Թուեր / Numbers - 19 |

Text:
< PreviousԹուեր - 19 Numbers - 19Next >


jg▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is only concerning the preparing and using of the ashes which were to impregnate the water of purification. The people had complained of the strictness of the law, which forbade their near approach to the tabernacle, ch. xvii. 13. In answer to this complaint, they are here directed to purify themselves, so as that they might come as far as they had occasion without fear. Here is, I. The method of preparing these ashes, by the burning of a red heifer, with a great deal of ceremony, ver. 1-10. II. The way of using them. 1. They were designed to purify persons from the pollution contracted by a dead body, ver. 11-16. 2. They were to be put into running water (a small quantity of them), with which the person to be cleansed must be purified, ver. 17-22. And that this ceremonial purification was a type and figure of the cleansing of the consciences of believers from the pollutions of sin appears by the apostle's discourse, Heb. ix. 13, 14, where he compares the efficacy of the blood of Christ with the sanctifying virtue that was in "the ashes of a heifer sprinkling the unclean."
Adam Clarke: Commentary on the Bible - 1831
The ordinance of the red heifer, Num 19:1, Num 19:2. She shall be slain by Eleazar without the camp, and her blood sprinkled before the tabernacle, Num 19:3, Num 19:4. Her whole body and appurtenance shall be reduced to ashes, and while burning, cedar wood, scarlet, and hyssop, shall be thrown into the fire, Num 19:5, Num 19:6. The priest, and he that burns her, to bathe themselves, and be reputed unclean till the evening, Num 19:7, Num 19:8. Her ashes to be laid up for a water of purification, Num 19:9. How, and in what cases it is to be applied, Num 19:10-13. The law concerning him who dies in a tent, or who is killed in the open field, Num 19:14-16. How the persons, tent, and vessels are to be purified by the application of these ashes, Num 19:17-19. The unclean person who does not apply them, to be cut off from the congregation, Num 19:20. This is to be a perpetual statute, Num 19:21, Num 19:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Num 19:1, The water of separation made of the ashes of a red heifer; Num 19:11, The law for the use of it in purification of the unclean.
John Gill
INTRODUCTION TO NUMBERS 19
This chapter contains a law for making a water for purification for sin, the ingredients of which are the ashes of a red heifer burnt, about which many things are observed, Num 19:1; the use of the water made of them, to purify such as were unclean by the touch of a dead body, Num 19:11; some rules are given, by which it might be known who were unclean on account of a dead body, Num 19:14; the manner of purifying such persons, Num 19:17; and the punishment of those that should neglect purification, Num 19:20.
19:119:1: Խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի՝ եւ ասէ[1376]. [1376] Ոմանք. Եւ խօսեցաւ.. (2) Ա՛յս որոշումն է օրինին, զոր... եւ առցեն քեզ երինջ։
1 Տէրը խօսեց Մովսէսի ու Ահարոնի հետ եւ ասաց.
19 Տէրը խօսեցաւ Մովսէսին ու Ահարոնին՝ ըսելով.
Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի եւ ասէ:

19:1: Խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի՝ եւ ասէ[1376].
[1376] Ոմանք. Եւ խօսեցաւ.. (2) Ա՛յս որոշումն է օրինին, զոր... եւ առցեն քեզ երինջ։
1 Տէրը խօսեց Մովսէսի ու Ահարոնի հետ եւ ասաց.
19 Տէրը խօսեցաւ Մովսէսին ու Ահարոնին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
19:11: И сказал Господь Моисею и Аарону, говоря:
19:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron λέγων λεγω tell; declare
19:1 וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
19:1. locutusque est Dominus ad Mosen et Aaron dicensAnd the Lord spoke to Moses and Aaron, saying:
1. And the LORD spake unto Moses and unto Aaron, saying,
19:1. And the Lord spoke to Moses and Aaron, saying:
19:1. And the LORD spake unto Moses and unto Aaron, saying,
And the LORD spake unto Moses and unto Aaron, saying:

1: И сказал Господь Моисею и Аарону, говоря:
19:1
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
λέγων λεγω tell; declare
19:1
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
19:1. locutusque est Dominus ad Mosen et Aaron dicens
And the Lord spoke to Moses and Aaron, saying:
19:1. And the Lord spoke to Moses and Aaron, saying:
19:1. And the LORD spake unto Moses and unto Aaron, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Для очистительной жертвы употреблялась рыжая телица, так как багряный цвет символизует греховную нечистоту человека. В 18: ст. 1: гл. кн. пророка Исаии говорится: «Если будут грехи ваши как багряное, — как снег убелю». По предположению блаж. Феодорита, цвет жертвенной телицы мог указывать также на материал (красная земля), из которого было создано тело первого падшего человека (Толк. на кн. Чис, вопр. 35). Назначено было животное женского пола, вероятно, потому, что женский пол, как пол рождающий, наиболее ярко мог выразить идею духовного возрождения от греховной смерти. «Без порока, у которой нет недостатка», — по общему правилу для жертвенных животных.

«На которой не было ярма» и которая, следовательно, до принесения в жертву Господу не была в услужении у человека.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: The Ashes of Purification.B. C. 1471.
1 And the LORD spake unto Moses and unto Aaron, saying, 2 This is the ordinance of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke: 3 And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and one shall slay her before his face: 4 And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood directly before the tabernacle of the congregation seven times: 5 And one shall burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn: 6 And the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer. 7 Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even. 8 And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even. 9 And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin. 10 And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.
We have here the divine appointment concerning the solemn burning of a red heifer to ashes, and the preserving of the ashes, that of them might be made, not a beautifying, but a purifying, water, for that was the utmost the law reached to; it offered not to adorn as the gospel does, but to cleanse only. This burning of the heifer, though it was not properly a sacrifice of expiation, being not performed at the altar, yet was typical of the death and sufferings of Christ, by which he intended, not only to satisfy God's justice, but to purify and pacify our consciences, that we may have peace with God and also peace in our own bosoms, to prepare for which Christ died, not only like the bulls and goats at the altar, but like the heifer without the camp.
I. There was a great deal of care employed in the choice of the heifer that was to be burnt, much more than in the choice of any other offering, v. 2. It must not only be without blemish, typifying the spotless purity and sinless perfection of the Lord Jesus, but it must a red heifer, because of the rarity of the colour, that it might be the more remarkable: the Jews say, "If but two hairs were black or white, it was unlawful." Christ, as man, was the Son of Adam, red earth, and we find him red in his apparel, red with his own blood, and red with the blood of his enemies. And it must be one on which never came yoke, which was not insisted on in other sacrifices, but thus was typified the voluntary offer of the Lord Jesus, when he said, Lo, I come, He was bound and held with no other cords than those of his own love. This heifer was to be provided at the expense of the congregation, because they were all to have a joint interest in it; and so all believers have in Christ.
II. There was to be a great deal of ceremony in the burning of it. The care of doing it was committed to Eleazar, not to Aaron himself, because it was not fit that he should do any thing to render himself ceremonially unclean, no, not so much as till the evening (v. 8); yet it being an affair of great concern especially in the significancy of it, it was to be performed by him that was next to Aaron in dignity. The chief priests of that time had the principal hand in the death of Christ. Now,
1. The heifer was to be slain without the camp, as an impure thing, which bespeaks the insufficiency of the methods prescribed by the ceremonial law to take away sin. So far were they from cleansing effectually that they were themselves unclean; as if the pollution that was laid upon them continued to cleave to them. Yet, to answer this type, our Lord Jesus, being made sin and a curse for us, suffered without the gate, Heb. xiii. 12.
2. Eleazar was to sprinkle the blood directly before the door of the tabernacle, and looking steadfastly towards it, v. 4. This made it in some sort an expiation; for the sprinkling of the blood before the Lord was the chief solemnity in all the sacrifices of atonement; therefore, though this was not done at the altar, yet, being done towards the sanctuary, it was intimated that the virtue and validity of it depended upon the sanctuary, and were derived from it. This signified the satisfaction that was made to God by the death of Christ, our great high priest, who by the eternal Spirit (and the Spirit is called the finger of God, as Ainsworth observes, Luke xi. 20) offered himself without spot unto God; directly before the sanctuary, when he said, Father, into thy hands I commit my spirit. It also signifies how necessary it was to the purifying of our hearts that satisfaction should be made to divine justice. This sprinkling of the blood put virtue into the ashes.
3. The heifer was to be wholly burnt, v. 5. This typified the extreme sufferings of our Lord Jesus, both in soul and body, as a sacrifice made by fire. The priest was to cast into the fire, while it was burning, cedarwood, hyssop, and scarlet, which were used in the cleansing of lepers (Lev. xiv. 6, 7), that the ashes of these might be mingled with the ashes of the heifer, because they were designed for purification.
4. The ashes of the heifer (separated as well as they could from the ashes of the wood wherewith it was burnt) were to be carefully gathered up by the hand of a clean person, and (as the Jews say) pounded and sifted, and so laid up for the use of the congregation, as there was occasion (v. 9), not only for that generation, but for posterity; for the ashes of this one heifer were sufficient to season as many vessels of water as the people of Israel would need for many ages. The Jews say that this one served till the captivity, nearly 1000 years, and that there was never another heifer burnt till Ezra's time, after their return, to which tradition of theirs, grounded (I suppose) only upon the silence of their old records, I see no reason we have to give credit, since in the later times of their church, of which they had more full records, they find eight burnt between Ezra's time and the destruction of the second temple, which was about 500 years, These ashes are said to be laid up here as a purification for sin, because, though they were intended to purify only from ceremonial uncleanness, yet they were a type of that purification for sin which our Lord Jesus made by his death. Ashes mixed with water are used in scouring, but these had their virtue purely from the divine institution, and their accomplishment and perfection in Christ, who is the end of this law for righteousness. Now observe, (1.) That the water of purification was made so by the ashes of a heifer, whose blood was sprinkled before the sanctuary; so that which cleanses our consciences is the abiding virtue of the death of Christ; it is his blood that cleanses from all sin, 1 John i. 7. (2.) That the ashes were sufficient for all the people. There needed not to be a fresh heifer slain for every person or family that had occasion to be purified, but this one was enough for all, even for the strangers that sojourned among them (v. 10); so there is virtue enough in the blood of Christ for all that repent and believe the gospel, for every Israelite, and not for their sins only, but for the sins of the whole world, 1 John ii. 2. (3.) That these ashes were capable of being preserved without waste to many ages. No bodily substance is so incorruptible as ashes are, which (says bishop Patrick) made these a very fit emblem of the everlasting efficacy of the sacrifice of Christ. He is able to save, and, in order to that, able to cleanse, to the uttermost, both of person and times. (4.) These ashes were laid up as a stock or treasure, for the constant purification of Israel from their pollutions; so the blood of Christ is laid up for us in the word and sacraments, as an inexhaustible fountain of merit, to which by faith we may have recourse daily for the purging of our consciences; see Zech. xiii. 1.
5. All those that were employed in this service were made ceremonially unclean by it; even Eleazar himself, though he did but sprinkle the blood, v. 7. He that burned the heifer was unclean (v. 8), and he that gathered up the ashes (v. 10); so all that had a hand in putting Christ to death contracted guilt by it: his betrayer, his prosecutors, his judge, his executioner, all did what they did with wicked hands, though it was by the determinate counsel and foreknowledge of God (Acts ii. 23); yet some of them were, and all might have been cleansed by the virtue of that same blood which they had brought themselves under the guilt of. Some make this to signify the imperfection of the legal services, and their insufficiency to take away sin, inasmuch as those who prepared for the purifying of others were themselves polluted by the preparation. The Jews say, This is a mystery which Solomon himself did not understand, that the same thing should pollute those that were clean and purify those that were unclean. But (says bishop Patrick) it is not strange to those who consider that all the sacrifices which were offered for sin were therefore looked upon as impure, because the sins of men were laid upon them, as all our sins were upon Christ, who therefore is said to be made sin for us, 2 Cor. v. 21.
Albert Barnes: Notes on the Bible - 1834
19:1: The principle that death and all pertaining to it, as being the manifestation and result of sin Gen 2:17, are defiling, and so lead to interruption of the living relationship between God and His people, is not now introduced for the first time, nor is it at all peculiar to the Mosaic law. It was, on the contrary, traditional among the Israelites from the earliest times, it is assumed in various enactments made already (compare Num 5:2; Num 9:6 ff; Lev 10:1, Lev 10:7; Lev 11:8, Lev 11:11, Lev 11:24; Lev 21:1 ff), and it is traceable in various forms among many nations, both ancient and modern. Moses adopted, here as elsewhere, existing and ancient customs, with significant additions, as helps in the spiritual education of his people.
The ordinance was probably given at this time because the plague which happened Num 16:46-50 about the matter of Korah had spread the defilement of death so widely through the camp as to seem to require some special measures of purification, more particularly as the deaths through it were in an extraordinary manner the penalty of sin.
Carl Friedrich Keil and Franz Delitzsch
19:1
In order that a consciousness of the continuance of the covenant relation might be kept alive during the dying out of the race that had fallen under the judgment of God, after the severe stroke with which the Lord had visited the whole nation in consequence of the rebellion of the company of Korah, He gave the law concerning purification from the uncleanness of death, in which first of all the preparation of a sprinkling water is commanded for the removal of this uncleanness (Num 19:1-10); and then, secondly, the use of this purifying water enjoined as an eternal statute (Num 19:10-22). The thought that death, and the putrefaction of death, as being the embodiment of sin, defiled and excluded from fellowship with the holy God, was a view of the fall and its consequences which had been handed down from the primeval age, and which was not only shared by the Israelites with many of the nations of antiquity,
(Note: Vid., Bhr, Symbolik, ii. pp. 466ff.; Sommer, bibl. Abhdll. pp. 271ff.; Knobel on this chapter, and Leyrer in Herzog's Cyclopaedia.)
but presupposed by the laws given on Sinai as a truth well known in Israel; and at the same time confirmed, both in the prohibition of the priests from defiling themselves with the dead, except in the case of their nearest blood-relations (Lev 21:1-6, Lev 21:10-12), and in the command, that every one who was defiled by a corpse should be removed out of the camp (Num 5:2-4). Now, so long as the mortality within the congregation did not exceed the natural limits, the traditional modes of purification would be quite sufficient. But when it prevailed to a hitherto unheard-of extent, in consequence of the sentence pronounced by God, the defilements would necessarily be so crowded together, that the whole congregation would be in danger of being infected with the defilement of death, and of forfeiting its vocation to be the holy nation of Jehovah, unless God provided it with the means of cleansing itself from this uncleanness, without losing the fellowship of His covenant of grace. The law which follows furnished the means. In Num 19:2 this law is called התּורה חקּת, a "statute of instruction," or law-statute. This combination of the two words commonly used for law and statute, which is only met with again in Num 31:21, and there, as here, in connection with a rule relating to purification from the uncleanness of death, is probably intended to give emphasis to the design of the law about to be given, to point it out as one of great importance, but not as decretum absque ulla ratione, a decree without any reason, as the Rabbins suppose.
John Gill
19:1 And the Lord spake unto Moses, and unto Aaron,.... Not at this time, after the business of the spies, and the affair of Korah, but before the children of Israel departed from Sinai; and so Aben Ezra observes, that this was spoken in the wilderness of Sinai, when the Lord commanded to put unclean persons out of the camp, and when some were defiled with a dead body, and unfit for the passover, Num 5:2; and mention is made of the "water of purifying", Num 8:7,
saying; as follows.
19:219:2: Ա՛յս որոշումն է օրինացն՝ զոր պատուիրեաց Տէր Մովսիսի՝ եւ ասէ. Խօսեա՛ց ընդ որդիսն Իսրայէլի՝ եւ առցեն առ քեզ երինջ մի կարմի՛ր անարա՛տ, յորում ո՛չ գուցէ բիծ ինչ, եւ ո՛չ իցէ մտեալ ընդ լծով[1377]։ [1377] Յօրինակին բառս կարմիր՝ կարմրադեղով նշանակի։
2 «Սա է այն ծիսակարգը, որ Տէրը պատուիրեց Մովսէսին՝ ասելով. “Իսրայէլացիներին ասա՛, որ քեզ մօտ բերեն ոչ արատաւոր մի կարմիր երինջ, որ բծաւոր ու լծի տակ մտած չլինի:
2 «Այս է օրէնքին որոշումը, որ Տէրը պատուիրեց՝ ըսելով. Ըսէ՛ Իսրայէլի որդիներուն, որ քեզի անարատ ու անբիծ կարմիր երինջ մը բերեն, որուն վրայ լուծ դրուած չըլլայ։
Այս որոշումն է օրինին զոր պատուիրեաց Տէր [295]Մովսիսի եւ ասէ. Խօսեաց ընդ որդիսն Իսրայելի, եւ առցեն առ քեզ երինջ մի կարմիր անարատ, յորում ոչ գուցէ բիծ ինչ, եւ ոչ իցէ մտեալ ընդ լծով:

19:2: Ա՛յս որոշումն է օրինացն՝ զոր պատուիրեաց Տէր Մովսիսի՝ եւ ասէ. Խօսեա՛ց ընդ որդիսն Իսրայէլի՝ եւ առցեն առ քեզ երինջ մի կարմի՛ր անարա՛տ, յորում ո՛չ գուցէ բիծ ինչ, եւ ո՛չ իցէ մտեալ ընդ լծով[1377]։
[1377] Յօրինակին բառս կարմիր՝ կարմրադեղով նշանակի։
2 «Սա է այն ծիսակարգը, որ Տէրը պատուիրեց Մովսէսին՝ ասելով. “Իսրայէլացիներին ասա՛, որ քեզ մօտ բերեն ոչ արատաւոր մի կարմիր երինջ, որ բծաւոր ու լծի տակ մտած չլինի:
2 «Այս է օրէնքին որոշումը, որ Տէրը պատուիրեց՝ ըսելով. Ըսէ՛ Իսրայէլի որդիներուն, որ քեզի անարատ ու անբիծ կարմիր երինջ մը բերեն, որուն վրայ լուծ դրուած չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:22: вот устав закона, который заповедал Господь, говоря: скажи сынам Израилевым, пусть приведут тебе рыжую телицу без порока, у которой нет недостатка, [и] на которой не было ярма;
19:2 αὕτη ουτος this; he ἡ ο the διαστολὴ διαστολη distinction τοῦ ο the νόμου νομος.1 law ὅσα οσος as much as; as many as συνέταξεν συντασσω coordinate; arrange κύριος κυριος lord; master λέγων λεγω tell; declare λάλησον λαλεω talk; speak τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even λαβέτωσαν λαμβανω take; get πρὸς προς to; toward σὲ σε.1 you δάμαλιν δαμαλις heifer πυρρὰν πυρρος fiery red ἄμωμον αμωμος flawless; blameless ἥτις οστις who; that οὐκ ου not ἔχει εχω have; hold ἐν εν in αὐτῇ αυτος he; him μῶμον μωμος flaw καὶ και and; even ᾗ ος who; what οὐκ ου not ἐπεβλήθη επιβαλλω impose; cast on ἐπ᾿ επι in; on αὐτὴν αυτος he; him ζυγός ζυγος yoke
19:2 זֹ֚את ˈzōṯ זֹאת this חֻקַּ֣ת ḥuqqˈaṯ חֻקָּה regulation הַ ha הַ the תֹּורָ֔ה ttôrˈā תֹּורָה instruction אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say דַּבֵּ֣ר׀ dabbˈēr דבר speak אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and יִקְח֣וּ yiqḥˈû לקח take אֵלֶיךָ֩ ʔēleʸḵˌā אֶל to פָרָ֨ה fārˌā פָּרָה cow אֲדֻמָּ֜ה ʔᵃḏummˈā אָדֹם red תְּמִימָ֗ה tᵊmîmˈā תָּמִים complete אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אֵֽין־ ʔˈên- אַיִן [NEG] בָּהּ֙ bˌāh בְּ in מ֔וּם mˈûm מאוּם blemish אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not עָלָ֥ה ʕālˌā עלה ascend עָלֶ֖יהָ ʕālˌeʸhā עַל upon עֹֽל׃ ʕˈōl עֹל yoke
19:2. ista est religio victimae quam constituit Dominus praecipe filiis Israhel ut adducant ad te vaccam rufam aetatis integrae in qua nulla sit macula nec portaverit iugumThis is the observance of the victim, which the Lord hath ordained. Command the children of Israel, that they bring unto thee a red cow of full age, in which there is no blemish, and which hath not carried the yoke:
2. This is the statute of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, upon which never came yoke:
19:2. “This is the ritual that the Lord has appointed for a victim. Instruct the sons of Israel, so that they may bring to you a red cow of full maturity, in which there is no blemish, and which has not carried a yoke.
19:2. This [is] the ordinance of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein [is] no blemish, [and] upon which never came yoke:
This [is] the ordinance of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein [is] no blemish, [and] upon which never came yoke:

2: вот устав закона, который заповедал Господь, говоря: скажи сынам Израилевым, пусть приведут тебе рыжую телицу без порока, у которой нет недостатка, [и] на которой не было ярма;
19:2
αὕτη ουτος this; he
ο the
διαστολὴ διαστολη distinction
τοῦ ο the
νόμου νομος.1 law
ὅσα οσος as much as; as many as
συνέταξεν συντασσω coordinate; arrange
κύριος κυριος lord; master
λέγων λεγω tell; declare
λάλησον λαλεω talk; speak
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
λαβέτωσαν λαμβανω take; get
πρὸς προς to; toward
σὲ σε.1 you
δάμαλιν δαμαλις heifer
πυρρὰν πυρρος fiery red
ἄμωμον αμωμος flawless; blameless
ἥτις οστις who; that
οὐκ ου not
ἔχει εχω have; hold
ἐν εν in
αὐτῇ αυτος he; him
μῶμον μωμος flaw
καὶ και and; even
ος who; what
οὐκ ου not
ἐπεβλήθη επιβαλλω impose; cast on
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
ζυγός ζυγος yoke
19:2
זֹ֚את ˈzōṯ זֹאת this
חֻקַּ֣ת ḥuqqˈaṯ חֻקָּה regulation
הַ ha הַ the
תֹּורָ֔ה ttôrˈā תֹּורָה instruction
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
צִוָּ֥ה ṣiwwˌā צוה command
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
דַּבֵּ֣ר׀ dabbˈēr דבר speak
אֶל־ ʔel- אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
יִקְח֣וּ yiqḥˈû לקח take
אֵלֶיךָ֩ ʔēleʸḵˌā אֶל to
פָרָ֨ה fārˌā פָּרָה cow
אֲדֻמָּ֜ה ʔᵃḏummˈā אָדֹם red
תְּמִימָ֗ה tᵊmîmˈā תָּמִים complete
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
אֵֽין־ ʔˈên- אַיִן [NEG]
בָּהּ֙ bˌāh בְּ in
מ֔וּם mˈûm מאוּם blemish
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
עָלָ֥ה ʕālˌā עלה ascend
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
עֹֽל׃ ʕˈōl עֹל yoke
19:2. ista est religio victimae quam constituit Dominus praecipe filiis Israhel ut adducant ad te vaccam rufam aetatis integrae in qua nulla sit macula nec portaverit iugum
This is the observance of the victim, which the Lord hath ordained. Command the children of Israel, that they bring unto thee a red cow of full age, in which there is no blemish, and which hath not carried the yoke:
19:2. “This is the ritual that the Lord has appointed for a victim. Instruct the sons of Israel, so that they may bring to you a red cow of full maturity, in which there is no blemish, and which has not carried a yoke.
19:2. This [is] the ordinance of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein [is] no blemish, [and] upon which never came yoke:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:2: Speak unto the children of Israel that they bring thee, etc. - The ordinance of the red heifer was a sacrifice of general application. All the people were to have an interest in it, and therefore the people at large are to provide the sacrifice. This Jewish rite certainly had a reference to things done under the Gospel, as the author of the Epistle to the Hebrews has remarked: "For if," says he, "the blood of bulls and of goats," alluding, probably, to the sin-offerings and the scape-goat, "and the ashes of a heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God!" Heb 9:13, Heb 9:14. As the principal stress of the allusion here is to the ordinance of the red heifer, we may certainly conclude that it was designed to typify the sacrifice of our blessed Lord.
We may remark several curious particulars in this ordinance.
1. A heifer was appointed for a sacrifice, probably, in opposition to the Egyptian superstition which held these sacred, and actually worshipped their great goddess Isis under this form; and this appears the more likely because males in general were preferred for sacrifice, yet here the female is chosen.
2. It was to be a red heifer, because red bulls were sacrificed to appease the evil demon Typhon, worshipped among the Egyptians. See Spencer.
3. The heifer was to be without spot - having no mixture of any other color. Plutarch remarks, De Iside et de Osiride, that if there was a single hair in the animal either white or black, it marred the sacrifice. See Calmet, and see the note on Num 8:7.
4. Without blemish - having no kind of imperfection in her body; the other, probably, applying to the hair or color.
5. On which never came yoke, because any animal which had been used for any common purpose was deemed improper to be offered in sacrifice to God. The heathens, who appear to have borrowed much from the Hebrews, were very scrupulous in this particular. Neither the Greeks nor Romans, nor indeed the Egyptians, would offer an animal in sacrifice that had been employed for agricultural purposes. Of this we have the most positive evidence from Homer, Porphyry, Virgil, and Macrobius.
Just such a sacrifice as that prescribed here, does Diomede vow to offer to Pallas - Iliad, lib. x., ver. 291.
Ὡς νυν μοι εθελουσα παριστασο, και με φυλασσε·
Σοι δ' αυ εγω ῥεξω βουν ηνιν ευρυμετωπον,
Αδμητην, ἡν ουπω ὑπο ζυγον ηγαγεν ανηρ·
Την τοι εγω ῥεξω, χρυσον κερασιν περιχευας.
"So now be present, O celestial maid;
So still continue to the race thine aid;
A yearling heifer falls beneath the stroke,
Untamed, unconscious of the galling yoke,
With ample forehead and with spreading horns,
Whose tapering tops refulgent gold adorns."
Altered from Pope.
In the very same words Nestor, Odyss., lib. iii., ver. 382, promises a similar sacrifice to Pallas.
The Romans had the same religion with the Greeks, and consequently the same kind of sacrifices; so Virgil, Georg. iv., ver. 550.
Quatuor eximios praestanti corpore tauros
Ducit, et intacta totidem cervice juveneas.
" - From his herd he culls
For slaughter four the fairest of his bulls;
Four heifers from his female stock he took,
All fair, and all unknowing of the yoke."
Dryden.
It is very likely that the Gentiles learnt their first sacrificial rites from the patriarchs; and on this account we need not wonder to find so many coincidences in the sacrificial system of the patriarchs and Jews, and all the neighboring nations.
Albert Barnes: Notes on the Bible - 1834
19:2: A red heifer - Red, in order to shadow forth man's earthly body, even as the name Adam bears allusion to the red earth of which man's body was fashioned.
Without spot, wherein is no blemish - As with sin-offerings generally Lev 4:3.
Upon which never came yoke - So here and elsewhere (see the marginal references), in the case of female victims.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:2: the ordinance: Num 31:21; Heb 9:10
a red heifer: The following curious particulars have been remarked in this ordinance:
1. A heifer was appointed for sacrifice, in opposition to the Egyptian superstition, which held these sacred, and worshipped their goddess Isis under this form; and this appears the more likely, because males only were chosen for sacrifice. So Herodotus says, they sacrifice males, both old and young; but it is not lawful for them to offer females.
2. It was to be a red heifer, because the Egyptians sacrificed red bulls to the evil demon Typhon.
3. It was to be without spot, having no mixture of any other colour. Plutarch says, the Egyptians "sacrifice red bulls, and select them with such scrupulous attention, that if the animal has a single black or white hair, they reckon it αθυτον, unfit to be sacrificed."
4. Without blemish. (See note on Lev 22:21.)
5. On which never came yoke. because an animal which had been used for a common purpose was deemed improper for sacrifice. Num 19:6; Lev 14:6; Isa 1:18; Rev 1:5
no blemish: Exo 12:5; Lev 22:20-25; Mal 1:13, Mal 1:14; Luk 1:35; Heb 7:26; Pe1 1:19; Pe1 2:22
upon which: Deu 21:3; Sa1 6:7; Lam 1:14; Joh 10:17, Joh 10:18; Phi 2:6-8
Carl Friedrich Keil and Franz Delitzsch
19:2
Preparation of the Purifying Water. - As water is the ordinary means by which all kinds of uncleanness are removed, it was also to be employed in the removal of the uncleanness of death. But as this uncleanness was the strongest of all religious defilements, fresh water alone was not sufficient to remove it; and consequently a certain kind of sprinkling-water was appointed, which was strengthened by the ashes of a sin-offering, and thus formed into a holy alkali. The main point in the law which follows, therefore, was the preparation of the ashes, and these had to be obtained by the sacrifice of a red heifer.
(Note: On this sacrifice, which is so rich in symbolical allusions, but the details of which are so difficult to explain, compare the rabbinical statutes in the talmudical tractate Para (Mishnah, v. Surenh. vi. pp. 269ff.); Maimonides de vacca rufa; and Lundius jd. Heiligth. pp. 680ff. Among modern treatises on this subject, are Bhr's Symbolik, ii. pp. 493ff.; Hengstenberg, Egypt and the Books of Moses, pp. 173ff.; Leyrer in Herzog's Cycl.; Kurtz in the Theol. Studien und Kritiken, 1846, pp. 629ff. (also Sacrificial Worship of the Old Testament, pp. 422ff., Eng. transl., Tr.); and my Archologie, i. p. 58.)
Num 19:2
The sons of Israel were to bring to Moses a red heifer, entirely without blemish, and to give it to Eleazar the priest, that he might have it slaughtered in his presence outside the camp. פּרה is not a cow generally, but a young cow, a heifer, הב́לבכיע (lxx), juvenca, between the calf and the full-grown cow. אדמּה, of a red colour, is not to be connected with תמימה in the sense of "quite red," as the Rabbins interpret it; but תמימה, integra, is to be taken by itself, and the words which follow, "wherein is no blemish," to be regarded as defining it still more precisely (see Lev 22:19-20). The slaying of this heifer is called חטּאת, a sin-offering, in Num 19:9 and Num 19:17. To remind the congregation that death was the wages of sin, the antidote to the defilement of death was to be taken from a sin-offering. But as the object was not to remove and wipe away sin as such, but simply to cleanse the congregation from the uncleanness which proceeded from death, the curse of sin, it was necessary that the sin-offering should be modified in a peculiar manner to accord with this special design. The sacrificial animal was not to be a bullock, as in the case of the ordinary sin-offerings of the congregation (Lev 4:14), but a female, because the female sex is the bearer of life (Gen 3:20), a פּרה, i.e., lit., the fruit-bringing; and of a red colour, not because the blood-red colour points to sin (as Hengstenberg follows the Rabbins and earlier theologians in supposing), but as the colour of the most "intensive life," which has its seat in the blood, and shows itself in the red colour of the face (the cheeks and lips); and one "upon which no yoke had ever come," i.e., whose vital energy had not yet been crippled by labour under the yoke. Lastly, like all the sacrificial animals, it was to be uninjured, and free from faults, inasmuch as the idea of representation, which lay at the foundation of all the sacrifices, but more especially of the sin-offerings, demanded natural sinlessness and original purity, quite as much as imputed sin and transferred uncleanness. Whilst the last-mentioned prerequisite showed that the victim was well fitted for bearing sin, the other attributes indicated the fulness of life and power in their highest forms, and qualified it to form a powerful antidote to death. As thus appointed to furnish a reagent against death and mortal corruption, the sacrificial animal was to possess throughout, viz., in colour, in sex, and in the character of its body, the fulness of life in its greatest freshness and vigour.
Num 19:3-4
The sacrifice itself was to be superintended by Eleazar the priest, the eldest son of the high priest, and his presumptive successor in office; because Aaron, or the high priest, whose duty it was to present the sin-offerings for the congregation (Lev 4:16), could not, according to his official position, which required him to avoid all uncleanness of death (Lev 21:11-12), perform such an act as this, which stood in the closest relation to death and the uncleanness of death, and for that very reason had to be performed outside the camp. The subject, to "bring her forth" and "slay her," is indefinite; since it was not the duty of the priest to slay the sacrificial animal, but of the offerer himself, or in the case before us, of the congregation, which would appoint one of its own number for the purpose. All that the priest had to do was to sprinkle the blood; at the same time the slaying was to take place לפניו, before him, i.e., before his eyes. Eleazar was to sprinkle some of the blood seven times "towards the opposite," i.e., toward the front of the tabernacle (seven times, as in Lev 4:17). Through this sprinkling of the blood the slaying became a sacrifice, being brought thereby into relation to Jehovah and the sanctuary; whilst the life, which was sacrificed for the sin of the congregation, was given up to the Lord, and offered up in the only way in which a sacrifice, prepared like this, outside the sanctuary, could possibly be offered.
Num 19:5-6
After this (Num 19:5, Num 19:6), they were to burn the cow, with the skin, flesh, blood, and dung, before his (Eleazar's) eyes, and he was to throw cedar-wood, hyssop, and scarlet wool into the fire. The burning of the sacrificial animal outside the camp took place in the case of every sin-offering for the whole congregation, for the reasons expounded on Lev 4:11-12. But in the case before us, the whole of the sacrificial act had to be performed outside the camp, i.e., outside the sphere of the theocracy; because the design of this sin-offering was not that the congregation might thereby be received through the expiation of its sin into the fellowship of the God and Lord who was present at the altar and in the sanctuary, but simply that an antidote to the infection of death might be provided for the congregation, which had become infected through fellowship with death; and consequently, the victim was to represent, not the living congregation as still associated with the God who was present in His earthly kingdom, but those members of the congregation who had fallen victims to temporal death as the wages of sin, and, as such, were separated from the earthly theocracy (see my Archaeology, i. p. 283). In this sacrifice, the blood, which was generally poured out at the foot of the altar, was burned along with the rest, and the ashes to be obtained were impregnated with the substance thereof. But in order still further to increase the strength of these ashes, which were already well fitted to serve as a powerful antidote to the corruption of death, as being the incorruptible residuum of the sin-offering which had not been destroyed by the fire, cedar-wood was thrown into the fire, as the symbol of the incorruptible continuance of life; and hyssop, as the symbol of purification from the corruption of death; and scarlet wool, the deep red of which shadowed forth the strongest vital energy (see at Lev 14:6), - so that the ashes might be regarded "as the quintessence of all that purified and strengthened life, refined and sublimated by the fire" (Leyrer).
Num 19:7-10
The persons who took part in this - viz., the priest, the man who attended to the burning, and the clean man who gathered the ashes together, and deposited them in a clean place for subsequent use - became unclean till the evening in consequence; not from the fact that they had officiated for unclean persons, and, in a certain sense, had participated in their uncleanness (Knobel), but through the uncleanness of sin and death, which had passed over to the sin-offering; just as the man who led into the wilderness the goat which had been rendered unclean through the imposition of sin, became himself unclean in consequence (Lev 16:26). Even the sprinkling water prepared from the ashes defiled every one who touched it (Num 19:21). But when the ashes were regarded in relation to their appointment as the means of purification, they were to be treated as clean. Not only were they to be collected together by a clean man; but they were to be kept for use in a clean place, just as the ashes of the sacrifices that were taken away from the altar were to be carried to a clean place outside the camp (Lev 6:4). These defilements, like every other which only lasted till the evening, were to be removed by washing. The ashes thus collected were to serve the congregation נדּה למי, i.e., literally as water of uncleanness; in other words, as water by which uncleanness was to be removed. "Water of uncleanness" is analogous to "water of sin" in Num 8:7.
Geneva 1599
19:2 (a) This [is] the ordinance of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein [is] no blemish, [and] upon which never came yoke:
(a) According to this law and ceremony you shall sacrifice the red cow.
John Gill
19:2 This is the ordinance of the law which the Lord hath commanded,.... By which it appears, that this law was not of the moral, but of the ceremonial kind, being called an ordinance, a statute, a decree of God, the King of kings; and which was founded not on any clear plain reason in the thing itself, but in the will of God, who intended it as a type and shadow of the blood and sacrifice of Christ, and of the efficacy of that to cleanse from sin; and it also appears by this, that it was not a new law now made, but which had been made already: "which the Lord hath commanded": as is plain from what has been observed; see Gill on Num 19:1; and the Jews (q) say, that the red heifer was slain by Eleazar the day after the tabernacle was erected, even on the second day of the first month of Israel's coming out of Egypt; and it was now repeated both on account of the priests and people, because of the priest to whom it belonged, as Aben Ezra observes, Aaron being now established in the priesthood; and because of the people, who were afraid they should die if they came near the tabernacle; now hereby they are put in mind of a provision made for the purification of them, when under any uncleanness, which made them unfit for coming to it:
saying, speak unto the children of Israel; whom this law concerned, and for whose purification it was designed; and it was at the expense not of a private person, but of the whole congregation, that the water of purifying was made; and that, as the Jews say (r), that the priests might have no personal profit from it:
that they bring thee a red heifer; or "young cow", for so the word properly signifies; one of two years old, as the Targum of Jonathan, and so says the Misnah (s); though some of the Rabbins say one of three years, or of four years, or even one of five years old, would do. This instance, with others, where females are ordered to be slain, see Lev 3:1; confutes the notion of such, who think the laws of Moses were made in conformity to the customs of the Egyptians, this being directly contrary to them; if they were the same in the times of Moses, they were in the times of Herodotus, who expressly says (t), male oxen the Egyptians sacrifice; but it is not lawful for them to sacrifice females, for they are sacred to Isis. Indeed, according to Plutarch (u) and Diodorus Siculus (w), the Egyptians in their times sacrificed red bullocks to Typhon, who they supposed was of the same colour, and to whom they had an aversion, accounting him the god of evil; and because red oxen were odious to them, they offered them to him; as red-haired men also were slain by them for the same reason, at the tomb of Osiris, who they say was murdered by the red-haired Typhon; but these were superstitions that obtained among them after the times of Moses, and could not be retorted to by him; a better reason is to be given why this heifer or cow was to be of a red colour:
without spot, wherein is no blemish; the first of these, without spot, the Jews understand of colour, that it should have no spots in it of any other colour, black or white, nor indeed so much as an hair, at least not two of another colour; and so the Targum of Jonathan, in which there is no spot or mark of a white hair; and Jarchi more particularly,"which is perfect in redness; for if there were in it (he says) two black hairs, it was unfit;''and so Ben Gersom, with which agrees the Misnah (x); if there were in it two hairs, black or white, in one part, it was rejected; if there was one in the head, and another in the tail, it was rejected; if there were two hairs in it, the root or bottom of which were black, and the head or top red, and so on the contrary; all depended on the sight: and it must be owned, the same exactness was observed in the red oxen sacrificed by the Egyptians, as Plutarch relates (y); for if the ox had but one hair black or white, they reckoned it was not fit to be sacrificed; in which perhaps they imitated the Jews: it being without blemish was what was common to all sacrifices, such as are described in Lev 22:22,
and upon which never came yoke; and so among the Heathens in later times, very probably in imitation of this, they used to offer to their deities oxen that never had bore any yoke; as appears from Homer, Horace, Virgil, Ovid, and Seneca, out of whom instances are produced by Bochart (z). Now, though this red cow was not properly a sacrifice for sin, yet it was analogous to one, and was a type of our Lord Jesus Christ, in whom all these characters meet, and are significant. It being a female may denote the infirmities of Christ's human nature, to which it was subject, though sinless ones; he was encompassed with, and took on him, our infirmities; and may have some respect to the woman, by whom the transgression came, which brought impurity on all human nature, which made a purification for sin necessary; and the red colour of it may point at the flesh and blood of Christ he partook of, and the sins of his people, which were laid upon him, and were as crimson and as scarlet, and the bloody sufferings he endured to make satisfaction for them; and its being without spot and blemish may denote the perfection of Christ in his person, obedience, and sufferings, and the purity and holiness of his nature; and having never had any yoke upon it may signify, that though he was made under the law, and had commands enjoined him by his father as man, yet was free from the yoke of human traditions, and from the servitude of sin, and most willingly engaged, and not by force and compulsion, in the business of our redemption and salvation.
(q) Seder Olam Rabba, c. 7. p. 22. (r) Misn. Shekalim, c. 7. sect. 7. & Maimon, in ib. (s) Misn. Parah, c. 1. sect. 1. (t) Euterpe, sive, l. 2. c. 41. (u) De lside. (w) Bibliothec. l. 1. p. 79. (x) Parah, c. 2. sect. 5. (y) Ut supra. (Bibliothec. l. 1. p. 79.) (z) Hierozoic. par. 1. l. 2. c. 33. vol. 322.
John Wesley
19:2 Red - A fit colour to shadow forth the bloody nature of sin, and the blood of Christ, from which this water and all other rites had their purifying virtue. No blemish - A fit type of Christ. Upon which never came yoke - Whereby may be signified, either that Christ in himself was free from all the yoke or obligation of God's command, till for our sakes he put himself under the law; or that Christ was not forced to undertake our burden and cross, but did voluntarily chuse it. He was bound and held with no other cords but those of his own love.
Robert Jamieson, A. R. Fausset and David Brown
19:2 THE WATER OF SEPARATION. (Num. 19:1-22)
This is the ordinance of the law--an institution of a peculiar nature ordained by law for the purification of sin, and provided at the public expense because it was for the good of the whole community.
Speak unto the children of Israel, that they bring thee a red heifer without spot, &c.--This is the only case in which the color of the victim is specified. It has been supposed the ordinance was designed in opposition to the superstitious notions of the Egyptians. That people never offered a vow but they sacrificed a red bull, the greatest care being taken by their priests in examining whether it possessed the requisite characteristics, and it was an annual offering to Typhon, their evil being. By the choice, both of the sex and the color, provision was made for eradicating from the minds of the Israelites a favorite Egyptian superstition regarding two objects of their animal worship.
19:319:3: Եւ տացես զնա ցԵղիազա՛ր քահանայ. եւ հանցեն զնա արտաքո՛յ բանակին ՚ի տեղի սուրբ. եւ սպանցե՛ն զնա առաջի նորա։
3 Այն կը յանձնես Եղիազար քահանային: Թող հանեն դա բանակատեղիից դուրս մի մաքուր տեղ եւ մորթեն նրա առջեւ:
3 Եւ Եղիազար քահանային պէտք է տաք զանիկա, որպէս զի բանակէն դուրս հանէ ու իր առջեւ մորթեն զանիկա։
Եւ տացես զնա ցԵղիազար քահանայ. եւ հանցեն զնա արտաքոյ բանակին [296]ի տեղի սուրբ``, եւ սպանցեն զնա առաջի նորա:

19:3: Եւ տացես զնա ցԵղիազա՛ր քահանայ. եւ հանցեն զնա արտաքո՛յ բանակին ՚ի տեղի սուրբ. եւ սպանցե՛ն զնա առաջի նորա։
3 Այն կը յանձնես Եղիազար քահանային: Թող հանեն դա բանակատեղիից դուրս մի մաքուր տեղ եւ մորթեն նրա առջեւ:
3 Եւ Եղիազար քահանային պէտք է տաք զանիկա, որպէս զի բանակէն դուրս հանէ ու իր առջեւ մորթեն զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
19:33: и отдайте ее Елеазару священнику, и выведет ее вон из стана, и заколют ее при нем;
19:3 καὶ και and; even δώσεις διδωμι give; deposit αὐτὴν αυτος he; him πρὸς προς to; toward Ελεαζαρ ελεαζαρ Eleazar τὸν ο the ἱερέα ιερευς priest καὶ και and; even ἐξάξουσιν εξαγω lead out; bring out αὐτὴν αυτος he; him ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks εἰς εις into; for τόπον τοπος place; locality καθαρὸν καθαρος clean; clear καὶ και and; even σφάξουσιν σφαζω slaughter αὐτὴν αυτος he; him ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him
19:3 וּ û וְ and נְתַתֶּ֣ם nᵊṯattˈem נתן give אֹתָ֔הּ ʔōṯˈāh אֵת [object marker] אֶל־ ʔel- אֶל to אֶלְעָזָ֖ר ʔelʕāzˌār אֶלְעָזָר Eleazar הַ ha הַ the כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and הֹוצִ֤יא hôṣˈî יצא go out אֹתָהּ֙ ʔōṯˌāh אֵת [object marker] אֶל־ ʔel- אֶל to מִ mi מִן from ח֣וּץ ḥˈûṣ חוּץ outside לַֽ lˈa לְ to † הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp וְ wᵊ וְ and שָׁחַ֥ט šāḥˌaṭ שׁחט slaughter אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] לְ lᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face
19:3. tradetisque eam Eleazaro sacerdoti qui eductam extra castra immolabit in conspectu omniumAnd you shall deliver her to Eleazar the priest, who shall bring her forth without the camp, and shall immolate her in the sight of all:
3. and ye shall give her unto Eleazar the priest, and he shall bring her forth without the camp, and one shall slay her before his face:
19:3. And you shall deliver it to Eleazar the priest, who, having led it out beyond the camp, shall immolate it in the sight of all.
19:3. And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and [one] shall slay her before his face:
And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and [one] shall slay her before his face:

3: и отдайте ее Елеазару священнику, и выведет ее вон из стана, и заколют ее при нем;
19:3
καὶ και and; even
δώσεις διδωμι give; deposit
αὐτὴν αυτος he; him
πρὸς προς to; toward
Ελεαζαρ ελεαζαρ Eleazar
τὸν ο the
ἱερέα ιερευς priest
καὶ και and; even
ἐξάξουσιν εξαγω lead out; bring out
αὐτὴν αυτος he; him
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
εἰς εις into; for
τόπον τοπος place; locality
καθαρὸν καθαρος clean; clear
καὶ και and; even
σφάξουσιν σφαζω slaughter
αὐτὴν αυτος he; him
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
19:3
וּ û וְ and
נְתַתֶּ֣ם nᵊṯattˈem נתן give
אֹתָ֔הּ ʔōṯˈāh אֵת [object marker]
אֶל־ ʔel- אֶל to
אֶלְעָזָ֖ר ʔelʕāzˌār אֶלְעָזָר Eleazar
הַ ha הַ the
כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
הֹוצִ֤יא hôṣˈî יצא go out
אֹתָהּ֙ ʔōṯˌāh אֵת [object marker]
אֶל־ ʔel- אֶל to
מִ mi מִן from
ח֣וּץ ḥˈûṣ חוּץ outside
לַֽ lˈa לְ to
הַ the
מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp
וְ wᵊ וְ and
שָׁחַ֥ט šāḥˌaṭ שׁחט slaughter
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
לְ lᵊ לְ to
פָנָֽיו׃ fānˈāʸw פָּנֶה face
19:3. tradetisque eam Eleazaro sacerdoti qui eductam extra castra immolabit in conspectu omnium
And you shall deliver her to Eleazar the priest, who shall bring her forth without the camp, and shall immolate her in the sight of all:
19:3. And you shall deliver it to Eleazar the priest, who, having led it out beyond the camp, shall immolate it in the sight of all.
19:3. And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and [one] shall slay her before his face:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-10: Жертвоприношение, вопреки правилам для других жертв, совершалось вне стана. Кропление жертвенной кровью производилось по направлению к дверям скинии.

На сожигаемую телицу священник бросал кедровое дерево, иссоп и нитку из червленой шерсти. Следуя указаниям св. Ап. Павла о прообразовательном значении жертвы рыжей телицы (Евр IX:13, 14; XIII:11–13), отцы Церкви выясняют, что кедровое дерево было знаменованием креста Господня; червленая нить — Владычней крови; иссоп — животворящей и освящающей силы благодати Христовой; «окропи меня иссопом, — говорится в 9: ст. L Пс, — и буду чист; омой меня — и буду белее снега». Заклание же телицы вне стана предуказывало страдание Спасителя вне стен Иерусалима (блаж. Феодор., Толк. на кн. Чис., вопр. 35; такое же объяснение дает и блаж. Августин).

Пепел сожженной телицы, разбавленный «живой (ключевой) водой», являлся средством для снятия с человека законной нечистоты, прознаменуя собою тайну новозаветного крещения водою и духом. Всеочищающая благодать Св. Духа в новозаветном Писании символически изображается под образом «живой воды» (Ин VII:38, 39). Первосвященник освобождался от принесения в жертву за грехи народа рыжей телицы, дабы избегнуть законной нечистоты (ст. 7), недопустимой в первосвященнике.

Обязанные участвовать в жертвоприношении, как нечистые до вечера, должны были предварительно совершить обряд очищения и затем уже присоединиться к стану.

Труп рыжей телицы (как и труп человека) почитался нечистым, оскверняющим прикоснувшегося к нему, — как вообще в силу тесной связи смерти с грехом, породившим смерть (Быт III:19), так и в силу особенного, специального, предназначения рыжей телицы, символа сжигаемого греха.
Albert Barnes: Notes on the Bible - 1834
19:3: The work would necessarily require a priest; yet as it rendered him unclean for the day Num 19:22, the high priest was relieved from performing it.
Without the camp - The defilement was viewed as transferred to the victim that was to be offered for its removal. Under these circumstances the victim, like the defiled persons themselves, would be removed outside the camp. The particular pollution to be remedied by this ordinance was the indirect one resulting from contact with tokens and manifestations of sin, not the direct and personal one arising from actual commission of sin. So too the sinless antitype had to bear the reproach of associating with sinners Luk 5:30; Luk 15:2. And as the red heifer was expelled from the precincts of the camp, so was the Saviour cut off in no small measure during His Life from the fellowship of the chief representatives of the theocracy, and put to death outside Jerusalem between two thieves. Compare Heb 13:11-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:3: without the camp: Num 5:2, Num 15:36; Lev 4:12, Lev 4:21, Lev 13:45, Lev 13:46, Lev 16:27, Lev 24:14; Heb 13:11-13
Geneva 1599
19:3 And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and (b) [one] shall slay her before his face:
(b) Another priest.
John Gill
19:3 And ye shall give her unto Eleazar the priest,.... The son of Aaron; the Sagan of the priests, as the Targum of Jonathan calls him, the second or deputy priest; it was not to be given to Aaron, that he might not be defiled, though but for a small time, that so he might not be hindered in his office at all; but to Eleazar, to inure him to his office, and to confirm him in it:
that he may bring her forth without the camp; without the camp of Israel; Jarchi says, without the three camps, as afterwards without Jerusalem; it used in later times to be burnt on the mount of Olives; it was brought forth as impure, and was a type of Christ, having the sins of his people on him, and who in conformity to this type suffered without the gates of Jerusalem, see Heb 13:11,
and one shall slay her before his face; the Targum of Jonathan says, another priest; but it was not necessary that it should be slain by a priest, any man might do it. Jarchi says, a stranger slew, and Eleazar looked on; though it was not slain by him, yet it was slain before him, that it might look like a sacrifice, though not offered on the altar; and slaying of it denotes the putting of Christ to death, which was done in the presence, and with the approbation, of the priests and elders of the people.
John Wesley
19:3 Eleazar - Who was the second priest, and in some cases, the deputy of the high - priest. To him, not to Aaron, because this service made him unclean for a season, and consequently unfit for holy ministrations, whereas the high - priest was, as far as possibly he could, to be preserved from all sorts of defilement, fit for his high and holy work. Without the camp - Partly because it was reputed an unclean and accursed thing, being laden with the sins of all the people; and partly to signify that Christ should suffer without the camp, in the place where malefactors suffered.
Robert Jamieson, A. R. Fausset and David Brown
19:3 ye shall give her unto Eleazar the priest that he may bring her forth without the camp--He was the second or deputy high priest, and he was selected for this duty because the execution of it entailed temporary defilement, from which the acting high priest was to be preserved with the greatest care. It was led "forth without the camp," in accordance with the law regarding victims laden with the sins of the people, and thus typical of Christ (Heb 13:12; also Lev 24:14). The priest was to sprinkle the blood "seven times" before--literally, "towards" or "near" the tabernacle, a description which seems to imply either that he carried a portion of the blood in a basin to the door of the tabernacle (Lev 4:17), or that in the act of sprinkling he turned his face towards the sacred edifice, being disqualified through the defiling influence of this operation from approaching close to it. By this attitude he indicated that he was presenting an expiatory sacrifice, for the acceptance of which he hoped, in the grace of God, by looking to the mercy seat. Every part of it was consumed by fire except the blood used in sprinkling, and the ingredients mixed with the ashes were the same as those employed in the sprinkling of lepers (Lev 14:4-7). It was a water of separation--that is, of "sanctification" for the people of Israel.
19:419:4: Եւ առցէ՛ Եղիազար յարենէ նորա, եւ ցանեսցէ՛ յանդիման խորանին վկայութեան յարենէ նորա եւթն անգամ.
4 Եղիազարը թող առնի նրա արիւնից եւ եօթն անգամ ցանի վկայութեան խորանի դիմաց[27]:[27] 27. Եբրայերէնը յաւելեալ ունի՝ իր մատով:
4 Եւ Եղիազար քահանան իր մատովը անոր արիւնէն թող առնէ ու դէպի վկայութեան խորանին առջեւի կողմը եօթը անգամ սրսկէ անոր արիւնէն։
Եւ առցէ Եղիազար [297]յարենէ նորա``, եւ ցանեսցէ յանդիման խորանին վկայութեան յարենէ նորա եւթն անգամ:

19:4: Եւ առցէ՛ Եղիազար յարենէ նորա, եւ ցանեսցէ՛ յանդիման խորանին վկայութեան յարենէ նորա եւթն անգամ.
4 Եղիազարը թող առնի նրա արիւնից եւ եօթն անգամ ցանի վկայութեան խորանի դիմաց[27]:
[27] 27. Եբրայերէնը յաւելեալ ունի՝ իր մատով:
4 Եւ Եղիազար քահանան իր մատովը անոր արիւնէն թող առնէ ու դէպի վկայութեան խորանին առջեւի կողմը եօթը անգամ սրսկէ անոր արիւնէն։
zohrab-1805▾ eastern-1994▾ western am▾
19:44: и пусть возьмет Елеазар священник перстом своим крови ее и кровью покропит к передней стороне скинии собрания семь раз;
19:4 καὶ και and; even λήμψεται λαμβανω take; get Ελεαζαρ ελεαζαρ Eleazar ἀπὸ απο from; away τοῦ ο the αἵματος αιμα blood; bloodstreams αὐτῆς αυτος he; him καὶ και and; even ῥανεῖ ραινω before; contrary τοῦ ο the προσώπου προσωπον face; ahead of τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony ἀπὸ απο from; away τοῦ ο the αἵματος αιμα blood; bloodstreams αὐτῆς αυτος he; him ἑπτάκις επτακις seven times
19:4 וְ wᵊ וְ and לָקַ֞ח lāqˈaḥ לקח take אֶלְעָזָ֧ר ʔelʕāzˈār אֶלְעָזָר Eleazar הַ ha הַ the כֹּהֵ֛ן kkōhˈēn כֹּהֵן priest מִ mi מִן from דָּמָ֖הּ ddāmˌāh דָּם blood בְּ bᵊ בְּ in אֶצְבָּעֹ֑ו ʔeṣbāʕˈô אֶצְבַּע finger וְ wᵊ וְ and הִזָּ֞ה hizzˈā נזה spatter אֶל־ ʔel- אֶל to נֹ֨כַח nˌōḵaḥ נֹכַח straightness פְּנֵ֧י pᵊnˈê פָּנֶה face אֹֽהֶל־ ʔˈōhel- אֹהֶל tent מֹועֵ֛ד môʕˈēḏ מֹועֵד appointment מִ mi מִן from דָּמָ֖הּ ddāmˌāh דָּם blood שֶׁ֥בַע šˌevaʕ שֶׁבַע seven פְּעָמִֽים׃ pᵊʕāmˈîm פַּעַם foot
19:4. et tinguens digitum in sanguine eius asperget contra fores tabernaculi septem vicibusAnd dipping his finger in her blood, shall sprinkle it over against the door of the tabernacle seven times,
4. and Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood toward the front of the tent of meeting seven times:
19:4. And dipping his finger in its blood, he shall sprinkle it seven times, opposite the door of the tabernacle.
19:4. And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood directly before the tabernacle of the congregation seven times:
And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood directly before the tabernacle of the congregation seven times:

4: и пусть возьмет Елеазар священник перстом своим крови ее и кровью покропит к передней стороне скинии собрания семь раз;
19:4
καὶ και and; even
λήμψεται λαμβανω take; get
Ελεαζαρ ελεαζαρ Eleazar
ἀπὸ απο from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
αὐτῆς αυτος he; him
καὶ και and; even
ῥανεῖ ραινω before; contrary
τοῦ ο the
προσώπου προσωπον face; ahead of
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
ἀπὸ απο from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
αὐτῆς αυτος he; him
ἑπτάκις επτακις seven times
19:4
וְ wᵊ וְ and
לָקַ֞ח lāqˈaḥ לקח take
אֶלְעָזָ֧ר ʔelʕāzˈār אֶלְעָזָר Eleazar
הַ ha הַ the
כֹּהֵ֛ן kkōhˈēn כֹּהֵן priest
מִ mi מִן from
דָּמָ֖הּ ddāmˌāh דָּם blood
בְּ bᵊ בְּ in
אֶצְבָּעֹ֑ו ʔeṣbāʕˈô אֶצְבַּע finger
וְ wᵊ וְ and
הִזָּ֞ה hizzˈā נזה spatter
אֶל־ ʔel- אֶל to
נֹ֨כַח nˌōḵaḥ נֹכַח straightness
פְּנֵ֧י pᵊnˈê פָּנֶה face
אֹֽהֶל־ ʔˈōhel- אֹהֶל tent
מֹועֵ֛ד môʕˈēḏ מֹועֵד appointment
מִ mi מִן from
דָּמָ֖הּ ddāmˌāh דָּם blood
שֶׁ֥בַע šˌevaʕ שֶׁבַע seven
פְּעָמִֽים׃ pᵊʕāmˈîm פַּעַם foot
19:4. et tinguens digitum in sanguine eius asperget contra fores tabernaculi septem vicibus
And dipping his finger in her blood, shall sprinkle it over against the door of the tabernacle seven times,
19:4. And dipping his finger in its blood, he shall sprinkle it seven times, opposite the door of the tabernacle.
19:4. And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood directly before the tabernacle of the congregation seven times:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:4: sprinkle: Lev 4:6, Lev 4:17, Lev 16:14, Lev 16:19; Heb 9:13, Heb 9:14, Heb 12:24; Pe1 1:2
John Gill
19:4 And Eleazar the priest shall take of her blood with his finger,.... He took the blood in his left hand, and sprinkled it with the finger of his right hand, as Maimonides says (a); and so the Targum of Jonathan, which says, he did not receive it into a vessel, but into the palm of his hand, and from thence sprinkled it with his finger (b): which Ainsworth thinks signified the Spirit of Christ, our high priest, called "the finger of God", Lk 11:20; who takes the blood of Christ, and sprinkles it on the hearts of his people, whereby they are freed from an evil conscience:
and sprinkle of her blood directly before the tabernacle of the congregation seven times; or "towards the tabernacle", so Noldius (c); as sprinkling of the blood was the principal action in sacrifices, this was to be done directly before the tabernacle, from whence its purifying virtue was expected, though it was not shed in it, that it might have all the appearance of a sacrifice it could have; and being done seven times, denotes the perfection of it: the priest, when he sprinkled, stood on the east side, with his face to the west. When the temple was built at Jerusalem, this affair was transacted on the mount of Olives, which was east of Jerusalem. Jarchi says, the priest stood in the east of Jerusalem, and placed himself so that he might see the door of the temple at the time of sprinkling the blood. Now it appears, as Maimonides says (d), that the floor of the temple was higher than the floor of the eastern gate of the mountain of the house twenty two cubits, and the height of the gate of the mountain of the house was twenty cubits; wherefore one that stood over against the eastern gate could not see the door of the temple, therefore they made the wall, which was over the top of this gate (the battlement of it), low, so that he (the priest), that stood on the mount of Olives, might see the door of the temple, at the time he sprinkled the blood of the cow over against the temple; otherwise he could only have seen the eighth step of the porch of the temple, as the same writer observes (e), with which agrees the Misnah (f), that all the walls there (about the mountain of the house) were high, except the eastern wall, that so the priest that burnt the cow might stand on the top of the mount of Olives, and look and behold the door of the temple, when he sprinkled the blood.
(a) Hilchot Parah Adumah, c. 3. sect. 2. (b) Vid. Misn. Parah, c. 3. sect. 7. (c) P. 81. No. 379. (d) Hilchot Beth Habechirah, c. 6. sect. 2. (e) In Misn, Middot, c. 2. sect. 4. (f) Misn. ib.
John Wesley
19:4 Before the tabernacle - Or, towards the tabernacle, standing at a good distance from it, even without the camp, yet turning and looking towards it. For here is no intimation that he went into the camp before this work was done, but rather the contrary is implied, Num 19:7. And because being defiled by this work he could not come near the tabernacle, it was sufficient for him to turn and look towards it. This signified his presenting this blood before the Lord by way of atonement for his and the people's sins, and his expectation of acceptance and pardon only from God, and from his mercy - seat in the tabernacle. And this typified the satisfaction that was made to God, by the death of Christ, who by the eternal Spirit offered himself without spot to God, and did as it were sprinkle his own blood before the sanctuary, when he said, Into thy hands I commend my spirit!
19:519:5: եւ այրեսցե՛ն զնա առաջի նորա. եւ մո՛րթ նորա, եւ մի՛ս նորա, եւ արի՛ւն նորա հանդերձ ապաւառա՛ւ նորա այրեսցի՛[1378]։ [1378] Ոմանք. Ապաւառաւն իւրով այրեսցի։
5 Երինջը թող այրեն նրա առջեւ. դրա մորթը, միսն ու արիւնը թող այրեն իր աղտեղիքի հետ:
5 Ետքը իր աչքին առջեւ թող այրեն երինջը։ Անոր մորթն ու միսը եւ անոր արիւնը աղբովը մէկտեղ թող այրեն։
Եւ այրեսցեն զնա առաջի նորա. եւ մորթ նորա եւ միս նորա եւ արիւն նորա հանդերձ ապաւառաւն իւրով այրեսցի:

19:5: եւ այրեսցե՛ն զնա առաջի նորա. եւ մո՛րթ նորա, եւ մի՛ս նորա, եւ արի՛ւն նորա հանդերձ ապաւառա՛ւ նորա այրեսցի՛[1378]։
[1378] Ոմանք. Ապաւառաւն իւրով այրեսցի։
5 Երինջը թող այրեն նրա առջեւ. դրա մորթը, միսն ու արիւնը թող այրեն իր աղտեղիքի հետ:
5 Ետքը իր աչքին առջեւ թող այրեն երինջը։ Անոր մորթն ու միսը եւ անոր արիւնը աղբովը մէկտեղ թող այրեն։
zohrab-1805▾ eastern-1994▾ western am▾
19:55: и сожгут телицу при его глазах: кожу ее и мясо ее и кровь ее с нечистотою ее пусть сожгут;
19:5 καὶ και and; even κατακαύσουσιν κατακαιω burn up αὐτὴν αυτος he; him ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him καὶ και and; even τὸ ο the δέρμα δερμα skin καὶ και and; even τὰ ο the κρέα κρεας meat αὐτῆς αυτος he; him καὶ και and; even τὸ ο the αἷμα αιμα blood; bloodstreams αὐτῆς αυτος he; him σὺν συν with; [definite object marker] τῇ ο the κόπρῳ κοπρος he; him κατακαυθήσεται κατακαιω burn up
19:5 וְ wᵊ וְ and שָׂרַ֥ף śārˌaf שׂרף burn אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פָּרָ֖ה ppārˌā פָּרָה cow לְ lᵊ לְ to עֵינָ֑יו ʕênˈāʸw עַיִן eye אֶת־ ʔeṯ- אֵת [object marker] עֹרָ֤הּ ʕōrˈāh עֹור skin וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּשָׂרָהּ֙ bᵊśārˌāh בָּשָׂר flesh וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] דָּמָ֔הּ dāmˈāh דָּם blood עַל־ ʕal- עַל upon פִּרְשָׁ֖הּ piršˌāh פֶּרֶשׁ contents of stomach יִשְׂרֹֽף׃ yiśrˈōf שׂרף burn
19:5. conburetque eam cunctis videntibus tam pelle et carnibus eius quam sanguine et fimo flammae traditisAnd shall burn her in the sight of all delivering up to the fire her skin, and her flesh, and her blood, and her dung.
5. and one shall burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn:
19:5. And he shall burn it, while all are watching, delivering into the flame, not only its skin and flesh, but also the blood and dung.
19:5. And [one] shall burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn:
And [one] shall burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn:

5: и сожгут телицу при его глазах: кожу ее и мясо ее и кровь ее с нечистотою ее пусть сожгут;
19:5
καὶ και and; even
κατακαύσουσιν κατακαιω burn up
αὐτὴν αυτος he; him
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
καὶ και and; even
τὸ ο the
δέρμα δερμα skin
καὶ και and; even
τὰ ο the
κρέα κρεας meat
αὐτῆς αυτος he; him
καὶ και and; even
τὸ ο the
αἷμα αιμα blood; bloodstreams
αὐτῆς αυτος he; him
σὺν συν with; [definite object marker]
τῇ ο the
κόπρῳ κοπρος he; him
κατακαυθήσεται κατακαιω burn up
19:5
וְ wᵊ וְ and
שָׂרַ֥ף śārˌaf שׂרף burn
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פָּרָ֖ה ppārˌā פָּרָה cow
לְ lᵊ לְ to
עֵינָ֑יו ʕênˈāʸw עַיִן eye
אֶת־ ʔeṯ- אֵת [object marker]
עֹרָ֤הּ ʕōrˈāh עֹור skin
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּשָׂרָהּ֙ bᵊśārˌāh בָּשָׂר flesh
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
דָּמָ֔הּ dāmˈāh דָּם blood
עַל־ ʕal- עַל upon
פִּרְשָׁ֖הּ piršˌāh פֶּרֶשׁ contents of stomach
יִשְׂרֹֽף׃ yiśrˈōf שׂרף burn
19:5. conburetque eam cunctis videntibus tam pelle et carnibus eius quam sanguine et fimo flammae traditis
And shall burn her in the sight of all delivering up to the fire her skin, and her flesh, and her blood, and her dung.
19:5. And he shall burn it, while all are watching, delivering into the flame, not only its skin and flesh, but also the blood and dung.
19:5. And [one] shall burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:5: Exo 29:14; Lev 4:11, Lev 4:12, Lev 4:21; Psa 22:14; Isa 53:10
John Gill
19:5 And one shall burn the heifer in his sight,.... Another priest, as the Targum of Jonathan, Eleazar looking on, as that expresses it; the Jews say (g), that when the priest came to the mount of Olives, accompanied by the elders of Israel, before he burnt the cow, he dipped himself in a dipping place there; and the wood being laid there in order, wood of cedar, ash, fir, and fig trees, made in the form of a tower, with holes opened in it (to put in the fire, and that it might burn the quicker), and its aspect being to the west, he bound the cow, and laid her upon the pile, with her head to the south, and her face to the west; and then having slain it, and sprinkled its blood, as before related, he set fire to it by the help of some small wood: the burning of it may signify the dolorous sufferings of Christ, when the wrath of God was poured forth like fire upon him; the same was signified by roasting the passover lamb:
her skin, and her flesh, and her blood, with her dung, shall he burn; which may denote the extent of Christ's sufferings, reaching to all parts of his body, skin, flesh, and blood, and the shame and reproach that attended them, signified by dung; as well as how impure and accursed he was accounted when he was made sin for his people, bore their sins and suffered for them, even not in body only, but in his soul also; for his soul as well as his body were made an offering for sin.
(g) Misn. Parah, c. 3. sect. 7, 8, 9.
John Wesley
19:5 Burn the heifer - To signify the sharp and grievous sufferings of Christ for our sins. Her blood - All of it, but what was spent in sprinkling.
19:619:6: Եւ առցէ քահանայն փա՛յտ եղեւնեայ, եւ զոպա, եւ կարմիր. եւ արկցեն ՚ի մէջ այրեցածի երընջուն։
6 Քահանան թող վերցնի մի եղեւնու փայտ, զոպայ ու կարմիր թել եւ նետի այրուող երինջի վրայ:
6 Քահանան թող առնէ եղեւին փայտ, զոպայ ու կրկնակի կարմիր եւ երինջը այրող կրակին մէջ նետէ։
Եւ առցէ քահանայն փայտ եղեւնեայ եւ զոպայ եւ [298]կարմիր, եւ արկցեն ի մէջ այրեցածի երնջուն:

19:6: Եւ առցէ քահանայն փա՛յտ եղեւնեայ, եւ զոպա, եւ կարմիր. եւ արկցեն ՚ի մէջ այրեցածի երընջուն։
6 Քահանան թող վերցնի մի եղեւնու փայտ, զոպայ ու կարմիր թել եւ նետի այրուող երինջի վրայ:
6 Քահանան թող առնէ եղեւին փայտ, զոպայ ու կրկնակի կարմիր եւ երինջը այրող կրակին մէջ նետէ։
zohrab-1805▾ eastern-1994▾ western am▾
19:66: и пусть возьмет священник кедрового дерева и иссопа и нить из червленой шерсти и бросит на сожигаемую телицу;
19:6 καὶ και and; even λήμψεται λαμβανω take; get ὁ ο the ἱερεὺς ιερευς priest ξύλον ξυλον wood; timber κέδρινον κεδρινος and; even ὕσσωπον υσσωπος hyssop καὶ και and; even κόκκινον κοκκινος scarlet καὶ και and; even ἐμβαλοῦσιν εμβαλλω inject; cast in εἰς εις into; for μέσον μεσος in the midst; in the middle τοῦ ο the κατακαύματος κατακαυμα the δαμάλεως δαμαλις heifer
19:6 וְ wᵊ וְ and לָקַ֣ח lāqˈaḥ לקח take הַ ha הַ the כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest עֵ֥ץ ʕˌēṣ עֵץ tree אֶ֛רֶז ʔˈerez אֶרֶז cedar וְ wᵊ וְ and אֵזֹ֖וב ʔēzˌôv אֵזֹוב hyssop וּ û וְ and שְׁנִ֣י šᵊnˈî שָׁנִי scarlet תֹולָ֑עַת ṯôlˈāʕaṯ תֹּולַעַת worm וְ wᵊ וְ and הִשְׁלִ֕יךְ hišlˈîḵ שׁלך throw אֶל־ ʔel- אֶל to תֹּ֖וךְ tˌôḵ תָּוֶךְ midst שְׂרֵפַ֥ת śᵊrēfˌaṯ שְׂרֵפָה burning הַ ha הַ the פָּרָֽה׃ ppārˈā פָּרָה cow
19:6. lignum quoque cedrinum et hysopum coccumque bis tinctum sacerdos mittet in flammam quae vaccam voratThe priest shall also take cedar wood, and hyssop, and scarlet twice dyed, and cast it into the flame, with which the cow is consumed.
6. and the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer.
19:6. Likewise, cedar wood, and hyssop, and twice-dyed scarlet he shall cast into the flame, by which the cow is consumed.
19:6. And the priest shall take cedar wood, and hyssop, and scarlet, and cast [it] into the midst of the burning of the heifer.
And the priest shall take cedar wood, and hyssop, and scarlet, and cast [it] into the midst of the burning of the heifer:

6: и пусть возьмет священник кедрового дерева и иссопа и нить из червленой шерсти и бросит на сожигаемую телицу;
19:6
καὶ και and; even
λήμψεται λαμβανω take; get
ο the
ἱερεὺς ιερευς priest
ξύλον ξυλον wood; timber
κέδρινον κεδρινος and; even
ὕσσωπον υσσωπος hyssop
καὶ και and; even
κόκκινον κοκκινος scarlet
καὶ και and; even
ἐμβαλοῦσιν εμβαλλω inject; cast in
εἰς εις into; for
μέσον μεσος in the midst; in the middle
τοῦ ο the
κατακαύματος κατακαυμα the
δαμάλεως δαμαλις heifer
19:6
וְ wᵊ וְ and
לָקַ֣ח lāqˈaḥ לקח take
הַ ha הַ the
כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest
עֵ֥ץ ʕˌēṣ עֵץ tree
אֶ֛רֶז ʔˈerez אֶרֶז cedar
וְ wᵊ וְ and
אֵזֹ֖וב ʔēzˌôv אֵזֹוב hyssop
וּ û וְ and
שְׁנִ֣י šᵊnˈî שָׁנִי scarlet
תֹולָ֑עַת ṯôlˈāʕaṯ תֹּולַעַת worm
וְ wᵊ וְ and
הִשְׁלִ֕יךְ hišlˈîḵ שׁלך throw
אֶל־ ʔel- אֶל to
תֹּ֖וךְ tˌôḵ תָּוֶךְ midst
שְׂרֵפַ֥ת śᵊrēfˌaṯ שְׂרֵפָה burning
הַ ha הַ the
פָּרָֽה׃ ppārˈā פָּרָה cow
19:6. lignum quoque cedrinum et hysopum coccumque bis tinctum sacerdos mittet in flammam quae vaccam vorat
The priest shall also take cedar wood, and hyssop, and scarlet twice dyed, and cast it into the flame, with which the cow is consumed.
19:6. Likewise, cedar wood, and hyssop, and twice-dyed scarlet he shall cast into the flame, by which the cow is consumed.
19:6. And the priest shall take cedar wood, and hyssop, and scarlet, and cast [it] into the midst of the burning of the heifer.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
19:6: Compare Lev 14:4 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:6: Lev 14:4, Lev 14:6, Lev 14:49; Psa 51:7; Isa 1:18; Heb 9:19-23
John Gill
19:6 And the priest shall take cedar wood, and hyssop, and scarlet,.... Another priest, according to the Targum of Jonathan; but it seems to design Eleazar the priest, and so, in later times, the same priest that burnt the cow took these things; the Jews say (h), when he took them he said, is this cedar wood? is this hyssop? is this scarlet? so he said three times for everyone of them, and he was answered, yes, three times to each of them: these were the same that were used at the cleansing of the leper, Lev 14:4,
and cast it into the midst of the burning of the heifer; these were rolled or bound up together, as the Jews say (i), and made one bundle of, that they might the more easily be cast into the fire; the hyssop was wrapped about the cedar wood with the scarlet wool: the true reason of the use of these, Maimonides says (k), was never clear to him; but the cedar wood, being durable, may denote the continued efficacy of Christ's sufferings; the hyssop, being purgative and of a good smell, the purging nature of Christ's sacrifice, who by himself purged away our sins, and the sweet odour thereof ascended to the Lord; and the scarlet, the sins of his people destroyed thereby.
(h) Misn. Parah, c. 3. sect. 10. (i) Misn. Parah, c. 3. sect. 11. & Maimon. & Bartenora in ib. (k) Moreh Nevochim, par. 3. c. 47.
John Wesley
19:6 Cedar - wood, hyssop, scarlet - All which are here burnt, and as it were offered to God, that they might be sanctified to this holy use for the future; for of these kinds of things was the sprinkle made wherewith the unclean were sprinkled, Lev 14:4.
19:719:7: Եւ ողողեսցէ զհանդերձս իւր քահանայն, եւ լուասցէ՛ զմարմին իւր ջրով, եւ ապա՛ մտցէ ՚ի բանակն. եւ անսո՛ւրբ լիցի քահանայն մինչեւ ցերեկոյ։
7 Քահանան իր հագուստներն ու մարմինը լուանալուց յետոյ թող մտնի բանակատեղի: Քահանան, սակայն, մինչեւ երեկոյ անմաքուր թող համարուի:
7 Եւ քահանան իր հանդերձներն ու իր մարմինը ջրով թող լուայ ու ետքը բանակը մտնէ եւ քահանան մինչեւ իրիկուն անմաքուր պիտի ըլլայ։
Եւ ողողեսցէ զհանդերձս իւր քահանայն, եւ լուասցէ զմարմին իւր ջրով, եւ ապա մտցէ ի բանակն. եւ անսուրբ լիցի քահանայն մինչեւ ցերեկոյ:

19:7: Եւ ողողեսցէ զհանդերձս իւր քահանայն, եւ լուասցէ՛ զմարմին իւր ջրով, եւ ապա՛ մտցէ ՚ի բանակն. եւ անսո՛ւրբ լիցի քահանայն մինչեւ ցերեկոյ։
7 Քահանան իր հագուստներն ու մարմինը լուանալուց յետոյ թող մտնի բանակատեղի: Քահանան, սակայն, մինչեւ երեկոյ անմաքուր թող համարուի:
7 Եւ քահանան իր հանդերձներն ու իր մարմինը ջրով թող լուայ ու ետքը բանակը մտնէ եւ քահանան մինչեւ իրիկուն անմաքուր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:77: и пусть вымоет священник одежды свои, и омоет тело свое водою, и потом войдет в стан, и нечист будет священник до вечера.
19:7 καὶ και and; even πλυνεῖ πλυνω launder; wash τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτοῦ αυτος he; him ὁ ο the ἱερεὺς ιερευς priest καὶ και and; even λούσεται λουω bathe τὸ ο the σῶμα σωμα body αὐτοῦ αυτος he; him ὕδατι υδωρ water καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for τὴν ο the παρεμβολήν παρεμβολη encampment; barracks καὶ και and; even ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ὁ ο the ἱερεὺς ιερευς priest ἕως εως till; until ἑσπέρας εσπερα evening
19:7 וְ wᵊ וְ and כִבֶּ֨ס ḵibbˌes כבס wash בְּגָדָ֜יו bᵊḡāḏˈāʸw בֶּגֶד garment הַ ha הַ the כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and רָחַ֤ץ rāḥˈaṣ רחץ wash בְּשָׂרֹו֙ bᵊśārˌô בָּשָׂר flesh בַּ ba בְּ in † הַ the מַּ֔יִם mmˈayim מַיִם water וְ wᵊ וְ and אַחַ֖ר ʔaḥˌar אַחַר after יָבֹ֣וא yāvˈô בוא come אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp וְ wᵊ וְ and טָמֵ֥א ṭāmˌē טמא be unclean הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest עַד־ ʕaḏ- עַד unto הָ hā הַ the עָֽרֶב׃ ʕˈārev עֶרֶב evening
19:7. et tunc demum lotis vestibus et corpore suo ingredietur in castra commaculatusque erit usque ad vesperamAnd then after washing his garments, and body, he shall enter into the camp, and shall be unclean until the evening.
7. Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even.
19:7. And then finally, having washed his garments and his body, he shall enter into the camp, and he shall be deeply stained until evening.
19:7. Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even.
Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even:

7: и пусть вымоет священник одежды свои, и омоет тело свое водою, и потом войдет в стан, и нечист будет священник до вечера.
19:7
καὶ και and; even
πλυνεῖ πλυνω launder; wash
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτοῦ αυτος he; him
ο the
ἱερεὺς ιερευς priest
καὶ και and; even
λούσεται λουω bathe
τὸ ο the
σῶμα σωμα body
αὐτοῦ αυτος he; him
ὕδατι υδωρ water
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
παρεμβολήν παρεμβολη encampment; barracks
καὶ και and; even
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ο the
ἱερεὺς ιερευς priest
ἕως εως till; until
ἑσπέρας εσπερα evening
19:7
וְ wᵊ וְ and
כִבֶּ֨ס ḵibbˌes כבס wash
בְּגָדָ֜יו bᵊḡāḏˈāʸw בֶּגֶד garment
הַ ha הַ the
כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
רָחַ֤ץ rāḥˈaṣ רחץ wash
בְּשָׂרֹו֙ bᵊśārˌô בָּשָׂר flesh
בַּ ba בְּ in
הַ the
מַּ֔יִם mmˈayim מַיִם water
וְ wᵊ וְ and
אַחַ֖ר ʔaḥˌar אַחַר after
יָבֹ֣וא yāvˈô בוא come
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
וְ wᵊ וְ and
טָמֵ֥א ṭāmˌē טמא be unclean
הַ ha הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
עַד־ ʕaḏ- עַד unto
הָ הַ the
עָֽרֶב׃ ʕˈārev עֶרֶב evening
19:7. et tunc demum lotis vestibus et corpore suo ingredietur in castra commaculatusque erit usque ad vesperam
And then after washing his garments, and body, he shall enter into the camp, and shall be unclean until the evening.
19:7. And then finally, having washed his garments and his body, he shall enter into the camp, and he shall be deeply stained until evening.
19:7. Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:7: Num 19:8, Num 19:19; Lev 11:25, Lev 11:40, Lev 14:8, Lev 14:9, Lev 15:5, Lev 16:26-28
Geneva 1599
19:7 Then the (c) priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even.
(c) Meaning, Eleazar.
John Gill
19:7 Then the priest shall wash his clothes,.... The Targum of Jonathan has it,"he that slew the cow,''and Aben Ezra, the priest that burnt it; but it seems to mean Eleazar, the priest that sprinkled the blood, and by touching that was defiled and needed washing; and so the Jews (l) say, all that were employed about it, from the beginning to the end, were defiled in their garments; not only he that slew it, and burnt it, and sprinkled its blood, but he that took and cast in the cedar wood, &c. as we find also he that gathered the ashes of it as well as burnt it: this creature was reckoned so impure, though its ashes were for purifying, that whoever had anything to do with it was unclean, as the scapegoat, which had the sins of all Israel on it; and this as that was typical of Christ, made sin for his people, that he might cleanse them from sin: it may point at the sin of the priests and people of Israel, in putting Christ to death, and yet there was cleansing from that sin, in the precious blood of Christ, as well as from all others:
and he shall bathe his flesh in water; in forty seahs of water, as the Targum of Jonathan; not his clothes only, but his body was to be dipped in water:
and afterward he shall come into the camp: when his clothes and flesh are washed, but not before:
and the priest shall be unclean until the even; though washed, and therefore, though he is said to go into the camp upon washing, this is to be understood, after the evening is come: so Jarchi directs to interpret the passage, transpose it, says he, and so explain it; and he shall be unclean until the evening, and after that he may come into the camp, not only the camp of Israel, but the camp of the Shechinah, as the same writer.
(l) Misn. Parah, c. 4. sect. 4.
John Wesley
19:7 Shall be unclean - Partly to teach us the imperfection of the Levitical priesthood, in which the priest himself was defiled by some parts of his work, and partly to shew that Christ himself, though he had no sin of his own, yet was reputed by men, and judged by God, as a sinful person, by reason of our sins which were laid upon him.
Robert Jamieson, A. R. Fausset and David Brown
19:7 the priest shall be unclean until the even--The ceremonies prescribed show the imperfection of the Levitical priesthood, while they typify the condition of Christ when expiating our sins (2Cor 5:21).
19:819:8: Եւ որ այրիցէն զնա, ողողեսցէ՛ զհանդերձս իւր, եւ լուասցէ՛ զմարմին իւր ջրով, եւ անսո՛ւրբ լիցի մինչեւ ցերեկոյ։
8 Երինջն այրողը ջրով թող լուանայ իր հագուստներն ու մարմինը եւ անմաքուր համարուի մինչեւ երեկոյ:
8 Եւ զանիկա այրողը իր հանդերձներն ու իր մարմինը ջրով պէտք է լուայ եւ մինչեւ իրիկուն անմաքուր ըլլայ։
Եւ որ այրիցեն զնա` ողողեսցէ զհանդերձս իւր, եւ լուասցէ զմարմին իւր ջրով, եւ անսուրբ լիցի մինչեւ ցերեկոյ:

19:8: Եւ որ այրիցէն զնա, ողողեսցէ՛ զհանդերձս իւր, եւ լուասցէ՛ զմարմին իւր ջրով, եւ անսո՛ւրբ լիցի մինչեւ ցերեկոյ։
8 Երինջն այրողը ջրով թող լուանայ իր հագուստներն ու մարմինը եւ անմաքուր համարուի մինչեւ երեկոյ:
8 Եւ զանիկա այրողը իր հանդերձներն ու իր մարմինը ջրով պէտք է լուայ եւ մինչեւ իրիկուն անմաքուր ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:88: И сожигавший ее пусть вымоет одежды свои водою, и омоет тело свое водою, и нечист будет до вечера;
19:8 καὶ και and; even ὁ ο the κατακαίων κατακαιω burn up αὐτὴν αυτος he; him πλυνεῖ πλυνω launder; wash τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even λούσεται λουω bathe τὸ ο the σῶμα σωμα body αὐτοῦ αυτος he; him καὶ και and; even ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἕως εως till; until ἑσπέρας εσπερα evening
19:8 וְ wᵊ וְ and הַ ha הַ the שֹּׂרֵ֣ף śśōrˈēf שׂרף burn אֹתָ֔הּ ʔōṯˈāh אֵת [object marker] יְכַבֵּ֤ס yᵊḵabbˈēs כבס wash בְּגָדָיו֙ bᵊḡāḏāʸw בֶּגֶד garment בַּ ba בְּ in † הַ the מַּ֔יִם mmˈayim מַיִם water וְ wᵊ וְ and רָחַ֥ץ rāḥˌaṣ רחץ wash בְּשָׂרֹ֖ו bᵊśārˌô בָּשָׂר flesh בַּ ba בְּ in † הַ the מָּ֑יִם mmˈāyim מַיִם water וְ wᵊ וְ and טָמֵ֖א ṭāmˌē טמא be unclean עַד־ ʕaḏ- עַד unto הָ hā הַ the עָֽרֶב׃ ʕˈārev עֶרֶב evening
19:8. sed et ille qui conbuserit eam lavabit vestimenta sua et corpus et inmundus erit usque ad vesperamHe also that hath burned her, shall wash his garments, and his body, and shall be unclean until the evening.
8. And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even.
19:8. Then he also who had burned it shall wash his garments and his body, and he shall be unclean until evening.
19:8. And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even.
And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even:

8: И сожигавший ее пусть вымоет одежды свои водою, и омоет тело свое водою, и нечист будет до вечера;
19:8
καὶ και and; even
ο the
κατακαίων κατακαιω burn up
αὐτὴν αυτος he; him
πλυνεῖ πλυνω launder; wash
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
λούσεται λουω bathe
τὸ ο the
σῶμα σωμα body
αὐτοῦ αυτος he; him
καὶ και and; even
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἕως εως till; until
ἑσπέρας εσπερα evening
19:8
וְ wᵊ וְ and
הַ ha הַ the
שֹּׂרֵ֣ף śśōrˈēf שׂרף burn
אֹתָ֔הּ ʔōṯˈāh אֵת [object marker]
יְכַבֵּ֤ס yᵊḵabbˈēs כבס wash
בְּגָדָיו֙ bᵊḡāḏāʸw בֶּגֶד garment
בַּ ba בְּ in
הַ the
מַּ֔יִם mmˈayim מַיִם water
וְ wᵊ וְ and
רָחַ֥ץ rāḥˌaṣ רחץ wash
בְּשָׂרֹ֖ו bᵊśārˌô בָּשָׂר flesh
בַּ ba בְּ in
הַ the
מָּ֑יִם mmˈāyim מַיִם water
וְ wᵊ וְ and
טָמֵ֖א ṭāmˌē טמא be unclean
עַד־ ʕaḏ- עַד unto
הָ הַ the
עָֽרֶב׃ ʕˈārev עֶרֶב evening
19:8. sed et ille qui conbuserit eam lavabit vestimenta sua et corpus et inmundus erit usque ad vesperam
He also that hath burned her, shall wash his garments, and his body, and shall be unclean until the evening.
19:8. Then he also who had burned it shall wash his garments and his body, and he shall be unclean until evening.
19:8. And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ all ▾
Geneva 1599
19:8 And he that (d) burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even.
(d) The inferior priest who killed her, and burned her.
John Gill
19:8 And he that burneth her shall wash his clothes in water,.... In forty seahs of water, as the Targum of Jonathan: this shows that one different from this is designed in Num 19:7; and that this is one distinct from him that sprinkled the blood, Num 19:4,
and bathe his flesh in water: in a like quantity, as the above Targum:
and shall be unclean until the even: and, though washed, might not go into the camp until that time: this may signify, as before, that though the crucifixion of Christ was a very great sin, and done by wicked hands, yet was pardonable through the very blood that was shed by them, Acts 2:23.
19:919:9: Եւ ժողովեսցէ ա՛յր սուրբ զմոխիր երընջուն, եւ կուտեսցէ՛ արտաքոյ բանակին ՚ի սո՛ւրբ տեղւոջ. եւ եղիցի ժողովրդեան որդւոցն Իսրայէլի ՚ի պահե՛ստ ջուր սրսկման՝ զի սրբութիւն է։
9 Մի մաքուր մարդ թող հաւաքի այրուած երինջի մոխիրը եւ կուտակի բանակատեղիից դուրս մի մաքուր տեղ: Իսրայէլացի ժողովրդի համար դա պիտի պահուի որպէս մեղքերի մաքրման ջուր, քանի որ դա սրբութիւն է:
9 Եւ մաքուր մարդ մը երինջին մոխիրը պիտի հաւաքէ ու բանակէն դուրս մաքուր տեղ մը դնէ եւ Իսրայէլի որդիներուն ժողովուրդին համար պիտի պահուի, մեղաց համար մաքրութեան ջուր ըլլալու։
Եւ ժողովեսցէ այր սուրբ զմոխիր երնջուն, եւ կուտեսցէ արտաքոյ բանակին ի սուրբ տեղւոջ. եւ եղիցի ժողովրդեան որդւոցն Իսրայելի ի պահեստ ջուր սրսկման, զի սրբութիւն է:

19:9: Եւ ժողովեսցէ ա՛յր սուրբ զմոխիր երընջուն, եւ կուտեսցէ՛ արտաքոյ բանակին ՚ի սո՛ւրբ տեղւոջ. եւ եղիցի ժողովրդեան որդւոցն Իսրայէլի ՚ի պահե՛ստ ջուր սրսկման՝ զի սրբութիւն է։
9 Մի մաքուր մարդ թող հաւաքի այրուած երինջի մոխիրը եւ կուտակի բանակատեղիից դուրս մի մաքուր տեղ: Իսրայէլացի ժողովրդի համար դա պիտի պահուի որպէս մեղքերի մաքրման ջուր, քանի որ դա սրբութիւն է:
9 Եւ մաքուր մարդ մը երինջին մոխիրը պիտի հաւաքէ ու բանակէն դուրս մաքուր տեղ մը դնէ եւ Իսրայէլի որդիներուն ժողովուրդին համար պիտի պահուի, մեղաց համար մաքրութեան ջուր ըլլալու։
zohrab-1805▾ eastern-1994▾ western am▾
19:99: и кто-нибудь чистый пусть соберет пепел телицы и положит вне стана на чистом месте, и будет он сохраняться для общества сынов Израилевых, для воды очистительной: это жертва за грех;
19:9 καὶ και and; even συνάξει συναγω gather ἄνθρωπος ανθρωπος person; human καθαρὸς καθαρος clean; clear τὴν ο the σποδὸν σποδος ashes τῆς ο the δαμάλεως δαμαλις heifer καὶ και and; even ἀποθήσει αποτιθημι put away; put off ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks εἰς εις into; for τόπον τοπος place; locality καθαρόν καθαρος clean; clear καὶ και and; even ἔσται ειμι be τῇ ο the συναγωγῇ συναγωγη gathering υἱῶν υιος son Ισραηλ ισραηλ.1 Israel εἰς εις into; for διατήρησιν διατηρησις water ῥαντισμοῦ ραντισμος sprinkling ἅγνισμά αγνισμα be
19:9 וְ wᵊ וְ and אָסַ֣ף׀ ʔāsˈaf אסף gather אִ֣ישׁ ʔˈîš אִישׁ man טָהֹ֗ור ṭāhˈôr טָהֹר pure אֵ֚ת ˈʔēṯ אֵת [object marker] אֵ֣פֶר ʔˈēfer אֵפֶר dust הַ ha הַ the פָּרָ֔ה ppārˈā פָּרָה cow וְ wᵊ וְ and הִנִּ֛יחַ hinnˈîₐḥ נוח settle מִ mi מִן from ח֥וּץ ḥˌûṣ חוּץ outside לַֽ lˈa לְ to † הַ the מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp בְּ bᵊ בְּ in מָקֹ֣ום māqˈôm מָקֹום place טָהֹ֑ור ṭāhˈôr טָהֹר pure וְ֠ wᵊ וְ and הָיְתָה hāyᵊṯˌā היה be לַ la לְ to עֲדַ֨ת ʕᵃḏˌaṯ עֵדָה gathering בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֧ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to מִשְׁמֶ֛רֶת mišmˈereṯ מִשְׁמֶרֶת guard-post לְ lᵊ לְ to מֵ֥י mˌê מַיִם water נִדָּ֖ה niddˌā נִדָּה menstruation חַטָּ֥את ḥaṭṭˌāṯ חַטָּאת sin הִֽוא׃ hˈiw הִיא she
19:9. colliget autem vir mundus cineres vaccae et effundet eos extra castra in loco purissimo ut sint multitudini filiorum Israhel in custodiam et in aquam aspersionis quia pro peccato vacca conbusta estAnd a man that is clean shall gather up the ashes of the cow, and shall pour them forth without the camp in a most clean place, that they may be reserved for the multitude of the children of Israel, and for a water of aspersion: because the cow was burnt for sin.
9. And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a sin offering.
19:9. Then a clean man shall gather the ashes of the cow, and he shall pour them out beyond the camp, in a very pure place, so that they may be preserved for the multitude of the sons of Israel, and for the water of aspersion, because the cow was burned for sin.
19:9. And a man [that is] clean shall gather up the ashes of the heifer, and lay [them] up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it [is] a purification for sin.
And a man [that is] clean shall gather up the ashes of the heifer, and lay [them] up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it [is] a purification for sin:

9: и кто-нибудь чистый пусть соберет пепел телицы и положит вне стана на чистом месте, и будет он сохраняться для общества сынов Израилевых, для воды очистительной: это жертва за грех;
19:9
καὶ και and; even
συνάξει συναγω gather
ἄνθρωπος ανθρωπος person; human
καθαρὸς καθαρος clean; clear
τὴν ο the
σποδὸν σποδος ashes
τῆς ο the
δαμάλεως δαμαλις heifer
καὶ και and; even
ἀποθήσει αποτιθημι put away; put off
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
εἰς εις into; for
τόπον τοπος place; locality
καθαρόν καθαρος clean; clear
καὶ και and; even
ἔσται ειμι be
τῇ ο the
συναγωγῇ συναγωγη gathering
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
διατήρησιν διατηρησις water
ῥαντισμοῦ ραντισμος sprinkling
ἅγνισμά αγνισμα be
19:9
וְ wᵊ וְ and
אָסַ֣ף׀ ʔāsˈaf אסף gather
אִ֣ישׁ ʔˈîš אִישׁ man
טָהֹ֗ור ṭāhˈôr טָהֹר pure
אֵ֚ת ˈʔēṯ אֵת [object marker]
אֵ֣פֶר ʔˈēfer אֵפֶר dust
הַ ha הַ the
פָּרָ֔ה ppārˈā פָּרָה cow
וְ wᵊ וְ and
הִנִּ֛יחַ hinnˈîₐḥ נוח settle
מִ mi מִן from
ח֥וּץ ḥˌûṣ חוּץ outside
לַֽ lˈa לְ to
הַ the
מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp
בְּ bᵊ בְּ in
מָקֹ֣ום māqˈôm מָקֹום place
טָהֹ֑ור ṭāhˈôr טָהֹר pure
וְ֠ wᵊ וְ and
הָיְתָה hāyᵊṯˌā היה be
לַ la לְ to
עֲדַ֨ת ʕᵃḏˌaṯ עֵדָה gathering
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵ֧ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
מִשְׁמֶ֛רֶת mišmˈereṯ מִשְׁמֶרֶת guard-post
לְ lᵊ לְ to
מֵ֥י mˌê מַיִם water
נִדָּ֖ה niddˌā נִדָּה menstruation
חַטָּ֥את ḥaṭṭˌāṯ חַטָּאת sin
הִֽוא׃ hˈiw הִיא she
19:9. colliget autem vir mundus cineres vaccae et effundet eos extra castra in loco purissimo ut sint multitudini filiorum Israhel in custodiam et in aquam aspersionis quia pro peccato vacca conbusta est
And a man that is clean shall gather up the ashes of the cow, and shall pour them forth without the camp in a most clean place, that they may be reserved for the multitude of the children of Israel, and for a water of aspersion: because the cow was burnt for sin.
19:9. Then a clean man shall gather the ashes of the cow, and he shall pour them out beyond the camp, in a very pure place, so that they may be preserved for the multitude of the sons of Israel, and for the water of aspersion, because the cow was burned for sin.
19:9. And a man [that is] clean shall gather up the ashes of the heifer, and lay [them] up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it [is] a purification for sin.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:9: For a water of separation - That is, the ashes were to be kept, in order to be mixed with water, Num 19:17, and sprinkled on those who had contracted any legal defilement.
Albert Barnes: Notes on the Bible - 1834
19:9: Water of separation - In Num 8:7, the water of purification from sin is the "water of purifying." So that which was to remedy a state of legal separation is here called "water of separation."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:9: clean: Num 19:18, Num 9:13; Co2 5:21; Heb 7:26, Heb 9:13
lay them up: Num 19:17
a water of separation: That is, water prepared by being mixed with the ashes of the heifer, and set apart for the special purpose of being sprinkled on those who had contracted any legal defilement. To this rite the apostle Paul, in his epistle to the Hebrews. (Heb 9:13, Heb 9:14), pointedly alludes: "For if," says he, "the blood of bulls and of goats," alluding, probably, to the sin-offerings and the scape-goat, "and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot unto God, purge your conscience from dead works to serve the living God." Num 19:13, Num 19:20, Num 19:21, Num 6:12, Num 31:23, Num 31:24; Lev 15:20; Zac 13:1; Co2 7:1
Geneva 1599
19:9 And a man [that is] clean shall gather up the ashes of the heifer, and lay [them] up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a (e) water of separation: it [is] a purification for sin.
(e) Or, the water of separation because they that were separate due to their uncleanness, were sprinkled with it and made clean, (Num 8:7). It is also called holy water, because it was ordained for a holy use, (Num 1:17).
John Gill
19:9 And a man that is clean shall gather up the ashes of the heifer,.... A man, a clean priest, as the Targum of Jonathan; in later times great care was taken that the priest concerned in the burning of the red cow should be pure; he was separated from his own house seven days before the time, and every day he was sprinkled with the blood of all sin offerings then offered, that it might be sure he was free from any pollution by a grave, or a dead body; and for the same reason they made a causeway on double arches from the temple to the mount of Olives, over the valley of Kidron, lest any unseen grave should be in the way; and when he came thither he was obliged to wash or dip himself, as before observed (m); and so he that gathered up the ashes was to be clean from all ceremonial pollution: the Jews say (n), that they pounded the ashes; if there were any black coal in them or bone, they did not leave it in them, but sifted them in stone sieves; and not the ashes of the heifer only they took, but the ashes of the cedar wood, &c. mixed with them; and these they put, as the Targum of Jonathan says, into an earthen vessel enclosed in a covering of clay:
and lay them up without the camp in a clean place; they were divided into three parts, according to the Targum of Jonathan, one part was put in the Chel (or the enclosure of the court of the tabernacle), another in the mount of Olives, and the third part was divided among all the wards of the Levites, with which the Misnah (o) agrees; Jarchi makes mention of the same division, and of the use of each; that the wards had was without the court, that the citizens might take of it, and all that needed to be purified; that in the mount of Olives was for the priests, to sanctify other heifers with it; and that in the Chel was for a reserve:
and it shall be kept for a reserve for the congregation of Israel; as ashes may be kept a long time, if well taken care of, because they are not subject to any corruption or putrefaction; and so was, as Bishop Patrick observes from Dr. Jackson, a figure of the everlasting efficacy of Christ's blood: and, according to the Jews, these ashes of the first heifer must last more than a thousand years; for they say (p) the second that was burnt was in the time of Ezra, though they reckon seven more afterwards before the destruction of the second temple, in all nine; and the tenth they expect in the days of the Messiah, which are past; he, being come, has put an end to this type by fulfilling it in himself: and the use of them was
for a water of separation; being put into water, and mixed with it, was for the cleansing of such as were separated from others for their uncleanness, and was a purification of them for it, as follows:
Tit is a purification for sin: or "it is sin" (q), not an offering for sin, properly speaking; the heifer, whose ashes they were, not being sacrificed in the tabernacle, nor on the altar, and wanted other rites; yet it answered the purposes of a sin offering, and its ashes in water were typical of the blood of Christ, which purges the conscience from dead works, when this only purified to the sanctifying of the flesh, Heb 9:13; and is the fountain set open for sin and uncleanness, Zech 13:1; where both the words are used which are here, and in the preceding clause: ashes are known to be of a cleansing nature, and so a fit emblem of spiritual purification by Christ; and the duration of them of the perpetuity of it.
(m) Misn. Parah, c. 3. sect. 1. 6. 7. (n) Ib. sect. 11. (o) lbid. (p) Ib. sect. 5. (q) "peccatum ipsa", Montanus; "peccatum enim est", Tigurine version.
John Wesley
19:9 For a water - Or, to the water, that is, to be put to the water, or mixed with it. Of separation - Appointed for the cleansing of them that are in a state of separation, who for their uncleanness are separated from the congregation. It is a purification for sin - Heb. a sin, that is, an offering for sin, or rather a mean for expiation or cleansing of sin. And this was a type of that purification for sin, which our Lord Jesus made by his death.
19:1019:10: Եւ լուասցէ՛ զմարմին իւր որ ժողովիցէ զմոխիր երընջուն, եւ ողողեսցէ՛ զհանդերձս իւր. եւ անսո՛ւրբ լիցի մինչեւ ցերեկոյ. եւ եղիցի ժողովրդեան որդւոցն Իսրայէլի եւ եկացն յեցելոց ՚ի նոսա, օրէ՛ն յաւիտենական[1379]։[1379] Ոմանք. Եւ ժողովեսցէ զմարմին երնջոյն։
10 Երինջի մոխիրը հաւաքողը թող լուանայ իր մարմինն ու հագուստները եւ անմաքուր համարուի մինչեւ երեկոյ: Դա իսրայէլացի ժողովրդի ու նրա մօտ ապրող օտարականների համար յաւիտենական օրէնք թող լինի»:
10 Եւ երինջին մոխիրը հաւաքողը իր հանդերձները պէտք է լուայ ու մինչեւ իրիկուն անմաքուր ըլլայ եւ ասիկա Իսրայէլի որդիներուն ու անոնց մէջ պանդխտացող օտարականին համար յաւիտենական կանոն թող ըլլայ։
Եւ լուասցէ զմարմին իւր որ ժողովիցէ զմոխիր երնջուն, եւ ողողեսցէ զհանդերձս իւր, եւ անսուրբ լիցի մինչեւ ցերեկոյ. եւ եղիցի ժողովրդեան որդւոցն Իսրայելի եւ եկացն յեցելոց ի նոսա օրէն յաւիտենական:

19:10: Եւ լուասցէ՛ զմարմին իւր որ ժողովիցէ զմոխիր երընջուն, եւ ողողեսցէ՛ զհանդերձս իւր. եւ անսո՛ւրբ լիցի մինչեւ ցերեկոյ. եւ եղիցի ժողովրդեան որդւոցն Իսրայէլի եւ եկացն յեցելոց ՚ի նոսա, օրէ՛ն յաւիտենական[1379]։
[1379] Ոմանք. Եւ ժողովեսցէ զմարմին երնջոյն։
10 Երինջի մոխիրը հաւաքողը թող լուանայ իր մարմինն ու հագուստները եւ անմաքուր համարուի մինչեւ երեկոյ: Դա իսրայէլացի ժողովրդի ու նրա մօտ ապրող օտարականների համար յաւիտենական օրէնք թող լինի»:
10 Եւ երինջին մոխիրը հաւաքողը իր հանդերձները պէտք է լուայ ու մինչեւ իրիկուն անմաքուր ըլլայ եւ ասիկա Իսրայէլի որդիներուն ու անոնց մէջ պանդխտացող օտարականին համար յաւիտենական կանոն թող ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1010: и собиравший пепел телицы пусть вымоет одежды свои, и нечист будет до вечера. Это для сынов Израилевых и для пришельцев, живущих у них, да будет уставом вечным.
19:10 καὶ και and; even πλυνεῖ πλυνω launder; wash τὰ ο the ἱμάτια ιματιον clothing; clothes ὁ ο the συνάγων συναγω gather τὴν ο the σποδιὰν σποδια the δαμάλεως δαμαλις heifer καὶ και and; even ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἕως εως till; until ἑσπέρας εσπερα evening καὶ και and; even ἔσται ειμι be τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even τοῖς ο the προσκειμένοις προσκειμαι proselyte νόμιμον νομιμος eternal; of ages
19:10 וְ֠ wᵊ וְ and כִבֶּס ḵibbˌes כבס wash הָ hā הַ the אֹסֵ֨ף ʔōsˌēf אסף gather אֶת־ ʔeṯ- אֵת [object marker] אֵ֤פֶר ʔˈēfer אֵפֶר dust הַ ha הַ the פָּרָה֙ ppārˌā פָּרָה cow אֶת־ ʔeṯ- אֵת [object marker] בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment וְ wᵊ וְ and טָמֵ֖א ṭāmˌē טמא be unclean עַד־ ʕaḏ- עַד unto הָ hā הַ the עָ֑רֶב ʕˈārev עֶרֶב evening וְֽ wᵊˈ וְ and הָיְתָ֞ה hāyᵊṯˈā היה be לִ li לְ to בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and לַ la לְ to † הַ the גֵּ֛ר ggˈēr גֵּר sojourner הַ ha הַ the גָּ֥ר ggˌār גור dwell בְּ bᵊ בְּ in תֹוכָ֖ם ṯôḵˌām תָּוֶךְ midst לְ lᵊ לְ to חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation עֹולָֽם׃ ʕôlˈām עֹולָם eternity
19:10. cumque laverit qui vaccae portaverat cineres vestimenta sua inmundus erit usque ad vesperum habebunt hoc filii Israhel et advenae qui habitant inter eos sanctum iure perpetuoAnd when he that carried the ashes of the cow, hath washed his garments, he shall be unclean until the evening. The children of Israel, and the strangers that dwell among them, shall observe this for a holy thing by a perpetual ordinance.
10. And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.
19:10. And when he who had carried the ashes of the cow will have washed his garments, he shall be unclean until evening. The sons of Israel, and the newcomers who live among them, shall have this as a holy and perpetual right.
19:10. And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.
And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever:

10: и собиравший пепел телицы пусть вымоет одежды свои, и нечист будет до вечера. Это для сынов Израилевых и для пришельцев, живущих у них, да будет уставом вечным.
19:10
καὶ και and; even
πλυνεῖ πλυνω launder; wash
τὰ ο the
ἱμάτια ιματιον clothing; clothes
ο the
συνάγων συναγω gather
τὴν ο the
σποδιὰν σποδια the
δαμάλεως δαμαλις heifer
καὶ και and; even
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἕως εως till; until
ἑσπέρας εσπερα evening
καὶ και and; even
ἔσται ειμι be
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
τοῖς ο the
προσκειμένοις προσκειμαι proselyte
νόμιμον νομιμος eternal; of ages
19:10
וְ֠ wᵊ וְ and
כִבֶּס ḵibbˌes כבס wash
הָ הַ the
אֹסֵ֨ף ʔōsˌēf אסף gather
אֶת־ ʔeṯ- אֵת [object marker]
אֵ֤פֶר ʔˈēfer אֵפֶר dust
הַ ha הַ the
פָּרָה֙ ppārˌā פָּרָה cow
אֶת־ ʔeṯ- אֵת [object marker]
בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment
וְ wᵊ וְ and
טָמֵ֖א ṭāmˌē טמא be unclean
עַד־ ʕaḏ- עַד unto
הָ הַ the
עָ֑רֶב ʕˈārev עֶרֶב evening
וְֽ wᵊˈ וְ and
הָיְתָ֞ה hāyᵊṯˈā היה be
לִ li לְ to
בְנֵ֣י vᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
לַ la לְ to
הַ the
גֵּ֛ר ggˈēr גֵּר sojourner
הַ ha הַ the
גָּ֥ר ggˌār גור dwell
בְּ bᵊ בְּ in
תֹוכָ֖ם ṯôḵˌām תָּוֶךְ midst
לְ lᵊ לְ to
חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
19:10. cumque laverit qui vaccae portaverat cineres vestimenta sua inmundus erit usque ad vesperum habebunt hoc filii Israhel et advenae qui habitant inter eos sanctum iure perpetuo
And when he that carried the ashes of the cow, hath washed his garments, he shall be unclean until the evening. The children of Israel, and the strangers that dwell among them, shall observe this for a holy thing by a perpetual ordinance.
19:10. And when he who had carried the ashes of the cow will have washed his garments, he shall be unclean until evening. The sons of Israel, and the newcomers who live among them, shall have this as a holy and perpetual right.
19:10. And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
19:10: He that gathered the ashes became equally unclean with the others. For the defilement of the people, pRev_iously transferred to the heifer, was regarded as concentrated in the ashes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:10: wash his: Num 19:7, Num 19:8, Num 19:19
it shall be: Num 15:15, Num 15:16; Exo 12:49; Rom 3:29, Rom 3:30; Col 3:11
Carl Friedrich Keil and Franz Delitzsch
19:10
Use of the Water of Purification. - The words in Num 19:10, "And it shall be to the children of Israel, and to the stranger in the midst of them, for an everlasting statute," relate to the preparation and application of the sprinkling water, and connect the foregoing instructions with those which follow. - Num 19:1-13 contain the general rules for the use of the water; Num 19:14-22 a more detailed description of the execution of those rules.
Num 19:11-13
Whoever touched a corpse, "with regard to all the souls of men," i.e., the corpse of a person, of whatever age or sex, was unclean for seven days, and on the third and seventh day he was to cleanse himself (התחטּא, as in Num 8:21) with the water (בּו refers, so far as the sense is concerned, to the water of purification). If he neglected this cleansing, he did not become clean, and he defiled the dwelling of Jehovah (see at Lev 15:31). Such a man was to be cut off from Israel (vid., at Gen 17:14).
Num 19:14-16
Special instructions concerning the defilement. If a man died in a tent, every one who entered it, or who was there at the time, became unclean for seven days. So also did every "open vessel upon which there was not a covering, a string," i.e., that had not a covering fastened by a string, to prevent the smell of the corpse from penetrating it. פּתיל, a string, is in apposition to צמיד, a band, or binding (see Ges. 113; Ewald, 287, e.). This also applied to any one in the open field, who touched a man who had either been slain by the sword or had died a natural death, or even a bone (skeleton), or a grave.
Num 19:17-20
Ceremony of purification. They were to take for the unclean person some of the dust of the burning of the cow, i.e., some of the ashes obtained by burning the cow, and put living, i.e., fresh water (see Lev 14:5), upon it in a vessel. A clean man was then to take a bunch of hyssop (see Ex 12:22), on account of its inherent purifying power, and dip it in the water, on the third and seventh day after the defilement had taken place, and to sprinkle the tent, with the vessels and persons in it, as well as every one who had touched a corpse, whether a person slain, or one who had died a natural death, or a grave; after which the persons were to wash their clothes and bathe, that they might be clean in the evening. As the uncleanness in question is held up as the highest grade of uncleanness, by its duration being fixed at seven days, i.e., an entire week, so the appointment of a double purification with the sprinkling water shows the force of the uncleanness to be removed; whilst the selection of the third and seventh days was simply determined by the significance of the numbers themselves. In Num 19:20, the threat of punishment for the neglect of purification is repeated from Num 19:13, for the purpose of making it most emphatic.
Num 19:21-22
This also was to be an everlasting statute, that he who sprinkled the water of purification, or even touched it (see at Num 19:7.), and he who was touched by a person defiled (by a corpse), and also the person who touched him, should be unclean till the evening, - a rule which also applied to other forms of uncleanness.
John Gill
19:10 And he that gathereth the ashes of the heifer shall wash his clothes,.... Whom the Targum of Jonathan calls a priest, though it does not seem necessary he should be one:
and be unclean until the even; See Gill on Num 19:7,
and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever; until the Messiah came, whose sufferings and death are for the expiation of, and purification for the sins of Jews and Gentiles, of all the people of God throughout the world, signified by the burning of this heifer; see 1Jn 2:2.
John Wesley
19:10 The stranger - A proselyte.
19:1119:11: Եւ որ մերձենայցէ ՚ի մեռեալ անձին մարդոյ, անսո՛ւրբ լիցի զեւթն օր[1380]. [1380] ՚Ի լուս՛՛. ՚Ի մեռեալ անձն մարդոյ. համաձայն ոմանց ՚ի բնաբ՛՛։
11 «Ով որ դիպչի մեռած մարդու դիակին, եօթն օր թող անմաքուր համարուի:
11 Ով որ մեռած մարդու մը մարմինին դպչի, եօթը օր անմաքուր պէտք է սեպուի։
Եւ որ մերձենայցէ ի մեռեալ ամենայն անձին մարդոյ, անսուրբ լիցի զեւթն օր:

19:11: Եւ որ մերձենայցէ ՚ի մեռեալ անձին մարդոյ, անսո՛ւրբ լիցի զեւթն օր[1380].
[1380] ՚Ի լուս՛՛. ՚Ի մեռեալ անձն մարդոյ. համաձայն ոմանց ՚ի բնաբ՛՛։
11 «Ով որ դիպչի մեռած մարդու դիակին, եօթն օր թող անմաքուր համարուի:
11 Ով որ մեռած մարդու մը մարմինին դպչի, եօթը օր անմաքուր պէտք է սեպուի։
zohrab-1805▾ eastern-1994▾ western am▾
19:1111: Кто прикоснется к мертвому телу какого-либо человека, нечист будет семь дней:
19:11 ὁ ο the ἁπτόμενος απτομαι grasp; touch τοῦ ο the τεθνηκότος θνησκω die; departed πάσης πας all; every ψυχῆς ψυχη soul ἀνθρώπου ανθρωπος person; human ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἑπτὰ επτα seven ἡμέρας ημερα day
19:11 הַ ha הַ the נֹּגֵ֥עַ nnōḡˌēₐʕ נגע touch בְּ bᵊ בְּ in מֵ֖ת mˌēṯ מות die לְ lᵊ לְ to כָל־ ḵol- כֹּל whole נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul אָדָ֑ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and טָמֵ֖א ṭāmˌē טמא be unclean שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִֽים׃ yāmˈîm יֹום day
19:11. qui tetigerit cadaver hominis et propter hoc septem diebus fuerit inmundusHe that toucheth the corpse of a man, and is therefore unclean seven days,
11. He that toucheth the dead body of any man shall be unclean seven days:
19:11. Whoever touches the corpse of a man, and is, because of this, unclean for seven days,
19:11. He that toucheth the dead body of any man shall be unclean seven days.
He that toucheth the dead body of any man shall be unclean seven days:

11: Кто прикоснется к мертвому телу какого-либо человека, нечист будет семь дней:
19:11
ο the
ἁπτόμενος απτομαι grasp; touch
τοῦ ο the
τεθνηκότος θνησκω die; departed
πάσης πας all; every
ψυχῆς ψυχη soul
ἀνθρώπου ανθρωπος person; human
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἑπτὰ επτα seven
ἡμέρας ημερα day
19:11
הַ ha הַ the
נֹּגֵ֥עַ nnōḡˌēₐʕ נגע touch
בְּ bᵊ בְּ in
מֵ֖ת mˌēṯ מות die
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
טָמֵ֖א ṭāmˌē טמא be unclean
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִֽים׃ yāmˈîm יֹום day
19:11. qui tetigerit cadaver hominis et propter hoc septem diebus fuerit inmundus
He that toucheth the corpse of a man, and is therefore unclean seven days,
19:11. Whoever touches the corpse of a man, and is, because of this, unclean for seven days,
19:11. He that toucheth the dead body of any man shall be unclean seven days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-22: Перечисляются случаи осквернении, для снятия которого употреблялся разбавленный живой водой пепел рыжей телицы.

«Кто прикоснется к мертвому телу человека — нечист будет 7: дней. Если человек умер в шатре, то все, что в шатре, — нечисто будет 7: дней. Всякий открытый сосуд (в этом шатре) нечист». Помимо вышеотмеченной нравственной тенденции (см. пр. к 1–3: ст. V гл. кн. Числ), предписания предохранять себя от соприкосновения с человеческим трупом и тем, что находится в ближайшем общении с последним, — имеют и огромное санитарно-профилактическое значение. «И кропивший очистительною водою… и прикоснувшийся к очистительной воде нечист будет до вечера», как принимавшие участие в очищении от скверны греха: нравственный карантин для врачевателя нравственных недугов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 He that toucheth the dead body of any man shall be unclean seven days. 12 He shall purify himself with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean. 13 Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him. 14 This is the law, when a man dieth in a tent: all that come into the tent, and all that is in the tent, shall be unclean seven days. 15 And every open vessel, which hath no covering bound upon it, is unclean. 16 And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days. 17 And for an unclean person they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel: 18 And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave: 19 And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even. 20 But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the LORD: the water of separation hath not been sprinkled upon him; he is unclean. 21 And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation shall wash his clothes; and he that toucheth the water of separation shall be unclean until even. 22 And whatsoever the unclean person toucheth shall be unclean; and the soul that toucheth it shall be unclean until even.
Directions are here given concerning the use and application of the ashes which were prepared for purification. they were laid up to be laid out; and therefore, though now one place would serve to keep them in, while all Israel lay so closely encamped, yet it is probable that afterwards, when they came to Canaan, some of these ashes were kept in every town, for there would be daily use for them. Observe,
I. In what cases there needed a purification with these ashes. No other is mentioned here than the ceremonial uncleanness that was contracted by the touch of a dead body, or of the bone or grave of a dead man, or being in the tent or house where a dead body lay, v. 11, 14-16. This I look upon to have been one of the greatest burdens of the ceremonial law, and one of the most unaccountable. He that touched the carcase of an unclean beast, or any living man under the greatest ceremonial uncleanness, was made unclean by it only till the evening, and needed only common water to purify himself with; but he that came near the dead body of man, woman, or child, much bear the reproach of his uncleanness seven days, must twice be purified with the water of separation, which he could not obtain without trouble and charge, and till he was purified must not come near the sanctuary upon pain of death.
1. This was strange, considering, (1.) that whenever any died (and we are in deaths oft) several persons must unavoidable contract this pollution, the body must be stripped, washed, wound up, carried out, and buried, and this could not be done without many hands, and yet all defiled, which signifies that in our corrupt and fallen state there is none that lives and sins not; we cannot avoid being polluted by the defiling world we pass through, and we offend daily, yet the impossibility of our being sinless does not make sin the less polluting. (2.) that taking care of the dead, to see them decently buried, is not only necessary, but a very good office, and an act of kindness, both to the honour of the dead and the comfort of the living, and yet uncleanness was contracted by it, which intimates that the pollutions of sin mix with and cleave to our best services. There is not a just man upon earth that doeth good and sinneth not; we are apt some way or other to do amiss even in our doing good. (3.) That this pollution was contracted by what was done privately in their own houses, which intimates (as bishop Patrick observes) that God sees what is done in secret, and nothing can be concealed from the divine Majesty. (4.) This pollution might be contracted, and yet a man might never know it, as by the touch of a grave which appeared not, of which our Saviour says, Those that walk over it are not aware of it (Luke xi. 44), which intimates the defilement of the conscience by sins of ignorance, and the cause we have to cry out, "Who can understand his errors?" and to pray, "Cleanse us from secret faults, faults which we ourselves do not see ourselves guilty of."
2. But why did the law make a dead corpse such a defiling thing? (1.) Because death is the wages of sin, entered into the world by it, and reigns by the power of it. Death to mankind is another thing from what it is to other creatures: it is a curse, it is the execution of the law, and therefore the defilement of death signifies the defilement of sin. (2.) Because the law could not conquer death, nor abolish it and alter the property of it, as the gospel does by bringing life and immortality to light, and so introducing a better hope. Since our Redeemer was dead and buried, death is no more destroying to the Israel of God, and therefore dead bodies are no more defiling; but while the church was under the law, to show that it made not the comers thereunto perfect, the pollution contracted by dead bodies could not but form in their minds melancholy and uncomfortable notions concerning death, while believers now through Christ can triumph over it. O grave! where is thy victory? Where is thy pollution?
II. How the ashes were to be used and applied in these cases. 1. A small quantity of the ashes must be put into a cup of spring water, and mixed with the water, which thereby was made, as it is here called, a water of separation, because it was to be sprinkled on those who were separated or removed from the sanctuary by their uncleanness. As the ashes of the heifer signified the merit of Christ, so the running water signified the power and grace of the blessed Spirit, who is compared to rivers of living water; and it is by his operation that the righteousness of Christ is applied to us for our cleansing. Hence we are said to be washed, that is, sanctified and justified, not only in the name of the Lord Jesus, but by the Spirit of our God, 1 Cor. vi. 11; 1 Pet. i. 2. Those that promise themselves benefit by the righteousness of Christ, while they submit not to the grace and influence of the Spirit, do but deceive themselves, for we cannot put asunder what God has joined, nor be purified by the ashes otherwise than in the running water. 2. This water must be applied by a bunch of hyssop dipped in it, with which the person or thing to be cleansed must be sprinkled (v. 18), in allusion to which David prays, Purge me with hyssop. Faith is the bunch of hyssop wherewith the conscience is sprinkled and the heart purified. Many might be sprinkled at once, and the water with which the ashes were mingled might serve for many sprinklings, till it was all spent; and a very little lighting upon a man served to purify him, if done with that intention. In allusion to this application of the water of separation by sprinkling, the blood of Christ is said to be the blood of sprinkling (Heb. xii. 24), and with it were are said to be sprinkled from an evil conscience (Heb. x. 22), that is, we are freed from the uneasiness that arises from a sense of our guilt. And it is foretold that Christ, by his baptism, shall sprinkle many nations, Isa. lii. 15. 3. The unclean person must be sprinkled with this water on the third day after his pollution, and on the seventh day, v. 12-19. The days were reckoned (we may suppose) from the last time of his touching or coming near the dead body; for he would not begin the days of his cleansing while he was still under a necessity of repeating the pollution; but when the dead body was buried, so that there was no further occasion of meddling with it, then he began to reckon his days. Then, and then only, we may with comfort apply Christ's merit to our souls, when we have forsaken sin, and cease all fellowship with the unfruitful works of death and darkness. The repetition of the sprinkling teaches us often to renew the actings of repentance and faith, wash as Naaman, seven times; we need to do that often which is so necessary to be well done. 4. Though the pollution contracted was only ceremonial, yet the neglect of the purification prescribed would turn into moral guilt: He that shall be unclean and shall not purify himself, that soul shall be cut off, v. 20. Note, It is a dangerous thing to contemn divine institutions, though they may seem minute. A slight wound, if neglected, may prove fatal; a sin we call little, if not repented of, will be our ruin, when great sinners that repent shall find mercy. Our uncleanness separates us from God, but it is our being unclean and not purifying ourselves that will separate us for ever from him: it is not the wound that is fatal, so much as the contempt of the remedy. 5. Even he that sprinkled the water of separation, or touched it, or touched the unclean person, must be unclean till the evening, that is, must not come near the sanctuary on that day, v. 21, 22. Thus God would show them the imperfection of those services, and their insufficiency to purify the conscience, that they might look for the Messiah, who in the fulness of time should by the eternal Spirit offer himself without spot unto God, and so purge our consciences from dead works (that is, from sin, which defiles like a dead body, and is therefore called a body of death), that we may have liberty of access to the sanctuary, to serve the living God with living sacrifices.
Adam Clarke: Commentary on the Bible - 1831
19:11: He that toucheth the dead body of any man shall be unclean seven days - How low does this lay man! He who touched a dead beast was only unclean for one day, Lev 11:24, Lev 11:27, Lev 11:39; but he who touches a dead man is unclean for seven days. This was certainly designed to mark the peculiar impurity of man, and to show his sinfulness - seven times worse than the vilest animal! O thou son of the morning, how art thou fallen!
Albert Barnes: Notes on the Bible - 1834
19:11: One practical effect of attaching defilement to a dead body, and to all that touched it, etc., would be to insure early burial, and to correct a practice not uncommon in the East, of leaving the deal to be devoured by the wild beasts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:11: toucheth the dead: He who touched a dead beast was only unclean for one day (Lev 11:12, Lev 11:27, Lev 11:39); but he who touches a dead man is unclean for seven days. This was certainly designed to show the peculiar impurity and sinfulness of man, and the hatefulness of sin, seven times worse than the vilest animal! Num 19:16, Num 5:2, Num 9:6, Num 9:10, Num 31:19; Lev 11:31, Lev 21:1, Lev 21:11; Lam 4:14; Hag 2:13; Rom 5:12; Co2 6:17; Eph 2:1; Heb 9:14
man: Heb. soul of man
John Gill
19:11 He that toucheth the dead body of any man,.... A man and not a beast, as Aben Ezra observes; for he that touched the dead body of a beast was unclean only until evening, Lev 11:24; any man, Jew or Gentile, as the same writer notes: this is instanced in, as being the principal pollution, though not the only one, yet so some think, for which the water of purification made of the ashes of the burnt heifer was appointed:
shall be unclean seven days; the reason of which is, because death is the fruit of sin, which is of a defiling nature, and to show that all that are dead in sins are defiled and defiling, and are not to be touched, or to have communion and fellowship held with them but to be abstained from.
Robert Jamieson, A. R. Fausset and David Brown
19:11 He that toucheth the dead body of any man shall be unclean--This law is noticed here to show the uses to which the water of separation [Num 19:9] was applied. The case of a death is one; and as in every family which sustained a bereavement the members of the household became defiled, so in an immense population, where instances of mortality and other cases of uncleanness would be daily occurring, the water of separation must have been in constant requisition. To afford the necessary supply of the cleansing mixture, the Jewish writers say that a red heifer was sacrificed every year, and that the ashes, mingled with the sprinkling ingredients, were distributed through all the cities and towns of Israel.
19:1219:12: եւ սրբեսցի՛ նա յաւուրն երրորդի՝ եւ յաւուրն եւթներորդի, եւ ապա՛ սո՛ւրբ լիցի. ապա թէ ո՛չ սրբեսցի յաւուրն երրորդի եւ յաւուրն եւթներորդի, մի՛ լիցի սուրբ։
12 Նա պէտք է մաքրուի երրորդ ու եօթներորդ օրերը, որից յետոյ մաքուր կը համարուի: Իսկ եթէ երրորդ ու եօթներորդ օրերը չմաքրուի, մաքուր չի համարուի:
12 Անիկա անով* զինք մաքրել թող տայ երրորդ օրը, եօթներորդ օրը մաքուր թող սեպուի։ Բայց եթէ երրորդ օրը չմաքրուի, եօթներորդ օրը մաքուր պիտի չսեպուի։
Եւ սրբեսցի [299]նա յաւուրն երրորդի եւ յաւուրն եւթներորդի, եւ ապա սուրբ լիցի. ապա թէ ոչ սրբեսցի յաւուրն երրորդի եւ յաւուրն եւթներորդի, մի՛ լիցի սուրբ:

19:12: եւ սրբեսցի՛ նա յաւուրն երրորդի՝ եւ յաւուրն եւթներորդի, եւ ապա՛ սո՛ւրբ լիցի. ապա թէ ո՛չ սրբեսցի յաւուրն երրորդի եւ յաւուրն եւթներորդի, մի՛ լիցի սուրբ։
12 Նա պէտք է մաքրուի երրորդ ու եօթներորդ օրերը, որից յետոյ մաքուր կը համարուի: Իսկ եթէ երրորդ ու եօթներորդ օրերը չմաքրուի, մաքուր չի համարուի:
12 Անիկա անով* զինք մաքրել թող տայ երրորդ օրը, եօթներորդ օրը մաքուր թող սեպուի։ Բայց եթէ երրորդ օրը չմաքրուի, եօթներորդ օրը մաքուր պիտի չսեպուի։
zohrab-1805▾ eastern-1994▾ western am▾
19:1212: он должен очистить себя сею [водою] в третий день и в седьмой день, и будет чист; если же он не очистит себя в третий и седьмой день, то не будет чист;
19:12 οὗτος ουτος this; he ἁγνισθήσεται αγνιζω purify τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τρίτῃ τριτος third καὶ και and; even τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh καὶ και and; even καθαρὸς καθαρος clean; clear ἔσται ειμι be ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not ἀφαγνισθῇ αφαγνιζω the ἡμέρᾳ ημερα day τῇ ο the τρίτῃ τριτος third καὶ και and; even τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh οὐ ου not καθαρὸς καθαρος clean; clear ἔσται ειμι be
19:12 ה֣וּא hˈû הוּא he יִתְחַטָּא־ yiṯḥaṭṭā- חטא miss בֹ֞ו vˈô בְּ in בַּ ba בְּ in † הַ the יֹּ֧ום yyˈôm יֹום day הַ ha הַ the שְּׁלִישִׁ֛י ššᵊlîšˈî שְׁלִישִׁי third וּ û וְ and בַ va בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the שְּׁבִיעִ֖י ššᵊvîʕˌî שְׁבִיעִי seventh יִטְהָ֑ר yiṭhˈār טהר be clean וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֨א lˌō לֹא not יִתְחַטָּ֜א yiṯḥaṭṭˈā חטא miss בַּ ba בְּ in † הַ the יֹּ֧ום yyˈôm יֹום day הַ ha הַ the שְּׁלִישִׁ֛י ššᵊlîšˈî שְׁלִישִׁי third וּ û וְ and בַ va בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the שְּׁבִיעִ֖י ššᵊvîʕˌî שְׁבִיעִי seventh לֹ֥א lˌō לֹא not יִטְהָֽר׃ yiṭhˈār טהר be clean
19:12. aspergetur ex hac aqua die tertio et septimo et sic mundabitur si die tertio aspersus non fuerit septimo non poterit emundariShall be sprinkled with this water on the third day, and on the seventh, and so shall be cleansed. If he were not sprinkled on the third day, he cannot be cleansed on the seventh.
12. the same shall purify himself therewith on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean.
19:12. shall be sprinkled from this water on the third and seventh days, and so shall he be cleansed. But if he was not sprinkled on the third day, he is not able to be cleansed on the seventh.
19:12. He shall purify himself with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean.
He shall purify himself with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean:

12: он должен очистить себя сею [водою] в третий день и в седьмой день, и будет чист; если же он не очистит себя в третий и седьмой день, то не будет чист;
19:12
οὗτος ουτος this; he
ἁγνισθήσεται αγνιζω purify
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τρίτῃ τριτος third
καὶ και and; even
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
καὶ και and; even
καθαρὸς καθαρος clean; clear
ἔσται ειμι be
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
ἀφαγνισθῇ αφαγνιζω the
ἡμέρᾳ ημερα day
τῇ ο the
τρίτῃ τριτος third
καὶ και and; even
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
οὐ ου not
καθαρὸς καθαρος clean; clear
ἔσται ειμι be
19:12
ה֣וּא hˈû הוּא he
יִתְחַטָּא־ yiṯḥaṭṭā- חטא miss
בֹ֞ו vˈô בְּ in
בַּ ba בְּ in
הַ the
יֹּ֧ום yyˈôm יֹום day
הַ ha הַ the
שְּׁלִישִׁ֛י ššᵊlîšˈî שְׁלִישִׁי third
וּ û וְ and
בַ va בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֖י ššᵊvîʕˌî שְׁבִיעִי seventh
יִטְהָ֑ר yiṭhˈār טהר be clean
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֨א lˌō לֹא not
יִתְחַטָּ֜א yiṯḥaṭṭˈā חטא miss
בַּ ba בְּ in
הַ the
יֹּ֧ום yyˈôm יֹום day
הַ ha הַ the
שְּׁלִישִׁ֛י ššᵊlîšˈî שְׁלִישִׁי third
וּ û וְ and
בַ va בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֖י ššᵊvîʕˌî שְׁבִיעִי seventh
לֹ֥א lˌō לֹא not
יִטְהָֽר׃ yiṭhˈār טהר be clean
19:12. aspergetur ex hac aqua die tertio et septimo et sic mundabitur si die tertio aspersus non fuerit septimo non poterit emundari
Shall be sprinkled with this water on the third day, and on the seventh, and so shall be cleansed. If he were not sprinkled on the third day, he cannot be cleansed on the seventh.
19:12. shall be sprinkled from this water on the third and seventh days, and so shall he be cleansed. But if he was not sprinkled on the third day, he is not able to be cleansed on the seventh.
19:12. He shall purify himself with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:12: He shall purify himself with it - יתחטא בו yithchatta bo, literally, he shall sin himself with it. This Hebrew form of speech is common enough among us in other matters. Thus to fleece, to bark, and to skin, do not signify to add a fleece, another bark, or a skin, but to take one away; therefore, to sin himself, in the Hebrew idiom, is not to add sin, but to take it away, to purify. The verb חטא chata signifies to miss the mark, to sin, to purify from sin, and to make a sin-offering. See the note on Gen 13:13.
The Hebrews generally sacrificed males, no matter of what color; but here a heifer, and a heifer of a red color, is ordered. The reason of these circumstances is not very well known.
"The rabbins, with all their boldness," says Calmet, "who stick at nothing when it is necessary to explain what they do not understand, declare that the cause of this law is entirely unknown; and that Solomon, with all his wisdom, could not find it out."
Several fathers, as well modern as ancient, profess to understand the whole clearly.
1. The red heifer with them signifies the flesh of our Lord, formed out of an earthly substance.
2. Being without spot, etc., the infinite holiness of Christ.
3. The sex of the animal, the infirmity of our flesh, with which he clothed himself.
4. The red color, his passion.
5. Being unyoked, his being righteous in all his conduct, and never under the yoke of sin.
6. Eleazar's sacrificing the heifer instead of Aaron, Gen 13:3, signifies the change of the priesthood from the family of Aaron, in order that a new and more perfect priesthood might take place.
7. The red heifer being taken without the camp (Gen 13:3) to be slain, points out the crucifixion of our Lord without the city.
8. The complete consuming of the heifer by fire, the complete offering of the whole body and soul of Christ as a sacrifice to God for the sin of man: for as the heifer was without blemish, the whole might be offered to God; and as Christ was immaculate, his whole body and soul were made a sacrifice for sin.
9. As the fire of this sacrifice ascended up to God, so it points out the resurrection and ascension of our blessed Lord.
10. And as the ashes of this victim communicated a legal purity to those who were defiled, so true repentance, signified by those ashes, is necessary for the expiation of the offenses committed after baptism.
A great part of this is true in itself; but how little evidence is there that all these things were intended in the ordinance of the red heifer? See on Num 8:7 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:12: He shall purify: Yithchatta, literally, "he shall sin himself," i. e., not add sin, but take it away, purify. So we say to fleece, and to skin, which do not signify to add a fleece, or a skin, but to take one away. Num 19:17, Num 19:18; Psa 51:7; Eze 36:25; Act 15:9; Rev 7:14
third day: Num 31:19; Exo 19:11, Exo 19:15; Lev 7:17; Hos 6:2; Co1 15:3, Co1 15:4
Geneva 1599
19:12 He shall purify himself (f) with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean.
(f) With the sprinkling of water.
John Gill
19:12 He shall purify himself with it,.... That is, with the ashes of the water of purification made of them: and this was to be done first
on the third day; from the time of his touching the dead body. Aben Ezra intimates, that there is a secret or mystery in this and the following number seven; it may respect the third day of Christ's resurrection, who, as he shed his blood for the expiation and purification of sinners, so he rose again the third day for the justification of them:
and on the seventh day he shall be clean; which may denote the perfect state, or sabbath of rest, which remains for the people of God, when all Christ's purified and justified ones shall be clear of all sin, and be the spirits of just men made perfect:
but if he purify not himself the third day, then the seventh day he shall not be clean; whoever is not cleansed from his sins by the blood of Christ, shed for the remission of them, and is not justified from them by him that rose from the dead the third day, will never be cleansed in the world to come, or in the eternal sabbath; but it will then be said, "let him that is filthy be filthy still", Rev_ 22:11.
John Wesley
19:12 With it - With the water of separation. On the third day - To typify Christ's resurrection on that day by which we are cleansed or sanctified.
Robert Jamieson, A. R. Fausset and David Brown
19:12 He shall purify himself . . . the third day--The necessity of applying the water on the third day is inexplicable on any natural or moral ground; and, therefore, the regulation has been generally supposed to have had a typical reference to the resurrection, on that day, of Christ, by whom His people are sanctified; while the process of ceremonial purification being extended over seven days, was intended to show that sanctification is progressive and incomplete till the arrival of the eternal Sabbath. Every one knowingly and presumptuously neglecting to have himself sprinkled with this water was guilty of an offense which was punished by excommunication.
19:1319:13: Ամենայն որ մերձենայցէ ՚ի մեռեալ անձն ՚ի մարդոյ որ մեռանիցի, եւ ո՛չ սրբեսցի՝ զխորա՛նն Տեառն պղծեաց. սատակեսցի՛ անձնն այն յԻսրայէլէ. զի ջուրն սրսկման ո՛չ սրսկեցաւ ՚ի վերայ նորա, անսո՛ւրբ է զի պղծութիւն իւր ՚ի նմա՛ է[1381]։ [1381] Ոսկան. ՚Ի մեռեալ անձն մարդոյ։ Ոմանք. Զի պղծութիւն նորա ՚ի նմա է։
13 Ով որ դիպչի մեռած կամ մեռնելու վրայ եղող մարդու դիակի ու չմաքրուի, նա պղծած է լինում Տիրոջ խորանը: Այդ մարդը թող վերանայ իսրայէլացիների միջից: Քանի որ մեղքերի մաքրման ջուր չցանուեց նրա վրայ, նա անմաքուր է, որովհետեւ նրա անմաքրութիւնը մնում է նրա մէջ:
13 Ով որ մեռած մարդու մարմնին դպչի ու ինքզինք չմաքրէ, Տէրոջը խորանը կը պղծէ եւ այն անձը Իսրայէլէն պէտք է կորսուի. անոր վրայ մաքրութեան ջուրը չսրսկուելուն համար անիկա անմաքուր է. իր անմաքրութիւնը տակաւին իր վրայ է։
Ամենայն որ մերձենայցէ ի մեռեալ անձին մարդոյ որ մեռանիցի, եւ ոչ սրբեսցի, զխորանն Տեառն պղծեաց, սատակեսցի անձն այն յԻսրայելէ. զի ջուրն սրսկման ոչ սրսկեցաւ ի վերայ նորա, անսուրբ է, զի պղծութիւն իւր ի նմա է:

19:13: Ամենայն որ մերձենայցէ ՚ի մեռեալ անձն ՚ի մարդոյ որ մեռանիցի, եւ ո՛չ սրբեսցի՝ զխորա՛նն Տեառն պղծեաց. սատակեսցի՛ անձնն այն յԻսրայէլէ. զի ջուրն սրսկման ո՛չ սրսկեցաւ ՚ի վերայ նորա, անսո՛ւրբ է զի պղծութիւն իւր ՚ի նմա՛ է[1381]։
[1381] Ոսկան. ՚Ի մեռեալ անձն մարդոյ։ Ոմանք. Զի պղծութիւն նորա ՚ի նմա է։
13 Ով որ դիպչի մեռած կամ մեռնելու վրայ եղող մարդու դիակի ու չմաքրուի, նա պղծած է լինում Տիրոջ խորանը: Այդ մարդը թող վերանայ իսրայէլացիների միջից: Քանի որ մեղքերի մաքրման ջուր չցանուեց նրա վրայ, նա անմաքուր է, որովհետեւ նրա անմաքրութիւնը մնում է նրա մէջ:
13 Ով որ մեռած մարդու մարմնին դպչի ու ինքզինք չմաքրէ, Տէրոջը խորանը կը պղծէ եւ այն անձը Իսրայէլէն պէտք է կորսուի. անոր վրայ մաքրութեան ջուրը չսրսկուելուն համար անիկա անմաքուր է. իր անմաքրութիւնը տակաւին իր վրայ է։
zohrab-1805▾ eastern-1994▾ western am▾
19:1313: всякий, прикоснувшийся к мертвому телу какого-либо человека умершего и не очистивший себя, осквернит жилище Господа: истребится человек тот из среды Израиля, ибо он не окроплен очистительною водою, он нечист, еще нечистота его на нем.
19:13 πᾶς πας all; every ὁ ο the ἁπτόμενος απτομαι grasp; touch τοῦ ο the τεθνηκότος θνησκω die; departed ἀπὸ απο from; away ψυχῆς ψυχη soul ἀνθρώπου ανθρωπος person; human ἐὰν εαν and if; unless ἀποθάνῃ αποθνησκω die καὶ και and; even μὴ μη not ἀφαγνισθῇ αφαγνιζω the σκηνὴν σκηνη tent κυρίου κυριος lord; master ἐμίανεν μιαινω taint; defile ἐκτριβήσεται εκτριβω the ψυχὴ ψυχη soul ἐκείνη εκεινος that ἐξ εκ from; out of Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that ὕδωρ υδωρ water ῥαντισμοῦ ραντισμος sprinkling οὐ ου not περιερραντίσθη περιρραντιζω in; on αὐτόν αυτος he; him ἀκάθαρτός ακαθαρτος unclean ἐστιν ειμι be ἔτι ετι yet; still ἡ ο the ἀκαθαρσία ακαθαρσια uncleanness αὐτοῦ αυτος he; him ἐν εν in αὐτῷ αυτος he; him ἐστιν ειμι be
19:13 כָּֽל־ kˈol- כֹּל whole הַ ha הַ the נֹּגֵ֡עַ nnōḡˈēₐʕ נגע touch בְּ bᵊ בְּ in מֵ֣ת mˈēṯ מות die בְּ bᵊ בְּ in נֶפֶשׁ֩ nefˌeš נֶפֶשׁ soul הָ hā הַ the אָדָ֨ם ʔāḏˌām אָדָם human, mankind אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָמ֜וּת yāmˈûṯ מות die וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִתְחַטָּ֗א yiṯḥaṭṭˈā חטא miss אֶת־ ʔeṯ- אֵת [object marker] מִשְׁכַּ֤ן miškˈan מִשְׁכָּן dwelling-place יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH טִמֵּ֔א ṭimmˈē טמא be unclean וְ wᵊ וְ and נִכְרְתָ֛ה niḵrᵊṯˈā כרת cut הַ ha הַ the נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul הַ ha הַ the הִ֖וא hˌiw הִיא she מִ mi מִן from יִּשְׂרָאֵ֑ל yyiśrāʔˈēl יִשְׂרָאֵל Israel כִּי֩ kˌî כִּי that מֵ֨י mˌê מַיִם water נִדָּ֜ה niddˈā נִדָּה menstruation לֹא־ lō- לֹא not זֹרַ֤ק zōrˈaq זרק toss עָלָיו֙ ʕālāʸw עַל upon טָמֵ֣א ṭāmˈē טָמֵא unclean יִהְיֶ֔ה yihyˈeh היה be עֹ֖וד ʕˌôḏ עֹוד duration טֻמְאָתֹ֥ו ṭumʔāṯˌô טֻמְאָה uncleanness בֹֽו׃ vˈô בְּ in
19:13. omnis qui tetigerit humanae animae morticinum et aspersus hac commixtione non fuerit polluet tabernaculum Domini et peribit ex Israhel quia aqua expiationis non est aspersus inmundus erit et manebit spurcitia eius super eumEvery one that toucheth the corpse of a man, and is not sprinkled with this mixture, shall profane the tabernacle of the Lord, and shall perish out of Israel: because he was not sprinkled with the water of expiation, he shall be unclean, and his uncleanness shall remain upon him.
13. Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him.
19:13. Anyone who will have touched the dead body of a human life, and who has not been sprinkled with this mixture, pollutes the tabernacle of the Lord, and he shall perish out of Israel. For not having been sprinkled with the water of expiation, he shall be unclean, and his filth shall remain upon him.
19:13. Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness [is] yet upon him.
Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness [is] yet upon him:

13: всякий, прикоснувшийся к мертвому телу какого-либо человека умершего и не очистивший себя, осквернит жилище Господа: истребится человек тот из среды Израиля, ибо он не окроплен очистительною водою, он нечист, еще нечистота его на нем.
19:13
πᾶς πας all; every
ο the
ἁπτόμενος απτομαι grasp; touch
τοῦ ο the
τεθνηκότος θνησκω die; departed
ἀπὸ απο from; away
ψυχῆς ψυχη soul
ἀνθρώπου ανθρωπος person; human
ἐὰν εαν and if; unless
ἀποθάνῃ αποθνησκω die
καὶ και and; even
μὴ μη not
ἀφαγνισθῇ αφαγνιζω the
σκηνὴν σκηνη tent
κυρίου κυριος lord; master
ἐμίανεν μιαινω taint; defile
ἐκτριβήσεται εκτριβω the
ψυχὴ ψυχη soul
ἐκείνη εκεινος that
ἐξ εκ from; out of
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
ὕδωρ υδωρ water
ῥαντισμοῦ ραντισμος sprinkling
οὐ ου not
περιερραντίσθη περιρραντιζω in; on
αὐτόν αυτος he; him
ἀκάθαρτός ακαθαρτος unclean
ἐστιν ειμι be
ἔτι ετι yet; still
ο the
ἀκαθαρσία ακαθαρσια uncleanness
αὐτοῦ αυτος he; him
ἐν εν in
αὐτῷ αυτος he; him
ἐστιν ειμι be
19:13
כָּֽל־ kˈol- כֹּל whole
הַ ha הַ the
נֹּגֵ֡עַ nnōḡˈēₐʕ נגע touch
בְּ bᵊ בְּ in
מֵ֣ת mˈēṯ מות die
בְּ bᵊ בְּ in
נֶפֶשׁ֩ nefˌeš נֶפֶשׁ soul
הָ הַ the
אָדָ֨ם ʔāḏˌām אָדָם human, mankind
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָמ֜וּת yāmˈûṯ מות die
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִתְחַטָּ֗א yiṯḥaṭṭˈā חטא miss
אֶת־ ʔeṯ- אֵת [object marker]
מִשְׁכַּ֤ן miškˈan מִשְׁכָּן dwelling-place
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
טִמֵּ֔א ṭimmˈē טמא be unclean
וְ wᵊ וְ and
נִכְרְתָ֛ה niḵrᵊṯˈā כרת cut
הַ ha הַ the
נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul
הַ ha הַ the
הִ֖וא hˌiw הִיא she
מִ mi מִן from
יִּשְׂרָאֵ֑ל yyiśrāʔˈēl יִשְׂרָאֵל Israel
כִּי֩ kˌî כִּי that
מֵ֨י mˌê מַיִם water
נִדָּ֜ה niddˈā נִדָּה menstruation
לֹא־ lō- לֹא not
זֹרַ֤ק zōrˈaq זרק toss
עָלָיו֙ ʕālāʸw עַל upon
טָמֵ֣א ṭāmˈē טָמֵא unclean
יִהְיֶ֔ה yihyˈeh היה be
עֹ֖וד ʕˌôḏ עֹוד duration
טֻמְאָתֹ֥ו ṭumʔāṯˌô טֻמְאָה uncleanness
בֹֽו׃ vˈô בְּ in
19:13. omnis qui tetigerit humanae animae morticinum et aspersus hac commixtione non fuerit polluet tabernaculum Domini et peribit ex Israhel quia aqua expiationis non est aspersus inmundus erit et manebit spurcitia eius super eum
Every one that toucheth the corpse of a man, and is not sprinkled with this mixture, shall profane the tabernacle of the Lord, and shall perish out of Israel: because he was not sprinkled with the water of expiation, he shall be unclean, and his uncleanness shall remain upon him.
19:13. Anyone who will have touched the dead body of a human life, and who has not been sprinkled with this mixture, pollutes the tabernacle of the Lord, and he shall perish out of Israel. For not having been sprinkled with the water of expiation, he shall be unclean, and his filth shall remain upon him.
19:13. Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness [is] yet upon him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:13: purifieth: Num 15:30; Lev 5:3, Lev 5:6, Lev 5:17, Lev 15:31; Heb 2:2, Heb 2:3, Heb 10:29; Rev 21:8, Rev 22:11, Rev 22:15
the water: Num 19:9, Num 19:18, Num 8:7
his uncleanness: Lev 7:20, Lev 22:3; Pro 14:32; Joh 8:24
Geneva 1599
19:13 Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be (g) cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness [is] yet upon him.
(g) So that he should not be esteemed to be of the holy people, but as a polluted and excommunicated person.
John Gill
19:13 Whosoever toucheth the dead body of any man that is dead, and purifieth not himself,.... With the ashes of the heifer, or water of purification, and so neglects the means which God has appointed for his cleansing:
defileth the tabernacle of the Lord; that is, if he goes into it in his uncleanness, which it was not lawful for him to do: from the Jews the Assyrians seem to have borrowed some customs of theirs, as related by Lucian (r), who upon burying a dead cock reckoned seven days, see Num 19:11; and then went into the temple, for before they might not go in, nor perform holy service; such laws they use, that if anyone sees a dead carcass, he may not go that day into the temple; but he goes in the day following, after he has purified himself:
and that soul shall be cut off from Israel; either be excommunicated from the church, or die by the hand of the civil magistrate, or by the immediate hand of God; that is, if he knew he had touched a dead body, and wilfully neglected the means of his purification, and so sinned presumptuously; otherwise, if all this was done ignorantly, an atonement was made for it, Lev 5:3.
because the water of separation was not sprinkled upon him, he shall be unclean; as all are who are not sprinkled with the blood of Christ:
his uncleanness is yet upon him; and will remain, nothing can remove it; as nothing can remove the stain and blot of sin but the blood of Christ; and where that is not applied it will remain marked before God, and will lie upon the sinner to his utter condemnation and ruin; see Jer 2:22.
(r) De Dea Syria.
John Wesley
19:13 Whosoever toucheth - If this transgression be done presumptuously; for if it was done ignorantly, he was only to offer sacrifice. Defiled - By approaching to it in his uncleanness: for holy things or places were ceremonially defiled with the touch of any unclean person or thing. Is upon him - He continues in his guilt, not now to be washed away by this water, but to be punished by cutting off.
19:1419:14: Եւ ա՛յս օրէն իցէ մարդոյ որ մեռանիցի ՚ի տան. ամենայն որ մտցէ ՚ի տունն, եւ որ ինչ կայցէ ՚ի տանն, անսո՛ւրբ լիցին զեւթն օր.
14 Տան մէջ մեռնող մարդու մասին ծիսակարգը հետեւեալն է. ով որ մտնի այդ տունը, եւ ինչ որ կայ այդ տան մէջ, թող անմաքուր համարուի եօթը օր:
14 Վրանի մէջ մեռնող մարդուն համար օրէնքը այս է. այն վրանին մէջ ամէն մտնող եւ այն վրանէն ամէն եղող եօթը օր անմաքուր պիտի ըլլայ
Եւ այս օրէն իցէ մարդոյ որ մեռանիցի ի [300]տան. ամենայն որ մտանիցէ ի տունն եւ որ ինչ կայցէ ի տանն` անսուրբ լիցին զեւթն օր:

19:14: Եւ ա՛յս օրէն իցէ մարդոյ որ մեռանիցի ՚ի տան. ամենայն որ մտցէ ՚ի տունն, եւ որ ինչ կայցէ ՚ի տանն, անսո՛ւրբ լիցին զեւթն օր.
14 Տան մէջ մեռնող մարդու մասին ծիսակարգը հետեւեալն է. ով որ մտնի այդ տունը, եւ ինչ որ կայ այդ տան մէջ, թող անմաքուր համարուի եօթը օր:
14 Վրանի մէջ մեռնող մարդուն համար օրէնքը այս է. այն վրանին մէջ ամէն մտնող եւ այն վրանէն ամէն եղող եօթը օր անմաքուր պիտի ըլլայ
zohrab-1805▾ eastern-1994▾ western am▾
19:1414: Вот закон: если человек умрет в шатре, то всякий, кто придет в шатер, и все, что в шатре, нечисто будет семь дней;
19:14 καὶ και and; even οὗτος ουτος this; he ὁ ο the νόμος νομος.1 law ἄνθρωπος ανθρωπος person; human ἐὰν εαν and if; unless ἀποθάνῃ αποθνησκω die ἐν εν in οἰκίᾳ οικια house; household πᾶς πας all; every ὁ ο the εἰσπορευόμενος εισπορευομαι intrude; travel into εἰς εις into; for τὴν ο the οἰκίαν οικια house; household καὶ και and; even ὅσα οσος as much as; as many as ἐστὶν ειμι be ἐν εν in τῇ ο the οἰκίᾳ οικια house; household ἀκάθαρτα ακαθαρτος unclean ἔσται ειμι be ἑπτὰ επτα seven ἡμέρας ημερα day
19:14 זֹ֚את ˈzōṯ זֹאת this הַ ha הַ the תֹּורָ֔ה ttôrˈā תֹּורָה instruction אָדָ֖ם ʔāḏˌām אָדָם human, mankind כִּֽי־ kˈî- כִּי that יָמ֣וּת yāmˈûṯ מות die בְּ bᵊ בְּ in אֹ֑הֶל ʔˈōhel אֹהֶל tent כָּל־ kol- כֹּל whole הַ ha הַ the בָּ֤א bbˈā בוא come אֶל־ ʔel- אֶל to הָ hā הַ the אֹ֨הֶל֙ ʔˈōhel אֹהֶל tent וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּ bā בְּ in † הַ the אֹ֔הֶל ʔˈōhel אֹהֶל tent יִטְמָ֖א yiṭmˌā טמא be unclean שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִֽים׃ yāmˈîm יֹום day
19:14. ista est lex hominis qui moritur in tabernaculo omnes qui ingrediuntur tentorium illius et universa vasa quae ibi sunt polluta erunt septem diebusThis is the law of a man that dieth in a tent: All that go into his tent and all the vessels that are there, shall be unclean seven days.
14. This is the law when a man dieth in a tent: every one that cometh into the tent, and every one that is in the tent, shall be unclean seven days.
19:14. This is the law of a man who dies in a tent. All who enter into his tent, and all the vessels which are there, shall be polluted for seven days.
19:14. This [is] the law, when a man dieth in a tent: all that come into the tent, and all that [is] in the tent, shall be unclean seven days.
This [is] the law, when a man dieth in a tent: all that come into the tent, and all that [is] in the tent, shall be unclean seven days:

14: Вот закон: если человек умрет в шатре, то всякий, кто придет в шатер, и все, что в шатре, нечисто будет семь дней;
19:14
καὶ και and; even
οὗτος ουτος this; he
ο the
νόμος νομος.1 law
ἄνθρωπος ανθρωπος person; human
ἐὰν εαν and if; unless
ἀποθάνῃ αποθνησκω die
ἐν εν in
οἰκίᾳ οικια house; household
πᾶς πας all; every
ο the
εἰσπορευόμενος εισπορευομαι intrude; travel into
εἰς εις into; for
τὴν ο the
οἰκίαν οικια house; household
καὶ και and; even
ὅσα οσος as much as; as many as
ἐστὶν ειμι be
ἐν εν in
τῇ ο the
οἰκίᾳ οικια house; household
ἀκάθαρτα ακαθαρτος unclean
ἔσται ειμι be
ἑπτὰ επτα seven
ἡμέρας ημερα day
19:14
זֹ֚את ˈzōṯ זֹאת this
הַ ha הַ the
תֹּורָ֔ה ttôrˈā תֹּורָה instruction
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
כִּֽי־ kˈî- כִּי that
יָמ֣וּת yāmˈûṯ מות die
בְּ bᵊ בְּ in
אֹ֑הֶל ʔˈōhel אֹהֶל tent
כָּל־ kol- כֹּל whole
הַ ha הַ the
בָּ֤א bbˈā בוא come
אֶל־ ʔel- אֶל to
הָ הַ the
אֹ֨הֶל֙ ʔˈōhel אֹהֶל tent
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּ בְּ in
הַ the
אֹ֔הֶל ʔˈōhel אֹהֶל tent
יִטְמָ֖א yiṭmˌā טמא be unclean
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִֽים׃ yāmˈîm יֹום day
19:14. ista est lex hominis qui moritur in tabernaculo omnes qui ingrediuntur tentorium illius et universa vasa quae ibi sunt polluta erunt septem diebus
This is the law of a man that dieth in a tent: All that go into his tent and all the vessels that are there, shall be unclean seven days.
19:14. This is the law of a man who dies in a tent. All who enter into his tent, and all the vessels which are there, shall be polluted for seven days.
19:14. This [is] the law, when a man dieth in a tent: all that come into the tent, and all that [is] in the tent, shall be unclean seven days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ all ▾
John Gill
19:14 This is the law when a man dieth in a tent,.... A tent is only mentioned, because the Israelites now dwelt in tents, as Aben Ezra remarks; otherwise the law holds equally good of an house as of a tent:
all that come into the tent, and all that is in the tent, shall be unclean seven days; the meaning of which is, that all persons that come into a tent or house where a dead body is are equally unclean as those that were in it when it died; and the same is to be supposed of all vessels brought into it, as well as those that are in it, that is, open ones, as appears by what follows.
Robert Jamieson, A. R. Fausset and David Brown
19:14 when a man dieth in a tent, &c.--The instances adduced appear very minute and trivial; but important ends, both of a religious and of a sanitary nature, were promoted by carrying the idea of pollution from contact with dead bodies to so great an extent. While it would effectually prevent that Egyptianized race of Israelites imitating the superstitious custom of the Egyptians, who kept in their houses the mummied remains of their ancestors, it ensured a speedy interment to all, thus not only keeping burial places at a distance, but removing from the habitations of the living the corpses of persons who died from infectious disorders, and from the open field the unburied remains of strangers and foreigners who fell in battle.
19:1519:15: եւ ամենայն աման՝ բա՛ց որ ո՛չ իցէ խփեալ կամ սերեկեալ, պի՛ղծ լիցի[1382]։ [1382] Ոմանք. Աման. բայց որ չիցէ խփ՛՛։
15 Բաց, կափարիչով չծածկուած կամ բերանը չկապած որեւէ աման անմաքուր թող համարուի:
15 Եւ ամէն բաց աման, որ իր վրայ խուփ չունի, անմաքուր պիտի ըլլայ։
Եւ ամենայն աման բաց որ ոչ իցէ խփեալ կամ սերեկեալ` պիղծ լիցի:

19:15: եւ ամենայն աման՝ բա՛ց որ ո՛չ իցէ խփեալ կամ սերեկեալ, պի՛ղծ լիցի[1382]։
[1382] Ոմանք. Աման. բայց որ չիցէ խփ՛՛։
15 Բաց, կափարիչով չծածկուած կամ բերանը չկապած որեւէ աման անմաքուր թող համարուի:
15 Եւ ամէն բաց աման, որ իր վրայ խուփ չունի, անմաքուր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1515: всякий открытый сосуд, который не обвязан и не покрыт, нечист.
19:15 καὶ και and; even πᾶν πας all; every σκεῦος σκευος vessel; jar ἀνεῳγμένον ανοιγω open up ὅσα οσος as much as; as many as οὐχὶ ουχι not; not actually δεσμὸν δεσμος bond; confinement καταδέδεται καταδεω bind up ἐπ᾿ επι in; on αὐτῷ αυτος he; him ἀκάθαρτά ακαθαρτος unclean ἐστιν ειμι be
19:15 וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole כְּלִ֣י kᵊlˈî כְּלִי tool פָת֔וּחַ fāṯˈûₐḥ פתח open אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] אֵין־ ʔên- אַיִן [NEG] צָמִ֥יד ṣāmˌîḏ צָמִיד cover פָּתִ֖יל pāṯˌîl פָּתִיל cord עָלָ֑יו ʕālˈāʸw עַל upon טָמֵ֖א ṭāmˌē טָמֵא unclean הֽוּא׃ hˈû הוּא he
19:15. vas quod non habuerit operculum nec ligaturam desuper inmundum eritThe vessel that hath no cover, nor binding over it, shall be unclean.
15. And every open vessel, which hath no covering bound upon it, is unclean.
19:15. The vessel that has no cover or binding over it shall be unclean.
19:15. And every open vessel, which hath no covering bound upon it, [is] unclean.
And every open vessel, which hath no covering bound upon it, [is] unclean:

15: всякий открытый сосуд, который не обвязан и не покрыт, нечист.
19:15
καὶ και and; even
πᾶν πας all; every
σκεῦος σκευος vessel; jar
ἀνεῳγμένον ανοιγω open up
ὅσα οσος as much as; as many as
οὐχὶ ουχι not; not actually
δεσμὸν δεσμος bond; confinement
καταδέδεται καταδεω bind up
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
ἀκάθαρτά ακαθαρτος unclean
ἐστιν ειμι be
19:15
וְ wᵊ וְ and
כֹל֙ ḵˌōl כֹּל whole
כְּלִ֣י kᵊlˈî כְּלִי tool
פָת֔וּחַ fāṯˈûₐḥ פתח open
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
אֵין־ ʔên- אַיִן [NEG]
צָמִ֥יד ṣāmˌîḏ צָמִיד cover
פָּתִ֖יל pāṯˌîl פָּתִיל cord
עָלָ֑יו ʕālˈāʸw עַל upon
טָמֵ֖א ṭāmˌē טָמֵא unclean
הֽוּא׃ hˈû הוּא he
19:15. vas quod non habuerit operculum nec ligaturam desuper inmundum erit
The vessel that hath no cover, nor binding over it, shall be unclean.
19:15. The vessel that has no cover or binding over it shall be unclean.
19:15. And every open vessel, which hath no covering bound upon it, [is] unclean.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:15: Num 31:20; Lev 11:32, Lev 14:36
John Gill
19:15 And every open vessel,.... An earthen one, as the Targum of Jonathan; and so Jarchi interprets it; and Maimonides (r) observes, that this is only to be understood of an earthen vessel:
which hath no covering bound upon it; a linen or a woollen cloth wrapped and tied about it:
is unclean; the air of the house getting into it by its being uncovered.
(r) In Misn. Cholin, c. 1. sect. 6.
19:1619:16: Եւ ամենայն որ մերձենայցէ ընդ երեսս դաշտի ՚ի վիրաւոր կամ ՚ի մեռեալ՝ կամ յոսկր մարդոյ կամ ՚ի գերեզման, պի՛ղծ լիցի զեւթն օր։
16 Ով որ դաշտում բնական կամ բռնի մահով մեռած մարդու դիակի, ոսկորի կամ գերեզմանի դիպչի, եօթն օր թող պիղծ համարուի:
16 Եւ ով որ դպչի դաշտի վրայ սրով սպաննուածի մը, կամ բնական մահով մեռածի մը, կամ մարդու ոսկորի մը եւ կամ գերեզմանի մը, եօթը օր անմաքուր թող ըլլայ։
Եւ ամենայն որ մերձենայցէ ընդ երեսս դաշտի ի վիրաւոր կամ ի մեռեալ, կամ յոսկր մարդոյ կամ ի գերեզման, պիղծ լիցի զեւթն օր:

19:16: Եւ ամենայն որ մերձենայցէ ընդ երեսս դաշտի ՚ի վիրաւոր կամ ՚ի մեռեալ՝ կամ յոսկր մարդոյ կամ ՚ի գերեզման, պի՛ղծ լիցի զեւթն օր։
16 Ով որ դաշտում բնական կամ բռնի մահով մեռած մարդու դիակի, ոսկորի կամ գերեզմանի դիպչի, եօթն օր թող պիղծ համարուի:
16 Եւ ով որ դպչի դաշտի վրայ սրով սպաննուածի մը, կամ բնական մահով մեռածի մը, կամ մարդու ոսկորի մը եւ կամ գերեզմանի մը, եօթը օր անմաքուր թող ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1616: Всякий, кто прикоснется на поле к убитому мечом, или к умершему, или к кости человеческой, или ко гробу, нечист будет семь дней.
19:16 καὶ και and; even πᾶς πας all; every ὃς ος who; what ἐὰν εαν and if; unless ἅψηται απτομαι grasp; touch ἐπὶ επι in; on προσώπου προσωπον face; ahead of τοῦ ο the πεδίου πεδιον or; than νεκροῦ νεκρος dead ἢ η or; than ὀστέου οστεον bone ἀνθρωπίνου ανθρωπινος human; humanely ἢ η or; than μνήματος μνημα tomb ἑπτὰ επτα seven ἡμέρας ημερα day ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be
19:16 וְ wᵊ וְ and כֹ֨ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִגַּ֜ע yiggˈaʕ נגע touch עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הַ ha הַ the שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field בַּֽ bˈa בְּ in חֲלַל־ ḥᵃlal- חָלָל pierced חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger אֹ֣ו ʔˈô אֹו or בְ vᵊ בְּ in מֵ֔ת mˈēṯ מות die אֹֽו־ ʔˈô- אֹו or בְ vᵊ בְּ in עֶ֥צֶם ʕˌeṣem עֶצֶם bone אָדָ֖ם ʔāḏˌām אָדָם human, mankind אֹ֣ו ʔˈô אֹו or בְ vᵊ בְּ in קָ֑בֶר qˈāver קֶבֶר grave יִטְמָ֖א yiṭmˌā טמא be unclean שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִֽים׃ yāmˈîm יֹום day
19:16. si quis in agro tetigerit cadaver occisi hominis aut per se mortui sive os illius vel sepulchrum inmundus erit septem diebusIf any man in the field touch the corpse of a man that was slain, or that died of himself, or his bone, or his grave, he shall be unclean seven days.
16. And whosoever in the open field toucheth one that is slain with a sword, or a dead body, or a bone of a man, or a grave, shall be unclean seven days.
19:16. If anyone in the field will have touched the corpse of a man, who was killed or who died on his own, or his bone, or his grave, he shall be unclean for seven days.
19:16. And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days.
And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days:

16: Всякий, кто прикоснется на поле к убитому мечом, или к умершему, или к кости человеческой, или ко гробу, нечист будет семь дней.
19:16
καὶ και and; even
πᾶς πας all; every
ὃς ος who; what
ἐὰν εαν and if; unless
ἅψηται απτομαι grasp; touch
ἐπὶ επι in; on
προσώπου προσωπον face; ahead of
τοῦ ο the
πεδίου πεδιον or; than
νεκροῦ νεκρος dead
η or; than
ὀστέου οστεον bone
ἀνθρωπίνου ανθρωπινος human; humanely
η or; than
μνήματος μνημα tomb
ἑπτὰ επτα seven
ἡμέρας ημερα day
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
19:16
וְ wᵊ וְ and
כֹ֨ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִגַּ֜ע yiggˈaʕ נגע touch
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
הַ ha הַ the
שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field
בַּֽ bˈa בְּ in
חֲלַל־ ḥᵃlal- חָלָל pierced
חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger
אֹ֣ו ʔˈô אֹו or
בְ vᵊ בְּ in
מֵ֔ת mˈēṯ מות die
אֹֽו־ ʔˈô- אֹו or
בְ vᵊ בְּ in
עֶ֥צֶם ʕˌeṣem עֶצֶם bone
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
אֹ֣ו ʔˈô אֹו or
בְ vᵊ בְּ in
קָ֑בֶר qˈāver קֶבֶר grave
יִטְמָ֖א yiṭmˌā טמא be unclean
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִֽים׃ yāmˈîm יֹום day
19:16. si quis in agro tetigerit cadaver occisi hominis aut per se mortui sive os illius vel sepulchrum inmundus erit septem diebus
If any man in the field touch the corpse of a man that was slain, or that died of himself, or his bone, or his grave, he shall be unclean seven days.
19:16. If anyone in the field will have touched the corpse of a man, who was killed or who died on his own, or his bone, or his grave, he shall be unclean for seven days.
19:16. And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:16: toucheth: Num 19:11, Num 31:19
a bone: Eze 39:11-16
a grave: Mat 23:27; Luk 11:44
John Gill
19:16 And whosoever toucheth one that is slain with a sword in the open fields,.... That is killed by another, that dies a violent death, either by the sword or other means; one that touched such an one was unclean, or that touched the sword with which he was slain, as the Targum of Jonathan adds: "or a dead body": that dies a natural death, or suddenly, or in any way:
or a bone off a man; dug out of a grave, and lying by itself:
or a grave; the Targum adds, either the covering or side of a grave:
shall be unclean seven days; all which has respect to the defiling nature of sin, which is the cause of death and the grave.
John Wesley
19:16 With a sword - Or by any other violent way.
19:1719:17: Եւ առցեն պղծելոյն ՚ի մոխրոյ այրեցելո՛յն սրբութեան. եւ արկցեն ՚ի վերայ նորա ջո՛ւր յամանի.
17 Անմաքուր համարուածի համար թող առնեն մեղքերի մաքրման համար այրուած երինջի մոխրից, դնեն մի ամանի մէջ եւ վրան ջուր աւելացնեն:
17 Եւ անմաքուր եղողին համար՝ այն մեղքի համար՝ այրուած երինջին մոխիրէն առնելով՝ ամանի մը մէջ վրան կենդանի ջուր թող դնեն
Եւ առցեն [301]պղծելոյն ի մոխրոյ այրեցելոյն սրբութեան``, եւ արկցեն ի վերայ նորա [302]ջուր յամանի:

19:17: Եւ առցեն պղծելոյն ՚ի մոխրոյ այրեցելո՛յն սրբութեան. եւ արկցեն ՚ի վերայ նորա ջո՛ւր յամանի.
17 Անմաքուր համարուածի համար թող առնեն մեղքերի մաքրման համար այրուած երինջի մոխրից, դնեն մի ամանի մէջ եւ վրան ջուր աւելացնեն:
17 Եւ անմաքուր եղողին համար՝ այն մեղքի համար՝ այրուած երինջին մոխիրէն առնելով՝ ամանի մը մէջ վրան կենդանի ջուր թող դնեն
zohrab-1805▾ eastern-1994▾ western am▾
19:1717: Для нечистого пусть возьмут пепла той сожженной жертвы за грех и нальют на него живой воды в сосуд;
19:17 καὶ και and; even λήμψονται λαμβανω take; get τῷ ο the ἀκαθάρτῳ ακαθαρτος unclean ἀπὸ απο from; away τῆς ο the σποδιᾶς σποδια the κατακεκαυμένης κατακαιω burn up τοῦ ο the ἁγνισμοῦ αγνισμος purification καὶ και and; even ἐκχεοῦσιν εκχεω pour out; drained ἐπ᾿ επι in; on αὐτὴν αυτος he; him ὕδωρ υδωρ water ζῶν ζαω live; alive εἰς εις into; for σκεῦος σκευος vessel; jar
19:17 וְ wᵊ וְ and לָֽקְחוּ֙ lˈāqᵊḥû לקח take לַ la לְ to † הַ the טָּמֵ֔א ṭṭāmˈē טָמֵא unclean מֵ mē מִן from עֲפַ֖ר ʕᵃfˌar עָפָר dust שְׂרֵפַ֣ת śᵊrēfˈaṯ שְׂרֵפָה burning הַֽ hˈa הַ the חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin וְ wᵊ וְ and נָתַ֥ן nāṯˌan נתן give עָלָ֛יו ʕālˈāʸw עַל upon מַ֥יִם mˌayim מַיִם water חַיִּ֖ים ḥayyˌîm חַי alive אֶל־ ʔel- אֶל to כֶּֽלִי׃ kˈelî כְּלִי tool
19:17. tollent de cineribus conbustionis atque peccati et mittent aquas vivas super eos in vasAnd they shall take of the ashes of the burning and of the sin offering, and shall pour living waters upon them into a vessel.
17. And for the unclean they shall take of the ashes of the burning of the sin offering, and running water shall be put thereto in a vessel:
19:17. And they shall take some of the ashes from the burning and the sin offering, and they shall pour living waters over them into a vessel.
19:17. And for an unclean [person] they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel:
And for an unclean [person] they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel:

17: Для нечистого пусть возьмут пепла той сожженной жертвы за грех и нальют на него живой воды в сосуд;
19:17
καὶ και and; even
λήμψονται λαμβανω take; get
τῷ ο the
ἀκαθάρτῳ ακαθαρτος unclean
ἀπὸ απο from; away
τῆς ο the
σποδιᾶς σποδια the
κατακεκαυμένης κατακαιω burn up
τοῦ ο the
ἁγνισμοῦ αγνισμος purification
καὶ και and; even
ἐκχεοῦσιν εκχεω pour out; drained
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
ὕδωρ υδωρ water
ζῶν ζαω live; alive
εἰς εις into; for
σκεῦος σκευος vessel; jar
19:17
וְ wᵊ וְ and
לָֽקְחוּ֙ lˈāqᵊḥû לקח take
לַ la לְ to
הַ the
טָּמֵ֔א ṭṭāmˈē טָמֵא unclean
מֵ מִן from
עֲפַ֖ר ʕᵃfˌar עָפָר dust
שְׂרֵפַ֣ת śᵊrēfˈaṯ שְׂרֵפָה burning
הַֽ hˈa הַ the
חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin
וְ wᵊ וְ and
נָתַ֥ן nāṯˌan נתן give
עָלָ֛יו ʕālˈāʸw עַל upon
מַ֥יִם mˌayim מַיִם water
חַיִּ֖ים ḥayyˌîm חַי alive
אֶל־ ʔel- אֶל to
כֶּֽלִי׃ kˈelî כְּלִי tool
19:17. tollent de cineribus conbustionis atque peccati et mittent aquas vivas super eos in vas
And they shall take of the ashes of the burning and of the sin offering, and shall pour living waters upon them into a vessel.
19:17. And they shall take some of the ashes from the burning and the sin offering, and they shall pour living waters over them into a vessel.
19:17. And for an unclean [person] they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:17: ashes: Heb. dust, Num 19:9
running water shall be put thereto: Heb. living waters shall be given, Gen 26:19 *marg. Sol 4:15; Joh 4:10, Joh 4:11, Joh 7:38; Rev 7:17
Geneva 1599
19:17 And for an unclean [person] they shall take of the ashes of the burnt heifer of purification for (h) sin, and (i) running water shall be put thereto in a vessel:
(h) Of the red cow burnt for sin.
(i) Water of the fountain or river.
John Gill
19:17 And for an unclean person,.... Defiled by any of the above means:
they shall take of the ashes of the burnt heifer of purification for sin; from the place where they were laid up for this use; See Gill on Num 19:9 and some have thought that they were laid up in various cities and places in the country, as well as at Jerusalem, that they might be come at easily upon occasion; otherwise they could not be had without great trouble and expense, and in some places not so soon as the law required for their purification, namely, on the third day after their defilement:
and running water shall be put thereto in a vessel; the Targum Jonathan is,"fountain water in the midst of earthen vessel;''for no water but fountain, spring, or river water, was made use of; and it should seem by what is said that ashes were first put into the vessel, and then the running water was put to them; and yet the Jewish writers say (s), that if the ashes were put in first, and then the water, it was not right; and the meaning of what is said here is, that the water and ashes should be mixed together; for it is urged from the words: "running water in a vessel", that it is plain, that the water is put in the vessel and not to the ashes; and therefore that which is said, "shall be put thereto", is to caution the person, that after he has put the ashes upon the water, that he mixes them well with his finger, and cause the water below to rise above (t).
(s) Maimon. Milchot, Parah Adumah, c. 9. sect. 1. (t) Bartenora in Misn. Temurah, c. 1. sect. 5.
John Wesley
19:17 Running water - Waters flowing from a spring or river, which are the purest. These manifestly signify God's spirit, which is oft compared to water, and by which alone true purification is obtained. Those who promise themselves benefit by the righteousness of Christ, while they submit not to the influence of his spirit, do but deceive themselves; for they cannot be purified by the ashes, otherwise than in the running water.
19:1819:18: եւ առցեն զոպա՛, եւ թացցէ ՚ի ջուրն ա՛յր սուրբ, եւ ցանեսցէ՛ զտամբն, եւ զկահիւն, եւ զամանովքն, եւ զանձամբքն որ իցեն անդ. եւ զմերձեցելովքն յոսկր մարդոյ, կամ ՚ի վիրաւոր, կամ ՚ի մեռեալ, կամ ՚ի գերեզման[1383]։ [1383] Ոսկան. Եւ առցէ զոպայ։
18 Մաքուր մի մարդ թող վերցնի զոպան եւ այն սուրբ ջրի մէջ թաթախելով՝ ցանի տան, կահկարասու, ամանների, այնտեղ գտնուող մարդկանց վրայ, ինչպէս նաեւ մարդու ոսկորին, բնական կամ բռնի մահով մեռած մարդու դիակին կամ գերեզմանին ձեռք տուած մարդու վրայ:
18 Եւ մաքուր մարդ մը զոպայ թող առնէ ու զայն ջուրը խոթէ եւ վրանին վրայ ու բոլոր ամաններուն վրայ եւ հոն եղած մարդոց վրայ ու ոսկորի մը կամ սպաննուածի մը կամ մեռածի մը եւ կամ գերեզմանի մը դպչողին վրայ սրսկէ։
եւ առցէ զոպայ, եւ թացցէ ի ջուրն այր սուրբ, եւ ցանեսցէ զտամբն եւ զկահիւն եւ զամանովքն եւ զանձամբքն որ իցեն անդ, եւ զմերձեցելովն յոսկր մարդոյ կամ ի վիրաւոր կամ ի մեռեալ կամ ի գերեզման:

19:18: եւ առցեն զոպա՛, եւ թացցէ ՚ի ջուրն ա՛յր սուրբ, եւ ցանեսցէ՛ զտամբն, եւ զկահիւն, եւ զամանովքն, եւ զանձամբքն որ իցեն անդ. եւ զմերձեցելովքն յոսկր մարդոյ, կամ ՚ի վիրաւոր, կամ ՚ի մեռեալ, կամ ՚ի գերեզման[1383]։
[1383] Ոսկան. Եւ առցէ զոպայ։
18 Մաքուր մի մարդ թող վերցնի զոպան եւ այն սուրբ ջրի մէջ թաթախելով՝ ցանի տան, կահկարասու, ամանների, այնտեղ գտնուող մարդկանց վրայ, ինչպէս նաեւ մարդու ոսկորին, բնական կամ բռնի մահով մեռած մարդու դիակին կամ գերեզմանին ձեռք տուած մարդու վրայ:
18 Եւ մաքուր մարդ մը զոպայ թող առնէ ու զայն ջուրը խոթէ եւ վրանին վրայ ու բոլոր ամաններուն վրայ եւ հոն եղած մարդոց վրայ ու ոսկորի մը կամ սպաննուածի մը կամ մեռածի մը եւ կամ գերեզմանի մը դպչողին վրայ սրսկէ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1818: и пусть кто-нибудь чистый возьмет иссоп, и омочит его в воде, и окропит шатер и все сосуды и людей, которые находятся в нем, и прикоснувшегося к кости [человеческой], или к убитому, или к умершему, или ко гробу;
19:18 καὶ και and; even λήμψεται λαμβανω take; get ὕσσωπον υσσωπος hyssop καὶ και and; even βάψει βαπτω dip εἰς εις into; for τὸ ο the ὕδωρ υδωρ water ἀνὴρ ανηρ man; husband καθαρὸς καθαρος clean; clear καὶ και and; even περιρρανεῖ περιρραινω in; on τὸν ο the οἶκον οικος home; household καὶ και and; even ἐπὶ επι in; on τὰ ο the σκεύη σκευος vessel; jar καὶ και and; even ἐπὶ επι in; on τὰς ο the ψυχάς ψυχη soul ὅσαι οσος as much as; as many as ἐὰν εαν and if; unless ὦσιν ειμι be ἐκεῖ εκει there καὶ και and; even ἐπὶ επι in; on τὸν ο the ἡμμένον απτομαι grasp; touch τοῦ ο the ὀστέου οστεον bone τοῦ ο the ἀνθρωπίνου ανθρωπινος human; humanely ἢ η or; than τοῦ ο the τραυματίου τραυματιας or; than τοῦ ο the τεθνηκότος θνησκω die; departed ἢ η or; than τοῦ ο the μνήματος μνημα tomb
19:18 וְ wᵊ וְ and לָקַ֨ח lāqˌaḥ לקח take אֵזֹ֜וב ʔēzˈôv אֵזֹוב hyssop וְ wᵊ וְ and טָבַ֣ל ṭāvˈal טבל dip בַּ ba בְּ in † הַ the מַּיִם֮ mmayim מַיִם water אִ֣ישׁ ʔˈîš אִישׁ man טָהֹור֒ ṭāhôr טָהֹר pure וְ wᵊ וְ and הִזָּ֤ה hizzˈā נזה spatter עַל־ ʕal- עַל upon הָ hā הַ the אֹ֨הֶל֙ ʔˈōhel אֹהֶל tent וְ wᵊ וְ and עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the כֵּלִ֔ים kkēlˈîm כְּלִי tool וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the נְּפָשֹׁ֖ות nnᵊfāšˌôṯ נֶפֶשׁ soul אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָֽיוּ־ hˈāyû- היה be שָׁ֑ם šˈām שָׁם there וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the נֹּגֵ֗עַ nnōḡˈēₐʕ נגע touch בַּ ba בְּ in † הַ the עֶ֨צֶם֙ ʕˈeṣem עֶצֶם bone אֹ֣ו ʔˈô אֹו or בֶֽ vˈe בְּ in † הַ the חָלָ֔ל ḥālˈāl חָלָל pierced אֹ֥ו ʔˌô אֹו or בַ va בְּ in † הַ the מֵּ֖ת mmˌēṯ מות die אֹ֥ו ʔˌô אֹו or בַ va בְּ in † הַ the קָּֽבֶר׃ qqˈāver קֶבֶר grave
19:18. in quibus cum homo mundus tinxerit hysopum asperget eo omne tentorium et cunctam supellectilem et homines huiuscemodi contagione pollutosAnd a man that is clean shall dip hyssop in them, and shall sprinkle therewith all the tent, and all the furniture, and the men that are defiled with touching any such thing:
18. and a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched the bone, or the slain, or the dead, or the grave:
19:18. And into it a man who is clean shall dip hyssop, and he shall sprinkle from it the entire tent, and all its articles, and the men who were polluted by means of contact.
19:18. And a clean person shall take hyssop, and dip [it] in the water, and sprinkle [it] upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave:
And a clean person shall take hyssop, and dip [it] in the water, and sprinkle [it] upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave:

18: и пусть кто-нибудь чистый возьмет иссоп, и омочит его в воде, и окропит шатер и все сосуды и людей, которые находятся в нем, и прикоснувшегося к кости [человеческой], или к убитому, или к умершему, или ко гробу;
19:18
καὶ και and; even
λήμψεται λαμβανω take; get
ὕσσωπον υσσωπος hyssop
καὶ και and; even
βάψει βαπτω dip
εἰς εις into; for
τὸ ο the
ὕδωρ υδωρ water
ἀνὴρ ανηρ man; husband
καθαρὸς καθαρος clean; clear
καὶ και and; even
περιρρανεῖ περιρραινω in; on
τὸν ο the
οἶκον οικος home; household
καὶ και and; even
ἐπὶ επι in; on
τὰ ο the
σκεύη σκευος vessel; jar
καὶ και and; even
ἐπὶ επι in; on
τὰς ο the
ψυχάς ψυχη soul
ὅσαι οσος as much as; as many as
ἐὰν εαν and if; unless
ὦσιν ειμι be
ἐκεῖ εκει there
καὶ και and; even
ἐπὶ επι in; on
τὸν ο the
ἡμμένον απτομαι grasp; touch
τοῦ ο the
ὀστέου οστεον bone
τοῦ ο the
ἀνθρωπίνου ανθρωπινος human; humanely
η or; than
τοῦ ο the
τραυματίου τραυματιας or; than
τοῦ ο the
τεθνηκότος θνησκω die; departed
η or; than
τοῦ ο the
μνήματος μνημα tomb
19:18
וְ wᵊ וְ and
לָקַ֨ח lāqˌaḥ לקח take
אֵזֹ֜וב ʔēzˈôv אֵזֹוב hyssop
וְ wᵊ וְ and
טָבַ֣ל ṭāvˈal טבל dip
בַּ ba בְּ in
הַ the
מַּיִם֮ mmayim מַיִם water
אִ֣ישׁ ʔˈîš אִישׁ man
טָהֹור֒ ṭāhôr טָהֹר pure
וְ wᵊ וְ and
הִזָּ֤ה hizzˈā נזה spatter
עַל־ ʕal- עַל upon
הָ הַ the
אֹ֨הֶל֙ ʔˈōhel אֹהֶל tent
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
כֵּלִ֔ים kkēlˈîm כְּלִי tool
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
נְּפָשֹׁ֖ות nnᵊfāšˌôṯ נֶפֶשׁ soul
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָֽיוּ־ hˈāyû- היה be
שָׁ֑ם šˈām שָׁם there
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
נֹּגֵ֗עַ nnōḡˈēₐʕ נגע touch
בַּ ba בְּ in
הַ the
עֶ֨צֶם֙ ʕˈeṣem עֶצֶם bone
אֹ֣ו ʔˈô אֹו or
בֶֽ vˈe בְּ in
הַ the
חָלָ֔ל ḥālˈāl חָלָל pierced
אֹ֥ו ʔˌô אֹו or
בַ va בְּ in
הַ the
מֵּ֖ת mmˌēṯ מות die
אֹ֥ו ʔˌô אֹו or
בַ va בְּ in
הַ the
קָּֽבֶר׃ qqˈāver קֶבֶר grave
19:18. in quibus cum homo mundus tinxerit hysopum asperget eo omne tentorium et cunctam supellectilem et homines huiuscemodi contagione pollutos
And a man that is clean shall dip hyssop in them, and shall sprinkle therewith all the tent, and all the furniture, and the men that are defiled with touching any such thing:
19:18. And into it a man who is clean shall dip hyssop, and he shall sprinkle from it the entire tent, and all its articles, and the men who were polluted by means of contact.
19:18. And a clean person shall take hyssop, and dip [it] in the water, and sprinkle [it] upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:18: Num 19:9; Psa 51:7; Eze 36:25-27; Joh 15:2, Joh 15:3, Joh 17:17, Joh 17:19; Co1 1:30; Heb 9:14
Geneva 1599
19:18 And a (k) clean person shall take hyssop, and dip [it] in the water, and sprinkle [it] upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave:
(k) One of the priests who is clean.
John Gill
19:18 And a clean person shall take hyssop, and dip it in the water,.... Three stalks of hyssop bound together, as the Targum of Jonathan, and this man was to be a clean priest, according to the same; but it does not seem necessary that he should be a priest, but that anyone free from ceremonial pollution might do it:
and sprinkle it upon the tent; where there was a dead body: but this, we are told, is to be understood not of a tent made of wood, or stone, or clay, but made of anything woven, as linen: or of skins (u):
and upon all the vessels; in such a tent, that is, open ones, as before observed:
and upon the persons that were there: when the man died in it, or came into it since, and while the dead body was in it:
and upon him that touched a bone; of a dead man, or, as the Targum of Jonathan, the bone of a living man that is separated from him:
or one slain, or one dead; slain with a sword, or dead of the pestilence, as the same Targum, or of any other disease, or in any other way:
or a grave; or the covering or side of one, as the same Targum adds.
(u) Maimon. in Misn. Sabbat, c. 2. sect. 3.
19:1919:19: Եւ ցանեսցէ սո՛ւրբն զպղծովն՝ յաւուրն երրորդի եւ յաւուրն եւթներորդի. եւ սրբեսցի՛ յաւուրն եւթներորդի. եւ ողողեսցէ զհանդերձս իւր, եւ լուասցէ՛ զմարմին իւր ջրով. եւ անսո՛ւրբ լիցի մինչեւ ցերեկոյ։
19 Մի մաքուր մարդ երրորդ ու եօթներորդ օրերը այդ անմաքուր մարդու վրայ ջուր թող ցանի, եւ նա եօթներորդ օրը մաքուր թող համարուի: Նա ջրով թող լուանայ իր հագուստներն ու մարմինը եւ մինչեւ երեկոյ անմաքուր թող համարուի:
19 Եւ մաքուր մարդը թող սրսկէ անմաքուրին վրայ՝ երրորդ օրը ու եօթներորդ օրը եւ եօթներորդ օրը զանիկա թող մաքրէ։ Անիկա ալ իր հանդերձները թող լուայ ու ջրով լուացուի եւ իրիկունը մաքրուի։
Եւ ցանեսցէ սուրբն զպղծովն յաւուրն երրորդի եւ յաւուրն եւթներորդի, եւ [303]սրբեսցի յաւուրն եւթներորդի. եւ ողողեսցէ զհանդերձս իւր, եւ լուասցէ զմարմին իւր ջրով, եւ [304]անսուրբ լիցի մինչեւ ցերեկոյ:

19:19: Եւ ցանեսցէ սո՛ւրբն զպղծովն՝ յաւուրն երրորդի եւ յաւուրն եւթներորդի. եւ սրբեսցի՛ յաւուրն եւթներորդի. եւ ողողեսցէ զհանդերձս իւր, եւ լուասցէ՛ զմարմին իւր ջրով. եւ անսո՛ւրբ լիցի մինչեւ ցերեկոյ։
19 Մի մաքուր մարդ երրորդ ու եօթներորդ օրերը այդ անմաքուր մարդու վրայ ջուր թող ցանի, եւ նա եօթներորդ օրը մաքուր թող համարուի: Նա ջրով թող լուանայ իր հագուստներն ու մարմինը եւ մինչեւ երեկոյ անմաքուր թող համարուի:
19 Եւ մաքուր մարդը թող սրսկէ անմաքուրին վրայ՝ երրորդ օրը ու եօթներորդ օրը եւ եօթներորդ օրը զանիկա թող մաքրէ։ Անիկա ալ իր հանդերձները թող լուայ ու ջրով լուացուի եւ իրիկունը մաքրուի։
zohrab-1805▾ eastern-1994▾ western am▾
19:1919: и пусть окропит чистый нечистого в третий и седьмой день, и очистит его в седьмой день; и вымоет он одежды свои, и омоет [тело свое] водою, и к вечеру будет чист.
19:19 καὶ και and; even περιρρανεῖ περιρραινω the καθαρὸς καθαρος clean; clear ἐπὶ επι in; on τὸν ο the ἀκάθαρτον ακαθαρτος unclean ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the τρίτῃ τριτος third καὶ και and; even ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh καὶ και and; even ἀφαγνισθήσεται αφαγνιζω the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh καὶ και and; even πλυνεῖ πλυνω launder; wash τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even λούσεται λουω bathe ὕδατι υδωρ water καὶ και and; even ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἕως εως till; until ἑσπέρας εσπερα evening
19:19 וְ wᵊ וְ and הִזָּ֤ה hizzˈā נזה spatter הַ ha הַ the טָּהֹר֙ ṭṭāhˌōr טָהֹר pure עַל־ ʕal- עַל upon הַ ha הַ the טָּמֵ֔א ṭṭāmˈē טָמֵא unclean בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the שְּׁלִישִׁ֖י ššᵊlîšˌî שְׁלִישִׁי third וּ û וְ and בַ va בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁבִיעִ֑י ššᵊvîʕˈî שְׁבִיעִי seventh וְ wᵊ וְ and חִטְּאֹו֙ ḥiṭṭᵊʔˌô חטא miss בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh וְ wᵊ וְ and כִבֶּ֧ס ḵibbˈes כבס wash בְּגָדָ֛יו bᵊḡāḏˈāʸw בֶּגֶד garment וְ wᵊ וְ and רָחַ֥ץ rāḥˌaṣ רחץ wash בַּ ba בְּ in † הַ the מַּ֖יִם mmˌayim מַיִם water וְ wᵊ וְ and טָהֵ֥ר ṭāhˌēr טהר be clean בָּ bā בְּ in † הַ the עָֽרֶב׃ ʕˈārev עֶרֶב evening
19:19. atque hoc modo mundus lustrabit inmundum tertio et septimo die expiatusque die septimo lavabit et se et vestimenta sua et mundus erit ad vesperamAnd in this manner he that is clean shall purify the unclean on the third and on the seventh day. And being expiated the seventh day, he shall wash both himself and his garments, and be unclean until the evening.
19. and the clean person shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify him; and he shall wash his clothes, and bathe himself in water, and shall be clean at even.
19:19. And so, in this manner, what is clean shall purify what is unclean, on the third and seventh days. And have been expiated on the seventh day, he shall wash both himself and his garments, and he shall be unclean until evening.
19:19. And the clean [person] shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even.
And the clean [person] shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even:

19: и пусть окропит чистый нечистого в третий и седьмой день, и очистит его в седьмой день; и вымоет он одежды свои, и омоет [тело свое] водою, и к вечеру будет чист.
19:19
καὶ και and; even
περιρρανεῖ περιρραινω the
καθαρὸς καθαρος clean; clear
ἐπὶ επι in; on
τὸν ο the
ἀκάθαρτον ακαθαρτος unclean
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
τρίτῃ τριτος third
καὶ και and; even
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
καὶ και and; even
ἀφαγνισθήσεται αφαγνιζω the
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
καὶ και and; even
πλυνεῖ πλυνω launder; wash
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
λούσεται λουω bathe
ὕδατι υδωρ water
καὶ και and; even
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἕως εως till; until
ἑσπέρας εσπερα evening
19:19
וְ wᵊ וְ and
הִזָּ֤ה hizzˈā נזה spatter
הַ ha הַ the
טָּהֹר֙ ṭṭāhˌōr טָהֹר pure
עַל־ ʕal- עַל upon
הַ ha הַ the
טָּמֵ֔א ṭṭāmˈē טָמֵא unclean
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
שְּׁלִישִׁ֖י ššᵊlîšˌî שְׁלִישִׁי third
וּ û וְ and
בַ va בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֑י ššᵊvîʕˈî שְׁבִיעִי seventh
וְ wᵊ וְ and
חִטְּאֹו֙ ḥiṭṭᵊʔˌô חטא miss
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh
וְ wᵊ וְ and
כִבֶּ֧ס ḵibbˈes כבס wash
בְּגָדָ֛יו bᵊḡāḏˈāʸw בֶּגֶד garment
וְ wᵊ וְ and
רָחַ֥ץ rāḥˌaṣ רחץ wash
בַּ ba בְּ in
הַ the
מַּ֖יִם mmˌayim מַיִם water
וְ wᵊ וְ and
טָהֵ֥ר ṭāhˌēr טהר be clean
בָּ בְּ in
הַ the
עָֽרֶב׃ ʕˈārev עֶרֶב evening
19:19. atque hoc modo mundus lustrabit inmundum tertio et septimo die expiatusque die septimo lavabit et se et vestimenta sua et mundus erit ad vesperam
And in this manner he that is clean shall purify the unclean on the third and on the seventh day. And being expiated the seventh day, he shall wash both himself and his garments, and be unclean until the evening.
19:19. And so, in this manner, what is clean shall purify what is unclean, on the third and seventh days. And have been expiated on the seventh day, he shall wash both himself and his garments, and he shall be unclean until evening.
19:19. And the clean [person] shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:19: shall sprinkle: Eph 5:25-27; Tit 2:14, Tit 3:3-5; Jo1 1:7, Jo1 2:1, Jo1 2:2; Jde 1:23; Rev 1:5, Rev 1:6
on the seventh day he: Num 19:12, Num 31:19; Gen 2:2; Lev 14:9
Geneva 1599
19:19 And the clean [person] shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and (l) wash his clothes, and bathe himself in water, and shall be clean at even.
(l) Because he had been among them that were unclean: or else had touched the water as in (Num 19:21).
John Gill
19:19 And the clean person shall sprinkle upon the unclean,.... The clean priest shall sprinkle upon the unclean man, as the Targum of Jonathan; that is, he shall sprinkle the water of purification upon him that is unclean in any of the above ways:
on the third day, and on the seventh day; See Gill on Num 19:12,
and on the seventh day he shall purify himself; either the unclean person, who shall perfect his purification, as Jarchi interprets it, that is, by doing what follows; or else the clean person, who becomes in some measure unclean, by sprinkling and touching the water of separation, as appears from Num 19:21 as the priest that sprinkled the blood of the heifer, and the man that burnt it and gathered its ashes, Num 19:7.
and wash his clothes, and bathe himself in water, and shall be clean at even; in like manner as the man that let go the goat into the wilderness, Lev 16:26.
19:2019:20: Եւ մարդ՝ որ պղծիցի եւ ո՛չ սրբեսցի, սատակեսցի անձնն այն ՚ի ժողովրդենէ իւրմէ. զի զսրբութիւնն Տեառն պղծեաց, եւ ջուր սրսկման ո՛չ սրսկեցաւ զնովաւ, անսո՛ւրբ է.
20 Այն մարդը, որ անմաքուր է, բայց չի ցանկանայ մաքրուել, թող վերանայ իր ժողովրդի միջից, որովհետեւ նա Տիրոջ սրբարանն է պղծել, մեղքերի մաքրման ջրով չի լուացուել եւ անմաքուր է:
20 Բայց այն անմաքուր մարդը, որ չի մաքրուիր, ժողովուրդին մէջէն պէտք է կորսուի, վասն զի Տէրոջը սրբարանը պղծեց. անոր վրայ մաքրութեան ջուրը չսրսկուեցաւ, անիկա անմաքուր է։
Եւ մարդ որ պղծիցի եւ ոչ սրբեսցի, սատակեսցի անձն այն ի ժողովրդենէ իւրմէ. զի զսրբութիւնն Տեառն պղծեաց, եւ ջուր սրսկման ոչ սրսկեցաւ զնովաւ, անսուրբ է:

19:20: Եւ մարդ՝ որ պղծիցի եւ ո՛չ սրբեսցի, սատակեսցի անձնն այն ՚ի ժողովրդենէ իւրմէ. զի զսրբութիւնն Տեառն պղծեաց, եւ ջուր սրսկման ո՛չ սրսկեցաւ զնովաւ, անսո՛ւրբ է.
20 Այն մարդը, որ անմաքուր է, բայց չի ցանկանայ մաքրուել, թող վերանայ իր ժողովրդի միջից, որովհետեւ նա Տիրոջ սրբարանն է պղծել, մեղքերի մաքրման ջրով չի լուացուել եւ անմաքուր է:
20 Բայց այն անմաքուր մարդը, որ չի մաքրուիր, ժողովուրդին մէջէն պէտք է կորսուի, վասն զի Տէրոջը սրբարանը պղծեց. անոր վրայ մաքրութեան ջուրը չսրսկուեցաւ, անիկա անմաքուր է։
zohrab-1805▾ eastern-1994▾ western am▾
19:2020: Если же кто будет нечист и не очистит себя, то истребится человек тот из среды народа, ибо он осквернил святилище Господа; очистительною водою он не окроплен, он нечист.
19:20 καὶ και and; even ἄνθρωπος ανθρωπος person; human ὃς ος who; what ἐὰν εαν and if; unless μιανθῇ μιαινω taint; defile καὶ και and; even μὴ μη not ἀφαγνισθῇ αφαγνιζω utterly ruin ἡ ο the ψυχὴ ψυχη soul ἐκείνη εκεινος that ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τῆς ο the συναγωγῆς συναγωγη gathering ὅτι οτι since; that τὰ ο the ἅγια αγιος holy κυρίου κυριος lord; master ἐμίανεν μιαινω taint; defile ὅτι οτι since; that ὕδωρ υδωρ water ῥαντισμοῦ ραντισμος sprinkling οὐ ου not περιερραντίσθη περιρραντιζω in; on αὐτόν αυτος he; him ἀκάθαρτός ακαθαρτος unclean ἐστιν ειμι be
19:20 וְ wᵊ וְ and אִ֤ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִטְמָא֙ yiṭmˌā טמא be unclean וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִתְחַטָּ֔א yiṯḥaṭṭˈā חטא miss וְ wᵊ וְ and נִכְרְתָ֛ה niḵrᵊṯˈā כרת cut הַ ha הַ the נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul הַ ha הַ the הִ֖וא hˌiw הִיא she מִ mi מִן from תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst הַ ha הַ the קָּהָ֑ל qqāhˈāl קָהָל assembly כִּי֩ kˌî כִּי that אֶת־ ʔeṯ- אֵת [object marker] מִקְדַּ֨שׁ miqdˌaš מִקְדָּשׁ sanctuary יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH טִמֵּ֗א ṭimmˈē טמא be unclean מֵ֥י mˌê מַיִם water נִדָּ֛ה niddˈā נִדָּה menstruation לֹא־ lō- לֹא not זֹרַ֥ק zōrˌaq זרק toss עָלָ֖יו ʕālˌāʸw עַל upon טָמֵ֥א ṭāmˌē טָמֵא unclean הֽוּא׃ hˈû הוּא he
19:20. si quis hoc ritu non fuerit expiatus peribit anima illius de medio ecclesiae quia sanctuarium Domini polluit et non est aqua lustrationis aspersusIf any man be not expiated after this rite, his soul shall perish out of the midst of the church: because he hath profaned the sanctuary of the Lord, and was not sprinkled with the water of purification.
20. But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from the midst of the assembly, because he hath defiled the sanctuary of the LORD: the water of separation hath not been sprinkled upon him; he is unclean.
19:20. If anyone has not been expiated by this ritual, his soul shall perish from the midst of the Church. For he has polluted the Sanctuary of the Lord, and he has not been sprinkled with purifying waters.
19:20. But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the LORD: the water of separation hath not been sprinkled upon him; he [is] unclean.
But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the LORD: the water of separation hath not been sprinkled upon him; he [is] unclean:

20: Если же кто будет нечист и не очистит себя, то истребится человек тот из среды народа, ибо он осквернил святилище Господа; очистительною водою он не окроплен, он нечист.
19:20
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
ἐὰν εαν and if; unless
μιανθῇ μιαινω taint; defile
καὶ και and; even
μὴ μη not
ἀφαγνισθῇ αφαγνιζω utterly ruin
ο the
ψυχὴ ψυχη soul
ἐκείνη εκεινος that
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
τῆς ο the
συναγωγῆς συναγωγη gathering
ὅτι οτι since; that
τὰ ο the
ἅγια αγιος holy
κυρίου κυριος lord; master
ἐμίανεν μιαινω taint; defile
ὅτι οτι since; that
ὕδωρ υδωρ water
ῥαντισμοῦ ραντισμος sprinkling
οὐ ου not
περιερραντίσθη περιρραντιζω in; on
αὐτόν αυτος he; him
ἀκάθαρτός ακαθαρτος unclean
ἐστιν ειμι be
19:20
וְ wᵊ וְ and
אִ֤ישׁ ʔˈîš אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִטְמָא֙ yiṭmˌā טמא be unclean
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יִתְחַטָּ֔א yiṯḥaṭṭˈā חטא miss
וְ wᵊ וְ and
נִכְרְתָ֛ה niḵrᵊṯˈā כרת cut
הַ ha הַ the
נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul
הַ ha הַ the
הִ֖וא hˌiw הִיא she
מִ mi מִן from
תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst
הַ ha הַ the
קָּהָ֑ל qqāhˈāl קָהָל assembly
כִּי֩ kˌî כִּי that
אֶת־ ʔeṯ- אֵת [object marker]
מִקְדַּ֨שׁ miqdˌaš מִקְדָּשׁ sanctuary
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
טִמֵּ֗א ṭimmˈē טמא be unclean
מֵ֥י mˌê מַיִם water
נִדָּ֛ה niddˈā נִדָּה menstruation
לֹא־ lō- לֹא not
זֹרַ֥ק zōrˌaq זרק toss
עָלָ֖יו ʕālˌāʸw עַל upon
טָמֵ֥א ṭāmˌē טָמֵא unclean
הֽוּא׃ hˈû הוּא he
19:20. si quis hoc ritu non fuerit expiatus peribit anima illius de medio ecclesiae quia sanctuarium Domini polluit et non est aqua lustrationis aspersus
If any man be not expiated after this rite, his soul shall perish out of the midst of the church: because he hath profaned the sanctuary of the Lord, and was not sprinkled with the water of purification.
19:20. If anyone has not been expiated by this ritual, his soul shall perish from the midst of the Church. For he has polluted the Sanctuary of the Lord, and he has not been sprinkled with purifying waters.
19:20. But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the LORD: the water of separation hath not been sprinkled upon him; he [is] unclean.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:20: shall not: Num 19:13, Num 15:30; Gen 17:14; Mar 16:16; Act 13:39-41; Rom 2:4, Rom 2:5; Pe2 3:14; Rev 22:11
John Gill
19:20 But the man that shall be unclean,.... By touching any dead body, bone, or grave:
and shall not purify himself; with the water of purification:
that soul shall be cut off from among the congregation: See Gill on Num 19:13.
because he hath defiled the sanctuary of the Lord: by going into it in his uncleanness:
the water of separation hath not been sprinkled upon him, he is unclean; and will remain so, for nothing else could purify him, see Num 19:13.
John Wesley
19:20 That shall not purify himself - Shall contemptuously refuse to submit to this way of purification.
19:2119:21: եւ եղիցի ձեզ այն օրէ՛ն յաւիտենական։ Եւ որ սրսկէ զջուրն սրսկման՝ լուասցէ՛ զձորձս իւր. եւ որ մերձենայցէ ՚ի ջուրն սրսկման, անսո՛ւրբ լիցի մինչեւ ցերեկոյ[1384]։ [1384] Յօրինակին պակասէր. Եւ եղիցի ձեզ այն օրէն։ Այլք. Եւ որ սրսկիցէ զջուրն։
21 Դա ձեզ համար յաւիտենական օրէնք թող լինի: Մեղքերի մաքրման լուացում կատարողը պէտք է լուանայ իր հագուստները: Ով որ դիպչում է մեղքերի մաքրման այդ ջրին, նա մինչեւ երեկոյ անմաքուր թող համարուի:
21 Յաւիտենական կանոն մը ըլլայ անոնց, որ մաքրութեան ջուրը սրսկողը իր լաթերը լուայ ու մաքրութեան ջուրին դպչողը մինչեւ իրիկուն անմաքուր ըլլայ։
Եւ եղիցի ձեզ այն օրէն յաւիտենական, եւ որ սրսկէ զջուրն սրսկման լուասցէ զձորձս իւր. եւ որ մերձենայցէ ի ջուրն սրսկման, անսուրբ լիցի մինչեւ ցերեկոյ:

19:21: եւ եղիցի ձեզ այն օրէ՛ն յաւիտենական։ Եւ որ սրսկէ զջուրն սրսկման՝ լուասցէ՛ զձորձս իւր. եւ որ մերձենայցէ ՚ի ջուրն սրսկման, անսո՛ւրբ լիցի մինչեւ ցերեկոյ[1384]։
[1384] Յօրինակին պակասէր. Եւ եղիցի ձեզ այն օրէն։ Այլք. Եւ որ սրսկիցէ զջուրն։
21 Դա ձեզ համար յաւիտենական օրէնք թող լինի: Մեղքերի մաքրման լուացում կատարողը պէտք է լուանայ իր հագուստները: Ով որ դիպչում է մեղքերի մաքրման այդ ջրին, նա մինչեւ երեկոյ անմաքուր թող համարուի:
21 Յաւիտենական կանոն մը ըլլայ անոնց, որ մաքրութեան ջուրը սրսկողը իր լաթերը լուայ ու մաքրութեան ջուրին դպչողը մինչեւ իրիկուն անմաքուր ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
19:2121: И да будет это для них уставом вечным. И кропивший очистительною водою пусть вымоет одежды свои; и прикоснувшийся к очистительной воде нечист будет до вечера.
19:21 καὶ και and; even ἔσται ειμι be ὑμῖν υμιν you νόμιμον νομιμος eternal; of ages καὶ και and; even ὁ ο the περιρραίνων περιρραινω water ῥαντισμοῦ ραντισμος sprinkling πλυνεῖ πλυνω launder; wash τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even ὁ ο the ἁπτόμενος απτομαι grasp; touch τοῦ ο the ὕδατος υδωρ water τοῦ ο the ῥαντισμοῦ ραντισμος sprinkling ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἕως εως till; until ἑσπέρας εσπερα evening
19:21 וְ wᵊ וְ and הָיְתָ֥ה hāyᵊṯˌā היה be לָּהֶ֖ם llāhˌem לְ to לְ lᵊ לְ to חֻקַּ֣ת ḥuqqˈaṯ חֻקָּה regulation עֹולָ֑ם ʕôlˈām עֹולָם eternity וּ û וְ and מַזֵּ֤ה mazzˈē נזה spatter מֵֽי־ mˈê- מַיִם water הַ ha הַ the נִּדָּה֙ nniddˌā נִדָּה menstruation יְכַבֵּ֣ס yᵊḵabbˈēs כבס wash בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment וְ wᵊ וְ and הַ ha הַ the נֹּגֵ֨עַ֙ nnōḡˈēₐʕ נגע touch בְּ bᵊ בְּ in מֵ֣י mˈê מַיִם water הַ ha הַ the נִּדָּ֔ה nniddˈā נִדָּה menstruation יִטְמָ֖א yiṭmˌā טמא be unclean עַד־ ʕaḏ- עַד unto הָ hā הַ the עָֽרֶב׃ ʕˈārev עֶרֶב evening
19:21. erit hoc praeceptum legitimum sempiternum ipse quoque qui aspergit aquas lavabit vestimenta sua omnis qui tetigerit aquas expiationis inmundus erit usque ad vesperamThis precept shall be an ordinance for ever. He also that sprinkled the water, shall wash his garments. Every one that shall touch the waters of expiation, shall be unclean until the evening.
21. And it shall be a perpetual statute unto them: and he that sprinkleth the water of separation shall wash his clothes; and he that toucheth the water of separation shall be unclean until even.
19:21. This precept shall be an everlasting ordinance. Likewise, the one who has sprinkled the waters shall wash his garments. All who will have touched the waters of expiation shall be unclean until evening.
19:21. And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation shall wash his clothes; and he that toucheth the water of separation shall be unclean until even.
And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation shall wash his clothes; and he that toucheth the water of separation shall be unclean until even:

21: И да будет это для них уставом вечным. И кропивший очистительною водою пусть вымоет одежды свои; и прикоснувшийся к очистительной воде нечист будет до вечера.
19:21
καὶ και and; even
ἔσται ειμι be
ὑμῖν υμιν you
νόμιμον νομιμος eternal; of ages
καὶ και and; even
ο the
περιρραίνων περιρραινω water
ῥαντισμοῦ ραντισμος sprinkling
πλυνεῖ πλυνω launder; wash
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
ἁπτόμενος απτομαι grasp; touch
τοῦ ο the
ὕδατος υδωρ water
τοῦ ο the
ῥαντισμοῦ ραντισμος sprinkling
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἕως εως till; until
ἑσπέρας εσπερα evening
19:21
וְ wᵊ וְ and
הָיְתָ֥ה hāyᵊṯˌā היה be
לָּהֶ֖ם llāhˌem לְ to
לְ lᵊ לְ to
חֻקַּ֣ת ḥuqqˈaṯ חֻקָּה regulation
עֹולָ֑ם ʕôlˈām עֹולָם eternity
וּ û וְ and
מַזֵּ֤ה mazzˈē נזה spatter
מֵֽי־ mˈê- מַיִם water
הַ ha הַ the
נִּדָּה֙ nniddˌā נִדָּה menstruation
יְכַבֵּ֣ס yᵊḵabbˈēs כבס wash
בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment
וְ wᵊ וְ and
הַ ha הַ the
נֹּגֵ֨עַ֙ nnōḡˈēₐʕ נגע touch
בְּ bᵊ בְּ in
מֵ֣י mˈê מַיִם water
הַ ha הַ the
נִּדָּ֔ה nniddˈā נִדָּה menstruation
יִטְמָ֖א yiṭmˌā טמא be unclean
עַד־ ʕaḏ- עַד unto
הָ הַ the
עָֽרֶב׃ ʕˈārev עֶרֶב evening
19:21. erit hoc praeceptum legitimum sempiternum ipse quoque qui aspergit aquas lavabit vestimenta sua omnis qui tetigerit aquas expiationis inmundus erit usque ad vesperam
This precept shall be an ordinance for ever. He also that sprinkled the water, shall wash his garments. Every one that shall touch the waters of expiation, shall be unclean until the evening.
19:21. This precept shall be an everlasting ordinance. Likewise, the one who has sprinkled the waters shall wash his garments. All who will have touched the waters of expiation shall be unclean until evening.
19:21. And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation shall wash his clothes; and he that toucheth the water of separation shall be unclean until even.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:21: Lev 11:25, Lev 11:40, Lev 16:26-28; Heb 7:19, Heb 9:10, Heb 9:13, Heb 9:14, Heb 10:4
John Gill
19:21 And it shall be a perpetual statute unto them,.... To the children of Israel, throughout their generations, unto the coming of the Messiah, when the ceremonial law, which stood in divers washings and purifications, was abolished:
that he that sprinkleth the water of separation shall wash his clothes; the priest that sprinkled, according to the Targum of Jonathan, or any other person that did it; so that the same purifying water, which made an unclean person clean, defiled a clean one; for though it was purifying, it had uncleanness in it; having the ashes not only of the cow itself, but of its skin, blood, and dung; and so a lye made of ashes is impure in itself, and yet serves to scour cloth: Ainsworth thinks this signifies the imperfection and insufficiency of legal rites, which, in their greatest virtue, only sanctified to the purifying of the flesh, and left the purifier himself in uncleanness he had not before; by consideration of which, the people might be led to Christ, and his Spirit, for cleansing, Heb 9:13 but it rather signifies, that the blood of Christ, which cleanses from all sin, and answers to this purifying water, that its cleansing virtue is owing to Christ being made sin for his people; and that some may be instruments of directing souls to the blood of Christ for cleansing, and yet be defiled themselves: it does not appear that this man, thus unclean, was to have the water of purification sprinkled on him, but was only to wash his clothes; see Rev_ 7:14.
and he that toucheth the water of separation shall be unclean until even: but was not clean until he had washed, as Aben Ezra observes, though not expressed; for if one that only sprinkled it had need to be washed, much more one that touched it, and which was unavoidable, if, when he mixed the water and ashes together, he stirred them with his finger; see Gill on Num 19:17, though Maimonides (t) understands this of sprinkling and touching the water when there was no necessity for it, when a person was not employed in doing the duty of this law.
(t) Hilchot Parah Adumah, c. 15. sect. 1.
John Wesley
19:21 Shall wash his clothes - Because he is unclean. It is strange, that the same water should cleanse one person, and defile another. But God would have it so, to teach us that it did not cleanse by any virtue in itself, or in the work done, but only by virtue of God's appointment: to mind the laws of the imperfection of their priesthood, and their ritual purifications and expiations, and consequently of the necessity of a better priest and sacrifice and way of purifying; and to shew that the efficacy of God's ordinances doth not depend upon the person or quality of his ministers, because the same person who, was polluted himself could and did cleanse others. He that toucheth the water - Either by sprinkling of it, or by being sprinkled with it; for even he that was cleansed by it, was not fully cleansed as soon as he was sprinkled, but only at the even of that day.
Robert Jamieson, A. R. Fausset and David Brown
19:21 he that sprinkleth . . . ; and he that toucheth the water of separation shall be unclean until even--The opposite effects ascribed to the water of separation--of cleansing one person and defiling another--are very singular, and not capable of very satisfactory explanation. One important lesson, however, was thus taught, that its purifying efficacy was not inherent in itself, but arose from the divine appointment, as in other ordinances of religion, which are effectual means of salvation, not from any virtue in them, or in him that administers them, but solely through the grace of God communicated thereby.
19:2219:22: Եւ յամենայն ինչ յոր մերձենայցէ պղծեալն, անսո՛ւրբ լիցի մինչեւ ցերեկոյ. եւ անձն որ մերձենայցէ ՚ի նա, անսո՛ւրբ լիցի մինչեւ ցերեկոյ[1385]։[1385] Ոմանք. Ամենայն ինչ որ մերձենայցէ ՚ի պղծեալն։
22 Ինչի էլ որ դիպչի անմաքուրը, մինչեւ երեկոյ թող դա անմաքուր համարուի, իսկ ով դիպչի անմաքուր մարդուն, նա էլ մինչեւ երեկոյ անմաքուր թող համարուի»:
22 Եւ անմաքուր անձը ինչ բանի որ դպչի, այն ալ անմաքուր պիտի ըլլայ ու անոր դպչող մարդը մինչեւ իրիկուն անմաքուր պիտի ըլլայ»։
Եւ յամենայն ինչ յոր մերձենայցէ պղծեալն, անսուրբ լիցի [305]մինչեւ ցերեկոյ``, եւ անձն որ մերձենայցէ ի նա, անսուրբ լիցի մինչեւ ցերեկոյ:

19:22: Եւ յամենայն ինչ յոր մերձենայցէ պղծեալն, անսո՛ւրբ լիցի մինչեւ ցերեկոյ. եւ անձն որ մերձենայցէ ՚ի նա, անսո՛ւրբ լիցի մինչեւ ցերեկոյ[1385]։
[1385] Ոմանք. Ամենայն ինչ որ մերձենայցէ ՚ի պղծեալն։
22 Ինչի էլ որ դիպչի անմաքուրը, մինչեւ երեկոյ թող դա անմաքուր համարուի, իսկ ով դիպչի անմաքուր մարդուն, նա էլ մինչեւ երեկոյ անմաքուր թող համարուի»:
22 Եւ անմաքուր անձը ինչ բանի որ դպչի, այն ալ անմաքուր պիտի ըլլայ ու անոր դպչող մարդը մինչեւ իրիկուն անմաքուր պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:2222: И все, к чему прикоснется нечистый, будет нечисто; и прикоснувшийся человек нечист будет до вечера.
19:22 καὶ και and; even παντός πας all; every οὗ ος who; what ἐὰν εαν and if; unless ἅψηται απτομαι grasp; touch αὐτοῦ αυτος he; him ὁ ο the ἀκάθαρτος ακαθαρτος unclean ἀκάθαρτον ακαθαρτος unclean ἔσται ειμι be καὶ και and; even ἡ ο the ψυχὴ ψυχη soul ἡ ο the ἁπτομένη απτομαι grasp; touch ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἕως εως till; until ἑσπέρας εσπερα evening
19:22 וְ wᵊ וְ and כֹ֛ל ḵˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִגַּע־ yiggaʕ- נגע touch בֹּ֥ו bˌô בְּ in הַ ha הַ the טָּמֵ֖א ṭṭāmˌē טָמֵא unclean יִטְמָ֑א yiṭmˈā טמא be unclean וְ wᵊ וְ and הַ ha הַ the נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul הַ ha הַ the נֹּגַ֖עַת nnōḡˌaʕaṯ נגע touch תִּטְמָ֥א tiṭmˌā טמא be unclean עַד־ ʕaḏ- עַד unto הָ hā הַ the עָֽרֶב׃ פ ʕˈārev . f עֶרֶב evening
19:22. quicquid tetigerit inmundus inmundum faciet et anima quae horum quippiam tetigerit inmunda erit usque ad vesperumWhatsoever a person toucheth who is unclean, he shall make it unclean: and the person that toucheth any of these things, shall be unclean until the evening.
22. And whatsoever the unclean person toucheth shall be unclean; and the soul that toucheth it shall be unclean until even.
19:22. Whatever has been touched by something unclean will itself be made unclean. And the soul who touches any of these things shall become unclean until evening.”
19:22. And whatsoever the unclean [person] toucheth shall be unclean; and the soul that toucheth [it] shall be unclean until even.
And whatsoever the unclean [person] toucheth shall be unclean; and the soul that toucheth [it] shall be unclean until even:

22: И все, к чему прикоснется нечистый, будет нечисто; и прикоснувшийся человек нечист будет до вечера.
19:22
καὶ και and; even
παντός πας all; every
οὗ ος who; what
ἐὰν εαν and if; unless
ἅψηται απτομαι grasp; touch
αὐτοῦ αυτος he; him
ο the
ἀκάθαρτος ακαθαρτος unclean
ἀκάθαρτον ακαθαρτος unclean
ἔσται ειμι be
καὶ και and; even
ο the
ψυχὴ ψυχη soul
ο the
ἁπτομένη απτομαι grasp; touch
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἕως εως till; until
ἑσπέρας εσπερα evening
19:22
וְ wᵊ וְ and
כֹ֛ל ḵˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִגַּע־ yiggaʕ- נגע touch
בֹּ֥ו bˌô בְּ in
הַ ha הַ the
טָּמֵ֖א ṭṭāmˌē טָמֵא unclean
יִטְמָ֑א yiṭmˈā טמא be unclean
וְ wᵊ וְ and
הַ ha הַ the
נֶּ֥פֶשׁ nnˌefeš נֶפֶשׁ soul
הַ ha הַ the
נֹּגַ֖עַת nnōḡˌaʕaṯ נגע touch
תִּטְמָ֥א tiṭmˌā טמא be unclean
עַד־ ʕaḏ- עַד unto
הָ הַ the
עָֽרֶב׃ פ ʕˈārev . f עֶרֶב evening
19:22. quicquid tetigerit inmundus inmundum faciet et anima quae horum quippiam tetigerit inmunda erit usque ad vesperum
Whatsoever a person toucheth who is unclean, he shall make it unclean: and the person that toucheth any of these things, shall be unclean until the evening.
19:22. Whatever has been touched by something unclean will itself be made unclean. And the soul who touches any of these things shall become unclean until evening.”
19:22. And whatsoever the unclean [person] toucheth shall be unclean; and the soul that toucheth [it] shall be unclean until even.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:22: whatsoever: Lev 7:19; Hag 2:13
the soul: Lev 15:5; Mat 15:19, Mat 15:20; Mar 7:21-23
Geneva 1599
19:22 And whatsoever the unclean [person] toucheth shall be unclean; and the soul that toucheth (m) [it] shall be unclean until even.
(m) That is, unclean.
John Gill
19:22 And whatsoever the unclean person toucheth shall be unclean,.... Not the person unclean by sprinkling, or touching the water of purification, but the unclean person spoken of throughout the chapter, that was unclean by touching a dead body, bone, or grave; whatever that man touched, any vessel or thing, that was unclean also; or "whomsoever", any person, man or woman, for it respects both persons and things:
and the soul that toucheth it; that which the unclean person hath touched; or "him", the unclean person, whether the unclean person touched him, or he the unclean person, or touched anything he had touched, he was unclean; denoting the spreading and infectious nature of sin, and how much sin and sinners are to be avoided; see Lev 15:4.
John Wesley
19:22 The unclean person - Not he who is so only by touching the water of separation, Num 19:21, but he who is so by the greater sort of uncleanness, which lasted seven days, and which was not removed without the use of this water of purification.