Levitik 25
Bib La · Kreyòl Ayisyen
1 Seyè a pale ak Moyiz sou mòn Sinayi a, li di l' konsa: 2 -Pale ak moun pèp Izrayèl yo, w'a di yo pou mwen: Lè n'a antre nan peyi m'ap ban nou an, n'a bay tè a yon repo pou Seyè a. 3 Pandan sizan n'a plante jaden nou, n'a taye pye rezen nou yo, epi n'a ranmase rekòt pandan sizan. 4 Men, setyèm lanne a n'a kite tè a poze nèt. Se va yon gwo lanne repo pou tè a. Se va yon lanne n'a kite tè a pran repo pou Seyè a. Nou p'ap simen anyen nan jaden nou, ni nou p'ap taye pye rezen nou yo. 5 Piga nou ranmase grenn ki pouse konsa nan jaden nou pou nou vann. Ni piga nou keyi rezen ki donnen nan pye rezen nou pa t' taye pou nou vann. Se va yon lanne repo nèt pou te a. 6 Pandan tout lanne a tè a va rete san nou pa travay li. Men, sa l'a bay la va sèvi manje pou nou ak pou tout moun k'ap viv lakay nou, pou moun lòt nasyon ki fè ladesant lakay nou. 7 Bèt domestik nou yo ak bèt bwa ki nan peyi a va manje nan sa tè a bay la tou. 8 N'a konte sèt lanne Repo, ki vle di sèt fwa sèt lanne, sa va ban nou karantnèf lanne. 9 Sou dizyèm jou setyèm mwa a ki jou pou n' mande Bondye gras la, n'a fè kònen twonpèt nan tout peyi a. 10 N'a mete senkantyèm lanne sa a apa pou Bondye, epi n'a bay lòd pou yo bay tout moun ki esklav nan peyi a libète yo pou tout lanne a. Se va yon lanne rejwisans pou tout moun. Lanne sa a, tou sa yo te vann anvan ap tounen pou ansyen mèt yo ankò osinon pou eritye yo. Tout moun ki te esklav ap tounen lib lakay yo. 11 Senkantyèm lanne sa a va yon lanne rejwisans pou tout moun: Nou p'ap simen anyen nan jaden nou yo, ni nou p'ap ranmase grenn ki pouse konsa nan jaden nou yo pou nou vann, ni nou p'ap keyi rezen ki donnen nan pye rezen nou pa t' taye pou nou vann. 12 Paske se va yon lanne rejwisans, se va yon lanne n'a mete apa nèt pou Seyè a. Men n'a manje tou sa jaden nou pa t' plante yo bay. 13 Nan lanne rejwisans sa a, tout tè ki te vann ap tounen pou ansyen mèt yo ankò. 14 Konsa, si n'ap vann yon moun pèp Izrayèl parèy nou yon tè osinon si n'ap achte tè nan men l', piga nou fè koutay yonn sou do lòt. 15 Lè n'ap achte yon tè osinon lè w'ap vann yon tè, se pou nou kalkile pri a sou kantite lanne tè a ka travay anvan lanne rejwisans k'ap vini an rive. 16 Plis gen lanne anvan lanne rejwisans lan rive, se plis pri a va pi wo. Mwens gen lanne, se plis pri a va pi ba, paske se kantite lanne rekòt tè a ka bay la n'ap vann osinon n'ap achte. 17 Pa fè lajan sou do moun pèp Izrayèl parèy nou. Men, se pou nou gen krentif pou Bondye nou, paske se mwen menm ki Seyè a, Bondye nou an. 18 Se pou nou swiv lòd mwen ban nou yo, se pou nou kenbe tout kòmandman m' yo. Se pou nou swiv yo, se konsa n'a kapab viv nan peyi a san nou pa bezwen pè anyen. 19 Tè a va bay rekòt li, n'a manje kont nou, epi n'a viv nan peyi a ak kè poze. 20 Men, gen moun ki va mande kisa y'a manje setyèm lanne a si yo pa plante, si yo pa ranmase rekòt. 21 Mwen menm, Seyè a, m'a voye benediksyon m' sou tè a pandan sizyèm lanne a pou l' ka donnen rekòt kantite pou twazan. 22 Konsa, lè wityèm lanne a va rive pou nou plante jaden nou yo, n'a jwenn manje toujou nan ansyen rekòt sizyèm lanne a. N'a gen kont pou nou manje jouk nevyèm lanne a rivè, lè n'a gen pou n' ranmase rekòt wityèm lanne sa a. 23 Yon tè pa fèt pou vann pou tout tan, paske tè a pa pou nou, se pou mwen li ye. Nou menm, nou tankou moun lòt peyi ki rete lakay mwen: mwen ban nou dwa sèvi sou tè a. 24 Lè n'ap achte yon tè nan peyi nou an, se pou nou rekonèt dwa ansyen mèt tè a genyen pou l' reachte tè a ankò. 25 Lè yon moun pèp Izrayèl parèy nou vin nan nesesite, epi li blije vann pòsyon tè ki pou li a, fanmi ki pi pre l' la va reachte tè li te vann lan, paske se li ki gen dwa fè sa. 26 Men, si yon nonm pa gen fanmi pre pou reachte tè a, epi apre kèk tan zafè l' vin bon ankò, l'a reachte tè a lè l'a gen kont lajan pou sa. 27 L'a kalkile depi ki tan li te vann tè a, epi l'a renmèt moun ki te achte tè a nan men l' lan lajan ki koresponn ak kantite lanne ki rete anvan lanne rejwisans k'ap vini an, epi l'a reprann tè li. 28 Men, si li pa gen kont kòb pou reachte tè a, tè a va rete nan men moun ki te achte l' la jouk lanne rejwisans k'ap vini an. Lè sa a, tè a va tounen nan men ansyen mèt li ankò. 29 Si yon nonm vann yon kay ki nan yon bouk ki gen ranpa, li gen yon lanne delè, depi dat li te vann kay la, pou l' reachte l' ankò. Pase yon lanne, li pèdi dwa a. 30 Si li kite tout lanne a pase san li pa reachte kay la, kay la ap rete pou moun ki te achte l' la ak pou pitit pitit li yo. Yo p'ap renmèt li kay la lè lanne rejwisans la rive. 31 Men, kay ki nan bouk kote ki pa gen ranpa, y'ap konsidere yo menm jan ak yon jaden. Ansyen mèt la gen dwa reachte l' ankò. Men, tout jan se pou yo renmèt li kay la, lè lanne rejwisans lan rive. 32 Moun Levi yo menm ap gen lavil pa yo apa. Yon moun Levi ap toujou gen dwa reachte kay ki te pou li nenpòt kilè. 33 Si yon moun Levi rive vann yon kay ki nan lavil moun Levi yo, epi li pa reachte l', se pou yo renmèt li kay la lè lanne rejwisans lan rive, paske lè yon moun Levi gen yon kay nan mitan pèp la, kay la pou li nèt. 34 Konsa tou, pou jaden ki tout arebò lavil moun Levi yo, yo pa gen dwa vann li, paske se pou yo li ye pou tout tan. 35 Si yon moun pèp Izrayèl parèy nou k'ap viv toupre lakay nou vin nan nesesite, epi li tonbe nan malsite, se pou nou lonje men ba li tankou nou ta dwe fè l' pou yon moun lòt nasyon k'ap travay lakay nou osinon ki vin fè ladesant lakay nou. Konsa, l'a toujou ka viv bò kote nou. 36 Pa fè l' peye ankenn enterè, pa ba l' ponya. Gen krentif pou Bondye. Bay moun pèp Izrayèl parèy nou an yon chans pou l' viv tou. 37 Piga nou mande l' enterè sou lajan nou prete l'. Piga nou ba l' ponya pou manje nou vann li. 38 Se mwen menm Seyè a, Bondye nou an. Se mwen menm ki te fè nou soti kite peyi Lejip pou m' te ka ban nou peyi Kanaran an epitou pou m' te ka Bondye nou. 39 Si yon moun pèp Izrayèl parèy nou k'ap viv toupre lakay nou vin nan nesesite, epi li vann tèt li ban nou pou li sèvi nou esklav, piga nou fè l' fè travay yon domestik. 40 L'ap rete lakay nou tankou moun lòt nasyon yo k'ap travay pou lajan lakay nou. L'a sèvi nou jouk lanne rejwisans k'ap vini an. 41 Lè sa a, li menm ak tout pitit li yo, y'a kite lakay nou, y'a tounen al jwenn fanmi yo, epi y'a renmèt yo tè zansèt yo te kite pou yo a. 42 Paske se esklav mwen nou ye, se mwen menm ki te fè nou soti kite peyi Lejip. Yo pa gen dwa vann nou pou fè nou sèvi esklav lòt moun. 43 Piga nou aji mal ak moun pèp Izrayèl parèy nou yo. Se pou nou gen krentif pou Bondye nou an. 44 Lè n'a bezwen gason osinon fi pou sèvi esklav lakay nou, nou ka achte yo nan moun lòt nasyon k'ap viv lòt bò fwontyè peyi nou an. 45 Nou ka achte pitit moun lòt nasyon k'ap viv nan mitan nou tou. Konsa tou, lè yo rete lakay nou, si yo fè pitit sou tè ki pou nou, pitit yo va pou nou tou. 46 N'a kite yo tankou byen pou pitit nou yo. Y'a sèvi yo jouk yo mouri. Nou pa dwe maltrete moun pèp Izrayèl parèy nou. Men, se pou nou aji avèk yo tankou frè ak frè. 47 Sipoze yon moun lòt nasyon k'ap viv nan mitan nou nan peyi a vin gen anpil mwayen epi yon moun pèp Izrayèl parèy nou k'ap viv lakay nou, osinon pre kay moun lòt nasyon an, vin nan nesesite epi l al vann tèt li bay moun lòt nasyon an, osinon bay yonn nan fanmi moun lòt nasyon an pou li sèvi l' esklav. 48 Apre li vann tèt li a, l'a toujou gen avantaj moun ka reachte l' pou ba li libète l'. Se bagay yonn nan frè li yo, 49 osinon tonton l', osinon pitit gason tonton l' yo, osinon yonn nan fanmi pre li yo ka fè pou li. Si li menm li vin gen mwayen, li ka reachte tèt li tou. 50 Dakò ak moun ki te achte l' la, se pou l' konte konbe lanne ki gen depi lanne li te vann tèt li bay moun lan jouk lanne rejwisans k'ap vini an. Lè sa a, l'a kalkile lajan pou l' bay la sou kantite lanne l'a jwenn lan, epi sou pri yo peye lè konsa pou yon moun k'ap travay pou lajan lakay moun. 51 Lè gen anpil lanne ki rete, l'a kalkile sou yo pou l' konnen valè lajan pou l' renmèt pou l' ka reachte tèt li. 52 Men, si pa gen lanne ki rete anvan lanne rejwisans lan, y'a kalkile ansanm, epi l'a renmèt li lajan dapre kantite lanne ki rete a pou l' ka reachte tèt li. 53 Paske l'ap travay ak moun lan tankou domestik k'ap travay pou lajan pa an, ou pa fèt pou kite moun lan maltrete li. 54 Si li pa reachte tèt li konsa, lè lanne rejwisans lan rive, ni li menm, ni pitit gason l' yo va lib ankò. Epi y'a kite kay moun lan. 55 Se pou nou swiv regleman sa yo, paske se esklav pa m' moun pèp Izrayèl yo ye. Yo se esklav mwen te fè soti kite peyi Lejip. Se mwen menm ki Seyè a, Bondye nou an.
Kòmantè sa a an angle, jan li te pibliye a. Tèks Bib la anwo a pa chanje.
Kòmantè — se pa tèks Bib la
Levitik 25:2-4
Le 25:1-7. Sabbath of the Seventh Year.
2-4. When ye come into the land which I give you--It has been questioned on what year, after the occupation of Canaan, the sabbatic year began to be observed. Some think it was the seventh year after their entrance. But others, considering that as the first six years were spent in the conquest and division of the land (Jos 5:12), and that the sabbatical year was to be observed after six years of agriculture, maintain that the observance did not commence till the fourteenth year.
the land keep a sabbath unto the Lord--This was a very peculiar arrangement. Not only all agricultural processes were to be intermitted every seventh year, but the cultivators had no right to the soil. It lay entirely fallow, and its spontaneous produce was the common property of the poor and the stranger, the cattle and game. This year of rest was to invigorate the productive powers of the land, as the weekly Sabbath was a refreshment to men and cattle. It commenced immediately after the feast of ingathering, and it was calculated to teach the people, in a remarkable manner, the reality of the presence and providential power of God.
Levitik 25:8-11
Le 25:8-23. The Jubilee.
8-11. thou shalt number seven sabbaths of years--This most extraordinary of all civil institutions, which received the name of "Jubilee" from a Hebrew word signifying a musical instrument, a horn or trumpet, began on the tenth day of the seventh month, or the great day of atonement, when, by order of the public authorities, the sound of trumpets proclaimed the beginning of the universal redemption. All prisoners and captives obtained their liberties, slaves were declared free, and debtors were absolved. The land, as on the sabbatic year, was neither sowed nor reaped, but allowed to enjoy with its inhabitants a sabbath of repose; and its natural produce was the common property of all. Moreover, every inheritance throughout the land of Judea was restored to its original owner.
Levitik 25:12
12. ye shall eat the increase thereof out of the field, &c.--All that the ground yielded spontaneously during that period might be eaten for their necessary subsistence, but no persons were at liberty to hoard or form a private stock in reserve.
Levitik 25:13
13. ye shall return every man unto his possession, &c.--Inheritances, from whatever cause, and how frequently soever they had been alienated, came back into the hands of the original proprietors. This law of entail, by which the right heir could never be excluded, was a provision of great wisdom for preserving families and tribes perfectly distinct, and their genealogies faithfully recorded, in order that all might have evidence to establish their right to the ancestral property. Hence the tribe and family of Christ were readily discovered at his birth.
Levitik 25:17
17. Ye shall not oppress one another, but thou shalt fear thy God--This, which is the same as Le 25:14, related to the sale or purchase of possessions and the duty of paying an honest and equitable regard, on both sides, to the limited period during which the bargain could stand. The object of the legislator was, as far as possible, to maintain the original order of families, and an equality of condition among the people.
Levitik 25:21-22
21-22. I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years, &c.--A provision was made, by the special interposition of God, to supply the deficiency of food which would otherwise have resulted from the suspension of all labor during the sabbatic year. The sixth year was to yield a miraculous supply for three continuous years. And the remark is applicable to the year of Jubilee as well as the sabbatic year. (See allusions to this extraordinary provision in 2Ki 19:29; Is 37:30). None but a legislator who was conscious of acting under divine authority would have staked his character on so singular an enactment as that of the sabbatic year; and none but a people who had witnessed the fulfilment of the divine promise would have been induced to suspend their agricultural preparations on a recurrence of a periodical Jubilee.
Levitik 25:23-28
23-28. The land shall not be sold for ever--or, "be quite cut off," as the Margin better renders it. The land was God's, and, in prosecution of an important design, He gave it to the people of His choice, dividing it among their tribes and families--who, however, held it of Him merely as tenants-at-will and had no right or power of disposing of it to strangers. In necessitous circumstances, individuals might effect a temporary sale. But they possessed the right of redeeming it, at any time, on payment of an adequate compensation to the present holder; and by the enactments of the Jubilee they recovered it free--so that the land was rendered inalienable. (See an exception to this law, Le 27:20).
Levitik 25:29-31
29-31. if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold--All sales of houses were subject to the same condition. But there was a difference between the houses of villages (which, being connected with agriculture, were treated as parts of the land) and houses possessed by trading people or foreigners in walled towns, which could only be redeemed within the year after the sale; if not then redeemed, these did not revert to the former owner at the Jubilee.
Levitik 25:32-34
32-34. Notwithstanding the cities of the Levites, &c.--The Levites, having no possessions but their towns and their houses, the law conferred on them the same privileges that were granted to the lands of the other Israelites. A certain portion of the lands surrounding the Levitical cities was appropriated to them for the pasturage of their cattle and flocks (Nu 35:4, 5). This was a permanent endowment for the support of the ministry and could not be alienated for any time. The Levites, however, were at liberty to make exchanges among themselves; and a priest might sell his house, garden, and right of pasture to another priest, but not to an Israelite of another tribe (Jr 41:7-9).
Levitik 25:35-38
35-38. if thy brother be waxen poor, ... relieve him--This was a most benevolent provision for the poor and unfortunate, designed to aid them or alleviate the evils of their condition. Whether a native Israelite or a mere sojourner, his richer neighbor was required to give him food, lodging, and a supply of money without usury. Usury was severely condemned (Psa 15:5; Eze 18:8, 17), but the prohibition cannot be considered as applicable to the modern practice of men in business, borrowing and lending at legal rates of interest.
Levitik 25:39-46
39-46. if thy brother ... be waxen poor, and be sold unto thee, thou shalt not compel him to serve as a bond-servant--An Israelite might be compelled, through misfortune, not only to mortgage his inheritance, but himself. In the event of his being reduced to this distress, he was to be treated not as a slave, but a hired servant whose engagement was temporary, and who might, through the friendly aid of a relative, be redeemed at any time before the Jubilee. The ransom money was determined on a most equitable principle. Taking account of the number of years from the proposal to redeem and the Jubilee, of the current wages of labor for that time, and multiplying the remaining years by that sum, the amount was to be paid to the master for his redemption. But if no such friendly interposition was made for a Hebrew slave, he continued in servitude till the year of Jubilee, when, as a matter of course, he regained his liberty, as well as his inheritance. Viewed in the various aspects in which it is presented in this chapter, the Jubilee was an admirable institution, and subservient in an eminent degree to uphold the interests of religion, social order, and freedom among the Israelites.
Konsèy: peze sou nimewo yon vèsè pou w wè kòmantè vèsè sa a.