāḥˈar בחר examine
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
לְ lᵊ לְ to
שָׁ֣רְתֹ֔ו šˈārᵊṯˈô שׁרת serve
וּ û וְ and
לְ lᵊ לְ to
בָרֵ֖ךְ vārˌēḵ ברך bless
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
פִּיהֶ֥ם pîhˌem פֶּה mouth
יִהְיֶ֖ה yihyˌeh היה be
כָּל־ kol- כֹּל whole
רִ֥יב rˌîv רִיב law-case
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
נָֽגַע׃ nˈāḡaʕ נֶגַע stroke
21:5. accedentque sacerdotes filii Levi quos elegerit Dominus Deus tuus ut ministrent ei et benedicant in nomine eius et ad verbum eorum omne negotium et quicquid mundum vel inmundum est iudicetur
And the priests the sons of Levi shall come, whom the Lord thy God hath chosen to minister to him, and to bless in his name, and that by their word every matter should be decided, and whatsoever is clean or unclean should be judged.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:5: for them: Deu 10:8, Deu 18:5; Num 6:22-27; Ch1 23:13
by their word: Deu 17:8-12; Mal 2:7
word: Heb. mouth
John Gill
21:5 And the priests the sons of Levi shall come near,.... Who were clearly of the tribe of Levi, as Aben Ezra notes; about whom there could be no dispute; for it seems there sometimes were persons in that office, of whom there was some doubt at least whether they were of that tribe; these seem to be such that belonged to the court of judicature at Jerusalem; see Deut 17:9, who were to be present at this solemnity, to direct in the performance of it, and to judge and determine in any matter of difficulty that might arise:
for them the Lord thy God hath chosen to minister unto him; in the service of the sanctuary, by offering sacrifices, &c.
and to bless in the name of the Lord; the people; see Num 6:23.
and by their word shall every controversy and every stroke be tried; every controversy between man and man respecting civil things, and every stroke or blow which one man may give another; and whatsoever came before them was tried by them, according to the respective laws given concerning the things in question, and were not determined by them in an arbitrary way, according to their own will and pleasure; see Deut 17:8.
John Wesley
21:5 Every controversy - Of this kind: every controversy which shall rise about any stroke, whether such a mortal stroke as is here spoken of, or any other stroke or wound given by one man to another.
21:621:6: Եւ ամենայն ծերակոյտ քաղաքին այնորիկ որ հո՛ւպ իցէ ՚ի վիրաւորն, լուասցե՛ն զձեռս իւրեանց ՚ի վերայ գլխոյ երնջուն կարթահարելոյ ՚ի ձորն[1922]. [1922] Ոմանք. Քաղաքին այնորիկ եկեսցեն, որ հուպ իցէ ՚ի վիրաւորն, եւ լուաս՛՛։ Եւ ոմանք. որ հուպ իցեն... ՚ի վերայ երնջոյն։
6 Սպանուածին առաւել մօտիկ գտնուող քաղաքի բոլոր ծերերը իրենց ձեռքերը թող լուան ձորում ջլակոտոր արուած երինջի գլխի վրայ
6 Այն մեռցուածին մօտ եղող քաղաքին բոլոր ծերերը ձորին մէջ վիզը կտրուած երինջին վրայ ձեռքերնին թող լուան
Եւ ամենայն ծերակոյտ քաղաքին այնորիկ որ հուպ իցէ ի վիրաւորն, լուասցեն զձեռս իւրեանց ի վերայ գլխոյ երնջուն [320]կարթահարելոյ ի ձորն:

21:6: Եւ ամենայն ծերակոյտ քաղաքին այնորիկ որ հո՛ւպ իցէ ՚ի վիրաւորն, լուասցե՛ն զձեռս իւրեանց ՚ի վերայ գլխոյ երնջուն կարթահարելոյ ՚ի ձորն[1922].
[1922] Ոմանք. Քաղաքին այնորիկ եկեսցեն, որ հուպ իցէ ՚ի վիրաւորն, եւ լուաս՛՛։ Եւ ոմանք. որ հուպ իցեն... ՚ի վերայ երնջոյն։
6 Սպանուածին առաւել մօտիկ գտնուող քաղաքի բոլոր ծերերը իրենց ձեռքերը թող լուան ձորում ջլակոտոր արուած երինջի գլխի վրայ
6 Այն մեռցուածին մօտ եղող քաղաքին բոլոր ծերերը ձորին մէջ վիզը կտրուած երինջին վրայ ձեռքերնին թող լուան
zohrab-1805▾ eastern-1994▾ western am▾
21:66: и все старейшины города того, ближайшие к убитому, пусть омоют руки свои над [головою] телицы, зарезанной в долине,
21:6 καὶ και and; even πᾶσα πας all; every ἡ ο the γερουσία γερουσια senate τῆς ο the πόλεως πολις city ἐκείνης εκεινος that οἱ ο the ἐγγίζοντες εγγιζω get close; near τῷ ο the τραυματίᾳ τραυματιας wash τὰς ο the χεῖρας χειρ hand ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top τῆς ο the δαμάλεως δαμαλις heifer τῆς ο the νενευροκοπημένης νευροκοπεω in τῇ ο the φάραγγι φαραγξ gorge
21:6 וְ wᵊ וְ and כֹ֗ל ḵˈōl כֹּל whole זִקְנֵי֙ ziqnˌê זָקֵן old הָ hā הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the הִ֔וא hˈiw הִיא she הַ ha הַ the קְּרֹבִ֖ים qqᵊrōvˌîm קָרֹוב near אֶל־ ʔel- אֶל to הֶ he הַ the חָלָ֑ל ḥālˈāl חָלָל pierced יִרְחֲצוּ֙ yirḥᵃṣˌû רחץ wash אֶת־ ʔeṯ- אֵת [object marker] יְדֵיהֶ֔ם yᵊḏêhˈem יָד hand עַל־ ʕal- עַל upon הָ hā הַ the עֶגְלָ֖ה ʕeḡlˌā עֶגְלָה cow הָ hā הַ the עֲרוּפָ֥ה ʕᵃrûfˌā ערף break בַ va בְּ in † הַ the נָּֽחַל׃ nnˈāḥal נַחַל wadi
21:6. et maiores natu civitatis illius ad interfectum lavabuntque manus suas super vitulam quae in valle percussa estAnd the ancients of that city shall come to the person slain, and shall wash their hands over the heifer that was killed in the valley,
6. and all the elders of that city, who are nearest unto the slain man, shall wash their hands over the heifer whose neck was broken in the valley:
And all the elders of that city, [that are] next unto the slain [man], shall wash their hands over the heifer that is beheaded in the valley:

6: и все старейшины города того, ближайшие к убитому, пусть омоют руки свои над [головою] телицы, зарезанной в долине,
21:6
καὶ και and; even
πᾶσα πας all; every
ο the
γερουσία γερουσια senate
τῆς ο the
πόλεως πολις city
ἐκείνης εκεινος that
οἱ ο the
ἐγγίζοντες εγγιζω get close; near
τῷ ο the
τραυματίᾳ τραυματιας wash
τὰς ο the
χεῖρας χειρ hand
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
τῆς ο the
δαμάλεως δαμαλις heifer
τῆς ο the
νενευροκοπημένης νευροκοπεω in
τῇ ο the
φάραγγι φαραγξ gorge
21:6
וְ wᵊ וְ and
כֹ֗ל ḵˈōl כֹּל whole
זִקְנֵי֙ ziqnˌê זָקֵן old
הָ הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
הִ֔וא hˈiw הִיא she
הַ ha הַ the
קְּרֹבִ֖ים qqᵊrōvˌîm קָרֹוב near
אֶל־ ʔel- אֶל to
הֶ he הַ the
חָלָ֑ל ḥālˈāl חָלָל pierced
יִרְחֲצוּ֙ yirḥᵃṣˌû רחץ wash
אֶת־ ʔeṯ- אֵת [object marker]
יְדֵיהֶ֔ם yᵊḏêhˈem יָד hand
עַל־ ʕal- עַל upon
הָ הַ the
עֶגְלָ֖ה ʕeḡlˌā עֶגְלָה cow
הָ הַ the
עֲרוּפָ֥ה ʕᵃrûfˌā ערף break
בַ va בְּ in
הַ the
נָּֽחַל׃ nnˈāḥal נַחַל wadi
21:6. et maiores natu civitatis illius ad interfectum lavabuntque manus suas super vitulam quae in valle percussa est
And the ancients of that city shall come to the person slain, and shall wash their hands over the heifer that was killed in the valley,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:6: Shall wash their hands over the heifer - Washing the hands, in reference to such a subject as this, was a rite anciently used to signify that the persons thus washing were innocent of the crime in question. It was probably from the Jews that Pilate learned this symbolical method of expressing his innocence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:6: wash their hands: Washing the hands was anciently a symbolical action, denoting that the person was innocent of the crime in question. Job 9:30; Psa 19:12, Psa 26:6, Psa 51:2, Psa 51:7, Psa 51:14, Psa 73:13; Jer 2:22; Mat 27:24, Mat 27:25; Heb 9:10
John Gill
21:6 And all the elders of that city that are next unto the slain man,.... The whole court of judicature belonging to it, all the magistracy of it; even though there were an hundred of them, Maimonides (x) says:
shall wash their hands over the heifer that is beheaded in the valley: in token of their innocence, and this they did not only for themselves, but for the whole city, being the representatives of it; see Ps 26:6. Some think that this is a confirmation of the sense embraced by some, that it was a strong stream to which the heifer was brought; and there might be a stream of water here, and a valley also; though it would be no great difficulty to get from the city, which was near, a sufficient quantity of water to wash the hands of the elders with. This may denote the purification of sin by the blood of Christ, when it is confessed over him; and shows that priests and elders, ministers of the word, as well as others, stand in need of it; and that even those concerned in the death of Christ shared in the benefits of it.
(x) Hilchot Rotzeach, c. 9. sect. 3.
21:721:7: եւ պատասխանի տուեալ ասասցեն. Ձեռք մեր ո՛չ հեղին զարիւնս զայս, եւ աչք մեր ո՛չ տեսին.
7 եւ պատասխան տալով՝ թող ասեն. “Մեր ձեռքերը չեն թափել այս արիւնը, եւ մեր աչքերը չեն տեսել:
7 Եւ վկայեն՝ ըսելով. «Մեր ձեռքերը չթափեցին այս արիւնը ու մեր աչքերը չտեսան։
եւ պատասխանի տուեալ ասասցեն. Ձեռք մեր ոչ հեղին զարիւնս զայս, եւ աչք մեր ոչ տեսին:

21:7: եւ պատասխանի տուեալ ասասցեն. Ձեռք մեր ո՛չ հեղին զարիւնս զայս, եւ աչք մեր ո՛չ տեսին.
7 եւ պատասխան տալով՝ թող ասեն. “Մեր ձեռքերը չեն թափել այս արիւնը, եւ մեր աչքերը չեն տեսել:
7 Եւ վկայեն՝ ըսելով. «Մեր ձեռքերը չթափեցին այս արիւնը ու մեր աչքերը չտեսան։
zohrab-1805▾ eastern-1994▾ western am▾
21:77: и объявят и скажут: руки наши не пролили крови сей, и глаза наши не видели;
21:7 καὶ και and; even ἀποκριθέντες αποκρινομαι respond ἐροῦσιν ερεω.1 state; mentioned αἱ ο the χεῖρες χειρ hand ἡμῶν ημων our οὐκ ου not ἐξέχεαν εκχεω pour out; drained τὸ ο the αἷμα αιμα blood; bloodstreams τοῦτο ουτος this; he καὶ και and; even οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight ἡμῶν ημων our οὐχ ου not ἑωράκασιν οραω view; see
21:7 וְ wᵊ וְ and עָנ֖וּ ʕānˌû ענה answer וְ wᵊ וְ and אָמְר֑וּ ʔāmᵊrˈû אמר say יָדֵ֗ינוּ yāḏˈênû יָד hand לֹ֤א lˈō לֹא not שָֽׁפְכוּ֙שׁפכה *šˈāfᵊḵû שׁפך pour אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּ֣ם ddˈām דָּם blood הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וְ wᵊ וְ and עֵינֵ֖ינוּ ʕênˌênû עַיִן eye לֹ֥א lˌō לֹא not רָאֽוּ׃ rāʔˈû ראה see
21:7. et dicent manus nostrae non effuderunt hunc sanguinem nec oculi videruntAnd shall say: Our hands did not shed this blood, nor did our eyes see it.
7. and they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it.
And they shall answer and say, Our hands have not shed this blood, neither have our eyes seen:

7: и объявят и скажут: руки наши не пролили крови сей, и глаза наши не видели;
21:7
καὶ και and; even
ἀποκριθέντες αποκρινομαι respond
ἐροῦσιν ερεω.1 state; mentioned
αἱ ο the
χεῖρες χειρ hand
ἡμῶν ημων our
οὐκ ου not
ἐξέχεαν εκχεω pour out; drained
τὸ ο the
αἷμα αιμα blood; bloodstreams
τοῦτο ουτος this; he
καὶ και and; even
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
ἡμῶν ημων our
οὐχ ου not
ἑωράκασιν οραω view; see
21:7
וְ wᵊ וְ and
עָנ֖וּ ʕānˌû ענה answer
וְ wᵊ וְ and
אָמְר֑וּ ʔāmᵊrˈû אמר say
יָדֵ֗ינוּ yāḏˈênû יָד hand
לֹ֤א lˈō לֹא not
שָֽׁפְכוּ֙שׁפכה
*šˈāfᵊḵû שׁפך pour
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּ֣ם ddˈām דָּם blood
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וְ wᵊ וְ and
עֵינֵ֖ינוּ ʕênˌênû עַיִן eye
לֹ֥א lˌō לֹא not
רָאֽוּ׃ rāʔˈû ראה see
21:7. et dicent manus nostrae non effuderunt hunc sanguinem nec oculi viderunt
And shall say: Our hands did not shed this blood, nor did our eyes see it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:7: Num 5:19-28; Sa2 16:8; Job 21:21-23, Job 21:31-34; Psa 7:3, Psa 7:4
John Gill
21:7 And they shall answer and say,.... The elders of the city, at the time of the washing of their hands:
our hands have not shed this blood; have been no ways concerned in it, nor accessory to it: the Targum of Jonathan is,"it is manifest before the Lord that he did not come into our hands, nor did we dismiss him, that has shed this blood;''which is more fully explained in the Misnah (y); for had they been aware of him, or had any suspicion of him or his design, they would have detained him, or at least would not have suffered him to have departed alone:
neither have our eyes seen; it, or him; so the Targum of Jerusalem,"our eyes have not seen him that hath shed this blood;''by which expression is meant, that they had no manner of knowledge of the murderer, nor of any circumstance that could lead them to suspect or conclude who he was.
(y) Ut supra, (Sotah. c. 9.) sect. 6.
John Wesley
21:7 They shall answer - To the priests who shall examine them. This blood - This about which the present enquiry is made: or this which is here present: for it is thought the corps of the slain man was brought into the same place where the heifer was slain. Nor have we seen or understood how or by whom this was done.
21:821:8: քաւեա՛ զժողովուրդ քո զԻսրայէլ, զոր փրկեցեր Տէր. զի մի՛ եկեսցէ արիւնս անպարտ ՚ի վերայ ժողովրդեան քոյ Իսրայէլի. եւ քաւեսցի՛ ՚ի նոցանէ արիւնն.
8 Տէ՜ր, քաւութի՛ւն արա քո փրկած Իսրայէլի ժողովրդին, որպէսզի անմեղ արիւնը Իսրայէլի քո ժողովրդին չվերագրուի[23]“: Դրանով նրանք թափուած արեան մեղքից զերծ կը մնան:[23] 23. Այս եւ յաջորդ մի քանի կէտադրութիւնը՝ ըստ այլ բնագրերի:
8 Ո՛վ Տէր, քաւէ քու Իսրայէլ ժողովուրդդ, որ դուն փրկեցիր ու անմեղ արիւնը քու Իսրայէլ ժողովուրդիդ մի՛ սեպեր»։ Այսպէս այն արեանը համար քաւութիւն պիտի ըլլայ անոնց,
քաւեա զժողովուրդ քո զԻսրայէլ զոր փրկեցեր, Տէր, զի մի՛ եկեսցէ արիւնս անպարտ ի վերայ ժողովրդեան քո Իսրայելի: Եւ քաւեսցի ի նոցանէ արիւնն:

21:8: քաւեա՛ զժողովուրդ քո զԻսրայէլ, զոր փրկեցեր Տէր. զի մի՛ եկեսցէ արիւնս անպարտ ՚ի վերայ ժողովրդեան քոյ Իսրայէլի. եւ քաւեսցի՛ ՚ի նոցանէ արիւնն.
8 Տէ՜ր, քաւութի՛ւն արա քո փրկած Իսրայէլի ժողովրդին, որպէսզի անմեղ արիւնը Իսրայէլի քո ժողովրդին չվերագրուի[23]“: Դրանով նրանք թափուած արեան մեղքից զերծ կը մնան:
[23] 23. Այս եւ յաջորդ մի քանի կէտադրութիւնը՝ ըստ այլ բնագրերի:
8 Ո՛վ Տէր, քաւէ քու Իսրայէլ ժողովուրդդ, որ դուն փրկեցիր ու անմեղ արիւնը քու Իսրայէլ ժողովուրդիդ մի՛ սեպեր»։ Այսպէս այն արեանը համար քաւութիւն պիտի ըլլայ անոնց,
zohrab-1805▾ eastern-1994▾ western am▾
21:88: очисти народ Твой, Израиля, который Ты, Господи, освободил, и не вмени народу Твоему, Израилю, невинной крови. И они очистятся от крови.
21:8 ἵλεως ιλεως merciful; propitiously γενοῦ γινομαι happen; become τῷ ο the λαῷ λαος populace; population σου σου of you; your Ισραηλ ισραηλ.1 Israel οὓς ος who; what ἐλυτρώσω λυτροω ransom κύριε κυριος lord; master ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἵνα ινα so; that μὴ μη not γένηται γινομαι happen; become αἷμα αιμα blood; bloodstreams ἀναίτιον αναιτιος faultless ἐν εν in τῷ ο the λαῷ λαος populace; population σου σου of you; your Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐξιλασθήσεται ιλασκομαι appease αὐτοῖς αυτος he; him τὸ ο the αἷμα αιμα blood; bloodstreams
21:8 כַּפֵּר֩ kappˌēr כפר cover לְ lᵊ לְ to עַמְּךָ֙ ʕammᵊḵˌā עַם people יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] פָּדִ֨יתָ֙ pāḏˈîṯā פדה buy off יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אַל־ ʔal- אַל not תִּתֵּן֙ tittˌēn נתן give דָּ֣ם dˈām דָּם blood נָקִ֔י nāqˈî נָקִי innocent בְּ bᵊ בְּ in קֶ֖רֶב qˌerev קֶרֶב interior עַמְּךָ֣ ʕammᵊḵˈā עַם people יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and נִכַּפֵּ֥ר nikkappˌēr כפר cover לָהֶ֖ם lāhˌem לְ to הַ ha הַ the דָּֽם׃ ddˈām דָּם blood
21:8. propitius esto populo tuo Israhel quem redemisti Domine et non reputes sanguinem innocentem in medio populi tui Israhel et auferetur ab eis reatus sanguinisBe merciful to thy people Israel, whom thou hast redeemed, O Lord, and lay not innocent blood to their charge, in the midst of thy people Israel. And the guilt of blood shall be taken from them:
8. Forgive, O LORD, thy people Israel, whom thou hast redeemed, and suffer not innocent blood in the midst of thy people Israel. And the blood shall be forgiven them.
Be merciful, O LORD, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel' s charge. And the blood shall be forgiven them:

8: очисти народ Твой, Израиля, который Ты, Господи, освободил, и не вмени народу Твоему, Израилю, невинной крови. И они очистятся от крови.
21:8
ἵλεως ιλεως merciful; propitiously
γενοῦ γινομαι happen; become
τῷ ο the
λαῷ λαος populace; population
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
οὓς ος who; what
ἐλυτρώσω λυτροω ransom
κύριε κυριος lord; master
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἵνα ινα so; that
μὴ μη not
γένηται γινομαι happen; become
αἷμα αιμα blood; bloodstreams
ἀναίτιον αναιτιος faultless
ἐν εν in
τῷ ο the
λαῷ λαος populace; population
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐξιλασθήσεται ιλασκομαι appease
αὐτοῖς αυτος he; him
τὸ ο the
αἷμα αιμα blood; bloodstreams
21:8
כַּפֵּר֩ kappˌēr כפר cover
לְ lᵊ לְ to
עַמְּךָ֙ ʕammᵊḵˌā עַם people
יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
פָּדִ֨יתָ֙ pāḏˈîṯā פדה buy off
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּתֵּן֙ tittˌēn נתן give
דָּ֣ם dˈām דָּם blood
נָקִ֔י nāqˈî נָקִי innocent
בְּ bᵊ בְּ in
קֶ֖רֶב qˌerev קֶרֶב interior
עַמְּךָ֣ ʕammᵊḵˈā עַם people
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
נִכַּפֵּ֥ר nikkappˌēr כפר cover
לָהֶ֖ם lāhˌem לְ to
הַ ha הַ the
דָּֽם׃ ddˈām דָּם blood
21:8. propitius esto populo tuo Israhel quem redemisti Domine et non reputes sanguinem innocentem in medio populi tui Israhel et auferetur ab eis reatus sanguinis
Be merciful to thy people Israel, whom thou hast redeemed, O Lord, and lay not innocent blood to their charge, in the midst of thy people Israel. And the guilt of blood shall be taken from them:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:8: lay not: Num 35:33; Sa2 3:28; Kg2 24:4; Psa 19:12; Jer 26:15; Eze 23:3, Eze 23:24, Eze 23:25; Jon 1:14; Mat 23:35; Th1 2:15, Th1 2:16
unto thy people: Heb. in the midst
Geneva 1599
21:8 Be merciful, (c) O LORD, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. And the blood shall be forgiven them.
(c) This was the prayer, which the priests made in the audience of the people.
John Gill
21:8 Be merciful, O Lord, to thy people Israel, whom thou hast redeemed,.... Out of Egyptian bondage, and claimed as his own; and therefore it is requested he would be favourable to them, and show them mercy, and not punish them for a sin they were entirely ignorant of, though done by some one among them, whom as yet they could not discover. The words seem to be the words of the elders continued, who having made a declaration of their innocence, humbly request mercy of God, not only for themselves, but for all the people of Israel; yet, both the Targums of Onkelos and Jonathan take them to be the words of the priests, and so does Jarchi, and the same is affirmed in the Misnah (z):
and lay not innocent blood unto thy people of Israel's charge; impute not the guilt of innocent blood to a people in general, when only a single person, and he unknown, is chargeable with it: or put it not "in the midst" of thy people; let it not be placed to the whole, because it cannot be found out whose it is, though it is certain it is one in the midst of them:
and the blood shall be forgiven them; that is, God will not impute it, and place it to their account, or lay it to their charge; but will graciously consider the beheading of the heifer as an expiation of it: it is said in the Misnah (a),"if the murderer is found before the heifer is beheaded, it goes forth and feeds among the herd; but if after it is beheaded, it is buried in the same place; and again, if the heifer is beheaded, and after that the murderer is found, he shall be slain;''so the Targums, and Jarchi on the next verse.
(z) Ut supra. (Sotah. c. 9. sect. 5.) (a) Hilchot Rotzeach, c. 9. sect. 7.
John Wesley
21:8 Forgiven - Though there was no mortal guilt in this people, yet there was a ceremonial uncleanness in the land, which was to be expiated and forgiven.
21:921:9: եւ բարձցե՛ս դու զարիւնն անպարտ ՚ի ձէնջ։ Եւ եթէ արասցես զբարին եւ զհաճոյ առաջի Տեառն Աստուծոյ քոյ։
9 Այս ձեւով դու ձեր միջից կը սրբես անմեղ արիւնը, եթէ ուզում ես քո Տէր Աստծու առջեւ բարին ու հաճելին անել»:
9 Իսկ դուն Տէրոջը առջեւ ուղիղ եղածը ընելով՝ անմեղ արեան համար անպարտ պիտի ըլլաս։
եւ բարձցես դու զարիւնն անպարտ [321]ի ձէնջ: եւ եթէ արասցես զբարին եւ զհաճոյ առաջի Տեառն Աստուծոյ քո:

21:9: եւ բարձցե՛ս դու զարիւնն անպարտ ՚ի ձէնջ։ Եւ եթէ արասցես զբարին եւ զհաճոյ առաջի Տեառն Աստուծոյ քոյ։
9 Այս ձեւով դու ձեր միջից կը սրբես անմեղ արիւնը, եթէ ուզում ես քո Տէր Աստծու առջեւ բարին ու հաճելին անել»:
9 Իսկ դուն Տէրոջը առջեւ ուղիղ եղածը ընելով՝ անմեղ արեան համար անպարտ պիտի ըլլաս։
zohrab-1805▾ eastern-1994▾ western am▾
21:99: [Так] должен ты смывать у себя кровь невинного, если хочешь делать [доброе и] справедливое пред очами Господа.
21:9 σὺ συ you δὲ δε though; while ἐξαρεῖς εξαιρω lift out / up; remove τὸ ο the αἷμα αιμα blood; bloodstreams τὸ ο the ἀναίτιον αναιτιος faultless ἐξ εκ from; out of ὑμῶν υμων your αὐτῶν αυτος he; him ἐὰν εαν and if; unless ποιήσῃς ποιεω do; make τὸ ο the καλὸν καλος fine; fair καὶ και and; even τὸ ο the ἀρεστὸν αρεστος accommodating; acceptable ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your
21:9 וְ wᵊ וְ and אַתָּ֗ה ʔattˈā אַתָּה you תְּבַעֵ֛ר tᵊvaʕˈēr בער burn הַ ha הַ the דָּ֥ם ddˌām דָּם blood הַ ha הַ the נָּקִ֖י nnāqˌî נָקִי innocent מִ mi מִן from קִּרְבֶּ֑ךָ qqirbˈeḵā קֶרֶב interior כִּֽי־ kˈî- כִּי that תַעֲשֶׂ֥ה ṯaʕᵃśˌeh עשׂה make הַ ha הַ the יָּשָׁ֖ר yyāšˌār יָשָׁר right בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
21:9. tu autem alienus eris ab innocentis cruore qui fusus est cum feceris quod praecepit DominusAnd thou shalt be free from the innocent's blood, that was shed, when thou shalt have done what the Lord hath commanded thee.
9. So shalt thou put away the innocent blood from the midst of thee, when thou shalt do that which is right in the eyes of the LORD.
So shalt thou put away the [guilt of] innocent blood from among you, when thou shalt do [that which is] right in the sight of the LORD:

9: [Так] должен ты смывать у себя кровь невинного, если хочешь делать [доброе и] справедливое пред очами Господа.
21:9
σὺ συ you
δὲ δε though; while
ἐξαρεῖς εξαιρω lift out / up; remove
τὸ ο the
αἷμα αιμα blood; bloodstreams
τὸ ο the
ἀναίτιον αναιτιος faultless
ἐξ εκ from; out of
ὑμῶν υμων your
αὐτῶν αυτος he; him
ἐὰν εαν and if; unless
ποιήσῃς ποιεω do; make
τὸ ο the
καλὸν καλος fine; fair
καὶ και and; even
τὸ ο the
ἀρεστὸν αρεστος accommodating; acceptable
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
σου σου of you; your
21:9
וְ wᵊ וְ and
אַתָּ֗ה ʔattˈā אַתָּה you
תְּבַעֵ֛ר tᵊvaʕˈēr בער burn
הַ ha הַ the
דָּ֥ם ddˌām דָּם blood
הַ ha הַ the
נָּקִ֖י nnāqˌî נָקִי innocent
מִ mi מִן from
קִּרְבֶּ֑ךָ qqirbˈeḵā קֶרֶב interior
כִּֽי־ kˈî- כִּי that
תַעֲשֶׂ֥ה ṯaʕᵃśˌeh עשׂה make
הַ ha הַ the
יָּשָׁ֖ר yyāšˌār יָשָׁר right
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
21:9. tu autem alienus eris ab innocentis cruore qui fusus est cum feceris quod praecepit Dominus
And thou shalt be free from the innocent's blood, that was shed, when thou shalt have done what the Lord hath commanded thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:9: shalt thou: Deu 19:12, Deu 19:13
when thou shalt: Deu 13:18; Kg2 10:30, Kg2 10:31
John Gill
21:9 So shalt thou put away the guilt of innocent blood from among you,.... Which otherwise, the person not being found out, and brought to just punishment for it, would devolve upon the whole. Aben Ezra interprets it the punishment of innocent blood, which, by the above method being taken, would not be inflicted on them:
when thou shalt do that which is right in the sight of the Lord; as it was to observe this law concerning the beheading of the heifer, with all the rites and ceremonies belonging to it here enjoined; as well as every other command, statute, and ordinance of the Lord, which are all right to be done, Ps 19:8.
21:1021:10: Եւ եթէ ելանիցես ՚ի պատերա՛զմ ՚ի վերայ թշնամեաց քոց, եւ մատնեսցէ զնոսա Տէր Աստուած քո ՚ի ձեռս քո, եւ աւարեսցես զաւար նոցա[1923], [1923] Ոմանք. Եւ յաւարեսցես զաւար։
10 «Երբ պատերազմի ելնես քո թշնամիների դէմ, եւ քո Տէր Աստուածը նրանց մատնի քո ձեռքը, աւար վերցնես նրանց ունեցուածքը
10 «Երբ քու թշնամիներուդ դէմ պատերազմի ելլես եւ քու Տէր Աստուածդ զանոնք քու ձեռքդ տայ ու անոնցմէ գերիներ առնես
Եւ եթէ ելանիցես ի պատերազմ ի վերայ թշնամեաց քոց, եւ մատնեսցէ զնոսա Տէր Աստուած քո ի ձեռս քո, եւ [322]աւարեսցես զաւար`` նոցա:

21:10: Եւ եթէ ելանիցես ՚ի պատերա՛զմ ՚ի վերայ թշնամեաց քոց, եւ մատնեսցէ զնոսա Տէր Աստուած քո ՚ի ձեռս քո, եւ աւարեսցես զաւար նոցա[1923],
[1923] Ոմանք. Եւ յաւարեսցես զաւար։
10 «Երբ պատերազմի ելնես քո թշնամիների դէմ, եւ քո Տէր Աստուածը նրանց մատնի քո ձեռքը, աւար վերցնես նրանց ունեցուածքը
10 «Երբ քու թշնամիներուդ դէմ պատերազմի ելլես եւ քու Տէր Աստուածդ զանոնք քու ձեռքդ տայ ու անոնցմէ գերիներ առնես
zohrab-1805▾ eastern-1994▾ western am▾
21:1010: Когда выйдешь на войну против врагов твоих, и Господь Бог твой предаст их в руки твои, и возьмешь их в плен,
21:10 ἐὰν εαν and if; unless δὲ δε though; while ἐξελθὼν εξερχομαι come out; go out εἰς εις into; for πόλεμον πολεμος battle ἐπὶ επι in; on τοὺς ο the ἐχθρούς εχθρος hostile; enemy σου σου of you; your καὶ και and; even παραδῷ παραδιδωμι betray; give over σοι σοι you κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your εἰς εις into; for τὰς ο the χεῖράς χειρ hand σου σου of you; your καὶ και and; even προνομεύσεις προνομευω the προνομὴν προνομη he; him
21:10 כִּֽי־ kˈî- כִּי that תֵצֵ֥א ṯēṣˌē יצא go out לַ la לְ to † הַ the מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war עַל־ ʕal- עַל upon אֹיְבֶ֑יךָ ʔōyᵊvˈeʸḵā איב be hostile וּ û וְ and נְתָנֹ֞ו nᵊṯānˈô נתן give יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֛יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) בְּ bᵊ בְּ in יָדֶ֖ךָ yāḏˌeḵā יָד hand וְ wᵊ וְ and שָׁבִ֥יתָ šāvˌîṯā שׁבה take captive שִׁבְיֹֽו׃ šivyˈô שְׁבִי captive
21:10. si egressus fueris ad pugnam contra inimicos tuos et tradiderit eos Dominus Deus tuus in manu tua captivosque duxerisIf thou go out to fight against thy enemies, and the Lord thy God deliver them into thy hand, and thou lead them away captives,
10. When thou goest forth to battle against thine enemies, and the LORD thy God delivereth them into thine hands, and thou carriest them away captive,
When thou goest forth to war against thine enemies, and the LORD thy God hath delivered them into thine hands, and thou hast taken them captive:

10: Когда выйдешь на войну против врагов твоих, и Господь Бог твой предаст их в руки твои, и возьмешь их в плен,
21:10
ἐὰν εαν and if; unless
δὲ δε though; while
ἐξελθὼν εξερχομαι come out; go out
εἰς εις into; for
πόλεμον πολεμος battle
ἐπὶ επι in; on
τοὺς ο the
ἐχθρούς εχθρος hostile; enemy
σου σου of you; your
καὶ και and; even
παραδῷ παραδιδωμι betray; give over
σοι σοι you
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
εἰς εις into; for
τὰς ο the
χεῖράς χειρ hand
σου σου of you; your
καὶ και and; even
προνομεύσεις προνομευω the
προνομὴν προνομη he; him
21:10
כִּֽי־ kˈî- כִּי that
תֵצֵ֥א ṯēṣˌē יצא go out
לַ la לְ to
הַ the
מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war
עַל־ ʕal- עַל upon
אֹיְבֶ֑יךָ ʔōyᵊvˈeʸḵā איב be hostile
וּ û וְ and
נְתָנֹ֞ו nᵊṯānˈô נתן give
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֛יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
בְּ bᵊ בְּ in
יָדֶ֖ךָ yāḏˌeḵā יָד hand
וְ wᵊ וְ and
שָׁבִ֥יתָ šāvˌîṯā שׁבה take captive
שִׁבְיֹֽו׃ šivyˈô שְׁבִי captive
21:10. si egressus fueris ad pugnam contra inimicos tuos et tradiderit eos Dominus Deus tuus in manu tua captivosque duxeris
If thou go out to fight against thy enemies, and the Lord thy God deliver them into thy hand, and thou lead them away captives,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-13: Законодатель «не хочет, чтобы к веселью примешивался плач, к улыбке — слезы. Поэтому предписывает, чтобы пленнице дано было время на слезы, и потом уже, когда освободится от слез, вступала она в супружеское общение. Сверх того, обуздывает и вожделение пленившего, повелевая руководствоваться в общении не сладострастием, но рассудком» (блаж. Феодор, Толк. на кн. Втор., вопр. 19) «Ибо, — поясняет св. Ефрем Сир, — если он действительно пожелает иметь ее (пленницу) женою, то воздержится все то время, какое назначено законом» (Толк. на кн. Втор. гл XXI).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10:The Case of Captive Women.B. C. 1451.
10 When thou goest forth to war against thine enemies, and the LORD thy God hath delivered them into thine hands, and thou hast taken them captive, 11 And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife; 12 Then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails; 13 And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife. 14 And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her.
By this law a soldier is allowed to marry his captive if he pleased. For the hardness of their hearts Moses gave them this permission, lest, if they had not had liberty given them to marry such, they should have taken liberty to defile themselves with them, and by such wickedness the camp would have been troubled. The man is supposed to have a wife already, and to take this wife for a secondary wife, as the Jews called them. This indulgence of men's inordinate desires, in which their hearts walked after their eyes, is by no means agreeable to the law of Christ, which therefore in this respect, among others, far exceeds in glory the law of Moses. The gospel permits not him that has one wife to take another, for from the beginning it was not so. The gospel forbids looking upon a woman, though a beautiful one, to lust after her, and commands the mortifying and denying of all irregular desires, though it be as uneasy as the cutting off of a right hand; so much does our holy religion, more than that of the Jews, advance the honour and support the dominion of the soul over the body, the spirit over the flesh, consonant to the glorious discovery it makes of life and immortality, and the better hope.
But, though military men were allowed this liberty, yet care is here taken that they should not abuse it, that is,
I. That they should not abuse themselves by doing it too hastily, though the captive was ever so desirable: "If thou wouldest have her to thy wife (v. 10, 11), it is true thou needest not ask her parents' consent, for she is thy captive, and is at thy disposal. But, 1. Thou shalt have no familiar intercourse till thou hast married her." This allowance was designed to gratify, not a filthy brutish lust, in the heat and fury of its rebellion against reason and virtue, but an honourable and generous affection to a comely and amiable person, though in distress; therefore he may make her his wife if he will, but he must not deal with her as with a harlot. 2. "Thou shalt not marry her of a sudden, but keep her a full month in thy house," v. 12, 13. This he must do either, (1.) That he may try to take his affection off from her; for he must know that, though in marrying her he does not do ill (so the law then stood), yet in letting her alone he does much better. Let her therefore shave her head, that he might not be enamoured with her locks, and let her nails grow (so the margin reads it), to spoil the beauty of her hand. Quisquid amas cupias non placuisse nimis--We should moderate our affection for those things which we are tempted to love inordinately. Or rather, (2.) This was done in token of her renouncing idolatry, and becoming a proselyte to the Jewish religion. The shaving of her head, the paring of her nails, and the changing of her apparel, signified her putting off her former conversation, which was corrupt in her ignorance, that she might become a new creature. She must remain in his house to be taught the good knowledge of the Lord and the worship of him: and the Jews say that if she refused, and continued obstinate in idolatry, he must not marry her. Note, The professors of religion must not be unequally yoked with unbelievers, 2 Cor. vi. 14.
II. That they should not abuse the poor captive. 1. She must have time to bewail her father and mother, from whom she was separated, and without whose consent and blessing she is now likely to be married, and perhaps to a common soldier of Israel, though in her country ever so nobly born and bred. To force a marriage till these sorrows were digested, and in some measure got over, and she was better reconciled to the land of her captivity by being better acquainted with it, would be very unkind. She must not bewail her idols, but be glad to part with them; to her near and dear relations only her affection must be thus indulged. 2. If, upon second thoughts, he that had brought her to his house with a purpose to marry her changed his mind and would not marry her, he might not make merchandise of her, as of his other prisoners, but must give her liberty to return, if she pleased, to her own country, because he had humbled her and afflicted her, by raising expectations and then disappointing them (v. 14); having made a fool of her, he might not make a prey of her. This intimates how binding the laws of justice and honour are, particularly in the pretensions of love, the courting of affections, and the promises of marriage, which are to be looked upon as solemn things, that have something sacred in them, and therefore are not to be jested with.
Albert Barnes: Notes on the Bible - 1834
21:10: The regulations which now follow in the rest of this and throughout the next chapter bring out the sanctity of various personal rights and relations fundamental to human life and society.

21:10-14. The war supposed here is one against the neighboring nations after Israel had utterly destroyed the Canaanites (compare Deu 7:3), and taken possession of their land.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:10: thou goest: Deu 20:10-16
Carl Friedrich Keil and Franz Delitzsch
21:10
Treatment of a Wife who had been a Prisoner of War. - If an Israelite saw among the captives, who had been brought away in a war against foreign nations, a woman of beautiful figure, and loved her, and took her as his wife, he was to allow her a month's time in his house, to bewail her separation from her home and kindred, and accustom herself to her new condition of life, before he married her. What is said here does not apply to the wars with the Canaanites, who were to be cut off (vid., Deut 7:3), but, as a comparison of the introductory words in Deut 21:1 with Deut 20:1 clearly shows, to the wars which Israel would carry on with surrounding nations after the conquest of Canaan. שׁבי and שׁביה, the captivity, for the captives.
John Gill
21:10 When thou goest forth to war against thine enemies,.... This refers to an arbitrary war, as Jarchi remarks, which they entered into of themselves, of choice, or through being provoked to it by their enemies; and not a war commanded by the Lord, as that against the seven nations of Canaan, and against Amalek; since there were to be no captives in that war, but all were to be destroyed:
and the Lord thy God hath delivered them into thine hands; given them the victory over their enemies, so that they were obliged to surrender themselves to them prisoners of war:
and thou hast taken them captive, or "led his or their captivity (b) captive"; led them captive who used to lead others, denoting their conquest of victorious nations; see a like phrase in Ps 68:18.
(b) "et captivam duxerit captivitatem ejus", Pagninus, Montanus, Vatablus.
John Wesley
21:10 Enemies - Of other nations, but not of the Canaanites.
Robert Jamieson, A. R. Fausset and David Brown
21:10 THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deut 21:10-23)
When thou goest to war . . . and seest among the captives a beautiful woman . . . that thou wouldest have her to thy wife--According to the war customs of all ancient nations, a female captive became the slave of the victor, who had the sole and unchallengeable control of right to her person. Moses improved this existing usage by special regulations on the subject. He enacted that, in the event that her master was captivated by her beauty and contemplated a marriage with her, a month should be allowed to elapse, during which her perturbed feelings might be calmed, her mind reconciled to her altered condition, and she might bewail the loss of her parents, now to her the same as dead. A month was the usual period of mourning with the Jews, and the circumstances mentioned here were the signs of grief--the shaving of the head, the allowing the nails to grow uncut, the putting off her gorgeous dress in which ladies, on the eve of being captured, arrayed themselves to be the more attractive to their captors. The delay was full of humanity and kindness to the female slave, as well as a prudential measure to try the strength of her master's affections. If his love should afterwards cool and he become indifferent to her person, he was not to lord it over her, neither to sell her in the slave market, nor retain her in a subordinate condition in his house; but she was to be free to go where her inclinations led her.
21:1121:11: եւ տեսանիցես յաւարին՝ կի՛ն գեղեցիկ տեսլեամբ, եւ ցանկասցի՛ս նմա. եւ առցես զնա քեզ կնութեան[1924]. [1924] Ոմանք. Կին գեղեցիկ տեսանելով։
11 եւ գերեվարուածների մէջ գեղեցիկ կին տեսնես, ցանկաս տիրանալ նրան ու նրան կին առնել քեզ,
11 Եւ գերիներուն մէջէն գեղեցիկ տեսքով կին մը տեսնես ու զանիկա սիրելով ուզես հետը ամուսնանալ,
եւ տեսանիցես [323]յաւարին կին գեղեցիկ տեսլեամբ, եւ ցանկասցիս նմա, եւ առցես զնա քեզ կնութեան:

21:11: եւ տեսանիցես յաւարին՝ կի՛ն գեղեցիկ տեսլեամբ, եւ ցանկասցի՛ս նմա. եւ առցես զնա քեզ կնութեան[1924].
[1924] Ոմանք. Կին գեղեցիկ տեսանելով։
11 եւ գերեվարուածների մէջ գեղեցիկ կին տեսնես, ցանկաս տիրանալ նրան ու նրան կին առնել քեզ,
11 Եւ գերիներուն մէջէն գեղեցիկ տեսքով կին մը տեսնես ու զանիկա սիրելով ուզես հետը ամուսնանալ,
zohrab-1805▾ eastern-1994▾ western am▾
21:1111: и увидишь между пленными женщину, красивую видом, и полюбишь ее, и захочешь взять ее себе в жену,
21:11 καὶ και and; even ἴδῃς οραω view; see ἐν εν in τῇ ο the προνομῇ προνομη woman; wife καλὴν καλος fine; fair τῷ ο the εἴδει ειδος aspect; shape καὶ και and; even ἐνθυμηθῇς ενθυμεομαι devise; plan αὐτῆς αυτος he; him καὶ και and; even λάβῃς λαμβανω take; get αὐτὴν αυτος he; him σαυτῷ σεαυτου of yourself γυναῖκα γυνη woman; wife
21:11 וְ wᵊ וְ and רָאִיתָ֙ rāʔîṯˌā ראה see בַּ ba בְּ in † הַ the שִּׁבְיָ֔ה ššivyˈā שִׁבְיָה captives אֵ֖שֶׁת ʔˌēšeṯ אִשָּׁה woman יְפַת־ yᵊfaṯ- יָפֶה beautiful תֹּ֑אַר tˈōʔar תֹּאַר form וְ wᵊ וְ and חָשַׁקְתָּ֣ ḥāšaqtˈā חשׁק love בָ֔הּ vˈāh בְּ in וְ wᵊ וְ and לָקַחְתָּ֥ lāqaḥtˌā לקח take לְךָ֖ lᵊḵˌā לְ to לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
21:11. et videris in numero captivorum mulierem pulchram et adamaveris eam voluerisque habere uxoremAnd seest in the number of the captives a beautiful woman, and lovest her, and wilt have her to wife,
11. and seest among the captives a beautiful woman, and thou hast a desire unto her, and wouldest take her to thee to wife;
And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife:

11: и увидишь между пленными женщину, красивую видом, и полюбишь ее, и захочешь взять ее себе в жену,
21:11
καὶ και and; even
ἴδῃς οραω view; see
ἐν εν in
τῇ ο the
προνομῇ προνομη woman; wife
καλὴν καλος fine; fair
τῷ ο the
εἴδει ειδος aspect; shape
καὶ και and; even
ἐνθυμηθῇς ενθυμεομαι devise; plan
αὐτῆς αυτος he; him
καὶ και and; even
λάβῃς λαμβανω take; get
αὐτὴν αυτος he; him
σαυτῷ σεαυτου of yourself
γυναῖκα γυνη woman; wife
21:11
וְ wᵊ וְ and
רָאִיתָ֙ rāʔîṯˌā ראה see
בַּ ba בְּ in
הַ the
שִּׁבְיָ֔ה ššivyˈā שִׁבְיָה captives
אֵ֖שֶׁת ʔˌēšeṯ אִשָּׁה woman
יְפַת־ yᵊfaṯ- יָפֶה beautiful
תֹּ֑אַר tˈōʔar תֹּאַר form
וְ wᵊ וְ and
חָשַׁקְתָּ֣ ḥāšaqtˈā חשׁק love
בָ֔הּ vˈāh בְּ in
וְ wᵊ וְ and
לָקַחְתָּ֥ lāqaḥtˌā לקח take
לְךָ֖ lᵊḵˌā לְ to
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
21:11. et videris in numero captivorum mulierem pulchram et adamaveris eam voluerisque habere uxorem
And seest in the number of the captives a beautiful woman, and lovest her, and wilt have her to wife,
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Adam Clarke: Commentary on the Bible - 1831
21:11: And seest - a beautiful woman - No forcible possession was allowed even in this case, when the woman was taken in war, and was, by the general consent of ancient nations, adjudged as a part of the spoils. The person to whose lot or share such a woman as is here described fell, might, if he chose, have her for a wife on certain conditions; but he was not permitted to use her under any inferior character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:11: desire: Gen 6:2, Gen 12:14, Gen 12:15, Gen 29:18-20, Gen 34:3, Gen 34:8; Jdg 14:2, Jdg 14:3; Pro 6:25, Pro 31:10, Pro 31:30
that: Num 31:18
John Gill
21:11 And seest among the captives a beautiful woman,.... Whether a virgin, wife, or widow, according to the Jewish writers, even though another man's wife; so Jarchi (c), and Maimonides (d); the marriages of Gentiles being reckoned by the Jews no marriages:
and hast a desire unto her; being captivated with her beauty; some understand this of the strength and rage of lust, but it rather signifies a passionate desire of enjoying her in a lawful way, as follows:
that thou wouldest have her to thy wife; to be married to her in a legal manner; for though it was not allowed the Israelites to marry any of the seven nations of Canaan, nor indeed with any of other nations continuing in their idolatry; yet they might marry such as became their captives and servants, and were wholly in their own power; and especially if proselytes to their religion, and which this fair captive was to become before marriage, as is by some gathered from the following things to be done by her; though after all, this was only a permission, because of the hardness of their hearts, as is said of divorce; and that such marriages were not very grateful to God appears, as some have observed, from the ceremonies used before marriage, to render her contemptible; and the easy dismission of her afterwards, according to the sense of some interpreters.
(c) Vid. T. Bab. Kiddushin, fol. 21. 2. (d) Hilchot Melachim, c. 8. sect. 3.
John Wesley
21:11 Hast a desire unto her - Or, hast taken delight in her: which may be a modest expression for lying with her, and seems probable, because it is said, Deut 21:14, that he had humbled her. And here seem to be two cases supposed, and direction given what to do in both of them, that he did desire to marry her, of which he speaks, Deut 21:11-13. that he did not desire this, of which he speaks, Deut 21:14.
21:1221:12: եւ տարցիս զնա ՚ի տուն քո, եւ գերծցե՛ս զգլուխ նորա.
12 ապա նրան կը տանես քո տունը, կ’ածիլես նրա գլուխը,
12 Զանիկա քու տունդ տար, անոր գլուխը ածիլէ ու եղունգները կտրէ,
եւ տարցիս զնա ի տուն քո, եւ [324]գերծցես զգլուխ նորա, եւ սրբեսցես զեղնգունս նորա:

21:12: եւ տարցիս զնա ՚ի տուն քո, եւ գերծցե՛ս զգլուխ նորա.
12 ապա նրան կը տանես քո տունը, կ’ածիլես նրա գլուխը,
12 Զանիկա քու տունդ տար, անոր գլուխը ածիլէ ու եղունգները կտրէ,
zohrab-1805▾ eastern-1994▾ western am▾
21:1212: то приведи ее в дом свой, и пусть она острижет голову свою и обрежет ногти свои,
21:12 καὶ και and; even εἰσάξεις εισαγω lead in; bring in αὐτὴν αυτος he; him ἔνδον ενδον into; for τὴν ο the οἰκίαν οικια house; household σου σου of you; your καὶ και and; even ξυρήσεις ξυραω shave τὴν ο the κεφαλὴν κεφαλη head; top αὐτῆς αυτος he; him καὶ και and; even περιονυχιεῖς περιονυχιζω he; him
21:12 וַ wa וְ and הֲבֵאתָ֖הּ hᵃvēṯˌāh בוא come אֶל־ ʔel- אֶל to תֹּ֣וךְ tˈôḵ תָּוֶךְ midst בֵּיתֶ֑ךָ bêṯˈeḵā בַּיִת house וְ wᵊ וְ and גִלְּחָה֙ ḡillᵊḥˌā גלח shave אֶת־ ʔeṯ- אֵת [object marker] רֹאשָׁ֔הּ rōšˈāh רֹאשׁ head וְ wᵊ וְ and עָשְׂתָ֖ה ʕāśᵊṯˌā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] צִפָּרְנֶֽיהָ׃ ṣippornˈeʸhā צִפֹּרֶן nail
21:12. introduces in domum tuam quae radet caesariem et circumcidet unguesThou shalt bring her into thy house: and she shall shave her hair, and pare her nails,
12. then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails;
Then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails:

12: то приведи ее в дом свой, и пусть она острижет голову свою и обрежет ногти свои,
21:12
καὶ και and; even
εἰσάξεις εισαγω lead in; bring in
αὐτὴν αυτος he; him
ἔνδον ενδον into; for
τὴν ο the
οἰκίαν οικια house; household
σου σου of you; your
καὶ και and; even
ξυρήσεις ξυραω shave
τὴν ο the
κεφαλὴν κεφαλη head; top
αὐτῆς αυτος he; him
καὶ και and; even
περιονυχιεῖς περιονυχιζω he; him
21:12
וַ wa וְ and
הֲבֵאתָ֖הּ hᵃvēṯˌāh בוא come
אֶל־ ʔel- אֶל to
תֹּ֣וךְ tˈôḵ תָּוֶךְ midst
בֵּיתֶ֑ךָ bêṯˈeḵā בַּיִת house
וְ wᵊ וְ and
גִלְּחָה֙ ḡillᵊḥˌā גלח shave
אֶת־ ʔeṯ- אֵת [object marker]
רֹאשָׁ֔הּ rōšˈāh רֹאשׁ head
וְ wᵊ וְ and
עָשְׂתָ֖ה ʕāśᵊṯˌā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
צִפָּרְנֶֽיהָ׃ ṣippornˈeʸhā צִפֹּרֶן nail
21:12. introduces in domum tuam quae radet caesariem et circumcidet ungues
Thou shalt bring her into thy house: and she shall shave her hair, and pare her nails,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:12: She shall shave her head - This was in token of her renouncing her religion, and becoming a proselyte to that of the Jews. This is still a custom in the East; when a Christian turns Mohammedan his head is shaven, and he is carried through the city crying, la alahila allah we Mohammed resooli Allah; "There is no God but God, and Mohammed is the prophet of God."
Pare her nails - ועשתה את צפרניה veasethah eth tsipporneyha, "she shall make her nails." Now whether this signifies paring or letting them grow, is greatly doubted among learned men. Possibly it means neither, but colouring the nails, staining them red with the hennah, which is much practiced in India to the present day, and which was undoubtedly practiced among the ancient Egyptians, as is evident from the nails of mummies which are found thus stained. The hennah, according to Hasselquist, grows in India, and in Upper and Lower Egypt; it flowers from May to August. The manner of using it is this: the leaves are powdered, and made into a paste with water: they bind this paste on the nails of their fingers and toes, and let it stand on all night; in the morning they are found to be of a beautiful reddish yellow, and this lasts three weeks or a month, after which they renew the application. They often stain the palms of their hands and the soles of their feet in the same way, as appears from many paintings of eastern ladies done in India and Persia, which now lie before me. This staining the soles of the feet with the hennah is probably meant in Sa2 19:24 : Mephibosheth had not dressed (literally made) his feet - they had not been thus coloured.
Albert Barnes: Notes on the Bible - 1834
21:12: The shaving the head (a customary sign of purification, Lev 14:8; Num 8:7), and the putting away "the garment of her captivity," were designed to signify the translation of the woman from the state of a pagan and a slave to that of a wife among the covenant-people. Consistency required that she should "pare" (dress, compare Sa2 19:24), not "suffer to grow," her nails; and thus, so far as possible, lay aside everything belonging to her condition as an alien.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:12: and she shall: This was in token of renouncing her religion, and becoming a proselyte to that of the Jews. This is still a custom in the East. when a Christian turns Mohammedan, his head is shaved, and he is carried through the city, crying, la eelah eela allah wemochammed resoolu7)llahee, "There is no God but the God, and Mohammed is the prophet of God." Co1 11:6; Eph 4:22
pare her nails: or, suffer to grow, Heb. make, or dress, Weâ sethah eth tzipparneyha, "and she shall make her nails;" i. e., probably neither paring nor letting them grow, but dressing or beautifying them as the Eastern women still do by tinging them with the leaves of an odoriferous plant called alhenna, which Hasselquist (p. 246) informs us, "grows in India and in upper and lower Egypt, flowering from May to August. The leaves are pulverized and made into a paste with water. they bind this paste on the nails of their hands and feet, and keep it on all night. This gives them a deep yellow, which is greatly admired by Eastern nations. The colour lasts for three or four weeks before there is occasion to renew it. The custom is so ancient in Egypt, that I have seen the nails of mummies dyed in this manner.
Carl Friedrich Keil and Franz Delitzsch
21:12
When the woman was taken home to the house of the man who had loved her, she was to shave her head, and make, i.e., cut, her nails (cf. 2Kings 19:25), - both customary signs of purification (on this signification of the cutting of the hair, see Lev 14:8 and Num 8:7), - as symbols of her passing out of the state of a slave, and of her reception into the fellowship of the covenant nation. This is perfectly obvious in her laying aside her prisoner's clothes. After putting off the signs of captivity, she was to sit (dwell) in the house, and bewail her father and mother for a month, i.e., console herself for her separation from her parents, whom she had lost, that she might be able to forget her people and her father's house (Ps 45:11), and give herself up henceforth in love to her husband with an undivided heart. The intention of these laws was not to protect the woman against any outbreak of rude passion on the part of the man, but rather to give her time and leisure to loosen herself inwardly from the natural fellowship of her nation and kindred, and to acquire affection towards the fellowship of the people of God, into which she had entered against her will, that her heart might cherish love to the God of Israel, who had given her favour in the eyes of her master, and had taken from her the misery and reproach of slavery. But her master becoming her husband, she entered into the rights of a daughter of Israel, who had been sold by her father to a man to be his wife (Ex 21:7.). If after this her husband should find no pleasure in her, he was to let her go לנפשׁהּ, i.e., at her free will, and not sell her for money (cf. Ex 21:8). "Thou shalt not put constraint upon her, because thou hast humbled her." התעמּר, which only occurs again in Deut 24:7, probably signifies to throw oneself upon a person, to practise violence towards him (cf. Ges. thes. p. 1046).
Geneva 1599
21:12 Then thou shalt bring her home to thine house; (d) and she shall shave her head, and pare her nails;
(d) Signifying that her former life must be changed before she could be joined to the people of God.
John Gill
21:12 Then thou shalt bring her home to thine house,.... In order to make her his wife, after some things were done here directed to; for this is not to be understood of his taking her home with a view to defile her, as Maimonides (e) interprets it; who observes, that when a man's lust so rages that he cannot subdue it, yet he ought not publicly to satisfy his lust, but to have the woman into a private and secret place, as it is said:
thou shalt bring her into the midst of thine house; nor was he permitted to lie with her in the camp, nor was it lawful for him to defile her a second time, until her mourning was at an end; though elsewhere (f) he gives a different sense of this passage, and supposes the man to have lain with the captive woman, before the introduction of her into his house; for it is a notion that prevails with the Jewish writers, that an Israelitish soldier might lie once with an Heathen woman taken captive, to gratify his lust, but might not repeat it; so it is said in the Talmud (g); yet it must be observed, that there are some, though but few, who are of opinion that the first congress was unlawful, and that he might not touch her until certain conditions were fulfilled, and they were married, as R. Jochanan (h); and which is embraced, supported, and defended by Abarbinel on the place, and in which he is undoubtedly right; and so it is understood by Josephus (i) and Philo (k); for this law gives no liberty nor countenance to the violation of the beautiful captive. The plain meaning is, that when a Jewish soldier was passionately in love with a captive, and was desirous of making her his wife, he was to take her home to his house, where she was to remain, to see whether his passion of love would subside, or the woman become a proselyte, or however till certain rites were observed, and then he was permitted to marry her:
and she shall shave her head; either that she might be the less engaging, her flowing locks, or plaited hair, or modish headdress, being removed from her, which had served to excite a passion for her; or as a token of mourning for her present afflicted state and condition; and in afflicted circumstances it was usual to shave the head; see Job 1:20; and though it was forbidden the Israelites, yet not Gentiles; Deut 14:1.
and pare her nails; this and the former some think were ordered to make her fit to be his wife, and were a sort of purification of her, and an emblem of her having renounced Heathenism, and having departed from it, and laid aside all superfluity of former naughtiness; but this phrase is interpreted in the Targum of Onkelos, "let her nails grow"; and so the Arabic version: and this the Jewish writers say was ordered to be done, that she might appear ugly and disagreeable to him, and be abhorred by him; so Jarchi, Aben Ezra, and Ben Melech; the same is observed by Maimonides (l), and is the sense of R. Akiba (m). Another of their writers (n) think it refers to a custom in some nations to dye their nails."The daughters of the Heathens (he says) used to adorn the nails of their hands and feet, and dye them with various colours, according to the custom of the Ishmaelites (or Turks); that there might be a variety in their hands, and men might look at them, take them and handle them until the fire of hell, and an evil concupiscence, burned; wherefore this is ordered that they might let them grow, without any preparation or die.''But perhaps this neglect of their nails, and suffering them to grow, was in token of mourning as well as shaving the head, as also sometimes even paring the nails was done on the same account.
(e) Moreh Nevochim, par. 3. c. 41. (f) Hilchot Melachim, c. 8. sect. 2. (g) T. Bab. Kiddushin, fol. 21. 2. (h) Apud Abarbinel in loc. & R. Sol. Urbin. Ohel Moed, fol. 14. 1. (i) Antiqu. l. 4. c. 8. sect. 23. (k) De Charitate, p. 706. (l) Ut supra. (Hilchot Melachim, c. 8.) sect. 5. (m) In T. Bab. Yebamot, fol. 48. 2. (n) R. Abraham Seba in Tzeror Hammor, fol. 146. 2.
John Wesley
21:12 She shall shave her head - In token of her renouncing her heathenish idolatry and superstition, and of her becoming a new woman, and embracing the true religion.
21:1321:13: եւ սրբեսցես զըղընգունս նորա, եւ հանցես զհանդերձ գերութեան նորա. եւ նստցի ՚ի տա՛ն քում, եւ լացցէ զհայր եւ զմայր իւր զաւուրս ամսոյ միոյ. եւ ապա՛ մտցես առ նա, եւ բնակեսցես ընդ նմա. եւ եղիցի կին քո[1925]։ [1925] Ոմանք. Զեղնգունս. եւ ոմանք. զղընգունս։ Այլք. Եւ եղիցի քո կին։
13 կը կտրես նրա եղունգները, կը հանես նրա գերութեան զգեստները: Նա թող նստի քո տանը ու մէկ ամիս թող սուգ անի իր հօր ու մօր համար: Դրանից յետոյ կը մերձենաս նրան, կ’ապրես նրա հետ, եւ նա կը լինի քո կինը:
13 Անոր վրայէն գերութեան լաթերը հանէ ու քու տունդ թող նստի, ամբողջ ամիս մը իր հօրն ու մօրը համար թող լայ. անկէ յետոյ անոր մօտեցիր եւ դուն անոր այրը եղիր, ան ալ՝ քու կինդ։
եւ հանցես զհանդերձ գերութեան նորա``, եւ նստցի ի տան քում, եւ լացցէ զհայր եւ զմայր իւր զաւուրս ամսոյ միոյ. եւ ապա մտցես առ նա եւ բնակեսցես ընդ նմա, եւ եղիցի քո կին:

21:13: եւ սրբեսցես զըղընգունս նորա, եւ հանցես զհանդերձ գերութեան նորա. եւ նստցի ՚ի տա՛ն քում, եւ լացցէ զհայր եւ զմայր իւր զաւուրս ամսոյ միոյ. եւ ապա՛ մտցես առ նա, եւ բնակեսցես ընդ նմա. եւ եղիցի կին քո[1925]։
[1925] Ոմանք. Զեղնգունս. եւ ոմանք. զղընգունս։ Այլք. Եւ եղիցի քո կին։
13 կը կտրես նրա եղունգները, կը հանես նրա գերութեան զգեստները: Նա թող նստի քո տանը ու մէկ ամիս թող սուգ անի իր հօր ու մօր համար: Դրանից յետոյ կը մերձենաս նրան, կ’ապրես նրա հետ, եւ նա կը լինի քո կինը:
13 Անոր վրայէն գերութեան լաթերը հանէ ու քու տունդ թող նստի, ամբողջ ամիս մը իր հօրն ու մօրը համար թող լայ. անկէ յետոյ անոր մօտեցիր եւ դուն անոր այրը եղիր, ան ալ՝ քու կինդ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1313: и снимет с себя пленническую одежду свою, и живет в доме твоем, и оплакивает отца своего и матерь свою в продолжение месяца; и после того ты можешь войти к ней и сделаться ее мужем, и она будет твоею женою;
21:13 καὶ και and; even περιελεῖς περιαιρεω disconnect; remove τὰ ο the ἱμάτια ιματιον clothing; clothes τῆς ο the αἰχμαλωσίας αιχμαλωσια captivity αὐτῆς αυτος he; him ἀπ᾿ απο from; away αὐτῆς αυτος he; him καὶ και and; even καθίεται καθιζω sit down; seat ἐν εν in τῇ ο the οἰκίᾳ οικια house; household σου σου of you; your καὶ και and; even κλαύσεται κλαιω weep; cry τὸν ο the πατέρα πατηρ father καὶ και and; even τὴν ο the μητέρα μητηρ mother μηνὸς μην.1 month ἡμέρας ημερα day καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he εἰσελεύσῃ εισερχομαι enter; go in πρὸς προς to; toward αὐτὴν αυτος he; him καὶ και and; even συνοικισθήσῃ συνοικιζω he; him καὶ και and; even ἔσται ειμι be σου σου of you; your γυνή γυνη woman; wife
21:13 וְ wᵊ וְ and הֵסִ֩ירָה֩ hēsîrˌā סור turn aside אֶת־ ʔeṯ- אֵת [object marker] שִׂמְלַ֨ת śimlˌaṯ שִׂמְלָה mantle שִׁבְיָ֜הּ šivyˈāh שְׁבִי captive מֵ mē מִן from עָלֶ֗יהָ ʕālˈeʸhā עַל upon וְ wᵊ וְ and יָֽשְׁבָה֙ yˈāšᵊvā ישׁב sit בְּ bᵊ בְּ in בֵיתֶ֔ךָ vêṯˈeḵā בַּיִת house וּ û וְ and בָֽכְתָ֛ה vˈāḵᵊṯˈā בכה weep אֶת־ ʔeṯ- אֵת [object marker] אָבִ֥יהָ ʔāvˌîhā אָב father וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אִמָּ֖הּ ʔimmˌāh אֵם mother יֶ֣רַח yˈeraḥ יֶרַח month יָמִ֑ים yāmˈîm יֹום day וְ wᵊ וְ and אַ֨חַר ʔˌaḥar אַחַר after כֵּ֜ן kˈēn כֵּן thus תָּבֹ֤וא tāvˈô בוא come אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to וּ û וְ and בְעַלְתָּ֔הּ vᵊʕaltˈāh בעל own וְ wᵊ וְ and הָיְתָ֥ה hāyᵊṯˌā היה be לְךָ֖ lᵊḵˌā לְ to לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
21:13. et deponet vestem in qua capta est sedensque in domo tua flebit patrem et matrem suam uno mense et postea intrabis ad eam dormiesque cum illa et erit uxor tuaAnd shall put off the raiment, wherein she was taken: and shall remain in thy house, and mourn for her father and mother one month: and after that thou shalt go in unto her, and shalt sleep with her, and she shall be thy wife.
13. and she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife.
And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife:

13: и снимет с себя пленническую одежду свою, и живет в доме твоем, и оплакивает отца своего и матерь свою в продолжение месяца; и после того ты можешь войти к ней и сделаться ее мужем, и она будет твоею женою;
21:13
καὶ και and; even
περιελεῖς περιαιρεω disconnect; remove
τὰ ο the
ἱμάτια ιματιον clothing; clothes
τῆς ο the
αἰχμαλωσίας αιχμαλωσια captivity
αὐτῆς αυτος he; him
ἀπ᾿ απο from; away
αὐτῆς αυτος he; him
καὶ και and; even
καθίεται καθιζω sit down; seat
ἐν εν in
τῇ ο the
οἰκίᾳ οικια house; household
σου σου of you; your
καὶ και and; even
κλαύσεται κλαιω weep; cry
τὸν ο the
πατέρα πατηρ father
καὶ και and; even
τὴν ο the
μητέρα μητηρ mother
μηνὸς μην.1 month
ἡμέρας ημερα day
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
εἰσελεύσῃ εισερχομαι enter; go in
πρὸς προς to; toward
αὐτὴν αυτος he; him
καὶ και and; even
συνοικισθήσῃ συνοικιζω he; him
καὶ και and; even
ἔσται ειμι be
σου σου of you; your
γυνή γυνη woman; wife
21:13
וְ wᵊ וְ and
הֵסִ֩ירָה֩ hēsîrˌā סור turn aside
אֶת־ ʔeṯ- אֵת [object marker]
שִׂמְלַ֨ת śimlˌaṯ שִׂמְלָה mantle
שִׁבְיָ֜הּ šivyˈāh שְׁבִי captive
מֵ מִן from
עָלֶ֗יהָ ʕālˈeʸhā עַל upon
וְ wᵊ וְ and
יָֽשְׁבָה֙ yˈāšᵊvā ישׁב sit
בְּ bᵊ בְּ in
בֵיתֶ֔ךָ vêṯˈeḵā בַּיִת house
וּ û וְ and
בָֽכְתָ֛ה vˈāḵᵊṯˈā בכה weep
אֶת־ ʔeṯ- אֵת [object marker]
אָבִ֥יהָ ʔāvˌîhā אָב father
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אִמָּ֖הּ ʔimmˌāh אֵם mother
יֶ֣רַח yˈeraḥ יֶרַח month
יָמִ֑ים yāmˈîm יֹום day
וְ wᵊ וְ and
אַ֨חַר ʔˌaḥar אַחַר after
כֵּ֜ן kˈēn כֵּן thus
תָּבֹ֤וא tāvˈô בוא come
אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to
וּ û וְ and
בְעַלְתָּ֔הּ vᵊʕaltˈāh בעל own
וְ wᵊ וְ and
הָיְתָ֥ה hāyᵊṯˌā היה be
לְךָ֖ lᵊḵˌā לְ to
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
21:13. et deponet vestem in qua capta est sedensque in domo tua flebit patrem et matrem suam uno mense et postea intrabis ad eam dormiesque cum illa et erit uxor tua
And shall put off the raiment, wherein she was taken: and shall remain in thy house, and mourn for her father and mother one month: and after that thou shalt go in unto her, and shalt sleep with her, and she shall be thy wife.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:13: Bewail her father and her mother a full month - This is prescribed from motives of humanity, that the woman might have time and leisure to detach her affections from their natural ties, and prepare her mind for new ones.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:13: and bewail: Psa 45:10, Psa 45:11; Luk 14:26, Luk 14:27
Geneva 1599
21:13 And she shall put the raiment of her captivity from off her, and shall remain in thine house, (e) and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy (f) wife.
(e) As having renounced parents and country.
(f) This was only allowed in the wars, otherwise the Israelites could not marry strangers.
John Gill
21:13 And she shall put the raiment of her captivity from off her,.... Her beautiful garments, and gay apparel, in which she was taken captive; and which tended to stir up the stronger affection for her, and greater desire after her; and therefore, as some think, were ordered to be removed, to abate the ardour of love to her. Jarchi observes, that the daughters of the Gentiles used to adorn themselves in war, that they might cause others to commit fornication with them; and another writer before referred to says (o), the daughters of Heathens used to adorn themselves in raiment of silk, and purple, and fine linen, and needlework, to allure and entice men with them; and therefore the law obliges to put off her beautiful garments, and clothe her with old worn out ones, that she might be less agreeable to him; though the putting off her fine clothes, and being clad with sordid ones, might be only as a token of mourning; as it was customary at such times to lay aside richer clothing, and put on sackcloth, Jon 3:6.
and shall remain in thine house: shut up there, and never stir out, as the same writer interprets it. Maimonides (p) says, that she was to be with him in the house, that going in and out he might see her, and she become abominable to him; though perhaps it was only that he might have an opportunity of observing her manners, and of conversing with her, in order to make a proselyte of her; so the Targum of Jonathan interprets it of dipping herself, and becoming a proselytess in his house; or else, as the rest, her abiding in the house, and not going out, might be on account of mourning, as follows:
and bewail her father and her mother a full month; who were either dead in the battle, or however she had no hope of seeing them any more, being a captive, and likely to be settled in another man's house in a foreign country, and so take her farewell of her father's house in this mournful manner. The Jews are divided about the sense of these words; some take them simply to signify her parents, others her idols, according to Jer 2:17. The Targum of Jonathan is,"and weep for the idols of the house of her father and her mother;''meaning not for the loss of them, but for the idolatry of her father's house she was now convinced of, being become a proselytess, according to the paraphrast; but the last seems only to have respect to the loss of her father and mother, which she was to bewail a whole month, or "a moon of days" (q); as many days as the moon is going its course, which it finishes in twenty seven days, seven hours, and forty three minutes, and this is called the periodical month; but is longer in passing from one conjunction of it with the sun to another, called the synodical month, and its quantity is twenty nine days, twelve hours, and forty four minutes. Maimonides (r) says, she was to stay in his house three months, one month of mourning, and two after that, and then he was to marry her. The reason of this the Targum of Jonathan explains, by paraphrasing the words thus,"and shall stay three months, that it may be known whether she is with child;''that is, by his lying with her before when taken with her beauty, that so he might distinguish this child begotten on her in Heathenism, from what he might have by her after marriage, which is supposed to be the case of Tamar and Absalom; but as there is no foundation in the text for a permission to lie with her before marriage, so neither for these additional months; only one month was required, which was the usual time for mourning for deceased relations; see Num 20:29.
and after that thou shalt go in unto her; and not before:
and be her husband, and she shall be thy wife he continuing to love her, and she having become a proselytess.
(o) R. Abraham Seba in Tzeror. Hammor, fol. 146. 2. (p) Ut supra. (Hilchot Melachim, c. 8. sect. 2.) (q) "luna dierum", Montanus, Piscator, Grotius. (r) Ut supra (Hilchot Melachim, c. 8.), sect. 6.
John Wesley
21:13 Raiment of captivity - Those sordid raiments which were put upon her when she was taken captive. Bewail her father and mother - Either their death, or which was in effect the same, her final separation from them.
21:1421:14: Եւ եղիցի եթէ ո՛չ հաճեսցիս ընդ նա, արձակեսցես զնա ազա՛տ. եւ վաճառելով մի՛ վաճառեսցես զնա արծաթոյ. եւ մի՛ անարգեսցես զնա՝ քանզի լլկեցեր զնա[1926]։[1926] Ոմանք. Մի՛ վաճառեսցի ընդ արծա՛՛։
14 Եթէ դու նրանից գոհ չլինես, ապա նրան ազատ կ’արձակես: Նրան արծաթով չվաճառես ու նրան չստորացնես, քանի որ լլկել ես նրան»:
14 Եթէ անկէ գոհ չըլլաս, զանիկա ազատ արձակէ՛. բայց բնաւ մի՛ ծախեր, ո՛չ ալ իբր ծառայ աշխատցուր, որովհետեւ լլկեցիր զանիկա։
Եւ եղիցի եթէ ոչ հաճեսցիս ընդ նա, արձակեսցես զնա ազատ. եւ վաճառելով մի՛ վաճառեսցես զնա արծաթոյ, եւ մի՛ անարգեսցես զնա, քանզի լլկեցեր զնա:

21:14: Եւ եղիցի եթէ ո՛չ հաճեսցիս ընդ նա, արձակեսցես զնա ազա՛տ. եւ վաճառելով մի՛ վաճառեսցես զնա արծաթոյ. եւ մի՛ անարգեսցես զնա՝ քանզի լլկեցեր զնա[1926]։
[1926] Ոմանք. Մի՛ վաճառեսցի ընդ արծա՛՛։
14 Եթէ դու նրանից գոհ չլինես, ապա նրան ազատ կ’արձակես: Նրան արծաթով չվաճառես ու նրան չստորացնես, քանի որ լլկել ես նրան»:
14 Եթէ անկէ գոհ չըլլաս, զանիկա ազատ արձակէ՛. բայց բնաւ մի՛ ծախեր, ո՛չ ալ իբր ծառայ աշխատցուր, որովհետեւ լլկեցիր զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
21:1414: если же она [после] не понравится тебе, то отпусти ее, [куда] она захочет, но не продавай ее за серебро и не обращай ее в рабство, потому что ты смирил ее.
21:14 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless μὴ μη not θέλῃς θελω determine; will αὐτήν αυτος he; him ἐξαποστελεῖς εξαποστελλω send forth αὐτὴν αυτος he; him ἐλευθέραν ελευθερος free καὶ και and; even πράσει πρασις not πραθήσεται πιπρασκω sell ἀργυρίου αργυριον silver piece; money οὐκ ου not ἀθετήσεις αθετεω displace; put off αὐτήν αυτος he; him διότι διοτι because; that ἐταπείνωσας ταπεινοω humble; bring low αὐτήν αυτος he; him
21:14 וְ wᵊ וְ and הָיָ֞ה hāyˈā היה be אִם־ ʔim- אִם if לֹ֧א lˈō לֹא not חָפַ֣צְתָּ ḥāfˈaṣtā חפץ desire בָּ֗הּ bˈāh בְּ in וְ wᵊ וְ and שִׁלַּחְתָּהּ֙ šillaḥtˌāh שׁלח send לְ lᵊ לְ to נַפְשָׁ֔הּ nafšˈāh נֶפֶשׁ soul וּ û וְ and מָכֹ֥ר māḵˌōr מכר sell לֹא־ lō- לֹא not תִמְכְּרֶ֖נָּה ṯimkᵊrˌennā מכר sell בַּ ba בְּ in † הַ the כָּ֑סֶף kkˈāsef כֶּסֶף silver לֹא־ lō- לֹא not תִתְעַמֵּ֣ר ṯiṯʕammˈēr עמר deal violently בָּ֔הּ bˈāh בְּ in תַּ֖חַת tˌaḥaṯ תַּחַת under part אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עִנִּיתָֽהּ׃ ס ʕinnîṯˈāh . s ענה be lowly
21:14. sin autem postea non sederit animo tuo dimittes eam liberam nec vendere poteris pecunia nec opprimere per potentiam quia humiliasti eamBut if afterwards she please thee not, thou shalt let her go free, but thou mayst not sell her for money nor oppress her by might because thou hast humbled her.
14. And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her.
And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her:

14: если же она [после] не понравится тебе, то отпусти ее, [куда] она захочет, но не продавай ее за серебро и не обращай ее в рабство, потому что ты смирил ее.
21:14
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
μὴ μη not
θέλῃς θελω determine; will
αὐτήν αυτος he; him
ἐξαποστελεῖς εξαποστελλω send forth
αὐτὴν αυτος he; him
ἐλευθέραν ελευθερος free
καὶ και and; even
πράσει πρασις not
πραθήσεται πιπρασκω sell
ἀργυρίου αργυριον silver piece; money
οὐκ ου not
ἀθετήσεις αθετεω displace; put off
αὐτήν αυτος he; him
διότι διοτι because; that
ἐταπείνωσας ταπεινοω humble; bring low
αὐτήν αυτος he; him
21:14
וְ wᵊ וְ and
הָיָ֞ה hāyˈā היה be
אִם־ ʔim- אִם if
לֹ֧א lˈō לֹא not
חָפַ֣צְתָּ ḥāfˈaṣtā חפץ desire
בָּ֗הּ bˈāh בְּ in
וְ wᵊ וְ and
שִׁלַּחְתָּהּ֙ šillaḥtˌāh שׁלח send
לְ lᵊ לְ to
נַפְשָׁ֔הּ nafšˈāh נֶפֶשׁ soul
וּ û וְ and
מָכֹ֥ר māḵˌōr מכר sell
לֹא־ lō- לֹא not
תִמְכְּרֶ֖נָּה ṯimkᵊrˌennā מכר sell
בַּ ba בְּ in
הַ the
כָּ֑סֶף kkˈāsef כֶּסֶף silver
לֹא־ lō- לֹא not
תִתְעַמֵּ֣ר ṯiṯʕammˈēr עמר deal violently
בָּ֔הּ bˈāh בְּ in
תַּ֖חַת tˌaḥaṯ תַּחַת under part
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עִנִּיתָֽהּ׃ ס ʕinnîṯˈāh . s ענה be lowly
21:14. sin autem postea non sederit animo tuo dimittes eam liberam nec vendere poteris pecunia nec opprimere per potentiam quia humiliasti eam
But if afterwards she please thee not, thou shalt let her go free, but thou mayst not sell her for money nor oppress her by might because thou hast humbled her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
21:14: Thou shalt not make merchandise of her - Rather, thou shalt not constrain her: literally "treat her with constraint," or "treat her as a slave."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:14: thou shalt: Exo 21:7-11
because thou: Deu 22:19, Deu 22:24, Deu 22:29; Gen 34:2; Jdg 19:24
John Gill
21:14 And it shall be, if thou have no delight in her;.... Either some time after marriage:
then thou shalt let her go whither she will; by a bill of divorce, as the Targum of Jonathan, who understands it in this sense, and as the connection of the words seems to require; or else before marriage, at the month's end, or any time before, that if his affections cooled towards her, and all the above methods tended to abate his love of her, then he was obliged to dismiss her, or to grant her her freedom, and let her go wherever she pleased; she was no longer his captive, nor his servant:
but thou shalt not sell her at all for money; as he might have done if he had not made such a proposal to her, and obliged her to the observance of such rites and ceremonies as he did, in order to make her his wife:
thou shalt not make merchandise of her; which seems to express the same thing, and therefore something else is rather intended; as that he should neither make any gain of her by selling her to another, nor retain her in his own service, nor make use of her as a slave; so Jarchi says, that in the Persian language they call service by this word, and which also he says he learnt from an eminent writer of theirs, R. Moses Hadarsan; with which Maimonides (s) agrees, who explains it, shall make no use of her service, or serve himself by her; he should have no profit by her, either by sale, or servitude:
because thou hast humbled her; which phrase it must be owned is often, used of unlawful commerce with a woman, of defiling her, or violating her chastity; and so may seem to confirm the notion of those who think that he lay with her before he took her to his house, and therefore, upon a refusal to marry her afterwards, was obliged to this loss; though the word signifies any kind of affliction, as this was a very great one, a great mortification to her, to be taken into his house, to have her head shaved, and her nails pared, or suffered to grow, and her fine clothes changed for sordid ones; and all this with a profession of a design to marry her, and yet after all is deceived and disappointed by him; wherefore for such a conduct toward her he was obliged to give her her freedom.
(s) Ut supra. (Hilchot Melachim, c. 8. sect. 2.)
John Wesley
21:14 If thou have no delight in her - If thou dost not chuse to marry her. Thou shalt not make merchandise of her - Make gain of her, either by using her to thy own servile works, or by prostituting her to the lusts or to the service of others.
21:1521:15: Եւ եթէ լինիցին ա՛ռն միում երկու կանայք. եւ լինիցի ՚ի նոցանէ մին սիրելի եւ մեւսն ատելի. եւ ծնանիցին նմա որդիս՝ սիրելի՛ն եւ ատելին, եւ լինիցի որդի անդրանիկ ատելւոյն[1927]. [1927] Ոմանք. Երկու կանայք, մին ՚ի նոցանէ սիրելի, եւ մին ատելի։
15 «Եթէ մի տղամարդ երկու կին ունենայ, որոնցից մէկը սիրելի լինի, իսկ միւսն՝ ատելի, եւ նրանք՝ սիրելի ու ատելի այդ կանայք, նրա համար որդիներ ծնեն, եւ անդրանիկը լինի ատելի կնոջ որդին,
15 «Եթէ մարդ մը երկու կին ունենայ ու մէկը սիրելի եւ միւսը ատելի ըլլայ ու սիրելին եւ ատելին ալ անոր զաւակներ ծնանին եւ եթէ անդրանիկ զաւակը ատելի կնոջմէն ծնած է,
Եւ եթէ լինիցին առն միում երկու կանայք, եւ լինիցի ի նոցանէ մին սիրելի եւ մեւսն ատելի, եւ ծնանիցին նմա որդիս, սիրելին եւ ատելին, եւ լինիցի որդի անդրանիկ ատելւոյն:

21:15: Եւ եթէ լինիցին ա՛ռն միում երկու կանայք. եւ լինիցի ՚ի նոցանէ մին սիրելի եւ մեւսն ատելի. եւ ծնանիցին նմա որդիս՝ սիրելի՛ն եւ ատելին, եւ լինիցի որդի անդրանիկ ատելւոյն[1927].
[1927] Ոմանք. Երկու կանայք, մին ՚ի նոցանէ սիրելի, եւ մին ատելի։
15 «Եթէ մի տղամարդ երկու կին ունենայ, որոնցից մէկը սիրելի լինի, իսկ միւսն՝ ատելի, եւ նրանք՝ սիրելի ու ատելի այդ կանայք, նրա համար որդիներ ծնեն, եւ անդրանիկը լինի ատելի կնոջ որդին,
15 «Եթէ մարդ մը երկու կին ունենայ ու մէկը սիրելի եւ միւսը ատելի ըլլայ ու սիրելին եւ ատելին ալ անոր զաւակներ ծնանին եւ եթէ անդրանիկ զաւակը ատելի կնոջմէն ծնած է,
zohrab-1805▾ eastern-1994▾ western am▾
21:1515: Если у кого будут две жены--одна любимая, а другая нелюбимая, и как любимая, [так] и нелюбимая родят ему сыновей, и первенцем будет сын нелюбимой, --
21:15 ἐὰν εαν and if; unless δὲ δε though; while γένωνται γινομαι happen; become ἀνθρώπῳ ανθρωπος person; human δύο δυο two γυναῖκες γυνη woman; wife μία εις.1 one; unit αὐτῶν αυτος he; him ἠγαπημένη αγαπαω love καὶ και and; even μία εις.1 one; unit αὐτῶν αυτος he; him μισουμένη μισεω hate καὶ και and; even τέκωσιν τικτω give birth; produce αὐτῷ αυτος he; him ἡ ο the ἠγαπημένη αγαπαω love καὶ και and; even ἡ ο the μισουμένη μισεω hate καὶ και and; even γένηται γινομαι happen; become υἱὸς υιος son πρωτότοκος πρωτοτοκος firstborn τῆς ο the μισουμένης μισεω hate
21:15 כִּֽי־ kˈî- כִּי that תִהְיֶ֨יןָ ṯihyˌeʸnā היה be לְ lᵊ לְ to אִ֜ישׁ ʔˈîš אִישׁ man שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two נָשִׁ֗ים nāšˈîm אִשָּׁה woman הָ hā הַ the אַחַ֤ת ʔaḥˈaṯ אֶחָד one אֲהוּבָה֙ ʔᵃhûvˌā אהב love וְ wᵊ וְ and הָ hā הַ the אַחַ֣ת ʔaḥˈaṯ אֶחָד one שְׂנוּאָ֔ה śᵊnûʔˈā שׂנא hate וְ wᵊ וְ and יָֽלְדוּ־ yˈālᵊḏû- ילד bear לֹ֣ו lˈô לְ to בָנִ֔ים vānˈîm בֵּן son הָ hā הַ the אֲהוּבָ֖ה ʔᵃhûvˌā אהב love וְ wᵊ וְ and הַ ha הַ the שְּׂנוּאָ֑ה śśᵊnûʔˈā שׂנא hate וְ wᵊ וְ and הָיָ֛ה hāyˈā היה be הַ ha הַ the בֵּ֥ן bbˌēn בֵּן son הַ ha הַ the בְּכֹ֖ור bbᵊḵˌôr בְּכֹר first-born לַ la לְ to † הַ the שְּׂנִיאָֽה׃ śśᵊnîʔˈā שָׂנִיא disdained
21:15. si habuerit homo uxores duas unam dilectam et alteram odiosam genuerintque ex eo liberos et fuerit filius odiosae primogenitusIf a man have two wives, one beloved, and the other hated, and they have had children by him, and the son of the hated be the firstborn,
15. If a man have two wives, the one beloved, and the other hated, and they have borne him children, both the beloved and the hated; and if the firstborn son be hers that was hated;
If a man have two wives, one beloved, and another hated, and they have born him children, [both] the beloved and the hated; and [if] the firstborn son be hers that was hated:

15: Если у кого будут две жены--одна любимая, а другая нелюбимая, и как любимая, [так] и нелюбимая родят ему сыновей, и первенцем будет сын нелюбимой, --
21:15
ἐὰν εαν and if; unless
δὲ δε though; while
γένωνται γινομαι happen; become
ἀνθρώπῳ ανθρωπος person; human
δύο δυο two
γυναῖκες γυνη woman; wife
μία εις.1 one; unit
αὐτῶν αυτος he; him
ἠγαπημένη αγαπαω love
καὶ και and; even
μία εις.1 one; unit
αὐτῶν αυτος he; him
μισουμένη μισεω hate
καὶ και and; even
τέκωσιν τικτω give birth; produce
αὐτῷ αυτος he; him
ο the
ἠγαπημένη αγαπαω love
καὶ και and; even
ο the
μισουμένη μισεω hate
καὶ και and; even
γένηται γινομαι happen; become
υἱὸς υιος son
πρωτότοκος πρωτοτοκος firstborn
τῆς ο the
μισουμένης μισεω hate
21:15
כִּֽי־ kˈî- כִּי that
תִהְיֶ֨יןָ ṯihyˌeʸnā היה be
לְ lᵊ לְ to
אִ֜ישׁ ʔˈîš אִישׁ man
שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two
נָשִׁ֗ים nāšˈîm אִשָּׁה woman
הָ הַ the
אַחַ֤ת ʔaḥˈaṯ אֶחָד one
אֲהוּבָה֙ ʔᵃhûvˌā אהב love
וְ wᵊ וְ and
הָ הַ the
אַחַ֣ת ʔaḥˈaṯ אֶחָד one
שְׂנוּאָ֔ה śᵊnûʔˈā שׂנא hate
וְ wᵊ וְ and
יָֽלְדוּ־ yˈālᵊḏû- ילד bear
לֹ֣ו lˈô לְ to
בָנִ֔ים vānˈîm בֵּן son
הָ הַ the
אֲהוּבָ֖ה ʔᵃhûvˌā אהב love
וְ wᵊ וְ and
הַ ha הַ the
שְּׂנוּאָ֑ה śśᵊnûʔˈā שׂנא hate
וְ wᵊ וְ and
הָיָ֛ה hāyˈā היה be
הַ ha הַ the
בֵּ֥ן bbˌēn בֵּן son
הַ ha הַ the
בְּכֹ֖ור bbᵊḵˌôr בְּכֹר first-born
לַ la לְ to
הַ the
שְּׂנִיאָֽה׃ śśᵊnîʔˈā שָׂנִיא disdained
21:15. si habuerit homo uxores duas unam dilectam et alteram odiosam genuerintque ex eo liberos et fuerit filius odiosae primogenitus
If a man have two wives, one beloved, and the other hated, and they have had children by him, and the son of the hated be the firstborn,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15: The Right of the Firstborn.B. C. 1451.
15 If a man have two wives, one beloved, and another hated, and they have born him children, both the beloved and the hated; and if the firstborn son be hers that was hated: 16 Then it shall be, when he maketh his sons to inherit that which he hath, that he may not make the son of the beloved firstborn before the son of the hated, which is indeed the firstborn: 17 But he shall acknowledge the son of the hated for the firstborn, by giving him a double portion of all that he hath: for he is the beginning of his strength; the right of the firstborn is his.
This law restrains men from disinheriting their eldest sons out of mere caprice, and without just provocation.
I. The case here put (v. 15) is very instructive. 1. It shows the great mischief of having more wives than one, which the law of Moses did not restrain, probably in hopes that men's own experience of the great inconvenience of it in families would at last put an end to it and make them a law to themselves. Observe the supposition here: If a man have two wives, it is a thousand to one but one of them is beloved and the other hated (that is, manifestly loved less) as Leah was by Jacob, and the effect of this cannot but be strifes and jealousies, envy, confusion, and every evil work, which could not but create a constant uneasiness and vexation to the husband, and involve him both in sin and trouble. Those do much better consult their own ease and satisfaction who adhere to God's law than those who indulge their own lusts. 2. It shows how Providence commonly sides with the weakest, and gives more abundant honour to that part which lacked; for the first-born son is here supposed to be hers that was hated; it was so in Jacob's family: because the Lord saw that Leah was hated, Gen. xxix. 31. The great householder wisely gives to each his dividend of comfort; if one had the honour to be the beloved wife, it often proved that the other had the honour to be the mother of the first-born.
II. The law in this case is still binding on parents; they must give their children their right without partiality. In the case supposed, the eldest son, though the son of the less-beloved wife, must have his birthright privilege, which was a double portion of the father's estate, because he was the beginning of his strength that is, in him his family began to be strengthened and his quiver began to be filled with the arrows of a mighty man (Ps. cxxvii. 4), and therefore the right of the first-born is his, v. 16, 17. Jacob had indeed deprived Reuben of his birthright, and given it to Joseph, but it was because Reuben had forfeited the birthright by his incest, not because he was the son of the hated; now, lest that which Jacob did justly should be drawn into a precedent for others to do the same thing unjustly, it is here provided that when the father makes his will, or otherwise settled his estate, the child shall not fare the worse for the mother's unhappiness in having less of her husband's love, for that was not the child's fault. Note, (1.) Parents ought to make no other difference in dispensing their affections among their children than what they see plainly God makes in dispensing his grace among them. (2.) Since it is the providence of God that makes heirs, the disposal of providence in that matter must be acquiesced in and not opposed. No son should be abandoned by his father till he manifestly appear to be abandoned of God, which is hard to say of any while there is life.
Adam Clarke: Commentary on the Bible - 1831
21:15: One beloved, and another hated - That is, one loved less than the other. This is the true notion of the word hate in Scripture. So Jacob Hated Leah, that is, he loved her less than he did Rachel; and Jacob have I loved, but Esau have I Hated, that is, I have shown a more particular affection to the posterity of Jacob than I have to the posterity of Esau. See the note on Gen 29:31. From this verse we see that polygamy did exist under the Mosaic laws, and that it was put under certain regulations; but it was not enjoined, Moses merely suffered it, because of the hardness of their hearts, as our Lord justly remarks Mat 19:8.
Albert Barnes: Notes on the Bible - 1834
21:15: Moses did not originate the rights of primogeniture (compare Gen 25:31), but recognized them, since he found them pre-existing in the general social system of the East. Paternal authority could set aside these rights on just grounds Gen 27:33, but it is forbidden here to do so from mere partiality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:15: two wives: Gen 29:18, Gen 29:20, Gen 29:30, Gen 29:31, Gen 29:33; Sa1 1:4, Sa1 1:5
Carl Friedrich Keil and Franz Delitzsch
21:15
The Right of the first-born. - Whilst the previous law was intended to protect the slave taken in war against the caprice of her Israelitish master, the law which follows is directed against the abuse of paternal authority in favour of a favourite wife. If a man had two wives, of whom one was beloved and the other hated, - as was the case, for example, with Jacob, - and had sons by both his wives, but the first-born by the wife he hated, he was not, when dividing his property as their inheritance, to make the son of the wife he loved the first-born, i.e., was not to give him the inheritance of the first-born, but was to treat the son of the hated wife, who was really the first-born son, as such, and to give him a double share of all his possession. בּכּר, to make or institute as first-born. וגו בּן על־פּני, over (by) the face of, i.e., opposite to the first-born son of the hated, when he was present; in other words, "during his lifetime" (cf. Gen 11:28). יכּיר, to regard as that which he is, the rightful first-born. The inheritance of the first-born consisted in "a mouth of two" (i.e., a mouthful, portion, share of two) of all that was by him, all that he possessed. Consequently the first-born inherited twice as much as nay of the other sons. "Beginning of his strength" (as in Gen 49:3). This right of primogeniture did not originate with Moses, but was simply secured by him against arbitrary invasion. It was founded, no doubt, upon hereditary tradition; just as we find in many other nations, that certain privileges are secured to the first-born sons above those born afterwards.
Geneva 1599
21:15 If a man have two wives, one beloved, and another (g) hated, and they have born him children, [both] the beloved and the hated; and [if] the firstborn son be hers that was hated:
(g) This declares that the plurality of wives came from a corrupt affection.
John Gill
21:15 If a man have two wives,.... Which is supposed, but not approved of, though permitted because of the hardness of men's hearts; for it was not so from the beginning, when only one man and one woman were created, and joined together in marriage; but as it was connived at, and become customary, a law is made to prevent confusion, and preserve order in families:
one beloved and another hated; or less loved, yet continued his wife, and not divorced. Aben Ezra observes, this follows upon the former, because it is there said, that though first he had a desire to her (the captive beautiful woman), yet afterwards had no delight in her:
and they have borne him children both, the beloved and the hated; as Rachel and Leah did to Jacob, who were, the one very much beloved by him, and the other less:
and if the firstborn son be hers that was hated; or not so much beloved as the other, as was the case in the above instance.
John Wesley
21:15 Two wives - This practice, though tolerated, is not hereby made lawful; but only provision is made for the children in this case. Hated - Comparatively, that is, less loved.
Robert Jamieson, A. R. Fausset and David Brown
21:15 If a man have two wives, one beloved, and another hated--In the original and all other translations, the words are rendered "have had," referring to events that have already taken place; and that the "had" has, by some mistake, been omitted in our version, seems highly probable from the other verbs being in the past tense--"hers that was hated," not "hers that is hated"; evidently intimating that she (the first wife) was dead at the time referred to. Moses, therefore, does not here legislate upon the case of a man who has two wives at the same time, but on that of a man who has married twice in succession, the second wife after the decease of the first; and there was an obvious necessity for legislation in these circumstances; for the first wife, who was hated, was dead, and the second wife, the favorite, was alive; and with the feelings of a stepmother, she would urge her husband to make her own son the heir. This case has no bearing upon polygamy, which there is no evidence that the Mosaic code legalized.
21:1621:16: եւ եղիցի յաւուր յորում ժառանգեցուցանիցէ՛ որդւոց իւրոց զինչս իւր, մի՛ իշխեսցէ անդրանկացուցանել զորդի սիրելւոյն, անտե՛ս արարեալ զորդի ատելւոյն զանդրանիկ[1928]. [1928] Ոմանք. Ժառանգեցուսցէ... եւ մի՛ իշխեսցէ։
16 ու երբ վրայ հասնի իր ունեցուածքը որդիներին ժառանգութիւն տալու օրը, ապա այդ մարդն անտես անելով ատելի կնոջ անդրանիկ որդուն՝ իրաւունք չունի անդրանիկի իրաւունքը տալ իր սիրելի կնոջ որդուն.
16 Իր ստացուածքը որդիներուն բաժնելու օրը իրաւունք չունի սիրելիին զաւակը անդրանիկ նկատել ու ատելիէն ծնած անդրանիկը երեսէ ձգել.
եւ եղիցի յաւուր յորում ժառանգեցուցանիցէ որդւոց իւրոց զինչս իւր, մի՛ իշխեսցէ անդրանկացուցանել զորդի սիրելւոյն, անտես արարեալ զորդի ատելւոյն զանդրանիկ:

21:16: եւ եղիցի յաւուր յորում ժառանգեցուցանիցէ՛ որդւոց իւրոց զինչս իւր, մի՛ իշխեսցէ անդրանկացուցանել զորդի սիրելւոյն, անտե՛ս արարեալ զորդի ատելւոյն զանդրանիկ[1928].
[1928] Ոմանք. Ժառանգեցուսցէ... եւ մի՛ իշխեսցէ։
16 ու երբ վրայ հասնի իր ունեցուածքը որդիներին ժառանգութիւն տալու օրը, ապա այդ մարդն անտես անելով ատելի կնոջ անդրանիկ որդուն՝ իրաւունք չունի անդրանիկի իրաւունքը տալ իր սիրելի կնոջ որդուն.
16 Իր ստացուածքը որդիներուն բաժնելու օրը իրաւունք չունի սիրելիին զաւակը անդրանիկ նկատել ու ատելիէն ծնած անդրանիկը երեսէ ձգել.
zohrab-1805▾ eastern-1994▾ western am▾
21:1616: то, при разделе сыновьям своим имения своего, он не может сыну жены любимой дать первенство пред первородным сыном нелюбимой;
21:16 καὶ και and; even ἔσται ειμι be ᾗ ος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day κατακληροδοτῇ κατακληροδοτεω give as an inheritance; parcel out τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him τὰ ο the ὑπάρχοντα υπαρχοντα belongings αὐτοῦ αυτος he; him οὐ ου not δυνήσεται δυναμαι able; can πρωτοτοκεῦσαι πρωτοτοκευω the υἱῷ υιος son τῆς ο the ἠγαπημένης αγαπαω love ὑπεριδὼν υπερειδον overlook τὸν ο the υἱὸν υιος son τῆς ο the μισουμένης μισεω hate τὸν ο the πρωτότοκον πρωτοτοκος firstborn
21:16 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be בְּ bᵊ בְּ in יֹום֙ yôm יֹום day הַנְחִילֹ֣ו hanḥîlˈô נחל take possession אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֔יו bānˈāʸw בֵּן son אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִהְיֶ֖ה yihyˌeh היה be לֹ֑ו lˈô לְ to לֹ֣א lˈō לֹא not יוּכַ֗ל yûḵˈal יכל be able לְ lᵊ לְ to בַכֵּר֙ vakkˌēr בכר be first-born אֶת־ ʔeṯ- אֵת [object marker] בֶּן־ ben- בֵּן son הָ֣ hˈā הַ the אֲהוּבָ֔ה ʔᵃhûvˈā אהב love עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face בֶן־ ven- בֵּן son הַ ha הַ the שְּׂנוּאָ֖ה śśᵊnûʔˌā שׂנא hate הַ ha הַ the בְּכֹֽר׃ bbᵊḵˈōr בְּכֹר first-born
21:16. volueritque substantiam inter filios suos dividere non poterit filium dilectae facere primogenitum et praeferre filio odiosaeAnd he meaneth to divide his substance among his sons: he may not make the son of the beloved the firstborn, and prefer him before the son of the hated.
16. then it shall be, in the day that he causeth his sons to inherit that which he hath, that he may not make the son of the beloved the firstborn before the son of the hated, which is the firstborn:
Then it shall be, when he maketh his sons to inherit [that] which he hath, [that] he may not make the son of the beloved firstborn before the son of the hated, [which is indeed] the firstborn:

16: то, при разделе сыновьям своим имения своего, он не может сыну жены любимой дать первенство пред первородным сыном нелюбимой;
21:16
καὶ και and; even
ἔσται ειμι be
ος who; what
ἂν αν perhaps; ever
ἡμέρᾳ ημερα day
κατακληροδοτῇ κατακληροδοτεω give as an inheritance; parcel out
τοῖς ο the
υἱοῖς υιος son
αὐτοῦ αυτος he; him
τὰ ο the
ὑπάρχοντα υπαρχοντα belongings
αὐτοῦ αυτος he; him
οὐ ου not
δυνήσεται δυναμαι able; can
πρωτοτοκεῦσαι πρωτοτοκευω the
υἱῷ υιος son
τῆς ο the
ἠγαπημένης αγαπαω love
ὑπεριδὼν υπερειδον overlook
τὸν ο the
υἱὸν υιος son
τῆς ο the
μισουμένης μισεω hate
τὸν ο the
πρωτότοκον πρωτοτοκος firstborn
21:16
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
בְּ bᵊ בְּ in
יֹום֙ yôm יֹום day
הַנְחִילֹ֣ו hanḥîlˈô נחל take possession
אֶת־ ʔeṯ- אֵת [object marker]
בָּנָ֔יו bānˈāʸw בֵּן son
אֵ֥ת ʔˌēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִהְיֶ֖ה yihyˌeh היה be
לֹ֑ו lˈô לְ to
לֹ֣א lˈō לֹא not
יוּכַ֗ל yûḵˈal יכל be able
לְ lᵊ לְ to
בַכֵּר֙ vakkˌēr בכר be first-born
אֶת־ ʔeṯ- אֵת [object marker]
בֶּן־ ben- בֵּן son
הָ֣ hˈā הַ the
אֲהוּבָ֔ה ʔᵃhûvˈā אהב love
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
בֶן־ ven- בֵּן son
הַ ha הַ the
שְּׂנוּאָ֖ה śśᵊnûʔˌā שׂנא hate
הַ ha הַ the
בְּכֹֽר׃ bbᵊḵˈōr בְּכֹר first-born
21:16. volueritque substantiam inter filios suos dividere non poterit filium dilectae facere primogenitum et praeferre filio odiosae
And he meaneth to divide his substance among his sons: he may not make the son of the beloved the firstborn, and prefer him before the son of the hated.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:16: Ch1 5:2, Ch1 26:10; Ch2 11:19-22, Ch2 21:3; Rom 8:29; Phi 4:8; Heb 12:16, Heb 12:17
John Gill
21:16 Then it shall be, when he maketh his sons to inherit that which he hath,.... By a will in writing, or byword of mouth, or by a deed of gift, actually bestowing his goods upon them, and dividing among them what he is for the present possessed of; see Lk 15:12,
that he may not make the son of the beloved firstborn before the son of the hated, which is indeed the firstborn; that is, when such is the case, that the son of his wife he has the least value for is really his firstborn, he may not, through favour and affection to the wife he loves better, prefer her son, and declare him to be the firstborn, by devising to him or bestowing on him the double portion of his goods; for so to do would not be right, or agreeably to the will and law of God; for though previous to this law the birthright was given to Joseph, the eldest son of Rachel, the most beloved wife of Jacob, before Reuben who was the son of Leah, less beloved by him, and was in fact his firstborn; yet this was owing to the sin of Reuben, and by the appointment of God; see Gen 49:3.
21:1721:17: այլ զանդրանիկ ատելւոյն ծանիցէ տա՛լ նմա կրկին յամենայնէ որ ինչ գտանիցի նորա. զի նա՛ է սկիզբն որդւոց նորա, եւ նմա ա՛նկ է անդրանկութիւնն։
17 նա պարտաւոր է անդրանիկ ճանաչել ատելի կնոջ որդուն եւ իր ունեցածից նրան հասանելիք բաժնի կրկնապատիկը տալ, որովհետեւ նա է նրա անդրանիկ որդին, եւ անդրանկութեան իրաւունքը նրան է պատկանում»:
17 Հապա ատելիին զաւակը անդրանիկ նկատելով՝ բոլոր իր ձեռքը գտնուածէն երկու բաժին անոր պէտք է տայ. վասն զի իր զօրութեանը սկիզբը անիկա է։ Անդրանկութեան իրաւունքը անոր կը պատկանի։
այլ զանդրանիկ ատելւոյն ծանիցէ` տալ նմա կրկին յամենայնէ որ ինչ գտանիցի նորա. զի նա է սկիզբն [325]որդւոց նորա, եւ նմա անկ է անդրանկութիւնն:

21:17: այլ զանդրանիկ ատելւոյն ծանիցէ տա՛լ նմա կրկին յամենայնէ որ ինչ գտանիցի նորա. զի նա՛ է սկիզբն որդւոց նորա, եւ նմա ա՛նկ է անդրանկութիւնն։
17 նա պարտաւոր է անդրանիկ ճանաչել ատելի կնոջ որդուն եւ իր ունեցածից նրան հասանելիք բաժնի կրկնապատիկը տալ, որովհետեւ նա է նրա անդրանիկ որդին, եւ անդրանկութեան իրաւունքը նրան է պատկանում»:
17 Հապա ատելիին զաւակը անդրանիկ նկատելով՝ բոլոր իր ձեռքը գտնուածէն երկու բաժին անոր պէտք է տայ. վասն զի իր զօրութեանը սկիզբը անիկա է։ Անդրանկութեան իրաւունքը անոր կը պատկանի։
zohrab-1805▾ eastern-1994▾ western am▾
21:1717: но первенцем должен признать сына нелюбимой [и] дать ему двойную часть из всего, что у него найдется, ибо он есть начаток силы его, ему [принадлежит] право первородства.
21:17 ἀλλὰ αλλα but τὸν ο the πρωτότοκον πρωτοτοκος firstborn υἱὸν υιος son τῆς ο the μισουμένης μισεω hate ἐπιγνώσεται επιγινωσκω recognize; find out δοῦναι διδωμι give; deposit αὐτῷ αυτος he; him διπλᾶ διπλους double; twice ἀπὸ απο from; away πάντων πας all; every ὧν ος who; what ἂν αν perhaps; ever εὑρεθῇ ευρισκω find αὐτῷ αυτος he; him ὅτι οτι since; that οὗτός ουτος this; he ἐστιν ειμι be ἀρχὴ αρχη origin; beginning τέκνων τεκνον child αὐτοῦ αυτος he; him καὶ και and; even τούτῳ ουτος this; he καθήκει καθηκω fitting τὰ ο the πρωτοτόκια πρωτοτοκια birthright
21:17 כִּי֩ kˌî כִּי that אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בְּכֹ֨ר bbᵊḵˌōr בְּכֹר first-born בֶּן־ ben- בֵּן son הַ ha הַ the שְּׂנוּאָ֜ה śśᵊnûʔˈā שׂנא hate יַכִּ֗יר yakkˈîr נכר recognise לָ֤ lˈā לְ to תֶת ṯˌeṯ נתן give לֹו֙ lˌô לְ to פִּ֣י pˈî פֶּה mouth שְׁנַ֔יִם šᵊnˈayim שְׁנַיִם two בְּ bᵊ בְּ in כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִמָּצֵ֖א yimmāṣˌē מצא find לֹ֑ו lˈô לְ to כִּי־ kî- כִּי that הוּא֙ hû הוּא he רֵאשִׁ֣ית rēšˈîṯ רֵאשִׁית beginning אֹנֹ֔ו ʔōnˈô אֹון generative power לֹ֖ו lˌô לְ to מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice הַ ha הַ the בְּכֹרָֽה׃ ס bbᵊḵōrˈā . s בְּכֹרָה right of first-born
21:17. sed filium odiosae agnoscet primogenitum dabitque ei de his quae habuerit cuncta duplicia iste est enim principium liberorum eius et huic debentur primogenitaBut he shall acknowledge the son of the hated for the firstborn, and shall give him a double portion of all he hath: for this is the first of his children, and to him are due the first birthrights.
17. but he shall acknowledge the firstborn, the son of the hated, by giving him a double portion of all that he hath: for he is the beginning of his strength; the right of the firstborn is his.
But he shall acknowledge the son of the hated [for] the firstborn, by giving him a double portion of all that he hath: for he [is] the beginning of his strength; the right of the firstborn [is] his:

17: но первенцем должен признать сына нелюбимой [и] дать ему двойную часть из всего, что у него найдется, ибо он есть начаток силы его, ему [принадлежит] право первородства.
21:17
ἀλλὰ αλλα but
τὸν ο the
πρωτότοκον πρωτοτοκος firstborn
υἱὸν υιος son
τῆς ο the
μισουμένης μισεω hate
ἐπιγνώσεται επιγινωσκω recognize; find out
δοῦναι διδωμι give; deposit
αὐτῷ αυτος he; him
διπλᾶ διπλους double; twice
ἀπὸ απο from; away
πάντων πας all; every
ὧν ος who; what
ἂν αν perhaps; ever
εὑρεθῇ ευρισκω find
αὐτῷ αυτος he; him
ὅτι οτι since; that
οὗτός ουτος this; he
ἐστιν ειμι be
ἀρχὴ αρχη origin; beginning
τέκνων τεκνον child
αὐτοῦ αυτος he; him
καὶ και and; even
τούτῳ ουτος this; he
καθήκει καθηκω fitting
τὰ ο the
πρωτοτόκια πρωτοτοκια birthright
21:17
כִּי֩ kˌî כִּי that
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בְּכֹ֨ר bbᵊḵˌōr בְּכֹר first-born
בֶּן־ ben- בֵּן son
הַ ha הַ the
שְּׂנוּאָ֜ה śśᵊnûʔˈā שׂנא hate
יַכִּ֗יר yakkˈîr נכר recognise
לָ֤ lˈā לְ to
תֶת ṯˌeṯ נתן give
לֹו֙ lˌô לְ to
פִּ֣י pˈî פֶּה mouth
שְׁנַ֔יִם šᵊnˈayim שְׁנַיִם two
בְּ bᵊ בְּ in
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִמָּצֵ֖א yimmāṣˌē מצא find
לֹ֑ו lˈô לְ to
כִּי־ kî- כִּי that
הוּא֙ הוּא he
רֵאשִׁ֣ית rēšˈîṯ רֵאשִׁית beginning
אֹנֹ֔ו ʔōnˈô אֹון generative power
לֹ֖ו lˌô לְ to
מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice
הַ ha הַ the
בְּכֹרָֽה׃ ס bbᵊḵōrˈā . s בְּכֹרָה right of first-born
21:17. sed filium odiosae agnoscet primogenitum dabitque ei de his quae habuerit cuncta duplicia iste est enim principium liberorum eius et huic debentur primogenita
But he shall acknowledge the son of the hated for the firstborn, and shall give him a double portion of all he hath: for this is the first of his children, and to him are due the first birthrights.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Первородный получал двойную часть наследства, по смерти отца входил в права и полномочия старшего в семье. До централизации еврейского богослужения при скинии и выделения на служение Иегове Левиина колена первородный имел, кроме того, право совершения патриархального богослужения в своем роде
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:17: by giving: Gen 25:5, Gen 25:6, Gen 25:32, Gen 25:34; Ch1 5:1, Ch1 5:2
that he hath: Heb. that is found with him
the beginning: Gen 49:3; Psa 105:36
the right: Gen 25:31-34
Geneva 1599
21:17 But he shall acknowledge the son of the hated [for] the firstborn, by giving him a (h) double portion of all that he hath: for he [is] the beginning of his strength; the right of the firstborn [is] (i) his.
(h) As much as to two of the others.
(i) Unless he is unworthy, as Reuben, Jacob's son, was.
John Gill
21:17 But he shall acknowledge the son of the hated for the firstborn,.... Own him and declare him to be so, both by his will and the division of goods by him; or he shall "separate" him, as Onkelos; distinguish him from all his other sons, and make known to all, as the Targum of Jonathan, that he is his firstborn:
by giving him a double portion of all that he hath; or, "that is found with him" (t); which he was in the possession of when he made his will, or divided his goods; and so refers not to what might come into his hands afterwards, or should be his in reversion afterwards; in this the firstborn had not his double portion, only in what his father was for the present possessed of; so that if a man had two sons, his goods were divided into three parts, and the firstborn took two parts, and the other the third; if three sons, they were divided into four parts, of which the firstborn had two parts, and the others each of them one; if four sons, they were divided into five parts, and the firstborn took two, and the other three one apiece, and so in proportion; the division was made according to their number:
for he is the beginning of his strength; as Jacob said, of Reuben; see Gill on Gen 49:3 the right of the firstborn is his; before this law was given, there was a birthright, or a privilege belonging to the firstborn, which gave him the preeminence in the family to his brethren; but whether he was entitled to a double portion of goods, previous to this law, is not certain; however, by this it was his right, and might not be alienated from him; for, according to the Jewish canons (u),"if a man say, such an one my son, the firstborn, shall not take the double portion, and my son such an one shall not inherit with his brethren, he says nothing, cause he disposes contrary to what is written in the law.''This law of the firstborn in the mystery of it may respect our Lord Jesus Christ, the firstborn of God, and the firstborn of Mary; and who had a double portion of the gifts and grace of the Spirit, or rather the Spirit without measure, the oil of gladness he was anointed with above his fellows, and is the firstborn among many brethren, among whom in all things he has the preeminence; and also the elect of God, the church of the firstborn, whose names are written in heaven, who have a double portion, both temporal and spiritual things, the promise of this life and that to come, grace here and glory hereafter; and the ultimate glory is but one inheritance, they all share alike in, being equally children, and all firstborn; and it may have regard also to the Jewish and Gentile churches, the former was the beloved wife, the latter some time not beloved, and yet the children of the Gentile church have a larger measure of the Spirit than those of the jewish church had; see Rom 9:25.
(t) "quod inventum fuerit ei", Pagninus, Montanus., (u) Misn. Bava Bathra, c. 8. sect. 5.
21:1821:18: Եւ եթէ իցէ ուրուք որդի խե՛ռ եւ անզգամ, եւ ո՛չ լսիցէ ձայնի հօր եւ մօր իւրոյ. եւ խրատիցեն զնա՝ եւ ո՛չ անսայցէ նոցա.
18 «Եթէ մէկն ունի անառակ ու անզգամ որդի, որն իր հօրն ու մօրը չի լսում, որին խրատում են, բայց նա չի անսում նրանց,
18 «Եթէ մարդ մը ստամբակ ու անհնազանդ տղայ մը ունենայ, որ իր հօրն ու մօրը խօսքին բնաւ մտիկ չ’ըներ ու երբ զանիկա խրատեն անոնց չի հնազանդիր,
Եւ եթէ իցէ ուրուք որդի խեռ եւ անզգամ, եւ ոչ լսիցէ ձայնի հօր եւ մօր իւրոյ, եւ խրատիցեն զնա եւ ոչ անսայցէ նոցա:

21:18: Եւ եթէ իցէ ուրուք որդի խե՛ռ եւ անզգամ, եւ ո՛չ լսիցէ ձայնի հօր եւ մօր իւրոյ. եւ խրատիցեն զնա՝ եւ ո՛չ անսայցէ նոցա.
18 «Եթէ մէկն ունի անառակ ու անզգամ որդի, որն իր հօրն ու մօրը չի լսում, որին խրատում են, բայց նա չի անսում նրանց,
18 «Եթէ մարդ մը ստամբակ ու անհնազանդ տղայ մը ունենայ, որ իր հօրն ու մօրը խօսքին բնաւ մտիկ չ’ըներ ու երբ զանիկա խրատեն անոնց չի հնազանդիր,
zohrab-1805▾ eastern-1994▾ western am▾
21:1818: Если у кого будет сын буйный и непокорный, неповинующийся голосу отца своего и голосу матери своей, и они наказывали его, но он не слушает их, --
21:18 ἐὰν εαν and if; unless δέ δε though; while τινι τις anyone; someone ᾖ ειμι be υἱὸς υιος son ἀπειθὴς απειθης obstinate καὶ και and; even ἐρεθιστὴς ερεθιστης not ὑπακούων υπακουω listen to φωνὴν φωνη voice; sound πατρὸς πατηρ father καὶ και and; even φωνὴν φωνη voice; sound μητρὸς μητηρ mother καὶ και and; even παιδεύσωσιν παιδευω discipline αὐτὸν αυτος he; him καὶ και and; even μὴ μη not εἰσακούῃ εισακουω heed; listen to αὐτῶν αυτος he; him
21:18 כִּֽי־ kˈî- כִּי that יִהְיֶ֣ה yihyˈeh היה be לְ lᵊ לְ to אִ֗ישׁ ʔˈîš אִישׁ man בֵּ֚ן ˈbēn בֵּן son סֹורֵ֣ר sôrˈēr סרר rebel וּ û וְ and מֹורֶ֔ה môrˈeh מרה rebel אֵינֶ֣נּוּ ʔênˈennû אַיִן [NEG] שֹׁמֵ֔עַ šōmˈēₐʕ שׁמע hear בְּ bᵊ בְּ in קֹ֥ול qˌôl קֹול sound אָבִ֖יו ʔāvˌiʸw אָב father וּ û וְ and בְ vᵊ בְּ in קֹ֣ול qˈôl קֹול sound אִמֹּ֑ו ʔimmˈô אֵם mother וְ wᵊ וְ and יִסְּר֣וּ yissᵊrˈû יסר admonish אֹתֹ֔ו ʔōṯˈô אֵת [object marker] וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִשְׁמַ֖ע yišmˌaʕ שׁמע hear אֲלֵיהֶֽם׃ ʔᵃlêhˈem אֶל to
21:18. si genuerit homo filium contumacem et protervum qui non audiat patris aut matris imperium et coercitus oboedire contempseritIf a man have a stubborn and unruly son, who will not hear the commandments of his father or mother, and being corrected, slighteth obedience:
18. If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and though they chasten him, will not hearken unto them:
If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and [that], when they have chastened him, will not hearken unto them:

18: Если у кого будет сын буйный и непокорный, неповинующийся голосу отца своего и голосу матери своей, и они наказывали его, но он не слушает их, --
21:18
ἐὰν εαν and if; unless
δέ δε though; while
τινι τις anyone; someone
ειμι be
υἱὸς υιος son
ἀπειθὴς απειθης obstinate
καὶ και and; even
ἐρεθιστὴς ερεθιστης not
ὑπακούων υπακουω listen to
φωνὴν φωνη voice; sound
πατρὸς πατηρ father
καὶ και and; even
φωνὴν φωνη voice; sound
μητρὸς μητηρ mother
καὶ και and; even
παιδεύσωσιν παιδευω discipline
αὐτὸν αυτος he; him
καὶ και and; even
μὴ μη not
εἰσακούῃ εισακουω heed; listen to
αὐτῶν αυτος he; him
21:18
כִּֽי־ kˈî- כִּי that
יִהְיֶ֣ה yihyˈeh היה be
לְ lᵊ לְ to
אִ֗ישׁ ʔˈîš אִישׁ man
בֵּ֚ן ˈbēn בֵּן son
סֹורֵ֣ר sôrˈēr סרר rebel
וּ û וְ and
מֹורֶ֔ה môrˈeh מרה rebel
אֵינֶ֣נּוּ ʔênˈennû אַיִן [NEG]
שֹׁמֵ֔עַ šōmˈēₐʕ שׁמע hear
בְּ bᵊ בְּ in
קֹ֥ול qˌôl קֹול sound
אָבִ֖יו ʔāvˌiʸw אָב father
וּ û וְ and
בְ vᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
אִמֹּ֑ו ʔimmˈô אֵם mother
וְ wᵊ וְ and
יִסְּר֣וּ yissᵊrˈû יסר admonish
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִשְׁמַ֖ע yišmˌaʕ שׁמע hear
אֲלֵיהֶֽם׃ ʔᵃlêhˈem אֶל to
21:18. si genuerit homo filium contumacem et protervum qui non audiat patris aut matris imperium et coercitus oboedire contempserit
If a man have a stubborn and unruly son, who will not hear the commandments of his father or mother, and being corrected, slighteth obedience:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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
18-21: Ср Исх ХX:12, XXI:15, Лев XX:9. Семейство представляет собою один из атомов, из совокупности которых слагается организм государства. От прочности нормальных отношений в первом в значительной степени зависит незыблемость их и во втором. В теократическом государстве, каким было государство евреев, благоденствие государства есть вместе и благоденствие Церкви. Отсюда понятна та строгость, которую проявляет закон в отношении лиц, являющихся нарушителями пятой заповеди.

В противоположность обычаю и праву других народов древнего мира (напр., римлян), предоставлявших отцу казнить собственных детей, закон евреев постановление и исполнение смертного приговора в случаях, отмеченных комментируемыми стихами, равно как и в других, ставит в зависимость от правильно-организованного суда.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18: Punishment of a Rebellious Son; Burial of Malefactors.B. C. 1451.
18 If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that, when they have chastened him, will not hearken unto them: 19 Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place; 20 And they shall say unto the elders of his city, This our son is stubborn and rebellious, he will not obey our voice; he is a glutton, and a drunkard. 21 And all the men of his city shall stone him with stones, that he die: so shalt thou put evil away from among you; and all Israel shall hear, and fear. 22 And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree: 23 His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance.
Here is, I. A law for the punishing of a rebellious son. Having in the former law provided that parents should not deprive their children of their right, it was fit that it should next be provided that children withdraw not the honour and duty which are owing to their parents, for there is no partiality in the divine law. Observe,
1. How the criminal is here described. He is a stubborn and rebellious son, v. 18. No child was to fare the worse for the weakness of his capacity, the slowness or dulness of his understanding, but for his wilfulness and obstinacy. If he carry himself proudly and insolently towards his parents, contemn their authority, slight their reproofs and admonitions, disobey the express commands they give him for his own good, hate to be reformed by the correction they give him, shame their family, grieve their hearts, waste their substance, and threaten to ruin their estate by riotous living--this is a stubborn and rebellious son. He is particularly supposed (v. 20) to be a glutton or a drunkard. This intimates either, (1.) That these were sins which his parents did in a particular manner warn him against, and therefore that in these instances there was a plain evidence that he did not obey their voice. Lemuel had this charge from his mother, Prov. xxxi. 4. Note, In the education of children, great care should be taken to suppress all inclinations to drunkenness, and to keep them out of the way of temptations to it; in order hereunto they should be possessed betimes with a dread and detestation of that beastly sin, and taught betimes to deny themselves. Or, (2.) That his being a glutton and a drunkard was the cause of his insolence and obstinacy towards his parents. Note, There is nothing that draws men into all manner of wickedness, and hardens them in it, more certainly and fatally than drunkenness does. When men take to drink they forget the law, they forget all law (Prov. xxxi. 5), even that fundamental law of honouring parents.
2. How this criminal is to be proceeded against. His own father and mother are to be his prosecutors, v. 19, 20. They might not put him to death themselves, but they must complain of him to the elders of the city, and the complaint must needs be made with a sad heart: This our son is stubborn and rebellious. Note, Those that give up themselves to vice and wickedness, and will not be reclaimed, forfeit their interest in the natural affections of the nearest relations; the instruments of their being justly become the instruments of their destruction. The children that forget their duty must thank themselves and not blame their parents if they are regarded with less and less affection. And, how difficult soever tender parents now find it to reconcile themselves to the just punishment of their rebellious children, in the day of the revelation of the righteous judgment of God all natural affection will be so entirely swallowed up in divine love that they will acquiesce even in the condemnation of those children, because God will be therein for ever glorified.
3. What judgment is to be executed upon him: he must publicly stoned to death by the men of his city, v. 21. And thus, (1.) The paternal authority was supported, and God, our common Father, showed himself jealous for it, it being one of the first and most ancient streams derived from him that is the fountain of all power. (2.) This law, if duly executed, would early destroy the wicked of the land. (Ps. ci. 8), and prevent the spreading of the gangrene, by cutting off the corrupt part betimes; for those that were bad members of families would never make good members of the commonwealth. (3.) It would strike an awe upon children, and frighten them into obedience to their parents, if they would not otherwise be brought to their duty and kept in it: All Israel shall hear. The Jews say, "The elders that condemned him were to send notice of it in writing all the nation over, In such a court, such a day, we stoned such a one, because he was a stubborn and rebellious son." And I have sometimes wished that as in all our courts there is an exact record kept of the condemnation of criminals, in perpetuam rei memoriam--that the memorial may never be lost, so there might be public and authentic notice given in print to the kingdom of such condemnations, and the executions upon them, by the elders themselves, in terrorem--that all may hear and fear.
II. A law for the burying of the bodies of malefactors that were hanged, v. 22. The hanging of them by the neck till the body was dead was not used at all among the Jews, as with us; but of such as were stoned to death, if it were for blasphemy, or some other very execrable crime, it was usual, by order of the judges, to hang up the dead bodies upon a post for some time, as a spectacle to the world, to express the ignominy of the crime, and to strike the greater terror upon others, that they might not only hear and fear, but see and fear. Now it is here provided that, whatever time of the day they were thus hanged up, at sun-set they should be taken down and buried, and not left to hang out all night; sufficient (says the law) to such a man is this punishment; hitherto let it go, but no further. Let the malefactor and his crime be hidden in the grave. Now, 1. God would thus preserve the honour of human bodies and tenderness towards the worst of criminals. The time of exposing dead bodies thus is limited for the same reason that the number of stripes was limited by another law: Lest thy brother seem vile unto thee. Punishing beyond death God reserves to himself; as for man, there is no more that he can do. Whether therefore the hanging of malefactors in chains, and setting up their heads and quarters, be decent among Christians that look for the resurrection of the body, may perhaps be worth considering. 2. Yet it is plain there was something ceremonial in it; by the law of Moses the touch of a dead body was defiling, and therefore dead bodies must not be left hanging up in the country, because, by the same rule, this would defile the land. But, 3. There is one reason here given which has reference to Christ. He that is hanged is accursed of God, that is, it is the highest degree of disgrace and reproach that can be done to a man, and proclaims him under the curse of God as much as any external punishment can. Those that see him thus hang between heaven and earth will conclude him abandoned of both and unworthy of either; and therefore let him not hang all night, for that would carry it too far. Now the apostle, showing how Christ has redeemed us from the curse of the law by being himself made a curse for us, illustrates it by comparing the brand here put on him that was hanged on a tree with the death of Christ, Gal. iii. 13. Moses, by the Spirit, uses this phrase of being accursed of God, when he means no more than being treated most ignominiously, that it might afterwards be applied to the death of Christ, and might show that in it he underwent the curse of the law for us, which is a great enhancement of his love and a great encouragement to our faith in him. And (as the excellent bishop Patrick well observes) this passage is applied to the death of Christ, not only because he bore our sins and was exposed to shame, as these malefactors were that were accursed of God, but because he was in the evening taken down from the cursed tree and buried (and that by the particular care of the Jews, with an eye to this law, John xix. 31), in token that now, the guilt being removed, the law was satisfied, as it was when the malefactor had hanged till sun-set; it demanded no more. Then he ceased to be a curse, and those that were his. And, as the land of Israel was pure and clean when the dead body was buried, so the church is washed and cleansed by the complete satisfaction which thus Christ made.
Adam Clarke: Commentary on the Bible - 1831
21:18: The stubborn, rebellious, gluttonous, and drunken son is to be stoned to death - This law, severe as it may seem, must have acted as a powerful preventive of crime. If such a law were in force now, and duly executed, how many deaths of disobedient and profligate children would there be in all corners of the land!
Albert Barnes: Notes on the Bible - 1834
21:18: The formal accusation of parents against a child was to be received without inquiry, as being its own proof. Thus the just authority of the parents is recognized and effectually upheld (compare Exo 20:12; Exo 21:15, Exo 21:17; Lev 20:9); but the extreme and irresponsible power of life and death, conceded by the law of Rome and other pagan nations, is withheld from the Israelite father. In this, as in the last law, provision is made against the abuses of a necessary authority.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:18: have a stubborn: Pro 28:24, Pro 30:11, Pro 30:17; Isa 1:2
obey the voice: Deu 27:16; Exo 20:12, Exo 21:15, Exo 21:17; Lev 19:3, Lev 21:9; Pro 15:5, Pro 20:20; Eze 22:7
when they: Deu 8:5; Sa2 7:14; Pro 13:24, Pro 19:18, Pro 22:15, Pro 23:13, Pro 23:14, Pro 29:17; Heb 12:9-11
will not: Isa 1:5; Jer 5:3, Jer 31:18; Eze 24:13; Amo 4:11, Amo 4:12
Carl Friedrich Keil and Franz Delitzsch
21:18
Punishment of a Refractory Son. - The laws upon this point aim not only at the defence, but also at the limitation, of parental authority. If any one's son was unmanageable and refractory, not hearkening to the voice of his parents, even when they chastised him, his father and mother were to take him and lead him out to the elders of the town into the gate of the place. The elders are not regarded here as judges in the strict sense of the word, but as magistrates, who had to uphold the parental authority, and administer the local police. The gate of the town was the forum, where the public affairs of the place were discussed (cf. Deut 22:15; Deut 25:7); as it is in the present day in Syria (Seetzen, R. ii. p. 88), and among the Moors (Hst, Nachrichten v. Marokkos, p. 239).
Geneva 1599
21:18 If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his (k) mother, and [that], when they have chastened him, will not hearken unto them:
(k) For it is the mother's duty also to instruct her children.
John Gill
21:18 If a man have a stubborn and rebellious son,.... It is observed (w) that this law quickly follows, and is subjoined to that which relates to the marriage of a woman taken captive, because often from such marriages wicked and refractory children have sprung, and which they exemplify in the case of Absalom, whose mother they say David took in war and married: the character of such a son follows, and by which it may be known that he is stubborn and rebellious; stubborn in his nature, and rebellious in his actions; behaves contrary to the laws of God, and the instructions of his parents; what he should do, that he does not; and what he should not do, that he does; will not do what is commanded him, and will do what is forbidden him, notwithstanding all counsels, admonitions, and corrections given him:
which will not obey the voice of his father, or the voice of his mother; is disobedient to the commands of either of them; see Prov 30:17 and, when they have chastened him, will not hearken to them; when they have reproved him by words, and corrected him with blows; the Jews understand this of scourging or beating by the order of the sanhedrim, after admonition given; it is said (x),"they admonish him before three (a court of judicature consisting of three judges), and they beat him; but it seems rather to respect private corrections of their own by words and stripes, which having no effect, they were to proceed as follows.''
(w) Moses Kotensis Mitzvot Torah, pr. affirm. 122. Kimchi in 2 Sam. 3. 3. (x) Misn. Sandedrin, c. 8. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
21:18 If a man have a stubborn and rebellious son--A severe law was enacted in this case. But the consent of both parents was required as a prevention of any abuse of it; for it was reasonable to suppose that they would not both agree to a criminal information against their son except from absolute necessity, arising from his inveterate and hopeless wickedness; and, in that view, the law was wise and salutary, as such a person would be a pest and nuisance to society. The punishment was that to which blasphemers were doomed [Lev 24:23]; for parents are considered God's representatives and invested with a portion of his authority over their children.
21:1921:19: կալցի՛ն զնա հայր եւ մայր նորա, եւ տարցին զնա առ ծերակոյտ քաղաքին իւրեանց, եւ ՚ի դուռն տեղւոյն իւրեանց[1929]. [1929] Ոմանք. Հայրն եւ մայրն իւր, եւ։
19 ապա նրա հայրն ու մայրը նրան թող տանեն իրենց քաղաքի ծերերի մօտ, իրենց հրապարակի դարպասի առջեւ,
19 Այն ատեն անոր հայրն ու մայրը զանիկա բռնելով, քաղաքին ծերերուն ու անոր բնակած տեղին դուռը պէտք է հանեն
կալցին զնա հայր եւ մայր նորա, եւ տարցին զնա առ ծերակոյտ քաղաքին իւրեանց եւ ի դուռն տեղւոյն իւրեանց:

21:19: կալցի՛ն զնա հայր եւ մայր նորա, եւ տարցին զնա առ ծերակոյտ քաղաքին իւրեանց, եւ ՚ի դուռն տեղւոյն իւրեանց[1929].
[1929] Ոմանք. Հայրն եւ մայրն իւր, եւ։
19 ապա նրա հայրն ու մայրը նրան թող տանեն իրենց քաղաքի ծերերի մօտ, իրենց հրապարակի դարպասի առջեւ,
19 Այն ատեն անոր հայրն ու մայրը զանիկա բռնելով, քաղաքին ծերերուն ու անոր բնակած տեղին դուռը պէտք է հանեն
zohrab-1805▾ eastern-1994▾ western am▾
21:1919: то отец его и мать его пусть возьмут его и приведут его к старейшинам города своего и к воротам своего местопребывания
21:19 καὶ και and; even συλλαβόντες συλλαμβανω take hold of; conceive αὐτὸν αυτος he; him ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even ἐξάξουσιν εξαγω lead out; bring out αὐτὸν αυτος he; him ἐπὶ επι in; on τὴν ο the γερουσίαν γερουσια senate τῆς ο the πόλεως πολις city αὐτοῦ αυτος he; him καὶ και and; even ἐπὶ επι in; on τὴν ο the πύλην πυλη gate τοῦ ο the τόπου τοπος place; locality αὐτοῦ αυτος he; him
21:19 וְ wᵊ וְ and תָ֥פְשׂוּ ṯˌāfᵊśû תפשׂ seize בֹ֖ו vˌô בְּ in אָבִ֣יו ʔāvˈiʸw אָב father וְ wᵊ וְ and אִמֹּ֑ו ʔimmˈô אֵם mother וְ wᵊ וְ and הֹוצִ֧יאוּ hôṣˈîʔû יצא go out אֹתֹ֛ו ʔōṯˈô אֵת [object marker] אֶל־ ʔel- אֶל to זִקְנֵ֥י ziqnˌê זָקֵן old עִירֹ֖ו ʕîrˌô עִיר town וְ wᵊ וְ and אֶל־ ʔel- אֶל to שַׁ֥עַר šˌaʕar שַׁעַר gate מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place
21:19. adprehendent eum et ducent ad seniores civitatis illius et ad portam iudiciiThey shall take him and bring him to the ancients of the city, and to the gate of judgment,
19. then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;
Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place:

19: то отец его и мать его пусть возьмут его и приведут его к старейшинам города своего и к воротам своего местопребывания
21:19
καὶ και and; even
συλλαβόντες συλλαμβανω take hold of; conceive
αὐτὸν αυτος he; him
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
μήτηρ μητηρ mother
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξάξουσιν εξαγω lead out; bring out
αὐτὸν αυτος he; him
ἐπὶ επι in; on
τὴν ο the
γερουσίαν γερουσια senate
τῆς ο the
πόλεως πολις city
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
τὴν ο the
πύλην πυλη gate
τοῦ ο the
τόπου τοπος place; locality
αὐτοῦ αυτος he; him
21:19
וְ wᵊ וְ and
תָ֥פְשׂוּ ṯˌāfᵊśû תפשׂ seize
בֹ֖ו vˌô בְּ in
אָבִ֣יו ʔāvˈiʸw אָב father
וְ wᵊ וְ and
אִמֹּ֑ו ʔimmˈô אֵם mother
וְ wᵊ וְ and
הֹוצִ֧יאוּ hôṣˈîʔû יצא go out
אֹתֹ֛ו ʔōṯˈô אֵת [object marker]
אֶל־ ʔel- אֶל to
זִקְנֵ֥י ziqnˌê זָקֵן old
עִירֹ֖ו ʕîrˌô עִיר town
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
שַׁ֥עַר šˌaʕar שַׁעַר gate
מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place
21:19. adprehendent eum et ducent ad seniores civitatis illius et ad portam iudicii
They shall take him and bring him to the ancients of the city, and to the gate of judgment,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:19: and bring: Deu 21:2, Deu 16:18, Deu 25:7; Zac 13:3
John Gill
21:19 Then shall his father and his mother lay hold on him,.... With their own hands, or cause him to be apprehended by others, in which they were to agree, and which the Jews gather from hence;"if (say they (y)) the father is willing (to bring him to justice), and the mother not willing, if his father is not willing and the mother is willing, he is not reckoned a stubborn or rebellious son, until they both agree:"
and bring him out unto the elders of his city; according to the Misnah (z), the sanhedrim, or court of judicature, consisting of twenty three; for they say, that after he has been admonished and scourged by order of the bench of three, if he returns to his corrupt and wicked ways again, he is judged by the court of twenty three:
and unto the gate of his place; or city, where the court sat; so the Targums of Onkelos and Jonathan, to the gate of the sanhedrim of his place.
(y) Misn. Sanhedrin, c. 8. sect. 4. (z) Ibid.
John Wesley
21:19 His father and mother - The consent of both is required to prevent the abuse of this law to cruelty. And it cannot reasonably be supposed that both would agree without the son's abominable and incorrigible wickedness, in which case it seems a righteous law, because the crime of rebellion against his own parents did so fully signify what a pernicious member he would be in the commonwealth of Israel, who had dissolved all his natural obligations. Unto the elders - Which was a sufficient caution to preserve children from the malice of any hard - hearted parents, because these elders were first to examine the cause with all exactness, and then to pronounce the sentence.
21:2021:20: եւ ասասցեն ցարս քաղաքին իւրեանց. Որդի՛ս մեր այս՝ խե՛ռ է եւ անզգամ, եւ ո՛չ լսէ ձայնի մերում. հանկանակո՛ղ է եւ արբշիռ[1930]։ [1930] Ոմանք. Հարկանող է եւ արբշիռ. եւ ոմանք. հարկանակող է։
20 եւ ասեն իրենց քաղաքի մարդկանց. “Մեր այս որդին անառակ է ու անզգամ. նա մեր ասածը չի լսում, որկրամոլ է ու հարբեցող”:
20 Եւ քաղաքին ծերերուն ըսեն. ‘Այս մեր տղան ստամբակ ու անհնազանդ է, մեր խօսքին մտիկ չ’ըներ, որկրամոլ ու գինեմոլ է’.
եւ ասասցեն [326]ցարս քաղաքին իւրեանց. Որդիս մեր այս խեռ է եւ անզգամ, եւ ոչ լսէ ձայնի մերում, հանգանակող է եւ արբշիռ:

21:20: եւ ասասցեն ցարս քաղաքին իւրեանց. Որդի՛ս մեր այս՝ խե՛ռ է եւ անզգամ, եւ ո՛չ լսէ ձայնի մերում. հանկանակո՛ղ է եւ արբշիռ[1930]։
[1930] Ոմանք. Հարկանող է եւ արբշիռ. եւ ոմանք. հարկանակող է։
20 եւ ասեն իրենց քաղաքի մարդկանց. “Մեր այս որդին անառակ է ու անզգամ. նա մեր ասածը չի լսում, որկրամոլ է ու հարբեցող”:
20 Եւ քաղաքին ծերերուն ըսեն. ‘Այս մեր տղան ստամբակ ու անհնազանդ է, մեր խօսքին մտիկ չ’ըներ, որկրամոլ ու գինեմոլ է’.
zohrab-1805▾ eastern-1994▾ western am▾
21:2020: и скажут старейшинам города своего: 'сей сын наш буен и непокорен, не слушает слов наших, мот и пьяница';
21:20 καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned τοῖς ο the ἀνδράσιν ανηρ man; husband τῆς ο the πόλεως πολις city αὐτῶν αυτος he; him ὁ ο the υἱὸς υιος son ἡμῶν ημων our οὗτος ουτος this; he ἀπειθεῖ απειθεω obstinate καὶ και and; even ἐρεθίζει ερεθιζω excite; irritate οὐχ ου not ὑπακούει υπακουω listen to τῆς ο the φωνῆς φωνη voice; sound ἡμῶν ημων our συμβολοκοπῶν συμβολοκοπεω drunken; drunk
21:20 וְ wᵊ וְ and אָמְר֞וּ ʔāmᵊrˈû אמר say אֶל־ ʔel- אֶל to זִקְנֵ֣י ziqnˈê זָקֵן old עִירֹ֗ו ʕîrˈô עִיר town בְּנֵ֤נוּ bᵊnˈēnû בֵּן son זֶה֙ zˌeh זֶה this סֹורֵ֣ר sôrˈēr סרר rebel וּ û וְ and מֹרֶ֔ה mōrˈeh מרה rebel אֵינֶ֥נּוּ ʔênˌennû אַיִן [NEG] שֹׁמֵ֖עַ šōmˌēₐʕ שׁמע hear בְּ bᵊ בְּ in קֹלֵ֑נוּ qōlˈēnû קֹול sound זֹולֵ֖ל zôlˌēl זלל be lavish וְ wᵊ וְ and סֹבֵֽא׃ sōvˈē סבא drink
21:20. dicentque ad eos filius noster iste protervus et contumax est monita nostra audire contemnit comesationibus vacat et luxuriae atque conviviisAnd shall say to them: This our son is rebellious and stubborn, he slighteth hearing our admonitions, he giveth himself to revelling, and to debauchery and banquetings:
20. and they shall say unto the elders of his city, This our son is stubborn and rebellious, he will not obey our voice; he is a riotous liver, and a drunkard.
And they shall say unto the elders of his city, This our son [is] stubborn and rebellious, he will not obey our voice; [he is] a glutton, and a drunkard:

20: и скажут старейшинам города своего: 'сей сын наш буен и непокорен, не слушает слов наших, мот и пьяница';
21:20
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
τοῖς ο the
ἀνδράσιν ανηρ man; husband
τῆς ο the
πόλεως πολις city
αὐτῶν αυτος he; him
ο the
υἱὸς υιος son
ἡμῶν ημων our
οὗτος ουτος this; he
ἀπειθεῖ απειθεω obstinate
καὶ και and; even
ἐρεθίζει ερεθιζω excite; irritate
οὐχ ου not
ὑπακούει υπακουω listen to
τῆς ο the
φωνῆς φωνη voice; sound
ἡμῶν ημων our
συμβολοκοπῶν συμβολοκοπεω drunken; drunk
21:20
וְ wᵊ וְ and
אָמְר֞וּ ʔāmᵊrˈû אמר say
אֶל־ ʔel- אֶל to
זִקְנֵ֣י ziqnˈê זָקֵן old
עִירֹ֗ו ʕîrˈô עִיר town
בְּנֵ֤נוּ bᵊnˈēnû בֵּן son
זֶה֙ zˌeh זֶה this
סֹורֵ֣ר sôrˈēr סרר rebel
וּ û וְ and
מֹרֶ֔ה mōrˈeh מרה rebel
אֵינֶ֥נּוּ ʔênˌennû אַיִן [NEG]
שֹׁמֵ֖עַ šōmˌēₐʕ שׁמע hear
בְּ bᵊ בְּ in
קֹלֵ֑נוּ qōlˈēnû קֹול sound
זֹולֵ֖ל zôlˌēl זלל be lavish
וְ wᵊ וְ and
סֹבֵֽא׃ sōvˈē סבא drink
21:20. dicentque ad eos filius noster iste protervus et contumax est monita nostra audire contemnit comesationibus vacat et luxuriae atque conviviis
And shall say to them: This our son is rebellious and stubborn, he slighteth hearing our admonitions, he giveth himself to revelling, and to debauchery and banquetings:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:20: he will not: Pro 29:17
he is a glutton: Pro 19:26, Pro 20:1, Pro 23:19-21, Pro 23:29-35
Carl Friedrich Keil and Franz Delitzsch
21:20
Here they were to accuse the son as being unmanageable, refractory, disobedient, as "a glutton and a drunkard." These last accusations show the reason for the unmanageableness and refractoriness.
John Gill
21:20 And they shall say unto the elders of his city,.... In open court, what follows, at the same time, according to the Targum of Jonathan, acknowledging their own sins, for which such a calamity had befallen them, saying,"we have transgressed the decree of the word of the Lord, because is born unto us a son that is stubborn, &c.''see Jn 9:2.
this our son is stubborn and rebellious, he will not obey our voice; one of an obstinate disposition, will have his own will and way, is perverse and refractory; honours not, but despises his parents, and is disobedient to their commands, unruly and ungovernable: the Jews gather (a) many things from hence, for which there is little foundation, as that they must be neither dumb, nor blind, nor deaf; though what they further observe is not much amiss, concerning this rebellious child, that the law respects a son and not a daughter, because a daughter generally is more tractable; and less capable of doing mischief than a son; and a son and not a man, for if at man's estate, and for himself, he is not under the power of his parents; and yet not a child or a little one, for that is not comprehended in the commands; he must be according to them thirteen years of age and one day, and he must be a son and not a father (b):
he is a glutton and a drunkard; which, according to the Misnah (c), is one that eats half a pound of flesh, and drinks half a log of Italian wine; R. Jose says, a pound of flesh and a log of wine; but the decision was not according to him; the first rule stood: now half a pound of flesh, and half a log of wine, which was about three egg shells, or a quarter of a pint, would be at this day reckoned very little by our grandsons of Bacchus, as Schickard observes (d); but in an age of severer discipline, as he says, in the tender candidates of temperance, it was reckoned too much, and was a presage of a future glutton: and it must be further observed to denominate him a rebellious son, what he ate and drank was to be what he stole from his parents, and did not eat and drink it at home, but abroad, and in bad company; so Jarchi remarks on the text, he is not guilty until he steals, and eats half a pound of flesh, and drinks half a log of wine; in which he seems to have respect to the Jewish canon (e),"if he steals from his father and eats it in a place in his father's power, or from others and eats it in a place in their power, or from others and eats it in a place in his father's power; he is not reckoned a stubborn and rebellious son, unless he steals from his father, and eats it in a place in the power of others,''see Prov 23:20, the Jews seem to refer to this when they charged Christ with being a glutton and a winebibber, Mt 11:19 being desirous of having him thought as such an one.
(a) Misn. Sanhedrin, c. 8. sect. 4. (b) Ut supra, (Misn. Bava Bathra, c. 8.) sect. 1. Maimon. & Bartenora in ib. (c) Ib. sect. 2. (d) Jus Regium Heb. c. 5. Theor. 17. p. 364. (e) Misn. Sanhedrin, c. 8. sect. 3.
John Wesley
21:20 A glutton and a drunkard - Under which two offences others of a like or worse nature are comprehended.
21:2121:21: Եւ քարկոծեսցե՛ն զնա արք քաղաքին նորա քարամբք՝ եւ մեռցի. եւ բարձջի՛ք զչարն ՚ի միջոյ ձերմէ. եւ լուեալ այլոցն՝ զահի՛ հարկանիցին։
21 Այն ժամանակ այդ քաղաքի մարդիկ քարկոծելով թող սպանեն նրան: Դրանով դուք չարը վերացրած կը լինէք ձեր միջից, իսկ ուրիշներն այդ լսելով՝ կը վախենան»:
21 Այն ատեն անոր քաղաքին բոլոր մարդիկը քարերով քարկոծեն զանիկա, որպէս զի մեռնի ու չարութիւնը ձեր մէջէն վերցուի եւ բոլոր Իսրայէլ լսելով վախնան։
Եւ քարկոծեսցեն զնա արք քաղաքին նորա քարամբք եւ մեռցի. եւ բարձջիք զչարն ի միջոյ ձերմէ. եւ լուեալ [327]այլոցն` զահի հարկանիցին:

21:21: Եւ քարկոծեսցե՛ն զնա արք քաղաքին նորա քարամբք՝ եւ մեռցի. եւ բարձջի՛ք զչարն ՚ի միջոյ ձերմէ. եւ լուեալ այլոցն՝ զահի՛ հարկանիցին։
21 Այն ժամանակ այդ քաղաքի մարդիկ քարկոծելով թող սպանեն նրան: Դրանով դուք չարը վերացրած կը լինէք ձեր միջից, իսկ ուրիշներն այդ լսելով՝ կը վախենան»:
21 Այն ատեն անոր քաղաքին բոլոր մարդիկը քարերով քարկոծեն զանիկա, որպէս զի մեռնի ու չարութիւնը ձեր մէջէն վերցուի եւ բոլոր Իսրայէլ լսելով վախնան։
zohrab-1805▾ eastern-1994▾ western am▾
21:2121: тогда все жители города его пусть побьют его камнями до смерти; и [так] истреби зло из среды себя, и все Израильтяне услышат и убоятся.
21:21 καὶ και and; even λιθοβολήσουσιν λιθοβολεω stone αὐτὸν αυτος he; him οἱ ο the ἄνδρες ανηρ man; husband τῆς ο the πόλεως πολις city αὐτοῦ αυτος he; him ἐν εν in λίθοις λιθος stone καὶ και and; even ἀποθανεῖται αποθνησκω die καὶ και and; even ἐξαρεῖς εξαιρω lift out / up; remove τὸν ο the πονηρὸν πονηρος harmful; malignant ἐξ εκ from; out of ὑμῶν υμων your αὐτῶν αυτος he; him καὶ και and; even οἱ ο the ἐπίλοιποι επιλοιπος remaining time ἀκούσαντες ακουω hear φοβηθήσονται φοβεω afraid; fear
21:21 וּ֠ û וְ and רְגָמֻהוּ rᵊḡāmuhˌû רגם stone כָּל־ kol- כֹּל whole אַנְשֵׁ֨י ʔanšˌê אִישׁ man עִירֹ֤ו ʕîrˈô עִיר town בָֽ vˈā בְּ in † הַ the אֲבָנִים֙ ʔᵃvānîm אֶבֶן stone וָ wā וְ and מֵ֔ת mˈēṯ מות die וּ û וְ and בִֽעַרְתָּ֥ vˈiʕartˌā בער burn הָ hā הַ the רָ֖ע rˌāʕ רַע evil מִ mi מִן from קִּרְבֶּ֑ךָ qqirbˈeḵā קֶרֶב interior וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel יִשְׁמְע֥וּ yišmᵊʕˌû שׁמע hear וְ wᵊ וְ and יִרָֽאוּ׃ ס yirˈāʔû . s ירא fear
21:21. lapidibus eum obruet populus civitatis et morietur ut auferatis malum de medio vestri et universus Israhel audiens pertimescatThe people of the city shall stone him: and he shall die, that you may take away the evil out of the midst of you, and all Israel hearing it may be afraid.
21. And all the men of his city shall stone him with stones, that he die: so shalt thou put away the evil from the midst of thee; and all Israel shall hear, and fear.
And all the men of his city shall stone him with stones, that he die: so shalt thou put evil away from among you; and all Israel shall hear, and fear:

21: тогда все жители города его пусть побьют его камнями до смерти; и [так] истреби зло из среды себя, и все Израильтяне услышат и убоятся.
21:21
καὶ και and; even
λιθοβολήσουσιν λιθοβολεω stone
αὐτὸν αυτος he; him
οἱ ο the
ἄνδρες ανηρ man; husband
τῆς ο the
πόλεως πολις city
αὐτοῦ αυτος he; him
ἐν εν in
λίθοις λιθος stone
καὶ και and; even
ἀποθανεῖται αποθνησκω die
καὶ και and; even
ἐξαρεῖς εξαιρω lift out / up; remove
τὸν ο the
πονηρὸν πονηρος harmful; malignant
ἐξ εκ from; out of
ὑμῶν υμων your
αὐτῶν αυτος he; him
καὶ και and; even
οἱ ο the
ἐπίλοιποι επιλοιπος remaining time
ἀκούσαντες ακουω hear
φοβηθήσονται φοβεω afraid; fear
21:21
וּ֠ û וְ and
רְגָמֻהוּ rᵊḡāmuhˌû רגם stone
כָּל־ kol- כֹּל whole
אַנְשֵׁ֨י ʔanšˌê אִישׁ man
עִירֹ֤ו ʕîrˈô עִיר town
בָֽ vˈā בְּ in
הַ the
אֲבָנִים֙ ʔᵃvānîm אֶבֶן stone
וָ וְ and
מֵ֔ת mˈēṯ מות die
וּ û וְ and
בִֽעַרְתָּ֥ vˈiʕartˌā בער burn
הָ הַ the
רָ֖ע rˌāʕ רַע evil
מִ mi מִן from
קִּרְבֶּ֑ךָ qqirbˈeḵā קֶרֶב interior
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
יִשְׁמְע֥וּ yišmᵊʕˌû שׁמע hear
וְ wᵊ וְ and
יִרָֽאוּ׃ ס yirˈāʔû . s ירא fear
21:21. lapidibus eum obruet populus civitatis et morietur ut auferatis malum de medio vestri et universus Israhel audiens pertimescat
The people of the city shall stone him: and he shall die, that you may take away the evil out of the midst of you, and all Israel hearing it may be afraid.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:21: all the men: Deu 13:10, Deu 13:11, Deu 17:5; Lev 24:16
so shalt thou: Deu 13:5, Deu 13:11, Deu 19:19, Deu 19:20, Deu 22:21, Deu 22:24
all Israel: Deu 13:11
Carl Friedrich Keil and Franz Delitzsch
21:21
In consequence of this accusation, all the men of the town were to stone him, so that he died. By this the right was taken away from the parents of putting an incorrigible son to death (cf. Prov 19:18), whilst at the same time the parental authority was fully preserved. Nothing is said about any evidence of the charge brought by the parents, or about any judicial inquiry generally. "In such a case the charge was a proof in itself. For if the heart of a father and mother could be brought to such a point as to give up their child to the judge before the community of the nation, everything would have been done that a judge would need to know" (Schnell, d. isr. Recht, p. 11). - On Deut 21:21, cf. Deut 13:6 and Deut 13:12.
Geneva 1599
21:21 And all the men of his city shall (l) stone him with stones, that he die: so shalt thou put evil away from among you; and all Israel shall hear, and fear.
(l) A death which was also appointed for blasphemers and idolaters: so that to disobey the parents is most horrible.
John Gill
21:21 And all the men of his city shall stone him with stones, that he die,.... The populace; that is, after his trial is finished, and he is condemned to die; and he was not stoned until the three first judges were there (by whom he was admonished, and ordered to be beaten), as it it said, "this is our son", this is he that was beaten before you (f); and according to the Targum of Jonathan,"if he feared (God, and showed any token of repentance) and received instruction, and they (his parents) desired to preserve him alive, they preserved him; but if he refused and was rebellious, then they stoned him;''but the Jews say this law, and that of retaliation, were never put into execution:
so shalt thou put away evil from among you; put a stop to, and prevent such an evil for the future, and remove the guilt of it; or, as the Targum of Jonathan, him that doeth that evil:
and all Israel shall hear, and fear; it being to be publicly notified throughout the land, that such an one suffered death for such a crime, which would be a means of deterring others from the same; so Jarchi remarks,"here (says he) a proclamation was necessary to be made by the sanhedrim, as that such an one was stoned because he was stubborn and rebellious;''for the mystical sense of this see Eph 2:2.
(f) Misn. Sanhedrin, c. 3. sect. 4.
21:2221:22: Եւ եթէ հասանիցեն ումեք մե՛ղք մահապարտութեան՝ եւ մեռանիցի, կախեսջի՛ք զնա զփայտէ.
22 «Եթէ մէկը մահուան դատապարտուելու արժանի յանցանք կատարի, նա մեռնելու արժանի լինի, ու նրան կախեն ծառից,
22 «Երբ մարդ մը մահու արժանի մեղք մը գործէ, զանիկա մեռցնելու համար ծառէ մը կախէ,
Եւ եթէ հասանիցեն ումեք մեղք մահապարտութեան եւ [328]մեռանիցի, կախեսջիք զնա զփայտէ:

21:22: Եւ եթէ հասանիցեն ումեք մե՛ղք մահապարտութեան՝ եւ մեռանիցի, կախեսջի՛ք զնա զփայտէ.
22 «Եթէ մէկը մահուան դատապարտուելու արժանի յանցանք կատարի, նա մեռնելու արժանի լինի, ու նրան կախեն ծառից,
22 «Երբ մարդ մը մահու արժանի մեղք մը գործէ, զանիկա մեռցնելու համար ծառէ մը կախէ,
zohrab-1805▾ eastern-1994▾ western am▾
21:2222: Если в ком найдется преступление, достойное смерти, и он будет умерщвлен, и ты повесишь его на дереве,
21:22 ἐὰν εαν and if; unless δὲ δε though; while γένηται γινομαι happen; become ἔν εν in τινι τις anyone; someone ἁμαρτία αμαρτια sin; fault κρίμα κριμα judgment θανάτου θανατος death καὶ και and; even ἀποθάνῃ αποθνησκω die καὶ και and; even κρεμάσητε κρεμαννυμι hang αὐτὸν αυτος he; him ἐπὶ επι in; on ξύλου ξυλον wood; timber
21:22 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יִהְיֶ֣ה yihyˈeh היה be בְ vᵊ בְּ in אִ֗ישׁ ʔˈîš אִישׁ man חֵ֛טְא ḥˈēṭᵊ חֵטְא offence מִשְׁפַּט־ mišpaṭ- מִשְׁפָּט justice מָ֖וֶת mˌāweṯ מָוֶת death וְ wᵊ וְ and הוּמָ֑ת hûmˈāṯ מות die וְ wᵊ וְ and תָלִ֥יתָ ṯālˌîṯā תלה hang אֹתֹ֖ו ʔōṯˌô אֵת [object marker] עַל־ ʕal- עַל upon עֵֽץ׃ ʕˈēṣ עֵץ tree
21:22. quando peccaverit homo quod morte plectendum est et adiudicatus morti adpensus fuerit in patibuloWhen a man hath committed a crime for which he is to be punished with death, and being condemned to die is hanged on a gibbet:
22. And if a man have committed a sin worthy of death, and he be put to death, and thou hang him on a tree;
And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree:

22: Если в ком найдется преступление, достойное смерти, и он будет умерщвлен, и ты повесишь его на дереве,
21:22
ἐὰν εαν and if; unless
δὲ δε though; while
γένηται γινομαι happen; become
ἔν εν in
τινι τις anyone; someone
ἁμαρτία αμαρτια sin; fault
κρίμα κριμα judgment
θανάτου θανατος death
καὶ και and; even
ἀποθάνῃ αποθνησκω die
καὶ και and; even
κρεμάσητε κρεμαννυμι hang
αὐτὸν αυτος he; him
ἐπὶ επι in; on
ξύλου ξυλον wood; timber
21:22
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
יִהְיֶ֣ה yihyˈeh היה be
בְ vᵊ בְּ in
אִ֗ישׁ ʔˈîš אִישׁ man
חֵ֛טְא ḥˈēṭᵊ חֵטְא offence
מִשְׁפַּט־ mišpaṭ- מִשְׁפָּט justice
מָ֖וֶת mˌāweṯ מָוֶת death
וְ wᵊ וְ and
הוּמָ֑ת hûmˈāṯ מות die
וְ wᵊ וְ and
תָלִ֥יתָ ṯālˌîṯā תלה hang
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
עַל־ ʕal- עַל upon
עֵֽץ׃ ʕˈēṣ עֵץ tree
21:22. quando peccaverit homo quod morte plectendum est et adiudicatus morti adpensus fuerit in patibulo
When a man hath committed a crime for which he is to be punished with death, and being condemned to die is hanged on a gibbet:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-23: «Проклят пред Богом всякий повешенный на дереве», — за то преступление, которое он совершил.
Albert Barnes: Notes on the Bible - 1834
21:22: There were four methods of execution in use among the ancient Jews; stoning (Exo 17:4; Deu 13:10, etc.), burning Lev 20:14; Lev 21:9, the sword Exo 32:27, and strangulation. The latter, though not named in Scripture, is regarded by the rabbis as the most common, and the proper one to be adopted when no other is expressly enjoined by the Law. Suspension, whether from cross, stake, or gallows, was not used as a mode of taking life, but was sometimes added after death as an enhancement of punishment. Pharaoh's chief baker Gen 40:19 was hanged after being put to death by the sword; and similarly Joshua appears Jos 10:26 to have dealt with the five kings who made war against Gibeon. Compare also Num 25:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:22: Jos 8:29, Jos 10:26; So in Num 25:4, we read, "And the Lord said unto Moses, Take all the heads (chief men) of the people, and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away from Israel." Among the Romans, in after ages, they hanged, or rather fastened to the tree ALIVE; and such was the cruel death of our blessed Lord and Saviour Jesus Christ. Deu 19:6, Deu 22:26; Sa1 26:16; Mat 26:66; Act 23:29, Act 25:11, Act 25:25, Act 26:31
worthy of death: Heb. of the judgment of death, The Hebrews understand this not of putting to death by hanging, but of hanging a man up after he was stoned to death; which was done more ignominiously of some heinous malefactors. We have the examples of Rechab and Baanah, who, for murdering Ish-bosheth, were slain by David's commandment, their hand and feet cut off, and then hanged up. Sa2 4:12
thou hang: Sa2 21:6, Sa2 21:9; Luk 23:33; Joh 19:31-38
Carl Friedrich Keil and Franz Delitzsch
21:22
Burial of those who had been Hanged. - If there was a sin upon a man, מות משׁפּט, lit., a right of death, i.e., a capital crime (cf. Deut 19:6 and Deut 22:26), and he was put to death, and they hanged him upon a tree (wood), his body was not to remain upon the wood over night, but they were to bury him on the same day upon which he as hanged; "for the hanged man is a curse of God," and they were not to defile the land which Jehovah gave for an inheritance. The hanging, not of criminals who were to be put to death, but of those who had been executed with the sword, was an intensification of the punishment of death (see at Num 25:4), inasmuch as the body was thereby exposed to peculiar kinds of abominations. Moses commanded the burial of those who had been hanged upon the day of their execution, - that is to say, as we may see from the application of this law in Josh 8:29; Josh 10:26-27, before sunset, - because the hanged man, being a curse of God, defiled the land. The land was defiled not only by vices and crimes (cf. Lev 18:24, Lev 18:28; Num 35:34), but also by the exposure to view of criminals who had been punished with death, and thus had been smitten by the curse of God, inasmuch as their shameful deeds were thereby publicly exposed to view. We are not to think of any bodily defilement of the land through the decomposition consequent upon death, as J. D. Mich. and Sommer suppose; so that there is no ground for speaking of any discrepancy between this and the old law. - (On the application of this law to Christ, see Gal 3:13.), - This regulation is appended very loosely to what precedes. The link of connection is contained in the thought, that with the punishment of the wicked the recollection of their crimes was also to be removed.
John Gill
21:22 And if a man have committed a sin worthy of death,.... This before mentioned, or any other that deserves death, any kind of death, as strangling, killing with the sword, burning and stoning, to which the Jews restrain it here:
and he be to be put to death, and thou hang him, on a tree; is condemned to stoning, and after that they hang him, as the Targum of Jonathan; and according to the Jewish Rabbins, as Jarchi observes, all that were stoned were to be hanged, and only men, not women (g); for it is remarked that it is said "him" and not "her" (h): about this there is a dispute in the Misnah (i);"all that are stoned are hanged, they are the words of R. Eliezer; but the wise men say none are to be hanged but the blasphemer and idolater; a man is to be hanged with his face to the people, a woman with her face to the tree, they are the words of R. Eliezer; but the wise men say, a man is to be hanged, but no woman, to whom R. Eliezer replied, did not Simeon Ben Shetach hang women in Ashkelon? they answered him, he hung eighty women (at once), but they do not judge or condemn two in one day;''so that this was a particular case at a particular time, and not be drawn into an example: in the same place it is asked,
"how they hang one? they fix a beam in the earth, and a piece of wood goes out of it (near the top of it, as one of the commentator (k) remarks), and join his two hands together and hang him;''that is, by his hand, not by his neck, as with us, but rather in the crucifixion; only in that the hands are spread, and one hand is fastened to one part of the cross beam, and the other to the other end.
(g) Misn. Sotah, c. 3. sect. 8. (h) Maimon. & Bartenora in. ib. (i) Misn. Sanhedrin, c. 6. sect. 4. (k) Bartenora in Misn. Sanhedrin, c. 6. sect. 4.
John Wesley
21:22 On a tree - Which was done after the malefactor was put to death some other way, this publick shame being added to his former punishment.
Robert Jamieson, A. R. Fausset and David Brown
21:22 if a man have committed a sin . . . and thou hang him on a tree--Hanging was not a Hebrew form of execution (gibbeting is meant), but the body was not to be left to rot or be a prey to ravenous birds; it was to be buried "that day," either because the stench in a hot climate would corrupt the air, or the spectacle of an exposed corpse bring ceremonial defilement on the land.
21:2321:23: եւ մի՛ ագանիցի մարմին նորա ՚ի փայտին. այլ թաղելով թաղեսջի՛ք զնա ՚ի նմին աւուր։ Զի անիծեալ յԱստուծոյ է ամենայն՝ որ կախիցի զփայտէ. եւ մի՛ պղծիցէք զերկիրն՝ զոր Տէր Աստուած քո տացէ՛ քեզ ՚ի ժառանգութիւն[1931]։[1931] Ոմանք. Զի անիծեալ Աստուծոյ է որ կախիցի։
23 ապա նրա մարմինը ծառի վրայ գիշերը թող չմնայ. նոյն օրն իսկ կը թաղէք նրան, որովհետեւ Աստծուց անիծուած է նա, ով կախուած է ծառից: Մի՛ պղծէք այն երկիրը, որ քո Տէր Աստուածը քեզ է տալիս իբրեւ ժառանգութիւն»:
23 Անոր մարմինը ծառին վրայ գիշերը պէտք չէ մնայ, հապա նոյն օրը անպատճառ պէտք է թաղուի. վասն զի կախուածը Աստուծոյ անիծածն է, ուստի մի՛ պղծեր այն երկիրը, որ քու Տէր Աստուածդ քեզի կու տայ ժառանգելու համար»։
եւ մի՛ ագանիցի մարմին նորա ի փայտին, այլ թաղելով թաղեսջիք զնա ի նմին աւուր. զի անիծեալ յԱստուծոյ է ամենայն որ կախիցի զփայտէ. եւ մի՛ պղծիցէք զերկիրն զոր Տէր Աստուած քո տացէ քեզ ի ժառանգութիւն:

21:23: եւ մի՛ ագանիցի մարմին նորա ՚ի փայտին. այլ թաղելով թաղեսջի՛ք զնա ՚ի նմին աւուր։ Զի անիծեալ յԱստուծոյ է ամենայն՝ որ կախիցի զփայտէ. եւ մի՛ պղծիցէք զերկիրն՝ զոր Տէր Աստուած քո տացէ՛ քեզ ՚ի ժառանգութիւն[1931]։
[1931] Ոմանք. Զի անիծեալ Աստուծոյ է որ կախիցի։
23 ապա նրա մարմինը ծառի վրայ գիշերը թող չմնայ. նոյն օրն իսկ կը թաղէք նրան, որովհետեւ Աստծուց անիծուած է նա, ով կախուած է ծառից: Մի՛ պղծէք այն երկիրը, որ քո Տէր Աստուածը քեզ է տալիս իբրեւ ժառանգութիւն»:
23 Անոր մարմինը ծառին վրայ գիշերը պէտք չէ մնայ, հապա նոյն օրը անպատճառ պէտք է թաղուի. վասն զի կախուածը Աստուծոյ անիծածն է, ուստի մի՛ պղծեր այն երկիրը, որ քու Տէր Աստուածդ քեզի կու տայ ժառանգելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
21:2323: то тело его не должно ночевать на дереве, но погреби его в тот же день, ибо проклят пред Богом [всякий] повешенный [на дереве], и не оскверняй земли твоей, которую Господь Бог твой дает тебе в удел.
21:23 οὐκ ου not ἐπικοιμηθήσεται επικοιμαομαι the σῶμα σωμα body αὐτοῦ αυτος he; him ἐπὶ επι in; on τοῦ ο the ξύλου ξυλον wood; timber ἀλλὰ αλλα but ταφῇ ταφη graveyard; burial θάψετε θαπτω bury; have a funeral for αὐτὸν αυτος he; him ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ὅτι οτι since; that κεκατηραμένος καταραομαι curse ὑπὸ υπο under; by θεοῦ θεος God πᾶς πας all; every κρεμάμενος κρεμαννυμι hang ἐπὶ επι in; on ξύλου ξυλον wood; timber καὶ και and; even οὐ ου not μιανεῖτε μιαινω taint; defile τὴν ο the γῆν γη earth; land ἣν ος who; what κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your δίδωσίν διδωμι give; deposit σοι σοι you ἐν εν in κλήρῳ κληρος lot; allotment
21:23 לֹא־ lō- לֹא not תָלִ֨ין ṯālˌîn לין lodge נִבְלָתֹ֜ו nivlāṯˈô נְבֵלָה corpse עַל־ ʕal- עַל upon הָ hā הַ the עֵ֗ץ ʕˈēṣ עֵץ tree כִּֽי־ kˈî- כִּי that קָבֹ֤ור qāvˈôr קבר bury תִּקְבְּרֶ֨נּוּ֙ tiqbᵊrˈennû קבר bury בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he כִּֽי־ kˈî- כִּי that קִלְלַ֥ת qillˌaṯ קְלָלָה curse אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) תָּל֑וּי tālˈûy תלה hang וְ wᵊ וְ and לֹ֤א lˈō לֹא not תְטַמֵּא֙ ṯᵊṭammˌē טמא be unclean אֶת־ ʔeṯ- אֵת [object marker] אַדְמָ֣תְךָ֔ ʔaḏmˈāṯᵊḵˈā אֲדָמָה soil אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) נֹתֵ֥ן nōṯˌēn נתן give לְךָ֖ lᵊḵˌā לְ to נַחֲלָֽה׃ ס naḥᵃlˈā . s נַחֲלָה heritage
21:23. non permanebit cadaver eius in ligno sed in eadem die sepelietur quia maledictus a Deo est qui pendet in ligno et nequaquam contaminabis terram tuam quam Dominus Deus tuus dederit tibi in possessionemHis body shall not remain upon the tree, but shall be buried the same day: for he is accursed of God that hangeth on a tree: and thou shalt not defile thy land, which the Lord thy God shall give thee in possession.
23. his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is accursed of God; that thou defile not thy land which the LORD thy God giveth thee for an inheritance.
His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; ( for he that is hanged [is] accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee [for] an inheritance:

23: то тело его не должно ночевать на дереве, но погреби его в тот же день, ибо проклят пред Богом [всякий] повешенный [на дереве], и не оскверняй земли твоей, которую Господь Бог твой дает тебе в удел.
21:23
οὐκ ου not
ἐπικοιμηθήσεται επικοιμαομαι the
σῶμα σωμα body
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τοῦ ο the
ξύλου ξυλον wood; timber
ἀλλὰ αλλα but
ταφῇ ταφη graveyard; burial
θάψετε θαπτω bury; have a funeral for
αὐτὸν αυτος he; him
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ὅτι οτι since; that
κεκατηραμένος καταραομαι curse
ὑπὸ υπο under; by
θεοῦ θεος God
πᾶς πας all; every
κρεμάμενος κρεμαννυμι hang
ἐπὶ επι in; on
ξύλου ξυλον wood; timber
καὶ και and; even
οὐ ου not
μιανεῖτε μιαινω taint; defile
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
δίδωσίν διδωμι give; deposit
σοι σοι you
ἐν εν in
κλήρῳ κληρος lot; allotment
21:23
לֹא־ lō- לֹא not
תָלִ֨ין ṯālˌîn לין lodge
נִבְלָתֹ֜ו nivlāṯˈô נְבֵלָה corpse
עַל־ ʕal- עַל upon
הָ הַ the
עֵ֗ץ ʕˈēṣ עֵץ tree
כִּֽי־ kˈî- כִּי that
קָבֹ֤ור qāvˈôr קבר bury
תִּקְבְּרֶ֨נּוּ֙ tiqbᵊrˈennû קבר bury
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
כִּֽי־ kˈî- כִּי that
קִלְלַ֥ת qillˌaṯ קְלָלָה curse
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
תָּל֑וּי tālˈûy תלה hang
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
תְטַמֵּא֙ ṯᵊṭammˌē טמא be unclean
אֶת־ ʔeṯ- אֵת [object marker]
אַדְמָ֣תְךָ֔ ʔaḏmˈāṯᵊḵˈā אֲדָמָה soil
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
נֹתֵ֥ן nōṯˌēn נתן give
לְךָ֖ lᵊḵˌā לְ to
נַחֲלָֽה׃ ס naḥᵃlˈā . s נַחֲלָה heritage
21:23. non permanebit cadaver eius in ligno sed in eadem die sepelietur quia maledictus a Deo est qui pendet in ligno et nequaquam contaminabis terram tuam quam Dominus Deus tuus dederit tibi in possessionem
His body shall not remain upon the tree, but shall be buried the same day: for he is accursed of God that hangeth on a tree: and thou shalt not defile thy land, which the Lord thy God shall give thee in possession.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:23: His body shall not remain all night upon the tree - Its exposure for the space of one day was judged sufficient. The law which required this answered all the ends of public justice, exposed the shame and infamy of the conduct, but did not put to torture the feelings of humanity by requiring a perpetual exhibition of a human being, a slow prey to the most loathsome process of putrefaction. Did ever the spiking of the heads of state criminals prevent high treason? or the gibbeting of a thief or a murderer, prevent either murder or robbery? These questions may be safely answered in the negative; and the remains of the ancient barbarism which requires these disgusting and abominable exhibitions, and which are deplored by every feeling heart, should be banished with all possible speed. In the case given in the text, God considers the land as defiled while the body of the executed criminal lay exposed, hence it was enjoined, Thou shalt in any wise bury him that day.
For he that is hanged is accursed of God - That is, he has forfeited his life to the law; for it is written, Cursed is every one who continueth not in all things that are written in the book of the law to do them; and on his body, in the execution of the sentence of the law, the curse was considered as alighting; hence the necessity of removing the accursed thing out of sight. How excellent are all these laws! How wondrously well calculated to repress crimes by showing the enormity of sin! It is worthy of remark that in the infliction of punishment prescribed by the Mosaic law, we ever find that Mercy walks hand in hand with Judgment.
Albert Barnes: Notes on the Bible - 1834
21:23: He that is hanged is accursed of God - i. e. "Bury him that is hanged out of the way before evening: his hanging body defiles the land; for God's curse rests on it." The curse of God is probably regarded as lying on the malefactor because, from the fact of his being hanged, be must have been guilty of a especially atrocious breach of God's covenant. Such an offender could not remain on the face of the earth without defiling it (compare Lev 18:25, Lev 18:28; Num 35:34). Therefore after the penalty of his crime had been inflicted, and he had hung for a time as a public example, the holy land was to be at once and entirely delivered from his presence. See Gal 3:13 for Paul's quotation of this text and his application of it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:23: he that is hanged is accursed of God: Heb. the curse of God, That is, it is the highest degree of reproach that can attach to a man, and proclaims him under the curse of God as much as any external punishment can. They that see him thus hanging between heaven and earth, will conclude him abandoned of both, and unworthy of either. Bp. Patrick observes, that this passage is applied to the death of Christ; not only because he bare our sins and was exposed to shame, as these malefactors were that were accursed of God, but because he was in the evening taken down from the cursed tree and buried (and that by the particular care of the Jews, with an eye to this law, Joh 19:31), in token, that now the guilt being removed, the law was satisfied, as it was when the malefactors had hanged till sun-set. it demanded no more. Then he, and those that are his, ceased to be a curse. And as the land of Israel was pure and clean when the body was buried, so the church is washed and cleansed by the complete satisfaction which Christ thus made. Deu 7:26; Num 25:4; Jos 7:12; Sa2 21:6; Rom 9:3; Gal 3:13; Co1 16:22; Co2 5:21
thy land: Lev 18:25; Num 35:33, Num 35:34
Geneva 1599
21:23 His body shall not remain (m) all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged [is] accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee [for] an inheritance.
(m) For God's law is satisfied by his death, and nature abhors cruelty.
John Gill
21:23 His body shall not remain all night upon the tree,.... Which is to be understood of any and everyone that was hanged, and not of the rebellious son only; of whom Josephus (l) says, that he was to be stoned by the multitude without the city, and having remained a whole day for a spectacle unto all, was to be buried at night; and indeed such a person was not to remain hanging on the tree any part of the night, but to be taken down at sun setting; so the Targum of Jonathan,"ye shall bury him at sun setting;''so says Maimonides (m), they hang a man near the setting of the sun and loose him immediately, and if he continues they transgress a negative precept, "his body shall not remain", &c. yea, according to him and to the Misnah (n), and which agrees with the practice of the Jews to this day, not only those that were put to death by the sanhedrim, but whoever suffered his dead to remain unburied a night transgressed a negative command, unless he kept him for his honour, to get for him a coffin and shroud:
but thou shalt in any wise bury him in that day: by all means, if possible; malefactors were not buried in the sepulchre of their fathers, but there were two burying places provided by the sanhedrim, one for those that were stoned and burnt, and another for those that were killed with the sword and strangled (o); and even the instruments of their death were to be buried also, as Maimonides (p) relates, the tree on which he is hanged is buried with him, that there may be no remembrance of the evil, and they say, this is the tree on which such an one was hanged; and so the stone with which he is stoned, and the sword with which he is killed, and the napkin with which he is strangled, all are buried in the place where he is put to death, but not in the grave itself:
for he that is hanged is accursed of God: plainly appears to be so, having committed some foul sin which has brought the curse of God upon him, and which being hanged on a tree was a plain proof and declaration of; and therefore having hereby suffered the rigour of the law, the curse of it, his body was ordered to be taken down; for the words are not a reason of his being hanged, but a reason why being hanged, and so openly accursed, he should not remain hanging, but be taken down and buried: the meaning is not, as Onkelos gives it, that"because he sinned before the Lord he is hanged,''and particularly was guilty of blasphemy; which is given as the reason of his being hanged, and as the sense of this passage; on the mention of which it is said (q),"it is as if he should say, wherefore is he hanged? because he cursed God, and the name of God was found profaned:''but though this, or any other capital crime, may be allowed to be the reason of the man's being hanged, and so apparently accursed; yet this is not the reason of his being loosed from thence, but his having bore the curse and satisfied the law: and hence this is applied to Christ by the apostle, in Gal 3:13 showing, that his hanging on the tree was an indication and proof of his being made sin and a curse for his people, or that he bore the curse of the law for their sins, and that the taking of him down from the tree, and burying him, signified the removing the curse from him and his people for whom he suffered; or that thereby he redeemed them from the curse of the law, as the apostle expresses it:
that thy land be not defiled, which the Lord thy God giveth thee for an inheritance: which is another reason for taking down the body from the tree and burying it, lest the land of Canaan, which the Lord had given them for an inheritance, and which was typical of the undefiled inheritance, 1Pet 1:4 should be polluted, both in a natural sense, through the putrefaction and corruption, and the disagreeable smell of a dead body, and in a ceremonial sense, as every carcass was defiling, if a person but entered where it was; and therefore a dead body was not to be left hanging openly in the air, and rotting there.
(l) Antiqu. l. 4. c. 8. sect. 24. (m) Hilchot Sanhedrin, c. 15. sect. 7. (n) Sanhedrin, c. 6. sect. 5. (o) Sanhedrin, c. 6. sect. 5. (p) Ut supra, (Hilchot Sanhedrin, c. 15.) sect. 9. (q) Misn. Sanhedrin, c. 6. sect. 4.
John Wesley
21:23 He is accursed of God - He is in a singular manner cursed and punished by God's appointment with a most shameful kind of punishment, as this was held among the Jews and all nations; and therefore this punishment may suffice for him, and there shall not be added to it that of lying unburied. And this curse is here appropriated to those that are hanged, to so signify that Christ should undergo this execrable punishment, and be made a curse for us, Gal 3:13, which though it was to come in respect to men, yet was present unto God. Defiled - Either by inhumanity towards the dead: or by suffering the monument of the man's wickedness, and of God's curse, to remain publick a longer time than God would have it, whereas it should he put out of sight, and buried in oblivion.