Ելք / Exodus - 28 | swap

Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

Exodus - 28Next >

jg▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 Orders being given for the fitting up of the place of worship, in this and the following chapter care is taken about the priests that were to minister in this holy place, as the menial servants of the God of Israel. He hired servants, as a token of his purpose to reside among them. In this chapter, I. He pitches upon the persons who should be his servants, ver. 1. II. He appoints their livery; their work was holy, and so must their garments be, and unanswerable to the glory of the house which was now to be erected, ver. 2-5. 1. He appoints the garments of his head-servant, the high priest, which were very rich. (1.) An ephod and girdle, ver. 6-14. (2.) A breast-plate of judgment (ver. 15-29), in which must be put the urim and thummim, ver. 30. (3.) The robe of the ephod, ver. 31-35. (4.) The mitre, ver. 36-39. 2. The garments of the inferior priests, ver. 40-43. And these also were shadows of good things to come. Adam Clarke: Commentary on the Bible - 1831 Aaron and his sons are set apart for the priest's office, Exo 28:1. Garments to be provided for them, Exo 28:2, Exo 28:3. What these garments were, Exo 28:4, and of what made, Exo 28:5. The ephod, its shoulder-pieces, and girdle, Exo 28:6-8. The two onyx stones, on which the names of the twelve tribes were to be engraven, Exo 28:9-14. The breastplate of judgment; its twelve precious stones, engraving, rings, chains, and its use, Exo 28:15-29. The Urim and Thummim, Exo 28:30. The robe of the ephod, its border, bells, pomegranates, etc., and their use, Exo 28:31-35. The plate of pure gold and its motto, Exo 28:36, to be placed on Aaron's mitre, Exo 28:37, Exo 28:38. The embroidered coat for Aaron, Exo 28:39. Coats, girdles, and bonnets, Exo 28:40. Aaron and his sons to be anointed for the priest's office, Exo 28:41. Other articles of clothing and their use, Exo 28:42, Exo 28:43. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Exo 28:1, Aaron and his sons are set apart for the priest's office; Exo 28:2, Holy garments are appointed; Exo 28:6, The ephod and girdle; Exo 28:15, The breast-plate with twelve precious stones; Exo 28:30, The Urim and Thummim; Exo 28:31, The robe of the ephod, with pomegranates and bells; Exo 28:36, The plate of the mitre; Exo 28:39, The embroidered coat; Exo 28:40, The garments for Aaron's sons. John Gill INTRODUCTION TO EXODUS 28 This chapter informs us of the servants God would have to minister to him in the house, or tabernacle, he had ordered to be made, even Aaron and his sons, Ex 28:1 of the garments they were to wear in their service, Ex 28:2 and first of the garments of the high priest, and particularly of the ephod, with the girdle, on the shoulder pieces of which were to be two onyx stones, with the names of the children of Israel engraved on them, Ex 28:6, and that of the breastplate of judgment, with the Urim and Thummum in it, Ex 28:15 and of the robe of the ephod, Ex 28:31, and of the mitre, Ex 28:36 and then of the garments of the common priests, Ex 28:40.
28:128:1: Եւ դու մատուսցես առ քեզ զԱհարոն զեղբայր քո. եւ զորդիս նորա ընդ նմա՝ յորդւոցն Իսրայէլի, քահանայանա՛լ ինձ. զԱհարոն, եւ զՆաբադ, եւ զԱբիուդ, եւ զԵղիազար, եւ զԻթամա՛ր զորդիս Ահարոնի։ 1 «Դու Իսրայէլի որդիներից քեզ մօտ կը բերես քո եղբայր Ահարոնին, նրա հետ նաեւ նրա որդիներին՝ Նաբադին ու Աբիուդին, Եղիազարին ու Իթամարին, որպէսզի ինձ համար քահանայութիւն անեն: 28 «Քեզի մօտեցուր քու եղբայրդ Ահարոնը՝ իր որդիներուն հետ՝ Իսրայէլի որդիներուն մէջէն, որպէս զի ինծի քահանայութիւն ընեն. Ահարոնը եւ իր որդիները՝ Նադաբը ու Աբիուդը, Եղիազարը ու Իթամարը։ Եւ դու մատուսցես առ քեզ զԱհարոն զեղբայր քո, եւ զորդիս նորա ընդ նմա` յորդւոցն Իսրայելի, քահանայանալ ինձ. զԱհարոն եւ զՆաբադ եւ զԱբիուդ եւ զԵղիազար եւ զԻթամար զորդիս Ահարոնի: 28:1: Եւ դու մատուսցես առ քեզ զԱհարոն զեղբայր քո. եւ զորդիս նորա ընդ նմա՝ յորդւոցն Իսրայէլի, քահանայանա՛լ ինձ. զԱհարոն, եւ զՆաբադ, եւ զԱբիուդ, եւ զԵղիազար, եւ զԻթամա՛ր զորդիս Ահարոնի։ 1 «Դու Իսրայէլի որդիներից քեզ մօտ կը բերես քո եղբայր Ահարոնին, նրա հետ նաեւ նրա որդիներին՝ Նաբադին ու Աբիուդին, Եղիազարին ու Իթամարին, որպէսզի ինձ համար քահանայութիւն անեն: 28 «Քեզի մօտեցուր քու եղբայրդ Ահարոնը՝ իր որդիներուն հետ՝ Իսրայէլի որդիներուն մէջէն, որպէս զի ինծի քահանայութիւն ընեն. Ահարոնը եւ իր որդիները՝ Նադաբը ու Աբիուդը, Եղիազարը ու Իթամարը։ zohrab-1805▾ eastern-1994▾ western am▾	28:11: И возьми к себе Аарона, брата твоего, и сынов его с ним, от среды сынов Израилевых, чтоб он был священником Мне, Аарона и Надава, Авиуда, Елеазара и Ифамара, сынов Аароновых. 28:1 καὶ και and; even σὺ συ you προσαγάγου προσαγω lead toward; head toward πρὸς προς to; toward σεαυτὸν σεαυτου of yourself τόν ο the τε τε both; and Ααρων ααρων Aarōn; Aaron τὸν ο the ἀδελφόν αδελφος brother σου σου of you; your καὶ και and; even τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him ἐκ εκ from; out of τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἱερατεύειν ιερατευω do sacred duty; priest μοι μοι me Ααρων ααρων Aarōn; Aaron καὶ και and; even Ναδαβ ναδαβ and; even Αβιουδ αβιουδ Abioud; Aviuth καὶ και and; even Ελεαζαρ ελεαζαρ Eleazar καὶ και and; even Ιθαμαρ ιθαμαρ son Ααρων ααρων Aarōn; Aaron 28:1 וְ wᵊ וְ and אַתָּ֡ה ʔattˈā אַתָּה you הַקְרֵ֣ב haqrˈēv קרב approach אֵלֶיךָ֩ ʔēleʸḵˌā אֶל to אֶת־ ʔeṯ- אֵת [object marker] אַהֲרֹ֨ן ʔahᵃrˌōn אַהֲרֹן Aaron אָחִ֜יךָ ʔāḥˈîḵā אָח brother וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֣יו bānˈāʸw בֵּן son אִתֹּ֔ו ʔittˈô אֵת together with מִ mi מִן from תֹּ֛וךְ ttˈôḵ תָּוֶךְ midst בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to כַהֲנֹו־ ḵahᵃnô- כהן act as priest לִ֑י lˈî לְ to אַהֲרֹ֕ן ʔahᵃrˈōn אַהֲרֹן Aaron נָדָ֧ב nāḏˈāv נָדָב Nadab וַ wa וְ and אֲבִיה֛וּא ʔᵃvîhˈû אֲבִיהוּא Abihu אֶלְעָזָ֥ר ʔelʕāzˌār אֶלְעָזָר Eleazar וְ wᵊ וְ and אִיתָמָ֖ר ʔîṯāmˌār אִיתָמָר Ithamar בְּנֵ֥י bᵊnˌê בֵּן son אַהֲרֹֽן׃ ʔahᵃrˈōn אַהֲרֹן Aaron 28:1. adplica quoque ad te Aaron fratrem tuum cum filiis suis de medio filiorum Israhel ut sacerdotio fungantur mihi Aaron Nadab et Abiu Eleazar et IthamarTake unto thee also Aaron thy brother with his sons, from among the children of Israel, that they may minister to me in the priest's office: Aaron, Nadab, and Abiu, Eleazar, and Ithamar. 1. And bring thou near unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest’s office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest' s office, [even] Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron' s sons: 1: И возьми к себе Аарона, брата твоего, и сынов его с ним, от среды сынов Израилевых, чтоб он был священником Мне, Аарона и Надава, Авиуда, Елеазара и Ифамара, сынов Аароновых. 28:1 καὶ και and; even σὺ συ you προσαγάγου προσαγω lead toward; head toward πρὸς προς to; toward σεαυτὸν σεαυτου of yourself τόν ο the τε τε both; and Ααρων ααρων Aarōn; Aaron τὸν ο the ἀδελφόν αδελφος brother σου σου of you; your καὶ και and; even τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him ἐκ εκ from; out of τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἱερατεύειν ιερατευω do sacred duty; priest μοι μοι me Ααρων ααρων Aarōn; Aaron καὶ και and; even Ναδαβ ναδαβ and; even Αβιουδ αβιουδ Abioud; Aviuth καὶ και and; even Ελεαζαρ ελεαζαρ Eleazar καὶ και and; even Ιθαμαρ ιθαμαρ son Ααρων ααρων Aarōn; Aaron 28:1 וְ wᵊ וְ and אַתָּ֡ה ʔattˈā אַתָּה you הַקְרֵ֣ב haqrˈēv קרב approach אֵלֶיךָ֩ ʔēleʸḵˌā אֶל to אֶת־ ʔeṯ- אֵת [object marker] אַהֲרֹ֨ן ʔahᵃrˌōn אַהֲרֹן Aaron אָחִ֜יךָ ʔāḥˈîḵā אָח brother וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֣יו bānˈāʸw בֵּן son אִתֹּ֔ו ʔittˈô אֵת together with מִ mi מִן from תֹּ֛וךְ ttˈôḵ תָּוֶךְ midst בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to כַהֲנֹו־ ḵahᵃnô- כהן act as priest לִ֑י lˈî לְ to אַהֲרֹ֕ן ʔahᵃrˈōn אַהֲרֹן Aaron נָדָ֧ב nāḏˈāv נָדָב Nadab וַ wa וְ and אֲבִיה֛וּא ʔᵃvîhˈû אֲבִיהוּא Abihu אֶלְעָזָ֥ר ʔelʕāzˌār אֶלְעָזָר Eleazar וְ wᵊ וְ and אִיתָמָ֖ר ʔîṯāmˌār אִיתָמָר Ithamar בְּנֵ֥י bᵊnˌê בֵּן son אַהֲרֹֽן׃ ʔahᵃrˈōn אַהֲרֹן Aaron 28:1. adplica quoque ad te Aaron fratrem tuum cum filiis suis de medio filiorum Israhel ut sacerdotio fungantur mihi Aaron Nadab et Abiu Eleazar et Ithamar Take unto thee also Aaron thy brother with his sons, from among the children of Israel, that they may minister to me in the priest's office: Aaron, Nadab, and Abiu, Eleazar, and Ithamar. 1. And bring thou near unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest’s office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1: Учреждение ветхозаветной Иерархии. До Синайского законодательства у евреев действовало право естественного священства: глава семьи был в то же время и священником, — приносил жертвы (Быт 12:7; 22:2; 26:25; 28:18). С устройством же скинии и возникновением сложного культа для богослужения назначаются особые священники, члены фамилии Аарона, с ним, как первосвященником (Лев 21:10; ср. Исх 20:7; Чис 35:28), во главе. Для служения при скинии они предназначаются Богом еще в Египте (1: Цар 2:27–28), и оно дается им как дар (Чис 18:7). Но, будучи делом свободного божественного установления, избрание священников из колена Левиина вызывалось, можно думать, его сравнительной нравственной чистотой и религиозностью. Если даже не придавать особенного значения свидетельству еврейского предания, что пред исходом из Египта колено Левиино повело борьбу за исповедание Всевышнего против увлекавшихся язычеством, то и тогда о его религиозности может свидетельствовать поведение левитов после поклонения золотому тельцу при Синае (32:27–28). «Возьми к себе», — ты близок ко Мне, ты посредник между Мной и народом, в такое же положение повелеваю поставить и твоего брата с его сыновьями. Исполнение обязанностей священного служения, поставляя служащих в положение посредников между Богом и народом, делает их лицами, принадлежащими Богу. Они не священники народа, но священники Богу. Matthew Henry: Concise Commentary on the Whole Bible - 1706 1-14: The Priests' Attire.B. C. 1491. 1 And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons. 2 And thou shalt make holy garments for Aaron thy brother for glory and for beauty. 3 And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office. 4 And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest's office. 5 And they shall take gold, and blue, and purple, and scarlet, and fine linen. We have here, I. The priests nominated: Aaron and his sons, v. 1. Hitherto every master of a family was priest to his own family, and offered, as he saw cause, upon altars of earth; but now that the families of Israel began to be incorporated into a nation, and a tabernacle of the congregation was to be erected, as a visible centre of their unity, it was requisite there should be a public priesthood instituted. Moses, who had hitherto officiated, and is therefore reckoned among the priests of the Lord (Ps. xcix. 6), had enough to do as their prophet to consult the oracle for them, and as their prince to judge among them; nor was he desirous to engross all the honours to himself, or to entail that of the priesthood, which alone was hereditary, upon his own family, but was very well pleased to see his brother Aaron invested in this office, and his sons after him, while (how great soever he was) his sons after him would be but common Levites. It is an instance of the humility of that great man, and an evidence of his sincere regard for the glory of God, that he had so little regard to the preferment of his own family. Aaron, who had humbly served as a prophet to his younger brother Moses, and did not decline the office (ch. vii. 1), is now advanced to be a priest, a high priest to God; for he will exalt those that abase themselves. Nor could any man have taken this honour to himself, but he that was called of God to it, Heb. v. 4. God had said of Israel in general that they should be to him a kingdom of priests, ch. xix. 6. But because it was requisite that those who ministered at the altar should give themselves wholly to the service, and because that which is every body's work will soon come to be nobody's work, God here chose from among them one to be a family of priests, the father and his four sons; and from Aaron's loins descended all the priests of the Jewish church, of whom we read so often, both in the Old Testament and in the New. A blessed thing it is when real holiness goes, as the ceremonial holiness did, by succession in a family. II. The priests' garments appointed, for glory and beauty, v. 2. Some of the richest materials were to be provided (v. 5), and the best artists employed in the making of them, whose skill God, by a special gift for this purpose, would improve to a very high degree, v. 3. Note, Eminence, even in common arts, is a gift of God, it comes from him, and, as there is occasion, it ought to be used for him. He that teaches the husbandman discretion teaches the tradesman also; both therefore ought to honour God with their gain. Human learning ought particularly to be consecrated to the service of the priesthood, and employed for the adorning of those that minister about holy things. The garments appointed were, 1. Four, which both the high priest and the inferior priests wore, namely, the linen breeches, the linen coat, the linen girdle which fastened it to them, and the bonnet or turban; that which the high priest wore is called a mitre. 2. Four more, which were peculiar to the high priest, namely, the ephod, with the curious girdle of it, the breast-plate of judgment, the long robe with the bells and pomegranates at the bottom of it, and the golden plate on his forehead. These glorious garments were appointed, (1.) That the priests themselves might be reminded of the dignity of their office, and might behave themselves with due decorum. (2.) That the people might thereby be possessed with a holy reverence of that God whose ministers appeared in such grandeur. (3.) That the priests might be types of Christ, who should offer himself without spot to God, and of all Christians, who have the beauty of holiness put upon them, in which they are consecrated to God. Our adorning, now under the gospel, both that of ministers and Christians, is not to be of gold, and pearl, and costly array, but the garments of salvation, and the robe of righteousness, Isa. lxi. 10; Ps. cxxxii. 9, 16. As the filthy garments wherewith Joshua the high priest was clothed signified the iniquity which cleaved to his priesthood, from which care was taken that it should be purged (Zech. iii. 3, 4), so those holy garments signified the perfect purity that there is in the priesthood of Christ; he is holy, harmless, and undefiled. Adam Clarke: Commentary on the Bible - 1831 28:1: Aaron - and his sons - The priesthood was to be restrained to this family because the public worship was to be confined to one place; and previously to this the eldest in every family officiated as priest, there being no settled place of worship. It has been very properly observed that, if Moses had not acted by the Divine appointment, he would not have passed by his own family, which continued in the condition of ordinary Levites, and established the priesthood, the only dignity in the nation, in the family of his brother Aaron. "The priests, however, had no power of a secular nature, nor does it appear from history that they ever arrived at any till the time of the Asmoneans or Maccabees." See Clarke's note on Exo 19:22. Albert Barnes: Notes on the Bible - 1834 28:1: (Compare Exo. 39:1-31.) Moses is now commanded to commit all that pertains to the offerings made to the Lord in the sanctuary to the exclusive charge of the members of a single family, who were to hold their office from generation to generation. In the patriarchal times, the external rites of worship had generally been conducted by the head of the tribe or family, in accordance with the principle involved in the dedication of the firstborn Exo 13:2; Num 3:12-13. Moses, as the divinely-appointed and acknowledged leader of the nation, had, on a special occasion, appointed those who were to offer sacrifice, and had himself sprinkled the consecrating blood of the victims on the people Exo 24:5-6, Exo 24:8. On the completion of the tabernacle, after Aaron and his sons had been called to the priesthood, he took chief part in the daily service of the sanctuary Exo 40:23-29, Exo 40:31-32 until the consecration of the family of Aaron, on which occasion he appears to have exercised the priest's office for the last time (Lev. 8:14-29; compare Exo. 29:10-26). The setting apart of the whole tribe of Levi for the entire cycle of religious services is mentioned Num 3:5-13; 8:5-26; 18:1-32. 28:1 Nadab and Abihu, the two older sons of Aaron, had accompanied their father and the seventy Elders when they went a part of the way with Moses up the mountain Exo 24:1, Exo 24:9. Soon after their consecration they were destroyed for offering "strange fire before the Lord" Lev 10:1-2. Eleazar and Ithamar are here mentioned for the first time, except in the genealogy, Exo 6:23. Eleazar succeeded his father in the High priesthood, and was himself succeeded by his son Phinehas Jdg 20:28. But Eli, the next high priest named in the history, was of the line of Ithamar. The representatives of both families held office at the same time in the days of David. See Ch1 24:1-3; Sa2 8:17. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:1: take: Lev 8:2; Num 16:9-11, Num 17:2-9; Ch2 26:18-21; Heb 5:1-5 among: Exo 28:41, Exo 29:1, Exo 29:9, Exo 29:44, Exo 30:30, Exo 31:10, Exo 35:19; Num 18:7; Deu 10:6; Ch1 6:10; Ch2 11:14; Luk 1:8 Nadab: Exo 6:23, Exo 24:1, Exo 24:9; Lev 10:1, Lev 10:12; Num 2:4, Num 26:61; Ch1 24:1-4 Carl Friedrich Keil and Franz Delitzsch 28:1 (cf. Ex 39:1-31). Appointment and Clothing of the Priests. - Ex 28:1, Ex 28:5. "Let Aaron thy brother draw near to thee from among the children of Israel, and his sons with him, that he may be a priest to Me." Moses is distinguished from the people as the mediator of the covenant. Hence he was to cause Aaron and his sons to come to him, i.e., to separate them from the people, and install them as priests, or perpetual mediators between Jehovah and His people. The primary meaning of cohen, the priest, has been retained in the Arabic, where it signifies administrator alieni negotii, viz., to act as a mediator for a person, or as his plenipotentiary, from which it came to be employed chiefly in connection with priestly acts. Among the heathen Arabs it is used "maxime de hariolis vatibusque;" by the Hebrews it was mostly applied to the priests of Jehovah; and there are only a few placed in which it is used in connection with the higher officers of state, who stood next to the king, and acted as it were as mediators between the king and the nation (thus 2Kings 8:18; 2Kings 20:26; 3Kings 4:5). For the duties of their office the priests were to receive "holy garments for glory and for honour." Before they could draw near to Jehovah the Holy One (Lev 11:45), it was necessary that their unholiness should be covered over with holy clothes, which were to be made by men endowed with wisdom, whom Jehovah had filled with the spirit of wisdom. "Wise-hearted," i.e., gifted with understanding and judgment; the heart being regarded as the birth-place of the thoughts. In the Old Testament wisdom is constantly used for practical intelligence in the affairs of life; here, for example, it is equivalent to artistic skill surpassing man's natural ability, which is therefore described as being filled with the divine spirit of wisdom. These clothes were to be used "to sanctify him (Aaron and his sons), that he might be a priest to Jehovah." Sanctification, as the indispensable condition of priestly service, was not merely the removal of the uncleanness which flowed from sin, but, as it were, the transformation of the natural into the glory of the image of God. In this sense the holy clothing served the priest for glory and ornament. The different portions of the priest's state-dress mentioned in Ex 28:4 are described more fully afterwards. For making them, the skilled artists were to take the gold, the hyacinth, etc. The definite article is sued before gold and the following words, because the particular materials, which would be presented by the people, are here referred to. John Gill 28:1 And take thou unto thee Aaron thy brother, and his sons with him,.... Moses is bid to fetch or send for Aaron and his sons to him: or "cause" them to "draw near" (n) to him, and stand before him, that he might in the name of the Lord, and by his authority, distinguish and separate them from among the children of Israel: and before them all invest them with the office of priesthood, as it follows: that they may minister unto me in the priest's office, before this time every master of a family was a priest, and might and did offer sacrifice, and all the Israelites were a kingdom of priests; and Moses, as Aben Ezra calls him, was "a priest of priests"; but now it being enough for him to be the political ruler of the people, and the prophet of the Lord, the priestly office is bestowed on Aaron and his sons; nor might any afterwards officiate in it but such as were of his family; and a great honour this was that was conferred on him, and to which he was called of God, as in Heb 5:4 and it is greatly in the favour of Moses, and which shows him to be an upright and undesigning man, that sought not to aggrandize himself and his family; that though he had so much honour and power himself, he sought not to entail any upon his posterity. It is hinted in the latter part of the preceding chapter, that Aaron and his sons should minister in the sanctuary, and look after the candlestick, and its lamps; and here the design of God concerning them is more fully opened, which was, that they should be his peculiar ministers and servants in his house, to do all the business appertaining to it: even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons: who were all the sons that Aaron had that we read of; though Aben Ezra thinks it probable that he might have other sons, and therefore the names of those are particularly mentioned, who were to be taken into the priest's office with him; the two first of these died very quickly after this, in a very awful manner, as the sacred story relates; and from the other two sprung all the priests that were in all successive generations. (n) "appropinquare fac", Pagninus, Montanus, Vatablus. John Wesley 28:1 Aaron and his sons - Hitherto every master of a family was priest to his own family. But now the families of Israel began to be incorporated into a nation, and a tabernacle of the congregation was to be erected, as a visible centre of their unity, it was requisite there should be a publick priesthood instituted. Moses, who had hitherto officiated, and is therefore reckoned among the priests of the Lord, Ps 99:6, had enough to do as their prophet, to consult the oracle for them, and as their prince, to judge among them. Nor was he desirous to ingross all the honours to himself, or to entail that of the priesthood, which alone was hereditary, upon his own family; but was very well pleased to see his brother Aaron invested with this office, and his sons after him; while (how great soever he was) his sons after him would be but common Levites. It is an instance of the humility of that great man, and an evidence of his sincere regard to the glory of God, that he had so little regard to the preferment of his own family. Aaron, that had humbly served as a prophet to his younger brother Moses, and did not decline the office, is now advanced to be a priest to God. God had said to Israel in general, that they should be to him a kingdom of priests; but because it was requisite that those who ministered at the altar should give themselves wholly to the service, God here chose from among them one to be a family of priests, the father and his four sons; and from Aaron's loins descended all the priests of the Jewish church, whom we read of both in the Old Testament and in the New. Robert Jamieson, A. R. Fausset and David Brown 28:1 APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43) take thou unto thee Aaron thy brother, and his sons with him--Moses had hitherto discharged the priestly functions (Ps 99:6), and he evinced the piety as well as humility of his character, in readily complying with the command to invest his brother with the sacred office, though it involved the perpetual exclusion of his own family. The appointment was a special act of God's sovereignty, so that there could be no ground for popular umbrage by the selection of Aaron's family, with whom the office was inalienably established and continued in unbroken succession till the introduction of the Christian era.
28:228:2: Եւ արասցես պատմուճան սո՛ւրբ Ահարոնի եղբօր քում, ՚ի պատիւ եւ ՚ի փառս։ 2 Ի պատիւ եւ ի փառս քո եղբայր Ահարոնի սրբազան զգեստներ կը պատրաստես: 2 Եղբօրդ Ահարոնին սուրբ զգեստներ շինէ՛ պատիւի ու փառքի համար։ Եւ արասցես ^[412]պատմուճան սուրբ Ահարոնի եղբօր քում ի պատիւ եւ ի փառս: 28:2: Եւ արասցես պատմուճան սո՛ւրբ Ահարոնի եղբօր քում, ՚ի պատիւ եւ ՚ի փառս։ 2 Ի պատիւ եւ ի փառս քո եղբայր Ահարոնի սրբազան զգեստներ կը պատրաստես: 2 Եղբօրդ Ահարոնին սուրբ զգեստներ շինէ՛ պատիւի ու փառքի համար։ zohrab-1805▾ eastern-1994▾ western am▾	28:22: И сделай священные одежды Аарону, брату твоему, для славы и благолепия. 28:2 καὶ και and; even ποιήσεις ποιεω do; make στολὴν στολη robe ἁγίαν αγιος holy Ααρων ααρων Aarōn; Aaron τῷ ο the ἀδελφῷ αδελφος brother σου σου of you; your εἰς εις into; for τιμὴν τιμη honor; value καὶ και and; even δόξαν δοξα glory 28:2 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make בִגְדֵי־ viḡᵊḏê- בֶּגֶד garment קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness לְ lᵊ לְ to אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron אָחִ֑יךָ ʔāḥˈîḵā אָח brother לְ lᵊ לְ to כָבֹ֖וד ḵāvˌôḏ כָּבֹוד weight וּ û וְ and לְ lᵊ לְ to תִפְאָֽרֶת׃ ṯifʔˈāreṯ תִּפְאֶרֶת splendour 28:2. faciesque vestem sanctam fratri tuo in gloriam et decoremAnd thou shalt make a holy vesture for Aaron, thy brother, for glory and for beauty. 2. And thou shalt make holy garments for Aaron thy brother, for glory and for beauty. And thou shalt make holy garments for Aaron thy brother for glory and for beauty: 2: И сделай священные одежды Аарону, брату твоему, для славы и благолепия. 28:2 καὶ και and; even ποιήσεις ποιεω do; make στολὴν στολη robe ἁγίαν αγιος holy Ααρων ααρων Aarōn; Aaron τῷ ο the ἀδελφῷ αδελφος brother σου σου of you; your εἰς εις into; for τιμὴν τιμη honor; value καὶ και and; even δόξαν δοξα glory 28:2 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make בִגְדֵי־ viḡᵊḏê- בֶּגֶד garment קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness לְ lᵊ לְ to אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron אָחִ֑יךָ ʔāḥˈîḵā אָח brother לְ lᵊ לְ to כָבֹ֖וד ḵāvˌôḏ כָּבֹוד weight וּ û וְ and לְ lᵊ לְ to תִפְאָֽרֶת׃ ṯifʔˈāreṯ תִּפְאֶרֶת splendour 28:2. faciesque vestem sanctam fratri tuo in gloriam et decorem And thou shalt make a holy vesture for Aaron, thy brother, for glory and for beauty. 2. And thou shalt make holy garments for Aaron thy brother, for glory and for beauty. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2: Одежды Аарона и его сыновей указывали на их сан, служили внешним отличием священных лиц от остального народа. Отсюда, как носимые только священниками, они называются «священными». Священны они и потому, что надевались только при священнодействиях (29:29; 31:10). Говоря далее о «славе и благолепии» служения, одежды соответствовали благолепию святилища. Adam Clarke: Commentary on the Bible - 1831 28:2: For glory and for beauty - Four articles of dress were prescribed for the priests in ordinary, and four more for the high-priest. Those for the priests in general were a coat, drawers, a girdle, and a bonnet. Besides these the high-priest had a robe, an ephod, a breastplate, and a plate or diadem of gold on his forehead. The garments, says the sacred historian, were for honor and for beauty. They were emblematical of the office in which they ministered. 1. It was honorable. They were the ministers of the Most High, and employed by him in transacting the most important concerns between God and his people, concerns in which all the attributes of the Divine Being were interested, as well as those which referred to the present and eternal happiness of his creatures. 2. They were for beauty. They were emblematical of that holiness and purity which ever characterize the Divine nature and the worship which is worthy of him, and which are essentially necessary to all those who wish to serve him in the beauty of holiness here below, and without which none can ever see his face in the realms of glory. Should not the garments of all those who minister in holy things still be emblematical of the things in which they minister? Should they not be for glory and beauty, expressive of the dignity of the Gospel ministry, and that beauty of holiness without which none can see the Lord? As the high-priest's vestments, under the law, were emblematical of what was to come, should not the vestments of the ministers of the Gospel bear some resemblance of what is come? Is then the dismal black, now worn by almost all kinds of priests and ministers, for glory and for beauty? Is it emblematical of any thing that is good, glorious, or excellent? How unbecoming the glad tidings announced by Christian ministers is a color emblematical of nothing but mourning and wo, sin, desolation, and death! How inconsistent the habit and office of these men! Should it be said, "These are only shadows, and are useless because the substance is come." I ask, Why then is black almost universally worn? why is a particular color preferred, if there be no signification in any? Is there not a danger that in our zeal against shadows, we shall destroy or essentially change the substance itself? Would not the same sort of argumentation exclude water in baptism, and bread and wine in the sacrament of the Lord's Supper? The white surplice in the service of the Church is almost the only thing that remains of those ancient and becoming vestments, which God commanded to be made for glory and beauty. Clothing, emblematical of office, is of more consequence than is generally imagined. Were the great officers of the crown, and the great officers of justice, to clothe themselves like the common people when they appear in their public capacity, both their persons and their decisions would be soon held in little estimation. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:2: holy garments: Exo 29:5-9, Exo 29:29, Exo 29:30, Exo 31:10, Exo 39:1, Exo 39:2, Exo 40:13; Lev 8:7-9, Lev 8:30; Num 20:26-28; Psa 132:9, Psa 132:16; Isa 61:3, Isa 61:10, Isa 64:6; Zac 3:3, Zac 3:4; Rom 3:22, Rom 13:14; Gal 3:27; Heb 7:26; Rev 19:8 glory: Exo 28:40, Exo 19:5, Exo 19:6; Num 27:20, Num 27:21; Job 40:10; Psa 90:16, Psa 90:17, Psa 96:6, Psa 149:4; Isa 4:2; Jer 9:23, Jer 9:24; Joh 1:14; Co1 1:30, Co1 1:31; Heb 2:9; Pe2 1:17; Jo1 3:2; Rev 5:10, Rev 19:8 Geneva 1599 28:2 And thou shalt make holy garments for Aaron thy brother for (a) glory and for beauty. (a) By which his office may be known to be glorious and excellent. John Gill 28:2 And thou shalt make holy garments for Aaron thy brother,.... Called so, because in these he was to minister in the holy place, and perform holy service; and because typical of the holy human nature of Christ our great High Priest, and of his spotless righteousness, and of the garments of sanctification, both outward and inward, that all believers in him, who are made priests unto God, are arrayed with: Aaron and his sons being appointed priests, their garments are first described before their work and even before their consecration to their office; and there were some peculiar to Aaron, or the high priest, and different from those of his sons, or the common priests; and which are first treated of, as the breastplate, the robe of ephod, and the plate of gold; besides these, there were four more, common to all the priests, as the coat, the breeches, the girdle, and bonnet. Now whereas some of the Heathen priests performed their office, and offered their sacrifices, naked, which was very shameful and abominable, as Braunius (o) from various authors has shown, though this was not done by them all: in opposition to such a filthy practice, and to show his detestation of it, the Lord orders his priests to be clothed, and that in a very splendid manner, with garments for glory and beauty; that is, with glorious and beautiful ones, and which would make his priests look so: and this was done, partly to point out the dignity of their office to themselves, that they might take care to behave suitable to it, and keep up the honour and credit of it; and partly to make them respectable unto men, and be honoured by them, none being clothed as they were, as Aben Ezra observes; but chiefly because they were typical of the glory and beauty of Christ's human nature, which was as a garment put on, and put off, and on again, and in which he officiated as a priest, and still does; and which is now very glorious, and in which he is fairer than any of the children of men; and of the garments of salvation, and robe of righteousness, in which all his people, his priests, appear exceeding glorious and beautiful, even in a perfection of beauty. (o) De Vestitu Sacerdot. Heb. l. 1. c. 1. sect. 5. p. 11. John Wesley 28:2 The priests garments were made for glory and beauty - Some of the richest materials were to be provided, and the belt artists employed in making them, whose skill God, by a special gift, would improve to a very high degree. Eminency, even in common arts, is a gift of God; it comes from him, and, ought to be used for him. The garments appointed were, Four, which both the high - priest and the inferior priests wore, viz. The linen breeches, the linen coat, the linen girdle which fastened it to them, and the bonnet; that which the high - priest wore is called a mitre. Four more which were peculiar to the high - priest, the ephod, with the curious girdle of it, the breast - plate of judgment, the long robe, and the golden plate on his forehead. These glorious garments, were appointed, That the priests themselves might be minded of the dignity of their office. That the people might thereby be possessed with a holy reverence of that God whose ministers appeared in such grandeur. That the priests might be types of Christ, and of all Christians who have the beauty of holiness put upon them. Robert Jamieson, A. R. Fausset and David Brown 28:2 holy garments--No inherent holiness belonged either to the material or the workmanship. But they are called "holy" simply because they were not worn on ordinary occasions, but assumed in the discharge of the sacred functions (Ezek 44:19). for glory and for beauty--It was a grand and sumptuous attire. In material, elaborate embroidery, and color, it had an imposing splendor. The tabernacle being adapted to the infantine aid of the church, it was right and necessary that the priests' garments should be of such superb and dazzling appearance, that the people might be inspired with a due respect for the ministers as well as the rites of religion. But they had also a further meaning; for being all made of linen, they were symbolical of the truth, purity, and other qualities in Christ that rendered Him such a high priest as became us.
28:328:3: Եւ դու խօսեսցի՛ս ընդ ամենայն իմաստունս մտօք, զորս լցուցի՛ց հոգւով իմաստութեան։ Եւ արասցես պատմուճան սուրբ՝ Ահարոնի ՚ի սրբութիւն, որովք քահանայանայցէ՛ ինձ[749]։ [749] Այլք. Եւ արասցեն պատմուճան։ 3 Դու կը խօսես մտքով իմաստուն բոլոր մարդկանց հետ, որոնց ես իմաստութեան ոգով եմ լցրել, որ նրանք Ահարոնին սրբազան զգեստներ պատրաստեն սրբութեան համար, որոնցով էլ նա քահանայութեան պաշտօն է կատարելու ինձ համար: 3 Դուն ըսէ բոլոր իմաստուն միտք ունեցողներուն, որոնք ես իմաստութեան հոգիով լեցուցի, որ Ահարոնին զգեստներ շինեն՝ զանիկա օրհնելու համար՝ որպէս զի ինծի քահանայութիւն ընէ։ Եւ դու խօսեսցիս ընդ ամենայն իմաստունս մտօք, զորս լցուցից հոգւով իմաստութեան, եւ արասցեն պատմուճան ^[413]սուրբ Ահարոնի ի սրբութիւն, որովք քահանայանայցէ ինձ: 28:3: Եւ դու խօսեսցի՛ս ընդ ամենայն իմաստունս մտօք, զորս լցուցի՛ց հոգւով իմաստութեան։ Եւ արասցես պատմուճան սուրբ՝ Ահարոնի ՚ի սրբութիւն, որովք քահանայանայցէ՛ ինձ[749]։ [749] Այլք. Եւ արասցեն պատմուճան։ 3 Դու կը խօսես մտքով իմաստուն բոլոր մարդկանց հետ, որոնց ես իմաստութեան ոգով եմ լցրել, որ նրանք Ահարոնին սրբազան զգեստներ պատրաստեն սրբութեան համար, որոնցով էլ նա քահանայութեան պաշտօն է կատարելու ինձ համար: 3 Դուն ըսէ բոլոր իմաստուն միտք ունեցողներուն, որոնք ես իմաստութեան հոգիով լեցուցի, որ Ահարոնին զգեստներ շինեն՝ զանիկա օրհնելու համար՝ որպէս զի ինծի քահանայութիւն ընէ։ zohrab-1805▾ eastern-1994▾ western am▾	28:33: И скажи всем мудрым сердцем, которых Я исполнил духа премудрости, чтобы они сделали Аарону одежды для посвящения его, чтобы он был священником Мне. 28:3 καὶ και and; even σὺ συ you λάλησον λαλεω talk; speak πᾶσι πας all; every τοῖς ο the σοφοῖς σοφος wise τῇ ο the διανοίᾳ διανοια mind; intention οὓς ος who; what ἐνέπλησα εμπιπλημι fill in; fill up πνεύματος πνευμα spirit; wind αἰσθήσεως αισθησις sensation; perception καὶ και and; even ποιήσουσιν ποιεω do; make τὴν ο the στολὴν στολη robe τὴν ο the ἁγίαν αγιος holy Ααρων ααρων Aarōn; Aaron εἰς εις into; for τὸ ο the ἅγιον αγιος holy ἐν εν in ᾗ ος who; what ἱερατεύσει ιερατευω do sacred duty; priest μοι μοι me 28:3 וְ wᵊ וְ and אַתָּ֗ה ʔattˈā אַתָּה you תְּדַבֵּר֙ tᵊḏabbˌēr דבר speak אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole חַכְמֵי־ ḥaḵmê- חָכָם wise לֵ֔ב lˈēv לֵב heart אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מִלֵּאתִ֖יו millēṯˌiʸw מלא be full ר֣וּחַ rˈûₐḥ רוּחַ wind חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and עָשׂ֞וּ ʕāśˈû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] בִּגְדֵ֧י biḡᵊḏˈê בֶּגֶד garment אַהֲרֹ֛ן ʔahᵃrˈōn אַהֲרֹן Aaron לְ lᵊ לְ to קַדְּשֹׁ֖ו qaddᵊšˌô קדשׁ be holy לְ lᵊ לְ to כַהֲנֹו־ ḵahᵃnô- כהן act as priest לִֽי׃ lˈî לְ to 28:3. et loqueris cunctis sapientibus corde quos replevi spiritu prudentiae ut faciant vestes Aaron in quibus sanctificatus ministret mihiAnd thou shalt speak to all the wise of heart, whom I have filled with the spirit of wisdom, that they may make Aaron's vestments, in which he being consecrated, may minister to me. 3. And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they make Aaron’s garments to sanctify him, that he may minister unto me in the priest’s office. And thou shalt speak unto all [that are] wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron' s garments to consecrate him, that he may minister unto me in the priest' s office: 3: И скажи всем мудрым сердцем, которых Я исполнил духа премудрости, чтобы они сделали Аарону одежды для посвящения его, чтобы он был священником Мне. 28:3 καὶ και and; even σὺ συ you λάλησον λαλεω talk; speak πᾶσι πας all; every τοῖς ο the σοφοῖς σοφος wise τῇ ο the διανοίᾳ διανοια mind; intention οὓς ος who; what ἐνέπλησα εμπιπλημι fill in; fill up πνεύματος πνευμα spirit; wind αἰσθήσεως αισθησις sensation; perception καὶ και and; even ποιήσουσιν ποιεω do; make τὴν ο the στολὴν στολη robe τὴν ο the ἁγίαν αγιος holy Ααρων ααρων Aarōn; Aaron εἰς εις into; for τὸ ο the ἅγιον αγιος holy ἐν εν in ᾗ ος who; what ἱερατεύσει ιερατευω do sacred duty; priest μοι μοι me 28:3 וְ wᵊ וְ and אַתָּ֗ה ʔattˈā אַתָּה you תְּדַבֵּר֙ tᵊḏabbˌēr דבר speak אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole חַכְמֵי־ ḥaḵmê- חָכָם wise לֵ֔ב lˈēv לֵב heart אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מִלֵּאתִ֖יו millēṯˌiʸw מלא be full ר֣וּחַ rˈûₐḥ רוּחַ wind חָכְמָ֑ה ḥoḵmˈā חָכְמָה wisdom וְ wᵊ וְ and עָשׂ֞וּ ʕāśˈû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] בִּגְדֵ֧י biḡᵊḏˈê בֶּגֶד garment אַהֲרֹ֛ן ʔahᵃrˈōn אַהֲרֹן Aaron לְ lᵊ לְ to קַדְּשֹׁ֖ו qaddᵊšˌô קדשׁ be holy לְ lᵊ לְ to כַהֲנֹו־ ḵahᵃnô- כהן act as priest לִֽי׃ lˈî לְ to 28:3. et loqueris cunctis sapientibus corde quos replevi spiritu prudentiae ut faciant vestes Aaron in quibus sanctificatus ministret mihi And thou shalt speak to all the wise of heart, whom I have filled with the spirit of wisdom, that they may make Aaron's vestments, in which he being consecrated, may minister to me. 3. And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they make Aaron’s garments to sanctify him, that he may minister unto me in the priest’s office. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3: Для устроения одежд Моисей должен избрать «мудрых сердцем», людей искусных в художестве и ремеслах (31:6; 35:10; 36:1–2). Adam Clarke: Commentary on the Bible - 1831 28:3: Whom I have filled with the spirit of wisdom - So we find that ingenuity in arts and sciences, even those of the ornamental kind, comes from God. It is not intimated here that these persons were filled with the spirit of wisdom for this purpose only; for the direction to Moses is, to select those whom he found to be expert artists, and those who were such, God shows by these words, had derived their knowledge from himself. Every man should be permitted as far as possible to follow the bent or direction of his own genius, when it evidently leads him to new inventions, and improvements on old plans. How much has both the labor of men and cattle been lessened by improvements in machinery! And can we say that the wisdom which found out these improvements did not come from God? No man, by course of reading or study, ever acquired a genius of this kind: we call it natural, and say it was born with the man. Moses teaches us to consider it as Divine. Who taught Newton to ascertain the laws by which God governs the universe, through which discovery a new source of profit and pleasure has been opened to mankind through every part of the civilized world? No reading, no study, no example, formed his genius. God, who made him, gave him that compass and bent of mind by which he made those discoveries, and for which his name is celebrated in the earth. When I see Napier inventing the logarithms; Copernicus, Des Cartes, and Kepler contributing to pull down the false systems of the universe, and Newton demonstrating the true one; and when I see the long list of Patentees of useful inventions, by whose industry and skill long and tedious processes in the necessary arts of life have been shortened, labor greatly lessened, and much time and expense saved; I then see, with Moses, men who are wise-hearted, whom God has filled with the spirit of wisdom for these very purposes; that he might help man by man, and that, as time rolls on, he might give to his intelligent creatures such proofs of his Being, infinitely varied wisdom, and gracious providence, as should cause them to depend on him, and give him that glory which is due to his name. How pointedly does the Prophet Isaiah refer to this sort of teaching as coming from God, even in the most common and less difficult arts of life! The whole passage is worthy of the reader's most serious attention. "Doth the ploughman plough all day to sow? doth he open and break the clods of his ground? When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat, and the appointed barley, and the rye, in their place? For His God Doth Instruct Him to discretion, and doth teach him. For the fitches are not threshed with a threshing-instrument, neither is a cart-wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod. Bread corn is bruised; because he will not ever be threshing it, nor break it with the wheel of his cart, nor bruise it with his horsemen. This also cometh forth from the Lord of hosts, who is wonderful in counsel, and excellent in working," Isa 28:24-29. But let us take heed not to run into extremes here; machinery is to help man, not to render him useless. The human hand is the great and most perfect machine, let it not be laid aside. In our zeal for machinery we are rendering all the lower classes useless; filling the land with beggary and vice, and the workhouses with paupers; and ruining the husbandmen with oppressive poor-rates. Keep machinery as a help to the human hand, and to lighten the labor, but never let it supersede either. This principle, that God is the author of all arts and sciences, is too little regarded: Every good gift, and every perfect gift, says St. James, comes from above, from the Father of Lights. Why has God constructed every part of nature with such a profusion of economy and skill, if he intended this skill should never be discovered by man, or that man should not attempt to examine his works in order to find them out? From the works of Creation what proofs, astonishing and overwhelming proofs, both to believers and infidels, have been drawn both of the nature, being, attributes, and providence of God! What demonstrations of all these have the Archbishop of Cambray, Dr. Nieuwentyt, Dr. Derham, and Mr. Charles Bonnet, given in their philosophical works! And who gave those men this wisdom? God, from whom alone Mind, and all its attributes, proceed. While we see Count de Buffon and Swammerdam examining and tracing out all the curious relations, connections, and laws of the Animal kingdom; - Tournefort, Ray, and Linne, those of the Vegetable; - Theophrastus, Werner, Klaproth, Cronstedt, Morveau, Reamur, Kirwan, and a host of philosophical chemists, Boerhaave, Boyle, Stahl, Priestley, Lavoisier, Fourcroy, Black, and Davy, those of the Mineral; the discoveries they have made, the latent and important properties of vegetables and minerals which they have developed, the powerful machines which, through their discoveries, have been constructed, by the operations of which the human slave is restored to his own place in society, the brute saved from his destructive toil in our manufactories, and inanimate, unfeeling Nature caused to perform the work of all these better, more expeditiously, and to much more profit; shall we not say that the hand of God is in all this? Only I again say, let machinery aid man, and not render him useless. The nations of Europe are pushing mechanical power to a destructive extreme. He alone girded those eminent men, though many of them knew him not; he inspired them with wisdom and understanding; by his all-pervading and all-informing spirit he opened to them the entrance of the paths of the depths of science, guided them in their researches, opened to them successively more and more of his astonishing treasures, crowned their persevering industry with his blessing and made them his ministers for good to mankind. The antiquary and the medalist are also his agents; their discernment and penetration come from him alone. By them, how many dark ages of the world have been brought to light; how many names of men and places, how many customs and arts, that were lost, restored! And by their means a few busts, images, stones, bricks, coins, rings, and culinary utensils, the remaining wrecks of long-past numerous centuries have supplied the place of written documents, and cast a profusion of light on the history of man, and the history of providence. And let me add, that the providence which preserved these materials, and raised up men to decipher and explain them, is itself gloriously illustrated by them. Of all those men (and the noble list might be greatly swelled) we may say the same that Moses said of Bezaleel and Aholiab: "God hath filled them with the Spirit of God, in wisdom, and in understanding, and in knowledge; and in all manner of workmanship, to devise cunning works; to work in gold and in silver, and in brass, in cutting of stones, carving of timber, and in all manner of workmanship;" Exo 31:3-6. "The works of the Lord are great, sought out of all them that have pleasure therein;" Psa 111:2. Albert Barnes: Notes on the Bible - 1834 28:3 The spirit of wisdom - See Exo 31:3 note. What may be especially noticed in this place is, that the spirit of wisdom given by the Lord is spoken of as conferring practical skill in the most general sense. Garments to consecrate him - A solemn recognition of the significance of an appointed official dress. It expresses that the office is not created or defined by the man himself Heb 5:4, but that he is invested with it according to prescribed institution. The rite of anointing was essentially connected with investiture in the holy garments Exo 29:29-30; Exo 40:12-15. The history of all nations shows the importance of these forms. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:3: wise hearted: Exo 31:3-6, Exo 35:30, Exo 35:35, Exo 36:1, Exo 36:2; Pro 2:6; Isa 28:24-26 filled: Deu 34:9; Isa 11:2; Co1 12:7-11; Eph 1:17; Jam 1:17 Geneva 1599 28:3 And thou shalt speak unto all [that are] wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to (b) consecrate him, that he may minister unto me in the priest's office. (b) Which is to separate him from the rest. John Gill 28:3 And thou shall speak unto all that are wise hearted,.... That have knowledge and understanding in mechanic arts, particularly in making garments; and it required men of more than ordinary skill to be employed in making these, because they were uncommon ones, and required a good deal of thought and judgment, and care and application, to make them exactly as they should be: whom I have filled with the spirit of wisdom; for besides a common understanding of things, these required a peculiar gift from God, which some men, as Bezaleel and Aholiab had: that they may make Aaron's garments, to consecrate him to put upon him at the time of his consecration; and indeed this was one way, by which, as well as by sacrifices, that he was consecrated, see Ex 29:1, that he may minister unto me in the priest's office for the priests, without having these garments on, might not minister in their office; for when these garments were off, as they were when they were out of their service, they were as other men, as laymen; see Gill on Ezek 42:14.
28:428:4: Եւ ա՛յս օրինակ պատմուճանացն՝ զոր առնիցեն. զպճղնաւորն, եւ զվակաս՝ զուսովք եւ զլանջօք. եւ զպատմուճանն բեհեզեայ. եւ խոյր. եւ կամար։ եւ արասցեն պատմուճան սո՛ւրբ՝ Ահարոնի եղբօր քում, եւ որդւոց նորա քահանայանա՛լ ինձ։ 4 Սրանք են այն զգեստները, որ նրանք պիտի պատրաստեն. մինչեւ ոտքի թաթերը հասնող երկարաւուն զգեստ, ուսի ու լանջի վակասներ, բեհեզէ պատմուճան, խոյր եւ գօտի: Սրբազան զգեստներ թող պատրաստեն քո եղբայր Ահարոնի ու նրա որդիների համար, որպէսզի ինձ համար քահանայութիւն անեն: 4 Անոնց զգեստները ասոնք են՝ լանջապանակ ու եփուտ եւ պատմուճան ու նկարազարդ շապիկ, խոյր եւ գօտի։ Սուրբ զգեստներ շինեն քու եղբօրդ Ահարոնին ու անոր որդիներուն, որպէս զի ինծի քահանայութիւն ընեն։ Եւ այս ^[414]օրինակ պատմուճանացն`` զոր առնիցեն. ^[415]զպճղնաւորն եւ զվակաս զուսովք եւ զլանջօք, եւ զպատմուճանն բեհեզեայ`` եւ խոյր եւ կամար. եւ արասցեն պատմուճան սուրբ Ահարոնի եղբօր քում եւ որդւոց նորա` քահանայանալ ինձ: 28:4: Եւ ա՛յս օրինակ պատմուճանացն՝ զոր առնիցեն. զպճղնաւորն, եւ զվակաս՝ զուսովք եւ զլանջօք. եւ զպատմուճանն բեհեզեայ. եւ խոյր. եւ կամար։ եւ արասցեն պատմուճան սո՛ւրբ՝ Ահարոնի եղբօր քում, եւ որդւոց նորա քահանայանա՛լ ինձ։ 4 Սրանք են այն զգեստները, որ նրանք պիտի պատրաստեն. մինչեւ ոտքի թաթերը հասնող երկարաւուն զգեստ, ուսի ու լանջի վակասներ, բեհեզէ պատմուճան, խոյր եւ գօտի: Սրբազան զգեստներ թող պատրաստեն քո եղբայր Ահարոնի ու նրա որդիների համար, որպէսզի ինձ համար քահանայութիւն անեն: 4 Անոնց զգեստները ասոնք են՝ լանջապանակ ու եփուտ եւ պատմուճան ու նկարազարդ շապիկ, խոյր եւ գօտի։ Սուրբ զգեստներ շինեն քու եղբօրդ Ահարոնին ու անոր որդիներուն, որպէս զի ինծի քահանայութիւն ընեն։ zohrab-1805▾ eastern-1994▾ western am▾	28:44: Вот одежды, которые должны они сделать: наперсник, ефод, верхняя риза, хитон стяжной, кидар и пояс. Пусть сделают священные одежды Аарону, брату твоему, и сынам его, чтобы он был священником Мне. 28:4 καὶ και and; even αὗται ουτος this; he αἱ ο the στολαί στολη robe ἃς ος who; what ποιήσουσιν ποιεω do; make τὸ ο the περιστήθιον περιστηθιον and; even τὴν ο the ἐπωμίδα επωμις and; even τὸν ο the ποδήρη ποδηρης feet καὶ και and; even χιτῶνα χιτων shirt κοσυμβωτὸν κοσυμβωτος and; even κίδαριν κιδαρις and; even ζώνην ζωνη belt; sash καὶ και and; even ποιήσουσιν ποιεω do; make στολὰς στολη robe ἁγίας αγιος holy Ααρων ααρων Aarōn; Aaron καὶ και and; even τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him εἰς εις into; for τὸ ο the ἱερατεύειν ιερατευω do sacred duty; priest μοι μοι me 28:4 וְ wᵊ וְ and אֵ֨לֶּה ʔˌēlleh אֵלֶּה these הַ ha הַ the בְּגָדִ֜ים bbᵊḡāḏˈîm בֶּגֶד garment אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יַעֲשׂ֗וּ yaʕᵃśˈû עשׂה make חֹ֤שֶׁן ḥˈōšen חֹשֶׁן breast-piece וְ wᵊ וְ and אֵפֹוד֙ ʔēfôḏ אֵפֹד ephod וּ û וְ and מְעִ֔יל mᵊʕˈîl מְעִיל coat וּ û וְ and כְתֹ֥נֶת ḵᵊṯˌōneṯ כֻּתֹּנֶת tunic תַּשְׁבֵּ֖ץ tašbˌēṣ תַּשְׁבֵּץ chequered work מִצְנֶ֣פֶת miṣnˈefeṯ מִצְנֶפֶת turban וְ wᵊ וְ and אַבְנֵ֑ט ʔavnˈēṭ אַבְנֵט scarf וְ wᵊ וְ and עָשׂ֨וּ ʕāśˌû עשׂה make בִגְדֵי־ viḡᵊḏê- בֶּגֶד garment קֹ֜דֶשׁ qˈōḏeš קֹדֶשׁ holiness לְ lᵊ לְ to אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron אָחִ֛יךָ ʔāḥˈîḵā אָח brother וּ û וְ and לְ lᵊ לְ to בָנָ֖יו vānˌāʸw בֵּן son לְ lᵊ לְ to כַהֲנֹו־ ḵahᵃnô- כהן act as priest לִֽי׃ lˈî לְ to 28:4. haec autem erunt vestimenta quae facient rationale et superumerale tunicam et lineam strictam cidarim et balteum facient vestimenta sancta Aaron fratri tuo et filiis eius ut sacerdotio fungantur mihiAnd these shall be the vestments that they shall make: A rational and an ephod, a tunic and a strait linen garment, a mitre and a girdle. They shall make the holy vestments for thy brother Aaron and his sons, that they may do the office of priesthood unto me. 4. And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a coat of chequer work, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest’s office. And these [are] the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest' s office: 4: Вот одежды, которые должны они сделать: наперсник, ефод, верхняя риза, хитон стяжной, кидар и пояс. Пусть сделают священные одежды Аарону, брату твоему, и сынам его, чтобы он был священником Мне. 28:4 καὶ και and; even αὗται ουτος this; he αἱ ο the στολαί στολη robe ἃς ος who; what ποιήσουσιν ποιεω do; make τὸ ο the περιστήθιον περιστηθιον and; even τὴν ο the ἐπωμίδα επωμις and; even τὸν ο the ποδήρη ποδηρης feet καὶ και and; even χιτῶνα χιτων shirt κοσυμβωτὸν κοσυμβωτος and; even κίδαριν κιδαρις and; even ζώνην ζωνη belt; sash καὶ και and; even ποιήσουσιν ποιεω do; make στολὰς στολη robe ἁγίας αγιος holy Ααρων ααρων Aarōn; Aaron καὶ και and; even τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him εἰς εις into; for τὸ ο the ἱερατεύειν ιερατευω do sacred duty; priest μοι μοι me 28:4 וְ wᵊ וְ and אֵ֨לֶּה ʔˌēlleh אֵלֶּה these הַ ha הַ the בְּגָדִ֜ים bbᵊḡāḏˈîm בֶּגֶד garment אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יַעֲשׂ֗וּ yaʕᵃśˈû עשׂה make חֹ֤שֶׁן ḥˈōšen חֹשֶׁן breast-piece וְ wᵊ וְ and אֵפֹוד֙ ʔēfôḏ אֵפֹד ephod וּ û וְ and מְעִ֔יל mᵊʕˈîl מְעִיל coat וּ û וְ and כְתֹ֥נֶת ḵᵊṯˌōneṯ כֻּתֹּנֶת tunic תַּשְׁבֵּ֖ץ tašbˌēṣ תַּשְׁבֵּץ chequered work מִצְנֶ֣פֶת miṣnˈefeṯ מִצְנֶפֶת turban וְ wᵊ וְ and אַבְנֵ֑ט ʔavnˈēṭ אַבְנֵט scarf וְ wᵊ וְ and עָשׂ֨וּ ʕāśˌû עשׂה make בִגְדֵי־ viḡᵊḏê- בֶּגֶד garment קֹ֜דֶשׁ qˈōḏeš קֹדֶשׁ holiness לְ lᵊ לְ to אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron אָחִ֛יךָ ʔāḥˈîḵā אָח brother וּ û וְ and לְ lᵊ לְ to בָנָ֖יו vānˌāʸw בֵּן son לְ lᵊ לְ to כַהֲנֹו־ ḵahᵃnô- כהן act as priest לִֽי׃ lˈî לְ to 28:4. haec autem erunt vestimenta quae facient rationale et superumerale tunicam et lineam strictam cidarim et balteum facient vestimenta sancta Aaron fratri tuo et filiis eius ut sacerdotio fungantur mihi And these shall be the vestments that they shall make: A rational and an ephod, a tunic and a strait linen garment, a mitre and a girdle. They shall make the holy vestments for thy brother Aaron and his sons, that they may do the office of priesthood unto me. 4. And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a coat of chequer work, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest’s office. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4-6: Ефод (слав. «верхняя риза», или «эфуд»). Производимое толковниками от еврейского глагола «афад» — «связывать», данное название указывает на одежду, состоявшую из двух кусков материи, из которых один покрывал спину, другой грудь до пояса; на плечах они скреплялись нарамниками (см. ст. 7), а при поясе завязками (ст. 8). Материалом для ефода служили нити голубой, пурпуровой и червленой пряжи, виссон (лен) и золото. Последнее растягивалось в листы, разрезалось на нити, которые и были вотканы между петлями указанных цветов (39:3). «Ефод, говорит блаженный Иероним, соткан из четырех цветов: гиацинтового, льняного, багряного червленного и золотого. Золотые пластинки, т. е. листы, растягиваются до чрезвычайной тонкости, нарезанные из них нити сучатся с утоком из трех цветов и нитяною основою». Adam Clarke: Commentary on the Bible - 1831 28:4: Breastplate - חשן choshen. See Clarke on Exo 25:7 (note). Ephod - אפד. See Clarke's note on Exo 25:7. Robe - מעיל meil, from עלה alah, to go up, go upon; hence the meil may be considered as an upper coat, a surtout. It is described by Josephus as a garment that reaches down to the feet, not made of two distinct pieces, but was one entire long garment, woven throughout. This was immediately under the ephod. See Clarke on Exo 28:31 (note), etc. Broidered coat - כתנת תשבץ kethoneth, tashbets, what Parkhurst translates a close, strait coat or garment; according to Josephus, "a tunic circumscribing or closely encompassing the body, and having tight sleeves for the arms." This was immediately under the meil or robe, and answered the same purpose to the priests that our shirts do to us. See Clarke on Exo 28:13 (note). Mitre - מצנפת mitsnepheth. As this word comes from the root צנף tsanaph, to roll or wrap round, it evidently means that covering of the head so universal in the eastern countries which we call turban or turband, corrupted from the Persian doolbend, which signifies what encompasses and binds the head or body; and hence is applied, not only to this covering of the head, but to a sash in general. As the Persian word is compounded of dool, or dawal, a revolution, vicissitude, wheel, etc., and binden, to bind; it is very likely that the Hebrew words דור dur, to go round, and בנט benet, a band, may have been the original of doolbend and turband. It is sometimes called serbend, from ser, the head, and binden, to bind. The turban consists generally of two parts: the cap, which goes on the head; and the long sash of muslin, linen, or silk, that is wrapped round the head. These sashes are generally several yards in length. A girdle - אבנט abnet, a belt or girdle; see before. This seems to have been the same kind of sash or girdle, so common in the eastern countries, that confined the loose garments about the waist; and in which their long skirts were tucked up when they were employed in work, or on a journey. After being tied round the waist, the two ends of it fell down before, to the skirts of their robes. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:4: a breastplate: Choshen, in Hebrew is used for the square breast-plate of the high priest, in which were set twelve precious stones, each being engraved with the name of one of the sons of Jacob. Exo 28:15, Exo 39:8-21; Isa 59:17; Eph 6:14; Th1 5:8; Rev 9:17 ephod: The ephod seems to have been a short cloak, without sleeves. Exo 28:6-14, Exo 39:2-5, Exo 39:21, Exo 39:22; Lev 8:7, Lev 8:8; Sa1 2:18, Sa1 22:18, Sa1 23:6, Sa1 30:7; Sa2 6:14 a robe: The word meil, from â lah, to ascend, go up on, may be considered as an upper garment that goes up or over the rest, a surtout. Exo 28:31-34, Exo 39:25, Exo 39:26 broidered: Exo 28:29, Exo 28:40; Lev 8:7 a mitre: Exo 39:28; Lev 8:9 a girdle: Isa 11:5 Geneva 1599 28:4 And these [are] the garments which they shall make; a breastplate, and an (c) ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest's office. (c) A short an straight coat without sleeves, put on top of his garments to keep them close to him. John Gill 28:4 And these are the garments which they shall make,.... Some for Aaron and some for his sons, some peculiar to the high priest, and others in common to him and other priests: a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle; of each of which, with others, there is a more particular account in this chapter, and will be observed in their order: and they shall make holy garments for Aaron thy brother, and his sons: as those before mentioned, with some others not mentioned; some for Aaron only, and others that were to be worn by his sons also: that he may minister unto me in the priest's office; these were absolutely necessary to the execution of the priestly office, and an essential qualification for it, and without which it was not lawful to serve in it.
28:528:5: Եւ առցեն նոքա ոսկի, եւ կապուտակ, եւ ծիրանի, եւ կարմիր մանեալ, եւ բեհե՛զ։ 5 Նրանք թող վերցնեն ոսկի, կապոյտ, ծիրանի ու կարմիր կտաւ եւ նրբահիւս բեհեզ: 5 Վարպետները թող գործածեն ոսկի ու կապուտակ եւ ծիրանեգոյն ու կրկնակի կարմիր եւ բարակ քթան։ Եւ առցեն նոքա ոսկի եւ կապուտակ եւ ծիրանի եւ կարմիր մանեալ եւ բեհեզ: 28:5: Եւ առցեն նոքա ոսկի, եւ կապուտակ, եւ ծիրանի, եւ կարմիր մանեալ, եւ բեհե՛զ։ 5 Նրանք թող վերցնեն ոսկի, կապոյտ, ծիրանի ու կարմիր կտաւ եւ նրբահիւս բեհեզ: 5 Վարպետները թող գործածեն ոսկի ու կապուտակ եւ ծիրանեգոյն ու կրկնակի կարմիր եւ բարակ քթան։ zohrab-1805▾ eastern-1994▾ western am▾	28:55: Пусть они возьмут золота, голубой и пурпуровой и червленой шерсти и виссона, 28:5 καὶ και and; even αὐτοὶ αυτος he; him λήμψονται λαμβανω take; get τὸ ο the χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even τὴν ο the ὑάκινθον υακινθος hyacinth καὶ και and; even τὴν ο the πορφύραν πορφυρα purple καὶ και and; even τὸ ο the κόκκινον κοκκινος scarlet καὶ και and; even τὴν ο the βύσσον βυσσος fine linen 28:5 וְ wᵊ וְ and הֵם֙ hˌēm הֵם they יִקְח֣וּ yiqḥˈû לקח take אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זָּהָ֔ב zzāhˈāv זָהָב gold וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תְּכֵ֖לֶת ttᵊḵˌēleṯ תְּכֵלֶת purple wool וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אַרְגָּמָ֑ן ʔargāmˈān אַרְגָּמָן purple-wool וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תֹּולַ֥עַת tôlˌaʕaṯ תֹּולַעַת worm הַ ha הַ the שָּׁנִ֖י ššānˌî שָׁנִי scarlet וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שֵּֽׁשׁ׃ פ ššˈēš . f שֵׁשׁ linen 28:5. accipientque aurum et hyacinthum et purpuram coccumque bis tinctum et byssumAnd they shall take gold, and violet, and purple, and scarlet twice dyed, and fine linen. 5. And they shall take the gold, and the blue, and the purple, and the scarlet, and the fine linen. And they shall take gold, and blue, and purple, and scarlet, and fine linen: 5: Пусть они возьмут золота, голубой и пурпуровой и червленой шерсти и виссона, 28:5 καὶ και and; even αὐτοὶ αυτος he; him λήμψονται λαμβανω take; get τὸ ο the χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even τὴν ο the ὑάκινθον υακινθος hyacinth καὶ και and; even τὴν ο the πορφύραν πορφυρα purple καὶ και and; even τὸ ο the κόκκινον κοκκινος scarlet καὶ και and; even τὴν ο the βύσσον βυσσος fine linen 28:5 וְ wᵊ וְ and הֵם֙ hˌēm הֵם they יִקְח֣וּ yiqḥˈû לקח take אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זָּהָ֔ב zzāhˈāv זָהָב gold וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תְּכֵ֖לֶת ttᵊḵˌēleṯ תְּכֵלֶת purple wool וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אַרְגָּמָ֑ן ʔargāmˈān אַרְגָּמָן purple-wool וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תֹּולַ֥עַת tôlˌaʕaṯ תֹּולַעַת worm הַ ha הַ the שָּׁנִ֖י ššānˌî שָׁנִי scarlet וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שֵּֽׁשׁ׃ פ ššˈēš . f שֵׁשׁ linen 28:5. accipientque aurum et hyacinthum et purpuram coccumque bis tinctum et byssum And they shall take gold, and violet, and purple, and scarlet twice dyed, and fine linen. 5. And they shall take the gold, and the blue, and the purple, and the scarlet, and the fine linen. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 28:5 With the exception of the gold, the materials were the same as those of the tabernacle-cloth, the veil of the tabernacle and the entrance-curtain of the tent Exo 26:1, Exo 26:31, Exo 26:36; Exo 25:4. The gold was made into thin flat wires which could either be woven with the woolen and linen threads, or worked with the needle. In regard to the mixture of linen and woollen threads in the High priest's dress, see Lev 19:19. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:5: gold: Exo 25:3, Exo 25:4, Exo 39:2, Exo 39:3 John Gill 28:5 And they shall take,.... The Targum of Jonathan adds, out of their substance; that is, those that were wise hearted, and had knowledge and skill in making such garments; these were to take, not out of their own personal substance, but they were to take or receive from Moses what the people freely offered for such service, Ex 36:3, gold, and blue, and purple, and scarlet, and fine linen; pieces of gold, which they beat into thin plates, and drew into wires, and which they worked into stuffs, woollen or linen, or both, of the colours here mentioned; all which were made use of in the ephod, girdle, breastplate, &c. see Ex 39:3 and had a mystical significance in them.
28:628:6: Եւ արասցեն զվակասն յոսկւո՛յ սրբոյ, եւ ՚ի կապուտակէ, եւ ՚ի ծիրանւոյ, եւ ՚ի կարմրոյ մանելոյ, եւ ՚ի բեհեզոյ նիւթելոյ. գո՛րծ ոստայնի նկարակերպ։ 6 Վակասը թող պատրաստեն մաքուր ոսկուց, կապոյտ, ծիրանի ու կարմիր նրբահիւս բեհեզից՝ այն զարդարելով նուրբ ասեղնագործութեամբ: 6 Ոսկի թելէ, կապուտակէ ու ծիրանեգոյնէ, կրկնակի կարմիրէ եւ մանուած բարակ քթանէ վարպետութեամբ թող շինեն եփուտը։ Եւ արասցեն զվակասն յոսկւոյ ^[416]սրբոյ եւ ի կապուտակէ եւ ի ծիրանւոյ եւ ի կարմրոյ մանելոյ եւ ի բեհեզոյ նիւթելոյ, գործ ^[417]ոստայնի նկարակերպ: 28:6: Եւ արասցեն զվակասն յոսկւո՛յ սրբոյ, եւ ՚ի կապուտակէ, եւ ՚ի ծիրանւոյ, եւ ՚ի կարմրոյ մանելոյ, եւ ՚ի բեհեզոյ նիւթելոյ. գո՛րծ ոստայնի նկարակերպ։ 6 Վակասը թող պատրաստեն մաքուր ոսկուց, կապոյտ, ծիրանի ու կարմիր նրբահիւս բեհեզից՝ այն զարդարելով նուրբ ասեղնագործութեամբ: 6 Ոսկի թելէ, կապուտակէ ու ծիրանեգոյնէ, կրկնակի կարմիրէ եւ մանուած բարակ քթանէ վարպետութեամբ թող շինեն եփուտը։ zohrab-1805▾ eastern-1994▾ western am▾	28:66: и сделают ефод из золота, из голубой, пурпуровой и червленой [шерсти], и из крученого виссона, искусною работою. 28:6 καὶ και and; even ποιήσουσιν ποιεω do; make τὴν ο the ἐπωμίδα επωμις from; out of βύσσου βυσσος fine linen κεκλωσμένης κλωθω work ὑφαντὸν υφαντος woven ποικιλτοῦ ποικιλτης broiderer 28:6 וְ wᵊ וְ and עָשׂ֖וּ ʕāśˌû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֵפֹ֑ד ʔēfˈōḏ אֵפֹד ephod זָ֠הָב zāhˌāv זָהָב gold תְּכֵ֨לֶת tᵊḵˌēleṯ תְּכֵלֶת purple wool וְ wᵊ וְ and אַרְגָּמָ֜ן ʔargāmˈān אַרְגָּמָן purple-wool תֹּולַ֧עַת tôlˈaʕaṯ תֹּולַעַת worm שָׁנִ֛י šānˈî שָׁנִי scarlet וְ wᵊ וְ and שֵׁ֥שׁ šˌēš שֵׁשׁ linen מָשְׁזָ֖ר mošzˌār שׁזר twist מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed חֹשֵֽׁב׃ ḥōšˈēv חשׁב account 28:6. facient autem superumerale de auro et hyacintho ac purpura coccoque bis tincto et bysso retorta opere polymitoAnd they shall make the ephod of gold, and violet, and purple, and scarlet twice dyed, and fine twisted linen, embroidered with divers colours. 6. And they shall make the ephod of gold, of blue, and purple, scarlet, and fine twined linen, the work of the cunning workman. And they shall make the ephod [of] gold, [of] blue, and [of] purple, [of] scarlet, and fine twined linen, with cunning work: 6: и сделают ефод из золота, из голубой, пурпуровой и червленой [шерсти], и из крученого виссона, искусною работою. 28:6 καὶ και and; even ποιήσουσιν ποιεω do; make τὴν ο the ἐπωμίδα επωμις from; out of βύσσου βυσσος fine linen κεκλωσμένης κλωθω work ὑφαντὸν υφαντος woven ποικιλτοῦ ποικιλτης broiderer 28:6 וְ wᵊ וְ and עָשׂ֖וּ ʕāśˌû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֵפֹ֑ד ʔēfˈōḏ אֵפֹד ephod זָ֠הָב zāhˌāv זָהָב gold תְּכֵ֨לֶת tᵊḵˌēleṯ תְּכֵלֶת purple wool וְ wᵊ וְ and אַרְגָּמָ֜ן ʔargāmˈān אַרְגָּמָן purple-wool תֹּולַ֧עַת tôlˈaʕaṯ תֹּולַעַת worm שָׁנִ֛י šānˈî שָׁנִי scarlet וְ wᵊ וְ and שֵׁ֥שׁ šˌēš שֵׁשׁ linen מָשְׁזָ֖ר mošzˌār שׁזר twist מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed חֹשֵֽׁב׃ ḥōšˈēv חשׁב account 28:6. facient autem superumerale de auro et hyacintho ac purpura coccoque bis tincto et bysso retorta opere polymito And they shall make the ephod of gold, and violet, and purple, and scarlet twice dyed, and fine twisted linen, embroidered with divers colours. 6. And they shall make the ephod of gold, of blue, and purple, scarlet, and fine twined linen, the work of the cunning workman. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 6 And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work. 7 It shall have the two shoulderpieces thereof joined at the two edges thereof; and so it shall be joined together. 8 And the curious girdle of the ephod, which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen. 9 And thou shalt take two onyx stones, and grave on them the names of the children of Israel: 10 Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth. 11 With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones with the names of the children of Israel: thou shalt make them to be set in ouches of gold. 12 And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the LORD upon his two shoulders for a memorial. 13 And thou shalt make ouches of gold; 14 And two chains of pure gold at the ends; of wreathen work shalt thou make them, and fasten the wreathen chains to the ouches. Directions are here given concerning the ephod, which was the outmost garment of the high priest. Linen ephods were worn by the inferior priests, 1 Sam. xxii. 18. Samuel wore one when he was a child (1 Sam. ii. 18), and David when he danced before the ark (2 Sam. vi. 14); but this which the high priest only wore was called a golden ephod, because there was a great deal of gold woven into it. It was a short coat without sleeves, buttoned closely to him, with a curious girdle of the same stuff (v. 6-8); the shoulder-pieces were buttoned together with two precious stones set in gold, one on each shoulder, on which were engraven the names of the children of Israel, v. 9-12. In allusion to this, 1. Christ our high priest appeared to John girt about the breast with a golden girdle, such as was the curious girdle of the ephod, Rev. i. 13. Righteousness is the girdle of his loins (Isa. xi. 6), and should be of ours, Eph. vi. 14. He is girt with strength for the work of our salvation, and is ready for it. 2. The government is said to be upon his shoulders (Isa. ix. 6), as Aaron had the names of all Israel upon his shoulders in precious stone. He presents to himself and to his Father a glorious church, Eph. v. 27. He has power to support them, interest to recommend them, and it is in him that they are remembered with honour and favour. He bears them before the Lord for a memorial (v. 12), in token of his appearing before God as the representative of all Israel and an advocate for them. Albert Barnes: Notes on the Bible - 1834 28:6-12 The ephod - Exo 39:2-7. The Hebrew word has the same breadth of meaning as our word vestment. The garment was worn over the shoulders, and was the distinctive vestment of the High priest, to which "the breast-plate of judgment" was attached Exo 28:25-28. Cunninq work - Skilled work, or work of a skilled man Exo 35:35. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:6: linen: Exo 26:1 Carl Friedrich Keil and Franz Delitzsch 28:6 The first part mentioned of Aaron's holy dress, i.e., of the official dress of the high priest, is the ephod. The etymology of this word is uncertain; the Sept. rendering is ἐπωμίς (Vulg. superhumerale, shoulder-dress; Luther, "body-coat"). It was to be made of gold, hyacinth, etc., artistically woven, - of the same material, therefore, as the inner drapery and curtain of the tabernacle; but instead of having the figures of cherubim woven into it, it was to be worked throughout with gold, i.e., with gold thread. According to Ex 39:3, the gold plates used for the purpose were beaten out, and then threads were cut (from them), to be worked into the hyacinth, purple, scarlet, and byssus. It follows from this, that gold threads were taken for every one of these four yearns, and woven with them. (Note: The art of weaving fabrics with gold thread (cf. Plin. h. n. 33, c. 3, s. 19, "aurum netur ac texitur lanae modo et sine lana"), was known in ancient Egypt. "Among the coloured Egyptian costumes which are represented upon the monuments, there are some that are probably woven with gold thread." - Wilkinson 3, 131. Hengstenberg, Egypt, etc., p. 140.) Ex 28:7 "Two connecting shoulder-pieces shall it have for its two ends, that it may be bound together." If we compare the statement in Ex 39:4, - "shoulder-pieces they made for it, connecting; at its two ends was it connected," - there can hardly be any doubt that the ephod consisted of two pieces, which were connected together at the top upon (over) the shoulders; and that Knobel is wrong in supposing that it consisted of a single piece, with a hole cut on each side for the arms to be put through. If it had been a compact garment, which had to be drawn over the head like the robe (Ex 28:31, Ex 28:32), the opening for the head would certainly have been mentioned, as it is in the case of the latter (Ex 28:32). The words of the text point most decidedly to the rabbinical idea, that it consisted of two pieces reaching to about the hip, one hanging over the breast, the other down the back, and that it was constructed with two shoulder-pieces which joined the two together. These shoulder-pieces were not made separate, however, and then sewed upon one of the pieces; but they were woven along with the front piece, and that no merely at the top, so as to cover the shoulders when the ephod was worn, but according to Ex 28:25 (? 27), reaching down on both sides from the shoulders to the girdle (Ex 28:8). Ex 28:8 "And the girdle of its putting on which (is) upon it, shall be of it, like its work, gold, etc." There was to be a girdle upon the ephod, of the same material and the same artistic work as the ephod, and joined to it, not separated from it. The חשׁב mentioned along with the ephod cannot mean ὕφασμα, textura (lxx, Cler., etc.), but is to be traced to חשׁב = חבשׁ to bind, to fasten, and to be understood in the sense of cingulum, a girdle (compare Ex 29:5 with Lev 8:7, "he girded him with the girdle of the ephod"). אפדּה is no doubt to be derived from אפד, and signifies the putting on of the ephod. In Is 30:22 it is applied to the covering of a statue; at the same time, this does not warrant us in attributing to the verb, as used in Ex 9:5 and Lev 8:7, the meaning, to put on or clothe. This girdle, by which the two parts of the ephod were fastened tightly to the body, so as not to hang loose, was attached to the lower part or extremity of the ephod, so that it was fastened round the body below the breastplate (cf. Ex 28:27, Ex 28:28; Ex 39:20-21). Ex 28:9-10 Upon the shoulder-piece of the ephod two beryls (previous stones) were to be placed, one upon each shoulder; and upon these the names of the sons of Israel were to be engraved, six names upon each "according to their generations," i.e., according to their respective ages, or, as Josephus has correctly explained it, so that the names of the six elder sons were engraved upon the previous stone on the right shoulder, and those of the six younger sons upon that on the left. Ex 28:11 "Work of the engraver in stone, of seal-cutting shalt thou engrave the two stones according to the names of the sons of Israel." The engraver in stone: lit., one who works stones; here, one who cuts and polishes precious stones. The meaning is, that just as precious stones are cut, and seals engraved upon them, so these two stones were to be engraved according to the name of the sons of Israel, i.e., so that the engraving should answer to their names, or their names be cut into the stones. "Surrounded by gold-twist shalt thou make it." זהב משׁבּצות, from שׁבץ to twist, is used in Ex 28:39 (cf. Ps 45:14) for a texture woven in checks; and here it denotes not merely a simple gold-setting, but, according to Ex 28:13, gold-twists or ornaments representing plaits, which surrounded the golden setting in which the stones were fixed, and not only served to fasten the stones upon the woven fabric, but formed at the same time clasps or brooches, by which the two parts of the ephod were fastened together. Thus Josephus says (Ant. iii. 7, 5) there were two sardonyxes upon the shoulders, to be used for clasps. Ex 28:12 The precious stones were to be upon the shoulder-pieces of the ephod, stones of memorial for the sons of Israel; and Aaron was to bear their names before Jehovah upon his two shoulders for a memorial, i.e., that Jehovah might remember the sons of Israel when Aaron appeared before Him clothed with the ephod (cf. Ex 28:29). As a shoulder-dress, the ephod was par excellence the official dress of the high priest. The burden of the office rested upon the shoulder, and the insignia of the office were also worn upon it (Is 22:22). The duty of the high priest was to enter into the presence of God and made atonement for the people as their mediator. To show that as mediator he brought the nation to God, the names of the twelve tribes were engraved upon precious stones on the shoulders of the ephod. The precious stones, with their richness and brilliancy, formed the most suitable earthly substratum to represent the glory into which Israel was to be transformed as the possession of Jehovah (Ex 19:5); whilst the colours and material of the ephod, answering to the colours and texture of the hangings of the sanctuary, indicated the service performed in the sanctuary by the person clothed with the ephod, and the gold with which the coloured fabric was worked, the glory of that service. Ex 28:13-14 There were also to be made for the ephod two (see Ex 28:25) golden plaits, golden borders (probably small plaits in the form of rosettes), and two small chains of pure gold: "close shalt thou make them, corded" (lit., work of cords or strings), i.e., not formed of links, but of gold thread twisted into cords, which were to be placed upon the golden plaits or fastened to them. As these chains served to fasten the choshen to the ephod, a description of them forms a fitting introduction to the account of this most important ornament upon the state-dress of the high priest. John Gill 28:6 And they shall make the ephod,.... This was the outermost garment of, all, and was put over the robe; it was a short garment, reaching to the loins, as Kimchi (p); or to the buttocks, as Abarbinel (q); and not to the heels or feet, as Jarchi (r), and Maimonides (s); for Josephus (t) says it was but a cubit long, which was little more than half a yard; he means that part of it which was distinct from the shoulder pieces, and came down from thence: the hinder part of it covered the back, and reached to the middle of the buttocks; and the forepart covered the breast and belly, and with shoulder pieces under the arm holes was buttoned with onyx stones upon the top of the shoulders, and was girt about the breast with a curious girdle: it had no sleeves, though Josephus (u) says it had, as appears from the make of it; it was different from the linen ephod worn by the common priests and others, and was a symbol of the human nature of Christ, our great High Priest: it was made of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work; the stuff of which it was made was interwoven with threads of gold, and threads of blue, purple, and scarlet yarn, and threads of linen, wrought with divers figures in a curious manner, which looked very beautiful; and was a fit emblem of the glory, excellency, and purity of Christ's human nature; of the various graces of the Spirit in it; of his heavenly original; of his blood, sufferings, and death, and glorious exaltation; and of its being a curious piece of workmanship wrought by the Lord himself, Heb 10:5. (p) Comment. in 1 Chron. 15. 27. (q) Comment. in loc. (r) Comment. in loc. (s) Hilchot Cele Hamikdash, c. 9. sect. 9. (t) Antiqu. l. 3. c. 7. sect. 5. (u) Ib. John Wesley 28:6 The ephod, was the outmost garment of the high - priest; linen ephods were worn by the inferior priests, but this, which the high - priest wore, was called a golden ephod, because there was a great deal of gold woven into it. It was a short coat without sleeves, buttoned close to him with a curious girdle of the same stuff. The shoulder pieces were buttoned together with two precious stones set in gold, one on each shoulder. In allusion to this, Christ our high priest appeared to John, girt about the paps with a golden girdle, such as was the curious girdle of the ephod, Rev_ 1:13. Righteousness is the girdle of his loins. He is girt with strength for the work of our salvation. And as Aaron had the names of all Israel upon his shoulders in precious stones, so He presents to himself and to his Father a glorious church, Eph 5:27. He bears them before the Lord for a memorial, in token of his appearing before God as the representative of all Israel, and an advocate for them. Robert Jamieson, A. R. Fausset and David Brown 28:6 ephod--It was a very gorgeous robe made of byssus, curiously embroidered, and dyed with variegated colors, and further enriched with golden tissue, the threads of gold being either originally interwoven or afterwards inserted by the embroiderer. It was short--reaching from the breast to a little below the loins--and though destitute of sleeves, retained its position by the support of straps thrown over each shoulder. These straps or braces, connecting the one with the back, the other with the front piece of which the tunic was composed, were united on the shoulder by two onyx stones, serving as buttons, and on which the names of the twelve tribes were engraved, and set in golden encasements. The symbolical design of this was, that the high priest, who bore the names along with him in all his ministrations before the Lord, might be kept in remembrance of his duty to plead their cause, and supplicate the accomplishment of the divine promises in their favor. The ephod was fastened by a girdle of the same costly materials, that is, dyed, embroidered, and wrought with threads of gold. It was about a handbreadth wide and wound twice round the upper part of the waist; it fastened in front, the ends hanging down at great length (Rev_ 1:13).
28:728:7: Երկու վակասք ընդ միմեանս խառնեալք, եւ եղիցին ՚ի վերայ երկոցո՛ւնց կողմանց նորա հաստատեալք։ 7 Երկու վակասները թող իրար միանան՝ երկու կողմերից իրար կապուելով: 7 Անոր երկու ծայրերը երկու կցուած վակասներ պէտք է ունենան, որպէս զի եփուտը միանայ։ Երկու ^[418]վակասք ընդ միմեանս խառնեալք, եւ եղիցին ի վերայ երկոցունց կողմանց նորա հաստատեալք: 28:7: Երկու վակասք ընդ միմեանս խառնեալք, եւ եղիցին ՚ի վերայ երկոցո՛ւնց կողմանց նորա հաստատեալք։ 7 Երկու վակասները թող իրար միանան՝ երկու կողմերից իրար կապուելով: 7 Անոր երկու ծայրերը երկու կցուած վակասներ պէտք է ունենան, որպէս զի եփուտը միանայ։ zohrab-1805▾ eastern-1994▾ western am▾	28:77: У него должны быть на обоих концах его два связывающие нарамника, чтобы он был связан. 28:7 δύο δυο two ἐπωμίδες επωμις block up / in; confine ἔσονται ειμι be αὐτῷ αυτος he; him ἑτέρα ετερος different; alternate τὴν ο the ἑτέραν ετερος different; alternate ἐπὶ επι in; on τοῖς ο the δυσὶ δυο two μέρεσιν μερος part; in particular ἐξηρτημέναι εξαρταω hang upon; make dependent upon 28:7 שְׁתֵּ֧י šᵊttˈê שְׁנַיִם two כְתֵפֹ֣ת ḵᵊṯēfˈōṯ כָּתֵף shoulder חֹֽבְרֹ֗ת ḥˈōvᵊrˈōṯ חבר be united יִֽהְיֶה־ yˈihyeh- היה be לֹּ֛ו llˈô לְ to אֶל־ ʔel- אֶל to שְׁנֵ֥י šᵊnˌê שְׁנַיִם two קְצֹותָ֖יו qᵊṣôṯˌāʸw קָצָה end וְ wᵊ וְ and חֻבָּֽר׃ ḥubbˈār חבר be united 28:7. duas oras iunctas habebit in utroque latere summitatum ut in unum redeantIt shall have the two edges joined in the top on both sides, that they may be closed together. 7. It shall have two shoulderpieces joined to the two ends thereof; that it may be joined together. It shall have the two shoulderpieces thereof joined at the two edges thereof; and [so] it shall be joined together: 7: У него должны быть на обоих концах его два связывающие нарамника, чтобы он был связан. 28:7 δύο δυο two ἐπωμίδες επωμις block up / in; confine ἔσονται ειμι be αὐτῷ αυτος he; him ἑτέρα ετερος different; alternate τὴν ο the ἑτέραν ετερος different; alternate ἐπὶ επι in; on τοῖς ο the δυσὶ δυο two μέρεσιν μερος part; in particular ἐξηρτημέναι εξαρταω hang upon; make dependent upon 28:7 שְׁתֵּ֧י šᵊttˈê שְׁנַיִם two כְתֵפֹ֣ת ḵᵊṯēfˈōṯ כָּתֵף shoulder חֹֽבְרֹ֗ת ḥˈōvᵊrˈōṯ חבר be united יִֽהְיֶה־ yˈihyeh- היה be לֹּ֛ו llˈô לְ to אֶל־ ʔel- אֶל to שְׁנֵ֥י šᵊnˌê שְׁנַיִם two קְצֹותָ֖יו qᵊṣôṯˌāʸw קָצָה end וְ wᵊ וְ and חֻבָּֽר׃ ḥubbˈār חבר be united 28:7. duas oras iunctas habebit in utroque latere summitatum ut in unum redeant It shall have the two edges joined in the top on both sides, that they may be closed together. 7. It shall have two shoulderpieces joined to the two ends thereof; that it may be joined together. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7: Нарамники, или застежки на плечах, связывали ефод на обоих концах его (39:4). Это указание дает понять, что ефод не представлял собой цельной одежды, — тогда не было бы нужды скреплять, связывать два конца его на плечах. Она состояла из двух кусков сотканной вышеуказанным способом материи, из которых один оканчивался на плечах первосвященника со стороны груди, а другой со стороны спины. Во избежание распадения концы этих половин связывались на каждом плече нарамником особого рода застежкой. Форма этой последней неизвестна, но, как видно из 9–12: ст. (39:6–7), каждая из них была украшена камнем «шогам» — ониксом, вставленным в золотую оправу. Albert Barnes: Notes on the Bible - 1834 28:7 Compare Exo 39:4. The ephod consisted of two principal pieces of cloth, one for the back and the other for the front, joined together by shoulder straps (see Exo 28:27 note). Below the arms, probably just above the hips, the two pieces were kept in place by a band attached to one of the pieces. On the respect in which the ephod of the High priest was held, see Sa1 2:28; Sa1 14:3; Sa1 21:9; Sa1 23:6-9; Sa1 30:7. But an ephod made of linen appears to have been a recognized garment not only for the common priests Sa1 22:18, but also for those who were even temporarily engaged in the service of the sanctuary Sa1 2:18; Sa2 6:14; Ch1 15:27. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:7: Exo 39:4 John Gill 28:7 It shall have the two shoulder pieces thereof,.... Which were two pieces that joined to the ephod, reaching from the arm holes to the shoulders both on the right and left, coming from before and behind; and meeting on the shoulders, were buttoned with two onyx stones, and covering the shoulders are called by this name: joined at the two edges thereof; the two edges of the ephod; not sewed thereunto with a needle, as Maimonides (w) and other Jewish writers think, but were woven along with it, and in the weaving was of the same with it: and so it shall be joined together; that is, the hinder and fore parts of the ephod in the shoulder pieces of it, shall be joined together by the two onyx stones upon them, hereafter mentioned, with which they were buttoned. (w) Ut supra. (Hilchot Cele Hamikdash, c. 9. sect. 9.)
28:828:8: Եւ գործ վակասին՝ որ իցէ ՚ի վերայ նորա. ըստ նմի՛ն օրինակի գո՛րծ անդստին ՚ի նմանէ լինիցի. յոսկւոյ սրբոյ, եւ ՚ի կապուտակէ, եւ ՚ի ծիրանւոյ, եւ ՚ի կարմրոյ մանելոյ, եւ ՚ի բեհեզոյ նիւթելոյ։ 8 Վակասի վերեւի մասը նոյն ձեւով պէտք է պատրաստուած լինի՝ մաքուր ոսկուց, կապոյտ, ծիրանի ու կարմիր կտաւից եւ նրբահիւս բեհեզից: 8 Եփուտին վրայ եղած ժապաւէնը անոր շինուածքին պէս նոյն նիւթէն՝ ոսկիէ, կապուտակէ ու ծիրանեգոյնէ եւ կրկնակի կարմիրէ ու մանուած բարակ քթանէ ըլլալու են։ Եւ ^[419]գործ վակասին որ իցէ ի վերայ նորա, ըստ նմին օրինակի գործ անդստին ի նմանէ լինիցի, յոսկւոյ ^[420]սրբոյ եւ ի կապուտակէ եւ ի ծիրանւոյ եւ ի կարմրոյ մանելոյ եւ ի բեհեզոյ նիւթելոյ: 28:8: Եւ գործ վակասին՝ որ իցէ ՚ի վերայ նորա. ըստ նմի՛ն օրինակի գո՛րծ անդստին ՚ի նմանէ լինիցի. յոսկւոյ սրբոյ, եւ ՚ի կապուտակէ, եւ ՚ի ծիրանւոյ, եւ ՚ի կարմրոյ մանելոյ, եւ ՚ի բեհեզոյ նիւթելոյ։ 8 Վակասի վերեւի մասը նոյն ձեւով պէտք է պատրաստուած լինի՝ մաքուր ոսկուց, կապոյտ, ծիրանի ու կարմիր կտաւից եւ նրբահիւս բեհեզից: 8 Եփուտին վրայ եղած ժապաւէնը անոր շինուածքին պէս նոյն նիւթէն՝ ոսկիէ, կապուտակէ ու ծիրանեգոյնէ եւ կրկնակի կարմիրէ ու մանուած բարակ քթանէ ըլլալու են։ zohrab-1805▾ eastern-1994▾ western am▾	28:88: И пояс ефода, который поверх его, должен быть одинаковой с ним работы, из золота, из голубой, пурпуровой и червленой [шерсти] и из крученого виссона. 28:8 καὶ και and; even τὸ ο the ὕφασμα υφασμα the ἐπωμίδων επωμις who; what ἐστιν ειμι be ἐπ᾿ επι in; on αὐτῷ αυτος he; him κατὰ κατα down; by τὴν ο the ποίησιν ποιησις doing ἐξ εκ from; out of αὐτοῦ αυτος he; him ἔσται ειμι be ἐκ εκ from; out of χρυσίου χρυσιον gold piece; gold leaf καὶ και and; even ὑακίνθου υακινθος hyacinth καὶ και and; even πορφύρας πορφυρα purple καὶ και and; even κοκκίνου κοκκινος scarlet διανενησμένου διανηθω and; even βύσσου βυσσος fine linen κεκλωσμένης κλωθω twist by spinning; spin 28:8 וְ wᵊ וְ and חֵ֤שֶׁב ḥˈēšev חֵשֶׁב girdle אֲפֻדָּתֹו֙ ʔᵃfuddāṯˌô אֲפֻדָּה covering אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָלָ֔יו ʕālˈāʸw עַל upon כְּ kᵊ כְּ as מַעֲשֵׂ֖הוּ maʕᵃśˌēhû מַעֲשֶׂה deed מִמֶּ֣נּוּ mimmˈennû מִן from יִהְיֶ֑ה yihyˈeh היה be זָהָ֗ב zāhˈāv זָהָב gold תְּכֵ֧לֶת tᵊḵˈēleṯ תְּכֵלֶת purple wool וְ wᵊ וְ and אַרְגָּמָ֛ן ʔargāmˈān אַרְגָּמָן purple-wool וְ wᵊ וְ and תֹולַ֥עַת ṯôlˌaʕaṯ תֹּולַעַת worm שָׁנִ֖י šānˌî שָׁנִי scarlet וְ wᵊ וְ and שֵׁ֥שׁ šˌēš שֵׁשׁ linen מָשְׁזָֽר׃ mošzˈār שׁזר twist 28:8. ipsaque textura et cuncta operis varietas erit ex auro et hyacintho et purpura coccoque bis tincto et bysso retortaThe very workmanship also, and all the variety of the work, shall be of gold, and violet, and purple, and scarlet twice dyed, and fine twisted linen. 8. And the cunningly woven band, which is upon it, to gird it on withal, shall be like the work thereof of the same piece; of gold, of blue, and purple, and scarlet, and fine twined linen. And the curious girdle of the ephod, which [is] upon it, shall be of the same, according to the work thereof; [even of] gold, [of] blue, and purple, and scarlet, and fine twined linen: 8: И пояс ефода, который поверх его, должен быть одинаковой с ним работы, из золота, из голубой, пурпуровой и червленой [шерсти] и из крученого виссона. 28:8 καὶ και and; even τὸ ο the ὕφασμα υφασμα the ἐπωμίδων επωμις who; what ἐστιν ειμι be ἐπ᾿ επι in; on αὐτῷ αυτος he; him κατὰ κατα down; by τὴν ο the ποίησιν ποιησις doing ἐξ εκ from; out of αὐτοῦ αυτος he; him ἔσται ειμι be ἐκ εκ from; out of χρυσίου χρυσιον gold piece; gold leaf καὶ και and; even ὑακίνθου υακινθος hyacinth καὶ και and; even πορφύρας πορφυρα purple καὶ και and; even κοκκίνου κοκκινος scarlet διανενησμένου διανηθω and; even βύσσου βυσσος fine linen κεκλωσμένης κλωθω twist by spinning; spin 28:8 וְ wᵊ וְ and חֵ֤שֶׁב ḥˈēšev חֵשֶׁב girdle אֲפֻדָּתֹו֙ ʔᵃfuddāṯˌô אֲפֻדָּה covering אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָלָ֔יו ʕālˈāʸw עַל upon כְּ kᵊ כְּ as מַעֲשֵׂ֖הוּ maʕᵃśˌēhû מַעֲשֶׂה deed מִמֶּ֣נּוּ mimmˈennû מִן from יִהְיֶ֑ה yihyˈeh היה be זָהָ֗ב zāhˈāv זָהָב gold תְּכֵ֧לֶת tᵊḵˈēleṯ תְּכֵלֶת purple wool וְ wᵊ וְ and אַרְגָּמָ֛ן ʔargāmˈān אַרְגָּמָן purple-wool וְ wᵊ וְ and תֹולַ֥עַת ṯôlˌaʕaṯ תֹּולַעַת worm שָׁנִ֖י šānˌî שָׁנִי scarlet וְ wᵊ וְ and שֵׁ֥שׁ šˌēš שֵׁשׁ linen מָשְׁזָֽר׃ mošzˈār שׁזר twist 28:8. ipsaque textura et cuncta operis varietas erit ex auro et hyacintho et purpura coccoque bis tincto et bysso retorta The very workmanship also, and all the variety of the work, shall be of gold, and violet, and purple, and scarlet twice dyed, and fine twisted linen. 8. And the cunningly woven band, which is upon it, to gird it on withal, shall be like the work thereof of the same piece; of gold, of blue, and purple, and scarlet, and fine twined linen. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8: На плечах два куска материи скреплялись нарамниками, а внизу при поясе — завязками. Adam Clarke: Commentary on the Bible - 1831 28:8: The curious girdle of the ephod - The word חשב chesheb, rendered here curious girdle, signifies merely a kind of diaper, or embroidered work; (see Clarke's note on Exo 26:1); and it is widely different from אבנט abnet, which is properly translated girdle Exo 28:4. The meaning therefore of the text, according to some, is this, that the two pieces, Exo 28:7, which connected the parts of the ephod at the shoulders where the onyx stones were set, should be of the same texture with the ephod itself, i.e., of gold, blue, purple, scarlet, and fine twined linen, embroidered together. But others suppose that some kind of a girdle is meant, different from the abnet, Exo 28:39, being only of plain workmanship. Albert Barnes: Notes on the Bible - 1834 28:8 The curious girdle ... - Rather: the band for fastening it, which is upon it, shall be of the same work, of one piece with it. This band being woven on to one of the pieces of the ephod, was passed round the body, and fastened by buttons, or strings, or some other suitable contrivance. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:8: curious: or, embroidered, Exo 28:27, Exo 28:28, Exo 29:5, Exo 39:20, Exo 39:21; Lev 8:7; Isa 11:5; Pe1 1:13; Rev 1:13 Geneva 1599 28:8 And the (d) curious girdle of the ephod, which [is] upon it, shall be of the same, according to the work thereof; [even of] gold, [of] blue, and purple, and scarlet, and fine twined linen. (d) Which went about his upmost coat. John Gill 28:8 And the curious girdle of the ephod, which is upon it,.... Which was worn along with it, and went out from it like two thongs, as Jarchi says, which girt the ephod close to the back and breast: shall be of the same; of the same matter as the ephod, and woven in the same manner, and together with it: according to the work thereof; wrought with the same coloured, curious, and cunning work: even of gold, of blue, and purple, and scarlet, and fine twined linen; and from the gold in it, it was called a golden girdle, to distinguish it from others, and with it the priest was girt under the arm holes about the paps, to which the allusion is, Rev_ 1:13 and is an emblem of the close union of the human nature of Christ to his divine which is the effect of his love to his people; which, as it is seen in his incarnation, so more especially in his sufferings and death; and it may denote his strength to do his work as a priest, his readiness to perform it, and his faithfulness and integrity in it; righteousness being the girdle of his loins, and faithfulness the girdle of his reins.
28:928:9: Եւ առցես երկուս ականս զըմրո՛ւխտս, եւ գրեսցես ՚ի նոսա զանուանս որդւոցն Իսրայէլի. 9 Զմրուխտէ երկու ակնաքար կ’առնես եւ դրանց վրայ կը փորագրես Իսրայէլի որդիների անունները. նրանցից վեցի անունները կը փորագրես մի ակնաքարի վրայ եւ միւս վեցինը՝ երկրորդ ակնաքարի վրայ, ըստ իրենց ցեղերի: 9 Երկու եղնգնաքարեր պիտի առնես ու անոնց վրայ Իսրայէլի որդիներուն անունները փորագրես։ Եւ առցես երկուս ականս զմրուխտս, եւ գրեսցես ի նոսա զանուանս որդւոցն Իսրայելի: 28:9: Եւ առցես երկուս ականս զըմրո՛ւխտս, եւ գրեսցես ՚ի նոսա զանուանս որդւոցն Իսրայէլի. 9 Զմրուխտէ երկու ակնաքար կ’առնես եւ դրանց վրայ կը փորագրես Իսրայէլի որդիների անունները. նրանցից վեցի անունները կը փորագրես մի ակնաքարի վրայ եւ միւս վեցինը՝ երկրորդ ակնաքարի վրայ, ըստ իրենց ցեղերի: 9 Երկու եղնգնաքարեր պիտի առնես ու անոնց վրայ Իսրայէլի որդիներուն անունները փորագրես։ zohrab-1805▾ eastern-1994▾ western am▾	28:99: И возьми два камня оникса и вырежь на них имена сынов Израилевых: 28:9 καὶ και and; even λήμψῃ λαμβανω take; get τοὺς ο the δύο δυο two λίθους λιθος stone λίθους λιθος stone σμαράγδου σμαραγδος emerald καὶ και and; even γλύψεις γλυφω in αὐτοῖς αυτος he; him τὰ ο the ὀνόματα ονομα name; notable τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel 28:9 וְ wᵊ וְ and לָ֣קַחְתָּ֔ lˈāqaḥtˈā לקח take אֶת־ ʔeṯ- אֵת [object marker] שְׁתֵּ֖י šᵊttˌê שְׁנַיִם two אַבְנֵי־ ʔavnê- אֶבֶן stone שֹׁ֑הַם šˈōham שֹׁהַם carnelian וּ û וְ and פִתַּחְתָּ֣ fittaḥtˈā פתח engrave עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon שְׁמֹ֖ות šᵊmˌôṯ שֵׁם name בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 28:9. sumesque duos lapides onychinos et sculpes in eis nomina filiorum IsrahelAnd thou shalt take two onyx stones, and shalt grave on them the names of the children of Israel: 9. And thou shalt take two onyx stones, and grave on them the names of the children of Israel: And thou shalt take two onyx stones, and grave on them the names of the children of Israel: 9: И возьми два камня оникса и вырежь на них имена сынов Израилевых: 28:9 καὶ και and; even λήμψῃ λαμβανω take; get τοὺς ο the δύο δυο two λίθους λιθος stone λίθους λιθος stone σμαράγδου σμαραγδος emerald καὶ και and; even γλύψεις γλυφω in αὐτοῖς αυτος he; him τὰ ο the ὀνόματα ονομα name; notable τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel 28:9 וְ wᵊ וְ and לָ֣קַחְתָּ֔ lˈāqaḥtˈā לקח take אֶת־ ʔeṯ- אֵת [object marker] שְׁתֵּ֖י šᵊttˌê שְׁנַיִם two אַבְנֵי־ ʔavnê- אֶבֶן stone שֹׁ֑הַם šˈōham שֹׁהַם carnelian וּ û וְ and פִתַּחְתָּ֣ fittaḥtˈā פתח engrave עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon שְׁמֹ֖ות šᵊmˌôṯ שֵׁם name בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 28:9. sumesque duos lapides onychinos et sculpes in eis nomina filiorum Israhel And thou shalt take two onyx stones, and shalt grave on them the names of the children of Israel: 9. And thou shalt take two onyx stones, and grave on them the names of the children of Israel: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9-10: По преданию на камне, назначенном для правого плеча, были вырезаны имена шести старших сынов Иакова. Adam Clarke: Commentary on the Bible - 1831 28:9: Two onyx stones - See Clarke on Exo 25:7 (note). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:9: onyx: Exo 28:20, Exo 39:13; Gen 2:12; Job 28:16; Eze 28:13 grave: Exo 28:36, Exo 39:6; Ch2 2:7; Sol 8:6; Isa 49:16 John Gill 28:9 And thou shall take two onyx stones,.... called from the colour of a man's nail, which they to resemble: the Targums of Onkelos and Jonathan call them stones of beryl, and so the Syriac version; the Septuagint, stones of emerald, and the Arabic version, crystal stones: but, according to Josephus (x), they were sardonyx stones, and in which Brannius (y) thinks he was right: and grave on them the names of the children of Israel; the names of the twelve sons of Jacob, six on one stone and six on the other, as often mentioned, for which onyx stones are very fit; and they must be very large to have so many letters graved upon them; for there is no reason to believe the initial letters of their names only were engraved, but their whole names at length. In the Museum at Dresden is an oriental onyx which cost 48,000 dollars; it is of an oval figure, and its longest diameter is almost six inches, and in such an one might easily be engraved so many names: and Wagenseil makes mention of one in the possession of the bishop of Bamberg, in which were represented Christ sitting, and teaching his twelve apostles standing round him, of which he has given the figure (z): the onyx stone being of the colour observed, was a fit emblem of Christ in his human nature, and if the sardonyx, of him in both his natures; and as the twelve tribes of Israel were a figure of the church, their names being on two stones may denote both the Jewish and Gentile churches; these being precious stones on which they were engraven, may signify how valuable the church and its members are to Christ; and being alike there, their being equally loved of God, chosen in Christ, redeemed by his blood, interested in all the blessings of his grace, and shall enjoy the same glory; and their names being there, the distinct knowledge had of them by name, and being in ouches of gold, their dignity and safety, as afterwards declared. (x) Ut supra. (Antiqu. l. 3. c. 7. sect. 5.) (y) De Vestitu Sacerd. Heb. l. 2. c. 18. sect. 4. p. 730. (z) Not. in Misn. Sotah, c. 9. p. 996.
28:1028:10: զվե՛ց անուն նոցա ՚ի միում ական. եւ զայլն եւս վեց՝ յերկրորդում ականն. ըստ ազգս իւրեանց. 10 Դա ակնագործների արուեստին վայել մի գործ պէտք է լինի: 10 Անոնց անուններուն վեցը՝ մէկ քարի վրայ եւ մնացած վեց անունները՝ ուրիշ քարի մը վրայ՝ անոնց ծնունդներուն համաձայն փորագրուի։ Զվեց անուն նոցա ի միում ական, եւ զայլն եւս վեց` յերկրորդում ականն, ըստ ^[421]ազգս իւրեանց: 28:10: զվե՛ց անուն նոցա ՚ի միում ական. եւ զայլն եւս վեց՝ յերկրորդում ականն. ըստ ազգս իւրեանց. 10 Դա ակնագործների արուեստին վայել մի գործ պէտք է լինի: 10 Անոնց անուններուն վեցը՝ մէկ քարի վրայ եւ մնացած վեց անունները՝ ուրիշ քարի մը վրայ՝ անոնց ծնունդներուն համաձայն փորագրուի։ zohrab-1805▾ eastern-1994▾ western am▾	28:1010: шесть имен их на одном камне и шесть имен остальных на другом камне, по [порядку] рождения их; 28:10 ἓξ εξ six ὀνόματα ονομα name; notable ἐπὶ επι in; on τὸν ο the λίθον λιθος stone τὸν ο the ἕνα εις.1 one; unit καὶ και and; even τὰ ο the ἓξ εξ six ὀνόματα ονομα name; notable τὰ ο the λοιπὰ λοιπος rest; remains ἐπὶ επι in; on τὸν ο the λίθον λιθος stone τὸν ο the δεύτερον δευτερος second κατὰ κατα down; by τὰς ο the γενέσεις γενεσις nativity; manner of birth αὐτῶν αυτος he; him 28:10 שִׁשָּׁה֙ šiššˌā שֵׁשׁ six מִ mi מִן from שְּׁמֹתָ֔ם ššᵊmōṯˈām שֵׁם name עַ֖ל ʕˌal עַל upon הָ hā הַ the אֶ֣בֶן ʔˈeven אֶבֶן stone הָ hā הַ the אֶחָ֑ת ʔeḥˈāṯ אֶחָד one וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֞ות šᵊmˈôṯ שֵׁם name הַ ha הַ the שִּׁשָּׁ֧ה ššiššˈā שֵׁשׁ six הַ ha הַ the נֹּותָרִ֛ים nnôṯārˈîm יתר remain עַל־ ʕal- עַל upon הָ hā הַ the אֶ֥בֶן ʔˌeven אֶבֶן stone הַ ha הַ the שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second כְּ kᵊ כְּ as תֹולְדֹתָֽם׃ ṯôlᵊḏōṯˈām תֹּולֵדֹות generations 28:10. sex nomina in lapide uno et sex reliqua in altero iuxta ordinem nativitatis eorumSix names on one stone, and the other six on the other, according to the order of their birth. 10. six of their names on the one stone, and the names of the six that remain on the other stone, according to their birth. Six of their names on one stone, and [the other] six names of the rest on the other stone, according to their birth: 10: шесть имен их на одном камне и шесть имен остальных на другом камне, по [порядку] рождения их; 28:10 ἓξ εξ six ὀνόματα ονομα name; notable ἐπὶ επι in; on τὸν ο the λίθον λιθος stone τὸν ο the ἕνα εις.1 one; unit καὶ και and; even τὰ ο the ἓξ εξ six ὀνόματα ονομα name; notable τὰ ο the λοιπὰ λοιπος rest; remains ἐπὶ επι in; on τὸν ο the λίθον λιθος stone τὸν ο the δεύτερον δευτερος second κατὰ κατα down; by τὰς ο the γενέσεις γενεσις nativity; manner of birth αὐτῶν αυτος he; him 28:10 שִׁשָּׁה֙ šiššˌā שֵׁשׁ six מִ mi מִן from שְּׁמֹתָ֔ם ššᵊmōṯˈām שֵׁם name עַ֖ל ʕˌal עַל upon הָ hā הַ the אֶ֣בֶן ʔˈeven אֶבֶן stone הָ hā הַ the אֶחָ֑ת ʔeḥˈāṯ אֶחָד one וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֞ות šᵊmˈôṯ שֵׁם name הַ ha הַ the שִּׁשָּׁ֧ה ššiššˈā שֵׁשׁ six הַ ha הַ the נֹּותָרִ֛ים nnôṯārˈîm יתר remain עַל־ ʕal- עַל upon הָ hā הַ the אֶ֥בֶן ʔˌeven אֶבֶן stone הַ ha הַ the שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second כְּ kᵊ כְּ as תֹולְדֹתָֽם׃ ṯôlᵊḏōṯˈām תֹּולֵדֹות generations 28:10. sex nomina in lapide uno et sex reliqua in altero iuxta ordinem nativitatis eorum Six names on one stone, and the other six on the other, according to the order of their birth. 10. six of their names on the one stone, and the names of the six that remain on the other stone, according to their birth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:10: according to their birth: Exo 1:1-4; Gen 43:33 Geneva 1599 28:10 Six of their names on one stone, and [the other] six names of the rest on the other stone, according to (e) their birth. (e) As they were in age, so should they be graven in order. John Gill 28:10 Six of their names on one stone,.... The names of the six eldest on the stone upon the right shoulder: and the other six names of the rest on the other stone: the names of the six youngest on the stone upon the left shoulder; for these stones, as afterwards said, were put on the shoulders of the priests: according to their birth; the order of it; so that upon the first stone were engraven the names of Reuben, Simeon, Levi, Judah, Dan, and Naphtali; and on the second stone the names of Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin; and so they are disposed by Jarchi, with whom Josephus agrees (a); though some Jewish writers, and particularly Maimonides (b), place them otherwise; but this seems most agreeable to the letter and sense of the text. (a) Ut supra. (Antiqu. l. 3. c. 7. sect. 5.) (b) Hilchot Cele Hamikdash, ut supra. (c. 9. sect. 9.)
28:1128:11: գո՛րծ ճարտարութեան ակնագործաց. քանդա՛կ կնքոյ քանդակեսցես զերկոսին ականսն. ըստ անուանց որդւոցն Իսրայէլի. տպաւորեալս եւ քանդակեալս ոսկւով արասցես զնոսա[750]։ [750] Ոմանք. Ոսկւով արասցես զնա։ 11 Իսրայէլի որդիների անունները կը քանդակես երկու ակնաքարերի վրայ այնպէս, ինչպէս կնիքներն են քանդակում: Դրանց շուրջը ոսկով կը զարդարես[69]: [69] 69. Եօթանասնից բնագրում վերջին նախադասութիւնը բացակայում է: 11 Այն երկու քարերուն վրայ Իսրայէլի որդիներուն անունները ակունք բանողի գործով՝ այսինքն կնիք փորագրելու պէս փորագրէ, ոսկի խորշերու մէջ գամէ՛ զանոնք։ Գործ ճարտարութեան ակնագործաց, քանդակ կնքոյ քանդակեսցես զերկոսին ականսն` ըստ անուանց որդւոցն Իսրայելի. ^[422]տպաւորեալս եւ քանդակեալս ոսկւով`` արասցես զնոսա: 28:11: գո՛րծ ճարտարութեան ակնագործաց. քանդա՛կ կնքոյ քանդակեսցես զերկոսին ականսն. ըստ անուանց որդւոցն Իսրայէլի. տպաւորեալս եւ քանդակեալս ոսկւով արասցես զնոսա[750]։ [750] Ոմանք. Ոսկւով արասցես զնա։ 11 Իսրայէլի որդիների անունները կը քանդակես երկու ակնաքարերի վրայ այնպէս, ինչպէս կնիքներն են քանդակում: Դրանց շուրջը ոսկով կը զարդարես[69]: [69] 69. Եօթանասնից բնագրում վերջին նախադասութիւնը բացակայում է: 11 Այն երկու քարերուն վրայ Իսրայէլի որդիներուն անունները ակունք բանողի գործով՝ այսինքն կնիք փորագրելու պէս փորագրէ, ոսկի խորշերու մէջ գամէ՛ զանոնք։ zohrab-1805▾ eastern-1994▾ western am▾	28:1111: чрез резчика на камне, который вырезывает печати, вырежь на двух камнях имена сынов Израилевых; и вставь их в золотые гнезда 28:11 ἔργον εργον work λιθουργικῆς λιθουργικος craft γλύμμα γλυμμα seal διαγλύψεις διαγλυφω the δύο δυο two λίθους λιθος stone ἐπὶ επι in; on τοῖς ο the ὀνόμασιν ονομα name; notable τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel 28:11 מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed חָרַשׁ֮ ḥāraš חָרָשׁ artisan אֶבֶן֒ ʔevˌen אֶבֶן stone פִּתּוּחֵ֣י pittûḥˈê פִּתּוּחַ engraving חֹתָ֗ם ḥōṯˈām חֹותָם seal תְּפַתַּח֙ tᵊfattˌaḥ פתח engrave אֶת־ ʔeṯ- אֵת [object marker] שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two הָ hā הַ the אֲבָנִ֔ים ʔᵃvānˈîm אֶבֶן stone עַל־ ʕal- עַל upon שְׁמֹ֖ת šᵊmˌōṯ שֵׁם name בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel מֻסַבֹּ֛ת musabbˈōṯ סבב turn מִשְׁבְּצֹ֥ות mišbᵊṣˌôṯ מִשְׁבְּצֹות settings זָהָ֖ב zāhˌāv זָהָב gold תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make אֹתָֽם׃ ʔōṯˈām אֵת [object marker] 28:11. opere sculptoris et celatura gemmarii sculpes eos nominibus filiorum Israhel inclusos auro atque circumdatosWith the work of an engraver, and the graving of a jeweller, thou shalt engrave them with the names of the children of Israel, set in gold and compassed about: 11. With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones, according to the names of the children of Israel: thou shalt make them to be enclosed in ouches of gold. With the work of an engraver in stone, [like] the engravings of a signet, shalt thou engrave the two stones with the names of the children of Israel: thou shalt make them to be set in ouches of gold: 11: чрез резчика на камне, который вырезывает печати, вырежь на двух камнях имена сынов Израилевых; и вставь их в золотые гнезда 28:11 ἔργον εργον work λιθουργικῆς λιθουργικος craft γλύμμα γλυμμα seal διαγλύψεις διαγλυφω the δύο δυο two λίθους λιθος stone ἐπὶ επι in; on τοῖς ο the ὀνόμασιν ονομα name; notable τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel 28:11 מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed חָרַשׁ֮ ḥāraš חָרָשׁ artisan אֶבֶן֒ ʔevˌen אֶבֶן stone פִּתּוּחֵ֣י pittûḥˈê פִּתּוּחַ engraving חֹתָ֗ם ḥōṯˈām חֹותָם seal תְּפַתַּח֙ tᵊfattˌaḥ פתח engrave אֶת־ ʔeṯ- אֵת [object marker] שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two הָ hā הַ the אֲבָנִ֔ים ʔᵃvānˈîm אֶבֶן stone עַל־ ʕal- עַל upon שְׁמֹ֖ת šᵊmˌōṯ שֵׁם name בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel מֻסַבֹּ֛ת musabbˈōṯ סבב turn מִשְׁבְּצֹ֥ות mišbᵊṣˌôṯ מִשְׁבְּצֹות settings זָהָ֖ב zāhˌāv זָהָב gold תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make אֹתָֽם׃ ʔōṯˈām אֵת [object marker] 28:11. opere sculptoris et celatura gemmarii sculpes eos nominibus filiorum Israhel inclusos auro atque circumdatos With the work of an engraver, and the graving of a jeweller, thou shalt engrave them with the names of the children of Israel, set in gold and compassed about: 11. With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones, according to the names of the children of Israel: thou shalt make them to be enclosed in ouches of gold. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 11-12: Вырезанные на каждом камне имена сынов Израилевых носились Аароном пред Господом «для памяти», — для того, чтобы он не забывал народ свой в просительной молитве. Вместе с первосвященником, являвшимся пред лицо Божие, являлись к лицу Божию и колена Израилевы. Adam Clarke: Commentary on the Bible - 1831 28:11: Like the engravings of a signet - So signets or seals were in use at this time, and engraving on precious stones was then an art, and this art, which was one of the most elegant and ornamental, was carried in ancient times to a very high pitch of perfection, and particularly among the ancient Greeks; such a pitch of perfection as has never been rivaled, and cannot now be even well imitated. And it is very likely that the Greeks themselves borrowed this art from the ancient Hebrews, as we know it flourished in Egypt and Palestine long before it was known in Greece. Albert Barnes: Notes on the Bible - 1834 28:11 Like the engravings of a signet - Compare Exo 28:21, Exo 28:36. These words probably refer to a special way of shaping the letters, adapted for engraving on a hard substance. Seal engraving on precious stones was practiced in Egypt from very remote times. Ouches of gold - Gold settings formed not of solid pieces of metal, but of woven wire, wreathed round the stones in what is called cloisonnee work, a sort of filigree, often found in Egyptian ornaments. These stones, as well as those on the breastplate, were perhaps in the form of ovals, or rather ellipses, like the cartouches, containing proper names, in hieroglyphic inscriptions. The word "ouches" is used by Shakespeare, Spenser, and some of their contemporaries in the general sense of "jewels." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:11: engravings of a signet: Exo 28:21, Exo 28:36; Jer 22:24; Zac 3:9; Eph 1:13, Eph 4:30; Ti2 2:19; Rev 7:2 ouches of gold: Exo 28:13, Exo 28:14, Exo 28:25, Exo 39:6, Exo 39:13, Exo 39:18 John Gill 28:11 With the work of an engraver in stone,.... Not in common but precious stones: Moses was not to do this himself, as it could not be supposed he should, but he was to employ an engraver, whose business it was, and one that was capable of doing it in a professional manner: like the engravings of a signet shall thou engrave the two stones with the names of the children of Israel: as in signets or seals, by which impressions are made on wax, the letters or figures are cut deep, that they might on the wax stand out; so it seems the letters of the names of the children of Israel were cut in these stones: this shows that engraving on precious stones is very old, and the ancients indeed are said to excel in this art: thou shalt make them to be set in ouches of gold; in beazils or sockets, such as precious stones in rings are set in; these with the stones in them served as buttons to fasten together the hinder and fore part of the ephod on the shoulder pieces of it. John Wesley 28:11 Ouches - Hollow places, such as are made in gold rings, to receive and hold the precious stones.
28:1228:12: Եւ դիցես զերկուս ականսն ՚ի վերայ ուսոց վակասին. զի լինիցին ականքն յիշատակ որդւոցն Իսրայէլի։ եւ բառնայցէ՛ Ահարոն զանուանս որդւոցն Իսրայէլի առաջի Տեառն, ՚ի վերայ երկուց ուսոց իւրոց՝ ՚ի յիշատակ վասն նոցա[751]։[751] Բազումք. Ականք յիշատակի որդ՛՛։ 12 Երկու ակնաքարերը կը զետեղես ուսի վրայ դրուող վակասի վրայ, որպէսզի դրանք Իսրայէլի որդիների յիշատակի ակնաքարերը լինեն: Ահարոնը, ի յիշատակ նրանց, Աստծու առաջ իր երկու ուսերի վրայ պէտք է կրի Իսրայէլի որդիների անունները: 12 Երկու քարերը եփուտին ուսերուն վրայ դի՛ր, որպէս զի Իսրայէլի որդիներուն յիշատակի քարեր ըլլան։ Ահարոն անոնց անունները յիշատակի համար իր երկու ուսերուն վրայ պիտի կրէ Տէրոջը առջեւ։ Եւ դիցես զերկուս ականսն ի վերայ ուսոց վակասին, զի լինիցին ականքն յիշատակ որդւոցն Իսրայելի. եւ բառնայցէ Ահարոն զանուանս որդւոցն Իսրայելի առաջի Տեառն ի վերայ երկուց ուսոց իւրոց ի յիշատակ վասն նոցա: 28:12: Եւ դիցես զերկուս ականսն ՚ի վերայ ուսոց վակասին. զի լինիցին ականքն յիշատակ որդւոցն Իսրայէլի։ եւ բառնայցէ՛ Ահարոն զանուանս որդւոցն Իսրայէլի առաջի Տեառն, ՚ի վերայ երկուց ուսոց իւրոց՝ ՚ի յիշատակ վասն նոցա[751]։ [751] Բազումք. Ականք յիշատակի որդ՛՛։ 12 Երկու ակնաքարերը կը զետեղես ուսի վրայ դրուող վակասի վրայ, որպէսզի դրանք Իսրայէլի որդիների յիշատակի ակնաքարերը լինեն: Ահարոնը, ի յիշատակ նրանց, Աստծու առաջ իր երկու ուսերի վրայ պէտք է կրի Իսրայէլի որդիների անունները: 12 Երկու քարերը եփուտին ուսերուն վրայ դի՛ր, որպէս զի Իսրայէլի որդիներուն յիշատակի քարեր ըլլան։ Ահարոն անոնց անունները յիշատակի համար իր երկու ուսերուն վրայ պիտի կրէ Տէրոջը առջեւ։ zohrab-1805▾ eastern-1994▾ western am▾	28:1212: и положи два камня сии на нарамники ефода: [это] камни на память сынам Израилевым; и будет Аарон носить имена их пред Господом на обоих раменах своих для памяти. 28:12 καὶ και and; even θήσεις τιθημι put; make τοὺς ο the δύο δυο two λίθους λιθος stone ἐπὶ επι in; on τῶν ο the ὤμων ωμος shoulder τῆς ο the ἐπωμίδος επωμις stone μνημοσύνου μνημοσυνον remembrance εἰσὶν ειμι be τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀναλήμψεται αναλαμβανω take up; take along Ααρων ααρων Aarōn; Aaron τὰ ο the ὀνόματα ονομα name; notable τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master ἐπὶ επι in; on τῶν ο the δύο δυο two ὤμων ωμος shoulder αὐτοῦ αυτος he; him μνημόσυνον μνημοσυνον remembrance περὶ περι about; around αὐτῶν αυτος he; him 28:12 וְ wᵊ וְ and שַׂמְתָּ֞ śamtˈā שׂים put אֶת־ ʔeṯ- אֵת [object marker] שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two הָ hā הַ the אֲבָנִ֗ים ʔᵃvānˈîm אֶבֶן stone עַ֚ל ˈʕal עַל upon כִּתְפֹ֣ת kiṯᵊfˈōṯ כָּתֵף shoulder הָֽ hˈā הַ the אֵפֹ֔ד ʔēfˈōḏ אֵפֹד ephod אַבְנֵ֥י ʔavnˌê אֶבֶן stone זִכָּרֹ֖ן zikkārˌōn זִכָּרֹון remembrance לִ li לְ to בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and נָשָׂא֩ nāśˌā נשׂא lift אַהֲרֹ֨ן ʔahᵃrˌōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹותָ֜ם šᵊmôṯˈām שֵׁם name לִ li לְ to פְנֵ֧י fᵊnˈê פָּנֶה face יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two כְתֵפָ֖יו ḵᵊṯēfˌāʸw כָּתֵף shoulder לְ lᵊ לְ to זִכָּרֹֽן׃ ס zikkārˈōn . s זִכָּרֹון remembrance 28:12. et pones in utroque latere superumeralis memoriale filiis Israhel portabitque Aaron nomina eorum coram Domino super utrumque umerum ob recordationemAnd thou shalt put them in both sides of the ephod, a memorial for the children of Israel. And Aaron shall bear their names before the Lord upon both shoulders, for a remembrance. 12. And thou shalt put the two stones upon the shoulderpieces of the ephod, to be stones of memorial for the children of Israel: and Aaron shall bear their names before the LORD upon his two shoulders for a memorial. And thou shalt put the two stones upon the shoulders of the ephod [for] stones of memorial unto the children of Israel: and Aaron shall bear their names before the LORD upon his two shoulders for a memorial: 12: и положи два камня сии на нарамники ефода: [это] камни на память сынам Израилевым; и будет Аарон носить имена их пред Господом на обоих раменах своих для памяти. 28:12 καὶ και and; even θήσεις τιθημι put; make τοὺς ο the δύο δυο two λίθους λιθος stone ἐπὶ επι in; on τῶν ο the ὤμων ωμος shoulder τῆς ο the ἐπωμίδος επωμις stone μνημοσύνου μνημοσυνον remembrance εἰσὶν ειμι be τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀναλήμψεται αναλαμβανω take up; take along Ααρων ααρων Aarōn; Aaron τὰ ο the ὀνόματα ονομα name; notable τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master ἐπὶ επι in; on τῶν ο the δύο δυο two ὤμων ωμος shoulder αὐτοῦ αυτος he; him μνημόσυνον μνημοσυνον remembrance περὶ περι about; around αὐτῶν αυτος he; him 28:12 וְ wᵊ וְ and שַׂמְתָּ֞ śamtˈā שׂים put אֶת־ ʔeṯ- אֵת [object marker] שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two הָ hā הַ the אֲבָנִ֗ים ʔᵃvānˈîm אֶבֶן stone עַ֚ל ˈʕal עַל upon כִּתְפֹ֣ת kiṯᵊfˈōṯ כָּתֵף shoulder הָֽ hˈā הַ the אֵפֹ֔ד ʔēfˈōḏ אֵפֹד ephod אַבְנֵ֥י ʔavnˌê אֶבֶן stone זִכָּרֹ֖ן zikkārˌōn זִכָּרֹון remembrance לִ li לְ to בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and נָשָׂא֩ nāśˌā נשׂא lift אַהֲרֹ֨ן ʔahᵃrˌōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹותָ֜ם šᵊmôṯˈām שֵׁם name לִ li לְ to פְנֵ֧י fᵊnˈê פָּנֶה face יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two כְתֵפָ֖יו ḵᵊṯēfˌāʸw כָּתֵף shoulder לְ lᵊ לְ to זִכָּרֹֽן׃ ס zikkārˈōn . s זִכָּרֹון remembrance 28:12. et pones in utroque latere superumeralis memoriale filiis Israhel portabitque Aaron nomina eorum coram Domino super utrumque umerum ob recordationem And thou shalt put them in both sides of the ephod, a memorial for the children of Israel. And Aaron shall bear their names before the Lord upon both shoulders, for a remembrance. 12. And thou shalt put the two stones upon the shoulderpieces of the ephod, to be stones of memorial for the children of Israel: and Aaron shall bear their names before the LORD upon his two shoulders for a memorial. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 28:12: Aaron shall bear their names before the Lord - He was to consider that he was the representative of the children of Israel; and the stones on the ephod and the stones on the breastplate were for a memorial to put Aaron in remembrance that he was the priest and mediator of the twelve tribes; and, speaking after the manner of men, God was to be put in mind of the children of Israel, their wants, etc., as frequently as the high priest appeared before him with the breastplate and the ephod. See Exo 28:29. Albert Barnes: Notes on the Bible - 1834 28:12 Upon the shoulders - i. e. upon the shoulder pieces of the ephod. See Exo 28:7. Upon his two shoulders - Compare Isa 9:6; Isa 22:22. The high priest had to represent the Twelve tribes in the presence of Yahweh; and the burden of his office could not be so aptly symbolized anywhere as on his shoulders, the parts of the body fittest for carrying burdens. Verse 13-30 Compare Exo 39:8-21. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:12: the shoulders: Exo 28:7; Psa 89:19; Isa 9:6, Isa 12:2; Zac 6:13, Zac 6:14; Heb 7:25-28 Aaron shall bear: Exo 28:29, Exo 39:6, Exo 39:7 for a memorial: Exo 12:14, Exo 13:9, Exo 39:7; Gen 9:12-17; Lev 24:7; Num 16:40, Num 31:54; Jos 4:7; Isa 62:6; Zac 6:14; Luk 1:54, Luk 1:72; Act 10:4 Geneva 1599 28:12 And thou shalt put the two stones upon the shoulders of the ephod [for] stones of (f) memorial unto the children of Israel: and Aaron shall bear their names before the LORD upon his two shoulders for a memorial. (f) That Aaron might remind the Israelites of God. John Gill 28:12 And thou shall put the stones upon the shoulders of the ephod,.... That is, the shoulder pieces of it; these stones were put there, the names of the twelve sons of Israel being engraven on them, and they, set in rims or sockets of gold, and serving for buttons to the shoulder pieces: but chiefly the design of them was for stones of memorial unto the children of Israel: not to put the Israelites in mind of the merits of their ancestors, as the Targum of Jonathan; for none of their works were meritorious, and some were not good, and not worthy of remembrance; but rather to put Aaron or the high priest in mind to pray and make intercession for the twelve tribes, whose names were on the stones; or rather to put God himself in remembrance of his promises made unto them, and that they were his dear, special, and peculiar people; just as the rainbow was to be a memorial to the Lord of the covenant he made with all flesh, and which is to be understood after the manner of men: and Aaron shall bear their names before the Lord upon his two shoulders for a memorial; signifying his presentation of them to the Lord when he appeared before him on the mercy seat; his intercession for them, and his patient bearing all their infirmities and weaknesses; in which he was a type of Christ, who presents all his people to his divine Father, makes intercession for them, and bears all their burdens, the care and government of them being upon his shoulders, Is 9:6.
28:1328:13: Եւ արասցես վահանա՛կս յոսկւոյ սրբոյ։ 13 Օղակ ու ճարմանդ կը պատրաստես մաքուր ոսկուց: 13 Ոսկիէ խորշեր շինէ Եւ արասցես ^[423]վահանակս յոսկւոյ ^[424]սրբոյ: 28:13: Եւ արասցես վահանա՛կս յոսկւոյ սրբոյ։ 13 Օղակ ու ճարմանդ կը պատրաստես մաքուր ոսկուց: 13 Ոսկիէ խորշեր շինէ zohrab-1805▾ eastern-1994▾ western am▾	28:1313: И сделай гнезда из золота; 28:13 καὶ και and; even ποιήσεις ποιεω do; make ἀσπιδίσκας ασπιδισκη from; out of χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear 28:13 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make מִשְׁבְּצֹ֖ת mišbᵊṣˌōṯ מִשְׁבְּצֹות settings זָהָֽב׃ zāhˈāv זָהָב gold 28:13. facies et uncinos ex auroThou shalt make also hooks of gold. 13. And thou shalt make ouches of gold: And thou shalt make ouches [of] gold: 13: И сделай гнезда из золота; 28:13 καὶ και and; even ποιήσεις ποιεω do; make ἀσπιδίσκας ασπιδισκη from; out of χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear 28:13 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make מִשְׁבְּצֹ֖ת mišbᵊṣˌōṯ מִשְׁבְּצֹות settings זָהָֽב׃ zāhˈāv זָהָב gold 28:13. facies et uncinos ex auro Thou shalt make also hooks of gold. 13. And thou shalt make ouches of gold: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 13-14: Цепочки, о которых говорится в данных стихах, нельзя отождествлять с цепочками, при помощи которых прикреплялся к нарамникам наперсник судный (ст. 22–25). Об устройстве последних дается особое повеление (ст. 22). Естественнее предположение, что цепочки, ст. 13–14, обвевали гнезда и тем предохраняли выпадение камней нарамников из оправ. Adam Clarke: Commentary on the Bible - 1831 28:13: Ouches of gold - משבצת mishbetsoth, strait places, sockets to insert the stones in, from שבץ shabats, to close, enclose, straiten. Socket, in this place, would be a more proper translation, as ouch cannot be traced up to any legitimate authority. It appears sometimes to signify a hook, or some mode of attaching things together. John Gill 28:13 And thou shalt make ouches of gold. Or sockets of gold, to put the two onyx stones in, Ex 28:11 for of other ouches we read not, excepting the enclosings, in which the twelve stones of the breastplate were set, Ex 28:20 and these are again mentioned because of the chains to be fastened to them, of which in the following verse.
28:1428:14: Եւ արասցես երկո՛ւս վերջս յոսկւոյ սրբոյ. մանուածոյս ծաղկեալս՝ գո՛րծ հիւսկէն. եւ դիցես զվերջսն մանուածոյս ՚ի վերայ երկոցուն վահանակացն 14 Մաքուր ոսկուց կը պատրաստես այդ երկու կապիչները, որոնք ծաղկազարդ մանուածքով հիւսկէններ պէտք է լինեն: Կապիչները կ’ամրացնես ուսանոցի երկու օղակներին՝ 14 Եւ զուտ ոսկիէ ոլորուած հիւսուած՝ երկու շղթաներ շինէ՛ ու հիւսուած շղթաները խորշերուն անցուր»։ Եւ արասցես երկուս վերջս յոսկւոյ սրբոյ, մանուածոյս ծաղկեալս` գործ հիւսկէն, եւ դիցես զվերջսն մանուածոյս ի վերայ ^[425]երկոցուն վահանակացն առ վտաւակօքն նոցա առաջոյ կողմանէ: 28:14: Եւ արասցես երկո՛ւս վերջս յոսկւոյ սրբոյ. մանուածոյս ծաղկեալս՝ գո՛րծ հիւսկէն. եւ դիցես զվերջսն մանուածոյս ՚ի վերայ երկոցուն վահանակացն 14 Մաքուր ոսկուց կը պատրաստես այդ երկու կապիչները, որոնք ծաղկազարդ մանուածքով հիւսկէններ պէտք է լինեն: Կապիչները կ’ամրացնես ուսանոցի երկու օղակներին՝ 14 Եւ զուտ ոսկիէ ոլորուած հիւսուած՝ երկու շղթաներ շինէ՛ ու հիւսուած շղթաները խորշերուն անցուր»։ zohrab-1805▾ eastern-1994▾ western am▾	28:1414: и две цепочки из чистого золота, витыми сделай их работою плетеною, и прикрепи витые цепочки к гнездам. 28:14 καὶ και and; even ποιήσεις ποιεω do; make δύο δυο two κροσσωτὰ κροσσωτος from; out of χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear καταμεμιγμένα καταμιγνυμι in ἄνθεσιν ανθος flower ἔργον εργον work πλοκῆς πλοκη and; even ἐπιθήσεις επιτιθημι put on; put another τὰ ο the κροσσωτὰ κροσσωτος the πεπλεγμένα πλεκω plait ἐπὶ επι in; on τὰς ο the ἀσπιδίσκας ασπιδισκη down; by τὰς ο the παρωμίδας παρωμις he; him ἐκ εκ from; out of τῶν ο the ἐμπροσθίων εμπροσθιος fore; front 28:14 וּ û וְ and שְׁתֵּ֤י šᵊttˈê שְׁנַיִם two שַׁרְשְׁרֹת֙ šaršᵊrˌōṯ שַׁרְשְׁרָה chain זָהָ֣ב zāhˈāv זָהָב gold טָהֹ֔ור ṭāhˈôr טָהֹר pure מִגְבָּלֹ֛ת miḡbālˈōṯ מִגְבָּלֹת cords תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make אֹתָ֖ם ʔōṯˌām אֵת [object marker] מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed עֲבֹ֑ת ʕᵃvˈōṯ עֲבֹת rope וְ wᵊ וְ and נָתַתָּ֛ה nāṯattˈā נתן give אֶת־ ʔeṯ- אֵת [object marker] שַׁרְשְׁרֹ֥ת šaršᵊrˌōṯ שַׁרְשְׁרָה chain הָ hā הַ the עֲבֹתֹ֖ת ʕᵃvōṯˌōṯ עֲבֹת rope עַל־ ʕal- עַל upon הַֽ hˈa הַ the מִּשְׁבְּצֹֽת׃ ס mmišbᵊṣˈōṯ . s מִשְׁבְּצֹות settings 28:14. et duas catenulas auri purissimi sibi invicem coherentes quas inseres uncinisAnd two little chains of the purest gold, linked one to another, which thou shalt put into the hooks. 14. and two chains of pure gold; like cords shalt thou make them, of wreathen work: and thou shalt put the wreathen chains on the ouches. And two chains [of] pure gold at the ends; [of] wreathen work shalt thou make them, and fasten the wreathen chains to the ouches: 14: и две цепочки из чистого золота, витыми сделай их работою плетеною, и прикрепи витые цепочки к гнездам. 28:14 καὶ και and; even ποιήσεις ποιεω do; make δύο δυο two κροσσωτὰ κροσσωτος from; out of χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear καταμεμιγμένα καταμιγνυμι in ἄνθεσιν ανθος flower ἔργον εργον work πλοκῆς πλοκη and; even ἐπιθήσεις επιτιθημι put on; put another τὰ ο the κροσσωτὰ κροσσωτος the πεπλεγμένα πλεκω plait ἐπὶ επι in; on τὰς ο the ἀσπιδίσκας ασπιδισκη down; by τὰς ο the παρωμίδας παρωμις he; him ἐκ εκ from; out of τῶν ο the ἐμπροσθίων εμπροσθιος fore; front 28:14 וּ û וְ and שְׁתֵּ֤י šᵊttˈê שְׁנַיִם two שַׁרְשְׁרֹת֙ šaršᵊrˌōṯ שַׁרְשְׁרָה chain זָהָ֣ב zāhˈāv זָהָב gold טָהֹ֔ור ṭāhˈôr טָהֹר pure מִגְבָּלֹ֛ת miḡbālˈōṯ מִגְבָּלֹת cords תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make אֹתָ֖ם ʔōṯˌām אֵת [object marker] מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed עֲבֹ֑ת ʕᵃvˈōṯ עֲבֹת rope וְ wᵊ וְ and נָתַתָּ֛ה nāṯattˈā נתן give אֶת־ ʔeṯ- אֵת [object marker] שַׁרְשְׁרֹ֥ת šaršᵊrˌōṯ שַׁרְשְׁרָה chain הָ hā הַ the עֲבֹתֹ֖ת ʕᵃvōṯˌōṯ עֲבֹת rope עַל־ ʕal- עַל upon הַֽ hˈa הַ the מִּשְׁבְּצֹֽת׃ ס mmišbᵊṣˈōṯ . s מִשְׁבְּצֹות settings 28:14. et duas catenulas auri purissimi sibi invicem coherentes quas inseres uncinis And two little chains of the purest gold, linked one to another, which thou shalt put into the hooks. 14. and two chains of pure gold; like cords shalt thou make them, of wreathen work: and thou shalt put the wreathen chains on the ouches. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 28:14 Rather, two chains of pure gold shalt thou make of wreathen work, twisted like cords. They were more like cords of twisted gold wire than chains in the ordinary sense of the word. Such chains have been found in Egyptian tombs. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:14: chains of: Exo 28:24, Exo 39:15 of wreathen: Exo 28:22-25, Exo 39:17, Exo 39:18; Kg1 7:17; Kg2 25:17; Ch2 4:12, Ch2 4:13 Geneva 1599 28:14 And two chains [of] pure gold (g) at the ends; [of] wreathen work shalt thou make them, and fasten the wreathen chains to the ouches. (g) Of the bosses. John Gill 28:14 And two chains of pure gold at the ends,.... The use of which was to hang the breast plate on, after described; one end of them was fastened to rings on the ouches in the shoulder pieces, and the other end to rings on the breastplate, and thus it hung: of wreathen work shall thou make them; these chains were not made after the manner of circles or ringlets coupled together, as chains usually are, but of golden wires twisted together as a rope is twisted and fasten the wreathen chains to the ouches; to the ouches on the shoulder pieces of the ephod, in which the onyx stones were set, very probably to rings that were in these ouches.
28:1528:15: առ վտաւակօքն նոցա առաջոյ կողմանէ։ Եւ արասցես զտախտակն դատաստանաց գո՛րծ նկարակերպ. ըստ ձեւոյ վակասին արասցես զնա. յոսկւոյ, եւ ՚ի կապուտակէ, եւ ՚ի ծիրանւոյ, եւ ՚ի կարմրոյ մանելոյ, եւ ՚ի բեհեզոյ նիւթելոյ[752]։ [752] ՚Ի լուս՛՛. Առ վակասաւն նոցա։ Ոմանք. Ըստ ձեւոյ հասակին ար՛՛։ 15 նրանց վտաւակների մօտ, առջեւի կողմից»: «Դատաստանի լանջապանակը նկարազարդ կտորից կը պատրաստես. վակասի նման՝ ոսկուց, կապոյտ, ծիրանի ու կարմիր կտաւից եւ նրբահիւս բեհեզից: 15 «Դատաստանի լանջապանակը վարպետի գործ ըլլալու է։ Զանիկա եփուտին շինուածքին պէս շինէ՝ ոսկիէ, կապուտակէ ու ծիրանեգոյնէ եւ կրկնակի կարմիրէ ու մանուած բարակ քթանէ։ Եւ արասցես զտախտակն դատաստանաց գործ ^[426]նկարակերպ. ըստ ձեւոյ`` վակասին արասցես զնա, յոսկւոյ եւ ի կապուտակէ եւ ի ծիրանւոյ եւ ի կարմրոյ մանելոյ եւ ի բեհեզոյ ^[427]նիւթելոյ: 28:15: առ վտաւակօքն նոցա առաջոյ կողմանէ։ Եւ արասցես զտախտակն դատաստանաց գո՛րծ նկարակերպ. ըստ ձեւոյ վակասին արասցես զնա. յոսկւոյ, եւ ՚ի կապուտակէ, եւ ՚ի ծիրանւոյ, եւ ՚ի կարմրոյ մանելոյ, եւ ՚ի բեհեզոյ նիւթելոյ[752]։ [752] ՚Ի լուս՛՛. Առ վակասաւն նոցա։ Ոմանք. Ըստ ձեւոյ հասակին ար՛՛։ 15 նրանց վտաւակների մօտ, առջեւի կողմից»: «Դատաստանի լանջապանակը նկարազարդ կտորից կը պատրաստես. վակասի նման՝ ոսկուց, կապոյտ, ծիրանի ու կարմիր կտաւից եւ նրբահիւս բեհեզից: 15 «Դատաստանի լանջապանակը վարպետի գործ ըլլալու է։ Զանիկա եփուտին շինուածքին պէս շինէ՝ ոսկիէ, կապուտակէ ու ծիրանեգոյնէ եւ կրկնակի կարմիրէ ու մանուած բարակ քթանէ։ zohrab-1805▾ eastern-1994▾ western am▾	28:1515: Сделай наперсник судный искусною работою; сделай его такою же работою, как ефод: из золота, из голубой, пурпуровой и червленой [шерсти] и из крученого виссона сделай его; 28:15 καὶ και and; even ποιήσεις ποιεω do; make λογεῖον λογειον the κρίσεων κρισις decision; judgment ἔργον εργον work ποικιλτοῦ ποικιλτης down; by τὸν ο the ῥυθμὸν ρυθμος the ἐπωμίδος επωμις do; make αὐτό αυτος he; him ἐκ εκ from; out of χρυσίου χρυσιον gold piece; gold leaf καὶ και and; even ὑακίνθου υακινθος hyacinth καὶ και and; even πορφύρας πορφυρα purple καὶ και and; even κοκκίνου κοκκινος scarlet κεκλωσμένου κλωθω and; even βύσσου βυσσος fine linen κεκλωσμένης κλωθω do; make αὐτό αυτος he; him 28:15 וְ wᵊ וְ and עָשִׂ֜יתָ ʕāśˈîṯā עשׂה make חֹ֤שֶׁן ḥˈōšen חֹשֶׁן breast-piece מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed חֹשֵׁ֔ב ḥōšˈēv חשׁב account כְּ kᵊ כְּ as מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed אֵפֹ֖ד ʔēfˌōḏ אֵפֹד ephod תַּעֲשֶׂ֑נּוּ taʕᵃśˈennû עשׂה make זָ֠הָב zāhˌāv זָהָב gold תְּכֵ֨לֶת tᵊḵˌēleṯ תְּכֵלֶת purple wool וְ wᵊ וְ and אַרְגָּמָ֜ן ʔargāmˈān אַרְגָּמָן purple-wool וְ wᵊ וְ and תֹולַ֧עַת ṯôlˈaʕaṯ תֹּולַעַת worm שָׁנִ֛י šānˈî שָׁנִי scarlet וְ wᵊ וְ and שֵׁ֥שׁ šˌēš שֵׁשׁ linen מָשְׁזָ֖ר mošzˌār שׁזר twist תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make אֹתֹֽו׃ ʔōṯˈô אֵת [object marker] 28:15. rationale quoque iudicii facies opere polymito iuxta texturam superumeralis ex auro hyacintho et purpura coccoque bis tincto et bysso retortaAnd thou shalt make the rational of judgment with embroidered work of divers colours, according to the workmanship of the ephod, of gold, violet, and purple, and scarlet twice dyed, and fine twisted linen. 15. And thou shalt make a breastplate of judgment, the work of the cunning workman; like the work of the ephod thou shalt make it; of gold, of blue, and purple, and scarlet, and fine twined linen, shalt thou make it. And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; [of] gold, [of] blue, and [of] purple, and [of] scarlet, and [of] fine twined linen, shalt thou make it: 15: Сделай наперсник судный искусною работою; сделай его такою же работою, как ефод: из золота, из голубой, пурпуровой и червленой [шерсти] и из крученого виссона сделай его; 28:15 καὶ και and; even ποιήσεις ποιεω do; make λογεῖον λογειον the κρίσεων κρισις decision; judgment ἔργον εργον work ποικιλτοῦ ποικιλτης down; by τὸν ο the ῥυθμὸν ρυθμος the ἐπωμίδος επωμις do; make αὐτό αυτος he; him ἐκ εκ from; out of χρυσίου χρυσιον gold piece; gold leaf καὶ και and; even ὑακίνθου υακινθος hyacinth καὶ και and; even πορφύρας πορφυρα purple καὶ και and; even κοκκίνου κοκκινος scarlet κεκλωσμένου κλωθω and; even βύσσου βυσσος fine linen κεκλωσμένης κλωθω do; make αὐτό αυτος he; him 28:15 וְ wᵊ וְ and עָשִׂ֜יתָ ʕāśˈîṯā עשׂה make חֹ֤שֶׁן ḥˈōšen חֹשֶׁן breast-piece מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed חֹשֵׁ֔ב ḥōšˈēv חשׁב account כְּ kᵊ כְּ as מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed אֵפֹ֖ד ʔēfˌōḏ אֵפֹד ephod תַּעֲשֶׂ֑נּוּ taʕᵃśˈennû עשׂה make זָ֠הָב zāhˌāv זָהָב gold תְּכֵ֨לֶת tᵊḵˌēleṯ תְּכֵלֶת purple wool וְ wᵊ וְ and אַרְגָּמָ֜ן ʔargāmˈān אַרְגָּמָן purple-wool וְ wᵊ וְ and תֹולַ֧עַת ṯôlˈaʕaṯ תֹּולַעַת worm שָׁנִ֛י šānˈî שָׁנִי scarlet וְ wᵊ וְ and שֵׁ֥שׁ šˌēš שֵׁשׁ linen מָשְׁזָ֖ר mošzˌār שׁזר twist תַּעֲשֶׂ֥ה taʕᵃśˌeh עשׂה make אֹתֹֽו׃ ʔōṯˈô אֵת [object marker] 28:15. rationale quoque iudicii facies opere polymito iuxta texturam superumeralis ex auro hyacintho et purpura coccoque bis tincto et bysso retorta And thou shalt make the rational of judgment with embroidered work of divers colours, according to the workmanship of the ephod, of gold, violet, and purple, and scarlet twice dyed, and fine twisted linen. 15. And thou shalt make a breastplate of judgment, the work of the cunning workman; like the work of the ephod thou shalt make it; of gold, of blue, and purple, and scarlet, and fine twined linen, shalt thou make it. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 15-16: Название наперсник дано одежде от ношения ее на груди, а наименование «судный» произошло от присутствия в нем урима и туммима (см. объяснение ст. 30). Сделанный из той же самой материи, что и ефод, он представлял квадратный плат в пядень длины и ширины (около пяти вершков). Наперсник был двойной, состоял из сложенной вдвое материи. Matthew Henry: Concise Commentary on the Whole Bible - 1706 15-39: Aaron's Attire.B. C. 1491. 15 And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it. 16 Foursquare it shall be being doubled; a span shall be the length thereof, and a span shall be the breadth thereof. 17 And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row. 18 And the second row shall be an emerald, a sapphire, and a diamond. 19 And the third row a ligure, an agate, and an amethyst. 20 And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings. 21 And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes. 22 And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold. 23 And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate. 24 And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breastplate. 25 And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, and put them on the shoulderpieces of the ephod before it. 26 And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward. 27 And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod. 28 And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod. 29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually. 30 And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually. The most considerable of the ornaments of the high priest was this breast-plate, a rich piece of cloth, curiously wrought with gold and purple, &c., two spans long and a span broad, so that, being doubled, it was a span square, v. 16. This was fastened to the ephod with wreathen chains of gold (v. 13, 14, 22, &c.) both at top and bottom, so that the breast-plate might not be loosed from the ephod, v. 28. The ephod was the garment of service; the breast-plate of judgment was an emblem of honour: these two must by no means be separated. If any man will minister unto the Lord, and do his will, he shall know his doctrine. In this breast-plate, I. The tribes of Israel were recommended to God's favour in twelve precious stones, v. 17-21, 29. Some question whether Levi had a precious stone with his name or no. If not, Ephraim and Manasseh were reckoned distinct, as Jacob had said they should be, and the high priest himself, being head of the tribe of Levi, sufficiently represented that tribe. If there was a stone for Levi, as is intimated by this, that they were engraven according to their birth (v. 10), Ephraim and Manasseh were one in Joseph. Aaron was to bear their names for a memorial before the Lord continually, being ordained for men, to represent them in things pertaining to God, herein typifying our great high priest, who always appears in the presence of God for us. 1. Though the people were forbidden to come near, and obliged to keep their distance, yet by the high priest, who had their names on his breast-plate, they entered into the holiest; so believers, even while they are here on this earth, not only enter into the holiest, but by faith are made to sit with Christ in heavenly places, Eph. ii. 6. 2. The name of each tribe was engraven in a precious stone, to signify how precious, in God's sight, believers are, and how honourable, Isa. xliii. 4. They shall be his in the day he makes up his jewels, Mal. iii. 17. How small and poor soever the tribe was, it was a precious stone in the breast-plate of the high priest; thus are all the saints dear to Christ, and his delight is in them as the excellent ones of the earth, however men may esteem them as earthen pitchers, Lam. iv. 2. 3. The high priest had the names of the tribes both on his shoulders and on his breast, intimating both the power and the love with which our Lord Jesus intercedes for those that are his. He not only bears them up upon his heart, as the expression here is (v. 29), carries them in his bosom (Isa. xl. 11), with the most tender affection. How near should Christ's name be to our hearts, since he is pleased to lay our names so near his! and what a comfort it is to us, in all our addresses to God, that the great high priest of our profession has the names of all his Israel upon his breast before the Lord for a memorial, presenting them to God as the people of his choice, who were to be made accepted in the beloved! Let not any good Christians fear that God has forgotten them, nor question his being mindful of them upon all occasions, when they are not only engraven upon the palms of his hands (Isa. xlix. 16), but engraven upon the heart of the great intercessor. See Cant. viii. 6. II. The urim and thummim, by which the will of God was made known in doubtful cases, were put in this breast-plate, which is therefore called the breast-plate of judgment, v. 30. Urim and thummim signify light and integrity; many conjectures there are among the learned what they were; we have no reason to think they were any thing that Moses was to make more than what was before ordered, so that either God made them himself, and gave them to Moses, for him to put into the breast-plate, when other things were prepared (Lev. viii. 8), or no more is meant than a declaration of the further use of what was already ordered to be made. I think the words may be read thus, And thou shalt give, or add, or deliver, to the breast-plate of judgment, the illuminations and perfections, and they shall be upon the heart of Aaron; that is, "He shall be endued with a power of knowing and making known the mind of God in all difficult doubtful cases, relating either to the civil or ecclesiastical state of the nation." Their government was a theocracy: God was their King, the high priest was, under God, their ruler, the urim and thummim were his cabinet-council; probably Moses wrote upon the breast-plate, or wove into it, these words, Urim and Thummim, to signify that the high priest, having on him this breast-plate, and asking counsel of God in any emergency relating to the public, should be directed to take those measures, and give that advice, which God would own. If he was standing before the ark (but without the veil) probably he received instructions from off the mercy-seat, as Moses did (ch. xxv. 22); thus, it should seem, Phinehas did, Judg. xx. 27, 28. If he was at a distance from the ark, as Abiathar was when he enquired of the Lord for David (1 Sam. xxiii. 6, &c.), then the answer was given either by a voice from heaven or rather by an impulse upon the mind of the high priest, which last is perhaps intimated in that expression, He shall bear the judgment of the children of Israel upon his heart. This oracle was of great use to Israel; Joshua consulted it (Num. xxvii. 21), and, it is likely, the judges after him. It was lost in the captivity, and never regained after, though, it should seem, it was expected, Ezra ii. 63. But it was a shadow of good things to come, and the substance is Christ. He is our oracle; by him God in these last days makes known himself and his mind to us, Heb. i. 2; John i. 18. Divine revelation centres in him, and comes to us through him; he is the light, the true light, the faithful witness, the truth itself, and from him we receive the Spirit of truth, who leads into all truth. The joining of the breast-plate to the ephod denotes that his prophetical office was founded in his priesthood; and it was by the merit of his death that he purchased this honour for himself and this favour for us. It was the Lamb that had been slain that was worthy to take the book and to open the seals, Rev. v. 9. Adam Clarke: Commentary on the Bible - 1831 28:15: The breastplate of judgment - חשן משפט choshen mishpat, the same as the חשן choshen, see Exo 25:7, but here called the breastplate of judgment, because the high priest wore it upon his breast when he went to ask counsel of the Lord, to give judgment in any particular case; as also when he sat as judge to teach the law, and to determine controversies. See Lev 10:11; Deu 17:8, Deu 17:9. Albert Barnes: Notes on the Bible - 1834 28:15 The breastplate of judgment - The meaning of the Hebrew word rendered "breastplate," appears to be simply "ornament". The term breastplate relates merely to its place in the dress. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:15: the breastplate: Exo 28:4, Exo 28:30, Exo 39:8; Lev 8:8 after: Exo 28:6, Exo 26:1 Carl Friedrich Keil and Franz Delitzsch 28:15 The second ornament consisted of the choshen or breastplate. Chosen mishpat, λογειο͂ν τῶν κρίσεωον (lxx), rationale judicii (Vulg.). חשׁן probably signifies an ornament (Arab. pulcher fuit; Ges.); and the appended word mishpat, right, decision of right, points to its purpose (see at Ex 28:30). This breastplate was to be a woven fabric of the same material and the same kind of work as the ephod. "Foured shall it be, doubled (laid together), a span (half a cubit) its length, and a span its breadth." The woven cloth was to be laid together double like a kind of pocket, of the length and breadth of half a cubit, i.e., the quarter of a square cubit. Geneva 1599 28:15 And thou shalt make the breastplate of (h) judgment with cunning work; after the work of the ephod thou shalt make it; [of] gold, [of] blue, and [of] purple, and [of] scarlet, and [of] fine twined linen, shalt thou make it. (h) It was so called, because the high priest could not give sentence in judgment without that on his breast. John Gill 28:15 And thou shall make the breastplate of judgment,.... Called a "breastplate", because worn upon the breast of the high priest; and a breastplate "of judgment", because it was to put him in mind that he should do justice and judgment in the execution of his office, and that he should have at heart the judgment of the people of Israel; and in difficult cases should ask it of God, and faithfully declare it to them: it was, with the twelve stones in it, an emblem of the church and people of God, borne upon the heart of Christ our great High Priest, who are made righteous by him, yea, the righteousness of God in him, and are called by his name, the Lord our righteousness; the judgment or government of whom is committed to him, and which he exercises, by appointing laws and ordinances for them, by constituting and qualifying persons to act under him, to explain those laws, and see them put in execution, by vindicating and protecting them, and by the open justification of them at the last day: with cunning work, after the work of the ephod thou shall make it; wrought with divers figures in a very curious manner: of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it; a piece of stuff interwoven with threads of gold, or golden wires, and with threads of yarn, of blue, purple, and scarlet colours, and with threads of fine twined linen six times doubled; all which may signify the beautiful array of the saints, with the several graces of the Spirit; and especially their being clothed with fine linen, called the righteousness of the saints; that raiment of needlework, and clothing of wrought gold, the righteousness of Christ, consisting of his obedience, sufferings, and death, fitly expressed by these various colours. John Wesley 28:15 The most considerable of the ornaments of the high priest was this breast - plate, a rich piece of cloth curiously wrought with gold and purple, two spans long, and a span broad; so that, being doubled, it was a span square. In this breast - plate, the tribes of Israel were recommended to God's favour in twelve precious stones. Some question whether Levi had a precious stone with his name on or no; if not Ephraim and Manasseh were reckoned distinct, as Jacob had said they should be, and the high priest himself being head of the tribe of Levi, sufficiently represented that tribe. Aaron was to bear their names for a memorial before the Lord continually, being ordained for men, to represent them in things pertaining to God; herein typifying our great High Priest, who always appears in the presence of God for us. The name of each tribe was engraven in a precious stone, to signify how precious, in God's sight, believers are, and how honourable, Is 43:4. The high priest had the names of the tribes both on his shoulders and on his breast, noting both the power and the love with which our Lord Jesus interceeds for us. How near should Christ's name lie to our hearts, since he is pleased to lay our names so near his? And what a comfort is it to us, in all our addresses to God, that the great High Priest of our profession has the names of all his Israel upon his breast, before the Lord, for a memorial, presenting them to God? Robert Jamieson, A. R. Fausset and David Brown 28:15 thou shalt make the breastplate of judgment with cunning work--a very splendid and richly embroidered piece of brocade, a span square, and doubled, to enable it the better to bear the weight of the precious stones in it. There were twelve different stones, containing each the name of a tribe, and arranged in four rows, three in each. The Israelites had acquired a knowledge of the lapidary's art in Egypt, and the amount of their skill in cutting, polishing, and setting precious stones, may be judged of by the diamond forming one of the engraved ornaments on this breastplate. A ring was attached to each corner, through which the golden chains were passed to fasten this brilliant piece of jewelry at the top and bottom tightly on the breast of the ephod.
28:1628:16: Եւ արասցես զնա չորեքանկիւնի՛, թզաւ յերկայնութիւն, եւ թզաւ ՚ի լայնութիւն։ 16 Քառակուսի կը պատրաստես այն՝ մէկ թիզ երկարութեամբ եւ մէկ թիզ լայնութեամբ: 16 Քառակուսի պէտք է ըլլայ երկուքի ծալլուելով։ Անոր երկայնութիւնը՝ մէկ թիզ ու անոր լայնութիւնը մէկ թիզ պէտք է ըլլայ։ Եւ արասցես զնա չորեքանկիւնի``, թզաւ յերկայնութիւն եւ թզաւ ի լայնութիւն: 28:16: Եւ արասցես զնա չորեքանկիւնի՛, թզաւ յերկայնութիւն, եւ թզաւ ՚ի լայնութիւն։ 16 Քառակուսի կը պատրաստես այն՝ մէկ թիզ երկարութեամբ եւ մէկ թիզ լայնութեամբ: 16 Քառակուսի պէտք է ըլլայ երկուքի ծալլուելով։ Անոր երկայնութիւնը՝ մէկ թիզ ու անոր լայնութիւնը մէկ թիզ պէտք է ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	28:1616: он должен быть четыреугольный, двойной, в пядень длиною и в пядень шириною; 28:16 τετράγωνον τετραγωνος four-cornered ἔσται ειμι be διπλοῦν διπλους double; twice σπιθαμῆς σπιθαμη the μῆκος μηκος length καὶ και and; even σπιθαμῆς σπιθαμη the εὖρος ευρος breadth; width 28:16 רָב֥וּעַ rāvˌûₐʕ רבע be square יִֽהְיֶ֖ה yˈihyˌeh היה be כָּפ֑וּל kāfˈûl כפל fold double זֶ֥רֶת zˌereṯ זֶרֶת span אָרְכֹּ֖ו ʔorkˌô אֹרֶךְ length וְ wᵊ וְ and זֶ֥רֶת zˌereṯ זֶרֶת span רָחְבֹּֽו׃ roḥbˈô רֹחַב breadth 28:16. quadrangulum erit et duplex mensuram palmi habebit tam in longitudine quam in latitudineIt shall be four square and doubled: it shall be the measure of a span both in length and in breadth. 16. Foursquare it shall be double; a span shall be the length thereof, and a span the breadth thereof. Foursquare it shall be [being] doubled; a span [shall be] the length thereof, and a span [shall be] the breadth thereof: 16: он должен быть четыреугольный, двойной, в пядень длиною и в пядень шириною; 28:16 τετράγωνον τετραγωνος four-cornered ἔσται ειμι be διπλοῦν διπλους double; twice σπιθαμῆς σπιθαμη the μῆκος μηκος length καὶ και and; even σπιθαμῆς σπιθαμη the εὖρος ευρος breadth; width 28:16 רָב֥וּעַ rāvˌûₐʕ רבע be square יִֽהְיֶ֖ה yˈihyˌeh היה be כָּפ֑וּל kāfˈûl כפל fold double זֶ֥רֶת zˌereṯ זֶרֶת span אָרְכֹּ֖ו ʔorkˌô אֹרֶךְ length וְ wᵊ וְ and זֶ֥רֶת zˌereṯ זֶרֶת span רָחְבֹּֽו׃ roḥbˈô רֹחַב breadth 28:16. quadrangulum erit et duplex mensuram palmi habebit tam in longitudine quam in latitudine It shall be four square and doubled: it shall be the measure of a span both in length and in breadth. 16. Foursquare it shall be double; a span shall be the length thereof, and a span the breadth thereof. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 28:16: Four-square it shall be - Here we have the exact dimensions of this breastplate, or more properly breast-piece or stomacher. It was a span in length and breadth when doubled, and consequently two spans long one way before it was doubled. Between these doublings, it is supposed, the Urim and Thummim were placed. See Clarke on Exo 28:30 (note). Albert Barnes: Notes on the Bible - 1834 28:16 Doubled - To give it stability, or to form what was used as a bag for the Urim and Thummim: the latter appears to be the more likely. Geneva 1599 28:16 (i) Foursquare it shall be [being] doubled; a span [shall be] the length thereof, and a span [shall be] the breadth thereof. (i) The description of the breastplate. John Gill 28:16 Four square it shall be, being doubled,.... That is, when it was doubled; for the length of it, according to Maimonides (c), was a cubit, which is two spans, and so, when it was doubled, was but one, and its length and breadth being alike, as follows: a span shall be the length thereof, and a span shall be the breadth thereof; a square, which is the measure, the form of the new Jerusalem, the church of Christ, Rev_ 21:16 and may denote the perfection, firmness, and immovableness of it, Ps 125:1. Some have thought that this breastplate was doubled, in order to have something enclosed in it: some imagine, that within this fold were put the Urim and Thummim, which they suppose to be two words engraved on a stone, and different from the twelve stones in it; others, that the name of Jehovah was written and put there, as the Targum of Jonathan and Jarchi on Ex 28:30 and other Jewish writers, and others, fancy some little images were put within these folds, the name with the teraphim, and supposed to be the Urim and Thummim; but if these were hid in the folds, they could not be seen when consulted; it is most probable there is nothing put within the double, which was not done for any such use; but most likely that it might be strong to bear the weight of the precious stones, put in ouches of gold upon it. (c) Cele Hamikdash, c. 9. sect. 6.
28:1728:17: Եւ ընդելուզցե՛ս ՚ի նմա ընդելուզածս, ըստ չորեքկարգեա՛ն ականց։ Կարգս ականց, Առաջին՝ զըմրուխտ, եւ սարդիոն, եւ տպազիոն. կարգ մի[753]։ [753] ՚Ի լուս՛՛. Ընդելուզուածս. համաձայն ոմանց ՚ի բնաբ՛՛։ 17 Դրա վրայ ակնաքարերը կը շարես չորս շարք ընդելուզուածքով: Ակնաքարերի շարքերը այսպէս թող լինեն. առաջինը՝ զմրուխտ, սարդիոն եւ տպազիոն՝ մէկ շարք: 17 Եւ անոր մէջ ակունքներու գամուածքին նման չորս կարգ քարեր գամէ՛, այս կարգով՝ սարդիոն, տպազիոն ու զմրուխտ՝ առաջին կարգը պիտի ըլլան։ Եւ ընդելուզցես ի նմա ընդելուզածս, ըստ չորեքկարգեան ականց. կարգ ականցն, առաջին` զմրուխտ եւ սարդիոն եւ տպազիոն, կարգ մի: 28:17: Եւ ընդելուզցե՛ս ՚ի նմա ընդելուզածս, ըստ չորեքկարգեա՛ն ականց։ Կարգս ականց, Առաջին՝ զըմրուխտ, եւ սարդիոն, եւ տպազիոն. կարգ մի[753]։ [753] ՚Ի լուս՛՛. Ընդելուզուածս. համաձայն ոմանց ՚ի բնաբ՛՛։ 17 Դրա վրայ ակնաքարերը կը շարես չորս շարք ընդելուզուածքով: Ակնաքարերի շարքերը այսպէս թող լինեն. առաջինը՝ զմրուխտ, սարդիոն եւ տպազիոն՝ մէկ շարք: 17 Եւ անոր մէջ ակունքներու գամուածքին նման չորս կարգ քարեր գամէ՛, այս կարգով՝ սարդիոն, տպազիոն ու զմրուխտ՝ առաջին կարգը պիտի ըլլան։ zohrab-1805▾ eastern-1994▾ western am▾	28:1717: и вставь в него оправленные камни в четыре ряда; рядом: рубин, топаз, изумруд, --это один ряд; 28:17 καὶ και and; even καθυφανεῖς καθυφαινω in αὐτῷ αυτος he; him ὕφασμα υφασμα stone ἔσται ειμι be σάρδιον σαρδιος ruby τοπάζιον τοπαζιον topaz καὶ και and; even σμάραγδος σμαραγδος emerald ὁ ο the στίχος στιχος the εἷς εις.1 one; unit 28:17 וּ û וְ and מִלֵּאתָ֥ millēṯˌā מלא be full בֹו֙ vˌô בְּ in מִלֻּ֣אַת millˈuʔaṯ מִלֻּאָה setting אֶ֔בֶן ʔˈeven אֶבֶן stone אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four טוּרִ֣ים ṭûrˈîm טוּר row אָ֑בֶן ʔˈāven אֶבֶן stone ט֗וּר ṭˈûr טוּר row אֹ֤דֶם ʔˈōḏem אֹדֶם ruby פִּטְדָה֙ piṭᵊḏˌā פִּטְדָּה chrysolyte וּ û וְ and בָרֶ֔קֶת vārˈeqeṯ בָּרֶקֶת beryl הַ ha הַ the טּ֖וּר ṭṭˌûr טוּר row הָ hā הַ the אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one 28:17. ponesque in eo quattuor ordines lapidum in primo versu erit lapis sardius et topazius et zmaragdusAnd thou shalt set in it four rows of stones . In the first row shall be a sardius stone, and a topaz, and an emerald: 17. And thou shalt set in it settings of stones, four rows of stones: a row of sardius, topaz, and carbuncle shall be the first row; And thou shalt set in it settings of stones, [even] four rows of stones: [the first] row [shall be] a sardius, a topaz, and a carbuncle: [this shall be] the first row: 17: и вставь в него оправленные камни в четыре ряда; рядом: рубин, топаз, изумруд, --это один ряд; 28:17 καὶ και and; even καθυφανεῖς καθυφαινω in αὐτῷ αυτος he; him ὕφασμα υφασμα stone ἔσται ειμι be σάρδιον σαρδιος ruby τοπάζιον τοπαζιον topaz καὶ και and; even σμάραγδος σμαραγδος emerald ὁ ο the στίχος στιχος the εἷς εις.1 one; unit 28:17 וּ û וְ and מִלֵּאתָ֥ millēṯˌā מלא be full בֹו֙ vˌô בְּ in מִלֻּ֣אַת millˈuʔaṯ מִלֻּאָה setting אֶ֔בֶן ʔˈeven אֶבֶן stone אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four טוּרִ֣ים ṭûrˈîm טוּר row אָ֑בֶן ʔˈāven אֶבֶן stone ט֗וּר ṭˈûr טוּר row אֹ֤דֶם ʔˈōḏem אֹדֶם ruby פִּטְדָה֙ piṭᵊḏˌā פִּטְדָּה chrysolyte וּ û וְ and בָרֶ֔קֶת vārˈeqeṯ בָּרֶקֶת beryl הַ ha הַ the טּ֖וּר ṭṭˌûr טוּר row הָ hā הַ the אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one 28:17. ponesque in eo quattuor ordines lapidum in primo versu erit lapis sardius et topazius et zmaragdus And thou shalt set in it four rows of stones . In the first row shall be a sardius stone, and a topaz, and an emerald: 17. And thou shalt set in it settings of stones, four rows of stones: a row of sardius, topaz, and carbuncle shall be the first row; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 17-21: В наперснике, с передней его стороны должны быть вставлены в золотых оправах 12: драгоценных камней, расположенных в четыре ряда. Какие это были камни, с точностью сказать невозможно. На основании древних переводов можно с вероятностью предполагать, что в верхнем ряду находились сердолик, топаз и изумруд; во втором — карбункул, сапфир и яспис; в третьем — яхонт, агат и аметист; в нижнем, т.е. четвертом, — хризолит, берилл и оникс. Сердолик — красного цвета; топаз — золотистого; изумруд — зеленого; карбункул — огненного; сапфир — голубого; яспис — различных цветов; яхонт — золотисто-желтого; агат — различных цветов; аметист — фиолетового; хризолит — зеленоватого; берилл — зелено-голубоватого; оникс — вроде агата. В каком порядке должны следовать имена колен, текст не говорит, но вероятно, в порядке старшинства, как и на нарамниках (ст. 10). Adam Clarke: Commentary on the Bible - 1831 28:17: Four rows of stones - With a name on each stone, making in all the twelve names of the twelve tribes. And as these were disposed according to their birth, Exo 28:10, we may suppose they stood in this order, the stones being placed also in the order in which they are produced, Exo 28:17-20 : - Four Rows of Stones First Row Sons of Leah Sardius or Ruby Reuben ראובן Topaz Simeon שמעון Carbuncle Levi לוי Second Row Emerald Judah יהודה Sapphire Issachar יששכר Diamond Zebulun זבולן Third Row Sons of Bilhah, Rachael's maid Ligure or Jacinth Dan דן Agate Naphtali נפתלי Son of Zilpah, Leah's maid Amethyst Gad גד Fourth Row Beryl or Crysolite Asher אשר Sons of Rachel Onyx, or Sardonyx Joseph יוסף Jasper Benjamin בנימין In this order the Jews in general agree to place them. See the Jerusalem Targum on this place, and the Targum upon Sol 5:14; and see also Ainsworth. The Targum of Jonathan says, "These four rows were placed opposite to the four quarters of the world; but this could only be when laid down horizontally, for when it hung on the breast of the high priest it could have had no such position. As it is difficult to ascertain in every case what these precious stones were, it may be necessary to consider this subject more at large. 1. A Sardius, מדם ,su odem, from the root adam, he was ruddy; the ruby, a beautiful gem of a fine deep red color. The sardius, or sardie stones, is defined to be a precious stone of a blood-red color, the best of which come from Babylon. 2. A Topaz, פטדה pitdah, a precious stone of a pale dead green, with a mixture of yellow, sometimes of a fine yellow; and hence it was called chrysolite by the ancients, from its gold color. It is now considered by mineralogists as a variety of the sapphire. 3. Carbuncle, ברקת bareketh, from ברק barak, to lighten, glitter, or glister; a very elegant gem of a deep red color, with an admixture of scarlet. From its bright lively color it had the name carbunculus, which signifies a little coal; and among the Greeks ανθραξ anthrax, a coal, because when held before the sun it appears like a piece of bright burning charcoal. It is found only in the East Indies, and there but rarely. 4. Emerald, נפך nophech, the same with the ancient smaragdus; it is one of the most beautiful of all the gems, and is of a bright green color, without any other mixture. The true oriental emerald is very scarce, and is only found at present in the kingdom of Cambay. 5. Sapphire, ספיר sappir. See this described, Exo 24:10. 6. Diamond, יהלם yahalom, from הלם halam, to beat or smite upon. The diamond is supposed to have this name from its resistance to a blow, for the ancients have assured us that if it be struck with a hammer, upon an anvil, it will not break, but either break them or sink into the surface of that which is softest. This is a complete fable, as it is well known that the diamond can be easily broken, and is capable of being entirely volatilized or consumed by the action of fire. It is, however, the hardest, as it is the most valuable, of all the precious stones hitherto discovered, and one of the most combustible substances in nature. 7. Ligure, לשם leshem, the same as the jacinth or hyacinth; a precious stone of a dead red or cinnamon color, with a considerable mixture of yellow. 8. Agate, שבו shebo. This is a stone that assumes such a variety of hues and appearances, that Mr. Parkhurst thinks it derives its name from the root שב shab, to turn, to change, "as from the circumstance of the agate changing its appearance without end, it might be called the varier." Agates are met with so variously figured in their substance, that they seem to represent the sky, the stars, clouds, earth, water, rocks, villages, fortifications, birds, trees, flowers, men, and animals of different kinds. Agates have a white, reddish, yellowish, or greenish ground. They are only varieties of the flint, and the lowest in value of all the precious stones. 9. Amethyst, אחלמה achlamah, a gem generally of a purple color, composed of a strong blue and deep red. The oriental amethyst is sometimes of a dove color, though some are purple, and others white like diamonds. The name amethyst is Greek, αμεθυστος, and it was so called because it was supposed that it prevented inebriation. 10. The Beryl, תרשיש tarshish. Mr. Parkhurst derives this name from תר tar, to go round, and שש shash, to be vivid or bright in color. If the beryl be intended, it is a pellucid gem of a bluish green color, found in the East Indies, and about the gold mines of Peru. But some of the most learned mineralogists and critics suppose the chrysolite to be meant. This is a gem of a yellowish green color, and ranks at present among the topazes. Its name in Greek, chrysolite, χρυσολιθος, literally signifies the golden stone. 11. The Onyx, שהם shoham. See Clarke's note on Gen 2:12; See Clarke's note on Exo 25:7. There are a great number of different sentiments on the meaning of the original; it has been translated beryl, emerald, prasius, sapphire, sardius, ruby, cornelian, onyx, and sardonyx. It is likely that the name may signify both the onyx and sardonyx. This latter stone is a mixture of the chalcedony and cornelian, sometimes in strata, at other times blended together, and is found striped with white and red strata or layers. It is generally allowed that there is no real difference, except in the degree of hardness, between the onyx, cornelian, chalcedony, sardonyx, and agate. It is well known that the onyx is of a darkish horny color, resembling the hoof or nail, from which circumstance it has its name. It has often a plate of a bluish white or red in it, and when on one or both sides of this white there appears a plate of a reddish color, the jewelers, says Woodward, call the stone a sardonyx. 12. Jasper, ישפה yashepheh. The similarity of the Hebrew name has determined most critics and mineralogists to adopt the jasper as intended by the original word. The jasper is usually defined a hard stone, of a beautiful bright green color, sometimes clouded with white, and spotted with red or yellow. Mineralogists reckon not less than fifteen varieties of this stone: 1. green; 2. red; 3. yellow; 4. brown; 5. violet; 6. black; 7. bluish grey; 8. milky white; 9. variegated with green, red, and yellow clouds; 10. green with red specks; 11. veined with various colors, apparently in the form of letters; 12. with variously coloured zones; 13. with various colors mixed without any order; 14. with many colors together; 15. mixed with particles of agate. It can scarcely be called a precious stone; it is rather a dull opaque rock. In examining what has been said on these different precious stones by the best critics, I have adopted such explanations as appeared to me to be best justified by the meaning and use of the original words; but I cannot say that the stones which I have described are precisely those intended by the terms in the Hebrew text, nor can I take upon me to assert that the tribes are arranged exactly in the manner intended by Moses; for as these things are not laid down in the text in such a way as to preclude all mistake, some things must be left to conjecture. Of several of these stones many fabulous accounts are given by the ancients, and indeed by the moderns also: these I have in general omitted because they are fabulous; as also all spiritual meanings which others have found so plentifully in each stone, because I consider some of them puerile, all futile, and not a few dangerous. Albert Barnes: Notes on the Bible - 1834 28:17 Settings - Ouches of "cloisonnec" work, like those mentioned in Exo 28:11. A sardius - i. e. "the red stone." The Sardian stone, or sard, was much used by the ancients for seals; and it is perhaps the stone of all others the best for engraving. Topaz - Not the stone now called the topaz: it may have been the chrysolite, a stone of a greenish hue. A carbuncle - More probably the beryl, which is a kind of emerald. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:17: thou shalt: Exo 28:9, Exo 28:11, Exo 39:10-21; Mal 3:17 set in it settings of stones: Heb. fill in its fillings of stone the first row: Eze 28:13; Rev 21:19-21 a sardius: or, ruby, The Hebrew odem, from adam, to be red, ruddy, seems to denote the ruby; as adam does in Persian a beautiful gem, of a fine deep red colour, with a mixture of purple. Job 28:18; Pro 3:15, Pro 8:11, Pro 20:15, Pro 31:10; Lam 4:7 a topaz: Pitdah, is constantly rendered by the LXX τοπαζιον, and Vulgate, topazius, with which agrees Josephus. The topaz is a precious stone, of a pale, dead green, with a mixture of yellow, sometimes of a fine yellow; and hence called chrysolyte by the moderns, from its gold colour. Job 28:19; Rev 21:20 a carbuncle: Bareketh, from barak, to lighten, glitter, a very elegant gem, of a deep red colour, with a mixture of scarlet. Isa 54:11, Isa 54:12 Carl Friedrich Keil and Franz Delitzsch 28:17 "And fill thereon (put on it) a stone-setting, four rows of stones," i.e., fix four rows of set jewels upon it. The stones, so far as their names can be determined with the help of the ancient versions, the researches of L. de Dieu (animadv. ad Ex 28) and Braun (vestit. ii. c. 8-10), and other sources pointed out in Winer's R. W. (s. v. Edensteine), were the following: - In the first or upper row, odem (σάρδιος), i.e., our cornelian, of a blood-red colour; pitdah, τοπάζιον, the golden topaz; bareketh, lit., the flashing, σμάραγδος, the emerald, of a brilliant green. In the second row, nophek, ἄνθραξ, carcunculus, the ruby or carbuncle, a fire-coloured stone; sappir, the sapphire, of a sky-blue colour; jahalom, ἴασπις according to the lxx, but this is rather to be found in the jaspeh, - according to the Graec., Ven., and Pers., to Aben Ezra, etc., the diamond, and according to others the onyx, a kind of chalcedony, of the same colour as the nail upon the human finger through which the flesh is visible. In the third row, lesehm, λιγύριον, lugurius, i.e., according to Braun and others, a kind of hyacinth, a transparent stone chiefly of an orange colour, but running sometimes into a reddish brown, at other times into a brownish or pale red, and sometimes into an approach to a pistachio green; shevo, ἀχάτης, a composite stone formed of quartz, chalcedony, cornelian, flint, jasper, etc., and therefore glittering with different colours; and achlaham, ἀμέθυστος, amethyst, a stone for the most part of a violet colour. In the fourth row, tarshish, χρυσόλιθος, chrysolite, a brilliant stone of a golden colour, not like what is now called a chrysolite, which is of a pale green with a double refraction; shoham, beryl (see at Gen 2:12); and jaspeh, no doubt the jasper, an opaque stone, for the most part of a dull red, often with cloudy and flame-like shadings, but sometimes yellow, red, brown, or some other colour. John Gill 28:17 And thou shalt set in it settings of stones,.... Or "fill in it fillings of stones" (d); which shows that there were in it ouches, or sockets of gold, the hollows of which were to be filled up with precious stones: even four rows of stones; making a four square, and so filling up the measure of the breastplate: the first row shall be a sardius, a topaz, and a carbuncle; about these stones, and those that follow, there is a great variety of interpretations of them, both among Jews and Christians; and they seem to be little known: our translators upon the whole seem to be as right as any in giving the names of them; the first of these, the "sardius", is a red stone of a blood colour, as the "cornelian" or "ruby", and which some have thought is here meant, and has its name either from the place where it has been found, Sardis or Sardinia; or rather from its red colour; for "sered" signifies red in Ezek 28:13 as Braunius (e) has observed from Kimchi; and so Odem, which is the word here used, signifies, and undoubtedly intends a stone of such a colour; and it is highly probable that this is the Demium of Pliny (f), which is one of the three kinds of sardius in India; and the red is so called from its redness, as the same Braunius observes. The second stone, the "topaz", had its name, according to Pliny (g), from an island in Arabia, in the Red sea, called Topazos; and the best topaz is the topaz of Cush or Arabia, as in Job 28:19. The topaz of the ancients was of a green colour; and so the three Targums call this stone Jarken or Jarketha, which signifies green; hence some have taken this to be the emerald, which is of a fine green colour: the third stone is the "carbuncle", as we render it; whatever stone is meant, it must be a bright and glittering one, like lightning, as the word signifies; wherefore some have taken it to be the emerald, so the Septuagint and Braunius (h); it being a very radiant and glittering stone, of a grass green, and very refreshing to the sight; but Danaeus (i) says, that the carbuncle is that species of the ruby, which of all is most beautiful and excellent, and darts out light like lightning to those that look at it at a distance, and shines in the middle of the night and darkness, so that it enlightens places near it, as if it were a sun: this shall be the first row; now upon these three stones were engraven the names of Reuben, Simeon, and Levi, as both the Targums of Jonathan and Jerusalem agree. (d) "et implebis in eo plenitudinem lapidis", Montanus; "vel eum impletione lapidis", Pagninus; "implebis in eo impletione lapidis", Drusius. (e) De Vestitu Sacerd. Heb. l. 2. c. 8. sect. 10. p. 639. (f) Nat. Hist. l. 37. c. 7. (g) Ibid. l. 6. c. 29. (h) Ut supra, (De Vestitu Sacerd. Heb. l. 2.) c. 10. sect. 4. p. 653. (i) Apud De Dieu in loc.
28:1828:18: եւ Կարգն երկրորդ՝ կարկեհան, եւ շափիղա, եւ յասպիս։ 18 Երկրորդ շարքը՝ նռնաքար, շափիւղայ եւ յասպիս: 18 Երկրորդ կարգը՝ կարկեհան, շափիւղայ ու ադամանդ։ Եւ կարգն երկրորդ` կարկեհան եւ շափիղա եւ յասպիս: 28:18: եւ Կարգն երկրորդ՝ կարկեհան, եւ շափիղա, եւ յասպիս։ 18 Երկրորդ շարքը՝ նռնաքար, շափիւղայ եւ յասպիս: 18 Երկրորդ կարգը՝ կարկեհան, շափիւղայ ու ադամանդ։ zohrab-1805▾ eastern-1994▾ western am▾	28:1818: второй ряд: карбункул, сапфир и алмаз; 28:18 καὶ και and; even ὁ ο the στίχος στιχος the δεύτερος δευτερος second ἄνθραξ ανθραξ live coal καὶ και and; even σάπφειρος σαπφειρος sapphire καὶ και and; even ἴασπις ιασπις jasper 28:18 וְ wᵊ וְ and הַ ha הַ the טּ֖וּר ṭṭˌûr טוּר row הַ ha הַ the שֵּׁנִ֑י ššēnˈî שֵׁנִי second נֹ֥פֶךְ nˌōfeḵ נֹפֶךְ turquoise סַפִּ֖יר sappˌîr סַפִּיר lapis lazuli וְ wᵊ וְ and יָהֲלֹֽם׃ yāhᵃlˈōm יַהֲלֹם precious stone 28:18. in secundo carbunculus sapphyrus et iaspisIn the second a carbuncle, a sapphire, and a jasper: 18. and the second row an emerald, a sapphire, and a diamond; And the second row [shall be] an emerald, a sapphire, and a diamond: 18: второй ряд: карбункул, сапфир и алмаз; 28:18 καὶ και and; even ὁ ο the στίχος στιχος the δεύτερος δευτερος second ἄνθραξ ανθραξ live coal καὶ και and; even σάπφειρος σαπφειρος sapphire καὶ και and; even ἴασπις ιασπις jasper 28:18 וְ wᵊ וְ and הַ ha הַ the טּ֖וּר ṭṭˌûr טוּר row הַ ha הַ the שֵּׁנִ֑י ššēnˈî שֵׁנִי second נֹ֥פֶךְ nˌōfeḵ נֹפֶךְ turquoise סַפִּ֖יר sappˌîr סַפִּיר lapis lazuli וְ wᵊ וְ and יָהֲלֹֽם׃ yāhᵃlˈōm יַהֲלֹם precious stone 28:18. in secundo carbunculus sapphyrus et iaspis In the second a carbuncle, a sapphire, and a jasper: 18. and the second row an emerald, a sapphire, and a diamond; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 28:18 An emerald - Rather the garnet, which when cut with a convex face is termed the carbuncle. A sapphire - Not the stone now called the sapphire; the lapis-lazuli is most probably meant. A diamond - There is no trace of evidence that the ancients ever acquired the skill to engrave on the diamond, or even that they were acquainted with the stone. The "diamond" here may possibly be some variety of chalcedony, or (perhaps) rock crystal. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:18: emerald: Nophech, an emerald, the same with the ancient smaragdus; one of the most beautiful of all the gems, and of a bright green colour, without any mixture. Exo 39:11; Eze 27:16 sapphire: Exo 24:10; Job 28:6, Job 28:16; Sol 5:14; Eze 1:26, Eze 10:1; Rev 4:3 diamond: Jer 17:1; Eze 28:13 John Gill 28:18 And the second row shall be an emerald, a sapphire, and a diamond. The first of these stones is by both the Targums of Onkelos and Jonathan rendered an "emerald", as by us; and which is described by Pliny (k) as of a green colour, exceeding delightful and pleasant, and to which he gives the third place among precious stones; though by many the stone here called Nophec is thought to be the carbuncle, and is so rendered by the Septuagint; the carbuncle of the ancients is no other than what we call the, "ruby"; and which Braunius (l) thinks is here meant, and so Abarbinel, which is just making an exchange of the last stone of the first row for this; and De Dieu observes, that if any chooses to render the preceding stone an emerald, as Braunius does, he must render this a carbuncle or ruby; and if he renders that a carbuncle, then he must this for an emerald. The next stone is "the sapphire", of which one would think there could be no doubt, it is the very Hebrew word itself that is here used; which Ruaeus (m) says is of a sky colour, and sparkles with golden spots or specks, with which agrees Job 28:6. The third stone of this row is the "diamond" or adamant; and that this stone is meant seems clear from its name Jahalom, which comes from a word which signifies to break; and from hence a hammer has its name, because this stone pierces, cuts, and breaks other stones, but cannot be broken itself. On these three stones were engraved, according to the Jerusalem Targum, the names of the three tribes of Judah, Issachar and Zebulun; but more truly, according to the Targum of Jonathan, the names of the tribes of Judah, Dan and Naphtali, and so Jarchi; for the names here, as on the onyx stones, were according to the order of their birth. (k) Ut supra, (Nat. Hist. l. 37.) c. 5. (l) Ut supra, (De Vestitu Sacerd. Heb. l. 2.) c. 11. sect. 2, 7. p. 661, 667. (m) De Gemmis, l. 2. c. 2.
28:1928:19: եւ Կարգն երրորդ՝ գոճազմ, եւ ակատ, եւ սուտակ։ 19 Երրորդ շարքը՝ գոճազմ, ագատ եւ սուտակ: 19 Երրորդ կարգը՝ գոճազմ, ակատ ու մեղեսիկ։ Եւ կարգն երրորդ` գոճազմ եւ ակատ եւ սուտակ: 28:19: եւ Կարգն երրորդ՝ գոճազմ, եւ ակատ, եւ սուտակ։ 19 Երրորդ շարքը՝ գոճազմ, ագատ եւ սուտակ: 19 Երրորդ կարգը՝ գոճազմ, ակատ ու մեղեսիկ։ zohrab-1805▾ eastern-1994▾ western am▾	28:1919: третий ряд: яхонт, агат и аметист; 28:19 καὶ και and; even ὁ ο the στίχος στιχος the τρίτος τριτος third λιγύριον λιγυριον and; even ἀμέθυστος αμεθυστος amethyst 28:19 וְ wᵊ וְ and הַ ha הַ the טּ֖וּר ṭṭˌûr טוּר row הַ ha הַ the שְּׁלִישִׁ֑י ššᵊlîšˈî שְׁלִישִׁי third לֶ֥שֶׁם lˌešem לֶשֶׁם [gem] שְׁבֹ֖ו šᵊvˌô שְׁבֹו [precious stone] וְ wᵊ וְ and אַחְלָֽמָה׃ ʔaḥlˈāmā אַחְלָמָה jaspis 28:19. in tertio ligyrius achates et amethistusIn the third a ligurius, an agate, and an amethyst: 19. and the third row a jacinth, an agate, and an amethyst; And the third row a ligure, an agate, and an amethyst: 19: третий ряд: яхонт, агат и аметист; 28:19 καὶ και and; even ὁ ο the στίχος στιχος the τρίτος τριτος third λιγύριον λιγυριον and; even ἀμέθυστος αμεθυστος amethyst 28:19 וְ wᵊ וְ and הַ ha הַ the טּ֖וּר ṭṭˌûr טוּר row הַ ha הַ the שְּׁלִישִׁ֑י ššᵊlîšˈî שְׁלִישִׁי third לֶ֥שֶׁם lˌešem לֶשֶׁם [gem] שְׁבֹ֖ו šᵊvˌô שְׁבֹו [precious stone] וְ wᵊ וְ and אַחְלָֽמָה׃ ʔaḥlˈāmā אַחְלָמָה jaspis 28:19. in tertio ligyrius achates et amethistus In the third a ligurius, an agate, and an amethyst: 19. and the third row a jacinth, an agate, and an amethyst; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 28:19 A ligure - Amber, which came from Liguria. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:19: a ligure: Exo 39:12 an agate: Isa 54:12 John Gill 28:19 And the third row, a ligure, an agate, and an amethyst. The first of these stones, the ligure or lyncurius, is said to be so called from the congealed urine of the lynx (n), but rather from the spots of that creature; for, according to Danaeus (o), it is the same stone with that called "stellina", from having many specks like stars spread about in it. Braunius (p) takes the "jacinth" stone to be here meant, and so does Ainsworth; see Rev_ 21:20, the second stone, the agate, is well known; and though now of little account, was formerly in great esteem, as Pliny (q) asserts, and therefore may well be thought to have a place among these stones. Pyrrhus king of Epirus had a very famous one, in which, not by art, but by nature, were seen the nine Muses, and Apollo holding an harp; the word for it here is "shebo", which comes from a word which signifies to captivate; because, as De Dieu observes, this stone is easily captivated under the hand of the artificer; there being no stone which so easily admits of engravings as this. The last of this row is the "amethyst"; which stone has its name either from its being of the colour of wine; or, as others, from its being a preservative from drunkenness: the Hebrew word "achlamah" seems to come from a word which signifies to dream; and this stone is supposed to cause persons to dream, as Aben Ezra, from one of their wise men, relates. On these three stones, according to the Jerusalem Targum, were written the names of the tribes of Dan, Naphtali, and Gad; but, according to the Targum of Jonathan, Gad, Asher, and Issachar, which is much better, for a reason before given. (n) Vid. Plin. Nat. Hist. l. 37. c. 3. (o) Apud De Dieu in loc. (p) Ut supra, (De Vestitu Sacerd. Heb. l. 2.) c. 14. sect. 9. p. 699. (q) Nat. Hist. l. 37. c. 10.
28:2028:20: եւ Կարգն չորրորդ՝ յակինթ, եւ բիւրեղ, եւ եղունգն։ ընդելուզեալ, յոսկի կապեալ՝ յիւրաքանչիւր կարգս կայցեն։ 20 Չորրորդ շարքը՝ յակինթ, բիւրեղ եւ եղնգաքար: Դրանք թող դասաւորուեն ըստ իրենց նշուած շարքերի՝ ընդելուզուած, ոսկով ամրացուած: 20 Չորրորդ կարգը՝ ոսկեքար, եղնգնաքար ու յասպիս։ Ասոնք ոսկիի խորշերու մէջ պիտի գամուին։ Եւ կարգն չորրորդ` յակինթ եւ բիւրեղ եւ եղունգն, ^[428]ընդելուզեալ, յոսկի կապեալ` յիւրաքանչիւր կարգս կայցեն: 28:20: եւ Կարգն չորրորդ՝ յակինթ, եւ բիւրեղ, եւ եղունգն։ ընդելուզեալ, յոսկի կապեալ՝ յիւրաքանչիւր կարգս կայցեն։ 20 Չորրորդ շարքը՝ յակինթ, բիւրեղ եւ եղնգաքար: Դրանք թող դասաւորուեն ըստ իրենց նշուած շարքերի՝ ընդելուզուած, ոսկով ամրացուած: 20 Չորրորդ կարգը՝ ոսկեքար, եղնգնաքար ու յասպիս։ Ասոնք ոսկիի խորշերու մէջ պիտի գամուին։ zohrab-1805▾ eastern-1994▾ western am▾	28:2020: четвертый ряд: хризолит, оникс и яспис; в золотых гнездах должны быть вставлены они. 28:20 καὶ και and; even ὁ ο the στίχος στιχος the τέταρτος τεταρτος fourth χρυσόλιθος χρυσολιθος chrysolite καὶ και and; even βηρύλλιον βηρυλλιον and; even ὀνύχιον ονυχιον plate; blindfold χρυσίῳ χρυσιον gold piece; gold leaf συνδεδεμένα συνδεω connect; bind together ἐν εν in χρυσίῳ χρυσιον gold piece; gold leaf ἔστωσαν ειμι be κατὰ κατα down; by στίχον στιχος he; him 28:20 וְ wᵊ וְ and הַ ha הַ the טּוּר֙ ṭṭûr טוּר row הָ hā הַ the רְבִיעִ֔י rᵊvîʕˈî רְבִיעִי fourth תַּרְשִׁ֥ישׁ taršˌîš תַּרְשִׁישׁ precious stone וְ wᵊ וְ and שֹׁ֖הַם šˌōham שֹׁהַם carnelian וְ wᵊ וְ and יָשְׁפֵ֑ה yāšᵊfˈē יָשְׁפֵה jade מְשֻׁבָּצִ֥ים mᵊšubbāṣˌîm שׁבץ weave זָהָ֛ב zāhˈāv זָהָב gold יִהְי֖וּ yihyˌû היה be בְּ bᵊ בְּ in מִלּוּאֹתָֽם׃ millûʔōṯˈām מִלֻּאָה setting 28:20. in quarto chrysolitus onychinus et berillus inclusi auro erunt per ordines suosIn the fourth a chrysolite, an onyx, and a beryl. They shall be set in gold by their rows. 20. and the fourth row a beryl, and an onyx, and a jasper: they shall be enclosed in gold in their settings. And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings: 20: четвертый ряд: хризолит, оникс и яспис; в золотых гнездах должны быть вставлены они. 28:20 καὶ και and; even ὁ ο the στίχος στιχος the τέταρτος τεταρτος fourth χρυσόλιθος χρυσολιθος chrysolite καὶ και and; even βηρύλλιον βηρυλλιον and; even ὀνύχιον ονυχιον plate; blindfold χρυσίῳ χρυσιον gold piece; gold leaf συνδεδεμένα συνδεω connect; bind together ἐν εν in χρυσίῳ χρυσιον gold piece; gold leaf ἔστωσαν ειμι be κατὰ κατα down; by στίχον στιχος he; him 28:20 וְ wᵊ וְ and הַ ha הַ the טּוּר֙ ṭṭûr טוּר row הָ hā הַ the רְבִיעִ֔י rᵊvîʕˈî רְבִיעִי fourth תַּרְשִׁ֥ישׁ taršˌîš תַּרְשִׁישׁ precious stone וְ wᵊ וְ and שֹׁ֖הַם šˌōham שֹׁהַם carnelian וְ wᵊ וְ and יָשְׁפֵ֑ה yāšᵊfˈē יָשְׁפֵה jade מְשֻׁבָּצִ֥ים mᵊšubbāṣˌîm שׁבץ weave זָהָ֛ב zāhˈāv זָהָב gold יִהְי֖וּ yihyˌû היה be בְּ bᵊ בְּ in מִלּוּאֹתָֽם׃ millûʔōṯˈām מִלֻּאָה setting 28:20. in quarto chrysolitus onychinus et berillus inclusi auro erunt per ordines suos In the fourth a chrysolite, an onyx, and a beryl. They shall be set in gold by their rows. 20. and the fourth row a beryl, and an onyx, and a jasper: they shall be enclosed in gold in their settings. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 28:20 A beryl - Supposed to be a brilliant yellow stone, identified with what is now nown as the Spanish topaz. A jasper - Probably the green jasper. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:20: a beryl: Eze 1:16, Eze 10:9; Dan 10:6; Rev 21:20 an onyx: Exo 28:9 a jasper: Rev 4:3, Rev 21:11, Rev 21:18-20 enclosings: Heb. fillings, Exo 28:13 Carl Friedrich Keil and Franz Delitzsch 28:20 "Gold borders shall be on their settings" (see at Ex 28:11 and Ex 28:13). The golden capsules, in which the stones were "filled," i.e., set, were to be surrounded by golden ornaments, which not only surrounded and ornamented the stones, but in all probability helped to fix them more firmly and yet more easily upon the woven fabric. John Gill 28:20 And the fourth row a beryl, and an onyx, and a jasper,.... Whatever stone is meant by the first in this row, it must be of a sea green colour; for "tarshish", the word used, signifies the sea; and so the beryl, as Pliny (r) says, imitates the greenness of the pure sea. Braunius (s) takes it to be the chrysolite that is meant; and so does Ainsworth; and it is so rendered by the Septuagint; and this, according to Ruaeus (t), is of a colour like the greenness of the sea: the "onyx" has its name from its being of the colour of a man's nail, as observed before; but here "shoham" is thought by Braunius (u) to be the "sardonyx", following Josephus, Jerom, and the Vulgate Latin version, which is a compound of the sardian and onyx stones: the last is undoubtedly rightly rendered the jasper, for the Hebrew word is "jaspeh": this stone is sometimes variegated with spots like a panther, and therefore is called by Onkelos "pantere"; the most valuable is the green spotted with red or purple: they shall be set in gold in their enclosings; or be set and enclosed in ouches or sockets of gold, as the two onyx stones upon the shoulder pieces of the ephod: there were twelve of these ouches or sockets, which might be made out of one piece of gold, into which the twelve above stones were put. These stones were, no doubt, brought out of Egypt by the children of Israel, and were the gifts of their princes. (r) Nat. Hist. l. 37. c. 5. (s) Ut supra, (De Vestitu Sacerd Heb. l. 2.) c. 17. sect. 7. p. 720. (t) De Gemmis, l. 2. c. 7. (u) Ut supra, (De Vestitu Sacerd Heb. l. 2.) c. 18. sect. 4. p. 730.
28:2128:21: Եւ եղիցին ականքն յանուա՛նց որդւոցն Իսրայէլի երկոտասան. ըստ անուանց նոցա գրեալք քանդակաւ իւրաքանչիւր ըստ անուան իւրում լինիցին. ըստ ազգա՛ցն երկոտասանից։ 21 Իսրայէլի որդիների անուններով փորագրուած ակնաքարերը թող լինեն թուով տասներկու՝ ըստ նրանց անունների թուի: Իւրաքանչիւրն ըստ այդ տասներկու ցեղերի թող ունենայ իր անունը: 21 Քարերը Իսրայէլի որդիներուն անուններուն պէս տասներկու հատ պիտի ըլլան։ Անոնց անուններուն համաձայն՝ ամէն մէկը իր անունովը տասներկու ցեղին համաձայն՝ կնիքի նման պիտի փորագրուին։ Եւ եղիցին ականքն յանուանց որդւոցն Իսրայելի երկոտասան, ըստ անուանց նոցա գրեալք քանդակաւ` իւրաքանչիւր ըստ անուան իւրում լիցին, ըստ ազգացն երկոտասանից: 28:21: Եւ եղիցին ականքն յանուա՛նց որդւոցն Իսրայէլի երկոտասան. ըստ անուանց նոցա գրեալք քանդակաւ իւրաքանչիւր ըստ անուան իւրում լինիցին. ըստ ազգա՛ցն երկոտասանից։ 21 Իսրայէլի որդիների անուններով փորագրուած ակնաքարերը թող լինեն թուով տասներկու՝ ըստ նրանց անունների թուի: Իւրաքանչիւրն ըստ այդ տասներկու ցեղերի թող ունենայ իր անունը: 21 Քարերը Իսրայէլի որդիներուն անուններուն պէս տասներկու հատ պիտի ըլլան։ Անոնց անուններուն համաձայն՝ ամէն մէկը իր անունովը տասներկու ցեղին համաձայն՝ կնիքի նման պիտի փորագրուին։ zohrab-1805▾ eastern-1994▾ western am▾	28:2121: Сих камней должно быть двенадцать, по [числу сынов Израилевых], по именам их; на каждом, как на печати, должно быть вырезано по одному имени из числа двенадцати колен. 28:21 καὶ και and; even οἱ ο the λίθοι λιθος stone ἔστωσαν ειμι be ἐκ εκ from; out of τῶν ο the ὀνομάτων ονομα name; notable τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel δέκα δεκα ten δύο δυο two κατὰ κατα down; by τὰ ο the ὀνόματα ονομα name; notable αὐτῶν αυτος he; him γλυφαὶ γλυφη seal ἕκαστος εκαστος each κατὰ κατα down; by τὸ ο the ὄνομα ονομα name; notable ἔστωσαν ειμι be εἰς εις into; for δέκα δεκα ten δύο δυο two φυλάς φυλη tribe 28:21 וְ֠ wᵊ וְ and הָ hā הַ the אֲבָנִים ʔᵃvānîm אֶבֶן stone תִּֽהְיֶ֜יןָ tˈihyˈeʸnā היה be עַל־ ʕal- עַל upon שְׁמֹ֧ת šᵊmˈōṯ שֵׁם name בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel שְׁתֵּ֥ים šᵊttˌêm שְׁנַיִם two עֶשְׂרֵ֖ה ʕeśrˌē עֶשְׂרֵה -teen עַל־ ʕal- עַל upon שְׁמֹתָ֑ם šᵊmōṯˈām שֵׁם name פִּתּוּחֵ֤י pittûḥˈê פִּתּוּחַ engraving חֹותָם֙ ḥôṯˌām חֹותָם seal אִ֣ישׁ ʔˈîš אִישׁ man עַל־ ʕal- עַל upon שְׁמֹ֔ו šᵊmˈô שֵׁם name תִּֽהְיֶ֕יןָ tˈihyˈeʸnā היה be לִ li לְ to שְׁנֵ֥י šᵊnˌê שְׁנַיִם two עָשָׂ֖ר ʕāśˌār עָשָׂר -teen שָֽׁבֶט׃ šˈāveṭ שֵׁבֶט rod 28:21. habebuntque nomina filiorum Israhel duodecim nominibus celabuntur singuli lapides nominibus singulorum per duodecim tribusAnd they shall have the names of the children of Israel: with twelve names shall they be engraved, each stone with the name of one according to the twelve tribes. 21. And the stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, every one according to his name, they shall be for the twelve tribes. And the stones shall be with the names of the children of Israel, twelve, according to their names, [like] the engravings of a signet; every one with his name shall they be according to the twelve tribes: 21: Сих камней должно быть двенадцать, по [числу сынов Израилевых], по именам их; на каждом, как на печати, должно быть вырезано по одному имени из числа двенадцати колен. 28:21 καὶ και and; even οἱ ο the λίθοι λιθος stone ἔστωσαν ειμι be ἐκ εκ from; out of τῶν ο the ὀνομάτων ονομα name; notable τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel δέκα δεκα ten δύο δυο two κατὰ κατα down; by τὰ ο the ὀνόματα ονομα name; notable αὐτῶν αυτος he; him γλυφαὶ γλυφη seal ἕκαστος εκαστος each κατὰ κατα down; by τὸ ο the ὄνομα ονομα name; notable ἔστωσαν ειμι be εἰς εις into; for δέκα δεκα ten δύο δυο two φυλάς φυλη tribe 28:21 וְ֠ wᵊ וְ and הָ hā הַ the אֲבָנִים ʔᵃvānîm אֶבֶן stone תִּֽהְיֶ֜יןָ tˈihyˈeʸnā היה be עַל־ ʕal- עַל upon שְׁמֹ֧ת šᵊmˈōṯ שֵׁם name בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel שְׁתֵּ֥ים šᵊttˌêm שְׁנַיִם two עֶשְׂרֵ֖ה ʕeśrˌē עֶשְׂרֵה -teen עַל־ ʕal- עַל upon שְׁמֹתָ֑ם šᵊmōṯˈām שֵׁם name פִּתּוּחֵ֤י pittûḥˈê פִּתּוּחַ engraving חֹותָם֙ ḥôṯˌām חֹותָם seal אִ֣ישׁ ʔˈîš אִישׁ man עַל־ ʕal- עַל upon שְׁמֹ֔ו šᵊmˈô שֵׁם name תִּֽהְיֶ֕יןָ tˈihyˈeʸnā היה be לִ li לְ to שְׁנֵ֥י šᵊnˌê שְׁנַיִם two עָשָׂ֖ר ʕāśˌār עָשָׂר -teen שָֽׁבֶט׃ šˈāveṭ שֵׁבֶט rod 28:21. habebuntque nomina filiorum Israhel duodecim nominibus celabuntur singuli lapides nominibus singulorum per duodecim tribus And they shall have the names of the children of Israel: with twelve names shall they be engraved, each stone with the name of one according to the twelve tribes. 21. And the stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, every one according to his name, they shall be for the twelve tribes. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:21: twelve: Exo 28:9-11 according to the twelve: Kg1 18:31; Luk 22:30; Jam 1:1; Rev 7:4-8, Rev 21:12 Carl Friedrich Keil and Franz Delitzsch 28:21 "And the stones shall be according to the names of the sons of Israel, twelve according to their names; seal-engraving according to each one's name shall be for the twelve tribes." (On אישׁ before על־שׁמו see at Gen 15:10.) John Gill 28:21 And the stones shall be with the names of the children of Israel, twelve, according to their names,.... And just so many are reckoned up in the preceding verses, each of which had one or other of the names of the children of Israel engraved on them, according to the order of their names in their birth. Some have thought that Levi's name was omitted, but their reason for it seems not sufficient; for why might not he bear the name of his own tribe, and represent that as well as the rest, since the whole Israel of God is represented by his antitype? like the engravings of a net, everyone with his name shall they be according to the twelve tribes; not like the impression of a seal on wax, then the letters indeed would have been protuberant, as some have thought; but these were like the engravings of a seal, in which the letters or figures are cut within it: these twelve stones, with the names on them, represent the twelve tribes of Israel, and they the whole spiritual Israel of God; and being precious stones, show the excellency of the people of God, of what value, and in what esteem they are with God and Christ, being their jewels and peculiar treasure; and their names being in them, denote the special and particular knowledge God has of them, their names being written in heaven in the book of life; and they are called by name by the Lord; and being engraved as a signet, is an emblem of their being set as a seal on the arm and heart of Christ, and of their being as dear and precious to him as a signet on a man's right hand; and being set in ouches and enclosures of gold, express both the dignity and excellency, and the careful preservation of them: these were set in rows, as members of churches are, everyone in his order, rank, and station, 1Cor 12:18.
28:2228:22: Եւ արասցես տախտակ մի հիւսկէ՛ն վերջիւք. գործ շղթայագործ յոսկւոյ սրբոյ։ 22 Լանջապանակի վրայ մաքուր ոսկուց շինուած ոլորուն շղթայ կը պատրաստես[70]: [70] 70. Բագրատունեան բնագրում այս տունը խիստ աղաւաղուած է: Թարգմանել ենք ըստ այլ բնագրերի: 22 Եւ լանջապանակին վրայ զուտ ոսկիէ ոլորուած հիւսուած շղթաներ շինէ՛։ Եւ արասցես ^[429]տախտակ մի հիւսկէն վերջիւք, գործ շղթայագործ`` յոսկւոյ սրբոյ: 28:22: Եւ արասցես տախտակ մի հիւսկէ՛ն վերջիւք. գործ շղթայագործ յոսկւոյ սրբոյ։ 22 Լանջապանակի վրայ մաքուր ոսկուց շինուած ոլորուն շղթայ կը պատրաստես[70]: [70] 70. Բագրատունեան բնագրում այս տունը խիստ աղաւաղուած է: Թարգմանել ենք ըստ այլ բնագրերի: 22 Եւ լանջապանակին վրայ զուտ ոսկիէ ոլորուած հիւսուած շղթաներ շինէ՛։ zohrab-1805▾ eastern-1994▾ western am▾	28:2222: К наперснику сделай цепочки витые плетеною работою из чистого золота; 28:22 καὶ και and; even ποιήσεις ποιεω do; make ἐπὶ επι in; on τὸ ο the λογεῖον λογειον work ἁλυσιδωτὸν αλυσιδωτος from; out of χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear 28:22 וְ wᵊ וְ and עָשִׂ֧יתָ ʕāśˈîṯā עשׂה make עַל־ ʕal- עַל upon הַ ha הַ the חֹ֛שֶׁן ḥˈōšen חֹשֶׁן breast-piece שַֽׁרְשֹׁ֥ת šˈaršˌōṯ שַׁרְשְׁרָה chain גַּבְלֻ֖ת gavlˌuṯ גַּבְלֻת [uncertain] מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed עֲבֹ֑ת ʕᵃvˈōṯ עֲבֹת rope זָהָ֖ב zāhˌāv זָהָב gold טָהֹֽור׃ ṭāhˈôr טָהֹר pure 28:22. facies in rationali catenas sibi invicem coherentes ex auro purissimoAnd thou shalt make on the rational chains, linked one to another, of the purest gold: 22. And thou shalt make upon the breastplate chains like cords, of wreathen work of pure gold. And thou shalt make upon the breastplate chains at the ends [of] wreathen work [of] pure gold: 22: К наперснику сделай цепочки витые плетеною работою из чистого золота; 28:22 καὶ και and; even ποιήσεις ποιεω do; make ἐπὶ επι in; on τὸ ο the λογεῖον λογειον work ἁλυσιδωτὸν αλυσιδωτος from; out of χρυσίου χρυσιον gold piece; gold leaf καθαροῦ καθαρος clean; clear 28:22 וְ wᵊ וְ and עָשִׂ֧יתָ ʕāśˈîṯā עשׂה make עַל־ ʕal- עַל upon הַ ha הַ the חֹ֛שֶׁן ḥˈōšen חֹשֶׁן breast-piece שַֽׁרְשֹׁ֥ת šˈaršˌōṯ שַׁרְשְׁרָה chain גַּבְלֻ֖ת gavlˌuṯ גַּבְלֻת [uncertain] מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed עֲבֹ֑ת ʕᵃvˈōṯ עֲבֹת rope זָהָ֖ב zāhˌāv זָהָב gold טָהֹֽור׃ ṭāhˈôr טָהֹר pure 28:22. facies in rationali catenas sibi invicem coherentes ex auro purissimo And thou shalt make on the rational chains, linked one to another, of the purest gold: 22. And thou shalt make upon the breastplate chains like cords, of wreathen work of pure gold. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 22-25: К каждому из двух верхних, т. е. ближайших к плечам, углов наперсника приделывалось по золотому кольцу, к ним в свою очередь по золотой цепочке, а каждая из этих последних прикреплялась к соответствующему гнезду нарамника. Albert Barnes: Notes on the Bible - 1834 28:22 Chains ... - See Exo 28:14. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:22: Exo 28:14 Carl Friedrich Keil and Franz Delitzsch 28:22 To bind the choshen to the ephod there were to be two close, corded chains of pure gold, which are described here in precisely the same manner as in Ex 28:14; so that Ex 28:22 is to be regarded as a simple repetition of Ex 28:14, not merely because these chains are only mentioned once in the account of the execution of the work (Ex 39:15), but because, according to Ex 28:25, these chains were to be fastened upon the rosettes notice in Ex 28:14, exactly like those described in Ex 28:13. These chains, which are called cords or strings at Ex 28:24, were to be attached to two golden rings at the two (upper) ends of the choshen, and the two ends of the chains were to be put, i.e., bound firmly to the golden settings of the shoulder-pieces of the ephod (Ex 28:13), upon the front of it (see at Ex 26:9 and Ex 25:37). John Gill 28:22 And thou shall make upon the breastplate chains at the ends,.... One end of them to be put to the breastplate, and the other end to the ouches on the shoulder pieces of the ephod, by which the breastplate hung from thence: the Targum of Jonathan renders it, chains of a certain determined size, of length and thickness exactly alike; or terminable ones, as it may be rendered, not circular like a locket, or chain of gold worn about the neck, but that had ends to it: some interpret it chains, made like ropes, in the same manner as cables are, twisted together; and such it is certain they were, by what follows: of wreathen work of pure gold; not of circles and ringlets of gold coupled together, but of golden wires twisted together, as ropes are.
28:2328:23: Եւ արասցես ՚ի վերայ տախտակին երկուս օղս ոսկիս. եւ դիցես զերկուս օղսն ոսկիս ՚ի վերայ երկուց ծայրից տախտակին։ 23 Լանջապանակի վրայ երկու ոսկէ օղակներ կը պատրաստես եւ երկու օղակներ կ’ամրացնես լանջապանակի երկու ծայրերին: 23 Լանջապանակին վրայ երկու ոսկի օղակներ շինէ՛ ու այն երկու օղակները լանջապանակին երկու ծայրերուն վրայ դի՛ր։ Եւ արասցես ի վերայ տախտակին երկուս օղս ոսկիս, եւ դիցես զերկուս օղսն ոսկիս ի վերայ երկուց ծայրից տախտակին: 28:23: Եւ արասցես ՚ի վերայ տախտակին երկուս օղս ոսկիս. եւ դիցես զերկուս օղսն ոսկիս ՚ի վերայ երկուց ծայրից տախտակին։ 23 Լանջապանակի վրայ երկու ոսկէ օղակներ կը պատրաստես եւ երկու օղակներ կ’ամրացնես լանջապանակի երկու ծայրերին: 23 Լանջապանակին վրայ երկու ոսկի օղակներ շինէ՛ ու այն երկու օղակները լանջապանակին երկու ծայրերուն վրայ դի՛ր։ zohrab-1805▾ eastern-1994▾ western am▾	28:2323: и сделай к наперснику два кольца из золота и прикрепи два кольца к двум концам наперсника; 28:29 καὶ και and; even λήμψεται λαμβανω take; get Ααρων ααρων Aarōn; Aaron τὰ ο the ὀνόματα ονομα name; notable τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on τοῦ ο the λογείου λογειον the κρίσεως κρισις decision; judgment ἐπὶ επι in; on τοῦ ο the στήθους στηθος chest εἰσιόντι εισειμι go into εἰς εις into; for τὸ ο the ἅγιον αγιος holy μνημόσυνον μνημοσυνον remembrance ἔναντι εναντι next to; in the presence of τοῦ ο the θεοῦ θεος God [a] καὶ και and; even θήσεις τιθημι put; make ἐπὶ επι in; on τὸ ο the λογεῖον λογειον the κρίσεως κρισις decision; judgment τοὺς ο the κροσσούς κροσος the ἁλυσιδωτὰ αλυσιδωτος in; on ἀμφοτέρων αμφοτερος both τῶν ο the κλιτῶν κλιτος the λογείου λογειον put on; put another καὶ και and; even τὰς ο the δύο δυο two ἀσπιδίσκας ασπιδισκη put on; put another ἐπ᾿ επι in; on ἀμφοτέρους αμφοτερος both τοὺς ο the ὤμους ωμος shoulder τῆς ο the ἐπωμίδος επωμις down; by πρόσωπον προσωπον face; ahead of 28:23 וְ wᵊ וְ and עָשִׂ֨יתָ֙ ʕāśˈîṯā עשׂה make עַל־ ʕal- עַל upon הַ ha הַ the חֹ֔שֶׁן ḥˈōšen חֹשֶׁן breast-piece שְׁתֵּ֖י šᵊttˌê שְׁנַיִם two טַבְּעֹ֣ות ṭabbᵊʕˈôṯ טַבַּעַת sealing ring זָהָ֑ב zāhˈāv זָהָב gold וְ wᵊ וְ and נָתַתָּ֗ nāṯattˈā נתן give אֶת־ ʔeṯ- אֵת [object marker] שְׁתֵּי֙ šᵊttˌê שְׁנַיִם two הַ ha הַ the טַּבָּעֹ֔ות ṭṭabbāʕˈôṯ טַבַּעַת sealing ring עַל־ ʕal- עַל upon שְׁנֵ֖י šᵊnˌê שְׁנַיִם two קְצֹ֥ות qᵊṣˌôṯ קָצָה end הַ ha הַ the חֹֽשֶׁן׃ ḥˈōšen חֹשֶׁן breast-piece 28:23. et duos anulos aureos quos pones in utraque rationalis summitateAnd two rings of gold, which thou shalt put in the two ends at the top of the rational. 23. And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate. And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate: 23: и сделай к наперснику два кольца из золота и прикрепи два кольца к двум концам наперсника; 28:29 καὶ και and; even λήμψεται λαμβανω take; get Ααρων ααρων Aarōn; Aaron τὰ ο the ὀνόματα ονομα name; notable τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on τοῦ ο the λογείου λογειον the κρίσεως κρισις decision; judgment ἐπὶ επι in; on τοῦ ο the στήθους στηθος chest εἰσιόντι εισειμι go into εἰς εις into; for τὸ ο the ἅγιον αγιος holy μνημόσυνον μνημοσυνον remembrance ἔναντι εναντι next to; in the presence of τοῦ ο the θεοῦ θεος God [a] καὶ και and; even θήσεις τιθημι put; make ἐπὶ επι in; on τὸ ο the λογεῖον λογειον the κρίσεως κρισις decision; judgment τοὺς ο the κροσσούς κροσος the ἁλυσιδωτὰ αλυσιδωτος in; on ἀμφοτέρων αμφοτερος both τῶν ο the κλιτῶν κλιτος the λογείου λογειον put on; put another καὶ και and; even τὰς ο the δύο δυο two ἀσπιδίσκας ασπιδισκη put on; put another ἐπ᾿ επι in; on ἀμφοτέρους αμφοτερος both τοὺς ο the ὤμους ωμος shoulder τῆς ο the ἐπωμίδος επωμις down; by πρόσωπον προσωπον face; ahead of 28:23 וְ wᵊ וְ and עָשִׂ֨יתָ֙ ʕāśˈîṯā עשׂה make עַל־ ʕal- עַל upon הַ ha הַ the חֹ֔שֶׁן ḥˈōšen חֹשֶׁן breast-piece שְׁתֵּ֖י šᵊttˌê שְׁנַיִם two טַבְּעֹ֣ות ṭabbᵊʕˈôṯ טַבַּעַת sealing ring זָהָ֑ב zāhˈāv זָהָב gold וְ wᵊ וְ and נָתַתָּ֗ nāṯattˈā נתן give אֶת־ ʔeṯ- אֵת [object marker] שְׁתֵּי֙ šᵊttˌê שְׁנַיִם two הַ ha הַ the טַּבָּעֹ֔ות ṭṭabbāʕˈôṯ טַבַּעַת sealing ring עַל־ ʕal- עַל upon שְׁנֵ֖י šᵊnˌê שְׁנַיִם two קְצֹ֥ות qᵊṣˌôṯ קָצָה end הַ ha הַ the חֹֽשֶׁן׃ ḥˈōšen חֹשֶׁן breast-piece 28:23. et duos anulos aureos quos pones in utraque rationalis summitate And two rings of gold, which thou shalt put in the two ends at the top of the rational. 23. And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 28:23 On the two ends of the breastplate - The extremities spoken of here, and in the next verse, must have been the upper corners of the square. The chains attached to them Exo 28:25 suspended the breastplate from the ouches of the shoulder pieces Exo 28:9, Exo 28:11-12. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:23: Exo 25:11-15 Geneva 1599 28:23 And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on (k) the two ends of the breastplate. (k) Which are upmost toward the shoulder. John Gill 28:23 And thou shalt make upon the breastplate two rings of gold,.... On the upper part of it, above, toward the two shoulder pieces of the ephod; these were to put one end of the chains into before mentioned: and shall put the two rings on the two ends of the breastplate; the two upper ends or corners of it, the right and left.
28:2428:24: Եւ դիցես զերկու շղթայագործսն ոսկիս ՚ի վերայ երկոցուն օղոցն առ ծայրիւք տախտակին։ 24 Երկու ոսկէ շղթաներ կ’անցկացնես լանջապանակի ծայրին գտնուող երկու օղակների մէջ: 24 Երկու հիւսուած ոսկի շղթաները լանջապանակին ծայրը եղած երկու օղակներուն անցո՛ւր։ Եւ դիցես զերկուս ^[430]շղթայագործսն ոսկիս ի վերայ երկոցուն օղոցն առ ծայրիւք տախտակին: 28:24: Եւ դիցես զերկու շղթայագործսն ոսկիս ՚ի վերայ երկոցուն օղոցն առ ծայրիւք տախտակին։ 24 Երկու ոսկէ շղթաներ կ’անցկացնես լանջապանակի ծայրին գտնուող երկու օղակների մէջ: 24 Երկու հիւսուած ոսկի շղթաները լանջապանակին ծայրը եղած երկու օղակներուն անցո՛ւր։ zohrab-1805▾ eastern-1994▾ western am▾	28:2424: и вдень две плетеные цепочки из золота в оба кольца по концам наперсника, 28:30 καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another ἐπὶ επι in; on τὸ ο the λογεῖον λογειον the κρίσεως κρισις decision; judgment τὴν ο the δήλωσιν δηλωσις and; even τὴν ο the ἀλήθειαν αληθεια truth καὶ και and; even ἔσται ειμι be ἐπὶ επι in; on τοῦ ο the στήθους στηθος chest Ααρων ααρων Aarōn; Aaron ὅταν οταν when; once εἰσπορεύηται εισπορευομαι intrude; travel into εἰς εις into; for τὸ ο the ἅγιον αγιος holy ἐναντίον εναντιον next to; before κυρίου κυριος lord; master καὶ και and; even οἴσει φερω carry; bring Ααρων ααρων Aarōn; Aaron τὰς ο the κρίσεις κρισις decision; judgment τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on τοῦ ο the στήθους στηθος chest ἐναντίον εναντιον next to; before κυρίου κυριος lord; master διὰ δια through; because of παντός πας all; every 28:24 וְ wᵊ וְ and נָתַתָּ֗ה nāṯattˈā נתן give אֶת־ ʔeṯ- אֵת [object marker] שְׁתֵּי֙ šᵊttˌê שְׁנַיִם two עֲבֹתֹ֣ת ʕᵃvōṯˈōṯ עֲבֹת rope הַ ha הַ the זָּהָ֔ב zzāhˈāv זָהָב gold עַל־ ʕal- עַל upon שְׁתֵּ֖י šᵊttˌê שְׁנַיִם two הַ ha הַ the טַּבָּעֹ֑ת ṭṭabbāʕˈōṯ טַבַּעַת sealing ring אֶל־ ʔel- אֶל to קְצֹ֖ות qᵊṣˌôṯ קָצָה end הַ ha הַ the חֹֽשֶׁן׃ ḥˈōšen חֹשֶׁן breast-piece 28:24. catenasque aureas iunges anulis qui sunt in marginibus eiusAnd the golden chains thou shalt join to the rings, that are in the ends thereof. 24. And thou shalt put the two wreathen chains of gold on the two rings at the ends of the breastplate. And thou shalt put the two wreathen [chains] of gold in the two rings [which are] on the ends of the breastplate: 24: и вдень две плетеные цепочки из золота в оба кольца по концам наперсника, 28:30 καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another ἐπὶ επι in; on τὸ ο the λογεῖον λογειον the κρίσεως κρισις decision; judgment τὴν ο the δήλωσιν δηλωσις and; even τὴν ο the ἀλήθειαν αληθεια truth καὶ και and; even ἔσται ειμι be ἐπὶ επι in; on τοῦ ο the στήθους στηθος chest Ααρων ααρων Aarōn; Aaron ὅταν οταν when; once εἰσπορεύηται εισπορευομαι intrude; travel into εἰς εις into; for τὸ ο the ἅγιον αγιος holy ἐναντίον εναντιον next to; before κυρίου κυριος lord; master καὶ και and; even οἴσει φερω carry; bring Ααρων ααρων Aarōn; Aaron τὰς ο the κρίσεις κρισις decision; judgment τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on τοῦ ο the στήθους στηθος chest ἐναντίον εναντιον next to; before κυρίου κυριος lord; master διὰ δια through; because of παντός πας all; every 28:24 וְ wᵊ וְ and נָתַתָּ֗ה nāṯattˈā נתן give אֶת־ ʔeṯ- אֵת [object marker] שְׁתֵּי֙ šᵊttˌê שְׁנַיִם two עֲבֹתֹ֣ת ʕᵃvōṯˈōṯ עֲבֹת rope הַ ha הַ the זָּהָ֔ב zzāhˈāv זָהָב gold עַל־ ʕal- עַל upon שְׁתֵּ֖י šᵊttˌê שְׁנַיִם two הַ ha הַ the טַּבָּעֹ֑ת ṭṭabbāʕˈōṯ טַבַּעַת sealing ring אֶל־ ʔel- אֶל to קְצֹ֖ות qᵊṣˌôṯ קָצָה end הַ ha הַ the חֹֽשֶׁן׃ ḥˈōšen חֹשֶׁן breast-piece 28:24. catenasque aureas iunges anulis qui sunt in marginibus eius And the golden chains thou shalt join to the rings, that are in the ends thereof. 24. And thou shalt put the two wreathen chains of gold on the two rings at the ends of the breastplate. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾ John Gill 28:24 And thou shalt put two wreathen chains of gold in the two rings,.... This expresses both how many chains were to be made, which is not before said, and the use of them, or where they were to be put, as well as the use of the rings: which are on the ends of the breastplate; the two uppermost ends or corners of it.
28:2528:25: Եւ զերկուս ծայրս երկուց շղթայագործիցն տացե՛ս ՚ի վերայ երկոցունց մած. եւ դիցես ՚ի վերայ թիկանց վակասին ՚ի ճակա՛տ երեսաց նորա։ 25 Երկու շղթաների երկու ծայրերը կը մտցնես երկու օղակների մէջ եւ վակասի առջեւի կողմից տանելով՝ կ’անցկացնես վակասի ետեւի կողմը: 25 Երկու հիւսուած շղթաներուն միւս երկու ծայրերը այն երկու խորշերուն անցո՛ւր ու զանոնք եփուտին առջեւի կողմէն ուսերուն վրայ դի՛ր։ Եւ զերկուս ծայրս երկուց ^[431]շղթայագործիցն տացես ի վերայ երկոցունց ^[432]մած. եւ դիցես ի վերայ թիկանց վակասին ի ճակատ երեսաց նորա: 28:25: Եւ զերկուս ծայրս երկուց շղթայագործիցն տացե՛ս ՚ի վերայ երկոցունց մած. եւ դիցես ՚ի վերայ թիկանց վակասին ՚ի ճակա՛տ երեսաց նորա։ 25 Երկու շղթաների երկու ծայրերը կը մտցնես երկու օղակների մէջ եւ վակասի առջեւի կողմից տանելով՝ կ’անցկացնես վակասի ետեւի կողմը: 25 Երկու հիւսուած շղթաներուն միւս երկու ծայրերը այն երկու խորշերուն անցո՛ւր ու զանոնք եփուտին առջեւի կողմէն ուսերուն վրայ դի՛ր։ zohrab-1805▾ eastern-1994▾ western am▾	28:2525: а два конца двух цепочек прикрепи к двум гнездам и прикрепи к нарамникам ефода с лицевой стороны его; 28:31 καὶ και and; even ποιήσεις ποιεω do; make ὑποδύτην υποδυτης feet ὅλον ολος whole; wholly ὑακίνθινον υακινθινος hyacinth blue 28:25 וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] שְׁתֵּ֤י šᵊttˈê שְׁנַיִם two קְצֹות֙ qᵊṣôṯ קָצָה end שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two הָ hā הַ the עֲבֹתֹ֔ת ʕᵃvōṯˈōṯ עֲבֹת rope תִּתֵּ֖ן tittˌēn נתן give עַל־ ʕal- עַל upon שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two הַֽ hˈa הַ the מִּשְׁבְּצֹ֑ות mmišbᵊṣˈôṯ מִשְׁבְּצֹות settings וְ wᵊ וְ and נָתַתָּ֛ה nāṯattˈā נתן give עַל־ ʕal- עַל upon כִּתְפֹ֥ות kiṯᵊfˌôṯ כָּתֵף shoulder הָ hā הַ the אֵפֹ֖ד ʔēfˌōḏ אֵפֹד ephod אֶל־ ʔel- אֶל to מ֥וּל mˌûl מוּל front פָּנָֽיו׃ pānˈāʸw פָּנֶה face 28:25. et ipsarum catenarum extrema duobus copulabis uncinis in utroque latere superumeralis quod rationale respicitAnd the ends of the chains themselves, thou shalt join together with two hooks, on both sides of the ephod, which is towards the rational. 25. And the two ends of the two wreathen chains thou shalt put on the two ouches, and put them on the shoulderpieces of the ephod, in the forepart thereof. And [the other] two ends of the two wreathen [chains] thou shalt fasten in the two ouches, and put [them] on the shoulderpieces of the ephod before it: 25: а два конца двух цепочек прикрепи к двум гнездам и прикрепи к нарамникам ефода с лицевой стороны его; 28:31 καὶ και and; even ποιήσεις ποιεω do; make ὑποδύτην υποδυτης feet ὅλον ολος whole; wholly ὑακίνθινον υακινθινος hyacinth blue 28:25 וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] שְׁתֵּ֤י šᵊttˈê שְׁנַיִם two קְצֹות֙ qᵊṣôṯ קָצָה end שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two הָ hā הַ the עֲבֹתֹ֔ת ʕᵃvōṯˈōṯ עֲבֹת rope תִּתֵּ֖ן tittˌēn נתן give עַל־ ʕal- עַל upon שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two הַֽ hˈa הַ the מִּשְׁבְּצֹ֑ות mmišbᵊṣˈôṯ מִשְׁבְּצֹות settings וְ wᵊ וְ and נָתַתָּ֛ה nāṯattˈā נתן give עַל־ ʕal- עַל upon כִּתְפֹ֥ות kiṯᵊfˌôṯ כָּתֵף shoulder הָ hā הַ the אֵפֹ֖ד ʔēfˌōḏ אֵפֹד ephod אֶל־ ʔel- אֶל to מ֥וּל mˌûl מוּל front פָּנָֽיו׃ pānˈāʸw פָּנֶה face 28:25. et ipsarum catenarum extrema duobus copulabis uncinis in utroque latere superumeralis quod rationale respicit And the ends of the chains themselves, thou shalt join together with two hooks, on both sides of the ephod, which is towards the rational. 25. And the two ends of the two wreathen chains thou shalt put on the two ouches, and put them on the shoulderpieces of the ephod, in the forepart thereof. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:25: wreathen chains: Exo 28:14, Exo 39:15 on the shoulder pieces: Exo 28:7 of the ephod: Exo 39:4 John Gill 28:25 And the other two ends of the two wreathen chains thou shalt fasten in the two ouches,.... In which the two onyx stones were set on the shoulder pieces of the ephod, and were as buttons to them; probably there were rings to those ouches, into which these ends of the wreathen chains of gold, reaching from the breastplate, were put; or however, by some means or other they were fastened to these ouches or sockets: and put them in the shoulder pieces of the ephod before it; that is, on the ouches upon them, as before observed: into that part or side of the ouches which was to be the fore part of the ephod; so that the breastplate hung by these chains from the shoulder pieces of the ephod, on the fore part of it, upon the breast of the high priest.
28:2628:26: Եւ արասցես երկո՛ւս օղս ոսկիս, եւ տացե՛ս զնոսա ՚ի վերայ երկուց ծայրից տախտակին, առ եզերբն որ իցէ հանդէպ վակասին ՚ի ներքոյ կողմանէ։ 26 Երկու ոսկէ օղակներ էլ կը պատրաստես եւ դրանք կ’ամրացնես լանջապանակի ներքեւի երկու ծայրերին, վակասին կցուած եզրերին: 26 Երկու ոսկի օղակներ ալ շինէ՛ ու զանոնք լանջապանակին ներսի կողմէն՝ եփուտին երկու ուսերուն դիր։ Եւ արասցես երկուս օղս ոսկիս, եւ տացես զնոսա ի վերայ երկուց ծայրից տախտակին, առ եզերբն` որ իցէ հանդէպ վակասին ի ներքոյ կողմանէ: 28:26: Եւ արասցես երկո՛ւս օղս ոսկիս, եւ տացե՛ս զնոսա ՚ի վերայ երկուց ծայրից տախտակին, առ եզերբն որ իցէ հանդէպ վակասին ՚ի ներքոյ կողմանէ։ 26 Երկու ոսկէ օղակներ էլ կը պատրաստես եւ դրանք կ’ամրացնես լանջապանակի ներքեւի երկու ծայրերին, վակասին կցուած եզրերին: 26 Երկու ոսկի օղակներ ալ շինէ՛ ու զանոնք լանջապանակին ներսի կողմէն՝ եփուտին երկու ուսերուն դիր։ zohrab-1805▾ eastern-1994▾ western am▾	28:2626: еще сделай два кольца золотых и прикрепи их к двум [другим] концам наперсника, на той стороне, которая лежит к ефоду внутрь; 28:32 καὶ και and; even ἔσται ειμι be τὸ ο the περιστόμιον περιστομιον from; out of αὐτοῦ αυτος he; him μέσον μεσος in the midst; in the middle ᾤαν ωα have; hold κύκλῳ κυκλω circling; in a circle τοῦ ο the περιστομίου περιστομιον work ὑφάντου υφαντης the συμβολὴν συμβολη from; out of αὐτοῦ αυτος he; him ἵνα ινα so; that μὴ μη not ῥαγῇ ρηγνυμι gore; burst 28:26 וְ wᵊ וְ and עָשִׂ֗יתָ ʕāśˈîṯā עשׂה make שְׁתֵּי֙ šᵊttˌê שְׁנַיִם two טַבְּעֹ֣ות ṭabbᵊʕˈôṯ טַבַּעַת sealing ring זָהָ֔ב zāhˈāv זָהָב gold וְ wᵊ וְ and שַׂמְתָּ֣ śamtˈā שׂים put אֹתָ֔ם ʔōṯˈām אֵת [object marker] עַל־ ʕal- עַל upon שְׁנֵ֖י šᵊnˌê שְׁנַיִם two קְצֹ֣ות qᵊṣˈôṯ קָצָה end הַ ha הַ the חֹ֑שֶׁן ḥˈōšen חֹשֶׁן breast-piece עַל־ ʕal- עַל upon שְׂפָתֹ֕ו śᵊfāṯˈô שָׂפָה lip אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] אֶל־ ʔel- אֶל to עֵ֥בֶר ʕˌēver עֵבֶר opposite הָ hā הַ the אֵפֹ֖ד ʔēfˌōḏ אֵפֹד ephod בָּֽיְתָה׃ bˈāyᵊṯā בַּיִת house 28:26. facies et duos anulos aureos quos pones in summitatibus rationalis et in oris quae e regione sunt superumeralis et posteriora eius aspiciuntThou shalt make also two rings of gold, which thou shalt put in the top parts of the rational, in the borders that are over against the ephod, and look towards the back parts thereof. 26. And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate, upon the edge thereof, which is toward the side of the ephod inward. And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which [is] in the side of the ephod inward: 26: еще сделай два кольца золотых и прикрепи их к двум [другим] концам наперсника, на той стороне, которая лежит к ефоду внутрь; 28:32 καὶ και and; even ἔσται ειμι be τὸ ο the περιστόμιον περιστομιον from; out of αὐτοῦ αυτος he; him μέσον μεσος in the midst; in the middle ᾤαν ωα have; hold κύκλῳ κυκλω circling; in a circle τοῦ ο the περιστομίου περιστομιον work ὑφάντου υφαντης the συμβολὴν συμβολη from; out of αὐτοῦ αυτος he; him ἵνα ινα so; that μὴ μη not ῥαγῇ ρηγνυμι gore; burst 28:26 וְ wᵊ וְ and עָשִׂ֗יתָ ʕāśˈîṯā עשׂה make שְׁתֵּי֙ šᵊttˌê שְׁנַיִם two טַבְּעֹ֣ות ṭabbᵊʕˈôṯ טַבַּעַת sealing ring זָהָ֔ב zāhˈāv זָהָב gold וְ wᵊ וְ and שַׂמְתָּ֣ śamtˈā שׂים put אֹתָ֔ם ʔōṯˈām אֵת [object marker] עַל־ ʕal- עַל upon שְׁנֵ֖י šᵊnˌê שְׁנַיִם two קְצֹ֣ות qᵊṣˈôṯ קָצָה end הַ ha הַ the חֹ֑שֶׁן ḥˈōšen חֹשֶׁן breast-piece עַל־ ʕal- עַל upon שְׂפָתֹ֕ו śᵊfāṯˈô שָׂפָה lip אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] אֶל־ ʔel- אֶל to עֵ֥בֶר ʕˌēver עֵבֶר opposite הָ hā הַ the אֵפֹ֖ד ʔēfˌōḏ אֵפֹד ephod בָּֽיְתָה׃ bˈāyᵊṯā בַּיִת house 28:26. facies et duos anulos aureos quos pones in summitatibus rationalis et in oris quae e regione sunt superumeralis et posteriora eius aspiciunt Thou shalt make also two rings of gold, which thou shalt put in the top parts of the rational, in the borders that are over against the ephod, and look towards the back parts thereof. 26. And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate, upon the edge thereof, which is toward the side of the ephod inward. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 26-28: По такому же золотому кольцу прикреплялось и к каждому из двух нижних углов наперсника, только они находились не на лицевой его стороне, а на исподней, обращенной к ефоду. В свою очередь и этот последний под стягивающим его поясом имел на каждом углу по кольцу, кольцо против кольца наперсника. Кольцо наперсника связывалось с кольцом ефода шнуром, и благодаря этому наперсник не спадал с ефода, не сбивался на сторону. Carl Friedrich Keil and Franz Delitzsch 28:26 Two other golden rings were to be "put at the two ends of the choshen, at its edge, which is on the opposite side (see at Ex 25:37) of the ephod inwards," i.e., at the two ends or corners of the lower border of the choshen, upon the inner side - the side turned towards the ephod. Geneva 1599 28:26 And thou shalt make two rings of gold, and thou shalt put them upon the (l) two ends of the breastplate in the border thereof, which [is] in the side of the ephod inward. (l) Which are beneath. John Gill 28:26 And thou shall make two rings of gold,.... Two other rings besides those before mentioned: and thou shalt put them upon the two ends of the breastplate; on the other two ends or corners of it: in the border thereof which is in the side of the ephod inward: these were at the two lower ends of the breastplate, towards the ephod on the inside.
28:2728:27: Եւ արասցես երկուս օղս ոսկիս, եւ տացես զնոսա ՚ի վերայ երկուց ուսոց վակասին ՚ի ներքոյ կողմանէ՝ յանդիման միմեանց միաբան. եւ զաղխս նորա ՚ի վերայ մենքենայից վակասին։ 27 Երկու ոսկէ այլ օղակներ կը պատրաստես եւ դրանք կ’անցկացնես վակասի երկու ուսերին, ներքեւի կողմից, միմեանց դէմ դիմաց: Դրա կոճակները թող լինեն վակասի գօտու վրայ: 27 Եւ ուրիշ երկու ոսկի օղակներ շինէ, զանոնք եփուտին երկու ուսերուն տակէն, անոր առջեւի կողմի կցուածքին մօտ, եփուտին ժապաւէնին վրայէն անցուր Եւ արասցես երկուս օղս ոսկիս, եւ տացես զնոսա ի վերայ երկուց ուսոց վակասին ի ներքոյ կողմանէ` յանդիման ^[433]միմեանց միաբան. եւ զաղխս նորա ի վերայ մենքենայից`` վակասին: 28:27: Եւ արասցես երկուս օղս ոսկիս, եւ տացես զնոսա ՚ի վերայ երկուց ուսոց վակասին ՚ի ներքոյ կողմանէ՝ յանդիման միմեանց միաբան. եւ զաղխս նորա ՚ի վերայ մենքենայից վակասին։ 27 Երկու ոսկէ այլ օղակներ կը պատրաստես եւ դրանք կ’անցկացնես վակասի երկու ուսերին, ներքեւի կողմից, միմեանց դէմ դիմաց: Դրա կոճակները թող լինեն վակասի գօտու վրայ: 27 Եւ ուրիշ երկու ոսկի օղակներ շինէ, զանոնք եփուտին երկու ուսերուն տակէն, անոր առջեւի կողմի կցուածքին մօտ, եփուտին ժապաւէնին վրայէն անցուր zohrab-1805▾ eastern-1994▾ western am▾	28:2727: также сделай два кольца золотых и прикрепи их к двум нарамникам ефода снизу, с лицевой стороны его, у соединения его, над поясом ефода; 28:33 καὶ και and; even ποιήσεις ποιεω do; make ἐπὶ επι in; on τὸ ο the λῶμα λωμα the ὑποδύτου υποδυτης as if; about ἐξανθούσης εξανθεω from; out of ὑακίνθου υακινθος hyacinth καὶ και and; even πορφύρας πορφυρα purple καὶ και and; even κοκκίνου κοκκινος scarlet διανενησμένου διανηθω and; even βύσσου βυσσος fine linen κεκλωσμένης κλωθω in; on τοῦ ο the λώματος λωμα the ὑποδύτου υποδυτης circling; in a circle τὸ ο the αὐτὸ αυτος he; him δὲ δε though; while εἶδος ειδος aspect; shape ῥοίσκους ροισκος of gold; golden καὶ και and; even κώδωνας κωδων up; each μέσον μεσος in the midst; in the middle τούτων ουτος this; he περικύκλῳ περικυκλω round about; all round 28:27 וְ wᵊ וְ and עָשִׂיתָ֮ ʕāśîṯˈā עשׂה make שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two טַבְּעֹ֣ות ṭabbᵊʕˈôṯ טַבַּעַת sealing ring זָהָב֒ zāhˌāv זָהָב gold וְ wᵊ וְ and נָתַתָּ֣ה nāṯattˈā נתן give אֹתָ֡ם ʔōṯˈām אֵת [object marker] עַל־ ʕal- עַל upon שְׁתֵּי֩ šᵊttˌê שְׁנַיִם two כִתְפֹ֨ות ḵiṯᵊfˌôṯ כָּתֵף shoulder הָ hā הַ the אֵפֹ֤וד ʔēfˈôḏ אֵפֹד ephod מִ mi מִן from לְּ llᵊ לְ to מַ֨טָּה֙ mˈaṭṭā מַטָּה low place מִ mi מִן from מּ֣וּל mmˈûl מוּל front פָּנָ֔יו pānˈāʸw פָּנֶה face לְ lᵊ לְ to עֻמַּ֖ת ʕummˌaṯ עֻמָּה side מֶחְבַּרְתֹּ֑ו meḥbartˈô מַחְבֶּרֶת junction מִ mi מִן from מַּ֕עַל mmˈaʕal מַעַל top לְ lᵊ לְ to חֵ֖שֶׁב ḥˌēšev חֵשֶׁב girdle הָ hā הַ the אֵפֹֽוד׃ ʔēfˈôḏ אֵפֹד ephod 28:27. nec non et alios duos anulos aureos qui ponendi sunt in utroque latere superumeralis deorsum quod respicit contra faciem iuncturae inferioris ut aptari possit cum superumeraliMoreover also other two rings of gold, which are to be set on each side of the ephod beneath, that looketh towards the nether joining, that the rational may be fitted with the ephod, 27. And thou shalt make two rings of gold, and shalt put them on the two shoulderpieces of the ephod underneath, in the forepart thereof, close by the coupling thereof, above the cunningly woven band of the ephod. And two [other] rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the [other] coupling thereof, above the curious girdle of the ephod: 27: также сделай два кольца золотых и прикрепи их к двум нарамникам ефода снизу, с лицевой стороны его, у соединения его, над поясом ефода; 28:33 καὶ και and; even ποιήσεις ποιεω do; make ἐπὶ επι in; on τὸ ο the λῶμα λωμα the ὑποδύτου υποδυτης as if; about ἐξανθούσης εξανθεω from; out of ὑακίνθου υακινθος hyacinth καὶ και and; even πορφύρας πορφυρα purple καὶ και and; even κοκκίνου κοκκινος scarlet διανενησμένου διανηθω and; even βύσσου βυσσος fine linen κεκλωσμένης κλωθω in; on τοῦ ο the λώματος λωμα the ὑποδύτου υποδυτης circling; in a circle τὸ ο the αὐτὸ αυτος he; him δὲ δε though; while εἶδος ειδος aspect; shape ῥοίσκους ροισκος of gold; golden καὶ και and; even κώδωνας κωδων up; each μέσον μεσος in the midst; in the middle τούτων ουτος this; he περικύκλῳ περικυκλω round about; all round 28:27 וְ wᵊ וְ and עָשִׂיתָ֮ ʕāśîṯˈā עשׂה make שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two טַבְּעֹ֣ות ṭabbᵊʕˈôṯ טַבַּעַת sealing ring זָהָב֒ zāhˌāv זָהָב gold וְ wᵊ וְ and נָתַתָּ֣ה nāṯattˈā נתן give אֹתָ֡ם ʔōṯˈām אֵת [object marker] עַל־ ʕal- עַל upon שְׁתֵּי֩ šᵊttˌê שְׁנַיִם two כִתְפֹ֨ות ḵiṯᵊfˌôṯ כָּתֵף shoulder הָ hā הַ the אֵפֹ֤וד ʔēfˈôḏ אֵפֹד ephod מִ mi מִן from לְּ llᵊ לְ to מַ֨טָּה֙ mˈaṭṭā מַטָּה low place מִ mi מִן from מּ֣וּל mmˈûl מוּל front פָּנָ֔יו pānˈāʸw פָּנֶה face לְ lᵊ לְ to עֻמַּ֖ת ʕummˌaṯ עֻמָּה side מֶחְבַּרְתֹּ֑ו meḥbartˈô מַחְבֶּרֶת junction מִ mi מִן from מַּ֕עַל mmˈaʕal מַעַל top לְ lᵊ לְ to חֵ֖שֶׁב ḥˌēšev חֵשֶׁב girdle הָ hā הַ the אֵפֹֽוד׃ ʔēfˈôḏ אֵפֹד ephod 28:27. nec non et alios duos anulos aureos qui ponendi sunt in utroque latere superumeralis deorsum quod respicit contra faciem iuncturae inferioris ut aptari possit cum superumerali Moreover also other two rings of gold, which are to be set on each side of the ephod beneath, that looketh towards the nether joining, that the rational may be fitted with the ephod, 27. And thou shalt make two rings of gold, and shalt put them on the two shoulderpieces of the ephod underneath, in the forepart thereof, close by the coupling thereof, above the cunningly woven band of the ephod. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 28:27 "And two rings of gold shalt thou make and put them on the two shoulder pieces of the ephod, low down in the front of it, near the joining, above the band for fastening it." It would seem that the shoulder pieces were continued down the front of the ephod as far as the band (see Exo 28:8); the joining appears to have been the meeting of the extremities of the shoulder pieces with the band. These rings were attached to the shoulder pieces just above this joining. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:27: the curious girdle: Exo 28:8 Carl Friedrich Keil and Franz Delitzsch 28:27 Two golden rings were also to be put "upon the shoulder-pieces of the ephod underneath, toward the fore-part thereof, near the joining above the girdle of it," and to fasten the choshen from its (lower) rings to the (lower) rings of the ephod with threads of hyacinth, that it might be over the girdle (above it), and not move away (יזּח Niphal of זחח, in Arabic removit), i.e., that it might keep its place above the girdle and against the ephod without shifting. John Gill 28:27 And two other rings of gold thou shalt make,.... This is the third pair of rings ordered to be made, the two other pair were for the four ends or corners of the breastplate, but this pair was for the ephod: and shalt put them on the two sides of the ephod; one on the right and the other on the left: underneath, towards the fore part thereof; underneath the ephod, yet towards the fore part of it; or rather on the fore part of it, though so as the rings could not be seen: over against the other coupling thereof; either so as to answer to the other coupling of the breastplate to the shoulder pieces of the ephod above; or to the rings at the ends of the breastplate below, with which these were to be coupled with a lace of blue; and so the word "other" here supplied may be left out: above the curious girdle of the ephod; just above that these rings in the ephod were, to answer to the rings in the lower ends of the breastplate.
28:2828:28: Եւ պինդ ունիցին զտախտակն յօղոց նորա՝ մինչեւ ցօղս վակասին, ՚ի նիւթոյ կապուտակէ. զի իցէ ՚ի վերայ մենքենայից վակասին. եւ մի՛ զերծանիցի տախտակն ՚ի վակասէ անտի։ 28 Լանջապանակի ու վակասի օղակների միջով կապոյտ թել անցկացնելով՝ դրանք թող պինդ ամրացուեն իրար այնպէս, որ լանջապանակը լինի վակասի գօտու վրայ եւ վակասից չառանձնանայ[71]:[71] 71. Եօթանասնից բնագրում չկան 23-28 համարները: 28 Որ լանջապանակը իր օղակներէն՝ կապուտակէ շինուած լարով եփուտին օղակներուն կապեն, որպէս զի եփուտին ժապաւէնին վրայ ըլլան ու լանջապանակը եփուտին վրայէն չզատուի։ Եւ պինդ ունիցին զտախտակն յօղոց նորա մինչեւ ցօղս վակասին, ի նիւթոյ կապուտակէ. զի իցէ ի վերայ ^[434]մենքենայից վակասին, եւ մի՛ զերծանիցի տախտակն ի վակասէ անտի: 28:28: Եւ պինդ ունիցին զտախտակն յօղոց նորա՝ մինչեւ ցօղս վակասին, ՚ի նիւթոյ կապուտակէ. զի իցէ ՚ի վերայ մենքենայից վակասին. եւ մի՛ զերծանիցի տախտակն ՚ի վակասէ անտի։ 28 Լանջապանակի ու վակասի օղակների միջով կապոյտ թել անցկացնելով՝ դրանք թող պինդ ամրացուեն իրար այնպէս, որ լանջապանակը լինի վակասի գօտու վրայ եւ վակասից չառանձնանայ[71]: [71] 71. Եօթանասնից բնագրում չկան 23-28 համարները: 28 Որ լանջապանակը իր օղակներէն՝ կապուտակէ շինուած լարով եփուտին օղակներուն կապեն, որպէս զի եփուտին ժապաւէնին վրայ ըլլան ու լանջապանակը եփուտին վրայէն չզատուի։ zohrab-1805▾ eastern-1994▾ western am▾	28:2828: и прикрепят наперсник кольцами его к кольцам ефода шнуром из голубой шерсти, чтобы он был над поясом ефода, и чтоб не спадал наперсник с ефода. 28:34 παρὰ παρα from; by ῥοίσκον ροισκος of gold; golden κώδωνα κωδων and; even ἄνθινον ανθινος in; on τοῦ ο the λώματος λωμα the ὑποδύτου υποδυτης circling; in a circle 28:28 וְ wᵊ וְ and יִרְכְּס֣וּ yirkᵊsˈû רכס bind אֶת־ ʔeṯ- אֵת [object marker] הַ֠ ha הַ the חֹשֶׁן ḥōšˌen חֹשֶׁן breast-piece מִֽמ mˈi מִן from טַּבְּעֹתָ֞יוטבעתו ṭṭabbᵊʕōṯˈāʸw טַבַּעַת sealing ring אֶל־ ʔel- אֶל to טַבְּעֹ֤ת ṭabbᵊʕˈōṯ טַבַּעַת sealing ring הָ hā הַ the אֵפֹד֙ ʔēfˌōḏ אֵפֹד ephod בִּ bi בְּ in פְתִ֣יל fᵊṯˈîl פָּתִיל cord תְּכֵ֔לֶת tᵊḵˈēleṯ תְּכֵלֶת purple wool לִֽ lˈi לְ to הְיֹ֖ות hᵊyˌôṯ היה be עַל־ ʕal- עַל upon חֵ֣שֶׁב ḥˈēšev חֵשֶׁב girdle הָ hā הַ the אֵפֹ֑וד ʔēfˈôḏ אֵפֹד ephod וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִזַּ֣ח yizzˈaḥ זחח displace הַ ha הַ the חֹ֔שֶׁן ḥˈōšen חֹשֶׁן breast-piece מֵ mē מִן from עַ֖ל ʕˌal עַל upon הָ hā הַ the אֵפֹֽוד׃ ʔēfˈôḏ אֵפֹד ephod 28:28. et stringatur rationale anulis suis cum anulis superumeralis vitta hyacinthina ut maneat iunctura fabrefacta et a se invicem rationale et superumerale nequeant separariAnd may be fastened by the rings thereof unto the rings of the ephod with a violet fillet, that the joining artificially wrought may continue, and the rational and the ephod may not be loosed one from the other. 28. And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be upon the cunningly woven band of the ephod, and that the breastplate be not loosed from the ephod. And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that [it] may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod: 28: и прикрепят наперсник кольцами его к кольцам ефода шнуром из голубой шерсти, чтобы он был над поясом ефода, и чтоб не спадал наперсник с ефода. 28:34 παρὰ παρα from; by ῥοίσκον ροισκος of gold; golden κώδωνα κωδων and; even ἄνθινον ανθινος in; on τοῦ ο the λώματος λωμα the ὑποδύτου υποδυτης circling; in a circle 28:28 וְ wᵊ וְ and יִרְכְּס֣וּ yirkᵊsˈû רכס bind אֶת־ ʔeṯ- אֵת [object marker] הַ֠ ha הַ the חֹשֶׁן ḥōšˌen חֹשֶׁן breast-piece מִֽמ mˈi מִן from טַּבְּעֹתָ֞יוטבעתו ṭṭabbᵊʕōṯˈāʸw טַבַּעַת sealing ring אֶל־ ʔel- אֶל to טַבְּעֹ֤ת ṭabbᵊʕˈōṯ טַבַּעַת sealing ring הָ hā הַ the אֵפֹד֙ ʔēfˌōḏ אֵפֹד ephod בִּ bi בְּ in פְתִ֣יל fᵊṯˈîl פָּתִיל cord תְּכֵ֔לֶת tᵊḵˈēleṯ תְּכֵלֶת purple wool לִֽ lˈi לְ to הְיֹ֖ות hᵊyˌôṯ היה be עַל־ ʕal- עַל upon חֵ֣שֶׁב ḥˈēšev חֵשֶׁב girdle הָ hā הַ the אֵפֹ֑וד ʔēfˈôḏ אֵפֹד ephod וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִזַּ֣ח yizzˈaḥ זחח displace הַ ha הַ the חֹ֔שֶׁן ḥˈōšen חֹשֶׁן breast-piece מֵ mē מִן from עַ֖ל ʕˌal עַל upon הָ hā הַ the אֵפֹֽוד׃ ʔēfˈôḏ אֵפֹד ephod 28:28. et stringatur rationale anulis suis cum anulis superumeralis vitta hyacinthina ut maneat iunctura fabrefacta et a se invicem rationale et superumerale nequeant separari And may be fastened by the rings thereof unto the rings of the ephod with a violet fillet, that the joining artificially wrought may continue, and the rational and the ephod may not be loosed one from the other. 28. And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be upon the cunningly woven band of the ephod, and that the breastplate be not loosed from the ephod. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 28:28 The curious girdle of the ephod - The band for fastening it (see Exo 28:8 note). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:28: a lace: Exo 28:31, Exo 28:37, Exo 39:30, Exo 39:31; Num 15:38 John Gill 28:28 And they shall bind the breastplate by the rings thereof,.... By the rings at the lower ends of it, as it was by the rings at the upper ends of it to the shoulder pieces of the ephod; or "lift it up", so some interpret it (w) as if it was said, they shall lift up the breastplate to join it with the ephod that is above it: unto the rings of the ephod with a lace of blue; this blue lace was put both into the rings of the breastplate and into the rings of the ephod, and so being tied in a knot, fastened them together, as the shoulder pieces of the ephod and the breastplate were coupled above, with wreathen chains of gold put into rings: now this was done: that it may be above the curious girdle of the ephod: that the breastplate might be above it, or else the lace of blue: and that the breastplate be not loosed from the ephod: but be kept tight and close to it by the wreathen chains above, and by the knots of blue lace below; which may denote the conjunction of the prophetic and priestly offices in Christ; the former being signified by the breastplate of judgment, in which the Urim and Thummim were, and the latter by the ephod; or else the union of the saints to Christ, the bond of which is everlasting love, from which there can be no separation; this union can never be dissolved, his people can never be loosed from him, they are members of his body, and one spirit with him. (w) R. Sol. Urbin. Ohel Moed, fol. 89. 2.
28:2928:29: Եւ առցէ Ահարոն զանուն որդւոցն Իսրայէլի ՚ի վերայ տախտակի դատաստանին՝ ՚ի լանջս իւր, ՚ի մտանել իւրում ՚ի սրբութիւնն ՚ի յիշատակ հանապազորդ առաջի Աստուծոյ[754]։ [754] Ոմանք. Զանուանս որդւոցն Իսրայէլի։ 29 Երբ Ահարոնը սրբարան կը մտնի, նա իր կրծքի վրայ թող կրի Իսրայէլի որդիների անուններով քանդակուած դատաստանի լանջապանակը, որպէսզի Աստծու առաջ յաւիտենապէս պահպանի նրանց յիշատակը: 29 Երբ Ահարոն սրբարանը մտնէ, Իսրայէլի որդիներուն անունները Տէրոջը առջեւ յիշատակի համար՝ միշտ իր սրտին վրայ եղած դատաստանի լանջապանակին վրայ պէտք է կրէ։ Եւ առցէ Ահարոն զանուն որդւոցն Իսրայելի ի վերայ տախտակի դատաստանին ի լանջս իւր, ի մտանել իւրում ի սրբութիւնն ի յիշատակ հանապազորդ առաջի ^[435]Աստուծոյ: 28:29: Եւ առցէ Ահարոն զանուն որդւոցն Իսրայէլի ՚ի վերայ տախտակի դատաստանին՝ ՚ի լանջս իւր, ՚ի մտանել իւրում ՚ի սրբութիւնն ՚ի յիշատակ հանապազորդ առաջի Աստուծոյ[754]։ [754] Ոմանք. Զանուանս որդւոցն Իսրայէլի։ 29 Երբ Ահարոնը սրբարան կը մտնի, նա իր կրծքի վրայ թող կրի Իսրայէլի որդիների անուններով քանդակուած դատաստանի լանջապանակը, որպէսզի Աստծու առաջ յաւիտենապէս պահպանի նրանց յիշատակը: 29 Երբ Ահարոն սրբարանը մտնէ, Իսրայէլի որդիներուն անունները Տէրոջը առջեւ յիշատակի համար՝ միշտ իր սրտին վրայ եղած դատաստանի լանջապանակին վրայ պէտք է կրէ։ zohrab-1805▾ eastern-1994▾ western am▾	28:2929: И будет носить Аарон имена сынов Израилевых на наперснике судном у сердца своего, когда будет входить во святилище, для постоянной памяти пред Господом. 28:35 καὶ και and; even ἔσται ειμι be Ααρων ααρων Aarōn; Aaron ἐν εν in τῷ ο the λειτουργεῖν λειτουργεω employed; minister ἀκουστὴ ακουστος the φωνὴ φωνη voice; sound αὐτοῦ αυτος he; him εἰσιόντι εισειμι go into εἰς εις into; for τὸ ο the ἅγιον αγιος holy ἐναντίον εναντιον next to; before κυρίου κυριος lord; master καὶ και and; even ἐξιόντι εξειμι set out ἵνα ινα so; that μὴ μη not ἀποθάνῃ αποθνησκω die 28:29 וְ wᵊ וְ and נָשָׂ֣א nāśˈā נשׂא lift אַ֠הֲרֹן ʔahᵃrˌōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֨ות šᵊmˌôṯ שֵׁם name בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in חֹ֧שֶׁן ḥˈōšen חֹשֶׁן breast-piece הַ ha הַ the מִּשְׁפָּ֛ט mmišpˈāṭ מִשְׁפָּט justice עַל־ ʕal- עַל upon לִבֹּ֖ו libbˌô לֵב heart בְּ bᵊ בְּ in בֹאֹ֣ו vōʔˈô בוא come אֶל־ ʔel- אֶל to הַ ha הַ the קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness לְ lᵊ לְ to זִכָּרֹ֥ן zikkārˌōn זִכָּרֹון remembrance לִ li לְ to פְנֵֽי־ fᵊnˈê- פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH תָּמִֽיד׃ tāmˈîḏ תָּמִיד continuity 28:29. portabitque Aaron nomina filiorum Israhel in rationali iudicii super pectus suum quando ingreditur sanctuarium memoriale coram Domino in aeternumAnd Aaron shall bear the names of the children of Israel in the rational of judgment upon his breast, when he shall enter into the sanctuary, a memorial before the Lord for ever. 29. And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually. And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy [place], for a memorial before the LORD continually: 29: И будет носить Аарон имена сынов Израилевых на наперснике судном у сердца своего, когда будет входить во святилище, для постоянной памяти пред Господом. 28:35 καὶ και and; even ἔσται ειμι be Ααρων ααρων Aarōn; Aaron ἐν εν in τῷ ο the λειτουργεῖν λειτουργεω employed; minister ἀκουστὴ ακουστος the φωνὴ φωνη voice; sound αὐτοῦ αυτος he; him εἰσιόντι εισειμι go into εἰς εις into; for τὸ ο the ἅγιον αγιος holy ἐναντίον εναντιον next to; before κυρίου κυριος lord; master καὶ και and; even ἐξιόντι εξειμι set out ἵνα ινα so; that μὴ μη not ἀποθάνῃ αποθνησκω die 28:29 וְ wᵊ וְ and נָשָׂ֣א nāśˈā נשׂא lift אַ֠הֲרֹן ʔahᵃrˌōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֨ות šᵊmˌôṯ שֵׁם name בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in חֹ֧שֶׁן ḥˈōšen חֹשֶׁן breast-piece הַ ha הַ the מִּשְׁפָּ֛ט mmišpˈāṭ מִשְׁפָּט justice עַל־ ʕal- עַל upon לִבֹּ֖ו libbˌô לֵב heart בְּ bᵊ בְּ in בֹאֹ֣ו vōʔˈô בוא come אֶל־ ʔel- אֶל to הַ ha הַ the קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness לְ lᵊ לְ to זִכָּרֹ֥ן zikkārˌōn זִכָּרֹון remembrance לִ li לְ to פְנֵֽי־ fᵊnˈê- פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH תָּמִֽיד׃ tāmˈîḏ תָּמִיד continuity 28:29. portabitque Aaron nomina filiorum Israhel in rationali iudicii super pectus suum quando ingreditur sanctuarium memoriale coram Domino in aeternum And Aaron shall bear the names of the children of Israel in the rational of judgment upon his breast, when he shall enter into the sanctuary, a memorial before the Lord for ever. 29. And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 29: Ношение первосвященником на своей груди, у сердца, камней с именами сыновей Израилевых указывало на его духовные отношения к своему народу. Первосвященник соединен с ним узами самой тесной любви. Albert Barnes: Notes on the Bible - 1834 28:29 See Exo 28:12; the same names engraved on the stones of the breastplate were worn over the heart, the seat of the affections, as well as of the intellect, to symbolize the relation of love and of personal interest which the Lord requires to exist between the priest and the people. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:29: in the: Exo 28:15, Exo 28:30 upon: Exo 28:12; Jer 30:21; Rom 10:1 a: Sol 8:6; Isa 49:15, Isa 49:16 Carl Friedrich Keil and Franz Delitzsch 28:29 In this way Aaron was to bear upon his breast the names of the sons of Israel engraved upon this breastplate, as a memorial before Jehovah, whenever he went into the sanctuary. Geneva 1599 28:29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy [place], for a memorial before the LORD continually. (m) Aaron will not enter into the holy place in his own name, but in the name of all the children of Israel. John Gill 28:29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart,.... Their names being engraven on the stones, and the stones put into the breastplate of judgment, and this breastplate hanging down upon the breast and heart of Aaron, he was a representative of the twelve tribes of Israel, as Christ his antitype is the representative of the whole Israel of God; and who lie near the heart of Christ, are set as a seal upon it, are engraven on the palms of his hands, and carried in his bosom, and whom he always presents to his divine Father, and are accepted in him: he represented them in eternity, and in time; in his sufferings and death, in his burial and resurrection from the dead, when they were crucified, buried, and raised with him; and he represents them now in heaven, where they sit together in heavenly places in him, as it here follows in the type: when he goeth in unto the holy place; to trim the lamps and offer incense, and especially when he went into the most holy place once a year: for a memorial before the Lord continually; for a memorial to himself, to pray for them when he appeared before the Lord, to put the Lord in remembrance of his covenant with them, and promises to them; see Gill on Ex 28:12, Is 43:26, the Targum of Jonathan is, "for a good memorial": not a memorial for evil, but for good.
28:3028:30: Եւ դիցես ՚ի վերայ տախտակին դատաստանի զվերջսն շղթայագործս՝ յերկոցունց կողմանց տախտակին դիցես։ եւ զերկուս վահանակսն դիցես ՚ի վերայ երկուց ուսոց վակասին յերեսաց կողմանէ ՚ի ներքուստ։ Եւ դիցես ՚ի վերայ տախտակին դատաստանի զՅանդիմանութիւնն եւ զՃշմարտութիւն. եւ եղիցի ՚ի վերայ լանջա՛ցն Ահարոնի յորժամ մտանիցէ ՚ի սրբութիւնսն առաջի Տեառն։ եւ տարցի Ահարոն զդատաստանս որդւոցն Իսրայէլի ՚ի վերայ լանջաց իւրոց առաջի Տեառն հանապազ։ 30 Դատաստանի լանջապանակին կ’ամրացնես շղթաների ծայրերը եւ լանջապանակի երկու կողմերից կը կապես: Երկու վահանաձեւ կոճակ կը դնես վակասի երկու ուսերին, առջեւի կողմից եւ ներքեւից: Դատաստանի լանջապանակի վրայ կը դնես յանդիմանութիւնն ու ճշմարտութիւնը[72]: Դա թող լինի Ահարոնի կրծքի վրայ, երբ նա սրբարան մտնելով՝ ներկայանայ Տիրոջը: Եւ Ահարոնը Տիրոջ առաջ իր կրծքի վրայ միշտ թող կրի Իսրայէլի որդիների դատաստանի լանջապանակը»: [72] 72. Եբրայերէնում՝ Ուրիմն ու Թուրիմը: 30 Դատաստանի լանջապանակին մէջ Ուրիմը* ու Թումիմը* դի՛ր։ Անոնք Ահարոնին սրտին վրայ ըլլան, երբ Տէրոջը առջեւ երթայ։ Ահարոն Տէրոջը առջեւ միշտ իր սրտին պէտք կրէ Իսրայէլի որդիներուն դատաստանը»։ ^[436]Եւ դիցես ի վերայ տախտակի դատաստանին զվերջսն շղթայագործս, յերկոցունց կողմանց տախտակին դիցես. եւ զերկուս վահանակսն դիցես ի վերայ երկուց ուսոց վակասին յերեսաց կողմանէ ի ներքուստ:`` Եւ դիցես ի վերայ տախտակի դատաստանին ^[437]զՅանդիմանութիւն եւ զՃշմարտութիւն``. եւ եղիցի ի վերայ լանջացն Ահարոնի յորժամ մտանիցէ ^[438]ի սրբութիւնն առաջի Տեառն. եւ տարցի Ահարոն զդատաստանս որդւոցն Իսրայելի ի վերայ լանջաց իւրոց առաջի Տեառն հանապազ: 28:30: Եւ դիցես ՚ի վերայ տախտակին դատաստանի զվերջսն շղթայագործս՝ յերկոցունց կողմանց տախտակին դիցես։ եւ զերկուս վահանակսն դիցես ՚ի վերայ երկուց ուսոց վակասին յերեսաց կողմանէ ՚ի ներքուստ։ Եւ դիցես ՚ի վերայ տախտակին դատաստանի զՅանդիմանութիւնն եւ զՃշմարտութիւն. եւ եղիցի ՚ի վերայ լանջա՛ցն Ահարոնի յորժամ մտանիցէ ՚ի սրբութիւնսն առաջի Տեառն։ եւ տարցի Ահարոն զդատաստանս որդւոցն Իսրայէլի ՚ի վերայ լանջաց իւրոց առաջի Տեառն հանապազ։ 30 Դատաստանի լանջապանակին կ’ամրացնես շղթաների ծայրերը եւ լանջապանակի երկու կողմերից կը կապես: Երկու վահանաձեւ կոճակ կը դնես վակասի երկու ուսերին, առջեւի կողմից եւ ներքեւից: Դատաստանի լանջապանակի վրայ կը դնես յանդիմանութիւնն ու ճշմարտութիւնը[72]: Դա թող լինի Ահարոնի կրծքի վրայ, երբ նա սրբարան մտնելով՝ ներկայանայ Տիրոջը: Եւ Ահարոնը Տիրոջ առաջ իր կրծքի վրայ միշտ թող կրի Իսրայէլի որդիների դատաստանի լանջապանակը»: [72] 72. Եբրայերէնում՝ Ուրիմն ու Թուրիմը: 30 Դատաստանի լանջապանակին մէջ Ուրիմը* ու Թումիմը* դի՛ր։ Անոնք Ահարոնին սրտին վրայ ըլլան, երբ Տէրոջը առջեւ երթայ։ Ահարոն Տէրոջը առջեւ միշտ իր սրտին պէտք կրէ Իսրայէլի որդիներուն դատաստանը»։ zohrab-1805▾ eastern-1994▾ western am▾	28:3030: На наперсник судный возложи урим и туммим, и они будут у сердца Ааронова, когда будет он входить [во святилище] пред лице Господне; и будет Аарон всегда носить суд сынов Израилевых у сердца своего пред лицем Господним. 28:36 καὶ και and; even ποιήσεις ποιεω do; make πέταλον πεταλον of gold; golden καθαρὸν καθαρος clean; clear καὶ και and; even ἐκτυπώσεις εκτυποω in αὐτῷ αυτος he; him ἐκτύπωμα εκτυπωμα seal ἁγίασμα αγιασμα lord; master 28:30 וְ wᵊ וְ and נָתַתָּ֞ nāṯattˈā נתן give אֶל־ ʔel- אֶל to חֹ֣שֶׁן ḥˈōšen חֹשֶׁן breast-piece הַ ha הַ the מִּשְׁפָּ֗ט mmišpˈāṭ מִשְׁפָּט justice אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אוּרִים֙ ʔûrîm אוּר [oracle device] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תֻּמִּ֔ים ttummˈîm תֻּמִּים tummim וְ wᵊ וְ and הָיוּ֙ hāyˌû היה be עַל־ ʕal- עַל upon לֵ֣ב lˈēv לֵב heart אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron בְּ bᵊ בְּ in בֹאֹ֖ו vōʔˌô בוא come לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נָשָׂ֣א nāśˈā נשׂא lift אַ֠הֲרֹן ʔahᵃrˌōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] מִשְׁפַּ֨ט mišpˌaṭ מִשְׁפָּט justice בְּנֵי־ bᵊnê- בֵּן son יִשְׂרָאֵ֧ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַל־ ʕal- עַל upon לִבֹּ֛ו libbˈô לֵב heart לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH תָּמִֽיד׃ ס tāmˈîḏ . s תָּמִיד continuity 28:30. pones autem in rationali iudicii doctrinam et veritatem quae erunt in pectore Aaron quando ingreditur coram Domino et gestabit iudicium filiorum Israhel in pectore suo in conspectu Domini semperAnd thou shalt put in the rational of judgment doctrine and truth, which shall be on Aaron's breast, when he shall go in before the Lord: and he shall bear the judgment of the children of Israel on his breast, in the sight of the Lord always. 30. And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually. And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron' s heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually: 30: На наперсник судный возложи урим и туммим, и они будут у сердца Ааронова, когда будет он входить [во святилище] пред лице Господне; и будет Аарон всегда носить суд сынов Израилевых у сердца своего пред лицем Господним. 28:36 καὶ και and; even ποιήσεις ποιεω do; make πέταλον πεταλον of gold; golden καθαρὸν καθαρος clean; clear καὶ και and; even ἐκτυπώσεις εκτυποω in αὐτῷ αυτος he; him ἐκτύπωμα εκτυπωμα seal ἁγίασμα αγιασμα lord; master 28:30 וְ wᵊ וְ and נָתַתָּ֞ nāṯattˈā נתן give אֶל־ ʔel- אֶל to חֹ֣שֶׁן ḥˈōšen חֹשֶׁן breast-piece הַ ha הַ the מִּשְׁפָּ֗ט mmišpˈāṭ מִשְׁפָּט justice אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אוּרִים֙ ʔûrîm אוּר [oracle device] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תֻּמִּ֔ים ttummˈîm תֻּמִּים tummim וְ wᵊ וְ and הָיוּ֙ hāyˌû היה be עַל־ ʕal- עַל upon לֵ֣ב lˈēv לֵב heart אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron בְּ bᵊ בְּ in בֹאֹ֖ו vōʔˌô בוא come לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נָשָׂ֣א nāśˈā נשׂא lift אַ֠הֲרֹן ʔahᵃrˌōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] מִשְׁפַּ֨ט mišpˌaṭ מִשְׁפָּט justice בְּנֵי־ bᵊnê- בֵּן son יִשְׂרָאֵ֧ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַל־ ʕal- עַל upon לִבֹּ֛ו libbˈô לֵב heart לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH תָּמִֽיד׃ ס tāmˈîḏ . s תָּמִיד continuity 28:30. pones autem in rationali iudicii doctrinam et veritatem quae erunt in pectore Aaron quando ingreditur coram Domino et gestabit iudicium filiorum Israhel in pectore suo in conspectu Domini semper And thou shalt put in the rational of judgment doctrine and truth, which shall be on Aaron's breast, when he shall go in before the Lord: and he shall bear the judgment of the children of Israel on his breast, in the sight of the Lord always. 30. And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 30: С наперсником судным был соединен «урим и туммим». Еврейский текст, говоря об отношении последнего к первому, употребляет выражение «нататта» (от натан), означающее: «прибавь, приложи» урим и туммим к наперснику (ср. Лев 8:8). (Здесь интересно рассмотреть соответствующий текст Славянской Библии — И опояса его по устроению ефуда, и стисне его им: и возложи нань слово, и возложи на слово явление и истину. Прим. ред.). Сообразно с этим название «урим и туммим» означало предмет, прилагавшийся к наперснику. С большей точностью выясняется отношение между ними путем сравнения данного стиха и Лев 8:8: с 16: и 21: ст. 25: гл. книги Исход. В том и другом стихе говорится о вложении в ковчег скрижалей завета, причем в еврейском тексте употреблен тот же, что в Исх 28:30; Лев 8:8, глагол «натан» с предлогом «эл». Но если в них он характеризует отношение скрижалей к ковчегу, то и в последних — отношение урима и туммима к наперснику. Как скрижали вложены в ковчег завета, так урим в наперсник. Возможность этого видна из того, что последний был «двойной», состоял из двух кусков материи. Но если урим и туммим «вкладывался» в наперсник, то его уже нельзя отождествлять, как делают некоторые, с 12: камнями: они были на наперснике, но не в наперснике. С представлением об уриме и туммиме, как предмете, совпадает и другое, высказанное экзегетами, мнение, будто бы этим именем называлось получаемое первосвященником откровение. В частности, на отличие урима от откровения указывает Чис 27:21: «и будет он (Иисус Навин) обращаться к Елеазару священнику и спрашивать его о решении урима». Из сравнения слов: «и будут они (урим и туммим) у сердца Аарона» с дальнейшим выражением: «и будет Аарон носить суд сынов Израиля у сердца своего», с несомненностью следует, что название «суд» усвояется уриму и туммиму и что в зависимости от этого содержащий их наперсник получил имя «наперсника судного» (ст. 15). И так как с выражением «суд» (евр. «мишпат») соединяется понятие об откровении (Ис 51:4), то название урима «судом» указывает на то, что посредством него открывалась воля Божия, получалось откровение (Чис 27:21). (Это толкование подходит к славянскому толкования «урим» и «туммим» как «слово» и «истина». Прим. ред.) Adam Clarke: Commentary on the Bible - 1831 28:30: Thou shalt put in the breastplate - the Urim and the Thummim - What these were has, I believe, never yet been discovered. 1. They are nowhere described. 2. There is no direction given to Moses or any other how to make them. 3. Whatever they were, they do not appear to have been made on this occasion. 4. If they were the work of man at all, they must have been the articles in the ancient tabernacle, matters used by the patriarchs, and not here particularly described, because well known. 5. It is probable that nothing material is designed. This is the opinion of some of the Jewish doctors. Rabbi Menachem on this chapter says, "The Urim and Thummim were not the work of the artificer; neither had the artificers or the congregation of Israel in them any work or any voluntary offering; but they were a mystery delivered to Moses from the mouth of God, or they were the work of God himself, or a measure of the Holy Spirit." 6. That God was often consulted by Urim and Thummim, is sufficiently evident from several scriptures; but how or in what manner he was thus consulted appears in none. 7. This mode of consultation, whatever it was, does not appear to have been in use from the consecration of Solomon's temple to the time of its destruction; and after its destruction it is never once mentioned. Hence the Jews say that the five following things, which were in the first temple, were wanting in the second: "1. The ark with the mercy-seat and cherubim; 2. The fire which came down from heaven; 3. The shechinah or Divine presence; 4. The Holy Spirit, i.e., the gift of prophecy; and 5. The Urim and Thummim." 8. As the word אורים urim signifies Lights, and the word תמים tummim, Perfections, they were probably designed to point out the light - the abundant information, in spiritual things, afforded by the wonderful revelation which God made of himself by and under the Law; and the perfection - entire holiness and strict conformity to himself, which this dispensation required, and which are introduced and accomplished by that dispensation of light and truth, the Gospel, which was prefigured and pointed out by the law and its sacrifices, etc.; and in this light the subject has been viewed by the Vulgate, where the words are translated doctrina et veritas, doctrine and truth - a system of teaching proceeding from truth itself. The Septuagint translate the original by δηλωσις και αληθεια, the manifestation and the truth; meaning probably the manifestation which God made of himself to Moses and the Israelites, and the truth which he had revealed to them, of which this breastplate should be a continual memorial. All the other versions express nearly the same things, and all refer to intellectual and spiritual subjects, such as light, truth, manifestation, doctrine, perfection, etc., etc., not one of them supposing that any thing material is intended. The Samaritan text is however different; it adds here a whole clause not found in the Hebrew: veasitha eth haurim veeth hattummim, Thou shalt make the Urim and the Thummim. If this reading be admitted, the Urim and Thummim were manufactured on this occasion as well as the other articles. However it be, they are indescribable and unknown. The manner in which the Jews suppose that the inquiry was made by Urim and Thummim is the following: "When they inquired the priest stood with his face before the ark, and he that inquired stood behind him with his face to the back of the priest; and the inquirer said, Shall I go up? or, Shall I not go up? And forthwith the Holy Ghost came upon the priest, and he beheld the breastplate, and saw therein by the vision of prophecy, Go up, or Go not up, in the letters which showed forth themselves upon the breastplate before his face." See Num 27:18, Num 27:21; Jdg 1:1; Jdg 20:18, Jdg 20:28; Sa1 23:9-12; Sa1 28:6; and see Ainsworth. It was the letters that formed the names of the twelve tribes upon the breastplate, which the Jews suppose were used in a miraculous way to give answers to the inquirers. Thus when David consulted the Lord whether he should go into a city of Judea, three letters which constituted the word עלה aloh, Go, rose up or became prominent in the names on the breastplate; ע ain, from the name of Simeon, ל lamed from the name of Levi, and ה he from the name of Judah. But this supposition is without proof. Among the Egyptians, a breastplate something like that of the Jewish high-priest was worn by the president of the courts of justice. Diodorus Siculus has these words: Εφορει δ' οὑτος περι τον τραχηλον εκ χρυσης ἁλυσεως ηρτημενον ζωδιον των πολυτελων λιθων ὁ προσηγορευον ΑΛΗΘΕΙΑΝ. "He bore about his neck a golden chain, at which hung an image set about with or composed of precious stones, which was called Truth." - Bib. Hist., lib. i., chap. 75, p. 225. And he farther adds, "that as soon as the president put this gold chain about his neck, the legal proceedings commenced, but not before. And that when the case of the plaintiff and defendant had been fully and fairly heard, the president turned the image of truth, which was hung to the golden chain round his neck, toward the person whose cause was found to be just," by which he seemed to intimate that truth was on his side. Aelian, in his Hist. Var., lib. xxxiv., gives the same account. "The chief justice or president," he says, "was always a priest, of a venerable age and acknowledged probity. Ειχε δε και αγαλμα περι τον αυχενα εκ σαπφειρου λιθου, και εκαλειτο αγαλμα ΑΛΗΘΕΙΑ. And he had an image which was called Truth engraved on a sapphire, and hung about his neck with a gold chain." Peter du Val mentions a mummy which he saw at Cairo, in Egypt, round the neck of which was a chain, having a golden plate suspended, which lay on the breast of the person, and on which was engraved the figure of a bird. This person was supposed to have been one of the supreme judges; and in all likelihood the bird, of what kind he does not mention, was the emblem of truth, justice, or innocence. I have now before me paintings, taken on the spot by a native Chinese, of the different courts in China where criminal causes were tried. In these the judge always appears with a piece of embroidery on his breast, on which a white bird of the ardea or heron kind is represented, with expanded wings. All these seem to have been derived from the same source, both among the Hebrews, the Egyptians, and the Chinese. And it is certainly not impossible that the two latter might have borrowed the notion and use of the breastplate of judgment from the Hebrews, as it was in use among them long before we have any account of its use either among the Egyptians or Chinese. The different mandarins have a breast-piece of this kind. Albert Barnes: Notes on the Bible - 1834 28:30 The Urim and the Thummim - "The Light and the Truth, or perfection." From the way in which they are spoken of here and in Lev 8:8, compared with Exo 28:15-21, it would appear that the Urim and the Thummim were some material things, pRev_iously existing and familiarly known, that they were separate from the breastplate itself, as well as from the gems that were set upon it, and were kept in the bag of the breastplate Exo 28:16. By means of them the will of Yahweh, especially in what related to the wars in which His people were engaged, was made known. They were formally delivered by Moses to Aaron Lev 8:8, and subsequently passed on to Eleazar Num 20:28; Num 27:21. They were esteemed as the crowning glory of the tribe of Levi Deu 33:8. There is no instance on record of their being consulted after the time of David. The opinion has pRev_ailed to a great extent that the Urim and the Thummim were of Egyptian origin, and two small images of precious stone, and that the divine will was manifested through them by some physical effect addressed to the eye or the ear. Others prefer the view that they were some means for casting lots. Appeals to lots were made under divine authority by the chosen people on the most solemn occasions Lev 16:8; Num 26:55; Jos 7:14-18; Jos 13:6; Jos 18:8; Sa1 14:41-42; Act 1:26, and it must have been a truth commonly recognized by the people that though "the lot was cast into the lap, the whole disposing thereof was of the Lord" Pro 16:33. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:30: the Urim and Thummim, את אורים ואת התמים the Urim and Thummim, lights and perfections; rendered by the LXX δηλωσιϚ και αληθεια, manifestation and truth; and, by the Vulgate, doctrina et veritas, doctrine and truth. Among the various and contradictory opinions respecting the form and substance of these mysterious appendages, the most probable seems to be that of Josephus, Philo, Bp. Patrick, Parkhurst, and the Jewish writers generally; who state, that they were no other than the twelve precious stones of the high priest's breastplate. In support of this statement, it is observed: 1. That in the description of the high priest's breastplate, Exo 39:8, et seq., the Urim and Thummim are not mentioned, but only the rows of stones; and on the contrary, in Lev 8:8, the Urim and Thummim are expressly mentioned, but not a word is said of the four rows of stones. 2. As Moses has given such a particular description of every thing relative to the high priest's dress, these would certainly have been described had they been different from what was pRev_iously mentioned. Lev 8:8; Num 27:21; Deu 33:8; Jdg 1:1, Jdg 20:18, Jdg 20:23, Jdg 20:27, Jdg 20:28; Sa1 23:9-12; Sa1 28:6, Sa1 30:7, Sa1 30:8; Ezr 2:63; Neh 7:65 bear the judgment: Zac 6:13 upon his heart: Co2 6:11, Co2 6:12, Co2 7:3, Co2 12:15; Phi 1:7, Phi 1:8; Heb 2:17, Heb 4:15, Heb 9:12, Heb 9:24 Carl Friedrich Keil and Franz Delitzsch 28:30 Into this choshen Moses was to put the Urim and Thummim, that they might be upon his heart when he came before Jehovah, and that he might thus constantly bear the right (mishpat) of the children of Israel upon his heart before Jehovah. It is evident at once from this, that the Urim and Thummim were to bring the right of the children of Israel before the Lord, and that the breastplate was called choshen mishpat because the Urim and Thummim were in it. Moreover it also follows from the expression אל נתתּ, both here and in Lev 8:8, that the Urim and Thummim were not only distinct from the choshen, but were placed in it, and not merely suspended upon it, as Knobel supposes. For although the lxx have adopted the rendering ἐπιτιθέναι ἐπί, the phrase is constantly used to denote putting or laying one thing into another, and never (not even in 1Kings 6:8 and 2Kings 11:16) merely placing one thing upon or against another. For this, על נתן is the expression invariably used in the account before us (cf. Ex 28:14 and Ex 28:23.). What the Urim and Thummim really were, cannot be determined with certainty, either from the names themselves, or from any other circumstances connected with them. (Note: The leading opinions and the most important writings upon the subject are given in my Bibl. Archaeol. 39, note 9.) The lxx render the words δήλωσις (or δῆλος) καὶ ἀλήθεια, i.e., revelation and truth. This expresses with tolerable accuracy the meaning of Urim (אוּרים light, illumination), but Thummim (תּמּים) means integritas, inviolability, perfection, and not ἀλήθεια. The rendering given by Symm. and Theod., viz., φωτισμοὶ καὶ τελειώσεις, illumination and completion, is much better; and there is no good ground for giving up this rendering in favour of that of the lxx, since the analogy between the Urim and Thummim and the ἄγαλμα of sapphire-stones, or the ζώδιον of precious stones, which was worn by the Egyptian high priest suspended by a golden chain, and called ἀλήθεια (Aelian. var. hist. 14, 34; Diod. Sic. i. 48, 75), sufficiently explains the rendering ἀλήθεια, which the lxx have given to Thummim, but it by no means warrants Knobel's conclusion, that the Hebrews had adopted the Egyptian names along with the thing itself. The words are therefore to be explained from the Coptic. The Urim and Thummim are analogous, it is true, to the εἰκῶν τῆς ἀληθείας, which the Egyptian ἀρχιδικαστής hung round his neck, but they are by no means identical with it, or to be regarded as two figures which were a symbolical representation of revelation and truth. If Aaron was to bring the right of the children of Israel before Jehovah in the breastplate that was placed upon his breast with the Urim and Thummim, the latter, if they were intended to represent anything, could only be symbolical of the right or rightful condition of Israel. But the words do not warrant any such conclusion. If the Urim and Thummim had been intended to represent any really existing thing, their nature, or the mode of preparing them, would certainly have been described. Now, if we refer to Num 27:21, where Joshua as the commander of the nation is instructed to go to the high priest Eleazar, that the latter may inquire before Jehovah, through the right of Urim, how the whole congregation should walk and act, we can draw no other conclusion, than that the Urim and Thummim are to be regarded as a certain medium, given by the Lord to His people, through which, whenever the congregation required divine illumination to guide its actions, that illumination was guaranteed, and by means of which the rights of Israel, when called in question or endangered, were to be restored, and that this medium was bound up with the official dress of the high priest, though its precise character can no longer be determined. Consequently the Urim and Thummim did not represent the illumination and right of Israel, but were merely a promise of these, a pledge that the Lord would maintain the rights of His people, and give them through the high priest the illumination requisite for their protection. Aaron was to bear the children of Israel upon his heart, in the precious stones to be worn upon his breast with the names of the twelve tribes. The heart, according to the biblical view, is the centre of the spiritual life, - not merely of the willing, desiring, thinking life, but of the emotional life, as the seat of the feelings and affections (see Delitzsch bibl. Psychologie, pp. 203ff.). Hence to bear upon the heart does not merely mean to bear in mind, but denotes "that personal intertwining with the life of another, by virtue of which the high priest, as Philo expresses it, was τοῦ σύμπαντος ἔθνους συγγενὴς καὶ ἀγχιστεὺς κοινός (Spec. leg. ii. 321), and so stood in the deepest sympathy with those for whom he interceded" (Oehler in Herzog's Cycl.). As he entered the holy place with this feeling, and in this attitude, of which the choshen was the symbol, he brought Israel into remembrance before Jehovah that the Lord might accept His people; and when furnished with the Urim and Thummim, he appeared before Jehovah as the advocate of the people's rights, that he might receive for the congregation the illumination required to protect and uphold those rights. Geneva 1599 28:30 And thou shalt put in the breastplate of judgment the (n) Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually. (n) Urim signifies light, and thummim perfection: declaring that the stones of the breastplate were most clear, and of perfect beauty: by urim also is meant knowledge, and thummim holiness, showing what virtues are required in the priests. John Gill 28:30 And thou shall put in the breastplate of judgment the Urim and the Thummim,.... What these interpreters are at a loss about, both Jewish and Christian; some have confessed their ignorance of them, have conjectured they were only these two words and put in the duplicature of the breastplate; that the name of Jehovah, with other divine were put there and so called; and some have that they were little images, the same with the teraphim, the high priest carried in the folds of breastplate, by which consultation was made; others have thought them to be a work purely divine, of Jehovah's putting there; for my own part I am to follow Josephus (x), who takes them to be the same with the twelve stones; and it is observable that where the stones are mentioned nothing is said of the Urim and Thummim, and where the Urim and Thummim are observed, no notice is taken of the stones, see Ex 39:10 the use of these was to have the names of the children of Israel engraven upon them, and so be borne on the heart of Aaron when he went into the holy place, as is here said of the Urim and Thummim; and that consultation might be made by them in matters of moment and difficulty, as appears from various other passages of the Scripture, Num 27:21 and but in what manner this was done, and in what way the answer was given and understood, are not easily accounted for: some say, by the brightness or protuberance of the letters on the stones; others, by the shining and splendour of the stones, which is more probable; others, by an inward impression on the mind of the priest; and others, by an articulate voice, which seems best of all: the Septuagint render these two words "manifestation and truth"; and Aelianus (y) reports, that the chief and oldest among the Egyptian priests and judges wore an image of a sapphire stone about his neck, which they called "truth": and, according to Diodorus Siculus (z), this image was of more precious stones than one; for he says, the president in the Egyptian courts of judicature had on his neck, hanging on a golden chain, an image of precious stones, which they called truth: but there is no reason to believe that this custom was as ancient as the times of the Israelites in Egypt, or that they borrowed this from them; but rather, that the Egyptians did this in imitation of what the high priest among the Jews wore, which they might learn from the Jews in Solomon's time, or in later ages; the words Urim and Thummim signify "lights and perfections", agreeably to which is the paraphrase of Jonathan;"Urim, which enlighten their words, and manifest the hidden things of the house of Israel, and Thummim, which perfect their works, by the high priest, who seeks instruction from the Lord by them:''they were typical of Christ, in whom all lights and perfections are; all light is in him; the light of nature and reason is from him, as the Creator, and is given to every man that comes into the world; the light of grace is with him, and communicated to all his people at conversion, and in all the after degrees and supplies of it; all light and knowledge in divine things is from him, the knowledge of God, of himself, and of the Gospel, and the truths of it; and the light of glory will be from him: all the perfections of deity, the whole fulness of the Godhead, all human perfections, which make him as man in all things like unto us, but far exceeding us; as Mediator, all the blessings and promises of the covenant are in him; all the gifts of the Spirit, and a fulness of all grace; there are in him perfect righteousness, perfect holiness, all light, life, strength, wisdom, joy, and comfort (a): and these stones, or Urim and Thummim, may be an emblem also of the saints, being made light and perfect righteousness in Christ, from whom they have both: and they shall be upon Aaron's heart, when he goeth in before the Lord; either into the holy or into the most holy place, just as the names of the children of Israel on the stones are said to be; see Gill on Ex 28:29, and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually; not only bear their names and remember their cases, make intercession for them, and represent their persons, in all which he was a type of Christ, but bear their judgment, have that at heart, and administer it unto them; and in all doubtful and difficult cases inquire of God what was fit and right to do for them, or for them to do: so Christ has the government of his people both at heart and in his hands; all judgment is committed to him, and he is the righteousness of his people now, and will be their Judge hereafter. (x) Antiqu. l. 3. c. 7. sect. 5. (y) Var. Hist. l. 14. c. 34. (z) Bibliothec. l. 1. p. 68. (a) See a Discourse of mine, called Levi's Urim and Thummim, found with Christ, &c. published in 1725. John Wesley 28:30 The Urim and Thummim - By which the will of God was made known in doubtful cases, was put in this breast - plate, which is therefore called the breast - plate of judgment. Urim and Thummim signify light and integrity: many conjectures there are among the learned what they were: we have no reason to think they were any thing that Moses was to make, more than what was before ordered; so that either God made them himself, and gave them to Moses, for him to put into the breast - plate when other things were prepared; or, no more is meant but a declaration of the farther use of what was already ordered to be made. The words may be read thus, And thou shalt give, or add, to the breast - plate of judgment, the illuminations and perfections, and they shall be upon the heart of Aaron - That is, he shall be endued with a power of knowing and making known the mind of God in all difficult cases relating either to the civil or ecclesiastical state. Their government was a theocracy; God was their king, the high priest was, under God, their ruler, this Urim and Thummim were his cabinet council: probably Moses wrote upon the breast - plate, or wove into it, these words, Urim and Thummim, to signify, that the high - priest, having on him this breast - plate, and asking council of God in any emergency, should be directed to those measures, which God would own. If he were standing before the ark, probably he received instructions from off the mercy - seat, as Moses did, Ex 25:22. If he were at a distance from the ark, as Abiathar was when he enquired of the Lord for David, 1Kings 23:6, then the answer was given either by a voice from heaven, or by an impulse upon the mind of the high priest, which last is perhaps intimated in that expression, he shall bear the judgment of the children of Israel upon his heart. This oracle was of great use to Israel, Joshua consulted it. Num 27:21, and it is likely, the judges after him. It was lost in the captivity, and never retrieved after. It was a shadow of good things to come, and the substance is Christ. He is our oracle; by him God in these last days, makes known himself and his mind to us. Divine revelation centers in him, and comes to us through him; he is the light, the true light, the faithful witness; and from him we receive the Spirit of truth, who leads into all truth. The joining of the breast - plate to the ephod notes, that his prophetical office was founded on his priesthood; and it was by the merit of his death that he purchased this honour for himself, and this favour for us. It was the Lamb that had been slain that was worthy to take the book and to open the seals. Rev_ 5:9. The judgment - The breast - plate of judgment: That breast - plate which declared the judgment or mind of God to the Israelites. Robert Jamieson, A. R. Fausset and David Brown 28:30 thou shalt put in the breastplate of judgment the Urim and Thummim--The words signify "lights" and "perfections"; and nothing more is meant than the precious stones of the breastplate already described (compare Ex 39:8-21; Lev 8:8). They received the name because the bearing of them qualified the high priest to consult the divine oracle on all public or national emergencies, by going into the holy place--standing close before the veil and putting his hand upon the Urim and Thummim, he conveyed a petition from the people and asked counsel of God, who, as the Sovereign of Israel, gave response from the midst of His glory. Little, however, is known about them. But it may be remarked that Egyptian judges wore on the breast of their official robes a representation of Justice, and the high priest in Israel long officiated also as a judge; so that some think the Urim and Thummim had a reference to his judicial functions.
28:3128:31: Եւ արասցես վտաւակս պճղնաւորս համա՛կ կապուտակ. 31 «Պճղնաւոր ներքին պատմուճան կը պատրաստես ամբողջութեամբ կապոյտ թելով հիւսուած կտաւից: 31 «Եփուտին պատմուճանը բոլորովին կապուտակէ շինէ։ Եւ արասցես ^[439]վտաւակս պճղնաւորս`` համակ կապուտակ: 28:31: Եւ արասցես վտաւակս պճղնաւորս համա՛կ կապուտակ. 31 «Պճղնաւոր ներքին պատմուճան կը պատրաստես ամբողջութեամբ կապոյտ թելով հիւսուած կտաւից: 31 «Եփուտին պատմուճանը բոլորովին կապուտակէ շինէ։ zohrab-1805▾ eastern-1994▾ western am▾	28:3131: И сделай верхнюю ризу к ефоду всю голубого [цвета]; 28:37 καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another αὐτὸ αυτος he; him ἐπὶ επι in; on ὑακίνθου υακινθος hyacinth κεκλωσμένης κλωθω and; even ἔσται ειμι be ἐπὶ επι in; on τῆς ο the μίτρας μιτρα down; by πρόσωπον προσωπον face; ahead of τῆς ο the μίτρας μιτρα be 28:31 וְ wᵊ וְ and עָשִׂ֛יתָ ʕāśˈîṯā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] מְעִ֥יל mᵊʕˌîl מְעִיל coat הָ hā הַ the אֵפֹ֖וד ʔēfˌôḏ אֵפֹד ephod כְּלִ֥יל kᵊlˌîl כָּלִיל entire תְּכֵֽלֶת׃ tᵊḵˈēleṯ תְּכֵלֶת purple wool 28:31. facies et tunicam superumeralis totam hyacinthinamAnd thou shalt make the tunic of the ephod all of violet, 31. And thou shalt make the robe of the ephod all of blue. And thou shalt make the robe of the ephod all [of] blue: 31: И сделай верхнюю ризу к ефоду всю голубого [цвета]; 28:37 καὶ και and; even ἐπιθήσεις επιτιθημι put on; put another αὐτὸ αυτος he; him ἐπὶ επι in; on ὑακίνθου υακινθος hyacinth κεκλωσμένης κλωθω and; even ἔσται ειμι be ἐπὶ επι in; on τῆς ο the μίτρας μιτρα down; by πρόσωπον προσωπον face; ahead of τῆς ο the μίτρας μιτρα be 28:31 וְ wᵊ וְ and עָשִׂ֛יתָ ʕāśˈîṯā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] מְעִ֥יל mᵊʕˌîl מְעִיל coat הָ hā הַ the אֵפֹ֖וד ʔēfˌôḏ אֵפֹד ephod כְּלִ֥יל kᵊlˌîl כָּלִיל entire תְּכֵֽלֶת׃ tᵊḵˈēleṯ תְּכֵלֶת purple wool 28:31. facies et tunicam superumeralis totam hyacinthinam And thou shalt make the tunic of the ephod all of violet, 31. And thou shalt make the robe of the ephod all of blue. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 31: «Меил» (слав.: долгая риза, внутренняя) в отличие от ефода был одноцветный. Верхняя риза названа «ризою к ефоду», т. е. принадлежностью ефода, который без него не надевался. Matthew Henry: Concise Commentary on the Whole Bible - 1706 31 And thou shalt make the robe of the ephod all of blue. 32 And there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent. 33 And beneath upon the hem of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about: 34 A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about. 35 And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not. 36 And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD. 37 And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be. 38 And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD. 39 And thou shalt embroider the coat of fine linen, and thou shalt make the mitre of fine linen, and thou shalt make the girdle of needlework. Here is, 1. Direction given concerning the robe of the ephod, v. 31-35. This was next under the ephod, and reached down to the knees, was without sleeves, and was put on over their head, having holes on the sides to put the arms through, or, as Maimonides describes it, was not sewed together on the sides at all. The hole on the top, through which the head was put, was carefully bound about, that it might not tear in the putting on. In religious worship, care must be taken to prevent every thing that may distract the minds of the worshippers, or render the service despicable. Round the skirts of the robe were hung golden bells, and the representations of pomegranates made of yarn of divers colours. The pomegranates added to the beauty of the robe, and the sound of the bells gave notice to the people in the outer court when he went into the holy place to burn incense, that they might then apply themselves to their devotions at the same time (Luke i. 10), in token of their concurrence with him in his offering, and their hopes of the ascent of their prayers to God in virtue of the incense he offered. Aaron must come near to minister in the garments that were appointed him, that he die not. It is at his peril if he attend otherwise than according to the institution. This intimates that we must serve the Lord with fear and holy trembling, as those that know we deserve to die, and are in danger of making some fatal mistake. Some make the bells of the holy robe to typify the sound of the gospel of Christ in the world, giving notice of his entrance within the veil for us. Blessed are those that hear this joyful sound, Ps. lxxxix. 15. The adding of the pomegranates, which are a fragrant fruit, denotes the sweet savour of the gospel, as well as the joyful sound of it, for it is a savour of life unto life. The church is called an orchard of pomegranates. 2. Concerning the golden plate fixed upon Aaron's forehead, on which must be engraven, Holiness to the Lord (v. 36, 37), or The holiness of Jehovah. Aaron must hereby be reminded that God is holy, and that his priests must be holy. Holiness becomes his house and household. The high priest must be sequestered from all pollution, and consecrated to God and to his service and honour, and so must all his ministrations be. All that attend in God's house must have Holiness to the Lord engraven upon their foreheads, that is, they must be holy, devoted to the Lord, and designing his glory in all they do. This must appear in their forehead, in an open profession of their relation to God, as those that are not ashamed to own it, and in a conversation in the world answerable to it. It must likewise be engraven like the engravings of a signet, so deep, so durable, not painted to be washed off, but sincere and lasting; such must our holiness to the Lord be. Aaron must have this upon his forehead, that he may bear the iniquity of the holy things (v. 38), and that they may be accepted before the Lord. Herein he was a type of Christ, the great Mediator between God and man, through whom it is that we have to do with God. (1.) Through him what is amiss in our services is pardoned. The divine law is strict; in many things we come short of our duty, so that we cannot but be conscious to ourselves of much iniquity cleaving even to our holy things; when we would do good evil is present; even this would be our ruin if God should enter into judgment with us. But Christ, our high priest, bears this iniquity, bears it for us so as to bear it from us, and through him it is forgiven to us and not laid to our charge. (2.) Through him what is good is accepted; our persons, our performances, are pleasing to God upon the account of Christ's intercession, and not otherwise, 1 Pet. ii. 5. His being holiness to the Lord recommends all those to the divine favour that are interested in his righteousness, and clothed with his Spirit; and therefore he has said it was for our sakes that he sanctified himself, John xvii. 19. Having such a high priest, we come boldly to the throne of grace, Heb. iv. 14-16. 3. The rest of the garments are but named (v. 39), because there was nothing extraordinary in them. The embroidered coat of fine linen was the innermost of the priestly garments; it reached to the feet, and the sleeves to the wrists, and was bound to the body with a girdle or sash of needle-work. The mitre, or diadem, was of linen, such as kings anciently wore in the east, typifying the kingly office of Christ. He is a priest upon a throne (Zech. vi. 13), a priest with a crown. These two God has joined, and we must not think to separate them. Adam Clarke: Commentary on the Bible - 1831 28:31: The robe of the ephod - See Clarke on Exo 28:4 (note). From this description, and from what Josephus says, who must have been well acquainted with its form, we find that this meil, or robe, was one long straight piece of blue cloth, with a hole or opening in the center for the head to pass through; which hole or opening was bound about, that it might not be rent in putting it on or taking it off, Exo 28:32. Albert Barnes: Notes on the Bible - 1834 28:31-35 The robe of the ephod - Exo 39:22-26. A frock or robe of the simplest form, woven without seam, wholly of blue. It was put on by being drawn over the head. It appears to have had no sleeves. It probably reached a little below the knees. It must have been visible above and below the ephod, the variegated texture of which it must have set off as a plain blue groundwork. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:31: Exo 28:4, Exo 28:28, Exo 39:22; Lev 8:7 Carl Friedrich Keil and Franz Delitzsch 28:31 The third portion of Aaron's official dress was the robe. To the ephod there also belonged a מעיל (from מעל to cover or envelope), an upper garment, called the robe of the ephod, the robe belonging to the ephod, "all of dark-blue purple" (hyacinth), by which we are not to imagine a cloak or mantle, but a long, closely-fitting coat; not reaching to the feet, however, as the Alex. rendering ποδήρης might lead us to suppose, but only to the knees, so as to show the coat (Ex 28:39) which was underneath. Ex 28:32 "And the opening of the head thereof shall be in the middle of it;" i.e., there was to be an opening in the middle of it to put the head through when it was put on; - "a hem shall be round the opening of it, weavers' work, like the opening of the habergeon shall it (the seam) be to it; it shall not be torn." By the habergeon (θώραξ), or coat-of-mail, we have to understand the linothoo'reex, the linen coat, such as was worn by Ajax for example (Il. 2, 529). Linen habergeons of this kind were made in Egypt in a highly artistic style (see Hengstenberg, Egypt, etc., pp. 141-2). In order that the mel might not be torn when it was put on, the opening for the head was to be made with a strong hem, which was to be of weavers' work; from which it follows as a matter of course that the robe was woven in one piece, and not made in several pieces and then sewed together; and this is expressly stated in Ex 39:22. Josephus and the Rabbins explain the words ארג מעשׂה (ἔργον ὑφαντόν) in this way, and observe at the same time that the mel had no sleeves, but only arm-holes. Ex 28:33-34 On the lower hem (שׁוּלים the tail or skirt) there were to be pomegranates of dark-blue and dark-red purple and crimson, made of twisted yarn of these colours (Ex 39:24), and little golden bells between them round about, a bell and a pomegranate occurring alternately all round. According to Rashi the pomegranates were "globi quidam rotundi instar malorum punicorum, quasi essent ova gallinarum." פּעמנים (from פּעם to strike of knock, like the old High German cloccon, clochon, i.e., to smite) signifies a little bell, not a spherical ball. Ex 28:35 Aaron was to put on this coat, to minister, i.e., to perform the duties of his holy office, "that his sound might be heard when he went into the holy place before Jehovah, and when he came out, and he might not die." These directions are referred to in Ecclus. 45:9, and explained as follows: "He compassed him with pomegranates and with many golden bells round about, that as he went there might be a sound, and a noise made, that might be heard in the temple, for a memorial to the children of his people." The probable meaning of these words is either that given by Hiskuni (in Drusius), ut sciant tempus cultus divini atque ita praeparent cor suum ad patrem suum, qui est in coelis, or that given by Oehler, viz., that the ringing of the bells might announce to the people in the court the entrance of the high priest and the rites he was performing, in order that they might accompany him with their thoughts and prayers. But this is hardly correct. For not only is the expression, "for a memorial to the children of Israel," evidently intended by the writer of Ecclesiasticus as a translation of the words ישׂראל לבני זכּרן in Ex 28:12 (cf. Ex 28:29), so that he has transferred to the bells of the mel what really applies to the precious stones on the ephod, which contained the names of the twelve sons of Israel, but he has misunderstood the words themselves; for Aaron was to bear the names of the sons of Israel before Jehovah in these precious stones for a reminder, i.e., to remind Jehovah of His people. Moreover, the words "and he shall not die" are not in harmony with this interpretation. Bhr, Oehler, and others, regard the words as referring to the whole of the high priest's robes, and understand them as meaning, that he would be threatened with death if he appeared before Jehovah without his robes, inasmuch as he was merely a private individual without this holy dress, and could not in that case represent the nation. This is so far justifiable, no doubt, although not favoured by the position of the words in the context, that the bells were inseparably connected with the robe, which was indispensable to the ephod with the choshen, and consequently the bells had no apparent significance except in connection with the whole of the robes. But even if we do adopt this explanation of the words, we cannot suppose that Aaron's not dying depended upon the prayers of the congregation which accompanied his going in and out before Jehovah; for in that case the intercession of the high priest would have lost its objective meaning altogether, and his life would have been actually given up in a certain sense to the caprice of the people. All that remains, therefore, is to take the words as they occur: Aaron was not to appear before the Lord without the sound of the bells upon his robe being heard, in order that he might not die; so that to understand the reason for his not saying, we must inquire what the ringing of the bells signified, or rather, what was the signification of Aaron's robe, with its border of pomegranates and ringing bells. The trivial explanation given by Abraham ben David, viz., that the ringing was to take the place of knocking at the door of Jehovah's palace, as an abrupt entrance into the presence of a great king was punished with death, is not more deserving of a serious refutation than Knobel's idea, for which there is no foundation, that the sounding of the bells was to represent a reverential greeting, and a very musical offering of praise (!). The special significance of the mel cannot have resided in either its form or its colour; for the only feature connected with its form, that was at all peculiar to it, was its being woven in one piece, which set forth the idea of wholeness or spiritual integrity; and the dark-blue colour indicated nothing more than the heavenly origin and character of the office with which the robe was associated. It must be sought for, therefore, in the peculiar pendants, the meaning of which is to be gathered from the analogous instructions in Num 15:38-39, where every Israelite is directed to make a fringe in the border of his garment, of dark-blue purple thread, and when he looks at the fringe to remember the commandments of God and do them. In accordance with this, we are also to seek for allusions to the word and testimony of God in the pendant of pomegranates and bells attached to the fringe of the high priest's robe. The simile in Prov 25:11, where the word is compared to an apple, suggests the idea that the pomegranates, with their pleasant odour, their sweet and refreshing juice, and the richness of their delicious kernel, were symbols of the word and testimony of God as a sweet and pleasant spiritual food, that enlivens the soul and refreshes the heart (compare Ps 19:8; Ps 119:25, Ps 119:43, Ps 119:50, with Deut 8:3; Prov 9:8, Ecclus. 15:3), and that the bells were symbols of the sounding of this word, or the revelation and proclamation of the word. Through the robe, with this pendant attached, Aaron was represented as the recipient and medium of the word and testimony which came down from heaven; and this was the reason why he was not to appear before the Lord without that sound, lest he should forfeit his life. It was not because he would simply have appeared as a private person if he had gone without it, for he would always have the holy dress of a priest upon him, even when he was not clothed in the official decorations of the high priest; but because no mere priest was allowed to enter the immediate presence of the Lord. This privilege was restricted to the representative of the whole congregation, viz., the high priest; and even he could only do so when wearing the robe of the word of God, as the bearer of the divine testimony, upon which the covenant fellowship with the Lord was founded. John Gill 28:31 And thou shall make the robe of the ephod all of blue. This was a different garment from the ephod, was longer than that, and was under it, and of different materials: that was made of gold, blue, purple, scarlet, and fine linen; this only of linen, and wholly of a blue colour, without any curious figures upon it, as were on that: in Ex 39:22, it is said to be of woven work; it was woven from top to bottom, and had no seam in it: so Josephus says (b),"the coat did not consist of two parts, nor was it sewed upon the shoulder, nor on the side, but was one long piece of woven work;''and such was the seamless coat our Lord Jesus Christ wore, literally understood, Jn 19:23 and both were an emblem of his perfect righteousness, which has nothing of the works of men joined to it, to justify them before God, and make them acceptable to him: for this robe signifies the robe of Christ's righteousness, the best robe; it has its name from a word which signifies prevarication or sin, because it covers the sins of God's people; the matter of it was linen, and so fitly points at the fine linen, that is the righteousness of the saints, and being blue or sky coloured may denote heaven and happiness, which that entitles to, see Mt 5:20, the Septuagint version calls it a garment down to the feet, using the same word as in Rev_ 1:13 and fitly agrees with that righteousness with which all Christ's members are covered and justified, Is 45:24. (b) Antiqu. l. 3. c. 7. sect. 4. John Wesley 28:31 The robe of the ephod - This was next under the ephod, and reached down to the knees, without sleeves, and was put on over their head, having holes on the sides to put the arms through, or, as Maimonides describes it, was not sewn together on the sides at all. The hole on the top through which the head was put was carefully bound about, that it might not tear in the putting on. The bells gave notice to the people in the outer court, when he went into the holy place to burn incense, that they might then apply themselves to their devotions at the same time, Lk 1:10, in token of their concurrence with him, and their hopes of the ascent of their prayers to God in the virtue of the incense he offered. Aaron must come near to minister in the garments that were appointed him, that he die not. 'Tis at his peril if he attend otherwise than according to the institution. Robert Jamieson, A. R. Fausset and David Brown 28:31 the robe of the ephod all of blue--It was the middle garment, under the ephod and above the coat. It had a hole through which the head was thrust, and was formed carefully of one piece, such as was the robe of Christ (Jn 19:23). The high priest's was of a sky-blue color. The binding at the neck was strongly woven, and it terminated below in a fringe, made of blue, purple, and scarlet tassels, in the form of a pomegranate, interspersed with small bells of gold, which tinkled as the wearer was in motion.
28:3228:32: եւ զօձիսն գրապանա՛ւ արարեալ, բոլորա՛կ ձեւեսցես շուրջանակի՝ գո՛րծ անգուածոյ։ եւ զխառնուածսն անկեալ անդստին ՚ի նմանէ. զի մի՛ արատիցի։ 32 Դրա վերին մասը շուրջանակի կլոր կտրելով՝ բացուածք կը թողնես: Միացման տեղերը ամբողջական՝ մէկ կտոր թող լինեն, որպէսզի այդ զգեստը չպատռուի: 32 Անոր մէջտեղը գլուխ անցընելու ճեղքուածք մը պէտք է ըլլայ. ճեղքուածքին բոլորտիքը զրահի ճեղքուածքին պէս հիւսուած եզերք ունենալու է, որպէս զի չպատռի։ Եւ ^[440]զօձիսն գրապանաւ արարեալ, բոլորակ ձեւեսցես շուրջանակի` գործ անկուածոյ, եւ զխառնուածսն անկեալ անդստին ի նմանէ. զի մի՛ արատիցի: 28:32: եւ զօձիսն գրապանա՛ւ արարեալ, բոլորա՛կ ձեւեսցես շուրջանակի՝ գո՛րծ անգուածոյ։ եւ զխառնուածսն անկեալ անդստին ՚ի նմանէ. զի մի՛ արատիցի։ 32 Դրա վերին մասը շուրջանակի կլոր կտրելով՝ բացուածք կը թողնես: Միացման տեղերը ամբողջական՝ մէկ կտոր թող լինեն, որպէսզի այդ զգեստը չպատռուի: 32 Անոր մէջտեղը գլուխ անցընելու ճեղքուածք մը պէտք է ըլլայ. ճեղքուածքին բոլորտիքը զրահի ճեղքուածքին պէս հիւսուած եզերք ունենալու է, որպէս զի չպատռի։ zohrab-1805▾ eastern-1994▾ western am▾	28:3232: среди ее должно быть отверстие для головы; у отверстия ее вокруг должна быть обшивка тканая, подобно как у отверстия брони, чтобы не дралось; 28:38 καὶ και and; even ἔσται ειμι be ἐπὶ επι in; on τοῦ ο the μετώπου μετωπον forehead Ααρων ααρων Aarōn; Aaron καὶ και and; even ἐξαρεῖ εξαιρω lift out / up; remove Ααρων ααρων Aarōn; Aaron τὰ ο the ἁμαρτήματα αμαρτημα sinfulness τῶν ο the ἁγίων αγιος holy ὅσα οσος as much as; as many as ἂν αν perhaps; ever ἁγιάσωσιν αγιαζω hallow οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel παντὸς πας all; every δόματος δομα gift τῶν ο the ἁγίων αγιος holy αὐτῶν αυτος he; him καὶ και and; even ἔσται ειμι be ἐπὶ επι in; on τοῦ ο the μετώπου μετωπον forehead Ααρων ααρων Aarōn; Aaron διὰ δια through; because of παντός πας all; every δεκτὸν δεκτος acceptable αὐτοῖς αυτος he; him ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master 28:32 וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be פִֽי־ fˈî- פֶּה mouth רֹאשֹׁ֖ו rōšˌô רֹאשׁ head בְּ bᵊ בְּ in תֹוכֹ֑ו ṯôḵˈô תָּוֶךְ midst שָׂפָ֡ה śāfˈā שָׂפָה lip יִֽהְיֶה֩ yˈihyeh היה be לְ lᵊ לְ to פִ֨יו fˌiʸw פֶּה mouth סָבִ֜יב sāvˈîv סָבִיב surrounding מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed אֹרֵ֗ג ʔōrˈēḡ ארג weave כְּ kᵊ כְּ as פִ֥י fˌî פֶּה mouth תַחְרָ֛א ṯaḥrˈā תַּחְרָא cuirass יִֽהְיֶה־ yˈihyeh- היה be לֹּ֖ו llˌô לְ to לֹ֥א lˌō לֹא not יִקָּרֵֽעַ׃ yiqqārˈēₐʕ קרע tear 28:32. in cuius medio supra erit capitium et ora per gyrum eius textilis sicut fieri solet in extremis vestium partibus ne facile rumpaturIn the midst whereof above shall be a hole for the head, and a border round about it woven, as is wont to be made in the outmost parts of garments, that it may not easily be broken. 32. And it shall have a hole for the head in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of a coat of mail, that it be not rent. And there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent: 32: среди ее должно быть отверстие для головы; у отверстия ее вокруг должна быть обшивка тканая, подобно как у отверстия брони, чтобы не дралось; 28:38 καὶ και and; even ἔσται ειμι be ἐπὶ επι in; on τοῦ ο the μετώπου μετωπον forehead Ααρων ααρων Aarōn; Aaron καὶ και and; even ἐξαρεῖ εξαιρω lift out / up; remove Ααρων ααρων Aarōn; Aaron τὰ ο the ἁμαρτήματα αμαρτημα sinfulness τῶν ο the ἁγίων αγιος holy ὅσα οσος as much as; as many as ἂν αν perhaps; ever ἁγιάσωσιν αγιαζω hallow οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel παντὸς πας all; every δόματος δομα gift τῶν ο the ἁγίων αγιος holy αὐτῶν αυτος he; him καὶ και and; even ἔσται ειμι be ἐπὶ επι in; on τοῦ ο the μετώπου μετωπον forehead Ααρων ααρων Aarōn; Aaron διὰ δια through; because of παντός πας all; every δεκτὸν δεκτος acceptable αὐτοῖς αυτος he; him ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master 28:32 וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be פִֽי־ fˈî- פֶּה mouth רֹאשֹׁ֖ו rōšˌô רֹאשׁ head בְּ bᵊ בְּ in תֹוכֹ֑ו ṯôḵˈô תָּוֶךְ midst שָׂפָ֡ה śāfˈā שָׂפָה lip יִֽהְיֶה֩ yˈihyeh היה be לְ lᵊ לְ to פִ֨יו fˌiʸw פֶּה mouth סָבִ֜יב sāvˈîv סָבִיב surrounding מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed אֹרֵ֗ג ʔōrˈēḡ ארג weave כְּ kᵊ כְּ as פִ֥י fˌî פֶּה mouth תַחְרָ֛א ṯaḥrˈā תַּחְרָא cuirass יִֽהְיֶה־ yˈihyeh- היה be לֹּ֖ו llˌô לְ to לֹ֥א lˌō לֹא not יִקָּרֵֽעַ׃ yiqqārˈēₐʕ קרע tear 28:32. in cuius medio supra erit capitium et ora per gyrum eius textilis sicut fieri solet in extremis vestium partibus ne facile rumpatur In the midst whereof above shall be a hole for the head, and a border round about it woven, as is wont to be made in the outmost parts of garments, that it may not easily be broken. 32. And it shall have a hole for the head in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of a coat of mail, that it be not rent. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 32: Одежда была не распашная, не застегивающаяся, но цельная, с отверстием для головы в верхней части. Отверстие нужно не прорезать, а сделать его при самом тканье ризы, которая вся была тканая (39:22). Чтобы отверстие не дралось, оно обшивалось (39:23). Albert Barnes: Notes on the Bible - 1834 28:32 An habergeon - Corselets of linen, such as appear to be here referred to, were well known amongst the Egyptians. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:32: as it were: Exo 39:28; Ch2 26:14; Neh 4:16; Job 41:26 that it be not rent: Joh 19:23, Joh 19:24; Eph 4:3-16 John Gill 28:32 And there shall be a hole in the top of it, in the midst thereof,.... At the neck of it, for the high priest to put his head through when he put it on: Tit shall have a binding of woven work round about the hole of it; a large hem or selvage, perhaps of the same kind of woven stuff the robe itself was made of, and this was done to strengthen it: as it were the hole of an habergeon; a corslet or coat of mail: that it be not rent; when the high priest put it on; or through the weight of the ephod and the ouches of gold on the shoulder pieces of it, and the breastplate hanging down from thence; this may denote the strength and duration of Christ's righteousness, which is an everlasting one. John Wesley 28:32 An habergeon - A coat of armour.
28:3328:33: Եւ արասցես առ ստորոտով՝ վտաւակացն ՚ի ներքոյ կողմանէ՝ իբրեւ նռնաձեւս ծաղկեալս, ՚ի կապուտակէ եւ ՚ի ծիրանւոյ, եւ ՚ի կարմրոյ մանելոյ, եւ ՚ի բեհեզոյ նիւթելոյ առ ստորոտով վտաւակացն շուրջանակի. եւ տեսիլ նորա նռնաձեւ, եւ զանգակս ոսկիս ՚ի մէջ նոցա շուրջանակի[755]։ [755] Ոմանք. Եւ զանգակք ոսկիք ՚ի մէջ։ 33 Ներքին պատմուճանների քղանցքներին, ներքեւի մասում մանուած կապոյտ, ծիրանի ու կարմիր թելերով եւ նրբահիւս բեհեզով նռան ծաղկաբողբոջներ կը գործես: Դրանք կը գործես ներքին պատմուճանների քղանցքների շուրջբոլորը: Այդ զարդերը թող ունենան նռան ծաղկաբողբոջի ձեւը, եւ դրանց միջեւ շուրջանակի ոսկէ զանգակներ թող լինեն: 33 Անոր քղանցքներուն վրայ կապուտակէ ու ծիրանեգոյնէ եւ կրկնակի կարմիրէ նուռեր շինէ՛ քղանցքներուն բոլորտիքը։ Անոնց մէջտեղ շուրջանակի ոսկի զանգակներ։ Եւ արասցես ^[441]առ ստորոտով վտաւակացն ի ներքոյ կողմանէ` իբրեւ նռնաձեւս ծաղկեալս``, ի կապուտակէ եւ ի ծիրանւոյ եւ ի կարմրոյ մանելոյ ^[442]եւ ի բեհեզոյ նիւթելոյ``, առ ստորոտով ^[443]վտաւակացն շուրջանակի, եւ տեսիլ նորա նռնաձեւ``, եւ զանգակս ոսկիս ի մէջ նոցա շուրջանակի: 28:33: Եւ արասցես առ ստորոտով՝ վտաւակացն ՚ի ներքոյ կողմանէ՝ իբրեւ նռնաձեւս ծաղկեալս, ՚ի կապուտակէ եւ ՚ի ծիրանւոյ, եւ ՚ի կարմրոյ մանելոյ, եւ ՚ի բեհեզոյ նիւթելոյ առ ստորոտով վտաւակացն շուրջանակի. եւ տեսիլ նորա նռնաձեւ, եւ զանգակս ոսկիս ՚ի մէջ նոցա շուրջանակի[755]։ [755] Ոմանք. Եւ զանգակք ոսկիք ՚ի մէջ։ 33 Ներքին պատմուճանների քղանցքներին, ներքեւի մասում մանուած կապոյտ, ծիրանի ու կարմիր թելերով եւ նրբահիւս բեհեզով նռան ծաղկաբողբոջներ կը գործես: Դրանք կը գործես ներքին պատմուճանների քղանցքների շուրջբոլորը: Այդ զարդերը թող ունենան նռան ծաղկաբողբոջի ձեւը, եւ դրանց միջեւ շուրջանակի ոսկէ զանգակներ թող լինեն: 33 Անոր քղանցքներուն վրայ կապուտակէ ու ծիրանեգոյնէ եւ կրկնակի կարմիրէ նուռեր շինէ՛ քղանցքներուն բոլորտիքը։ Անոնց մէջտեղ շուրջանակի ոսկի զանգակներ։ zohrab-1805▾ eastern-1994▾ western am▾	28:3333: по подолу ее сделай яблоки из [нитей] голубого, яхонтового, пурпурового и червленого [цвета], вокруг по подолу ее; позвонки золотые между ними кругом: 28:39 καὶ και and; even οἱ ο the κόσυμβοι κοσυμβος the χιτώνων χιτων shirt ἐκ εκ from; out of βύσσου βυσσος fine linen καὶ και and; even ποιήσεις ποιεω do; make κίδαριν κιδαρις fine linen καὶ και and; even ζώνην ζωνη belt; sash ποιήσεις ποιεω do; make ἔργον εργον work ποικιλτοῦ ποικιλτης broiderer 28:33 וְ wᵊ וְ and עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make עַל־ ʕal- עַל upon שׁוּלָ֗יו šûlˈāʸw שׁוּל skirt רִמֹּנֵי֙ rimmōnˌê רִמֹּון pomegranate תְּכֵ֤לֶת tᵊḵˈēleṯ תְּכֵלֶת purple wool וְ wᵊ וְ and אַרְגָּמָן֙ ʔargāmˌān אַרְגָּמָן purple-wool וְ wᵊ וְ and תֹולַ֣עַת ṯôlˈaʕaṯ תֹּולַעַת worm שָׁנִ֔י šānˈî שָׁנִי scarlet עַל־ ʕal- עַל upon שׁוּלָ֖יו šûlˌāʸw שׁוּל skirt סָבִ֑יב sāvˈîv סָבִיב surrounding וּ û וְ and פַעֲמֹנֵ֥י faʕᵃmōnˌê פַּעֲמֹון bell זָהָ֛ב zāhˈāv זָהָב gold בְּ bᵊ בְּ in תֹוכָ֖ם ṯôḵˌām תָּוֶךְ midst סָבִֽיב׃ sāvˈîv סָבִיב surrounding 28:33. deorsum vero ad pedes eiusdem tunicae per circuitum quasi mala punica facies ex hyacintho et purpura et cocco bis tincto mixtis in medio tintinabulisAnd beneath at the feet of the same tunic, round about, thou shalt make as it were pomegranates, of violet, and purple, and scarlet twice dyed, with little bells set between: 33. And upon the skirts of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the skirts thereof; and bells of gold between them round about: And [beneath] upon the hem of it thou shalt make pomegranates [of] blue, and [of] purple, and [of] scarlet, round about the hem thereof; and bells of gold between them round about: 33: по подолу ее сделай яблоки из [нитей] голубого, яхонтового, пурпурового и червленого [цвета], вокруг по подолу ее; позвонки золотые между ними кругом: 28:39 καὶ και and; even οἱ ο the κόσυμβοι κοσυμβος the χιτώνων χιτων shirt ἐκ εκ from; out of βύσσου βυσσος fine linen καὶ και and; even ποιήσεις ποιεω do; make κίδαριν κιδαρις fine linen καὶ και and; even ζώνην ζωνη belt; sash ποιήσεις ποιεω do; make ἔργον εργον work ποικιλτοῦ ποικιλτης broiderer 28:33 וְ wᵊ וְ and עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make עַל־ ʕal- עַל upon שׁוּלָ֗יו šûlˈāʸw שׁוּל skirt רִמֹּנֵי֙ rimmōnˌê רִמֹּון pomegranate תְּכֵ֤לֶת tᵊḵˈēleṯ תְּכֵלֶת purple wool וְ wᵊ וְ and אַרְגָּמָן֙ ʔargāmˌān אַרְגָּמָן purple-wool וְ wᵊ וְ and תֹולַ֣עַת ṯôlˈaʕaṯ תֹּולַעַת worm שָׁנִ֔י šānˈî שָׁנִי scarlet עַל־ ʕal- עַל upon שׁוּלָ֖יו šûlˌāʸw שׁוּל skirt סָבִ֑יב sāvˈîv סָבִיב surrounding וּ û וְ and פַעֲמֹנֵ֥י faʕᵃmōnˌê פַּעֲמֹון bell זָהָ֛ב zāhˈāv זָהָב gold בְּ bᵊ בְּ in תֹוכָ֖ם ṯôḵˌām תָּוֶךְ midst סָבִֽיב׃ sāvˈîv סָבִיב surrounding 28:33. deorsum vero ad pedes eiusdem tunicae per circuitum quasi mala punica facies ex hyacintho et purpura et cocco bis tincto mixtis in medio tintinabulis And beneath at the feet of the same tunic, round about, thou shalt make as it were pomegranates, of violet, and purple, and scarlet twice dyed, with little bells set between: 33. And upon the skirts of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the skirts thereof; and bells of gold between them round about: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 33-35: По подолу верхней ризы, доходившей, по словам Иосифа Флавия и блаженного Иеронима до колен, шли вперемежку (39:26) трехцветные подобия гранатовых яблок, сделанные из голубой, пурпуровой и червленой крученой пряжи (39:24), и золотые звонки. В то время как гранатовые яблоки, отличавшиеся сладостью, напоминали о сладости возвещаемого первосвященником закона (Пс 118:72), так звук звонков при входе Аарона во святилище и выходе из него имел ближайшее отношение к личной безопасности первосвященника: «и не умрет он». Входя во святилище, место особого присутствия Божия, Аарон, облеченный в свои священные одежды, являлся представителем и ходатаем народа, а не нарушителем святости места; потому Аарон должен быть чужд страха наказания смертью за оскорбление величия Божия. Объяснение Иисуса сына Сирахова (45:11) не делает понятным выражение: «и не умрет он». R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:33: And: Exo 39:24-26 hem: or, skirts pomegranates: Kg1 7:18; Kg2 25:17 bells: Zac 14:20 John Gill 28:33 And beneath upon the hem of it,.... Or the skirts of it, at the bottom of the robe: thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; these were figures made of blue, purple, and scarlet yarn, in the form of pomegranates: Jarchi says they were round and hollow, and made like hens' eggs, about the size of them, and of an oval form: and bells of gold between them round about; according to some, the bells were put into the pomegranates, which is supposed to be the meaning of the phrase "between them", or, "in the midst of them"; and so Aben Ezra observes, that some say the bells did not appear, they were only in the midst of the pomegranates, and there they caused their sound to be heard: but according to our version and others, the bells were placed between the pomegranates, between every pomegranate and pomegranate there was a golden bell; and this seems to be plainly the sense of the following verse. John Wesley 28:33 Pomegranates - The figures of Pomegranates, but flat and embroidered.
28:3428:34: Զանգակս ոսկի եւ նռնաձեւ՝ ծաղկեալ առ ստորով վտաւակացն շուրջանակի։ 34 Ոսկէ զանգակներն ու նռան ծաղկաբողբոջները շուրջանակի թող զարդարեն ներքին պատմուճանների քղանցքները: 34 Պատմուճանին քղանցքին վրայ շուրջանակի ոսկի զանգակ մը ու նուռ մը։ Զանգակ ոսկի եւ ^[444]նռնաձեւ` ծաղկեալ առ ստորով վտաւակացն`` շուրջանակի: 28:34: Զանգակս ոսկի եւ նռնաձեւ՝ ծաղկեալ առ ստորով վտաւակացն շուրջանակի։ 34 Ոսկէ զանգակներն ու նռան ծաղկաբողբոջները շուրջանակի թող զարդարեն ներքին պատմուճանների քղանցքները: 34 Պատմուճանին քղանցքին վրայ շուրջանակի ոսկի զանգակ մը ու նուռ մը։ zohrab-1805▾ eastern-1994▾ western am▾	28:3434: золотой позвонок и яблоко, золотой позвонок и яблоко, по подолу верхней ризы кругом; 28:40 καὶ και and; even τοῖς ο the υἱοῖς υιος son Ααρων ααρων Aarōn; Aaron ποιήσεις ποιεω do; make χιτῶνας χιτων shirt καὶ και and; even ζώνας ζωνη belt; sash καὶ και and; even κιδάρεις κιδαρις do; make αὐτοῖς αυτος he; him εἰς εις into; for τιμὴν τιμη honor; value καὶ και and; even δόξαν δοξα glory 28:34 פַּעֲמֹ֤ן paʕᵃmˈōn פַּעֲמֹון bell זָהָב֙ zāhˌāv זָהָב gold וְ wᵊ וְ and רִמֹּ֔ון rimmˈôn רִמֹּון pomegranate פַּֽעֲמֹ֥ן pˈaʕᵃmˌōn פַּעֲמֹון bell זָהָ֖ב zāhˌāv זָהָב gold וְ wᵊ וְ and רִמֹּ֑ון rimmˈôn רִמֹּון pomegranate עַל־ ʕal- עַל upon שׁוּלֵ֥י šûlˌê שׁוּל skirt הַ ha הַ the מְּעִ֖יל mmᵊʕˌîl מְעִיל coat סָבִֽיב׃ sāvˈîv סָבִיב surrounding 28:34. ita ut tintinabulum sit aureum et malum rursumque tintinabulum aliud aureum et malum punicumSo that there shall be a golden bell and a pomegranate, and again another golden bell and a pomegranate. 34. a golden bell and a pomegranate, a golden bell and a pomegranate, upon the skirts of the robe round about. A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about: 34: золотой позвонок и яблоко, золотой позвонок и яблоко, по подолу верхней ризы кругом; 28:40 καὶ και and; even τοῖς ο the υἱοῖς υιος son Ααρων ααρων Aarōn; Aaron ποιήσεις ποιεω do; make χιτῶνας χιτων shirt καὶ και and; even ζώνας ζωνη belt; sash καὶ και and; even κιδάρεις κιδαρις do; make αὐτοῖς αυτος he; him εἰς εις into; for τιμὴν τιμη honor; value καὶ και and; even δόξαν δοξα glory 28:34 פַּעֲמֹ֤ן paʕᵃmˈōn פַּעֲמֹון bell זָהָב֙ zāhˌāv זָהָב gold וְ wᵊ וְ and רִמֹּ֔ון rimmˈôn רִמֹּון pomegranate פַּֽעֲמֹ֥ן pˈaʕᵃmˌōn פַּעֲמֹון bell זָהָ֖ב zāhˌāv זָהָב gold וְ wᵊ וְ and רִמֹּ֑ון rimmˈôn רִמֹּון pomegranate עַל־ ʕal- עַל upon שׁוּלֵ֥י šûlˌê שׁוּל skirt הַ ha הַ the מְּעִ֖יל mmᵊʕˌîl מְעִיל coat סָבִֽיב׃ sāvˈîv סָבִיב surrounding 28:34. ita ut tintinabulum sit aureum et malum rursumque tintinabulum aliud aureum et malum punicum So that there shall be a golden bell and a pomegranate, and again another golden bell and a pomegranate. 34. a golden bell and a pomegranate, a golden bell and a pomegranate, upon the skirts of the robe round about. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:34: Psa 89:15; Sol 2:3, Sol 4:3, Sol 4:13, Sol 6:7, Sol 6:11, Sol 8:2; Joh 15:4-8, Joh 15:16; Col 1:5, Col 1:6, Col 1:10 John Gill 28:34 A golden bell and a pomegranate, a golden bell and a pomegranate,.... First a golden bell and then a pomegranate, then a bell and then a pomegranate again, and so on: upon the hem of the robe round about; all round the hem or skirts of the robe were they placed in this manner: the Targum of Jonathan says, the sum or number of them were seventy one; but Maimonides (c) says there were seventy two, thirty six in each skirt; and so says R. Levi Ben Gersom; but Clemens of Alexandria (d) has increased the number to three hundred and sixty six, according to the days of the year, and thinks they signified the acceptable year of the Lord proclaiming and resounding the great appearance of the Saviour: "golden bells" may denote either the intercession of Christ in heaven, which if not vocal, as on earth, has a speech or sound in it, which is understood: his blood, righteousness, and sacrifice, call aloud for peace and pardon, and it is a sound that is always heard with delight; the matter of them being gold may denote the preciousness and excellency of Christ's intercession, and the duration of it; and being on the hem of the robe shows that Christ's righteousness is that on which his intercession depends, and from whence it has its efficacy: or else these bells may be an emblem of the Gospel, as preached by Christ himself, and by his apostles and ministers, compared to "bells" for sound; the sound of the Gospel being a sound of love, grace, mercy, peace, pardon, righteousness, life, and salvation; a joyful sound, like that of the jubilee, an even and certain one, different from that of the law, and exceeding musical and delightful; and to "golden" bells for the preciousness of it, and its truths, and for its duration; and being on the hem of the robe may signify that in the Gospel the righteousness of Christ is revealed and pointed at, and that faith in this righteousness comes hereby; "the pomegranates" on Aaron might be an emblem of his priesthood, and of the ceremonial law, and of the good things they were shadows and types of; and of Christ himself, and of the virtue, odour, and fragrancy of his sufferings, sacrifice, and intercession; and also of the church, called an orchard of pomegranates, Song 4:13 consisting of various members, as the pomegranate of various grains; the juice of which the blood of Christ may resemble, in which those members swim and are washed; and who are of a grateful odour to God, and are surrounded by his power and love; and their hanging upon the hem of the robe may signify the acceptableness of them through the righteousness, sacrifice, and mediation of Christ, and the fruits of good works, which both the righteousness of Christ and the Gospel produce; and particularly the bells and pomegranates may signify that sound doctrine and a savoury life and conversation should go together in the priests of the Lord, in the ministers of his word. (c) Hilchot Cele Hamikdash, c. 9. sect. 4. (d) Stromat. l. 5. p. 564. Robert Jamieson, A. R. Fausset and David Brown 28:34 a golden bell and a pomegranate--The bells were hung between the pomegranates, which were said to have amounted to seventy-two, and the use of them seems to have been to announce to the people when the high priest entered the most holy place, that they might accompany him with their prayers, and also to remind himself to be attired in his official dress, to minister without which was death.
28:3528:35: Եւ եղիցի ՚ի վերայ Ահարոնի յորժամ պաշտիցէ՝ հնչիւն բարբառոյ ՚ի մտանել իւրում ՚ի սրբութիւնն առաջի Տեառն, եւ յելանել նորա՝ զի մի՛ մեռանիցի։ 35 Դա թող հագնի Ահարոնը, որպէսզի, երբ պաշտամունք է կատարում, Տիրոջ առաջ սրբարան մտնելիս ու ելնելիս լսուեն դրանց արձակած ձայները, եւ Ահարոնը չմեռնի: 35 Պաշտամունքի ատեն անիկա Ահարոնին վրայ պէտք է ըլլայ ու Տէրոջը սրբարանը մտած ու ելած ատենը անոր ձայնը պիտի լսուի, որպէս զի չմեռնի։ Եւ եղիցի ի վերայ Ահարոնի, յորժամ պաշտիցէ, հնչիւն բարբառոյ ի մտանել իւրում ի սրբութիւնն առաջի Տեառն եւ յելանել նորա, զի մի՛ մեռանիցի: 28:35: Եւ եղիցի ՚ի վերայ Ահարոնի յորժամ պաշտիցէ՝ հնչիւն բարբառոյ ՚ի մտանել իւրում ՚ի սրբութիւնն առաջի Տեառն, եւ յելանել նորա՝ զի մի՛ մեռանիցի։ 35 Դա թող հագնի Ահարոնը, որպէսզի, երբ պաշտամունք է կատարում, Տիրոջ առաջ սրբարան մտնելիս ու ելնելիս լսուեն դրանց արձակած ձայները, եւ Ահարոնը չմեռնի: 35 Պաշտամունքի ատեն անիկա Ահարոնին վրայ պէտք է ըլլայ ու Տէրոջը սրբարանը մտած ու ելած ատենը անոր ձայնը պիտի լսուի, որպէս զի չմեռնի։ zohrab-1805▾ eastern-1994▾ western am▾	28:3535: она будет на Аароне в служении, дабы слышен был от него звук, когда он будет входить во святилище пред лице Господне и когда будет выходить, чтобы ему не умереть. 28:41 καὶ και and; even ἐνδύσεις ενδυω dress in; wear αὐτὰ αυτος he; him Ααρων ααρων Aarōn; Aaron τὸν ο the ἀδελφόν αδελφος brother σου σου of you; your καὶ και and; even τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even χρίσεις χριω anoint αὐτοὺς αυτος he; him καὶ και and; even ἐμπλήσεις εμπιπλημι fill in; fill up αὐτῶν αυτος he; him τὰς ο the χεῖρας χειρ hand καὶ και and; even ἁγιάσεις αγιαζω hallow αὐτούς αυτος he; him ἵνα ινα so; that ἱερατεύωσίν ιερατευω do sacred duty; priest μοι μοι me 28:35 וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be עַֽל־ ʕˈal- עַל upon אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron לְ lᵊ לְ to שָׁרֵ֑ת šārˈēṯ שׁרת serve וְ wᵊ וְ and נִשְׁמַ֣ע nišmˈaʕ שׁמע hear קֹ֠ולֹו qôlˌô קֹול sound בְּ bᵊ בְּ in בֹאֹ֨ו vōʔˌô בוא come אֶל־ ʔel- אֶל to הַ ha הַ the קֹּ֜דֶשׁ qqˈōḏeš קֹדֶשׁ holiness לִ li לְ to פְנֵ֧י fᵊnˈê פָּנֶה face יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and בְ vᵊ בְּ in צֵאתֹ֖ו ṣēṯˌô יצא go out וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָמֽוּת׃ ס yāmˈûṯ . s מות die 28:35. et vestietur ea Aaron in officio ministerii ut audiatur sonitus quando ingreditur et egreditur sanctuarium in conspectu Domini et non moriaturAnd Aaron shall be vested with it in the office of his ministry, that the sound may be heard, when he goeth in and cometh out of the sanctuary, in the sight of the Lord, and that he may not die. 35. And it shall be upon Aaron to minister: and the sound thereof shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not. And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto the holy [place] before the LORD, and when he cometh out, that he die not: 35: она будет на Аароне в служении, дабы слышен был от него звук, когда он будет входить во святилище пред лице Господне и когда будет выходить, чтобы ему не умереть. 28:41 καὶ και and; even ἐνδύσεις ενδυω dress in; wear αὐτὰ αυτος he; him Ααρων ααρων Aarōn; Aaron τὸν ο the ἀδελφόν αδελφος brother σου σου of you; your καὶ και and; even τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even χρίσεις χριω anoint αὐτοὺς αυτος he; him καὶ και and; even ἐμπλήσεις εμπιπλημι fill in; fill up αὐτῶν αυτος he; him τὰς ο the χεῖρας χειρ hand καὶ και and; even ἁγιάσεις αγιαζω hallow αὐτούς αυτος he; him ἵνα ινα so; that ἱερατεύωσίν ιερατευω do sacred duty; priest μοι μοι me 28:35 וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be עַֽל־ ʕˈal- עַל upon אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron לְ lᵊ לְ to שָׁרֵ֑ת šārˈēṯ שׁרת serve וְ wᵊ וְ and נִשְׁמַ֣ע nišmˈaʕ שׁמע hear קֹ֠ולֹו qôlˌô קֹול sound בְּ bᵊ בְּ in בֹאֹ֨ו vōʔˌô בוא come אֶל־ ʔel- אֶל to הַ ha הַ the קֹּ֜דֶשׁ qqˈōḏeš קֹדֶשׁ holiness לִ li לְ to פְנֵ֧י fᵊnˈê פָּנֶה face יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and בְ vᵊ בְּ in צֵאתֹ֖ו ṣēṯˌô יצא go out וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָמֽוּת׃ ס yāmˈûṯ . s מות die 28:35. et vestietur ea Aaron in officio ministerii ut audiatur sonitus quando ingreditur et egreditur sanctuarium in conspectu Domini et non moriatur And Aaron shall be vested with it in the office of his ministry, that the sound may be heard, when he goeth in and cometh out of the sanctuary, in the sight of the Lord, and that he may not die. 35. And it shall be upon Aaron to minister: and the sound thereof shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 28:35: His sound shall be heard - The bells were doubtless intended to keep up the people's attention to the very solemn and important office which the priest was then performing, that they might all have their hearts engaged in the work; and at the same time to keep Aaron himself in remembrance that he ministered before Jehovah, and should not come into his presence without due reverence. That he die not - This seems an allusion to certain ceremonies which still prevail in the eastern countries. Jehovah appeared among his people in the tabernacle as an emperor in his tent among his troops. At the doors of the tents or palaces of grandees was generally placed some sonorous body, either of metal or wood, which was struck to advertise those within that a person prayed for admittance to the presence of the king, etc. As the tabernacle had no door, but a veil, and consequently nothing to prevent any person from going in, Aaron was commanded to put the bells on his robe, that his sound might be heard when he went into the holy place before the Lord. Albert Barnes: Notes on the Bible - 1834 28:35 His sound - Its sound, i. e. the sound of the robe, that the people, who stood without, when they heard the sound of the bells within the tabernacle, might have a sensible proof that the high priest was performing the sacred rite in their behalf, though he was out of their sight. That he die not - The bells also bore witness that the high priest was, at the time of his ministration, duly attired in the dress of his office, and so was not incurring the sentence of death (see also Exo 28:43). An infraction of the laws for the service of the sanctuary was not merely an act of disobedience; it was a direct insult to the presence of Yahweh from His ordained minister, and justly incurred a sentence of capital punishment. Compare Exo 30:21; Lev 8:35; Lev 10:7. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:35: goeth in: Lev 16:2; Heb 9:12 John Gill 28:35 And it shall be upon Aaron to minister,.... That is, the robe before described shall be put upon him, that he might minister in the priest's office, for without this, as well as the other garments, he might not: and his sound shall be heard when he goeth in unto the holy place before the Lord, and when he cometh out; by means of which the priests would have notice that they might depart, and he be alone in his ministrations; or rather, that the people might know his going out and coming in, and so give themselves up to prayer, while he was offering incense, see Lk 1:9 though the instance of Zacharias is not of an high priest, but of a common priest: that he die not the Targum of Jonathan adds, with flaming fire. This is added, to make him, and all succeeding priests, careful that this robe, nor any other of the priestly garments, were wanting, when they ministered before the Lord; should any be wanting, it would be highly resented by the Lord: and such an one would be in danger of being cut off by death from the immediate hand of God, as Nadab and Abihu were for offering strange fire to the Lord; for, according to the Jewish writers (e), a priest not rightly attired, either with more or fewer garments than he should have, his service was illegal, and he was as a stranger, and his service strange service, unacceptable to God, yea, provoking to him; and so Jarchi on the text says, if he wanted one of these garments, he was guilty of death by the hand of heaven, the immediate hand of God. (e) Maimon. Cele Hamikdash, c. 10. sect. 4, 5.
28:3628:36: Եւ արասցես թիթեղն յոսկւոյ սրբոյ. եւ քանդակեսցես ՚ի նմա քանդակ կնքոյ՝ Սրբութի՛ւն Տեառն։ 36 Մաքուր ոսկուց թիթեղ կը պատրաստես եւ դրա վրայ, ինչպէս կնիքի վրայ են փորագրում, «Սրբութիւն Տեառն» կը փորագրես: 36 Զուտ ոսկիէ թիթեղ մը շինէ՛ ու անոր վրայ կնիք փորագրելու պէս՝ ՍՐԲՈՒԹԻՒՆ ՏԵԱՌՆ* փորագրէ՛։ Եւ արասցես թիթեղն յոսկւոյ սրբոյ, եւ քանդակեսցես ի նմա քանդակ կնքոյ` ՍՐԲՈՒԹԻՒՆ ՏԵԱՌՆ: 28:36: Եւ արասցես թիթեղն յոսկւոյ սրբոյ. եւ քանդակեսցես ՚ի նմա քանդակ կնքոյ՝ Սրբութի՛ւն Տեառն։ 36 Մաքուր ոսկուց թիթեղ կը պատրաստես եւ դրա վրայ, ինչպէս կնիքի վրայ են փորագրում, «Սրբութիւն Տեառն» կը փորագրես: 36 Զուտ ոսկիէ թիթեղ մը շինէ՛ ու անոր վրայ կնիք փորագրելու պէս՝ ՍՐԲՈՒԹԻՒՆ ՏԵԱՌՆ* փորագրէ՛։ zohrab-1805▾ eastern-1994▾ western am▾	28:3636: И сделай полированную дощечку из чистого золота, и вырежь на ней, как вырезывают на печати: 'Святыня Господня', 28:42 καὶ και and; even ποιήσεις ποιεω do; make αὐτοῖς αυτος he; him περισκελῆ περισκελης cover ἀσχημοσύνην ασχημοσυνη indecency χρωτὸς χρως skin αὐτῶν αυτος he; him ἀπὸ απο from; away ὀσφύος οσφυς loins; waist ἕως εως till; until μηρῶν μηρος thigh ἔσται ειμι be 28:36 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make צִּ֖יץ ṣṣˌîṣ צִיץ blossom זָהָ֣ב zāhˈāv זָהָב gold טָהֹ֑ור ṭāhˈôr טָהֹר pure וּ û וְ and פִתַּחְתָּ֤ fittaḥtˈā פתח engrave עָלָיו֙ ʕālāʸw עַל upon פִּתּוּחֵ֣י pittûḥˈê פִּתּוּחַ engraving חֹתָ֔ם ḥōṯˈām חֹותָם seal קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness לַֽ lˈa לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH 28:36. facies et lamminam de auro purissimo in qua sculpes opere celatoris Sanctum DominoThou shalt make also a plate of the purest gold: wherein thou shalt grave with engraver's work, Holy to the Lord. 36. And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLY TO THE LORD. And thou shalt make a plate [of] pure gold, and grave upon it, [like] the engravings of a signet, HOLINESS TO THE LORD: 36: И сделай полированную дощечку из чистого золота, и вырежь на ней, как вырезывают на печати: 'Святыня Господня', 28:42 καὶ και and; even ποιήσεις ποιεω do; make αὐτοῖς αυτος he; him περισκελῆ περισκελης cover ἀσχημοσύνην ασχημοσυνη indecency χρωτὸς χρως skin αὐτῶν αυτος he; him ἀπὸ απο from; away ὀσφύος οσφυς loins; waist ἕως εως till; until μηρῶν μηρος thigh ἔσται ειμι be 28:36 וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make צִּ֖יץ ṣṣˌîṣ צִיץ blossom זָהָ֣ב zāhˈāv זָהָב gold טָהֹ֑ור ṭāhˈôr טָהֹר pure וּ û וְ and פִתַּחְתָּ֤ fittaḥtˈā פתח engrave עָלָיו֙ ʕālāʸw עַל upon פִּתּוּחֵ֣י pittûḥˈê פִּתּוּחַ engraving חֹתָ֔ם ḥōṯˈām חֹותָם seal קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness לַֽ lˈa לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH 28:36. facies et lamminam de auro purissimo in qua sculpes opere celatoris Sanctum Domino Thou shalt make also a plate of the purest gold: wherein thou shalt grave with engraver's work, Holy to the Lord. 36. And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLY TO THE LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 36-38: Прикрепляемая к головной повязке первосвященника золотая дощечка, «диадема святости» (29:6; 39:30), с находящейся на ней надписью: «святыня Господня», указывала на то, что первосвященник носил грехи или недостатки приношений сынов Израилевых. Какие это грехи жертв и отчего они происходят, сказать с определенностью трудно. Одни причину этого указывают в грехах приносящего жертву, которые заражали своей нечистотой и то, что приносилось в жертву. Другие под грехами приношений разумеют грехи священников при совершении жертвоприношений, происходящие от нарушения обрядовых постановлений. Если бы первосвященник не нес, т. е. не снимал, этих грехов, то священные дары, назначенные для очищения человека и умилостивления Бога, не достигали бы своей цели. Описания головного убора первосвященника в Библии нет. По словам Иосифа Флавия он состоял из льняной ткани, обыкновенной священнической повязки, поверх которой была другая, сделанная из узорчатой фиолетовой ткани с тройным кованым золотым венком (Иуд. Древн. 3:7, 6). Adam Clarke: Commentary on the Bible - 1831 28:36: Thou shalt make a plate of pure gold - The word ציץ tsits, which we render plate, means a flower, or any appearance of this kind, The Septuagint translate it by πεταλον, a leaf; hence we might be led to infer that this plate resembled a wreath of flowers or leaves; and as it is called, Exo 29:6, נזר nezer, a crown, and the author of the book of The Wisdom of Solomon 18:24, who was a Jew, and may be supposed to know well what it was, calls it διαδημα, it was probably of the form, not of the ancient diadem, but rather of the radiated crown worn by the ancient Roman emperors, which was a gold band that went round the head from the vertex to the occiput; but the position of the Jewish sacerdotal crown was different, as that went round the forehead, under which there was a blue lace or fillet, Exo 28:37, which was probably attached to the mitre or turban, and formed its lowest part or border. Holiness to the Lord - This we may consider as the grand badge of the sacerdotal office. 1. The priest was to minister in holy things. 2. He was the representative of a holy God. 3. He was to offer sacrifices to make an atonement for and to put away Sin. 4. He was to teach the people the way of righteousness and true holiness. 5. As mediator, he was to obtain for them those Divine influences by which they should be made holy, and be prepared to dwell with holy spirits in the kingdom of glory. 6. In the sacerdotal office he was the type of that holy and just One who, in the fullness of time, was to come and put away sin by the sacrifice of himself. It is allowed on all hands that this inscription was, in the primitive Hebrew character, such as appears upon ancient shekels, and such as was used before the Babylonish captivity, and probably from the giving of the law on Mount Sinai. The קדש ליהוה Kodesh Laihovah, of the present Hebrew text, would in those ancient characters appear thus as this illustration, which, in the modern Samaritan character, evidently derived from that illustration. And the Samaritan word in this ancient and original character is the famous Tetragrammaton, or word of four letters, which, to the present day, the Jews will neither write nor pronounce. The Jews teach that these letters were embossed on the gold, and not engraven in it, and that the plate on which they were embossed was about two fingers broad, and that it occupied a space on the forehead between the hair and the eyebrows. But it is most likely that it was attached to the lower part of the mitre. Albert Barnes: Notes on the Bible - 1834 28:36-43 Compare Exo 39:27-31. 28:36 Holiness to the Lord - This inscription testified in express words the holiness with which the high priest was invested in virtue of his sacred calling. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:36: a plate of pure gold: The word tzitz, which we translate a plate, properly signifies a flower. It is rendered by the LXX πεταλον, a leaf, and is called nezer, a crown in Exo 29:6 and διαδημα, a diadem, by the author of the book of Wisdom, 28:24. Josephus says that it was adorned with three rows of the flower which the Greeks call κυανος. It was two fingers broad, of a circular form, suited to the shape of the head, and so long that it reached from ear to ear, and was fastened upon a blue lace or ribband, which was tied behind the head; and as the plate reached only half round the head, the remaining part of the ribband was highly ornamented with artificial flowers. grave upon it: Exo 28:9, Exo 28:11 HOLINESS: Exo 39:30; Lev 8:9, Lev 10:3, Lev 19:2; Psa 93:5; Eze 43:12; Zac 14:20; Heb 7:26; Heb 12:14; Pe1 1:15, Pe1 1:16, Pe1 2:9; Rev 21:27 Carl Friedrich Keil and Franz Delitzsch 28:36 The fourth article of the high priest's dress was the diadem upon his head-band. ציץ, from צוּץ to shine, a plate of pure gold, on which the words ליהוה קדשׁ, "holiness (i.e., all holy) to Jehovah," were engraved, and which is called the "crown of holiness" in consequence, in Ex 39:30. This gold plate was to be placed upon a riband of dark-blue purple, or, as it is expressed in Ex 39:31, a riband of this kind was to be fastened to it, to attach it to the head-band, "upon the fore-front (as in Ex 26:9) of the head-band," from above (Ex 39:31); by which we are to understand that the gold plate was placed above the lower coil of the head-band and over Aaron's forehead. The word מצנפת, from צנף to twist or coil (Is 22:18), is only applied to the head-band or turban of the high priest, which was made of simply byssus (Ex 28:39), and, judging from the etymology, was in the shape of a turban. This is all that can be determined with reference to its form. The diadem was the only thing about it that had any special significance. This was to be placed above (upon) Aaron's forehead, that he "might bear the iniquity of the holy things, which the children of Israel sanctified, with regard to all their holy gifts,...as an acceptableness for them before Jehovah." עון נשׁא: to bear iniquity (sin) and take it away; in other words, to exterminate it by taking it upon one's self. The high priest was exalted into an atoning mediator of the whole nation; and an atoning, sin-exterminating intercession was associated with his office. The qualification for this he received from the diadem upon his forehead with the inscription, "holiness to the Lord." Through this inscription, which was fastened upon his head-dress of brilliant white, the earthly reflection of holiness, he was crowned as the sanctified of the Lord (Ps 106:16), and endowed with the power to exterminate the sin which clung to the holy offerings of the people on account of the unholiness of their nature, so that the gifts of the nation became well-pleasing to the Lord, and the good pleasure of God was manifested to the nation. (Note: See my Archaeology i. pp. 183-4. The following are Calvin's admirable remarks: Oblationum sanctarum iniquitas tollenda et purganda fuit per sacerdotem. Frigidum est illud commentum, si quid erroris admissum est in ceremoniis, remissum fuisse sacerdotis precibus. Longius enim respicere nos oportet: ideo oblationum iniquitatem deleri a sacerdote, quia nulla oblatio, quatenus est hominis, omni vitio caret. Dictu hoc asperum est et fere παράδοξον, sanctitates ipsas esse immundas, ut venia indigeant; sed tenendum est, nihil esse sane purum, quod non aliquid labis a nobis contrahat.... Nihil Dei cultu praestantius: et tamen nihil offerre potuit populus, etiam a lege praescriptum, nisi intercedente venia, quam nonnisi per sacerdotem obtinuit.) Geneva 1599 28:36 And thou shalt make a plate [of] pure gold, and grave upon it, [like] the engravings of a signet, (o) HOLINESS TO THE LORD. (o) Holiness belongs to the Lord: for he is most holy, and nothing unholy may appear before him. John Gill 28:36 And thou shalt make a plate of pure gold,.... It was, as Jarchi says, two fingers broad, and reached from ear to ear, and so Maimonides (f); it is sometimes called the holy crown, and the plate of the holy crown, Ex 29:6, this was a priestly crown, for priests were very honourable and dignified persons, especially the high priest among the Jews; and even among the Gentiles it was common for their kings to be priests: and though this crown may denote the kingly power of Christ, yet as residing in him who is a priest, for he is a priest on his throne, Zech 6:13, and so may signify the conjunction of the kingly and priestly offices in Christ, who has a crown of pure gold given him by his Father, and put upon him, and by his people, Ps 21:4 and being of pure gold, holy, and on the forehead, as this plate was, may signify the purity and holiness of Christ's kingdom and office, the glory, visibility, and perpetuity of it: and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD; which words were written either in two lines, or in one. If in two, Maimonides (g) says, the word "holiness" was above, and to "the Lord" below: but it might be written in one line, and that seems most likely: he also says the letters were protuberant, or stood out; but then they would not be graved like the engravings of a signet, in which the letters or figures are engraved within, but like the impressions of a signet made on wax, or other things: in this the high priest was a type of Christ, who is holy in himself, in his person, in both his natures, divine and human, in his offices of prophet, priest, and King; and he is holiness itself, the most holy, essentially, infinitely, and perfectly so, as angels and men are not, and the source and spring of holiness to others: and he is holiness to the Lord for his people; he is so representatively; as their covenant head he has all grace in his hands for them, and they have it in him; this is sanctification in Christ, and is by virtue of union to him, and is complete and perfect, and the cause of holiness in his people; and he is so by imputation. The holiness of his human nature was not a mere qualification for his office, or only exemplary to us, but is with his obedience and sufferings imputed to us for justification. Moreover, Christ has by his blood sanctified his people, or made atonement for them, and procured the cleansing of them from their sins, or the expiation of them; and he is also the efficient cause of their internal holiness by his Spirit, without which there is no seeing God, 1Cor 6:11. (f) Cele Hamikdash, c. 9. sect. 1. Vid. T. Bab. Sabbat, fol. 63. 2. & Succah, fol. 5. 1. (g) Cele Hamikdash, c. 9. sect. 1. Vid. T. Bab, Sabbat, fol. 63. 2. & Succah, fol. 5. 1. John Wesley 28:36 On the golden plate fixed upon Aaron's forehead, like an half coronet, reaching, as the Jews say, from ear to ear, must be engraven, Holiness to the Lord - Aaron must hereby be minded, that God is holy, and that his priests must be holy. The high priest must be consecrated to God, and so must all his ministrations. All that attend in God's house must have holiness to the Lord engraven upon their foreheads, that is, they must he holy, devoted to the Lord, and designing his glory in all they do. This must appear in their forehead, in an open profession of their relation to God, as those that are not ashamed to own it, and in a conversation answerable to it. It must likewise be engraven like the engravings of a signet, so deep, so durable; not painted, so as it may he washed off, but sincere and lasting. Robert Jamieson, A. R. Fausset and David Brown 28:36 plate--literally, a petal of a flower, which seems to have been the figure of this golden plate, which was tied with a ribbon of blue on the front of the mitre, so that every one facing him could read the inscription.
28:3728:37: Եւ դիցես զնա ՚ի վերայ կապուտակին մանելոյ. եւ ե՛ղիցի խուրին յերեսաց կողմանէ[756] [756] ՚Ի լուս՛՛. Եւ եղիցի ՚ի խուրին յեր՛՛։ Ուր ոմանք. Եւ եղիցին խուրին։ 37 Այն կ’ամրացնես նրբահիւս կապոյտ ժապաւէնի վրայ: 37 Կապուտակ ժապաւէն մը անցուր անոր, որ խոյրին վրայ դրուի եւ խոյրին վրայ անոր առջեւի կողմը ըլլայ։ Եւ դիցես զնա ի վերայ ^[445]կապուտակին մանելոյ: 28:37: Եւ դիցես զնա ՚ի վերայ կապուտակին մանելոյ. եւ ե՛ղիցի խուրին յերեսաց կողմանէ[756] [756] ՚Ի լուս՛՛. Եւ եղիցի ՚ի խուրին յեր՛՛։ Ուր ոմանք. Եւ եղիցին խուրին։ 37 Այն կ’ամրացնես նրբահիւս կապոյտ ժապաւէնի վրայ: 37 Կապուտակ ժապաւէն մը անցուր անոր, որ խոյրին վրայ դրուի եւ խոյրին վրայ անոր առջեւի կողմը ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	28:3737: и прикрепи ее шнуром голубого цвета к кидару, так чтобы она была на передней стороне кидара; 28:43 καὶ και and; even ἕξει εχω have; hold Ααρων ααρων Aarōn; Aaron αὐτὰ αυτος he; him καὶ και and; even οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him ὡς ως.1 as; how ἂν αν perhaps; ever εἰσπορεύωνται εισπορευομαι intrude; travel into εἰς εις into; for τὴν ο the σκηνὴν σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony ἢ η or; than ὅταν οταν when; once προσπορεύωνται προσπορευομαι travel near; approach λειτουργεῖν λειτουργεω employed; minister πρὸς προς to; toward τὸ ο the θυσιαστήριον θυσιαστηριον altar τοῦ ο the ἁγίου αγιος holy καὶ και and; even οὐκ ου not ἐπάξονται επαγω instigate; bring on πρὸς προς to; toward ἑαυτοὺς εαυτου of himself; his own ἁμαρτίαν αμαρτια sin; fault ἵνα ινα so; that μὴ μη not ἀποθάνωσιν αποθνησκω die νόμιμον νομιμος eternal; of ages αὐτῷ αυτος he; him καὶ και and; even τῷ ο the σπέρματι σπερμα seed αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτόν αυτος he; him 28:37 וְ wᵊ וְ and שַׂמְתָּ֤ śamtˈā שׂים put אֹתֹו֙ ʔōṯˌô אֵת [object marker] עַל־ ʕal- עַל upon פְּתִ֣יל pᵊṯˈîl פָּתִיל cord תְּכֵ֔לֶת tᵊḵˈēleṯ תְּכֵלֶת purple wool וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be עַל־ ʕal- עַל upon הַ ha הַ the מִּצְנָ֑פֶת mmiṣnˈāfeṯ מִצְנֶפֶת turban אֶל־ ʔel- אֶל to מ֥וּל mˌûl מוּל front פְּנֵֽי־ pᵊnˈê- פָּנֶה face הַ ha הַ the מִּצְנֶ֖פֶת mmiṣnˌefeṯ מִצְנֶפֶת turban יִהְיֶֽה׃ yihyˈeh היה be 28:37. ligabisque eam vitta hyacinthina et erit super tiaramAnd thou shalt tie it with a violet fillet, and it shall be upon the mitre, 37. And thou shalt put it on a lace of blue, and it shall be upon the mitre; upon the forefront of the mitre it shall be. And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be: 37: и прикрепи ее шнуром голубого цвета к кидару, так чтобы она была на передней стороне кидара; 28:43 καὶ και and; even ἕξει εχω have; hold Ααρων ααρων Aarōn; Aaron αὐτὰ αυτος he; him καὶ και and; even οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him ὡς ως.1 as; how ἂν αν perhaps; ever εἰσπορεύωνται εισπορευομαι intrude; travel into εἰς εις into; for τὴν ο the σκηνὴν σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony ἢ η or; than ὅταν οταν when; once προσπορεύωνται προσπορευομαι travel near; approach λειτουργεῖν λειτουργεω employed; minister πρὸς προς to; toward τὸ ο the θυσιαστήριον θυσιαστηριον altar τοῦ ο the ἁγίου αγιος holy καὶ και and; even οὐκ ου not ἐπάξονται επαγω instigate; bring on πρὸς προς to; toward ἑαυτοὺς εαυτου of himself; his own ἁμαρτίαν αμαρτια sin; fault ἵνα ινα so; that μὴ μη not ἀποθάνωσιν αποθνησκω die νόμιμον νομιμος eternal; of ages αὐτῷ αυτος he; him καὶ και and; even τῷ ο the σπέρματι σπερμα seed αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτόν αυτος he; him 28:37 וְ wᵊ וְ and שַׂמְתָּ֤ śamtˈā שׂים put אֹתֹו֙ ʔōṯˌô אֵת [object marker] עַל־ ʕal- עַל upon פְּתִ֣יל pᵊṯˈîl פָּתִיל cord תְּכֵ֔לֶת tᵊḵˈēleṯ תְּכֵלֶת purple wool וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be עַל־ ʕal- עַל upon הַ ha הַ the מִּצְנָ֑פֶת mmiṣnˈāfeṯ מִצְנֶפֶת turban אֶל־ ʔel- אֶל to מ֥וּל mˌûl מוּל front פְּנֵֽי־ pᵊnˈê- פָּנֶה face הַ ha הַ the מִּצְנֶ֖פֶת mmiṣnˌefeṯ מִצְנֶפֶת turban יִהְיֶֽה׃ yihyˈeh היה be 28:37. ligabisque eam vitta hyacinthina et erit super tiaram And thou shalt tie it with a violet fillet, and it shall be upon the mitre, 37. And thou shalt put it on a lace of blue, and it shall be upon the mitre; upon the forefront of the mitre it shall be. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 28:37 A blue lace - The plate was fastened upon a blue band or fillet, so tied round the mitre as to show the plate in front. The mitre - A twisted band of linen Exo 28:39 coiled into a cap, to which the name mitre, in its original sense, closely answers, but which, in modern usage, would rather be called a turban. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:37: blue: Exo 28:28, Exo 28:31; Num 15:38 the mitre it: Exo 28:4, Exo 29:6, Exo 39:30, Exo 39:31; Lev 8:9; Zac 3:5 John Gill 28:37 And thou shalt put it on a blue lace,.... The plate of gold: that it may be upon the mitre; either the plate or the lace; the lace is the nearest antecedent, but it seems by what follows it should be the plate: upon the forefront of the mitre it shall be; the plate of gold; the mitre was of linen, a wrap of linen about the head, and was like a turban on it, in the top of it; it did not come down low upon the forehead, but left that bare for this plate of gold to be put upon it. Jarchi seems to understand all this of the lace, by comparing it with the following verse, and Ex 39:31 as if the plate was represented as in the lace, and the lace upon the plate and upon the mitre above; all which he thinks is to be reconciled by observing, that the plate had three holes, and in every hole was a blue lace, and each lace was divided into two parts, so that there were six in all, two laces at each end of the plate, and two in the middle, by which they were fastened upon the top of the mitre, by which it was kept from falling off; and of this middle lace, he thinks, the text is to be understood. The Targum of Jonathan observes, that this plate was put on a blue lace, to make atonement for the impudent. Robert Jamieson, A. R. Fausset and David Brown 28:37 mitre--crown-like cap for the head, not covering the entire head, but adhering closely to it, composed of fine linen. The Scripture has not described its form, but from JOSEPHUS we may gather that it was conical in shape, as he distinguishes the mitres of the common priests by saying that they were not conical--that it was encircled with swathes of blue embroidered, and that it was covered by one piece of fine linen to hide the seams.
28:3828:38: ՚ի վերայ ճակատուն Ահարոնի։ Եւ բարձցէ Ահարոն զմեղս նուիրացն, որչափ ինչ նուիրիցեն որդիքն Իսրայէլի, ըստ ամենայն տրոց սրբութեանցն իւրեանց. եւ եղիցի ՚ի վերայ ճակատուն Ահարոնի հանապազ յընդունելութիւն նոցա առաջի Տեառն։ 38 Դա կը կապես Ահարոնի գլխին դրուող խոյրի վրայ՝ ճակատի կողմից: Ահարոնը պէտք է կրի Իսրայէլի որդիների նուիրած բոլոր ընծաները, եթէ նոյնիսկ նրանք անօրէնութիւններ գործած լինեն դրանք նուիրելիս: Դա միշտ Ահարոնի ճակատին պէտք է լինի, որպէսզի այդ ընծաները ընդունելի լինեն Տիրոջը: 38 Անիկա Ահարոնին ճակատին վրայ թող ըլլայ, որպէս զի Իսրայէլի որդիներուն նուիրած բոլոր սուրբ ընծաներուն ոեւէ անօրէնութիւն Ահարոնը կրէ։ Միշտ իր ճակատին վրայ պէտք է ըլլայ, որպէս զի անոնք ընդունելի ըլլան Տէրոջը առջեւ։ Եւ եղիցի ^[446]խուրին յերեսաց կողմանէ`` ի վերայ ճակատուն Ահարոնի, եւ բարձցէ Ահարոն զմեղս նուիրացն, որչափ ինչ նուիրիցեն որդիքն Իսրայելի, ըստ ամենայն տրոց սրբութեանցն իւրեանց. եւ եղիցի ի վերայ ճակատուն Ահարոնի հանապազ յընդունելութիւն նոցա առաջի Տեառն: 28:38: ՚ի վերայ ճակատուն Ահարոնի։ Եւ բարձցէ Ահարոն զմեղս նուիրացն, որչափ ինչ նուիրիցեն որդիքն Իսրայէլի, ըստ ամենայն տրոց սրբութեանցն իւրեանց. եւ եղիցի ՚ի վերայ ճակատուն Ահարոնի հանապազ յընդունելութիւն նոցա առաջի Տեառն։ 38 Դա կը կապես Ահարոնի գլխին դրուող խոյրի վրայ՝ ճակատի կողմից: Ահարոնը պէտք է կրի Իսրայէլի որդիների նուիրած բոլոր ընծաները, եթէ նոյնիսկ նրանք անօրէնութիւններ գործած լինեն դրանք նուիրելիս: Դա միշտ Ահարոնի ճակատին պէտք է լինի, որպէսզի այդ ընծաները ընդունելի լինեն Տիրոջը: 38 Անիկա Ահարոնին ճակատին վրայ թող ըլլայ, որպէս զի Իսրայէլի որդիներուն նուիրած բոլոր սուրբ ընծաներուն ոեւէ անօրէնութիւն Ահարոնը կրէ։ Միշտ իր ճակատին վրայ պէտք է ըլլայ, որպէս զի անոնք ընդունելի ըլլան Տէրոջը առջեւ։ zohrab-1805▾ eastern-1994▾ western am▾	28:3838: и будет она на челе Аароновом, и понесет на себе Аарон недостатки приношений, посвящаемых от сынов Израилевых, и всех даров, ими приносимых; и будет она непрестанно на челе его, для благоволения Господня к ним. 28:38 וְ wᵊ וְ and הָיָה֮ hāyā היה be עַל־ ʕal- עַל upon מֵ֣צַח mˈēṣaḥ מֵצַח forehead אַהֲרֹן֒ ʔahᵃrˌōn אַהֲרֹן Aaron וְ wᵊ וְ and נָשָׂ֨א nāśˌā נשׂא lift אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin הַ ha הַ the קֳּדָשִׁ֗ים qqᵒḏāšˈîm קֹדֶשׁ holiness אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יַקְדִּ֨ישׁוּ֙ yaqdˈîšû קדשׁ be holy בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to כָֽל־ ḵˈol- כֹּל whole מַתְּנֹ֖ת mattᵊnˌōṯ מַתָּנָה present קָדְשֵׁיהֶ֑ם qoḏšêhˈem קֹדֶשׁ holiness וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be עַל־ ʕal- עַל upon מִצְחֹו֙ miṣḥˌô מֵצַח forehead תָּמִ֔יד tāmˈîḏ תָּמִיד continuity לְ lᵊ לְ to רָצֹ֥ון rāṣˌôn רָצֹון pleasure לָהֶ֖ם lāhˌem לְ to לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 28:38. inminens fronti pontificis portabitque Aaron iniquitates eorum quae obtulerint et sanctificaverint filii Israhel in cunctis muneribus et donariis suis erit autem lammina semper in fronte eius ut placatus eis sit DominusHanging over the forehead of the high priest. And Aaron shall bear the iniquities of those things, which the children of Israel have offered and sanctified, in all their gifts and offerings. And the plate shall be always on his forehead, that the Lord may be well pleased with them. 38. And it shall be upon Aaron’s forehead, and Aaron shall bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD. And it shall be upon Aaron' s forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD: 38: и будет она на челе Аароновом, и понесет на себе Аарон недостатки приношений, посвящаемых от сынов Израилевых, и всех даров, ими приносимых; и будет она непрестанно на челе его, для благоволения Господня к ним. 28:38 וְ wᵊ וְ and הָיָה֮ hāyā היה be עַל־ ʕal- עַל upon מֵ֣צַח mˈēṣaḥ מֵצַח forehead אַהֲרֹן֒ ʔahᵃrˌōn אַהֲרֹן Aaron וְ wᵊ וְ and נָשָׂ֨א nāśˌā נשׂא lift אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin הַ ha הַ the קֳּדָשִׁ֗ים qqᵒḏāšˈîm קֹדֶשׁ holiness אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יַקְדִּ֨ישׁוּ֙ yaqdˈîšû קדשׁ be holy בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to כָֽל־ ḵˈol- כֹּל whole מַתְּנֹ֖ת mattᵊnˌōṯ מַתָּנָה present קָדְשֵׁיהֶ֑ם qoḏšêhˈem קֹדֶשׁ holiness וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be עַל־ ʕal- עַל upon מִצְחֹו֙ miṣḥˌô מֵצַח forehead תָּמִ֔יד tāmˈîḏ תָּמִיד continuity לְ lᵊ לְ to רָצֹ֥ון rāṣˌôn רָצֹון pleasure לָהֶ֖ם lāhˌem לְ to לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 28:38. inminens fronti pontificis portabitque Aaron iniquitates eorum quae obtulerint et sanctificaverint filii Israhel in cunctis muneribus et donariis suis erit autem lammina semper in fronte eius ut placatus eis sit Dominus Hanging over the forehead of the high priest. And Aaron shall bear the iniquities of those things, which the children of Israel have offered and sanctified, in all their gifts and offerings. And the plate shall be always on his forehead, that the Lord may be well pleased with them. 38. And it shall be upon Aaron’s forehead, and Aaron shall bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 28:38: May bear the iniquity of the holy things - ונשא אהרן את עון הקדשים venasa Aharon eth avon hakkodashim. And Aaron shall bear (in a vicarious and typical manner) the sin of the holy or separated things - offerings or sacrifices. Aaron was, as the high priest of the Jews, the type or representative of our blessed Redeemer; and as he offered the sacrifices prescribed by the law to make an atonement for sin, and was thereby represented as bearing their sins because he was bound to make an atonement for them; so Christ is represented as bearing their sins, i.e., the punishment due to the sins of the world, in his becoming a sacrifice for the human race. See Isa 53:4, Isa 53:12, where the same verb, נשא nasa, is used; and see Pe1 2:24. By the inscription on the plate on his forehead Aaron was acknowledged as the holy minister of the holy God. To the people's services and their offerings much imperfection was attached, and therefore Aaron was represented, not only as making an atonement in general for the sins of the people by the sacrifices they brought, but also as making an atonement for the imperfection of the atonement itself, and the manner in which it was brought. It shall be always upon his forehead - The plate inscribed with Holiness to the Lord should be always on his forehead, to teach that the law required holiness; that this was its aim, design, and end: and the same is required by the Gospel; for under this dispensation it is expressly said, Without holiness no man shall see the Lord; Heb 12:14. Albert Barnes: Notes on the Bible - 1834 28:38 Bear the iniquity of the holy things - The Hebrew expression "to bear iniquity" is applied either to one who suffers the penalty of sin (Exo 28:43; Lev 5:1, Lev 5:17; Lev 17:16; Lev 26:41, etc.), or to one who takes away the sin of others (Gen 50:17; Lev 10:17; Lev 16:22; Num 30:15; Sa1 15:25, etc.). In several of these passages, the verb is rightly rendered to forgive. The iniquity which is spoken of in this place does not mean particular sins actually committed, but that condition of alienation from God in every earthly thing which makes reconciliation and consecration needful. Compare Num 18:1. It belonged to the high priest, as the chief atoning mediator between Yahweh and His people (see the note at Exo 28:36), to atone for the holy things that they might be "accepted before the Lord" (compare Lev 8:15, note; Lev 16:20, Lev 16:33, note): but the common priests also, in their proper functions, had to take their part in making atonement (Lev 4:20; Lev 5:10; Lev 10:17; Lev 22:16; Num 18:23, etc.). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:38: bear the iniquity: Exo 28:43; Lev 10:17, Lev 22:9; Num 18:1; Isa 53:6, Isa 53:11, Isa 53:12; Eze 4:4-6; Joh 1:29; Co2 5:21; Heb 9:28; Pe1 2:24, Pe1 3:18 accepted: Lev 1:4, Lev 22:27, Lev 23:11; Isa 56:7, Isa 60:7; Eph 1:6; Pe1 2:5 Geneva 1599 28:38 And it shall be upon Aaron's forehead, that Aaron may (p) bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD. (p) Their offerings could not be so perfect, but some fault would be in them: which sin the high priest bore and pacified God. John Gill 28:38 And it shall be upon Aaron's forehead,.... That is, the plate of gold, with the inscription on it, holiness to the Lord, and so was very visible and legible. The Targum of Jonathan adds, from temple to temple, that is, from the furthermost end of the one, to the furthermost end of the other, the same as from ear to ear; see Gill on Ex 28:36 the use of it follows: that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; this supposes that the sacrifices of the children of Israel, which they brought to the priests to offer for them, or the gifts they devoted to sacred use, might be attended with sin and blame, either in the matter of their offerings and gifts, or in the manner in which they brought them; and which through the high priest having this plate of gold, with the above inscription on it, were expiated; they were bore away from them, and were not placed to their account, but they were cleared and discharged of them: and so it is that there is sin in the best performances of the saints; there is not a just man that does good, but he sins in doing that good; the best righteousness of men is imperfect, and attended with sin; and this cannot be borne, or taken away by themselves; if God should mark such sins as these, they could not stand before him; now Christ, their High Priest, bears and takes away these, along with all others, which are laid upon him, and borne by him: and it shall be always upon his forehead, that they may be accepted before the Lord; not that he had always this plate of gold on his forehead, only in time of service; but then it was continually for the acceptance of them, though it was not upon his forehead, as Jarchi observes; at Maimonides (h) says, there was great necessity that the high priest should be always in the sanctuary, as it is said, "it shall be always upon his forehead", and therefore must be always there, for he might not wear it outside of it. This with respect to the antitype may signify, that the persons and services of the people of God are accepted with him through the holiness and righteousness of Christ, who is always in the presence of the Lord, ever appears in heaven for them, and is the Lamb of God, to whose person, blood, righteousness, and sacrifice, they are directed to look for the removal of their sins of every sort. (h) Moreh Nevochim, par. 3. c. 47. John Wesley 28:38 Aaron must have this upon his forehead, that he may bear the iniquity of the holy things, and that they may be accepted before the Lord - Herein he was a type of Christ, the great Mediator between God and man. Thro' him what is amiss in our services is pardoned: even this would be our ruin, if God should enter into judgment with us: but Christ our high priest bears this iniquity; bears it for us, so as to bear it from us. Thro' him likewise what is good is accepted; our persons, our performances are pleasing to God upon the account of Christ's intercession, and not otherwise. His being holiness to the Lord, recommends all those to the divine favour that believe in him. Having such a high priest, we come boldly to the throne of grace.
28:3928:39: Եւ զպճղնաւոր պատմուճանն ՚ի բեհեզոյ։ Եւ արասցես ապարաւշս բեհեզեղէնս. եւ կամար՝ գո՛րծ նկարակերպ։ 39 Մինչեւ ոտքի թաթերը հասնող երկարաւուն պատուճանը բեհեզից կը պատրաստես: Բեհեզից կը պատրաստես նաեւ ապարօշն ու նախշազարդ գօտին: 39 Շապիկը բարակ քթանէ նկարէն հիւսէ՛ ու խոյրը բարակ քթանէ շինէ՛ եւ գօտին նկարազարդ շինէ՛։ Եւ ^[447]զպճղնաւոր պատմուճանն`` ի բեհեզոյ, եւ արասցես ^[448]ապարօշ բեհեզեղէնս, եւ կամար` գործ նկարակերպ: 28:39: Եւ զպճղնաւոր պատմուճանն ՚ի բեհեզոյ։ Եւ արասցես ապարաւշս բեհեզեղէնս. եւ կամար՝ գո՛րծ նկարակերպ։ 39 Մինչեւ ոտքի թաթերը հասնող երկարաւուն պատուճանը բեհեզից կը պատրաստես: Բեհեզից կը պատրաստես նաեւ ապարօշն ու նախշազարդ գօտին: 39 Շապիկը բարակ քթանէ նկարէն հիւսէ՛ ու խոյրը բարակ քթանէ շինէ՛ եւ գօտին նկարազարդ շինէ՛։ zohrab-1805▾ eastern-1994▾ western am▾	28:3939: И сделай хитон из виссона и кидар из виссона и сделай пояс узорчатой работы; 28:39 וְ wᵊ וְ and שִׁבַּצְתָּ֙ šibbaṣtˌā שׁבץ weave הַ ha הַ the כְּתֹ֣נֶת kkᵊṯˈōneṯ כֻּתֹּנֶת tunic שֵׁ֔שׁ šˈēš שֵׁשׁ linen וְ wᵊ וְ and עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make מִצְנֶ֣פֶת miṣnˈefeṯ מִצְנֶפֶת turban שֵׁ֑שׁ šˈēš שֵׁשׁ linen וְ wᵊ וְ and אַבְנֵ֥ט ʔavnˌēṭ אַבְנֵט scarf תַּעֲשֶׂ֖ה taʕᵃśˌeh עשׂה make מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed רֹקֵֽם׃ rōqˈēm רקם weave 28:39. stringesque tunicam bysso et tiaram byssinam facies et balteum opere plumariiAnd thou shalt gird the tunic with fine linen, and thou shalt make a fine linen mitre, and a girdle of embroidered work. 39. And thou shalt weave the coat in chequer work of fine linen, and thou shalt make a mitre of fine linen, and thou shalt make a girdle, the work of the embroiderer. And thou shalt embroider the coat of fine linen, and thou shalt make the mitre [of] fine linen, and thou shalt make the girdle [of] needlework: 39: И сделай хитон из виссона и кидар из виссона и сделай пояс узорчатой работы; 28:39 וְ wᵊ וְ and שִׁבַּצְתָּ֙ šibbaṣtˌā שׁבץ weave הַ ha הַ the כְּתֹ֣נֶת kkᵊṯˈōneṯ כֻּתֹּנֶת tunic שֵׁ֔שׁ šˈēš שֵׁשׁ linen וְ wᵊ וְ and עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make מִצְנֶ֣פֶת miṣnˈefeṯ מִצְנֶפֶת turban שֵׁ֑שׁ šˈēš שֵׁשׁ linen וְ wᵊ וְ and אַבְנֵ֥ט ʔavnˌēṭ אַבְנֵט scarf תַּעֲשֶׂ֖ה taʕᵃśˌeh עשׂה make מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed רֹקֵֽם׃ rōqˈēm רקם weave 28:39. stringesque tunicam bysso et tiaram byssinam facies et balteum opere plumarii And thou shalt gird the tunic with fine linen, and thou shalt make a fine linen mitre, and a girdle of embroidered work. 39. And thou shalt weave the coat in chequer work of fine linen, and thou shalt make a mitre of fine linen, and thou shalt make a girdle, the work of the embroiderer. ru▾ 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 39: Хитон (слав.: «риза тресновита» — бахромчатая, или, по другому объяснению, клетчатая) делался из виссона, тканый (4: ст.; 39:27). Можно думать, что из одноцветных нитей материя хитона была выткана шашечками, или мелкими квадратами, в которых нити шли в различных направлениях, образуя материю в виде пике. Пояс был сделан из виссона и из материи голубой, пурпурового и червленого цвета, узорчатой работы (39:29). Albert Barnes: Notes on the Bible - 1834 28:39 The coat of fine linen - A long tunic, or cassock. Josephus says that it was worn next the skin, that it reached to the feet, and that it had closely fitting sleeves. The verb translated "embroider" appears rather to mean weave in diaper work. The tissue consisted of threads of one and the same color diapered in checkers, or in some small figure. The girdle of needlework - The girdle of the work of the embroiderer Exo 26:1; Exo 35:35. The word translated "girdle" is different from that so rendered in Exo 28:8 (see the note), and is probably Egyptian. Josephus says that it was wound several times round the body, and that its ends ordinarily hung down to the feet, but were thrown over the shoulder when the priest was engaged in his work. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:39: embroider: Exo 28:4 the girdle: Exo 28:8 needlework: Psa 45:14 Carl Friedrich Keil and Franz Delitzsch 28:39 In addition to the distinguishing dress of the high priest, Aaron was also to wear, as the official costume of a priest, a body-coat (cetoneth) made of byssus, and woven in checks or cubes; the head-band (for the diadem), also made of simple byssus; and a girdle (abnet, of uncertain etymology, and only applied to the priest's girdle) of variegated work, i.e., made of yarn, of the same four colours as the holy things were to be made of (cf. Ex 39:29). John Gill 28:39 And thou shall embroider the coat of fine linen,.... Which was a distinct garment from the ephod, and from the robe of the ephod, and was the innermost of all; it was made of fine linen, curiously wrought in the weaving of it: according to some, it was full of a sort of eyelet holes; but as the word is that, from whence comes that for ouches, Ex 28:6. Jarchi thinks it was full of holes, like those ouches or sockets, in which the stones were set; and so this coat was decked and adorned with gems and precious stones stuck in those holes or ouches: but rather it was figured with such little cornered holes as are in the stomach of animals that chew the cud, called the "reticulum"; being in the form of network, as Maimonides (i) observes, and which is approved by Braunius (k): this was an emblem of the righteousness of Christ, comparable to fine linen richly embroidered, decked and adorned with jewels, and curiously wrought, see Rev_ 19:8, and thou shalt make the mitre of fine linen: which was a wrap of linen sixteen cubits long, as Maimonides (l) says, both for the high priest, and for common priests, which only differed in the manner of wrapping them; that for the high priest was wrapped fold upon fold, as a roller for a plaster, and so the mitre was flat upon the head, and was like a turban, and did not rise up into a point; but those of the common priests were so wrapped, as that they arose up like a night cap, or a high crowned hat. The mitre, hat, or cap, though a token of honour, yet also of servitude; and may denote, that the people of the Jews were in a state of servitude, and point at the obscurity and darkness of that dispensation; they not clearly discerning divine mysteries, and wanting boldness and freedom to look up to God; or it may denote that the priests under the law were servants, and that Christ, our great High Priest, should appear in the form of one; and may also point at the intenseness of the mind in them and him on business, being deaf to everything else. The Targum of Jonathan says, the coat of fine linen was to atone for the shedding of innocent blood, and the mitre to atone for those who have elated thoughts, are puffed up with pride and vain conceit: and thou shall make the girdle of needlework; to gird about the embroidered coat, which Josephus (m) says was four fingers broad; but, according to Maimonides (n), it was about three fingers broad, and thirty two cubits long, which they wound about and about; and though we translate it "needlework", it should rather be the "work of the embroiderer", as Ainsworth renders it: and this was not wrought by the needle, but in weaving; for, as Maimonides (o) observes,"they did not make any of the priests' garments with needlework, but the work of the weaver, according to Ex 39:27.''This girdle may denote the strength, readiness, faithfulness, and integrity of Christ in the performance of his priestly office; see Is 11:5. (i) Cele Hamikdash, c. 8. sect. 16. (k) De Vestitu Sacerdot. Heb. l. 1. c. 17. p. 379, 380. (l) Ut supra, (Cele Hamikdash) c. 8. sect. 19. (m) Antiqu. l. 3. c. 7. sect. 2. (n) Ut supra. (Cele Hamikdash, c. 8. sect. 19.) (o) lbid. John Wesley 28:39 The embroidered coat of fine linen - Was the innermost of the priestly garments, it reached to the feet, and the sleeves to the wrists, and was bound to the body with a girdle or sash of needlework. The mitre or diadem was of linen, such as kings anciently wore in the east, typifying the kingly office of Christ. Robert Jamieson, A. R. Fausset and David Brown 28:39 coat of fine linen--a garment fastened at the neck, and reaching far down the person, with the sleeves terminating at the elbow. girdle of needlework--a piece of fine twined linen, richly embroidered, and variously dyed. It is said to have been very long, and being many times wound round the body, it was fastened in front and the ends hung down, which, being an impediment to a priest in active duty, were usually thrown across the shoulders. This was the outer garment of the common priests.
28:4028:40: Եւ որդւոցն Ահարոնի արասցես պատմուճանս, եւ կամարս, եւ խոյրս. ՚ի պատիւ եւ ՚ի փառս։ 40 Ահարոնի որդիների համար պատմուճաններ, գօտիներ եւ խոյրեր[73] կը պատրաստես պատուի եւ փառքի համար: [73] 73. Եբրայերէնում՝ շապիկ, գօտի, ապարօշ: 40 Ահարոնի որդիներուն շապիկներ շինէ՛ ու անոնց գօտիներ շինէ՛ եւ պատիւի ու փառքի համար անոնց ապարօշներ շինէ՛։ Եւ որդւոցն Ահարոնի արասցես ^[449]պատմուճանս եւ կամարս եւ խոյրս``, ի պատիւ եւ ի փառս: 28:40: Եւ որդւոցն Ահարոնի արասցես պատմուճանս, եւ կամարս, եւ խոյրս. ՚ի պատիւ եւ ՚ի փառս։ 40 Ահարոնի որդիների համար պատմուճաններ, գօտիներ եւ խոյրեր[73] կը պատրաստես պատուի եւ փառքի համար: [73] 73. Եբրայերէնում՝ շապիկ, գօտի, ապարօշ: 40 Ահարոնի որդիներուն շապիկներ շինէ՛ ու անոնց գօտիներ շինէ՛ եւ պատիւի ու փառքի համար անոնց ապարօշներ շինէ՛։ zohrab-1805▾ eastern-1994▾ western am▾	28:4040: сделай и сынам Аароновым хитоны, сделай им поясы, и головные повязки сделай им для славы и благолепия, 28:40 וְ wᵊ וְ and לִ li לְ to בְנֵ֤י vᵊnˈê בֵּן son אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make כֻתֳּנֹ֔ת ḵuttᵒnˈōṯ כֻּתֹּנֶת tunic וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make לָהֶ֖ם lāhˌem לְ to אַבְנֵטִ֑ים ʔavnēṭˈîm אַבְנֵט scarf וּ û וְ and מִגְבָּעֹות֙ miḡbāʕôṯ מִגְבָּעָה head-gear תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make לָהֶ֔ם lāhˈem לְ to לְ lᵊ לְ to כָבֹ֖וד ḵāvˌôḏ כָּבֹוד weight וּ û וְ and לְ lᵊ לְ to תִפְאָֽרֶת׃ ṯifʔˈāreṯ תִּפְאֶרֶת splendour 28:40. porro filiis Aaron tunicas lineas parabis et balteos ac tiaras in gloriam et decoremMoreover, for the sons of Aaron thou shalt prepare linen tunics, and girdles and mitres for glory and beauty: 40. And for Aaron’s sons thou shalt make coats, and thou shalt make for them girdles, and headtires shalt thou make for them, for glory and for beauty. And for Aaron' s sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty: 40: сделай и сынам Аароновым хитоны, сделай им поясы, и головные повязки сделай им для славы и благолепия, 28:40 וְ wᵊ וְ and לִ li לְ to בְנֵ֤י vᵊnˈê בֵּן son אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make כֻתֳּנֹ֔ת ḵuttᵒnˈōṯ כֻּתֹּנֶת tunic וְ wᵊ וְ and עָשִׂ֥יתָ ʕāśˌîṯā עשׂה make לָהֶ֖ם lāhˌem לְ to אַבְנֵטִ֑ים ʔavnēṭˈîm אַבְנֵט scarf וּ û וְ and מִגְבָּעֹות֙ miḡbāʕôṯ מִגְבָּעָה head-gear תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make לָהֶ֔ם lāhˈem לְ to לְ lᵊ לְ to כָבֹ֖וד ḵāvˌôḏ כָּבֹוד weight וּ û וְ and לְ lᵊ לְ to תִפְאָֽרֶת׃ ṯifʔˈāreṯ תִּפְאֶרֶת splendour 28:40. porro filiis Aaron tunicas lineas parabis et balteos ac tiaras in gloriam et decorem Moreover, for the sons of Aaron thou shalt prepare linen tunics, and girdles and mitres for glory and beauty: 40. And for Aaron’s sons thou shalt make coats, and thou shalt make for them girdles, and headtires shalt thou make for them, for glory and for beauty. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 40-41: Умолчание об устройстве священнических хитонов и поясов даст основание предполагать, что они не отличались от соответствующих одежд первосвященника (ср. 39:27). Название же священнической повязки — «мигбаа» (39:28; Лев 8:13) отличается от имени первосвященнического головного убора «мицнефет», что в свою очередь указывает на различие в устройстве и самих головных украшений. Matthew Henry: Concise Commentary on the Whole Bible - 1706 40: The Priests' Attire.B. C. 1491. 40 And for Aaron's sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty. 41 And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office. 42 And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach: 43 And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and his seed after him. We have here, 1. Particular orders about the vestments of the inferior priests. They were to have coats, and girdles, and bonnets, of the same materials with those of the high priest; but there was a difference in shape between their bonnets and his mitre. Theirs, as his, were to be for glory and beauty (v. 40), that they might look great in their ministration: yet all this glory was nothing compared with the glory of grace, this beauty nothing to the beauty of holiness, of which these holy garments were typical. They are particularly ordered, in their ministration, to wear linen breeches, v. 42. This teaches us modesty and decency of garb and gesture at all times, especially in public worship, in which a veil is becoming, 1 Cor. xi. 5, 6, 10. It also intimates what need our souls have of a covering, when we come before God, that the shame of their nakedness may not appear. 2. A general rule concerning the garments both of the high priest and of the inferior priests, that they were to be put upon them, at first, when they were consecrated, in token of their being invested in the office (v. 41), and then they were to wear them in all their ministrations, but not at other times (v. 43), and this at their peril, lest they bear iniquity and die. Those who are guilty of omissions in duty, as well as omissions of duty, shall bear their iniquity. If the priests perform the instituted service, and do not do it in the appointed garments, it is (say the Jewish doctors) as if a stranger did it, and the stranger that comes nigh shall be put to death. Nor will God connive at the presumptions and irreverences even of those whom he causes to draw most near to him; if Aaron himself put a slight upon the divine institution, he shall bear iniquity, and die. To us these garments typify, (1.) The righteousness of Christ; if we appear not before God in this, we shall bear iniquity and die. What have we to do at the wedding-feast without a wedding-garment, or at God's altar without the array of his priests? Matt. xxii. 12, 13. (2.) The armour of God prescribed Eph. vi. 13. If we venture without that armour, our spiritual enemies will be the death of our souls, and we shall bear the iniquity, our blood will be upon our own heads. Blessed is he therefore that watcheth, and keepeth his garments, Rev. xvi. 15. 3. This is said to be a statute for ever, that is, it is to continue as long as the priesthood continues. But it is to have its perpetuity in the substance of which these things were the shadows. Adam Clarke: Commentary on the Bible - 1831 28:40: For glory and for beauty - See Clarke's note on Exo 28:2. Albert Barnes: Notes on the Bible - 1834 28:40 Bonnets - Caps of a simple construction which seem to have been cup-shaped. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:40: Aaron's: Exo 28:4, Exo 39:27, Exo 39:29, Exo 39:41; Lev 8:13; Eze 44:17, Eze 44:18 bonnets: Exo 29:9 glory: Exo 28:2; Ti1 2:9, Ti1 2:10, Ti1 6:9-11; Tit 2:7, Tit 2:10; Pe1 3:3, Pe1 3:4, Pe1 5:5 Carl Friedrich Keil and Franz Delitzsch 28:40 The official dress of the sons of Aaron, i.e., of the ordinary priests, was to consist of just the same articles as Aaron's priestly costume (Ex 28:39). But their body-coat is called weavers' work in Ex 39:27, and was therefore quite a plain cloth, of white byssus or cotton yarn, though it was whole throughout, ἀῤῥαφος without seam, like the robe of Christ (Jn 19:23). It was worn close to the body, and, according to Jewish tradition, reached down to the ankles (cf. Josephus, iii. 7, 2). The head-dress of an ordinary priest is called מגבּעה, related to גּביע a basin or cup, and therefore seems to have been in the form of an inverted cup, and to have been a plain white cotton cap. The girdle, according to Ex 39:29, was of the same material and work for Aaron and his sons. This dress was to be for glory and for beauty to the priests, just as Aaron's dress was to him (Ex 28:2). The glory consisted in the brilliant white colour, the symbol of holiness; whilst the girdle, which an oriental man puts on when preparing for the duties of an office, contained in the four colours of the sanctuary the indication that they were the officers of Jehovah in His earthly kingdom. Ex 28:41 But since the clothing prescribed was an official dress, Moses was to put it upon Aaron and his sons, to anoint them and fill their hands, i.e., to invest them with the requisite sacrificial gifts (see at Lev 7:37), and so to sanctify them that they should be priests of Jehovah. For although the holiness of their office was reflected in their dress, it was necessary, on account of the sinfulness of their nature, that they should be sanctified through a special consecration for the administration of their office; and this consecration is prescribed in ch. 29 and carried out in Lev 8. Ex 28:42-43 The covering of their nakedness was an indispensable prerequisite. Aaron and his sons were therefore to receive מכנסים (from כּנס to cover or conceal, lit., concealers), short drawers, reaching from the hips to the thighs, and serving "to cover the flesh of the nakedness." For this reason the directions concerning them are separated from those concerning the different portions of the dress, which were for glory and beauty. The material of which these drawers were to be made is called בּד. The meaning of this word is uncertain. According to Ex 39:28, it was made of twined byssus or cotton yarn; and the rendering of the lxx, λίνα or λίνεος (Lev 6:3), is not at variance with this, as the ancients not only apply the term λίνον, linum, to flax, but frequently use it for fine white cotton as well. In all probability bad was a kind of white cloth, from בּדד to be white or clean, primarily to separate. Ex 28:43 These drawers the priests were to put on whenever they entered the sanctuary, that they might not "bear iniquity and die," i.e., incur guilt deserving of death, either through disobedience to these instructions, or, what was still more important, through such violation of the reverence due to the holiness of the dwelling of God as they would be guilty of, if they entered the sanctuary with their nakedness uncovered. For as the consciousness of sin and guilt made itself known first of all in the feeling of nakedness, so those members which subserve the natural secretions are especially pudenda or objects of shame, since the mortality and corruptibility of the body, which sin has brought into human nature, are chiefly manifested in these secretions. For this reason these members are also called the "flesh of nakedness." By this we are not to understand merely "the sexual member as the organ of generation or birth, because the existence and permanence of sinful, mortal human nature are associated with these," as Bhr supposes. For the frailty and nakedness of humanity are not manifested in the organ and act of generation, which rather serve to manifest the inherent capacity and creation of man for imperishable life, but in the impurities which nature ejects through those organs, and which bear in themselves the character of corruptibility. If, therefore, the priest was to appear before Jehovah as holy, it was necessary that those parts of his body especially should be covered, in which the impurity of his nature and the nakedness of his flesh were most apparent. For this reason, even in ordinary life, they are most carefully concealed, though not, as Baumgarten supposes, "because the sin of nature has its principal seat in the flesh of nakedness." - "A statute for ever:" as in Ex 27:21. John Gill 28:40 And for Aaron's sons thou shalt make coats,.... Of fine linen, of woven work, as in Ex 39:27, these were different from the broidered coat of the high priest, and the blue robe of the ephod: and thou shall make for them girdles; linen ones, to gird up their linen coats, which were long, that they might the more expeditiously perform their service; and which is an instruction to all the priests of the Lord, true believers in Christ, to be ready, forward, and diligent in the work of the Lord; and especially to ministers of the word, who, as their doctrines and lives ought to be pure, signified by the priest's linen garment, so they should be girt about with the girdle of truth, and ready upon all occasions to publish and defend it, and to do their work with cheerfulness and faithfulness: and bonnets shall thou make for them: these were coverings for the head, and of the same kind with the mitre of the high priest, and of the same length, but differed from that in the manner of wrapping the linen, of which they were made; see Gill on Ex 28:39, and all these were to be made for glory and beauty: to beautify and adorn them, to make them look like persons of some note and figure, and that they might be respectable among men, and typical, as they all were, of our great and glorious High Priest, the Son of God. Robert Jamieson, A. R. Fausset and David Brown 28:40 bonnets--turbans.
28:4128:41: Եւ զգեցուսցե՛ս զայն Ահարոնի եղբօր քում, եւ որդւոց նորա ընդ նմա։ Եւ օծցե՛ս զնոսա. եւ լցցե՛ս զձեռս նոցա. եւ սրբեսցե՛ս զնոսա՝ զի քահանայասցին ինձ։ 41 Դրանք կը հագցնես քո եղբայր Ահարոնին ու նրա որդիներին: Կ’օծես նրանց, կ’օրհնես ու կը սրբագործես նրանց, որպէսզի ինձ համար քահանայութիւն անեն: 41 Զանոնք քու եղբօրդ Ահարոնին ու իրեն հետ իր որդիներուն հագցուր։ Զանոնք օծէ՛ եւ օրհնէ՛ ու սրբէ՛ զանոնք, որպէս զի ինծի քահանայութիւն ընեն։ Եւ զգեցուսցես զայն Ահարոնի եղբօր քում, եւ որդւոց նորա ընդ նմա, եւ օծցես զնոսա, եւ ^[450]լցցես զձեռս`` նոցա, եւ սրբեսցես զնոսա զի քահանայասցին ինձ: 28:41: Եւ զգեցուսցե՛ս զայն Ահարոնի եղբօր քում, եւ որդւոց նորա ընդ նմա։ Եւ օծցե՛ս զնոսա. եւ լցցե՛ս զձեռս նոցա. եւ սրբեսցե՛ս զնոսա՝ զի քահանայասցին ինձ։ 41 Դրանք կը հագցնես քո եղբայր Ահարոնին ու նրա որդիներին: Կ’օծես նրանց, կ’օրհնես ու կը սրբագործես նրանց, որպէսզի ինձ համար քահանայութիւն անեն: 41 Զանոնք քու եղբօրդ Ահարոնին ու իրեն հետ իր որդիներուն հագցուր։ Զանոնք օծէ՛ եւ օրհնէ՛ ու սրբէ՛ զանոնք, որպէս զի ինծի քահանայութիւն ընեն։ zohrab-1805▾ eastern-1994▾ western am▾	28:4141: и облеки в них Аарона, брата твоего, и сынов его с ним, и помажь их, и наполни руки их, и посвяти их, и они будут священниками Мне. 28:41 וְ wᵊ וְ and הִלְבַּשְׁתָּ֤ hilbaštˈā לבשׁ cloth אֹתָם֙ ʔōṯˌām אֵת [object marker] אֶת־ ʔeṯ- אֵת [object marker] אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron אָחִ֔יךָ ʔāḥˈîḵā אָח brother וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֖יו bānˌāʸw בֵּן son אִתֹּ֑ו ʔittˈô אֵת together with וּ û וְ and מָשַׁחְתָּ֨ māšaḥtˌā משׁח smear אֹתָ֜ם ʔōṯˈām אֵת [object marker] וּ û וְ and מִלֵּאתָ֧ millēṯˈā מלא be full אֶת־ ʔeṯ- אֵת [object marker] יָדָ֛ם yāḏˈām יָד hand וְ wᵊ וְ and קִדַּשְׁתָּ֥ qiddaštˌā קדשׁ be holy אֹתָ֖ם ʔōṯˌām אֵת [object marker] וְ wᵊ וְ and כִהֲנ֥וּ ḵihᵃnˌû כהן act as priest לִֽי׃ lˈî לְ to 28:41. vestiesque his omnibus Aaron fratrem tuum et filios eius cum eo et cunctorum consecrabis manus sanctificabisque illos ut sacerdotio fungantur mihiAnd with all these things thou shalt vest Aaron thy brother, and his sons with him. And thou shalt consecrate the hands of them all, and shalt sanctify them, that they may do the office of priesthood unto me. 41. And thou shalt put them upon Aaron thy brother, and upon his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest’s office. And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest' s office: 41: и облеки в них Аарона, брата твоего, и сынов его с ним, и помажь их, и наполни руки их, и посвяти их, и они будут священниками Мне. 28:41 וְ wᵊ וְ and הִלְבַּשְׁתָּ֤ hilbaštˈā לבשׁ cloth אֹתָם֙ ʔōṯˌām אֵת [object marker] אֶת־ ʔeṯ- אֵת [object marker] אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron אָחִ֔יךָ ʔāḥˈîḵā אָח brother וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֖יו bānˌāʸw בֵּן son אִתֹּ֑ו ʔittˈô אֵת together with וּ û וְ and מָשַׁחְתָּ֨ māšaḥtˌā משׁח smear אֹתָ֜ם ʔōṯˈām אֵת [object marker] וּ û וְ and מִלֵּאתָ֧ millēṯˈā מלא be full אֶת־ ʔeṯ- אֵת [object marker] יָדָ֛ם yāḏˈām יָד hand וְ wᵊ וְ and קִדַּשְׁתָּ֥ qiddaštˌā קדשׁ be holy אֹתָ֖ם ʔōṯˌām אֵת [object marker] וְ wᵊ וְ and כִהֲנ֥וּ ḵihᵃnˌû כהן act as priest לִֽי׃ lˈî לְ to 28:41. vestiesque his omnibus Aaron fratrem tuum et filios eius cum eo et cunctorum consecrabis manus sanctificabisque illos ut sacerdotio fungantur mihi And with all these things thou shalt vest Aaron thy brother, and his sons with him. And thou shalt consecrate the hands of them all, and shalt sanctify them, that they may do the office of priesthood unto me. 41. And thou shalt put them upon Aaron thy brother, and upon his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest’s office. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 28:41-43 The dress of white linen was the strictly sacerdotal dress common to the whole body of priests Eze 44:17-18. "These were for glory and for beauty" not less than "the golden garments" (as they were called by the Jews) which formed the high priest's dress of state Exo 28:2. The linen suit which the high priest put on when he went into the most holy place on the day of atonement, appears to have been regarded with unique respect (Compare Exo 31:10; Lev 16:4, Lev 16:23), though it is nowhere stated that it was distinguished in its make or texture, except in having a girdle Exo 28:39 wholly of white linen, instead of a variegated one. The ancient Egyptian priests, like the Hebrew priests, wore nothing but white linen garments in the performance of their duties. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:41: anoint them: Exo 29:7, Exo 30:23-30, Exo 40:15; Lev 10:7; Isa 10:27, Isa 61:1; Joh 3:34; Co2 1:21, Co2 1:22; Jo1 2:20, Jo1 2:27 and consecrate them: Heb. fill their hand, Exo 29:9, Exo 29:24, Exo 29:35; Lev. 8:1-36; Num 3:3; Eze 43:26; Heb 5:4, Heb 7:28 minister: Exo 28:1, Exo 28:4 Geneva 1599 28:41 And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and (q) consecrate them, and sanctify them, that they may minister unto me in the priest's office. (q) Or "fill their hands", by giving them things to offer and therefore admit them to their office. John Gill 28:41 And thou shall put them on Aaron thy brother, and his sons with him,.... And this putting on of their garments by Moses, under the authority of God, was a solemn investiture of them with the priestly office also; for from henceforward they had a right to exercise it, having those garments on, without which they were never to officiate: and shall anoint them; with the anointing oil, of which afterwards a particular account is given, and how to be made, and for what use, Ex 30:22, typical of the holy graces of the Spirit of God: and consecrate them; the consecration of them was by investing them with their garments, and by anointing them with oil; for this phrase does not intend the whole of their consecration, only another branch of it, and may be literally rendered, "fill their hand" (p); that is, with sacrifices to be offered up by them, see Ex 29:1. and sanctify them; by all this, set them apart, and devote them to the sacred office of priesthood: that they may minister unto me in the priest's office; by offering sacrifices for the people, burning incense, and doing other things relative to the office. (p) "et implebis manum eorum", Montanus, Vatablus, Tigurine version, Fagius, Piscator.
28:4228:42: Եւ արասցես նոցա անդրավարտիս կտաւեայս. ծածկել զառականս մարմնոց իւրոց, միջովք չափ եւ բարձիւք չափ[757]։ [757] ՚Ի լուս՛՛. Անդրավարտիս կտաւի. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Մարմնոյ իւրեանց։ 42 Նրանց համար կտաւից անդրավարտիքներ կը պատրաստես, որպէսզի դրանք նրանց մէջքից մինչեւ սրունքները հասնելով՝ ծածկեն նրանց ամօթոյքը: 42 Անոնց կտաւէ անդրավարտիքներ շինէ՛, իրենց մարմինին մերկութիւնը ծածկելու համար։ Անոնց մէջքերէն մինչեւ ծունկերը պէտք է հասնին։ Եւ արասցես նոցա անդրավարտիս կտաւիս, ծածկել զառականս մարմնոյ իւրեանց, միջովք չափ եւ բարձիւք չափ: 28:42: Եւ արասցես նոցա անդրավարտիս կտաւեայս. ծածկել զառականս մարմնոց իւրոց, միջովք չափ եւ բարձիւք չափ[757]։ [757] ՚Ի լուս՛՛. Անդրավարտիս կտաւի. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Մարմնոյ իւրեանց։ 42 Նրանց համար կտաւից անդրավարտիքներ կը պատրաստես, որպէսզի դրանք նրանց մէջքից մինչեւ սրունքները հասնելով՝ ծածկեն նրանց ամօթոյքը: 42 Անոնց կտաւէ անդրավարտիքներ շինէ՛, իրենց մարմինին մերկութիւնը ծածկելու համար։ Անոնց մէջքերէն մինչեւ ծունկերը պէտք է հասնին։ zohrab-1805▾ eastern-1994▾ western am▾	28:4242: И сделай им нижнее платье льняное, для прикрытия телесной наготы от чресл до голеней, 28:42 וַ wa וְ and עֲשֵׂ֤ה ʕᵃśˈē עשׂה make לָהֶם֙ lāhˌem לְ to מִכְנְסֵי־ miḵnᵊsê- מִכְנָס drawer בָ֔ד vˈāḏ בַּד linen, part, stave לְ lᵊ לְ to כַסֹּ֖ות ḵassˌôṯ כסה cover בְּשַׂ֣ר bᵊśˈar בָּשָׂר flesh עֶרְוָ֑ה ʕerwˈā עֶרְוָה nakedness מִ mi מִן from מָּתְנַ֥יִם mmoṯnˌayim מָתְנַיִם hips וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto יְרֵכַ֖יִם yᵊrēḵˌayim יָרֵךְ upper thigh יִהְיֽוּ׃ yihyˈû היה be 28:42. facies et feminalia linea ut operiant carnem turpitudinis suae a renibus usque ad feminaThou shalt make also linen breeches, to cover the flesh of their nakedness, from the reins to the thighs: 42. And thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall reach: And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach: 42: И сделай им нижнее платье льняное, для прикрытия телесной наготы от чресл до голеней, 28:42 וַ wa וְ and עֲשֵׂ֤ה ʕᵃśˈē עשׂה make לָהֶם֙ lāhˌem לְ to מִכְנְסֵי־ miḵnᵊsê- מִכְנָס drawer בָ֔ד vˈāḏ בַּד linen, part, stave לְ lᵊ לְ to כַסֹּ֖ות ḵassˌôṯ כסה cover בְּשַׂ֣ר bᵊśˈar בָּשָׂר flesh עֶרְוָ֑ה ʕerwˈā עֶרְוָה nakedness מִ mi מִן from מָּתְנַ֥יִם mmoṯnˌayim מָתְנַיִם hips וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto יְרֵכַ֖יִם yᵊrēḵˌayim יָרֵךְ upper thigh יִהְיֽוּ׃ yihyˈû היה be 28:42. facies et feminalia linea ut operiant carnem turpitudinis suae a renibus usque ad femina Thou shalt make also linen breeches, to cover the flesh of their nakedness, from the reins to the thighs: 42. And thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall reach: ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 42-43: Надраги, нижнее льняное одеяние, простиравшееся от чресл, поясницы, до голеней (часть ноги от колена до ступни), прикрывали телесную наготу. Ношение их указывало на сознание священниками своей греховности, на благоговейное отношение к святости места и потому спасало от смерти. Adam Clarke: Commentary on the Bible - 1831 28:42: Linen breeches - This command had in view the necessity of purity and decency in every part of the Divine worship, in opposition to the shocking indecency of the pagan worship in general, in which the priests often ministered naked, as in the sacrifices to Bacchus, etc. On the garments of the high priest some general reflections have already been made; see Exo 28:2 (note): and to what is there said it may be just necessary to add, that there can be no doubt of their being all emblematical of spiritual things; but of which, and in what way, no man can positively say. Many commentators have entered largely into this subject, and have made many edifying and useful remarks; but where no clue is given to guide us through a labyrinth in which the possibility of mistake is every moment occurring, it is much better not to attempt to be wise above what is written; for however edifying the reflections may be which are made on these subjects, yet, as they are not clearly deducible from the text itself, they can give little satisfaction to a sincere inquirer after truth. These garments were all made for glory and for beauty, and this is the general account that it has pleased God to give of their nature and design: in a general sense, they represented, 1. The necessity of purity in every part of the Divine worship; 2. The necessity of an atonement for sin; 3. The purity and justice of the Divine Majesty; and, 4. The absolute necessity of that holiness without which none can see the Lord. And these subjects should be diligently kept in view by all those who wish to profit by the curious and interesting details given in this chapter. In the notes these topics are frequently introduced. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:42: breeches: Exo 20:26, Exo 39:28; Lev 6:10, Lev 16:4; Eze 44:18; Rev 3:18 their nakedness: Heb. flesh of their nakedness reach: Heb. be. John Gill 28:42 And thou shalt make them linen breeches to cover their nakedness,.... Or "the flesh of nakedness" (q), that part of the body which ought not to be naked and exposed to view, and which, when it is, causes shame and ridicule; what part is designed is easily gathered from the next clause; great care was taken, in the service of God's house, to preserve decency, prevent immodesty, and to guard against laughter and levity, and the like care should be always taken; see Gill on Ex 28:2, from the loins even unto the thigh they shall reach; they were to reach above the navel near the heart, and to the end of the thigh, which is the knee, as Maimonides says (r); who also observes, that they had strings, but had no opening before or behind, but were drawn up round like a purse; they were a sort of drawers, and somewhat like our sailors' trousers. (q) "carnem nuditatis", Montanus, Vatablus, Drusius; "carnem nudam", Junius & Tremellius; "carnem verendorum", Tigurine version; "carnem pudendorum", Piscator. (r) Cele Hamikdash, c. 8. sect. 18. Robert Jamieson, A. R. Fausset and David Brown 28:42 linen breeches--drawers, which encompassed the loins and reached half way down the thighs. They are seen very frequently represented in Egyptian figures.
28:4328:43: Եւ ունիցի զայն Ահարոն եւ որդիք նորա, յորժամ մտանիցեն ՚ի խորանն վկայութեան. կամ յորժամ մերձենայցեն ՚ի սեղանն սրբութեան պաշտե՛լ։ եւ մի՛ ածիցեն ՚ի վերայ իւրեանց մեղս՝ զի մի՛ մեռանիցին։ օրէն յաւիտենակա՛ն նմա եւ զաւակի իւրում յետ նորա[758]։[758] Ոմանք. Եւ մի՛ ածցեն ՚ի վերայ։ 43 Ահարոնն ու նրա որդիները թող հագնեն այն, երբ մտնեն վկայութեան խորանը, կամ երբ պաշտամունք կատարելու համար մօտենան սուրբ սեղանին: Նրանք մեղք թող չգործեն, որպէսզի չմեռնեն: Դա թող լինի յաւիտենական օրէնք իր եւ իրեն յաջորդող սերնդի համար»: 43 Անոնք Ահարոնին ու անոր որդիներուն վրայ պիտի ըլլան՝ երբ վկայութեան խորանը մտնեն, կամ երբ սեղանին մօտենան սրբարանին մէջ պաշտամունքի համար, որ չըլլայ թէ անօրէնութիւն կրեն ու մեռնին։ Ասիկա յաւիտենական կանոն մը ըլլայ իրեն ու իրմէ ետքը իր սերունդին»։ Եւ ունիցի զայն Ահարոն եւ որդիք նորա, յորժամ մտանիցեն ի խորանն վկայութեան, կամ յորժամ մերձենայցեն ի սեղանն սրբութեան պաշտել, եւ մի՛ ածիցեն ի վերայ իւրեանց մեղս, զի մի՛ մեռանիցին. օրէն յաւիտենական նմա եւ զաւակի իւրում յետ նորա: 28:43: Եւ ունիցի զայն Ահարոն եւ որդիք նորա, յորժամ մտանիցեն ՚ի խորանն վկայութեան. կամ յորժամ մերձենայցեն ՚ի սեղանն սրբութեան պաշտե՛լ։ եւ մի՛ ածիցեն ՚ի վերայ իւրեանց մեղս՝ զի մի՛ մեռանիցին։ օրէն յաւիտենակա՛ն նմա եւ զաւակի իւրում յետ նորա[758]։ [758] Ոմանք. Եւ մի՛ ածցեն ՚ի վերայ։ 43 Ահարոնն ու նրա որդիները թող հագնեն այն, երբ մտնեն վկայութեան խորանը, կամ երբ պաշտամունք կատարելու համար մօտենան սուրբ սեղանին: Նրանք մեղք թող չգործեն, որպէսզի չմեռնեն: Դա թող լինի յաւիտենական օրէնք իր եւ իրեն յաջորդող սերնդի համար»: 43 Անոնք Ահարոնին ու անոր որդիներուն վրայ պիտի ըլլան՝ երբ վկայութեան խորանը մտնեն, կամ երբ սեղանին մօտենան սրբարանին մէջ պաշտամունքի համար, որ չըլլայ թէ անօրէնութիւն կրեն ու մեռնին։ Ասիկա յաւիտենական կանոն մը ըլլայ իրեն ու իրմէ ետքը իր սերունդին»։ zohrab-1805▾ eastern-1994▾ western am▾	28:4343: и да будут они на Аароне и на сынах его, когда будут они входить в скинию собрания, или приступать к жертвеннику для служения во святилище, чтобы им не навести [на себя] греха и не умереть. [Это] устав вечный для него и для потомков его по нем. 28:43 וְ wᵊ וְ and הָיוּ֩ hāyˌû היה be עַל־ ʕal- עַל upon אַהֲרֹ֨ן ʔahᵃrˌōn אַהֲרֹן Aaron וְ wᵊ וְ and עַל־ ʕal- עַל upon בָּנָ֜יו bānˈāʸw בֵּן son בְּ bᵊ בְּ in בֹאָ֣ם׀ vōʔˈām בוא come אֶל־ ʔel- אֶל to אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֗ד môʕˈēḏ מֹועֵד appointment אֹ֣ו ʔˈô אֹו or בְ vᵊ בְּ in גִשְׁתָּ֤ם ḡištˈām נגשׁ approach אֶל־ ʔel- אֶל to הַ ha הַ the מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar לְ lᵊ לְ to שָׁרֵ֣ת šārˈēṯ שׁרת serve בַּ ba בְּ in † הַ the קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and לֹא־ lō- לֹא not יִשְׂא֥וּ yiśʔˌû נשׂא lift עָוֹ֖ן ʕāwˌōn עָוֹן sin וָ wā וְ and מֵ֑תוּ mˈēṯû מות die חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation עֹולָ֛ם ʕôlˈām עֹולָם eternity לֹ֖ו lˌô לְ to וּ û וְ and לְ lᵊ לְ to זַרְעֹ֥ו zarʕˌô זֶרַע seed אַחֲרָֽיו׃ ס ʔaḥᵃrˈāʸw . s אַחַר after 28:43. et utentur eis Aaron et filii eius quando ingredientur tabernaculum testimonii vel quando adpropinquant ad altare ut ministrent in sanctuario ne iniquitatis rei moriantur legitimum sempiternum erit Aaron et semini eius post eumAnd Aaron and his sons shall use them when they shall go into the tabernacle of the testimony, or when they approach to the altar to minister in the sanctuary. lest being guilty of iniquity they die. It shall be a law for ever to Aaron, and to his seed after him. 43. and they shall be upon Aaron, and upon his sons, when they go in unto the tent of meeting, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and unto his seed after him. And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy [place]; that they bear not iniquity, and die: [it shall be] a statute for ever unto him and his seed after him: 43: и да будут они на Аароне и на сынах его, когда будут они входить в скинию собрания, или приступать к жертвеннику для служения во святилище, чтобы им не навести [на себя] греха и не умереть. [Это] устав вечный для него и для потомков его по нем. 28:43 וְ wᵊ וְ and הָיוּ֩ hāyˌû היה be עַל־ ʕal- עַל upon אַהֲרֹ֨ן ʔahᵃrˌōn אַהֲרֹן Aaron וְ wᵊ וְ and עַל־ ʕal- עַל upon בָּנָ֜יו bānˈāʸw בֵּן son בְּ bᵊ בְּ in בֹאָ֣ם׀ vōʔˈām בוא come אֶל־ ʔel- אֶל to אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֗ד môʕˈēḏ מֹועֵד appointment אֹ֣ו ʔˈô אֹו or בְ vᵊ בְּ in גִשְׁתָּ֤ם ḡištˈām נגשׁ approach אֶל־ ʔel- אֶל to הַ ha הַ the מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar לְ lᵊ לְ to שָׁרֵ֣ת šārˈēṯ שׁרת serve בַּ ba בְּ in † הַ the קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and לֹא־ lō- לֹא not יִשְׂא֥וּ yiśʔˌû נשׂא lift עָוֹ֖ן ʕāwˌōn עָוֹן sin וָ wā וְ and מֵ֑תוּ mˈēṯû מות die חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation עֹולָ֛ם ʕôlˈām עֹולָם eternity לֹ֖ו lˌô לְ to וּ û וְ and לְ lᵊ לְ to זַרְעֹ֥ו zarʕˌô זֶרַע seed אַחֲרָֽיו׃ ס ʔaḥᵃrˈāʸw . s אַחַר after 28:43. et utentur eis Aaron et filii eius quando ingredientur tabernaculum testimonii vel quando adpropinquant ad altare ut ministrent in sanctuario ne iniquitatis rei moriantur legitimum sempiternum erit Aaron et semini eius post eum And Aaron and his sons shall use them when they shall go into the tabernacle of the testimony, or when they approach to the altar to minister in the sanctuary. lest being guilty of iniquity they die. It shall be a law for ever to Aaron, and to his seed after him. 43. and they shall be upon Aaron, and upon his sons, when they go in unto the tent of meeting, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and unto his seed after him. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 28:43 That they bear not iniquity and die - See Exo 28:35, note; Exo 28:38 note. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 28:43: unto the altar: Exo 20:26 bear not iniquity: Lev 5:1, Lev 5:17, Lev 20:19, Lev 20:20, Lev 22:9; Num 9:13, Num 18:22; Mat 22:12, Mat 22:13 a statute: Exo 27:21; Lev 17:7 Geneva 1599 28:43 And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy [place]; that they (r) bear not iniquity, and die: [it shall be] a statute for ever unto him and his seed after him. (r) In not hiding their nakedness. John Gill 28:43 And they shall be upon Aaron and upon his sons,.... Not the linen breeches only, but all the other garments: when they come into the tabernacle of the congregation; even into that part of it where the people assembled, the court of the tabernacle, and where stood the altar of burnt offering, on which they offered the sacrifices of the people, but never without the priestly garments on: or when they came near unto the altar to minister in the holy place; at the altar of incense which stood there; or when they came to trim the lamps of the candlestick, and set the shewbread on the table, and take away the old, which candlestick and shewbread table were both in the holy place: that they bear not iniquity and die; be guilty of sin in not having their priestly garments on in time of service, and so bear the punishment of it and die for it; the Targum of Jonathan adds, with flaming fire, with fire from heaven, such as Nadab and Abihu were afterwards consumed with; an high priest that had not the eight garments on, or a common priest that had not his four garments, his service was illegal and rejected, and he was guilty of death by the hand of heaven, as Maimonides (s) says; that is, he was deserving of immediate death from the hand of God, and might expect it: Tit shall be a statute for ever unto him, and his seed after him; as long as the Aaronic priesthood continued, until Christ should arise, made an high priest, not after the order of Aaron, but after the order of Melchizedek, and should put an end to the priesthood of the former, by answering and fulfilling all the types and shadows of it; this respects all that is said in this chapter concerning the vestments of the priests, one and another. (s) Cele Hamikdash, c. 10. sect. 4, 5. John Wesley 28:43 It shall be a statute for ever - That is, It is to continue as long as the priesthood continues. And it is to have its perpetuity in the substance, of which these things were the shadows.

Ելք / Exodus - 28 | swap

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

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

John Gill

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

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

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

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

Adam Clarke: Commentary on the Bible - 1831

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

Geneva 1599

John Gill

Albert Barnes: Notes on the Bible - 1834

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

John Gill

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Albert Barnes: Notes on the Bible - 1834

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

Carl Friedrich Keil and Franz Delitzsch

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Albert Barnes: Notes on the Bible - 1834

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

John Gill

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

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

Adam Clarke: Commentary on the Bible - 1831

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

John Gill

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

Geneva 1599

John Gill

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

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

John Gill

John Wesley

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

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

Adam Clarke: Commentary on the Bible - 1831

John Gill

Albert Barnes: Notes on the Bible - 1834

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

Geneva 1599

John Gill

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831