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jg▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706In this chapter we have, I. The law concerning Nazarites, 1. What it was to which the vow of a Nazarite obliged him, ver. 1-8. 2. A remedial law in case a Nazarite happened to be polluted by the touch of a dead body, ver. 9-12. 3. The solemnity of his discharge when his time was up, ver. 13-21. II. Instructions given to the priests how they should bless the people, ver. 22, &c.Adam Clarke: Commentary on the Bible - 1831The vow of the Nazarite, Num 6:1, Num 6:2. In what it consisted, Num 6:3-8. When accidentally defiled, how he is to be purified, Num 6:9-12. The sacrifices he is to bring, and the rites he is to perform, when the vow of his separation is fulfilled, Num 6:13-21. The manner in which the priests are to bless the people, Num 6:22-26. The name of the Lord is to be put on the children of Israel, whom He promises to bless, Num 6:27.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Num 6:1, The law of the Nazarite in the days of his separation; Num 6:13, and after their completion; Num 6:22, The form of blessing the people.John GillINTRODUCTION TO NUMBERS 6In this chapter is given the law concerning Nazarites, Num 6:1; which directs what they were to abstain from, from drinking wine, or any strong liquors, from shaving their heads, and defiling themselves with the dead, Num 6:3; and in case of a defilement, directions are given what offerings a Nazarite should bring to be offered for him, Num 6:9; and when the time of his Nazariteship was up, an account is given of what rites and ceremonies should then be performed, Num 6:13; and the chapter is concluded with the form of blessing the children of Israel, to be used by Aaron and his sons, Num 6:22. |
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6:16:1: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ[1236]. [1236] Ոմանք. Եւ խօսեցաւ Տէր։ Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:1 Տէրը խօսեց Մովսէսի հետ եւ ասաց. 6 Տէրը խօսեցաւ Մովսէսին՝ ըսելով. 6:1: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ[1236]. [1236] Ոմանք. Եւ խօսեցաւ Տէր։ 1 Տէրը խօսեց Մովսէսի հետ եւ ասաց. 6 Տէրը խօսեցաւ Մովսէսին՝ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾ |
6:11: И сказал Господь Моисею, говоря: And the LORD spake unto Moses, saying:6:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare 6:1 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say 6:1. locutus est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying: 1. And the LORD spake unto Moses, saying, 1: И сказал Господь Моисею, говоря: 6:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare 6:1 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say 6:1. locutus est Dominus ad Mosen dicens ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the Lord spoke to Moses, saying: |
jg▾ kad▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-2: Назорейство — вид добровольного аскетического подвига, предпринимаемого с высокою нравственною целью: решающийся на этот подвиг «обещается зело обетом, еже очистился чистотою Господу» (ст. 2: по слав. пер.). Заповедь о соблюдении себя от осквернения физической нечистотой (а вместе с тем, конечно, и духовной) обязательна для назорея в усиленной степени. В видах поддержания постоянной душевной ясности и духовного равновесия, а также, чтобы избежать самосоздаваемых соблазнов к греху, назорей обязывался воздерживаться от употребления опьяняющих напитков. Волосы на голове назорея, как символ нравственной силы и постоянного роста и преуспеяния в добродетели, не должны быть остригаемы.Обет назорейства мог быть пожизненным и временным. В случав непроизвольного осквернения назорея запрещенным до окончания срока обета совершался особый обряд очищения (ст. 9–12), после чего выполнение подвига начиналось снова, «понеже осквернился глава обета его». Благополучное завершение обета назорейства ознаменовалось также особым обрядом (ст. 13–21). Matthew Henry: Concise Commentary on the Whole Bible - 17061: The Law Concerning Nazarites.B. C. 1490.1 And the LORD spake unto Moses, saying, 2 Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the LORD: 3 He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried. 4 All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk. 5 All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks of the hair of his head grow. 6 All the days that he separateth himself unto the LORD he shall come at no dead body. 7 He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God is upon his head. 8 All the days of his separation he is holy unto the LORD. 9 And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. 10 And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation: 11 And the priest shall offer the one for a sin offering, and the other for a burnt offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that same day. 12 And he shall consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespass offering: but the days that were before shall be lost, because his separation was defiled. 13 And this is the law of the Nazarite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation: 14 And he shall offer his offering unto the LORD, one he lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sin offering, and one ram without blemish for peace offerings, 15 And a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meat offering, and their drink offerings. 16 And the priest shall bring them before the LORD, and shall offer his sin offering, and his burnt offering: 17 And he shall offer the ram for a sacrifice of peace offerings unto the LORD, with the basket of unleavened bread: the priest shall offer also his meat offering, and his drink offering. 18 And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace offerings. 19 And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazarite, after the hair of his separation is shaven: 20 And the priest shall wave them for a wave offering before the LORD: this is holy for the priest, with the wave breast and heave shoulder: and after that the Nazarite may drink wine. 21 This is the law of the Nazarite who hath vowed, and of his offering unto the LORD for his separation, beside that that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation. After the law for the discovery and shame of those that by sin had made themselves vile, fitly follows this for the direction and encouragement of those who by their eminent piety and devotion had made themselves honourable, and distinguished themselves from their neighbours. It is very probable that there were those before the making of this law who went under the character of Nazarites, and were celebrated by that title as persons professing greater strictness and zeal in religion than other people; for the vow of a Nazarite is spoken of here as a thing already well known, but the obligation of it is reduced to a greater certainty than hitherto it had been. Joseph is called a Nazarite among his brethren (Gen. xlix. 26), not only because separate from them, but because eminent among them. Observe, I. The general character of a Nazarite: it is a person separated unto the Lord, v. 2. Some were Nazarites for life, either by divine designation, as Samson (Judg. xiii. 5), and John Baptist (Luke i. 15), or by their parents' vow concerning them, as Samuel, 1 Sam. i. 11. Of these this law speaks not. Others were so for a certain time, and by their own voluntary engagement, and concerning them rules are given by this law. A woman might bind herself with the vow of a Nazarite, under the limitations we find, ch. xxx. 3, where the vow which the woman is supposed to vow unto the Lord seems to be meant especially of this vow. The Nazarites were, 1. Devoted to the Lord during the time of their Nazariteship, and, it is probable, spent much of their time in the study of the law, in acts of devotion, and instructing others. An air of piety was thereby put upon them, and upon their whole conversation. 2. They were separated from common persons and common things. Those that are consecrated to God must not be conformed to this world. They distinguished themselves, not only from others, but from what they themselves were before and after. 3. They separated themselves by vowing a vow. Every Israelite was bound by the divine law to love God with all his heart, but the Nazarites by their own act and deed bound themselves to some religious observances, as fruits and expressions of that love, which other Israelites were not bound to. Some such there were, whose spirits God stirred up to be in their day the ornaments of the church, the standard-bearers of religion, and patterns of piety. It is spoken of as a great favour to their nation that God raised up of their young men for Nazarites, Amos ii. 11. The Nazarites were known in the streets and respected as purer than snow, whiter than milk, Lam. iv. 7. Christ was called in reproach a Nazarene, so were his followers: but he was no Nazarite according to this law; he drank wine, and touched dead bodies, yet in his this type had its accomplishment, for in him all purity and perfection met; and every true Christian is a spiritual Nazarite, separated by vow unto the Lord. We find St. Paul, by the persuasion of his friends, in complaisance to the Jews, submitting to this law of the Nazarites; but at the same time it is declared that the Gentiles should observe no such thing, Acts xxi. 24, 25. It was looked upon as a great honour to a man to be a Nazarite, and therefore if a man speak of it as a punishment, saying for instance, "I will be a Nazarite rather than do so or so," he is (say the Jews) a wicked man; but he that vows unto the Lord in the way of holiness to be a Nazarite, lo, the crown of his God is upon his head. II. The particular obligations that the Nazarites lay under. That the fancies of superstitious men might not multiply their restraints endlessly, God himself lays down the law for them, and gives them the rule of their profession. 1. They must have nothing to do with the fruit of the vine, v. 3, 4. They must drink no wine nor string drink, nor eat grapes, no, not the kernel nor the husk; they might not so much as eat a raisin. The learned Dr. Lightfoot has a conjecture (Hor. Heb. in Luc. 1. 15), that, as the ceremonial pollutions by leprosy and otherwise represented the sinful state of fallen man, so the institution of the order of Nazarites was designed to represent the pure and perfect state of man in innocency, and that the tree of knowledge, forbidden to Adam, was the vine, and for that reason it was forbidden to the Nazarites, and all the produce of it. Those who gave the Nazarites wine to drink did the tempter's work (Amos ii. 12), persuading them to that forbidden fruit. That it was reckoned a perfection and praise not to drink wine appears from the instance of the Rechabites, Jer. xxxv. 6. They were to drink no wine, (1.) That they might be examples of temperance and mortification. Those that separate themselves to God and to his honour must not gratify the desires of the body, but keep it under and bring it into subjection. Drinking a little wine for the stomach's sake is allowed, to help that, 1 Tim. v. 23. But drinking much wine for the palate's sake, to please that, does by no means become those who profess to walk not after the flesh, but after the Spirit. (2.) That they might be qualified to employ themselves in the service of God. They must not drink, lest they should forget the law (Prov. xxxi. 5), lest they should err through wine, Isa. xxviii. 7. Let all Christians oblige themselves to be very moderate in the use of wine and strong drink; for, if the love of these once gets the mastery of a man, he becomes a very easy prey to Satan. It is observable that because they were to drink no wine (which was the thing mainly intended) they were to eat nothing that came of the vine, to teach us with the utmost care and caution to avoid sin and every thing that borders upon it and leads to it, or may be a temptation to us. Abstain from all appearance of evil, 1 Thess. v. 22. 2. They must not cut their hair, v. 5. They must neither poll their heads nor shave their beards; this was that mark of Samson's Nazariteship which we often read of in his story. Now, (1.) This signified a noble neglect of the body and the ease and ornament of it, which became those who, being separated to God, ought to be wholly taken up with their souls, to secure their peace and beauty. It signified that they had, for the present, renounced all sorts of sensual pleasures and delights, and resolved to live a life of self-denial and mortification. Mephibosheth in sorrow trimmed not his beard, 2 Sam. xix. 24. (2.) Some observe that long hair is spoken of as a badge of subjection (1 Cor. xi. 5, &c.); so that the long hair of the Nazarites denoted their subjection to God, and their putting themselves under his dominion. (3.) By this they were known to all that met them to be Nazarites, and so it commanded respect. It made them look great without art; it was nature's crown to the head, and a testimony for them that they had preserved their purity. For, if they had been defiled, their hair must have been cut, v. 9. See Jer. vii. 29. 3. They must not come near any dead body, v. 6, 7. Others might touch dead bodies, and contracted only a ceremonial pollution by it for some time; some must do it, else the dead must be unburied; but the Nazarites must not do it, upon pain of forfeiting all the honour of their Nazariteship. They must not attend the funeral of any relation, no, not father nor mother, any more than the high priest himself, because the consecration of his God is upon his head. Those that separate themselves to God must learn, (1.) To distinguish themselves, and do more than others. (2.) To keep their consciences pure from dead works, and not to touch the unclean thing. The greater profession of religion we make, and the more eminent we appear, the greater care we must take to avoid all sin, for we have so much the more honour to lose by it. (3.) To moderate their affections even to their near relations, so as not to let their sorrow for the loss of them break in upon their joy in God and submission to his will. See Matt. viii. 21, 22. 4. All the days of their separation they must be holy to the Lord, v. 8. This was the meaning of those external observances, and without this they were of no account. The Nazarites must be devoted to God, employed for him, and their minds intent upon him; they must keep themselves pure in heart and life, and be in every thing conformable to the divine image and will; this is to be holy, this is to be a Nazarite indeed. III. The provision that was made for the cleansing of a Nazarite, if he happened unavoidably to contract a ceremonial pollution by the touch of a dead body. No penalty is ordered by this law for the wilful breach of the foregoing laws; for it was not supposed that a man who had so much religion as to make that vow could have so little as to break it presumptuously: nor could it be supposed that he should drink wine, or have his hair cut, but by his own fault; but purely by the providence of God, without any fault of his own, he might be near a dead body, and that is the case put (v. 9): If a man die very suddenly by him, he has defiled the head of his consecration. Note, Death sometimes takes men away very suddenly, and without any previous warning. A man might be well and dead in so little a time that the most careful Nazarite could not avoid being polluted by the dead body; so short a step is it sometimes, and so soon taken, from time to eternity. God prepare us for sudden death! In this case, 1. He must be purified from the ceremonial pollution he had contracted, as others must, upon the seventh day, v. 9. Nay, more was required for the purifying of the Nazarite than of any other person that had touched a dead body; he must bring a sin-offering and a burnt-offering, and an atonement must be made for him, v. 10, 11. This teaches us that sins of infirmity, and the faults we are overtaken in by surprise, must be seriously repented of, and that an application must be made of the virtue of Christ's sacrifice to our souls for the forgiveness of them every day, 1 John ii. 1, 2. It teaches us also that, if those who make an eminent profession of religion do any thing to sully the reputation of their profession, more is expected from them than others, for the retrieving both of their peace and of their credit. 2. He must begin the days of his separation again; for all that were past before his pollution, though coming ever so near the period of his time set, were lost, and not reckoned to him, v. 12. This obliged them to be very careful not to defile themselves by the dead, for that was the only thing that made them lose their time, and it teaches us that if a righteous man turn away from his righteousness, and defile himself with dead works, all his righteousness that he has done shall be lost to him, Ezek. xxxiii. 13. It is all lost, all in vain, if he do not persevere, Gal. iii. 4. He must begin again, and do his first works. IV. The law for the solemn discharge of a Nazarite from his vow, when he had completed the time he fixed to himself. Before the expiration of that term he could not be discharged; before he vowed, it was in his own power, but it was too late after the vow to make enquiry. The Jews say that the time of a Nazarite's vow could not be less than thirty days; and if a man said, "I will be a Nazarite but for two days," yet he was bound for thirty; but it should seem Paul's vow was for only seven days (Acts xxi. 27), or, rather, then he observed the ceremony of finishing that vow of Nazariteship from which, being at a distance from the temple, he had discharged himself some years before at Cenchrea only by the ceremony of cutting his hair, Acts xviii. 18. When the time of the vowed separation was out, he was to be made free, 1. Publicly, at the door of the tabernacle (v. 13), that all might take notice of the finishing of his vow, and none might be offended if they saw him now drink wine, who had so lately refused. 2. It was to be done with sacrifices, v. 14. Lest he should think that by this eminent piece of devotion he had made God a debtor to him, he is appointed, even when he had finished his vow, to bring an offering to God; for, when we have done our utmost in duty to God, still we must own ourselves behind-hand with him. He must bring one of each sort of the instituted offerings. (1.) A burnt-offering, as an acknowledgment of God's sovereign dominion over him and all he had still, notwithstanding his discharge from this particular vow. (2.) A sin-offering. This, though mentioned second (v. 14), yet seems to have been offered first (v. 16), for atonement must be made for our sins before any of our sacrifices can be accepted. And it is very observable that even the Nazarite, who in the eye of men was purer than snow and whiter than milk, yet durst not appear before the holy God without a sin-offering. Though he had fulfilled the vow of his separation without any pollution, yet he must bring a sacrifice for sin; for there is guilt insensibly contracted by the best of men, even in their best works--some good omitted, some ill admitted, which, if we were dealt with in strict justice, would be our ruin, and in consequence of which it is necessary for us to receive the atonement, and plead it as our righteousness before God. (3.) A peace-offering, in thankfulness to God who had enabled him to fulfil his vow, and in supplication to God for grace to preserve him from ever doing any thing unbecoming one that had been once a Nazarite, remembering that, though he was now freed from the bonds of his own vow, he still remained under the bonds of the divine law. (4.) To these were added the meat-offerings and drink-offerings, according to the manner (v. 15, 17), for these always accompanied the burnt-offerings and peace-offerings: and, besides these, a basket of unleavened cakes, and wafers. (5.) Part of the peace-offering, with a cake and wafer, was to be waved for a wave-offering (v. 19, 20); and this was a gratuity to the priest, who had it for his pains, after it had been first presented to God. (6.) Besides all this, he might bring his free-will offerings, such as his hand shall get, v. 21. More than this he might bring, but not less. And, to grace the solemnity, it was common upon this occasion to have their friends to be at charges with them, Acts xxi. 24. Lastly, One ceremony more was appointed, which was like the cancelling of the bond when the condition is performed, and that was the cutting off of his hair, which had been suffered to grow all the time of his being a Nazarite, and burning it in the fire over which the peace-offerings were boiling, v. 18. This intimated that his full performance of his vow was acceptable to God in Christ the great sacrifice, and not otherwise. Learn hence to vow and pay to the Lord our God, for he has no pleasure in fools. Albert Barnes: Notes on the Bible - 18346:1: The law of the Nazarite is appropriately added to other enactments which concern the sanctity of the holy nation. That sanctity found its highest expression in the Nazarite vow, which was the voluntary adoption for a time of obligations to high and strict modes of self-dedication resembling, and indeed in some particulars exceeding, those under which the priests were placed. The present enactments do not institute a new kind of observance, but only regulate one already familiar to the Israelites Num 6:2.Carl Friedrich Keil and Franz Delitzsch6:1The Nazarite. - The legal regulations concerning the vow of the Nazarite are appended quite appropriately to the laws intended to promote the spiritual order of the congregation of Israel. For the Nazarite brought to light the priestly character of the covenant nation in a peculiar form, which had necessarily to be incorporated into the spiritual organization of the community, so that it might become a means of furthering the sanctification of the people in covenant with the Lord. (Note: The rules of the Talmud are found in the tract. Nasir in the Mishnah. See also Lundius, jd. Heiligthmer, B. iii. p. 53. Bhr, Symbolik, ii. pp. 430ff.; Hengstenberg, Egypt and the Books of Moses, pp. 190ff. My Archaeologie, i. 67; and Herzog's Cyclopaedia.) Num 6:1-2 The words, "if a man or woman make a separate vow, a Nazarite vow, to live consecrated to the Lord," with which the law is introduced, show not only that the vow of the Nazarite was a matter of free choice, but that it was a mode of practising godliness and piety already customary among the people. Nazir, from נזר to separate, lit., the separated, is applied to the man who vowed that he would make a separation to (for) Jehovah, i.e., lead a separate life for the Lord and His service. The origin of this custom is involved in obscurity. There is no certain clue to indicate that it was derived from Egypt, for the so-called hair-offering vows are met with among several ancient tribes (see the proofs in Spencer, de legg. Hebr. rit. iv. 16, and Knobel in loc.), and have no special relationship to the Nazarite, whilst vows of abstinence were common to all the religions of antiquity. The Nazarite vow was taken at first for a particular time, at the close of which the separation terminated with release from the vow. This is the only form in which it is taken into consideration, or rules are laid down for it in the law before us. In after times, however, we find life-long Nazarites among the Israelites, e.g., Samson, Samuel, and John the Baptist, who were vowed or dedicated to the Lord by their parents even before they were born (Judg 13:5, Judg 13:14; 1Kings 1:11; Lk 1:15). (Note: This is also related by Hegesippus (in Euseb. hist. eccl. ii. 23) of James the Just, the first bishop of Jerusalem. On other cases of this kind in the Talmud, and particularly on the later form of the Nazarite vow, - for example, that of the Apostle Paul (Acts 18:18), - see Winer, bibl. R. W. ii. pp. 138-9, and Oehler in Herzog's Cycl.) Num 6:3-4 The vow consisted of the three following points, Num 6:1-4 : In the first place, he was to abstain from wine and intoxicating drink (shecar, see Lev 10:9); and neither to drink vinegar of wine, strong drink, nor any juice of the grape (lit., dissolving of grapes, i.e., fresh must pressed out), nor to eat fresh grapes, or dried (raisins). In fact, during the whole period of his vow, he was not to eat of anything prepared from the vine, "from the kernels even to the husk," i.e., not the smallest quantity of the fruit of the vine. The design of this prohibition can hardly have been, merely that, by abstaining from intoxicating drink, the Nazarite might preserve perfect clearness and temperance of mind, like the priests when engaged in their duties, and so conduct himself as one sanctified to the Lord (Bhr); but it goes much further, and embraces entire abstinence from all the deliciae carnis by which holiness could be impaired. Vinegar, fresh and dried grapes, and food prepared from grapes and raisins, e.g., raisin-cakes, are not intoxicating; but grape-cakes, as being the dainties sought after by epicures and debauchees, are cited in Hos 3:1 as a symbol of the sensual attractions of idolatry, a luxurious kind of food, that was not in harmony with the solemnity of the worship of Jehovah. The Nazarite was to avoid everything that proceeded from the vine, because its fruit was regarded as the sum and substance of all sensual enjoyments. Num 6:5 Secondly, during the whole term of his vow of consecration, no razor was to come upon his head. Till the days were fulfilled which he had consecrated to the Lord, he was to be holy, "to make great the free growth (see Lev 10:6) of the hair of his head." The free growth of the hair is called, in Num 6:7, "the diadem of his God upon his head," like the golden diadem upon the turban of the high priest (Ex 29:6), and the anointing oil upon the high priest's head (Lev 21:12). By this he sanctified his head (Num 6:11) to the Lord, so that the consecration of the Nazarite culminated in his uncut hair, and expressed in the most perfect way the meaning of his vow (Oehler). Letting the hair grow, therefore, was not a sign of separation, because it was the Israelitish custom to go about with the hair cut; nor a practical profession of a renunciation of the world, and separation from human society (Hengstenberg, pp. 190-1); nor a sign of abstinence from every appearance of self-gratification (Baur on Amos 2:11); nor even a kind of humiliation and self-denial (Lightfoot, Carpzov. appar. p. 154); still less a "sign of dependence upon some other present power" (M. Baumgarten), or "the symbol of a state of perfect liberty" (Vitringa, obss. ss. 1, c. 6, 9; cf. Num 6:22, Num 6:8). The free growth of the hair, unhindered by the hand of man, was rather "the symbol of strength and abundant vitality" (cf. 2Kings 14:25-26). It was not regarded by the Hebrews as a sign of sanctity, as Bhr supposes, but simply as an ornament, in which the whole strength and fulness of vitality were exhibited, and which the Nazarite wore in honour of the Lord, as a sign that he "belonged to the Lord, and dedicated himself to His service," with all his vital powers. (Note: In support of this explanation, Oehler calls to mind those heathen hair-offerings of the Athenian youths, for example (Plut. Thes. c. 5), which were founded upon the idea, that the hair in general was a symbol of vital power, and the hair of the beard a sign of virility; and also more especially the example of Samson, whose hair was not only the symbol, but the vehicle, of the power which fitted him to be the deliverer of his people.) Num 6:6-8 Because the Nazarite wore the diadem of his God upon his head in the growth of his hair, and was holy to the Lord during the whole period of his consecration, he was to approach no dead person during that time, not even to defile himself for his parents, or his brothers and sisters, when they died, according to the law laid down for the high priest in Lev 21:11. Consequently, as a matter of course, he was to guard most scrupulously against other defilements, not only like ordinary Israelites, but also like the priests. Samson's mother, too, was not allowed to eat anything unclean during the period of her pregnancy (Judg 13:4, Judg 13:7, Judg 13:14). Num 6:9-11 But if any one died suddenly in a moment "by him" (עליו, in his neighbourhood), and he therefore involuntarily defiled his consecrated head, he was to shave his head on the day of his purification, i.e., on the seventh day (see Num 19:11, Num 19:14, Num 19:16, and Num 19:19), not "because such uncleanness was more especially caught and retained by the hair," as Knobel fancies, but because it was the diadem of his God (Num 6:7), the ornament of his condition, which was sanctified to God. On the eighth day, that is to say, on the day after the legal purification, he was to bring to the priest at the tabernacle two turtle-doves or young pigeons, that he might make atonement for him (see at Lev 15:14-15, Lev 15:29., Num 14:30-31, and Num 12:8), on account of his having been defiled by a corpse, by preparing the one as a sin-offering, and the other as a burnt-offering; he was also "to sanctify his head that same day," i.e., to consecrate it to God afresh, by the unimpeded growth of his hair. Num 6:12 He was then "to bring a yearling sheep as a trespass-offering;" and the days that were before were "to fall," i.e., the days of consecration that had already elapsed were not to be reckoned on account of their having fallen, "because his consecration had become unclean." He was therefore to commence the whole time of his consecration entirely afresh, and to observe it as required by the vow. To this end he was to bring a trespass-offering, as a payment or recompense for being reinstated in the former state of consecration, from which he had fallen through his defilement, but not as compensation "for having prolonged the days of separation through his carelessness with regard to the defilement; that is to say, for having extended the time during which he led a separate, retired, and inactive life, and suspended his duties to his own family and the congregation, thus doing an injury to them, and incurring a debt in relation to them through his neglect" (Knobel). For the time that the Nazarite vow lasted was not a lazy life, involving a withdrawal from the duties of citizenship, by which the congregation might be injured, but was perfectly reconcilable with the performance of all domestic and social duties, the burial of the dead alone excepted; and no harm could result from this, ether to his own relations or the community generally, of sufficient importance to require that the omission should be repaired by a trespass-offering, from which neither his relatives nor the congregation derived any actual advantage. Nor was it a species of fine, for having deprived Jehovah of the time dedicated to Him through the breach of the vow, or for withholding the payment of his vow for so much longer a time (Oehler in Herzog). For the position of a Nazarite was only assumed for a definite period, according to the vow; and after this had been interrupted, it had to be commenced again from the very beginning: so that the time dedicated to God was not shortened in any way by the interruption of the period of dedication, and nothing whatever was withheld from God of what had been vowed to Him, so as to need the presentation of a trespass-offering as a compensation or fine. And there is no more reason for saying that the payment of the vow was withheld, inasmuch as the vow was fulfilled or paid by the punctual observance of the three things of which it was composed; and the sacrifices to be presented after the time of consecration was over, had not in the least the character of a payment, but simply constituted a solemn conclusion, corresponding to the idea of the consecration itself, and were the means by which the Nazarite came out of his state of consecration, without involving the least allusion to satisfaction, or reparation for any wrong that had been done. The position of the Nazarite, therefore, as Philo, Maimonides, and others clearly saw, was a condition of life consecrated to the Lord, resembling the sanctified relation in which the priests stood to Jehovah, and differing from the priesthood solely in the fact that it involved no official service at the sanctuary, and was not based upon a divine calling and institution, but was undertaken spontaneously for a certain time and through a special vow. The object was simply the realization of the idea of a priestly life, with its purity and freedom from all contamination from everything connected with death and corruption, a self-surrender to God stretching beyond the deepest earthly ties, "a spontaneous appropriation of what was imposed upon the priest by virtue of the calling connected with his descent, namely, the obligation to conduct himself as a person betrothed to God, and therefore to avoid everything that would be opposed to such surrender" (Oehler). In this respect the Nazarite's sanctification of life was a step towards the realization of the priestly character, which had been set before the whole nation as its goal at the time of its first calling (Ex 19:5); and although it was simply the performance of a vow, and therefore a work of perfect spontaneity, it was also a work of the Spirit of God which dwelt in the congregation of Israel, so that Amos could describe the raising up of Nazarites along with prophets as a special manifestation of divine grace. The offerings, with which the vow was brought to a close after the time of consecration had expired, and the Nazarite was released from his consecration, also corresponded to the character we have described. Num 6:13-15 The directions as to the release from consecration are called "the law of the Nazarite" (Num 6:13), because the idea of the Nazarite's vows culminated in the sacrificial festival which terminated the consecration, and it was in this that it attained to its fullest manifestation. "On the day of the completion of the days of his consecration," i.e., on the day when the time of consecration expired, the Nazarite was to bring to the tabernacle, or offer as his gifts to the Lord, a sheep of a year old as a burnt-offering, and an ewe of a year old as a sin-offering; the latter as an expiation for the sins committed involuntarily during the period of consecration, the former as an embodiment of that surrender of himself, body and soul, to the Lord, upon which every act of worship should rest. In addition to this he was to bring a ram without blemish as a peace-offering, together with a basket of unleavened cakes and wafers baked, which were required, according to Lev 7:12, for every praise-offering, "and their meat and drink-offerings," i.e., the gifts of meal, oil, and wine, which belonged, according to Num 15:3., to the burnt-offerings and peace-offerings. Num 6:16 The sin-offering and burnt-offering were carried out according to the general instructions. Num 6:17 The completion of the consecration vow was concentrated in the preparation of the ram and the basket of unleavened bread for the peace-offering, along with the appropriate meat-offering and drink-offering. Num 6:18 The Nazarite had also to shave his consecrated head, and put the hair into the altar-fire under the peace-offering that was burning, and thus hand over and sacrifice to the Lord the hair of his head which had been worn in honour of Him. Num 6:19-20 When this had been done, the priest took the boiled shoulder of the ram, with an unleavened cake and wafer out of the basket, and placed these pieces in the hands of the Nazarite, and waved them before Jehovah. They then became the portion of the priest, in addition to the wave-breast and heave-leg which fell to the priest in the case of every peace-offering (Lev 7:32-34), to set forth the participation of the Lord in the sacrificial meal. But the fact that, in addition to these, the boiled shoulder was given up symbolically to the Lord through the process of waving, together with a cake and wafer, was intended to indicate that the table-fellowship with the Lord, shadowed forth in the sacrificial meal of the peace-offering, took place here in a higher degree; inasmuch as the Lord directed a portion of the Nazarite's meal to be handed over to His representatives and servants for them to eat, that he might thus enjoy the blessedness of having fellowship with his God, in accordance with that condition of priestly sanctity into which the Nazarite had entered through the vow that he had made. Num 6:20 "After that the Nazarite may drink wine" (again), probably at the sacrificial meal, after the Lord had received His share of the sacrifice, and his release from consecration had thus been completed. Num 6:21 "This is the law of the Nazarite, who vowed his sacrificial gifts to the Lord on the ground of his consecration," i.e., who offered his sacrifice in accordance with the state of a Nazarite into which he had entered. For the sacrifices mentioned in Num 6:14. were not the object of a special vow, but contained in the vow of the Nazarite, and therefore already vowed (Knobel). "Beside what his hand grasps," i.e., what he is otherwise able to perform (Lev 5:11), "according to the measure of his vow, which he vowed, so must he do according to the law of his consecration," i.e., he had to offer the sacrifices previously mentioned on the ground of his consecration vow. Beyond that he was free to vow anything else according to his ability, to present other sacrificial gifts to the Lord for His sanctuary and His servants, which did not necessarily belong to the vow of the Nazarite, but were frequently added. From this the custom afterwards grew up, that when poor persons took the Nazarite's vow upon them, those who were better off defrayed the expenses of the sacrifices (Acts 21:24; Josephus, Ant. xix. 6, 1; Mishnah Nasir, ii. 5ff.). John Gill6:1 And the Lord spake unto Moses,.... At the same time, or immediately after the law concerning the woman suspected of adultery was given; with which the following law concerning Nazarites may be thought to have a close connection, as some Jewish writers observe, women being concerned in it as well as men; and as wine leads to adultery, as Jarchi observes, abstinence from it, which the Nazarite's vow obliged to, and forbearance of trimming and dressing the hair, and a being more strictly and closely devoted to the service of God, were very likely means of preserving from unchastity, and any suspicion of it:saying; as follows. |
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6:26:2: Խօսեա՛ց ընդ որդիսդ Իսրայէլի՝ եւ ասասցես. Ա՛յր կամ կին, որ մե՛ծ ինչ ուխտս ուխտեսցէ սրբել զսրբութիւն Տեառն. Խօսեաց ընդ որդիսդ Իսրայելի եւ ասասցես. Այր կամ կին, որ մեծ ինչ ուխտս ուխտեսցէ սրբել [94]զսրբութիւն Տեառն:2 «Խօսի՛ր իսրայէլացիների հետ եւ նրանց ասա՛. “Այն տղամարդը կամ կինը, որ Տիրոջը նուիրուելու մեծ ուխտ է անում[10],[10] 10. Եբրայերէնում՝ իր անձը Տիրոջը նուիրի: 2 «Խօսէ՛ Իսրայէլի որդիներուն ու ըսէ՛ անոնց. Եթէ մարդ մը կամ կին մը ինքզինք Տէրոջը նուիրէ եւ ուխտի կամ նուիրման զաւակ ըլլայ, 6:2: Խօսեա՛ց ընդ որդիսդ Իսրայէլի՝ եւ ասասցես. Ա՛յր կամ կին, որ մե՛ծ ինչ ուխտս ուխտեսցէ սրբել զսրբութիւն Տեառն. 2 «Խօսի՛ր իսրայէլացիների հետ եւ նրանց ասա՛. “Այն տղամարդը կամ կինը, որ Տիրոջը նուիրուելու մեծ ուխտ է անում[10], [10] 10. Եբրայերէնում՝ իր անձը Տիրոջը նուիրի: 2 «Խօսէ՛ Իսրայէլի որդիներուն ու ըսէ՛ անոնց. Եթէ մարդ մը կամ կին մը ինքզինք Տէրոջը նուիրէ եւ ուխտի կամ նուիրման զաւակ ըլլայ, zohrab-1805▾ eastern-1994▾ western am▾ |
6:22: объяви сынам Израилевым и скажи им: если мужчина или женщина решится дать обет назорейства, чтобы посвятить себя в назореи Господу, Speak unto the children of Israel, and say unto them, When either man or woman shall separate [themselves] to vow a vow of a Nazarite, to separate [themselves] unto the LORD:6:2 λάλησον λαλεω talk; speak τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him ἀνὴρ ανηρ man; husband ἢ η or; than γυνή γυνη woman; wife ὃς ος who; what ἐὰν εαν and if; unless μεγάλως μεγαλως greatly εὔξηται ευχομαι wish; make εὐχὴν ευχη wish; vow ἀφαγνίσασθαι αφαγνιζω purity κυρίῳ κυριος lord; master 6:2 דַּבֵּר֙ dabbˌēr דבר speak אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אָמַרְתָּ֖ ʔāmartˌā אמר say אֲלֵהֶ֑ם ʔᵃlēhˈem אֶל to אִ֣ישׁ ʔˈîš אִישׁ man אֹֽו־ ʔˈô- אֹו or אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman כִּ֤י kˈî כִּי that יַפְלִא֙ yaflˌi פלא be miraculous לִ li לְ to נְדֹּר֙ nᵊddˌōr נדר vow נֶ֣דֶר nˈeḏer נֶדֶר vow נָזִ֔יר nāzˈîr נָזִיר singled out לְ lᵊ לְ to הַזִּ֖יר hazzˌîr נזר dedicate לַֽ lˈa לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH 6:2. loquere ad filios Israhel et dices ad eos vir sive mulier cum fecerit votum ut sanctificentur et se voluerint Domino consecrareSpeak to the children of Israel, and thou shalt say to them: When a man, or woman, shall make a vow to be sanctified, and will consecrate themselves to the Lord: 2. Speak unto the children of Israel, and say unto them, When either man or woman shall make a special vow, the vow of a Nazirite, to separate himself unto the LORD: 2: объяви сынам Израилевым и скажи им: если мужчина или женщина решится дать обет назорейства, чтобы посвятить себя в назореи Господу, 6:2 λάλησον λαλεω talk; speak τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him ἀνὴρ ανηρ man; husband ἢ η or; than γυνή γυνη woman; wife ὃς ος who; what ἐὰν εαν and if; unless μεγάλως μεγαλως greatly εὔξηται ευχομαι wish; make εὐχὴν ευχη wish; vow ἀφαγνίσασθαι αφαγνιζω purity κυρίῳ κυριος lord; master 6:2 דַּבֵּר֙ dabbˌēr דבר speak אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אָמַרְתָּ֖ ʔāmartˌā אמר say אֲלֵהֶ֑ם ʔᵃlēhˈem אֶל to אִ֣ישׁ ʔˈîš אִישׁ man אֹֽו־ ʔˈô- אֹו or אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman כִּ֤י kˈî כִּי that יַפְלִא֙ yaflˌi פלא be miraculous לִ li לְ to נְדֹּר֙ nᵊddˌōr נדר vow נֶ֣דֶר nˈeḏer נֶדֶר vow נָזִ֔יר nāzˈîr נָזִיר singled out לְ lᵊ לְ to הַזִּ֖יר hazzˌîr נזר dedicate לַֽ lˈa לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH 6:2. loquere ad filios Israhel et dices ad eos vir sive mulier cum fecerit votum ut sanctificentur et se voluerint Domino consecrare ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Speak to the children of Israel, and thou shalt say to them: When a man, or woman, shall make a vow to be sanctified, and will consecrate themselves to the Lord: |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18316:2: When either man or woman shall separate, etc. - The word נזיר nazir, from נזר nazar, to separate, signifies merely a separated person, i. e., one peculiarly devoted to the service of God by being separated from all servile employments. From the Nazarites sprang the Rechabites, from the Rechabites the Essenes, from the Essenes the Anchorites or Hermits, and in imitation of those, the different monastic orders. Some contend strongly that the Nazarite was a type of our Lord; but neither analogy nor proof can be produced. Our blessed Lord both drank wine and touched the dead, which no Nazarite would do: as to his either shaving his hair or letting it grow, we know nothing. His being called a Nazarene, Mat 2:23, is nothing to the purpose, as it can mean no more than either that he was an inhabitant of Nazareth, which was a place of no credit, and therefore used as a term of reproach; or that he was in a general sense consecrated to the service of God - so were Samson, Samuel, Jeremiah, and John Baptist; or rather, that he was the נצר netser or Branch, Isa 11:1, and צמח tsemach, Zac 3:8; Zac 6:12, which is quite a different word; but this title is expressly applied to our blessed Lord by the above prophets; but in no place do they or any other prophets call him a Nazarite, in the sense in which נזיר nazir is used. Indeed it could not in truth be applied to him, as the distinguishing marks of a Nazarite never belonged to him. He was, it is true, the נצר netser or branch out of the root of Jesse, the genuine heir to the throne of David, whose dominion should extend over the universe, who should be King of kings, and Lord of Lords; but the word Ναζωραιος, Mat 2:23, signifies merely a Nazoraean, or inhabitant of Nazareth.Albert Barnes: Notes on the Bible - 18346:2A Nazarite - Strictly, Nazirite. This term signifies "separated" i. e., as the words following show, "unto God." It became a technical term at an early date; compare Jdg 13:5, Jdg 13:7; Jdg 16:17. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:2: When: Num 6:5, Num 6:6; Exo 33:16; Lev 20:26; Pro 18:1; Rom 1:1; Co2 6:16; Gal 1:15; Heb 7:27separate themselves: The word yaphli, rendered "shall separate themselves," signifies, "the doing of something extraordinary," and is the same word as is used concerning the making a singular vow. (Lev 27:2); it seems to convey the idea of a person's acting from extraordinary zeal for God and religion. to vow: Lev 27:2; Jdg 13:5; Sa1 1:28; Amo 2:11, Amo 2:12; Luk 1:15; Act 21:23, Act 21:24 to separate themselves: or, to make themselves Nazarites, Lahazzir, from nazar, to be separate; hence nazir, a Nazarite, i. e., a person separated; one peculiarly devoted to the service of God by being separated from all servile employments. The Nazarites were of two kinds. such as were devoted to God by their parents in their infancy, or even sometimes before they were born; and such as devoted themselves. The former were Nazarites for life; and the latter commonly bound themselves to observe the laws of the Nazarites for a limited time. The Nazarites for life were not bound to the same strictness as the others, concerning whom the laws relate. Geneva 15996:2 Speak unto the children of Israel, and say unto them, When either man or woman shall separate [themselves] to vow a vow of a (a) Nazarite, to separate [themselves] unto the LORD:(a) Who separated themselves from the world, and dedicated themselves to God: a figure which was accomplished in Christ. John Gill6:2 Speak unto the children of Israel, and say unto them,.... Whom the following law only concerned, and not Gentiles; so runs the Jewish canon,"the Gentiles have no Nazariteship, though they may bring their vows and freewill offerings as an Israelite, yet if they vow the vow of a Nazarite, the law of the Nazarite is not obliging on them, or they bound by it; but it is free for them to drink wine, and defile themselves for the dead; for it is written, "speak unto the children of Israel" (q):"when either man or woman shall separate themselves to vow a vow of a Nazarite; or "do a wonderful thing" (r); something unusual and uncommon, and what is out of the way of the men of the world, who give themselves up to pleasure, and have little regard to the worship and service of God; wherefore for a person, a man or woman, to vow abstinence from wine and dress, and from the company of others, and to oblige themselves to strict and close devotion to God, was something singular and surprising. This is to be understood of such persons who were at their own disposal; for such that were in their minority, and under the power of parents, or were married women, if they vowed, their vows did not stand, and their parents or husbands could disannul them, unless they had consented to them by their silence, when they heard them made, Num 30:3. There were various sorts of Nazarites; some were appointed by God, as Samson; some were devoted by their parents, as Samuel; and some by themselves, concerning whom is this law more especially; some were perpetual Nazarites, a Nazarite for life, as the two persons just mentioned; though the Jews distinguish between a Samsonian Nazarite, and a perpetual one (s); and some were only for a certain time, according as they vowed: to separate themselves unto the Lord; the Targum of Jonathan is, "to the name of the Lord"; to the honour of his name. Such persons devoted themselves, and set apart their time to serve the Lord in a stricter and purer manner than others, and therefore were had in great account, Lam 4:7; they were types of Christ, who, though he was not strictly a Nazarite, but a Nazarene, yet answered to the Nazarites in his being set apart in divine predestination by his Father to the office of Mediator; in the sanctification of himself, and devoting himself, his time and service, to his Father's glory; and in his being holy and harmless in his life and conversation, and separate from sinners: and they were also emblems of the special people of God, who are a separate people in election, redemption, and calling, and in the intercession of Christ; and as they will be at the last judgment, and to all eternity, and should be now separate from others in their lives and conversations. (q) Misn. Nazir, c. 9. sect. 1. Maimon & Bartenora in ib. (r) "mirificaverit", Montanus; "si mirandum aliquid fecerit", Munster; and some in Fagius and Vatablus; so Aben Ezra. (s) Misn. Nazir, c. 1. sect. 2. John Wesley6:2 Man or woman - For both sexes might make this vow, if they were free and at their own disposal: otherwise their parents or husbands could disannul the vow. A vow of a Nazarite - Whereby they sequestered themselves from worldly employments and enjoyments, that they might entirely consecrate themselves to God's service, and this either for their whole lifetime, or for a less and limited space of time.Robert Jamieson, A. R. Fausset and David Brown6:2 THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)When either man or woman . . . shall vow a vow of a Nazarite--that is, "a separated one," from a Hebrew word, "to separate." It was used to designate a class of persons who, under the impulse of extraordinary piety and with a view to higher degrees of religious improvement, voluntarily renounced the occupations and pleasures of the world to dedicate themselves unreservedly to the divine service. The vow might be taken by either sex, provided they had the disposal of themselves (Num 30:4), and for a limited period--usually a month or a lifetime (Judg 13:5; Judg 16:17). We do not know, perhaps, the whole extent of abstinence they practised. But they separated themselves from three things in particular--namely, from wine, and all the varieties of vinous produce; from the application of a razor to their head, allowing their hair to grow; and from pollution by a dead body. The reasons of the self-restrictions are obvious. The use of wine tended to inflame the passions, intoxicate the brain, and create a taste for luxurious indulgence. The cutting off the hair being a recognized sign of uncleanness (Lev 14:8-9), its unpolled luxuriance was a symbol of the purity he professed. Besides, its extraordinary length kept him in constant remembrance of his vow, as well as stimulated others to imitate his pious example. Moreover, contact with a dead body, disqualifying for the divine service, the Nazarite carefully avoided such a cause of unfitness, and, like the high priest, did not assist at the funeral rites of his nearest relatives, preferring his duty to God to the indulgence of his strongest natural affections. |
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6:36:3: ՚ի գինւոյ եւ ՚ի ցքւոյ սրբեսցի. եւ զքացախ ցքւոյ մի՛ արբցէ, եւ զխաղող նորա եւ զչամիչ մի՛ կերիցէ։ Ի գինւոյ եւ ի ցքւոյ սրբեսցի. եւ զքացախ գինւոյ եւ զքացախ ցքւոյ մի՛ արբցէ, եւ [95]զխաղող նորա եւ զչամիչ մի՛ կերիցէ:3 պէտք է հրաժարուի գինուց եւ ոգելից խմիչքից: Նա գինուց կամ ոգելից խմիչքից պատրաստուած քացախ չպէտք է խմի, խաղող եւ չամիչ չպէտք է ուտի: 3 Գինիէ եւ օղիէ պէտք է զգուշանայ. գինիի քացախ կամ օղիի քացախ պէտք չէ խմէ եւ բնաւ խաղողի օշարակ պէտք չէ խմէ ու խաղող կամ չամիչ պէտք չէ ուտէ։ 6:3: ՚ի գինւոյ եւ ՚ի ցքւոյ սրբեսցի. եւ զքացախ ցքւոյ մի՛ արբցէ, եւ զխաղող նորա եւ զչամիչ մի՛ կերիցէ։ 3 պէտք է հրաժարուի գինուց եւ ոգելից խմիչքից: Նա գինուց կամ ոգելից խմիչքից պատրաստուած քացախ չպէտք է խմի, խաղող եւ չամիչ չպէտք է ուտի: 3 Գինիէ եւ օղիէ պէտք է զգուշանայ. գինիի քացախ կամ օղիի քացախ պէտք չէ խմէ եւ բնաւ խաղողի օշարակ պէտք չէ խմէ ու խաղող կամ չամիչ պէտք չէ ուտէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:33: то он должен воздержаться от вина и [крепкого] напитка, и не должен употреблять ни уксусу из вина, ни уксусу из напитка, и ничего приготовленного из винограда не должен пить, и не должен есть ни сырых, ни сушеных виноградных ягод; He shall separate [himself] from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried:6:3 ἀπὸ απο from; away οἴνου οινος wine καὶ και and; even σικερα σικερα beer; fermented liquor ἁγνισθήσεται αγνιζω purify ἀπὸ απο from; away οἴνου οινος wine καὶ και and; even ὄξος οξος sharp wine; cheap wine ἐξ εκ from; out of οἴνου οινος wine καὶ και and; even ὄξος οξος sharp wine; cheap wine ἐκ εκ from; out of σικερα σικερα beer; fermented liquor οὐ ου not πίεται πινω drink καὶ και and; even ὅσα οσος as much as; as many as κατεργάζεται κατεργαζομαι accomplish; cultivate ἐκ εκ from; out of σταφυλῆς σταφυλη grapes οὐ ου not πίεται πινω drink καὶ και and; even σταφυλὴν σταφυλη grapes πρόσφατον προσφατος fresh καὶ και and; even σταφίδα σταφις not φάγεται φαγω swallow; eat 6:3 מִ mi מִן from יַּ֤יִן yyˈayin יַיִן wine וְ wᵊ וְ and שֵׁכָר֙ šēḵˌār שֵׁכָר strong drink יַזִּ֔יר yazzˈîr נזר dedicate חֹ֥מֶץ ḥˌōmeṣ חֹמֶץ vinegar יַ֛יִן yˈayin יַיִן wine וְ wᵊ וְ and חֹ֥מֶץ ḥˌōmeṣ חֹמֶץ vinegar שֵׁכָ֖ר šēḵˌār שֵׁכָר strong drink לֹ֣א lˈō לֹא not יִשְׁתֶּ֑ה yištˈeh שׁתה drink וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מִשְׁרַ֤ת mišrˈaṯ מִשְׁרָה liquid עֲנָבִים֙ ʕᵃnāvîm עֵנָב grape לֹ֣א lˈō לֹא not יִשְׁתֶּ֔ה yištˈeh שׁתה drink וַ wa וְ and עֲנָבִ֛ים ʕᵃnāvˈîm עֵנָב grape לַחִ֥ים laḥˌîm לַח fresh וִ wi וְ and יבֵשִׁ֖ים yvēšˌîm יָבֵשׁ dry לֹ֥א lˌō לֹא not יֹאכֵֽל׃ yōḵˈēl אכל eat 6:3. vino et omni quod inebriare potest abstinebunt acetum ex vino et ex qualibet alia potione et quicquid de uva exprimitur non bibent uvas recentes siccasque non comedentThey shall abstain from wine, and from every thing that may make a man drunk. They shall not drink vinegar of wine, or of any other drink, nor any thing that is pressed out of the grape: nor shall they eat grapes either fresh or dried. 3. he shall separate himself from wine and strong drink; he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried. 3: то он должен воздержаться от вина и [крепкого] напитка, и не должен употреблять ни уксусу из вина, ни уксусу из напитка, и ничего приготовленного из винограда не должен пить, и не должен есть ни сырых, ни сушеных виноградных ягод; 6:3 ἀπὸ απο from; away οἴνου οινος wine καὶ και and; even σικερα σικερα beer; fermented liquor ἁγνισθήσεται αγνιζω purify ἀπὸ απο from; away οἴνου οινος wine καὶ και and; even ὄξος οξος sharp wine; cheap wine ἐξ εκ from; out of οἴνου οινος wine καὶ και and; even ὄξος οξος sharp wine; cheap wine ἐκ εκ from; out of σικερα σικερα beer; fermented liquor οὐ ου not πίεται πινω drink καὶ και and; even ὅσα οσος as much as; as many as κατεργάζεται κατεργαζομαι accomplish; cultivate ἐκ εκ from; out of σταφυλῆς σταφυλη grapes οὐ ου not πίεται πινω drink καὶ και and; even σταφυλὴν σταφυλη grapes πρόσφατον προσφατος fresh καὶ και and; even σταφίδα σταφις not φάγεται φαγω swallow; eat 6:3 מִ mi מִן from יַּ֤יִן yyˈayin יַיִן wine וְ wᵊ וְ and שֵׁכָר֙ šēḵˌār שֵׁכָר strong drink יַזִּ֔יר yazzˈîr נזר dedicate חֹ֥מֶץ ḥˌōmeṣ חֹמֶץ vinegar יַ֛יִן yˈayin יַיִן wine וְ wᵊ וְ and חֹ֥מֶץ ḥˌōmeṣ חֹמֶץ vinegar שֵׁכָ֖ר šēḵˌār שֵׁכָר strong drink לֹ֣א lˈō לֹא not יִשְׁתֶּ֑ה yištˈeh שׁתה drink וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מִשְׁרַ֤ת mišrˈaṯ מִשְׁרָה liquid עֲנָבִים֙ ʕᵃnāvîm עֵנָב grape לֹ֣א lˈō לֹא not יִשְׁתֶּ֔ה yištˈeh שׁתה drink וַ wa וְ and עֲנָבִ֛ים ʕᵃnāvˈîm עֵנָב grape לַחִ֥ים laḥˌîm לַח fresh וִ wi וְ and יבֵשִׁ֖ים yvēšˌîm יָבֵשׁ dry לֹ֥א lˌō לֹא not יֹאכֵֽל׃ yōḵˈēl אכל eat 6:3. vino et omni quod inebriare potest abstinebunt acetum ex vino et ex qualibet alia potione et quicquid de uva exprimitur non bibent uvas recentes siccasque non comedent ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ They shall abstain from wine, and from every thing that may make a man drunk. They shall not drink vinegar of wine, or of any other drink, nor any thing that is pressed out of the grape: nor shall they eat grapes either fresh or dried. |
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18316:3: No vinegar of wine, etc. - חמץ chomets signifies fermented wine, and is probably used here to signify wine of a strong body, or any highly intoxicating liquor. Dr. Lightfoot supposes that the Leper being the most defiled and loathsome of creatures, was an emblem of the wretched, miserable state of man by the fall; and that the Nazarite was the emblem of man in his state of innocence. Wine and grapes are here particularly forbidden to the Nazarite because, as the doctor thinks, being an emblem of man in his paradisiacal state, he was forbidden that tree and its fruits by eating of which Adam fell; for the doctor, as well as the Jewish rabbins, believed the tree of knowledge to have been none other than the vine.Vinegar of strong drink - See the note on Lev 10:9. Albert Barnes: Notes on the Bible - 18346:3Liquor of grapes - i. e. a drink made of grape-skins macerated in water. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:3: Besides the religious nature of this institution, it seems to have been partly of a civil and prudential use. The sobriety and temperance which the Nazarites were obliged to observe were very conducive to health. Accordingly, they were celebrated for their fair and ruddy complexion; being said to be both whiter than milk and more ruddy than rubies (Lam 4:7); the sure signs of a sound and healthy constitution. It may here be observed, that when God intended to raise up Samson, by his strength of body, to scourge the enemies of Israel, he ordered, that from his infancy he should drink no wine, but live by the rule of the Nazarites, because that would greatly contribute to make him strong and healthy; intending, after nature had done her utmost to form this extraordinary instrument of his providence, to supply her defect by his own supernatural power. See Jenning's Jewish Antiquities, B. I. c. 8.Lev 10:9; Jdg 13:14; Pro 31:4, Pro 31:5; Jer 35:6-8; Amo 2:12; Luk 1:15; Luk 7:33, Luk 7:34, Luk 21:34; Eph 5:18; Th1 5:22; Ti1 5:23 John Gill6:3 He shall separate himself from wine,.... Old or new, as Ben Gersom; from drinking it, any of it: not only from an immoderate and excessive drinking of it, which every man should abstain from, but from drinking of it at all, that he might be more free and fit for the service of God; for prayer, meditation, reading the Scriptures, and attendance on the worship of God in all its branches, and be less liable to temptations to sin; for, as Aben Ezra observes, many transgressions are occasioned by wine, which, if drank immoderately, intoxicates the mind, and unfits for religious duties, excites lust, and leads on to many vices:and strong drink; any other intoxicating and inebriating liquor besides wine, or any other sort of wines besides such that is made of the fruit of the vine, as wines of pomegranates, dates, &c. or such as are made of barley, as our ale, or of apples and pears, called cider and perry, respectively: and shall drink no vinegar of wine, or vinegar of strong drink; all the three Targums paraphrase it, vinegar of new wine, and vinegar of old wine, these operating in like manner as wine and strong drink themselves: neither shall he drink any liquor of grapes; any liquor in which grapes are macerated, as the Targum of Jonathan; or water into which they are squeezed, or which is made of the lees of wine, or is a second sort of wine made of the grapes after they have been pressed, which we call "tiff": nor eat moist grapes or dried; which have somewhat of the nature and taste of wine, and produce some of the like effects, and may lead to a desire after drinking it; wherefore this, as other things mentioned, are, as Aben Ezra says, a kind of an hedge, to keep at a distance from drinking wine. John Wesley6:3 Nor eat grapes - Which was forbidden him for greater caution to keep him at the farther distance from wine. |
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6:46:4: Զամենայն աւուրս ուխտին իւրոյ յամենայնէ զինչ եւ լինիցի յորթոյ, զգինի, ՚ի չամչոյ մինչեւ ցթինն մի՛ կերիցէ[1237] [1237] Յօրինակին. Մինչեւ ցքինն մի՛ կերիցէ։ Զամենայն աւուրս ուխտին իւրոյ` յամենայնէ զինչ եւ լինիցի [96]յորթոյ, զգինի`` ի չամչոյ մինչեւ ցթինն մի՛ կերիցէ:4 Իր ուխտի ամբողջ ընթացքում նա որթատնկից ստացուող ոչ մի բան չպէտք է օգտագործի՝ ոչ գինի, ոչ չամիչ, ոչ իսկ խաղողի կորիզ: 4 Ինքզինք նուիրելէ ետք որթատունկէն* եղած բան մը պէտք չէ ուտէ, կուտերէն մինչեւ կեղեւը։ 6:4: Զամենայն աւուրս ուխտին իւրոյ յամենայնէ զինչ եւ լինիցի յորթոյ, զգինի, ՚ի չամչոյ մինչեւ ցթինն մի՛ կերիցէ[1237] [1237] Յօրինակին. Մինչեւ ցքինն մի՛ կերիցէ։ 4 Իր ուխտի ամբողջ ընթացքում նա որթատնկից ստացուող ոչ մի բան չպէտք է օգտագործի՝ ոչ գինի, ոչ չամիչ, ոչ իսկ խաղողի կորիզ: 4 Ինքզինք նուիրելէ ետք որթատունկէն* եղած բան մը պէտք չէ ուտէ, կուտերէն մինչեւ կեղեւը։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:44: во все дни назорейства своего не должен он есть ничего, что делается из винограда, от зерен до кожи. All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk:6:4 πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the εὐχῆς ευχη wish; vow αὐτοῦ αυτος he; him ἀπὸ απο from; away πάντων πας all; every ὅσα οσος as much as; as many as γίνεται γινομαι happen; become ἐξ εκ from; out of ἀμπέλου αμπελος vine οἶνον οινος wine ἀπὸ απο from; away στεμφύλων στεμφυλον till; until γιγάρτου γιγαρτον not φάγεται φαγω swallow; eat 6:4 כֹּ֖ל kˌōl כֹּל whole יְמֵ֣י yᵊmˈê יֹום day נִזְרֹ֑ו nizrˈô נֵזֶר consecration מִ mi מִן from כֹּל֩ kkˌōl כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יֵעָשֶׂ֜ה yēʕāśˈeh עשׂה make מִ mi מִן from גֶּ֣פֶן ggˈefen גֶּפֶן vine הַ ha הַ the יַּ֗יִן yyˈayin יַיִן wine מֵ mē מִן from חַרְצַנִּ֛ים ḥarṣannˈîm חַרְצָן grape וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto זָ֖ג zˌāḡ זָג skin of grape לֹ֥א lˌō לֹא not יֹאכֵֽל׃ yōḵˈēl אכל eat 6:4. cunctis diebus quibus ex voto Domino consecrantur quicquid ex vinea esse potest ab uva passa usque ad acinum non comedentAll the days that they are consecrated to the Lord by vow: they shall eat nothing that cometh of the vineyard, from the raisin even to the kernel. 4. All the days of his separation shall he eat nothing that is made of the grape-vine, from the kernels even to the husk. 4: во все дни назорейства своего не должен он есть ничего, что делается из винограда, от зерен до кожи. 6:4 πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the εὐχῆς ευχη wish; vow αὐτοῦ αυτος he; him ἀπὸ απο from; away πάντων πας all; every ὅσα οσος as much as; as many as γίνεται γινομαι happen; become ἐξ εκ from; out of ἀμπέλου αμπελος vine οἶνον οινος wine ἀπὸ απο from; away στεμφύλων στεμφυλον till; until γιγάρτου γιγαρτον not φάγεται φαγω swallow; eat 6:4 כֹּ֖ל kˌōl כֹּל whole יְמֵ֣י yᵊmˈê יֹום day נִזְרֹ֑ו nizrˈô נֵזֶר consecration מִ mi מִן from כֹּל֩ kkˌōl כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יֵעָשֶׂ֜ה yēʕāśˈeh עשׂה make מִ mi מִן from גֶּ֣פֶן ggˈefen גֶּפֶן vine הַ ha הַ the יַּ֗יִן yyˈayin יַיִן wine מֵ mē מִן from חַרְצַנִּ֛ים ḥarṣannˈîm חַרְצָן grape וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto זָ֖ג zˌāḡ זָג skin of grape לֹ֥א lˌō לֹא not יֹאכֵֽל׃ yōḵˈēl אכל eat 6:4. cunctis diebus quibus ex voto Domino consecrantur quicquid ex vinea esse potest ab uva passa usque ad acinum non comedent ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ All the days that they are consecrated to the Lord by vow: they shall eat nothing that cometh of the vineyard, from the raisin even to the kernel. |
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18346:4From the kernels even to the husk - A sour drink was made from the stones of unripe grapes; and cakes were also made of the husks Hos 3:1. This interdict figures that separation from the general society of men to which the Nazarite for the time was consecrated. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:4: separation: or, Nazariteship, Num 6:5, Num 6:8, Num 6:9, Num 6:12, Num 6:13, Num 6:18, Num 6:19, Num 6:21vine tree: Heb. vine of the wine John Gill6:4 All the days of his separation shall he eat nothing that is made of the vine tree,.... Of its leaves, branches, and fruit, especially the latter, put into any sort of food, or infused into any liquor, or mixed with any sauce for food: the days or time of separation were according as the vow was made, for a shorter or longer time; though the Jews (t) say, where the vow is, absolutely expressed, it is always to be understood of thirty days, during which time the Nazarite was not to eat or drink of any composition that had anything the vine in it:from the kernels even to the husk; the Jews (u) are divided about the two words here used, which of them signifies the outermost part of the grape, and which the innermost; Ben Gersom agrees with us, but it matters not much who are in the right, since both are forbidden: by this part of the law, the people of God, who are spiritual Nazarites, are taught to live temperately and soberly, and to abstain from all appearance of sin: it is pretty remarkable what the Jews (w) say, that when the son of David comes, it will be free for a Nazarite to drink wine on sabbath days and festivals, though not on week days; from whence it appears, they seem to be conscious of a change of the ceremonial law in his days. (t) Misn. Nazir, c. 1. sect. 3. & c. 6. sect. 3. (u) Misn. Nazir, c. 6. sect. 2. Aben Ezra in loc. (w) T. Bab. Erubin, fol. 43. 1. John Wesley6:4 All the days of his separation - Which were sometimes more, sometimes fewer, as he thought fit to appoint. |
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6:56:5: զամենայն աւուրս սրբութեանն։ եւ սրբիչ՝ մի՛ ածիցէ զգլխով իւրով. մինչեւ լցցի՛ն աւուրքն զորս ուխտեաց Տեառն՝ սո՛ւրբ կացցէ, աճեցուցեալ զվա՛րսս մազոյ գլխոյ իւրոյ[1238], [1238] Ոմանք. Զվարսս գլխոյ իւրոյ։ Զամենայն աւուրս սրբութեանն, սրբիչ մի՛ ածիցէ զգլխով իւրով, մինչեւ լցցին աւուրքն զորս ուխտեաց Տեառն` սուրբ կացցէ, աճեցուցեալ զվարսս մազոյ գլխոյ իւրոյ:5 Իր ուխտի ամբողջ ընթացքում իր գլխին ածելի չպէտք է կպցնի, մինչեւ Տիրոջն ուխտած օրերը վերջանալը նա մաքուր պէտք է մնայ. իր գլխի մազերին ձեռք չպիտի տայ 5 Ինքզինք նուիրելէ ետք իր գլխուն ածելի պէտք չէ զարնէ. մինչեւ ինքզինք Տէրոջը նուիրած օրերը լմննան՝ ինք սուրբ պէտք է ըլլայ եւ իր գլխու մազերը պէտք է թողու որ աճին։ 6:5: զամենայն աւուրս սրբութեանն։ եւ սրբիչ՝ մի՛ ածիցէ զգլխով իւրով. մինչեւ լցցի՛ն աւուրքն զորս ուխտեաց Տեառն՝ սո՛ւրբ կացցէ, աճեցուցեալ զվա՛րսս մազոյ գլխոյ իւրոյ[1238], [1238] Ոմանք. Զվարսս գլխոյ իւրոյ։ 5 Իր ուխտի ամբողջ ընթացքում իր գլխին ածելի չպէտք է կպցնի, մինչեւ Տիրոջն ուխտած օրերը վերջանալը նա մաքուր պէտք է մնայ. իր գլխի մազերին ձեռք չպիտի տայ 5 Ինքզինք նուիրելէ ետք իր գլխուն ածելի պէտք չէ զարնէ. մինչեւ ինքզինք Տէրոջը նուիրած օրերը լմննան՝ ինք սուրբ պէտք է ըլլայ եւ իր գլխու մազերը պէտք է թողու որ աճին։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:55: Во все дни обета назорейства его бритва не должна касаться головы его; до исполнения дней, на которые он посвятил себя в назореи Господу, свят он: должен растить волосы на голове своей. All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth [himself] unto the LORD, he shall be holy, [and] shall let the locks of the hair of his head grow:6:5 πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the εὐχῆς ευχη wish; vow τοῦ ο the ἁγνισμοῦ αγνισμος purification ξυρὸν ξυρον not ἐπελεύσεται επερχομαι come on / against ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him ἕως εως till; until ἂν αν perhaps; ever πληρωθῶσιν πληροω fulfill; fill αἱ ο the ἡμέραι ημερα day ὅσας οσος as much as; as many as ηὔξατο ευχομαι wish; make κυρίῳ κυριος lord; master ἅγιος αγιος holy ἔσται ειμι be τρέφων τρεφω nurture; maintain κόμην κομη hairstyle τρίχα θριξ hair κεφαλῆς κεφαλη head; top 6:5 כָּל־ kol- כֹּל whole יְמֵי֙ yᵊmˌê יֹום day נֶ֣דֶר nˈeḏer נֶדֶר vow נִזְרֹ֔ו nizrˈô נֵזֶר consecration תַּ֖עַר tˌaʕar תַּעַר knife לֹא־ lō- לֹא not יַעֲבֹ֣ר yaʕᵃvˈōr עבר pass עַל־ ʕal- עַל upon רֹאשֹׁ֑ו rōšˈô רֹאשׁ head עַד־ ʕaḏ- עַד unto מְלֹ֨את mᵊlˌōṯ מלא be full הַ ha הַ the יָּמִ֜ם yyāmˈim יֹום day אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יַזִּ֤יר yazzˈîr נזר dedicate לַ la לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH קָדֹ֣שׁ qāḏˈōš קָדֹושׁ holy יִהְיֶ֔ה yihyˈeh היה be גַּדֵּ֥ל gaddˌēl גדל be strong פֶּ֖רַע pˌeraʕ פֶּרַע loose hair שְׂעַ֥ר śᵊʕˌar שֵׂעָר hair רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head 6:5. omni tempore separationis suae novacula non transibit super caput eius usque ad conpletum diem quo Domino consecratur sanctus erit crescente caesarie capitis eiusAll the time of his separation no razor shall pass over his head, until the day be fulfilled of his consecration to the Lord. He shall be holy, and shall let the hair of his head grow. 5. All the days of his vow of separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, he shall let the locks of the hair of his head grow long. 5: Во все дни обета назорейства его бритва не должна касаться головы его; до исполнения дней, на которые он посвятил себя в назореи Господу, свят он: должен растить волосы на голове своей. 6:5 πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the εὐχῆς ευχη wish; vow τοῦ ο the ἁγνισμοῦ αγνισμος purification ξυρὸν ξυρον not ἐπελεύσεται επερχομαι come on / against ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him ἕως εως till; until ἂν αν perhaps; ever πληρωθῶσιν πληροω fulfill; fill αἱ ο the ἡμέραι ημερα day ὅσας οσος as much as; as many as ηὔξατο ευχομαι wish; make κυρίῳ κυριος lord; master ἅγιος αγιος holy ἔσται ειμι be τρέφων τρεφω nurture; maintain κόμην κομη hairstyle τρίχα θριξ hair κεφαλῆς κεφαλη head; top 6:5 כָּל־ kol- כֹּל whole יְמֵי֙ yᵊmˌê יֹום day נֶ֣דֶר nˈeḏer נֶדֶר vow נִזְרֹ֔ו nizrˈô נֵזֶר consecration תַּ֖עַר tˌaʕar תַּעַר knife לֹא־ lō- לֹא not יַעֲבֹ֣ר yaʕᵃvˈōr עבר pass עַל־ ʕal- עַל upon רֹאשֹׁ֑ו rōšˈô רֹאשׁ head עַד־ ʕaḏ- עַד unto מְלֹ֨את mᵊlˌōṯ מלא be full הַ ha הַ the יָּמִ֜ם yyāmˈim יֹום day אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יַזִּ֤יר yazzˈîr נזר dedicate לַ la לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH קָדֹ֣שׁ qāḏˈōš קָדֹושׁ holy יִהְיֶ֔ה yihyˈeh היה be גַּדֵּ֥ל gaddˌēl גדל be strong פֶּ֖רַע pˌeraʕ פֶּרַע loose hair שְׂעַ֥ר śᵊʕˌar שֵׂעָר hair רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head 6:5. omni tempore separationis suae novacula non transibit super caput eius usque ad conpletum diem quo Domino consecratur sanctus erit crescente caesarie capitis eius ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ All the time of his separation no razor shall pass over his head, until the day be fulfilled of his consecration to the Lord. He shall be holy, and shall let the hair of his head grow. |
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18316:5: There shall no razor come upon his head - The vow of the Nazarite consisted in the following particulars: -1. He consecrated himself in a very especial and extraordinary manner to God. 2. This was to continue for a certain season, probably never less than a whole year, that he might have a full growth of hair to burn in the fire which is under the sacrifice of the peace-offering, Num 6:18. 3. During the time of his separation, or nazarate, he drank no wine nor strong drink; nor used any vinegar formed from any inebriating liquor, nor ate the flesh or dried grapes, nor tasted even the kernels or husks of any thing that had grown upon the vine. 4. He never shaved his head, but let his hair grow, as the proof of his being in this separated state, and under vows of peculiar austerity. 5. He never touched any dead body, nor did any of the last offices, even to his nearest kin; but was considered as the priests, who were wholly taken up with the service of God, and regarded nothing else. 6. All the days of his separation he was holy, Num 6:8. During the whole time he was to be incessantly employed in religious acts. Albert Barnes: Notes on the Bible - 18346:5Among the Jews the abundance of the hair was considered to betoken physical strength and perfection (compare Sa2 14:25-26), and baldness was regarded as a grave blemish (compare Lev 21:20 note, Lev 13:40 ff; Kg2 2:23; Isa 3:24). Thus, the free growth of the hair on the head of the Nazarite represented the dedication of the man with all his strength and powers to the service of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:5: razor: Jdg 13:5, Jdg 16:17, Jdg 16:19; Sa1 1:11; Lam 4:7, Lam 4:8; Co1 11:10-15John Gill6:5 All the days of the vow of his separation,.... Be the time he has vowed to be a Nazarite a week, a, month, or more, even a thousand days, but not less than thirty, as Ben Gersom observes:there shall no razor come upon his head; he might not shave his beard, nor cut off his locks, and shave his head, nor cut short his locks with a pair of scissors, nor any with anything by which the hair may be removed, as Ben Gersom; nor pluck off his hair with his hands, as Maimonides says (x); but let it grow as long as it would during the time of his separation, which is expressed in the latter part of the verse: until the days be fulfilled, in the which he separateth himself unto the Lord; to his service, to which he wholly addicted himself as long as his vow continued: he shall be holy; separate from other men, and their practices and customs, and spend his time in holy exercises, in a religious way, and abstain from what might be a temptation to sin, or in the least hinder him in his acts of devotion: and shall let the locks of his hair grow; two reasons Fagius gives of this part of the law, the one is, because of the mystery of it; letting the hair grow signified an increase of virtue or grace, as Samson's strength was increased and became very great while his hair was not cut; and so spiritual Nazarites, while they are in the way of their duty, grow in grace, and in knowledge of God and Christ, and all divine things, and grow stronger and stronger in the Lord, and in the power of his might; and Ainsworth hints at the same thing, and also supposes it might be an emblem of the subjection of the saints to Christ, as the letting the hair grow was a sign of the woman's subjection to man: the other is, that it was appointed to take the Israelites off of the errors and superstitious they had imbibed in Egypt, by ordering them to perform those rites and ceremonies to the honour of the true God, which they had used in the service of demons; and for this he cites a passage out of Cyrill; but it does not appear, by any good authority, that such a custom obtained among the Egyptians, or any other Gentiles so early; and what were used among them in later times took their rise from hence, and were imitations of this law; though there seems to be no great likeness between this law of Nazariteship and the customs of the Heathens, who used to consecrate their hair to their deities, Apollo, Hercules, Bacchus, Minerva, and Diana: what seems best to agree is what Lucian says (y), who observes, that young men consecrate their beards, and let their hair grow, consecrated from their birth, which they afterwards cut and lay up in vessels in the temple, some of gold, others of silver. (x) Hilchot Nezirut, c. 5. sect. 11. (y) De Dea Syria. John Wesley6:5 No razor - Nor scissors, or other instrument to cut off any part of his hair. This was appointed, partly as a sign of his mortification to worldly delights and outward beauty; partly as a testimony of that purity which hereby he professed, because the cutting off the hair was a sign of uncleanness, as appears from Num 6:9, partly that by the length of his hair he might be constantly minded of his vow; and partly that he might reserve his hair entirely for God, to whom it was to be offered. Holy - That is, wholly consecrated to God and his service, whereby he shews that inward holiness was the great thing which God required and valued in these, and consequently in other rites and ceremonies. |
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6:66:6: զամենայն աւուրս ուխտին իւրոյ Տեառն։ Յոգի վախճանեալ մի՛ մտցէ Զամենայն աւուրս ուխտին իւրոյ Տեառն, յոգի վախճանեալ մի՛ մտցէ:6 Տիրոջն ուխտած բոլոր օրերին: Նա չպէտք է մօտենայ 6 Ինքզինք Տէրոջը նուիրած բոլոր օրերը մեռած մարմնի մը պէտք չէ մօտենայ. 6:6: զամենայն աւուրս ուխտին իւրոյ Տեառն։ Յոգի վախճանեալ մի՛ մտցէ 6 Տիրոջն ուխտած բոլոր օրերին: Նա չպէտք է մօտենայ 6 Ինքզինք Տէրոջը նուիրած բոլոր օրերը մեռած մարմնի մը պէտք չէ մօտենայ. zohrab-1805▾ eastern-1994▾ western am▾ |
6:66: Во все дни, на которые он посвятил себя в назореи Господу, не должен он подходить к мертвому телу: All the days that he separateth [himself] unto the LORD he shall come at no dead body:6:6 πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the εὐχῆς ευχη wish; vow κυρίῳ κυριος lord; master ἐπὶ επι in; on πάσῃ πας all; every ψυχῇ ψυχη soul τετελευτηκυίᾳ τελευταω meet an end οὐκ ου not εἰσελεύσεται εισερχομαι enter; go in 6:6 כָּל־ kol- כֹּל whole יְמֵ֥י yᵊmˌê יֹום day הַזִּירֹ֖ו hazzîrˌô נזר dedicate לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul מֵ֖ת mˌēṯ מות die לֹ֥א lˌō לֹא not יָבֹֽא׃ yāvˈō בוא come 6:6. omni tempore consecrationis suae super mortuum non ingredieturAll the time of his consecration he shall not go in to any dead, 6. All the days that he separateth himself unto the LORD he shall not come near to a dead body. 6: Во все дни, на которые он посвятил себя в назореи Господу, не должен он подходить к мертвому телу: 6:6 πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the εὐχῆς ευχη wish; vow κυρίῳ κυριος lord; master ἐπὶ επι in; on πάσῃ πας all; every ψυχῇ ψυχη soul τετελευτηκυίᾳ τελευταω meet an end οὐκ ου not εἰσελεύσεται εισερχομαι enter; go in 6:6 כָּל־ kol- כֹּל whole יְמֵ֥י yᵊmˌê יֹום day הַזִּירֹ֖ו hazzîrˌô נזר dedicate לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul מֵ֖ת mˌēṯ מות die לֹ֥א lˌō לֹא not יָבֹֽא׃ yāvˈō בוא come 6:6. omni tempore consecrationis suae super mortuum non ingredietur ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ All the time of his consecration he shall not go in to any dead, |
jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:6: he shall come: Num 19:11-16; Lev 19:28; Jer 16:5, Jer 16:6; Eze 24:16-18; Mat 8:21, Mat 8:22; Luk 9:59, Luk 9:60; Co2 5:16Geneva 15996:6 All the days that he separateth [himself] unto the LORD he shall come at no (b) dead body.(b) As at burials, or mournings. John Gill6:6 All the days that he separateth himself unto the Lord,.... This phrase is repeated at every new article and branch of the law of the Nazarites, of which what follows is the third; showing that each part of it, during that time, was strictly to be observed:he shall come at no dead body: not near to any, not even to be in the same place where a dead body lay, nor to touch one, nor to attend the funeral of any, nor be concerned at all about burying the dead; now, as such so defiled were unclean seven days, and during that time might not go into the tabernacle, the Nazarites were strictly cautioned against such pollution, that they might not be detained from the service of God they had devoted themselves unto; see Num 19:11. |
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6:76:7: ՚ի հօր, եւ ՚ի մօր, յեղբօր եւ ՚ի քեռ. մի՛ պղծեսցի նոքօք ՚ի մահու նոցա. զի ուխտ Տեառն ՚ի վերայ գլխոյ նորա է. ի հօր եւ ի մօր, յեղբօր եւ ի քեռ, մի՛ պղծեսցի նոքօք ի մահու նոցա, զի ուխտ [97]Տեառն ի վերայ գլխոյ նորա է:7 հօր կամ մօր, եղբօր կամ քրոջ դիակին: Նրանց դիակին մօտենալով՝ նա չպէտք է պղծուի, որովհետեւ Տիրոջն արած ուխտը իր գլխի վրայ է: 7 Իր հօրը համար կամ մօրը համար, իր եղբօրը կամ իր քրոջը համար ինքզինք պէտք չէ պղծէ, երբ անոնք մեռնին, քանզի իր Աստուծոյն ուխտը* իր գլխուն վրայ է։ 6:7: ՚ի հօր, եւ ՚ի մօր, յեղբօր եւ ՚ի քեռ. մի՛ պղծեսցի նոքօք ՚ի մահու նոցա. զի ուխտ Տեառն ՚ի վերայ գլխոյ նորա է. 7 հօր կամ մօր, եղբօր կամ քրոջ դիակին: Նրանց դիակին մօտենալով՝ նա չպէտք է պղծուի, որովհետեւ Տիրոջն արած ուխտը իր գլխի վրայ է: 7 Իր հօրը համար կամ մօրը համար, իր եղբօրը կամ իր քրոջը համար ինքզինք պէտք չէ պղծէ, երբ անոնք մեռնին, քանզի իր Աստուծոյն ուխտը* իր գլխուն վրայ է։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:77: [прикосновением] к отцу своему, и матери своей, и брату своему, и сестре своей, не должен он оскверняться, когда они умрут, потому что посвящение Богу его на главе его; He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God [is] upon his head:6:7 ἐπὶ επι in; on πατρὶ πατηρ father καὶ και and; even ἐπὶ επι in; on μητρὶ μητηρ mother καὶ και and; even ἐπ᾿ επι in; on ἀδελφῷ αδελφος brother καὶ και and; even ἐπ᾿ επι in; on ἀδελφῇ αδελφη sister οὐ ου not μιανθήσεται μιαινω taint; defile ἐπ᾿ επι in; on αὐτοῖς αυτος he; him ἀποθανόντων αποθνησκω die αὐτῶν αυτος he; him ὅτι οτι since; that εὐχὴ ευχη wish; vow θεοῦ θεος God αὐτοῦ αυτος he; him ἐπ᾿ επι in; on αὐτῷ αυτος he; him ἐπὶ επι in; on κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him 6:7 לְ lᵊ לְ to אָבִ֣יו ʔāvˈiʸw אָב father וּ û וְ and לְ lᵊ לְ to אִמֹּ֗ו ʔimmˈô אֵם mother לְ lᵊ לְ to אָחִיו֙ ʔāḥiʸw אָח brother וּ û וְ and לְ lᵊ לְ to אַ֣חֹתֹ֔ו ʔˈaḥōṯˈô אָחֹות sister לֹא־ lō- לֹא not יִטַּמָּ֥א yiṭṭammˌā טמא be unclean לָהֶ֖ם lāhˌem לְ to בְּ bᵊ בְּ in מֹתָ֑ם mōṯˈām מָוֶת death כִּ֛י kˈî כִּי that נֵ֥זֶר nˌēzer נֵזֶר consecration אֱלֹהָ֖יו ʔᵉlōhˌāʸw אֱלֹהִים god(s) עַל־ ʕal- עַל upon רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head 6:7. nec super patris quidem et matris et fratris sororisque funere contaminabitur quia consecratio Dei sui super caput eius estNeither shall he make himself unclean, even for his father, or for his mother, or for his brother, or for his sister, when they die, because the consecration of his God is upon his head. 7. He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because his separation unto God is upon his head. 7: [прикосновением] к отцу своему, и матери своей, и брату своему, и сестре своей, не должен он оскверняться, когда они умрут, потому что посвящение Богу его на главе его; 6:7 ἐπὶ επι in; on πατρὶ πατηρ father καὶ και and; even ἐπὶ επι in; on μητρὶ μητηρ mother καὶ και and; even ἐπ᾿ επι in; on ἀδελφῷ αδελφος brother καὶ και and; even ἐπ᾿ επι in; on ἀδελφῇ αδελφη sister οὐ ου not μιανθήσεται μιαινω taint; defile ἐπ᾿ επι in; on αὐτοῖς αυτος he; him ἀποθανόντων αποθνησκω die αὐτῶν αυτος he; him ὅτι οτι since; that εὐχὴ ευχη wish; vow θεοῦ θεος God αὐτοῦ αυτος he; him ἐπ᾿ επι in; on αὐτῷ αυτος he; him ἐπὶ επι in; on κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him 6:7 לְ lᵊ לְ to אָבִ֣יו ʔāvˈiʸw אָב father וּ û וְ and לְ lᵊ לְ to אִמֹּ֗ו ʔimmˈô אֵם mother לְ lᵊ לְ to אָחִיו֙ ʔāḥiʸw אָח brother וּ û וְ and לְ lᵊ לְ to אַ֣חֹתֹ֔ו ʔˈaḥōṯˈô אָחֹות sister לֹא־ lō- לֹא not יִטַּמָּ֥א yiṭṭammˌā טמא be unclean לָהֶ֖ם lāhˌem לְ to בְּ bᵊ בְּ in מֹתָ֑ם mōṯˈām מָוֶת death כִּ֛י kˈî כִּי that נֵ֥זֶר nˌēzer נֵזֶר consecration אֱלֹהָ֖יו ʔᵉlōhˌāʸw אֱלֹהִים god(s) עַל־ ʕal- עַל upon רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head 6:7. nec super patris quidem et matris et fratris sororisque funere contaminabitur quia consecratio Dei sui super caput eius est ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Neither shall he make himself unclean, even for his father, or for his mother, or for his brother, or for his sister, when they die, because the consecration of his God is upon his head. |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18316:7: The consecration of his God is upon his head - Literally, The separation of his God is upon his head; meaning his hair, which was the proof and emblem of his separation. Now as the hair of the Nazarite was a token of his subjection to God through all the peculiarities of his nazarate, a woman, who is married, is considered as a Nazarite for life, i. e., separated from all others, and joined to one husband who is her lord; hence St. Paul, probably alluding to this circumstance, says, Co1 11:10 : The woman ought to have power upon her head, i.e., wear her hair and veil; for this hair is a proof of her nazarate, and of her being in subjection to her husband, as the Nazarite was under subjection to the Lord by the rule of his order.Albert Barnes: Notes on the Bible - 18346:7The consecration of his God - i. e. the unshorn locks: compare Lev 25:5 note, where the vine, left during the Sabbatical year untouched by the hand of man, either for pruning or for vintage, is called simply a "Nazarite." The third rule of the Nazarite interdicted him from contracting any ceremonial defilement even under circumstances which excused such defilement in others: compare Lev 21:1-3. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:7: unclean: Num 9:6; Lev 21:1, Lev 21:2, Lev 21:10-12; Eze 44:25consecration: Heb. separation, This expression, "the consecration, or separation, of God is on his head," denotes his hair, which was the proof and emblem of his separation, and of his subjection to God through all the peculiarities of his Nazarate. St. Paul probably alludes to this circumstance in Co1 11:10 by considering a married woman as a Nazarite for life, i. e., separated from all others, and united to her husband, to whom she is subject. Geneva 15996:7 He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God [is] upon (c) his head.(c) In that he allowed his hair to grow, he signified that he was consecrated to God. John Gill6:7 He shall not make himself unclean for his father or for his mother, for his brother or for his sister, when they die,.... Aben Ezra adds also, for his wife, and for his daughter, and for others; what even the priests of the Lord, the common priests might do, a Nazarite might not, not come near any of his relations when dead, as to touch them, to close their eyes, or wash their bodies, and provide for their funeral, and attend that, or to be where they were; in this respect they were upon a level with the high priest, who was forbid the same, which shows how sacred these persons were; see Lev 21:1; this may instruct spiritual Nazarites to abstain from the company and conversation of sinners, dead in trespasses and sins, and from all dead works and sinful actions, which, as they are deserving of death, are defiling:because the consecration of his God is upon his head; or that which shows him to be consecrated to God, and separated to his service, is upon his head, namely, his long hair: the Targum of Jonathan renders it, "the crown of his God"; so Aben Ezra observes, that some say that the word "Nazarite" is derived from "Nezer", a crown, in proof of which this passage is produced; and in this respect the Nazarites were not only types of Christ our King and high priest, who is a priest on his throne, and has on his head many crowns, but of the saints who are freed from the power and dominion of sin, and are made kings and priests unto God. John Wesley6:7 His father - Wherein he was equal to the high - priest, being, in some sort, as eminent a type of Christ, and therefore justly required to prefer the service of God, to which he had so fully given himself, before the expressions of his affections to his dearest and nearest relations. The consecration - That is, the token of his consecration, namely, his long hair. |
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6:86:8: զամենայն աւուրս ուխտին իւրոյ սո՛ւրբ կացցէ Տեառն։ Զամենայն աւուրս ուխտին իւրոյ սուրբ կացցէ Տեառն:8 Իր ուխտի բոլոր օրերին նա սուրբ պէտք է լինի Տիրոջ համար: 8 Որքան ատեն որ ինքզինք նուիրած է, բոլոր օրերը ինք սուրբ է Տէրոջը։ 6:8: զամենայն աւուրս ուխտին իւրոյ սո՛ւրբ կացցէ Տեառն։ 8 Իր ուխտի բոլոր օրերին նա սուրբ պէտք է լինի Տիրոջ համար: 8 Որքան ատեն որ ինքզինք նուիրած է, բոլոր օրերը ինք սուրբ է Տէրոջը։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:88: во все дни назорейства своего свят он Господу. All the days of his separation he [is] holy unto the LORD:6:8 πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the εὐχῆς ευχη wish; vow αὐτοῦ αυτος he; him ἅγιος αγιος holy ἔσται ειμι be κυρίῳ κυριος lord; master 6:8 כֹּ֖ל kˌōl כֹּל whole יְמֵ֣י yᵊmˈê יֹום day נִזְרֹ֑ו nizrˈô נֵזֶר consecration קָדֹ֥שׁ qāḏˌōš קָדֹושׁ holy ה֖וּא hˌû הוּא he לַֽ lˈa לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH 6:8. omnes dies separationis suae sanctus erit DominoAll the days of his separation he shall be holy to the Lord. 8. All the days of his separation he is holy unto the LORD. 8: во все дни назорейства своего свят он Господу. 6:8 πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the εὐχῆς ευχη wish; vow αὐτοῦ αυτος he; him ἅγιος αγιος holy ἔσται ειμι be κυρίῳ κυριος lord; master 6:8 כֹּ֖ל kˌōl כֹּל whole יְמֵ֣י yᵊmˈê יֹום day נִזְרֹ֑ו nizrˈô נֵזֶר consecration קָדֹ֥שׁ qāḏˌōš קָדֹושׁ holy ה֖וּא hˌû הוּא he לַֽ lˈa לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH 6:8. omnes dies separationis suae sanctus erit Domino ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ All the days of his separation he shall be holy to the Lord. |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:8: Co2 6:17, Co2 6:18John Gill6:8 All the days of his separation he is holy unto the Lord. Set apart for his service, separate from all others, especially the dead, and under obligation to abstain from the above things; from drinking wine, from shaving his hair, and from defiling himself for the dead, and to be employed in holy and religious exercises during the time his vow is upon him. |
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6:96:9: Եւ եթէ յանկարծ մեռանիցի ոք ՚ի վերայ նորա, առժամայն պղծեսցի գլուխ ուխտի նորա. եւ գերծցէ՛ զգլուխ իւր յաւուր յորում սրբիցի. եւ յաւուրն եւթներորդի գերծցի՛[1239]. [1239] ՚Ի լուս՛՛. յաւելու. Պղծեսցի ոգի նորա եւ գլուխ։ համաձայն ոմանց ՚ի բնաբ՛՛։ Եւ եթէ յանկարծ մեռանիցի ոք ի վերայ նորա, առժամայն պղծեսցի գլուխ ուխտի նորա. եւ գերծցէ զգլուխ իւր յաւուր յորում սրբիցի, եւ յաւուրն եւթներորդի գերծցի:9 Իսկ եթէ որեւէ մէկը յանկարծ մեռնի իր մօտ, ապա այդ դէպքում պղծուած կը լինի նրա ուխտ արած գլուխը. այդ օրն իսկ նա պէտք է ածիլի իր գլուխն ու մաքրուի, իսկ յաջորդ անգամ պէտք է ածիլուի եօթը օր անց: 9 Եւ եթէ իր քով յանկարծ մարդ մը մեռնի ու իր նուիրած գլուխը պղծուի, մաքրուելու համար իր գլուխը պէտք է ածիլէ. եօթներորդ օրը ածիլէ զայն 6:9: Եւ եթէ յանկարծ մեռանիցի ոք ՚ի վերայ նորա, առժամայն պղծեսցի գլուխ ուխտի նորա. եւ գերծցէ՛ զգլուխ իւր յաւուր յորում սրբիցի. եւ յաւուրն եւթներորդի գերծցի՛[1239]. [1239] ՚Ի լուս՛՛. յաւելու. Պղծեսցի ոգի նորա եւ գլուխ։ համաձայն ոմանց ՚ի բնաբ՛՛։ 9 Իսկ եթէ որեւէ մէկը յանկարծ մեռնի իր մօտ, ապա այդ դէպքում պղծուած կը լինի նրա ուխտ արած գլուխը. այդ օրն իսկ նա պէտք է ածիլի իր գլուխն ու մաքրուի, իսկ յաջորդ անգամ պէտք է ածիլուի եօթը օր անց: 9 Եւ եթէ իր քով յանկարծ մարդ մը մեռնի ու իր նուիրած գլուխը պղծուի, մաքրուելու համար իր գլուխը պէտք է ածիլէ. եօթներորդ օրը ածիլէ զայն zohrab-1805▾ eastern-1994▾ western am▾ |
6:99: Если же умрет при нем кто-нибудь вдруг, нечаянно, и он осквернит тем голову назорейства своего: то он должен остричь голову свою в день очищения его, в седьмой день должен остричь ее, And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it:6:9 ἐὰν εαν and if; unless δέ δε though; while τις τις anyone; someone ἀποθάνῃ αποθνησκω die ἐξάπινα εξαπινα all at once ἐπ᾿ επι in; on αὐτῷ αυτος he; him παραχρῆμα παραχρημα on the spot μιανθήσεται μιαινω taint; defile ἡ ο the κεφαλὴ κεφαλη head; top εὐχῆς ευχη wish; vow αὐτοῦ αυτος he; him καὶ και and; even ξυρήσεται ξυραω shave τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him ᾗ ος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day καθαρισθῇ καθαριζω cleanse τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh ξυρηθήσεται ξυραω shave 6:9 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יָמ֨וּת yāmˌûṯ מות die מֵ֤ת mˈēṯ מות die עָלָיו֙ ʕālāʸw עַל upon בְּ bᵊ בְּ in פֶ֣תַע fˈeṯaʕ פֶּתַע instant פִּתְאֹ֔ם piṯʔˈōm פִּתְאֹם suddenly וְ wᵊ וְ and טִמֵּ֖א ṭimmˌē טמא be unclean רֹ֣אשׁ rˈōš רֹאשׁ head נִזְרֹ֑ו nizrˈô נֵזֶר consecration וְ wᵊ וְ and גִלַּ֤ח ḡillˈaḥ גלח shave רֹאשֹׁו֙ rōšˌô רֹאשׁ head בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day טָהֳרָתֹ֔ו ṭohᵒrāṯˈô טָהֳרָה purification בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the שְּׁבִיעִ֖י ššᵊvîʕˌî שְׁבִיעִי seventh יְגַלְּחֶֽנּוּ׃ yᵊḡallᵊḥˈennû גלח shave 6:9. sin autem mortuus fuerit subito quispiam coram eo polluetur caput consecrationis eius quod radet ilico et in eadem die purgationis suae et rursum septimaBut if any man die suddenly before him: the head of his consecration shall be defiled: and he shall shave it forthwith on the same day of his purification, and again on the seventh day. 9. And if any man die very suddenly beside him, and he defile the head of his separation; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. 9: Если же умрет при нем кто-нибудь вдруг, нечаянно, и он осквернит тем голову назорейства своего: то он должен остричь голову свою в день очищения его, в седьмой день должен остричь ее, 6:9 ἐὰν εαν and if; unless δέ δε though; while τις τις anyone; someone ἀποθάνῃ αποθνησκω die ἐξάπινα εξαπινα all at once ἐπ᾿ επι in; on αὐτῷ αυτος he; him παραχρῆμα παραχρημα on the spot μιανθήσεται μιαινω taint; defile ἡ ο the κεφαλὴ κεφαλη head; top εὐχῆς ευχη wish; vow αὐτοῦ αυτος he; him καὶ και and; even ξυρήσεται ξυραω shave τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him ᾗ ος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day καθαρισθῇ καθαριζω cleanse τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh ξυρηθήσεται ξυραω shave 6:9 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that יָמ֨וּת yāmˌûṯ מות die מֵ֤ת mˈēṯ מות die עָלָיו֙ ʕālāʸw עַל upon בְּ bᵊ בְּ in פֶ֣תַע fˈeṯaʕ פֶּתַע instant פִּתְאֹ֔ם piṯʔˈōm פִּתְאֹם suddenly וְ wᵊ וְ and טִמֵּ֖א ṭimmˌē טמא be unclean רֹ֣אשׁ rˈōš רֹאשׁ head נִזְרֹ֑ו nizrˈô נֵזֶר consecration וְ wᵊ וְ and גִלַּ֤ח ḡillˈaḥ גלח shave רֹאשֹׁו֙ rōšˌô רֹאשׁ head בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day טָהֳרָתֹ֔ו ṭohᵒrāṯˈô טָהֳרָה purification בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the שְּׁבִיעִ֖י ššᵊvîʕˌî שְׁבִיעִי seventh יְגַלְּחֶֽנּוּ׃ yᵊḡallᵊḥˈennû גלח shave 6:9. sin autem mortuus fuerit subito quispiam coram eo polluetur caput consecrationis eius quod radet ilico et in eadem die purgationis suae et rursum septima ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ But if any man die suddenly before him: the head of his consecration shall be defiled: and he shall shave it forthwith on the same day of his purification, and again on the seventh day. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19149: «В день очищения его, в седьмой день». В 11: ст. ХIX гл. кн. Чис. читаем: «Кто прикоснется к мертвому телу какого-либо человека, нечист будет семь дней».Albert Barnes: Notes on the Bible - 18346:9-12Prescriptions to meet the case of a sudden death taking place "by him" (i. e. in his presence). The days of the dedication of the Nazarite had to be recommenced. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:9: and he: Num 19:14-19shave: Num 6:18; Act 18:18, Act 21:23, Act 21:24; Phi 3:8, Phi 3:9 Geneva 15996:9 And if any man die very suddenly by him, and he hath defiled the (d) head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.(d) Whose long hair is a sign that he is dedicated to God. John Gill6:9 And if any man die very suddenly by him,.... In the place where he is, whether house or field, a public or private place, in the tent where he is, as Jarchi; there are two words we render, "very suddenly", which many take to be synonymous; and that being of the same signification, two being used increase the sense, but others think they have a different meaning: the Targums of Onkelos and Jonathan render them,"suddenly through ignorance,''understanding it of a chance matter, as when one man is killed by another, not wilfully and through malice, but without intention and design: Jarchi interprets the first of them by violence, and the latter through error or mistake, and so may include both cases; as when a man dies at once, through the force of a disease seizing him, or he is killed by the violent hands of a man, who stabs him in the presence of a Nazarite; or else when this is done ignorantly and through mistake; be it which way it will, if a Nazarite was present:and he both defiled the head of his consecration: or the consecration of his head, his Nazariteship, that is, his hair, he being polluted by the dead, through being where it was: then he shall shave his head in the day of his cleansing; which was the seventh day from his defilement, as follows: on the seventh day he shall shave it; for so many days was a person unclean that had touched a body, of had been where one was, and on the seventh day he was to be cleansed, Num 19:11; and this was one way of cleansing the Nazarite, cutting off his locks of hair, which were to grow long, and made him to be a Nazarite; and shave his head for his pollution by the dead, put an end to his Nazariteship; and he was obliged to begin again, and his hair being polluted, must be shaved, and new hair grow to make him a Nazarite again: thus by one single breach of the law of God a man becomes guilty of all, and liable to its curse, and his legal righteousness becomes insufficient to justify him before God, and therefore his own righteousness must be renounced by him in the business of justification; and which, Ainsworth suggests, is the mystery of the Nazarite's head being shaved when polluted. John Wesley6:9 He shall shave his head - Because his whole body, and especially his hair was defiled by such an accident, which he ought to impute either to his own heedlessness, or to God's providence so ordering the matter, possibly for the punishment of his other sins, or for the quickening him to more purity and detestation of all dead works, whereby he would be defiled.Robert Jamieson, A. R. Fausset and David Brown6:9 If any man die very suddenly by him, and he hath defiled the head of his consecration--Cases of sudden death might occur to make him contract pollution; and in such circumstances he was required, after shaving his head, to make the prescribed offerings necessary for the removal of ceremonial defilement (Lev 15:13; Num 19:11). But by the terms of this law an accidental defilement vitiated the whole of his previous observances, and he was required to begin the period of his Nazaritism afresh. But even this full completion did not supersede the necessity of a sin offering at the close. Sin mingles with our best and holiest performances, and the blood of sprinkling is necessary to procure acceptance to us and our services. |
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6:106:10: եւ յաւուրն ութերորդի ածցէ երկուս տատրա՛կս, կամ երկուս ձագս աղաւնեաց առ քահանայն ՚ի դուռն խորանին վկայութեան։ եւ յաւուրն ութերորդի ածցէ երկուս տատրակս կամ երկուս ձագս աղաւնեաց առ քահանայն ի դուռն խորանին վկայութեան:10 Ութերորդ օրը նա քահանայի մօտ, վկայութեան խորան թող բերի երկու տատրակ եւ աղաւնու երկու ձագ: 10 Եւ ութերորդ օրը վկայութեան խորանին դուռը երկու տատրակ կամ աղաւնիի երկու ձագ պէտք է բերէ քահանային։ 6:10: եւ յաւուրն ութերորդի ածցէ երկուս տատրա՛կս, կամ երկուս ձագս աղաւնեաց առ քահանայն ՚ի դուռն խորանին վկայութեան։ 10 Ութերորդ օրը նա քահանայի մօտ, վկայութեան խորան թող բերի երկու տատրակ եւ աղաւնու երկու ձագ: 10 Եւ ութերորդ օրը վկայութեան խորանին դուռը երկու տատրակ կամ աղաւնիի երկու ձագ պէտք է բերէ քահանային։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:1010: и в восьмой день должен принести двух горлиц, или двух молодых голубей, к священнику, ко входу скинии собрания; And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation:6:10 καὶ και and; even τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ὀγδόῃ ογδοος eighth οἴσει φερω carry; bring δύο δυο two τρυγόνας τρυγων turtledove ἢ η or; than δύο δυο two νεοσσοὺς νεοσσος chick περιστερῶν περιστερα dove πρὸς προς to; toward τὸν ο the ἱερέα ιερευς priest ἐπὶ επι in; on τὰς ο the θύρας θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony 6:10 וּ û וְ and בַ va בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁמִינִ֗י ššᵊmînˈî שְׁמִינִי eighth יָבִא֙ yāvˌi בוא come שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two תֹרִ֔ים ṯōrˈîm תֹּור dove אֹ֥ו ʔˌô אֹו or שְׁנֵ֖י šᵊnˌê שְׁנַיִם two בְּנֵ֣י bᵊnˈê בֵּן son יֹונָ֑ה yônˈā יֹונָה dove אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest אֶל־ ʔel- אֶל to פֶּ֖תַח pˌeṯaḥ פֶּתַח opening אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment 6:10. in octavo autem die offeret duos turtures vel duos pullos columbae sacerdoti in introitu foederis testimoniiAnd on the eighth day he shall bring two turtles, or two young pigeons to the priest in the entry of the covenant of the testimony. 10. And on the eighth day he shall bring two turtledoves, or two young pigeons, to the priest, to the door of the tent of meeting: 10: и в восьмой день должен принести двух горлиц, или двух молодых голубей, к священнику, ко входу скинии собрания; 6:10 καὶ και and; even τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ὀγδόῃ ογδοος eighth οἴσει φερω carry; bring δύο δυο two τρυγόνας τρυγων turtledove ἢ η or; than δύο δυο two νεοσσοὺς νεοσσος chick περιστερῶν περιστερα dove πρὸς προς to; toward τὸν ο the ἱερέα ιερευς priest ἐπὶ επι in; on τὰς ο the θύρας θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony 6:10 וּ û וְ and בַ va בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁמִינִ֗י ššᵊmînˈî שְׁמִינִי eighth יָבִא֙ yāvˌi בוא come שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two תֹרִ֔ים ṯōrˈîm תֹּור dove אֹ֥ו ʔˌô אֹו or שְׁנֵ֖י šᵊnˌê שְׁנַיִם two בְּנֵ֣י bᵊnˈê בֵּן son יֹונָ֑ה yônˈā יֹונָה dove אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest אֶל־ ʔel- אֶל to פֶּ֖תַח pˌeṯaḥ פֶּתַח opening אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment 6:10. in octavo autem die offeret duos turtures vel duos pullos columbae sacerdoti in introitu foederis testimonii ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And on the eighth day he shall bring two turtles, or two young pigeons to the priest in the entry of the covenant of the testimony. |
jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191410-12: Ср. Лев V:2, 6, 7, 15, 17, 18.Adam Clarke: Commentary on the Bible - 18316:10: Two turtles, or two young pigeons - The same kind of offering made by him who had an issue, Lev 15:14, etc.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:10: Lev 1:14, Lev 5:7-10, Lev 9:1-21, Lev 12:6, Lev 14:22, Lev 14:23, Lev 14:31, Lev 15:14, Lev 15:29; Rom 4:25; Joh 2:1, Joh 2:2John Gill6:10 And on the eighth day he shall bring two turtles or two young pigeons to the priest,.... Not a turtledove and a young pigeon, as Ben Gersom observes, but two of one of the sorts, which was the offering of the poorer sort of childbearing women at their purification, and of profluvious persons, men or women, Lev 12:8; and this case of the Nazarite's being an uncleanness, could not be purged away but by sacrifice; which was typical of the sacrifice of Christ, by which that unclean thing sin is put away for ever; even the sins of holy things can be moved in no other way; these were to be brought to the priest to be offered by him:to the door of the tabernacle of the congregation; for being defiled, the Nazarite might not go into the tabernacle, and therefore was to bring his offering to the door of it, where the priest received it of him. |
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6:116:11: Եւ արասցէ քահանայն զմին վասն մեղաց, եւ զմին յողջակէզ. եւ քաւեսցէ՛ վասն նորա քահանայն ընդ մեղացն զոր մեղաւ յոգի. եւ սրբեսցէ՛ զգլուխ իւր յաւուր յայնմիկ. Եւ արասցէ քահանայն զմին վասն մեղաց, եւ զմին յողջակէզ. եւ քաւեսցէ վասն նորա քահանայն ընդ մեղացն զոր մեղաւ յոգի, եւ սրբեսցէ զգլուխ իւր յաւուր յայնմիկ:11 Քահանան մէկը պէտք է զոհի մեղքերի քաւութեան համար, իսկ միւսը պէտք է ողջակիզի: Այդպիսով քահանան թող քաւած լինի նրա մեղքը, որ կատարել էր դիակ տեսնելով: Նա այդ օրն իսկ թող սրբագործի իր գլուխը, 11 Քահանան մէկը՝ իբր մեղքի պատարագ ու միւսը իբր ողջակէզ պիտի մատուցանէ եւ մեռելին պատճառած մեղքին համար քաւութիւն պիտի ընէ անոր ու այն օրը պիտի սրբէ անոր գլուխը։ 6:11: Եւ արասցէ քահանայն զմին վասն մեղաց, եւ զմին յողջակէզ. եւ քաւեսցէ՛ վասն նորա քահանայն ընդ մեղացն զոր մեղաւ յոգի. եւ սրբեսցէ՛ զգլուխ իւր յաւուր յայնմիկ. 11 Քահանան մէկը պէտք է զոհի մեղքերի քաւութեան համար, իսկ միւսը պէտք է ողջակիզի: Այդպիսով քահանան թող քաւած լինի նրա մեղքը, որ կատարել էր դիակ տեսնելով: Նա այդ օրն իսկ թող սրբագործի իր գլուխը, 11 Քահանան մէկը՝ իբր մեղքի պատարագ ու միւսը իբր ողջակէզ պիտի մատուցանէ եւ մեռելին պատճառած մեղքին համար քաւութիւն պիտի ընէ անոր ու այն օրը պիտի սրբէ անոր գլուխը։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:1111: священник одну [из птиц] принесет в жертву за грех, а другую во всесожжение, и очистит его от осквернения мертвым телом, и освятит голову его в тот день; And the priest shall offer the one for a sin offering, and the other for a burnt offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that same day:6:11 καὶ και and; even ποιήσει ποιεω do; make ὁ ο the ἱερεὺς ιερευς priest μίαν εις.1 one; unit περὶ περι about; around ἁμαρτίας αμαρτια sin; fault καὶ και and; even μίαν εις.1 one; unit εἰς εις into; for ὁλοκαύτωμα ολοκαυτωμα whole offering καὶ και and; even ἐξιλάσεται εξιλασκομαι about; around αὐτοῦ αυτος he; him ὁ ο the ἱερεὺς ιερευς priest περὶ περι about; around ὧν ος who; what ἥμαρτεν αμαρτανω sin περὶ περι about; around τῆς ο the ψυχῆς ψυχη soul καὶ και and; even ἁγιάσει αγιαζω hallow τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day 6:11 וְ wᵊ וְ and עָשָׂ֣ה ʕāśˈā עשׂה make הַ ha הַ the כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest אֶחָ֤ד ʔeḥˈāḏ אֶחָד one לְ lᵊ לְ to חַטָּאת֙ ḥaṭṭāṯ חַטָּאת sin וְ wᵊ וְ and אֶחָ֣ד ʔeḥˈāḏ אֶחָד one לְ lᵊ לְ to עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering וְ wᵊ וְ and כִפֶּ֣ר ḵippˈer כפר cover עָלָ֔יו ʕālˈāʸw עַל upon מֵ mē מִן from אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] חָטָ֖א ḥāṭˌā חטא miss עַל־ ʕal- עַל upon הַ ha הַ the נָּ֑פֶשׁ nnˈāfeš נֶפֶשׁ soul וְ wᵊ וְ and קִדַּ֥שׁ qiddˌaš קדשׁ be holy אֶת־ ʔeṯ- אֵת [object marker] רֹאשֹׁ֖ו rōšˌô רֹאשׁ head בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the הֽוּא׃ hˈû הוּא he 6:11. facietque sacerdos unum pro peccato et alterum in holocaustum et deprecabitur pro eo quia peccavit super mortuo sanctificabitque caput eius in die illoAnd the priest shall offer one for sin, and the other for a holocaust, and shall pray for him, for that he hath sinned by the dead: and he shall sanctify his head that day: 11. and the priest shall offer one for a sin offering, and the other for a burnt offering, and make atonement for him, for that he sinned by reason of the dead, and shall hallow his head that same day. 11: священник одну [из птиц] принесет в жертву за грех, а другую во всесожжение, и очистит его от осквернения мертвым телом, и освятит голову его в тот день; 6:11 καὶ και and; even ποιήσει ποιεω do; make ὁ ο the ἱερεὺς ιερευς priest μίαν εις.1 one; unit περὶ περι about; around ἁμαρτίας αμαρτια sin; fault καὶ και and; even μίαν εις.1 one; unit εἰς εις into; for ὁλοκαύτωμα ολοκαυτωμα whole offering καὶ και and; even ἐξιλάσεται εξιλασκομαι about; around αὐτοῦ αυτος he; him ὁ ο the ἱερεὺς ιερευς priest περὶ περι about; around ὧν ος who; what ἥμαρτεν αμαρτανω sin περὶ περι about; around τῆς ο the ψυχῆς ψυχη soul καὶ και and; even ἁγιάσει αγιαζω hallow τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day 6:11 וְ wᵊ וְ and עָשָׂ֣ה ʕāśˈā עשׂה make הַ ha הַ the כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest אֶחָ֤ד ʔeḥˈāḏ אֶחָד one לְ lᵊ לְ to חַטָּאת֙ ḥaṭṭāṯ חַטָּאת sin וְ wᵊ וְ and אֶחָ֣ד ʔeḥˈāḏ אֶחָד one לְ lᵊ לְ to עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering וְ wᵊ וְ and כִפֶּ֣ר ḵippˈer כפר cover עָלָ֔יו ʕālˈāʸw עַל upon מֵ mē מִן from אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] חָטָ֖א ḥāṭˌā חטא miss עַל־ ʕal- עַל upon הַ ha הַ the נָּ֑פֶשׁ nnˈāfeš נֶפֶשׁ soul וְ wᵊ וְ and קִדַּ֥שׁ qiddˌaš קדשׁ be holy אֶת־ ʔeṯ- אֵת [object marker] רֹאשֹׁ֖ו rōšˌô רֹאשׁ head בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the הֽוּא׃ hˈû הוּא he 6:11. facietque sacerdos unum pro peccato et alterum in holocaustum et deprecabitur pro eo quia peccavit super mortuo sanctificabitque caput eius in die illo ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the priest shall offer one for sin, and the other for a holocaust, and shall pray for him, for that he hath sinned by the dead: and he shall sanctify his head that day: |
jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:11: offer: Lev 5:8-10, Lev 14:30, Lev 14:31and shall: Num 6:5 Geneva 15996:11 And the priest shall offer the one for a sin offering, and the other for a burnt offering, and make an atonement for him, for that he sinned by (e) the dead, and shall hallow his head that same day.(e) By being present where the deceased was. John Gill6:11 And the priest shall offer the one for a sin offering, and the other for a burnt offering,.... That is, one of the turtles or young pigeons for the one kind of sacrifice, and one for the other sort; both being necessary; the one to expiate sin, and the other as a gift to God by way of thankfulness for acceptance of the former:and make an atonement for him, for that he sinned by the dead; by being where the dead body was, which, though not sinful, in a moral sense, was, in a ceremonial one, and therefore required a sacrifice to atone for it; and which atonement was made by the sin offering typical of Christ, who was made an offering for sin: and shall hallow his head the same day; consecrate himself to God afresh, particularly the hair of his head, let that grow again and begin his Nazariteship anew; so Jarchi interprets it, to return and begin the account of his Nazariteship. John Wesley6:11 A sin - offering - Because such a pollution was, though not his sin, yet the chastisement of his sin. He sinned - That is, contracted a ceremonial uncleanness, which is called sinning, because it was a type of sin, and a violation of a law, tho' through ignorance and inadvertency. Hallow - Begin again to hallow or consecrate it. |
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6:126:12: զի յա՛յնմ աւուր սրբեաց Տեառն զաւուրս ուխտին իւրոյ։ Եւ ածցէ գառն մի տարեւոր վասն յանցանացն. եւ աւուրքն առաջինք անհամա՛րք լիցին. զի պղծեցա՛ւ գլուխ ուխտի նորա։ [98]զի յայնմ աւուր սրբեաց`` Տեառն զաւուրս ուխտին իւրոյ, եւ ածցէ գառն մի տարեւոր վասն յանցանացն. եւ աւուրքն առաջինք անհամարք լինիցին, զի պղծեցաւ [99]գլուխ ուխտի`` նորա:12 որովհետեւ նա այդ օրն է նուիրւում Տիրոջը իր ուխտի բոլոր օրերում: Դրանից յետոյ նա մի տարեկան գառ թող նուիրաբերի իր մեղքերի քաւութեան համար: Իր ուխտին նախորդած օրերը հաշուի պիտի չառնուեն, որովհետեւ նրա ուխտ արած գլուխը պղծուեց: 12 Իր ուխտին օրերը Տէրոջը պէտք է նուիրէ ու յանցանքի պատարագի համար մէկ տարեկան գառնուկ մը բերէ առանց նախկին օրերը համրելու, որովհետեւ իր ուխտը պղծուեցաւ։ 6:12: զի յա՛յնմ աւուր սրբեաց Տեառն զաւուրս ուխտին իւրոյ։ Եւ ածցէ գառն մի տարեւոր վասն յանցանացն. եւ աւուրքն առաջինք անհամա՛րք լիցին. զի պղծեցա՛ւ գլուխ ուխտի նորա։ 12 որովհետեւ նա այդ օրն է նուիրւում Տիրոջը իր ուխտի բոլոր օրերում: Դրանից յետոյ նա մի տարեկան գառ թող նուիրաբերի իր մեղքերի քաւութեան համար: Իր ուխտին նախորդած օրերը հաշուի պիտի չառնուեն, որովհետեւ նրա ուխտ արած գլուխը պղծուեց: 12 Իր ուխտին օրերը Տէրոջը պէտք է նուիրէ ու յանցանքի պատարագի համար մէկ տարեկան գառնուկ մը բերէ առանց նախկին օրերը համրելու, որովհետեւ իր ուխտը պղծուեցաւ։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:1212: и должен он снова начать посвященные Господу дни назорейства своего и принести однолетнего агнца в жертву повинности; прежние же дни пропали, потому что назорейство его осквернено. And he shall consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespass offering: but the days that were before shall be lost, because his separation was defiled:6:12 ᾗ ος who; what ἡγιάσθη αγιαζω hallow κυρίῳ κυριος lord; master τὰς ο the ἡμέρας ημερα day τῆς ο the εὐχῆς ευχη wish; vow καὶ και and; even προσάξει προσαγω lead toward; head toward ἀμνὸν αμνος lamb ἐνιαύσιον ενιαυσιος into; for πλημμέλειαν πλημμελεια and; even αἱ ο the ἡμέραι ημερα day αἱ ο the πρότεραι προτερος earlier ἄλογοι αλογος absurd; unreasoning ἔσονται ειμι be ὅτι οτι since; that ἐμιάνθη μιαινω taint; defile κεφαλὴ κεφαλη head; top εὐχῆς ευχη wish; vow αὐτοῦ αυτος he; him 6:12 וְ wᵊ וְ and הִזִּ֤יר hizzˈîr נזר dedicate לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] יְמֵ֣י yᵊmˈê יֹום day נִזְרֹ֔ו nizrˈô נֵזֶר consecration וְ wᵊ וְ and הֵבִ֛יא hēvˈî בוא come כֶּ֥בֶשׂ kˌeveś כֶּבֶשׂ young ram בֶּן־ ben- בֵּן son שְׁנָתֹ֖ו šᵊnāṯˌô שָׁנָה year לְ lᵊ לְ to אָשָׁ֑ם ʔāšˈām אָשָׁם guilt וְ wᵊ וְ and הַ ha הַ the יָּמִ֤ים yyāmˈîm יֹום day הָ hā הַ the רִאשֹׁנִים֙ rišōnîm רִאשֹׁון first יִפְּל֔וּ yippᵊlˈû נפל fall כִּ֥י kˌî כִּי that טָמֵ֖א ṭāmˌē טמא be unclean נִזְרֹֽו׃ nizrˈô נֵזֶר consecration 6:12. et consecrabit Domino dies separationis illius offerens agnum anniculum pro peccato ita tamen ut dies priores irriti fiant quoniam polluta est sanctificatio eiusAnd shall consecrate to the Lord the days of his separation, offering a lamb of one year for sin: yet so that the former days be made void, because his sanctification was profaned. 12. And he shall separate unto the LORD the days of his separation, and shall bring a he-lamb of the first year for a guilt offering: but the former days shall be void, because his separation was defiled. 12: и должен он снова начать посвященные Господу дни назорейства своего и принести однолетнего агнца в жертву повинности; прежние же дни пропали, потому что назорейство его осквернено. 6:12 ᾗ ος who; what ἡγιάσθη αγιαζω hallow κυρίῳ κυριος lord; master τὰς ο the ἡμέρας ημερα day τῆς ο the εὐχῆς ευχη wish; vow καὶ και and; even προσάξει προσαγω lead toward; head toward ἀμνὸν αμνος lamb ἐνιαύσιον ενιαυσιος into; for πλημμέλειαν πλημμελεια and; even αἱ ο the ἡμέραι ημερα day αἱ ο the πρότεραι προτερος earlier ἄλογοι αλογος absurd; unreasoning ἔσονται ειμι be ὅτι οτι since; that ἐμιάνθη μιαινω taint; defile κεφαλὴ κεφαλη head; top εὐχῆς ευχη wish; vow αὐτοῦ αυτος he; him 6:12 וְ wᵊ וְ and הִזִּ֤יר hizzˈîr נזר dedicate לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] יְמֵ֣י yᵊmˈê יֹום day נִזְרֹ֔ו nizrˈô נֵזֶר consecration וְ wᵊ וְ and הֵבִ֛יא hēvˈî בוא come כֶּ֥בֶשׂ kˌeveś כֶּבֶשׂ young ram בֶּן־ ben- בֵּן son שְׁנָתֹ֖ו šᵊnāṯˌô שָׁנָה year לְ lᵊ לְ to אָשָׁ֑ם ʔāšˈām אָשָׁם guilt וְ wᵊ וְ and הַ ha הַ the יָּמִ֤ים yyāmˈîm יֹום day הָ hā הַ the רִאשֹׁנִים֙ rišōnîm רִאשֹׁון first יִפְּל֔וּ yippᵊlˈû נפל fall כִּ֥י kˌî כִּי that טָמֵ֖א ṭāmˌē טמא be unclean נִזְרֹֽו׃ nizrˈô נֵזֶר consecration 6:12. et consecrabit Domino dies separationis illius offerens agnum anniculum pro peccato ita tamen ut dies priores irriti fiant quoniam polluta est sanctificatio eius ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And shall consecrate to the Lord the days of his separation, offering a lamb of one year for sin: yet so that the former days be made void, because his sanctification was profaned. |
jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:12: a trespass: Lev 5:6, Lev 14:24but the: Eze 18:24; Mat 3:15, Mat 24:13; Joh 8:29-31; Jam 2:10; Jo2 1:8 lost: Heb. fall Geneva 15996:12 And he shall (f) consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespass offering: but the (g) days that were before shall be lost, because his separation was defiled.(f) Beginning at the eighth day, when he is purified. (g) So that he shall begin his vow anew. John Gill6:12 And he shall consecrate unto the Lord the days of his separation,.... He was to begin his account again, from the time of his shaving his head, and devote as many days to the service of the Lord as what he had vowed before:and shall bring a lamb of the first year for a trespass offering; we see how much trouble and expense were brought by a single act of pollution, and that involuntary too; how much more need is there of an atoning sacrifice for the sins of men, even for all of them, and for which only the sacrifice of Christ is sufficient? but the days that were before shall be lost; which were before the pollution, how near soever the time of Nazariteship being at an end was, whether his vow was for thirty days, or a hundred, or a whole year; be it what it will, and the pollution happened on the last of those days, all were lost; he was obliged to begin again, and go through the whole time he at first vowed; and this was the case if he drank the least quantity of wine, or shaved ever so little of the hair of his head, or was any ways polluted by the dead; and this severity, as it may seem, was used to make him cautious that he broke not his vow by any means: because his separation was defiled; in the case instanced in, by the dead, but it was the same if he broke the law of Nazariteship in any of the other articles of it. John Wesley6:12 The days of his separation - As many days as he had before vowed to God. Lost - Heb. fall, to the ground, that is, be void or of none effect. |
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6:136:13: Եւ ա՛յս օրէն իցէ ուխտաւորին, յաւուր յորում կատարիցէ զաւուրս ուխտին իւրոյ. ածցէ՛ ՚ի դուռն խորանին վկայութեան. Եւ այս օրէն իցէ ուխտաւորին յաւուր յորում կատարիցէ զաւուրս ուխտին իւրոյ, ածցի ի դուռն խորանին վկայութեան:13 Այս է ուխտեալին վերաբերող օրէնքը. երբ վերջանան նրա ուխտի օրերը, քահանան նրան վկայութեան խորան թող բերի 13 Ուխտաւորին օրէնքը այս է՝ Երբ ինքզինք նուիրելու օրերը լմննան, անիկա վկայութեան խորանին դուռը պէտք է բերուի 6:13: Եւ ա՛յս օրէն իցէ ուխտաւորին, յաւուր յորում կատարիցէ զաւուրս ուխտին իւրոյ. ածցէ՛ ՚ի դուռն խորանին վկայութեան. 13 Այս է ուխտեալին վերաբերող օրէնքը. երբ վերջանան նրա ուխտի օրերը, քահանան նրան վկայութեան խորան թող բերի 13 Ուխտաւորին օրէնքը այս է՝ Երբ ինքզինք նուիրելու օրերը լմննան, անիկա վկայութեան խորանին դուռը պէտք է բերուի zohrab-1805▾ eastern-1994▾ western am▾ |
6:1313: И вот закон о назорее, когда исполнятся дни назорейства его: должно привести его ко входу скинии собрания, And this [is] the law of the Nazarite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation:6:13 καὶ και and; even οὗτος ουτος this; he ὁ ο the νόμος νομος.1 law τοῦ ο the εὐξαμένου ευχομαι wish; make ᾗ ος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day πληρώσῃ πληροω fulfill; fill ἡμέρας ημερα day εὐχῆς ευχη wish; vow αὐτοῦ αυτος he; him προσοίσει προσφερω offer; bring to αὐτὸς αυτος he; him παρὰ παρα from; by τὰς ο the θύρας θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony 6:13 וְ wᵊ וְ and זֹ֥את zˌōṯ זֹאת this תֹּורַ֖ת tôrˌaṯ תֹּורָה instruction הַ ha הַ the נָּזִ֑יר nnāzˈîr נָזִיר singled out בְּ bᵊ בְּ in יֹ֗ום yˈôm יֹום day מְלֹאת֙ mᵊlōṯ מלא be full יְמֵ֣י yᵊmˈê יֹום day נִזְרֹ֔ו nizrˈô נֵזֶר consecration יָבִ֣יא yāvˈî בוא come אֹתֹ֔ו ʔōṯˈô אֵת [object marker] אֶל־ ʔel- אֶל to פֶּ֖תַח pˌeṯaḥ פֶּתַח opening אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment 6:13. ista est lex consecrationis cum dies quos ex voto decreverat conplebuntur adducet eum ad ostium tabernaculi foederisThis is the law of consecration. When the days which he had determined by vow shall be expired, he shall bring him to the door of the tabernacle of the covenant, 13. And this is the law of the Nazirite, when the days of his separation are fulfilled: he shall be brought unto the door of the tent of meeting: 13: И вот закон о назорее, когда исполнятся дни назорейства его: должно привести его ко входу скинии собрания, 6:13 καὶ και and; even οὗτος ουτος this; he ὁ ο the νόμος νομος.1 law τοῦ ο the εὐξαμένου ευχομαι wish; make ᾗ ος who; what ἂν αν perhaps; ever ἡμέρᾳ ημερα day πληρώσῃ πληροω fulfill; fill ἡμέρας ημερα day εὐχῆς ευχη wish; vow αὐτοῦ αυτος he; him προσοίσει προσφερω offer; bring to αὐτὸς αυτος he; him παρὰ παρα from; by τὰς ο the θύρας θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony 6:13 וְ wᵊ וְ and זֹ֥את zˌōṯ זֹאת this תֹּורַ֖ת tôrˌaṯ תֹּורָה instruction הַ ha הַ the נָּזִ֑יר nnāzˈîr נָזִיר singled out בְּ bᵊ בְּ in יֹ֗ום yˈôm יֹום day מְלֹאת֙ mᵊlōṯ מלא be full יְמֵ֣י yᵊmˈê יֹום day נִזְרֹ֔ו nizrˈô נֵזֶר consecration יָבִ֣יא yāvˈî בוא come אֹתֹ֔ו ʔōṯˈô אֵת [object marker] אֶל־ ʔel- אֶל to פֶּ֖תַח pˌeṯaḥ פֶּתַח opening אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment 6:13. ista est lex consecrationis cum dies quos ex voto decreverat conplebuntur adducet eum ad ostium tabernaculi foederis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ This is the law of consecration. When the days which he had determined by vow shall be expired, he shall bring him to the door of the tabernacle of the covenant, |
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191413-15: Ср. Лев I, III, IV.Albert Barnes: Notes on the Bible - 18346:13When the days of his separation are fulfilled - Perpetual Nazariteship was probably unknown in the days of Moses; but the examples of Samson, Samuel, and John the Baptist, show that it was in later times undertaken for life. Again, Moses does not expressly require that limits should be assigned to the vow; but a rule was afterward imposed that no Nazarite vow should be taken for less than thirty days. To permit the vow to be taken for very short periods would diminish its solemnity and estimation. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:13: are fulfilled: Act 21:26John Gill6:13 And this is the law of the Nazarite,.... This has respect either to what goes before; those are the things he is obliged to that vows the vow of a Nazarite; what he is to abstain from during the time of his vow, and what he is to do in case of any defilement; or to what follows after, what is binding upon him, what offerings he is to bring, and what rites and ceremonies are to be observed by him when he has finished his vow:when the days of his separation, or Nazariteship: are fulfilled; whether more or fewer; when the time is quite up, and he has gone through his vow without any breach of it: he shall be brought unto the door of the tabernacle of the congregation; it is not said by whom he should be brought, whether by himself or by the priest; the Targum of Jonathan is,"he shall bring himself;''that is, present himself; and so Jarchi and Aben Ezra; which latter adds, or the priest shall bring him by command, whether he will or not, to offer his offering. Robert Jamieson, A. R. Fausset and David Brown6:13 when the days of his separation are fulfilled, &c.--On the accomplishment of a limited vow of Nazaritism, Nazarites might cut their hair wherever they happened to be (Acts 18:18); but the hair was to be carefully kept and brought to the door of the sanctuary. Then after the presentation of sin offerings and burnt offerings, it was put under the vessel in which the peace offerings were boiled; and the priest, taking the shoulder (Lev 7:32), when boiled, and a cake and wafer of the meat offering, put them on the hands of the Nazarites to wave before the Lord, as a token of thanksgiving, and thus released them from their vow. |
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6:146:14: եւ մատուսցէ զպատարագն իւր Տեառն, գառն մի տարեւոր անարա՛տ յողջակէզ, եւ որոջ մի տարեւո՛ր անարատ վասն մեղաց, եւ խո՛յ մի անարատ ՚ի փրկութիւն. եւ մատուսցէ զպատարագն իւր Տեառն, գառն մի տարեւոր անարատ յողջակէզ, եւ որոջ մի տարեւոր անարատ վասն մեղաց, եւ խոյ մի անարատ [100]ի փրկութիւն:14 եւ Տիրոջը մատուցած նրա զոհերն ու նուէրները, այն է՝ մի տարեկան ոչ արատաւոր գառ՝ ողջակէզի համար, մի տարեկան ոչ արատաւոր էգ գառ՝ մեղքերի քաւութեան համար, ոչ արատաւոր մէկ խոյ՝ փրկութեան համար, 14 Եւ իր զոհը Տէրոջը պէտք է մատուցանէ։ Մէկ տարեկան անարատ արու գառնուկ մը ողջակէզի համար ու մէկ տարեկան անարատ էգ գառնուկ մը մեղքի պատարագի համար եւ անարատ խոյ մը խաղաղութեան զոհի համար։ 6:14: եւ մատուսցէ զպատարագն իւր Տեառն, գառն մի տարեւոր անարա՛տ յողջակէզ, եւ որոջ մի տարեւո՛ր անարատ վասն մեղաց, եւ խո՛յ մի անարատ ՚ի փրկութիւն. 14 եւ Տիրոջը մատուցած նրա զոհերն ու նուէրները, այն է՝ մի տարեկան ոչ արատաւոր գառ՝ ողջակէզի համար, մի տարեկան ոչ արատաւոր էգ գառ՝ մեղքերի քաւութեան համար, ոչ արատաւոր մէկ խոյ՝ փրկութեան համար, 14 Եւ իր զոհը Տէրոջը պէտք է մատուցանէ։ Մէկ տարեկան անարատ արու գառնուկ մը ողջակէզի համար ու մէկ տարեկան անարատ էգ գառնուկ մը մեղքի պատարագի համար եւ անարատ խոյ մը խաղաղութեան զոհի համար։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:1414: и он принесет в жертву Господу одного однолетнего агнца без порока во всесожжение, и одну однолетнюю агницу без порока в жертву за грех, и одного овна без порока в жертву мирную, And he shall offer his offering unto the LORD, one he lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sin offering, and one ram without blemish for peace offerings:6:14 καὶ και and; even προσάξει προσαγω lead toward; head toward τὸ ο the δῶρον δωρον present αὐτοῦ αυτος he; him κυρίῳ κυριος lord; master ἀμνὸν αμνος lamb ἐνιαύσιον ενιαυσιος flawless; blameless ἕνα εις.1 one; unit εἰς εις into; for ὁλοκαύτωσιν ολοκαυτωσις and; even ἀμνάδα αμνας flawless; blameless μίαν εις.1 one; unit εἰς εις into; for ἁμαρτίαν αμαρτια sin; fault καὶ και and; even κριὸν κριος one; unit ἄμωμον αμωμος flawless; blameless εἰς εις into; for σωτήριον σωτηριος salvation; saving 6:14 וְ wᵊ וְ and הִקְרִ֣יב hiqrˈîv קרב approach אֶת־ ʔeṯ- אֵת [object marker] קָרְבָּנֹ֣ו qorbānˈô קָרְבָּן offering לַ la לְ to יהוָ֡ה [yhwˈāh] יְהוָה YHWH כֶּבֶשׂ֩ kevˌeś כֶּבֶשׂ young ram בֶּן־ ben- בֵּן son שְׁנָתֹ֨ו šᵊnāṯˌô שָׁנָה year תָמִ֤ים ṯāmˈîm תָּמִים complete אֶחָד֙ ʔeḥˌāḏ אֶחָד one לְ lᵊ לְ to עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering וְ wᵊ וְ and כַבְשָׂ֨ה ḵavśˌā כִּבְשָׂה young ewe-lamb אַחַ֧ת ʔaḥˈaṯ אֶחָד one בַּת־ baṯ- בַּת daughter שְׁנָתָ֛הּ šᵊnāṯˈāh שָׁנָה year תְּמִימָ֖ה tᵊmîmˌā תָּמִים complete לְ lᵊ לְ to חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin וְ wᵊ וְ and אַֽיִל־ ʔˈayil- אַיִל ram, despot אֶחָ֥ד ʔeḥˌāḏ אֶחָד one תָּמִ֖ים tāmˌîm תָּמִים complete לִ li לְ to שְׁלָמִֽים׃ šᵊlāmˈîm שֶׁלֶם final offer 6:14. et offeret oblationem eius Domino agnum anniculum inmaculatum in holocaustum et ovem anniculam inmaculatam pro peccato et arietem inmaculatum hostiam pacificamAnd shall offer his oblation to the Lord: one he lamb of a year old without blemish for a holocaust, and one ewe lamb of a year old without blemish for a sin offering, and one ram without blemish for a victim of peace offering, 14. and he shall offer his oblation unto the LORD, one he-lamb of the first year without blemish for a burnt offering, and one ewe-lamb of the first year without blemish for a sin offering, and one ram without blemish for peace offerings, 14: и он принесет в жертву Господу одного однолетнего агнца без порока во всесожжение, и одну однолетнюю агницу без порока в жертву за грех, и одного овна без порока в жертву мирную, 6:14 καὶ και and; even προσάξει προσαγω lead toward; head toward τὸ ο the δῶρον δωρον present αὐτοῦ αυτος he; him κυρίῳ κυριος lord; master ἀμνὸν αμνος lamb ἐνιαύσιον ενιαυσιος flawless; blameless ἕνα εις.1 one; unit εἰς εις into; for ὁλοκαύτωσιν ολοκαυτωσις and; even ἀμνάδα αμνας flawless; blameless μίαν εις.1 one; unit εἰς εις into; for ἁμαρτίαν αμαρτια sin; fault καὶ και and; even κριὸν κριος one; unit ἄμωμον αμωμος flawless; blameless εἰς εις into; for σωτήριον σωτηριος salvation; saving 6:14 וְ wᵊ וְ and הִקְרִ֣יב hiqrˈîv קרב approach אֶת־ ʔeṯ- אֵת [object marker] קָרְבָּנֹ֣ו qorbānˈô קָרְבָּן offering לַ la לְ to יהוָ֡ה [yhwˈāh] יְהוָה YHWH כֶּבֶשׂ֩ kevˌeś כֶּבֶשׂ young ram בֶּן־ ben- בֵּן son שְׁנָתֹ֨ו šᵊnāṯˌô שָׁנָה year תָמִ֤ים ṯāmˈîm תָּמִים complete אֶחָד֙ ʔeḥˌāḏ אֶחָד one לְ lᵊ לְ to עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering וְ wᵊ וְ and כַבְשָׂ֨ה ḵavśˌā כִּבְשָׂה young ewe-lamb אַחַ֧ת ʔaḥˈaṯ אֶחָד one בַּת־ baṯ- בַּת daughter שְׁנָתָ֛הּ šᵊnāṯˈāh שָׁנָה year תְּמִימָ֖ה tᵊmîmˌā תָּמִים complete לְ lᵊ לְ to חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin וְ wᵊ וְ and אַֽיִל־ ʔˈayil- אַיִל ram, despot אֶחָ֥ד ʔeḥˌāḏ אֶחָד one תָּמִ֖ים tāmˌîm תָּמִים complete לִ li לְ to שְׁלָמִֽים׃ šᵊlāmˈîm שֶׁלֶם final offer 6:14. et offeret oblationem eius Domino agnum anniculum inmaculatum in holocaustum et ovem anniculam inmaculatam pro peccato et arietem inmaculatum hostiam pacificam ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And shall offer his oblation to the Lord: one he lamb of a year old without blemish for a holocaust, and one ewe lamb of a year old without blemish for a sin offering, and one ram without blemish for a victim of peace offering, |
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18346:14 , Num 6:15The sin-offering (compare the marginal references), though named second, was in practice offered first, being intended to expiate involuntary sins committed during the period of separation. The burnt-offering (Lev 1:10 ff) denoted the self-surrender on which alone all acceptableness in the Nazarite before God must rest; the peace-offerings (Lev 3:12 ff) expressed thankfulness to God by whose grace the vow had been fulfilled. The offerings, both ordinary and additional, required on the completion of the Nazarite vow involved considerable expense, and it was regarded as a pious work to provide the poor with the means of making them (compare Act 21:23 ff; 1 Macc. 3:49). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:14: one he: Lev 1:10-13; Ch1 15:26, Ch1 15:28, Ch1 15:29one ewe: Lev 4:2, Lev 4:3, Lev 4:27, Lev 4:32; Mal 1:13, Mal 1:14; Pe1 1:19 one ram: Lev 3:6 John Gill6:14 And he shall offer his offering unto the Lord,.... The Nazarite was to present his offering at the door of the tabernacle, to the priest, in order to be offered for him to the Lord:one he lamb of the first year without blemish for a burnt offering; according to the law, manner, and custom of a burnt offering, as Aben Ezra observes, which, whether of the herd or of the flock, was to be a male and unblemished, and not more than a year old, Lev 1:3, and one ewe lamb of the first year without blemish for a sin offering; as was the manner and custom of a sin offering, to be a female, as is remarked by the same writer, see Lev 4:32, and one ram without blemish for peace offerings; all sorts of offerings were offered on this occasion; a "sin offering", though the vow was performed, and not any mistake made, or anything omitted that was known; yet, lest there should be any secret and unknown breach of the law of Nazariteship committed, a sin offering was required: this teaches us that there may be secret and unknown sins committed by the best of men, in their most sacred and solemn services; and that there is no justification before God by the best works of men, find that the purest and most perfect stand in need of the atoning sacrifice of Christ: a "burnt offering" was to be offered, which usually followed the sin offering, as it did here, though mentioned first, see Num 6:16; and which was done by way of thanksgiving to God for his acceptance of the sin offering: and "peace offerings" were, as Aben Ezra observes, for joy that he had performed his vow: the burnt offering was wholly the Lord's, the sin offering the priest had his part of, and the peace offerings the Nazarite and his friends ate of, and so everyone had their share in these oblations. John Wesley6:14 A sin - offering - Whereby he confessed his miscarriages, notwithstanding the strictness of his vow and all the diligence which he could use, and consequently acknowledged his need of the grace of God in Christ Jesus the true Nazarite. For peace - offerings - For thankfulness to God, who had given him grace to make and in some measure to keep such a vow. So he offered all the three sorts of offerings, that he might so far fulfil all righteousness and profess his obligation to observe the will of God in all things. |
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6:156:15: եւ խան մի բաղարջաց նաշհւոյ. եւ պա՛նս զանգեալ իւղով, եւ քաքարս բաղարջս օծեալս իւղով, եւ զզոհս նոցա, եւ զնուէրս իւրեանց[1240]։ [1240] Յօրինակին. Եւ պան մի բաղարջաց։ եւ խան մի բաղարջաց նաշհոյ, եւ պանս զանգեալ իւղով, եւ քաքարս բաղարջս օծեալս իւղով, եւ զզոհս նոցա եւ զնուէրս իւրեանց:15 մէկ զամբիւղ ընտիր ալիւրով հունցուած բաղարջ կարկանդակներ, իւղով շաղուած բաղարջ բլիթներ եւ իւղով հունցուած բաղարջ հացիկներ: 15 Սակառ մը բարակ ալիւրէ իւղով շաղուած թթխմորի շօթեր ու իւղով օծուած առանց թթխմորի լաւաշներ եւ անոնց հացի ընծան ու ըմպելի նուէրը պէտք է մատուցանէ։ 6:15: եւ խան մի բաղարջաց նաշհւոյ. եւ պա՛նս զանգեալ իւղով, եւ քաքարս բաղարջս օծեալս իւղով, եւ զզոհս նոցա, եւ զնուէրս իւրեանց[1240]։ [1240] Յօրինակին. Եւ պան մի բաղարջաց։ 15 մէկ զամբիւղ ընտիր ալիւրով հունցուած բաղարջ կարկանդակներ, իւղով շաղուած բաղարջ բլիթներ եւ իւղով հունցուած բաղարջ հացիկներ: 15 Սակառ մը բարակ ալիւրէ իւղով շաղուած թթխմորի շօթեր ու իւղով օծուած առանց թթխմորի լաւաշներ եւ անոնց հացի ընծան ու ըմպելի նուէրը պէտք է մատուցանէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:1515: и корзину опресноков из пшеничной муки, хлебов, испеченных с елеем, и пресных лепешек, помазанных елеем, и при них хлебное приношение и возлияние; And a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meat offering, and their drink offerings:6:15 καὶ και and; even κανοῦν κανουν unleavened; Feast of Unleavened Bread σεμιδάλεως σεμιδαλις fine flour ἄρτους αρτος bread; loaves ἀναπεποιημένους αναποιεω in ἐλαίῳ ελαιον oil καὶ και and; even λάγανα λαγανον unleavened; Feast of Unleavened Bread κεχρισμένα χριω anoint ἐν εν in ἐλαίῳ ελαιον oil καὶ και and; even θυσία θυσια immolation; sacrifice αὐτῶν αυτος he; him καὶ και and; even σπονδὴ σπονδη he; him 6:15 וְ wᵊ וְ and סַ֣ל sˈal סַל basket מַצֹּ֗ות maṣṣˈôṯ מַצָּה matzah סֹ֤לֶת sˈōleṯ סֹלֶת wheat groat חַלֹּת֙ ḥallˌōṯ חַלָּה bread בְּלוּלֹ֣ת bᵊlûlˈōṯ בלל moisten, confound בַּ ba בְּ in † הַ the שֶּׁ֔מֶן ššˈemen שֶׁמֶן oil וּ û וְ and רְקִיקֵ֥י rᵊqîqˌê רָקִיק wafer מַצֹּ֖ות maṣṣˌôṯ מַצָּה matzah מְשֻׁחִ֣ים mᵊšuḥˈîm משׁח smear בַּ ba בְּ in † הַ the שָּׁ֑מֶן ššˈāmen שֶׁמֶן oil וּ û וְ and מִנְחָתָ֖ם minḥāṯˌām מִנְחָה present וְ wᵊ וְ and נִסְכֵּיהֶֽם׃ niskêhˈem נֵסֶךְ libation 6:15. canistrum quoque panum azymorum qui conspersi sunt oleo et lagana absque fermento uncta oleo ac libamina singulorumA basket also of unleavened bread, tempered with oil, and wafers without leaven anointed with oil, and the libations of each: 15. and a basket of unleavened bread, cakes of fine flour mingled with oil, and unleavened wafers anointed with oil, and their meal offering, and their drink offerings. 15: и корзину опресноков из пшеничной муки, хлебов, испеченных с елеем, и пресных лепешек, помазанных елеем, и при них хлебное приношение и возлияние; 6:15 καὶ και and; even κανοῦν κανουν unleavened; Feast of Unleavened Bread σεμιδάλεως σεμιδαλις fine flour ἄρτους αρτος bread; loaves ἀναπεποιημένους αναποιεω in ἐλαίῳ ελαιον oil καὶ και and; even λάγανα λαγανον unleavened; Feast of Unleavened Bread κεχρισμένα χριω anoint ἐν εν in ἐλαίῳ ελαιον oil καὶ και and; even θυσία θυσια immolation; sacrifice αὐτῶν αυτος he; him καὶ και and; even σπονδὴ σπονδη he; him 6:15 וְ wᵊ וְ and סַ֣ל sˈal סַל basket מַצֹּ֗ות maṣṣˈôṯ מַצָּה matzah סֹ֤לֶת sˈōleṯ סֹלֶת wheat groat חַלֹּת֙ ḥallˌōṯ חַלָּה bread בְּלוּלֹ֣ת bᵊlûlˈōṯ בלל moisten, confound בַּ ba בְּ in † הַ the שֶּׁ֔מֶן ššˈemen שֶׁמֶן oil וּ û וְ and רְקִיקֵ֥י rᵊqîqˌê רָקִיק wafer מַצֹּ֖ות maṣṣˌôṯ מַצָּה matzah מְשֻׁחִ֣ים mᵊšuḥˈîm משׁח smear בַּ ba בְּ in † הַ the שָּׁ֑מֶן ššˈāmen שֶׁמֶן oil וּ û וְ and מִנְחָתָ֖ם minḥāṯˌām מִנְחָה present וְ wᵊ וְ and נִסְכֵּיהֶֽם׃ niskêhˈem נֵסֶךְ libation 6:15. canistrum quoque panum azymorum qui conspersi sunt oleo et lagana absque fermento uncta oleo ac libamina singulorum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ A basket also of unleavened bread, tempered with oil, and wafers without leaven anointed with oil, and the libations of each: |
jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:15: a basket: Lev 2:4, Lev 8:2, Lev 9:4; Joh 6:50-59anointed: Exo 29:2 drink: Num 15:5, Num 15:7, Num 15:10; Isa 62:9; Joe 1:9, Joe 1:13, Joe 2:14; Co1 10:31, Co1 11:26 John Gill6:15 And a basket of unleavened bread,.... As at the consecration of Aaron and his sons, Ex 29:2; though for peace offerings for thanksgiving leavened bread was offered, Lev 7:13,cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil; ten of each sort, as Jarchi says, ten cakes and ten wafers, see Ex 29:9, and their meat offering and their drink offering; which always used to attend every sacrifice. John Wesley6:15 Their meal - offering - Such as generally accompanied the sacrifices. |
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6:166:16: Եւ մատուսցէ քահանայն առաջի Տեառն, եւ արասցէ՛ զվասն մեղացն նոցա. եւ զողջակէզն նորա, Եւ մատուսցէ քահանայն առաջի Տեառն, եւ արասցէ զվասն մեղացն նորա եւ զողջակէզն նորա:16 Քահանան այս բոլորը թող դնի Տիրոջ առջեւ, կատարի մեղքերի քաւութեան պատարագը: 16 Քահանան անոր մեղքի պատարագը ու անոր ողջակէզը Տէրոջը առջեւ մօտեցնելով պէտք է մատուցանէ։ 6:16: Եւ մատուսցէ քահանայն առաջի Տեառն, եւ արասցէ՛ զվասն մեղացն նոցա. եւ զողջակէզն նորա, 16 Քահանան այս բոլորը թող դնի Տիրոջ առջեւ, կատարի մեղքերի քաւութեան պատարագը: 16 Քահանան անոր մեղքի պատարագը ու անոր ողջակէզը Տէրոջը առջեւ մօտեցնելով պէտք է մատուցանէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:1616: и представит [сие] священник пред Господа, и принесет жертву его за грех и всесожжение его; And the priest shall bring [them] before the LORD, and shall offer his sin offering, and his burnt offering:6:16 καὶ και and; even προσοίσει προσφερω offer; bring to ὁ ο the ἱερεὺς ιερευς priest ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even ποιήσει ποιεω do; make τὸ ο the περὶ περι about; around ἁμαρτίας αμαρτια sin; fault αὐτοῦ αυτος he; him καὶ και and; even τὸ ο the ὁλοκαύτωμα ολοκαυτωμα whole offering αὐτοῦ αυτος he; him 6:16 וְ wᵊ וְ and הִקְרִ֥יב hiqrˌîv קרב approach הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and עָשָׂ֥ה ʕāśˌā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] חַטָּאתֹ֖ו ḥaṭṭāṯˌô חַטָּאת sin וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֹלָתֹֽו׃ ʕōlāṯˈô עֹלָה burnt-offering 6:16. quae offeret sacerdos coram Domino et faciet tam pro peccato quam in holocaustumAnd the priest shall present them before the Lord, and shall offer both the sin offering and the holocaust. 16. And the priest shall present them before the LORD, and shall offer his sin offering, and his burnt offering: 16: и представит [сие] священник пред Господа, и принесет жертву его за грех и всесожжение его; 6:16 καὶ και and; even προσοίσει προσφερω offer; bring to ὁ ο the ἱερεὺς ιερευς priest ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even ποιήσει ποιεω do; make τὸ ο the περὶ περι about; around ἁμαρτίας αμαρτια sin; fault αὐτοῦ αυτος he; him καὶ και and; even τὸ ο the ὁλοκαύτωμα ολοκαυτωμα whole offering αὐτοῦ αυτος he; him 6:16 וְ wᵊ וְ and הִקְרִ֥יב hiqrˌîv קרב approach הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and עָשָׂ֥ה ʕāśˌā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] חַטָּאתֹ֖ו ḥaṭṭāṯˌô חַטָּאת sin וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֹלָתֹֽו׃ ʕōlāṯˈô עֹלָה burnt-offering 6:16. quae offeret sacerdos coram Domino et faciet tam pro peccato quam in holocaustum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the priest shall present them before the Lord, and shall offer both the sin offering and the holocaust. |
jg▾ all ▾ John Gill6:16 And the priest shall bring them before the Lord,.... All the above offerings to the altar of burnt offering, and there present them to the Lord in the name of the Nazarite:and shall offer his sin offering, and his burnt offering: here they stand in the proper order in which they were offered. |
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6:176:17: եւ զխոյն արասցէ՛ զոհ փրկութեան Տեառն ՚ի վերայ խանին բաղարջոյ։ եւ արասցէ քահանայն զզոհն նորա, եւ զնուէրս նորա։ Եւ զխոյն արասցէ զոհ [101]փրկութեան Տեառն ի վերայ խանին բաղարջոյ, եւ արասցէ քահանայն զզոհն նորա եւ զնուէրս նորա:17 Այնուհետեւ նրա ողջակէզը եւ խոյը բաղարջ հացի զամբիւղի հետ թող մատուցուի Տիրոջը որպէս փրկութան զոհաբերութիւն, եւ քահանան թող մատուցի զոհն ու ընծաները: 17 Խոյը իբր խաղաղութեան զոհ պէտք է մատուցանէ Տէրոջը՝ առանց թթխմորի հացին սակառովը ու քահանան անոր հացի ընծան ու ըմպելի նուէրը պէտք է մատուցանէ։ 6:17: եւ զխոյն արասցէ՛ զոհ փրկութեան Տեառն ՚ի վերայ խանին բաղարջոյ։ եւ արասցէ քահանայն զզոհն նորա, եւ զնուէրս նորա։ 17 Այնուհետեւ նրա ողջակէզը եւ խոյը բաղարջ հացի զամբիւղի հետ թող մատուցուի Տիրոջը որպէս փրկութան զոհաբերութիւն, եւ քահանան թող մատուցի զոհն ու ընծաները: 17 Խոյը իբր խաղաղութեան զոհ պէտք է մատուցանէ Տէրոջը՝ առանց թթխմորի հացին սակառովը ու քահանան անոր հացի ընծան ու ըմպելի նուէրը պէտք է մատուցանէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:1717: овна принесет в жертву мирную Господу с корзиною опресноков, также совершит священник хлебное приношение его и возлияние его; And he shall offer the ram [for] a sacrifice of peace offerings unto the LORD, with the basket of unleavened bread: the priest shall offer also his meat offering, and his drink offering:6:17 καὶ και and; even τὸν ο the κριὸν κριος do; make θυσίαν θυσια immolation; sacrifice σωτηρίου σωτηριος salvation; saving κυρίῳ κυριος lord; master ἐπὶ επι in; on τῷ ο the κανῷ κανουν the ἀζύμων αζυμος unleavened; Feast of Unleavened Bread καὶ και and; even ποιήσει ποιεω do; make ὁ ο the ἱερεὺς ιερευς priest τὴν ο the θυσίαν θυσια immolation; sacrifice αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the σπονδὴν σπονδη he; him 6:17 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אַ֜יִל ʔˈayil אַיִל ram, despot יַעֲשֶׂ֨ה yaʕᵃśˌeh עשׂה make זֶ֤בַח zˈevaḥ זֶבַח sacrifice שְׁלָמִים֙ šᵊlāmîm שֶׁלֶם final offer לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH עַ֖ל ʕˌal עַל upon סַ֣ל sˈal סַל basket הַ ha הַ the מַּצֹּ֑ות mmaṣṣˈôṯ מַצָּה matzah וְ wᵊ וְ and עָשָׂה֙ ʕāśˌā עשׂה make הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] מִנְחָתֹ֖ו minḥāṯˌô מִנְחָה present וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נִסְכֹּֽו׃ niskˈô נֵסֶךְ libation 6:17. arietem vero immolabit hostiam pacificam Domino offerens simul canistrum azymorum et libamenta quae ex more debenturBut the ram he shall immolate for a sacrifice of peace offering to the Lord, offering at the same time the basket of unleavened bread, and the libations that are due by custom. 17. and he shall offer the ram for a sacrifice of peace offerings unto the LORD, with the basket of unleavened bread: the priest shall offer also the meal offering thereof, and the drink offering thereof. 17: овна принесет в жертву мирную Господу с корзиною опресноков, также совершит священник хлебное приношение его и возлияние его; 6:17 καὶ και and; even τὸν ο the κριὸν κριος do; make θυσίαν θυσια immolation; sacrifice σωτηρίου σωτηριος salvation; saving κυρίῳ κυριος lord; master ἐπὶ επι in; on τῷ ο the κανῷ κανουν the ἀζύμων αζυμος unleavened; Feast of Unleavened Bread καὶ και and; even ποιήσει ποιεω do; make ὁ ο the ἱερεὺς ιερευς priest τὴν ο the θυσίαν θυσια immolation; sacrifice αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the σπονδὴν σπονδη he; him 6:17 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אַ֜יִל ʔˈayil אַיִל ram, despot יַעֲשֶׂ֨ה yaʕᵃśˌeh עשׂה make זֶ֤בַח zˈevaḥ זֶבַח sacrifice שְׁלָמִים֙ šᵊlāmîm שֶׁלֶם final offer לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH עַ֖ל ʕˌal עַל upon סַ֣ל sˈal סַל basket הַ ha הַ the מַּצֹּ֑ות mmaṣṣˈôṯ מַצָּה matzah וְ wᵊ וְ and עָשָׂה֙ ʕāśˌā עשׂה make הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] מִנְחָתֹ֖ו minḥāṯˌô מִנְחָה present וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נִסְכֹּֽו׃ niskˈô נֵסֶךְ libation 6:17. arietem vero immolabit hostiam pacificam Domino offerens simul canistrum azymorum et libamenta quae ex more debentur ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ But the ram he shall immolate for a sacrifice of peace offering to the Lord, offering at the same time the basket of unleavened bread, and the libations that are due by custom. |
jg▾ all ▾ John Gill6:17 And he shall offer the ram for a sacrifice of peace offerings unto the Lord,.... After he had offered the other two:with the basket of unleavened bread; which went along with that: the priest shall also offer his meat offering, and his drink offering: of which he had his part, and were the usual appendages of other sacrifices; see Num 28:1. |
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6:186:18: Եւ գերծցէ՛ ուխտաւորն առ դրան խորանին վկայութեան զգլուխ ուխտին իւրոյ. եւ դիցէ՛ զմազն ՚ի հուրն որ ՚ի վերայ զոհին փրկութեան[1241]։ [1241] Ոմանք. Որ իցէ ՚ի վերայ զոհին։ Եւ գերծցէ ուխտաւորն առ դրան խորանին վկայութեան զգլուխ ուխտին իւրոյ, եւ դիցէ զմազն ի հուրն որ [102]ի վերայ զոհին [103]փրկութեան:18 Վկայութեան խորանի մուտքի մօտ ուխտաւորը թող ածիլի իր ուխտ արած գլուխը եւ մազը դնի այն կրակին, որի վրայ փրկութեան զոհն է: 18 Ուխտաւորը իր նուիրած գլուխը պէտք է ածիլէ վկայութեան խորանին դուռը ու իր նուիրած գլխուն մազը թող առնէ եւ խաղաղութեան զոհին տակ եղած կրակին մէջ թող նետէ։ 6:18: Եւ գերծցէ՛ ուխտաւորն առ դրան խորանին վկայութեան զգլուխ ուխտին իւրոյ. եւ դիցէ՛ զմազն ՚ի հուրն որ ՚ի վերայ զոհին փրկութեան[1241]։ [1241] Ոմանք. Որ իցէ ՚ի վերայ զոհին։ 18 Վկայութեան խորանի մուտքի մօտ ուխտաւորը թող ածիլի իր ուխտ արած գլուխը եւ մազը դնի այն կրակին, որի վրայ փրկութեան զոհն է: 18 Ուխտաւորը իր նուիրած գլուխը պէտք է ածիլէ վկայութեան խորանին դուռը ու իր նուիրած գլխուն մազը թող առնէ եւ խաղաղութեան զոհին տակ եղած կրակին մէջ թող նետէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:1818: и острижет назорей у входа скинии собрания голову назорейства своего, и возьмет волосы головы назорейства своего, и положит на огонь, который под мирною жертвою; And the Nazarite shall shave the head of his separation [at] the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put [it] in the fire which [is] under the sacrifice of the peace offerings:6:18 καὶ και and; even ξυρήσεται ξυραω shave ὁ ο the ηὐγμένος ευχομαι wish; make παρὰ παρα from; by τὰς ο the θύρας θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony τὴν ο the κεφαλὴν κεφαλη head; top τῆς ο the εὐχῆς ευχη wish; vow αὐτοῦ αυτος he; him καὶ και and; even ἐπιθήσει επιτιθημι put on; put another τὰς ο the τρίχας θριξ hair ἐπὶ επι in; on τὸ ο the πῦρ πυρ fire ὅ ος who; what ἐστιν ειμι be ὑπὸ υπο under; by τὴν ο the θυσίαν θυσια immolation; sacrifice τοῦ ο the σωτηρίου σωτηριος salvation; saving 6:18 וְ wᵊ וְ and גִלַּ֣ח ḡillˈaḥ גלח shave הַ ha הַ the נָּזִ֗יר nnāzˈîr נָזִיר singled out פֶּ֛תַח pˈeṯaḥ פֶּתַח opening אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment אֶת־ ʔeṯ- אֵת [object marker] רֹ֣אשׁ rˈōš רֹאשׁ head נִזְרֹ֑ו nizrˈô נֵזֶר consecration וְ wᵊ וְ and לָקַ֗ח lāqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] שְׂעַר֙ śᵊʕˌar שֵׂעָר hair רֹ֣אשׁ rˈōš רֹאשׁ head נִזְרֹ֔ו nizrˈô נֵזֶר consecration וְ wᵊ וְ and נָתַן֙ nāṯˌan נתן give עַל־ ʕal- עַל upon הָ hā הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תַּ֖חַת tˌaḥaṯ תַּחַת under part זֶ֥בַח zˌevaḥ זֶבַח sacrifice הַ ha הַ the שְּׁלָמִֽים׃ ššᵊlāmˈîm שֶׁלֶם final offer 6:18. tunc radetur nazareus ante ostium tabernaculi foederis caesarie consecrationis suae tolletque capillos eius et ponet super ignem qui est subpositus sacrificio pacificorumThen shall the hair of the consecration of the Nazarite, be shaved off before the door of the tabernacle of the covenant: and he shall take his hair, and lay it upon the fire, which is under the sacrifice of the peace offerings. 18. And the Nazirite shall shave the head of his separation at the door of the tent of meeting, and shall take the hair of the head of his separation, and put it on the fire which is under the sacrifice of peace offerings. 18: и острижет назорей у входа скинии собрания голову назорейства своего, и возьмет волосы головы назорейства своего, и положит на огонь, который под мирною жертвою; 6:18 καὶ και and; even ξυρήσεται ξυραω shave ὁ ο the ηὐγμένος ευχομαι wish; make παρὰ παρα from; by τὰς ο the θύρας θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony τὴν ο the κεφαλὴν κεφαλη head; top τῆς ο the εὐχῆς ευχη wish; vow αὐτοῦ αυτος he; him καὶ και and; even ἐπιθήσει επιτιθημι put on; put another τὰς ο the τρίχας θριξ hair ἐπὶ επι in; on τὸ ο the πῦρ πυρ fire ὅ ος who; what ἐστιν ειμι be ὑπὸ υπο under; by τὴν ο the θυσίαν θυσια immolation; sacrifice τοῦ ο the σωτηρίου σωτηριος salvation; saving 6:18 וְ wᵊ וְ and גִלַּ֣ח ḡillˈaḥ גלח shave הַ ha הַ the נָּזִ֗יר nnāzˈîr נָזִיר singled out פֶּ֛תַח pˈeṯaḥ פֶּתַח opening אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment אֶת־ ʔeṯ- אֵת [object marker] רֹ֣אשׁ rˈōš רֹאשׁ head נִזְרֹ֑ו nizrˈô נֵזֶר consecration וְ wᵊ וְ and לָקַ֗ח lāqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] שְׂעַר֙ śᵊʕˌar שֵׂעָר hair רֹ֣אשׁ rˈōš רֹאשׁ head נִזְרֹ֔ו nizrˈô נֵזֶר consecration וְ wᵊ וְ and נָתַן֙ nāṯˌan נתן give עַל־ ʕal- עַל upon הָ hā הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תַּ֖חַת tˌaḥaṯ תַּחַת under part זֶ֥בַח zˌevaḥ זֶבַח sacrifice הַ ha הַ the שְּׁלָמִֽים׃ ššᵊlāmˈîm שֶׁלֶם final offer 6:18. tunc radetur nazareus ante ostium tabernaculi foederis caesarie consecrationis suae tolletque capillos eius et ponet super ignem qui est subpositus sacrificio pacificorum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Then shall the hair of the consecration of the Nazarite, be shaved off before the door of the tabernacle of the covenant: and he shall take his hair, and lay it upon the fire, which is under the sacrifice of the peace offerings. |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18316:18: Shall take the hair - and put it in the fire - The hair was permitted to grow for this purpose; and as the Nazarite was a kind of sacrifice, offered to God through the whole term of his nazarate or separation, and no human flesh or blood could be offered on the altar of the Lord, he offered his hair at the conclusion of his separation, as a sacrifice - that hair which was the token of his complete subjection to the Lord, and which was now considered as the Lord's property. The Hindoos, after a vow, do not cut their hair during the term of their vow; but at the expiration of it they shave it off at the place where the vow was made.That the hair of the head was superstitiously used among different nations, we have already had occasion to remark; (See the notes on Lev 19:27); and that the Gentiles might have learned this from the Jews is possible, though some learned men think that this consecration of the hair to a deity was in use among the heathens before the time of Moses, and in nations who had no intercourse or connection with the Jews. Albert Barnes: Notes on the Bible - 18346:18Shave the head - As the Nazarite had during his vow worn his hair unshorn in honor of God, so when the time was complete it was natural that the hair, the symbol of his vow, should be cut off, and offered to God at the sanctuary. The burning of the hair "in the fire under the sacrifice of the peace offering "represented the eucharistic communion with God obtained by those who realised the ideal which the Nazarite set forth (compare the marginal reference). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:18: shave the head: The hair, which was permitted to grow for this purpose, was shaven off, as a token that the vow was accomplished. Num 6:5, Num 6:9; Act 18:18, Act 21:24, Act 21:26and put it: Luk 17:10; Eph 1:6 Geneva 15996:18 And the Nazarite shall shave the head (h) of his separation [at] the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and (i) put [it] in the fire which [is] under the sacrifice of the peace offerings.(h) In token that his vow is ended. (i) For the hair which was consecrated to the Lord, might not be cast into any profane place. John Gill6:18 And the Nazarite shall shave the head of his separation, at the door of the tabernacle of the congregation,.... The Targum of Jonathan is,"and the Nazarite shall shave the head of his separation without,''without the tabernacle, the door of it, where the people assembled together; so that this was to be done publicly, that it might be known of all, and no offence taken at the Nazarite's drinking wine, and concerning himself for the dead, and attending funerals, for by this action it was known that his Nazariteship was at an end; and whereas the hair of the Nazarite was consecrated to the Lord by his vow, and this vow being punctually fulfilled, it was sacred, and to be presented to the Lord, and to be of no use and service to himself or others, and therefore to be all clean shaven off; for, as Maimonides (z) says, if two hairs only were left, nothing was done, and the command of shaving not kept:and shall take the hair of the head of his separation; being cut off and shaved: and put it in the fire which is under the sacrifice of the peace offerings; under the pot or cauldron, as the Targum of Jonathan, in which the ram for the peace offerings was boiled: this was done in the court of the women in later times, at the southeast of which was a chamber called the chamber of the Nazarites, where they bailed their peace offerings, and shaved their hair and cast it under the pot (a); and this might not be put, as before observed, to any other use; if any of it was made use of in a sack that was made of hair cloth, we are told (b) that sack was to be burnt. (z) Hilchot Nezirut, c. 8. sect. 6. (a) Misn. Middoth, c. 2. sect. 5. T. Bab. Yoma, fol. 16. 1. (b) Misn. Orlah, c. 3. sect. 3. John Wesley6:18 At the door - Publickly, that it might be known that his vow was ended, and therefore he was at liberty as to those things from which he had restrained himself for a season, otherwise some might have been scandalized at his use of his liberty. The fire - Upon which the flesh of the peace - offerings was boiled. |
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6:196:19: Եւ առցէ քահանայն զերին եփեալ ՚ի խոյէ անտի. եւ պա՛ն մի բաղարջ ՚ի խանէն, եւ քաքար մի բաղարջ, եւ դիցէ քահանայն ՚ի վերայ ձեռաց ուխտաւորին, յետ գերծելոյ նորա զգլուխն իւր[1242]. [1242] Յօրինակին. Եւ պանմ բաղարջ։ Ոմանք. Յետ գերծլոյ նորա։ Եւ առցէ քահանայն զերին եփեալ ի խոյէ անտի, եւ պան մի բաղարջ ի խանէն եւ քաքար մի բաղարջ, եւ դիցէ քահանայն ի վերայ ձեռաց ուխտաւորին, յետ գերծելոյ նորա զգլուխն իւր:19 Քահանան թող վերցնի խոյի եփուած թեւը, զամբիւղից վերցնի մի բաղարջ հաց ու մի բաղարջ կարկանդակ եւ դնի ուխտաւորի ձեռքերի վրայ, երբ նա արդէն ածիլած կը լինի իր գլուխը: 19 Քահանան խոյէն՝ եփած թեւը եւ սակառէն առանց թթխմորի շօթ մը ու մէկ լաւաշ առնէ եւ ուխտաւորին ձեռքերուն վրայ դնէ մազերուն ածիլուելէն ետքը։ 6:19: Եւ առցէ քահանայն զերին եփեալ ՚ի խոյէ անտի. եւ պա՛ն մի բաղարջ ՚ի խանէն, եւ քաքար մի բաղարջ, եւ դիցէ քահանայն ՚ի վերայ ձեռաց ուխտաւորին, յետ գերծելոյ նորա զգլուխն իւր[1242]. [1242] Յօրինակին. Եւ պանմ բաղարջ։ Ոմանք. Յետ գերծլոյ նորա։ 19 Քահանան թող վերցնի խոյի եփուած թեւը, զամբիւղից վերցնի մի բաղարջ հաց ու մի բաղարջ կարկանդակ եւ դնի ուխտաւորի ձեռքերի վրայ, երբ նա արդէն ածիլած կը լինի իր գլուխը: 19 Քահանան խոյէն՝ եփած թեւը եւ սակառէն առանց թթխմորի շօթ մը ու մէկ լաւաշ առնէ եւ ուխտաւորին ձեռքերուն վրայ դնէ մազերուն ածիլուելէն ետքը։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:1919: и возьмет священник сваренное плечо овна и один пресный пирог из корзины и одну пресную лепешку, и положит на руки назорею, после того, как острижет он голову назорейства своего; And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put [them] upon the hands of the Nazarite, after [the hair of] his separation is shaven:6:19 καὶ και and; even λήμψεται λαμβανω take; get ὁ ο the ἱερεὺς ιερευς priest τὸν ο the βραχίονα βραχιων arm ἑφθὸν εφθος from; away τοῦ ο the κριοῦ κριος and; even ἄρτον αρτος bread; loaves ἕνα εις.1 one; unit ἄζυμον αζυμος unleavened; Feast of Unleavened Bread ἀπὸ απο from; away τοῦ ο the κανοῦ κανουν and; even λάγανον λαγανον unleavened; Feast of Unleavened Bread ἓν εις.1 one; unit καὶ και and; even ἐπιθήσει επιτιθημι put on; put another ἐπὶ επι in; on τὰς ο the χεῖρας χειρ hand τοῦ ο the ηὐγμένου ευχομαι wish; make μετὰ μετα with; amid τὸ ο the ξυρήσασθαι ξυραω shave αὐτὸν αυτος he; him τὴν ο the εὐχὴν ευχη wish; vow αὐτοῦ αυτος he; him 6:19 וְ wᵊ וְ and לָקַ֨ח lāqˌaḥ לקח take הַ ha הַ the כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זְּרֹ֣עַ zzᵊrˈōₐʕ זְרֹועַ arm בְּשֵׁלָה֮ bᵊšēlā בָּשֵׁל cooked מִן־ min- מִן from הָ hā הַ the אַיִל֒ ʔayˌil אַיִל ram, despot וְֽ wᵊˈ וְ and חַלַּ֨ת ḥallˌaṯ חַלָּה bread מַצָּ֤ה maṣṣˈā מַצָּה matzah אַחַת֙ ʔaḥˌaṯ אֶחָד one מִן־ min- מִן from הַ ha הַ the סַּ֔ל ssˈal סַל basket וּ û וְ and רְקִ֥יק rᵊqˌîq רָקִיק wafer מַצָּ֖ה maṣṣˌā מַצָּה matzah אֶחָ֑ד ʔeḥˈāḏ אֶחָד one וְ wᵊ וְ and נָתַן֙ nāṯˌan נתן give עַל־ ʕal- עַל upon כַּפֵּ֣י kappˈê כַּף palm הַ ha הַ the נָּזִ֔יר nnāzˈîr נָזִיר singled out אַחַ֖ר ʔaḥˌar אַחַר after הִֽתְגַּלְּחֹ֥ו hˈiṯgallᵊḥˌô גלח shave אֶת־ ʔeṯ- אֵת [object marker] נִזְרֹֽו׃ nizrˈô נֵזֶר consecration 6:19. et armum coctum arietis tortamque absque fermento unam de canistro et laganum azymum unum et tradet in manibus nazarei postquam rasum fuerit caput eiusAnd shall take the boiled shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and he shall deliver them into the hands of the Nazarite, after his head is shaven. 19. And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazirite, after he hath shaven his separation: 19: и возьмет священник сваренное плечо овна и один пресный пирог из корзины и одну пресную лепешку, и положит на руки назорею, после того, как острижет он голову назорейства своего; 6:19 καὶ και and; even λήμψεται λαμβανω take; get ὁ ο the ἱερεὺς ιερευς priest τὸν ο the βραχίονα βραχιων arm ἑφθὸν εφθος from; away τοῦ ο the κριοῦ κριος and; even ἄρτον αρτος bread; loaves ἕνα εις.1 one; unit ἄζυμον αζυμος unleavened; Feast of Unleavened Bread ἀπὸ απο from; away τοῦ ο the κανοῦ κανουν and; even λάγανον λαγανον unleavened; Feast of Unleavened Bread ἓν εις.1 one; unit καὶ και and; even ἐπιθήσει επιτιθημι put on; put another ἐπὶ επι in; on τὰς ο the χεῖρας χειρ hand τοῦ ο the ηὐγμένου ευχομαι wish; make μετὰ μετα with; amid τὸ ο the ξυρήσασθαι ξυραω shave αὐτὸν αυτος he; him τὴν ο the εὐχὴν ευχη wish; vow αὐτοῦ αυτος he; him 6:19 וְ wᵊ וְ and לָקַ֨ח lāqˌaḥ לקח take הַ ha הַ the כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the זְּרֹ֣עַ zzᵊrˈōₐʕ זְרֹועַ arm בְּשֵׁלָה֮ bᵊšēlā בָּשֵׁל cooked מִן־ min- מִן from הָ hā הַ the אַיִל֒ ʔayˌil אַיִל ram, despot וְֽ wᵊˈ וְ and חַלַּ֨ת ḥallˌaṯ חַלָּה bread מַצָּ֤ה maṣṣˈā מַצָּה matzah אַחַת֙ ʔaḥˌaṯ אֶחָד one מִן־ min- מִן from הַ ha הַ the סַּ֔ל ssˈal סַל basket וּ û וְ and רְקִ֥יק rᵊqˌîq רָקִיק wafer מַצָּ֖ה maṣṣˌā מַצָּה matzah אֶחָ֑ד ʔeḥˈāḏ אֶחָד one וְ wᵊ וְ and נָתַן֙ nāṯˌan נתן give עַל־ ʕal- עַל upon כַּפֵּ֣י kappˈê כַּף palm הַ ha הַ the נָּזִ֔יר nnāzˈîr נָזִיר singled out אַחַ֖ר ʔaḥˌar אַחַר after הִֽתְגַּלְּחֹ֥ו hˈiṯgallᵊḥˌô גלח shave אֶת־ ʔeṯ- אֵת [object marker] נִזְרֹֽו׃ nizrˈô נֵזֶר consecration 6:19. et armum coctum arietis tortamque absque fermento unam de canistro et laganum azymum unum et tradet in manibus nazarei postquam rasum fuerit caput eius ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And shall take the boiled shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and he shall deliver them into the hands of the Nazarite, after his head is shaven. |
jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:19: the sodden: Lev 8:31; Sa1 2:15put them: Exo 29:23-28; Lev 7:30, Lev 8:27 John Gill6:19 And the priest shall take the sodden shoulder of the ram,.... The left shoulder, for the right shoulder, which is the heave shoulder of every peace offering, belonged to the priest by another law; and by this law of the Nazarite, he had also the other shoulder, and so had both, which was peculiar to this case; the vow of the Nazarite being a very sacred thing and he being enabled to perform it, a greater expression of gratitude for it was expected and required of him: this shoulder was taken out of the pot in which it was boiled:and one unleavened cake out of the basket, and one unleavened wafer; one of the ten cakes, and one of the ten wafers, both are mentioned; and which appear by this to be together in the basket of unleavened bread, from whence they were now to be taken, the rest having been offered with the other sacrifices: and shall put them upon the hands of the Nazarite; the boiled shoulder, and the cake and wafer upon it: after the hair of his separation is shaven; and cast into the fire; for the waving of these seems to be the last and finishing part of this whole affair. John Wesley6:19 The shoulder - The left - shoulder, as it appears from Num 6:20, where this is joined with the heave - shoulder, which was the right - shoulder, and which was the priests due in all sacrifices, Lev 7:32, and in this also. But here the other shoulder was added to it, as a special token of thankfulness from the Nazarites for God's singular favours vouchsafed unto them. The hands - That he may give them to the priest, as his peculiar gift. |
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6:206:20: եւ մատուսցէ զայն քահանայն ընծա՛յ առաջի Տեառն, եւ եղիցի սուրբ։ քահանային եղիցի ՚ի վերայ երբծոյն նուիրի, եւ ՚ի վերայ երւոյն հասի։ եւ ապա արբցէ ուխտաւորն գինի։ եւ [104]մատուսցէ զայն քահանայն ընծայ`` առաջի Տեառն, եւ եղիցի սուրբ, քահանային եղիցի ի վերայ երբծոյն [105]նուիրի եւ ի վերայ երւոյն [106]հասի. եւ ապա արբցէ ուխտաւորն գինի:20 Քահանան այն իբրեւ ընծայ թող բերի Տիրոջ առջեւ, որից յետոյ ուխտեալը մաքրուած է համարւում: Քահանային են հասնում ողջակէզի կուրծքն ու ազդրը: Դրանից յետոյ ուխտեալը կարող է գինի խմել: 20 Եւ քահանան իբր երերցնելու ընծայ թող մատուցանէ զանոնք Տէրոջը առջեւ։ Ասոնք երերցնելու երբուծով ու բարձրացնելու զիստով քահանային համար սուրբ են եւ անկէ յետոյ ուխտաւորը գինի թող խմէ։ 6:20: եւ մատուսցէ զայն քահանայն ընծա՛յ առաջի Տեառն, եւ եղիցի սուրբ։ քահանային եղիցի ՚ի վերայ երբծոյն նուիրի, եւ ՚ի վերայ երւոյն հասի։ եւ ապա արբցէ ուխտաւորն գինի։ 20 Քահանան այն իբրեւ ընծայ թող բերի Տիրոջ առջեւ, որից յետոյ ուխտեալը մաքրուած է համարւում: Քահանային են հասնում ողջակէզի կուրծքն ու ազդրը: Դրանից յետոյ ուխտեալը կարող է գինի խմել: 20 Եւ քահանան իբր երերցնելու ընծայ թող մատուցանէ զանոնք Տէրոջը առջեւ։ Ասոնք երերցնելու երբուծով ու բարձրացնելու զիստով քահանային համար սուրբ են եւ անկէ յետոյ ուխտաւորը գինի թող խմէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:2020: и вознесет сие священник, потрясая пред Господом: эта святыня--для священника, сверх груди потрясания и сверх плеча возношения. После сего назорей может пить вино. And the priest shall wave them [for] a wave offering before the LORD: this [is] holy for the priest, with the wave breast and heave shoulder: and after that the Nazarite may drink wine:6:20 καὶ και and; even προσοίσει προσφερω offer; bring to αὐτὰ αυτος he; him ὁ ο the ἱερεὺς ιερευς priest ἐπίθεμα επιθεμα next to; in the presence of κυρίου κυριος lord; master ἅγιον αγιος holy ἔσται ειμι be τῷ ο the ἱερεῖ ιερευς priest ἐπὶ επι in; on τοῦ ο the στηθυνίου στηθυνιον the ἐπιθέματος επιθεμα and; even ἐπὶ επι in; on τοῦ ο the βραχίονος βραχιων arm τοῦ ο the ἀφαιρέματος αφαιρεμα.1 and; even μετὰ μετα with; amid ταῦτα ουτος this; he πίεται πινω drink ὁ ο the ηὐγμένος ευχομαι wish; make οἶνον οινος wine 6:20 וְ wᵊ וְ and הֵנִיף֩ hēnîf נוף swing אֹותָ֨ם ʔôṯˌām אֵת [object marker] הַ ha הַ the כֹּהֵ֥ן׀ kkōhˌēn כֹּהֵן priest תְּנוּפָה֮ tᵊnûfā תְּנוּפָה offering לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH קֹ֤דֶשׁ qˈōḏeš קֹדֶשׁ holiness הוּא֙ hû הוּא he לַ la לְ to † הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest עַ֚ל ˈʕal עַל upon חֲזֵ֣ה ḥᵃzˈē חָזֶה breast הַ ha הַ the תְּנוּפָ֔ה ttᵊnûfˈā תְּנוּפָה offering וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon שֹׁ֣וק šˈôq שֹׁוק splintbone הַ ha הַ the תְּרוּמָ֑ה ttᵊrûmˈā תְּרוּמָה contribution וְ wᵊ וְ and אַחַ֛ר ʔaḥˈar אַחַר after יִשְׁתֶּ֥ה yištˌeh שׁתה drink הַ ha הַ the נָּזִ֖יר nnāzˌîr נָזִיר singled out יָֽיִן׃ yˈāyin יַיִן wine 6:20. susceptaque rursum ab eo elevabit in conspectu Domini et sanctificata sacerdotis erunt sicut pectusculum quod separari iussum est et femur post haec potest bibere nazareus vinumAnd receiving them again from him, he shall elevate them in the sight of the Lord: and they being sanctified shall belong to the priest, as the breast, which was commanded to be separated, and the shoulder. After this the Nazarite may drink wine. 20. and the priest shall wave them for a wave offering before the LORD; this is holy for the priest, together with the wave breast and heave thigh: and after that the Nazirite may drink wine. 20: и вознесет сие священник, потрясая пред Господом: эта святыня--для священника, сверх груди потрясания и сверх плеча возношения. После сего назорей может пить вино. 6:20 καὶ και and; even προσοίσει προσφερω offer; bring to αὐτὰ αυτος he; him ὁ ο the ἱερεὺς ιερευς priest ἐπίθεμα επιθεμα next to; in the presence of κυρίου κυριος lord; master ἅγιον αγιος holy ἔσται ειμι be τῷ ο the ἱερεῖ ιερευς priest ἐπὶ επι in; on τοῦ ο the στηθυνίου στηθυνιον the ἐπιθέματος επιθεμα and; even ἐπὶ επι in; on τοῦ ο the βραχίονος βραχιων arm τοῦ ο the ἀφαιρέματος αφαιρεμα.1 and; even μετὰ μετα with; amid ταῦτα ουτος this; he πίεται πινω drink ὁ ο the ηὐγμένος ευχομαι wish; make οἶνον οινος wine 6:20 וְ wᵊ וְ and הֵנִיף֩ hēnîf נוף swing אֹותָ֨ם ʔôṯˌām אֵת [object marker] הַ ha הַ the כֹּהֵ֥ן׀ kkōhˌēn כֹּהֵן priest תְּנוּפָה֮ tᵊnûfā תְּנוּפָה offering לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH קֹ֤דֶשׁ qˈōḏeš קֹדֶשׁ holiness הוּא֙ hû הוּא he לַ la לְ to † הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest עַ֚ל ˈʕal עַל upon חֲזֵ֣ה ḥᵃzˈē חָזֶה breast הַ ha הַ the תְּנוּפָ֔ה ttᵊnûfˈā תְּנוּפָה offering וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon שֹׁ֣וק šˈôq שֹׁוק splintbone הַ ha הַ the תְּרוּמָ֑ה ttᵊrûmˈā תְּרוּמָה contribution וְ wᵊ וְ and אַחַ֛ר ʔaḥˈar אַחַר after יִשְׁתֶּ֥ה yištˌeh שׁתה drink הַ ha הַ the נָּזִ֖יר nnāzˌîr נָזִיר singled out יָֽיִן׃ yˈāyin יַיִן wine 6:20. susceptaque rursum ab eo elevabit in conspectu Domini et sanctificata sacerdotis erunt sicut pectusculum quod separari iussum est et femur post haec potest bibere nazareus vinum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And receiving them again from him, he shall elevate them in the sight of the Lord: and they being sanctified shall belong to the priest, as the breast, which was commanded to be separated, and the shoulder. After this the Nazarite may drink wine. |
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18346:20The priest shall wave them - i. e. by placing his hands under those of the Nazarite: compare Lev 7:30. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:20: the priest shall: Num 5:25; Exo 29:27, Exo 29:28; Lev 9:21, Lev 10:15, Lev 23:11with the wave: Num 18:18; Lev 7:31, Lev 7:34 and after: Psa 16:10, Psa 16:11; Ecc 9:7; Isa 25:6, Isa 35:10, Isa 53:10-12; Zac 9:15, Zac 9:17, Zac 10:7; Mat 26:29; Mar 14:25; Joh 17:4, Joh 17:5, Joh 19:30; Ti2 4:7, Ti2 4:8 John Gill6:20 And the priest shall wave them for a wave offering before the Lord,.... Putting his hands under the Nazarite's, as in other cases where this ceremony was used; and so moving them to and fro, backwards and forwards, upwards and downwards, testifying hereby the goodness of God unto him, his sovereign dominion over him, that all he had depended on him, and was received from him; and that all he did, particularly in keeping his vow of Nazariteship, was through his assistance, and for which he made this grateful acknowledgment by delivering the above, together with what follows, to his priest:this is holy for the priest, with the wave breast and heave shoulder; besides these which were given him by another law, the wave shoulder of the Nazarite's ram was given him to eat; it was holy, and set apart for his use, and his only, and it belonged not in common to the course of the priests then on duty, but to him only that officiated in this peculiar service; and so it is observed by the Jewish writers (c), that the Nazarite's ram and some other things were not given to every priest, but to him that offered the sacrifice, as it is said, "he shall wave this is holy to the priest"; upon which it is observed, that it follows from hence, that the priest that waves is he that eats the sacrifice: and after that the Nazarite may drink wine; and cut his hair, and shave his head, and be defiled for the dead as other persons, the vow of his Nazariteship being fulfilled. (c) Maimon. in Misn. Challah, c. 4. sect. 9. John Wesley6:20 May drink wine - And return to his former manner of living. |
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6:216:21: Ա՛յս օրէն իցէ ուխտաւորի որ ուխտիցէ ոք Տեառն, եւ զպատարագ իւր վասն ուխտից. թո՛ղ զայն որ ինչ գտանիցէ ձեռն իւր. ըստ կարի՛ ուխտին իւրոյ՝ զոր ուխտիցէ ըստ օրինի սրբութեան Տեառն։ Այս օրէն իցէ ուխտաւորի որ ուխտիցէ ոք Տեառն զպատարագ իւր վասն ուխտից, թող զայն որ ինչ գտանիցէ ձեռն իւր. ըստ կարի ուխտին իւրոյ զոր ուխտիցէ ըստ օրինի [107]սրբութեան Տեառն:21 Ահա սրանք են իրեն Տիրոջը ուխտած մարդու մասին օրէնքը եւ դրան վերաբերող ծէսը, բացի այն դէպքերից, երբ ուխտեալը ի վիճակի է իր ուխտի համար աւելին անելու: Սա Տիրոջն արած իր ուխտը իր նուիրաբերումի չափով պէտք է կատարի”» 21 Ուխտաւորի մը ու անոր նուիրուելուն համար Տէրոջը խոստացած իր ընծային օրէնքը այս է՝ իր ձեռքը հասածէն զատ։ Անիկա իր ըրած խոստումը իր նուիրուելուն օրէնքովը պէտք է կատարէ»։ 6:21: Ա՛յս օրէն իցէ ուխտաւորի որ ուխտիցէ ոք Տեառն, եւ զպատարագ իւր վասն ուխտից. թո՛ղ զայն որ ինչ գտանիցէ ձեռն իւր. ըստ կարի՛ ուխտին իւրոյ՝ զոր ուխտիցէ ըստ օրինի սրբութեան Տեառն։ 21 Ահա սրանք են իրեն Տիրոջը ուխտած մարդու մասին օրէնքը եւ դրան վերաբերող ծէսը, բացի այն դէպքերից, երբ ուխտեալը ի վիճակի է իր ուխտի համար աւելին անելու: Սա Տիրոջն արած իր ուխտը իր նուիրաբերումի չափով պէտք է կատարի”» 21 Ուխտաւորի մը ու անոր նուիրուելուն համար Տէրոջը խոստացած իր ընծային օրէնքը այս է՝ իր ձեռքը հասածէն զատ։ Անիկա իր ըրած խոստումը իր նուիրուելուն օրէնքովը պէտք է կատարէ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:2121: Вот закон о назорее, который дал обет, и жертва его Господу за назорейство свое, кроме того, что позволит ему достаток его; по обету своему, какой он даст, так и должен он делать, сверх узаконенного о назорействе его. This [is] the law of the Nazarite who hath vowed, [and of] his offering unto the LORD for his separation, beside [that] that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation:6:21 οὗτος ουτος this; he ὁ ο the νόμος νομος.1 law τοῦ ο the εὐξαμένου ευχομαι wish; make ὃς ος who; what ἂν αν perhaps; ever εὔξηται ευχομαι wish; make κυρίῳ κυριος lord; master δῶρον δωρον present αὐτοῦ αυτος he; him κυρίῳ κυριος lord; master περὶ περι about; around τῆς ο the εὐχῆς ευχη wish; vow χωρὶς χωρις barring; apart from ὧν ος who; what ἂν αν perhaps; ever εὕρῃ ευρισκω find ἡ ο the χεὶρ χειρ hand αὐτοῦ αυτος he; him κατὰ κατα down; by δύναμιν δυναμις power; ability τῆς ο the εὐχῆς ευχη wish; vow αὐτοῦ αυτος he; him ἣν ος who; what ἂν αν perhaps; ever εὔξηται ευχομαι wish; make κατὰ κατα down; by νόμον νομος.1 law ἁγνείας αγνεια purity 6:21 זֹ֣את zˈōṯ זֹאת this תֹּורַ֣ת tôrˈaṯ תֹּורָה instruction הַ ha הַ the נָּזִיר֮ nnāzîr נָזִיר singled out אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִדֹּר֒ yiddˌōr נדר vow קָרְבָּנֹ֤ו qorbānˈô קָרְבָּן offering לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon נִזְרֹ֔ו nizrˈô נֵזֶר consecration מִ mi מִן from לְּ llᵊ לְ to בַ֖ד vˌaḏ בַּד linen, part, stave אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תַּשִּׂ֣יג taśśˈîḡ נשׂג overtake יָדֹ֑ו yāḏˈô יָד hand כְּ kᵊ כְּ as פִ֤י fˈî פֶּה mouth נִדְרֹו֙ niḏrˌô נֶדֶר vow אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִדֹּ֔ר yiddˈōr נדר vow כֵּ֣ן kˈēn כֵּן thus יַעֲשֶׂ֔ה yaʕᵃśˈeh עשׂה make עַ֖ל ʕˌal עַל upon תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction נִזְרֹֽו׃ פ nizrˈô . f נֵזֶר consecration 6:21. ista est lex nazarei cum voverit oblationem suam Domino tempore consecrationis suae exceptis his quae invenerit manus eius iuxta quod mente devoverat ita faciet ad perfectionem sanctificationis suaeThis is the law of the Nazarite, when he hath vowed his oblation to the Lord in the time of his consecration, besides those things which his hand shall find, according to that which he had vowed in his mind, so shall he do for the fulfilling of his sanctification. 21. This is the law of the Nazirite who voweth, his oblation unto the LORD for his separation, beside that which he is able to get: according to his vow which he voweth, so he must do after the law of his separation. 21: Вот закон о назорее, который дал обет, и жертва его Господу за назорейство свое, кроме того, что позволит ему достаток его; по обету своему, какой он даст, так и должен он делать, сверх узаконенного о назорействе его. 6:21 οὗτος ουτος this; he ὁ ο the νόμος νομος.1 law τοῦ ο the εὐξαμένου ευχομαι wish; make ὃς ος who; what ἂν αν perhaps; ever εὔξηται ευχομαι wish; make κυρίῳ κυριος lord; master δῶρον δωρον present αὐτοῦ αυτος he; him κυρίῳ κυριος lord; master περὶ περι about; around τῆς ο the εὐχῆς ευχη wish; vow χωρὶς χωρις barring; apart from ὧν ος who; what ἂν αν perhaps; ever εὕρῃ ευρισκω find ἡ ο the χεὶρ χειρ hand αὐτοῦ αυτος he; him κατὰ κατα down; by δύναμιν δυναμις power; ability τῆς ο the εὐχῆς ευχη wish; vow αὐτοῦ αυτος he; him ἣν ος who; what ἂν αν perhaps; ever εὔξηται ευχομαι wish; make κατὰ κατα down; by νόμον νομος.1 law ἁγνείας αγνεια purity 6:21 זֹ֣את zˈōṯ זֹאת this תֹּורַ֣ת tôrˈaṯ תֹּורָה instruction הַ ha הַ the נָּזִיר֮ nnāzîr נָזִיר singled out אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִדֹּר֒ yiddˌōr נדר vow קָרְבָּנֹ֤ו qorbānˈô קָרְבָּן offering לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon נִזְרֹ֔ו nizrˈô נֵזֶר consecration מִ mi מִן from לְּ llᵊ לְ to בַ֖ד vˌaḏ בַּד linen, part, stave אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תַּשִּׂ֣יג taśśˈîḡ נשׂג overtake יָדֹ֑ו yāḏˈô יָד hand כְּ kᵊ כְּ as פִ֤י fˈî פֶּה mouth נִדְרֹו֙ niḏrˌô נֶדֶר vow אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִדֹּ֔ר yiddˈōr נדר vow כֵּ֣ן kˈēn כֵּן thus יַעֲשֶׂ֔ה yaʕᵃśˈeh עשׂה make עַ֖ל ʕˌal עַל upon תֹּורַ֥ת tôrˌaṯ תֹּורָה instruction נִזְרֹֽו׃ פ nizrˈô . f נֵזֶר consecration 6:21. ista est lex nazarei cum voverit oblationem suam Domino tempore consecrationis suae exceptis his quae invenerit manus eius iuxta quod mente devoverat ita faciet ad perfectionem sanctificationis suae ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ This is the law of the Nazarite, when he hath vowed his oblation to the Lord in the time of his consecration, besides those things which his hand shall find, according to that which he had vowed in his mind, so shall he do for the fulfilling of his sanctification. |
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18316:21: This is the law of the Nazarite - We learn from Maimonides, in his Treatise of the Nazarite, that a man might become a Nazarite in behalf of another; that is, might assist him in bearing the expenses of the sacrifices, etc. "A son may fulfill the vow his deceased father hath made, but did not live to accomplish: - He that saith, upon me be the shaving of a Nazarite, he is bound to bring the offerings of shaving for cleanness, and may offer them by the hand of what Nazarite he will. If he say, Upon me be half the oblations of a Nazarite, then he bringeth half the offerings by what Nazarite he will, and that Nazarite payeth his offerings out of that which is his.""By this," says Mr. Ainsworth, "we may see the reason of that which James said to Paul, though he had no Nazarite's vow upon him: 'We have four men who have a vow on them; them take and sanctify thyself with them, and Be At Charges With Them, that they may shave their heads, etc. Then Paul took the men, and the next day, sanctifying himself with them, entered into the temple to signify the accomplishment of the days of sanctification, (or Nazariteship), until that an offering should be offered for every one of them;' see Act 21:23-26. For though Paul had not vowed or fulfilled a Nazariteship himself, yet might he contribute with them, and partake of their charges about the sacrifices." Albert Barnes: Notes on the Bible - 18346:21Beside that that his hand shall get - The Nazarite, in addition to the offerings prescribed above, was to present free-will offerings according to his possessions or means. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:21: the law: Num 5:29beside that: Ezr 2:69; Gal 6:6; Heb 13:16 Geneva 15996:21 This [is] the law of the Nazarite who hath vowed, [and of] his offering unto the LORD for his separation, (k) beside [that] that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation.(k) At the least he shall do this, if he is not able to offer more. John Gill6:21 This is the law of the Nazarite, who hath vowed,.... The vow of a Nazarite; what he is obliged to do when his Nazariteship is up:and of his offering unto the Lord for his separation; of the several offerings required of him, to offer to the Lord, for and upon his going through his Nazariteship, his burnt offering, sin offering, sacrifice of peace offerings, his meat offering and drink offering; together with the basket of unleavened bread, cakes and wafers: besides that that his hands shall get; the above offerings were what he was obliged unto by the law of God, even though a poor man; but, besides these, it was expected of a man of substance, that he would voluntarily of himself offer more, according to his ability and the length of the time of his Nazariteship: according to the vow which he hath vowed, so he must do after the law of his separation; there were some things he was obliged to do by his vow, and as he had vowed, there was a necessity upon him to fulfil it; as to abstain from the things he vowed so to do, and that as long a time as he fixed by his vow, and when finished to offer the sacrifices required of him. John Wesley6:21 That his hand shall get - Besides what he shall voluntarily give according to his ability. |
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6:226:22: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ. Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:22 Տէրը խօսեց Մովսէսի հետ եւ ասաց. 22 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով. 6:22: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ. 22 Տէրը խօսեց Մովսէսի հետ եւ ասաց. 22 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով. zohrab-1805▾ eastern-1994▾ western am▾ |
6:2222: И сказал Господь Моисею, говоря: And the LORD spake unto Moses, saying:6:22 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare 6:22 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say 6:22. locutus est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying: 22. And the LORD spake unto Moses, saying, 22: И сказал Господь Моисею, говоря: 6:22 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare 6:22 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say 6:22. locutus est Dominus ad Mosen dicens ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the Lord spoke to Moses, saying: |
jg▾ kad▾ ab▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191422-27: Иудейское предание говорит, что эта формула благословения произносилась ежедневно, по окончании богослужений. Употребляется она и поныне в ритуале еврейского синагогального богослужения.Matthew Henry: Concise Commentary on the Whole Bible - 170622: A Form of Benediction Appointed.B. C. 1490.BBB 22 And the LORD spake unto Moses, saying, 23 Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, 24 The LORD bless thee, and keep thee: 25 The LORD make his face shine upon thee, and be gracious unto thee: 26 The LORD lift up his countenance upon thee, and give thee peace. 27 And they shall put my name upon the children of Israel; and I will bless them. Here, I. The priests, among other good offices which they were to do, are appointed solemnly to bless the people in the name of the Lord, v. 23. It was part of their work, Deut. xxi. 5. Hereby God put an honour upon the priests, for the less is blessed of the better; and hereby he gave great comfort and satisfaction to the people, who looked upon the priest as God's mouth to them. Though the priests of himself could do no more than beg a blessing, yet being an intercessor by office, and doing that in his name who commands the blessing, the prayer carried with it a promise, and he pronounced it as one having authority with his hands lifted up and his face towards the people. Now, 1. This was a type of Christ's errand into the world, which was to bless us (Acts iii. 26), as the high priest of our profession. The last thing he did on earth was with uplifted hands to bless his disciples, Luke xxiv. 50, 51. The learned bishop Pearson observes it as a tradition of the Jews that the priests blessed the people only at the close of the morning sacrifice, not of the evening sacrifice, to show (says he) that in the last days, the days of the Messiah, which are (as it were) the evening of the world, the benediction of the law should cease, and the blessing of Christ should take place. 2. It was a pattern to gospel ministers, the masters of assemblies, who are in like manner to dismiss their solemn assemblies with a blessing. The same that are God's mouth to his people, to teach and command them, are his mouth likewise to bless them; and those that receive the law shall receive the blessing. The Hebrew doctors warn the people that they say not, "What availeth the blessing of this poor simple priest? "For," say they, "the receiving of the blessing depends, not on the priest, but on the holy blessed God." II. A form of blessing is here prescribed them. In their other devotions no form was prescribed, but this being God's command concerning benediction, that it might not look like any thing of their own, he puts the very words in their mouths, v. 24-26. Here observe, 1. That the blessing is commanded upon each particular person: The Lord bless thee. They must each of them prepare themselves to receive the blessing, and then they should find enough in it to make them every man happy. Blessed shalt thou be, Deut. xxviii. 3. If we take the law to ourselves, we may take the blessing to ourselves, as if our names were inserted. 2. That the name Jehovah is three times repeated in it, and (as the critics observe) each with a different accent in the original; the Jews themselves think there is some mystery in this, and we know what it is, the New Testament having explained it, which directs us to expect the blessing from the grace of our Lord Jesus Christ, the love of the Father, and the communion of the Holy Ghost, each of which persons is Jehovah, and yet they are "not three Lords, but one Lord," 2 Cor. xiii. 14. 3. That the favour of God is all in all in this blessing, for that is the fountain of all good. (1.) The Lord bless thee! Our blessing God is only our speaking well of him; his blessing us is doing well for us; those whom he blesses are blessed indeed. (2.) The Lord make his face shine upon thee, alluding to the shining of the sun upon the earth, to enlighten and comfort it, and to renew the face of it. "The Lord love thee and cause thee to know that he loves thee." We cannot but be happy if we have God's love; and we cannot but be easy if we know that we have it. (3.) The Lord lift up his countenance upon thee. This is to the same purport with the former, and it seems to allude to the smiles of a father upon his child, or of a man upon his friend whom he takes pleasure in. If God give us the assurances of his special favour and his acceptance of us, this will put gladness into the heart, Ps. iv. 7, 8. 4. That the fruits of this favour conveyed by this blessing are protection, pardon, and peace. (1.) Protection from evil, v. 24. The Lord keep thee, for it is he that keeps Israel, and neither slumbers nor sleeps (Ps. cxxi. 4), and all believers are kept by the power of God. (2.) Pardon of sin, v. 25. The Lord be gracious, or merciful, unto thee. (3.) Peace (v. 26), including all that good which goes to make up a complete happiness. III. God here promises to ratify and confirm the blessing: They shall put my name upon the children of Israel, v. 27. God gives them leave to make use of his name in blessing the people, and to bless them as his people, called by his name. This included all the blessings they could pronounce upon them, to mark them for God's peculiar, the people of his choice and love. God's name upon them was their honour, their comfort, their safety, their plea. We are called by thy name, leave us not. It is added, and I will bless them. Note, A divine blessing goes along with divine institutions, and puts virtue and efficacy into them. What Christ says of the peace is true of the blessing, "Peace to this congregation," if the sons of peace and heirs of blessing be there, the peace, the blessing, shall rest upon them, Luke x. 5, 6. For in every place where God records his name he will meet his people and bless them. Albert Barnes: Notes on the Bible - 18346:22: The priestly blessing (compare Ecclus. 36:17) is appointed as a solemn form to be used by the priests exclusively, and in this function their office as it were culminates (compare Lev 9:22 note). God Himself provides a formula, through which from time to time, as His people by obedience place themselves in true and right relationship to Him, the authorised mediators may pronounce and communicate His special blessing to them. It was a Jewish tradition that this blessing was given at the close of the daily sacrifice.The structure of the blessing is remarkable. It is rhythmical, consists of three distinct parts, and mounts by gradual stages to that peace which forms the last and most consummate gift which God can give His people. From a Christian point of view, and comparing the counterpart benediction of Co2 13:14, it is impossible not to see shadowed forth the doctrine of the Holy Trinity (compare Isa 6:3; Mat 28:19). And the three several sets of terms correspond fittingly to the office of the Three Persons in Their gracious work for the redemption of man. Carl Friedrich Keil and Franz Delitzsch6:22The Priestly or Aaronic Blessing. - The spiritual character of the congregation of Israel culminated in the blessing with which the priests were to bless the people. The directions as to this blessing, therefore, impressed the seal of perfection upon the whole order and organization of the people of God, inasmuch as Israel was first truly formed into a congregation of Jehovah by the fact that God not only bestowed His blessing upon it, but placed the communication of this blessing in the hands of the priests, the chosen and constant mediators of the blessings of His grace, and imposed it upon them as one portion of their official duty. The blessing which the priests were to impart to the people, consisted of a triple blessing of two members each, which stood related to each other thus: The second in each case contained a special application of the first to the people, and the three gradations unfolded the substance of the blessing step by step with ever increasing emphasis. - The first (Num 6:24), "Jehovah bless thee and keep thee," conveyed the blessing in the most general form, merely describing it as coming from Jehovah, and setting forth preservation from the evil of the world as His work. "The blessing of God is the goodness of God in action, by which a supply of all good pours down to us from His good favour as from their only fountain; then follows, secondly, the prayer that He would keep the people, which signifies that He alone is the defender of the Church, and that it is He who preserves it with His guardian care" (Calvin). - The second (Num 6:25), "Jehovah make His face shine upon thee, and be gracious unto thee," defined the blessing more closely as the manifestation of the favour and grace of God. The face of God is the personality of God as turned towards man. Fire goes out from Jehovah's face, and consumes the enemy and the rebellious (Lev 10:2, cf. Num 17:10; Num 20:3; Ex 13:22; Ps 34:17), and also a sunlight shining with love and full of life and good (Deut 30:20; Ps 27:1; Ps 43:3; Ps 44:4). If "the light of the sun is sweet, and pleasant for the eyes to behold" (Eccles 11:7), "the light of the divine countenance, the everlasting light (Ps 36:10), is the sum of all delight" (Baumg.). This light sends rays of mercy into a heart in need of salvation, and makes it the recipient of grace. - The third (Num 6:26), "Jehovah lift up His face to thee, and set (or give) thee peace" (good, salvation), set forth the blessing of God as a manifestation of power, or a work of power upon man, the end of which is peace (shalom), the sum of all the good which God sets, prepares, or establishes for His people. אל פּנים נשׁא, to lift up the face to any one, is equivalent to looking at him, and does not differ from עינים נשׁא or שׂים (Gen 43:29; Gen 44:21). When affirmed of God, it denotes His providential work upon man. When God looks at a man, He saves him out of his distresses (Ps 4:7; Ps 33:18; Ps 34:16). - In these three blessings most of the fathers and earlier theologians saw an allusion to the mystery of the Trinity, and rested their conclusion, (a) upon the triple repetition of the name Jehovah; (b) upon the ratio praedicati, that Jehovah, by whom the blessing is desired and imparted, is the Father, Son, and Holy Ghost; and (c) upon the distinctorum benedictionis membrorum consideratio, according to which bis trina beneficia are mentioned (cf. Calovii Bibl. illustr. ad h. l.). There is truth in this, though the grounds assigned seem faulty. As the threefold repetition of a word or sentence serves to express the thought as strongly as possible (cf. Jer 7:4; Jer 22:29), the triple blessing expressed in the most unconditional manner the thought, that God would bestow upon His congregation the whole fulness of the blessing enfolded in His Divine Being which was manifested as Jehovah. But not only does the name Jehovah denote God as the absolute Being, who revealed Himself as Father, Son, and Spirit in the historical development of His purpose of salvation for the redemption of fallen man; but the substance of this blessing, which He caused to be pronounced upon His congregation, unfolded the grace of God in the threefold way in which it is communicated to us through the Father, Son, and Spirit. (Note: See the admirable elaboration of these points in Luther's exposition of the blessing. Luther refers the first blessing to "bodily life and good." The blessing, he says, desired for the people "that God would give them prosperity and every good, and also guard and preserve them." This is carried out still further, in a manner corresponding to his exposition of the first article. The second blessing he refers to "the spiritual nature and the soul," and observes, "Just as the sun, when it rises and diffuses its rich glory and soft light over all the world, merely lifts up its face upon all the world;...so when God gives His word, He causes His face to shine clearly and joyously upon all minds, and makes them joyful and light, and as it were new hearts and new men. For it brings forgiveness of sins, and shows God as a gracious and merciful Father, who pities and sympathizes with our grief and sorrow. The third also relates to the spiritual nature and the soul, and is a desire for consolation and final victory over the cross, death, the devil, and all the gates of hell, together with the world and the evil desires of the flesh. The desire of this blessing is, that the Lord God will lift up the light of His word upon us, and so keep it over us, that it may shine in our hearts with strength enough to overcome all the opposition of the devil, death, and sin, and all adversity, terror, or despair.") John Gill6:22 And the Lord spake unto Moses,.... At the same time perhaps that the above law was given concerning the Nazarites; though why this should follow upon that, and what connection there is between the one and the other, it is not easy to say; the Nazarites were holy persons, and so were the priests; and therefore, according to Aben Ezra and others, the law of the one is joined to the law of the other:saying; as follows. |
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6:236:23: Խօսեա՛ց ընդ Ահարոնի եւ ընդ որդիս նորա եւ ասասցես. Ա՛յսպէս օրհնեսջիք զորդիսդ Իսրայէլի. եւ ասասջիք նոցա. Խօսեաց ընդ Ահարոնի եւ ընդ որդիս նորա եւ ասասցես. Այսպէս օրհնեսջիք զորդիսդ Իսրայելի, եւ ասասջիք նոցա:23 «Խօսի՛ր Ահարոնի ու նրա որդիների հետ եւ ասա՛. “Այսպէ՛ս օրհնեցէք իսրայէլացիներին եւ ասացէ՛ք նրանց. 23 «Խօսէ՛ Ահարոնին ու անոր որդիներուն եւ ըսէ՛. Այսպէս պիտի օրհնէք Իսրայէլի որդիները՝ ըսելով անոնց. 6:23: Խօսեա՛ց ընդ Ահարոնի եւ ընդ որդիս նորա եւ ասասցես. Ա՛յսպէս օրհնեսջիք զորդիսդ Իսրայէլի. եւ ասասջիք նոցա. 23 «Խօսի՛ր Ահարոնի ու նրա որդիների հետ եւ ասա՛. “Այսպէ՛ս օրհնեցէք իսրայէլացիներին եւ ասացէ՛ք նրանց. 23 «Խօսէ՛ Ահարոնին ու անոր որդիներուն եւ ըսէ՛. Այսպէս պիտի օրհնէք Իսրայէլի որդիները՝ ըսելով անոնց. zohrab-1805▾ eastern-1994▾ western am▾ |
6:2323: скажи Аарону и сынам его: так благословляйте сынов Израилевых, говоря им: Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them:6:23 λάλησον λαλεω talk; speak Ααρων ααρων Aarōn; Aaron καὶ και and; even τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him λέγων λεγω tell; declare οὕτως ουτως so; this way εὐλογήσετε ευλογεω commend; acclaim τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel λέγοντες λεγω tell; declare αὐτοῖς αυτος he; him καὶ και and; even ἐπιθήσουσιν επιτιθημι put on; put another τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐπὶ επι in; on τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐγὼ εγω I κύριος κυριος lord; master εὐλογήσω ευλογεω commend; acclaim αὐτούς αυτος he; him 6:23 דַּבֵּ֤ר dabbˈēr דבר speak אֶֽל־ ʔˈel- אֶל to אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron וְ wᵊ וְ and אֶל־ ʔel- אֶל to בָּנָ֣יו bānˈāʸw בֵּן son לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say כֹּ֥ה kˌō כֹּה thus תְבָרֲכ֖וּ ṯᵊvārᵃḵˌû ברך bless אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אָמֹ֖ור ʔāmˌôr אמר say לָהֶֽם׃ ס lāhˈem . s לְ to 6:23. loquere Aaron et filiis eius sic benedicetis filiis Israhel et dicetis eisSay to Aaron and his sons: Thus shall you bless the children of Israel, and you shall say to them: 23. Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel; ye shall say unto them, 23: скажи Аарону и сынам его: так благословляйте сынов Израилевых, говоря им: 6:23 λάλησον λαλεω talk; speak Ααρων ααρων Aarōn; Aaron καὶ και and; even τοῖς ο the υἱοῖς υιος son αὐτοῦ αυτος he; him λέγων λεγω tell; declare οὕτως ουτως so; this way εὐλογήσετε ευλογεω commend; acclaim τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel λέγοντες λεγω tell; declare αὐτοῖς αυτος he; him καὶ και and; even ἐπιθήσουσιν επιτιθημι put on; put another τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐπὶ επι in; on τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐγὼ εγω I κύριος κυριος lord; master εὐλογήσω ευλογεω commend; acclaim αὐτούς αυτος he; him 6:23 דַּבֵּ֤ר dabbˈēr דבר speak אֶֽל־ ʔˈel- אֶל to אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron וְ wᵊ וְ and אֶל־ ʔel- אֶל to בָּנָ֣יו bānˈāʸw בֵּן son לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say כֹּ֥ה kˌō כֹּה thus תְבָרֲכ֖וּ ṯᵊvārᵃḵˌû ברך bless אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אָמֹ֖ור ʔāmˌôr אמר say לָהֶֽם׃ ס lāhˈem . s לְ to 6:23. loquere Aaron et filiis eius sic benedicetis filiis Israhel et dicetis eis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Say to Aaron and his sons: Thus shall you bless the children of Israel, and you shall say to them: |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18316:23: On this wise ye shall bless the children of Israel - The prayer which God makes for his followers, and puts into their mouth, we are sure must be right; and to it, when sincerely, faithfully, and fervently offered, we may confidently expect an answer. If he condescended to give us a form of blessings or a form of prayer, we may rest assured that he will accept what he himself has made. This consideration may produce great confidence in them who come with either prayer or praise to the throne of grace, both of which should be, as far as circumstances will admit, in the very words of Scripture; for we can readily attach a consequence to the words of God, which we shall find difficult to attach to the best ordered words of men. Take with you words, and turn unto the Lord. What words? Why those which God immediately puts into their mouths. Take away all iniquity, and receive us graciously; so will we render the calves of our lips; we shall then give the sacrifices of which our lips have spoken, when we made our vows unto thee. See Hos 14:2.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:23: Gen 14:19, Gen 14:20, Gen 24:60, Gen 27:27-29, Gen 28:3, Gen 28:4, Gen 47:7, Gen 47:10, Gen 48:20; Lev 9:22, Lev 9:23; Deu 10:8, Deu 21:5, Deu 33:1; Jos 8:33; Ch1 23:13; Luk 24:50, Luk 24:51; Rom 1:7; Co1 1:3; Co2 13:14; Heb 7:1, Heb 7:7, Heb 11:20, Heb 11:21; Pe1 1:2; Pe2 1:2, Pe2 1:3; Jo2 1:3Geneva 15996:23 Speak unto Aaron and unto his sons, saying, On this wise ye shall (l) bless the children of Israel, saying unto them,(l) That is, pray for them. John Gill6:23 Speak unto Aaron, and unto his sons,.... Aaron and his sons that succeeded him in all after generations, being the persons that were in a public manner to bless the people of Israel, they are particularly addressed, see Deut 10:8,saying, on this wise ye shall bless the children of Israel; in such manner and with such words as after expressed; standing upon an eminence, lifting up their hands on high, spreading out their fingers, and raising their voices, and pronouncing the blessing in the Hebrew language, in the name of Jehovah, with their face towards the people; all which, according to the Jewish writers (d), were to be strictly observed: saying unto them; as follows. (d) Maimon. Hilchot Neshiut Cappim. c. 14. sect. 11. Gersom in loc. John Wesley6:23 On this wise - Heb. Thus, or in these words: yet they were not tied to these very words; because after this we have examples of Moses and David and Solomon, blessing the people in other words.Robert Jamieson, A. R. Fausset and David Brown6:23 THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the congregation of Israel, &c.--This passage records the solemn benediction which God appointed for dismissing the people at the close of the daily service. The repetition of the name "Lord" or "Jehovah" three times, expresses the great mystery of the Godhead--three persons, and yet one God. The expressions in the separate clauses correspond to the respective offices of the Father, to "bless and keep us"; of the Son, to be "gracious to us"; and of the Holy Ghost, to "give us peace." And because the benediction, though pronounced by the lips of a fellow man, derived its virtue, not from the priest but from God, the encouraging assurance was added, "I the Lord will bless them." |
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6:246:24: Օրհնեսցէ՛ զքեզ Տէր՝ եւ պահեսցէ՛ զքեզ, Օրհնեսցէ զքեզ Տէր եւ պահեսցէ զքեզ:24 (իմ անունը թող դնեն իսրայէլացիների վրայ, եւ ես՝ Տէրս, կ’օրհնեմ նրանց). 24 ‘Տէրը օրհնէ քեզ եւ պահէ քեզ. 6:24: Օրհնեսցէ՛ զքեզ Տէր՝ եւ պահեսցէ՛ զքեզ, 24 (իմ անունը թող դնեն իսրայէլացիների վրայ, եւ ես՝ Տէրս, կ’օրհնեմ նրանց). 24 ‘Տէրը օրհնէ քեզ եւ պահէ քեզ. zohrab-1805▾ eastern-1994▾ western am▾ |
6:2424: да благословит тебя Господь и сохранит тебя! The LORD bless thee, and keep thee:6:24 εὐλογήσαι ευλογεω commend; acclaim σε σε.1 you κύριος κυριος lord; master καὶ και and; even φυλάξαι φυλασσω guard; keep σε σε.1 you 6:24 יְבָרֶכְךָ֥ yᵊvāreḵᵊḵˌā ברך bless יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and יִשְׁמְרֶֽךָ׃ ס yišmᵊrˈeḵā . s שׁמר keep 6:24. benedicat tibi Dominus et custodiat teThe Lord bless thee, and keep thee. 24. The LORD bless thee, and keep thee: 24: да благословит тебя Господь и сохранит тебя! 6:24 εὐλογήσαι ευλογεω commend; acclaim σε σε.1 you κύριος κυριος lord; master καὶ και and; even φυλάξαι φυλασσω guard; keep σε σε.1 you 6:24 יְבָרֶכְךָ֥ yᵊvāreḵᵊḵˌā ברך bless יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and יִשְׁמְרֶֽךָ׃ ס yišmᵊrˈeḵā . s שׁמר keep 6:24. benedicat tibi Dominus et custodiat te ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The Lord bless thee, and keep thee. |
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18316:24: The Lord bless thee - There are three forms of blessing here, any or all of which the priests might use on any occasion. The following is a verbal translation: -1. May Jehovah bless thee and preserve thee! 2. May Jehovah cause his faces to shine upon thee, and be gracious unto thee! 3. May Jehovah lift up his faces upon thee, and may be put prosperity unto thee! This is a very comprehensive and excellent prayer, and may be paraphrased thus: - 1. May God speak good unto thee, by giving thee his excellent promises! (See the note on Gen 2:3). May he preserve thee in the possession of all the good thou hast, and from all the evil with which thou art threatened! 2. May the Holy Trinity illuminate thy heart, giving thee the true knowledge of thyself and of thy Maker; and may he show thee his graciousness in pardoning thy sins, and supporting thy soul! 3. May God give thee communion with the Father, Son, and Spirit, with a constant sense of his approbation; and grant thee prosperity in thy soul, and in all thy secular affairs! This I suppose to be the spirit and design of this form of benediction. Others will doubtless interpret it after their manner. Several wise and learned men believe that the mystery of the Holy Trinity is not obscurely hinted at in it. God the Father blesses and keeps his followers. God the Son is gracious unto sinners in remitting their offenses, which he died to blot out. God the Holy Spirit takes of the things which are Christ's, and shows them unto genuine Christians, and diffuses the peace of God in their hearts. In a word, Christ, the gift of the Father by the energy of the Holy Spirit, came to bless every one of us by turning us away from our iniquities. 1. Every genuine Christian is a true Nazarite. He is separated from the world, and dedicated solely to the service of God. 2. His life is a life of self-denial; he mortifies and keeps the flesh in obedience to the Spirit. 3. All this enters into the spirit of his baptismal vow; for in that he promises to renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh - to keep God's holy word and commandments, and to walk in the same all the days of his life. 4. The person who is faithful has the blessing of God entailed upon him. Thus shall ye bless the children of Israel, etc., etc. See the notes on Num 6:5-7 (note). Albert Barnes: Notes on the Bible - 18346:24The Lord bless thee, and keep thee - The second clause here, as in the other three verses, defines more closely the general tenor of the preceding one. The singular number, which is observed throughout, indicates that the blessing is conferred on Israel "collectively." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:24: The Lord: Rut 2:4; Psa 134:3; Co1 14:16; Eph 6:24; Phi 4:23; Rev 1:4, Rev 1:5keep thee: Psa 91:11, Psa 121:4-7; Isa 27:3, Isa 42:6; Joh 17:11; Phi 4:7; Th1 5:23; Pe1 1:5; Jde 1:24 John Gill6:24 The Lord bless thee,.... Jehovah, Father, Son, and Spirit; the word "Jehovah" being three times used, and a different accent put to each word, denoting three distinct persons and one Jehovah, according to Deut 6:4; who are each of them concerned in the blessing of the Lord's people, the spiritual Israel of God; Jehovah the Father blesses with all spiritual blessings, with electing, adopting, justifying, and pardoning grace, with regenerating and calling, and persevering grace, and with eternal life: Jehovah the Son blesses particularly with redeeming grace, and has a concern in all the other blessings; the saints are blessed with them in him, they are all in his hands, they are procured by him, come through him, and are the gifts of his grace: and Jehovah the Spirit blesses as a spirit of regeneration and sanctification, as the spirit of faith, as a comforter, as the spirit of adoption, and as the earnest and sealer of the saints unto the day of redemption:and keep thee; from, the evil of the world, from the evil one Satan, from the evil of sin, and the power, prevalence, and dominion of it, and from falling totally and finally by it, and keep in a state of grace unto everlasting salvation. John Wesley6:24 Bless thee - Bestow upon you all manner of blessings, temporal and spiritual. Keep thee - That is, continue his blessings to thee, and preserve thee in and to the use of them; keep thee from sin and its bitter effects. |
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6:256:25: եւ երեւեցուսցէ՛ զերեսս իւր ՚ի քեզ, եւ ողորմեսցի՛ քեզ. երեւեցուսցէ Տէր զերեսս իւր ի քեզ, եւ ողորմեսցի քեզ:25 Տէրն օրհնի քեզ ու պահպանի քեզ, 25 Տէրը պայծառացնէ իր երեսը քու վրադ ու ողորմի քեզի. 6:25: եւ երեւեցուսցէ՛ զերեսս իւր ՚ի քեզ, եւ ողորմեսցի՛ քեզ. 25 Տէրն օրհնի քեզ ու պահպանի քեզ, 25 Տէրը պայծառացնէ իր երեսը քու վրադ ու ողորմի քեզի. zohrab-1805▾ eastern-1994▾ western am▾ |
6:2525: да призрит на тебя Господь светлым лицем Своим и помилует тебя! The LORD make his face shine upon thee, and be gracious unto thee:6:25 ἐπιφάναι επιφαινω manifest κύριος κυριος lord; master τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even ἐλεήσαι ελεεω show mercy; have mercy on σε σε.1 you 6:25 יָאֵ֨ר yāʔˌēr אור be light יְהוָ֧ה׀ [yᵊhwˈāh] יְהוָה YHWH פָּנָ֛יו pānˈāʸw פָּנֶה face אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to וִֽ wˈi וְ and יחֻנֶּֽךָּ׃ ס yḥunnˈekkā . s חנן favour 6:25. ostendat Dominus faciem suam tibi et misereatur tuiThe Lord shew his face to thee, and have mercy on thee. 25. The LORD make his face to shine upon thee, and be gracious unto thee: 25: да призрит на тебя Господь светлым лицем Своим и помилует тебя! 6:25 ἐπιφάναι επιφαινω manifest κύριος κυριος lord; master τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even ἐλεήσαι ελεεω show mercy; have mercy on σε σε.1 you 6:25 יָאֵ֨ר yāʔˌēr אור be light יְהוָ֧ה׀ [yᵊhwˈāh] יְהוָה YHWH פָּנָ֛יו pānˈāʸw פָּנֶה face אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to וִֽ wˈi וְ and יחֻנֶּֽךָּ׃ ס yḥunnˈekkā . s חנן favour 6:25. ostendat Dominus faciem suam tibi et misereatur tui ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The Lord shew his face to thee, and have mercy on thee. |
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18346:25Make his face shine - This is an enhancement of the preceding benediction. "The face of God" imports not merely God's good will in general, but His active and special regard. With the "face" or "eye of the Lord accordingly is connected alike the judicial visitation of the wicked. Psa 34:16, and His mercies to the righteous Psa 4:6. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:25: The Lord: Psa 21:6, Psa 31:16, Psa 67:1, Psa 80:1-3, Psa 80:7, Psa 80:19, Psa 119:135; Dan 9:17gracious: Gen 43:29; Exo 33:19; Mal 1:9; Joh 1:17 John Gill6:25 The Lord make his face to shine upon thee,.... Cause himself, the sun of righteousness, to arise and shine upon them, and give both spiritual light and heat unto them; grant his gracious presence, the manifestations of himself, communion with him, clearer discoveries of his love, of interest in him, and an increase of spiritual light and knowledge of his Gospel, and the truths of it, and of his mind and will:and be gracious unto thee; by granting larger measures of grace out of his fulness, by leading more abundantly into it, and making fresh and frequent applications of it; grace is often wished for from Christ as well as from the Father. John Wesley6:25 Shine upon thee - Alluding to the shining of the sun upon the earth, to enlighten, and warm, and renew the face of it. The Lord love thee, and make thee know that he loves thee. We cannot but be happy, if we have God's love; and we cannot but be easy, if we know that we have it. |
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6:266:26: ամբարձցէ Տէր զերեսս իւր ՚ի քեզ, եւ տացէ քեզ խաղաղութիւն։ ամբարձցէ Տէր զերեսս իւր ի քեզ, եւ տացէ քեզ խաղաղութիւն:26 իր երեսը ցոյց տայ քեզ ու ողորմի քեզ: 26 Տէրը իր երեսը քու վրադ վերցնէ եւ խաղաղութիւն տայ քեզի’։ 6:26: ամբարձցէ Տէր զերեսս իւր ՚ի քեզ, եւ տացէ քեզ խաղաղութիւն։ 26 իր երեսը ցոյց տայ քեզ ու ողորմի քեզ: 26 Տէրը իր երեսը քու վրադ վերցնէ եւ խաղաղութիւն տայ քեզի’։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:2626: да обратит Господь лице Свое на тебя и даст тебе мир! The LORD lift up his countenance upon thee, and give thee peace:6:26 ἐπάραι επαιρω lift up; rear up κύριος κυριος lord; master τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even δῴη διδωμι give; deposit σοι σοι you εἰρήνην ειρηνη peace 6:26 יִשָּׂ֨א yiśśˌā נשׂא lift יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH פָּנָיו֙ pānāʸw פָּנֶה face אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to וְ wᵊ וְ and יָשֵׂ֥ם yāśˌēm שׂים put לְךָ֖ lᵊḵˌā לְ to שָׁלֹֽום׃ ס šālˈôm . s שָׁלֹום peace 6:26. convertat Dominus vultum suum ad te et det tibi pacemThe Lord turn his countenance to thee, and give thee peace. 26. The LORD lift up his countenance upon thee, and give thee peace. 26: да обратит Господь лице Свое на тебя и даст тебе мир! 6:26 ἐπάραι επαιρω lift up; rear up κύριος κυριος lord; master τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐπὶ επι in; on σὲ σε.1 you καὶ και and; even δῴη διδωμι give; deposit σοι σοι you εἰρήνην ειρηνη peace 6:26 יִשָּׂ֨א yiśśˌā נשׂא lift יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH פָּנָיו֙ pānāʸw פָּנֶה face אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to וְ wᵊ וְ and יָשֵׂ֥ם yāśˌēm שׂים put לְךָ֖ lᵊḵˌā לְ to שָׁלֹֽום׃ ס šālˈôm . s שָׁלֹום peace 6:26. convertat Dominus vultum suum ad te et det tibi pacem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The Lord turn his countenance to thee, and give thee peace. |
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18346:26Lift up his countenance upon thee - i. e. especially direct His thought and care toward thee: compare Kg2 9:32, and similar phrases in Gen 43:29; Gen 44:21. Through such loving providence alone could the peace of God in which the blessing closes be given. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:26: lift up: Psa 4:6, Psa 42:5, Psa 89:15; Act 2:28give thee: Psa 29:11; Isa 26:3, Isa 26:12, Isa 57:19; Mic 5:5; Luk 2:14; Joh 14:27, Joh 16:33; Joh 20:21, Joh 20:26; Act 10:36; Rom 5:1, Rom 15:13, Rom 15:33; Eph 2:14-17, Eph 6:23; Phi 4:7; Th2 3:16 John Gill6:26 And the Lord lift up his countenance upon thee,.... Show his face and favour, look cheerfully on his people, declare himself well pleased with them in Christ, and appear as smiling upon them through him, indulging them with visits of love, restoring to them the joys of his salvation, and upholding them with his free Spirit; and so causing them to walk pleasantly and comfortably in the ways of God, expecting eternal life and happiness, as God's free gift through Christ:and give thee peace; all outward needful prosperity, internal peace of mind, through the blood and righteousness of Christ, the peacemaker, and peace giver, and eternal peace in the world to come. John Wesley6:26 Lift up his countenance - That is, look upon thee with a chearful and pleasant countenance, as one that is well pleased with thee and thy services. Peace - Peace with God, with thy own conscience, and with all men; all prosperity is comprehended under this word. |
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6:276:27 [6:24]: եւ դիցե՛ն զանուն իմ ՚ի վերայ որդւոցն Իսրայէլի, եւ ե՛ս օրհնեցից զնոսա[1243]. [1243] Ամենայն գրչագիր օրինակք մեր յետ բանից 23 համարոյն ունին զբանս 27ին. Եւ դիցեն զանուն իմ եւ այլն։ Բաց յՈսկանայ՝ որ դնէ զնոյն ՚ի վախճանի ըստ կարգի լատինական թուահամարոյն։ Եւ դիցեն զանուն իմ ի վերայ որդւոցն Իսրայելի, եւ ես օրհնեցից զնոսա:27 Տէրն իր երեսը դէպի քեզ դարձնի եւ քեզ խաղաղութիւն պարգեւի”»: 27 Եւ իմ անունս Իսրայէլի որդիներուն վրայ պիտի դնեն ու ես պիտի օրհնեմ զանոնք»։ 6:27 [6:24]: եւ դիցե՛ն զանուն իմ ՚ի վերայ որդւոցն Իսրայէլի, եւ ե՛ս օրհնեցից զնոսա[1243]. [1243] Ամենայն գրչագիր օրինակք մեր յետ բանից 23 համարոյն ունին զբանս 27ին. Եւ դիցեն զանուն իմ եւ այլն։ Բաց յՈսկանայ՝ որ դնէ զնոյն ՚ի վախճանի ըստ կարգի լատինական թուահամարոյն։ 27 Տէրն իր երեսը դէպի քեզ դարձնի եւ քեզ խաղաղութիւն պարգեւի”»: 27 Եւ իմ անունս Իսրայէլի որդիներուն վրայ պիտի դնեն ու ես պիտի օրհնեմ զանոնք»։ zohrab-1805▾ eastern-1994▾ western am▾ |
6:2727: Так пусть призывают имя Мое на сынов Израилевых, и Я благословлю их. And they shall put my name upon the children of Israel; and I will bless them:6:27 וְ wᵊ וְ and שָׂמ֥וּ śāmˌû שׂים put אֶת־ ʔeṯ- אֵת [object marker] שְׁמִ֖י šᵊmˌî שֵׁם name עַל־ ʕal- עַל upon בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and אֲנִ֖י ʔᵃnˌî אֲנִי i אֲבָרֲכֵֽם׃ פ ʔᵃvārᵃḵˈēm . f ברך bless 6:27. invocabunt nomen meum super filios Israhel et ego benedicam eisAnd they shall invoke my name upon the children of Israel, and I will bless them. 27. So shall they put my name upon the children of Israel; and I will bless them. 27: Так пусть призывают имя Мое на сынов Израилевых, и Я благословлю их. 6:27 וְ wᵊ וְ and שָׂמ֥וּ śāmˌû שׂים put אֶת־ ʔeṯ- אֵת [object marker] שְׁמִ֖י šᵊmˌî שֵׁם name עַל־ ʕal- עַל upon בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and אֲנִ֖י ʔᵃnˌî אֲנִי i אֲבָרֲכֵֽם׃ פ ʔᵃvārᵃḵˈēm . f ברך bless 6:27. invocabunt nomen meum super filios Israhel et ego benedicam eis ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ And they shall invoke my name upon the children of Israel, and I will bless them. |
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18346:27Put my name upon the children of Israel - i. e. pronounce My Sacred Name over them in blessing them. God will give effect to the benediction pronounced by the priests. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18806:27: put my: Exo 3:13-15, Exo 6:3, Exo 34:5-7; Deu 28:10; Ch2 7:14; Isa 43:7; Jer 14:9; Dan 9:18, Dan 9:19; Mat 28:19and I will: Num 23:20; Gen 12:2, Gen 12:3, Gen 32:26, Gen 32:29; Ch1 4:10; Psa 5:12, Psa 67:7, Psa 115:12, Psa 115:13; Eph 1:3 Carl Friedrich Keil and Franz Delitzsch6:27This blessing was not to remain merely a pious wish, however, but to be manifested in the people with all the power of a blessing from God. This assurance closes the divine command: "They shall put My name upon the children of Israel, and I will bless them." Geneva 15996:27 And they shall put my (m) name upon the children of Israel; and I will bless them.(m) They shall pray in my Name for them. John Gill6:27 And they shall put my name upon the children of Israel,.... Call them by his name, the people of the Lord; call upon the name of the Lord to bless them, and pronounce the blessing on them in the name of the Lord, in or by the name Jehovah, as Jarchi, three times used in this form of blessing:and I will bless them; really and truly bless them bless them with blessings indeed; with all sorts of blessings temporal and spiritual; with solid and substantial ones; and such are blessed, and will remain so, their blessings are irrevocable and irreversible; and unless the Lord blesses, in vain do the priests bless, or any of his ministers pronounce a blessing; theirs lies in words and wishes, his in real facts; they can only pray and wish for the blessing, it is he only that can give it, and can ratify and confirm what they declare and pronounce, according to his revealed word. Some refer the relative "them" to the priests, as if the sense was, I will bless the priests that bless Israel, for God will bless them that bless his people; but Aben Ezra thinks it belongs both to Israel, and to the priests, that God would confirm and establish the blessing of the priests pronounced on Israel, and bless the priests also, who needed the divine blessing as well as the people, and being found in the way of their duty, might expect it: the Targum of Jonathan is,"I will bless them in my Word;''his essential Word, Christ, in whom his chosen ones are blessed with all spiritual blessings, and who is the promised seed, in whom all nations of the earth shall be blessed. John Wesley6:27 Put my name - Shall call them by my name, shall recommend them to me as my own people, and bless them and pray unto me for them as such; which is a powerful argument to prevail with God for them. |
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