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jg▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706This chapter might borrow its title from Mal. ii. 1, "And now, O you priests, this commandment is for you." It is a law obliging priests with the utmost care and jealousy to preserve the dignity of their priesthood. I. The inferior priests are here charged both concerning their mourning and concerning their marriages and their children, ver. 1-9. II. The high priest is restrained more than any of them, ver. 10-15. III. Neither the one nor the other must have any blemish, ver. 16, &c.Adam Clarke: Commentary on the Bible - 1831The priests shall not mourn for the dead, except for near relatives, such as mother, father, son, daughter, and sister if a virgin, Lev 21:1-4. They shall not shave their heads nor beards, nor make any cuttings in the flesh, because they are holy unto God, Lev 21:5, Lev 21:6. A priest shall not marry a woman who is a whore, profane, or divorced from her husband, Lev 21:7, Lev 21:8. Of the priest's daughter who profanes herself, Lev 21:9. The high priest shall not uncover his head, or rend his clothes, Lev 21:10; nor go in unto a dead body, Lev 21:11; nor go out of the sanctuary, Lev 21:12. Of his marriage and off-spring, Lev 21:13-15. No person shall be made a priest that has any blemish nor shall any person with any of the blemishes mentioned here be permitted to officiate in the worship of God, Lev 21:16-24.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Lev 21:1, Of the priests' mourning; Lev 21:6, Of their holiness; Lev 21:7, Of their marriages; Lev 21:8, Of their estimation; Lev 21:9, Of the priest's daughter convicted of whoredom; Lev 21:10, Of the high priest's holiness; Lev 21:13, Of his marriage; Lev 21:16, The priests that have blemishes must not minister in the sanctuary.Carl Friedrich Keil and Franz DelitzschHoliness of the Priests, of the Holy Gifts, and of Sacrifices - Leviticus 21-22 The Sanctification of the Priests. - As the whole nation was to strive after sanctification in all the duties of life, on account of its calling as a nation of God, the priests, whom Jehovah had chosen out of the whole nation to be the custodians of His sanctuary, and had sanctified to that end, were above all to prove themselves the sanctified servants of the Lord in their domestic life and the duties of their calling. (1) They were not to defile themselves by touching the dead or by signs of mourning (Lev 21:1-6 and Lev 21:10-12); (2) they were to contract and maintain a spotless marriage (Lev 21:7-9 and Lev 21:13-15); and (3) those members of the priesthood who had any bodily failings were to keep away from the duties of the priests' office (Lev 21:16-24). John GillINTRODUCTION TO LEVITICUS 21This chapter respects the priests, the sons of Aaron, and forbids their mourning for the dead, unless in some cases, Lev 21:1; or their marriage with an whore or a divorced woman, Lev 21:7; and the daughters of any of them to commit fornication, which is made punishable with death, Lev 21:9; and it contains particular laws for the high priest to observe, who was not to mourn for any, even for his parents, Lev 21:10; nor to go out of the sanctuary, Lev 21:12; nor to marry any woman but a virgin, Lev 21:13; and it also directs, that none of the priests having any blemish in them should be employed in divine service, though they might eat of the holy things, Lev 21:16. |
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21:121:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ. Խօսեա՛ց ընդ որդիսդ Ահարոնի ընդ քահանայս՝ եւ ասասցես ցդոսա. զի մի՛ պղծիցին յոգիս ազգի իւրեանց. Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ. Խօսեաց ընդ որդիսդ Ահարոնի ընդ քահանայս եւ ասասցես ցդոսա. զի մի՛ [330]պղծիցին յոգիս ազգի իւրեանց:1 Տէրը խօսեց Մովսէսի հետ ու ասաց. «Խօսի՛ր Ահարոնի որդիների՝ քահանաների հետ եւ նրանց ասա՛. “Թող նրանք անմաքուր չհամարուեն իրենց ազգականի, բարեկամի կամ իրենց հարեւանի[48] դիակներին դիպչելով՝[48] 48. Եբրայերէնում չկայ հարեւանի բառը: 21 Տէրը ըսաւ Մովսէսին. «Խօսէ՛ Ահարոնին որդիներուն՝ քահանաներուն՝ ու ըսէ անոնց. Քահանայ մը մէկուն մահուանը համար թող անմաքուր չըլլայ իր ժողովուրդին մէջ. 21:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ. Խօսեա՛ց ընդ որդիսդ Ահարոնի ընդ քահանայս՝ եւ ասասցես ցդոսա. զի մի՛ պղծիցին յոգիս ազգի իւրեանց. 1 Տէրը խօսեց Մովսէսի հետ ու ասաց. «Խօսի՛ր Ահարոնի որդիների՝ քահանաների հետ եւ նրանց ասա՛. “Թող նրանք անմաքուր չհամարուեն իրենց ազգականի, բարեկամի կամ իրենց հարեւանի[48] դիակներին դիպչելով՝ [48] 48. Եբրայերէնում չկայ հարեւանի բառը: 21 Տէրը ըսաւ Մովսէսին. «Խօսէ՛ Ահարոնին որդիներուն՝ քահանաներուն՝ ու ըսէ անոնց. Քահանայ մը մէկուն մահուանը համար թող անմաքուր չըլլայ իր ժողովուրդին մէջ. zohrab-1805▾ eastern-1994▾ western am▾ |
21:11: И сказал Господь Моисею: объяви священникам, сынам Аароновым, и скажи им: да не оскверняют себя [прикосновением] к умершему из народа своего; And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people:21:1 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare εἰπὸν επω say; speak τοῖς ο the ἱερεῦσιν ιερευς priest τοῖς ο the υἱοῖς υιος son Ααρων ααρων Aarōn; Aaron καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him ἐν εν in ταῖς ο the ψυχαῖς ψυχη soul οὐ ου not μιανθήσονται μιαινω taint; defile ἐν εν in τῷ ο the ἔθνει εθνος nation; caste αὐτῶν αυτος he; him 21:1 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֱמֹ֥ר ʔᵉmˌōr אמר say אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest בְּנֵ֣י bᵊnˈê בֵּן son אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to לְ lᵊ לְ to נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul לֹֽא־ lˈō- לֹא not יִטַּמָּ֖א yiṭṭammˌā טמא be unclean בְּ bᵊ בְּ in עַמָּֽיו׃ ʕammˈāʸw עַם people 21:1. dixit quoque Dominus ad Mosen loquere ad sacerdotes filios Aaron et dices eis ne contaminetur sacerdos in mortibus civium suorumThe Lord said also to Moses: Speak to the priests the sons of Aaron, and thou shalt say for them: Let not a priest incur an uncleanness at the death of his citizens. 1. And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none defile himself for the dead among his people; 1: И сказал Господь Моисею: объяви священникам, сынам Аароновым, и скажи им: да не оскверняют себя [прикосновением] к умершему из народа своего; 21:1 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare εἰπὸν επω say; speak τοῖς ο the ἱερεῦσιν ιερευς priest τοῖς ο the υἱοῖς υιος son Ααρων ααρων Aarōn; Aaron καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him ἐν εν in ταῖς ο the ψυχαῖς ψυχη soul οὐ ου not μιανθήσονται μιαινω taint; defile ἐν εν in τῷ ο the ἔθνει εθνος nation; caste αὐτῶν αυτος he; him 21:1 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֱמֹ֥ר ʔᵉmˌōr אמר say אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest בְּנֵ֣י bᵊnˈê בֵּן son אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to לְ lᵊ לְ to נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul לֹֽא־ lˈō- לֹא not יִטַּמָּ֖א yiṭṭammˌā טמא be unclean בְּ bᵊ בְּ in עַמָּֽיו׃ ʕammˈāʸw עַם people 21:1. dixit quoque Dominus ad Mosen loquere ad sacerdotes filios Aaron et dices eis ne contaminetur sacerdos in mortibus civium suorum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The Lord said also to Moses: Speak to the priests the sons of Aaron, and thou shalt say for them: Let not a priest incur an uncleanness at the death of his citizens. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-3: Если и весь народ израильский, как избранный Богом в народ священнический, имевший быть посредником между Иеговою и всем внезаветным человечеством, должен был строго соблюдать все предписания закона о духовной и физической чистоте и святости, то тем более строгие требования в этом отношении предписываются священникам. Круг дозволенного здесь для священников, а особенно для первосвященника, более тесен и ограничен. «Священнику надлежало быть образцом целомудрия, и чтобы род оставался беспримесным, не подавать повода к оскорблению замышляющим поругание» (блаж. Феодорит, вопр. 30). Требования к священникам в отношении духовно-телесной чистоты разделяются на 3: группы: 1) запрещение оскверняться трупами и погребальным трауром (ст. 1, 10–12); 2) запрещение жениться на вдове, блуднице, отверженной, иностранке (ст. 7–8, 13–15); 3) запрещение священства для лиц, имеющих телесные недостатки (ст. 17–23). Как служители святилища Бога Живого, священники не должны иметь привязанности к обрядам смерти. Потому, хотя погребение умершего вообще считалось непременным долгом еврея, но священники могли погребать и оплакивать лишь ближайших и вместе живущих родственников, прикосновение к которым, след. и осквернение (Чис V:2; VI:6; XIX:14), было неизбежно: мать, отца, сына, дочь и сестру-девицу, живущую при нем. О жене не упомянуто (как и в Иез XLIV:25). На жену видят указание (на основании Таргума Ионафана) в запрещении ст. 4: не прикасаться к кому-либо в народе (ср. Иез XXIV:16–18), хотя весьма сомнительно, чтобы совершение последнего долга было воспрещено священнику в отношении жены, которая, по Быт II:23–24, есть одна плоть с мужем (Vulg.: ст. 4: nec in principe populi su contaminatur; так и Онкелос; но контекст речи ничего не говорит о «князе народа»).Matthew Henry: Concise Commentary on the Whole Bible - 17061: Laws Concerning the Priests.B. C. 1490.1 And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people: 2 But for his kin, that is near unto him, that is, for his mother, and for his father, and for his son, and for his daughter, and for his brother, 3 And for his sister a virgin, that is nigh unto him, which hath had no husband; for her may he be defiled. 4 But he shall not defile himself, being a chief man among his people, to profane himself. 5 They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh. 6 They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, and the bread of their God, they do offer: therefore they shall be holy. 7 They shall not take a wife that is a whore, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God. 8 Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the LORD, which sanctify you, am holy. 9 And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. It was before appointed that the priests should teach the people the statutes God had given concerning the difference between clean and unclean, ch. x. 10, 11. Now here it is provided that they should themselves observe what they were to teach the people. Note, Those whose office it is to instruct must do it by example as well as precept, 1 Tim. iv. 12. The priests were to draw nearer to God than any of the people, and to be more intimately conversant with sacred things, and therefore it was required of them that they should keep at a greater distance than others from every thing that was defiling and might diminish the honour of their priesthood. I. They must take care not to disparage themselves in their mourning for the dead. All that mourned for the dead were supposed to come near the body, if not to touch it: and the Jews say, "It made a man ceremonially unclean to come within six feet of a dead corpse;" nay, it is declared (Num. xix. 14) that all who come into the tent where the dead body lies shall be unclean seven days. Therefore all the mourners that attended the funeral could not but defile themselves, so as not to be fit to come into the sanctuary for seven days: for this reason it is ordered, 1. That the priests should never put themselves under this incapacity of coming into the sanctuary, unless it were for one of their nearest relations, v. 1-3. A priest was permitted to do it for a parent or a child, for a brother or an unmarried sister, and therefore, no doubt (though this is not mentioned) for the wife of his bosom; for Ezekiel, a priest, would have mourned for his wife if he had not been particularly prohibited, Ezek. xxiv. 17. By this allowance God put an honour upon natural affection, and favoured it so far as to dispense with the attendance of his servants for seven days, while they indulged themselves in their sorrow for the death of their dear relations; but, beyond this period, weeping must not hinder sowing, nor their affection to their relations take them off from the service of the sanctuary. Nor was it at all allowed for the death of any other, no, not of a chief man among the people, as some read it, v. 4. They must not defile themselves, no, nor for the high priest himself, unless thus akin to them. Though there is a friend that is nearer than a brother, yet the priests must not pay this respect to the best friend they had, except he were a relation, lest, if it were allowed for one, others should expect it, and so they should be frequently taken off from their work: and it is hereby intimated that there is a particular affection to be reserved for those that are thus near akin to us; and, when any such are removed by death, we ought to be affected with it, and lay it to heart, as the near approach of death to ourselves, and an alarm to us to prepare to follow. 2. That they must not be extravagant in the expressions of their mourning, no, not for their dearest relations, v. 5. Their mourning must not be either, (1.) Superstitious, according to the manner of the heathen, who cut off their hair, and let out their blood, in honour of the imaginary deities which presided (as they thought) in the congregation of the dead, that they might engage them to be propitious to their departed friends. Even the superstitious rites used of old at funerals are an indication of the ancient belief of the immortality of the soul, and its existence in a separate state: and though the rites themselves were forbidden by the divine law, because they were performed to false gods, yet the decent respect which nature teaches and which the law allows to be paid to the remains of our deceased friends, shows that we are not to look upon them as lost. Nor, (2.) Must it be passionate or immoderate. Note, God's ministers must be examples to others of patience under affliction, particularly that which touches in a very tender part, the death of their near relations. They are supposed to know more than others of the reasons why we must not sorrow as those that have no hope (1 Thess. iv. 13), and therefore they ought to be eminently calm and composed, that they may be able to comfort others with the same comforts wherewith they are themselves comforted of God. The people were forbidden to mourn for the dead with superstitious rites (ch. xix. 27, 28), and what was unlawful to them was much more unlawful to the priest. The reason given for their peculiar care not to defile themselves we have (v. 6): Because they offered the bread of their God, even the offerings of the Lord made by fire, which were the provisions of God's house and table. They are highly honoured, and therefore must not stain their honour by making themselves slaves to their passions; they are continually employed in sacred service, and therefore must not be either diverted from or disfitted for the services they were called to. If they pollute themselves, they profane the name of their God on whom they attend: if the servants are rude and of ill behaviour, it is a reflection upon the master, as if he kept a loose and disorderly house. Note, All that either offer or eat the bread of our God must be holy in all manner of conversation, or else they profane that name which they pretend to sanctify. II. They must take care not to degrade themselves in their marriage, v. 7. A priest must not marry a woman of ill fame, that either had been guilty or was suspected to have been guilty of uncleanness. He must not only not marry a harlot, though ever so great a penitent for her former whoredoms, but he must not marry one that was profane, that is, of a light carriage or indecent behaviour. Nay, he must not marry one that was divorced, because there was reason to think it was for some fault she was divorced. The priests were forbidden to undervalue themselves by such marriages as these, which were allowed to others, 1. Lest it should bring a present reproach upon their ministry, harden the profane in their profaneness, and grieve the hearts of serious people: the New Testament gives laws to ministers' wives (1 Tim. iii. 11), that they be grave and sober, that the ministry be not blamed. 2. Lest it should entail a reproach upon their families; for the work and honour of the priesthood were to descend as an inheritance to their children after them. Those do not consult the good of their posterity as they ought who do not take care to marry such as are of good report and character. He that would seek a godly seed (as the expression is, Mal. ii. 15) must first seek a godly wife, and take heed of a corruption of blood. It is added here (v. 8), Thou shalt sanctify him, and he shall be holy unto thee. "Not only thou, O Moses, by taking care that these laws be observed, but thou, O Israel, by all endeavours possible to keep up the reputation of the priesthood, which the priests themselves must do nothing to expose or forfeit. He is holy to his God (v. 7), therefore he shall be holy unto thee." Note, We must honour those whom our God puts honour upon. Gospel ministers by this rule are to be esteemed very highly in love for their works' sake (1 Thess. v. 13), and every Christian must look upon himself as concerned to be the guardian of their honour. III. Their children must be afraid of doing any thing to disparage them (v. 9): If the daughter of any priest play the whore, her crime is great; she not only polluteth but profaneth herself: other women have not that honour to lose that she has, who, as one of a priest's family, has eaten of the holy things, and is supposed to have been better educated than others. Nay, she profaneth her father; he is reflected upon, and every body will be ready to ask, "Why did not he teach her better?" And the sinners in Zion will insult and say, "Here is your priest's daughter." Her punishment there must be peculiar: She shall be burnt with fire, for a terror to all priests' daughters. Note, The children of ministers ought, of all others, to take heed of doing any thing that is scandalous, because in them it is doubly scandalous, and will be punished accordingly by him whose name is Jealous. Adam Clarke: Commentary on the Bible - 183121:1: There shall none be defiled for the dead - No priest shall assist in laying out a dead body, or preparing it for interment. Any contact with the dead was supposed to be of a defiling nature, probably because putrefaction had then taken place; and animal putrefaction was ever held in detestation by all men.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:1: Speak: Hos 5:1; Mal 2:1, Mal 2:4There: Lev 21:11, Lev 10:6, Lev 10:7; Num 19:14, Num 19:16; Eze 44:25 Carl Friedrich Keil and Franz Delitzsch21:1The priest was not to defile himself on account of a soul, i.e., a dead person (nephesh, as in Lev 19:28), among his countrymen, unless it were of his kindred, who stood near to him (i.e., in the closest relation to him), formed part of the same family with him (cf. Lev 21:3), such as his mother, father, son, daughter, brother, or a sister who was still living with him as a virgin and was not betrothed to a husband (cf. Ezek 44:25). As every corpse not only defiled the persons who touched it, but also the tent or dwelling in which the person had died (Num 19:11, Num 19:14); in the case of death among members of the family or household, defilement was not to be avoided on the part of the priest as the head of the family. It was therefore allowable for him to defile himself on account of such persons as these, and even to take part in their burial. The words of Lev 21:4 are obscure: "He shall not defile himself בּעמּיו בּעל, i.e., as lord (pater-familias) among his countrymen, to desecrate himself;" and the early translators have wandered in uncertainty among different renderings. In all probability בּעל denotes the master of the house or husband. But, for all that, the explanation given by Knobel and others, "as a husband he shall not defile himself on the death of his wife, his mother-in-law and daughter-in-law, by taking part in their burial," is decidedly to be rejected. For, apart from the unwarrantable introduction of the mother-in-law and daughter-in-law, there is sufficient to prevent our thinking of defilement on the death of a wife, in the fact that the wife is included in the "kin that is near unto him" in Lev 21:2, though not in the way that many Rabbins suppose, who maintain that שׁאר signifies wife, but implicite, the wife not being expressly mentioned, because man and wife form one flesh (Gen 2:24), and the wife stands nearer to the husband than father and mother, son and daughter, or brother and sister. Nothing is proved by appealing to the statement made by Plutarch, that the priests of the Romans were not allowed to defile themselves by touching the corpses of their wives; inasmuch as there is no trace of this custom to be found among the Israelites, and the Rabbins, for this very reason, suppose the death of an illegitimate wife to be intended. The correct interpretation of the words can only be arrived at by considering the relation of the fourth verse to what precedes and follows. As Lev 21:1-3 stand in a very close relation to Lev 21:5 and Lev 21:6, - the defilement on account of a dead person being more particularly explained in the latter, or rather, strictly speaking, greater force being given to the prohibition, - it is natural to regard Lev 21:4 as standing in a similar relation to Lev 21:7, and to understand it as a general prohibition, which is still more clearly expounded in Lev 21:7 and Lev 21:9. The priest was not to defile himself as a husband and the head of a household, either by marrying a wife of immoral or ambiguous reputation, or by training his children carelessly, so as to desecrate himself, i.e., profane the holiness of his rank and office by either one or the other (cf. Lev 21:9 and Lev 21:15). - In Lev 21:5 desecration is forbidden in the event of a death occurring. He was not to shave a bald place upon his head. According to the Chethib יקרחה is to be pointed with ה- attached, and the Keri יקרחוּ is a grammatical alteration to suit the plural suffix in בּראשׁם, which is obviously to be rejected on account of the parallel יגלּחוּ לא זקנם וּפאת. In both of the clauses there is a constructio ad sensum, the prohibition which is addressed to individuals being applicable to the whole: upon their head shall no one shave a bald place, namely, in front above the forehead, "between the eyes" (Deut 14:1). We may infer from the context that reference is made to a customary mode of mourning for the dead; and this is placed beyond all doubt by Deut 14:1, where it is forbidden to all the Israelites "for the dead." According to Herodotus, 2, 36, the priests in Egypt were shaven, whereas in other places they wore their hair long. In other nations it was customary for those who were more immediately concerned to shave their heads as a sign of mourning; but the Egyptians let their hair grow both upon their head and chin when any of their relations were dead, whereas they shaved at other times. The two other outward signs of mourning mentioned, namely, cutting off the edge of the beard and making incisions in the body, have already been forbidden in Lev 19:27-28, and the latter is repeated in Deut 14:1. The reason for the prohibition is given in Lev 21:6 - "they shall be holy unto their God," and therefore not disfigure their head and body by signs of passionate grief, and so profane the name of their God when they offer the firings of Jehovah; that is to say, when they serve and approach the God who has manifested Himself to His people as the Holy One. On the epithet applied to the sacrifices, "the food of God," see at Lev 3:11 and Lev 3:16. Geneva 159921:1 And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be (a) defiled for the dead among his people:(a) By touching the dead, lamenting, or being at their burial. John Gill21:1 And the Lord said unto Moses,.... According to some Jewish writers this was said on the day the tabernacle was set up; no doubt it was delivered at the same time the above laws were given; and as care was taken for the purity and holiness of the Israelites in general, it was necessary that the priests that were concerned in a more especial manner in the service and worship of God should be holy also, and have some instructions given them to take care and keep themselves from all defilements; and particularly the Jewish writers observe, that this paragraph or section concerning the priests follows upon, and is in connection with the law concerning such as have familiar spirits, and wizards, to teach men, that in matters of doubt and difficulty they should not have recourse to such persons, but to the priests of the Lord:speak unto the priests, the sons of Aaron; the priests, whether elder or younger, whether fit for service, and whether having blemishes, or not; for there are some things which concern them, and these are sons, male children of Aaron, as the Targum of Jonathan, and not daughters, as Jarchi and others observe; for they were not obliged to regard the laws and rules here given: and say unto them, there shall none be defiled for the dead among his people; by entering into a tent or house where a dead body lay, by touching it, or by hearing it, or attending it to the grave, or by any expressions of mourning for it, see Num 19:11; that is, for any person in common that were of his people, that were not nearly related to him, as in the cases after excepted; so it was a custom with the Romans, as we are told (n), that such as were polluted by funerals might not sacrifice, which shows that priests were not allowed to attend funerals, which perhaps might be taken from hence; and so Porphyry says (o), that sacred persons and inspectors of holy things should abstain from funerals or graves, and from every filthy and mournful sight. (n) Servius in Virgil. Aeneid. l. xi. ver. 3. (o) De Abstinentia, l. 2. c. 50. John Wesley21:1 Among his people - None of the priests shall touch the dead body, or assist at his funeral, or eat of the funeral feast. The reason of this law is evident, because by such pollution they were excluded from converse with men, to whom by their function they were to be serviceable upon all occasions, and from the handling of holy things. And God would hereby teach them, and in them all successive ministers, that they ought entirely to give themselves to the service of God. Yea, to renounce all expressions of natural affection, and all worldly employments, so far as they are impediments to the discharge of their holy services.Robert Jamieson, A. R. Fausset and David Brown21:1 OF THE PRIESTS' MOURNING. (Lev. 21:1-24)There shall none be defiled for the dead among his people--The obvious design of the regulations contained in this chapter was to keep inviolate the purity and dignity of the sacred office. Contact with a corpse, or even contiguity to the place where it lay, entailing ceremonial defilement (Num 19:14), all mourners were debarred from the tabernacle for a week; and as the exclusion of a priest during that period would have been attended with great inconvenience, the whole order were enjoined to abstain from all approaches to the dead, except at the funerals of relatives, to whom affection or necessity might call them to perform the last offices. Those exceptional cases, which are specified, were strictly confined to the members of their own family, within the nearest degrees of kindred. |
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21:221:2: կամ յընտանի՛ կամ ՚ի դրացի իւրեանց։ այլ կամ ՚ի հայր, կամ ՚ի մայր, կամ յուստերս, կամ ՚ի դստերս, կամ յեղբայր, կամ յընտանի կամ ի դրացի իւրեանց. այլ կամ ի հայր կամ ի մայր`` կամ յուստերս կամ ի դստերս կամ յեղբայր:2 բացառութեամբ երբ կը դիպչեն հօր կամ մօր, որդու կամ աղջկայ, եղբօր կամ քրոջ, չամուսնացած եւ իրենց մօտ ապրող քրոջ դիակներին: 2 Բայց միայն իր մօտ ազգականին համար, այսինքն իր մօրն ու հօրը եւ իր որդիին ու իր աղջկան եւ իր եղբօրը համար 21:2: կամ յընտանի՛ կամ ՚ի դրացի իւրեանց։ այլ կամ ՚ի հայր, կամ ՚ի մայր, կամ յուստերս, կամ ՚ի դստերս, կամ յեղբայր, 2 բացառութեամբ երբ կը դիպչեն հօր կամ մօր, որդու կամ աղջկայ, եղբօր կամ քրոջ, չամուսնացած եւ իրենց մօտ ապրող քրոջ դիակներին: 2 Բայց միայն իր մօտ ազգականին համար, այսինքն իր մօրն ու հօրը եւ իր որդիին ու իր աղջկան եւ իր եղբօրը համար zohrab-1805▾ eastern-1994▾ western am▾ |
21:22: только к ближнему родственнику своему, к матери своей и к отцу своему, к сыну своему и дочери своей, к брату своему But for his kin, that is near unto him, [that is], for his mother, and for his father, and for his son, and for his daughter, and for his brother:21:2 ἀλλ᾿ αλλα but ἢ η or; than ἐν εν in τῷ ο the οἰκείῳ οικειος household member; of the house τῷ ο the ἔγγιστα εγγυς close αὐτῶν αυτος he; him ἐπὶ επι in; on πατρὶ πατηρ father καὶ και and; even μητρὶ μητηρ mother καὶ και and; even υἱοῖς υιος son καὶ και and; even θυγατράσιν θυγατηρ daughter ἐπ᾿ επι in; on ἀδελφῷ αδελφος brother 21:2 כִּ֚י ˈkî כִּי that אִם־ ʔim- אִם if לִ li לְ to שְׁאֵרֹ֔ו šᵊʔērˈô שְׁאֵר body הַ ha הַ the קָּרֹ֖ב qqārˌōv קָרֹוב near אֵלָ֑יו ʔēlˈāʸw אֶל to לְ lᵊ לְ to אִמֹּ֣ו ʔimmˈô אֵם mother וּ û וְ and לְ lᵊ לְ to אָבִ֔יו ʔāvˈiʸw אָב father וְ wᵊ וְ and לִ li לְ to בְנֹ֥ו vᵊnˌô בֵּן son וּ û וְ and לְ lᵊ לְ to בִתֹּ֖ו vittˌô בַּת daughter וּ û וְ and לְ lᵊ לְ to אָחִֽיו׃ ʔāḥˈiʸw אָח brother 21:2. nisi tantum in consanguineis ac propinquis id est super matre et patre et filio ac filia fratre quoqueBut only for his kin, such as are near in blood: that is to say, for his father and for his mother, and for his son, and for his daughter, for his brother also: 2. except for his kin, that is near unto him, for his mother, and for his father, and for his son, and for his daughter, and for his brother; 2: только к ближнему родственнику своему, к матери своей и к отцу своему, к сыну своему и дочери своей, к брату своему 21:2 ἀλλ᾿ αλλα but ἢ η or; than ἐν εν in τῷ ο the οἰκείῳ οικειος household member; of the house τῷ ο the ἔγγιστα εγγυς close αὐτῶν αυτος he; him ἐπὶ επι in; on πατρὶ πατηρ father καὶ και and; even μητρὶ μητηρ mother καὶ και and; even υἱοῖς υιος son καὶ και and; even θυγατράσιν θυγατηρ daughter ἐπ᾿ επι in; on ἀδελφῷ αδελφος brother 21:2 כִּ֚י ˈkî כִּי that אִם־ ʔim- אִם if לִ li לְ to שְׁאֵרֹ֔ו šᵊʔērˈô שְׁאֵר body הַ ha הַ the קָּרֹ֖ב qqārˌōv קָרֹוב near אֵלָ֑יו ʔēlˈāʸw אֶל to לְ lᵊ לְ to אִמֹּ֣ו ʔimmˈô אֵם mother וּ û וְ and לְ lᵊ לְ to אָבִ֔יו ʔāvˈiʸw אָב father וְ wᵊ וְ and לִ li לְ to בְנֹ֥ו vᵊnˌô בֵּן son וּ û וְ and לְ lᵊ לְ to בִתֹּ֖ו vittˌô בַּת daughter וּ û וְ and לְ lᵊ לְ to אָחִֽיו׃ ʔāḥˈiʸw אָח brother 21:2. nisi tantum in consanguineis ac propinquis id est super matre et patre et filio ac filia fratre quoque ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ But only for his kin, such as are near in blood: that is to say, for his father and for his mother, and for his son, and for his daughter, for his brother also: |
jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:2: Lev 18:6; Th1 4:13John Gill21:2 But for his kin that is near unto him,.... For such he might be defiled and mourn, or be where they were, and take care of, and attend their funerals: this clause some take to be general, of which the particulars follow, as Aben Ezra; but others take it to be the first particular excepted, and instanced in, and intends his wife; for it may be rendered, as by some, "for his flesh", or "the rest of him" (p), the other part of himself, his wife, which is his other self, and one flesh with him; and so Jarchi and others observe, there is no flesh of his, but his wife; and if she is not intended here, she is not expressed elsewhere, though must be supposed, because it is allowed the priest to defile himself for other relations not so near; and it is plain from the case of Ezekiel, that a priest might mourn for his wife, Ezek 24:15; he being forbid it, shows his case to be an extraordinary one, and that ordinarily it was admitted, otherwise there would have been no need of a particular prohibition of him:that is, for his mother, and for his father, and for his son, and for his daughter, and his brother; R. Alphes adds (q), "and his wife"; these being all near relations, and for whom natural affection would lead and oblige him to mourn, and show a concern for their death, and to take care of their funeral. This is to be understood of common priests; for as for the high priest, he might not mourn, or be concerned for either of these. (p) "carne sua", Pagninus, Montanus. (q) Sepher Alphes, par. 1. fol. 410. 2. John Wesley21:2 Near to him - Under which general expression his wife seems to be comprehended, though she be not expressed. And hence it is noted as a peculiar case, that Ezekiel, who was a priest, was forbidden to mourn for his wife, Ezek 24:16, &c. These exceptions God makes in condescension to human infirmity, because in such cases it was very hard to restrain the affections. But this allowance concerns only the inferior priest, not the high - priest. |
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21:321:3: կամ ՚ի քոյր, կամ ՚ի դուստր մերձաւոր իւր՝ զոր առն չիցէ տուեալ՝ նոքօք պղծիցին։ կամ ի [331]քոյր կամ ի դուստր մերձաւոր իւր`` զոր առն չիցէ տուեալ, նոքօք [332]պղծեսցին:[3] Եթէ սրանց դիպչեն, անմաքուր կը համարուեն: 3 Եւ իր կոյս քրոջ համար, որ մօտն է ու էրկան տրուած չէ, կրնայ անմաքուր ըլլալ։ 21:3: կամ ՚ի քոյր, կամ ՚ի դուստր մերձաւոր իւր՝ զոր առն չիցէ տուեալ՝ նոքօք պղծիցին։ [3] Եթէ սրանց դիպչեն, անմաքուր կը համարուեն: 3 Եւ իր կոյս քրոջ համար, որ մօտն է ու էրկան տրուած չէ, կրնայ անմաքուր ըլլալ։ zohrab-1805▾ eastern-1994▾ western am▾ |
21:33: и к сестре своей, девице, живущей при нем и не бывшей замужем, можно ему [прикасаться], не оскверняя себя; And for his sister a virgin, that is nigh unto him, which hath had no husband; for her may he be defiled:21:3 καὶ και and; even ἐπ᾿ επι in; on ἀδελφῇ αδελφη sister παρθένῳ παρθενος virginal; virgin τῇ ο the ἐγγιζούσῃ εγγιζω get close; near αὐτῷ αυτος he; him τῇ ο the μὴ μη not ἐκδεδομένῃ εκδιδωμι give out ἀνδρί ανηρ man; husband ἐπὶ επι in; on τούτοις ουτος this; he μιανθήσεται μιαινω taint; defile 21:3 וְ wᵊ וְ and לַ la לְ to אֲחֹתֹ֤ו ʔᵃḥōṯˈô אָחֹות sister הַ ha הַ the בְּתוּלָה֙ bbᵊṯûlˌā בְּתוּלָה virgin הַ ha הַ the קְּרֹובָ֣ה qqᵊrôvˈā קָרֹוב near אֵלָ֔יו ʔēlˈāʸw אֶל to אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not הָיְתָ֖ה hāyᵊṯˌā היה be לְ lᵊ לְ to אִ֑ישׁ ʔˈîš אִישׁ man לָ֖הּ lˌāh לְ to יִטַּמָּֽא׃ yiṭṭammˈā טמא be unclean 21:3. et sorore virgine quae non est nupta viroAnd for a maiden sister, who hath had no husband. 3. and for his sister a virgin, that is near unto him, which hath had no husband, for her may he defile himself. 3: и к сестре своей, девице, живущей при нем и не бывшей замужем, можно ему [прикасаться], не оскверняя себя; 21:3 καὶ και and; even ἐπ᾿ επι in; on ἀδελφῇ αδελφη sister παρθένῳ παρθενος virginal; virgin τῇ ο the ἐγγιζούσῃ εγγιζω get close; near αὐτῷ αυτος he; him τῇ ο the μὴ μη not ἐκδεδομένῃ εκδιδωμι give out ἀνδρί ανηρ man; husband ἐπὶ επι in; on τούτοις ουτος this; he μιανθήσεται μιαινω taint; defile 21:3 וְ wᵊ וְ and לַ la לְ to אֲחֹתֹ֤ו ʔᵃḥōṯˈô אָחֹות sister הַ ha הַ the בְּתוּלָה֙ bbᵊṯûlˌā בְּתוּלָה virgin הַ ha הַ the קְּרֹובָ֣ה qqᵊrôvˈā קָרֹוב near אֵלָ֔יו ʔēlˈāʸw אֶל to אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not הָיְתָ֖ה hāyᵊṯˌā היה be לְ lᵊ לְ to אִ֑ישׁ ʔˈîš אִישׁ man לָ֖הּ lˌāh לְ to יִטַּמָּֽא׃ yiṭṭammˈā טמא be unclean 21:3. et sorore virgine quae non est nupta viro ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And for a maiden sister, who hath had no husband. |
jw▾ jg▾ gnv▾ all ▾ Geneva 159921:3 And for his sister a (b) virgin, that is nigh unto him, which hath had no husband; for her may he be defiled.(b) For being married she seemed to be cut off from his family. John Gill21:3 And for his sister a virgin, that is nigh unto him,.... That is, his sister by both father's and mother's side, as Aben Ezra; though, according to Gersom, his sister by his father's side, and not by his mother's side, is meant; but, according to Alphes, by his mother's side: perhaps this may signify not nearness of kin, which is expressed by being his sister, but nearness of place, for, being unmarried, she remained unto her death in her father's house:which hath had no husband; neither betrothed to one, for then she would have been nigh to her husband, and not her brother, and therefore he might not pollute himself for her, as Gersom observes; nor married to him, for such an one he might not defile himself, even though she might have been rejected or divorced by her husband, as the same writer says: for her may he be defiled; for a pure virgin that had never been betrothed nor married to a man, and had never departed from her father's house, and so had no husband to mourn for her, and take care of her funeral, and so for all the rest before mentioned; and which Jarchi says is a command, and not a bare sufferance or allowance, but what he ought and was obliged to do; and so it is related of Joseph (r), a priest, that his wife died in the evening of the sabbath, and he would not defile himself for her, and his brethren the priests obliged him, and made him defile himself against his will. (r) T. Bab. Zebachim, fol. 90. 1. John Wesley21:3 That is nigh him - That is, by nearness not of relation, (for that might seem a needless addition) but of habitation, one not yet cut off from the family. For if she was married, she was now of another family, and under her husband's care in those matters. |
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21:421:4: Եւ մի՛ պղծեսցին վայրապար ՚ի ժողովրդեան իւրում ՚ի պղծութիւն իւրեանց[1097]։ [1097] Ոմանք. ՚Ի պղծութեան իւրեանց։ Եւ մի՛ պղծեսցին վայրապար ի ժողովրդեան իւրում ի պղծութիւն իւրեանց:4 Քահանան գլխաւոր դէմք լինելով՝ թող անմաքուր չլինի չթոյլատրուող դիակի դիպչելով: 4 Անիկա իր ժողովուրդին մէջ գլխաւոր մարդ ըլլալով, անմաքուր թող չըլլայ՝ ինքզինք պղծելով։ 21:4: Եւ մի՛ պղծեսցին վայրապար ՚ի ժողովրդեան իւրում ՚ի պղծութիւն իւրեանց[1097]։ [1097] Ոմանք. ՚Ի պղծութեան իւրեանց։ 4 Քահանան գլխաւոր դէմք լինելով՝ թող անմաքուր չլինի չթոյլատրուող դիակի դիպչելով: 4 Անիկա իր ժողովուրդին մէջ գլխաւոր մարդ ըլլալով, անմաքուր թող չըլլայ՝ ինքզինք պղծելով։ zohrab-1805▾ eastern-1994▾ western am▾ |
21:44: и [прикосновением] к кому бы то ни было в народе своем не должен он осквернять себя, чтобы не сделаться нечистым. But he shall not defile himself, [being] a chief man among his people, to profane himself:21:4 οὐ ου not μιανθήσεται μιαινω taint; defile ἐξάπινα εξαπινα all at once ἐν εν in τῷ ο the λαῷ λαος populace; population αὐτοῦ αυτος he; him εἰς εις into; for βεβήλωσιν βεβηλωσις he; him 21:4 לֹ֥א lˌō לֹא not יִטַּמָּ֖א yiṭṭammˌā טמא be unclean בַּ֣עַל bˈaʕal בַּעַל lord, baal בְּ bᵊ בְּ in עַמָּ֑יו ʕammˈāʸw עַם people לְ lᵊ לְ to הֵ֖חַלֹּֽו׃ hˌēḥallˈô חלל defile 21:4. sed nec in principe populi sui contaminabiturBut not even for the prince of his people shall he do any thing that may make him unclean. 4. He shall not defile himself, a chief man among his people, to profane himself. 4: и [прикосновением] к кому бы то ни было в народе своем не должен он осквернять себя, чтобы не сделаться нечистым. 21:4 οὐ ου not μιανθήσεται μιαινω taint; defile ἐξάπινα εξαπινα all at once ἐν εν in τῷ ο the λαῷ λαος populace; population αὐτοῦ αυτος he; him εἰς εις into; for βεβήλωσιν βεβηλωσις he; him 21:4 לֹ֥א lˌō לֹא not יִטַּמָּ֖א yiṭṭammˌā טמא be unclean בַּ֣עַל bˈaʕal בַּעַל lord, baal בְּ bᵊ בְּ in עַמָּ֑יו ʕammˈāʸw עַם people לְ lᵊ לְ to הֵ֖חַלֹּֽו׃ hˌēḥallˈô חלל defile 21:4. sed nec in principe populi sui contaminabitur ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ But not even for the prince of his people shall he do any thing that may make him unclean. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183121:4: A chief man among his people - The word בעל baal signifies a master, chief, husband, etc., and is as variously translated here.1. He being a chief among the people, it would be improper to see him in such a state of humiliation as mourning for the dead necessarily implies. 2. Though a husband he shall not defile himself even for the death of a wife, because the anointing of his God is upon him. But the first sense appears to be the best. Albert Barnes: Notes on the Bible - 183421:4: The sense seems to be that, owing to his position in the nation, the priest is not to defile himself in any cases except those named in Lev 21:2-3. The Septuagint appear to have followed a different reading of the text which would mean, "he shall not defile himself for a moment." The explanation in the margin of our version is hardly in keeping with the prohibition to Ezekiel on a special occasion. See Eze 24:16.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:4: Or, the verse may be read, being an husband among his people, he shall not defile himself for his wife, etc. Eze 24:16, Eze 24:17Geneva 159921:4 [But] he shall not defile himself, [being] a (c) chief man among his people, to profane himself.(c) The priest was permitted to mourn for his next kindred only. John Gill21:4 But he shall not defile himself, being a chief man among his people,.... Which is not to be understood of any lord or nobleman or any chief ruler or governor of the people; for the context speaks only of priests, and not of other personages; besides, such might defile themselves, or mourn for their dead, as Abraham did for Sarah; nor of any husband for his wife, for even a priest, as has been observed, might do this for his wife, and much more a private person; nor is there any need to restrain it, as some Jewish writers do, to an adulterous wife, which a husband might not mourn for, though he might for his right and lawful wife; but there is nothing in the text, neither of an husband, nor a wife: the words are to be interpreted of a priest, and either of him as considered as a person of eminence, consequence, and importance, and sons giving a reason why he should not defile himself for the dead, because he was a principal person among his people to officiate for them in sacred things; wherefore if he did not take care that he was not defiled for the dead, which might often happen, he would be frequently hindered from doing his office for the people, which would be attended with ill consequence to them; and therefore the above cases are only excepted, as being such that rarely happened: or rather the words are to be considered as a prohibition of defiling himself "for any chief" (s), or principal man, lord, ruler, or governor, among his people; even for such an one he was not to defile himself, being no relation of his:to profane himself; make himself unfit for sacred service, or make himself a common person; put himself upon a level with a common private man, and be no more capable of serving at the altar, or doing any part of the work off priest, than such an one. (s) "in principe populi sui", V. L. so Pesicta & Ben Melech in loc. & Kimchi Sepher Shorash. rad. John Wesley21:4 Being - Or, seeing he is a chief man, for such not only the high - priest, but others also of the inferior priests were. He shall not defile himself for any other person whatsoever. To profane himself - Because such defilement for the dead did profane him, or make him as a common person, and consequently unfit to manage his sacred employment.Robert Jamieson, A. R. Fausset and David Brown21:4 But he shall not defile himself--"for any other," as the sense may be fully expressed. "The priest, in discharging his sacred functions, might well be regarded as a chief man among his people, and by these defilements might be said to profane himself" [BISHOP PATRICK]. The word rendered "chief man" signifies also "a husband"; and the sense according to others is, "But he being a husband, shall not defile himself by the obsequies of a wife" (Ezek 44:25). |
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21:521:5: Եւ մի՛ գերծուցուն զգլուխս իւրեանց ՚ի վերայ մեռելոյ ՚ի կնտութիւն։ եւ զտեսիլ մօրուաց մի՛ գերծուցուն. եւ ՚ի մարմինս իւրեանց վէտս մի՛ հատանիցեն։ Եւ մի՛ գերծուցուն զգլուխս իւրեանց [333]ի վերայ մեռելոյ`` ի կնտութիւն, եւ [334]զտեսիլ մօրուաց մի՛ գերծուցուն, եւ ի մարմինս իւրեանց վէտս մի՛ հատանիցեն:5 Քահանաները ի նշան սգի իրենց գլուխը թող չածիլեն, մօրուքների ծայրերը չկտրեն եւ իրենց մարմնի վրայ դաջուածքներ չանեն: 5 Անոնք գլուխնին փետտելով թող կնտակ չըլլան եւ իրենց մօրուքին եզերքը չածիլեն ու իրենց մարմնին վրայ կտրածներ չընեն։ 21:5: Եւ մի՛ գերծուցուն զգլուխս իւրեանց ՚ի վերայ մեռելոյ ՚ի կնտութիւն։ եւ զտեսիլ մօրուաց մի՛ գերծուցուն. եւ ՚ի մարմինս իւրեանց վէտս մի՛ հատանիցեն։ 5 Քահանաները ի նշան սգի իրենց գլուխը թող չածիլեն, մօրուքների ծայրերը չկտրեն եւ իրենց մարմնի վրայ դաջուածքներ չանեն: 5 Անոնք գլուխնին փետտելով թող կնտակ չըլլան եւ իրենց մօրուքին եզերքը չածիլեն ու իրենց մարմնին վրայ կտրածներ չընեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
21:55: Они не должны брить головы своей и подстригать края бороды своей и делать нарезы на теле своем. They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh:21:5 καὶ και and; even φαλάκρωμα φαλακρωμα not ξυρηθήσεσθε ξυραω shave τὴν ο the κεφαλὴν κεφαλη head; top ἐπὶ επι in; on νεκρῷ νεκρος dead καὶ και and; even τὴν ο the ὄψιν οψις sight; face τοῦ ο the πώγωνος πωγων not ξυρήσονται ξυραω shave καὶ και and; even ἐπὶ επι in; on τὰς ο the σάρκας σαρξ flesh αὐτῶν αυτος he; him οὐ ου not κατατεμοῦσιν κατατεμνω incision; gash 21:5 לֹֽא־ lˈō- לֹא not יִקְרְח֤וּיקרחה *yiqrᵊḥˈû קרח make bald קָרְחָה֙ qorḥˌā קָרְחָה baldness בְּ bᵊ בְּ in רֹאשָׁ֔ם rōšˈām רֹאשׁ head וּ û וְ and פְאַ֥ת fᵊʔˌaṯ פֵּאָה corner זְקָנָ֖ם zᵊqānˌām זָקָן beard לֹ֣א lˈō לֹא not יְגַלֵּ֑חוּ yᵊḡallˈēḥû גלח shave וּ û וְ and בִ֨ vˌi בְּ in בְשָׂרָ֔ם vᵊśārˈām בָּשָׂר flesh לֹ֥א lˌō לֹא not יִשְׂרְט֖וּ yiśrᵊṭˌû שׂרט tattoo שָׂרָֽטֶת׃ śārˈāṭeṯ שָׂרֶטֶת tattoo 21:5. non radent caput nec barbam neque in carnibus suis facient incisurasNeither shall they shave their head, nor their beard, nor make incisions in their flesh. 5. They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh. 5: Они не должны брить головы своей и подстригать края бороды своей и делать нарезы на теле своем. 21:5 καὶ και and; even φαλάκρωμα φαλακρωμα not ξυρηθήσεσθε ξυραω shave τὴν ο the κεφαλὴν κεφαλη head; top ἐπὶ επι in; on νεκρῷ νεκρος dead καὶ και and; even τὴν ο the ὄψιν οψις sight; face τοῦ ο the πώγωνος πωγων not ξυρήσονται ξυραω shave καὶ και and; even ἐπὶ επι in; on τὰς ο the σάρκας σαρξ flesh αὐτῶν αυτος he; him οὐ ου not κατατεμοῦσιν κατατεμνω incision; gash 21:5 לֹֽא־ lˈō- לֹא not קָרְחָה֙ qorḥˌā קָרְחָה baldness בְּ bᵊ בְּ in רֹאשָׁ֔ם rōšˈām רֹאשׁ head וּ û וְ and פְאַ֥ת fᵊʔˌaṯ פֵּאָה corner זְקָנָ֖ם zᵊqānˌām זָקָן beard לֹ֣א lˈō לֹא not יְגַלֵּ֑חוּ yᵊḡallˈēḥû גלח shave וּ û וְ and בִ֨ vˌi בְּ in בְשָׂרָ֔ם vᵊśārˈām בָּשָׂר flesh לֹ֥א lˌō לֹא not יִשְׂרְט֖וּ yiśrᵊṭˌû שׂרט tattoo שָׂרָֽטֶת׃ śārˈāṭeṯ שָׂרֶטֶת tattoo 21:5. non radent caput nec barbam neque in carnibus suis facient incisuras ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Neither shall they shave their head, nor their beard, nor make incisions in their flesh. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19145-6: Изуродование головы, бороды и тела в честь мертвых, запрещенное всем израильтянам вообще (XIХ, 27, 28), тем строже воспрещено служителям Иеговы, святого Бога, между тем запрещаемые обряды имели связь с языческими культами.Adam Clarke: Commentary on the Bible - 183121:5: They shall not make baldness - See the note on Lev 19:27. It is supposed that these things were particularly prohibited, because used superstitiously by the Egyptian priests, who, according to Herodotus, shaved the whole body every third day, that there might be no uncleanness about them when they ministered in their temples. This appears to have been a general custom among the heathen. In the book of Baruch 6:31, the priests of Babylon are represented sitting in their temples, with their clothes rent, and their heads and beards shaven, and having nothing upon their heads. Every person knows the tonsure of the Catholic priests. Should not this be avoided as an approach to a heathenish custom?Albert Barnes: Notes on the Bible - 183421:5: These prohibitions given to the people at large (compare the margin reference.) had a special fitness for the Hebrew priests. They were the instruments of the divine will for averting death, all their sacrifices were a type of the death of Christ, which swallowed up death in victory Co1 15:54-57, and it would therefore have been unsuitable that they should have the same freedom as other people to become mourners.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:5: not make baldness: This custom is also called rounding the corners of the head (Lev 19:27), and seems to have been performed in honour of some idol. Lev 10:6, Lev 19:27, Lev 19:28; Deu 14:1; Isa 15:2, Isa 22:12; Jer 16:6, Jer 48:37; Eze 44:20; Amo 8:10; Mic 1:16the corner: The Hebrew peath zakon, may denote the whiskers; as the Syriac phatho signifies. These are by the Arabs, according to Niebuhr, still cut entirely off, or worn quite short; and hence they are called by Jeremiah, קצוצי פאה, those with cropped whiskers. Perhaps some superstition, of which we are ignorant, was connected with this; but whether or not, it was the object of Moses to keep the Israelites distinct from other nations. John Gill21:5 They shall not make baldness upon their head,.... For the dead, as Jarchi, Aben Ezra, and Ben Gersom; not shave their heads, or round the corners of them, or make baldness between their eyes on that account; as those things were forbid the Israelites, so the priests also; this and what follow being superstitious customs used among the Heathens in their mournings for the dead, particularly by the Chaldeans, as Aben Ezra observes; and so by the Grecians; when Hephestion, one of Alexander's captains, died, he shaved his soldiers and himself, imitating Achilles in Homer (t); so the Egyptians, mourning for the loss of Osiris, annually shaved their heads (u); and the priests of Isis, mourning for her lost son, are called by Minutius Felix (w) her bald priests; see Lev 19:27,neither shall they shave off the corner of their beard: the five corners of it; See Gill on Lev 19:27. This the Israelites in common might not do, and particularly their priests; though the Egyptian priests shaved both their heads and beards, as Herodotus (x) relates: and so they are represented in the Table of Isis (y): nor make any cuttings in their flesh; either with their nails, tearing their cheeks and breasts, or with an instrument cutting their flesh in any part of their bodies, as was the custom of Heathen nations; such were made by the Egyptians in their mournings (z); See Gill on Lev 19:28. (t) Aelian. Var. Hist. l. 7. c. 8. (u) Julius Firmicus de Error. Proph. p. 2. (w) In Octavio, p. 22. Vid. Lactant. de fals. Relig. l. 1. c. 21. (x) Euterpe, sive, l. 2. c. 36. (y) Vid. Pignorii Mens. Isiac. liter. S. (z) Julius Firmicus, ut supra. (u)) John Wesley21:5 They shall not make baldness - In funerals, as the Heathens did. Though I allow them to defile themselves for some of the dead, yet in no case shall they use these superstitious rites, which also the people were forbidden to do; but the priests in a more peculiar manner, because they are by word and example to teach the people their duty.Robert Jamieson, A. R. Fausset and David Brown21:5 They shall not make baldness upon their heads . . . nor . . . cuttings in their flesh--The superstitious marks of sorrow, as well as the violent excesses in which the heathen indulged at the death of their friends, were forbidden by a general law to the Hebrew people (Lev 19:28). But the priests were to be laid under a special injunction, not only that they might exhibit examples of piety in the moderation of their grief, but also by the restraint of their passions, be the better qualified to administer the consolations of religion to others, and show, by their faith in a blessed resurrection, the reasons for sorrowing not as those who have no hope. |
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21:621:6: Զի սո՛ւրբ լինիցին Տեառն Աստուծոյ իւրեանց։ եւ մի՛ գարշեցուսցեն զանուն Աստուծոյ իւրեանց. զի զոհսն Տեառն պատարագ Աստուծոյ իւրեանց նոքա՛ մատուցանեն։ եւ եղիցին սո՛ւրբք[1098]։[1098] Այլք. Լինիցին Աստուծոյ իւրե՛՛... զի զոհն Տեառն։ զի սուրբ լինիցին Աստուծոյ իւրեանց, եւ մի՛ գարշեցուսցեն զանուն Աստուծոյ իւրեանց, զի զզոհսն Տեառն, պատարագ Աստուծոյ իւրեանց, նոքա մատուցանեն. եւ եղիցին սուրբք:6 Թող սուրբ լինեն իրենց Աստծու առաջ եւ չարատաւորեն իրենց Աստծու անունը, որովհետեւ իրենք՝ քահանաներն են, որ զոհ են մատուցում իրենց Տէր Աստծուն: Նրանք սուրբ պէտք է լինեն: 6 Սուրբ թող ըլլան իրենց Աստուծոյն եւ իրենց Աստուծոյն անունը թող չպղծեն, վասն զի Տէրոջը պատարագներն ու իրենց Աստուծոյն հացը իրենք կը մատուցանեն. ուստի սուրբ պէտք է ըլլան։ 21:6: Զի սո՛ւրբ լինիցին Տեառն Աստուծոյ իւրեանց։ եւ մի՛ գարշեցուսցեն զանուն Աստուծոյ իւրեանց. զի զոհսն Տեառն պատարագ Աստուծոյ իւրեանց նոքա՛ մատուցանեն։ եւ եղիցին սո՛ւրբք[1098]։ [1098] Այլք. Լինիցին Աստուծոյ իւրե՛՛... զի զոհն Տեառն։ 6 Թող սուրբ լինեն իրենց Աստծու առաջ եւ չարատաւորեն իրենց Աստծու անունը, որովհետեւ իրենք՝ քահանաներն են, որ զոհ են մատուցում իրենց Տէր Աստծուն: Նրանք սուրբ պէտք է լինեն: 6 Սուրբ թող ըլլան իրենց Աստուծոյն եւ իրենց Աստուծոյն անունը թող չպղծեն, վասն զի Տէրոջը պատարագներն ու իրենց Աստուծոյն հացը իրենք կը մատուցանեն. ուստի սուրբ պէտք է ըլլան։ zohrab-1805▾ eastern-1994▾ western am▾ |
21:66: Они должны быть святы Богу своему и не должны бесчестить имени Бога своего, ибо они приносят жертвы Господу, хлеб Богу своему, и потому должны быть святы. They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, [and] the bread of their God, they do offer: therefore they shall be holy:21:6 ἅγιοι αγιος holy ἔσονται ειμι be τῷ ο the θεῷ θεος God αὐτῶν αυτος he; him καὶ και and; even οὐ ου not βεβηλώσουσιν βεβηλοω profane τὸ ο the ὄνομα ονομα name; notable τοῦ ο the θεοῦ θεος God αὐτῶν αυτος he; him τὰς ο the γὰρ γαρ for θυσίας θυσια immolation; sacrifice κυρίου κυριος lord; master δῶρα δωρον present τοῦ ο the θεοῦ θεος God αὐτῶν αυτος he; him αὐτοὶ αυτος he; him προσφέρουσιν προσφερω offer; bring to καὶ και and; even ἔσονται ειμι be ἅγιοι αγιος holy 21:6 קְדֹשִׁ֤ים qᵊḏōšˈîm קָדֹושׁ holy יִהְיוּ֙ yihyˌû היה be לֵ lē לְ to אלֹ֣הֵיהֶ֔ם ʔlˈōhêhˈem אֱלֹהִים god(s) וְ wᵊ וְ and לֹ֣א lˈō לֹא not יְחַלְּל֔וּ yᵊḥallᵊlˈû חלל defile שֵׁ֖ם šˌēm שֵׁם name אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s) כִּי֩ kˌî כִּי that אֶת־ ʔeṯ- אֵת [object marker] אִשֵּׁ֨י ʔiššˌê אִשֶּׁה fire offering יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH לֶ֧חֶם lˈeḥem לֶחֶם bread אֱלֹהֵיהֶ֛ם ʔᵉlōhêhˈem אֱלֹהִים god(s) הֵ֥ם hˌēm הֵם they מַקְרִיבִ֖ם maqrîvˌim קרב approach וְ wᵊ וְ and הָ֥יוּ hˌāyû היה be קֹֽדֶשׁ׃ qˈōḏeš קֹדֶשׁ holiness 21:6. sancti erunt Deo suo et non polluent nomen eius incensum enim Domini et panes Dei sui offerunt et ideo sancti eruntThey shall be holy to their God, and shall not profane his name. For they offer the burnt offering of the Lord, and the bread of their God: and therefore they shall be holy. 6. They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, the bread of their God, they do offer: therefore they shall be holy. 6: Они должны быть святы Богу своему и не должны бесчестить имени Бога своего, ибо они приносят жертвы Господу, хлеб Богу своему, и потому должны быть святы. 21:6 ἅγιοι αγιος holy ἔσονται ειμι be τῷ ο the θεῷ θεος God αὐτῶν αυτος he; him καὶ και and; even οὐ ου not βεβηλώσουσιν βεβηλοω profane τὸ ο the ὄνομα ονομα name; notable τοῦ ο the θεοῦ θεος God αὐτῶν αυτος he; him τὰς ο the γὰρ γαρ for θυσίας θυσια immolation; sacrifice κυρίου κυριος lord; master δῶρα δωρον present τοῦ ο the θεοῦ θεος God αὐτῶν αυτος he; him αὐτοὶ αυτος he; him προσφέρουσιν προσφερω offer; bring to καὶ και and; even ἔσονται ειμι be ἅγιοι αγιος holy 21:6 קְדֹשִׁ֤ים qᵊḏōšˈîm קָדֹושׁ holy יִהְיוּ֙ yihyˌû היה be לֵ lē לְ to אלֹ֣הֵיהֶ֔ם ʔlˈōhêhˈem אֱלֹהִים god(s) וְ wᵊ וְ and לֹ֣א lˈō לֹא not יְחַלְּל֔וּ yᵊḥallᵊlˈû חלל defile שֵׁ֖ם šˌēm שֵׁם name אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s) כִּי֩ kˌî כִּי that אֶת־ ʔeṯ- אֵת [object marker] אִשֵּׁ֨י ʔiššˌê אִשֶּׁה fire offering יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH לֶ֧חֶם lˈeḥem לֶחֶם bread אֱלֹהֵיהֶ֛ם ʔᵉlōhêhˈem אֱלֹהִים god(s) הֵ֥ם hˌēm הֵם they מַקְרִיבִ֖ם maqrîvˌim קרב approach וְ wᵊ וְ and הָ֥יוּ hˌāyû היה be קֹֽדֶשׁ׃ qˈōḏeš קֹדֶשׁ holiness 21:6. sancti erunt Deo suo et non polluent nomen eius incensum enim Domini et panes Dei sui offerunt et ideo sancti erunt ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ They shall be holy to their God, and shall not profane his name. For they offer the burnt offering of the Lord, and the bread of their God: and therefore they shall be holy. |
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183421:6: The word here and in Lev 21:8 rendered "bread", is the same as is rendered food in Lev 3:11, Lev 3:16, etc., and meat in Lev 22:11. The reader of the English Bible should keep in view that bread, meat, and food, were nearly equivalent terms when our translation was made, and represent no distinctions that exist in the Hebrew.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:6: holy: Lev 21:8, Lev 10:3; Exo 28:36, Exo 29:44; Ezr 8:28; Pe1 2:9profane: Lev 18:21, Lev 19:12; Mal 1:6, Mal 1:11, Mal 1:12 bread: Lev 3:11; Eze 44:7; Mal 1:7 therefore: Isa 52:11 John Gill21:6 They shall be holy unto their God,.... Sacred to his service, and wholly given up to it, and not interest themselves in things which hindered from it, or made them unfit for it; and such care becomes the ministers of the word, who should give up themselves to it, and not entangle themselves with other affairs; they should be clean, pure, and holy, that bear the vessels of the Lord, and minister in holy things, and should set an example of purity and holiness to others:and not profane the name of their God; or cause it to be profaned and evil spoken of on their account, or his service to be interrupted, and they who bore his name put upon a level with common persons through their pollutions: for the offerings of the Lord made by fire; the burnt offerings, which were offered up to the Lord on the altar of burnt offering every day, besides others on divers occasions: and the bread of their God do they offer; the shewbread, which they set every week before the Lord on the shewbread table, and the meat or bread offering, the "minchah", which they continually offered along with the sacrifices: or the word "and", being a supplement, may be left out; and so this clause is put by way of apposition, and as interpreting the fire offering to be the bread of their God, which being wholly burnt on the altar, and devoted to God, was his meat and food, and accepted by him, see Lev 3:11, therefore they shall be holy; separate from all others, and abstain from all impurity both of flesh and spirit, from all uncleanness, moral and ceremonial; it being highly fit and proper that the bread of God should be offered by holy persons. John Wesley21:6 Holy unto their God - Devoted to God's service, and always prepared for it, and therefore shall keep themselves from all defilements. The name of their God - Which they especially bear. The bread of their God - That is, the shew - bread: or rather, all the other offerings, besides burnt - offerings: which are called bread, because bread is commonly put for all food. |
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21:721:7: Կին պոռնիկ եւ պղծեալ՝ մի՛ առնուցուն. եւ զկին հանեալ յառնէ իւրմէ մի՛ առնուցուն. զի սո՛ւրբ է Տեառն Աստուծոյ իւրում, Կին պոռնիկ եւ պղծեալ մի՛ առնուցուն. եւ զկին հանեալ յառնէ իւրմէ մի՛ առնուցուն. զի սուրբ է Տեառն Աստուծոյ իւրում:7 Քահանաները պոռնիկ կամ պղծուած կին չպէտք է առնեն: Չպէտք է առնեն նաեւ ամուսնուց բաժանուած կին, որովհետեւ քահանան սուրբ պէտք է լինի իր Տէր Աստծու համար եւ պիտի մաքրի իրեն: 7 Պոռնիկ կամ պղծուած կին թող չառնեն եւ իր այրէն արձակուած կին մը չառնեն. վասն զի քահանան սուրբ է իր Աստուծոյն։ 21:7: Կին պոռնիկ եւ պղծեալ՝ մի՛ առնուցուն. եւ զկին հանեալ յառնէ իւրմէ մի՛ առնուցուն. զի սո՛ւրբ է Տեառն Աստուծոյ իւրում, 7 Քահանաները պոռնիկ կամ պղծուած կին չպէտք է առնեն: Չպէտք է առնեն նաեւ ամուսնուց բաժանուած կին, որովհետեւ քահանան սուրբ պէտք է լինի իր Տէր Աստծու համար եւ պիտի մաքրի իրեն: 7 Պոռնիկ կամ պղծուած կին թող չառնեն եւ իր այրէն արձակուած կին մը չառնեն. վասն զի քահանան սուրբ է իր Աստուծոյն։ zohrab-1805▾ eastern-1994▾ western am▾ |
21:77: Они не должны брать за себя блудницу и опороченную, не должны брать и жену, отверженную мужем своим, ибо они святы Богу своему. They shall not take a wife [that is] a whore, or profane; neither shall they take a woman put away from her husband: for he [is] holy unto his God:21:7 γυναῖκα γυνη woman; wife πόρνην πορνη prostitute καὶ και and; even βεβηλωμένην βεβηλοω profane οὐ ου not λήμψονται λαμβανω take; get καὶ και and; even γυναῖκα γυνη woman; wife ἐκβεβλημένην εκβαλλω expel; cast out ἀπὸ απο from; away ἀνδρὸς ανηρ man; husband αὐτῆς αυτος he; him ἅγιός αγιος holy ἐστιν ειμι be τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God αὐτοῦ αυτος he; him 21:7 אִשָּׁ֨ה ʔiššˌā אִשָּׁה woman זֹנָ֤ה zōnˈā זנה fornicate וַ wa וְ and חֲלָלָה֙ ḥᵃlālˌā חָלָל pierced לֹ֣א lˈō לֹא not יִקָּ֔חוּ yiqqˈāḥû לקח take וְ wᵊ וְ and אִשָּׁ֛ה ʔiššˈā אִשָּׁה woman גְּרוּשָׁ֥ה gᵊrûšˌā גרשׁ drive out מֵ mē מִן from אִישָׁ֖הּ ʔîšˌāh אִישׁ man לֹ֣א lˈō לֹא not יִקָּ֑חוּ yiqqˈāḥû לקח take כִּֽי־ kˈî- כִּי that קָדֹ֥שׁ qāḏˌōš קָדֹושׁ holy ה֖וּא hˌû הוּא he לֵ lē לְ to אלֹהָֽיו׃ ʔlōhˈāʸw אֱלֹהִים god(s) 21:7. scortum et vile prostibulum non ducet uxorem nec eam quae repudiata est a marito quia consecratus est Deo suoThey shall not take to wife a harlot or a vile prostitute, nor one that has been put away from her husband: because they are consecrated to their God, 7. They shall not take a woman that is a harlot, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God. 7: Они не должны брать за себя блудницу и опороченную, не должны брать и жену, отверженную мужем своим, ибо они святы Богу своему. 21:7 γυναῖκα γυνη woman; wife πόρνην πορνη prostitute καὶ και and; even βεβηλωμένην βεβηλοω profane οὐ ου not λήμψονται λαμβανω take; get καὶ και and; even γυναῖκα γυνη woman; wife ἐκβεβλημένην εκβαλλω expel; cast out ἀπὸ απο from; away ἀνδρὸς ανηρ man; husband αὐτῆς αυτος he; him ἅγιός αγιος holy ἐστιν ειμι be τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God αὐτοῦ αυτος he; him 21:7 אִשָּׁ֨ה ʔiššˌā אִשָּׁה woman זֹנָ֤ה zōnˈā זנה fornicate וַ wa וְ and חֲלָלָה֙ ḥᵃlālˌā חָלָל pierced לֹ֣א lˈō לֹא not יִקָּ֔חוּ yiqqˈāḥû לקח take וְ wᵊ וְ and אִשָּׁ֛ה ʔiššˈā אִשָּׁה woman גְּרוּשָׁ֥ה gᵊrûšˌā גרשׁ drive out מֵ mē מִן from אִישָׁ֖הּ ʔîšˌāh אִישׁ man לֹ֣א lˈō לֹא not יִקָּ֑חוּ yiqqˈāḥû לקח take כִּֽי־ kˈî- כִּי that קָדֹ֥שׁ qāḏˌōš קָדֹושׁ holy ה֖וּא hˌû הוּא he לֵ lē לְ to אלֹהָֽיו׃ ʔlōhˈāʸw אֱלֹהִים god(s) 21:7. scortum et vile prostibulum non ducet uxorem nec eam quae repudiata est a marito quia consecratus est Deo suo ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ They shall not take to wife a harlot or a vile prostitute, nor one that has been put away from her husband: because they are consecrated to their God, |
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 - 1903-19147-9: Относительно брака и семейной жизни священника даются следующие ограничения: он не мог жениться ни на блуднице (евр. zonah: по иуд. традиции — всякая женщина, имевшая сожительство в одной из запрещенных законом степеней), на опороченной (по традиции — родившейся от запрещенного брака, по Иосифу Флавию — женщине, имевшей сомнительное целомудрие, напр., служанке, пленной) и отверженной мужем (по традиции — также женщине, «разувшей сапог родственнику», Втор XXV:9). Охраняя достоинство и репутацию священнической семьи, закон предписывает строгую кару — сожжение, вероятно, с предшествующим побиением камнями — дочери священника (по раввинам: обрученной кому-либо), впавшей в блуд (ср. блаж. Федор, вопр. 30).Adam Clarke: Commentary on the Bible - 183121:7: That is a whore - A prostitute, though even reclaimed.Profane - A heathen, or one who is not a cordial believer in the true God. Put away from her husband - Because this very circumstance might lead to suspicion that the priest and the divorced woman might have been improperly connected before. Albert Barnes: Notes on the Bible - 183421:7: Profane - A woman who has been seduced, or one of illegitimate birth. A somewhat stricter rule for the priests' marriages was Rev_ealed to the prophet in later times, Eze 44:22.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:7: that is a whore: Lev 21:8; Eze 44:22; Ti1 3:11put away: Deu 24:1-4; Isa 50:1 Carl Friedrich Keil and Franz Delitzsch21:7Their marriage and their domestic life were also to be in keeping with their holy calling. They were not to marry a whore (i.e., a public prostitute), or a fallen woman, or a woman put away (divorced) from her husband, that is to say, any person of notoriously immoral life, for this would be irreconcilable with the holiness of the priesthood, but (as may be seen from this in comparison with Lev 21:14) only a virgin or widow of irreproachable character. She need not be an Israelite, but might be the daughter of a stranger living among the Israelites; only she must not be an idolater or a Canaanite, for the Israelites were all forbidden to marry such a woman (Ex 34:16; Deut 7:3). Lev 21:8 "Thou shalt sanctify him therefore," that is to say, not merely "respect his holy dignity" (Knobel), but take care that he did not desecrate his office by a marriage so polluted. The Israelites as a nation are addressed in the persons of their chiefs. The second clause of the verse, "he shall be holy unto thee," contains the same thought. The repetition strengthens the exhortation. The reason assigned for the first clause is the same as in Lev 21:6; and that for the second, the same as in Lev 20:8, Lev 20:26; Ex 31:13, etc. Lev 21:9 The priests's family was also to lead a blameless life. If a priest's daughter began to play the whore, she profaned her father, and was to be burned, i.e., to be stoned and then burned (see Lev 20:14). כּהן אישׁ, a man who is a priest, a priest-man. Geneva 159921:7 They shall not take a wife [that is] a whore, or (d) profane; neither shall they take a woman put away from her husband: for he [is] holy unto his God.(d) Which has an evil name or is defamed. John Gill21:7 They shall not take a wife that is a whore, or profane,.... By the former is meant a common whore, that prostitutes herself to any one through lust or for gain; and by the latter one whose chastity is violated, but either unwillingly, that has been forced and ravished, or else willingly, being enticed, persuaded, and prevailed upon, but did not make a practice of it; this seems to be the true sense of the words: but the Jewish writers understand them differently; by a "whore" they suppose is meant one that is not an Israelitish woman, that is not born of an Israelite, at least of an Israelitish woman, as proselytes or freed persons; for they say there are no whores but such, or one that lies with such persons, she may not marry with; as such as are guilty of cutting off, or any of the Nethinim, or spurious persons, so Jarchi; and by a "profane" person they think is meant such as are born of those that are rejected, as the Targum of Jonathan paraphrases it; that is, that are either born of incestuous marriages, such as are forbidden, Lev 18:1; or that are born of those that are rejected in the priesthood, or whom a priest might not marry, as the daughter of a widow, by the high priest, or the daughter of one divorced, by a common priest, which is the sense of Jarchi:neither shall they take a woman put away by her husband: which was, in these and later times, common for any offence, when the crime of adultery was not pretended; but this always supposed something bad or amiss, and made such a woman suspected of having done an unseemly thing, therefore priests were forbidden marrying such persons: the Targum of Jonathan adds,"or by her husband's brother;''and so takes in one that has loosed the shoe, as the Jews call her, who being left without issue, her husband's brother refused to marry her, and therefore she plucked off his shoe, and spit in his face, see Deut 25:7; such an one a priest might not marry, according to this paraphrast, and other Jewish writers, and if he did was to be beaten (a): for he is holy unto his God; separated from common persons, and devoted to the service of God, and therefore not to be defiled with such sort of women, or to lie under any scandal or reproach through such, marriages. (a) Misn. Maccot, c. 3. sect. 1. John Wesley21:7 Profane - Or defiled, or deflowered, though it were done secretly, or by force: because the priest must take care that all the members of his family be free not only from gross wickedness, but from all suspicions of evil.Robert Jamieson, A. R. Fausset and David Brown21:7 They shall not take a wife that is a whore, or profane--Private individuals might form several connections, which were forbidden as inexpedient or improper in priests. The respectability of their office, and the honor of religion, required unblemished sanctity in their families as well as themselves, and departures from it in their case were visited with severer punishment than in that of others. |
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21:821:8: եւ սրբեսցէ՛ զանձն. զի զպատարագն Տեառն Աստուծոյ ձերոյ նա՛ մատուցանէ. սո՛ւրբ եղիցի. զի սուրբ եմ ես Տէր՝ որ սրբեմ զնոսա։ Եւ [335]սրբեսցէ զանձն, զի զպատարագն Տեառն Աստուծոյ ձերոյ`` նա մատուցանէ. սուրբ եղիցի. զի սուրբ եմ ես Տէր` որ սրբեմ [336]զնոսա:8 Սրբագործուած քահանան է, որ պիտի մատուցի ձեր Տէր Աստծու պատարագը: Նա սուրբ պէտք է լինի, քանզի ես՝ Տէրս, որ սրբագործում եմ քահանաներին, սուրբ եմ: 8 Ուստի սրբէ՛ զանիկա, վասն զի քու Աստուծոյդ հացը ան կը մատուցանէ. ան սուրբ ըլլայ քեզի, քանզի ես Տէրս, որ ձեզ կը սրբեմ, սուրբ եմ։ 21:8: եւ սրբեսցէ՛ զանձն. զի զպատարագն Տեառն Աստուծոյ ձերոյ նա՛ մատուցանէ. սո՛ւրբ եղիցի. զի սուրբ եմ ես Տէր՝ որ սրբեմ զնոսա։ 8 Սրբագործուած քահանան է, որ պիտի մատուցի ձեր Տէր Աստծու պատարագը: Նա սուրբ պէտք է լինի, քանզի ես՝ Տէրս, որ սրբագործում եմ քահանաներին, սուրբ եմ: 8 Ուստի սրբէ՛ զանիկա, վասն զի քու Աստուծոյդ հացը ան կը մատուցանէ. ան սուրբ ըլլայ քեզի, քանզի ես Տէրս, որ ձեզ կը սրբեմ, սուրբ եմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
21:88: Святи его, ибо он приносит хлеб Богу твоему: да будет он у тебя свят, ибо свят Я Господь, освящающий вас. Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the LORD, which sanctify you, [am] holy:21:8 καὶ και and; even ἁγιάσει αγιαζω hallow αὐτόν αυτος he; him τὰ ο the δῶρα δωρον present κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ὑμῶν υμων your οὗτος ουτος this; he προσφέρει προσφερω offer; bring to ἅγιος αγιος holy ἔσται ειμι be ὅτι οτι since; that ἅγιος αγιος holy ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the ἁγιάζων αγιαζω hallow αὐτούς αυτος he; him 21:8 וְ wᵊ וְ and קִדַּשְׁתֹּ֔ו qiddaštˈô קדשׁ be holy כִּֽי־ kˈî- כִּי that אֶת־ ʔeṯ- אֵת [object marker] לֶ֥חֶם lˌeḥem לֶחֶם bread אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) ה֣וּא hˈû הוּא he מַקְרִ֑יב maqrˈîv קרב approach קָדֹשׁ֙ qāḏˌōš קָדֹושׁ holy יִֽהְיֶה־ yˈihyeh- היה be לָּ֔ךְ llˈāḵ לְ to כִּ֣י kˈî כִּי that קָדֹ֔ושׁ qāḏˈôš קָדֹושׁ holy אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מְקַדִּשְׁכֶֽם׃ mᵊqaddišᵊḵˈem קדשׁ be holy 21:8. et panes propositionis offert sit ergo sanctus quia et ego sanctus sum Dominus qui sanctifico vosAnd offer the loaves of proposition. Let them therefore be holy because I also am holy: the Lord, who sanctify them. 8. Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the LORD, which sanctify you, am holy. 8: Святи его, ибо он приносит хлеб Богу твоему: да будет он у тебя свят, ибо свят Я Господь, освящающий вас. 21:8 καὶ και and; even ἁγιάσει αγιαζω hallow αὐτόν αυτος he; him τὰ ο the δῶρα δωρον present κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ὑμῶν υμων your οὗτος ουτος this; he προσφέρει προσφερω offer; bring to ἅγιος αγιος holy ἔσται ειμι be ὅτι οτι since; that ἅγιος αγιος holy ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the ἁγιάζων αγιαζω hallow αὐτούς αυτος he; him 21:8 וְ wᵊ וְ and קִדַּשְׁתֹּ֔ו qiddaštˈô קדשׁ be holy כִּֽי־ kˈî- כִּי that אֶת־ ʔeṯ- אֵת [object marker] לֶ֥חֶם lˌeḥem לֶחֶם bread אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) ה֣וּא hˈû הוּא he מַקְרִ֑יב maqrˈîv קרב approach קָדֹשׁ֙ qāḏˌōš קָדֹושׁ holy יִֽהְיֶה־ yˈihyeh- היה be לָּ֔ךְ llˈāḵ לְ to כִּ֣י kˈî כִּי that קָדֹ֔ושׁ qāḏˈôš קָדֹושׁ holy אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מְקַדִּשְׁכֶֽם׃ mᵊqaddišᵊḵˈem קדשׁ be holy 21:8. et panes propositionis offert sit ergo sanctus quia et ego sanctus sum Dominus qui sanctifico vos ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And offer the loaves of proposition. Let them therefore be holy because I also am holy: the Lord, who sanctify them. |
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183421:8: The people of Israel are now addressed. They are commanded to regard the priests, who perform for them the service of the altar, as holy in respect of their office.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:8: sanctify: Lev 21:6; Exo 19:10, Exo 19:14, Exo 28:41, Exo 29:1, Exo 29:43, Exo 29:44for I: Lev 11:44, Lev 11:45, Lev 19:2, Lev 20:7, Lev 20:8; Joh 10:36, Joh 17:19; Heb 7:26, Heb 10:29 Geneva 159921:8 Thou shalt (e) sanctify him therefore; for he offereth the (f) bread of thy God: he shall be holy unto thee: for I the LORD, which sanctify you, [am] holy.(e) You shall count them holy and reverence them. (f) The showbread. John Gill21:8 Thou shalt sanctify him therefore,.... In thought and word, as Aben Ezra, by thinking and speaking well of him; should esteem and reckon him a holy person, being in a sacred office, and honour him as such; and do all that can be done to preserve him from unholiness and impurity, and particularly from marrying with improper and unsuitable persons, such as would bring a scandal on him and his sacred office: this seems to be spoken to Moses, and so to the civil magistrate in succession, who were not to suffer such marriages to take place in the priesthood; and were not only to persuade from it, but to exercise their authority, and oblige them to put away such wives, and if they refused, to use severity; so Jarchi,""thou shalt sanctify him", whether he will or not; if he will not put her away, beat him and chastise him until he does put "her away",''see Ezra 2:62,for he offereth the bread of the Lord; meaning not the shewbread he set in order before the Lord every week, but the various gift and sacrifices which were offered to God by him, and were acceptable to him as his food; and therefore he ought to be holy that drew nigh to God, and was employed in such service, see Lev 21:6, he shall be holy unto thee; in thy account and estimation, and for thy service to offer holy sacrifices, and therefore should be careful of his holiness to preserve it: for I the Lord, which sanctify you, am holy; in his nature, works, and ways, and who had separated them from all other people to be a holy people to him, and therefore they that ministered in holy things for them should be holy likewise. John Wesley21:8 Thou - O Moses, and whosoever shall succeed in thy place, to whom it belongs to see my laws observed, shall take care that the priest be holy, and do not defile himself by any of these forbidden marriages. |
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21:921:9: Եւ դուստր ա՛ռն քահանայի՝ եթէ ՚ի պոռնկութեան պղծիցի, զանուն հօ՛ր իւրոյ բամբասեա՛ց՝ հրով այրեսցի։ Եւ դուստր առն քահանայի, եթէ ի պոռնկութեան պղծեսցի, զանուն հօր իւրոյ բամբասեաց. հրով այրեսցի:9 Եթէ քահանայի դուստրը պոռնկութեամբ պղծուի, նա արատաւորած կը լինի իր հօր անունը. նա պէտք է հրով այրուի: 9 Եւ եթէ քահանայի մը աղջիկը պոռնկութիւն ընելով պղծուելու ըլլայ, իր հայրը պղծուած կ’ըլլայ. անիկա կրակով պէտք է այրուի։ 21:9: Եւ դուստր ա՛ռն քահանայի՝ եթէ ՚ի պոռնկութեան պղծիցի, զանուն հօ՛ր իւրոյ բամբասեա՛ց՝ հրով այրեսցի։ 9 Եթէ քահանայի դուստրը պոռնկութեամբ պղծուի, նա արատաւորած կը լինի իր հօր անունը. նա պէտք է հրով այրուի: 9 Եւ եթէ քահանայի մը աղջիկը պոռնկութիւն ընելով պղծուելու ըլլայ, իր հայրը պղծուած կ’ըլլայ. անիկա կրակով պէտք է այրուի։ zohrab-1805▾ eastern-1994▾ western am▾ |
21:99: Если дочь священника осквернит себя блудодеянием, то она бесчестит отца своего; огнем должно сжечь ее. And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire:21:9 καὶ και and; even θυγάτηρ θυγατηρ daughter ἀνθρώπου ανθρωπος person; human ἱερέως ιερευς priest ἐὰν εαν and if; unless βεβηλωθῇ βεβηλοω profane τοῦ ο the ἐκπορνεῦσαι εκπορνευω prostitute out / herself; depraved τὸ ο the ὄνομα ονομα name; notable τοῦ ο the πατρὸς πατηρ father αὐτῆς αυτος he; him αὐτὴ αυτος he; him βεβηλοῖ βεβηλοω profane ἐπὶ επι in; on πυρὸς πυρ fire κατακαυθήσεται κατακαιω burn up 21:9 וּ û וְ and בַת֙ vˌaṯ בַּת daughter אִ֣ישׁ ʔˈîš אִישׁ man כֹּהֵ֔ן kōhˈēn כֹּהֵן priest כִּ֥י kˌî כִּי that תֵחֵ֖ל ṯēḥˌēl חלל defile לִ li לְ to זְנֹ֑ות zᵊnˈôṯ זנה fornicate אֶת־ ʔeṯ- אֵת [object marker] אָבִ֨יהָ֙ ʔāvˈîhā אָב father הִ֣יא hˈî הִיא she מְחַלֶּ֔לֶת mᵊḥallˈeleṯ חלל defile בָּ bā בְּ in † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire תִּשָּׂרֵֽף׃ ס tiśśārˈēf . s שׂרף burn 21:9. sacerdotis filia si deprehensa fuerit in stupro et violaverit nomen patris sui flammis exureturIf the daughter of a priest be taken in whoredom and dishonour the name of her father, she shall be burnt with fire. 9. And the daughter of any priest, if she profane herself by playing the harlot, she profaneth her father: she shall be burnt with fire. 9: Если дочь священника осквернит себя блудодеянием, то она бесчестит отца своего; огнем должно сжечь ее. 21:9 καὶ και and; even θυγάτηρ θυγατηρ daughter ἀνθρώπου ανθρωπος person; human ἱερέως ιερευς priest ἐὰν εαν and if; unless βεβηλωθῇ βεβηλοω profane τοῦ ο the ἐκπορνεῦσαι εκπορνευω prostitute out / herself; depraved τὸ ο the ὄνομα ονομα name; notable τοῦ ο the πατρὸς πατηρ father αὐτῆς αυτος he; him αὐτὴ αυτος he; him βεβηλοῖ βεβηλοω profane ἐπὶ επι in; on πυρὸς πυρ fire κατακαυθήσεται κατακαιω burn up 21:9 וּ û וְ and בַת֙ vˌaṯ בַּת daughter אִ֣ישׁ ʔˈîš אִישׁ man כֹּהֵ֔ן kōhˈēn כֹּהֵן priest כִּ֥י kˌî כִּי that תֵחֵ֖ל ṯēḥˌēl חלל defile לִ li לְ to זְנֹ֑ות zᵊnˈôṯ זנה fornicate אֶת־ ʔeṯ- אֵת [object marker] אָבִ֨יהָ֙ ʔāvˈîhā אָב father הִ֣יא hˈî הִיא she מְחַלֶּ֔לֶת mᵊḥallˈeleṯ חלל defile בָּ bā בְּ in † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire תִּשָּׂרֵֽף׃ ס tiśśārˈēf . s שׂרף burn 21:9. sacerdotis filia si deprehensa fuerit in stupro et violaverit nomen patris sui flammis exuretur ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ If the daughter of a priest be taken in whoredom and dishonour the name of her father, she shall be burnt with fire. |
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183121:9: She shall be burnt with fire - Probably not burnt alive, but strangled first, and then burnt afterward. Though it is barely possible that some kind of branding may be intended.Albert Barnes: Notes on the Bible - 183421:9: burnt with fire - See the Lev 20:14 note.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:9: the daughter: Sa1 2:17, Sa1 2:34, Sa1 3:13, Sa1 3:14; Eze 9:6; Mal 2:3; Mat 11:20-24; Ti1 3:4, Ti1 3:5; Tit 1:6she shall be burnt: Lev 20:14; Gen 38:24; Jos 7:15, Jos 7:25; Isa 33:14 John Gill21:9 And the daughter of any priest,.... The Targum of Jonathan restrains it to one that is betrothed; but others, as Jarchi and Aben Ezra, whether betrothed or married; and all confess, as the former says, that the Scripture does not speak of one that is single or entirely free: but there is no exception in the text; and besides, the daughter of any man that was betrothed to a man, and guilty of the crime here spoken of, was to die, Deut 22:23; and therefore such a law respecting the priest's daughter would be needless; unless it can be thought that it was made merely for the sake of the different kind of death she was to be put to, and that burning was a more terrible one than stoning:if she profane herself by playing the whore; which brings scandal and disgrace on any person, and much more on anyone that had the honour of being related to a person in such a sacred office, and the advantage of a more strictly religious education, and had eaten of the holy things in her father's house; all which were aggravations of her crime, and made it the more scandalous and reproachful to her: some render it, "when she begins to play the whore" (b); as soon as ever it is discovered in her, and she is taken in it; even for the first that she commits, she is not to be spared, but put to death: she profaneth her father: which is another aggravation of her sin; she brings him under disgrace, disparages his office, and exposes him to censure, reproach, and ridicule, as not having taken care of her education, and taught her better, and kept her under restraints; men will upbraid him with it, saying, this is a priest's daughter that has committed this lewdness; nor will say of him, as Jarchi observes, cursed be he that begat her, and cursed be he that brought her up: she shall be burnt with fire; not with hot melted lead poured down her mouth, but with faggots set about her; See Gill on Lev 20:14; no punishment is here fixed for the person that lay with her, but, according to the Jewish canons (c), she was to be strangled. (b) "cum coepit fornicari", Pagninus, Montanus; so Tigurine version. (c) Misn. Sanhedrin, c. 10. sect. 1. Maimon. Issure Biah, c. 1. sect. 6. John Wesley21:9 And the daughter - And by analogy his son also, and his wife, because the reason of the law here added, concerns all. And nothing is more common than to name one kind for the rest of the same nature, as also is done Lev 18:6. She profaneth her father - Exposeth his person and office, and consequently religion, to contempt. |
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21:1021:10: Եւ քահանայն մեծ՝ յեղբարց իւրոց. յորոյ վերայ գլխոյն արկեալ իցէ զեւղն օծութեան. եւ կատարեալ զձեռս նորա զգենո՛ւլ զպատմուճանն, զգլուխ իւր մի՛ ապախուրեսցէ, եւ զհանդերձս իւր մի՛ պատառեսցէ[1099]. [1099] Բազումք. Յորոյ վերայ ՚ի գլխոյն անկեալ է զիւղն օծ՛՛։ Եւ քահանայն մեծ յեղբարց իւրոց, յորոյ վերայ գլխոյն արկեալ իցէ զեւղն օծութեան, եւ կատարեալ զձեռս նորա զգենուլ զպատմուճանն, զգլուխ իւր մի՛ ապախուրեսցէ, եւ զհանդերձս իւր մի՛ պատառեսցէ:10 Գլխին օծութեան իւղ ունեցող, պատմուճան հագնելու արժանացած եւ իր եղբայրների մէջ աւագ եղող քահանան ի նշան սգոյ գլխարկը թող չհանի, իր հագուստները չպատառոտի, 10 Իր եղբայրներէն մեծ եղող քահանան, որուն գլխուն վրայ օծման իւղը թափուած է ու օրհնուած է զգեստներ հագնելու, իր գլուխը պէտք չէ բանայ եւ իր լաթերը պէտք չէ պատռէ 21:10: Եւ քահանայն մեծ՝ յեղբարց իւրոց. յորոյ վերայ գլխոյն արկեալ իցէ զեւղն օծութեան. եւ կատարեալ զձեռս նորա զգենո՛ւլ զպատմուճանն, զգլուխ իւր մի՛ ապախուրեսցէ, եւ զհանդերձս իւր մի՛ պատառեսցէ[1099]. [1099] Բազումք. Յորոյ վերայ ՚ի գլխոյն անկեալ է զիւղն օծ՛՛։ 10 Գլխին օծութեան իւղ ունեցող, պատմուճան հագնելու արժանացած եւ իր եղբայրների մէջ աւագ եղող քահանան ի նշան սգոյ գլխարկը թող չհանի, իր հագուստները չպատառոտի, 10 Իր եղբայրներէն մեծ եղող քահանան, որուն գլխուն վրայ օծման իւղը թափուած է ու օրհնուած է զգեստներ հագնելու, իր գլուխը պէտք չէ բանայ եւ իր լաթերը պէտք չէ պատռէ zohrab-1805▾ eastern-1994▾ western am▾ |
21:1010: Великий же священник из братьев своих, на голову которого возлит елей помазания, и который освящен, чтобы облачаться в [священные] одежды, не должен обнажать головы своей и раздирать одежд своих; And [he that is] the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes:21:10 καὶ και and; even ὁ ο the ἱερεὺς ιερευς priest ὁ ο the μέγας μεγας great; loud ἀπὸ απο from; away τῶν ο the ἀδελφῶν αδελφος brother αὐτοῦ αυτος he; him τοῦ ο the ἐπικεχυμένου επιχεω pour on ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top τοῦ ο the ἐλαίου ελαιον oil τοῦ ο the χριστοῦ χριστος Anointed καὶ και and; even τετελειωμένου τελειοω complete; accomplish ἐνδύσασθαι ενδυω dress in; wear τὰ ο the ἱμάτια ιματιον clothing; clothes τὴν ο the κεφαλὴν κεφαλη head; top οὐκ ου not ἀποκιδαρώσει αποκιδαροω and; even τὰ ο the ἱμάτια ιματιον clothing; clothes οὐ ου not διαρρήξει διαρρηγνυμι rend; tear 21:10 וְ wᵊ וְ and הַ ha הַ the כֹּהֵן֩ kkōhˌēn כֹּהֵן priest הַ ha הַ the גָּדֹ֨ול ggāḏˌôl גָּדֹול great מֵ mē מִן from אֶחָ֜יו ʔeḥˈāʸw אָח brother אֲֽשֶׁר־ ʔˈᵃšer- אֲשֶׁר [relative] יוּצַ֥ק yûṣˌaq יצק pour עַל־ ʕal- עַל upon רֹאשֹׁ֣ו׀ rōšˈô רֹאשׁ head שֶׁ֤מֶן šˈemen שֶׁמֶן oil הַ ha הַ the מִּשְׁחָה֙ mmišḥˌā מִשְׁחָה anointment וּ û וְ and מִלֵּ֣א millˈē מלא be full אֶת־ ʔeṯ- אֵת [object marker] יָדֹ֔ו yāḏˈô יָד hand לִ li לְ to לְבֹּ֖שׁ lᵊbbˌōš לבשׁ cloth אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בְּגָדִ֑ים bbᵊḡāḏˈîm בֶּגֶד garment אֶת־ ʔeṯ- אֵת [object marker] רֹאשֹׁו֙ rōšˌô רֹאשׁ head לֹ֣א lˈō לֹא not יִפְרָ֔ע yifrˈāʕ פרע let loose וּ û וְ and בְגָדָ֖יו vᵊḡāḏˌāʸw בֶּגֶד garment לֹ֥א lˌō לֹא not יִפְרֹֽם׃ yifrˈōm פרם rent 21:10. pontifex id est sacerdos maximus inter fratres suos super cuius caput fusum est unctionis oleum et cuius manus in sacerdotio consecratae sunt vestitusque est sanctis vestibus caput suum non discoperiet vestimenta non scindetThe high priest, that is to say, the priest who is the greatest among his brethren, upon whose head the oil of unction hath been poured; and whose hands have been consecrated for the priesthood; and who hath been vested with the holy vestments. He shall not uncover his head: he shall not rend his garments. 10. And he that is the high priest among his brethren, upon whose head the anointing oil is poured, and that is consecrated to put on the garments, shall not let the hair of his head go loose, nor rend his clothes; 10: Великий же священник из братьев своих, на голову которого возлит елей помазания, и который освящен, чтобы облачаться в [священные] одежды, не должен обнажать головы своей и раздирать одежд своих; 21:10 καὶ και and; even ὁ ο the ἱερεὺς ιερευς priest ὁ ο the μέγας μεγας great; loud ἀπὸ απο from; away τῶν ο the ἀδελφῶν αδελφος brother αὐτοῦ αυτος he; him τοῦ ο the ἐπικεχυμένου επιχεω pour on ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top τοῦ ο the ἐλαίου ελαιον oil τοῦ ο the χριστοῦ χριστος Anointed καὶ και and; even τετελειωμένου τελειοω complete; accomplish ἐνδύσασθαι ενδυω dress in; wear τὰ ο the ἱμάτια ιματιον clothing; clothes τὴν ο the κεφαλὴν κεφαλη head; top οὐκ ου not ἀποκιδαρώσει αποκιδαροω and; even τὰ ο the ἱμάτια ιματιον clothing; clothes οὐ ου not διαρρήξει διαρρηγνυμι rend; tear 21:10 וְ wᵊ וְ and הַ ha הַ the כֹּהֵן֩ kkōhˌēn כֹּהֵן priest הַ ha הַ the גָּדֹ֨ול ggāḏˌôl גָּדֹול great מֵ mē מִן from אֶחָ֜יו ʔeḥˈāʸw אָח brother אֲֽשֶׁר־ ʔˈᵃšer- אֲשֶׁר [relative] יוּצַ֥ק yûṣˌaq יצק pour עַל־ ʕal- עַל upon רֹאשֹׁ֣ו׀ rōšˈô רֹאשׁ head שֶׁ֤מֶן šˈemen שֶׁמֶן oil הַ ha הַ the מִּשְׁחָה֙ mmišḥˌā מִשְׁחָה anointment וּ û וְ and מִלֵּ֣א millˈē מלא be full אֶת־ ʔeṯ- אֵת [object marker] יָדֹ֔ו yāḏˈô יָד hand לִ li לְ to לְבֹּ֖שׁ lᵊbbˌōš לבשׁ cloth אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בְּגָדִ֑ים bbᵊḡāḏˈîm בֶּגֶד garment אֶת־ ʔeṯ- אֵת [object marker] רֹאשֹׁו֙ rōšˌô רֹאשׁ head לֹ֣א lˈō לֹא not יִפְרָ֔ע yifrˈāʕ פרע let loose וּ û וְ and בְגָדָ֖יו vᵊḡāḏˌāʸw בֶּגֶד garment לֹ֥א lˌō לֹא not יִפְרֹֽם׃ yifrˈōm פרם rent 21:10. pontifex id est sacerdos maximus inter fratres suos super cuius caput fusum est unctionis oleum et cuius manus in sacerdotio consecratae sunt vestitusque est sanctis vestibus caput suum non discoperiet vestimenta non scindet ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The high priest, that is to say, the priest who is the greatest among his brethren, upon whose head the oil of unction hath been poured; and whose hands have been consecrated for the priesthood; and who hath been vested with the holy vestments. He shall not uncover his head: he shall not rend his garments. |
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 - 1903-191410-15: В обоих отношениях требования к первосвященнику являются еще более строги. В отношении траура первосвященнику, который всегда должен быть чистым, воспрещен плач погребальный, — конечно, лишь наружные, у восточных жителей всегда бурные и неумеренные проявления его (внутренняя молчаливая печаль не могла быть воспрещена), — даже по отце и матери: всякое прикосновение первосвященника к мертвому было бы осквернением святилища (по толкование иудейских авторитетов, впрочем, если бы первосвященник в безлюдном месте на дороге встретил непогребенного покойника, долгом его было погребение его). Относительно брака, в сравнении с правилами о священническом браке (ст. 7), первосвященнику сделано новое ограничение: предписывалось не брать в жены вдову (ст. 13–14); вдова во время сожительства с прежним мужем могла приобрести склонности, не соответствующие требованиям безукоризненной чистоты семейной жизни первосвященника. Подобные ограничения существовали у римлян относительно понтифекса, у афинян — в отношении царя.Matthew Henry: Concise Commentary on the Whole Bible - 170610 And he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes; 11 Neither shall he go in to any dead body, nor defile himself for his father, or for his mother; 12 Neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him: I am the LORD. 13 And he shall take a wife in her virginity. 14 A widow, or a divorced woman, or profane, or an harlot, these shall he not take: but he shall take a virgin of his own people to wife. 15 Neither shall he profane his seed among his people: for I the LORD do sanctify him.More was expected from a priest than from other people, but more from the high priest than from other priests, because upon his head the anointing oil was poured, and he was consecrated to put on the garments (v. 10), both which were typical of the anointing and adorning of the Lord Jesus, with all the gifts and graces of the Holy Spirit, which he received without measure. It is called the crown of the anointing oil of his God (v. 12); for the anointing of the Spirit is, to all that have it, a crown of glory, and a diadem of beauty. The high priest being thus dignified, I. He must not defile himself at all for the dead, no, nor for his nearest relations, his father or his mother, much less his child or brother, v. 11. 1. He must not use the common expressions of sorrow on those occasions, such as uncovering his head, and rending his clothes (v. 10), so perfectly unconcerned must he show himself in all the crosses and comforts of this life: even his natural affection must be swallowed up in compassion to the ignorant, and a feeling of their infirmities, and a tender concern for the household of God, which he was made the ruler of. Thus being the holy one that was entrusted with the thummim and the urim he must not know father or mother, Deut. xxxiii. 8, 9. 2. He must not go in to any dead body, v. 11. If any of the inferior priests were under a ceremonial pollution, there were other priests that might supply their places; but, if the high priest were defiled, there would be a greater want of him. And the forbidding of him to go to any house of mourning, or attend any funeral, would be an indication to the people of the greatness of that dignity to which he was advanced. Our Lord Jesus, the great high priest of our profession, touched the dead body of Jairus's daughter, the bier of the widow's son, and the grave of Lazarus, to show that he came to altar the property of death, and to take off the terror of it, by breaking the power of it. Now that it cannot destroy it does not defile. 3. He must not go out of the sanctuary (v. 12); that is, whenever he was attending or officiating in the sanctuary, where usually he tarried in his own apartment all day, he must not go out upon any occasion whatsoever, nor cut short his attendance on the living God, no, not to pay his last respects to a dying relation. It was a profanation of the sanctuary to leave it, while his presence was requisite there, upon any such occasion; for thereby he preferred some other business before the service of God and the business of his profession, to which he ought to make every thing else give place. Thus our Lord Jesus would not leave off preaching to speak with his mother and brethren, Matt. xii. 48. II. He might not marry a widow (as other priests might), much less one divorced, or a harlot, v. 13, 14. The reason of this was to put a difference between him and other priests in this matter; and (as some suggest) that he might be a type of Christ, to whom the church was to be presented a chaste virgin, 2 Cor. xi. 2. See Ezek. xliv. 22. Christ must have our first love, our pure love, our entire love; thus the virgins love thee (Cant. i. 3), and such only are fit to follow the Lamb, Rev. xiv. 4. III. He might not profane his seed among his people, v. 15. Some understand it as forbidding him to marry any of an inferior rank, which would be a disparagement to his family. Jehoiada indeed married of his own tribe, but then it was into the royal family, 2 Chron. xxii. 11. This was not to teach him to be proud, but to teach him to be pure, and to do nothing unbecoming his office and the worthy name by which he was called. Or it may be a caution to him in disposing of his children; he must not profane his seed by marrying them unsuitably. Ministers' children are profaned if they be unequally yoked with unbelievers. Adam Clarke: Commentary on the Bible - 183121:10: He that is the high priest - This is the first place where this title is introduced; the title is very emphatic, הכהן הגדול haccohen haggadol, that priest, the great one. For the meaning of כהן cohen, see the note on Gen 14:18. As the chief or high priest was a representative of our blessed Lord, therefore he was required to be especially holy; and he is represented as God's king among the people.Albert Barnes: Notes on the Bible - 183421:10: It was the distinguishing mark of the anointing of the high priest, that the holy oil was poured upon his head like a crown (compare Lev 8:12).Uncover his head - Rather, let his hair be disheveled. See the note at Lev 10:6. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:10: upon: Lev 8:12, Lev 10:7, Lev 16:32; Exo 29:29, Exo 29:30; Num 35:25; Psa 133:2consecrated: Lev 8:7-9; Exo 28:2-4 uncover: Lev 10:6, Lev 10:7, Lev 13:45; Sa2 15:30; Est 6:12, not rend, Gen 37:34; Job 1:20; Mat 26:65; All human corpses were considered as unclean. Whoever touched one was unclean for seven days, and was obliged on the third and seventh day to purify himself according to the Mosaic instructions. In the case of the priest it went still farther; insomuch, that even mourning for the dead by any external sign, such as tearing their clothes, defiled them. Hence such mournings were absolutely forbidden to be used in any case, and by the other priests also, except in the case of their very nearest relations, for whom they were allowed to mourn. This statue is founded on the importance of sustaining the decency and purity of Divine worship. The servants of the Deity were to keep themselves at a distance from every thing that in the least degree savoured of uncleanness. Carl Friedrich Keil and Franz Delitzsch21:10The high priest was to maintain a spotless purity in a higher degree still. He, whose head had been anointed with oil, and who had been sanctified to put on the holy clothes (see Lev 8:7-12 and Lev 7:37), was not to go with his hair flying loose when a death had taken place, nor to rend his clothes (see Lev 10:6), nor to go in to any dead body (מת נפשׁת souls of a departed one, i.e., dead persons); he was not to defile himself (cf. Lev 21:2) on account of his father and mother (i.e., when they were dead), nor to go out of the sanctuary funeris nempe causa (Ros.), to give way to his grief or attend the funeral. We are not to understand by this, however, that the sanctuary was to be his constant abode, as Bhr and Baumgarten maintain (cf. Lev 10:7). "Neither shall he profane the sanctuary of his God," sc., by any defilement of his person which he could and ought to avoid; "for the consecration of the anointing oil of his God is upon him" (cf. Lev 10:7), and defilement was incompatible with this. נזר does not mean the diadem of the high priest here, as in Ex 29:6; Ex 39:30, but consecration (see at Num 6:7). Geneva 159921:10 And [he that is] the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not (g) uncover his head, nor rend his clothes;(g) He shall use no such ceremonies as the mourners observed. John Gill21:10 And he that is the high priest among his brethren,.... Either among his brethren, the priests, being in office above them; or among his brethren the Israelites, among and over whom he is high priest; or, as others render it, "the priest who is greater than his brethren" (d), in an higher office; the Jews say (e) the high priest was to be greater than his brethren, in beauty, in strength, in wisdom, and in riches; and if he had not money enough, all the priests were to give him of theirs, everyone according to his riches, until he became the richest among them all:upon whose head the anointing oil was poured; as it was poured upon Aaron at his consecration, and those that succeeded him, Ex 29:7 Lev 8:12, and that is consecrated to put on the garments; the eight garments with which the high priest was clothed at the time of his consecration, Lev 8:7; and in which he and his sons are said to be consecrated, Ex 29:29; in order to which he was "to fill his hand"; as the phrase here is, that is, with the fat and right shoulder of the ram of consecration, and with the loaf of bread, and cake of oiled bread, and wafer, Ex 29:23; in all which he was a type of Christ, the great High Priest, as he is often called, who is greater than his brethren in all the above things, the high priest exceeded his brethren, except in worldly riches; and yet the earth also is his, and the fulness thereof, well as he is fairer than the children of men, stronger than the strong man armed, and the treasures of wisdom and knowledge are hid in him; he is anointed also with the oil of gladness above his fellows; and all his garments smell of myrrh, aloes, and cassia, and is consecrated an high priest for evermore: of the high priest it is said, he shall not uncover his head: that is, on account of the dead; not take off his mitre, or in any such way express mourning for the dead; or shall not nourish his hair or let it grow, as the Targums of Onkelos and Jonathan; and so Jarchi interprets it, he shall not let the hair grow for mourning; and what is nourishing of the hair? when it is let grow more than thirty days: nor rend his clothes; that is, on the same account, and therefore Jonathan adds, in the hour of distress, or mourning for the dead; otherwise, in case of blasphemy, he might rend his clothes, see Mt 26:65; and indeed, according to the Jewish canons, he might rend his clothes in mourning, only in a different manner from common priests; for so they say (f),"he may not rend for the dead, as other priests,''as it is said: "nor rend his clothes"; and if he rends he is to be beaten, but he may rend below over against (or near) his feet; and so in the Misnah (g), an high priest rends below, and a common priest above; See Gill on Lev 10:6. (d) So Pagninus, Ainsworth, and others. (e) T. Bab. Yoma, fol. 18. 1. Horayot, fol. 9. 1. Cholin, fol. 134. 2. Maimon. Cele Hamikdash, c. 5. sect. 1. & in Misn. Yoma, c. 1. sect. 3. & Bartenora in ib. (f) Maimon. Cele Hamikdash, c. 5. sect. 6. (g) Horayot, c. 3. sect. 5. John Wesley21:10 The garments - Those holy garments, which were peculiar to him. Shall not uncover his head - This being then the posture of mourners, Lev 10:6, though afterwards the custom was changed and mourners covered their heads, 2Kings 15:30, Esther 6:12. Nor rent his clothes - Another expression of mourning.Robert Jamieson, A. R. Fausset and David Brown21:10 he that is the high priest among his brethren . . . shall not uncover his head, nor rend his clothes--The indulgence in the excepted cases of family bereavement, mentioned above [Lev 21:2-3], which was granted to the common priests, was denied to him; for his absence from the sanctuary for the removal of any contracted defilement could not have been dispensed with, neither could he have acted as intercessor for the people, unless ceremonially clean. Moreover, the high dignity of his office demanded a corresponding superiority in personal holiness, and stringent rules were prescribed for the purpose of upholding the suitable dignity of his station and family. The same rules are extended to the families of Christian ministers (Ti1 3:2; Tit 1:6). |
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21:1121:11: եւ յանձն վախճանեալ մի՛ մտցէ. ՚ի հայր իւր կամ ՚ի մայր իւր մի՛ պղծիցի։ եւ յանձն վախճանեալ մի՛ մտցէ. ի հայր իւր կամ ի մայր իւր մի՛ պղծիցի:11 վախճանուած մարդուն չդիպչի, - եթէ նոյնիսկ դա իր հայրը կամ մայրն է, - եւ իրեն չպղծի: 11 Եւ մեռած մարդու մը քով պէտք չէ երթայ, ո՛չ ալ իր հօրը կամ իր մօրը համար անմաքուր ըլլայ։ 21:11: եւ յանձն վախճանեալ մի՛ մտցէ. ՚ի հայր իւր կամ ՚ի մայր իւր մի՛ պղծիցի։ 11 վախճանուած մարդուն չդիպչի, - եթէ նոյնիսկ դա իր հայրը կամ մայրն է, - եւ իրեն չպղծի: 11 Եւ մեռած մարդու մը քով պէտք չէ երթայ, ո՛չ ալ իր հօրը կամ իր մօրը համար անմաքուր ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
21:1111: и ни к какому умершему не должен он приступать: даже [прикосновением к умершему] отцу своему и матери своей он не должен осквернять себя. Neither shall he go in to any dead body, nor defile himself for his father, or for his mother:21:11 καὶ και and; even ἐπὶ επι in; on πάσῃ πας all; every ψυχῇ ψυχη soul τετελευτηκυίᾳ τελευταω meet an end οὐκ ου not εἰσελεύσεται εισερχομαι enter; go in ἐπὶ επι in; on πατρὶ πατηρ father αὐτοῦ αυτος he; him οὐδὲ ουδε not even; neither ἐπὶ επι in; on μητρὶ μητηρ mother αὐτοῦ αυτος he; him οὐ ου not μιανθήσεται μιαινω taint; defile 21:11 וְ wᵊ וְ and עַ֛ל ʕˈal עַל upon כָּל־ kol- כֹּל whole נַפְשֹׁ֥ת nafšˌōṯ נֶפֶשׁ soul מֵ֖ת mˌēṯ מות die לֹ֣א lˈō לֹא not יָבֹ֑א yāvˈō בוא come לְ lᵊ לְ to אָבִ֥יו ʔāvˌiʸw אָב father וּ û וְ and לְ lᵊ לְ to אִמֹּ֖ו ʔimmˌô אֵם mother לֹ֥א lˌō לֹא not יִטַּמָּֽא׃ yiṭṭammˈā טמא be unclean 21:11. et ad omnem mortuum non ingredietur omnino super patre quoque suo et matre non contaminabiturNor shall he go in at all to any dead person: not even for his father, or his mother, shall he be defiled. 11. neither shall he go in to any dead body, nor defile himself for his father, or for his mother; 11: и ни к какому умершему не должен он приступать: даже [прикосновением к умершему] отцу своему и матери своей он не должен осквернять себя. 21:11 καὶ και and; even ἐπὶ επι in; on πάσῃ πας all; every ψυχῇ ψυχη soul τετελευτηκυίᾳ τελευταω meet an end οὐκ ου not εἰσελεύσεται εισερχομαι enter; go in ἐπὶ επι in; on πατρὶ πατηρ father αὐτοῦ αυτος he; him οὐδὲ ουδε not even; neither ἐπὶ επι in; on μητρὶ μητηρ mother αὐτοῦ αυτος he; him οὐ ου not μιανθήσεται μιαινω taint; defile 21:11 וְ wᵊ וְ and עַ֛ל ʕˈal עַל upon כָּל־ kol- כֹּל whole נַפְשֹׁ֥ת nafšˌōṯ נֶפֶשׁ soul מֵ֖ת mˌēṯ מות die לֹ֣א lˈō לֹא not יָבֹ֑א yāvˈō בוא come לְ lᵊ לְ to אָבִ֥יו ʔāvˌiʸw אָב father וּ û וְ and לְ lᵊ לְ to אִמֹּ֖ו ʔimmˌô אֵם mother לֹ֥א lˌō לֹא not יִטַּמָּֽא׃ yiṭṭammˈā טמא be unclean 21:11. et ad omnem mortuum non ingredietur omnino super patre quoque suo et matre non contaminabitur ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Nor shall he go in at all to any dead person: not even for his father, or his mother, shall he be defiled. |
jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:11: his father: Lev 21:1, Lev 21:2; Num 6:7, Num 19:14; Deu 33:9; Mat 8:21, Mat 8:22, Mat 12:46-50; Luk 9:59, Luk 9:60; Luk 14:26; Co2 5:16John Gill21:11 Neither shall he go in to any dead body,.... That is, into a tent or house where any dead body lies, as Jarchi and Aben Ezra interpret it, for whoever went into such a place was unclean seven days; and so long therefore an high priest, should he enter there, would be prevented doing the duty of his office, see Num 19:14; this was aped and followed by the Heathens in later times; so among the Romans, the "Flamen Dialis", or high priest of Jupiter, might not go into a place where a dead body was burnt or buried, nor touch any (h); and it was a custom with them, as Servius (i) tells us, to put a branch of cypress at the door of a house where a dead body was, that an high priest might not enter through ignorance, and be defiled:nor defile himself for his father, or for his mother; by entering into the tent or house where they lay dead, or by touching them, or attending the funeral of them, or by concerning himself about it; and there was no need to mention his son or his daughter, his brother or his sister; for if he was not to defile himself for any of his parents, much less for any of those which are excepted in the case of a common priest, Lev 21:2; the Jews do indeed make one exception in the case of an high priest, and that is, that if he meets with a dead body in the way, he was obliged to defile himself for it and bury it (k); and so among the Romans, though it was a crime for an high priest to look upon a dead body, yet it was reckoned a greater, if, when he saw it, he left it unburied (l). (h) Massurius Sabinus, apud A. Gell. Noct. Attic. l. 10. c. 15. (i) In Virgil. Aeneid. l. 3. ver. 64. "atraque cupresso". (k) Maimon. Hilchot Ebel, c. 3. sect. 8. (l) Servius in Virgil. Aeneid. l. 6. ad ver. "praecipue pius Aeneas", &c. John Wesley21:11 Go in - Into the chamber or house where they lie. This and divers other rites here prescribed were from hence translated by the Heathens into their use, whose priests were put under the same obligations. |
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21:1221:12: Եւ ՚ի սրբութեանց անտի մի՛ ելանիցէ. եւ մի՛ պղծեսցէ զսրբութիւն Աստուծոյ իւրոյ. զի սուրբ եւղն օծութեան որ յԱստուծոյ՝ ՚ի վերայ նորա է. զի ե՛ս եմ Տէր։ Եւ ի սրբութեանց անտի մի՛ ելանիցէ, եւ մի՛ պղծեսցէ զսրբութիւն Աստուծոյ իւրոյ. զի սուրբ եւղն օծութեան որ յԱստուծոյ` ի վերայ նորա է. [337]զի ես եմ Տէր:12 Յուղարկաւորութեանը մասնակցելու համար սրբարաններից թող դուրս չգայ, որպէսզի իր Աստծու սրբարանը չպղծի, որովհետեւ նա իր վրայ կրում է Աստծու օծութեան սուրբ իւղը: Այո՛, ես եմ Տէրը: 12 Եւ սրբարանէն դուրս պէտք չէ ելլէ ու իր Աստուծոյն սրբարանը պէտք չէ պղծէ, վասն զի իր Աստուծոյն օծման իւղին պսակը իր վրայ է։ Ես եմ Տէրը։ 21:12: Եւ ՚ի սրբութեանց անտի մի՛ ելանիցէ. եւ մի՛ պղծեսցէ զսրբութիւն Աստուծոյ իւրոյ. զի սուրբ եւղն օծութեան որ յԱստուծոյ՝ ՚ի վերայ նորա է. զի ե՛ս եմ Տէր։ 12 Յուղարկաւորութեանը մասնակցելու համար սրբարաններից թող դուրս չգայ, որպէսզի իր Աստծու սրբարանը չպղծի, որովհետեւ նա իր վրայ կրում է Աստծու օծութեան սուրբ իւղը: Այո՛, ես եմ Տէրը: 12 Եւ սրբարանէն դուրս պէտք չէ ելլէ ու իր Աստուծոյն սրբարանը պէտք չէ պղծէ, վասն զի իր Աստուծոյն օծման իւղին պսակը իր վրայ է։ Ես եմ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾ |
21:1212: И от святилища он не должен отходить и бесчестить святилище Бога своего, ибо освящение елеем помазания Бога его на нем. Я Господь. Neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God [is] upon him: I [am] the LORD:21:12 καὶ και and; even ἐκ εκ from; out of τῶν ο the ἁγίων αγιος holy οὐκ ου not ἐξελεύσεται εξερχομαι come out; go out καὶ και and; even οὐ ου not βεβηλώσει βεβηλοω profane τὸ ο the ἡγιασμένον αγιαζω hallow τοῦ ο the θεοῦ θεος God αὐτοῦ αυτος he; him ὅτι οτι since; that τὸ ο the ἅγιον αγιος holy ἔλαιον ελαιον oil τὸ ο the χριστὸν χριστος Anointed τοῦ ο the θεοῦ θεος God ἐπ᾿ επι in; on αὐτῷ αυτος he; him ἐγὼ εγω I κύριος κυριος lord; master 21:12 וּ û וְ and מִן־ min- מִן from הַ ha הַ the מִּקְדָּשׁ֙ mmiqdˌāš מִקְדָּשׁ sanctuary לֹ֣א lˈō לֹא not יֵצֵ֔א yēṣˈē יצא go out וְ wᵊ וְ and לֹ֣א lˈō לֹא not יְחַלֵּ֔ל yᵊḥallˈēl חלל defile אֵ֖ת ʔˌēṯ אֵת [object marker] מִקְדַּ֣שׁ miqdˈaš מִקְדָּשׁ sanctuary אֱלֹהָ֑יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) כִּ֡י kˈî כִּי that נֵ֠זֶר nēzˌer נֵזֶר consecration שֶׁ֣מֶן šˈemen שֶׁמֶן oil מִשְׁחַ֧ת mišḥˈaṯ מִשְׁחָה anointment אֱלֹהָ֛יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) עָלָ֖יו ʕālˌāʸw עַל upon אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 21:12. nec egredietur de sanctis ne polluat sanctuarium Domini quia oleum sanctae unctionis Dei sui super eum est ego DominusNeither shall he go out of the holy places, lest he defile the sanctuary of the Lord: because the oil of the holy unction of his God is upon him. I am the Lord. 12. neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him: I am the LORD. 12: И от святилища он не должен отходить и бесчестить святилище Бога своего, ибо освящение елеем помазания Бога его на нем. Я Господь. 21:12 καὶ και and; even ἐκ εκ from; out of τῶν ο the ἁγίων αγιος holy οὐκ ου not ἐξελεύσεται εξερχομαι come out; go out καὶ και and; even οὐ ου not βεβηλώσει βεβηλοω profane τὸ ο the ἡγιασμένον αγιαζω hallow τοῦ ο the θεοῦ θεος God αὐτοῦ αυτος he; him ὅτι οτι since; that τὸ ο the ἅγιον αγιος holy ἔλαιον ελαιον oil τὸ ο the χριστὸν χριστος Anointed τοῦ ο the θεοῦ θεος God ἐπ᾿ επι in; on αὐτῷ αυτος he; him ἐγὼ εγω I κύριος κυριος lord; master 21:12 וּ û וְ and מִן־ min- מִן from הַ ha הַ the מִּקְדָּשׁ֙ mmiqdˌāš מִקְדָּשׁ sanctuary לֹ֣א lˈō לֹא not יֵצֵ֔א yēṣˈē יצא go out וְ wᵊ וְ and לֹ֣א lˈō לֹא not יְחַלֵּ֔ל yᵊḥallˈēl חלל defile אֵ֖ת ʔˌēṯ אֵת [object marker] מִקְדַּ֣שׁ miqdˈaš מִקְדָּשׁ sanctuary אֱלֹהָ֑יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) כִּ֡י kˈî כִּי that נֵ֠זֶר nēzˌer נֵזֶר consecration שֶׁ֣מֶן šˈemen שֶׁמֶן oil מִשְׁחַ֧ת mišḥˈaṯ מִשְׁחָה anointment אֱלֹהָ֛יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) עָלָ֖יו ʕālˌāʸw עַל upon אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 21:12. nec egredietur de sanctis ne polluat sanctuarium Domini quia oleum sanctae unctionis Dei sui super eum est ego Dominus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Neither shall he go out of the holy places, lest he defile the sanctuary of the Lord: because the oil of the holy unction of his God is upon him. I am the Lord. |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183121:12: The crown of the anointing oil - is upon him - By his office the priest represented Christ in his sacrificial character; by his anointing, the prophetic influence; and by the crown, the regal dignity of our Lord.Albert Barnes: Notes on the Bible - 183421:12: Go out of the sanctuary - i. e. not for the purpose to which reference is here made. The words do not mean, as some have imagined, that his abode was confined to the sanctuary.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:12: go out: Lev 10:7for the crown: Lev 8:9-12, Lev 8:30; Exo 28:36, Exo 29:6, Exo 29:7; Isa 61:1; Act 10:38 Geneva 159921:12 Neither shall he go out of the (h) sanctuary, nor profane the sanctuary of his God; for the (i) crown of the anointing oil of his God [is] upon him: I [am] the LORD.(h) To go to the dead. (i) For by his anointing he was preferred above the other priests and therefore could not lament the dead, least he should have polluted his holy anointing. John Gill21:12 Neither shall he go out of the sanctuary,.... In the time of service, upon any occasion whatever; otherwise, when there was a necessity for it, he might go out from thence, though this was rarely done, and only in the night time: Maimonides (m) says he had a house prepared for him in the sanctuary, called the chamber of the high priest; and it was his honour and his glory to remain in the sanctuary all the day, and he did not go out, except to his own house, and that only in the night, or an hour or two in the day; and his house was in Jerusalem, and from thence he never removed: but this law respects him only in the case of his dead; as when any news was brought him of the death of his father, or of his mother, if in his service, he was not to quit it on any account; for we are told (n), that an high priest might offer when mourning, though he might not eat in such a circumstance, whereas a common priest might neither offer nor eat; nor might an high priest go out of the sanctuary on such an occasion, if he was not in service, as to follow the dead corpse or bier, as Jarchi and Aben Ezra interpret it; at least, he was to go no further than the gate of the city; though even this is not allowed by others, who say (o), if the dead were his, he might not go out after it; he might not go out of the door of his house, nor out of the sanctuary, and all the people were to come and comfort him at his own house:nor profane the sanctuary of his God; by deserting the service of it, on any account, and particularly on account of the dead, by departing from it to go after them, and by entering into it again before the time, when so defiled: for the crown of the anointing oil of his God is upon him; the anointing oil, which was a crown of glory, and gave him a superior dignity to others, which it became him to be careful not to debase by any of the above things: or "the crown and the anointing oil", so some (p) supply the word "and"; both the golden plate or the holy crown, as it is sometimes called, and the anointing oil were upon him, which showed him to be a very dignified person, a sort of king as well as a priest, and so a type of Christ, who is a priest upon his throne, Zech 6:13, I am the Lord: whose high priest he is, and who command him all these things, and expect to be obeyed in them. (m) Cele Hamikdash, c. 5. sect. 7. (n) Misn. Horayot, c. 3. sect. 5. (o) Maimon. Cele Hamikdash, c. 5. sect. 5, 6. Vid. Misn. Sanhedrim, c. 2. sect. 1. (p) So Junius & Tremellius, Piscator, &c. John Wesley21:12 Out of the sanctuary - To attend the funerals of any person: for upon other occasions he might and did commonly go out. Nor profane the sanctuary - Either by the performance of a civility, or by entering into the sanctuary before the seven days allotted for his cleansing, Num 19:11, were expired. The crown of the anointing oil - Or, the crown, the golden plate, which is called the holy crown, Ex 29:6, and the anointing oil of his God are upon him. So there is only an ellipsis of the conjunction and, which is frequent. And these two things, being most eminent, are put for the rest, as the sign is put for the thing signified, that is, for he is God's high - priest. |
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21:1321:13: Նա՝ կին կո՛յս յազգէ իւրմէ առնուցու. Նա կին կոյս յազգէ իւրմէ առնուցու:13 Աւագ քահանան իր ժողովրդի միջից կոյս աղջիկ պիտի առնի: 13 Եւ անիկա կոյս մը կնութեան պէտք է առնէ։ 21:13: Նա՝ կին կո՛յս յազգէ իւրմէ առնուցու. 13 Աւագ քահանան իր ժողովրդի միջից կոյս աղջիկ պիտի առնի: 13 Եւ անիկա կոյս մը կնութեան պէտք է առնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
21:1313: В жену он должен брать девицу. And he shall take a wife in her virginity:21:13 οὗτος ουτος this; he γυναῖκα γυνη woman; wife παρθένον παρθενος virginal; virgin ἐκ εκ from; out of τοῦ ο the γένους γενος family; class αὐτοῦ αυτος he; him λήμψεται λαμβανω take; get 21:13 וְ wᵊ וְ and ה֕וּא hˈû הוּא he אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman בִ vi בְּ in בְתוּלֶ֖יהָ vᵊṯûlˌeʸhā בְּתוּלִים virginity יִקָּֽח׃ yiqqˈāḥ לקח take 21:13. virginem ducet uxoremHe shall take a virgin unto his wife. 13. And he shall take a wife in her virginity. 13: В жену он должен брать девицу. 21:13 οὗτος ουτος this; he γυναῖκα γυνη woman; wife παρθένον παρθενος virginal; virgin ἐκ εκ from; out of τοῦ ο the γένους γενος family; class αὐτοῦ αυτος he; him λήμψεται λαμβανω take; get 21:13 וְ wᵊ וְ and ה֕וּא hˈû הוּא he אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman בִ vi בְּ in בְתוּלֶ֖יהָ vᵊṯûlˌeʸhā בְּתוּלִים virginity יִקָּֽח׃ yiqqˈāḥ לקח take 21:13. virginem ducet uxorem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ He shall take a virgin unto his wife. |
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183121:13: He shall take a wife in her virginity - בתוליה bethuleyha. This is a full proof that בתולה bethulah is the proper Hebrew term for a virgin; from the emphatic root בתל bathal, to separate; because such a person was in her separate state, and had never been in any way united to man.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:13: Lev 21:7; Eze 44:22; Co2 11:2; Rev 14:4Carl Friedrich Keil and Franz Delitzsch21:13He was only to marry a woman in her virginity, not a widow, a woman put away, or a fallen woman, a whore (זונה without a copulative is in apposition to חללה a fallen girl, who was to be the same to him as a whore), but "a virgin of his own people," that is to say, only an Israelitish woman. John Gill21:13 And he shall take a wife in her virginity. One, and not two, or more, as Ben Gersom observes; and so Maimonides says (q), an high priest might never take two women together; for it is said, "a wife", or "woman", one, and not two; and so it is explained in the Talmud (r); for though polygamy was practised by the Israelites, and even by the common priests, yet these writers suppose it was by no means allowed to an high priest: among the Egyptians, though they took as many wives as they pleased, their priests, married but one (s); and so a minister of the New Testament is to be the husband of one wife, Ti1 3:2; and this wife the high priest was to take was to be a "virgin", one that not only had never known a man, but that was never betrothed to any; yea, according to the Talmudists (t), who was not quite ripe for marriage, or the time of her puberty not fully completed, which was the age of twelve years; within, or somewhat before that time, the high priest was to marry her, that it might be out of all doubt that she was a pure virgin; since it is said, "in her virginity", within the time of her puberty, before it was quite up; this, by many, is thought to be an emblem of Christ and his church; as he was typified by the high priest, so the church by the virgin he married, which is espoused to Christ as a chaste virgin, 2Cor 11:2.(q) Hilchot Issure Biah, c. 17. sect. 13. (r) T. Bab. Yebamot, fol. 59. 1. (s) Diodor. Sicul. l. 1. p. 72. (t) T. Bab. Yebamot, ibid. Maimon. ut supra. (Cele Hamikdash, c. 5. sect. 5, 6.) John Wesley21:13 In her virginity - Or, a virgin, partly because as he was a type of Christ, so his wife was a type of the church, which is compared to a virgin, and partly for greater caution and assurance that his wife was not a defiled or deflowered person. Most of these things are forbidden to all the priests; and here to the high - priest, to shew that he also, and he especially is obliged to the same cautions. |
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21:1421:14: զայրի եւ զհանեալ, եւ զպոռնիկ, մի՛ առնուցու. այլ կոյս յազգէ՛ իւրմէ առնուցու կին։ եւ մի՛ պղծեսցէ զանուն իմ[1100]։ [1100] Այլք. Առնուցու կին։ (15) Եւ մի՛ պղծեսցէ զսերմն իւր ՚ի ժո՛՛։ զայրի եւ զհանեալ եւ զպոռնիկ մի՛ առնուցու. այլ կոյս յազգէ իւրմէ առնուցու կին:14 Այրի, ամուսնալուծուած կամ պոռնիկ կին չպիտի առնի, այլ իր ժողովրդի միջից մի կոյս աղջիկ պիտի առնի որպէս կին: 14 Որբեւայրի կամ արձակուած կամ պղծուած կամ բոզ պէտք չէ առնէ. հապա իր ժողովուրդէն կոյս մը առնելու է իբր կին, 21:14: զայրի եւ զհանեալ, եւ զպոռնիկ, մի՛ առնուցու. այլ կոյս յազգէ՛ իւրմէ առնուցու կին։ եւ մի՛ պղծեսցէ զանուն իմ[1100]։ [1100] Այլք. Առնուցու կին։ (15) Եւ մի՛ պղծեսցէ զսերմն իւր ՚ի ժո՛՛։ 14 Այրի, ամուսնալուծուած կամ պոռնիկ կին չպիտի առնի, այլ իր ժողովրդի միջից մի կոյս աղջիկ պիտի առնի որպէս կին: 14 Որբեւայրի կամ արձակուած կամ պղծուած կամ բոզ պէտք չէ առնէ. հապա իր ժողովուրդէն կոյս մը առնելու է իբր կին, zohrab-1805▾ eastern-1994▾ western am▾ |
21:1414: вдову, или отверженную, или опороченную, [или] блудницу, не должен он брать, но девицу из народа своего должен он брать в жену; A widow, or a divorced woman, or profane, [or] an harlot, these shall he not take: but he shall take a virgin of his own people to wife:21:14 χήραν χηρα widow δὲ δε though; while καὶ και and; even ἐκβεβλημένην εκβαλλω expel; cast out καὶ και and; even βεβηλωμένην βεβηλοω profane καὶ και and; even πόρνην πορνη prostitute ταύτας ουτος this; he οὐ ου not λήμψεται λαμβανω take; get ἀλλ᾿ αλλα but ἢ η or; than παρθένον παρθενος virginal; virgin ἐκ εκ from; out of τοῦ ο the γένους γενος family; class αὐτοῦ αυτος he; him λήμψεται λαμβανω take; get γυναῖκα γυνη woman; wife 21:14 אַלְמָנָ֤ה ʔalmānˈā אַלְמָנָה widow וּ û וְ and גְרוּשָׁה֙ ḡᵊrûšˌā גרשׁ drive out וַ wa וְ and חֲלָלָ֣ה ḥᵃlālˈā חָלָל pierced זֹנָ֔ה zōnˈā זנה fornicate אֶת־ ʔeṯ- אֵת [object marker] אֵ֖לֶּה ʔˌēlleh אֵלֶּה these לֹ֣א lˈō לֹא not יִקָּ֑ח yiqqˈāḥ לקח take כִּ֛י kˈî כִּי that אִם־ ʔim- אִם if בְּתוּלָ֥ה bᵊṯûlˌā בְּתוּלָה virgin מֵ mē מִן from עַמָּ֖יו ʕammˌāʸw עַם people יִקַּ֥ח yiqqˌaḥ לקח take אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman 21:14. viduam et repudiatam et sordidam atque meretricem non accipiet sed puellam de populo suoBut a widow or one that is divorced, or defied, or a harlot, he shall not take: but a maid of his own people. 14. A widow, or one divorced, or a profane woman, an harlot, these shall he not take: but a virgin of his own people shall he take to wife. 14: вдову, или отверженную, или опороченную, [или] блудницу, не должен он брать, но девицу из народа своего должен он брать в жену; 21:14 χήραν χηρα widow δὲ δε though; while καὶ και and; even ἐκβεβλημένην εκβαλλω expel; cast out καὶ και and; even βεβηλωμένην βεβηλοω profane καὶ και and; even πόρνην πορνη prostitute ταύτας ουτος this; he οὐ ου not λήμψεται λαμβανω take; get ἀλλ᾿ αλλα but ἢ η or; than παρθένον παρθενος virginal; virgin ἐκ εκ from; out of τοῦ ο the γένους γενος family; class αὐτοῦ αυτος he; him λήμψεται λαμβανω take; get γυναῖκα γυνη woman; wife 21:14 אַלְמָנָ֤ה ʔalmānˈā אַלְמָנָה widow וּ û וְ and גְרוּשָׁה֙ ḡᵊrûšˌā גרשׁ drive out וַ wa וְ and חֲלָלָ֣ה ḥᵃlālˈā חָלָל pierced זֹנָ֔ה zōnˈā זנה fornicate אֶת־ ʔeṯ- אֵת [object marker] אֵ֖לֶּה ʔˌēlleh אֵלֶּה these לֹ֣א lˈō לֹא not יִקָּ֑ח yiqqˈāḥ לקח take כִּ֛י kˈî כִּי that אִם־ ʔim- אִם if בְּתוּלָ֥ה bᵊṯûlˌā בְּתוּלָה virgin מֵ mē מִן from עַמָּ֖יו ʕammˌāʸw עַם people יִקַּ֥ח yiqqˌaḥ לקח take אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman 21:14. viduam et repudiatam et sordidam atque meretricem non accipiet sed puellam de populo suo ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ But a widow or one that is divorced, or defied, or a harlot, he shall not take: but a maid of his own people. |
jg▾ gnv▾ all ▾ Geneva 159921:14 A widow, or a divorced woman, or profane, [or] an harlot, these shall he not take: but he shall take a virgin of his own (k) people to wife.(k) Not only of his tribe, but of all Israel. John Gill21:14 A widow,.... The high priest might not marry, whether the widow of a priest or of an Israelite, as Aben Ezra, that is, of any Israelite that was not of the priesthood; and this, whether a widow after espousals, or after marriage, as runs the Jewish canon (u); the meaning is, that if she was betrothed to a man, and that man died before he married her, and so was a virgin; yet being betrothed to him was reckoned as his widow; and such an one the high priest might not marry, any more than one that had been left a widow, having being married: though, according to the same constitutions, if he had betrothed a widow, and after that was appointed an high priest, he might marry her, and an instance of it is given in Joshua the son of Gamla: and in the same it is observed, that an high priest, when his brother dies, must suffer his shoe to be plucked off, and not marry his brother's widow; which, in other cases, when there was no issue, was required:or a divorced woman; whether by a priest, or a common Israelite; and indeed, if a common priest might not marry such a person, much less an high priest: or profane anyone born of those that were not fit for priests to marry, as the Targum of Jonathan and Jarchi; See Gill on Lev 21:7, or an harlot; a common prostitute: those shall he not take any or either of them, to be his wife; which are forbid in order to maintain the dignity of his office, and a reverence of it: there seems to be a gradation in these instances, he might not marry a widow, which was forbidden no other man; and if not such an one, much less a divorced woman, still less a profane person, and least of all an harlot: but he shall take a virgin of his own people to wife; which phrase, "of his own people", did not limit him to his own tribe, and to the fraternity of priests in it, as if he was to marry only in it, or the daughter of a priest; for the priests and Levites being scattered in the several tribes, and having no inheritances in them, were not restrained from marrying into other tribes, as the rest of the tribes were; and so an high priest sometimes married into another tribe, though he took care not to debase himself, by marrying into a mean family: so Jehoiada, the high priest, married Jehoshabeath, the daughter of King Jehoram, 2Chron 22:11; but by this law he was forbid to marry a virgin of another nation, even though a proselytess and one that was made free, as Gersom observes; a captive virgin, and one that was become a Jewess, as Aben Ezra says, he was not allowed to marry. (u) Misn. Yebamot, c. 6. sect. 4. |
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21:1521:15: եւ մի՛ պղծեսցէ զսերմն իւր ՚ի ժողովրդեան իւրում. զի ե՛ս եմ Տէր՝ որ սրբեմ զնա։ եւ մի՛ պղծեսցէ զսերմն իւր ի ժողովրդեան իւրում. զի ես եմ Տէր որ սրբեմ զնա:15 Նա իր սերմը չպիտի պղծի իր ժողովրդի մէջ, որովհետեւ ես եմ Տէրը, որ սրբագործում եմ նրան”»: 15 Որպէս զի իր սերմը չպղծէ իր ժողովուրդին մէջ, վասն զի ես եմ Տէրը, որ կը սրբեմ զանիկա»։ 21:15: եւ մի՛ պղծեսցէ զսերմն իւր ՚ի ժողովրդեան իւրում. զի ե՛ս եմ Տէր՝ որ սրբեմ զնա։ 15 Նա իր սերմը չպիտի պղծի իր ժողովրդի մէջ, որովհետեւ ես եմ Տէրը, որ սրբագործում եմ նրան”»: 15 Որպէս զի իր սերմը չպղծէ իր ժողովուրդին մէջ, վասն զի ես եմ Տէրը, որ կը սրբեմ զանիկա»։ zohrab-1805▾ eastern-1994▾ western am▾ |
21:1515: он не должен порочить семени своего в народе своем, ибо Я Господь, освящающий его. Neither shall he profane his seed among his people: for I the LORD do sanctify him:21:15 καὶ και and; even οὐ ου not βεβηλώσει βεβηλοω profane τὸ ο the σπέρμα σπερμα seed αὐτοῦ αυτος he; him ἐν εν in τῷ ο the λαῷ λαος populace; population αὐτοῦ αυτος he; him ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the ἁγιάζων αγιαζω hallow αὐτόν αυτος he; him 21:15 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יְחַלֵּ֥ל yᵊḥallˌēl חלל defile זַרְעֹ֖ו zarʕˌô זֶרַע seed בְּ bᵊ בְּ in עַמָּ֑יו ʕammˈāʸw עַם people כִּ֛י kˈî כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מְקַדְּשֹֽׁו׃ פ mᵊqaddᵊšˈô . f קדשׁ be holy 21:15. ne commisceat stirpem generis sui vulgo gentis suae quia ego Dominus qui sanctifico eumHe shall not mingle the stock of his kindred with the common people of this nation: for I am the Lord who sanctify him. 15. And he shall not profane his seed among his people: for I am the LORD which sanctify him. 15: он не должен порочить семени своего в народе своем, ибо Я Господь, освящающий его. 21:15 καὶ και and; even οὐ ου not βεβηλώσει βεβηλοω profane τὸ ο the σπέρμα σπερμα seed αὐτοῦ αυτος he; him ἐν εν in τῷ ο the λαῷ λαος populace; population αὐτοῦ αυτος he; him ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the ἁγιάζων αγιαζω hallow αὐτόν αυτος he; him 21:15 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יְחַלֵּ֥ל yᵊḥallˌēl חלל defile זַרְעֹ֖ו zarʕˌô זֶרַע seed בְּ bᵊ בְּ in עַמָּ֑יו ʕammˈāʸw עַם people כִּ֛י kˈî כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מְקַדְּשֹֽׁו׃ פ mᵊqaddᵊšˈô . f קדשׁ be holy 21:15. ne commisceat stirpem generis sui vulgo gentis suae quia ego Dominus qui sanctifico eum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ He shall not mingle the stock of his kindred with the common people of this nation: for I am the Lord who sanctify him. |
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183421:15: Profane his seed - i. e. by a marriage which was not in keeping with the holiness of his office.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:15: profane: Gen 18:19; Ezr 2:62, Ezr 9:2; Neh 13:23-29; Mal 2:11, Mal 2:15; Rom 11:16; Co1 7:14for I the: Lev 21:8 Carl Friedrich Keil and Franz Delitzsch21:15"Neither shall he profane his seed (posterity) among his people," sc., by contracting a marriage that was not in keeping with the holiness of his rank. Geneva 159921:15 Neither shall he profane his (l) seed among his people: for I the LORD do sanctify him.(l) By marrying any unchaste or defamed woman. John Gill21:15 Neither shall he profane his seed among his people,.... By marrying any such persons, whereby his children, born of them, would lie under disgrace, and be unfit to succeed him in the priesthood, or by marrying among mean persons, or by marrying them to such as were unlawful, and would be a disparagement to them:for I the Lord do sanctify him; separate him from all others, to the high and sacred office of the high priesthood, and am concerned for his honour and holiness; and therefore it became him to observe these laws and rules, and abstain from such disagreeable marriages. John Wesley21:15 I the Lord sanctify him - I have separated him from all other men for my immediate service, and therefore will not have that race corrupted. |
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21:1621:16: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ. Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:16 Տէրը խօսեց Մովսէսի հետ ու ասաց ասաց. 16 Տէրը խօսեցաւ Մովսէսին՝ ըսելով. 21:16: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ. 16 Տէրը խօսեց Մովսէսի հետ ու ասաց ասաց. 16 Տէրը խօսեցաւ Մովսէսին՝ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾ |
21:1616: И сказал Господь Моисею, говоря: And the LORD spake unto Moses, saying:21:16 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare 21:16 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say 21:16. locutusque est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying: 16. And the LORD spake unto Moses, saying, 16: И сказал Господь Моисею, говоря: 21:16 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare 21:16 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say 21:16. locutusque est Dominus ad Mosen dicens ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the Lord spoke to Moses, saying: |
jfb▾ jg▾ kad▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170616 And the LORD spake unto Moses, saying, 17 Speak unto Aaron, saying, Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God. 18 For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous, 19 Or a man that is brokenfooted, or brokenhanded, 20 Or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken; 21 No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God. 22 He shall eat the bread of his God, both of the most holy, and of the holy. 23 Only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the LORD do sanctify them. 24 And Moses told it unto Aaron, and to his sons, and unto all the children of Israel.The priesthood being confined to one particular family, and entailed upon all the male issue of that family throughout their generations, it was very likely that some or other in after-ages that were born to the priesthood would have natural blemishes and deformities: the honour of the priesthood would not secure them from any of those calamities which are common to men. Divers blemishes are here specified; some that were ordinarily for life, as blindness; others that might be for a time, as a scurf or scab, and, when they were gone, the disability ceased. Now, I. The law concerning priests that had blemishes was, 1. That they might live upon the altar (v. 22): He shall eat of the sacrifices with the other priests, even the most holy things, such as the show-bread and the sin-offerings, as well as the holy things, such as the tithes and first-fruits, and the priests' share of the peace-offerings. The blemishes were such as they could not help, and therefore, though they might not work, they must not starve. Note, None must be abused for their natural infirmities. Even the deformed child in the family must have its child's part. 2. Yet they must not serve at the altar, at either of the altars, nor be admitted to attend or assist the other priests in offering sacrifice or burning incense, v. 17, 21, 23. Great men choose to have such servants about them as are sightly, and it was fit that the great God should have such in his house then, when he was pleased to manifest his glory in external indications of it. But it was especially requisite that comely men should be chosen to minister about holy things, for the sake of the people, who were apt to judge according to outward appearance, and to think meanly of the service, how honourable soever it was made by the divine institution, of those that performed it looked despicably or went about it awkwardly. This provision God made for the preserving of the reputation of his altar, that it might not at any time fall under contempt. It was for the credit of the sanctuary that none should appear there who were any way disfigured, either by nature or accident. II. Under the gospel, 1. Those that labour under any such blemishes as these have reason to thank God that they are not thereby excluded from offering spiritual sacrifices to God; nor, if otherwise qualified for it, from the office of the ministry. There is many a healthful beautiful soul lodged in a crazy deformed body. Yet, 2. We ought to infer hence how incapable those are to serve God acceptably whose minds are blemished and deformed by any reigning vice. Those are unworthy to be called Christians, and unfit to be employed as ministers, that are spiritually blind, and lame, and crooked, whose sins render them scandalous and deformed, so as that the offerings of the Lord are abhorred for their sakes. The deformities of Hophni and Phinehas were worse than any of the blemishes here mentioned. Let such therefore as are openly vicious be put out of the priesthood as polluted persons; and let all that are made to our God spiritual priests be before him holy and without blemish, and comfort themselves with this, that, though in this imperfect state they have spots that are the spots of God's children, yet they shall shortly appear before the throne of God without spot, or wrinkle, or any such thing. Albert Barnes: Notes on the Bible - 183421:16: He was not treated as an outcast, but enjoyed his privileges as a son of Aaron, except in regard to active duties.Carl Friedrich Keil and Franz Delitzsch21:16Directions for the sons (descendants) of Aaron who were afflicted with bodily imperfections. As the spiritual nature of a man is reflected in his bodily form, only a faultless condition of body could correspond to the holiness of the priest; just as the Greeks and Romans required, for the very same reason, that the priests should be ὁλόκληροι, integri corporis (Plato de legg. 6, 759; Seneca excerpt. controv. 4, 2; Plutarch quaest. rom. 73). Consequently none of the descendants of Aaron, "according to their generations," i.e., in all future generations (see Ex 12:14), who had any blemish (mum, μῶμος, bodily fault) were to approach the vail, i.e., enter the holy place, or draw near to the altar (in the court) to offer the food of Jehovah, viz., the sacrifices. No blind man, or lame man, or charum, κολοβόριν (from κολοβός and ῥίν), naso mutilus (lxx), i.e., one who had sustained any mutilation, especially in the face, on the nose, ears, lips, or eyes, not merely one who had a flat or stunted nose; or שׂרוּע, lit., stretched out, i.e., one who had anything beyond what was normal, an ill-formed bodily member therefore; so that a man who had more than ten fingers and ten toes might be so regarded (2Kings 21:20). John Gill21:16 And the Lord spake unto Moses,.... After he had spoken to him of the holiness of the priests, that they should not defile themselves, neither with the dead nor with impure marriages, he proceeded to add some things concerning blemishes in their bodies, which rendered them unfit for the service:saying; as follows. Robert Jamieson, A. R. Fausset and David Brown21:16 Whosoever he be . . . hath any blemish, let him not approach to offer the bread of his God--As visible things exert a strong influence on the minds of men, any physical infirmity or malformation of body in the ministers of religion, which disturbs the associations or excites ridicule, tends to detract from the weight and authority of the sacred office. Priests laboring under any personal defect were not allowed to officiate in the public service; they might be employed in some inferior duties about the sanctuary but could not perform any sacred office. In all these regulations for preserving the unsullied purity of the sacred character and office, there was a typical reference to the priesthood of Christ (Heb 7:26). |
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21:1721:17: Խօսեա՛ց ընդ Ահարոնի՝ եւ ասասցես. Ա՛յր ոք՝ յազգէ քումմէ՝ յամենայն ազգս ձեր յորում իցէ՛ արատ, մի՛ մատիցէ մատուցանել պատարագ Աստուծոյ իւրոյ. Խօսեաց ընդ Ահարոնի եւ ասասցես. Այր ոք յազգէ քումմէ, յամենայն ազգս ձեր յորում իցէ արատ, մի՛ մատիցէ մատուցանել [338]պատարագ Աստուծոյ իւրոյ:17 «Խօսի՛ր Ահարոնի հետ եւ նրան ասա՛. “Եթէ քո գալիք սերունդներից որեւէ մէկը մարմնական արատ ունենայ, ուրեմն իր Աստծուն նա թող պատարագ չմատուցի: 17 «Խօսէ՛ Ահարոնին ու ըսէ. Քու սերունդէդ իրենց ազգերուն մէջ ով որ իր վրայ արատ մը ունենայ, թող չմօտենայ Աստուծոյն հացը մատուցանելու. 21:17: Խօսեա՛ց ընդ Ահարոնի՝ եւ ասասցես. Ա՛յր ոք՝ յազգէ քումմէ՝ յամենայն ազգս ձեր յորում իցէ՛ արատ, մի՛ մատիցէ մատուցանել պատարագ Աստուծոյ իւրոյ. 17 «Խօսի՛ր Ահարոնի հետ եւ նրան ասա՛. “Եթէ քո գալիք սերունդներից որեւէ մէկը մարմնական արատ ունենայ, ուրեմն իր Աստծուն նա թող պատարագ չմատուցի: 17 «Խօսէ՛ Ահարոնին ու ըսէ. Քու սերունդէդ իրենց ազգերուն մէջ ով որ իր վրայ արատ մը ունենայ, թող չմօտենայ Աստուծոյն հացը մատուցանելու. zohrab-1805▾ eastern-1994▾ western am▾ |
21:1717: скажи Аарону: никто из семени твоего во [все] роды их, у которого [на теле] будет недостаток, не должен приступать, чтобы приносить хлеб Богу своему; Speak unto Aaron, saying, Whosoever [he be] of thy seed in their generations that hath [any] blemish, let him not approach to offer the bread of his God:21:17 εἰπὸν επω say; speak Ααρων ααρων Aarōn; Aaron ἄνθρωπος ανθρωπος person; human ἐκ εκ from; out of τοῦ ο the γένους γενος family; class σου σου of you; your εἰς εις into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your τίνι τις.1 who?; what? ἐὰν εαν and if; unless ᾖ ειμι be ἐν εν in αὐτῷ αυτος he; him μῶμος μωμος flaw οὐ ου not προσελεύσεται προσερχομαι approach; go ahead προσφέρειν προσφερω offer; bring to τὰ ο the δῶρα δωρον present τοῦ ο the θεοῦ θεος God αὐτοῦ αυτος he; him 21:17 דַּבֵּ֥ר dabbˌēr דבר speak אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אִ֣ישׁ ʔˈîš אִישׁ man מִֽ mˈi מִן from זַּרְעֲךָ֞ zzarʕᵃḵˈā זֶרַע seed לְ lᵊ לְ to דֹרֹתָ֗ם ḏōrōṯˈām דֹּור generation אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִהְיֶ֥ה yihyˌeh היה be בֹו֙ vˌô בְּ in מ֔וּם mˈûm מאוּם blemish לֹ֣א lˈō לֹא not יִקְרַ֔ב yiqrˈav קרב approach לְ lᵊ לְ to הַקְרִ֖יב haqrˌîv קרב approach לֶ֥חֶם lˌeḥem לֶחֶם bread אֱלֹהָֽיו׃ ʔᵉlōhˈāʸw אֱלֹהִים god(s) 21:17. loquere ad Aaron homo de semine tuo per familias qui habuerit maculam non offeret panes Deo suoSay to Aaron: Whosoever of thy seed throughout their families, hath a blemish, he shall not offer bread to his God. 17. Speak unto Aaron, saying, Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God. 17: скажи Аарону: никто из семени твоего во [все] роды их, у которого [на теле] будет недостаток, не должен приступать, чтобы приносить хлеб Богу своему; 21:17 εἰπὸν επω say; speak Ααρων ααρων Aarōn; Aaron ἄνθρωπος ανθρωπος person; human ἐκ εκ from; out of τοῦ ο the γένους γενος family; class σου σου of you; your εἰς εις into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your τίνι τις.1 who?; what? ἐὰν εαν and if; unless ᾖ ειμι be ἐν εν in αὐτῷ αυτος he; him μῶμος μωμος flaw οὐ ου not προσελεύσεται προσερχομαι approach; go ahead προσφέρειν προσφερω offer; bring to τὰ ο the δῶρα δωρον present τοῦ ο the θεοῦ θεος God αὐτοῦ αυτος he; him 21:17 דַּבֵּ֥ר dabbˌēr דבר speak אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אִ֣ישׁ ʔˈîš אִישׁ man מִֽ mˈi מִן from זַּרְעֲךָ֞ zzarʕᵃḵˈā זֶרַע seed לְ lᵊ לְ to דֹרֹתָ֗ם ḏōrōṯˈām דֹּור generation אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִהְיֶ֥ה yihyˌeh היה be בֹו֙ vˌô בְּ in מ֔וּם mˈûm מאוּם blemish לֹ֣א lˈō לֹא not יִקְרַ֔ב yiqrˈav קרב approach לְ lᵊ לְ to הַקְרִ֖יב haqrˌîv קרב approach לֶ֥חֶם lˌeḥem לֶחֶם bread אֱלֹהָֽיו׃ ʔᵉlōhˈāʸw אֱלֹהִים god(s) 21:17. loquere ad Aaron homo de semine tuo per familias qui habuerit maculam non offeret panes Deo suo ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Say to Aaron: Whosoever of thy seed throughout their families, hath a blemish, he shall not offer bread to his God. |
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191417-23: Чистота и святость священства, обусловленная святостью призвания и служения его, требовала и физической беспорочности лиц, приступающих к жертвеннику Иеговы. Поэтому те члены колена Левия и фамилии Аарона, которые имели какой-либо телесный недостаток, — в пример этих недостатков библейский текст называет 12: (евр. термины допускают неодинаковое понимание, как видно уже из сравнения слав. и русск. перев. в ст. 18: и 20), а традиция насчитывала свыше 50, — тем самым исключались от служения алтарю (ст. 17, 21, 23), хотя, как не виновные в этой непригодности своей к священнослужению, они и не почитались нечистыми, и им предоставлена была высокая честь вкушения частей жертв — «великих святынь и святынь» (ст. 22; см. гл. VII:27–28). Основания данной статьи закона блаж. Феодорит (вопр. 30) определяет так: «Бог, по причине ропотливости иудеев, запрещает священнослужение тем, которые имеют какой-либо телесный порок, но подвидом непроизвольных недостатков запрещает произвольные; ибо слепотою глаз дает разуметь лишение ведения; урезанием уха — преслушание, а отнятием носа — потерю рассудка, отсечением руки — недостаток деятельности».Adam Clarke: Commentary on the Bible - 183121:17: Whosoever - hath any blemish, let him not approach to offer the bread of his God - Never was a wiser, a more rational, and a more expedient law enacted relative to sacred matters. The man who ministers in holy things, who professes to be the interpreter of the will of God, should have nothing in his person nor in his manner which cannot contribute to render him respectable in the eyes of those to whom he ministers. If, on the contrary, he has any personal defect, any thing that may render him contemptible or despicable, his usefulness will be greatly injured, if not entirely prevented. If however a man have received any damage in the work of God, by persecution or otherwise, his scars are honorable, and will add to his respectability. But if he be received into the ministry with any of the blemishes specified here, he never will and never can have that respect which is essentially necessary to secure his usefulness. Let no man say this is a part of the Mosaic law, and we are not bound by it. It is an eternal law, founded on reason, propriety, common sense, and absolute necessity. The priest, the prophet, the Christian minister, is the representative of Jesus Christ; let nothing in his person, carriage, or doctrine, be unworthy of the personage he represents. A deformed person, though consummate in diplomatic wisdom, would never be employed as an ambassador by any enlightened court, if any fit person, unblemished, could possibly be procured.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:17: blemish: Lev 22:20-25; Th1 2:10; Ti1 3:2; Heb 7:26let him: Lev 21:21, Lev 10:3; Num 16:5; Psa 65:4 bread: or, food, Lev 3:11, Lev 3:16 John Gill21:17 Speak unto Aaron, saying,.... Who being the high priest, it was incumbent on him, at least at this time, to see that the laws and rules relating to the priesthood were observed; and particularly to examine carefully who were and who were not to be admitted to serve in it:whosoever he be of thy seed in their generations; or, "a man of thy seed" (w), for this only respected his male seed, females of his seed had no concern in the following laws; but his sons, in all successive ages and generations, to the coming of the Messiah, had, whether high priests or common priests: that hath any blemish; in any part of his body, particularly such as are after mentioned: let him not approach to offer the bread of his God; neither go into the holy place, to set the shewbread in order there, nor to offer any sacrifice upon the altar; so Josephus (x) explains this law; that a priest should be perfect, and if he laboured under any defect, should not ascend the altar, nor enter into the temple: this was imitated by the Heathens: Romulus ordered that such as were weak and feeble in any part of the body should not be made priests (y): the Jewish priests were types of Christ, who is holy, harmless, without spot and blemish; and through whose blood and righteousness all who are made priests by him are unblamable, without spot or wrinkle, or any such thing; and a Gospel minister, bishop, or pastor, ought to be unblemished in his life and conversation, Tit 1:6; and there are some who think that the blemishes of the mind and of the life are rather here meant than those of the body. (w) "vir de semine tuo", Pagninus, Montanus, &c. (x) Antiqu. l. 3. c. 12. sect. 2. (y) Pompon. Laet. de Sacerdot. c. 6. de Vestalibus. John Wesley21:17 Of thy seed - Whether the high priest, or the inferior ones. That hath - In all successive ages, any defect or excess of parts, any notorious deformity or imperfection in his body. The reason hereof is partly typical, that he, might more fully represent Christ, the great high - priest, who was typified both by the priest and sacrifice, and therefore both were to be without blemish; partly moral, to teach all Christians and especially ministers of holy things, what purity and perfection of heart and life they should labour after, and that notorious blemishes in the mind or conversation, render a man unfit for the ministry of the gospel; and partly prudential, because such blemishes were apt to breed contempt of the person; and consequently, of his function, and of the holy things wherein he ministered. For which reason, such persons as have notorious defects or deformities, are still unfit for the ministry except where there are eminent gifts and graces, which vindicate a man from the contemptibleness of his bodily presence. The particular defect's here mentioned, I shall not enlarge upon because some of the Hebrew words are diversely interpreted, and because the use of these things being abolished, the knowledge of them is not necessary. |
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21:1821:18: զի ամենայն այր՝ յորում իցէ արատ՝ մի՛ մատիցէ։ Այր կաղ, կամ կոյր, կամ կարճունչ, կամ ակընջատ[1101]. [1101] Այլք. Ականջատ։ զի ամենայն այր յորում իցէ արատ` մի՛ մատիցէ, այր կաղ կամ կոյր կամ կարճունչ կամ ականջատ:18 Արատ ունեցող որեւէ մարդ, լինի նա կաղ կամ կոյր, կարճ քթով կամ ականջատ, 18 Վասն զի արատ ունեցող մարդ մը բնաւ պէտք չէ մօտենայ. կոյր մարդը, կաղը, կամ կարճունչը, կամ իր անդամներուն մէջ աւելորդ բան մը ունեցողը*, 21:18: զի ամենայն այր՝ յորում իցէ արատ՝ մի՛ մատիցէ։ Այր կաղ, կամ կոյր, կամ կարճունչ, կամ ակընջատ[1101]. [1101] Այլք. Ականջատ։ 18 Արատ ունեցող որեւէ մարդ, լինի նա կաղ կամ կոյր, կարճ քթով կամ ականջատ, 18 Վասն զի արատ ունեցող մարդ մը բնաւ պէտք չէ մօտենայ. կոյր մարդը, կաղը, կամ կարճունչը, կամ իր անդամներուն մէջ աւելորդ բան մը ունեցողը*, zohrab-1805▾ eastern-1994▾ western am▾ |
21:1818: никто, у кого на теле есть недостаток, не должен приступать, ни слепой, ни хромой, ни уродливый, For whatsoever man [he be] that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous:21:18 πᾶς πας all; every ἄνθρωπος ανθρωπος person; human ᾧ ος who; what ἂν αν perhaps; ever ᾖ ειμι be ἐν εν in αὐτῷ αυτος he; him μῶμος μωμος flaw οὐ ου not προσελεύσεται προσερχομαι approach; go ahead ἄνθρωπος ανθρωπος person; human χωλὸς χωλος lame ἢ η or; than τυφλὸς τυφλος blind ἢ η or; than κολοβόρριν κολοβοριν or; than ὠτότμητος ωτοτμητος with ears cut off 21:18 כִּ֥י kˌî כִּי that כָל־ ḵol- כֹּל whole אִ֛ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בֹּ֥ו bˌô בְּ in מ֖וּם mˌûm מאוּם blemish לֹ֣א lˈō לֹא not יִקְרָ֑ב yiqrˈāv קרב approach אִ֤ישׁ ʔˈîš אִישׁ man עִוֵּר֙ ʕiwwˌēr עִוֵּר blind אֹ֣ו ʔˈô אֹו or פִסֵּ֔חַ fissˈēₐḥ פִּסֵּחַ lame אֹ֥ו ʔˌô אֹו or חָרֻ֖ם ḥārˌum חרם mutilate אֹ֥ו ʔˌô אֹו or שָׂרֽוּעַ׃ śārˈûₐʕ שׂרע deform 21:18. nec accedet ad ministerium eius si caecus fuerit si claudus si vel parvo vel grandi et torto nasoNeither shall he approach to minister to him: If he be blind; if he be lame; if he have a little, or a great, or a crooked nose; 18. For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous, 18: никто, у кого на теле есть недостаток, не должен приступать, ни слепой, ни хромой, ни уродливый, 21:18 πᾶς πας all; every ἄνθρωπος ανθρωπος person; human ᾧ ος who; what ἂν αν perhaps; ever ᾖ ειμι be ἐν εν in αὐτῷ αυτος he; him μῶμος μωμος flaw οὐ ου not προσελεύσεται προσερχομαι approach; go ahead ἄνθρωπος ανθρωπος person; human χωλὸς χωλος lame ἢ η or; than τυφλὸς τυφλος blind ἢ η or; than κολοβόρριν κολοβοριν or; than ὠτότμητος ωτοτμητος with ears cut off 21:18 כִּ֥י kˌî כִּי that כָל־ ḵol- כֹּל whole אִ֛ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בֹּ֥ו bˌô בְּ in מ֖וּם mˌûm מאוּם blemish לֹ֣א lˈō לֹא not יִקְרָ֑ב yiqrˈāv קרב approach אִ֤ישׁ ʔˈîš אִישׁ man עִוֵּר֙ ʕiwwˌēr עִוֵּר blind אֹ֣ו ʔˈô אֹו or פִסֵּ֔חַ fissˈēₐḥ פִּסֵּחַ lame אֹ֥ו ʔˌô אֹו or חָרֻ֖ם ḥārˌum חרם mutilate אֹ֥ו ʔˌô אֹו or שָׂרֽוּעַ׃ śārˈûₐʕ שׂרע deform 21:18. nec accedet ad ministerium eius si caecus fuerit si claudus si vel parvo vel grandi et torto naso ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Neither shall he approach to minister to him: If he be blind; if he be lame; if he have a little, or a great, or a crooked nose; |
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183121:18: A blind man - That is, in one eye; for he that was utterly blind could not possibly be employed in such a service. A flat nose, like that of an ape; so the best versions. Any thing superfluous, such as six fingers, six toes, etc.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:18: a blind man: Isa 56:10; Mat 23:16, Mat 23:17, Mat 23:19; Ti1 3:2, Ti1 3:3, Ti1 3:7; Tit 1:7, Tit 1:10superfluous: Lev 22:23 Geneva 159921:18 For whatsoever man [he be] that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath (m) a flat nose, or any (n) thing superfluous,(m) Which is deformed or bruised. (n) As not of equal proportion, or having in number more or less. John Gill21:18 For whatsoever man he be that hath a blemish,.... Let him be otherwise ever so well qualified for his office, as with respect to his parentage, against which no objection lies; or, as to his character and abilities, being a man of knowledge and of good manners; and whether these blemishes be, as the Jews (z) call them, fixed, settled ones, which have attended them ever since they were born, and are likely to attend them as long as they live; or are transient ones, only for the present, and perhaps, in a short time, wilt be removed; yet it matters not, while these blemishes are on them:he shall not approach; to the altar to offer sacrifice, or do any part of the priestly office, for this phrase is expressive of a sacerdotal act: the particular blemishes unfitting a man for such service follow: a blind man, or a lame; that is blind of one eye, or of both; and is lame of one leg, or of both: or he that hath a flat nose; which Jarchi explains, whose nose is sunk between his two eyes, whose nose is short, and crooked, or mutilated: or anything superfluous; more members than usual, as six fingers on an hand, or two gristles in an ear, as Ben Gersom; or whose members are not proportionate, as one eye large and the other small, or one thigh or leg longer than the other, so Jarchi; the Targum of Jonathan is,"whose thigh (or thigh bone) is out of joint;''and so a man draws his foot after him, which is the sense of the Rabbins, as observed by Kimchi (a), and Ben Melech from him; and so such are not fit to be called the priests of the Lord, and much less ministers of his word, who are blind as to the knowledge of divine and spiritual things, and walk not as becomes the Gospel of Christ; or halt between two opinions, or savour not the things of God, and lay not aside all superfluity of naughtiness. (z) Misn. Zebachim, c. 12. sect 1. & Becorot, c. 7. sect. 1. (a) Sepher Shorash. rad. John Wesley21:18 A flat nose - Most restrain this word to the nose, and to some great deformity relating to it. But according to others, it signifies more generally, a person that wants some member or members, because the next word, to which it is opposed, signifies one that hath more members than he should. |
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21:1921:19: կամ այր ձեռնբեկ, կամ ոտնբեկ, կամ այր ձեռնբեկ կամ ոտնբեկ:19 ձեռքը կամ ոտքը կոտրած, 19 Կամ ոտքը կոտրած, կամ ձեռքը կոտրած մարդը, 21:19: կամ այր ձեռնբեկ, կամ ոտնբեկ, 19 ձեռքը կամ ոտքը կոտրած, 19 Կամ ոտքը կոտրած, կամ ձեռքը կոտրած մարդը, zohrab-1805▾ eastern-1994▾ western am▾ |
21:1919: ни такой, у которого переломлена нога или переломлена рука, Or a man that is brokenfooted, or brokenhanded:21:19 ἢ η or; than ἄνθρωπος ανθρωπος person; human ᾧ ος who; what ἐστιν ειμι be ἐν εν in αὐτῷ αυτος he; him σύντριμμα συντριμμα fracture χειρὸς χειρ hand ἢ η or; than σύντριμμα συντριμμα fracture ποδός πους foot; pace 21:19 אֹ֣ו ʔˈô אֹו or אִ֔ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִהְיֶ֥ה yihyˌeh היה be בֹ֖ו vˌô בְּ in שֶׁ֣בֶר šˈever שֶׁבֶר breaking רָ֑גֶל rˈāḡel רֶגֶל foot אֹ֖ו ʔˌô אֹו or שֶׁ֥בֶר šˌever שֶׁבֶר breaking יָֽד׃ yˈāḏ יָד hand 21:19. si fracto pede si manuIf his foot, or if his hand be broken; 19. or a man that is brokenfooted, or brokenhanded, 19: ни такой, у которого переломлена нога или переломлена рука, 21:19 ἢ η or; than ἄνθρωπος ανθρωπος person; human ᾧ ος who; what ἐστιν ειμι be ἐν εν in αὐτῷ αυτος he; him σύντριμμα συντριμμα fracture χειρὸς χειρ hand ἢ η or; than σύντριμμα συντριμμα fracture ποδός πους foot; pace 21:19 אֹ֣ו ʔˈô אֹו or אִ֔ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִהְיֶ֥ה yihyˌeh היה be בֹ֖ו vˌô בְּ in שֶׁ֣בֶר šˈever שֶׁבֶר breaking רָ֑גֶל rˈāḡel רֶגֶל foot אֹ֖ו ʔˌô אֹו or שֶׁ֥בֶר šˌever שֶׁבֶר breaking יָֽד׃ yˈāḏ יָד hand 21:19. si fracto pede si manu ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ If his foot, or if his hand be broken; |
jg▾ kad▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183121:19: Broken-footed, or broken-handed - Club-footed, bandy-legged, etc.; or having the ankle, wrist, or fingers dislocated.Carl Friedrich Keil and Franz Delitzsch21:19Whoever had a fracture in his foot or hand. John Gill21:19 Or a man that is brokenfooted or brokenhanded. That has any of the bones or joints in his hands and feet broke, or when they are distorted, and he is clubfooted, or his fingers crooked and clustered together; and such a man could not be fit to ascend the altar, and lay the sacrifice in order upon it; and may be an emblem of such as are awkward or disorderly in their walk and conservation, and to every good work and action unfit, and so unfit for their master's use. |
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21:2021:20: կամ սապատողն, կամ շիլ, կամ պտղակն. կամ այր յորում իցէ քոս, կամ քաղցկեղ, կամ միորձի[1102]։ [1102] Այլք. Կամ քարցկեղ։ կամ սապատողն կամ [339]շիլ կամ պտղակն, կամ այր յորում իցէ քոս կամ քաղցկեղ կամ միորձի:20 կուզ կամ շիլ[49], աչքը վնասուած, քոս, քաղցկեղ կամ մէկ ամորձիք ունեցող,[49] 49. Յունարէն բնագրում շիլ չկայ: 20 Կամ սապատողը, կամ թզուկը, կամ իր աչքին մէջ բիծ ունեցողը, կամ քոսոտը, կամ որքիւնոտը, կամ փոշտանկը*. 21:20: կամ սապատողն, կամ շիլ, կամ պտղակն. կամ այր յորում իցէ քոս, կամ քաղցկեղ, կամ միորձի[1102]։ [1102] Այլք. Կամ քարցկեղ։ 20 կուզ կամ շիլ[49], աչքը վնասուած, քոս, քաղցկեղ կամ մէկ ամորձիք ունեցող, [49] 49. Յունարէն բնագրում շիլ չկայ: 20 Կամ սապատողը, կամ թզուկը, կամ իր աչքին մէջ բիծ ունեցողը, կամ քոսոտը, կամ որքիւնոտը, կամ փոշտանկը*. zohrab-1805▾ eastern-1994▾ western am▾ |
21:2020: ни горбатый, ни с сухим членом, ни с бельмом на глазу, ни коростовый, ни паршивый, ни с поврежденными ятрами; Or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken:21:20 ἢ η or; than κυρτὸς κυρτος or; than ἔφηλος εφηλος or; than πτίλος πτιλος the ὀφθαλμοὺς οφθαλμος eye; sight ἢ η or; than ἄνθρωπος ανθρωπος person; human ᾧ ος who; what ἂν αν perhaps; ever ᾖ ειμι be ἐν εν in αὐτῷ αυτος he; him ψώρα ψωρα wild ἢ η or; than λιχήν λειχην or; than μόνορχις μονορχις with one testicle 21:20 אֹֽו־ ʔˈô- אֹו or גִבֵּ֣ן ḡibbˈēn גִּבֵּן hunched אֹו־ ʔô- אֹו or דַ֔ק ḏˈaq דַּק thin אֹ֖ו ʔˌô אֹו or תְּבַלֻּ֣ל tᵊvallˈul תְּבַלֻּל spot בְּ bᵊ בְּ in עֵינֹ֑ו ʕênˈô עַיִן eye אֹ֤ו ʔˈô אֹו or גָרָב֙ ḡārˌāv גָּרָב mange אֹ֣ו ʔˈô אֹו or יַלֶּ֔פֶת yallˈefeṯ יַלֶּפֶת ringworm אֹ֖ו ʔˌô אֹו or מְרֹ֥וחַ mᵊrˌôₐḥ מָרֹוחַ crushed אָֽשֶׁךְ׃ ʔˈāšeḵ אֶשֶׁךְ testicle 21:20. si gibbus si lippus si albuginem habens in oculo si iugem scabiem si inpetiginem in corpore vel hirniosusIf he be crookbacked; or blear eyed; or have a pearl in his eye, or a continual scab, or a dry scurf in his body, or a rupture. 20. or crookbackt, or a dwarf, or that hath a blemish in his eye, or is scurvy, or scabbed, or hath his stones broken; 20: ни горбатый, ни с сухим членом, ни с бельмом на глазу, ни коростовый, ни паршивый, ни с поврежденными ятрами; 21:20 ἢ η or; than κυρτὸς κυρτος or; than ἔφηλος εφηλος or; than πτίλος πτιλος the ὀφθαλμοὺς οφθαλμος eye; sight ἢ η or; than ἄνθρωπος ανθρωπος person; human ᾧ ος who; what ἂν αν perhaps; ever ᾖ ειμι be ἐν εν in αὐτῷ αυτος he; him ψώρα ψωρα wild ἢ η or; than λιχήν λειχην or; than μόνορχις μονορχις with one testicle 21:20 אֹֽו־ ʔˈô- אֹו or גִבֵּ֣ן ḡibbˈēn גִּבֵּן hunched אֹו־ ʔô- אֹו or דַ֔ק ḏˈaq דַּק thin אֹ֖ו ʔˌô אֹו or תְּבַלֻּ֣ל tᵊvallˈul תְּבַלֻּל spot בְּ bᵊ בְּ in עֵינֹ֑ו ʕênˈô עַיִן eye אֹ֤ו ʔˈô אֹו or גָרָב֙ ḡārˌāv גָּרָב mange אֹ֣ו ʔˈô אֹו or יַלֶּ֔פֶת yallˈefeṯ יַלֶּפֶת ringworm אֹ֖ו ʔˌô אֹו or מְרֹ֥וחַ mᵊrˌôₐḥ מָרֹוחַ crushed אָֽשֶׁךְ׃ ʔˈāšeḵ אֶשֶׁךְ testicle 21:20. si gibbus si lippus si albuginem habens in oculo si iugem scabiem si inpetiginem in corpore vel hirniosus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ If he be crookbacked; or blear eyed; or have a pearl in his eye, or a continual scab, or a dry scurf in his body, or a rupture. |
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183121:20: Crooked-backed - Hunch-backed or gibbous. A dwarf, דק dak, a person too short or too thin, so as to be either particularly observable, or ridiculous in his appearance.A blemish in his eye - A protuberance on the eye, observable spots or suffusions. Scurvy, or scabbed - A bad habit of body, evidenced by scorbutic or scrofulous affections. Stones broken - Is ruptured; an infirmity which would render him incapable of fulfilling the duties of his office, which might be often very fatiguing. In the above list of blemishes we meet with some that might render the priest contemptible in the eyes of men, and be the means of leading them, not only to despise the man, but to despise the ministry itself; and we meet with others that would be a very great impediment in the discharge of his ministerial duties, and therefore any person thus blemished is by this law precluded from the ministry. The blemishes here enumerated have been considered by some in an allegorical point of view, as if only referring to the necessity of moral purity; but although holiness of heart and righteousness of life be essentially necessary in a minister of God, yet an absence of the defects mentioned above is, I fully believe, what God intends here, and for the reasons too which have been already advanced. It must however be granted, that there have been some eminent divines who have been deformed; and some with certain blemishes have been employed in the Christian ministry, and have been useful. The Mosaic rule, however, will admit of but few exceptions, when even examined according to the more extended interpretation of the Christian system. "The Hebrews say there are in all 120 blemishes which disable the priest - eight in the head, two in the neck, nine in the ears, five in the brows, seven in the eyelids, nineteen in the eyes, nine in the nose, nine in the mouth, three in the belly, three in the back, seven in the hands, sixteen in the secrets, eight in any part of the body, eight in the skin, and seven in the strength and in the breath." - Ainsworth. In ancient times, even among heathens, persons of the most respectable appearance were appointed to the priesthood; and the emperor, both among the ancient Greeks and Romans, was both king and priest. It is reported of Metellus, that, having lost an eye in endeavoring to save the Palladium from the flames, when the temple of Vesta was on fire, he was denied the priesthood, though he had rendered such an excellent piece of service to the public; yet the public opinion was that a priest who was defective in any member was to be avoided as ominous - See Dodd. "At Elis, in Greece, the judges chose the finest looking man to carry the sacred vessels of the deity; he that was next to him in beauty and elegance led the ox; and the third in personal beauty, etc., carried the garlands, ribbons, wine, and the other matters used for the sacrifice." - Athen. Deipnisoph., l. xiii., c. 2. Formerly the Church of England was very cautious in admitting to her ministry those who had gross personal defects; but now we find the hump-backed, the jolt-headed, bandy-legged, club-footed, one-eyed, etc., priests even of her high places. Why do our prelates ordain such? Albert Barnes: Notes on the Bible - 183421:20A dwarf - One who is small and wasted, either short, as in the text, or slender, as in the margin. It is hardly likely that dwarfishness would be overlooked in this enumeration. So most critical authorities. Scurry or scabbed - These words most probably include all affected with any skin disease. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:20: a dwarf: or, too slenderor hath: Deu 23:1 Carl Friedrich Keil and Franz Delitzsch21:20גּבּן a hump-backed man. דּק, lit., crushed to powder, fine: as distinguished from the former, it signified one how had an unnaturally thin or withered body or member, not merely consumptive or wasted away. בּעינו תּבלּל mixed, i.e., spotted in his eye, one who had a white speck in his eye (Onk., Vulg., Saad.), not blear-eyed (lxx). גּרב, which occurs nowhere else except in Lev 22:22 and Deut 28:27, signifies, according to the ancient versions, the itch; and ילּפת, which only occurs here and in Lev 22:22, the ring-worm (lxx, Targ., etc.). אשׁך מרוח, crushed in the stones, one who had crushed or softened stones; for in Is 38:21, the only other place where מרח occurs, it signifies, not to rub to pieces, but to squeeze out, to lay in a squeezed or liquid form upon the wound: the Sept. rendering is μόνορχις, having only one stone. Others understand the word as signifying ruptured (Vulg., Saad.), or with swollen testicles (Juda ben Karish). All that is certain is, that we are not to think of castration of any kind (cf. Deut 23:2), and that there is not sufficient ground for altering the text into מרוח extension. Geneva 159921:20 Or crookbackt, or a dwarf, (o) or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken;(o) Or that has a web or pearl. John Gill21:20 Or crookbackt,.... That has a protuberance, or bunch upon his back, one that we commonly call "hunchbacked"; the Targums of Jonathan and Jerusalem paraphrase it,"whose eyebrows lying cover his eyes;''and so Jarchi, interprets it, the hair of whose eyebrows is long and lying; and so other Jewish writers understand it of some deformity about the eyes, the hair of the eyebrows being thick and heavy over them, and so hinder the sight, at least it makes the person not so sightly and graceful; it is said (b), he that hath no eyebrows, or but one eyebrow, is the "Gibben" (the word here used) spoken of in the law, Lev 21:20,or a dwarf; one of a small stature, as Aben Ezra, as generally hunchbacked persons are, and so unfit to attend the altar, being scarce able to reach up to it, and do the business of it, as well as must make a very mean appearance; but the above Targums understand this also of some blemish about the eyes, paraphrasing it"or he that has no hair on his eyebrows,''just the reverse of the former; Jarchi seems to understand it of a thin small film upon the eye; though something of that kind seems to be intended in the next clause: or that hath a blemish in his eye; a mixture, a confusion, or rather a suffusion in it, as the above Targum; in which, as one of them says, the white is mixed with the black, and with which agrees what is said in the Misnah (c), where it is asked, what is the confusion or suffusion? the white which spreads in the his, and enters into the black of the eye; it seems to be a white speck in the pupil of the eye, and so Jarchi, Kimchi (d), and others interpret it: or be scurvy or scabbed; both these were kinds of ulcers, according to the Jewish writers, particularly Jarchi, who says of the first, that it is a dry scab within and without; and of the other, that it is the Egyptian scab, which is moist without and dry with it; and so the Targum of Jonathan: or hath his stones broken; this is differently interpreted in the Misnah (e), and by other Jewish writers; some say it signifies one that has no testicles, or only one; so the Septuagint and the Jerusalem Targum: others, whose testicles are broken or bruised, so Jarchi: or are inflated, so Akiba, Aben Ezra, and the Targum of Jonathan; some understand it of an "hernia" or rupture, when a man is burstened: all which may in a moral and mystical sense signify either some defect in the understanding, or vices in the heart or life, which render unfit for public service in the sanctuary. (b) Becorot, c. 7. sect. 2. (c) Ib. c. 6. sect. 2. (d) Ut supra, (Sepher Shorash.) rad. (e) Becorot, c. 7. sect. 5. |
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21:2121:21: Ամենայն այր յորում իցէ արատ, ՚ի զաւակէ Ահարոնի քահանայի, մի՛ մերձեսցի մատուցանել զոհս Աստուծոյ քում. զի արատ գոյ ՚ի նմա։ եւ զպատարագսն Աստուծոյ մի՛ մատչիցի մատուցանել. զի պատարագքն Աստուծոյ՝ սրբութիւնք սրբութեանց են։ ամենայն այր յորում իցէ արատ, ի զաւակէ Ահարոնի քահանայի, մի՛ մերձեսցի մատուցանել զոհս [340]Աստուծոյ քում``. զի արատ գոյ ի նմա, եւ զպատարագսն Աստուծոյ մի՛ մատչիցի մատուցանել:21 մի խօսքով՝ Ահարոն քահանայի սերնդի մէջ մարմնական արատ ունեցող որեւէ մարդ թող չմօտենայ քո Աստծուն զոհ մատուցելու, որովհետեւ նա մարմնական արատ ունի: Աստծուն զոհ մատուցելու համար նա չպէտք է մօտենայ զոհասեղանին, որովհետեւ Աստծու ընծաները սրբութիւն սրբոց են: 21 Ահարոն քահանային սերունդէն արատ մը ունեցող մարդը Տէրոջը պատարագները մատուցանելու պէտք չէ մօտենայ, քանզի արատաւոր ըլլալով՝ իր Աստուծոյն հացը մատուցանելու պէտք չէ մօտենայ։ 21:21: Ամենայն այր յորում իցէ արատ, ՚ի զաւակէ Ահարոնի քահանայի, մի՛ մերձեսցի մատուցանել զոհս Աստուծոյ քում. զի արատ գոյ ՚ի նմա։ եւ զպատարագսն Աստուծոյ մի՛ մատչիցի մատուցանել. զի պատարագքն Աստուծոյ՝ սրբութիւնք սրբութեանց են։ 21 մի խօսքով՝ Ահարոն քահանայի սերնդի մէջ մարմնական արատ ունեցող որեւէ մարդ թող չմօտենայ քո Աստծուն զոհ մատուցելու, որովհետեւ նա մարմնական արատ ունի: Աստծուն զոհ մատուցելու համար նա չպէտք է մօտենայ զոհասեղանին, որովհետեւ Աստծու ընծաները սրբութիւն սրբոց են: 21 Ահարոն քահանային սերունդէն արատ մը ունեցող մարդը Տէրոջը պատարագները մատուցանելու պէտք չէ մօտենայ, քանզի արատաւոր ըլլալով՝ իր Աստուծոյն հացը մատուցանելու պէտք չէ մօտենայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
21:2121: ни один человек из семени Аарона священника, у которого [на] [теле] есть недостаток, не должен приступать, чтобы приносить жертвы Господу; недостаток [на нем], поэтому не должен он приступать, чтобы приносить хлеб Богу своему; No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God:21:21 πᾶς πας all; every ᾧ ος who; what ἐστιν ειμι be ἐν εν in αὐτῷ αυτος he; him μῶμος μωμος flaw ἐκ εκ from; out of τοῦ ο the σπέρματος σπερμα seed Ααρων ααρων Aarōn; Aaron τοῦ ο the ἱερέως ιερευς priest οὐκ ου not ἐγγιεῖ εγγιζω get close; near τοῦ ο the προσενεγκεῖν προσφερω offer; bring to τὰς ο the θυσίας θυσια immolation; sacrifice τῷ ο the θεῷ θεος God σου σου of you; your ὅτι οτι since; that μῶμος μωμος flaw ἐν εν in αὐτῷ αυτος he; him τὰ ο the δῶρα δωρον present τοῦ ο the θεοῦ θεος God οὐ ου not προσελεύσεται προσερχομαι approach; go ahead προσενεγκεῖν προσφερω offer; bring to 21:21 כָּל־ kol- כֹּל whole אִ֞ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בֹּ֣ו bˈô בְּ in מ֗וּם mˈûm מאוּם blemish מִ mi מִן from זֶּ֨רַע֙ zzˈeraʕ זֶרַע seed אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest לֹ֣א lˈō לֹא not יִגַּ֔שׁ yiggˈaš נגשׁ approach לְ lᵊ לְ to הַקְרִ֖יב haqrˌîv קרב approach אֶת־ ʔeṯ- אֵת [object marker] אִשֵּׁ֣י ʔiššˈê אִשֶּׁה fire offering יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH מ֣וּם mˈûm מאוּם blemish בֹּ֔ו bˈô בְּ in אֵ֚ת ˈʔēṯ אֵת [object marker] לֶ֣חֶם lˈeḥem לֶחֶם bread אֱלֹהָ֔יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) לֹ֥א lˌō לֹא not יִגַּ֖שׁ yiggˌaš נגשׁ approach לְ lᵊ לְ to הַקְרִֽיב׃ haqrˈîv קרב approach 21:21. omnis qui habuerit maculam de semine Aaron sacerdotis non accedet offerre hostias Domino nec panes Deo suoWhosoever of the seed of Aaron the priest hath a blemish: he shall not approach to offer sacrifices to the Lord, nor bread to his God. 21. no man of the seed of Aaron the priest, that hath a blemish, shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God. 21: ни один человек из семени Аарона священника, у которого [на] [теле] есть недостаток, не должен приступать, чтобы приносить жертвы Господу; недостаток [на нем], поэтому не должен он приступать, чтобы приносить хлеб Богу своему; 21:21 πᾶς πας all; every ᾧ ος who; what ἐστιν ειμι be ἐν εν in αὐτῷ αυτος he; him μῶμος μωμος flaw ἐκ εκ from; out of τοῦ ο the σπέρματος σπερμα seed Ααρων ααρων Aarōn; Aaron τοῦ ο the ἱερέως ιερευς priest οὐκ ου not ἐγγιεῖ εγγιζω get close; near τοῦ ο the προσενεγκεῖν προσφερω offer; bring to τὰς ο the θυσίας θυσια immolation; sacrifice τῷ ο the θεῷ θεος God σου σου of you; your ὅτι οτι since; that μῶμος μωμος flaw ἐν εν in αὐτῷ αυτος he; him τὰ ο the δῶρα δωρον present τοῦ ο the θεοῦ θεος God οὐ ου not προσελεύσεται προσερχομαι approach; go ahead προσενεγκεῖν προσφερω offer; bring to 21:21 כָּל־ kol- כֹּל whole אִ֞ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בֹּ֣ו bˈô בְּ in מ֗וּם mˈûm מאוּם blemish מִ mi מִן from זֶּ֨רַע֙ zzˈeraʕ זֶרַע seed אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest לֹ֣א lˈō לֹא not יִגַּ֔שׁ yiggˈaš נגשׁ approach לְ lᵊ לְ to הַקְרִ֖יב haqrˌîv קרב approach אֶת־ ʔeṯ- אֵת [object marker] אִשֵּׁ֣י ʔiššˈê אִשֶּׁה fire offering יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH מ֣וּם mˈûm מאוּם blemish בֹּ֔ו bˈô בְּ in אֵ֚ת ˈʔēṯ אֵת [object marker] לֶ֣חֶם lˈeḥem לֶחֶם bread אֱלֹהָ֔יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) לֹ֥א lˌō לֹא not יִגַּ֖שׁ yiggˌaš נגשׁ approach לְ lᵊ לְ to הַקְרִֽיב׃ haqrˈîv קרב approach 21:21. omnis qui habuerit maculam de semine Aaron sacerdotis non accedet offerre hostias Domino nec panes Deo suo ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Whosoever of the seed of Aaron the priest hath a blemish: he shall not approach to offer sacrifices to the Lord, nor bread to his God. |
jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:21: a blemish: In the above list of blemishes, we meet with some that might render the priest contemptible in the eyes of men; and others that would be very great impediments in the discharge of his ministerial duties.to offer: Lev 21:6, Lev 21:8, Lev 21:17 Geneva 159921:21 No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish; he shall not come nigh to offer the (p) bread of his God.(p) As the show bread, and meat offerings. John Gill21:21 No man that hath a blemish, of the seed of Aaron the priest,.... Whether an high priest or a common priest that lies on him anyone of the above blemishes; and which the Jewish writers (f) make to amount to the number of one hundred and forty, and which they reckon, so many in one part of the booty and so many in another, till they make up the said number; and whoever had any might notcome nigh to offer up the sacrifices of the Lord made by fire; the burnt offerings on the altar, to which he might not approach, and the meat offerings, and the fat, and the incense: he hath a blemish; in one part of him or another; and though but one: he shall not come nigh to offer the bread of his God: this is repeated for the confirmation of it, and to show how determined the Lord was in this matter; and how much he should resent it in any that should be found guilty of the breach of those rules, and so it is designed to deter from attempting: it. (f) Maimon. Biath Hamikdash, c. 8. sect. 17. John Wesley21:21 A blemish - Any notorious blemish whereby he is disfigured, though not here mentioned. |
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21:2221:22: ՚Ի սրբութեանց անտի կերիցէ՛. [341]Զի պատարագքն Աստուծոյ` սրբութիւնք սրբութեանց են. ի`` սրբութեանց անտի կերիցէ:22 Այդ սրբութիւններից նա կարող է ուտել, 22 Անիկա իր Աստուծոյն հացը պիտի ուտէ, թէ՛ սրբութիւն սրբութեանց բաներէն եւ թէ՛ սուրբ բաներէն. 21:22: ՚Ի սրբութեանց անտի կերիցէ՛. 22 Այդ սրբութիւններից նա կարող է ուտել, 22 Անիկա իր Աստուծոյն հացը պիտի ուտէ, թէ՛ սրբութիւն սրբութեանց բաներէն եւ թէ՛ սուրբ բաներէն. zohrab-1805▾ eastern-1994▾ western am▾ |
21:2222: хлеб Бога своего из великих святынь и из святынь он может есть; He shall eat the bread of his God, [both] of the most holy, and of the holy:21:22 τὰ ο the δῶρα δωρον present τοῦ ο the θεοῦ θεος God τὰ ο the ἅγια αγιος holy τῶν ο the ἁγίων αγιος holy καὶ και and; even ἀπὸ απο from; away τῶν ο the ἁγίων αγιος holy φάγεται φαγω swallow; eat 21:22 לֶ֣חֶם lˈeḥem לֶחֶם bread אֱלֹהָ֔יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) מִ mi מִן from קָּדְשֵׁ֖י qqoḏšˌê קֹדֶשׁ holiness הַ ha הַ the קֳּדָשִׁ֑ים qqᵒḏāšˈîm קֹדֶשׁ holiness וּ û וְ and מִן־ min- מִן from הַ ha הַ the קֳּדָשִׁ֖ים qqᵒḏāšˌîm קֹדֶשׁ holiness יֹאכֵֽל׃ yōḵˈēl אכל eat 21:22. vescetur tamen panibus qui offeruntur in sanctuarioHe shall eat nevertheless of the loaves that are offered in the sanctuary. 22. He shall eat the bread of his God, both of the most holy, and of the holy. 22: хлеб Бога своего из великих святынь и из святынь он может есть; 21:22 τὰ ο the δῶρα δωρον present τοῦ ο the θεοῦ θεος God τὰ ο the ἅγια αγιος holy τῶν ο the ἁγίων αγιος holy καὶ και and; even ἀπὸ απο from; away τῶν ο the ἁγίων αγιος holy φάγεται φαγω swallow; eat 21:22 לֶ֣חֶם lˈeḥem לֶחֶם bread אֱלֹהָ֔יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) מִ mi מִן from קָּדְשֵׁ֖י qqoḏšˌê קֹדֶשׁ holiness הַ ha הַ the קֳּדָשִׁ֑ים qqᵒḏāšˈîm קֹדֶשׁ holiness וּ û וְ and מִן־ min- מִן from הַ ha הַ the קֳּדָשִׁ֖ים qqᵒḏāšˌîm קֹדֶשׁ holiness יֹאכֵֽל׃ yōḵˈēl אכל eat 21:22. vescetur tamen panibus qui offeruntur in sanctuario ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ He shall eat nevertheless of the loaves that are offered in the sanctuary. |
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183421:22See Lev 2:3 note; Lev 6:25 note. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:22: both: Lev 2:3, Lev 2:10, Lev 6:16, Lev 6:17, Lev 6:29, Lev 7:1, Lev 24:8, Lev 24:9; Num 18:9, Num 18:10and of the holy: Lev 22:10-13; Num 18:10, Num 18:19 Carl Friedrich Keil and Franz Delitzsch21:22Persons afflicted in the manner described might eat the bread of their God, however, the sacrificial gifts, the most holy and the holy, i.e., the wave-offerings, the first-fruits, the firstlings, tithes and things laid under a ban (Num 18:11-19 and Num 18:26-29), - that is to say, they might eat them like the rest of the priests; but they were not allowed to perform any priestly duty, that they might not desecrate the sanctuary of the Lord (Lev 21:23, cf. Lev 21:12). Geneva 159921:22 He shall eat the bread of his God, [both] of the (q) most holy, and (r) of the holy.(q) As of sacrifice for sin. (r) As of the tithes and first fruits. John Gill21:22 He shall eat the bread of his God,.... That part of the sacrifices which was appropriated by the Lord to the priests, for the maintenance of them and their families; for though their natural infirmities disqualified them for service, yet they did not become hereby impure, either in a moral nor ceremonial sense, and might eat of the sacrifices, which impure persons might not; and so the tradition is, blemished persons, whether their blemishes are fixed or transient, may divide and eat, but not offer (g); these being priests, and having no inheritance, nor any way of getting their livelihood, provision is made for them that they might not perish through their defects in nature, which were not voluntary and brought upon them by themselves, but by the providence of God; and such were allowed to eatboth of the most holy and of the holy; there were things the priests eat of, which were most holy, as what remained of the meat offerings, and of the sin offerings, and of the trespass offerings, which only the males of the priest's family might eat of, and that only in the holy place; and there were others less holy, the lighter holy things, as the Jews call them, as the wave breast, and heave shoulder, and the tithes and firstfruits, which were eaten of by all in their families, their daughters as well as their sons, and in their own houses; now of each of these might the blemished priests eat; see Num 18:9, &c. (g) Misn. Zebachim, c. 12. sect. 1. John Wesley21:22 He shall eat - Which a priest having any uncleanness might not do whereby God would shew the great difference between natural infirmities sent upon a man by God, and moral defilements which a man brought upon himself. |
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21:2321:23: բայց ՚ի վարագոյրն մի՛ մերձեսցի, եւ առ սեղանն մի՛ մատիցէ, զի արատաւո՛ր է։ եւ մի՛ պղծեսցէ զսրբութիւն Աստուծոյ իւրոյ, զի ե՛ս եմ Տէր որ սրբեմ զնոսա։ բայց ի վարագոյրն մի՛ մերձեսցի, եւ առ սեղանն մի՛ մատիցէ, զի արատաւոր է, եւ մի՛ պղծեսցէ զսրբութիւն [342]Աստուծոյ իւրոյ``, զի ես եմ Տէր` որ սրբեմ զնոսա:23 բայց վարագոյրին թող չմօտենայ եւ զոհասեղանին չդիպչի, որովհետեւ նա մարմնական արատ ունի: Իր Աստծու սրբարանը նա չպէտք է պղծի, քանզի ես եմ Տէրը, որ սրբագործում եմ քահանաներին”»: 23 Միայն վարագոյրին կամ սեղանին պէտք չէ մօտենայ, վասն զի արատ ունի, որ իմ սուրբ բաներս չպղծէ, քանզի զանոնք սրբող Տէրը՝ ես եմ»։ 21:23: բայց ՚ի վարագոյրն մի՛ մերձեսցի, եւ առ սեղանն մի՛ մատիցէ, զի արատաւո՛ր է։ եւ մի՛ պղծեսցէ զսրբութիւն Աստուծոյ իւրոյ, զի ե՛ս եմ Տէր որ սրբեմ զնոսա։ 23 բայց վարագոյրին թող չմօտենայ եւ զոհասեղանին չդիպչի, որովհետեւ նա մարմնական արատ ունի: Իր Աստծու սրբարանը նա չպէտք է պղծի, քանզի ես եմ Տէրը, որ սրբագործում եմ քահանաներին”»: 23 Միայն վարագոյրին կամ սեղանին պէտք չէ մօտենայ, վասն զի արատ ունի, որ իմ սուրբ բաներս չպղծէ, քանզի զանոնք սրբող Տէրը՝ ես եմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
21:2323: но к завесе не должен он приходить и к жертвеннику не должен приступать, потому что недостаток на нем: не должен он бесчестить святилища Моего, ибо Я Господь, освящающий их. Only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the LORD do sanctify them:21:23 πλὴν πλην besides; only πρὸς προς to; toward τὸ ο the καταπέτασμα καταπετασμα veil οὐ ου not προσελεύσεται προσερχομαι approach; go ahead καὶ και and; even πρὸς προς to; toward τὸ ο the θυσιαστήριον θυσιαστηριον altar οὐκ ου not ἐγγιεῖ εγγιζω get close; near ὅτι οτι since; that μῶμον μωμος flaw ἔχει εχω have; hold καὶ και and; even οὐ ου not βεβηλώσει βεβηλοω profane τὸ ο the ἅγιον αγιος holy τοῦ ο the θεοῦ θεος God αὐτοῦ αυτος he; him ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the ἁγιάζων αγιαζω hallow αὐτούς αυτος he; him 21:23 אַ֣ךְ ʔˈaḵ אַךְ only אֶל־ ʔel- אֶל to הַ ha הַ the פָּרֹ֜כֶת ppārˈōḵeṯ פָּרֹכֶת curtain לֹ֣א lˈō לֹא not יָבֹ֗א yāvˈō בוא come וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the מִּזְבֵּ֛חַ mmizbˈēₐḥ מִזְבֵּחַ altar לֹ֥א lˌō לֹא not יִגַּ֖שׁ yiggˌaš נגשׁ approach כִּֽי־ kˈî- כִּי that מ֣וּם mˈûm מאוּם blemish בֹּ֑ו bˈô בְּ in וְ wᵊ וְ and לֹ֤א lˈō לֹא not יְחַלֵּל֙ yᵊḥallˌēl חלל defile אֶת־ ʔeṯ- אֵת [object marker] מִקְדָּשַׁ֔י miqdāšˈay מִקְדָּשׁ sanctuary כִּ֛י kˈî כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מְקַדְּשָֽׁם׃ mᵊqaddᵊšˈām קדשׁ be holy 21:23. ita dumtaxat ut intra velum non ingrediatur nec accedat ad altare quia maculam habet et contaminare non debet sanctuarium meum ego Dominus qui sanctifico eosYet so that he enter not within the veil, nor approach to the altar: because he hath a blemish, and he must not defile my sanctuary. I am the Lord who sanctify them. 23. Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I am the LORD which sanctify them. 23: но к завесе не должен он приходить и к жертвеннику не должен приступать, потому что недостаток на нем: не должен он бесчестить святилища Моего, ибо Я Господь, освящающий их. 21:23 πλὴν πλην besides; only πρὸς προς to; toward τὸ ο the καταπέτασμα καταπετασμα veil οὐ ου not προσελεύσεται προσερχομαι approach; go ahead καὶ και and; even πρὸς προς to; toward τὸ ο the θυσιαστήριον θυσιαστηριον altar οὐκ ου not ἐγγιεῖ εγγιζω get close; near ὅτι οτι since; that μῶμον μωμος flaw ἔχει εχω have; hold καὶ και and; even οὐ ου not βεβηλώσει βεβηλοω profane τὸ ο the ἅγιον αγιος holy τοῦ ο the θεοῦ θεος God αὐτοῦ αυτος he; him ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the ἁγιάζων αγιαζω hallow αὐτούς αυτος he; him 21:23 אַ֣ךְ ʔˈaḵ אַךְ only אֶל־ ʔel- אֶל to הַ ha הַ the פָּרֹ֜כֶת ppārˈōḵeṯ פָּרֹכֶת curtain לֹ֣א lˈō לֹא not יָבֹ֗א yāvˈō בוא come וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the מִּזְבֵּ֛חַ mmizbˈēₐḥ מִזְבֵּחַ altar לֹ֥א lˌō לֹא not יִגַּ֖שׁ yiggˌaš נגשׁ approach כִּֽי־ kˈî- כִּי that מ֣וּם mˈûm מאוּם blemish בֹּ֑ו bˈô בְּ in וְ wᵊ וְ and לֹ֤א lˈō לֹא not יְחַלֵּל֙ yᵊḥallˌēl חלל defile אֶת־ ʔeṯ- אֵת [object marker] מִקְדָּשַׁ֔י miqdāšˈay מִקְדָּשׁ sanctuary כִּ֛י kˈî כִּי that אֲנִ֥י ʔᵃnˌî אֲנִי i יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מְקַדְּשָֽׁם׃ mᵊqaddᵊšˈām קדשׁ be holy 21:23. ita dumtaxat ut intra velum non ingrediatur nec accedat ad altare quia maculam habet et contaminare non debet sanctuarium meum ego Dominus qui sanctifico eos ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Yet so that he enter not within the veil, nor approach to the altar: because he hath a blemish, and he must not defile my sanctuary. I am the Lord who sanctify them. |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183121:23: He shall not go in unto the veil - The priest with a blemish was not permitted to enter into the holy of holies, nor to burn incense, nor to offer the shew-bread, nor to light the golden candlestick, etc. In short, he was not permitted to perform any essential function of the priesthood.1. The great perfection required in the Jewish high priest was intended principally to point out the perfection of that priesthood of which the Jewish was only the type. And yet, as the apostle assures us, that law made nothing perfect, but pointed out that most perfect priesthood and sacrifice by which we draw near to God. 2. As none who had a blemish could enter into the holy of holies, and this holy of holies was a type of the kingdom of God, so nothing that is defiled can enter into heaven; for he gave himself for his Church that he might purify it to himself, and present it at last before the presence of the Divine glory having neither spot nor wrinkle, nor any such thing, Eph 5:27; a passage which evidently refers to the directions in the preceding verse. Reader, art thou become a king and priest unto God and the Lamb? and hast thou obtained, or art thou earnestly seeking, that holiness without which thou canst not see the kingdom of heaven? Albert Barnes: Notes on the Bible - 183421:23Sanctuaries - The places especially holy, including the most holy place, the holy place, and the altar. This law is of course to be regarded as one development of the great principle that all which is devoted to the service of God should be as perfect as possible of its kind. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:23: go in: Exo 30:6-8, Exo 40:26, Exo 40:27; Eze 44:9-14profane: Lev 21:12, Lev 15:31 for I the Lord: Lev 21:8 Geneva 159921:23 Only he shall not go in unto the (s) vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the LORD do sanctify them.(s) Into the sanctuary. John Gill21:23 Only he shall not go in unto the vail,.... So far as to the vail, which divided between the holy and the holy of holies; that is, he shall not go into the holy place which was before the vail; not to set the shewbread upon the table there, nor to light and him the lamps in the candlestick, nor to offer incense on the altar of incense, which stood in it: some render it "within the vail" (h), where only the high priest might enter once a year; but if he had any blemish on him he might not, nor might such an one be an high priest; Aben Ezra seems to have some respect to this in his note,"to the vail he shall not come, that he may be an high priest:"nor come nigh unto the altar; as not to the altar of incense in the holy place, so neither to the altar of burnt offering in the court of the tabernacle, that is, so as to officiate there: but though they might not be employed in such sacred service, the Jews in later times have found business for them to employ them in, and that was worming the wood, or searching the wood for worms, which was used in the burning of the sacrifices; for we are told (i), that at the northeast corner (of the court of the women) was the wood room, where the priests that had blemishes wormed the wood; and whatsoever wood in which a worm was found, was rejected from being laid upon the altar: the reason why he might not go into either place before mentioned is repeated: because he hath a blemish; either fixed or transient; one of those particularly expressed, or any other; for the Jews suppose there are others implied besides those expressed, which disqualified for service: that he profane not my sanctuaries; if an high priest, the holy of holies, if a common priest, the holy place, and the court of the tabernacle: for I the Lord do sanctify them; the vail, to which blemished priests might not go: and the altar, to which they might not come nigh: or rather, the sanctuaries or holy places, where they might not officiate, which God had separated and devoted for sacred uses, and were not to be defiled by any; though Ben Gersom observes, that this has no respect to the sanctuary, for if it had it would have been said, "I am the Lord, that sanctify it"; but since a plural word is used before, I see not but that with great propriety it is expressed, and with reference thereunto, "sanctify them"; which he would have understood of holy things, but what he means is not easy to say, unless the holy things such persons might eat of, Lev 21:22, which is fetched. (h) "intra velum", V. L. (i) Misn. Middot, c. 2. sect. 5. John Wesley21:23 To the veil - To the second veil which was between the holy and the most holy place, to burn incense, to order the shew - bread, and to dress the lamps, which were nigh unto that veil though without. My altar - The altar of burnt - offering, which was without the sanctuary. The sense is, he shall not execute the priest's office, which was to be done in those two places. |
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21:2421:24: Եւ խօսեցաւ Մովսէս ընդ Ահարոնի եւ ընդ որդիս նորա, եւ ընդ ամենայն որդիսն Իսրայէլի[1103]։[1103] ՚Ի լուս՛՛. Եւ խօսեցաւ զայս Մովսէս։ Եւ խօսեցաւ Մովսէս ընդ Ահարոնի եւ ընդ որդիս նորա, եւ ընդ ամենայն որդիսն Իսրայելի:24 Մովսէսը Ահարոնին, նրա որդիներին ու բոլոր իսրայէլացիներին հաղորդեց Աստծու այս պատգամները: 24 Եւ Մովսէս խօսեցաւ այս բաները Ահարոնին ու անոր որդիներուն եւ Իսրայէլի բոլոր որդիներուն։ 21:24: Եւ խօսեցաւ Մովսէս ընդ Ահարոնի եւ ընդ որդիս նորա, եւ ընդ ամենայն որդիսն Իսրայէլի[1103]։ [1103] ՚Ի լուս՛՛. Եւ խօսեցաւ զայս Մովսէս։ 24 Մովսէսը Ահարոնին, նրա որդիներին ու բոլոր իսրայէլացիներին հաղորդեց Աստծու այս պատգամները: 24 Եւ Մովսէս խօսեցաւ այս բաները Ահարոնին ու անոր որդիներուն եւ Իսրայէլի բոլոր որդիներուն։ zohrab-1805▾ eastern-1994▾ western am▾ |
21:2424: И объявил [это] Моисей Аарону и сынам его и всем сынам Израилевым. And Moses told [it] unto Aaron, and to his sons, and unto all the children of Israel:21:24 καὶ και and; even ἐλάλησεν λαλεω talk; speak Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward Ααρων ααρων Aarōn; Aaron καὶ και and; even τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him καὶ και and; even πρὸς προς to; toward πάντας πας all; every υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel 21:24 וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron וְ wᵊ וְ and אֶל־ ʔel- אֶל to בָּנָ֑יו bānˈāʸw בֵּן son וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to כָּל־ kol- כֹּל whole בְּנֵ֖י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel 21:24. locutus est ergo Moses ad Aaron et filios eius et ad omnem Israhel cuncta quae sibi fuerant imperataMoses, therefore spoke to Aaron, and to his sons and to all Israel, all the things that had been commanded him. 24. So Moses spake unto Aaron, and to his sons, and unto all the children of Israel. 24: И объявил [это] Моисей Аарону и сынам его и всем сынам Израилевым. 21:24 καὶ και and; even ἐλάλησεν λαλεω talk; speak Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward Ααρων ααρων Aarōn; Aaron καὶ και and; even τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him καὶ και and; even πρὸς προς to; toward πάντας πας all; every υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel 21:24 וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron וְ wᵊ וְ and אֶל־ ʔel- אֶל to בָּנָ֑יו bānˈāʸw בֵּן son וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to כָּל־ kol- כֹּל whole בְּנֵ֖י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel 21:24. locutus est ergo Moses ad Aaron et filios eius et ad omnem Israhel cuncta quae sibi fuerant imperata ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Moses, therefore spoke to Aaron, and to his sons and to all Israel, all the things that had been commanded him. |
jg▾ kad▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188021:24: Aaron: Mal 2:1-7; Col 4:17; Ti1 1:18; Ti2 2:2Carl Friedrich Keil and Franz Delitzsch21:24Moses communicated these instructions to Aaron and his sons. John Gill21:24 And Moses told it to Aaron, and to his sons,.... What God had said to him concerning the priests defiling themselves for the dead, both common priests and high priest, and concerning their marriages and their blemishes; that they might be careful not to transgress the laws and rules given them concerning those things:and to all the children of Israel; to the heads of the tribes and elders of the people, and by them to the whole, that they might know who were fit, and who not, to put their sacrifice into their hands, to offer for them: Jarchi thinks this was to warn the sanhedrim concerning the priests, whose business it was to examine and judge who were fit for service and who not; for so we are told (k), that in the chamber Gazith, or of hewn stone, the great sanhedrim of Israel sat and judged the priests, and rejected some and received others. (k) Misn. Middot, c. 5. sect. 3. |
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