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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. Christ teaches his disciples to pray, and quickens and encourages them to be frequent, instant, and importunate in prayer, ver. 1-13. II. He fully answers the blasphemous imputation of the Pharisees, who charged him with casting out devils by virtue of a compact and confederacy with Beelzebub, the prince of the devils, and shows the absurdity and wickedness of it, ver. 14-26. III. He shows the honour of obedient disciples to be greater than that of his own mother, ver. 27, 28. IV. He upbraids the men of that generation for their infidelity and obstinacy, notwithstanding all the means of conviction offered to them, ver. 29-36. V. He severely reproves the Pharisees and consciences of those that submitted to them, and their hating and persecuting those that witnessed against their wickedness, ver. 37-54.
Adam Clarke: Commentary on the Bible - 1831
Christ teaches his disciples to pray, Luk 11:1-4. Shows the necessity of importunity in prayer, Luk 11:5-13. Casts out a dumb demon, Luk 11:14. The Jews ascribe this to the power of Beelzebub; our Lord vindicates his conduct, Luk 11:15-23. Miserable state of the Jews, Luk 11:24-26. Who they are that are truly blessed, Luk 11:27, Luk 11:28. He preaches to the people, Luk 11:29-36. A Pharisee invites him to dine with him, who takes offense because he washed not his hands, Luk 11:37, Luk 11:38. Our Lord exposes their hypocrisy, Luk 11:39-44. He denounces woes against the lawyers, Luk 11:45-52. The scribes and Pharisees are greatly offended, and strive to entangle him in his words, Luk 11:53, Luk 11:54.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 11:1, Christ teaches us to pray, and that instantly; Luk 11:11, assuring us that God will give all good things to them that ask him; Luk 11:14, He, casting out a dumb devil, rebukes the blasphemous Pharisees; Luk 11:27, and shows who are blessed; Luk 11:29, preaches to the people; Luk 11:37, and reprehends the outward shew of holiness in the Pharisees, scribes, and lawyers.
11:111:1: Եւ եղեւ ՚ի տեղւոջ ուրեք կալ յաղօ՛թս. եւ իբրեւ դադարեաց, ասէ ցնա ոմն յաշակերտացն իւրոց. Տէր՝ ուսո՛ մեզ յաղօթս կալ, որպէս Յովհաննէս ուսոյց աշակերտացն իւրոց[1245]։ [1245] Ոմանք. Կալ յաղօթս։ Ոսկան. Որպէս եւ Յօհաննէս։
11 Եւ եղաւ որ Յիսուս մի տեղ աղօթքի էր կանգնած. եւ երբ վերջացրեց, նրա աշակերտներից մէկն ասաց նրան. «Տէ՛ր, մեզ աղօթել սովորեցրո՛ւ, ինչպէս Յովհաննէսը սովորեցրեց իր աշակերտներին»:
11 Տեղ մը աղօթք կ’ընէր։ Երբ դադրեցաւ, իր աշակերտներէն մէկը ըսաւ իրեն. «Տէ՛ր, մեզի աղօթք ընել սորվեցուր, ինչպէս Յովհաննէս իր աշակերտներուն սորվեցուց»։
Եւ եղեւ ի տեղւոջ ուրեք կալ յաղօթս. եւ իբրեւ դադարեաց, ասէ ցնա ոմն յաշակերտացն իւրոց. Տէր, ուսո մեզ յաղօթս կալ, որպէս եւ Յովհաննէս ուսոյց աշակերտացն իւրոց:

11:1: Եւ եղեւ ՚ի տեղւոջ ուրեք կալ յաղօ՛թս. եւ իբրեւ դադարեաց, ասէ ցնա ոմն յաշակերտացն իւրոց. Տէր՝ ուսո՛ մեզ յաղօթս կալ, որպէս Յովհաննէս ուսոյց աշակերտացն իւրոց[1245]։
[1245] Ոմանք. Կալ յաղօթս։ Ոսկան. Որպէս եւ Յօհաննէս։
11 Եւ եղաւ որ Յիսուս մի տեղ աղօթքի էր կանգնած. եւ երբ վերջացրեց, նրա աշակերտներից մէկն ասաց նրան. «Տէ՛ր, մեզ աղօթել սովորեցրո՛ւ, ինչպէս Յովհաննէսը սովորեցրեց իր աշակերտներին»:
11 Տեղ մը աղօթք կ’ընէր։ Երբ դադրեցաւ, իր աշակերտներէն մէկը ըսաւ իրեն. «Տէ՛ր, մեզի աղօթք ընել սորվեցուր, ինչպէս Յովհաննէս իր աշակերտներուն սորվեցուց»։
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11:11: Случилось, что когда Он в одном месте молился, и перестал, один из учеников Его сказал Ему: Господи! научи нас молиться, как и Иоанн научил учеников своих.
11:1  καὶ ἐγένετο ἐν τῶ εἶναι αὐτὸν ἐν τόπῳ τινὶ προσευχόμενον, ὡς ἐπαύσατο, εἶπέν τις τῶν μαθητῶν αὐτοῦ πρὸς αὐτόν, κύριε, δίδαξον ἡμᾶς προσεύχεσθαι, καθὼς καὶ ἰωάννης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ.
11:1. Καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) τῷ (unto-the-one) εἶναι (to-be) αὐτὸν (to-it) ἐν (in) τόπῳ (unto-an-occasion) τινὶ (unto-a-one) προσευχόμενον , ( to-goodly-holding-toward ,"ὡς (as) ἐπαύσατο , ( it-ceased ,"εἶπέν (it-had-said,"τις (a-one) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it,"πρὸς (toward) αὐτόν (to-it,"Κύριε, (Authority-belonged,"δίδαξον (thou-should-have-taught) ἡμᾶς (to-us) προσεύχεσθαι , ( to-goodly-hold-toward ) καθὼς (down-as) καὶ (and) Ἰωάνης (an-Ioanes) ἐδίδαξεν (it-taught) τοὺς (to-the-ones) μαθητὰς (to-learners) αὐτοῦ. (of-it)
11:1. et factum est cum esset in loco quodam orans ut cessavit dixit unus ex discipulis eius ad eum Domine doce nos orare sicut et Iohannes docuit discipulos suosAnd it came to pass that as he was in a certain place praying, when he ceased, one of his disciples said to him: Lord, teach us to pray, as John also taught his disciples.
1. And it came to pass, as he was praying in a certain place, that when he ceased, one of his disciples said unto him, Lord, teach us to pray, even as John also taught his disciples.
11:1. And it happened that, while he was in a certain place praying, when he ceased, one of his disciples said to him, “Lord, teach us to pray, as John also taught his disciples.”
11:1. And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.
And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples:

1: Случилось, что когда Он в одном месте молился, и перестал, один из учеников Его сказал Ему: Господи! научи нас молиться, как и Иоанн научил учеников своих.
11:1  καὶ ἐγένετο ἐν τῶ εἶναι αὐτὸν ἐν τόπῳ τινὶ προσευχόμενον, ὡς ἐπαύσατο, εἶπέν τις τῶν μαθητῶν αὐτοῦ πρὸς αὐτόν, κύριε, δίδαξον ἡμᾶς προσεύχεσθαι, καθὼς καὶ ἰωάννης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ.
11:1. et factum est cum esset in loco quodam orans ut cessavit dixit unus ex discipulis eius ad eum Domine doce nos orare sicut et Iohannes docuit discipulos suos
And it came to pass that as he was in a certain place praying, when he ceased, one of his disciples said to him: Lord, teach us to pray, as John also taught his disciples.
11:1. And it happened that, while he was in a certain place praying, when he ceased, one of his disciples said to him, “Lord, teach us to pray, as John also taught his disciples.”
11:1. And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Неизвестно, в какое время и где Господь однажды совершал молитву, - вероятно, в некотором отдалении от Своих учеников. По окончании этой молитвы, один из учеников обратился к Господу с просьбой научить их молиться, - т. е., конечно, дать какую-либо определенную формулу молитвы, как это сделал Креститель для своих учеников (ср. V, 33).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. 2 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. 3 Give us day by day our daily bread. 4 And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. 5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; 6 For a friend of mine in his journey is come to me, and I have nothing to set before him? 7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8 I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. 9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. 10 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 11 If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? 12 Or if he shall ask an egg, will he offer him a scorpion? 13 If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?

Prayer is one of the great laws of natural religion. That man is a brute, is a monster, that never prays, that never gives glory to his Maker, nor feels his favour, nor owns his dependence upon him. One great design therefore of Christianity is to assist us in prayer, to enforce the duty upon us, to instruct us in it, and encourage us to expect advantage by it. Now here,

I. We find Christ himself praying in a certain place, probably where he used to pray, v. 1. As God, he was prayed to; as man, he prayed; and, though he was a Son, yet learned he this obedience. This evangelist has taken particular notice of Christ's praying often, more than any other of the evangelists: when he was baptized (ch. iii. 21), he was praying; he withdrew into the wilderness, and prayed (ch. v. 16); he went out into a mountain to pray, and continued all night in prayer (ch. vi. 12); he was alone praying (ch. ix. 18); soon after, he went up into a mountain to pray, and as he prayed he was transfigured (ch. ix. 28, 29); and here he was praying in a certain place. Thus, like a genuine son of David, he gave himself unto prayer, Ps. cix. 4. Whether Christ was now alone praying, and the disciples only knew that he was so, or whether he prayed with them, is uncertain; it is most probable that they were joining with him.

II. His disciples applied themselves to him for direction in prayer. When he was praying, they asked, Lord, teach us to pray. Note, The gifts and graces of others should excite us to covet earnestly the same. Their zeal should provoke us to a holy imitation and emulation; why should not we do as well as they? Observe, They came to him with this request, when he ceased; for they would not disturb him when he was at prayer, no, not with this good motion. Every thing is beautiful in its season. One of his disciples, in the name of the rest, and perhaps by their appointment, said, Lord, teach us. Note, Though Christ is apt to teach, yet he will for this be enquired of, and his disciples must attend him for instruction.

Now, 1. Their request is, "Lord, teach us to pray; give us a rule or model by which to go in praying, and put words into our mouths." Note, It becomes the disciples of Christ to apply themselves to him for instruction in prayer. Lord, teach us to pray, is itself a good prayer, and a very needful one, for it is a hard thing to pray well and it is Jesus Christ only that can teach us, by his word and Spirit, how to pray. "Lord, teach me what it is to pray; Lord, excite and quicken me to the duty; Lord, direct me what to pray for; Lord, give me praying graces, that I may serve God acceptably in prayer; Lord, teach me to pray in proper words; give me a mouth and wisdom in prayer, that I may speak as I ought; teach me what I shall say."

2. Their plea is, "As John also taught his disciples. He took care to instruct his disciples in this necessary duty, and we would be taught as they were, for we have a better Master than they had." Dr. Lightfoot's notion of this is, That whereas the Jews' prayers were generally adorations, and praises of God, and doxologies, John taught his disciples such prayers as were more filled up with petitions and requests; for it is said of them that they did deeseis poiountai--make prayers, ch. v. 33. The word signifies such prayers as are properly petitionary. "Now, Lord, teach us this, to be added to those benedictions of the name of God which we have been accustomed to from our childhood." According to this sense, Christ did there teach them a prayer consisting wholly of petitions, and even omitting the doxology which had been affixed; and the Amen, which was usually said in the giving of thanks (1 Cor. xiv. 16), and in the Psalms, is added to doxologies only. This disciple needed not to have urged John Baptist's example: Christ was more ready to teach than ever John Baptist was, and particularly taught to pray better than John did, or could, teach his disciples.

III. Christ gave them direction, much the same as he had given them before in his sermon upon the mount, Matt. vi. 9, &c. We cannot think that they had forgotten it, but they ought to have had further and fuller instructions, and he did not, as yet, think fit to give them any; when the Spirit should be poured out upon them from on high, they would find all their requests couched in these few words, and would be able, in words of their own, to expatiate and enlarge upon them. In Matthew he had directed them to pray after this manner; here, When ye pray, say; which intimates that the Lord's prayer was intended to be used both as a form of prayer and a directory.

1. There are some differences between the Lord's prayer in Matthew and Luke, by which it appears that it was not the design of Christ that we should be tied up to these very words, for then there would have been no variation. Here is one difference in the translation only, which ought not to have been, when there is none in the original, and that is in the third petition: As in heaven, so in earth; whereas the words are the very same, and in the same order, as in Matthew. But there is a difference in the fourth petition. In Matthew we pray, "Give us daily bread this day:" here, "Give it us day by day"--kath hemeran. Day by day; that is, "Give us each day the bread which our bodies require, as they call for it:" not, "Give us this day bread for many days to come;" but as the Israelites had manna, "Let us have bread to-day for to-day, and to-morrow for to-morrow;" for thus we may be kept in a continual dependence upon God, as children upon their parents, and may have our mercies fresh from his hand daily, and may find ourselves under fresh obligations to do the work of every day in the day, according as the duty of the day requires, because we have from God the supplies of every day in the day, according as the necessity of the day requires. Here is likewise some difference in the fifth petition. In Matthew it is, Forgive us our debts, as we forgive: here it is, Forgive us our sins; which proves that our sins are our debts. For we forgive; not that our forgiving those that have offended us can merit pardon from God, or be an inducement to him to forgive us (he forgives for his own name's sake, and his Son's sake); but this is a very necessary qualification for forgiveness, and, if God have wrought it in us, we may plead that work of his grace for the enforcing of our petitions for the pardon of our sins: "Lord, forgive us, for thou hast thyself inclined us to forgive others." There is another addition here; we plead not only in general, We forgive our debtors, but in particular, "We profess to forgive every one that is indebted to us, without exception. We so forgive our debtors as not to bear malice or ill-will to any, but true love to all, without any exception whatsoever." Here also the doxology in the close is wholly omitted, and the Amen; for Christ would leave them at liberty to use that or any other doxology fetched out of David's psalms; or, rather, he left a vacuum here, to be filled up by a doxology more peculiar to the Christian institutes, ascribing glory to Father, Son, and Holy Ghost.

2. Yet it is, for substance, the same; and we shall therefore here only gather up some general lessons from it.

(1.) That in prayer we ought to come to God as children to a Father, a common Father to us and all mankind, but in a peculiar manner a Father to all the disciples of Jesus Christ. Let us therefore in our requests both for others and for ourselves, come to him with a humble boldness, confiding in his power and goodness.

(2.) That at the same time, and in the same petitions, which we address to God for ourselves, we should take in with us all the children of men, as God's creatures and our fellow-creatures. A rooted principle of catholic charity, and of Christian sanctified humanity, should go along with us, and dictate to us throughout this prayer, which is so worded as to be accommodated to that noble principle.

(3.) That in order to the confirming of the habit of heavenly-mindedness in us, which ought to actuate and govern us in the whole course of our conversation, we should, in all our devotions, with an eye of faith look heavenward, and view the God we pray to as our Father in heaven, that we may make the upper world more familiar to us, and may ourselves become better prepared for the future state.

(4.) That in prayer, as well as in the tenour of our lives, we must seek first the kingdom of God and the righteousness thereof, by ascribing honour to his name, his holy name, and power to his government, both that of his providence in the world and that of his grace in the church. O that both the one and the other may be more manifested, and we and others more manifestly brought into subjection to both!

(5.) That the principles and practices of the upper world, the unseen world (which therefore by faith only we are apprized of), are the great original--the archetypon, to which we should desire that the principles and practices of this lower world, both in others and in ourselves, may be more conformable. Those words, As in heaven, so on earth, refer to all the first three petitions: "Father, let thy name be sanctified and glorified, and thy kingdom prevail, and thy will be done on this earth that is now alienated from thy service, as it is in yonder heaven that is entirely devoted to thy service."

(6.) That those who faithfully and sincerely mind the kingdom of God, and the righteousness thereof, may humbly hope that all other things, as far as to Infinite Wisdom seems good, shall be added to them, and they may in faith pray for them. If our first chief desire and care be that God's name may be sanctified, his kingdom come, and his will be done, we may then come boldly to the throne of grace for our daily bread, which will then be sanctified to us when we are sanctified to God, and God is sanctified by us.

(7.) That in our prayers for temporal blessings we must moderate our desires, and confine them to a competency. The expression here used of day by day is the very same with our daily bread; and therefore some think that we must look for another signification of the word epiousios than that of daily, which we give it, and that it means our necessary bread, that bread that is suited to the craving of our nature, the fruit that is brought out of the earth for our bodies that are made of the earth and are earthly, Ps. civ. 14.

(8.) That sins are debts which we are daily contracting, and which therefore we should every day pray for the forgiveness of. We are not only going behind with our rent every day by omissions of duty and in duty, but are daily incurring the penalty of the law, as well as the forfeiture of our bond, by our commissions. Every day adds to the score of our guilt, and it is a miracle of mercy that we have so much encouragement given us to come every day to the throne of grace, to pray for the pardon of our sins of daily infirmity. God multiplies to pardon beyond seventy times seven.

(9.) That we have no reason to expect, nor can with any confidence pray, that God would forgive our sins against him, if we do not sincerely, and from a truly Christian principle of charity, forgive those that have at any time affronted us or been injurious to us. Though the words of our mouth be even this prayer to God, if the meditation of our heart at the same time be, as often it is, malice and revenge to our brethren, we are not accepted, nor can we expect an answer of peace.

(10.) That temptations to sin should be as much dreaded and deprecated by us as ruin by sin; and it should be as much our care and prayer to get the power of sin broken in us as to get the guilt of sin removed from us; and though temptation may be a charming, fawning, flattering thing, we must be as earnest with God that we may not be led into it as that we may not be led by that to sin, and by sin to ruin.

(11.) That God is to be depended upon, and sought unto, for our deliverance from all evil; and we should pray, not only that we may not be left to ourselves to run into evil, but that we may not be left to Satan to bring evil upon us. Dr. Lightfoot understands it of being delivered from the evil one, that is, the devil, and suggests that we should pray particularly against the apparitions of the devil and his possessions. The disciples were employed to cast out devils, and therefore were concerned to pray that they might be guarded against the particular spite he would always be sure to have against them.

IV. He stirs up and encourages importunity, fervency, and constancy, in prayer, by showing,

1. That importunity will go far in our dealings with men, v. 5-8. Suppose a man, upon a sudden emergency, goes to borrow a loaf or two of bread of a neighbour, at an unseasonable time of night, not for himself, but for his friend that came unexpectedly to him. His neighbour will be loth to accommodate him, for he has wakened him with his knocking, and put him out of humour, and he has a great deal to say in his excuse. The door is shut and locked, his children are asleep in bed, in the same room with him, and, if he make a noise, he shall disturb them. His servants are asleep, and he cannot make them hear; and, for his own part, he shall catch cold if he rise to give him. But his neighbour will have no nay, and therefore he continues knocking still, and tells him he will do so till he has what he comes for; so that he must give it to him, to be rid of him: He will rise, and give him as many as he needs, because of his importunity. He speaks this parable with the same intent that he speaks that in ch. xviii. 1: That men ought always to pray, and not to faint. Not that God can be wrought upon by importunity; we cannot be troublesome to him, nor by being so change his counsels. We prevail with men by importunity because they are displeased with it, but with God because he is pleased with it. Now this similitude may be of use to us,

(1.) To direct us in prayer. [1.] We must come to God with boldness and confidence for what we need, as a man does to the house of his neighbour or friend, who, he knows, loves him, and is inclined to be kind to him. [2.] We must come for bread, for that which is needful, and which we cannot be without. [3.] We must come to him by prayer for others as well as for ourselves. This man did not come for bread for himself, but for his friend. The Lord accepted Job, when he prayed for his friends, Job xlii. 10. We cannot come to God upon a more pleasing errand than when we come to him for grace to enable us to do good, to feed many with our lips, to entertain and edify those that come to us. [4.] We may come with the more boldness to God in a strait, if it be a strait that we have not brought ourselves into by our own folly and carelessness, but Providence has led us into it. This man would not have wanted bread if his friend had not come in unexpectedly. The care which Providence casts upon us, we may with cheerfulness cast back upon Providence. [5.] We ought to continue instant in prayer, and watch in the same with all perseverance.

(2.) To encourage us in prayer. If importunity could prevail thus with a man who was angry at it, much more with a God who is infinitely more kind and ready to do good to us than we are to one another, and is not angry at our importunity, but accepts it, especially when it is for spiritual mercies that we are importunate. If he do not answer our prayers presently, yet he will in due time, if we continue to pray.

2. That God has promised to give us what we ask of him. We have not only the goodness of nature to take comfort from, but the word which he has spoken (v. 9, 10): "Ask, and it shall be given you; either the thing itself you shall ask or that which is equivalent; either the thorn in the flesh removed, or grace sufficient given in."--We had this before, Matt. vii. 7, 8. I say unto you. We have it from Christ's own mouth, who knows his Father's mind, and in whom all promises are yea and amen. We must not only ask, but we must seek, in the use of means, must second our prayers with our endeavours; and, in asking and seeking, we must continue pressing, still knocking at the same door, and we shall at length prevail, not only by our prayers in concert, but by our particular prayers: Every one that asketh receiveth, even the meanest saint that asks in faith. This poor man cried, and the Lord heard him, Ps. xxxiv. 6. When we ask of God those things which Christ has here directed us to ask, that his name may be sanctified, that his kingdom may come, and his will be done, in these requests we must be importunate, must never hold our peace day or night; we must not keep silence, nor give God any rest, until he establish, until he make Jerusalem a praise in the earth, Isa. lxii. 6, 7.

V. He gives us both instruction and encouragement in prayer from the consideration of our relation to God as a Father. Here is,

1. An appeal to the bowels of earthly fathers: "Let any of you that is a father, and knows the heart of a father, a father's affection to a child and care for a child, tell me, if his son ask bread for his breakfast, will he give him a stone to breakfast on? If he ask a fish for his dinner (when it may be a fish-day), will he for a fish give him a serpent, that will poison and sting him? Or, if he shall ask an egg for his supper (an egg and to bed), will he offer him a scorpion? You know you could not be so unnatural to your own children," v. 11, 12.

2. An application of this to the blessings of our heavenly Father (v. 13): If ye then, being evil, give, and know how to give, good gifts to your children, much more shall God give you the Spirit. He shall give good things; so it is in Matthew. Observe,

(1.) The direction he gives us what to pray for. We must ask for the Holy Spirit, not only a necessary in order to our praying well, but as inclusive of all the good things we are to pray for; we need no more to make us happy, for the Spirit is the worker of spiritual life, and the earnest of eternal life. Note, The gift of the Holy Ghost is a gift we are every one of us concerned earnestly and constantly to pray for.

(2.) The encouragement he gives us to hope that we shall speed in this prayer: Your heavenly Father will give. It is in his power to give the Spirit; he has all good things to bestow, wrapped up in that one; but that is not all, it is in his promise, the gift of the Holy Ghost is in the covenant, Acts ii. 33, 38, and it is here inferred from parents' readiness to supply their children's needs, and gratify their desires, when they are natural and proper. If the child ask for a serpent, or a scorpion, the father, in kindness, will deny him, but not if he ask for what is needful, and will be nourishing. When God's children ask for the Spirit, they do, in effect, ask for bread; for the Spirit is the staff of life; nay, he is the Author of the soul's life. If our earthly parents, though evil, be yet so kind, if they, though weak, be yet so knowing, that they not only give, but give with discretion, give what is best, in the best manner and time, much more will our heavenly Father, who infinitely excels the fathers of our flesh both in wisdom and goodness, give us his Holy Spirit. If earthly parents be willing to lay out for the education of their children, to whom they design to leave their estates, much more will our heavenly Father give the spirit of sons to all those whom he has predestinated to the inheritance of sons.
Adam Clarke: Commentary on the Bible - 1831
11:1: Teach us to pray - See the nature of prayer, with an ample explanation of the different parts of the Lord's Prayer, treated of in Mat 6:5-16 (note). The prayer related here by Luke is not precisely the same as that mentioned by Matthew; and indeed it is not likely that it was given at the same time. That in Matthew seems to have been given after the second passover; and this in Luke was given probably after the third passover, between the feasts of tabernacles, and the dedication. It is thus that Bishop Newcome places them in his Greek Harmony of the Gospels.
There are many variations in the MSS. in this prayer; but they seem to have proceeded principally from the desire of rendering this similar to that in Matthew. Attempts of this nature have given birth to multitudes of the various readings in the MSS. of the New Testament. It should be remarked, also, that there is no vestige of the doxology found in Matthew, in any copy of St. Luke's Gospel.
Albert Barnes: Notes on the Bible - 1834
11:1: As he was praying - Luke has taken notice of our Saviour's praying often. Thus, at his baptism Luk 3:21; in the wilderness Luk 5:16; before the appointment of the apostles, he continued all night in prayer Luk 6:12; he was alone praying Luk 9:18; his transfiguration also took place when he went up to pray Luk 9:28-29.
Teach us to pray - Probably they had been struck with the excellency and fervor of his prayers, and, recollecting that "John" had taught his disciples to pray, they asked him also to teach "them." We learn, therefore:
1. That the gifts and graces of others should lead us to desire the same.
2. That the true method of praying can be learned only by our being properly taught. Indeed, we cannot pray acceptably at all unless God shall teach us how to pray.
3. That it is proper for us to meditate beforehand what we are to ask of God, and to arrange our thoughts, that we may not come thoughtlessly into his presence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: that: Luk 6:12, Luk 9:18, Luk 9:28, Luk 22:39-45; Heb 5:7
teach: Psa 10:17, Psa 19:14; Rom 8:26, Rom 8:27; Jam 4:2, Jam 4:3; Jde 1:20
John Gill
11:1 And it came to pass that as he was praying,.... The following directions concerning prayer, though they agree with those in Mt 6:9 &c. yet were delivered at another time, and in another place, and upon another occasion: Christ was then in Galilee, now in Judea: he gave the former directions unasked for, these at the request of one of his disciples; the other were given as he was preaching, these immediately after he had been praying; as soon as he had done a work he was often employed in, as man and mediator, on account of himself, his disciples, cause, and interest: and this was done
in a certain place; perhaps in the Mount of Olives, which was not far from Bethany, where we hear of him last, since this was a place where he used to abide in the night, and pray, Lk 21:37. The Arabic version reads, "in a desert place"; and after he had been at Bethany, he did go to a country near the wilderness, to a city called Ephraim, Jn 11:54
when he ceased; from praying; when he had concluded his prayer, and finished all his petitions, and was off of his knees:
one of his disciples; perhaps one of the seventy disciples who had not heard the summary of prayer, and the directions about it before given on the mount, Mt 6:9 The Persic version reads, "his disciples": as if they all united in the request:
and said unto him, Lord, teach us to pray, as John taught his disciples, who, as Tertullian says (g), brought in a new order and method of praying, and gave his disciples some instructions and directions concerning it, much better than what the Jews in common had: and this disciple looking upon his Lord and master as much better qualified to give directions in this important affair than even John himself was, requests of him that he would; and what might put him upon it at this time seems to be, his observing that Christ had now been at prayer.
(g) Contr. Marcion. l. 4. c. 26.
John Wesley
11:1 Lord, teach us to pray, as John also taught his disciples - The Jewish masters used to give their followers some short form of prayer, as a peculiar badge of their relation to them. This it is probable John the Baptist had done. And in this sense it seems to be that the disciples now asked Jesus, to teach them to pray. Accordingly he here repeats that form, which he had before given them in his sermon on the mount, and likewise enlarges on the same head, though still speaking the same things in substance. And this prayer uttered from the heart, and in its true and full meaning, is indeed the badge of a real Christian: for is not he such whose first and most ardent desire is the glory of God, and the happiness of man by the coming of his kingdom? Who asks for no more of this world than his daily bread, longing meantime for the bread that came down from heaven? And whose only desires for himself are forgiveness of sins, (as he heartily forgives others,) and sanctification.
Robert Jamieson, A. R. Fausset and David Brown
11:1 THE DISCIPLES TAUGHT TO PRAY. (Lk 11:1-13)
one, &c.--struck with either the matter or the manner of our Lord's prayers.
as John, &c.--From this reference to John, it is possible that disciple had not heard the Sermon on the Mount. Nothing of John's inner teaching (to his own disciples) has been preserved to us, but we may be sure he never taught his disciples to say, "Our Father."
11:211:2: Ասէ ցնա. Յորժամ կայցէք յաղօթս, ասասջի՛ք. Հա՛յր մեր, սուրբ եղիցի անուն քո. եկեսցէ՛ արքայութիւն քո[1246]։ [1246] ՚Ի լուս՛՛. Ասէ ցնոսա. Յոր՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
2 Նա նրանց ասաց. «Երբ աղօթքի կանգնէք, ասացէ՛ք.Հայր մեր[12], սուրբ թող լինի քո անունը.քո արքայութիւնը թող գայ: [12] 12. Յունարէն մի շարք ձեռագրեր աւելացնում են՝ որ երկնքում ես:
2 Յիսուս ըսաւ անոնց. «Երբ աղօթք կ’ընէք՝ ըսէք. ‘Ով Հայր մեր, որ երկինքն ես, քու անունդ սուրբ ըլլայ. քու թագաւորութիւնդ գայ. քու կամքդ ըլլայ, ինչպէս երկինքը՝ նոյնպէս երկրի վրայ.
Ասէ ցնոսա. Յորժամ կայցէք յաղօթս, ասասջիք. Հայր [74]մեր, սուրբ եղիցի անուն քո. եկեսցէ արքայութիւն [75]քո:

11:2: Ասէ ցնա. Յորժամ կայցէք յաղօթս, ասասջի՛ք. Հա՛յր մեր, սուրբ եղիցի անուն քո. եկեսցէ՛ արքայութիւն քո[1246]։
[1246] ՚Ի լուս՛՛. Ասէ ցնոսա. Յոր՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
2 Նա նրանց ասաց. «Երբ աղօթքի կանգնէք, ասացէ՛ք.
Հայր մեր[12], սուրբ թող լինի քո անունը.
քո արքայութիւնը թող գայ:
[12] 12. Յունարէն մի շարք ձեռագրեր աւելացնում են՝ որ երկնքում ես:
2 Յիսուս ըսաւ անոնց. «Երբ աղօթք կ’ընէք՝ ըսէք. ‘Ով Հայր մեր, որ երկինքն ես, քու անունդ սուրբ ըլլայ. քու թագաւորութիւնդ գայ. քու կամքդ ըլլայ, ինչպէս երկինքը՝ նոյնպէս երկրի վրայ.
zohrab-1805▾ eastern-1994▾ western am▾
11:22: Он сказал им: когда молитесь, говорите: Отче наш, сущий на небесах! да святится имя Твое; да приидет Царствие Твое; да будет воля Твоя и на земле, как на небе;
11:2  εἶπεν δὲ αὐτοῖς, ὅταν προσεύχησθε, λέγετε, πάτερ, ἁγιασθήτω τὸ ὄνομά σου· ἐλθέτω ἡ βασιλεία σου·
11:2. εἶπεν (It-had-said) δὲ (moreover) αὐτοῖς (unto-them,"Ὅταν (Which-also-ever) προσεύχησθε , ( ye-might-goodly-hold-toward ,"λέγετε (ye-should-forth,"Πάτερ, (Father,"ἁγιασθήτω (it-should-have-been-hallow-belonged-to) τὸ (the-one) ὄνομά (a-name) σου: (of-thee) ἐλθάτω (it-should-have-came,"ἡ (the-one) βασιλεία (a-ruling-of) σου: (of-thee)
11:2. et ait illis cum oratis dicite Pater sanctificetur nomen tuum adveniat regnum tuumAnd he said to them: When you pray, say: Father, hallowed be thy name. Thy kingdom come.
2. And he said unto them, When ye pray, say, Father, Hallowed be thy name. Thy kingdom come.
11:2. And he said to them: “When you are praying, say: Father, may your name be kept holy. May your kingdom come.
11:2. And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.
And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth:

2: Он сказал им: когда молитесь, говорите: Отче наш, сущий на небесах! да святится имя Твое; да приидет Царствие Твое; да будет воля Твоя и на земле, как на небе;
11:2  εἶπεν δὲ αὐτοῖς, ὅταν προσεύχησθε, λέγετε, πάτερ, ἁγιασθήτω τὸ ὄνομά σου· ἐλθέτω ἡ βασιλεία σου·
11:2. et ait illis cum oratis dicite Pater sanctificetur nomen tuum adveniat regnum tuum
And he said to them: When you pray, say: Father, hallowed be thy name. Thy kingdom come.
11:2. And he said to them: “When you are praying, say: Father, may your name be kept holy. May your kingdom come.
11:2. And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: В ответ на просьбу ученика, который, очевидно, говорил от лица всех других учеников, Господь научает их молитве "Отче наш". Таким образом, молитва Господня, очевидно, была дана ученикам в ответ на их просьбу, и ев. Матфей, очевидно, поместил ее в нагорной беседе только потому, что начал излагать учение Христа о том, как вообще нужно молиться (Мф VI, 9). В новейших изданиях (напр., у Тишендорфа) молитва Господня по Ев. Луки имеет более сокращенный вид, чем у ев. Матфея. Так во 2-м стихе пропущены слова: "наш, иже на небесах" и "да будет воля Твоя яко на небеси и на земли". Некоторые (напр., И. Вейс) приписывают очень большое значение этому различию, говоря, что вообще Церковь не сохранила в подлинном виде слов Христа... Но нам кажется, что эти обвинения напрасны и несправедливы. Во-первых, еще нужно доказать, что действительно оба евангелиста не сходятся друг с другом в передаче молитвы Господней. Ведь принятый в Восточной Церкви текст этой молитвы, как его приводит ев. Лука, имеет также для себя основания в некоторых древних кодексах (см. прим. Тишендорфа к 11-й гл, Луки с. 561) и очень возможно, что в тех кодексах Евангелия от Луки, где молитва Господня приведена в сокращенном виде, предложено чтение, какое существовало только в тех церквах, где были написаны эти кодексы. На самом же деле молитва Господня сначала одинаково записана была в Евангелиях и Матфея и Луки... А затем, во-вторых, возможно и такое предположение, - если принять за факт, что у Луки молитва Господня имеет только пять прошений, - что ев. Матфей дал в своем Евангелии формулу молитвы, а ев. Лука только очертил ее содержание в более кратком виде, так как в самом деле, напр., выражение: "да будет воля твоя" в существе сходно с предшествующим прошением: "да приидет Царствие Твое". Словом, вопрос о том, какой первоначально вид имела молитва Господня в Евангелии Луки, не может еще считаться окончательно решенным. Нельзя, в самом деле, игнорировать свидетельства Синайского кодекса, который имеет у себя прошение "да будет воля Твоя как на небе, так и на земле..." - Объяснение на молитву Господню см. в толк, на Ев. Матфея VI, 9-13.
Albert Barnes: Notes on the Bible - 1834
11:2: See this passage explained in the notes at Mat 6:9-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: When: Ecc 5:2; Hos 14:2; Mat 6:6-8
Our: Isa 63:16; Mat 6:9-15; Rom 1:7, Rom 8:15; Co1 1:3; Co2 1:2; Gal 1:4; Eph 1:2; Phi 1:2, Phi 4:20; Col 1:2; Th1 1:1, Th1 1:3, Th1 3:11-13; Th2 1:1, Th2 1:2, Th2 2:16
which: Ch2 20:6; Psa 11:4; Ecc 5:2; Dan 2:28; Mat 5:16, Mat 10:32
Hallowed: Lev 10:3, Lev 22:23; Kg1 8:43; Kg2 19:19; Psa 57:11, Psa 72:18, Psa 72:19, Psa 108:5; Eze 36:23; Hab 2:14; Rev 15:4
Thy kingdom: Luk 10:9-11; Isa 2:2-5; Dan 2:44, Dan 7:18, Dan 7:27; Rev 11:15, Rev 19:6, Rev 20:4
Thy will: Psa 103:20; Isa 6:2, Isa 6:3; Mat 6:10
Geneva 1599
11:2 And he said unto them, When ye pray, say, (1) Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.
(1) A form of true prayer.
John Gill
11:2 And he said unto them,.... That is Jesus, as the Syriac and Persic versions express, who directed his speech to all the disciples; for though but one of them addressed him, it was in the name of the rest: and besides, the instructions Christ was about to give concerned them all, even those that heard them before, and those that had not:
when ye pray, say, our Father which art in heaven, hallowed be thy name, thy kingdom come, thy will be done, as in heaven, so in earth; the last petition is left out in the Vulgate Latin; See Gill on Mt 6:9, Mt 6:10.
John Wesley
11:2 When ye pray, say - And what he said to them is undoubtedly said to us also. We are therefore here directed, not only to imitate this in all our prayers, but to use this very form of prayer. Mt 6:9.
Robert Jamieson, A. R. Fausset and David Brown
11:2 (See on Mt 6:9-13).
11:311:3: Զհաց մեր հանապազորդ տո՛ւր մեզ զօրըստօրէն։
3 Մեր հանապազօրեայ հացը տո՛ւր մեզ ամէն օր:
3 Մեր ամէն օրուան հացը օրէ օր մեզի տուր
Զհաց մեր հանապազորդ տուր մեզ [76]զօրըստօրէն:

11:3: Զհաց մեր հանապազորդ տո՛ւր մեզ զօրըստօրէն։
3 Մեր հանապազօրեայ հացը տո՛ւր մեզ ամէն օր:
3 Մեր ամէն օրուան հացը օրէ օր մեզի տուր
zohrab-1805▾ eastern-1994▾ western am▾
11:33: хлеб наш насущный подавай нам на каждый день;
11:3  τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθ᾽ ἡμέραν·
11:3. τὸν (to-the-one) ἄρτον (to-a-loaf) ἡμῶν (of-us) τὸν (to-the-one) ἐπιούσιον (to-being-upon-belonged) δίδου (thou-should-give) ἡμῖν (unto-us) τὸ (to-the-one) καθ' (down) ἡμέραν: (to-a-day)
11:3. panem nostrum cotidianum da nobis cotidieGive us this day our daily bread.
3. Give us day by day our daily bread.
11:3. Give us this day our daily bread.
11:3. Give us day by day our daily bread.
Give us day by day our daily bread:

3: хлеб наш насущный подавай нам на каждый день;
11:3  τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθ᾽ ἡμέραν·
11:3. panem nostrum cotidianum da nobis cotidie
Give us this day our daily bread.
11:3. Give us this day our daily bread.
11:3. Give us day by day our daily bread.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Вместо "дай", как сказано у Матфея, здесь стоит слово: "подавай" (наст. время). Это означает продолжающееся постоянно давание, чему отвечает и далее употребленное выражение: "на каждый день" (у Матфея: на сей день), т. е. день за днем, ежедневно.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: Give: Exo 16:15-22; Pro 30:8; Isa 33:16; Mat 6:11, Mat 6:34; Joh 6:27-33
day by day: or, for the day
Geneva 1599
11:3 Give us (a) day by day our daily bread.
(a) That is, as much as is needed for us this day, by which we are not prevented from having an honest care for the maintenance of our lives; but that complaining care, which kills a number of men, is cut off and restrained.
John Gill
11:3 Give us day by day our daily bread. Or "for the day"; or "every day", as the Syriac version renders it; See Gill on Mt 6:11
Robert Jamieson, A. R. Fausset and David Brown
11:3 day by day, &c.--an extension of the petition in Matthew for "this day's" supply, to every successive day's necessities. The closing doxology, wanting here, is wanting also in all the best and most ancient copies of Matthew's Gospel. Perhaps our Lord purposely left that part open: and as the grand Jewish doxologies were ever resounding, and passed immediately and naturally, in all their hallowed familiarity into the Christian Church, probably this prayer was never used in the Christian assemblies but in its present form, as we find it in Matthew, while in Luke it has been allowed to stand as originally uttered.
11:411:4: Եւ թո՛ղ մեզ զմեղս մեր. զի եւ մեք թողումք ամենայնի՝ որ պարտիցին մեզ. եւ մի՛ տանիր զմեզ ՚ի փորձութիւն[1247]։ [1247] Բազումք. Որ պարտիցի մեզ։
4 Եւ մեր մեղքերը մեզ ների՛ր,ինչպէս մենք էլ ներում ենք ամէն մարդու,որ յանցանք է գործում մեր դէմ.եւ մի՛ տար մեզ փորձութեան»:
4 Եւ մեզի ներէ մեր մեղքերը, քանզի մենք ալ կը ներենք այն ամենուն՝ որ մեզի պարտական են ու մեզ փորձութեան մի՛ տանիր, հապա չարէն մեզ ազատէ*’»։
Եւ թող մեզ զմեղս մեր, զի եւ մեք թողումք ամենայնի որ պարտիցի մեզ. եւ մի՛ տանիր զմեզ ի փորձութիւն[77]:

11:4: Եւ թո՛ղ մեզ զմեղս մեր. զի եւ մեք թողումք ամենայնի՝ որ պարտիցին մեզ. եւ մի՛ տանիր զմեզ ՚ի փորձութիւն[1247]։
[1247] Բազումք. Որ պարտիցի մեզ։
4 Եւ մեր մեղքերը մեզ ների՛ր,
ինչպէս մենք էլ ներում ենք ամէն մարդու,
որ յանցանք է գործում մեր դէմ.
եւ մի՛ տար մեզ փորձութեան»:
4 Եւ մեզի ներէ մեր մեղքերը, քանզի մենք ալ կը ներենք այն ամենուն՝ որ մեզի պարտական են ու մեզ փորձութեան մի՛ տանիր, հապա չարէն մեզ ազատէ*’»։
zohrab-1805▾ eastern-1994▾ western am▾
11:44: и прости нам грехи наши, ибо и мы прощаем всякому должнику нашему; и не введи нас в искушение, но избавь нас от лукавого.
11:4  καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν.
11:4. καὶ (And) ἄφες (thou-should-have-had-sent-off) ἡμῖν (unto-us) τὰς (to-the-ones) ἁμαρτίας (to-un-adjustings-along-unto) ἡμῶν, (of-us,"καὶ (and) γὰρ (therefore) αὐτοὶ (them,"ἀφίομεν (we-emit-off) παντὶ (unto-all) ὀφείλοντι (unto-debting) ἡμῖν: (unto-us) καὶ (and) μὴ (lest) εἰσενέγκῃς (thou-might-have-beared-into) ἡμᾶς (to-us) εἰς (into) πειρασμόν. (to-a-piercing-of)
11:4. et dimitte nobis peccata nostra siquidem et ipsi dimittimus omni debenti nobis et ne nos inducas in temptationemAnd forgive us our sins, for we also forgive every one that is indebted to us. And lead us not into temptation.
4. And forgive us our sins; for we ourselves also forgive every one that is indebted to us. And bring us not into temptation.
11:4. And forgive us our sins, since we also forgive all who are indebted to us. And lead us not into temptation.”
11:4. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.
And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil:

4: и прости нам грехи наши, ибо и мы прощаем всякому должнику нашему; и не введи нас в искушение, но избавь нас от лукавого.
11:4  καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν.
11:4. et dimitte nobis peccata nostra siquidem et ipsi dimittimus omni debenti nobis et ne nos inducas in temptationem
And forgive us our sins, for we also forgive every one that is indebted to us. And lead us not into temptation.
11:4. And forgive us our sins, since we also forgive all who are indebted to us. And lead us not into temptation.”
11:4. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Грехи - более определенное выражение, чем "долги", употребленное у Матфея. - Ибо - у Матфея: "как". Смысл, в общем, одинаков здесь и там. - Но избавь нас от лукавого. Это прошение также опускается в новейших изданиях Евангелия от Луки. По поводу его можно сказать то же, что сказано выше по поводу опущений, предполагаемых во 2-м стихе. - Славословие опущено в Евангелии Луки и по нашему тексту.
Adam Clarke: Commentary on the Bible - 1831
11:4: Lead us not into temptation, etc. - Dr. Lightfoot believes that this petition is intended against the visible apparitions of the devil, and his actual obsessions; he thinks that the meaning is too much softened by our translation. Deliver us from evil, is certainly a very inadequate rendering of ῥυσαι ἡμας απο του πονηρου; literally, Deliver us from the wicked one.
Albert Barnes: Notes on the Bible - 1834
11:4
For we also forgive ... - This is somewhat different from the expression in Matthew, though the sense is the same. The idea is, that unless we forgive others, God will not forgive us; and unless we come to him "really" forgiving all others, we cannot expect pardon. It does not mean that by forgiving others we "deserve" forgiveness ourselves, or "merit it," but that this is a disposition or state of mind without which God cannot consistently pardon us.
Every one that is indebted to us - Every one that has "injured" us. This does not refer to pecuniary transactions, but to offences similar to those which "we" have committed against God, and for which we ask forgiveness. Besides the variations in the "expressions" in this prayer, Luke has omitted the doxology, or close, altogether; and this shows that Jesus did nor intend that we should always use just this "form," but that it was a general direction how to pray; or, rather, that we were to pray for these "things," though not always using the same words.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: forgive us: Kg1 8:34, Kg1 8:36; Psa 25:11, Psa 25:18, Psa 32:1-5, Psa 51:1-3, Psa 130:3, Psa 130:4; Isa 43:25, Isa 43:26; Dan 9:19; Hos 14:2; Mat 6:12; Jo1 1:8-10
for: Mat 6:14, Mat 6:15, Mat 11:25, Mat 11:26, Mat 18:35; Eph 4:31, Eph 4:32; Col 3:13; Jam 2:13
lead: Luk 8:13, Luk 22:46; Mat 6:13, Mat 26:41; Co1 10:13; Co2 12:7, Co2 12:8; Rev 2:10, Rev 3:10
but: Gen 48:16; Psa 121:7; Joh 17:15; Th2 3:3; Ti2 4:18
John Gill
11:4 And forgive us our sins,.... Beza's most ancient copy reads "debts", as in See Gill on Mt 6:12; and which best agrees with the phrase "indebted", after mentioned:
for we also forgive every one that is indebted to us; and lead us not into temptation, but deliver us from evil; See Gill on Mt 6:12, Mt 6:13. The doxology there used, and the word "Amen", are here omitted. Some of the petitions in this prayer are not delivered in the very same words as they are in Matthew. The three first petitions are word for word the same; for though the third petition is different in our translation, it is the same in the original. The fourth and fifth vary: in Matthew the fourth is, "give us this day our daily bread"; here in Luke, "give us day by day our daily bread." The fifth in Matthew is, "and forgive us our debts, as we forgive our debtors"; here, "and forgive us our sins, for we also forgive every one that is indebted to us". And these verbal variations, though the sense is the same, together with the omission of the doxology, and the word "Amen", show, that this prayer was not designed to be an exact form, and to be so used, but as a directory of prayer. I have, in my notes See Gill on Mt 6:9 &c. shown the agreement there is between the petitions in this prayer, and some that were made use of among the Jews; and have supposed that our Lord took notice of such petitions, which the good people among the Jews frequently used; and which he approved of, and singled out, and put them into the order and method in which they stand, with some alterations for the better, to be a directory to his disciples and followers. Which to suppose, I apprehend, does not at all countenance the making and using stinted forms of prayer; since the petitions used by good men among the Jews, were not used as forms of prayer, but what they were led unto by the Spirit of God from common and constant experience to make use of; just as we may observe now, that good people in different parts, who use no form of prayer, nor have ever heard one another pray, and yet make use of the same petitions, and almost, if not altogether, in the selfsame words, their wants, necessities, cases, and circumstances being the same; and these frequently returning, oblige to a repeated use of them, in the same words, or near unto them. And though forms of prayer might not be in use among the Jews in the times of Christ, yet it is easy to account for it, how Christ came to be acquainted with the petitions in general use with good men; since not only he is God omniscient, and knows all the prayers of his people, both in public and private; but, as man, must know what were used, by his attendance on public worship, and by the private communion he had with the saints and children of God. It must indeed be owned, that forms of prayer very early obtained among the Jews; and if not in Christ's time, yet in the times of his apostles. There is frequent mention (h) of the eighteen prayers in the times of Gamaliel, the master of the Apostle Paul; and of a nineteenth composed by one of his disciples (i), Samuel the little, who is thought, by some, to be Saul himself, whilst he was a scholar of his; and which is directed against the heretics, or Christians, as they were called by the Jews; and this easily accounts for, how the petitions of the ancient good men among the Jews came to be put with others into their forms of prayer, where we now find them. For that they should take these petitions from this directory of Christ's, is not reasonable to suppose, considering their implacable enmity against him. Moreover, supposing, but not granting, that these petitions which our Lord took, and put into this order, for the use and instruction of his disciples, had been used by good men as forms of prayer, it will not justify the use of forms by any authority of Christ, or as being agreeably to his will; since it is certain, that however these petitions were used by good men before, our Lord never designed they should be used as an exact, precise form of prayer by his disciples; seeing there are several variations in them as here delivered, from what they are as they stand in Matthew; whereas, had they been intended as a stinted form, they would have been expressed in the selfsame words: and moreover, to approve of here and there a petition, which for their matter are excellently good, and to approve of them all together, as a form, are two different things: to which may be added, that though there is an agreement between the petitions, as used by the Jews, and those our Lord directs to; yet there are some variations and alterations much for the better, which destroy the form of them.
(h) Misn. Beracot, c. 4. sect. 3. T. Bab. Beracot, fol. 28. 2. T. Hieros. Taaniot, fol. 65. 3. Maimon. Hilch. Tephilla, c. 7. sect. 7. (i) T. Bab. Beracot, ib. Maimon. Hilch. Tephilla, c. 2. sect. 1, 2. Gauz. Tzemach David, par. 1. fol. 25. 2.
John Wesley
11:4 Forgive us; for we forgive them - Not once, but continually. This does not denote the meritorious cause of our pardon; but the removal of that hinderance which otherwise would render it impossible.
11:511:5: Եւ ասէ ցնոսա. Ո՞վ է ՚ի ձէնջ՝ որոյ իցէ բարեկամ, եւ երթայցէ առ նա ՚ի մէջ գիշերի, եւ ասիցէ ցնա. Բա՛րեկամ՝ տուր ինձ փո՛խ երիս նկանակս[1248]. [1248] Ոմանք. Եւ ասէ ցնա. Բարե՛՛։
5 Եւ Յիսուս նրանց ասաց. «Ձեզնից ո՞վ է, որ բարեկամ ունենայ, գնայ նրա մօտ կէսգիշերին եւ ասի նրան. բարեկա՛մ, ինձ երեք նկանակ փո՛խ տուր,
5 Եւ ըսաւ անոնց. «Ձեզմէ ո՞վ է ան, որ բարեկամ մը ունենայ ու կէսգիշերուան մէջ երթայ անոր եւ ըսէ. ‘Բա՛րեկամ, ինծի երեք նկանակ փոխ տուր,
Եւ ասէ ցնոսա. Ո՞վ է ի ձէնջ որոյ իցէ բարեկամ, եւ երթայցէ առ նա ի մէջ գիշերի եւ ասիցէ ցնա. Բարեկամ, տուր ինձ փոխ երիս նկանակս:

11:5: Եւ ասէ ցնոսա. Ո՞վ է ՚ի ձէնջ՝ որոյ իցէ բարեկամ, եւ երթայցէ առ նա ՚ի մէջ գիշերի, եւ ասիցէ ցնա. Բա՛րեկամ՝ տուր ինձ փո՛խ երիս նկանակս[1248].
[1248] Ոմանք. Եւ ասէ ցնա. Բարե՛՛։
5 Եւ Յիսուս նրանց ասաց. «Ձեզնից ո՞վ է, որ բարեկամ ունենայ, գնայ նրա մօտ կէսգիշերին եւ ասի նրան. բարեկա՛մ, ինձ երեք նկանակ փո՛խ տուր,
5 Եւ ըսաւ անոնց. «Ձեզմէ ո՞վ է ան, որ բարեկամ մը ունենայ ու կէսգիշերուան մէջ երթայ անոր եւ ըսէ. ‘Բա՛րեկամ, ինծի երեք նկանակ փոխ տուր,
zohrab-1805▾ eastern-1994▾ western am▾
11:55: И сказал им: [положим, что] кто-нибудь из вас, имея друга, придёт к нему в полночь и скажет ему: друг! дай мне взаймы три хлеба,
11:5  καὶ εἶπεν πρὸς αὐτούς, τίς ἐξ ὑμῶν ἕξει φίλον καὶ πορεύσεται πρὸς αὐτὸν μεσονυκτίου καὶ εἴπῃ αὐτῶ, φίλε, χρῆσόν μοι τρεῖς ἄρτους,
11:5. Καὶ (And) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Τίς (What-one) ἐξ (out) ὑμῶν (of-ye) ἕξει (it-shall-hold) φίλον (to-cared) καὶ (and) πορεύσεται ( it-shall-traverse-of ) πρὸς (toward) αὐτὸν (to-it) μεσονυκτίου (of-middle-night-belonged) καὶ (and) εἴπῃ (it-might-have-had-said) αὐτῷ (unto-it,"Φίλε, (Cared,"χρῆσόν (thou-should-have-afforded-unto) μοι (unto-me) τρεῖς ( to-three ) ἄρτους, (to-loafs,"
11:5. et ait ad illos quis vestrum habebit amicum et ibit ad illum media nocte et dicit illi amice commoda mihi tres panesAnd he said to them: Which of you shall have a friend and shall go to him at midnight and shall say to him: Friend, lend me three loaves,
5. And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say to him, Friend, lend me three loaves;
11:5. And he said to them: “Which of you will have a friend and will go to him in the middle of the night, and will say to him: ‘Friend, lend me three loaves,
11:5. And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;
And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves:

5: И сказал им: [положим, что] кто-нибудь из вас, имея друга, придёт к нему в полночь и скажет ему: друг! дай мне взаймы три хлеба,
11:5  καὶ εἶπεν πρὸς αὐτούς, τίς ἐξ ὑμῶν ἕξει φίλον καὶ πορεύσεται πρὸς αὐτὸν μεσονυκτίου καὶ εἴπῃ αὐτῶ, φίλε, χρῆσόν μοι τρεῖς ἄρτους,
11:5. et ait ad illos quis vestrum habebit amicum et ibit ad illum media nocte et dicit illi amice commoda mihi tres panes
And he said to them: Which of you shall have a friend and shall go to him at midnight and shall say to him: Friend, lend me three loaves,
11:5. And he said to them: “Which of you will have a friend and will go to him in the middle of the night, and will say to him: ‘Friend, lend me three loaves,
11:5. And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-8: После того как Христос научил Своих учеников молиться, Он дает им уверение в том, что молитва их будет услышана. Он говорит притчу о друге, который своими неотступными просьбами заставляет своего друга встать ночью с постели, чтобы дать просителю три хлеба для угощения неожиданно приехавшего к нему друга. - Положим что... В греч. тексте здесь не условная, а вопросительная форма предложения, и только с 7-го стиха идет условное предложение, к которому 8-й стих является главным или заключением (ср. Мф VII, 9). Правильнее течение мысли можно бы представить в таком виде: "Кто из вас очутится в таком положении, что он имеет друга и что к нему придет друг в полночь и скажет... и не получит ли он ответ от него: не беспокой меня.. ? А Я говорю вам... - По неотступности его - точнее: из-за назойливости его (dia ge thn anaideian). Эта назойливость, которой, по-видимому, Господь, советует подражать (см. 9: ст.), не представляется делом нетерпимым, потому что, как правильно замечает Тренч (с. 279), проситель настаивает не ради себя самого, а ради другого и чтобы не изменить священному долгу гостеприимства. Так Авраам подает нам другой пример неотступно-настойчивой просьбы: он также молит не о себе, а в защиту Содома (Быт XVIII, 23-33).
Albert Barnes: Notes on the Bible - 1834
11:5: And he said unto them ... - Jesus proceeds to show that, in order to obtain the blessing, it was necessary to "persevere" in asking for it. For this purpose he introduces the case of a friend's asking bread of another for one who had come to him unexpectedly. His design is solely to show the necessity of being "importunate" or persevering in prayer to God.
At midnight - A time when it would be most inconvenient for his friend to help him; an hour when he would naturally be in bed and his house shut.
Three loaves - There is nothing particularly denoted by the number "three" in this place. Jesus often threw in such particulars merely to fill up the story, or to preserve the consistency of it.
My children are with me in bed - This does not necessarily mean that they were in the "same bed" with him, but that they were "all" in bed, the house was still, the door was shut, and it was troublesome for him to rise at that time of night to accommodate him. It should be observed, however, that the customs of Orientals differ in this respect from our own. Among them it is not uncommon indeed it is the common practice for a whole family - parents, children, and servants - to sleep in the same room. See "The Land and the Book," vol. i. p. 180. This is "not" to be applied to God, as if it were troublesome to him to be sought unto, or as if "he" would ever reply to a sinner in that manner. All that is to be applied to God in this parable is simply that it is proper to "persevere" in prayer. As a "man" often gives because the request is "repeated," and as one is not discouraged because the favor that he asks of his neighbor is "delayed," so God often answers us after long and importunate requests.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: Luk 18:1-8
Geneva 1599
11:5 (2) And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;
(2) We must pray with faith.
John Gill
11:5 And he said unto them, which of you shall have a friend,.... A neighbour, or acquaintance:
and shall go unto him at midnight; which may seem a very unseasonable time, and which nothing but real distress, not knowing what otherwise to do, would put a man upon:
and say unto him, friend, lend me three loaves: it was usual of the Jews to borrow bread of one another, and certain rules are laid down, when, and on what condition, this is to be done; as for instance, on a sabbath day (k),
"a man may ask of his friend vessels of wine, and vessels of oil, only he must not say, lend me: and so a woman, , "bread of her friend".''
Again (l),
"so said Hillell, let not a woman lend "bread to her friend", till she has fixed the price; lest wheat should be dearer, and they should be found coming into the practice of usury.''
For what was lent, could not be demanded again under thirty days (m).
(k) Misn. Sabbat, c. 23. sect. 1. (l) Misn. Bava Metzia. c. 5. sect. 9. (m) T. Bab. Maccot, fol. 3. 2. Jarchi in T. Bab. Sabbat, fol. 148. 1. Bartenona in Misn. Sabbat, c. 23. sect. 1.
John Wesley
11:5 At midnight - The most unseasonable time: but no time is unseasonable with God, either for hearing or answering prayer.
Robert Jamieson, A. R. Fausset and David Brown
11:5 at midnight . . . for a friend is come--The heat in warm countries makes evening preferable to-day for travelling; but "midnight" is everywhere a most unseasonable hour of call, and for that very reason it is here selected.
11:611:6: զի բարեկամ իմ ե՛կն առ իս յուղղոյ, եւ ո՛չինչ ունիմ դնել առաջի նորա[1249]։ [1249] Բազումք. Առ իս յուղոյ։
6 որովհետեւ իմ բարեկամը ճանապարհից եկաւ ինձ մօտ, եւ ես նրա առաջ դնելու ոչինչ չունեմ:
6 Վասն զի իմ մէկ բարեկամս ճամբայէն ինծի եկաւ ու բան մը չունիմ անոր առջեւ դնելու’։
Զի բարեկամ իմ եկն առ իս յուղւոյ, եւ ոչինչ ունիմ դնել առաջի նորա:

11:6: զի բարեկամ իմ ե՛կն առ իս յուղղոյ, եւ ո՛չինչ ունիմ դնել առաջի նորա[1249]։
[1249] Բազումք. Առ իս յուղոյ։
6 որովհետեւ իմ բարեկամը ճանապարհից եկաւ ինձ մօտ, եւ ես նրա առաջ դնելու ոչինչ չունեմ:
6 Վասն զի իմ մէկ բարեկամս ճամբայէն ինծի եկաւ ու բան մը չունիմ անոր առջեւ դնելու’։
zohrab-1805▾ eastern-1994▾ western am▾
11:66: ибо друг мой с дороги зашел ко мне, и мне нечего предложить ему;
11:6  ἐπειδὴ φίλος μου παρεγένετο ἐξ ὁδοῦ πρός με καὶ οὐκ ἔχω ὃ παραθήσω αὐτῶ·
11:6. ἐπειδὴ (upon-if-then) φίλος (cared) μου (of-me) παρεγένετο ( it-had-became-beside ) ἐξ (out) ὁδοῦ (of-a-way) πρός (toward) με (to-me) καὶ (and) οὐκ (not) ἔχω (I-hold) ὃ (to-which) παραθήσω (I-shall-place-beside) αὐτῷ: (unto-it)
11:6. quoniam amicus meus venit de via ad me et non habeo quod ponam ante illumBecause a friend of mine is come off his journey to me and I have not what to set before him.
6. for a friend of mine is come to me from a journey, and I have nothing to set before him;
11:6. because a friend of mine has arrived from a journey to me, and I do not have anything to set before him.’
11:6. For a friend of mine in his journey is come to me, and I have nothing to set before him?
For a friend of mine in his journey is come to me, and I have nothing to set before him:

6: ибо друг мой с дороги зашел ко мне, и мне нечего предложить ему;
11:6  ἐπειδὴ φίλος μου παρεγένετο ἐξ ὁδοῦ πρός με καὶ οὐκ ἔχω ὃ παραθήσω αὐτῶ·
11:6. quoniam amicus meus venit de via ad me et non habeo quod ponam ante illum
Because a friend of mine is come off his journey to me and I have not what to set before him.
11:6. because a friend of mine has arrived from a journey to me, and I do not have anything to set before him.’
11:6. For a friend of mine in his journey is come to me, and I have nothing to set before him?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:6: In his journey is come - Or, perhaps more literally, A friend of mine is come to me out of his way, εξ ὁδου, which renders the case more urgent - a friend of mine, benighted, belated, and who has lost his way, is come unto me. This was a strong reason why he should have prompt relief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: in his journey: or, out of his way, Luk 11:6
John Gill
11:6 For a friend of mine in his journey,.... Or "out of the way"; having lost his way, being benighted; and has rambled about for some time, and at length,
is come to me; for lodging and entertainment:
and I have nothing to set before him; to refresh him with, after such a fatigue, before he goes to bed, which was very requisite and proper.
11:711:7: Եւ նա ՚ի ներքուստ տայցէ պատասխանի եւ ասիցէ. Մի՛ աշխատ առներ զիս, զի դուրքդ փակեալ են, եւ մանկունքս ընդ ինեւ կան յանկողնի. ո՛չ կարեմ յառնել եւ տալ քեզ[1250]։ [1250] Ոմանք. Տացէ պատասխանի եւ ասասցէ... զի դրունքդ։ Ոսկան առեալ ՚ի Լատինականէն յաւելու. Եւ տալ քեզ։ *Եթէ նա ստիպեսցէ բաշխելով, (8) ասեմ ձեզ։
7 Իսկ նա ներսից պատասխանի եւ ասի. “Ինձ նեղութիւն մի՛ տուր, որովհետեւ դռները փակուած են, եւ երեխաներս ինձ հետ անկողնում են, չեմ կարող վեր կենալ եւ քեզ հաց տալ”:
7 Անիկա ալ ներսէն պատասխան տայ եւ ըսէ. ‘Զիս մի՛ յոգնեցներ, արդէն դուռը գոցուած է ու տղաքս իմ քովս անկողնին մէջ են, չեմ կրնար ելլել ու քեզի հաց տալ’։
Եւ նա ի ներքուստ տայցէ պատասխանի եւ ասիցէ. Մի՛ աշխատ առներ զիս, զի դուրքդ փակեալ են, եւ մանկունքս ընդ ինեւ կան յանկողնի, ոչ կարեմ յառնել եւ տալ քեզ:

11:7: Եւ նա ՚ի ներքուստ տայցէ պատասխանի եւ ասիցէ. Մի՛ աշխատ առներ զիս, զի դուրքդ փակեալ են, եւ մանկունքս ընդ ինեւ կան յանկողնի. ո՛չ կարեմ յառնել եւ տալ քեզ[1250]։
[1250] Ոմանք. Տացէ պատասխանի եւ ասասցէ... զի դրունքդ։ Ոսկան առեալ ՚ի Լատինականէն յաւելու. Եւ տալ քեզ։ *Եթէ նա ստիպեսցէ բաշխելով, (8) ասեմ ձեզ։
7 Իսկ նա ներսից պատասխանի եւ ասի. “Ինձ նեղութիւն մի՛ տուր, որովհետեւ դռները փակուած են, եւ երեխաներս ինձ հետ անկողնում են, չեմ կարող վեր կենալ եւ քեզ հաց տալ”:
7 Անիկա ալ ներսէն պատասխան տայ եւ ըսէ. ‘Զիս մի՛ յոգնեցներ, արդէն դուռը գոցուած է ու տղաքս իմ քովս անկողնին մէջ են, չեմ կրնար ելլել ու քեզի հաց տալ’։
zohrab-1805▾ eastern-1994▾ western am▾
11:77: а тот изнутри скажет ему в ответ: не беспокой меня, двери уже заперты, и дети мои со мною на постели; не могу встать и дать тебе.
11:7  κἀκεῖνος ἔσωθεν ἀποκριθεὶς εἴπῃ, μή μοι κόπους πάρεχε· ἤδη ἡ θύρα κέκλεισται, καὶ τὰ παιδία μου μετ᾽ ἐμοῦ εἰς τὴν κοίτην εἰσίν· οὐ δύναμαι ἀναστὰς δοῦναί σοι.
11:7. κἀκεῖνος (and-the-one-thither) ἔσωθεν (into-unto-which-from) ἀποκριθεὶς (having-been-separated-off) εἴπῃ (it-might-have-had-said,"Μή (Lest) μοι (unto-me) κόπους (to-fells) πάρεχε: (thou-should-hold-beside,"ἤδη (which-then) ἡ (the-one) θύρα (a-portal) κέκλεισται, (it-had-come-to-be-latched) καὶ (and) τὰ (the-ones) παιδία (childlets) μου (of-me) μετ' (with) ἐμοῦ (of-ME) εἰς (into) τὴν (to-the-one) κοίτην (to-a-situating) εἰσίν: (they-be,"οὐ (not) δύναμαι ( I-able ) ἀναστὰς (having-had-stood-up) δοῦναί (to-have-had-given) σοι. (unto-thee?"
11:7. et ille de intus respondens dicat noli mihi molestus esse iam ostium clausum est et pueri mei mecum sunt in cubili non possum surgere et dare tibiAnd he from within should answer and say: Trouble me not; the door is now shut, and my children are with me in bed. I cannot rise and give thee.
7. and he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee?
11:7. And from within, he would answer by saying: ‘Do not disturb me. The door is closed now, and my children and I are in bed. I cannot get up and give it to you.’
11:7. And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee.
And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee:

7: а тот изнутри скажет ему в ответ: не беспокой меня, двери уже заперты, и дети мои со мною на постели; не могу встать и дать тебе.
11:7  κἀκεῖνος ἔσωθεν ἀποκριθεὶς εἴπῃ, μή μοι κόπους πάρεχε· ἤδη ἡ θύρα κέκλεισται, καὶ τὰ παιδία μου μετ᾽ ἐμοῦ εἰς τὴν κοίτην εἰσίν· οὐ δύναμαι ἀναστὰς δοῦναί σοι.
11:7. et ille de intus respondens dicat noli mihi molestus esse iam ostium clausum est et pueri mei mecum sunt in cubili non possum surgere et dare tibi
And he from within should answer and say: Trouble me not; the door is now shut, and my children are with me in bed. I cannot rise and give thee.
11:7. And from within, he would answer by saying: ‘Do not disturb me. The door is closed now, and my children and I are in bed. I cannot get up and give it to you.’
11:7. And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:7: My children are with me in bed - Or, I and my children are in bed; this is Bishop Pearce's translation, and seems to some preferable to the common one. See a like form of speech in Co1 16:11, and in Eph 3:18. However, we may conceive that he had his little children, τα παιδια, in bed with him; and this heightened the difficulty of yielding to his neighbor's request.
But if he persevere knocking. (At si ille perseveraverit pulsans). This sentence is added to the beginning of Luk 11:8, by the Armenian, Vulgate, four copies of the Itala, Ambrose, Augustin, and Bede. On these authorities (as I find it in no Greek MS). I cannot insert it as a part of the original text; but it is necessarily implied; for, as Bishop Pearce justly observes, unless the man in the parable be represented as continuing to solicit his friend, he could not possibly be said to use importunity: once only to ask is not to be importunate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: Trouble: Luk 7:6; Gal 6:17
the door: Luk 13:25; Mat 25:10
John Gill
11:7 And he from within shall answer and say,.... The friend within doors, shall reply to him that is without at his door, in the street:
trouble me not; by knocking at the door, and importuning to rise and lend loaves; whereby his rest would be disturbed, and trouble given him;
the door is now shut; being very late at night, and which could not be opened without noise and inconvenience:
and my children are with me in bed: sleeping, as the Persic version adds; there were none, children, or servants up, to let him in:
I cannot rise; without disturbing them:
and give thee; the loaves desired.
Robert Jamieson, A. R. Fausset and David Brown
11:7 Trouble me not--the trouble making him insensible both to the urgency of the case and the claims of friendship.
I cannot--without exertion which he would not make.
11:811:8: Ասե՛մ ձեզ. Եթէ ոչ յարուցեալ տայցէ նմա վասն բարեկամութեանն, սակայն վասն ժտութեանն յարուցեալ տացէ՛ նմա՝ զինչ եւ պիտոյ իցէ[1251]։ [1251] Ոմանք. Տայցէ նմա զինչ պիտոյ իցէ։
8 Ասում եմ ձեզ, եթէ բարեկամութեան համար էլ վեր չկենայ եւ հաց չտայ նրան, նրա թախանձանքի՛ պատճառով վեր կենալով կը տայ նրան, ինչ որ պէտք է:
8 Ձեզի կ’ըսեմ. ‘Թէեւ բարեկամութեան համար չելլէ տայ անոր, սակայն անոր թախանձանքին համար պիտի ելլէ ու պէտք եղածը տայ անոր’։
Ասեմ ձեզ. Եթէ ոչ յարուցեալ տայցէ նմա վասն բարեկամութեանն, սակայն վասն ժտութեանն յարուցեալ տայցէ նմա զինչ եւ պիտոյ իցէ:

11:8: Ասե՛մ ձեզ. Եթէ ոչ յարուցեալ տայցէ նմա վասն բարեկամութեանն, սակայն վասն ժտութեանն յարուցեալ տացէ՛ նմա՝ զինչ եւ պիտոյ իցէ[1251]։
[1251] Ոմանք. Տայցէ նմա զինչ պիտոյ իցէ։
8 Ասում եմ ձեզ, եթէ բարեկամութեան համար էլ վեր չկենայ եւ հաց չտայ նրան, նրա թախանձանքի՛ պատճառով վեր կենալով կը տայ նրան, ինչ որ պէտք է:
8 Ձեզի կ’ըսեմ. ‘Թէեւ բարեկամութեան համար չելլէ տայ անոր, սակայն անոր թախանձանքին համար պիտի ելլէ ու պէտք եղածը տայ անոր’։
zohrab-1805▾ eastern-1994▾ western am▾
11:88: Если, говорю вам, он не встанет и не даст ему по дружбе с ним, то по неотступности его, встав, даст ему, сколько просит.
11:8  λέγω ὑμῖν, εἰ καὶ οὐ δώσει αὐτῶ ἀναστὰς διὰ τὸ εἶναι φίλον αὐτοῦ, διά γε τὴν ἀναίδειαν αὐτοῦ ἐγερθεὶς δώσει αὐτῶ ὅσων χρῄζει.
11:8. λέγω (I-forth) ὑμῖν, (unto-ye,"εἰ (if) καὶ (and) οὐ (not) δώσει (it-shall-give) αὐτῷ (unto-it) ἀναστὰς (having-had-stood-up) διὰ (through) τὸ (to-the-one) εἶναι (to-be) φίλον (to-cared) αὐτοῦ, (of-it,"διά (through) γε (too) τὴν (to-the-one) ἀναιδίαν (to-an-un-dignifying-unto) αὐτοῦ (of-it) ἐγερθεὶς (having-been-roused) δώσει (it-shall-give) αὐτῷ (unto-it) ὅσων ( of-which-a-which ) χρῄζει. (it-requireth)
11:8. dico vobis et si non dabit illi surgens eo quod amicus eius sit propter inprobitatem tamen eius surget et dabit illi quotquot habet necessariosYet if he shall continue knocking, I say to you, although he will not rise and give him because he is his friend; yet, because of his importunity, he will rise and give him as many as he needeth.
8. I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will arise and give him as many as he needeth.
11:8. Yet if he will persevere in knocking, I tell you that, even though he would not get up and give it to him because he is a friend, yet due to his continued insistence, he will get up and give him whatever he needs.
11:8. I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.
I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth:

8: Если, говорю вам, он не встанет и не даст ему по дружбе с ним, то по неотступности его, встав, даст ему, сколько просит.
11:8  λέγω ὑμῖν, εἰ καὶ οὐ δώσει αὐτῶ ἀναστὰς διὰ τὸ εἶναι φίλον αὐτοῦ, διά γε τὴν ἀναίδειαν αὐτοῦ ἐγερθεὶς δώσει αὐτῶ ὅσων χρῄζει.
11:8. dico vobis et si non dabit illi surgens eo quod amicus eius sit propter inprobitatem tamen eius surget et dabit illi quotquot habet necessarios
Yet if he shall continue knocking, I say to you, although he will not rise and give him because he is his friend; yet, because of his importunity, he will rise and give him as many as he needeth.
11:8. Yet if he will persevere in knocking, I tell you that, even though he would not get up and give it to him because he is a friend, yet due to his continued insistence, he will get up and give him whatever he needs.
11:8. I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
11:8: I tell you - The Latin Vulgate here adds, "if he shall continue knocking." Though this is not in the Greek, yet it is indispensable that it should be understood in order to the sense. Knocking "once" would not denote "importunity," but it was because he "continued" knocking.
His importunity - His troublesome perseverance; his continuing to disturb the man, and refusing to take any denial. The word "importunity" denotes perseverance in an object, without any regard to time, place, or circumstances - an improper perseverance. By this the man was influenced. Rather than be disturbed he would rise and give what was asked. This is to be applied to God in no other sense than that he often hears prayers and grants blessings even "long after" they appear to be unanswered or withheld. He does not promise to give blessings "at once." He promises only that he will do it, or "will answer" prayer. But he often causes his people long to wait. He tries their faith. He leaves them to persevere for months or years, until they "feel" entirely their dependence on him, until they see that they can obtain the blessing in no other way, and until they are "prepared" to receive it. Often they are not prepared to receive it when they ask it at first. They may be proud, or have no just sense of their dependence, or they would not value the blessing, or it may "at that time" not be best for them to obtain it. But let no one despair. If the thing is for "our" good, and if it is proper that it "should" be granted, God will give it. Let us first ask aright; let us see that our minds are in a proper state; let us feel our need of the blessing; let us inquire whether God has "promised such" a blessing, and "then" let us persevere until God gives it. Again: people, when they ask anything of God, often give over seeking. They go "once," and if it is not granted they are discouraged. It is not so when we ask anything of people. "Then" we persevere; we take no denial; we go again, and "press" the matter until we obtain it. So we should of God. We should go again and again, until the prayer is heard, and God grants what we ask of him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: because of: Luk 18:1-8; Gen 32:26; Mat 15:22-28; Rom 15:30; Co2 12:8; Col 2:1, Col 4:12
Geneva 1599
11:8 I say unto you, Though he will not rise and give him, because he is his friend, yet because of his (b) importunity he will rise and give him as many as he needeth.
(b) Literally, "impudence": but that impudency which is spoken of here is not to be found fault with, but is very commendable before God, for he is well pleased by such importunity.
John Gill
11:8 I say unto you,.... This is the accommodation of the parable; to these words are premised, in the Vulgate Latin version, the following, "if he continue knocking":
though he will not rise and give him, because he is a friend; though mere friendship will not influence and engage him to rise from his bed, at such an unseasonable time, and fulfil the request of his friend;
yet because of his importunity, he will rise and give him as many as he needeth: as he asks for, or more, if necessary: the design of this parable, is the same with that of the widow and the unjust judge, in Lk 18:1 which is to show the force of importunity, where friendship, as here, and the fear of God, and regard of men, which were wanting there, have no influence; and so to encourage to constancy and perseverance in prayer, with earnestness; taking no denial at the hand of God, but still continuing to make pressing instances.
Robert Jamieson, A. R. Fausset and David Brown
11:8 importunity--The word is a strong one--"shamelessness"; persisting in the face of all that seemed reasonable, and refusing to take a denial.
as many, &c.--His reluctance once overcome, all the claims of friendship and necessity are felt to the full. The sense is obvious: If the churlish and self-indulgent--deaf both to friendship and necessity--can after a positive refusal, be won over, by sheer persistency, to do all that is needed, how much more may the same determined perseverance in prayer be expected to prevail with Him whose very nature is "rich unto all that call upon Him" (Rom 10:12).
11:911:9: Եւ ես՝ ասե՛մ ձեզ. Խնդրեցէք՝ եւ տացի՛ ձեզ, հայցեցէ՛ք՝ եւ գտջի՛ք, բախեցէք՝ եւ բացցի՛ ձեզ։
9 Եւ ես ասում եմ ձեզ. խնդրեցէ՛ք, եւ Աստծուց կը տրուի ձեզ, փնտռեցէ՛ք, եւ կը գտնէք, բախեցէ՛ք, եւ կը բացուի ձեզ համար,
9 Ես ալ կ’ըսեմ ձեզի. ‘Խնդրեցէք եւ պիտի տրուի ձեզի, փնտռեցէք ու պիտի գտնէք, դուռը զարկէք եւ պիտի բացուի ձեզի.
Եւ ես ասեմ ձեզ. Խնդրեցէք եւ տացի ձեզ, հայցեցէք եւ գտջիք, բախեցէք եւ բացցի ձեզ:

11:9: Եւ ես՝ ասե՛մ ձեզ. Խնդրեցէք՝ եւ տացի՛ ձեզ, հայցեցէ՛ք՝ եւ գտջի՛ք, բախեցէք՝ եւ բացցի՛ ձեզ։
9 Եւ ես ասում եմ ձեզ. խնդրեցէ՛ք, եւ Աստծուց կը տրուի ձեզ, փնտռեցէ՛ք, եւ կը գտնէք, բախեցէ՛ք, եւ կը բացուի ձեզ համար,
9 Ես ալ կ’ըսեմ ձեզի. ‘Խնդրեցէք եւ պիտի տրուի ձեզի, փնտռեցէք ու պիտի գտնէք, դուռը զարկէք եւ պիտի բացուի ձեզի.
zohrab-1805▾ eastern-1994▾ western am▾
11:99: И Я скажу вам: просите, и дано будет вам; ищите, и найдете; стучите, и отворят вам,
11:9  κἀγὼ ὑμῖν λέγω, αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.
11:9. Κἀγὼ (and-I) ὑμῖν (unto-ye) λέγω, (I-forth,"αἰτεῖτε, (ye-should-appeal-unto) καὶ (and) δοθήσεται (it-shall-be-given) ὑμῖν: (unto-ye,"ζητεῖτε, (ye-should-seek-unto) καὶ (and) εὐρήσετε: (ye-shall-find,"κρούετε, (ye-should-knock) καὶ (and) ἀνοιγήσεται (it-shall-have-been-opened-up) ὑμῖν. (unto-ye)
11:9. et ego vobis dico petite et dabitur vobis quaerite et invenietis pulsate et aperietur vobisAnd I say to you: Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you.
9. And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.
11:9. And so I say to you: Ask, and it shall be given to you. Seek, and you shall find. Knock, and it shall be opened to you.
11:9. And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.
And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:

9: И Я скажу вам: просите, и дано будет вам; ищите, и найдете; стучите, и отворят вам,
11:9  κἀγὼ ὑμῖν λέγω, αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.
11:9. et ego vobis dico petite et dabitur vobis quaerite et invenietis pulsate et aperietur vobis
And I say to you: Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you.
11:9. And so I say to you: Ask, and it shall be given to you. Seek, and you shall find. Knock, and it shall be opened to you.
11:9. And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Здесь находится приложение притчи к положению учеников христовых. Они также настойчиво должны просить Бога о своих нуждах, и их просьбы будут удовлетворяемы (см. Мф VII, 7-8).
Adam Clarke: Commentary on the Bible - 1831
11:9: And (or, therefore) I say unto you, Ask - Be importunate with God, not so much to prevail on him to save you, as to get yourselves brought into a proper disposition to receive that mercy which he is ever disposed to give. He who is not importunate for the salvation of his soul does not feel the need of being saved; and were God to communicate his mercy to such they could not be expected to be grateful for it, as favors are only prized and esteemed in proportion to the sense men have of their necessity and importance. See this subject explained Mat 7:7, Mat 7:8 (note).
Albert Barnes: Notes on the Bible - 1834
11:9: See this explained in the notes at Mat 7:7-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: I say: Luk 13:24; Mat 6:29, Mat 21:31; Mar 13:37; Rev 2:24
Ask: Psa 50:15, Psa 118:5; Jer 33:3; Mat 7:7, Mat 7:8, Mat 21:22; Mar 11:24; Joh 4:10, Joh 14:13; Joh 15:7, Joh 15:16, Joh 16:23, Joh 16:24; Co2 12:8, Co2 12:9; Heb 4:16; Jam 1:5, Jam 5:15; Jo1 3:22; Jo1 5:14, Jo1 5:15
seek: Luk 13:24; Psa 27:4, Psa 27:8, Psa 34:4, Psa 34:10, Psa 105:3, Psa 105:4; Sol 3:1-4, Sol 5:6; Isa 45:19, Isa 55:6, Isa 55:7; Jer 29:12; Dan 9:3; Amo 5:4-6; Joh 1:45-49; Act 10:4-6; Rom 2:7; Heb 11:6
knock: Luk 13:25; Co2 6:2
John Gill
11:9 And I say unto you, ask, and it shall be given you,.... This is said by Christ, to encourage to prayer, and importunity in it; that if any one asks of God, in the name of Christ, and in faith, whether it be bread for the body, or food for the soul; or any blessing whatever, whether temporal or spiritual, it shall be given; not according to their deserts, but according to the riches of the grace of God; who is rich unto all that call upon him, in sincerity and truth:
seek, and ye shall find: whether it be Christ, the pearl of great price, or God in Christ; or particularly, pardoning grace and mercy through Christ, or the knowledge of divine things; and both grace here, and glory hereafter, as men seek for hidden treasure; such shall not lose their labour, but shall enjoy all these valuable things, and whatever they are by prayer, and in the use of other means, seeking after:
knock, and it shall be opened to you; the door of mercy with God; the door of fellowship with Christ; the door of the Gospel, and the mysteries of it and of the Gospel dispensation and church state, into which is admission, to all that seek; and the door of heaven, into which there is entrance by the blood of Jesus: the several phrases denote prayer, the continuance of it, and importunity in it; See Gill on Mt 7:7
John Wesley
11:9 Mt 7:7.
Robert Jamieson, A. R. Fausset and David Brown
11:9 (See on Mt 7:7-11.)
11:1011:10: Զի ամենայն որ խնդրէ՝ առնո՛ւ, եւ որ հայցէ՝ գտանէ՛, եւ որ բախէ՝ բացցի՛ նմա։
10 որովհետեւ, ով որ խնդրում է, առնում է, ով որ փնտռում է, գտնում է, եւ ով որ բախում է, բացւում է նրա առաջ:
10 Վասն զի ամէն ով որ կը խնդրէ՝ կ’առնէ եւ ով որ կը փնտռէ՝ կը գտնէ եւ ով որ դուռը կը զարնէ՝ պիտի բացուի անոր։
Զի ամենայն որ խնդրէ` առնու, եւ որ հայցէ` գտանէ, եւ որ բախէ` բացցի նմա:

11:10: Զի ամենայն որ խնդրէ՝ առնո՛ւ, եւ որ հայցէ՝ գտանէ՛, եւ որ բախէ՝ բացցի՛ նմա։
10 որովհետեւ, ով որ խնդրում է, առնում է, ով որ փնտռում է, գտնում է, եւ ով որ բախում է, բացւում է նրա առաջ:
10 Վասն զի ամէն ով որ կը խնդրէ՝ կ’առնէ եւ ով որ կը փնտռէ՝ կը գտնէ եւ ով որ դուռը կը զարնէ՝ պիտի բացուի անոր։
zohrab-1805▾ eastern-1994▾ western am▾
11:1010: ибо всякий просящий получает, и ищущий находит, и стучащему отворят.
11:10  πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὑρίσκει, καὶ τῶ κρούοντι ἀνοιγ[ής]εται.
11:10. πᾶς (All) γὰρ (therefore) ὁ (the-one) αἰτῶν (appealing-unto) λαμβάνει, (it-taketh,"καὶ (and) ὁ (the-one) ζητῶν (seeking-unto) εὑρίσκει, (it-findeth,"καὶ (and) τῷ (unto-the-one) κρούοντι (unto-knocking) ἀνοιγήσεται. (it-shall-have-been-opened-up)
11:10. omnis enim qui petit accipit et qui quaerit invenit et pulsanti aperieturFor every one that asketh receiveth: and he that seeketh findeth: and to him that knocketh it shall be opened:
10. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
11:10. For everyone who asks, receives. And whoever seeks, finds. And whoever knocks, it shall be opened to him.
11:10. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened:

10: ибо всякий просящий получает, и ищущий находит, и стучащему отворят.
11:10  πᾶς γὰρ ὁ αἰτῶν λαμβάνει, καὶ ὁ ζητῶν εὑρίσκει, καὶ τῶ κρούοντι ἀνοιγ[ής]εται.
11:10. omnis enim qui petit accipit et qui quaerit invenit et pulsanti aperietur
For every one that asketh receiveth: and he that seeketh findeth: and to him that knocketh it shall be opened:
11:10. For everyone who asks, receives. And whoever seeks, finds. And whoever knocks, it shall be opened to him.
11:10. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: Luk 18:1; Psa 31:22; Lam 3:8, Lam 3:18, Lam 3:54-58; Jon 2:2-8; Jam 4:3, Jam 5:11
John Gill
11:10 For every one that asketh receiveth,.... Some indeed ask and receive not, because they ask amiss, Jas 4:3 who either apply to a wrong person, or ask in a wrong manner, or from wrong principles, or with wrong ends in view: but when a man is right in the object of prayer, and in the matter and manner of prayer, and in the end he proposes to himself, let him be what he will, of whatsoever nation, or ever mean a person, he has the petitions which he asks, either immediately, or, at least, he may be assured he shall have them in God's due time:
and he that seeketh findeth; whoever not only prays, but makes use of means, as attendance on other ordinances, and is diligent in the use of them, sooner or later finds his account herein, and what his soul seeks for:
and to him that knocketh it shall be opened; not only who prays heartily, and seeks diligently, but who is importunate, and will have no denial; continues knocking; though there may be some time a seeming delay, yet the door will not always be shut to him; after much knocking it will be opened; See Gill on Mt 7:8
11:1111:11: Ցո՛ ոք ՚ի ձէնջ հայր՝ խնդրիցէ որդի իւր ձուկն, միթէ փոխանակ ձկանն՝ օ՞ձ տայցէ նմա[1252]։ [1252] Ոմանք. Փոխանակ ձկան։
11 Ձեզնից ո՞վ է այն հայրը, որի որդին եթէ ձուկ ուզի, միթէ ձկան փոխարէն օ՞ձ կը տայ նրան.
11 Ձեզմէ ո՞վ է այն հայրը, որմէ իր որդին հաց ուզէ, քար տայ անոր. կամ եթէ ձուկ ուզէ, ձուկին տեղ օձ տայ անոր.
Ցո՞ ոք ի ձէնջ հայր` խնդրիցէ որդի իւր ձուկն, միթէ փոխանակ ձկանն օ՞ձ տայցէ նմա:

11:11: Ցո՛ ոք ՚ի ձէնջ հայր՝ խնդրիցէ որդի իւր ձուկն, միթէ փոխանակ ձկանն՝ օ՞ձ տայցէ նմա[1252]։
[1252] Ոմանք. Փոխանակ ձկան։
11 Ձեզնից ո՞վ է այն հայրը, որի որդին եթէ ձուկ ուզի, միթէ ձկան փոխարէն օ՞ձ կը տայ նրան.
11 Ձեզմէ ո՞վ է այն հայրը, որմէ իր որդին հաց ուզէ, քար տայ անոր. կամ եթէ ձուկ ուզէ, ձուկին տեղ օձ տայ անոր.
zohrab-1805▾ eastern-1994▾ western am▾
11:1111: Какой из вас отец, [когда] сын попросит у него хлеба, подаст ему камень? или, [когда попросит] рыбы, подаст ему змею вместо рыбы?
11:11  τίνα δὲ ἐξ ὑμῶν τὸν πατέρα αἰτήσει ὁ υἱὸς ἰχθύν, καὶ ἀντὶ ἰχθύος ὄφιν αὐτῶ ἐπιδώσει;
11:11. τίνα (To-what-one) δὲ (moreover) ἐξ (out) ὑμῶν (of-ye) τὸν (to-the-one) πατέρα (to-a-father) αἰτήσει (it-shall-appeal-unto,"ὁ (the-one) υἱὸς (a-son,"ἰχθύν, (to-a-fish,"μὴ (lest) ἀντὶ (ever-a-one) ἰχθύος (of-a-fish) ὄφιν (to-a-snake) αὐτῷ (unto-it) ἐπιδώσει; (it-shall-give-upon?"
11:11. quis autem ex vobis patrem petet panem numquid lapidem dabit illi aut piscem numquid pro pisce serpentem dabit illiAnd which of you, if he ask his father bread, will he give him a stone? Or a fish, will he for a fish give him a serpent?
11. And of which of you that is a father shall his son ask a loaf, and he give him a stone? or a fish, and he for a fish give him a serpent?
11:11. So then, who among you, if he asks his father for bread, he would give him a stone? Or if he asks for a fish, he would give him a serpent, instead of a fish?
11:11. If a son shall ask bread of any of you that is a father, will he give him a stone? or if [he ask] a fish, will he for a fish give him a serpent?
If a son shall ask bread of any of you that is a father, will he give him a stone? or if [he ask] a fish, will he for a fish give him a serpent:

11: Какой из вас отец, [когда] сын попросит у него хлеба, подаст ему камень? или, [когда попросит] рыбы, подаст ему змею вместо рыбы?
11:11  τίνα δὲ ἐξ ὑμῶν τὸν πατέρα αἰτήσει ὁ υἱὸς ἰχθύν, καὶ ἀντὶ ἰχθύος ὄφιν αὐτῶ ἐπιδώσει;
11:11. quis autem ex vobis patrem petet panem numquid lapidem dabit illi aut piscem numquid pro pisce serpentem dabit illi
And which of you, if he ask his father bread, will he give him a stone? Or a fish, will he for a fish give him a serpent?
11:11. So then, who among you, if he asks his father for bread, he would give him a stone? Or if he asks for a fish, he would give him a serpent, instead of a fish?
11:11. If a son shall ask bread of any of you that is a father, will he give him a stone? or if [he ask] a fish, will he for a fish give him a serpent?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13: (См. Мф VII, 9-10). Особенностью ев. Луки здесь является, во-первых, прибавление о яйце и скорпионе, который, свернувшись, делается похожим на яйцо, да иногда и цвет кожи имеет белый, а во-вторых, замена выражения: "блага", находящегося у ев. Матфея, выражением: "Духа Святаго". Впрочем, последняя замена не изменяет существа дела, потому что источником всякого истинного блага является, конечно, Дух Святый, так что все равно будет сказать: благо, - или Дух Святый (как источник блага).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: a son: Isa 49:15; Mat 7:9
John Gill
11:11 If a son shall ask bread of any of you that is a father,.... Our Lord illustrates and confirms what he had said before by an instance common among men: the relation between a father and a son is natural, and it is very near; and it is usual for a son, when hungry, and at the proper times of meals, to ask bread of his father: and when he does,
will he give him a stone? should he do so, he would show that his heart was as hard, or harder than the stone he gives:
or if he ask a fish, will he, for a fish, give him a serpent? And endeavour to deceive him by the likeness of the one to the other, especially some sort of fish, which would poison or sting him, but not refresh and nourish him: such inhuman brutish parents are not surely to be found; See Gill on Mt 7:9, Mt 7:10.
11:1211:12: Եւ կամ խնդրիցէ ձու, միթէ կարի՞ճ տայցէ նմա։
12 եւ կամ ձու ուզի, միթէ կարի՞ճ կը տայ նրան:
12 Կամ եթէ հաւկիթ ուզէ, կարիճ տայ անոր։
Եւ կամ խնդրիցէ ձու, միթէ կարի՞ճ տայցէ նմա:

11:12: Եւ կամ խնդրիցէ ձու, միթէ կարի՞ճ տայցէ նմա։
12 եւ կամ ձու ուզի, միթէ կարի՞ճ կը տայ նրան:
12 Կամ եթէ հաւկիթ ուզէ, կարիճ տայ անոր։
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11:1212: Или, если попросит яйца, подаст ему скорпиона?
11:12  ἢ καὶ αἰτήσει ᾠόν, ἐπιδώσει αὐτῶ σκορπίον;
11:12. ἢ (Or) καὶ (and) αἰτήσει (it-shall-appeal-unto) ᾠόν, (to-an-egg,"ἐπιδώσει (it-shall-give-upon) αὐτῷ (unto-it) σκορπίον; (to-a-scorpion?"
11:12. aut si petierit ovum numquid porriget illi scorpionemOr if he shall ask an egg, will he reach him a scorpion?
12. Or he shall ask an egg, will he give him a scorpion?
11:12. Or if he will ask for an egg, he would offer to him a scorpion?
11:12. Or if he shall ask an egg, will he offer him a scorpion?
Or if he shall ask an egg, will he offer him a scorpion:

12: Или, если попросит яйца, подаст ему скорпиона?
11:12  ἢ καὶ αἰτήσει ᾠόν, ἐπιδώσει αὐτῶ σκορπίον;
11:12. aut si petierit ovum numquid porriget illi scorpionem
Or if he shall ask an egg, will he reach him a scorpion?
11:12. Or if he will ask for an egg, he would offer to him a scorpion?
11:12. Or if he shall ask an egg, will he offer him a scorpion?
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Adam Clarke: Commentary on the Bible - 1831
11:12: Offer him a scorpion? - Σκορπιον. The Greek etymologists derive the name from σκορπιζειν τον ιον, scattering the poison. But is there any similitude between a scorpion and an egg, that the one might be given and taken in place of the other? We know there is the utmost similitude between some fish, especially those of the eel kind, and serpents: and that there are stones exactly similar to bread in their appearance; from which we may conjecture that our Lord intended to convey the same idea of similitude between an egg and a scorpion. Perhaps the word scorpion here may be used for any kind of serpent that proceeds from an egg, or the word egg may be understood: the common snake is oviparous; it brings forth a number of eggs, out of which the young ones are hatched. If he asks an egg, will he, for one that might nourish him, give him that of a serpent. But Bochart states, that the body of a scorpion is like to an egg, especially if it be a white scorpion; which sort Nicander, Aelian, Avicenna, and others, maintain to be the first species. Nor do scorpions differ much in size from an egg in Judea, if we may credit what the monks of Messua say, that there are about Jerusalem, and through all Syria, great scorpions, etc. Hieroz. l. iv. cap. xxix. col. 641, edit. 1692. To this it may be said, there may be such a similitude, between a white scorpion and an egg, if the legs and tail of the former be taken away; but how there can be a resemblance any other way, I know not. It is, however, a fact, that the alligator and crocodile come from eggs; two of those lie now before me, scarcely so large as the egg of the goose, longer, but not so thick. Now, suppose reference be made to one such egg, in which the young crocodile is hatched, and is ready to burst from its enclosure, would any father give such an egg to a hungry child? No. If the child asked an egg, he would not, instead of a proper one, give him that of the crocodile or the alligator, in which the young serpent was hatched, and from which it was just ready to be separated.
Albert Barnes: Notes on the Bible - 1834
11:12
"A scorpion" See the notes at Luk 10:19. Dr. Thomson (The Land and the Book, vol. i. p. 379) says: "There is no imaginable likeness between an egg and the ordinary black scorpion of this country, neither in color nor size, nor, when the tail is extended, in shape; but old writers speak of a "white" scorpion, and such a one, with the tail folded up, as in specimens of fossil trilobites, would not look unlike a small egg. Perhaps the contrast, however, refers only to the different properties of the egg and the scorpion, which is sufficiently emphatic."
Pliny ("N. H.," xi. 25) says that in Judea the scorpions are about the size of an egg, and not unlike one in shape.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: offer: Gr. give
a scorpion: Luk 10:19; Eze 2:6; Rev 9:10
John Gill
11:12 Or if he shall ask an egg, will he offer him a scorpion.... Of which there are three sorts; some are terrestrial, or land scorpions, scorpions of the earth, a kind of serpents, very venomous and mischievous, to whom the wicked Jews are compared, Ezek 2:6 and the locusts in Rev_ 9:3 others are airy, or flying scorpions, a sort of fowl; and others are sea scorpions; of the fish kind: it is not easy to say which of them is here meant. There is an herb which is called (n), "the scorpion": it leaves are like unto a scorpion, as the Jewish commentators say (o). This is observed with the same view as the former. By it may be meant here, either the fish that is so called, since a fish is mentioned before; or rather, the land scorpion, which is of the serpent kind; this brings forth little worms, in the form of eggs, as (p) Pliny says: and it is said, that a scorpion put into an empty eggshell, has been used to be given to persons, whose death has been desired; which it bursting from, at once strikes and kills: but what father would do so to a child!
(n) Misn. Erubin, c. 2. sect. 6. (o) Maimon. & Bartonora in lb, (p) Lib. 11. c. 25.
11:1311:13: Իսկ եթէ դուք որ չարքդ էք՝ գիտէք պարգեւս բարիս տալ որդւոց ձերոց, ո՞րչափ եւս առաւել Հա՛յր ձեր յերկնից տացէ բարի՛ս այնոցիկ, որ խնդրենն ՚ի նմանէ։
13 Իսկ եթէ դուք, որ չար էք, գիտէք բարի պարգեւներ տալ ձեր որդիներին, որչա՜փ եւս առաւել ձեր երկնաւոր Հայրը բարիքներ[13] կը տայ նրանց, որոնք ուզում են իրենից»:[13] 13. Լաւագոյն յուն. բն. բարիքներ-ի փոխարէն ունեն Սուրբ Հոգին:
13 Ուստի եթէ դուք որ չար էք՝ ձեր զաւակներուն աղէկ ընծաներ տալ գիտէք, որչա՜փ աւելի ձեր Հայրը երկնքէն Սուրբ Հոգին պիտի տայ անոնց որ իրմէ կը խնդրեն’»։
Իսկ եթէ դուք որ չարքդ էք` գիտէք պարգեւս բարիս տալ որդւոց ձերոց, ո՛րչափ եւս առաւել Հայր ձեր յերկնից տացէ [78]բարիս այնոցիկ, որ խնդրենն ի նմանէ:

11:13: Իսկ եթէ դուք որ չարքդ էք՝ գիտէք պարգեւս բարիս տալ որդւոց ձերոց, ո՞րչափ եւս առաւել Հա՛յր ձեր յերկնից տացէ բարի՛ս այնոցիկ, որ խնդրենն ՚ի նմանէ։
13 Իսկ եթէ դուք, որ չար էք, գիտէք բարի պարգեւներ տալ ձեր որդիներին, որչա՜փ եւս առաւել ձեր երկնաւոր Հայրը բարիքներ[13] կը տայ նրանց, որոնք ուզում են իրենից»:
[13] 13. Լաւագոյն յուն. բն. բարիքներ-ի փոխարէն ունեն Սուրբ Հոգին:
13 Ուստի եթէ դուք որ չար էք՝ ձեր զաւակներուն աղէկ ընծաներ տալ գիտէք, որչա՜փ աւելի ձեր Հայրը երկնքէն Սուրբ Հոգին պիտի տայ անոնց որ իրմէ կը խնդրեն’»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1313: Итак, если вы, будучи злы, умеете даяния благие давать детям вашим, тем более Отец Небесный даст Духа Святаго просящим у Него.
11:13  εἰ οὗν ὑμεῖς πονηροὶ ὑπάρχοντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ [ὁ] ἐξ οὐρανοῦ δώσει πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν.
11:13. εἰ (If) οὖν (accordingly) ὑμεῖς (ye) πονηροὶ ( en-necessitated ) ὑπάρχοντες ( firsting-under ) οἴδατε (ye-had-come-to-see) δόματα (to-givings-to) ἀγαθὰ ( to-good ) διδόναι (to-give) τοῖς (unto-the-ones) τέκνοις (unto-producees) ὑμῶν, (of-ye,"πόσῳ (unto-whither-which) μᾶλλον (more-such) ὁ (the-one) πατὴρ (a-Father) [ὁ] "[the-one]"ἐξ (out) οὐρανοῦ (of-a-sky) δώσει (it-shall-give) πνεῦμα (to-a-currenting-to) ἅγιον (to-hallow-belonged) τοῖς (unto-the-ones) αἰτοῦσιν ( unto-appealing-unto ) αὐτόν. (to-it)
11:13. si ergo vos cum sitis mali nostis bona data dare filiis vestris quanto magis Pater vester de caelo dabit spiritum bonum petentibus seIf you then, being evil, know how to give good gifts to your children, how much more will your Father from heaven give the good Spirit to them that ask him?
13. If ye then, being evil, know how to give good gifts unto your children, how much more shall heavenly Father give the Holy Spirit to them that ask him?
11:13. Therefore, if you, being evil, know how to give good things to your sons, how much more will your Father give, from heaven, a spirit of goodness to those who ask him?”
11:13. If ye then, being evil, know how to give good gifts unto your children: how much more shall [your] heavenly Father give the Holy Spirit to them that ask him?
If ye then, being evil, know how to give good gifts unto your children: how much more shall [your] heavenly Father give the Holy Spirit to them that ask him:

13: Итак, если вы, будучи злы, умеете даяния благие давать детям вашим, тем более Отец Небесный даст Духа Святаго просящим у Него.
11:13  εἰ οὗν ὑμεῖς πονηροὶ ὑπάρχοντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ [ὁ] ἐξ οὐρανοῦ δώσει πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν.
11:13. si ergo vos cum sitis mali nostis bona data dare filiis vestris quanto magis Pater vester de caelo dabit spiritum bonum petentibus se
If you then, being evil, know how to give good gifts to your children, how much more will your Father from heaven give the good Spirit to them that ask him?
11:13. Therefore, if you, being evil, know how to give good things to your sons, how much more will your Father give, from heaven, a spirit of goodness to those who ask him?”
11:13. If ye then, being evil, know how to give good gifts unto your children: how much more shall [your] heavenly Father give the Holy Spirit to them that ask him?
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Adam Clarke: Commentary on the Bible - 1831
11:13: The Holy Spirit - Or, as several MSS. have it, πνευμα αγαθον, the good spirit. See on Mat 7:11 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: being: Gen 6:5, Gen 6:6, Gen 8:21; Job 15:14-16; Psa 51:5; Joh 3:5, Joh 3:6; Rom 7:18; Tit 3:3
know: Isa 49:15; Mat 7:11; Heb 12:9, Heb 12:10
how: Mat 6:30; Rom 5:9, Rom 5:10, Rom 5:17, Rom 8:32; Co2 3:9-11
heavenly: Luk 11:2, Luk 15:30-32; Mat 5:16, Mat 5:45, Mat 6:14, Mat 6:32
give the: Pro 1:23; Isa 44:3, Isa 44:4; Eze 36:27; Joe 2:28; Mat 7:11; Joh 4:10, Joh 7:37-39
John Gill
11:13 If ye then being evil know how to give good gifts unto your children,.... See Gill on Mt 7:11.
How much more shall your heavenly Father give the Holy Spirit to them that ask him? instead of the Holy Spirit here, the Vulgate Latin version reads, "good Spirit", and so two copies of Beza's; and the Ethiopic version, "the good gift of the Holy Spirit"; and doubtless intends the gifts and graces of the Holy Spirit, in distinction from, and as preferable to the good things given by earthly parents, to their children.
John Wesley
11:13 How much more shall your heavenly Father - How beautiful is the gradation! A friend: a father: God! Give the Holy Spirit - The best of gifts, and that which includes every good gift.
Robert Jamieson, A. R. Fausset and David Brown
11:13 the Holy Spirit--in Matthew (Mt 7:11), "good gifts"; the former, the Gift of gifts descending on the Church through Christ, and comprehending the latter.
11:1411:14: Եւ հանէ՛ր դեւ մի համր. եւ եղեւ յելանել դիւին՝ խօսեցա՛ւ համրն, եւ զարմացա՛ն ամենայն ժողովուրդքն[1253]։ [1253] Յօրինակին պակասէր. Եւ եղեւ յելանել դիւ՛՛։
14 Եւ Յիսուս մի համր դեւ էր հանում. եւ երբ դեւը ելաւ, համրը խօսեց. եւ ամբողջ ժողովուրդը զարմացաւ:
14 Յիսուս դեւ մը կը հանէր մէկէն՝ որ համր էր։ Երբ դեւը ելաւ, համրը խօսեցաւ եւ ժողովուրդը զարմացաւ։
Եւ հանէր դեւ մի համր, եւ եղեւ յելանել դիւին խօսեցաւ համրն, եւ զարմացան ամենայն ժողովուրդքն:

11:14: Եւ հանէ՛ր դեւ մի համր. եւ եղեւ յելանել դիւին՝ խօսեցա՛ւ համրն, եւ զարմացա՛ն ամենայն ժողովուրդքն[1253]։
[1253] Յօրինակին պակասէր. Եւ եղեւ յելանել դիւ՛՛։
14 Եւ Յիսուս մի համր դեւ էր հանում. եւ երբ դեւը ելաւ, համրը խօսեց. եւ ամբողջ ժողովուրդը զարմացաւ:
14 Յիսուս դեւ մը կը հանէր մէկէն՝ որ համր էր։ Երբ դեւը ելաւ, համրը խօսեցաւ եւ ժողովուրդը զարմացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1414: Однажды изгнал Он беса, который был нем; и когда бес вышел, немой стал говорить; и народ удивился.
11:14  καὶ ἦν ἐκβάλλων δαιμόνιον [, καὶ αὐτὸ ἦν] κωφόν· ἐγένετο δὲ τοῦ δαιμονίου ἐξελθόντος ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι·
11:14. Καὶ (And) ἦν (it-was) ἐκβάλλων (casting-out) δαιμόνιον (to-a-daimonlet) κωφόν: (to-blunted) ἐγένετο ( it-had-became ) δὲ (moreover) τοῦ (of-the-one) δαιμονίου (of-a-daimonlet) ἐξελθόντος (of-having-had-came-out,"ἐλάλησεν (it-spoke-unto,"ὁ (the-one) κωφός. (blunted) Καὶ (And) ἐθαύμασαν (they-marvelled-to,"οἱ (the-ones) ὄχλοι: (crowds)
11:14. et erat eiciens daemonium et illud erat mutum et cum eiecisset daemonium locutus est mutus et admiratae sunt turbaeAnd he was casting out a devil: and the same was dumb. And when he had cast out the devil, the dumb spoke: and the multitudes, were in admiration at it.
14. And he was casting out a devil dumb. And it came to pass, when the devil was gone out, the dumb man spake; and the multitudes marveled.
11:14. And he was casting out a demon, and the man was mute. But when he had cast out the demon, the mute man spoke, and so the crowds were amazed.
11:14. And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.
And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered:

14: Однажды изгнал Он беса, который был нем; и когда бес вышел, немой стал говорить; и народ удивился.
11:14  καὶ ἦν ἐκβάλλων δαιμόνιον [, καὶ αὐτὸ ἦν] κωφόν· ἐγένετο δὲ τοῦ δαιμονίου ἐξελθόντος ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι·
11:14. et erat eiciens daemonium et illud erat mutum et cum eiecisset daemonium locutus est mutus et admiratae sunt turbae
And he was casting out a devil: and the same was dumb. And when he had cast out the devil, the dumb spoke: and the multitudes, were in admiration at it.
11:14. And he was casting out a demon, and the man was mute. But when he had cast out the demon, the mute man spoke, and so the crowds were amazed.
11:14. And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-26: Об исцелении бесноватого немого ев. Лука говорит, по-видимому, следуя тому источнику, который был близок к Ев. Матфея (гл. IX. ст. 32-34), а речь Христа по поводу обвинения, взведенного на Него фарисеями и законниками, излагает, держась ближе всего Ев. Марка (гл. III, ст. 22-30) и частью делая некоторые добавления к сказанию Марка. - Нем - см. Мк IX, 17. - Некоторые - это, очевидно, были фарисеи (см. Мф IX, 34). - А другие, искушая... Это прибавление самого ев. Луки (см. Мк VIII, 11: и Мф XVI, 1). - Но Он, зная... см. Мф XII, 24: и сл. - Перстом Божиим - у Мф: Духом Божиим (XII, 28). Лука нередко употребляет такие образные выражения (см., напр., 1, 66. 71. 74). Перст - это внешнее выражение Божеской деятельности (ср. Исх VIII, 19). - Когда сильный... Эта притча здесь изложена полнее, чем у Матфея (XII, 29) и примыкает к сравнению, приведенному еще в книге пророка Исаии (ХLIX, 24). - Кто не со Мною - см. Мф XII, 30. - Когда нечистый дух - см. Мф XII, 43-45. Вероятно, присоединяя этот отдел (24-26: ст.), ев. Лука хотел объяснить, что такое, собственно, представляют собою те обычные изгнания бесов, которые совершались и учениками фарисеев. Эти экзорцисты не исцеляли человека навсегда, а только на время, и господства сатаны над людьми уничтожить были не в силах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. 15 But some of them said, He casteth out devils through Beelzebub the chief of the devils. 16 And others, tempting him, sought of him a sign from heaven. 17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. 18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. 19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. 20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. 21 When a strong man armed keepeth his palace, his goods are in peace: 22 But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. 23 He that is not with me is against me: and he that gathereth not with me scattereth. 24 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. 25 And when he cometh, he findeth it swept and garnished. 26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.

The substance of these verses we had in Matt. xii. 22, &c. Christ is here giving a general proof of his divine mission, by a particular proof of his power over Satan, his conquest of whom was an indication of his great design in coming into the world, which was, to destroy the works of the devil. Here too he gives an earnest of the success of that undertaking. He is here casting out a devil that made the poor possessed man dumb: in Matthew we are told that he was blind and dumb. When the devil was forced out by the word of Christ, the dumb spoke immediately, echoed to Christ's word, and the lips were opened to show forth his praise. Now,

I. Some were affected with this miracle. The people wondered; they admired the power of God, and especially that it should be exerted by the hand of one who made so small a figure, that one who did the work of the Messiah should have so little of that pomp of the Messiah which they expected.

II. Others were offended at it, and, to justify their infidelity, suggested that it was by virtue of a league with Beelzebub, the prince of the devils, that he did this, v. 15. It seems, in the devil's kingdom there are chiefs, which supposes that there are subalterns. Now they would have it thought, or said at least, that there was a correspondence settled between Christ and the devil, that the devil should have the advantage in the main and be victorious at last, but that in order hereto, in particular instances, he should yield Christ the advantage and retire by consent. Some, to corroborate this suggestion, and confront the evidence of Christ's miraculous power, challenged him to give them a sign from heaven (v. 16), to confirm his doctrine by some appearance in the clouds, such as was upon mount Sinai when the law was given; as if a sign from heaven, not disprovable by any sagacity of theirs, could not have been given them as well by a compact and collusion with the prince of the power of the air, who works with power and lying wonders, as the casting out of a devil; nay, that would not have been any present prejudice to his interest, which this manifestly was. Note, Obstinate infidelity will never be at a loss for something to say in its own excuse, though ever so frivolous and absurd. Now Christ here returns a full and direct answer to this cavil of theirs; in which he shows,

1. That it can by no means be imagined that such a subtle prince as Satan is should ever agree to measures that had such a direct tendency to his own overthrow, and the undermining of his own kingdom, v. 17, 18. What they objected they kept to themselves, afraid to speak it, lest it should be answered and baffled; but Jesus knew their thoughts, even when they industriously thought to conceal them, and he said, "You yourselves cannot but see the groundlessness, and consequently the spitefulness, of this charge; for it is an allowed maxim, confirmed by every day's experience, that no interest can stand that is divided against itself; not the more public interest of a kingdom, nor the private interest of a house or family; if either the one or the other be divided against itself, it cannot stand. Satan would herein act against himself; not only by the miracle which turned him out of possession of the bodies of people, but much more in the doctrine for the explication and confirmation of which the miracle was wrought, which had a direct tendency to the ruin of Satan's interest in the minds of men, by mortifying sin, and turning men to the service of God. Now, if Satan should thus be divided against himself, he would hasten his own overthrow, which you cannot suppose an enemy to do that acts so subtlely for his own establishment, and is so solicitous to have his kingdom stand."

2. That was a very partial ill-natured thing for them to impute that in him to a compact with Satan which yet they applauded and admired in others that were of their own nation (v. 19): "By whom do your sons cast them out? Some of your own kindred, as Jews, nay, and some of your own followers, as Pharisees, have undertaken, in the name of the God of Israel, to cast out devils, and they were never charged with such a hellish combination as I am charged with." Note, It is gross hypocrisy to condemn that in those who reprove us which yet we allow in those that flatter us.

3. That, in opposing the conviction of this miracle, they were enemies to themselves, stood in their own light, and put a bar in their own door, for they thrust from them the kingdom of God (v. 20): "If I with the finger of God cast out devils, as you may assure yourselves I do, no doubt the kingdom of God is come upon you, the kingdom of the Messiah offers itself and all its advantages to you, and, if you receive it not, it is at your peril." In Matthew it is by the Spirit of God, here by the finger of God; the Spirit is the arm of the Lord, Isa. liii. 1. His greatest and most mighty works were wrought by his Spirit; but, if the Spirit in this work is said to be the finger of the Lord, it perhaps may intimate how easily Christ did and could conquer Satan, even with the finger of God, the exerting of the divine power in a less and lower degree than in many other instances. He needed not make bare his everlasting arm; that roaring lion, when he pleases, is crushed, like a moth, with a touch of a finger. Perhaps here is an allusion to the acknowledgment of Pharaoh's magicians, when they were run aground (Exod. viii. 19): This is the finger of God. "Now if the kingdom of God be herein come to you, and you be found by those cavils and blasphemies fighting against it, it will come upon you as a victorious force which you cannot stand before."

4. That his casting out devils was really the destroying of them and their power, for it confirmed a doctrine which had a direct tendency to the ruining of his kingdom, v. 21, 22. Perhaps there had been some who had cast out the inferior devils by compact with Beelzebub their chief, but that was without any real damage or prejudice to Satan and his kingdom, what he lost one way he gained another. The devil and such exorcists played booty, as we say, and, while the forlorn hope of his army gave ground, the main body thereby gained ground; the interest of Satan in the souls of men was not weakened by it in the least. But, when Christ cast out devils, he needed not do it by any compact with them, for he was stronger than they, and could do it by force, and did it so as to ruin Satan's power and blast his great design by that doctrine and that grace which break the power of sin, and so rout Satan's main body, take from him all his armour, and divide his spoils, which no one devil ever did to another or ever will. Now this is applicable to Christ's victories over Satan both in the world and in the hearts of particular persons, by that power which went along with the preaching of his gospel, and does still. And so we may observe here,

(1.) The miserable condition of an unconverted sinner. In his heart, which was fitted to be a habitation of God, the devil has his palace; and all the powers and the faculties of the soul, being employed by him in the service of sin, are his goods. Note, [1.] The heart of every unconverted sinner is the devil's palace, where he resides and where he rules; he works in the children of disobedience. The heart is a palace, a noble dwelling; but the unsanctified heart is the devil's palace. His will is obeyed, his interests are served, and the militia is in his hands; he usurps the throne in the soul. [2.] The devil, as a strong man armed, keeps this palace, does all he can to secure it to himself, and to fortify it against Christ. All the prejudices with which he hardens men's hearts against truth and holiness are the strong-holds which he erects for the keeping of his palace; this palace is his garrison. [3.] There is a kind of peace in the palace of an unconverted soul, while the devil, as a strong man armed, keeps it. The sinner has a good opinion of himself, is very secure and merry, has no doubt concerning the goodness of his state nor any dread of the judgment to come; he flatters himself in his own eyes, and cries peace to himself. Before Christ appeared, all was quiet, because all went one way; but the preaching of the gospel disturbed the peace of the devil's palace.

(2.) The wonderful change that is made in conversion, which is Christ's victory over this usurper. Satan is a strong man armed; but our Lord Jesus is stronger than he, as God, as Mediator. If we speak of strength, he is strong: more are with us than against us. Observe, [1.] The manner of this victory: He comes upon him by surprise, when his goods are in peace and the devil thinks it is all his own for ever, and overcomes him. Note, The conversion of a soul to God is Christ's victory over the devil and his power in that soul, restoring the soul to its liberty, and recovering his own interest in it and dominion over it. [2.] The evidences of this victory. First, He takes from him all his armour wherein he trusted. The devil is a confident adversary; he trusts to his armour, as Pharaoh to his rivers (Ezek. xxix. 3): but Christ disarms him. When the power of sin and corruption in the soul is broken, when the mistakes are rectified, the eyes opened, the heart humbled and changed, and made serious and spiritual, then Satan's armour is taken away. Secondly, He divides the spoils; he takes possession of them for himself. All the endowments of mind and body, the estate, power, interest, which before were made use of in the service of sin and Satan, are now converted to Christ's service and employed for him; yet this is not all; he makes a distribution of them among his followers, and, and having conquered Satan, gives to all believers the benefit of that victory. Hence Christ infers that, since the whole drift of his doctrine and miracles was to break the power of the devil, that great enemy of mankind, it was the duty of all to join with him and to follow his guidance, to receive his gospel and come heartily into the interests of it; for otherwise they would justly be reckoned as siding with the enemy (v. 23): He that is not with me is against me. Those therefore who rejected the doctrine of Christ, and slighted his miracles, were looked upon as adversaries to him, and in the devil's interest.

5. That there was a vast difference between the devil's going out by compact and his being cast out by compulsion. Those out of whom Christ cast him he never entered into again, for so was Christ's charge (Mark ix. 25); whereas, if he had gone out, whenever he saw fit he would have made a re-entry, for that is the way of the unclean spirit, when he voluntarily and with design goes out of a man, v. 24-26. The prince of the devils may give leave, nay, may give order, to his forces to retreat, or make a feint, to draw the poor deluded soul into an ambush; but Christ, as he gives a total, so he gives a final, defeat to the enemy. In this part of the argument he has a further intention, which is to represent the state of those who have had fair offers made them,--among whom, and in whom, God has begun to break the devil's power and overthrow his kingdom,--but they reject his counsel against themselves, and relapse into a state of subjection to Satan. Here we have,

(1.) The condition of a formal hypocrite, his bright side and his dark side. His heart still remains the devil's house; he calls it his own, and he retains his interest in it; and yet, [1.] The unclean spirit is gone out. He was not driven out by the power of converting grace; there was none of that violence which the kingdom of heaven suffers; but he went out, withdrew for a time, so that the man seemed not to be under the power of Satan as formerly, nor so followed with his temptations. Satan is gone, or has turned himself into an angel of light. [2.] The house is swept from common pollutions, by a forced confession of sin, as Pharaoh's--a feigned contrition for it, as Ahab's,--and a partial reformation, as Herod's. There are those that have escaped the pollutions of the world, and yet are still under the power of the god of this world, 2 Pet. ii. 20. The house is swept, but it is not washed; and Christ hath said, If I wash thee not, thou hast no part with me; the house must be washed, or it is none of his. Sweeping takes off only the loose dirt, while the sin that besets the sinner, the beloved sin, is untouched. It is swept from the filth that lies open to the eye of the world, but it is not searched and ransacked for secret filthiness, Matt. xxiii. 25. It is swept, but the leprosy is in the wall, and will be till something more be done. [3.] The house is garnished with common gifts and graces. It is not furnished with any true grace, but garnished with the pictures of all graces. Simon Magus was garnished with faith, Balaam with good desires, Herod with a respect for John, the Pharisees with many external performances. It is garnished, but it is like a potsherd covered with silver dross, it is all paint and varnish, not real, not lasting. The house is garnished, but the property is not altered; it was never surrendered to Christ, nor inhabited by the Spirit. Let us therefore take heed of resting in that which a man may have and yet come short.

(2.) Here is the condition of a final apostate, into whom the devil returns after he had gone out: Then goes he, and takes seven other spirits more wicked than himself (v. 26); a certain number for an uncertain, as seven devils are said to be cast out of Mary Magdalene. Seven wicked spirits are opposed to the seven spirits of God, Rev. iii. 1. These are said to be more wicked than himself. It seems, even devils are not all alike wicked; probably, the degrees of their wickedness, now that they are fallen, are as the degrees of their holiness were while they stood. When the devil would do mischief most effectually, he employs those that are more mischievous than himself. These enter in without any difficulty or opposition; they are welcomed, and they dwell there; there they work, there they rule; and the last state of that man is worse than the first. Note, [1.] Hypocrisy is the high road to apostasy. If the heart remains in the interest of sin and Satan, the shows and shadows will come to nothing; those that have not set that right will not long be stedfast. Where secret haunts of sin are kept up, under the cloak of a visible profession, conscience is debauched, God is provoked to withdraw his restraining grace, and the close hypocrite commonly proves an open apostate, [2.] The last state of such is worse than the first, in respect both of sin and punishment. Apostates are usually the worst of men, the most vain and profligate, the most bold and daring; their consciences are seared, and their sins of all others the most aggravated. God often sets marks of his displeasure upon them in this world, and in the other world they will receive the greater damnation. Let us therefore hear, and fear, and hold fast our integrity.
Adam Clarke: Commentary on the Bible - 1831
11:14: Casting out a devil - See on Mat 12:22 (note).
Albert Barnes: Notes on the Bible - 1834
11:14: See this passage explained in the notes at Mat 12:22-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: Mat 9:32, Mat 9:33, Mat 12:22, Mat 12:23; Mar 7:32-37
John Gill
11:14 And he was casting out a devil,.... At a certain time, either the same that is recorded in Mt 9:32 or in Mt 12:22 for both of them were attended with the same effect upon the people, and with the same calumny of the Pharisees, mentioned here:
and it was dumb. The Ethiopic version reads, "deaf and dumb"; that is, the devil, which possessed the man, made him both deaf and dumb; if the same as in Mt 12:22 he was blind, as well as dumb:
and it came to pass, when the devil was gone out; of the man possessed by him, by the command of Christ:
the dumb spake; as other men did, and as he had done before; the cause being removed, the effect ceased:
and the people wondered; at the power of Christ, and concluded that he must be the Messiah, the son of David.
John Wesley
11:14 It was dumb - That is, it made the man so. Mt 12:22.
Robert Jamieson, A. R. Fausset and David Brown
11:14 BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)
dumb--blind also (Mt 12:22).
11:1511:15: Եւ ոմանք ՚ի նոցանէ ասեն. Բէեղզեբուղա՛ւ իշխանա՛ւն դիւաց հանէ դա զդեւս[1254]։ [1254] Ոմանք. ՚Ի նոցանէ ասէին։
15 Եւ նրանցից ոմանք ասացին. «Դա դեւերին հանում է դեւերի իշխան Բէեղզեբուղի միջոցով»:
15 Բայց անոնցմէ մէկ քանիները ըսին. «Ատիկա դեւերուն Բէեղզեբուղ իշխանին միջոցով դեւերը կը հանէ»։
Եւ ոմանք ի նոցանէ ասեն. Բէեղզեբուղաւ իշխանաւն դիւաց հանէ դա զդեւս:

11:15: Եւ ոմանք ՚ի նոցանէ ասեն. Բէեղզեբուղա՛ւ իշխանա՛ւն դիւաց հանէ դա զդեւս[1254]։
[1254] Ոմանք. ՚Ի նոցանէ ասէին։
15 Եւ նրանցից ոմանք ասացին. «Դա դեւերին հանում է դեւերի իշխան Բէեղզեբուղի միջոցով»:
15 Բայց անոնցմէ մէկ քանիները ըսին. «Ատիկա դեւերուն Բէեղզեբուղ իշխանին միջոցով դեւերը կը հանէ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1515: Некоторые же из них говорили: Он изгоняет бесов силою веельзевула, князя бесовского.
11:15  τινὲς δὲ ἐξ αὐτῶν εἶπον, ἐν βεελζεβοὺλ τῶ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια·
11:15. τινὲς (ones) δὲ (moreover) ἐξ (out) αὐτῶν (of-them) εἶπαν (they-said,"Ἐν (In) Βεεζεβοὺλ (unto-a-Beezeboul) τῷ (unto-the-one) ἄρχοντι (unto-a-firsting) τῶν (of-the-ones) δαιμονίων (of-daimonlets) ἐκβάλλει (it-casteth-out) τὰ (to-the-ones) δαιμόνια: (to-daimonlets)
11:15. quidam autem ex eis dixerunt in Beelzebub principe daemoniorum eicit daemoniaBut some of them said: He casteth out devils by Beelzebub, the prince of devils.
15. But some of them said, By Beelzebub the prince of the devils casteth he out devils.
11:15. But some of them said, “It is by Beelzebub, the leader of demons, that he casts out demons.”
11:15. But some of them said, He casteth out devils through Beelzebub the chief of the devils.
But some of them said, He casteth out devils through Beelzebub the chief of the devils:

15: Некоторые же из них говорили: Он изгоняет бесов силою веельзевула, князя бесовского.
11:15  τινὲς δὲ ἐξ αὐτῶν εἶπον, ἐν βεελζεβοὺλ τῶ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια·
11:15. quidam autem ex eis dixerunt in Beelzebub principe daemoniorum eicit daemonia
But some of them said: He casteth out devils by Beelzebub, the prince of devils.
11:15. But some of them said, “It is by Beelzebub, the leader of demons, that he casts out demons.”
11:15. But some of them said, He casteth out devils through Beelzebub the chief of the devils.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: He: Mat 9:34, Mat 12:24-30; Mar 3:22-30; Joh 7:20, Joh 8:48, Joh 8:52, Joh 10:20
Beelzebub: Gr. Beelzebul, and so, Luk 11:18, Luk 11:19
Geneva 1599
11:15 (3) But some of them said, He casteth out devils through Beelzebub the chief of the devils.
(3) An example of horrible blindness, and such as cannot be healed, when the power of God is blasphemed by an evil conscience and pretended malice.
John Gill
11:15 But some of them said,.... The Pharisees, Mt 9:34 Mt 12:24 who could not bear that he should be thought to be the Messiah, and therefore put an ill construction on the miracle:
he casteth out devils through Beelzebub, the chief of devils; in several copies he is called Beelzebul, and in the Arabic and Ethiopic versions; which last adds these words, "and he answered and said, how can Satan cast out Satan?" See Gill on Mt 12:20.
John Wesley
11:15 But some said, He casteth out devils by Beelzebub - These he answers, Lk 11:17. Others, to try whether it were so or no, sought a sign from heaven. These he reproves in Lk 11:29 and following verses. Beelzebub signifies the lord of flies, a title which the heathens gave to Jupiter, whom they accounted the chief of their gods, and yet supposed him to be employed in driving away flies from their temple and sacrifices. The Philistines worshipped a deity under this name, as the god of Ekron: from hence the Jews took the name, and applied it to the chief of the devils. Mk 3:22.
11:1611:16: Եւ այլք՝ փորձէին եւ նշա՛ն յերկնից խնդրէին ՚ի նմանէ[1255]։ [1255] Յոմանս պակասի. Եւ նշան յերկնից խնդ՛՛։
16 Իսկ ուրիշներ փորձում էին նրան եւ երկնքից նշան էին ուզում նրանից:
16 Ուրիշներ ալ փորձելով՝ երկնքէն նշան մը կ’ուզէին անկէ։
Եւ այլք փորձէին եւ նշան յերկնից խնդրէին ի նմանէ:

11:16: Եւ այլք՝ փորձէին եւ նշա՛ն յերկնից խնդրէին ՚ի նմանէ[1255]։
[1255] Յոմանս պակասի. Եւ նշան յերկնից խնդ՛՛։
16 Իսկ ուրիշներ փորձում էին նրան եւ երկնքից նշան էին ուզում նրանից:
16 Ուրիշներ ալ փորձելով՝ երկնքէն նշան մը կ’ուզէին անկէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1616: А другие, искушая, требовали от Него знамения с неба.
11:16  ἕτεροι δὲ πειράζοντες σημεῖον ἐξ οὐρανοῦ ἐζήτουν παρ᾽ αὐτοῦ.
11:16. ἕτεροι ( different ) δὲ (moreover) πειράζοντες ( piercing-to ,"σημεῖον (to-a-signlet-of) ἐξ (out) οὐρανοῦ (of-a-sky) ἐζήτουν (they-were-seeking-unto) παρ' (beside) αὐτοῦ. (of-it)
11:16. et alii temptantes signum de caelo quaerebant ab eoAnd others tempting, asked of him a sign from heaven.
16. And others, tempting , sought of him a sign from heaven.
11:16. And others, testing him, required a sign from heaven of him.
11:16. And others, tempting [him], sought of him a sign from heaven.
And others, tempting [him], sought of him a sign from heaven:

16: А другие, искушая, требовали от Него знамения с неба.
11:16  ἕτεροι δὲ πειράζοντες σημεῖον ἐξ οὐρανοῦ ἐζήτουν παρ᾽ αὐτοῦ.
11:16. et alii temptantes signum de caelo quaerebant ab eo
And others tempting, asked of him a sign from heaven.
11:16. And others, testing him, required a sign from heaven of him.
11:16. And others, tempting [him], sought of him a sign from heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: Mat 12:38, Mat 12:39, Mat 16:1-4; Mar 8:11, Mar 8:12; Joh 6:30; Co1 1:22
John Gill
11:16 And others tempting him,.... Others of the Scribes and Pharisees, or Sadducees:
sought of him a sign from heaven; See Gill on Mt 12:38, Mt 16:1.
John Wesley
11:16 Mt 12:38.
11:1711:17: Իսկ նորա՝ գիտացեալ զխորհո՛ւրդս նոցա, ասէ ցնոսա. Ամենայն թագաւորութիւն բաժանեա՛լ յանձն, աւերի՛, եւ տուն բաժանեա՛լ յանձն՝ կործանի՛։
17 Իսկ նա իմանալով նրանց մտածումները՝ ասաց նրանց. «Ինքն իր մէջ բաժանուած ամէն թագաւորութիւն աւերւում է, եւ ինքն իր մէջ բաժանուած ամէն տուն՝ կործանւում:
17 Բայց Յիսուս գիտնալով անոնց խորհուրդները՝ ըսաւ անոնց. «Ամէն թագաւորութիւն իրեն դէմ բաժնուած՝ կ’աւերի եւ տուն մը իրեն* դէմ բաժնուած՝ կը կործանի.
Իսկ նորա գիտացեալ զխորհուրդս նոցա, ասէ ցնոսա. Ամենայն թագաւորութիւն բաժանեալ յանձն` աւերի, եւ տուն բաժանեալ յանձն` կործանի:

11:17: Իսկ նորա՝ գիտացեալ զխորհո՛ւրդս նոցա, ասէ ցնոսա. Ամենայն թագաւորութիւն բաժանեա՛լ յանձն, աւերի՛, եւ տուն բաժանեա՛լ յանձն՝ կործանի՛։
17 Իսկ նա իմանալով նրանց մտածումները՝ ասաց նրանց. «Ինքն իր մէջ բաժանուած ամէն թագաւորութիւն աւերւում է, եւ ինքն իր մէջ բաժանուած ամէն տուն՝ կործանւում:
17 Բայց Յիսուս գիտնալով անոնց խորհուրդները՝ ըսաւ անոնց. «Ամէն թագաւորութիւն իրեն դէմ բաժնուած՝ կ’աւերի եւ տուն մը իրեն* դէմ բաժնուած՝ կը կործանի.
zohrab-1805▾ eastern-1994▾ western am▾
11:1717: Но Он, зная помышления их, сказал им: всякое царство, разделившееся само в себе, опустеет, и дом, [разделившийся] сам в себе, падет;
11:17  αὐτὸς δὲ εἰδὼς αὐτῶν τὰ διανοήματα εἶπεν αὐτοῖς, πᾶσα βασιλεία ἐφ᾽ ἑαυτὴν διαμερισθεῖσα ἐρημοῦται, καὶ οἶκος ἐπὶ οἶκον πίπτει.
11:17. αὐτὸς (It) δὲ (moreover) εἰδὼς (having-had-come-to-see) αὐτῶν (of-them) τὰ (to-the-ones) διανοήματα (to-considerings-through-to) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Πᾶσα (All) βασιλεία (a-ruling-of) ἐφ' (upon) ἑαυτὴν (to-self) διαμερισθεῖσα (having-been-portioned-through-to) ἐρημοῦται, (it-be-en-solituded,"καὶ (and) οἶκος (a-house) ἐπὶ (upon) οἶκον (to-a-house) πίπτει. (it-falleth)
11:17. ipse autem ut vidit cogitationes eorum dixit eis omne regnum in se ipsum divisum desolatur et domus supra domum cadetBut he seeing their thoughts, said to them: Every kingdom divided against itself shall be brought to desolation; and house upon house shall fall.
17. But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house against a house falleth.
11:17. But when he perceived their thoughts, he said to them: “Every kingdom divided against itself will become desolate, and house will fall upon house.
11:17. But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house [divided] against a house falleth.
But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house [divided] against a house falleth:

17: Но Он, зная помышления их, сказал им: всякое царство, разделившееся само в себе, опустеет, и дом, [разделившийся] сам в себе, падет;
11:17  αὐτὸς δὲ εἰδὼς αὐτῶν τὰ διανοήματα εἶπεν αὐτοῖς, πᾶσα βασιλεία ἐφ᾽ ἑαυτὴν διαμερισθεῖσα ἐρημοῦται, καὶ οἶκος ἐπὶ οἶκον πίπτει.
11:17. ipse autem ut vidit cogitationes eorum dixit eis omne regnum in se ipsum divisum desolatur et domus supra domum cadet
But he seeing their thoughts, said to them: Every kingdom divided against itself shall be brought to desolation; and house upon house shall fall.
11:17. But when he perceived their thoughts, he said to them: “Every kingdom divided against itself will become desolate, and house will fall upon house.
11:17. But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house [divided] against a house falleth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: knowing: Mat 9:4, Mat 12:25; Mar 3:23-26; Joh 2:25; Rev 2:23
Every: Ch2 10:16-19, Ch2 13:16, Ch2 13:17; Isa 9:20, Isa 9:21, Isa 19:2, Isa 19:3
Geneva 1599
11:17 (4) But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house [divided] against a house falleth.
(4) The true way to know the true Christ from the false is this, that the true Christ has no harmony or agreement with Satan: and once we know him it is left for us to acknowledge him.
John Gill
11:17 But he knowing their thoughts,.... Being God omniscient,
said unto them; the following parables, as they are called in Mk 3:23 or proverbial expressions, very pertinent to the purpose, and sufficient to set aside the base calumnies of the Pharisees:
every kingdom divided against itself, is brought to desolation; in process of time, division will end in destruction; and as it does in the kingdoms of the world, of which there have been fatal instances, so it would in the kingdom of Satan, was there in it a division, which the calumny of the Pharisees supposes:
and an house divided against an house, falleth. The Persic version renders it, "an house divided from the foundation, falls"; the sense is, a family, in which one part is opposed to the other, issues in the ruin of both; See Gill on Mt 12:25, Mk 3:24, Mk 3:25.
John Wesley
11:17 A house - That is, a family.
11:1811:18: Ապա եթէ եւ Սատանայ բաժանեցա՛ւ յանձնէ, զիա՞րդ կայցէ թագաւորութիւն նորա. զի ասէք զինէն եթէ Բէեղզեբուղաւ իշխանա՛ւն դիւաց հանէ դա զդեւս[1256]։ [1256] Ոմանք. Ապա թէ Սատանայ... իշխանաւ հանէ դա զդեւս։
18 Արդ, եթէ սատանան էլ ինքն իր մէջ բաժանուեց, նրա թագաւորութիւնը ինչպէ՞ս կարող է կանգուն մնալ. որովհետեւ իմ մասին ասում էք, թէ՝ “Դա դեւերին հանում է դեւերի իշխան Բէեղզեբուղի միջոցով”:
18 Հապա եթէ Սատանան իրեն դէմ բաժնուած է, անոր թագաւորութիւնը ի՞նչպէս պիտի կենայ, որովհետեւ կ’ըսէք թէ Բէեղզեբուղով դեւերը կը հանեմ։
Ապա եթէ եւ Սատանայ բաժանեցաւ յանձնէ, զիա՞րդ կայցէ թագաւորութիւն նորա. զի ասէք զինէն եթէ Բէեղզեբուղաւ իշխանաւն դիւաց հանէ դա զդեւս:

11:18: Ապա եթէ եւ Սատանայ բաժանեցա՛ւ յանձնէ, զիա՞րդ կայցէ թագաւորութիւն նորա. զի ասէք զինէն եթէ Բէեղզեբուղաւ իշխանա՛ւն դիւաց հանէ դա զդեւս[1256]։
[1256] Ոմանք. Ապա թէ Սատանայ... իշխանաւ հանէ դա զդեւս։
18 Արդ, եթէ սատանան էլ ինքն իր մէջ բաժանուեց, նրա թագաւորութիւնը ինչպէ՞ս կարող է կանգուն մնալ. որովհետեւ իմ մասին ասում էք, թէ՝ “Դա դեւերին հանում է դեւերի իշխան Բէեղզեբուղի միջոցով”:
18 Հապա եթէ Սատանան իրեն դէմ բաժնուած է, անոր թագաւորութիւնը ի՞նչպէս պիտի կենայ, որովհետեւ կ’ըսէք թէ Բէեղզեբուղով դեւերը կը հանեմ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1818: если же и сатана разделится сам в себе, то как устоит царство его? а вы говорите, что Я силою веельзевула изгоняю бесов;
11:18  εἰ δὲ καὶ ὁ σατανᾶς ἐφ᾽ ἑαυτὸν διεμερίσθη, πῶς σταθήσεται ἡ βασιλεία αὐτοῦ; ὅτι λέγετε ἐν βεελζεβοὺλ ἐκβάλλειν με τὰ δαιμόνια.
11:18. εἰ (If) δὲ (moreover) καὶ (and) ὁ (the-one) Σατανᾶς (a-satanas) ἐφ' (upon) ἑαυτὸν (to-self) διεμερίσθη, (it-was-portioned-through-to,"πῶς (unto-whither) σταθήσεται (it-shall-be-stood) ἡ (the-one) βασιλεία (a-ruling-of) αὐτοῦ; (of-it?"ὅτι (To-which-to-a-one) λέγετε (ye-forth) ἐν (in) Βεεζεβοὺλ (unto-a-Beezeboul) ἐκβάλλειν (to-cast-out) με (to-me) τὰ (to-the-ones) δαιμόνια. (to-daimonlets?"
11:18. si autem et Satanas in se ipsum divisus est quomodo stabit regnum ipsius quia dicitis in Beelzebub eicere me daemoniaAnd if Satan also be divided against himself, how shall his kingdom stand? Because you say that through Beelzebub I cast out devils.
18. And if Satan also is divided against himself, how shall his kingdom stand? because ye say that I cast out devils by Beelzebub.
11:18. So then, if Satan is also divided against himself, how will his kingdom stand? For you say that it is by Beelzebub that I cast out demons.
11:18. If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub.
If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub:

18: если же и сатана разделится сам в себе, то как устоит царство его? а вы говорите, что Я силою веельзевула изгоняю бесов;
11:18  εἰ δὲ καὶ ὁ σατανᾶς ἐφ᾽ ἑαυτὸν διεμερίσθη, πῶς σταθήσεται ἡ βασιλεία αὐτοῦ; ὅτι λέγετε ἐν βεελζεβοὺλ ἐκβάλλειν με τὰ δαιμόνια.
11:18. si autem et Satanas in se ipsum divisus est quomodo stabit regnum ipsius quia dicitis in Beelzebub eicere me daemonia
And if Satan also be divided against himself, how shall his kingdom stand? Because you say that through Beelzebub I cast out devils.
11:18. So then, if Satan is also divided against himself, how will his kingdom stand? For you say that it is by Beelzebub that I cast out demons.
11:18. If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: Satan: Mat 12:26
ye say: Luk 11:15; Mat 12:31-34; Jam 3:5-8
Geneva 1599
11:18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils (c) through Beelzebub.
(c) By the name and power of Beelzebub.
John Gill
11:18 And if Satan also be divided against himself, how shall his kingdom stand?.... This is the accommodation of the above parables, or proverbial sentences; suggesting, that Satan must be against himself, if what the Pharisees said was true; and consequently, his kingdom and government, could not long subsist:
because ye say that I cast out devils through Beelzebub; which is all one as to say, that Satan is divided against himself, which is not reasonable to suppose; See Gill on Mt 12:26 and See Gill on Mk 3:26.
11:1911:19: Եթէ ես Բէեղզեբուղա՛ւ հանեմ զդեւս, որդիքն ձեր՝ ի՞ւ հանիցեն. վասն ա՛յդորիկ նոքի՛ն եղիցին ձեր դատաւորք[1257]։ [1257] Ոմանք. Վասն այնորիկ նոքա եղի՛՛։
19 Եթէ ես դեւերին հանում եմ Բէեղզեբուղի միջոցով, ձեր հետեւորդները ինչո՞վ պիտի հանեն. դրա համար նրա՛նք պիտի լինեն ձեր դատաւորները:
19 Իսկ եթէ ես Բէեղզեբուղով դեւերը կը հանեմ, ձեր որդինե՞րը ինչով կը հանեն։ Ուրեմն անոնք պիտի ըլլան ձեր դատաւորները։
Եթէ ես Բէեղզեբուղաւ հանեմ զդեւս, որդիքն ձեր ի՞ւ հանիցեն. վասն այդորիկ նոքին եղիցին ձեր դատաւորք:

11:19: Եթէ ես Բէեղզեբուղա՛ւ հանեմ զդեւս, որդիքն ձեր՝ ի՞ւ հանիցեն. վասն ա՛յդորիկ նոքի՛ն եղիցին ձեր դատաւորք[1257]։
[1257] Ոմանք. Վասն այնորիկ նոքա եղի՛՛։
19 Եթէ ես դեւերին հանում եմ Բէեղզեբուղի միջոցով, ձեր հետեւորդները ինչո՞վ պիտի հանեն. դրա համար նրա՛նք պիտի լինեն ձեր դատաւորները:
19 Իսկ եթէ ես Բէեղզեբուղով դեւերը կը հանեմ, ձեր որդինե՞րը ինչով կը հանեն։ Ուրեմն անոնք պիտի ըլլան ձեր դատաւորները։
zohrab-1805▾ eastern-1994▾ western am▾
11:1919: и если Я силою веельзевула изгоняю бесов, то сыновья ваши чьею силою изгоняют их? Посему они будут вам судьями.
11:19  εἰ δὲ ἐγὼ ἐν βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ ὑμῶν κριταὶ ἔσονται.
11:19. εἰ (If) δὲ (moreover) ἐγὼ (I) ἐν (in) Βεεζεβοὺλ (unto-a-Beezeboul) ἐκβάλλω (I-casteth-out) τὰ (to-the-ones) δαιμόνια, (to-daimonlets,"οἱ (the-ones) υἱοὶ (sons) ὑμῶν (of-ye) ἐν (in) τίνι (unto-what-one) ἐκβάλλουσιν; (they-casteth-out?"διὰ (Through) τοῦτο (to-the-one-this) αὐτοὶ (them) ὑμῶν (of-ye) κριταὶ (separaters) ἔσονται . ( they-shall-be )
11:19. si autem ego in Beelzebub eicio daemonia filii vestri in quo eiciunt ideo ipsi iudices vestri eruntNow if I cast out devils by Beelzebub, by whom do your children cast them out? Therefore, they shall be your judges.
19. And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges.
11:19. But if I cast out demons by Beelzebub, by whom do your own sons cast them out? Therefore, they shall be your judges.
11:19. And if I by Beelzebub cast out devils, by whom do your sons cast [them] out? therefore shall they be your judges.
And if I by Beelzebub cast out devils, by whom do your sons cast [them] out? therefore shall they be your judges:

19: и если Я силою веельзевула изгоняю бесов, то сыновья ваши чьею силою изгоняют их? Посему они будут вам судьями.
11:19  εἰ δὲ ἐγὼ ἐν βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν; διὰ τοῦτο αὐτοὶ ὑμῶν κριταὶ ἔσονται.
11:19. si autem ego in Beelzebub eicio daemonia filii vestri in quo eiciunt ideo ipsi iudices vestri erunt
Now if I cast out devils by Beelzebub, by whom do your children cast them out? Therefore, they shall be your judges.
11:19. But if I cast out demons by Beelzebub, by whom do your own sons cast them out? Therefore, they shall be your judges.
11:19. And if I by Beelzebub cast out devils, by whom do your sons cast [them] out? therefore shall they be your judges.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:19: Beelzebub - See on Mat 10:25 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: by: Luk 9:49; Mat 12:27, Mat 12:28
shall: Luk 11:31, Luk 11:32, Luk 19:22; Job 15:6; Mat 12:41, Mat 12:42; Rom 3:19
John Gill
11:19 And if I by Beelzebub cast out devils,.... Which is what the Pharisees charged him with; in the Greek copies, and so in the Arabic and Ethiopic versions it is read, "by Beelzebul", and so in the preceding verses; See Gill on Mt 10:25.
By whom do your sons cast them out? by whose help? or in whose name? for the Jews pretended to cast out devils, and to heal those that were possessed with them; which they did sometimes, by making use of the names of the patriarchs, Abraham, Isaac, and Jacob, and sometimes of the name of Solomon: Josephus (q) speaks of many in his time, who had this power of healing; and he himself saw one Eleazar, in the presence of Vespasian, his children, officers, and soldiers, cure many that were possessed of devils: and his method was, by putting a ring to the nose of the possessed, under the seal of which, was a root directed to by Solomon, and thereby brought out the unclean spirit; and as soon as the man was healed, he adjured the devil never to return more; at which time he made mention of the name of Solomon, and rehearsed the enchantments written by him: the said Eleazar, to give a specimen of the efficacy of his art, set a cup full of water upon the ground, and commanded the devil when he went out of the man, to turn it over, as a sign that he had left the man, and the devil immediately obeyed his order: now if these sons of theirs cast out devils, which they would not say were done by the help of the devil, or in his name, why should they ascribe the ejection of devils by Christ, to a diabolical assistance?
therefore shall they be your judges; or "judges against you", as the Arabic version; or "shall reprove you", as the Ethiopic; convict and condemn you; See Gill on Mt 12:27.
(q) Antiqu. Jud. l. 8. c. 2.
11:2011:20: Իսկ եթէ մատա՛մբ Աստուծոյ հանեմ զդեւս, ապա հասեա՛լ է ՚ի վերայ ձեր արքայութիւն Աստուծոյ։
20 Իսկ եթէ Աստծու մատով եմ հանում դեւերին, ապա Աստծու արքայութիւնը հասել է ձեր վրայ:
20 Բայց եթէ ես Աստուծոյ մատովը կը հանեմ դեւերը, ուրեմն Աստուծոյ թագաւորութիւնը ձեր վրայ հասած է։
Իսկ եթէ մատամբ Աստուծոյ հանեմ զդեւս, ապա հասեալ է ի վերայ ձեր արքայութիւն Աստուծոյ:

11:20: Իսկ եթէ մատա՛մբ Աստուծոյ հանեմ զդեւս, ապա հասեա՛լ է ՚ի վերայ ձեր արքայութիւն Աստուծոյ։
20 Իսկ եթէ Աստծու մատով եմ հանում դեւերին, ապա Աստծու արքայութիւնը հասել է ձեր վրայ:
20 Բայց եթէ ես Աստուծոյ մատովը կը հանեմ դեւերը, ուրեմն Աստուծոյ թագաւորութիւնը ձեր վրայ հասած է։
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11:2020: Если же Я перстом Божиим изгоняю бесов, то, конечно, достигло до вас Царствие Божие.
11:20  εἰ δὲ ἐν δακτύλῳ θεοῦ [ἐγὼ] ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ᾽ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ.
11:20. εἰ (If) δὲ (moreover) ἐν (in) δακτύλῳ (unto-a-finger) θεοῦ (of-a-Deity) [ἐγὼ] "[I]"ἐκβάλλω (I-casteth-out) τὰ (to-the-ones) δαιμόνια, (to-daimonlets,"ἄρα (thus) ἔφθασεν (it-anteceded) ἐφ' (upon) ὑμᾶς (to-ye,"ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
11:20. porro si in digito Dei eicio daemonia profecto praevenit in vos regnum DeiBut if I by the finger of God cast out devils, doubtless the kingdom of God is come upon you.
20. But if I by the finger of God cast out devils, then is the kingdom of God come upon you.
11:20. Moreover, if it is by the finger of God that I cast out demons, then certainly the kingdom of God has overtaken you.
11:20. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.
But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you:

20: Если же Я перстом Божиим изгоняю бесов, то, конечно, достигло до вас Царствие Божие.
11:20  εἰ δὲ ἐν δακτύλῳ θεοῦ [ἐγὼ] ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ᾽ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ.
11:20. porro si in digito Dei eicio daemonia profecto praevenit in vos regnum Dei
But if I by the finger of God cast out devils, doubtless the kingdom of God is come upon you.
11:20. Moreover, if it is by the finger of God that I cast out demons, then certainly the kingdom of God has overtaken you.
11:20. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:20: Finger of God - See on Exo 8:19 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: the finger: Exo 8:19; Mat 12:28
the kingdom: For the destruction of the kingdom of Satan plainly implies the setting up of the kingdom of God. The reasoning of the Pharisees (Luk 11:17, and Mat 12:24, Mat 12:25), was not expressed, and Jesus knowing their thoughts, gave ample proof of his omniscience. This, with our Lord's masterly confutation of their reasonings, by a conclusion drawn from their own premises, one would have supposed might have humbled and convinced those men; but the most conclusive reasoning, and the most astonishing miracles, were lost upon a people who were obstinately determined to disbelieve every thing that was good relative to Jesus of Nazareth. Luk 10:9, Luk 10:11; Dan 2:44; Act 20:25, Act 28:23-28; Th2 1:5
Geneva 1599
11:20 But if I with the (d) finger of God cast out devils, no doubt the kingdom of God is come upon you.
(d) That is, by the power of God: so it says in See Ex 8:19.
John Gill
11:20 But if I with the, finger of God,.... The power of God, referring to Ex 8:19 and so the Cabalistic Jews (r) explain it,
"the finger is one of the five in the hand, and is that finger which works by the power of Elohim;''
Tit is the same with the Spirit of God; See Gill on Mt 12:28 which is often called the hand of the Lord, Ezek 1:3.
(r) R. Mosch in Sepher Hashem, apud Cabal. Denudata. T. I. par. l. p. 146.
John Wesley
11:20 If I cast out devils by the finger of God - That is, by a power manifestly Divine. Perhaps the expression intimates farther, that it was done without any labour: then the kingdom of God is come upon you - Unawares, unexpected: so the Greek word implies.
Robert Jamieson, A. R. Fausset and David Brown
11:20 the finger of God--"the Spirit of God" (Mt 12:28); the former figuratively denoting the power of God, the latter the living Personal Agent in every exercise of it.
11:2111:21: Յորժամ հզօր, վառեալ՝ պահիցէ՛ զտուն իւր, ՚ի խաղաղութեան են ինչք նորա։
21 Երբոր զինուած հզօր մի մարդ պահպանում է իր տունը, նրա ինչքը ապահով է:
21 Երբ զօրաւոր մարդ մը զէնքերը վրան առած՝ իր տանը բակը պահպանէ, անոր բաները խաղաղութեան մէջ կը մնան.
Յորժամ հզօր վառեալ` պահիցէ զտուն իւր, ի խաղաղութեան են ինչք նորա:

11:21: Յորժամ հզօր, վառեալ՝ պահիցէ՛ զտուն իւր, ՚ի խաղաղութեան են ինչք նորա։
21 Երբոր զինուած հզօր մի մարդ պահպանում է իր տունը, նրա ինչքը ապահով է:
21 Երբ զօրաւոր մարդ մը զէնքերը վրան առած՝ իր տանը բակը պահպանէ, անոր բաները խաղաղութեան մէջ կը մնան.
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11:2121: Когда сильный с оружием охраняет свой дом, тогда в безопасности его имение;
11:21  ὅταν ὁ ἰσχυρὸς καθωπλισμένος φυλάσσῃ τὴν ἑαυτοῦ αὐλήν, ἐν εἰρήνῃ ἐστὶν τὰ ὑπάρχοντα αὐτοῦ·
11:21. ὅταν (Which-also-ever) ὁ (the-one) ἰσχυρὸς (force-held) καθωπλισμένος (having-had-come-to-be-armored-down-to) φυλάσσῃ (it-might-guard) τὴν (to-the-one) ἑαυτοῦ (of-self) αὐλήν, (to-a-channeling,"ἐν (in) εἰρήνῃ (unto-a-peace) ἐστὶν (it-be) τὰ (the-ones) ὑπάρχοντα ( firsting-under ) αὐτοῦ: (of-it)
11:21. cum fortis armatus custodit atrium suum in pace sunt ea quae possidetWhen a strong man armed keepeth his court, those things are in peace which he possesseth.
21. When the strong fully armed guardeth his own court, his goods are in peace:
11:21. When a strong armed man guards his entrance, the things that he possesses are at peace.
11:21. When a strong man armed keepeth his palace, his goods are in peace:
When a strong man armed keepeth his palace, his goods are in peace:

21: Когда сильный с оружием охраняет свой дом, тогда в безопасности его имение;
11:21  ὅταν ὁ ἰσχυρὸς καθωπλισμένος φυλάσσῃ τὴν ἑαυτοῦ αὐλήν, ἐν εἰρήνῃ ἐστὶν τὰ ὑπάρχοντα αὐτοῦ·
11:21. cum fortis armatus custodit atrium suum in pace sunt ea quae possidet
When a strong man armed keepeth his court, those things are in peace which he possesseth.
11:21. When a strong armed man guards his entrance, the things that he possesses are at peace.
11:21. When a strong man armed keepeth his palace, his goods are in peace:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:21: Mat 12:29; Mar 3:27
Geneva 1599
11:21 When a strong man armed keepeth his (e) palace, his goods are in peace:
(e) The word properly signifies an open and empty room in front of a house, and so in translation is taken for noblemen's houses.
John Gill
11:21 When a strong man armed,.... By the strong man, is meant the devil; See Gill on Mt 12:29 and who may be said to be "armed", both with his own temptations, which are as fiery darts, and which are thrown by him thick and fast, suddenly and swiftly, privily, and with great art and cunning, and with great strength, and are very injurious; and also with the sins and lusts of men, which are armour of unrighteousness, and which Satan turns upon them, and makes use of against them, to their great detriment; and who
keepeth his palace: which is the corrupt heart of an unregenerate man, where he dwells as a king, has his throne, keeps his court, and has his courtiers, and attendants, the lusts of the flesh, and the desires of the will, and the carnal affections; and which, as filthy a palace as it is, is perfectly agreeable to his nature; and this is kept by a guard of devils, and worldly lusts, till its strong holds are demolished by the Gospel, and Christ the King of glory enters in; till such time,
his goods are in peace: there is no concern in such an heart about sin, no uneasiness on that account, no sense of danger, nor inquiry after salvation; no dread upon the mind at the curses of the law, nor fears of hell, and damnation; but such a man lives in entire security, crying Peace, Peace, to himself.
John Wesley
11:21 The strong one armed - The devil, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells.
Robert Jamieson, A. R. Fausset and David Brown
11:21 strong man--meaning Satan.
armed--pointing to all the subtle and varied methods by which he wields his dark power over men.
keepeth--"guardeth."
his palace--man whether viewed more largely or in individual souls--how significant of what men are to Satan!
in peace--undisturbed, secure in his possession.
11:2211:22: Բայց եթէ հզօրագո՛յն քան զնա ՚ի վերայ եկեալ յաղթեսցէ նմա, զսպառազինութիւնն նորա հանէ՛ յոր յուսացեալ էր, եւ զաւար նորա բաշխեսցէ՛[1258]։ [1258] Ոմանք. Զսպառազինութիւնն հանէ։
22 Բայց եթէ նրանից աւելի հզօրը գայ նրա վրայ եւ յաղթի նրան, նրանից կը հանի այն զէնքերը, որոնց վրայ յոյս էր դրել, եւ նրա աւարը կը բաժանի:
22 Բայց երբ անկէ աւելի զօրաւորը գալով յաղթէ անոր, անոր զէնքերը կ’առնէ՝ որոնց ինք յուսացեր էր եւ անկէ առած կողոպուտը կը բաժնէ։
Բայց եթէ հզօրագոյն քան զնա ի վերայ եկեալ յաղթեսցէ նմա, զսպառազինութիւնն նորա հանէ յոր յուսացեալ էր, եւ զաւար նորա բաշխեսցէ:

11:22: Բայց եթէ հզօրագո՛յն քան զնա ՚ի վերայ եկեալ յաղթեսցէ նմա, զսպառազինութիւնն նորա հանէ՛ յոր յուսացեալ էր, եւ զաւար նորա բաշխեսցէ՛[1258]։
[1258] Ոմանք. Զսպառազինութիւնն հանէ։
22 Բայց եթէ նրանից աւելի հզօրը գայ նրա վրայ եւ յաղթի նրան, նրանից կը հանի այն զէնքերը, որոնց վրայ յոյս էր դրել, եւ նրա աւարը կը բաժանի:
22 Բայց երբ անկէ աւելի զօրաւորը գալով յաղթէ անոր, անոր զէնքերը կ’առնէ՝ որոնց ինք յուսացեր էր եւ անկէ առած կողոպուտը կը բաժնէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2222: когда же сильнейший его нападет на него и победит его, тогда возьмет всё оружие его, на которое он надеялся, и разделит похищенное у него.
11:22  ἐπὰν δὲ ἰσχυρότερος αὐτοῦ ἐπελθὼν νικήσῃ αὐτόν, τὴν πανοπλίαν αὐτοῦ αἴρει ἐφ᾽ ᾗ ἐπεποίθει, καὶ τὰ σκῦλα αὐτοῦ διαδίδωσιν.
11:22. ἐπὰν (upon-ever) δὲ (moreover) ἰσχυρότερος (more-force-held) αὐτοῦ (of-it) ἐπελθὼν (having-had-came-upon) νικήσῃ (it-might-have-conquered-unto) αὐτόν, (to-it,"τὴν (to-the-one) πανοπλίαν (to-an-all-armoring-unto) αὐτοῦ (of-it) αἴρει (it-lifteth) ἐφ' (upon) ᾗ (unto-which) ἐπεποίθει, (it-had-come-to-have-had-conduced,"καὶ (and) τὰ (to-the-ones) σκῦλα ( to-flayed ) αὐτοῦ (of-it) διαδίδωσιν. (it-giveth-through)
11:22. si autem fortior illo superveniens vicerit eum universa arma eius aufert in quibus confidebat et spolia eius distribuitBut if a stronger than he come upon him and overcome him, he will take away all his armour wherein he trusted and will distribute his spoils.
22. but when a stronger than he shall come upon him, and overcome him, he taketh from him his whole armour wherein he trusted, and divideth his spoils.
11:22. But if a stronger one, overwhelming him, has defeated him, he will take away all his weapons, in which he trusted, and he will distribute his spoils.
11:22. But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.
But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils:

22: когда же сильнейший его нападет на него и победит его, тогда возьмет всё оружие его, на которое он надеялся, и разделит похищенное у него.
11:22  ἐπὰν δὲ ἰσχυρότερος αὐτοῦ ἐπελθὼν νικήσῃ αὐτόν, τὴν πανοπλίαν αὐτοῦ αἴρει ἐφ᾽ ᾗ ἐπεποίθει, καὶ τὰ σκῦλα αὐτοῦ διαδίδωσιν.
11:22. si autem fortior illo superveniens vicerit eum universa arma eius aufert in quibus confidebat et spolia eius distribuit
But if a stronger than he come upon him and overcome him, he will take away all his armour wherein he trusted and will distribute his spoils.
11:22. But if a stronger one, overwhelming him, has defeated him, he will take away all his weapons, in which he trusted, and he will distribute his spoils.
11:22. But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: Gen 3:15; Isa 27:1, Isa 49:24, Isa 49:25, Isa 53:12, Isa 63:1-4; Col 2:15; Jo1 3:8, Jo1 4:4; Rev 20:1-3
John Gill
11:22 But when a stronger than he,.... By whom is meant Christ, who is the mighty God, the Almighty; and appears to be so, in the creation of all things, in upholding them by the word of his power, in the government of the world, and the works of providence, in the redemption of his people from sin, Satan, and the law, and in the conversion of them, by the efficacy of his grace, and in the preservation of them by his power; and who is manifestly stronger than Satan; not only by these instances, but by what follows:
shall come upon him; as he did in person, when he dispossessed him from the bodies of men; and does by his Spirit in conversion, when he enters into his palace, the heart of man, binds him, and looses men from him, and turns them from the power of Satan, to God, and sets up a throne of grace, where he himself dwells and reigns: so he comes upon him as an adversary, and often at an unawares; and always with great power and strength, and succeeds: Satan came upon Christ in the wilderness, in the garden, and on the cross, and attacked him, but without success; whence it is clear, that he is stronger than he:
and overcame him; he overcame him in the wilderness, and obliged him to retreat; and on the cross, when he obtained a complete victory over him, destroyed him, his principalities and powers, and all his works, and led him captive; and in conversion, so as to deliver his people from him, that were led captive by him, as that he can never regain his dominion over them more; and though he is suffered to tempt them; he cannot destroy them; and the saints shall overcome him at last, and have him bruised under their feet: and at the same time,
he taketh from him all his armour, wherein he trusted; as his temptations, which he himself repelled in the wilderness, and wrenched out of his hands, and made them useless, and he gives power to his people to resist them, and succours them under them, and delivers them out of them; and also the sins of men, which he took away on the cross, when he bore them, and the punishment of them there: and in conversion, he greatly weakens the power of sin, and takes away the dominion of it; and though the being of it is not removed, hence Satan has something to work upon, yet its power is so far gone, that neither that nor Satan, can destroy such who are truly called by the grace of God:
and divideth his spoils: he spoils his house, the heart of man, from being any longer a palace for him, and his goods, his mind and conscience, which are enlightened and awakened, and purged: or by his spoils are meant, the souls of men; which are taken as a prey out of his hands, and become trophies of victorious grace.
Robert Jamieson, A. R. Fausset and David Brown
11:22 a stronger than he--Christ: Glorious title, in relation to Satan!
come upon him and overcome him--sublimely expressing the Redeemer's approach, as the Seed of the woman, to bruise the Serpent's head.
taketh from him all his armour--"his panoply," "his complete armor." Vain would be the victory, were not the means of regaining his lost power wrested from him. It is this that completes the triumph and ensures the final overthrow of his kingdom. The parable that immediately follows (Lk 11:24-26) is just the reverse of this. (See on Mt 12:43-45.) In the one case, Satan is dislodged by Christ, and so finds, in all future assaults, the house preoccupied; in the other, he merely goes out and comes in again, finding the house "EMPTY" (Mt 12:44) of any rival, and all ready to welcome him back. This explains the important saying that comes in between the two parables (Lk 11:23). Neutrality in religion there is none. The absence of positive attachment to Christ involves hostility to Him.
11:2311:23: Որ ո՛չ է ընդ իս՝ հակառա՛կ իմ է, եւ որ ո՛չ ժողովէ ընդ իս՝ ցրուէ՛[1259]։ [1259] Ոմանք. Որ ոչ ընդ իս է։
23 Ով ինձ հետ չէ, հակառակ է ինձ, եւ ով ինձ հետ չի հաւաքում, ցրում է»:
23 Ան որ ինծի հետ չէ՝ ինծի հակառակ է եւ ան որ ինծի հետ չի ժողվեր՝ ցիրուցան կ’ընէ»։
Որ ոչ է ընդ իս` հակառակ իմ է, եւ որ ոչ ժողովէ ընդ իս` ցրուէ:

11:23: Որ ո՛չ է ընդ իս՝ հակառա՛կ իմ է, եւ որ ո՛չ ժողովէ ընդ իս՝ ցրուէ՛[1259]։
[1259] Ոմանք. Որ ոչ ընդ իս է։
23 Ով ինձ հետ չէ, հակառակ է ինձ, եւ ով ինձ հետ չի հաւաքում, ցրում է»:
23 Ան որ ինծի հետ չէ՝ ինծի հակառակ է եւ ան որ ինծի հետ չի ժողվեր՝ ցիրուցան կ’ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2323: Кто не со Мною, тот против Меня; и кто не собирает со Мною, тот расточает.
11:23  ὁ μὴ ὢν μετ᾽ ἐμοῦ κατ᾽ ἐμοῦ ἐστιν, καὶ ὁ μὴ συνάγων μετ᾽ ἐμοῦ σκορπίζει.
11:23. ὁ (The-one) μὴ (lest) ὢν (being) μετ' (with) ἐμοῦ (of-ME,"κατ' (down) ἐμοῦ (of-ME) ἐστίν, (it-be,"καὶ (and) ὁ (the-one) μὴ (lest) συνάγων (leading-together) μετ' (with) ἐμοῦ (of-ME,"σκορπίζει. (it-scattereth-to)
11:23. qui non est mecum adversum me est et qui non colligit mecum dispergitHe that is not with me is against me; and he that gathereth not with me scattereth.
23. He that is not with me is against me; and he that gathereth not with me scattereth.
11:23. Whoever is not with me, is against me. And whoever does not gather with me, scatters.
11:23. He that is not with me is against me: and he that gathereth not with me scattereth.
He that is not with me is against me: and he that gathereth not with me scattereth:

23: Кто не со Мною, тот против Меня; и кто не собирает со Мною, тот расточает.
11:23  ὁ μὴ ὢν μετ᾽ ἐμοῦ κατ᾽ ἐμοῦ ἐστιν, καὶ ὁ μὴ συνάγων μετ᾽ ἐμοῦ σκορπίζει.
11:23. qui non est mecum adversum me est et qui non colligit mecum dispergit
He that is not with me is against me; and he that gathereth not with me scattereth.
11:23. Whoever is not with me, is against me. And whoever does not gather with me, scatters.
11:23. He that is not with me is against me: and he that gathereth not with me scattereth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:23: Luk 9:50; Mat 12:30; Rev 3:15, Rev 3:16
Geneva 1599
11:23 (5) He that is not with me is against me: and he that gathereth not with me scattereth.
(5) Against indifferent men, and such as love to have a compromise, who seek means to reconcile Christ and Satan together.
John Gill
11:23 He that is not with me, is against me,.... Our Lord does not mean one, that was not personally with him; for there might be some, and doubtless were many, who were not in person with him, and yet were not against him, but friends to him, and to his interest; nor one that was not a professed disciple of his, or not a follower of him, and his apostles; for there were some who called themselves John's disciples, and did not attend on Christ, and yet were not against him, but cast out devils in his name; and such an one perhaps was he, that is made mention of in Mk 9:38 on occasion of whom, Christ there says some words, which may seem at first view, not so well to accord with these: but such are intended, who acted a neutral part between him and the Pharisees; who could bear to hear them accuse him of casting out devils by the prince of devils, and be easy at it: and such persons are condemned, who can hear all manner of blasphemy against the deity, sonship, blood, righteousness, and sacrifice of Christ, and express no indignation at it; these, as they cannot be said to be with Christ, may be truly ranked among those that are against him:
and he that gathereth not with me, scattereth; whoever did not encourage persons to attend on the ministry of Christ, which was confirmed by such miracles the Pharisees spoke so reproachfully and contemptuously of, were reckoned by Christ as such, who were the means of hindering persons gathering unto him; as well as those who menaced and excommunicated them for so doing: the allusion is either to the gathering of the sheep into the fold, and the scattering of them by the wolf; or to the gathering of the wheat, and binding it in sheaves, and bringing it home in harvest; and to the scattering of the wheat loose in the field, whereby it is lost, and comes to nothing; See Gill on Mt 12:30.
Robert Jamieson, A. R. Fausset and David Brown
11:23 gathereth . . . scattereth--referring probably to gleaners. The meaning seems to be, Whatever in religion is disconnected from Christ comes to nothing.
11:2411:24: Յորժամ այսն պիղծ ելանիցէ ՚ի մարդոյ, շրջի ընդ անջրդին տեղիս, խնդրէ հանգիստ. եւ իբրեւ ո՛չ գտանէ, ասէ. Դարձա՛յց անդրէն ՚ի տուն իմ ուստի ելին[1260]։ [1260] ՚Ի բազումս պակասի. Այսն պիղծ ելա՛՛։ Ոմանք. Եւ ոչ գտանէ, ասէ... ուստի ելի։
24 «Երբ պիղծ դեւը ելնում է մարդուց, շրջում է անջրդի տեղերում, հանգիստ է փնտռում. եւ երբ չի գտնում, ասում է՝ “Վերադառնամ իմ տունը, որտեղից ելայ”:
24 «Երբ պիղծ ոգին մարդէ մը ելլէ, անջուր տեղեր կը պտըտի, հանգստութիւն կը փնտռէ ու եթէ չգտնէ, կ’ըսէ. ‘Դառնամ նորէն իմ տունս՝ ուրկէ ելայ’։
Յորժամ այսն պիղծ ելանիցէ ի մարդոյ, շրջի ընդ անջրդին տեղիս, խնդրէ հանգիստ. եւ իբրեւ ոչ գտանէ, ասէ. Դարձայց անդրէն ի տուն իմ ուստի ելի:

11:24: Յորժամ այսն պիղծ ելանիցէ ՚ի մարդոյ, շրջի ընդ անջրդին տեղիս, խնդրէ հանգիստ. եւ իբրեւ ո՛չ գտանէ, ասէ. Դարձա՛յց անդրէն ՚ի տուն իմ ուստի ելին[1260]։
[1260] ՚Ի բազումս պակասի. Այսն պիղծ ելա՛՛։ Ոմանք. Եւ ոչ գտանէ, ասէ... ուստի ելի։
24 «Երբ պիղծ դեւը ելնում է մարդուց, շրջում է անջրդի տեղերում, հանգիստ է փնտռում. եւ երբ չի գտնում, ասում է՝ “Վերադառնամ իմ տունը, որտեղից ելայ”:
24 «Երբ պիղծ ոգին մարդէ մը ելլէ, անջուր տեղեր կը պտըտի, հանգստութիւն կը փնտռէ ու եթէ չգտնէ, կ’ըսէ. ‘Դառնամ նորէն իմ տունս՝ ուրկէ ելայ’։
zohrab-1805▾ eastern-1994▾ western am▾
11:2424: Когда нечистый дух выйдет из человека, то ходит по безводным местам, ища покоя, и, не находя, говорит: возвращусь в дом мой, откуда вышел;
11:24  ὅταν τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι᾽ ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν, καὶ μὴ εὑρίσκον, [τότε] λέγει, ὑποστρέψω εἰς τὸν οἶκόν μου ὅθεν ἐξῆλθον·
11:24. Ὅταν (Which-also-ever) τὸ (the-one) ἀκάθαρτον (un-cleansable) πνεῦμα (a-currenting-to) ἐξέλθῃ (it-might-have-had-came-out) ἀπὸ (off) τοῦ (of-the-one) ἀνθρώπου, (of-a-mankind," διέρχεται ( it-cometh-through ) δι' (through) ἀνύδρων ( of-un-watered ) τόπων (of-occasions) ζητοῦν (seeking-unto) ἀνάπαυσιν, (to-a-ceasing-up,"καὶ (and) μὴ (lest) εὑρίσκον (finding,"[τότε] "[to-the-one-which-also]"λέγει (it-fortheth,"Ὑποστρέψω (I-shall-beturn-under) εἰς (into) τὸν (to-the-one) οἷκόν (to-a-house) μου (of-me) ὅθεν (which-from) ἐξῆλθον: (I-had-came-out)
11:24. cum inmundus spiritus exierit de homine perambulat per loca inaquosa quaerens requiem et non inveniens dicit revertar in domum meam unde exiviWhen the unclean spirit is gone out of a man, he walketh through places without water, seeking rest: and not finding, he saith: I will return into my house whence I came out.
24. The unclean spirit when he is gone out of the man, passeth through waterless places, seeking rest; and finding none, he saith, I will turn back unto my house whence I came out.
11:24. When an unclean spirit has departed from a man, he walks through waterless places, seeking rest. And not finding any, he says: ‘I will return to my house, from which I departed.’
11:24. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.
When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out:

24: Когда нечистый дух выйдет из человека, то ходит по безводным местам, ища покоя, и, не находя, говорит: возвращусь в дом мой, откуда вышел;
11:24  ὅταν τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι᾽ ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν, καὶ μὴ εὑρίσκον, [τότε] λέγει, ὑποστρέψω εἰς τὸν οἶκόν μου ὅθεν ἐξῆλθον·
11:24. cum inmundus spiritus exierit de homine perambulat per loca inaquosa quaerens requiem et non inveniens dicit revertar in domum meam unde exivi
When the unclean spirit is gone out of a man, he walketh through places without water, seeking rest: and not finding, he saith: I will return into my house whence I came out.
11:24. When an unclean spirit has departed from a man, he walks through waterless places, seeking rest. And not finding any, he says: ‘I will return to my house, from which I departed.’
11:24. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:24: When the unclean spirit - See on Mat 12:43 (note).
Albert Barnes: Notes on the Bible - 1834
11:24: See the notes at Mat 12:43-45.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:24: the unclean: Mat 12:43-45
he walketh: Job 1:7, Job 2:2; Pe1 5:8
dry: Jdg 6:37-40; Psa 63:1; Isa 35:1, Isa 35:2, Isa 35:7, Isa 41:17-19, Isa 44:3; Eze 47:8-11; Eph 2:2
seeking: Pro 4:16; Isa 48:22, Isa 57:20, Isa 57:21
I will: Mar 5:10, Mar 9:25
Geneva 1599
11:24 (6) When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.
(6) He that does not continue, but is in a worse case, than he that never began.
John Gill
11:24 When the unclean spirit is gone out of a man,.... That is, the devil, who is in, and works in the children of disobedience, whether under a profession of religion or not; whose hearts are unclean like himself, wherefore there he delights to dwell; and so the Ethiopic version renders it, "the evil demon": who may be said to go out of a man in appearance, when he outwardly reforms and takes up a profession of religion.
He walketh through dry places; or "a desert", as the Ethiopic version; to which the Gentile world is sometimes compared in the Old Testament Is 35:1 whither Satan might go, being disturbed in Judea, through the many dispossessions by Christ; or rather leaving for a while the Scribes and Pharisees, who outwardly appeared righteous before men, he went to the Gentiles;
seeking rest, and finding none; being also made uneasy among them, through the preaching of the Gospel, which was sent unto them after Christ's resurrection; and not being able to keep his place in the hearts of men, nor do the mischief he was desirous of.
He saith, I will return unto my house, whence I came out; to the Jews again, who were blinded and filled with rage and enmity to the Gospel by him, and whom he instigated to persecute the apostles of Christ, and preachers of the word, wherever they came; See Gill on Mt 12:43 and See Gill on Mt 12:44.
11:2511:25: Եւ գայ գտանէ մաքրեալ եւ յարդարեալ։
25 Եւ գալիս է ու գտնում այն՝ մաքրուած եւ կարգի բերուած:
25 Եւ կու գայ, զանիկա մաքրուած ու յարդարուած կը գտնէ։
Եւ գայ գտանէ մաքրեալ եւ յարդարեալ:

11:25: Եւ գայ գտանէ մաքրեալ եւ յարդարեալ։
25 Եւ գալիս է ու գտնում այն՝ մաքրուած եւ կարգի բերուած:
25 Եւ կու գայ, զանիկա մաքրուած ու յարդարուած կը գտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2525: и, придя, находит его выметенным и убранным;
11:25  καὶ ἐλθὸν εὑρίσκει σεσαρωμένον καὶ κεκοσμημένον.
11:25. καὶ (and) ἐλθὸν (having-had-came) εὑρίσκει (it-findeth) [σχολάζοντα,] "[to-leisuring-to,]"σεσαρωμένον (to-having-had-come-to-be-en-swept,"καὶ (and) κεκοσμημένον. (to-having-had-come-to-be-configured-unto)
11:25. et cum venerit invenit scopis mundatamAnd when he is come, he findeth it swept and garnished.
25. And when he is come, he findeth it swept and garnished.
11:25. And when he has arrived, he finds it swept clean and decorated.
11:25. And when he cometh, he findeth [it] swept and garnished.
And when he cometh, he findeth [it] swept and garnished:

25: и, придя, находит его выметенным и убранным;
11:25  καὶ ἐλθὸν εὑρίσκει σεσαρωμένον καὶ κεκοσμημένον.
11:25. et cum venerit invenit scopis mundatam
And when he is come, he findeth it swept and garnished.
11:25. And when he has arrived, he finds it swept clean and decorated.
11:25. And when he cometh, he findeth [it] swept and garnished.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:25: he findeth: Ch2 24:17-22; Psa 36:3, Psa 81:11, Psa 81:12, Psa 125:5; Mat 12:44, Mat 12:45; Th2 2:9-12; Pe2 2:10-19; Jde 1:8-13
John Gill
11:25 And when he cometh, he findeth it swept and garnished. In Matthew it is also said to be "empty"; and so it is read here in the Arabic version; and in the Ethiopic version, "empty of men": but rather the sense is, that he found it empty of all goodness, notwithstanding all the sweeping and garnish of an outward reformation. The Persic version renders it, "heated and prepared"; heated with wrath and fury against Christ, and his Gospel, and so was prepared and fitted to be a proper habitation for Satan; and in such a case as this was the Jewish nation from the time of Christ's death to the destruction of Jerusalem; See Gill on Mt 12:44
11:2611:26: Յայնժամ երթայ եւ առնու եւթն ա՛յլ այս չա՛ր եւս քան զինքն, եւ մտանէ բնակէ՛ անդ. եւ լինի յետինն մարդոյն այնորիկ չա՛ր քան զառաջինն[1261]։[1261] Ոմանք. Երթայ առնու եւթն այլ այսս չար... եւ լինիցի յետինն։ Ոսկան. Եւ մտեալ բնակի։
26 Այն ժամանակ գնում եւ վերցնում է իրենից աւելի չար եօթը այլ դեւեր եւ մտնում, բնակւում է այնտեղ. եւ այն մարդու վերջին վիճակը լինում է աւելի վատ, քան նախկինը»:
26 Այն ատեն կ’երթայ եւ իրեն հետ կ’առնէ եօթը ուրիշ ոգիներ՝ իրմէ աւելի չար ու մտնելով հոն կը բնակին եւ այն մարդուն վերջը առաջինէն գէշ կ’ըլլայ»։
Յայնժամ երթայ եւ առնու եւթն այլ այս, չար եւս քան զինքն, եւ մտանէ բնակէ անդ. եւ լինի յետինն մարդոյն այնորիկ չար քան զառաջինն:

11:26: Յայնժամ երթայ եւ առնու եւթն ա՛յլ այս չա՛ր եւս քան զինքն, եւ մտանէ բնակէ՛ անդ. եւ լինի յետինն մարդոյն այնորիկ չա՛ր քան զառաջինն[1261]։
[1261] Ոմանք. Երթայ առնու եւթն այլ այսս չար... եւ լինիցի յետինն։ Ոսկան. Եւ մտեալ բնակի։
26 Այն ժամանակ գնում եւ վերցնում է իրենից աւելի չար եօթը այլ դեւեր եւ մտնում, բնակւում է այնտեղ. եւ այն մարդու վերջին վիճակը լինում է աւելի վատ, քան նախկինը»:
26 Այն ատեն կ’երթայ եւ իրեն հետ կ’առնէ եօթը ուրիշ ոգիներ՝ իրմէ աւելի չար ու մտնելով հոն կը բնակին եւ այն մարդուն վերջը առաջինէն գէշ կ’ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2626: тогда идет и берет с собою семь других духов, злейших себя, и, войдя, живут там, --и бывает для человека того последнее хуже первого.
11:26  τότε πορεύεται καὶ παραλαμβάνει ἕτερα πνεύματα πονηρότερα ἑαυτοῦ ἑπτά, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ, καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων.
11:26. τότε (To-the-one-which-also) πορεύεται ( it-traverseth-of ) καὶ (and) παραλαμβάνει (it-taketh-beside) ἕτερα ( to-different ) πνεύματα (to-currentings-to) πονηρότερα ( to-more-en-necessitated ) ἑαυτοῦ (of-self) ἑπτά, (to-seven,"καὶ (and) εἰσελθόντα ( having-had-came-into ) κατοικεῖ (it-houseth-down-unto) ἐκεῖ, (thither,"καὶ (and) γίνεται ( it-becometh ) τὰ (the-ones) ἔσχατα ( most-bordered ) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἐκείνου (of-the-one-thither) χείρονα ( more-disrupted ) τῶν (of-the-ones) πρώτων . ( of-most-before )
11:26. et tunc vadit et adsumit septem alios spiritus nequiores se et ingressi habitant ibi et sunt novissima hominis illius peiora prioribusThen he goeth and taketh with him seven other spirits more wicked than himself: and entering in they dwell there. And the last state of that man becomes worse than the first.
26. Then goeth he, and taketh seven other spirits more evil than himself; and they enter in and dwell there: and the last state of that man becometh worse than the first.
11:26. Then he goes, and he takes in seven other spirits with him, more wicked than himself, and they enter and live there. And so, the end of that man is made worse the beginning.”
11:26. Then goeth he, and taketh [to him] seven other spirits more wicked than himself; and they enter in, and dwell there: and the last [state] of that man is worse than the first.
Then goeth he, and taketh [to him] seven other spirits more wicked than himself; and they enter in, and dwell there: and the last [state] of that man is worse than the first:

26: тогда идет и берет с собою семь других духов, злейших себя, и, войдя, живут там, --и бывает для человека того последнее хуже первого.
11:26  τότε πορεύεται καὶ παραλαμβάνει ἕτερα πνεύματα πονηρότερα ἑαυτοῦ ἑπτά, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ, καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων.
11:26. et tunc vadit et adsumit septem alios spiritus nequiores se et ingressi habitant ibi et sunt novissima hominis illius peiora prioribus
Then he goeth and taketh with him seven other spirits more wicked than himself: and entering in they dwell there. And the last state of that man becomes worse than the first.
11:26. Then he goes, and he takes in seven other spirits with him, more wicked than himself, and they enter and live there. And so, the end of that man is made worse the beginning.”
11:26. Then goeth he, and taketh [to him] seven other spirits more wicked than himself; and they enter in, and dwell there: and the last [state] of that man is worse than the first.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:26: more: Mat 23:15
and the: Zep 1:6; Mat 12:45; Joh 5:14; Heb 6:4-8, Heb 10:26-31; Pe2 2:20-22; Jo1 5:16; Jde 1:12, Jde 1:13
John Gill
11:26 Then goeth he and taketh to him seven other spirits,.... Or "demons", as the Ethiopic version, whom he took to him as his consorts and companions, as the same version calls them.
More wicked than himself; for it seems there are degrees of wickedness among the devils, as well as among men:
and they enter and dwell there; the unclean spirit, and the other seven: so seven devils were in Mary Magdalene, and a legion in another man; and indeed the evil heart of man is an habitation of devils, and the hold of every foul spirit: here it may chiefly design the place and power which the devil had among the Jews before their destruction:
and the last state of that man is worse than the first; the Persic version adds, "and more miserable"; as was the case of the Jews, to which this parable refers; as appears by what is subjoined in Matthew, which manifestly applies it to them,
even so shall it be also unto this wicked generation; See Gill on Mt 12:45.
John Wesley
11:26 The last state of that man becometh worse than the first - Whoever reads the sad account Josephus gives of the temple and conduct of the Jews, after the ascension of Christ and before their final destruction by the Romans, must acknowledge that no emblem could have been more proper to describe them. Their characters were the vilest that can be conceived, and they pressed on to their own ruin, as if they had been possessed by legions of devils, and wrought up to the last degree of madness. But this also is fulfilled in all who totally and finally apostatize from true faith.
11:2711:27: Եւ եղեւ մինչդեռ խօսէր զայս. ձա՛յն եբարձ կին մի ՚ի ժողովրդենէ անտի՛ եւ ասէ. Երանի՛ է որովայնին՝ որ կրեացն զքեզ, եւ ստեանցն՝ որ դիեցուցի՛ն զքեզ[1262]։ [1262] Ոմանք. ՚Ի ժողովրդենէն՝ եւ ասէ. Երանի՛ որովայնին որ կրեաց։
27 Եւ մինչդեռ Յիսուս այս բանն էր խօսում, ժողովրդի միջից մի կին ձայն բարձրացրեց եւ ասաց. «Երանի՜ է այն կնոջը, որ յղացաւ եւ դիեցրեց քեզ»:
27 Երբ անիկա այս բաները կը խօսէր, ժողովուրդին մէջէն կին մը ձայնը վերցուց ու ըսաւ. «Երանի՜ այն որովայնին՝ որ քեզ կրեց եւ այն ծիծերուն՝ որոնք քեզի կաթ տուին»։
Եւ եղեւ մինչդեռ խօսէր զայս, ձայն եբարձ կին մի ի ժողովրդենէ անտի եւ ասէ. Երանի է որովայնին որ կրեացն զքեզ, եւ ստեանցն որ դիեցուցին զքեզ:

11:27: Եւ եղեւ մինչդեռ խօսէր զայս. ձա՛յն եբարձ կին մի ՚ի ժողովրդենէ անտի՛ եւ ասէ. Երանի՛ է որովայնին՝ որ կրեացն զքեզ, եւ ստեանցն՝ որ դիեցուցի՛ն զքեզ[1262]։
[1262] Ոմանք. ՚Ի ժողովրդենէն՝ եւ ասէ. Երանի՛ որովայնին որ կրեաց։
27 Եւ մինչդեռ Յիսուս այս բանն էր խօսում, ժողովրդի միջից մի կին ձայն բարձրացրեց եւ ասաց. «Երանի՜ է այն կնոջը, որ յղացաւ եւ դիեցրեց քեզ»:
27 Երբ անիկա այս բաները կը խօսէր, ժողովուրդին մէջէն կին մը ձայնը վերցուց ու ըսաւ. «Երանի՜ այն որովայնին՝ որ քեզ կրեց եւ այն ծիծերուն՝ որոնք քեզի կաթ տուին»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2727: Когда же Он говорил это, одна женщина, возвысив голос из народа, сказала Ему: блаженно чрево, носившее Тебя, и сосцы, Тебя питавшие!
11:27  ἐγένετο δὲ ἐν τῶ λέγειν αὐτὸν ταῦτα ἐπάρασά τις φωνὴν γυνὴ ἐκ τοῦ ὄχλου εἶπεν αὐτῶ, μακαρία ἡ κοιλία ἡ βαστάσασά σε καὶ μαστοὶ οὓς ἐθήλασας.
11:27. Ἐγένετο ( It-had-became ) δὲ (moreover) ἐν (in) τῷ (unto-the-one) λέγειν (to-forth) αὐτὸν (to-it) ταῦτα (to-the-ones-these,"ἐπάρασά (having-lifted-upon,"τις (a-one,"φωνὴν (to-a-sound,"γυνὴ (a-woman) ἐκ (out) τοῦ (of-the-one) ὄχλου (of-a-crowd,"εἶπεν (it-had-said) αὐτῷ (unto-it,"Μακαρία (Bless-belonged) ἡ (the-one) κοιλία (a-hollowing-unto) ἡ (the-one) βαστάσασά (having-carried-to) σε (to-thee) καὶ (and) μαστοὶ (breasts) οὓς ( to-which ) ἐθήλασας: (thou-teated-to)
11:27. factum est autem cum haec diceret extollens vocem quaedam mulier de turba dixit illi beatus venter qui te portavit et ubera quae suxistiAnd it came to pass, as he spoke these things, a certain woman from the crowd, lifting up her voice, said to him: Blessed is the womb that bore thee and the paps that gave thee suck.
27. And it came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the breasts which thou didst suck.
11:27. And it happened that, when he was saying these things, a certain woman from the crowd, lifting up her voice, said to him, “Blessed is the womb that bore you and the breasts that nursed you.”
11:27. And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed [is] the womb that bare thee, and the paps which thou hast sucked.
And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed [is] the womb that bare thee, and the paps which thou hast sucked:

27: Когда же Он говорил это, одна женщина, возвысив голос из народа, сказала Ему: блаженно чрево, носившее Тебя, и сосцы, Тебя питавшие!
11:27  ἐγένετο δὲ ἐν τῶ λέγειν αὐτὸν ταῦτα ἐπάρασά τις φωνὴν γυνὴ ἐκ τοῦ ὄχλου εἶπεν αὐτῶ, μακαρία ἡ κοιλία ἡ βαστάσασά σε καὶ μαστοὶ οὓς ἐθήλασας.
11:27. factum est autem cum haec diceret extollens vocem quaedam mulier de turba dixit illi beatus venter qui te portavit et ubera quae suxisti
And it came to pass, as he spoke these things, a certain woman from the crowd, lifting up her voice, said to him: Blessed is the womb that bore thee and the paps that gave thee suck.
11:27. And it happened that, when he was saying these things, a certain woman from the crowd, lifting up her voice, said to him, “Blessed is the womb that bore you and the breasts that nursed you.”
11:27. And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed [is] the womb that bare thee, and the paps which thou hast sucked.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: Замечание о женщине, по всей вероятности, имевшей детей и, может быть, не совсем хороших, делает один ев. Лука. Господь на восклицание этой женщины, которая ставила высоко только телесное отношение Матери Христа к ее Сыну, говорит, что одного телесного приближения ко Христу мало, для того чтобы быть блаженным, - что для этого требуется и душевная близость ко Христу - охота к слушанию и хранению слова Божия, которое возвещает Он. - Блаженны слышащие... Точнее: "да! Но блаженна также..." (menounge makarioi) или: "напротив, блаженны и т. д. ".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. 28 But he said, Yea rather, blessed are they that hear the word of God, and keep it.

We had not this passage in the other evangelists, nor can we tack it, as Dr. Hammond does, to that of Christ's mother and brethren desiring to speak with him (for this evangelist also has related that in ch. viii. 19), but it contains an interruption much like that, and, like that, occasion is taken from it for instruction.

1. The applause which an affectionate, honest, well-meaning woman gave to our Lord Jesus, upon hearing his excellent discourses. While the scribes and Pharisees despised and blasphemed them, this good woman (and probably she was a person of some quality) admired them, and the wisdom and power with which he spoke: As he spoke these things (v. 27), with a convincing force and evidence, a certain woman of the company was so pleased to hear how he had confounded the Pharisees, and conquered them, and put them to shame, and cleared himself from their vile insinuations, that she could not forbear crying out, "Blessed is the womb that bore thee. What an admirable, what an excellent man is this! Surely never was there a greater or better born of a woman: happy the woman that has him for her son. I should have thought myself very happy to have been the mother of one that speaks as never man spoke, that has so much of the grace of heaven in him, and is so great a blessing to this earth." This was well said, as it expressed her high esteem of Christ, and that for the sake of his doctrine; and it was not amiss that it reflected honour upon the virgin Mary his mother, for it agreed with what she herself had said (ch. i. 48), All generations shall call me blessed; some even of this generation, bad as it was. Note, To all that believe the word of Christ the person of Christ is precious, and he is an honour, 1 Pet. ii. 7. Yet we must be careful, lest, as this good woman, we too much magnify the honour of his natural kindred, and so know him after the flesh, whereas we must now henceforth know him so no more.

2. The occasion which Christ took from this to pronounce them more happy who are his faithful and obedient followers than she was who bore and nursed him. He does not deny what this woman said, nor refuse her respect to him and his mother; but leads her from this to that which was of higher consideration, and which more concerned her: Yea, rather, blessed are they that hear the word of God, and keep it, v. 28. He thinks them so; and his saying that they are so makes them so, and should make us of his mind. This is intended partly as a check to her, for doting so much upon his bodily presence and his human nature, partly as an encouragement to her to hope that she might be as happy as his own mother, whose happiness she was ready to envy, if she would hear the word of God and keep it. Note, Though it is a great privilege to hear the word of God, yet those only are truly blessed, that is, blessed of the Lord, that hear it and keep it, that keep it in memory, and keep to it as their way and rule.
Adam Clarke: Commentary on the Bible - 1831
11:27: A certain woman - lifted up her voice, and said - It was very natural for a woman, who was probably a mother, to exclaim thus. She thought that the happiness of the woman who was mother to such a son was great indeed; but our blessed Lord shows her that even the holy virgin could not be benefited by her merely being the mother of his human nature, and that they only were happy who carried Christ in their hearts. True happiness is found in hearing the glad tidings of salvation by Christ Jesus, and keeping them in a holy heart, and practising them in an unblamable life.
Albert Barnes: Notes on the Bible - 1834
11:27: A certain woman - One of the crowd.
Blessed is the womb ... - She thought that the "mother" of such a person must be especially happy in having such a son.
Yea, rather blessed ... - Jesus admits that she was happy - that it was an honor to be his mother, but he says that the chief happiness, the highest honor, was to obey the word of God. Compared with this, all earthly distinctions and honors are as nothing. Man's greatest dignity is in keeping the holy commandments of God, and in being prepared for heaven. See the notes at Luk 10:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:27: Blessed: Luk 1:28, Luk 1:42, Luk 1:48
Geneva 1599
11:27 (7) And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed [is] the womb that bare thee, and the paps which thou hast sucked.
(7) Christ does not seek praise for himself, but in our salvation.
John Gill
11:27 And it came to pass as he spoke these things,.... That is, as Christ spoke, or "had finished these sayings", as the Persic version expresses it, before related, in vindication of himself and his miracles, from the blasphemy of the Scribes and Pharisees to their entire confusion, and had delivered the above parable concerning the unclean spirit, which had a particular regard to them:
a certain woman of the company: observing the miracle he had wrought, in casting out a devil, and being affected with his discourse, in which he so fully cleared himself, and so strongly confuted his enemies, and set them forth in so just a light:
lift up her voice, and said unto him, aloud, in the hearing of all the people, and with great earnestness and fervour:
blessed is the womb that bare thee, and the paps which thou hast sucked: whether this woman personally knew Mary, the mother of Christ, is not certain; it may be that she was now present, or at least not far off; and this woman hearing that she, with the brethren of Christ, were without, and desired to speak with him, might be the occasion of her uttering these words; Mt 12:46 though they are said not so much in praise, and to the honour of Mary, as in commendation of Christ, from whom, and for the sake of bearing and suckling so great a person, she was denominated blessed as before, both by the angel and Elisabeth, This was a form of blessing among the Jews: so it is said (s) of R. Joshuah ben Chananiah, a disciple of R. Jochanan ben Zaccai, who lived about these times, , "blessed is she that bore him": and they had also a form of cursing among them, much after the same manner, as , "cursed be the paps that suckled him" (t). The Jews, in their blasphemous rage against Christ, and all that belong to him, say of Mary, the daughter of Eli, by whom they seem to design the mother of our Lord, that she hangs in the shades by the fibres of her paps (u) but this woman had a different opinion of her.
(s) Pirke Abot, c. 2. sect. 8. (t) T. Hieros. Celaim, fol. 27. 2. Bereshit Rabba, sect. 5. fol. 5. 1. (u) T. Hieros. Chagiga, fol. 77. 4. & Sanhedrin, fol. 23. 3.
John Wesley
11:27 Blessed is the womb that bare thee, and the paps which thou hast sucked! - How natural was the thought for a woman! And how gently does our Lord reprove her!
Robert Jamieson, A. R. Fausset and David Brown
11:27 as he spake these things, a . . . woman of the company--of the multitude, the crowd. A charming little incident and profoundly instructive. With true womanly feeling, she envies the mother of such a wonderful Teacher. Well, and higher and better than she had said as much before her (Lk 1:28, Lk 1:42); and our Lord is far from condemning it. He only holds up--as "blessed rather"--the hearers and keepers of God's word; in other words, the humblest real saint of God. (See on Mt 12:49-50.) How utterly alien is this sentiment from the teaching of the Church of Rome, which would excommunicate any one of its members who dared to talk in the spirit of this glorious saying! (Also see on Mt 12:43.)
11:2811:28: Եւ նա՛ ասէ. Նա՝ երանի՛ այնոցիկ է, որ լսեն զբանն Աստուծոյ, եւ առնիցեն[1263]։[1263] Ոմանք. Զբանն Աստուծոյ, եւ առնեն։ Ուր եւ ոմանք. Զբանն Աստուծոյ՝ եւ պահիցեն։
28 Եւ նա ասաց. «Մանաւանդ երանի՜ է նրանց, որ լսում են Աստծու խօսքը եւ կը պահեն»:
28 Իսկ ինք ըսաւ. «Մանաւանդ երանի՜ անոնց, որ Աստուծոյ խօսքը կը լսեն ու կը պահեն»։
Եւ նա ասէ. Նա երանի այնոցիկ է, որ լսեն զբանն Աստուծոյ եւ պահիցեն:

11:28: Եւ նա՛ ասէ. Նա՝ երանի՛ այնոցիկ է, որ լսեն զբանն Աստուծոյ, եւ առնիցեն[1263]։
[1263] Ոմանք. Զբանն Աստուծոյ, եւ առնեն։ Ուր եւ ոմանք. Զբանն Աստուծոյ՝ եւ պահիցեն։
28 Եւ նա ասաց. «Մանաւանդ երանի՜ է նրանց, որ լսում են Աստծու խօսքը եւ կը պահեն»:
28 Իսկ ինք ըսաւ. «Մանաւանդ երանի՜ անոնց, որ Աստուծոյ խօսքը կը լսեն ու կը պահեն»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2828: А Он сказал: блаженны слышащие слово Божие и соблюдающие его.
11:28  αὐτὸς δὲ εἶπεν, μενοῦν μακάριοι οἱ ἀκούοντες τὸν λόγον τοῦ θεοῦ καὶ φυλάσσοντες.
11:28. αὐτὸς (It) δὲ (moreover) εἶπεν (it-had-said,"Μενοῦν (Indeed-accordingly) μακάριοι ( bless-belonged ) οἱ (the-ones) ἀκούοντες ( hearing ) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) φυλάσσοντες . ( guarding )
11:28. at ille dixit quippini beati qui audiunt verbum Dei et custodiuntBut he said: Yea rather, blessed are they who hear the word of God and keep it.
28. But he said, Yea rather, blessed are they that hear the word of God, and keep it.
11:28. Then he said, “Yes, but moreover: blessed are those who hear the word of God and keep it.”
11:28. But he said, Yea rather, blessed [are] they that hear the word of God, and keep it.
But he said, Yea rather, blessed [are] they that hear the word of God, and keep it:

28: А Он сказал: блаженны слышащие слово Божие и соблюдающие его.
11:28  αὐτὸς δὲ εἶπεν, μενοῦν μακάριοι οἱ ἀκούοντες τὸν λόγον τοῦ θεοῦ καὶ φυλάσσοντες.
11:28. at ille dixit quippini beati qui audiunt verbum Dei et custodiunt
But he said: Yea rather, blessed are they who hear the word of God and keep it.
11:28. Then he said, “Yes, but moreover: blessed are those who hear the word of God and keep it.”
11:28. But he said, Yea rather, blessed [are] they that hear the word of God, and keep it.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:28: Luk 6:47, Luk 6:48, Luk 8:21; Psa 1:1-3, Psa 112:1, Psa 119:1-6, Psa 128:1; Isa 48:17, Isa 48:18; Mat 7:21-25, Mat 12:48-50; Joh 13:17; Jam 1:21-25; Jo1 3:21-24; Rev 22:14
John Gill
11:28 But he said,.... Christ said "to the woman", Persic version reads, as correcting her, though not denying it, nor reproving her for it, but improving upon it:
yea rather, blessed are they that hear the word of God and keep it; intimating, that though his mother was happy in bearing and suckling such a son, yet it was a far greater happiness to hear the word of God; meaning either himself, the eternal "Logos", so as to embrace him, believe on him, and have him formed in the heart; or the Gospel preached by him, so as to understand it, receive it as the ingrafted word, and bring forth fruit, and act in obedience to it, observe it, and abide by it, and never relinquish it. This is a greater happiness than to be related to Christ in the flesh, though ever so nearly. The Ethiopic version reads, "that hear the word of God, and believe, and keep it": for faith comes by hearing, and shows itself in doing. Barely to hear the word, and even give an assent to it, will be of little avail, unless what is heard and believed is put in practice.
John Wesley
11:28 Yea, rather blessed are they that hear the word of God and keep it - For if even she that bare him had not done this, she would have forfeited all her blessedness.
11:2911:29: Եւ ՚ի դիզանել ՚ի վերայ նորա ժողովրդոցն՝ սկսաւ ասե՛լ. Ազգս այս՝ ազգ չա՛ր է. նշա՛ն խնդրէ, եւ նշան յերկնից՝ ո՛չ տացի սմա՝ բայց նշա՛նն Յովնանու[1264]։ [1264] Ոմանք. Եւ ՚ի դիզանելն. ՚ի վերայ նոցա ժողո՛՛... մի՛ տացի... Յովնանու մարգարէի։
29 Եւ երբ ժողովուրդը նրա շուրջը խռնուեց, սկսեց ասել. «Այս սերունդը չար սերունդ է. նշան է ուզում, եւ նրան երկնքից այլ նշան չի տրուի, բացի Յովնանի նշանից.
29 Երբ ժողովուրդը անոր վրայ կը դիզուէր, ինք ըսաւ. «Այս ազգը չար է. նշան կ’ուզէ, բայց ուրիշ նշան պիտի չտրուի անոր, միայն Յովնան մարգարէին նշանը։
Եւ ի դիզանել ի վերայ նորա ժողովրդոցն` սկսաւ ասել. Ազգս այս [79]ազգ չար է, նշան խնդրէ, եւ նշան յերկնից ոչ տացի սմա` բայց նշանն [80]Յովնանու:

11:29: Եւ ՚ի դիզանել ՚ի վերայ նորա ժողովրդոցն՝ սկսաւ ասե՛լ. Ազգս այս՝ ազգ չա՛ր է. նշա՛ն խնդրէ, եւ նշան յերկնից՝ ո՛չ տացի սմա՝ բայց նշա՛նն Յովնանու[1264]։
[1264] Ոմանք. Եւ ՚ի դիզանելն. ՚ի վերայ նոցա ժողո՛՛... մի՛ տացի... Յովնանու մարգարէի։
29 Եւ երբ ժողովուրդը նրա շուրջը խռնուեց, սկսեց ասել. «Այս սերունդը չար սերունդ է. նշան է ուզում, եւ նրան երկնքից այլ նշան չի տրուի, բացի Յովնանի նշանից.
29 Երբ ժողովուրդը անոր վրայ կը դիզուէր, ինք ըսաւ. «Այս ազգը չար է. նշան կ’ուզէ, բայց ուրիշ նշան պիտի չտրուի անոր, միայն Յովնան մարգարէին նշանը։
zohrab-1805▾ eastern-1994▾ western am▾
11:2929: Когда же народ стал сходиться во множестве, Он начал говорить: род сей лукав, он ищет знамения, и знамение не дастся ему, кроме знамения Ионы пророка;
11:29  τῶν δὲ ὄχλων ἐπαθροιζομένων ἤρξατο λέγειν, ἡ γενεὰ αὕτη γενεὰ πονηρά ἐστιν· σημεῖον ζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον ἰωνᾶ.
11:29. Τῶν (Of-the-ones) δὲ (moreover) ὄχλων (of-crowds) ἐπαθροιζομένων ( of-being-collected-upon-to ," ἤρξατο ( it-firsted ) λέγειν (to-forth,"Ἡ (The-one) γενεὰ (a-generation) αὕτη (the-one-this) γενεὰ (a-generation) πονηρά (en-necessitated) ἐστιν: (it-be) σημεῖον (to-a-signlet-of) ζητεῖ, (it-seeketh-unto) καὶ (and) σημεῖον (a-signlet-of) οὐ (not) δοθήσεται (it-shall-be-given) αὐτῇ (unto-it,"εἰ (if) μὴ (lest) τὸ (the-one) σημεῖον (a-signlet-of) Ἰωνᾶ. (of-an-Ionas)
11:29. turbis autem concurrentibus coepit dicere generatio haec generatio nequam est signum quaerit et signum non dabitur illi nisi signum IonaeAnd the multitudes running together, he began to say: This generation is a wicked generation. It asketh a sign: and a sign shall not be given it, but the sign of Jonas the prophet.
29. And when the multitudes were gathering together unto him, he began to say, This generation is an evil generation: it seeketh after a sign; and there shall no sign be given to it but the sign of Jonah.
11:29. Then, as the crowds were quickly gathering, he began to say: “This generation is a wicked generation: it seeks a sign. But no sign will be given to it, except the sign of the prophet Jonah.
11:29. And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.
And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet:

29: Когда же народ стал сходиться во множестве, Он начал говорить: род сей лукав, он ищет знамения, и знамение не дастся ему, кроме знамения Ионы пророка;
11:29  τῶν δὲ ὄχλων ἐπαθροιζομένων ἤρξατο λέγειν, ἡ γενεὰ αὕτη γενεὰ πονηρά ἐστιν· σημεῖον ζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον ἰωνᾶ.
11:29. turbis autem concurrentibus coepit dicere generatio haec generatio nequam est signum quaerit et signum non dabitur illi nisi signum Ionae
And the multitudes running together, he began to say: This generation is a wicked generation. It asketh a sign: and a sign shall not be given it, but the sign of Jonas the prophet.
11:29. Then, as the crowds were quickly gathering, he began to say: “This generation is a wicked generation: it seeks a sign. But no sign will be given to it, except the sign of the prophet Jonah.
11:29. And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-32: Речь по поводу требования от Христа знамения с неба ев. Лука излагает сходно в общем с ев. Матфеем (см. Мф ХII, 39-42). - О знамении Ионы пророка ев. Лука говорит короче, чем Матфей. Иона был для Ниневитян знамением того, что к ним послан он истинным Богом, именно на это указывала его удивительная судьба (спасение из чрева кита после трехдневного там пребывания); Христос же станет для современного Ему поколения знамением того, что Он послан Богом как Мессия также через Свою личную судьбу (как восставший из чрева земли после трехдневного там пребывания. - Зигабен). - С людьми рода сего - правильнее: "с мужами..." Очевидно, здесь противополагается женщина мужчинам: женщина им служит примером!
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29 And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. 30 For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. 31 The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. 32 The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. 33 No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light. 34 The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. 35 Take heed therefore that the light which is in thee be not darkness. 36 If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.

Christ's discourse in these verses shows two things:--

I. What is the sign we may expect from God for the confirmation of our faith. The great and most convincing proof of Christ's being sent of God, and which they were yet to wait for, after the many signs that had been given them, was the resurrection of Christ from the dead. Here is,

1. A reproof to the people for demanding other signs than what had already been given them in great plenty: The people were gathered thickly together (v. 29), a vast crowd of them, expecting not so much to have their consciences informed by the doctrine of Christ as to have their curiosity gratified by his miracles. Christ knew what brought such a multitude together; they came seeking a sign, they came to gaze, to have something to talk of when they went home; and it is an evil generation which nothing will awaken and convince, no, not the most sensible demonstrations of divine power and goodness.

2. A promise that yet there should be one sign more given them, different from any that had yet been given them, even the sign of Jonas the prophet, which in Matthew is explained as meaning the resurrection of Christ. As Jonas being cast into the sea, and lying there three days, and then coming up alive and preaching repentance to the Ninevites, was a sign to them, upon which they turned from their evil way, so shall the death and resurrection of Christ, and the preaching of his gospel immediately after to the Gentile world, be the last warning to the Jewish nation. If they be provoked to a holy jealousy by this, well and good; but, if this do not work upon them, let them look for nothing but utter ruin: The Son of Man shall be a sign to this generation (v. 30), a sign speaking to them, though a sign spoken against by them.

3. A warning to them to improve this sign; for it was at their peril if they did not. (1.) The queen of Sheba would rise up in judgment against them, and condemn their unbelief, v. 31. She was a stranger to the commonwealth of Israel, and yet so readily gave credit to the report she heard of the glories of a king of Israel, that, notwithstanding the prejudices we are apt to conceive against foreigners, she came from the uttermost parts of the earth to hear his wisdom, not only to satisfy her curiosity, but to inform her mind, especially in the knowledge of the true God and his worship, which is upon record, to her honour; and, behold, a greater than Solomon in here, pleion Solomontos--more than a Solomon is here; that is, says Dr. Hammond, more of wisdom and more heavenly divine doctrine than ever was in all Solomon's words or writings; and yet these wretched Jews will give no manner of regard to what Christ says to them, though he be in the midst of them. (2.) The Ninevites would rise up in judgment against them, and condemn their impenitency (v. 32): They repented at the preaching of Jonas; but here is preaching which far exceeds that of Jonas, is more powerful and awakening, and threatens a much sorer ruin than that of Nineveh, and yet none are startled by it, to turn from their evil way, as the Ninevites did.

II. What is the sign that God expects from us for the evidencing of our faith, and that is the serious practice of that religion which we profess to believe, and a readiness to entertain all divine truths, when brought to us in their proper evidence. Now observe,

1. They had the light with all the advantage they could desire. For God, having lighted the candle of the gospel, did not put it in a secret place, or under a bushel; Christ did not preach in corners. The apostles were ordered to preach the gospel to every creature; and both Christ and his ministers, Wisdom and her maidens, cry in the chief places of concourse, v. 33. It is a great privilege that the light of the gospel is put on a candlestick, so that all that come in may see it, and may see by it where they are and whither they are going, and what is the true, and sure, and only way to happiness.

2. Having the light, their concern was to have the sight, or else to what purpose had they the light? Be the object ever so clear, if the organ be not right, we are never the better: The light of the body is the eye (v. 34), which receives the light of the candle when it is brought into the room. So the light of the soul is the understanding and judgment, and its power of discerning between good and evil, truth and falsehood. Now, according as this is, so the light of divine revelation is to us, and our benefit by it; it is a savour of life unto life, or of death unto death. (1.) If this eye of the soul be single, if it see clear, see things as they are, and judge impartially concerning them, if it aim at truth only, and seek it for its own sake, and have not any sinister by--looks and intentions, the whole body, that is, the whole soul, is full of light, it receives and entertains the gospel, which will bring along with it into the soul both knowledge and joy. This denotes the same thing with that of the good ground, receiving the word and understanding it. If our understanding admits the gospel in its full light, it fills the soul, and it has enough to fill it. And if the soul be thus filled with the light of the gospel, having no part dark,--if all its powers and faculties be subjected to the government and influence of the gospel, and none left unsanctified,--then the whole soul shall be full of light, full of holiness and comfort. It was darkness itself, but now light in the Lord, as when the bright shining of a candle doth give thee light, v. 36. Note, The gospel will come into those souls whose doors and windows are thrown open to receive it; and where it comes it will bring light with it. But, (2.) If the eye of the soul be evil,--if the judgment be bribed and biassed by the corrupt and vicious dispositions of the mind, by pride and envy, by the love of the world and sensual pleasures,--if the understanding be prejudiced against divine truths, and resolved not to admit them, though brought with ever so convincing an evidence,--it is no wonder that the whole body, the whole soul, should be full of darkness, v. 34. How can they have instruction, information, direction, or comfort, from the gospel, that wilfully shut their eyes against it? and what hope is there of such? what remedy for them? The inference hence therefore is, Take heed that the light which is in thee be not darkness, v. 35. Take heed that the eye of the mind be not blinded by partiality, and prejudice, and sinful aims. Be sincere in your enquiries after truth, and ready to receive it in the light, and love, and power of it; and not as the men of this generation to whom Christ preached, who never sincerely desired to know God's will, nor designed to do it, and therefore no wonder that they walked on in darkness, wandered endlessly, and perished eternally.
Adam Clarke: Commentary on the Bible - 1831
11:29: This is an evil generation - Or, This is a wicked race of men. See on Mat 12:38-42 (note).
Albert Barnes: Notes on the Bible - 1834
11:29: See the notes at Mat 12:38-42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:29: when: Luk 12:1, Luk 14:25, Luk 14:26
This is: Luk 11:50, Luk 9:41; Isa 57:3, Isa 57:4; Mat 3:7, Mat 23:34-36; Mar 8:38; Joh 8:44; Act 7:51, Act 7:52
they: Mat 12:38, Mat 12:39, Mat 16:1-4; Mar 8:11, Mar 8:12; Joh 2:18, Joh 6:30; Co1 1:22
John Gill
11:29 And when the people were gathered thick together,.... Upon this woman's lifting up her voice, and saying the things she did; or rather to see what sign he would give, which some had desired Lk 11:16
he began to say, this is an evil generation. The Alexandrian copy, two copies of Beza's, and the Vulgate Latin, and Arabic versions read, "this generation is an evil generation"; and also it was an "adulterous one", as is added in Mt 12:39
they seek a sign; for they had asked one of him, Lk 11:16
and there shall no sign be given it, but the sign of Jonas the prophet; one like unto it: See Gill on Mt 12:39
John Wesley
11:29 It seeketh - The original word implies seeking more, or over and above what one has already.
Robert Jamieson, A. R. Fausset and David Brown
11:29 (See on Mt 12:39-42.)
11:3011:30: Զի որպէս եղեւ Յովնան նշան Նինուէացւոց, նոյնպէս եղիցի եւ Որդի մարդոյ ազգիս այսմիկ[1265]։ [1265] Ոմանք. Այնպէս եղիցի եւ Որ՛՛։
30 որովհետեւ, ինչպէս Յովնանը նշան եղաւ նինուէացիների համար, նոյնպէս մարդու Որդին նշան կը լինի այս սերնդի համար:
30 Քանզի ինչպէս Յովնան Նինուէցիներուն նշան եղաւ, այնպէս Որդին մարդոյ այս ազգին՝ պիտի ըլլայ։
Զի որպէս եղեւ Յովնան նշան Նինուէացւոց, նոյնպէս եղիցի եւ Որդի մարդոյ ազգիս այսմիկ:

11:30: Զի որպէս եղեւ Յովնան նշան Նինուէացւոց, նոյնպէս եղիցի եւ Որդի մարդոյ ազգիս այսմիկ[1265]։
[1265] Ոմանք. Այնպէս եղիցի եւ Որ՛՛։
30 որովհետեւ, ինչպէս Յովնանը նշան եղաւ նինուէացիների համար, նոյնպէս մարդու Որդին նշան կը լինի այս սերնդի համար:
30 Քանզի ինչպէս Յովնան Նինուէցիներուն նշան եղաւ, այնպէս Որդին մարդոյ այս ազգին՝ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3030: ибо как Иона был знамением для Ниневитян, так будет и Сын Человеческий для рода сего.
11:30  καθὼς γὰρ ἐγένετο ἰωνᾶς τοῖς νινευίταις σημεῖον, οὕτως ἔσται καὶ ὁ υἱὸς τοῦ ἀνθρώπου τῇ γενεᾷ ταύτῃ.
11:30. καθὼς (Down-as) γὰρ (therefore) ἐγένετο ( it-had-became ) [ὁ] "[the-one]"Ἰωνᾶς (an-Ionas) τοῖς (unto-the-ones) Νινευείταις (unto-Nineueitans) σημεῖον, (a-signlet-of,"οὕτως (unto-the-one-this) ἔσται ( it-shall-be ) καὶ (and) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) τῇ (unto-the-one) γενεᾷ (unto-a-generation) ταύτῃ. (unto-the-one-this)
11:30. nam sicut Ionas fuit signum Ninevitis ita erit et Filius hominis generationi istiFor as Jonas was a sign to the Ninivites; so shall the Son of man also be to this generation.
30. For even as Jonah became a sign unto the Ninevites, so shall also the Son of man be to this generation.
11:30. For just as Jonah was a sign to the Ninevites, so also will the Son of man be to this generation.
11:30. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.
For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation:

30: ибо как Иона был знамением для Ниневитян, так будет и Сын Человеческий для рода сего.
11:30  καθὼς γὰρ ἐγένετο ἰωνᾶς τοῖς νινευίταις σημεῖον, οὕτως ἔσται καὶ ὁ υἱὸς τοῦ ἀνθρώπου τῇ γενεᾷ ταύτῃ.
11:30. nam sicut Ionas fuit signum Ninevitis ita erit et Filius hominis generationi isti
For as Jonas was a sign to the Ninivites; so shall the Son of man also be to this generation.
11:30. For just as Jonah was a sign to the Ninevites, so also will the Son of man be to this generation.
11:30. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:30: Luk 24:46, Luk 24:47; Jon 1:17, Jon 2:10, Jon 3:2-10; Mat 12:40-42
John Gill
11:30 For as Jonas was a sign to the Ninevites,.... As he was by lying three days and three nights in the whale's belly, and then cast on shore alive; which sign, or miracle was wrought to confirm his mission and message, and to engage the Ninevites to give credit to him, and repent, or they might assure themselves they would be utterly destroyed;
so shall also the son of man be to this generation; by lying three days and three nights in the heart of the earth, and then rising again from the dead the third day; and which should be done to confirm the truth of his Messiahship, and to declare him to be the Son of God with power, and to engage persons to believe in him; and to assure that wicked generation, that in case they remained, after such a sign, impenitent and unbelieving, wrath would come upon them to the uttermost; see Mt 12:40.
11:3111:31: Դշխո՛յն հարաւոյ յարիցէ ՚ի դատաստանի ընդ ա՛րս ազգիս այսորիկ, եւ դատապարտեսցէ՛ զսա. զի եկն ՚ի ծագաց երկրի լսե՛լ զիմաստութիւնն Սաղովմոնի. եւ ահա՝ առաւե՛լ քան զՍաղովմոն է՛ աստ[1266]։ [1266] Ոմանք. Եւ դատապարտեսցէ զսոսա... ՚ի ծագաց երկրէ։
31 Հարաւի դշխոն դատաստանի ժամանակ վեր պիտի կենայ այս սերնդի մարդկանց հետ եւ պիտի դատապարտի նրանց, որովհետեւ նա երկրի ծագերից եկաւ լսելու Սողոմոնի իմաստութիւնը. եւ ահա Սողոմոնից մեծը կայ այստեղ:
31 Հարաւի թագուհին դատաստանին օրը այս ազգին մարդոցը դէմ պիտի ելլէ ու պիտի դատապարտէ ասոնք, վասն զի երկրի ծայրերէն եկաւ Սողոմոնին իմաստութիւնը լսելու եւ ահա Սողոմոնէն մեծ մէկը կայ հոս։
Դշխոյն հարաւոյ յարիցէ ի դատաստանի ընդ արս ազգիս այսորիկ եւ դատապարտեսցէ զսա, զի եկն ի ծագաց երկրի լսել զիմաստութիւնն Սողոմովնի. եւ ահա առաւել քան զՍողոմովն է աստ:

11:31: Դշխո՛յն հարաւոյ յարիցէ ՚ի դատաստանի ընդ ա՛րս ազգիս այսորիկ, եւ դատապարտեսցէ՛ զսա. զի եկն ՚ի ծագաց երկրի լսե՛լ զիմաստութիւնն Սաղովմոնի. եւ ահա՝ առաւե՛լ քան զՍաղովմոն է՛ աստ[1266]։
[1266] Ոմանք. Եւ դատապարտեսցէ զսոսա... ՚ի ծագաց երկրէ։
31 Հարաւի դշխոն դատաստանի ժամանակ վեր պիտի կենայ այս սերնդի մարդկանց հետ եւ պիտի դատապարտի նրանց, որովհետեւ նա երկրի ծագերից եկաւ լսելու Սողոմոնի իմաստութիւնը. եւ ահա Սողոմոնից մեծը կայ այստեղ:
31 Հարաւի թագուհին դատաստանին օրը այս ազգին մարդոցը դէմ պիտի ելլէ ու պիտի դատապարտէ ասոնք, վասն զի երկրի ծայրերէն եկաւ Սողոմոնին իմաստութիւնը լսելու եւ ահա Սողոմոնէն մեծ մէկը կայ հոս։
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11:3131: Царица южная восстанет на суд с людьми рода сего и осудит их, ибо она приходила от пределов земли послушать мудрости Соломоновой; и вот, здесь больше Соломона.
11:31  βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῶν ἀνδρῶν τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτούς· ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν σολομῶνος, καὶ ἰδοὺ πλεῖον σολομῶνος ὧδε.
11:31. βασίλισσα (A-ruleress) νότου (of-a-tropic) ἐγερθήσεται (it-shall-be-roused) ἐν (in) τῇ (unto-the-one) κρίσει (unto-a-separating) μετὰ (with) τῶν (of-the-ones) ἀνδρῶν (of-men) τῆς (of-the-one) γενεᾶς (of-a-generation) ταύτης (of-the-one-this) καὶ (and) κατακρινεῖ (it-shall-separate-down) αὐτούς: (to-them,"ὅτι (to-which-a-one) ἦλθεν (it-had-came) ἐκ (out) τῶν (of-the-ones) περάτων (of-acrossments) τῆς (of-the-one) γῆς (of-a-soil) ἀκοῦσαι (to-have-heard) τὴν (to-the-one) σοφίαν (to-a-wisdoming-unto) Σολομῶνος, (of-a-Solomon,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"πλεῖον (more-beyond) Σολομῶνος (of-a-Solomon) ὧδε. (unto-which-moreover)
11:31. regina austri surget in iudicio cum viris generationis huius et condemnabit illos quia venit a finibus terrae audire sapientiam Salomonis et ecce plus Salomone hicThe queen of the south shall rise in the judgment with the men of this generation and shall condemn them: because she came from the ends of the earth to hear the wisdom of Solomon. And behold more than Solomon here.
31. The queen of the south shall rise up in the judgment with the men of this generation, and shall condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, a greater than Solomon is here.
11:31. The queen of the South will rise up, at the judgment, with the men of this generation, and she will condemn them. For she came from the ends of the earth to hear the wisdom of Solomon. And behold, more than Solomon is here.
11:31. The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon [is] here.
The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon [is] here:

31: Царица южная восстанет на суд с людьми рода сего и осудит их, ибо она приходила от пределов земли послушать мудрости Соломоновой; и вот, здесь больше Соломона.
11:31  βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῶν ἀνδρῶν τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτούς· ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν σολομῶνος, καὶ ἰδοὺ πλεῖον σολομῶνος ὧδε.
11:31. regina austri surget in iudicio cum viris generationis huius et condemnabit illos quia venit a finibus terrae audire sapientiam Salomonis et ecce plus Salomone hic
The queen of the south shall rise in the judgment with the men of this generation and shall condemn them: because she came from the ends of the earth to hear the wisdom of Solomon. And behold more than Solomon here.
11:31. The queen of the South will rise up, at the judgment, with the men of this generation, and she will condemn them. For she came from the ends of the earth to hear the wisdom of Solomon. And behold, more than Solomon is here.
11:31. The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon [is] here.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:31: The queen of the south, etc. - Perhaps it would be better to translate, A queen of the south, and the men of this race, shall rise up in judgment, etc. See the note on Luk 11:7. The 32d verse may be read in the same way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:31: queen: Kg1 10:1, Kg1 10:2-13; Ch2 9:1; Mat 12:42
rise: Isa 54:17; Jer 3:11; Rom 2:27; Heb 11:7
a greater: Luk 3:22, Luk 9:35; Isa 9:6, Isa 9:7; Col 1:15-19
John Gill
11:31 The queen of the south,.... That is, the queen of Sheba, which was a country of Arabia, which lay south of Judea; of whom it is said, that
she shall rise up in the judgment with the men of this generation, and condemn them: the sense is, that at the last day, when all shall rise from the dead, both Jews and Gentiles, this Heathen queen shall rise together with the men of the present generation among the Jews, stand in judgment with them, and against them; and that her conduct would be brought as an evidence against them, and be improved as an aggravation of their condemnation:
for she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold a greater than Solomon is here: the difference between them, and what aggravates the case is, that she was a Gentile that knew not God, they were Jews, his professing people; she came from afar, they were near, upon the spot, where Christ was, he was preaching in their streets, temple, and synagogues; she came to hear only natural or moral wisdom, but they might have heard spiritual and heavenly wisdom, with which eternal happiness is connected; she came to hear only a mere man, but they might have heard him who is the wisdom of God, and the only wise God, and our Saviour; See Gill on Mt 12:42.
11:3211:32: Արք Նինուէացիք յարիցեն ՚ի դատաստանի ընդ ազգիս ընդ այսմիկ, եւ դատապարտեսցե՛ն զսա, զի ապաշխարեցին ՚ի քարոզութեանն Յովնանու. եւ ահա՝ առաւե՛լ քան զՅովնան է՛ աստ[1267]։ եկ [1267] Ոմանք. Զի զղջացան ՚ի քարո՛՛։
32 Նինուէի մարդիկ դատաստանի ժամանակ վեր պիտի կենան այս սերնդի հետ եւ պիտի դատապարտեն նրան, որովհետեւ Յովնանի քարոզութեան վրայ ապաշխարեցին. եւ ահա Յովնանից մեծը կայ այստեղ»:
32 Նինուէի մարդիկը դատաստանի օրը այս ազգին դէմ պիտի ելլեն ու պիտի դատապարտեն ասիկա, վասն զի Յովնանին քարոզութիւնով զղջացին եւ ահա Յովնանէն մեծ մէկը կայ հոս»։
Արք Նինուէացիք յարիցեն ի դատաստանի ընդ ազգիս ընդ այսմիկ եւ դատապարտեսցեն զսա, զի ապաշխարեցին ի քարոզութեանն Յովնանու. եւ ահա առաւել քան զՅովնան է աստ:

11:32: Արք Նինուէացիք յարիցեն ՚ի դատաստանի ընդ ազգիս ընդ այսմիկ, եւ դատապարտեսցե՛ն զսա, զի ապաշխարեցին ՚ի քարոզութեանն Յովնանու. եւ ահա՝ առաւե՛լ քան զՅովնան է՛ աստ[1267]։ եկ
[1267] Ոմանք. Զի զղջացան ՚ի քարո՛՛։
32 Նինուէի մարդիկ դատաստանի ժամանակ վեր պիտի կենան այս սերնդի հետ եւ պիտի դատապարտեն նրան, որովհետեւ Յովնանի քարոզութեան վրայ ապաշխարեցին. եւ ահա Յովնանից մեծը կայ այստեղ»:
32 Նինուէի մարդիկը դատաստանի օրը այս ազգին դէմ պիտի ելլեն ու պիտի դատապարտեն ասիկա, վասն զի Յովնանին քարոզութիւնով զղջացին եւ ահա Յովնանէն մեծ մէկը կայ հոս»։
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11:3232: Ниневитяне восстанут на суд с родом сим и осудят его, ибо они покаялись от проповеди Иониной, и вот, здесь больше Ионы.
11:32  ἄνδρες νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν· ὅτι μετενόησαν εἰς τὸ κήρυγμα ἰωνᾶ, καὶ ἰδοὺ πλεῖον ἰωνᾶ ὧδε.
11:32. ἄνδρες (Men) Νινευεῖται (Nineueitans) ἀναστήσονται ( they-shall-stand-up ) ἐν (in) τῇ (unto-the-one) κρίσει (unto-a-separataing) μετὰ (with) τῆς (of-the-one) γενεᾶς (of-a-generation) ταύτης (of-the-one-this) καὶ (and) κατακρινοῦσιν (they-shall-separate-down) αὐτήν: (to-it,"ὅτι (to-which-a-one) μετενόησαν (they-considered-with-unto) εἰς (into) τὸ (to-the-one) κήρυγμα (to-a-heralding-to) Ἰωνᾶ, (of-an-Ionas,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"πλεῖον (more-beyond) Ἰωνᾶ (of-an-Ionas) ὧδε. (unto-which-moreover)
11:32. viri ninevitae surgent in iudicio cum generatione hac et condemnabunt illam quia paenitentiam egerunt ad praedicationem Ionae et ecce plus Iona hicThe men of Ninive shall rise in the judgment with this generation and shall condemn it; Because they did penance at the preaching of Jonas. And behold more than Jonas here.
32. The men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than Jonah is here.
11:32. The men of Nineveh will rise up, at the judgment, with this generation, and they will condemn it. For at the preaching of Jonah, they repented. And behold, more than Jonah is here.
11:32. The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas [is] here.
The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas [is] here:

32: Ниневитяне восстанут на суд с родом сим и осудят его, ибо они покаялись от проповеди Иониной, и вот, здесь больше Ионы.
11:32  ἄνδρες νινευῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν· ὅτι μετενόησαν εἰς τὸ κήρυγμα ἰωνᾶ, καὶ ἰδοὺ πλεῖον ἰωνᾶ ὧδε.
11:32. viri ninevitae surgent in iudicio cum generatione hac et condemnabunt illam quia paenitentiam egerunt ad praedicationem Ionae et ecce plus Iona hic
The men of Ninive shall rise in the judgment with this generation and shall condemn it; Because they did penance at the preaching of Jonas. And behold more than Jonas here.
11:32. The men of Nineveh will rise up, at the judgment, with this generation, and they will condemn it. For at the preaching of Jonah, they repented. And behold, more than Jonah is here.
11:32. The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas [is] here.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:32: men: Jon 3:5-10
a greater: Jon 1:2, Jon 1:3, Jon 4:1-4, Jon 4:9; Heb 7:26
John Gill
11:32 The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it,.... Luke changes the order of these instances; Matthew mentions this before the instance of the queen of Sheba; but Luke puts it last: this circumstance is not material, and the design of it is the same with the former:
for they repented at the preaching of Jonas, and behold a greater than Jonas is here: what in this case will aggravate the condemnation of the Jews in the day of judgment is, that these men were Heathens, aliens from the commonwealth of Israel, and strangers to the covenants of promise, and were not used to have prophets sent to them; and yet as soon as Jonas, a mere man, came to them, and preached but one sermon among them, they repented of their sins, and turned from them; whereas the Jews, who had a better notion of religion, and who, though they had the Son of God himself among them, and preached to them, and that many sermons, and whose ministry was confirmed by miracles, and afterwards his apostles for a course of years, had yet remained impenitent and unbelieving; See Gill on Mt 12:41.
John Wesley
11:32 They repented at the preaching of Jonah - But it was only for a season. Afterward they relapsed into wickedness, till (after about forty years) they were destroyed. It is remarkable, that in this also the comparison held. God reprieved the Jews for about forty years; but they still advanced in wickedness, till having filled up their measure, they were destroyed with an utter destruction.
11:3311:33: Ո՛չ ուրուք լուցեալ ճրագ՝ դնէ՛ ՚ի թաքստեան, այլ ՚ի վերայ աշտանակի, զի որ մտանեն՝ լոյս տեսանիցեն[1268]։ [1268] Ոսկան առեալ ՚ի Լատինականէն յաւելու. ՚Ի թաքստեան, եւ ոչ ընդ գրուանաւ. այլ։ Ոմանք. Զի որ մտանիցեն՝ լոյս տեսցեն։
33 «Ոչ ոք ճրագ վառելով ծածուկ տեղ չի դնի, այլ կը դնի աշտանակի վրայ, որպէսզի մտնողը լոյս տեսնի:
33 «Մէկը ճրագը չի վառեր ու ծածուկ տեղ մը դներ, ո՛չ ալ գրուանի տակ, հապա աշտանակի վրայ, որպէս զի ներս մտնողները լոյսը տեսնեն։
Ոչ ուրուք լուցեալ ճրագ դնէ ի թաքստեան[81], այլ ի վերայ աշտանակի, զի որ մտանեն` լոյս տեսանիցեն:

11:33: Ո՛չ ուրուք լուցեալ ճրագ՝ դնէ՛ ՚ի թաքստեան, այլ ՚ի վերայ աշտանակի, զի որ մտանեն՝ լոյս տեսանիցեն[1268]։
[1268] Ոսկան առեալ ՚ի Լատինականէն յաւելու. ՚Ի թաքստեան, եւ ոչ ընդ գրուանաւ. այլ։ Ոմանք. Զի որ մտանիցեն՝ լոյս տեսցեն։
33 «Ոչ ոք ճրագ վառելով ծածուկ տեղ չի դնի, այլ կը դնի աշտանակի վրայ, որպէսզի մտնողը լոյս տեսնի:
33 «Մէկը ճրագը չի վառեր ու ծածուկ տեղ մը դներ, ո՛չ ալ գրուանի տակ, հապա աշտանակի վրայ, որպէս զի ներս մտնողները լոյսը տեսնեն։
zohrab-1805▾ eastern-1994▾ western am▾
11:3333: Никто, зажегши свечу, не ставит ее в сокровенном месте, ни под сосудом, но на подсвечнике, чтобы входящие видели свет.
11:33  οὐδεὶς λύχνον ἅψας εἰς κρύπτην τίθησιν [οὐδὲ ὑπὸ τὸν μόδιον] ἀλλ᾽ ἐπὶ τὴν λυχνίαν, ἵνα οἱ εἰσπορευόμενοι τὸ φῶς βλέπωσιν.
11:33. Οὐδεὶς (Not-moreover-one) λύχνον (to-a-lumimating-of) ἅψας (having-fastened,"εἰς (into) κρύπτην (to-a-concealing) τίθησιν (it-placeth,"οὐδὲ (not-moreover) ὑπὸ (under) τὸν (to-the-one) μόδιον (to-a-modios,"ἀλλ' (other) ἐπὶ (upon) τὴν (to-the-one) λυχνίαν, (to-a-luminating-of-unto,"ἵνα (so) οἱ (the-ones) εἰσπορευόμενοι ( traversing-into-of ,"τὸ (to-the-one) φῶς (to-a-light) βλέπωσιν. (they-might-view)
11:33. nemo lucernam accendit et in abscondito ponit neque sub modio sed supra candelabrum ut qui ingrediuntur lumen videantNo man lighteth a candle and putteth it in a hidden place, nor under a bushel: but upon a candlestick, that they that come in may see the light.
33. No man, when he hath lighted a lamp, putteth it in a cellar, neither under the bushel, but on the stand, that they which enter in may see the light.
11:33. No one lights a candle and places it in hiding, nor under a bushel basket, but upon a lampstand, so that those who enter may see the light.
11:33. No man, when he hath lighted a candle, putteth [it] in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.
No man, when he hath lighted a candle, putteth [it] in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light:

33: Никто, зажегши свечу, не ставит ее в сокровенном месте, ни под сосудом, но на подсвечнике, чтобы входящие видели свет.
11:33  οὐδεὶς λύχνον ἅψας εἰς κρύπτην τίθησιν [οὐδὲ ὑπὸ τὸν μόδιον] ἀλλ᾽ ἐπὶ τὴν λυχνίαν, ἵνα οἱ εἰσπορευόμενοι τὸ φῶς βλέπωσιν.
11:33. nemo lucernam accendit et in abscondito ponit neque sub modio sed supra candelabrum ut qui ingrediuntur lumen videant
No man lighteth a candle and putteth it in a hidden place, nor under a bushel: but upon a candlestick, that they that come in may see the light.
11:33. No one lights a candle and places it in hiding, nor under a bushel basket, but upon a lampstand, so that those who enter may see the light.
11:33. No man, when he hath lighted a candle, putteth [it] in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-36: Здесь Господь показывает, как напрасно предъявляемое Ему фарисеями требование чудесных знамений. Зачем эти знамения, когда во Христе явился свет божественного откровения, который может быть видим всеми? Нужно только иметь здоровые очи души, чтобы воспринять этот свет; под свечою можно разуметь Самого Христа как свет мира. Толков. отдельных изречений см. у Мф V, 15: и VI, 22-23.
Adam Clarke: Commentary on the Bible - 1831
11:33: No man, when he hath lighted, etc. - See on Mat 5:15 (note). Our Lord intimates, that if he worked a miracle among such an obstinate people, who were determined to disbelieve every evidence of his Messiahship, he should act as a man who lighted a candle and then covered it with a bushel, which must prevent the accomplishment of the end for which it was lighted. See also on Mar 4:21 (note), etc.
Albert Barnes: Notes on the Bible - 1834
11:33: These verses are found in Matthew, but in a different connection. See the notes at Mat 5:15; Mat 6:22-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:33: when: Luk 8:16, Luk 8:17; Mat 5:15; Mar 4:21, Mar 4:22
a bushel: Mat 5:15
may see: Mat 5:16, Mat 10:27; Joh 11:9, Joh 12:46; Phi 2:15, Phi 2:16
Geneva 1599
11:33 (9) No man, when he hath lighted a candle, putteth [it] in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.
(9) Our minds are therefore lightened with the knowledge of God, that we should give light unto others, and therefore our main labour ought to be to pray for that light.
John Gill
11:33 No man when he hath lighted a candle,.... These words are often repeated by Christ on different occasions; see Gill on Mt 5:15 and See Gill on Lk 8:16 and here seem to design the free, open, and clear ministry of Christ, who excelled Solomon in wisdom, and Jonas in powerful preaching. It being as a candle, which, when lighted, no man
putteth in a secret place; as under a bed, Mk 4:21 where it cannot be seen, and its light be of any use:
neither under a bushel, but on a candlestick, that they which come may see the light; intimating, that Christ and his disciples did not preach in corners, or in private houses, and secret places, but in the streets of the city, and in the temples and synagogues, the public places of worship: and therefore the Jews were the more inexcusable, that they did not attend to the ministry of the word; and this would be their condemnation, that light was come among them, and they preferred darkness to it, Jn 3:19.
John Wesley
11:33 The meaning is, God gives you this Gospel light, that you may repent. Let your eye be singly fixed on him, aim only at pleasing God; and while you do this, your whole soul will be full of wisdom, holiness, and happiness. Mt 5:15; Mk 4:21; Lk 8:16.
Robert Jamieson, A. R. Fausset and David Brown
11:33 (See on Mt 5:14-16; Mt 6:22-23.) But Lk 11:36 here is peculiarly vivid, expressing what pure, beautiful, broad perceptions the clarity of the inward eye imparts.
11:3411:34: Ճրա՛գ մարմնոյ ա՛կն է. յորժամ ա՛կնն առա՛տ է, ամենայն մարմինն լուսաւո՛ր եղիցի. եւ երբ ակն չա՛ր է, եւ մարմինն խաւարին եղիցի[1269]։ [1269] Ոմանք. Խաւա՛ր եղիցի։
34 Մարմնի ճրագը աչքն է. երբ աչքը առողջ է, ամբողջ մարմինը լուսաւոր կը լինի, իսկ երբ աչքը պղտոր է, մարմինն էլ խաւար կը լինի:
34 Մարմնին ճրագը աչքն է, ուստի երբ աչքդ պարզ է, բոլոր մարմինդ ալ լուսաւոր կ’ըլլայ, բայց երբ աչքդ վատ է, մարմինդ ալ մութ կ’ըլլայ։
Ճրագ մարմնոյ ակն է. յորժամ ակնն առատ է, ամենայն մարմինն լուսաւոր եղիցի. եւ երբ ակն չար է, եւ մարմինն խաւարին եղիցի:

11:34: Ճրա՛գ մարմնոյ ա՛կն է. յորժամ ա՛կնն առա՛տ է, ամենայն մարմինն լուսաւո՛ր եղիցի. եւ երբ ակն չա՛ր է, եւ մարմինն խաւարին եղիցի[1269]։
[1269] Ոմանք. Խաւա՛ր եղիցի։
34 Մարմնի ճրագը աչքն է. երբ աչքը առողջ է, ամբողջ մարմինը լուսաւոր կը լինի, իսկ երբ աչքը պղտոր է, մարմինն էլ խաւար կը լինի:
34 Մարմնին ճրագը աչքն է, ուստի երբ աչքդ պարզ է, բոլոր մարմինդ ալ լուսաւոր կ’ըլլայ, բայց երբ աչքդ վատ է, մարմինդ ալ մութ կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3434: Светильник тела есть око; итак, если око твое будет чисто, то и все тело твое будет светло; а если оно будет худо, то и тело твое будет темно.
11:34  ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός σου. ὅταν ὁ ὀφθαλμός σου ἁπλοῦς ᾖ, καὶ ὅλον τὸ σῶμά σου φωτεινόν ἐστιν· ἐπὰν δὲ πονηρὸς ᾖ, καὶ τὸ σῶμά σου σκοτεινόν.
11:34. Ὁ (The-one) λύχνος (a-luminating-of) τοῦ (of-the-one) σώματός (of-a-body) ἐστιν (it-be) ὁ (the-one) ὀφθαλμός (an-eye) σου. (of-thee) ὅταν (Which-also-ever) ὁ (the-one) ὀφθαλμός (an-eye) σου (of-thee) ἁπλοῦς (folded-along) ᾖ, (it-might-be,"καὶ (and) ὅλον (whole) τὸ (the-one) σῶμά (a-body) σου (of-thee) φωτινόν (lighted-belonged-to) ἐστιν: (it-be) ἐπὰν (upon-ever) δὲ (moreover) πονηρὸς (en-necessitated) ᾖ, (it-might-be,"καὶ (and) τὸ (the-one) σῶμά (a-body) σου (of-thee) σκοτινόν. (obscured-belonged-to)
11:34. lucerna corporis tui est oculus tuus si oculus tuus fuerit simplex totum corpus tuum lucidum erit si autem nequam fuerit etiam corpus tuum tenebrosum eritThe light of thy body is thy eye. If thy eye be single, thy whole body will be lightsome: but if it be evil, thy body also will be darksome.
34. The lamp of thy body is thine eye: when thine eye is single, thy whole body also is full of light; but when it is evil, thy body also is full of darkness.
11:34. Your eye is the light of your body. If your eye is wholesome, your entire body will be filled with light. But if it is wicked, then even your body will be darkened.
11:34. The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when [thine eye] is evil, thy body also [is] full of darkness.
The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when [thine eye] is evil, thy body also [is] full of darkness:

34: Светильник тела есть око; итак, если око твое будет чисто, то и все тело твое будет светло; а если оно будет худо, то и тело твое будет темно.
11:34  ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός σου. ὅταν ὁ ὀφθαλμός σου ἁπλοῦς ᾖ, καὶ ὅλον τὸ σῶμά σου φωτεινόν ἐστιν· ἐπὰν δὲ πονηρὸς ᾖ, καὶ τὸ σῶμά σου σκοτεινόν.
11:34. lucerna corporis tui est oculus tuus si oculus tuus fuerit simplex totum corpus tuum lucidum erit si autem nequam fuerit etiam corpus tuum tenebrosum erit
The light of thy body is thy eye. If thy eye be single, thy whole body will be lightsome: but if it be evil, thy body also will be darksome.
11:34. Your eye is the light of your body. If your eye is wholesome, your entire body will be filled with light. But if it is wicked, then even your body will be darkened.
11:34. The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when [thine eye] is evil, thy body also [is] full of darkness.
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jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:34: The light of the body is the eye - Or, the eye is the lamp of the body. See on Mat 6:22 (note), etc.
The 35th and 36th verses are wanting in some MSS., and are variously read in others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:34: light of: Psa 119:18; Mat 6:22, Mat 6:23; Mar 8:18; Act 26:18; Eph 1:17
single: Act 2:46; Co2 1:12, Co2 11:3; Eph 6:5; Col 3:22
but: Gen 19:11; Kg2 6:15-20; Psa 81:12; Pro 28:22; Isa 6:10, Isa 29:10, Isa 42:19; Isa 44:18; Jer 5:21; Mar 4:12, Mar 7:22; Act 13:11; Rom 11:8-10; Co2 4:4; Th2 2:9-12
John Gill
11:34 The light of the body is the eye,.... The Vulgate Latin and all the eastern versions read "the light of thy body is thine eye". The sense is, that as the eye gives light, to the body, and the several members of it, by which they are guided and directed; so the understanding is the light of the soul, and the guide to all the powers and faculties of it;
therefore when thine eye is single, thy whole body also is full of light: as when the eye is free from vicious humours, and its sight is clear, the whole body reaps the advantage of it, and is perfectly illuminated by it; so when the eye of the understanding is opened and enlightened by the Spirit of God, into the truths of the Gospel, and a single regard is had unto them, and to the glory of Christ in them, the whole soul is filled with light, joy, and comfort:
but when thine eye is evil, thy body also is full of darkness; as when the eye of the body is attended with any bad humours that hinder the sight, all the members of it are in darkness; so, when the understanding is darkened through the blindness and ignorance there is in men, with respect to Gospel truths, all the powers and faculties of the soul are in a very miserable and uncomfortable condition. The 35th and 36th verses are not in Beza's most ancient copy.
John Wesley
11:34 But when thine eye is evil - When thou aimest at any thing else, thou wilt be full of folly, sin, and misery. On the contrary, Mt 6:22.
11:3511:35: Արդ՝ զգո՛յշ լեր, գուցէ՛ լո՛յսդ որ ՚ի քե՛զ է՝ խաւա՛ր իցէ։
35 Արդ, զգո՛յշ եղիր, գուցէ այն լոյսը, որ քո մէջ է, խաւար լինի:
35 Ուրեմն զգոյշ կեցիր, որ քու մէջդ եղած լոյսը խաւար չըլլայ։
Արդ զգոյշ լեր, գուցէ լոյսդ որ ի քեզ է` խաւար իցէ:

11:35: Արդ՝ զգո՛յշ լեր, գուցէ՛ լո՛յսդ որ ՚ի քե՛զ է՝ խաւա՛ր իցէ։
35 Արդ, զգո՛յշ եղիր, գուցէ այն լոյսը, որ քո մէջ է, խաւար լինի:
35 Ուրեմն զգոյշ կեցիր, որ քու մէջդ եղած լոյսը խաւար չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3535: Итак, смотри: свет, который в тебе, не есть ли тьма?
11:35  σκόπει οὗν μὴ τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν.
11:35. σκόπει (Thou-should-scout-unto) οὖν (accordingly) μὴ (lest) τὸ (the-one) φῶς (a-light) τὸ (the-one) ἐν (in) σοὶ (unto-THEE) σκότος (an-obscurity) ἐστίν. (it-be)
11:35. vide ergo ne lumen quod in te est tenebrae sintTake heed therefore that the light which is in thee be not darkness.
35. Look therefore whether the light that is in thee be not darkness.
11:35. Therefore, take care, lest the light that is within you become darkness.
11:35. Take heed therefore that the light which is in thee be not darkness.
Take heed therefore that the light which is in thee be not darkness:

35: Итак, смотри: свет, который в тебе, не есть ли тьма?
11:35  σκόπει οὗν μὴ τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν.
11:35. vide ergo ne lumen quod in te est tenebrae sint
Take heed therefore that the light which is in thee be not darkness.
11:35. Therefore, take care, lest the light that is within you become darkness.
11:35. Take heed therefore that the light which is in thee be not darkness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:35: Pro 16:25, Pro 26:12; Isa 5:20, Isa 5:21; Jer 8:8, Jer 8:9; Joh 7:48, Joh 7:49, Joh 9:39-41; Rom 1:22, Rom 2:19-23; Co1 1:19-21, Co1 3:18-20; Jam 3:13-17; Pe2 1:9, Pe2 2:18; Rev 3:17
John Gill
11:35 Take heed therefore,.... By attending to the light of the Gospel, shining in the ministration of it, and do not neglect and despise it:
that the light which is in thee be not darkness; lest being given up to a judicial blindness and hardness of heart, not only the light of nature, which the Jews had in common with the Gentiles, but even that notional light and knowledge of divine things, which they had by being favoured with an external revelation, the writings of the Old Testament, should be lost.
11:3611:36: Եթէ մարմինդ քո ամենայն լուսաւո՛ր է, եւ չգուցէ մա՛սն ինչ խաւարին, եղիցի լուսաւո՛ր ամենայն. որպէս յորժամ ճրագն նշուլիւք լուսաւորիցէ զքեզ[1270]։[1270] Ոմանք. Եւ ոչ գուցէ մասն... նշողիւք լուսաւորեսցէ զքեզ։
36 Եթէ քո ամբողջ մարմինը լուսաւոր է, եւ նրա մէջ խաւարի մաս չկայ, ամէն ինչ այնպէս լուսաւոր կը լինի, ինչպէս երբ ճրագը իր շողերով լուսաւորի քեզ»:
36 Արդ՝ եթէ քու բոլոր մարմինդ լուսաւոր է եւ մութ մաս մը չունի, բոլորն ալ լուսաւոր կ’ըլլայ. ինչպէս երբ ճրագ մը իր փայլունութիւնովը քեզ լուսաւորէ»։
Եթէ մարմինդ քո ամենայն լուսաւոր է եւ չգուցէ մասն ինչ խաւարին, եղիցի լուսաւոր ամենայն. որպէս յորժամ ճրագն նշողիւք լուսաւորեսցէ զքեզ:

11:36: Եթէ մարմինդ քո ամենայն լուսաւո՛ր է, եւ չգուցէ մա՛սն ինչ խաւարին, եղիցի լուսաւո՛ր ամենայն. որպէս յորժամ ճրագն նշուլիւք լուսաւորիցէ զքեզ[1270]։
[1270] Ոմանք. Եւ ոչ գուցէ մասն... նշողիւք լուսաւորեսցէ զքեզ։
36 Եթէ քո ամբողջ մարմինը լուսաւոր է, եւ նրա մէջ խաւարի մաս չկայ, ամէն ինչ այնպէս լուսաւոր կը լինի, ինչպէս երբ ճրագը իր շողերով լուսաւորի քեզ»:
36 Արդ՝ եթէ քու բոլոր մարմինդ լուսաւոր է եւ մութ մաս մը չունի, բոլորն ալ լուսաւոր կ’ըլլայ. ինչպէս երբ ճրագ մը իր փայլունութիւնովը քեզ լուսաւորէ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:3636: Если же тело твое всё светло и не имеет ни одной темной части, то будет светло всё так, как бы светильник освещал тебя сиянием.
11:36  εἰ οὗν τὸ σῶμά σου ὅλον φωτεινόν, μὴ ἔχον μέρος τι σκοτεινόν, ἔσται φωτεινὸν ὅλον ὡς ὅταν ὁ λύχνος τῇ ἀστραπῇ φωτίζῃ σε.
11:36. εἰ (If) οὖν (accordingly) τὸ (the-one) σῶμά (a-body) σου (of-thee) ὅλον (to-whole) φωτινόν, (to-lighted-belonged-to,"μὴ (lest) ἔχον (holding) μέρος (to-a-portion) τι (to-a-one) σκοτινόν, (to-obscured-belonged-to," ἔσται ( it-shall-be ) φωτινὸν (lighted-belonged-to) ὅλον (whole) ὡς (as) ὅταν (which-also-ever) ὁ (the-one) λύχνος (a-luminating-of) τῇ (unto-the-one) ἀστραπῇ (unto-a-gleaming-along) φωτίζῃ (it-might-light-to) σε. (to-thee)
11:36. si ergo corpus tuum totum lucidum fuerit non habens aliquam partem tenebrarum erit lucidum totum et sicut lucerna fulgoris inluminabit teIf then thy whole body be lightsome, having no part of darkness: the whole shall be lightsome and, as a bright lamp, shall enlighten thee.
36. If therefore thy whole body be full of light, having no part dark, it shall be wholly full of light, as when the lamp with its bright shining doth give thee light.
11:36. So then, if your entire body becomes filled with light, not having any part in darkness, then it will be entirely light, and, like a shining lamp, it will illuminate you.”
11:36. If thy whole body therefore [be] full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.
If thy whole body therefore [be] full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light:

36: Если же тело твое всё светло и не имеет ни одной темной части, то будет светло всё так, как бы светильник освещал тебя сиянием.
11:36  εἰ οὗν τὸ σῶμά σου ὅλον φωτεινόν, μὴ ἔχον μέρος τι σκοτεινόν, ἔσται φωτεινὸν ὅλον ὡς ὅταν ὁ λύχνος τῇ ἀστραπῇ φωτίζῃ σε.
11:36. si ergo corpus tuum totum lucidum fuerit non habens aliquam partem tenebrarum erit lucidum totum et sicut lucerna fulgoris inluminabit te
If then thy whole body be lightsome, having no part of darkness: the whole shall be lightsome and, as a bright lamp, shall enlighten thee.
11:36. So then, if your entire body becomes filled with light, not having any part in darkness, then it will be entirely light, and, like a shining lamp, it will illuminate you.”
11:36. If thy whole body therefore [be] full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
11:36: The whole shall be full of light - Or, altogether enlightened; i.e. when the eye is perfect, it enlightens the whole body. Every object within the reach of the eye is as completely seen as if there was an eye in every part. So the eye is to every part of the body what the lamp is to every part of the house.
When the light of Christ dwells fully in the heart, it extends its influence to every thought, word, and action; and directs its possessor how he is to act in all places and circumstances. It is of the utmost importance to have the soul properly influenced by the wisdom that comes from above. The doctrine that is contrary to the Gospel may say, Ignorance is the mother of devotion; but Christ shows that there can be no devotion without heavenly light. Ignorance is the mother of superstition; but with this the heavenly light has nothing to do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:36: the whole: Psa 119:97-105; Pro 1:5, Pro 2:1-11, Pro 4:18, Pro 4:19, Pro 6:23, Pro 20:27; Isa 8:20, Isa 42:16; Hos 6:3; Mat 13:11, Mat 13:12, Mat 13:52; Mar 4:24, Mar 4:25; Co2 4:6; Eph 4:14; Col 3:16; Ti2 3:15-17; Heb 5:14; Jam 1:25; Pe2 3:18
the bright shining of a candle: Gr. a candle by its bright shining
John Gill
11:36 If thy whole body therefore be full of light,.... That is, if the whole soul, as the Ethiopic version reads, be full of Gospel light, through the illuminating influences of the blessed Spirit accompanying the word:
having no part dark; every power and faculty of the soul being affected with it, and influenced by it, though, as yet, the light and knowledge of evangelical things is not perfect in any:
the whole shall be full of light, as when the bright shining of a candle doth give thee light; the whole soul shall be as full of light and joy, which the Gospel always brings with it, as a room is full of light, when a candle is lighted, and shines brightly, and burns clearly in it.
John Wesley
11:36 If thy whole body be full of light - If thou art filled with holy wisdom, having no part dark, giving way to no sin or folly, then that heavenly principle will, like the clear flame of a lamp in a room that was dark before, shed its light into all thy powers and faculties.
11:3711:37: Եւ մինչ դեռ խօսէր զայս, աղաչէր զնա ո՛մն փարեսեցի՝ զի ճա՛շ կերիցէ առ նմա. եւ նա՝ մտեալ բազմեցաւ[1271]։ [1271] Ոմանք. Եւ մինչ խօսէր զայս... ճաշ կերիցէ ընդ նմա։ Ուր օրինակ մի. Զնա ոմն ՚ի փարիսեցւոցն՝ զի ճաշ կերիցէ առ նա։
37 Եւ մինչդեռ նա խօսում էր այս բաները, մի փարիսեցի աղաչում էր նրան, որ իր մօտ ճաշի: Եւ նա մտնելով՝ սեղան նստեց:
37 Երբ այս բաները կը խօսէր, փարիսեցի մը կ’աղաչէր անոր, որ իր քով ճաշ ուտէ։ Անիկա ալ մտաւ եւ սեղան նստաւ։
Եւ մինչդեռ խօսէր զայս, աղաչէր զնա ոմն փարիսեցի զի ճաշ կերիցէ առ նմա. եւ նա մտեալ բազմեցաւ:

11:37: Եւ մինչ դեռ խօսէր զայս, աղաչէր զնա ո՛մն փարեսեցի՝ զի ճա՛շ կերիցէ առ նմա. եւ նա՝ մտեալ բազմեցաւ[1271]։
[1271] Ոմանք. Եւ մինչ խօսէր զայս... ճաշ կերիցէ ընդ նմա։ Ուր օրինակ մի. Զնա ոմն ՚ի փարիսեցւոցն՝ զի ճաշ կերիցէ առ նա։
37 Եւ մինչդեռ նա խօսում էր այս բաները, մի փարիսեցի աղաչում էր նրան, որ իր մօտ ճաշի: Եւ նա մտնելով՝ սեղան նստեց:
37 Երբ այս բաները կը խօսէր, փարիսեցի մը կ’աղաչէր անոր, որ իր քով ճաշ ուտէ։ Անիկա ալ մտաւ եւ սեղան նստաւ։
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11:3737: Когда Он говорил это, один фарисей просил Его к себе обедать. Он пришел и возлег.
11:37  ἐν δὲ τῶ λαλῆσαι ἐρωτᾷ αὐτὸν φαρισαῖος ὅπως ἀριστήσῃ παρ᾽ αὐτῶ· εἰσελθὼν δὲ ἀνέπεσεν.
11:37. Ἐν (In) δὲ (moreover) τῷ (unto-the-one) λαλῆσαι (to-have-spoken-unto,"ἐρωτᾷ (it-entreateth-unto) αὐτὸν (to-it,"Φαρισαῖος (Faris-belonged,"ὅπως (unto-which-whither) ἀριστήσῃ (it-might-have-dined-unto) παρ' (beside) αὐτῷ: (unto-it) εἰσελθὼν (having-had-came-into) δὲ (moreover) ἀνέπεσεν. (it-had-fallen-up)
11:37. et cum loqueretur rogavit illum quidam Pharisaeus ut pranderet apud se et ingressus recubuitAnd as he was speaking, a certain Pharisee prayed him that he would dine with him. And he going in, sat down to eat.
37. Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat.
11:37. And as he was speaking, a certain Pharisee asked him to eat with him. And going inside, he sat down to eat.
11:37. And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.
And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat:

37: Когда Он говорил это, один фарисей просил Его к себе обедать. Он пришел и возлег.
11:37  ἐν δὲ τῶ λαλῆσαι ἐρωτᾷ αὐτὸν φαρισαῖος ὅπως ἀριστήσῃ παρ᾽ αὐτῶ· εἰσελθὼν δὲ ἀνέπεσεν.
11:37. et cum loqueretur rogavit illum quidam Pharisaeus ut pranderet apud se et ingressus recubuit
And as he was speaking, a certain Pharisee prayed him that he would dine with him. And he going in, sat down to eat.
11:37. And as he was speaking, a certain Pharisee asked him to eat with him. And going inside, he sat down to eat.
11:37. And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37: Когда говорил - правильнее: "когда сказал это". - Он пришел для того, чтобы дать вразумление фарисеям (Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
37 And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat. 38 And when the Pharisee saw it, he marvelled that he had not first washed before dinner. 39 And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness. 40 Ye fools, did not he that made that which is without make that which is within also? 41 But rather give alms of such things as ye have; and, behold, all things are clean unto you. 42 But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone. 43 Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets. 44 Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them. 45 Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also. 46 And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. 47 Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them. 48 Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres. 49 Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: 50 That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; 51 From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. 52 Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. 53 And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things: 54 Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.

Christ here says many of those things to a Pharisee and his guests, in a private conversation at table, which he afterwards said in a public discourse in the temple (Matt. xxiii.); for what he said in public and private was of a piece. He would not say that in a corner which he durst not repeat and stand to in the great congregation; nor would he give those reproofs to any sort of sinners in general which he durst not apply to them in particular as he met with them; for he was, and is, the faithful Witness. Here is,

I. Christ's going to dine with a Pharisee that very civilly invited him to his house (v. 37); As he spoke, even while he was speaking, a certain Pharisee interrupted him with a request to him to come and dine with him, to come forthwith, for it was dinner-time. We are willing to hope that the Pharisee was so well pleased with his discourse that he was willing to show him respect, and desirous to have more of his company, and therefore gave him this invitation and bade him truly welcome; and yet we have some cause to suspect that it was with an ill design, to break off his discourse to the people, and to have an opportunity of ensnaring him and getting something out of him which might serve for matter of accusation or reproach, v. 53, 54. We know not the mind of this Pharisee; but, whatever it was, Christ knew it: if he meant ill, he shall know Christ does not fear him; if well, he shall know Christ is willing to do him good: so he went in, and sat down to meat. Note, Christ's disciples must learn of him to be conversable, and not morose. Though we have need to be cautious what company we keep, yet we need not be rigid, nor must we therefore go out of the world.

II. The offence which the Pharisee took at Christ, as those of that sort had sometimes done at the disciples of Christ, for not washing before dinner, v. 38. He wondered that a man of his sanctity, a prophet, a man of so much devotion, and such a strict conversation, should sit down to meat, and not first wash his hands, especially being newly come out of a mixed company, and there being in the Pharisee's dining-room, no doubt, all accommodations set ready for it, so that he need not fear being troublesome; and the Pharisee himself and all his guests, no doubt, washing, so that he could not be singular; what, and yet not wash? What harm had it been if he had washed? Was it not strictly commanded by the canons of their church? It was so, and therefore Christ would not do it, because he would witness against their assuming a power to impose that as a matter of religion which God commanded them not. The ceremonial law consisted in divers washings, but this was none of them, and therefore Christ would not practise it, no not in complaisance to the Pharisee who invited him, nor though he knew that offence would be taken at his omitting it.

III. The sharp reproof which Christ, upon this occasion, gave to the Pharisees, without begging pardon even of the Pharisee whose guest he now was; for we must not flatter our best friends in any evil thing.

1. He reproves them for placing religion so much in those instances of it which are only external, and fall under the eye of man, while those were not only postponed, but quite expunged, which respect the soul, and fall under the eye of God, v. 39, 40. Now observe here, (1.) The absurdity they were guilty of: "You Pharisees make clean the outside only, you wash your hands with water, but do not wash your hearts from wickedness; these are full of covetousness and malice, covetousness of men's goods, and malice against good men." Those can never be reckoned cleanly servants that wash only the outside of the cup out of which their master drinks, or the platter out of which he eats, and take no care to make clean the inside, the filth of which immediately affects the meat or drink. The frame or temper of the mind in every religious service is as the inside of the cup and platter; the impurity of this infects the services, and therefore to keep ourselves free from scandalous enormities, and yet to live under the dominion of spiritual wickedness, is as great an affront to God as it would be for a servant to give the cup into his master's hand, clean wiped from all the dust on the outside, but within full of cobwebs and spiders. Ravening and wickedness, that is, reigning worldliness and reigning spitefulness, which men think they can find some cloak and cover for, are the dangerous damning sins of many who have made the outside of the cup clean from the more gross, and scandalous, and inexcusable sins of whoredom and drunkenness. (2.) A particular instance of the absurdity of it: "Ye fools, did not he that made that which is without make that which is within also? v. 40. Did not that God who in the law of Moses appointed divers ceremonial washings, with which you justify yourselves in these practices and impositions, appoint also that you should cleanse and purify your hearts? He who made laws for that which is without, did not he even in those laws further intend something within, and by other laws show how little he regarded the purifying of the flesh, and the putting away of the filth of that, if the heart be not made clean?" Or, it may have regard to God not only as a Lawgiver, but (which the words seem rather to import) as a Creator. Did not God, who made us these bodies (and they are fearfully and wonderfully made), make us these souls also, which are more fearfully and wonderfully made? Now, if he made both, he justly expects we should take care of both; and therefore not only wash the body, which he is the former of, and make the hands clean in honour of his work, but wash the spirit, which he is the Father of, and get the leprosy in the heart cleansed.

To this he subjoins a rule for making our creature-comforts clean to us (v. 41): "Instead of washing your hands before you go to meat, give alms of such things as you have" (ta enonta--of such things as are set before you, and present with you); "let the poor have their share out of them, and then all things are clean to you, and you may use them comfortably." Here is a plain allusion to the law of Moses, by which it was provided that certain portions of the increase of their land should be given to the Levite, the stranger, the fatherless, and the widow; and, when that was done, what was reserved for their own use was clean to them, and they could in faith pray for a blessing upon it, Deut. xxvi. 12-15. Then we can with comfort enjoy the gifts of God's bounty ourselves when we send portions to them for whom nothing is prepared, Neh. viii. 10. Job ate not his morsel alone, but the fatherless ate thereof, and so it was clean to him (Job xxxi. 17); clean, that is, permitted and allowed to be used, and then only can it be used comfortably. Note, What we have is not our own, unless God have his dues out of it; and it is by liberality to the poor that we clear up to ourselves our liberty to make use of our creature-comforts.

2. He reproves them for laying stress upon trifles, and neglecting the weighty matters of the law, v. 42. (1.) Those laws which related only to the means of religion they were very exact in the observance of, as particularly those concerning the maintenance of the priests: Ye pay tithe of mint and rue, pay it in kind and to the full, and will not put off the priests with a modus decimandi or compound for it. By this they would gain reputation with the people as strict observers of the law, and would make an interest in the priests, in whose power it was many a time to do them a kindness; and no wonder if the priests and the Pharisees contrived how to strengthen one another's hands. Now Christ does not condemn them for being so exact in paying tithes (these things ought ye to have done), but to think that this would atone for the neglect of their greater duties; for, (2.) Those laws which relate to the essentials of religion they made nothing of: You pass over judgment and the love of God, you make no conscience of giving men their dues and God your hearts.

3. He reproves them for their pride and vanity, and affectations of precedency and praise of men (v. 43): "Ye love the uppermost seats in the synagogues" (or consistories where the elders met for government); "if you have not those seats, you are ambitious of them; if you have, you are proud of them; and you love greetings in the markets, to be complimented by the people and to have their cap and knee." It is not sitting uppermost, or being greeted, that is reproved, but loving it.

4. He reproves them for their hypocrisy, and their colouring over the wickedness of their hearts and lives with specious pretences (v. 44): "You are as graves overgrown with grass, which therefore appear not, and the men that walk over them are not aware of them, and so they contract the ceremonial pollution which by the law arose from the touch of a grave." These Pharisees were within full of abominations, as a grave of putrefaction; full of covetousness, envy, and malice; and yet they concealed it so artfully with a profession of devotion, that it did not appear, so that they who conversed with them, and followed their doctrine, were defiled with sin, infected with their corruptions and ill morals, and yet, they making a show of piety, suspected no danger by them. The contagion insinuated itself, and was insensibly caught, and those that caught it thought themselves never the worse.

IV. The testimony which he bore also against the lawyers or scribes, who made it their business to expound the law according to the tradition of the elders, as the Pharisees did to observe the law according to that tradition.

1. There was one of that profession who resented what he said against the Pharisees (v. 45): "Master, thus saying thou reproachest us also, for we are scribes; and we are therefore hypocrites?" Note, It is a common thing for unhumbled sinners to call and count reproofs reproaches. It is the wisdom of those who desire to have their sin mortified to make a good use of reproaches that come from ill will, and to turn them into reproofs. If we can in this way hear of our faults, and amend them, it is well: but it is the folly of those who are wedded to their sins, and resolved not to part with them, to make an ill use of the faithful and friendly admonitions given them, which come from love, and to have their passions provoked by them as if they were intended for reproaches, and therefore fly in the face of their reprovers, and justify themselves in rejecting the reproof. Thus the prophet complained (Jer. vi. 10): The word of the Lord is to them a reproach; they have no delight in it. This lawyer espoused the Pharisee's cause, and so made himself partaker of his sins.

2. Our Lord Jesus thereupon took them to task (v. 46): Woe unto you also, ye lawyers; and again (v. 52): Woe unto you lawyers. They blessed themselves in the reputation they had among the people, who thought them happy men, because they studied the law, and were always conversant with that, and had the honour of instructing the people in the knowledge of that; but Christ denounced woes against them, for he sees not as man sees. This was just upon him for taking the Pharisee's part, and quarrelling with Christ because he reproved them. Note, Those who quarrel with the reproofs of others, and suspect them to be reproaches to them, do but get woes of their own by so doing.

(1.) The lawyers are reproved for making the services of religion more burdensome to others, but more easy to themselves, than God had made them (v. 46): "You lade men with burdens grievous to be borne, by your traditions, which bind them out from many liberties God has allowed them, and bind them up to many slaveries which God never enjoined them, to show your authority, and to keep people in awe; but you yourselves touch them not with one of your fingers;" that is, [1.] "You will not burden yourselves with them, nor be yourselves bound by those restraints with which you hamper others." They would seem, by the hedges they pretended to make about the law, to be very strict for the observance of the law; but, if you could see their practices, you would find that they not only make nothing of those hedges themselves, but make nothing of the law itself neither: thus the confessors of the Romish church are said to do with their penitents. [2.] "You will not lighten them to those you have power over; you will not touch them, that is, either to repeal them or to dispense with them when you find them to be burdensome and grievous to the people." They would come in with both hands to dispense with a command of God, but not with a finger to mitigate the rigour of any of the traditions of the elders.

(2.) They are reproved for pretending a veneration for the memory of the prophets whom their fathers killed, when yet they hated and persecuted those in their own day who were sent to them on the same errand, to call them to repentance, and direct them to Christ, v. 47-49. [1.] These hypocrites, among other pretences of piety, built the sepulchres of the prophets; that is, they erected monuments over their graves, in honour of them, probably with large inscriptions containing high encomiums of them. They were not so superstitious as to enshrine their relics, or to think their devotions the more acceptable to God for being offered at the tombs of the martyrs; they did not burn incense or pray to them, or plead their merits with God; they did not add that iniquity to their hypocrisy; but, as if they owned themselves the children of the prophets, their heirs and executors, they repaired and beautified the monuments sacred to their pious memory. [2.] Notwithstanding this, they had an inveterate enmity to those in their own day that came to them in the spirit and power of those prophets; and, though they had not yet had an opportunity of carrying it far, yet they would soon do it, for the Wisdom of God said, that is, Christ himself would so order it, and did now foretel it, that they would slay and persecute the prophets and apostles that should be sent them. The Wisdom of God would thus make trial of them, and discover their odious hypocrisy, by sending them prophets, to reprove them for their sins and warn them of the judgments of God. Those prophets should prove themselves apostles, or messengers sent from heaven, by signs, and wonders, and gifts of the Holy Ghost. Or, "I will send them prophets under the style and title of apostles, who yet shall produce as good an authority as any of the old prophets did; and these they shall not only contradict and oppose, but slay and persecute, and put to death." Christ foresaw this, and yet did not otherwise than as became the Wisdom of God in sending them, for he knew how to bring glory to himself in the issue, by the recompences reserved both for the persecutors and the persecuted in the future state. [3.] That therefore God will justly put another construction upon their building the tombs of the prophets than what they would be thought to intend, and it shall be interpreted their allowing the deeds of their fathers (v. 45); for, since by their present actions it appeared that they had no true value for their prophets, the building of their sepulchres shall have this sense put upon it, that they resolved to keep them in their graves whom their fathers had hurried thither. Josiah, who had a real value for prophets, thought it enough not to disturb the grave of the man of God at Bethel: Let no man move his bones, 2 Kings xxiii. 17, 18. If these lawyers will carry the matter further, and will build their sepulchres, it is such a piece of over-doing as gives cause to suspect an ill design in it, and that it is meant as a cover for some design against prophecy itself, like the kiss of a traitor, as he that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him, Prov. xxvii. 14.

[4.] That they must expect no other than to be reckoned with, as the fillers up of the measure of persecution, v. 50, 51. They keep up the trade as it were in succession, and therefore are responsible for the debts of the company, even those it has been contracting all along from the blood of Abel, when the world began, to that of Zacharias, and so forward to the end of the Jewish state; it shall all be required of this generation, this last generation of the Jews, whose sin in persecuting Christ's apostles would exceed any of the sins of that kind that their fathers were guilty of, and so would bring wrath upon them to the uttermost, 1 Thess. ii. 15, 16. Their destruction by the Romans was so terrible that it might well be reckoned the completing of God's vengeance upon that persecuting nation.

(3.) They are reproved for opposing the gospel of Christ, and doing all they could to obstruct the progress and success of it, v. 52. [1.] They had not, according to the duty of their place, faithfully expounded to the people those scriptures of the Old Testament which pointed at the Messiah, which if they had been led into the right understanding of by the lawyers, they would readily have embraced him and his doctrine: but, instead of that, they had perverted those texts, and had cast a mist before the eyes of the people, by their corrupt glosses upon them, and this is called taking away the key of knowledge; instead of using that key for the people, and helping them to use it aright, they hid it from them; this is called, in Matthew, shutting up the kingdom of heaven against men, Matt. xxiii. 13. Note, those who take away the key of knowledge shut up the kingdom of heaven. [2.] They themselves did not embrace the gospel of Christ, though by their acquaintance with the Old Testament they could not but know that the time was fulfilled, and the kingdom of God was at hand; they saw the prophecies accomplished in that kingdom which our Lord Jesus was about to set up, and yet would not themselves enter into it. Nay, [3.] Them that without any guidance or assistance of theirs were entering in they did all they could to hinder and discourage, by threatening to cast them out of the synagogue, and otherwise terrifying them. It is bad for people to be averse to revelation, but much worse to be adverse to it.

Lastly, In the close of the chapter we are told how spitefully and maliciously the scribes and Pharisees contrived to draw him into a snare, v. 53, 54. They could not bear those cutting reproofs which they must own to be just; but what he had said against them in particular would not bear an action, nor could they ground upon it any criminal accusation, and therefore, as if, because his reproofs were warm, they hoped to stir him up to some intemperate heat and passion, so as to put him off his guard, they began to urge him vehemently, to be very fierce upon him, and to provoke him to speak of many things, to propose dangerous questions to him, laying wait for something which might serve the design they had of making him either odious to the people, or obnoxious to the government, or both. Thus did they seek occasion against him, like David's enemies that did every day wrest his words, Ps. lvi. 5. Evil men dig up mischief. Note, Faithful reprovers of sin must expect to have many enemies, and have need to set a watch before the door of their lips, because of their observers that watch for their halting. The prophet complains of those in his time who make a man an offender for a word, and lay a snare for him that reproveth in the gate, Isa. xxix. 21. That we may bear trials of this kind with patience, and get through them with prudence, let us consider him who endured such contradiction of sinners against himself.
Adam Clarke: Commentary on the Bible - 1831
11:37: To dine - Ὁπως αριϚηση. The word αριστειν dignifies the first eating of the day. The Jews made but two meals in the day; their αριστον may be called their breakfast or their dinner, because it was both, and was but a slight meal. Their chief meal was their δειπνον or supper, after the heat of the day was over; and the same was the principal meal among the Greeks and Romans. Josephus, in his Life, says, sect. 54, that the legal hour of the αριστον, on the Sabbath, was the sixth hour, or at twelve o'clock at noon, as we call it. What the hour was on the other days of the week, he does not say; but probably it was much the same. Bishop Pearce.
Albert Barnes: Notes on the Bible - 1834
11:37: And as he spake - While he was addressing the people, and particularly while he was reproving that generation and declaring its crimes.
A certain Pharisee - The Pharisees had been particularly referred to in the discourse of the Saviour recorded in the pRev_ious verses. This one, perhaps, having felt particularly the force of the remarks of Jesus, and being desirous of being alone with him, invited him to go home with him. There is little doubt that this was for the purpose of drawing him away from the people; that he did it with a malignant intention, perhaps with a design to confute Jesus in private, or to reprove him for thus condemning the whole nation as he did. He might have seen that those who attacked Jesus "publicly" were commonly unsuccessful, and he desired. probably, to encounter him more privately.
Besought him - Asked him.
To dine with him - The Jews, as well as the Greeks and Romans, had but two principal meals. The first was a slight repast, and was taken about ten or eleven o'clock of our time, and consisted chiefly of fruit, milk, cheese, etc. The second meal was partaken of about three o'clock P. M., and was their principal meal. The "first" is the one here intended.
He went in - Though he knew the evil design of the Pharisee, yet he did not decline the invitation. He knew that it might afford him an opportunity to do good. These two things are to be observed in regard to our Saviour's conduct in such matters:
1. That he did not decline an invitation to dine with a man simply because he was a Pharisee, or because he was a wicked man. Hence, he was charged with being gluttonous, and a friend of publicans and sinners, Mat 11:19.
2. He seized upon all occasions to do good. He never shrank from declaring the truth, and making such occasions the means of spreading the gospel. If Christians and Christian ministers would follow the example of the Saviour always, they would avoid all scandal, and might do even in such places a vast amount of good.
Sat down - Reclined at the table. See the notes at Mat 23:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:37: Luk 7:36, Luk 14:1; Co1 9:19-23
Geneva 1599
11:37 (10) And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.
(10) The service of God consists not in outward cleanliness and planned rites or ceremonies, but in the spiritual righteousness of the heart and charity.
John Gill
11:37 And as he spake,.... Either the above words, or others at another time:
a certain Pharisee besought him to dine with him: as one of the same sect had before, in Lk 7:36 and who either was better affected to Christ than the generality of them were; or had a design upon him to get him into company with others, in private, and ensnare him if they could, and overcome him, who was an overmatch for them before the people; among whom they feared, should they go on thus publicly to attack him, their credit and reputation would sink, and be lost.
And he went in and sat down to meat: whatever were the intentions of the Pharisee, Christ, who was always affable and free with all sorts of men, readily accepted of the invitation, and at once went along with him to his house; and dinner being ready, and on the table, he immediately sat down without any ceremony.
11:3811:38: Իբրեւ ետես փարիսեցին՝ զարմացա՛ւ զի նախ ո՛չ մկրտեցաւ յառաջ քան զճաշ[1272]։ [1272] Ոմանք. Զի ո՛չ նախ մկրտեցաւ։
38 Երբ փարիսեցին տեսաւ, զարմացաւ, որովհետեւ Յիսուս ճաշից առաջ չլուացուեց:
38 Փարիսեցին երբ տեսաւ, զարմացաւ, որ ճաշէն առաջ չլուացուեցաւ։
Իբրեւ ետես փարիսեցին, զարմացաւ, զի նախ ոչ մկրտեցաւ յառաջ քան զճաշ:

11:38: Իբրեւ ետես փարիսեցին՝ զարմացա՛ւ զի նախ ո՛չ մկրտեցաւ յառաջ քան զճաշ[1272]։
[1272] Ոմանք. Զի ո՛չ նախ մկրտեցաւ։
38 Երբ փարիսեցին տեսաւ, զարմացաւ, որովհետեւ Յիսուս ճաշից առաջ չլուացուեց:
38 Փարիսեցին երբ տեսաւ, զարմացաւ, որ ճաշէն առաջ չլուացուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3838: Фарисей же удивился, увидев, что Он не умыл [рук] перед обедом.
11:38  ὁ δὲ φαρισαῖος ἰδὼν ἐθαύμασεν ὅτι οὐ πρῶτον ἐβαπτίσθη πρὸ τοῦ ἀρίστου.
11:38. ὁ (The-one) δὲ (moreover) Φαρισαῖος (Faris-belonged) ἰδὼν (having-had-seen) ἐθαύμασεν (it-marvelled-to) ὅτι (to-which-a-one) οὐ (not) πρῶτον (to-most-before) ἐβαπτίσθη (it-was-immersed-to) πρὸ (before) τοῦ (of-the-one) ἀρίστου. (of-most-good)
11:38. Pharisaeus autem coepit intra se reputans dicere quare non baptizatus esset ante prandiumAnd the Pharisee began to say, thinking within himself, why he was not washed before dinner.
38. And when the Pharisee saw it, he marveled that he had not first washed before dinner.
11:38. But the Pharisee began to say, thinking within himself: “Why might it be that he has not washed before eating?”
11:38. And when the Pharisee saw [it], he marvelled that he had not first washed before dinner.
And when the Pharisee saw [it], he marvelled that he had not first washed before dinner:

38: Фарисей же удивился, увидев, что Он не умыл [рук] перед обедом.
11:38  ὁ δὲ φαρισαῖος ἰδὼν ἐθαύμασεν ὅτι οὐ πρῶτον ἐβαπτίσθη πρὸ τοῦ ἀρίστου.
11:38. Pharisaeus autem coepit intra se reputans dicere quare non baptizatus esset ante prandium
And the Pharisee began to say, thinking within himself, why he was not washed before dinner.
11:38. But the Pharisee began to say, thinking within himself: “Why might it be that he has not washed before eating?”
11:38. And when the Pharisee saw [it], he marvelled that he had not first washed before dinner.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: Фарисей - вероятно в душе своей удивился тому, что Христос только что приходивший в соприкосновение с народом и изгонявший беса, не совершил, садясь за обед, обычного омовения (ср. Мк VII, 2).
Adam Clarke: Commentary on the Bible - 1831
11:38: First washed - See on Mar 7:2-4 (note).
Albert Barnes: Notes on the Bible - 1834
11:38: Saw it - Saw that he sat immediately down without washing.
Marvelled - Wondered. Was amazed. It was so unusual, and in his view so improper.
Had not first washed - He wondered particularly, as he had been among a mixed multitude, and they esteemed the "touch" of such persons polluting. They never ate, therefore, without such washing. The origin of the custom of washing with so much formality "before" they partook of their meals was that they did not use, as we do, knives and forks, but used their hands only. Hence, as their hands would be often in a dish on the table, it was esteemed proper that they should be washed clean before eating. Nor was their impropriety in the thing itself, but the Pharisees made it a matter of ceremony; they placed no small part of their religion in such ceremonies; and it was right, therefore, that our Lord should take occasion to reprove them for it. Compare Mar 7:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:38: he marvelled: Mat 15:2, Mat 15:3; Mar 7:2-5; Joh 3:25
John Gill
11:38 And when the Pharisee saw it,.... That Christ laid himself down on one of the couches and began to eat:
he marvelled; that so great a prophet as he was, and a man of so much religion and holiness, should show no regard to a common custom with them, and which was one of the traditions of their elders, and which they put upon a level with the commands of God. The Vulgate Latin version, and so Beza's most ancient copy, and another exemplar, read, "he began to say, thinking" (or judging) "within himself": he was "moved" at it, as the Persic version renders it; he was filled with astonishment and indignation,
that he had not first washed before dinner; especially since he had been in a crowd of people, Lk 11:29 for the Pharisees not only washed their hands, by immersing them up to the elbow before eating; but when they had been at market, or among any large number of people, or had reason to think they had, or feared they had touched any unclean person or thing, they immersed themselves all over in water: and which is the sense of the word here used; See Gill on Mk 7:2, Mk 7:3 and See Gill on Mk 7:4.
Robert Jamieson, A. R. Fausset and David Brown
11:38 DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)
marvelled, &c.--(See Mk 7:2-4).
11:3911:39: Ասէ ցնա Տէր. Այժմ դո՛ւք փարիսեցիք զարտաքին զբաժակին եւ զպնակին սրբէք. եւ ներքինն ձեր լի՛ է յափշտակութեամբ եւ չարութեամբ[1273]։ [1273] Բազումք. Բաժակին։
39 Տէրը նրան ասաց. «Այժմ դուք՝ փարիսեցիներդ, բաժակի եւ պնակի արտաքինն էք մաքրում, իսկ ձեր ներքինը լի է յափշտակութեամբ եւ չարութեամբ:
39 Տէրը ըսաւ անոր. «Հիմա դուք՝ փարիսեցիներ, գաւաթին ու պնակին դուրսիդին կը մաքրէք, բայց ձեր ներսիդին յափշտակութեամբ եւ չարութեամբ լեցուն է։
Ասէ ցնա Տէր. Այժմ դուք, փարիսեցիք, զարտաքին բաժակին եւ զպնակին սրբէք, եւ ներքինն ձեր լի է յափշտակութեամբ եւ չարութեամբ:

11:39: Ասէ ցնա Տէր. Այժմ դո՛ւք փարիսեցիք զարտաքին զբաժակին եւ զպնակին սրբէք. եւ ներքինն ձեր լի՛ է յափշտակութեամբ եւ չարութեամբ[1273]։
[1273] Բազումք. Բաժակին։
39 Տէրը նրան ասաց. «Այժմ դուք՝ փարիսեցիներդ, բաժակի եւ պնակի արտաքինն էք մաքրում, իսկ ձեր ներքինը լի է յափշտակութեամբ եւ չարութեամբ:
39 Տէրը ըսաւ անոր. «Հիմա դուք՝ փարիսեցիներ, գաւաթին ու պնակին դուրսիդին կը մաքրէք, բայց ձեր ներսիդին յափշտակութեամբ եւ չարութեամբ լեցուն է։
zohrab-1805▾ eastern-1994▾ western am▾
11:3939: Но Господь сказал ему: ныне вы, фарисеи, внешность чаши и блюда очищаете, а внутренность ваша исполнена хищения и лукавства.
11:39  εἶπεν δὲ ὁ κύριος πρὸς αὐτόν, νῦν ὑμεῖς οἱ φαρισαῖοι τὸ ἔξωθεν τοῦ ποτηρίου καὶ τοῦ πίνακος καθαρίζετε, τὸ δὲ ἔσωθεν ὑμῶν γέμει ἁρπαγῆς καὶ πονηρίας.
11:39. εἶπεν (It-had-said) δὲ (moreover,"ὁ (the-one) κύριος (Authority-belonged,"πρὸς (toward) αὐτόν (to-it,"Νῦν (Now) ὑμεῖς (ye) οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ) τὸ (to-the-one) ἔξωθεν (out-unto-which-from) τοῦ (of-the-one) ποτηρίου (of-a-drinkerlet) καὶ (and) τοῦ (of-the-one) πίνακος (of-a-plate) καθαρίζετε, (ye-cleanse-to) τὸ (the-one) δὲ (moreover) ἔσωθεν (into-unto-which-from) ὑμῶν (of-ye) γέμει (it-saturateth) ἁρπαγῆς (of-a-snatching) καὶ (and) πονηρίας. (of-an-en-necessitating-unto)
11:39. et ait Dominus ad illum nunc vos Pharisaei quod de foris est calicis et catini mundatis quod autem intus est vestrum plenum est rapina et iniquitateAnd the Lord said to him: Now you, Pharisees, make clean the outside of the cup and of the platter: but your inside is full of rapine and iniquity.
39. And the Lord said unto him, Now do ye Pharisees cleanse the outside of the cup and of the platter; but your inward part is full of extortion and wickedness.
11:39. And the Lord said to him: “You Pharisees today clean what is outside the cup and the plate, but what is inside of you is full of plunder and iniquity.
11:39. And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.
And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness:

39: Но Господь сказал ему: ныне вы, фарисеи, внешность чаши и блюда очищаете, а внутренность ваша исполнена хищения и лукавства.
11:39  εἶπεν δὲ ὁ κύριος πρὸς αὐτόν, νῦν ὑμεῖς οἱ φαρισαῖοι τὸ ἔξωθεν τοῦ ποτηρίου καὶ τοῦ πίνακος καθαρίζετε, τὸ δὲ ἔσωθεν ὑμῶν γέμει ἁρπαγῆς καὶ πονηρίας.
11:39. et ait Dominus ad illum nunc vos Pharisaei quod de foris est calicis et catini mundatis quod autem intus est vestrum plenum est rapina et iniquitate
And the Lord said to him: Now you, Pharisees, make clean the outside of the cup and of the platter: but your inside is full of rapine and iniquity.
11:39. And the Lord said to him: “You Pharisees today clean what is outside the cup and the plate, but what is inside of you is full of plunder and iniquity.
11:39. And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39: Господь начинает здесь обличать фарисеев в ложном благочестии, повторяя то же, что, по Евангелию от Матфея, он высказал в своей речи против фарисеев в Иерусалиме (Мф гл. XXIII). Можно полагать, что ев. Лука только приурочил к этому обеду эти обличения. На самом деле едва ли возможно допустить, чтобы Господь обратился с ними к хозяину дома и его друзьям: настоящее им место имеется именно там, где они находятся у ев. Матфея. - Ныне вы, - т. е. вот, вы! - А внутренность ваша. У Матфея это выражено несколько не так (Мф XXIII, 25). Там сравнивается внешность и внутреннее содержание чаши и блюда, а здесь - внешняя чистота сосудов и внутренняя нечистота пьющих и вкушающих из них.
Adam Clarke: Commentary on the Bible - 1831
11:39: Ye - make clean the outside - See on Mat 23:25 (note).
Albert Barnes: Notes on the Bible - 1834
11:39: See Mat 23:25. "Ravening." Robbery, plunder. Here the sense is that the cup and platter were filled with what had been unjustly taken from others. That is, they lived by their wickedness; their food was procured by dishonesty and extortion. This was a most terrible charge; and as it was applied, among others, to the man who had invited the Saviour to dine with him, it shows that nothing would pRev_ent his dealing faithfully with the souls of people. Even in the Pharisee's own house, and when expressly invited to partake of his hospitality, he loved his soul so much that he faithfully warned him of his crimes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:39: Now: Mat 23:25; Gal 1:14; Ti2 3:5; Tit 1:15
but: Luk 16:15; Gen 6:5; Ch2 25:2, Ch2 31:20, Ch2 31:21; Pro 26:25, Pro 30:12; Jer 4:14; Mat 12:33-35, Mat 15:19; Joh 12:6, Joh 13:2; Act 5:3, Act 8:21-23; Jam 4:8
ravening: Psa 22:13; Eze 22:25, Eze 22:27; Zep 3:3; Mat 7:15
John Gill
11:39 And the Lord said unto him,.... Jesus, as the Syriac and Persic versions read; the Lord Jesus, as the Ethiopic.
Now do ye Pharisees make clean the outside of the cup, and the platter; being very tenacious of the traditions of the elders, concerning the washing of cups and pots, which had been of late years brought in among them, and therefore the word "now" is used; See Gill on Mt 23:25 and See Gill on Mk 7:4,
but your inward part is full of ravening and wickedness: meaning either their souls, which were full of all manner of sin, the cleansing and purity of which they had no concern about, whilst they were very strict and curious in washing their bodies, their cups and platters; or rather the vessels which were filled with meat and drink got by extortion, rapine, and oppression; see Mt 23:25.
John Wesley
11:39 Now ye Pharisees - Probably many of them were present at the Pharisee's house. Mt 23:25.
Robert Jamieson, A. R. Fausset and David Brown
11:39 cup and platter--remarkable example of our Lord's way of drawing the most striking illustrations of great truths from the most familiar objects and incidents of life.
ravening--rapacity.
11:4011:40: Ա՛նմիտք՝ ոչ ապաքէն որ զարտաքինն արար, եւ զներքի՛նն նո՛յն արար։
40 Անմիտնե՛ր, չէ՞ որ նա, ով արտաքինը ստեղծեց, նաեւ ներքինը ստեղծեց:
40 Ա՛նխելքներ, ան որ դուրսինը ըրաւ, ներսինն ալ ինք չըրա՞ւ։
Անմիտք, ո՞չ ապաքէն որ զարտաքինն արար` եւ զներքինն նոյն արար:

11:40: Ա՛նմիտք՝ ոչ ապաքէն որ զարտաքինն արար, եւ զներքի՛նն նո՛յն արար։
40 Անմիտնե՛ր, չէ՞ որ նա, ով արտաքինը ստեղծեց, նաեւ ներքինը ստեղծեց:
40 Ա՛նխելքներ, ան որ դուրսինը ըրաւ, ներսինն ալ ինք չըրա՞ւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:4040: Неразумные! не Тот же ли, Кто сотворил внешнее, сотворил и внутреннее?
11:40  ἄφρονες, οὐχ ὁ ποιήσας τὸ ἔξωθεν καὶ τὸ ἔσωθεν ἐποίησεν;
11:40. ἄφρονες , ( Un-centered-of ,"οὐχ (not) ὁ (the-one) ποιήσας (having-done-unto) τὸ (to-the-one) ἔξωθεν (out-unto-which-from) καὶ (and) τὸ (to-the-one) ἔσωθεν (into-unto-which-from) ἐποίησεν; (it-did?"
11:40. stulti nonne qui fecit quod de foris est etiam id quod de intus est fecitYe fools, did not he that made that which is without make also that which is within?
40. Ye foolish ones, did not he that made the outside make the inside also?
11:40. Fools! Did not he who made what is outside, indeed also make what is inside?
11:40. [Ye] fools, did not he that made that which is without make that which is within also?
fools, did not he that made that which is without make that which is within also:

40: Неразумные! не Тот же ли, Кто сотворил внешнее, сотворил и внутреннее?
11:40  ἄφρονες, οὐχ ὁ ποιήσας τὸ ἔξωθεν καὶ τὸ ἔσωθεν ἐποίησεν;
11:40. stulti nonne qui fecit quod de foris est etiam id quod de intus est fecit
Ye fools, did not he that made that which is without make also that which is within?
11:40. Fools! Did not he who made what is outside, indeed also make what is inside?
11:40. [Ye] fools, did not he that made that which is without make that which is within also?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40: Бог сотворил и внешние вещи, и внутренний мир человека. Как же поэтому неразумно заботиться о чистоте только внешнего творения Божия, забывая о внутреннем своем мире!
Adam Clarke: Commentary on the Bible - 1831
11:40: Did not he that made that which is without - Did not the maker of the dish form it so, both outwardly and inwardly, as to answer the purpose for which it was made? And can it answer this purpose without being clean in the inside as well as on the outside? God has made you such, both as to your bodies and souls, as he intended should show forth his praise; but can you think that the purpose of God can be accomplished by you while you only attend to external legal purifications, your hearts being full of rapine and wickedness? How unthinking are you to imagine that God can be pleased with this outward purification, when all within is unholy!
Albert Barnes: Notes on the Bible - 1834
11:40: Ye fools - How unwise and wicked is your conduct! The word denotes not only "want of wisdom," but also wickedness. Compare Psa 14:1; Pro 13:19; Pro 14:9. Your conduct is not merely "foolish," but it is a cloak for sin - designed to countenance wickedness.
Did not he ... - Did not God, who made the "body," make also the "soul?" You Pharisees take great pains to cleanse the "body," under a pretence of pleasing "God." Did "he"" not also make the "mind?" and is it not of as much importance that "that" should be pure, as that the body should?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:40: fools: Luk 12:20, Luk 24:25; Psa 14:1, Psa 75:4, Psa 75:5, Psa 94:8; Pro 1:22, Pro 8:5; Jer 5:21; Mat 23:17; Mat 23:26; Co1 15:36
did: Gen 1:26, Gen 2:7; Num 16:22; Psa 33:15, Psa 94:9; Zac 12:1; Heb 12:9
John Gill
11:40 Ye fools, did not he that made that which is without,.... That is, made clean that which is without, or the outside of the cup and platter;
make that which is within also? does not he make the inside clean likewise? whoever washes a cup or platter, but washes and makes clean the inside, as well as the outside? and so ye who are so very careful to have your cups and platters clean, should be as careful what you put in them, that they are clean also; not only that they are clean according to the law, in a ceremonial sense, but in a moral sense, that they are honestly and lawfully got. The word, rendered "made" and "make", answers to the Hebrew word which sometimes signifies to beautify and adorn, and to cleanse, and remove away filth, as by paring nails, and washing the feet; so in Deut 21:12 it is said of a captive woman that a man takes into his house for his wife, among other things, "she shall make her nails"; that is, "pare" them, as we render it, and remove the filth from them. Again, in 2Kings 19:24 it is said of Mephibosheth, that from the day king David departed, he had not, "made his feet"; that is, as the Targum renders it, , "he had not washed his feet"; and so other Jewish interpreters understand it, either of his having not washed his feet, much less his whole body (w), or of not having pared his nails (x); and so the Vulgate Latin renders it, that he came to meet the king "with unwashen feet"; which may serve to illustrate and confirm the sense before given: though interpreters generally understand this of God, as the maker of the soul, as well as of the body; and therefore the purity of the former should be regarded, as well as that of the latter.
(w) R. David Kimchi and Rabbenu Isaiah in loc. Vid Jarchi in ib. (x) R. Levi ben Gersom in ib.
Robert Jamieson, A. R. Fausset and David Brown
11:40 that which is without, &c.--that is, He to whom belongs the outer life, and right to demand its subjection to Himself--is the inner man less His?
11:4111:41: Բայց աղէ՝ զարժա՛նն իսկ. տո՛ւք ողորմութիւն, եւ ահա՝ ամենայն սուրբ է ձեր։
41 Բայց տեսէ՛ք, թէ ինչն է իսկապէս արժան. ողորմութի՛ւն տուէք, եւ ահա ձեր ամէն ինչը մաքուր կը լինի:
41 Սակայն անոնց մէջ եղածներէն ողորմութիւն տուէք եւ ահա ամէն բան մաքուր կ’ըլլայ ձեզի։
Բայց աղէ [82]զարժանն իսկ`` տուք ողորմութիւն, եւ ահա ամենայն սուրբ է ձեր:

11:41: Բայց աղէ՝ զարժա՛նն իսկ. տո՛ւք ողորմութիւն, եւ ահա՝ ամենայն սուրբ է ձեր։
41 Բայց տեսէ՛ք, թէ ինչն է իսկապէս արժան. ողորմութի՛ւն տուէք, եւ ահա ձեր ամէն ինչը մաքուր կը լինի:
41 Սակայն անոնց մէջ եղածներէն ողորմութիւն տուէք եւ ահա ամէն բան մաքուր կ’ըլլայ ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
11:4141: Подавайте лучше милостыню из того, что у вас есть, тогда всё будет у вас чисто.
11:41  πλὴν τὰ ἐνόντα δότε ἐλεημοσύνην, καὶ ἰδοὺ πάντα καθαρὰ ὑμῖν ἐστιν.
11:41. πλὴν (To-beyond,"τὰ (to-the-ones) ἐνόντα ( to-being-in ) δότε (ye-should-have-had-given) ἐλεημοσύνην, (to-a-compassionateness,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ," πάντα ( all ) καθαρὰ ( cleansed ) ὑμῖν (unto-ye) ἐστίν. (it-be)
11:41. verumtamen quod superest date elemosynam et ecce omnia munda sunt vobisBut yet that which remaineth, give alms: and behold, all things are clean unto you.
41. Howbeit give for alms those things which are within; and behold, all things are clean unto you.
11:41. Yet truly, give what is above as alms, and behold, all things are clean for you.
11:41. But rather give alms of such things as ye have; and, behold, all things are clean unto you.
But rather give alms of such things as ye have; and, behold, all things are clean unto you:

41: Подавайте лучше милостыню из того, что у вас есть, тогда всё будет у вас чисто.
11:41  πλὴν τὰ ἐνόντα δότε ἐλεημοσύνην, καὶ ἰδοὺ πάντα καθαρὰ ὑμῖν ἐστιν.
11:41. verumtamen quod superest date elemosynam et ecce omnia munda sunt vobis
But yet that which remaineth, give alms: and behold, all things are clean unto you.
11:41. Yet truly, give what is above as alms, and behold, all things are clean for you.
11:41. But rather give alms of such things as ye have; and, behold, all things are clean unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41: Этот стих представляется очень трудным для изъяснения. Весьма неожиданным является заключение: "подавайте лучше милостыню". Причем здесь подача милостыни? Ведь речь шла об умовении пред обедом... Б. Вейс находит возможным, однако, установить некоторую связь этого стиха с предыдущим. "К тому, что сказано в ст. 40-м, - говорит он, - здесь сверх того (plhn) указан еще способ, как очищать чаши и блюда: нужно отдавать то, что заключают в себе эти чаши и сосуды (внутреннее их) как милостыню, - и вот все для вас в таком случае будет чисто - не понадобится и установленных у вас обрядовых очищений! Они вам не будут нужны потому, что вам все будет чисто - ничто не осквернит вас!" Очень может быть, что фарисеи действительно не любили подавать милостыню и Господь в настоящем случае обличает этот их недостаток. Но, во всяком случае, такое толкование нельзя не признать несколько искусственным. Более правдоподобным представляется другое объяснение этого места, данное Клейном в "Журнале для новозав. богословия" (1906: с. 252-254). Клейн находит сходство между заключающимся в рассматриваемом стихе наставлением Христа и словами пророка Исайи о том, в чем состоит сущность омовения. По мысли пророка (Ис I, 16), сущность омовения состоит в очищении себя от нечистоты греховной, и Господь здесь приводит несомненно начало 16-го стиха из 1-й главы Исайи. Но употребленный здесь у Исайи глагол "закки" (в форме пифил "гизакку") ев. Матфей перевел правильно словом "очищать" (ХХIII, 26: очисти прежде...), а ев. Лука понял его в его позднейшем, арамейском, значении: "давать милостыню". Поэтому, если заменить здесь коренное слово "гизакку" словом "очистите" (то, что у вас есть), то смысл получится ясней, и сохранится связь с предыдущим стихом. Господь советует фарисеям очистить или соблюдать в чистоте все, что они имеют не одни чаши и блюда, не руки только - а и душу свою: тогда им не страшна будет никакая внешняя нечистота.
Adam Clarke: Commentary on the Bible - 1831
11:41: Give alms of such things as ye have - Meaning either what was within the dishes spoken of before; or what was within their houses or power: or what they had at hand, for so τα ενοντα is used by the purest Greek writers. Cease from rapine: far from spoiling the poor by wicked exactions, rather give them alms of every thing you possess; and when a part of every thing you have is sincerely consecrated to God for the use of the poor, then all that remains will be clean unto you; you will have the blessing of God in your basket and store, and every thing will be sanctified to you. These verses are very difficult, and are variously translated and interpreted by critics and divines. I have given what I believe to be our Lord's meaning, in the preceding paraphrase. For a description of the rapine, etc., of the Pharisees, see on Mat 23:25 (note).
Albert Barnes: Notes on the Bible - 1834
11:41: Alms - Charity. Benefactions to the poor.
Such things as ye have - Your property; though it has been gained unjustly: though you have lived by rapine, and have amassed wealth in an improper manner, yet, since "you have it," it is your duty to make the best of it and do good. By giving to the poor, you may show your repentance for your crimes in amassing money in this manner. You may show that you disapprove of your former course of life, and are disposed henceforward to live honestly. If this be the meaning of this passage, then it shows what is the duty of those who have by unjust gains become wealthy, and who are "then" converted to God. It may not be possible for them in every case to make exact restitution to those whom they have injured; thousands of instances of wrong they may have forgotten; many persons whom they have injured may have died; but still they may show, by giving to others, that they do not think their gains acquired honestly, and that they truly repent. They may devote their property to God; distribute it to the poor; or give it to send the gospel to the heathen world. Thus may they show that they disapprove of their former conduct; and thus may be seen one great principle of God's government - "that good finally comes out of evil."
And behold ... - Doing this will show that you are a true penitent, and the remainder of your property you will enjoy with a feeling that you have done your duty, and no longer be smitten with the consciousness of hoarding unjust gains. The object of the Saviour here seems to have been to bring the Pharisee to repentance. Repentance consists in sorrow for sin, and in forsaking it. This he endeavored to produce by showing him:
1. The "evil" and hypocrisy of his conduct; and,
2. By "exhorting" him to ""forsake" his sins, and to "show" this by doing good.
Thus doing, he would evince that the "mind" was clean as well the "body;" the "inside" as well as the "outside."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:41: rather: Luk 12:33, Luk 14:12-14, Luk 16:9, Luk 18:22, Luk 19:8; Deu 15:8-10; Job 13:16-20; Psa 41:1; Psa 112:9; Pro 14:31, Pro 19:17; Ecc 11:1, Ecc 11:2; Isa 58:7-11; Dan 4:27; Mat 5:42; Mat 6:1-4, Mat 25:34-40, Mat 26:11; Act 9:36-39, Act 10:31, Act 10:32, Act 11:29, Act 24:17; Co2 8:7-9, Co2 8:12, Co2 9:6-15; Eph 4:28; Heb 6:10, Heb 13:16; Jam 1:27, Jam 2:14-16; Jo1 3:16, Jo1 3:17
of such things as ye have: or, as you are able
all: Act 10:15; Rom 14:14-18; Ti1 4:4, Ti1 4:5; Tit 1:15
Geneva 1599
11:41 But rather give alms (f) of such things as ye have; and, behold, all things are clean unto you.
(f) That is, according to your ability: as one would say, instead of your extortion which hindered you so that you could not eat cleanly, use charity, and in accordance with your ability be good to the poor, and in this way will that which is within the platter be sanctified even though the platter is unwashed.
John Gill
11:41 But rather give alms of such things as ye have,.... The phrase , is variously rendered, and so furnishes out various senses: the Syriac version renders it, "give that which is", which is yours; or "which is given to you", as the Persic version, and agrees with ours, "such things as ye have"; and which carries in it but a very odd sense; for none can give of that which they have not. The Vulgate Latin version reads, "that which is over and above"; superfluous substance, and which may be easily spared without hurting a man, or his family: others, "as much as you can": according to a man's ability, and as God has prospered him in the world. The Ethiopic version renders it, "that which is necessary"; which the necessities of the poor call for, and is right and proper to give them: and the Arabic version, very foreign from the sense of the phrase, reads, "before every thing"; above all things give alms. But the true sense of it is contained in the literal version of it, "things that are within"; that is, that are within the cup and the platter; give meat and drink to the poor, your platters and cups are full of, gotten by injustice and oppression. Some read it not imperatively, "give", but indicatively, "ye do give": you oppress and defraud men, devour widows' houses, and fill your own with the spoils of others; and then give out of your cups and platters drink to the thirsty, and meat to the hungry, to make atonement for your avarice and extortion:
and behold all things are clean unto you; that is, according to their own opinion, who fancied that alms deeds justified them in the sight of God, cleansed them from their sins, delivered them from hell, and gave them a title to eternal life; See Gill on Mt 6:1 for it can never be thought to be our Lord's meaning in earnest, that either their persons, or what they had, should be pure and clean unto them, by giving a part of their ill-gotten goods to the poor; but he speaks their sense, in an ironic way. From this opinion of theirs it is, that the Hebrew word, which signifies "to be clean", is used by them for giving alms: so it is said (y), that
"R. Jonathan and Resh Lekish went down to bathe themselves in the baths of Tiberias; and a certain poor man met them, and said unto them, , "give me alms"; they said unto him, when we come back we will , "give thee alms":''
and so the Mahometans call alms by the same name, because they imagine that they cleanse their other substance from pollution, and their souls from avarice.
(y) Vajikra Rabba, Sect. 34. fol. 174. 2. Vid. fol. 173. 3, 4. & 174. 4.
John Wesley
11:41 Give what is in them - The vessels which ye clean, in alms, and all things are clean to you. As if he had said, By acts directly contrary to rapine and wickedness, show that your hearts are cleansed, and these outward washings are needless.
Robert Jamieson, A. R. Fausset and David Brown
11:41 give alms . . . and . . . all . . . clean--a principle of immense value. As the greed of these hypocrites was one of the most prominent features of their character (Lk 16:14; Mt 23:14), our Lord bids them exemplify the opposite character, and then their outside, ruled by this, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though never so fouled with the business of this worky world. (See Eccles 9:7).
11:4211:42: Այլ վա՛յ ձեզ փարիսեցւոց, զի տասանորդէ՛ք զանանուխ եւ զփեգանա, եւ զամենայն բանջար, եւ անցանէ՛ք զիրաւամբք եւ զսիրովն Աստուծոյ. զայս՝ արժա՛ն էր առնել՝ եւ զայնու՝ ո՛չ անցանել[1274]։ [1274] Ոմանք. Եւ զփեգենայ... եւ զայն ո՛չ անցանել։
42 Բայց վա՜յ ձեզ՝ փարիսեցիներիդ, որ տասանորդ էք տալիս անանուխի, փեգենայի եւ ամէն տեսակ բանջարեղէնի, բայց զանց էք անում Աստծու արդարութիւնն ու սէրը. այս բաները պէտք էր անել, բայց միւսները զանց չանել:
42 Բայց վա՜յ ձեզի փարիսեցիներուդ, որ անանուխին ու փեգենային եւ բոլոր խոտեղէններուն տասանորդը կը վճարէք, բայց զանց կ’ընէք իրաւունքը եւ Աստուծոյ սէրը. ասոնք պէտք է ընէիք եւ զանոնք չձգէիք։
Այլ վա՜յ ձեզ փարիսեցւոց, զի տասանորդէք զանանուխ եւ զփեգենա եւ զամենայն բանջար, եւ անցանէք զիրաւամբք եւ զսիրովն Աստուծոյ. զայս արժան էր առնել եւ զայնու ոչ անցանել:

11:42: Այլ վա՛յ ձեզ փարիսեցւոց, զի տասանորդէ՛ք զանանուխ եւ զփեգանա, եւ զամենայն բանջար, եւ անցանէ՛ք զիրաւամբք եւ զսիրովն Աստուծոյ. զայս՝ արժա՛ն էր առնել՝ եւ զայնու՝ ո՛չ անցանել[1274]։
[1274] Ոմանք. Եւ զփեգենայ... եւ զայն ո՛չ անցանել։
42 Բայց վա՜յ ձեզ՝ փարիսեցիներիդ, որ տասանորդ էք տալիս անանուխի, փեգենայի եւ ամէն տեսակ բանջարեղէնի, բայց զանց էք անում Աստծու արդարութիւնն ու սէրը. այս բաները պէտք էր անել, բայց միւսները զանց չանել:
42 Բայց վա՜յ ձեզի փարիսեցիներուդ, որ անանուխին ու փեգենային եւ բոլոր խոտեղէններուն տասանորդը կը վճարէք, բայց զանց կ’ընէք իրաւունքը եւ Աստուծոյ սէրը. ասոնք պէտք է ընէիք եւ զանոնք չձգէիք։
zohrab-1805▾ eastern-1994▾ western am▾
11:4242: Но горе вам, фарисеям, что даете десятину с мяты, руты и всяких овощей, и нерадите о суде и любви Божией: сие надлежало делать, и того не оставлять.
11:42  ἀλλὰ οὐαὶ ὑμῖν τοῖς φαρισαίοις, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ πήγανον καὶ πᾶν λάχανον, καὶ παρέρχεσθε τὴν κρίσιν καὶ τὴν ἀγάπην τοῦ θεοῦ· ταῦτα δὲ ἔδει ποιῆσαι κἀκεῖνα μὴ παρεῖναι.
11:42. ἀλλὰ (Other) οὐαὶ (a-woe) ὑμῖν (unto-ye) τοῖς (unto-the-ones) Φαρισαίοις , ( unto-Pharis-belonged ,"ὅτι (to-which-a-one) ἀποδεκατοῦτε (ye-en-tenth-off) τὸ (to-the-one) ἡδύοσμον (to-pleasant-odored) καὶ (and) τὸ (to-the-one) πήγανον (to-a-rue) καὶ (and) πᾶν (to-all) λάχανον, (to-cultivated,"καὶ (and) παρέρχεσθε ( ye-come-beside ) τὴν (to-the-one) κρίσιν (to-a-separating) καὶ (and) τὴν (to-the-one) ἀγάπην (to-an-excessing-off) τοῦ (of-the-one) θεοῦ: (of-a-Deity) ταῦτα (to-the-ones-these) δὲ (moreover) ἔδει (it-was-binding) ποιῆσαι (to-have-done-unto,"κἀκεῖνα (to-and-the-ones-thither) μὴ (lest) παρεῖναι. (to-have-had-sent-beside)
11:42. sed vae vobis Pharisaeis quia decimatis mentam et rutam et omne holus et praeteritis iudicium et caritatem Dei haec autem oportuit facere et illa non omittereBut woe to you, Pharisees, because you tithe mint and rue and every herb and pass over judgment and the charity of God. Now these things you ought to have done, and not to leave the other undone.
42. But woe unto you Pharisees! for ye tithe mint and rue and every herb, and pass over judgment and the love of God: but these ought ye to have done, and not to leave the other undone.
11:42. But woe to you, Pharisees! For you tithe mint and rue and every herb, but you ignore judgment and the charity of God. But these things you ought to have done, without omitting the others.
11:42. But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.
But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone:

42: Но горе вам, фарисеям, что даете десятину с мяты, руты и всяких овощей, и нерадите о суде и любви Божией: сие надлежало делать, и того не оставлять.
11:42  ἀλλὰ οὐαὶ ὑμῖν τοῖς φαρισαίοις, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ πήγανον καὶ πᾶν λάχανον, καὶ παρέρχεσθε τὴν κρίσιν καὶ τὴν ἀγάπην τοῦ θεοῦ· ταῦτα δὲ ἔδει ποιῆσαι κἀκεῖνα μὴ παρεῖναι.
11:42. sed vae vobis Pharisaeis quia decimatis mentam et rutam et omne holus et praeteritis iudicium et caritatem Dei haec autem oportuit facere et illa non omittere
But woe to you, Pharisees, because you tithe mint and rue and every herb and pass over judgment and the charity of God. Now these things you ought to have done, and not to leave the other undone.
11:42. But woe to you, Pharisees! For you tithe mint and rue and every herb, but you ignore judgment and the charity of God. But these things you ought to have done, without omitting the others.
11:42. But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
42: (См. Мф XXIII, 23). Горе фарисеям, потому что они держатся совершенно иных правил. - Руты - (to phganon) вместо упоминаемого у Матфея "аниса". - Всяких овощей - всякая садовая растительность (pan lacanon) вместо "тмина", о котором упомянуто у Матфея.
Adam Clarke: Commentary on the Bible - 1831
11:42: Ye tithe mint and rue - See on Mat 23:23 (note).
Albert Barnes: Notes on the Bible - 1834
11:42: See Mat 23:23.
Rue - This is a small garden plant, and is used as a medicine. It has a rosy flower, a bitter, penetrating taste, and a strong smell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:42: woe: Mat 23:13, Mat 23:23, Mat 23:27
for: Luk 18:12
and pass: Deu 10:12, Deu 10:13; Sa1 15:22; Pro 21:3; Isa 1:10-17, Isa 58:2-6; Jer 7:2-10; Jer 7:21, Jer 7:22; Mic 6:8; Mal 1:6, Mal 2:17; Joh 5:42; Tit 2:11, Tit 2:12; Jo1 4:20
and not: Lev 27:30-33; Ch2 31:5-10; Neh 10:37; Ecc 7:18; Mal 3:8
Geneva 1599
11:42 (11) But woe unto you, Pharisees! for ye (g) tithe mint and rue and (h) all manner of herbs, and pass over (i) judgment and the love of God: these ought ye to have done, and not to leave the other undone.
(11) It is the characteristic of hypocrites to stand firmly for little trifles and to let greater matters pass.
(g) You decide by God's law that the tenth part is due to be paid.
(h) Of all types of herbs, some as Augustine expounds it in his Enchiridion to Laurence, chap. 99, where he shows in like manner how that place of Paul, (God "will have all men to be saved"), (Ti1 2:4), is to be expounded after the same manner.
(i) That is to say, that which is right and reasonable to do, for this word "judgment" contains the commandments of the second table, and the other words, "the love of God", contain the commandments of the first.
John Gill
11:42 But woe unto you Pharisees,.... Though these words, with several other passages in this chapter, are much alike with those in Matthew 23 yet it is clear that they were spoken at different times, these in the house of a Pharisee, and they in the temple at Jerusalem:
for ye tithe mint and rue; See Gill on Mt 23:23 the Persic version here reads, "mint and anise", as there; and the Ethiopic version only "hyssop":
and all manner of herbs; or "every herb"; that is, all sorts of herbs that grow in the garden, and were not common to all;
and pass over judgment, and the love of God: by "judgment" may be meant justice, or doing that which is right between man and man, both publicly and privately, which was greatly neglected by these extortioners and unjust men: and by "the love of God" may be intended, both love to God, which shows itself in the observance of the first table of the law, and love to the neighbour, which God requires, and regards the second table:
these ought ye to have done, and not to leave the other undone; See Gill on Mt 23:23.
John Wesley
11:42 Wo to you - That is, miserable are you. In the same manner is the phrase to be understood throughout the chapter.
Robert Jamieson, A. R. Fausset and David Brown
11:42 mint . . . rue, &c.--rounding on Lev 27:30, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth, as examples of what they punctiliously exacted the tenth of.
judgment and the love of God--in Mt 23:25, "judgment, mercy, and faith." The reference is to Mic 6:6-8, whose third element of all acceptable religion, "walking humbly with God," comprehends both "love" and "faith." (See on Mk 12:29; Mk 12:32-33). The same tendency to merge greater duties in less besets us still, but it is the characteristic of hypocrites.
these ought ye, &c.--There is no need for one set of duties to jostle out another; but of the greater, our Lord says, "Ye ought to have done" them; of the lesser, only "ye ought not to leave them undone."
11:4311:43: Վա՛յ ձեզ փարիսեցւոց. զի սիրէք զբարձրագահս ՚ի ժողովուրդս, եւ զնախողջոյնս ՚ի հրապարակս[1275]։ [1275] Ոմանք. Զբարձագահս ՚ի ժողովս։
43 Վա՜յ ձեզ՝ փարիսեցիներիդ, որ ժողովարաններում բարձր գահերն էք սիրում եւ հրապարակներում՝ առաջին ողջոյնները ստանալ:
43 Վա՜յ ձեզի փարիսեցիներուդ, որ ժողովարաններուն մէջ առաջին աթոռները կը սիրէք ու շուկաներուն մէջ՝ բարեւները։
Վա՜յ ձեզ փարիսեցւոց, զի սիրէք զբարձրագահս ի ժողովուրդս եւ [83]զնախողջոյնս ի հրապարակս:

11:43: Վա՛յ ձեզ փարիսեցւոց. զի սիրէք զբարձրագահս ՚ի ժողովուրդս, եւ զնախողջոյնս ՚ի հրապարակս[1275]։
[1275] Ոմանք. Զբարձագահս ՚ի ժողովս։
43 Վա՜յ ձեզ՝ փարիսեցիներիդ, որ ժողովարաններում բարձր գահերն էք սիրում եւ հրապարակներում՝ առաջին ողջոյնները ստանալ:
43 Վա՜յ ձեզի փարիսեցիներուդ, որ ժողովարաններուն մէջ առաջին աթոռները կը սիրէք ու շուկաներուն մէջ՝ բարեւները։
zohrab-1805▾ eastern-1994▾ western am▾
11:4343: Горе вам, фарисеям, что любите председания в синагогах и приветствия в народных собраниях.
11:43  οὐαὶ ὑμῖν τοῖς φαρισαίοις, ὅτι ἀγαπᾶτε τὴν πρωτοκαθεδρίαν ἐν ταῖς συναγωγαῖς καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς.
11:43. οὐαὶ (A-woe) ὑμῖν (unto-ye) τοῖς (unto-the-ones) Φαρισαίοις , ( unto-Pharis-belonged ,"ὅτι (to-which-a-one) ἀγαπᾶτε (ye-excess-off-unto) τὴν (to-the-one) πρωτοκαθεδρίαν (to-a-most-before-seating-down-unto) ἐν (in) ταῖς (unto-the-ones) συναγωγαῖς (unto-leadings-together) καὶ (and) τοὺς (to-the-ones) ἀσπασμοὺς (to-drawings-along-of) ἐν (in) ταῖς (unto-the-ones) ἀγοραῖς. (unto-gatherings)
11:43. vae vobis Pharisaeis quia diligitis primas cathedras in synagogis et salutationes in foroWoe to you, Pharisees, because you love the uppermost seats in the synagogues and salutations in the marketplace.
43. Woe unto you Pharisees! for ye love the chief seats in the synagogues, and the salutations in the marketplaces.
11:43. Woe to you, Pharisees! For you love the first seats in the synagogues, and greetings in the marketplace.
11:43. Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.
Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets:

43: Горе вам, фарисеям, что любите председания в синагогах и приветствия в народных собраниях.
11:43  οὐαὶ ὑμῖν τοῖς φαρισαίοις, ὅτι ἀγαπᾶτε τὴν πρωτοκαθεδρίαν ἐν ταῖς συναγωγαῖς καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς.
11:43. vae vobis Pharisaeis quia diligitis primas cathedras in synagogis et salutationes in foro
Woe to you, Pharisees, because you love the uppermost seats in the synagogues and salutations in the marketplace.
11:43. Woe to you, Pharisees! For you love the first seats in the synagogues, and greetings in the marketplace.
11:43. Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
43: (См. Mф ССIII, 5-7). Ев. Лука сокращает здесь речь Христа ввиду того, что некоторые ее частности непонятны были для его читателей.
Adam Clarke: Commentary on the Bible - 1831
11:43: Ye love the uppermost seats - Every one of them affected to be a ruler in the synagogues. See on Mat 23:5 (note).
Albert Barnes: Notes on the Bible - 1834
11:43: See Mat 23:6, Mat 23:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:43: for: Luk 14:7-11, Luk 20:46; Pro 16:18; Mat 23:6; Mar 12:38, Mar 12:39; Rom 12:10; Phi 2:3; Jam 2:2-4; Jo3 1:9
Geneva 1599
11:43 (12) Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.
(12) Hypocrisy and ambition are commonly joined together.
John Gill
11:43 Woe unto you Pharisees, for ye love the uppermost seats in the synagogues,.... And also the uppermost rooms at feasts, Mt 23:6
and greetings in the market; See Gill on Mt 23:6 and See Gill on Mt 23:7.
Robert Jamieson, A. R. Fausset and David Brown
11:43 uppermost seats--(See on Lk 14:7-11).
greetings--(See on Mt 23:7-10).
11:4411:44: Վա՛յ ձեզ, զի էք դուք իբրեւ զգերեզմանս անյա՛յտս, եւ մարդիկ գնա՛ն ՚ի վերայ՝ եւ ո՛չ գիտեն։
44 Վա՜յ ձեզ, որ անյայտ գերեզմանների պէս էք. մարդիկ քայլում են նրանց վրայով եւ չգիտեն»:
44 Վա՜յ ձեզի, կեղծա՛ւոր դպիրներ ու փարիսեցիներ, որ անյայտ գերեզմաններու նման էք, որոնց վրայէն մարդիկ կը քալեն ու չեն գիտեր»։
Վա՜յ [84]ձեզ, զի էք դուք իբրեւ զգերեզմանս անյայտս, եւ մարդիկ գնան ի վերայ եւ ոչ գիտեն:

11:44: Վա՛յ ձեզ, զի էք դուք իբրեւ զգերեզմանս անյա՛յտս, եւ մարդիկ գնա՛ն ՚ի վերայ՝ եւ ո՛չ գիտեն։
44 Վա՜յ ձեզ, որ անյայտ գերեզմանների պէս էք. մարդիկ քայլում են նրանց վրայով եւ չգիտեն»:
44 Վա՜յ ձեզի, կեղծա՛ւոր դպիրներ ու փարիսեցիներ, որ անյայտ գերեզմաններու նման էք, որոնց վրայէն մարդիկ կը քալեն ու չեն գիտեր»։
zohrab-1805▾ eastern-1994▾ western am▾
11:4444: Горе вам, книжники и фарисеи, лицемеры, что вы--как гробы скрытые, над которыми люди ходят и не знают того.
11:44  οὐαὶ ὑμῖν, ὅτι ἐστὲ ὡς τὰ μνημεῖα τὰ ἄδηλα, καὶ οἱ ἄνθρωποι [οἱ] περιπατοῦντες ἐπάνω οὐκ οἴδασιν.
11:44. οὐαὶ (A-woe) ὑμῖν, (unto-ye,"ὅτι (to-which-a-one) ἐστὲ (ye-be) ὡς (as) τὰ (the-ones) μνημεῖα (rememberlets-of) τὰ (the-ones) ἄδηλα , ( un-distincted ,"καὶ (and) οἱ (the-ones) ἄνθρωποι (mankinds) οἱ (the-ones) περιπατοῦντες ( treading-about-unto ) ἐπάνω (upon-up-unto-which) οὐκ (not) οἴδασιν. (they-had-come-to-see)
11:44. vae vobis quia estis ut monumenta quae non parent et homines ambulantes supra nesciuntWoe to you, because you are as sepulchres that appear not: and men that walk over are not aware.
44. Woe unto you! for ye are as the tombs which appear not, and the men that walk over know it not.
11:44. Woe to you! For you are like graves that are not noticeable, so that men walk over them without realizing it.”
11:44. Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over [them] are not aware [of them].
Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over [them] are not aware:

44: Горе вам, книжники и фарисеи, лицемеры, что вы--как гробы скрытые, над которыми люди ходят и не знают того.
11:44  οὐαὶ ὑμῖν, ὅτι ἐστὲ ὡς τὰ μνημεῖα τὰ ἄδηλα, καὶ οἱ ἄνθρωποι [οἱ] περιπατοῦντες ἐπάνω οὐκ οἴδασιν.
11:44. vae vobis quia estis ut monumenta quae non parent et homines ambulantes supra nesciunt
Woe to you, because you are as sepulchres that appear not: and men that walk over are not aware.
11:44. Woe to you! For you are like graves that are not noticeable, so that men walk over them without realizing it.”
11:44. Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over [them] are not aware [of them].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44: (См. Мф XXIII, 27). Мысль сравнения, приводимого у ев. Луки несколько иная, чем у Матфея. Лука изображает фарисеев подобными гробам, не выкрашенным яркою желтою краскою, которая всем давала знать, что тут находится гробница с телом умершего человека. Видя это, прохожий сторонился, чтобы как-нибудь не задеть за гробницу и не оскверниться. И фарисея не узнаешь: по виду он - как и все другие люди, может быть, даже еще благочестивее других, так что люди легко могут поддаться его влиянию, очень пагубному для нравственной жизни человека.
Adam Clarke: Commentary on the Bible - 1831
11:44: Ye are as graves which appear not - In Mat 23:27, our Lord tells them that they exactly resembled white-washed tombs: they had no fairness but on the outside: (see the note there) but here he says they are like hidden tombs, graves which were not distinguished by any outward decorations, and were not elevated above the ground, so that those who walked over them did not consider what corruption was within; so they, under the veil of hypocrisy, covered their iniquities, so that those who had any intercourse or connection with them did not perceive what accomplished knaves they had to do with.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:44: for: Num 19:16; Psa 5:9; Hos 9:8; Mat 23:27, Mat 23:28; Act 23:3
Geneva 1599
11:44 (13) Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over [them] are not aware [of them].
(13) Hypocrites deceive men with an outward show.
John Gill
11:44 Woe unto you Scribes and Pharisees, hypocrites,.... As they are all along called by Matthew; though only here by Luke. The Vulgate Latin only reads, "woe unto you", leaving out all the rest: but the whole is retained in all the Oriental versions;
for ye are as graves which appear not; being covered with grass; "or which were not marked", as the Ethiopic version renders it; that is, were not whited or covered with lime, as some were, that they might be seen at a distance, and be known what they were; that so men might avoid going near them, and prevent their being defiled with them; See Gill on Mt 23:27.
and the men that walk over them
are not aware of them; and so are defiled by them. Christ compares the Pharisees, because of their hypocrisy, and secret iniquity, both to whited sepulchres, and to those that were not: to those that were, because, like them, they looked beautiful without, and righteous in the sight of men, and yet were inwardly full of all manner of pollution and sin; and to those that were not, because they did not appear to be what they were, and men were deceived by them; and under specious pretences to religion and holiness, were by their corrupt doctrines and practices unawares drawn into the commission of sin. Regard may not only be had to graves covered with grass, or not marked with lime, by which they might be known; but also to what the Jews call, , "the grave of the abyss" (z); a grave that is not known no more than if it was in the bottomless pit: so uncleanness by touching a dead body, which a man is not conscious of, is called the uncleanness of the abyss, or an unknown one (a).
(z) Misn Parah. c. 3. sect. 2. Maimon. Hilch. Parah. c. 3. sect. (a) Maimon. in Misn. Nazir, c. 9. sect. 2. & Pesach. c. 7. sect. 7.
John Wesley
11:44 For ye are as graves which appear not - Probably in speaking this our Lord fixed his eyes on the scribes. As graves which appear not, being overgrown with grass, so that men are not aware, till they stumble upon them, and either hurt themselves, or at least are defiled by touching them. On another occasion Christ compared them to whited sepulchres, fair without, but foul within; Mt 23:27.
Robert Jamieson, A. R. Fausset and David Brown
11:44 appear not, &c.--As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted from coming in contact with such corrupt characters. (See Ps 5:9; Rom 3:13; a different illustration from Mt 23:27).
11:4511:45: Պատասխանի ետ ոմն յօրինականացն՝ եւ ասէ ցնա. Վա՛րդապետ՝ զայդ բանս ասելով, եւ զմե՛զ թշնամանես[1276]։ [1276] Ոմանք. Ետ մի ոմն յօրինա՛՛... զայդ բանդ ասելով։
45 Օրէնսգէտներից մէկը պատասխանեց եւ ասաց նրան. «Վարդապե՛տ, այդ բաներն ասելով՝ մեզ էլ ես նախատում»:
45 Օրինականներէն մէկը պատասխան տալով՝ ըսաւ անոր. «Վա՛րդապետ, այդ խօսքերը ըսելով՝ մեզ ալ վար կը զարնես»։
Պատասխանի ետ ոմն յօրինականացն եւ ասէ ցնա. Վարդապետ, զայդ բանս ասելով եւ զմեզ թշնամանես:

11:45: Պատասխանի ետ ոմն յօրինականացն՝ եւ ասէ ցնա. Վա՛րդապետ՝ զայդ բանս ասելով, եւ զմե՛զ թշնամանես[1276]։
[1276] Ոմանք. Ետ մի ոմն յօրինա՛՛... զայդ բանդ ասելով։
45 Օրէնսգէտներից մէկը պատասխանեց եւ ասաց նրան. «Վարդապե՛տ, այդ բաներն ասելով՝ մեզ էլ ես նախատում»:
45 Օրինականներէն մէկը պատասխան տալով՝ ըսաւ անոր. «Վա՛րդապետ, այդ խօսքերը ըսելով՝ մեզ ալ վար կը զարնես»։
zohrab-1805▾ eastern-1994▾ western am▾
11:4545: На это некто из законников сказал Ему: Учитель! говоря это, Ты и нас обижаешь.
11:45  ἀποκριθεὶς δέ τις τῶν νομικῶν λέγει αὐτῶ, διδάσκαλε, ταῦτα λέγων καὶ ἡμᾶς ὑβρίζεις.
11:45. Ἀποκριθεὶς (Having-been-separated-off) δέ (moreover) τις (a-one) τῶν (of-the-ones) νομικῶν ( of-parcelee-belonged-of ) λέγει (it-fortheth) αὐτῷ (unto-it,"Διδάσκαλε, (Teaching-speaker,"ταῦτα (to-the-ones-these) λέγων (forthing) καὶ (and) ἡμᾶς (to-us) ὑβρίζεις. (thou-abuse-to)
11:45. respondens autem quidam ex legis peritis ait illi magister haec dicens etiam nobis contumeliam facisAnd one of the lawyers answering, saith to him: Master, in saying these things, thou reproachest us also.
45. And one of the lawyers answering saith unto him, Master, in saying this thou reproachest us also.
11:45. Then one of the experts in the law, in response, said to him, “Teacher, in saying these things, you bring an insult against us as well.”
11:45. Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.
Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also:

45: На это некто из законников сказал Ему: Учитель! говоря это, Ты и нас обижаешь.
11:45  ἀποκριθεὶς δέ τις τῶν νομικῶν λέγει αὐτῶ, διδάσκαλε, ταῦτα λέγων καὶ ἡμᾶς ὑβρίζεις.
11:45. respondens autem quidam ex legis peritis ait illi magister haec dicens etiam nobis contumeliam facis
And one of the lawyers answering, saith to him: Master, in saying these things, thou reproachest us also.
11:45. Then one of the experts in the law, in response, said to him, “Teacher, in saying these things, you bring an insult against us as well.”
11:45. Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45: Законник, видимо, не принадлежал открыто фарисейской партии, но, все, что Господь доселе говорил о фарисеях, относилось и к нему, потому что он сходился, как другие законники, с фарисеями во многом.
Adam Clarke: Commentary on the Bible - 1831
11:45: Thou reproachest us - He alone who searches the heart could unmask these hypocrites; and he did it so effectually that their own consciences acknowledged the guilt, and re-echoed their own reproach.
Albert Barnes: Notes on the Bible - 1834
11:45: Lawyers - Men learned in the law; but it is not known in what way the lawyers differed from the "scribes," or whether they were Pharisees or Sadducees.
Thus saying, thou ... - He felt that the remarks of Jesus about loving the chief seats, etc., applied to them as well as to the Pharisees. His conscience told him that if "they" were to blame, "he" was also, and he therefore applied the discourse to himself.
Reproachest - Accusest. Dost calumniate or blame us, for we do the same things. Sinners often consider "faithfulness" as "reproach" - they know not how to separate them. Jesus did "not" reproach or abuse them. He dealt faithfully with them; reproved them; told them the unvarnished truth. Such faithfulness is rare; but when it "is" used, we must expect that people will flinch, perhaps be enraged. Though their consciences tell them they are "guilty," still they will consider it as abuse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:45: thou: Kg1 22:8; Jer 6:10, Jer 20:8; Amo 7:10-13; Joh 7:7, Joh 7:48, Joh 9:40
Geneva 1599
11:45 (14) Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.
(14) Hypocrites are very severe against other men, but think that all things are lawful for themselves.
John Gill
11:45 Then answered one of the lawyers,.... Or Scribes, as the Syriac and Persic versions read: and so the Ethiopic version calls him, "a Scribe of the city": the Scribes and lawyers were the same sort of persons who were interpreters of the law, and equally tenacious of the traditions of the elders Christ had referred to, as the Pharisees, and in general were Pharisees; though some of them might be of the sect of the Sadducees. This man observing that Christ, in his last words, joined the Scribes and Pharisees together, and charged them both with hypocrisy, and pronounced a woe upon them, was very uneasy at it:
and saith unto him, master, thus saying, thou reproachest us also; us lawyers, or Scribes also; both by mentioning their names, and accusing the Pharisees of the same things, which they must be conscious to themselves they were equally guilty of; so that if the one were criminal, the others were also. The Ethiopic version reads by way of interrogation, "what thou sayest, does it not injure us?"
John Wesley
11:45 One of the lawyers - That is scribes; expounders of the law.
11:4611:46: Եւ նա՝ ասէ. Եւ ձե՛զ վա՛յ օրինականացդ. զի բառնայք մարդկան բեռինս դժուարակիրս, եւ դուք մատամբ միով ՚ի բեռինսն ո՛չ մերձենայք։
46 Եւ նա ասաց. «Վա՜յ ձե՛զ եւս, օրէնսգէտնե՛ր, որ մարդկանց դժուարակիր բեռներ էք բարձում, բայց դուք ինքներդ մէկ մատով իսկ բեռներին չէք դիպչում:
46 Անիկա ըսաւ. «Ձեզի ալ վա՜յ օրինականներուդ, որ տանելու դժուար բեռներ կը բեռցնէք մարդոց ու դուք ձեր մէկ մատով այն բեռներուն չէք դպչիր։
Եւ նա` ասէ. Եւ ձեզ վա՜յ օրինականացդ, զի բառնայք մարդկան բեռինս դժուարակիրս, եւ դուք մատամբ միով ի բեռինսն ոչ մերձենայք:

11:46: Եւ նա՝ ասէ. Եւ ձե՛զ վա՛յ օրինականացդ. զի բառնայք մարդկան բեռինս դժուարակիրս, եւ դուք մատամբ միով ՚ի բեռինսն ո՛չ մերձենայք։
46 Եւ նա ասաց. «Վա՜յ ձե՛զ եւս, օրէնսգէտնե՛ր, որ մարդկանց դժուարակիր բեռներ էք բարձում, բայց դուք ինքներդ մէկ մատով իսկ բեռներին չէք դիպչում:
46 Անիկա ըսաւ. «Ձեզի ալ վա՜յ օրինականներուդ, որ տանելու դժուար բեռներ կը բեռցնէք մարդոց ու դուք ձեր մէկ մատով այն բեռներուն չէք դպչիր։
zohrab-1805▾ eastern-1994▾ western am▾
11:4646: Но Он сказал: и вам, законникам, горе, что налагаете на людей бремена неудобоносимые, а сами и одним перстом своим не дотрагиваетесь до них.
11:46  ὁ δὲ εἶπεν, καὶ ὑμῖν τοῖς νομικοῖς οὐαί, ὅτι φορτίζετε τοὺς ἀνθρώπους φορτία δυσβάστακτα, καὶ αὐτοὶ ἑνὶ τῶν δακτύλων ὑμῶν οὐ προσψαύετε τοῖς φορτίοις.
11:46. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said,"Καὶ (And) ὑμῖν (unto-ye) τοῖς (unto-the-ones) νομικοῖς ( unto-parcelee-belonged-of ) οὐαί, (a-woe,"ὅτι (to-which-a-one) φορτίζετε (ye-bearee-to) τοὺς (to-the-ones) ἀνθρώπους (to-mankinds) φορτία (to-beareelets) δυσβάστακτα , ( to-onerously-carried ,"καὶ (and) αὐτοὶ (them) ἑνὶ (unto-one) τῶν (of-the-ones) δακτύλων (of-fingers) ὑμῶν (of-ye) οὐ (not) προσψαύετε (ye-touch-toward) τοῖς (unto-the-ones) φορτίοις. (unto-beareelets)
11:46. at ille ait et vobis legis peritis vae quia oneratis homines oneribus quae portari non possunt et ipsi uno digito vestro non tangitis sarcinasBut he said: Woe to you lawyers also, because you load men with burdens which they cannot bear and you yourselves touch not the packs with one of your fingers.
46. And he said, Woe unto you lawyers also! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.
11:46. So he said: “And woe to you experts in the law! For you weigh men down with burdens which they are not able to bear, but you yourselves do not touch the weight with even one of your fingers.
11:46. And he said, Woe unto you also, [ye] lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.
And he said, Woe unto you also, [ye] lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers:

46: Но Он сказал: и вам, законникам, горе, что налагаете на людей бремена неудобоносимые, а сами и одним перстом своим не дотрагиваетесь до них.
11:46  ὁ δὲ εἶπεν, καὶ ὑμῖν τοῖς νομικοῖς οὐαί, ὅτι φορτίζετε τοὺς ἀνθρώπους φορτία δυσβάστακτα, καὶ αὐτοὶ ἑνὶ τῶν δακτύλων ὑμῶν οὐ προσψαύετε τοῖς φορτίοις.
11:46. at ille ait et vobis legis peritis vae quia oneratis homines oneribus quae portari non possunt et ipsi uno digito vestro non tangitis sarcinas
But he said: Woe to you lawyers also, because you load men with burdens which they cannot bear and you yourselves touch not the packs with one of your fingers.
11:46. So he said: “And woe to you experts in the law! For you weigh men down with burdens which they are not able to bear, but you yourselves do not touch the weight with even one of your fingers.
11:46. And he said, Woe unto you also, [ye] lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46: См. Мф XXIII, 4.
Adam Clarke: Commentary on the Bible - 1831
11:46: Ye lade men with burdens - By insisting on the observance of the traditions of the elders, to which it appears, by the way, they paid no great attention themselves. See on Mat 23:4 (note).
Albert Barnes: Notes on the Bible - 1834
11:46: See the notes at Mat 23:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:46: Woe: Isa 10:1; Mat 23:2-4; Gal 6:13
ye yourselves: Isa 58:6
John Gill
11:46 And he said, woe unto you also, ye lawyers,.... Christ was so far from calling back what he had said or suggested, that he repeats and confirms it, and more particularly names them, and enlarges on their evil practices:
for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers;, Mt 23:4.
Robert Jamieson, A. R. Fausset and David Brown
11:46 burdens grievous, &c.--referring not so much to the irksomeness of the legal rites (though they were irksome, Acts 15:10), as to the heartless rigor with which they were enforced, and by men of shameless inconsistency.
11:4711:47: Վա՛յ ձեզ՝ զի շինէք զշիրիմս մարգարէիցն. եւ հարքն ձեր սպանի՛ն զնոսա։
47 Վա՜յ ձեզ, որ մարգարէներին շիրիմներ էք շինում, իսկ ձեր հայրերը նրանց սպանեցին:
47 Վա՜յ ձեզի, որ մարգարէներուն գերեզմաններ կը շինէք, մինչդեռ ձեր հայրերը սպաննեցին զանոնք։
Վա՜յ ձեզ, զի շինէք զշիրիմս մարգարէիցն, եւ հարքն ձեր սպանին զնոսա:

11:47: Վա՛յ ձեզ՝ զի շինէք զշիրիմս մարգարէիցն. եւ հարքն ձեր սպանի՛ն զնոսա։
47 Վա՜յ ձեզ, որ մարգարէներին շիրիմներ էք շինում, իսկ ձեր հայրերը նրանց սպանեցին:
47 Վա՜յ ձեզի, որ մարգարէներուն գերեզմաններ կը շինէք, մինչդեռ ձեր հայրերը սպաննեցին զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
11:4747: Горе вам, что строите гробницы пророкам, которых избили отцы ваши:
11:47  οὐαὶ ὑμῖν, ὅτι οἰκοδομεῖτε τὰ μνημεῖα τῶν προφητῶν, οἱ δὲ πατέρες ὑμῶν ἀπέκτειναν αὐτούς.
11:47. οὐαὶ (A-woe) ὑμῖν, (unto-ye,"ὅτι (to-which-a-one) οἰκοδομεῖτε (ye-house-build-unto) τὰ (to-the-ones) μνημεῖα (to-rememberlets-of) τῶν (of-the-ones) προφητῶν (of-declarers-before,"οἱ (the-ones) δὲ (moreover) πατέρες (fathers) ὑμῶν (of-ye) ἀπέκτειναν (they-killed-off) αὐτούς. (to-them)
11:47. vae vobis quia aedificatis monumenta prophetarum patres autem vestri occiderunt illosWoe to you who build the monuments of the prophets: and your fathers killed them.
47. Woe unto you! for ye build the tombs of the prophets, and your fathers killed them.
11:47. Woe to you, who build the tombs of the prophets, while it is your fathers who killed them!
11:47. Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them.
Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them:

47: Горе вам, что строите гробницы пророкам, которых избили отцы ваши:
11:47  οὐαὶ ὑμῖν, ὅτι οἰκοδομεῖτε τὰ μνημεῖα τῶν προφητῶν, οἱ δὲ πατέρες ὑμῶν ἀπέκτειναν αὐτούς.
11:47. vae vobis quia aedificatis monumenta prophetarum patres autem vestri occiderunt illos
Woe to you who build the monuments of the prophets: and your fathers killed them.
11:47. Woe to you, who build the tombs of the prophets, while it is your fathers who killed them!
11:47. Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
47: См. Мф XXIII, 29: и сл.
Adam Clarke: Commentary on the Bible - 1831
11:47: Ye build the sepulchres - That is, ye rebuild and beautify them. See on Mat 23:29 (note).
Albert Barnes: Notes on the Bible - 1834
11:47: See the notes at Mat 23:29-36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:47: for: Mat 23:29-33; Act 7:51; Th1 2:15
Geneva 1599
11:47 (15) Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them.
(15) Hypocrites honour those saints when they are dead whom they persecute most cruelly when they are alive.
John Gill
11:47 Woe unto you,.... Meaning particularly the lawyers or Scribes, together with the Pharisees, and even the whole body of the people, who in general were of the cast and complexion here described:
for ye build the sepulchres of the prophets; See Gill on Mt 23:29.
and your fathers killed them; the prophets; "or whom your fathers killed", as read the Syriac, Arabic, and Persic versions; the one put them to death, and the other erected stately monuments over them, or adorned them; and yet both had the same malignant spirit against the faithful servants and messengers of God; and which showed their great hypocrisy.
Robert Jamieson, A. R. Fausset and David Brown
11:47 ye build, &c.--Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets," while all the time they "were witnesses to themselves that they were the children of them that killed the prophets" (Mt 23:29-30); convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent.
11:4811:48: Ապա ուրեմն վկայէ՛ք, եթէ կամակիցք էք գործոց հարցն ձերոց. զի նոքա կոտորեցին զնոսա, եւ դուք զգերեզմանս նոցա շինէք[1277]։ [1277] Ոմանք. Կոտորեցին զմարգարէսն, եւ դուք։
48 Դրանով իսկ դուք վկայում էք, թէ կամակից էք ձեր հայրերի գործերին, որովհետեւ նրանք կոտորեցին մարգարէներին, իսկ դուք նրանց գերեզմաններ էք շինում:
48 Ուրեմն կը վկայէք եւ հաւանութիւն կու տաք ձեր հայրերուն ըրածներուն. վասն զի իրենք սպաննեցին զանոնք ու դուք անոնց գերեզմաններ կը շինէք։
Ապա ուրեմն [85]վկայէք եթէ կամակիցք էք`` գործոց հարցն ձերոց. զի նոքա կոտորեցին զնոսա, եւ դուք զգերեզմանս նոցա շինէք:

11:48: Ապա ուրեմն վկայէ՛ք, եթէ կամակիցք էք գործոց հարցն ձերոց. զի նոքա կոտորեցին զնոսա, եւ դուք զգերեզմանս նոցա շինէք[1277]։
[1277] Ոմանք. Կոտորեցին զմարգարէսն, եւ դուք։
48 Դրանով իսկ դուք վկայում էք, թէ կամակից էք ձեր հայրերի գործերին, որովհետեւ նրանք կոտորեցին մարգարէներին, իսկ դուք նրանց գերեզմաններ էք շինում:
48 Ուրեմն կը վկայէք եւ հաւանութիւն կու տաք ձեր հայրերուն ըրածներուն. վասն զի իրենք սպաննեցին զանոնք ու դուք անոնց գերեզմաններ կը շինէք։
zohrab-1805▾ eastern-1994▾ western am▾
11:4848: сим вы свидетельствуете о делах отцов ваших и соглашаетесь с ними, ибо они избили пророков, а вы строите им гробницы.
11:48  ἄρα μάρτυρές ἐστε καὶ συνευδοκεῖτε τοῖς ἔργοις τῶν πατέρων ὑμῶν, ὅτι αὐτοὶ μὲν ἀπέκτειναν αὐτοὺς ὑμεῖς δὲ οἰκοδομεῖτε.
11:48. ἄρα (Thus) μάρτυρές (witnesses) ἐστε (ye-be) καὶ (and) συνευδοκεῖτε (ye-goodly-think-together-unto) τοῖς (unto-the-ones) ἔργοις (unto-works) τῶν (of-the-ones) πατέρων (of-fathers) ὑμῶν, (of-ye,"ὅτι (to-which-a-one) αὐτοὶ (them) μὲν (indeed) ἀπέκτειναν (they-killed-off) αὐτοὺς (to-them,"ὑμεῖς (ye) δὲ (moreover) οἰκοδομεῖτε. (ye-house-build-unto)
11:48. profecto testificamini quod consentitis operibus patrum vestrorum quoniam quidem ipsi eos occiderunt vos autem aedificatis eorum sepulchraTruly you bear witness that you consent to the doings of your fathers. For they indeed killed them: and you build their sepulchres.
48. So ye are witnesses and consent unto the works of your fathers: for they killed them, and ye build .
11:48. Clearly, you are testifying that you consent to the actions of your fathers, because even though they killed them, you build their sepulchers.
11:48. Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.
Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres:

48: сим вы свидетельствуете о делах отцов ваших и соглашаетесь с ними, ибо они избили пророков, а вы строите им гробницы.
11:48  ἄρα μάρτυρές ἐστε καὶ συνευδοκεῖτε τοῖς ἔργοις τῶν πατέρων ὑμῶν, ὅτι αὐτοὶ μὲν ἀπέκτειναν αὐτοὺς ὑμεῖς δὲ οἰκοδομεῖτε.
11:48. profecto testificamini quod consentitis operibus patrum vestrorum quoniam quidem ipsi eos occiderunt vos autem aedificatis eorum sepulchra
Truly you bear witness that you consent to the doings of your fathers. For they indeed killed them: and you build their sepulchres.
11:48. Clearly, you are testifying that you consent to the actions of your fathers, because even though they killed them, you build their sepulchers.
11:48. Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48: А вы строите им гробницы. Обычное толкование этого места такое: строя гробницы или, вернее, поддерживая их, иудеи этим самым одобряют и те убийства пророков, какие совершены были в древности их предками. Но нельзя не сознаться, что такое толкование довольно неестественно. Поэтому лучше принять мысль Штира, что Господь здесь вовсе не признает поддерживание гробниц пророческих делом дурным, а говорит только, что современные Ему евреи не далеко ушли в отношении к пророкам и их учению от своих предков. Те не слушали пророков и даже умерщвляли их - конечно, иногда, - а эти ограничивают свое отношение к пророкам только тем, что строят им памятники - слов же их не исполняют...
Adam Clarke: Commentary on the Bible - 1831
11:48: Truly ye bear witness - Ye acknowledge that those of old who killed the prophets were your fathers, and ye are about to show, by your conduct towards me and my apostles, that ye are not degenerated, that ye are as capable of murdering a prophet now, as they were of old.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:48: ye bear: Jos 24:22; Job 15:6; Psa 64:8; Eze 18:19
for: Ch2 36:16; Mat 21:35-38; Heb 11:35-38; Jam 5:10
Geneva 1599
11:48 Truly (k) ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.
(k) When you persecute God's servants like mad men, even as your fathers did, though you try and cover it with a pretence of godliness, yet nonetheless, by beautifying the sepulchres of the prophets, what else are you doing but glorying in your father's cruelty, and setting up monuments (as it were) in glory and triumph of it?
John Gill
11:48 Truly ye bear witness, that ye allow the deeds of your fathers,.... Or "ye bear witness, and ye allow"; that is, they both witnessed that their fathers killed the prophets, and they consented to what they did, and approved of their actions:
for they indeed killed them; it must be owned, and not their sons:
and ye build their sepulchres; which was a bearing and keeping up a testimony against them, and a continuing a remembrance of their crimes; and which looked as though they approved of them, or otherwise they should have been content to have the prophets lie buried in silence, and not erected stately monuments over them, which seemed to be raised more for the honour of those that put them to death, than of the prophets themselves. Or, whereas they did this under specious pretences of disliking their fathers' sins, which yet secretly they loved, and were of the same wicked disposition against the ministers of the word, and which they would quickly show; this discovered their hypocrisy, and confirmed the character Christ had before given of them; for it follows,
John Wesley
11:48 Whom they killed, ye build their sepulchres - Just like them pretending great reverence for the ancient prophets, while ye destroy those whom God sends to yourselves. Ye therefore bear witness by this deep hypocrisy that ye are of the very same spirit with them.
11:4911:49: Վասն այսորիկ իմաստութիւնն Աստուծոյ ասաց. Առաքեցի՛ց ՚ի նոսա մարգարէ՛ս եւ առաքեալս, եւ ՚ի նոցանէ սպանանիցե՛ն եւ հալածիցեն[1278]։ [1278] Ոմանք. Վասն այնորիկ եւ իմաստութիւնն։
49 Դրա համար Աստծու իմաստութիւնն ասաց. նրանց մէջ մարգարէներ եւ առաքեալներ կ’ուղարկեմ, եւ նրանցից ոմանց պիտի սպանեն եւ հալածեն,
49 Անոր համար ալ Աստուծոյ իմաստութիւնը ըսաւ. ‘Պիտի ղրկեմ անոնց մարգարէներ ու առաքեալներ։ Անոնցմէ ոմանքը պիտի սպաննեն ու ոմանքը հալածեն,
Վասն այնորիկ իմաստութիւնն Աստուծոյ ասաց. Առաքեցից ի նոսա մարգարէս եւ առաքեալս, եւ ի նոցանէ սպանանիցեն եւ հալածիցեն:

11:49: Վասն այսորիկ իմաստութիւնն Աստուծոյ ասաց. Առաքեցի՛ց ՚ի նոսա մարգարէ՛ս եւ առաքեալս, եւ ՚ի նոցանէ սպանանիցե՛ն եւ հալածիցեն[1278]։
[1278] Ոմանք. Վասն այնորիկ եւ իմաստութիւնն։
49 Դրա համար Աստծու իմաստութիւնն ասաց. նրանց մէջ մարգարէներ եւ առաքեալներ կ’ուղարկեմ, եւ նրանցից ոմանց պիտի սպանեն եւ հալածեն,
49 Անոր համար ալ Աստուծոյ իմաստութիւնը ըսաւ. ‘Պիտի ղրկեմ անոնց մարգարէներ ու առաքեալներ։ Անոնցմէ ոմանքը պիտի սպաննեն ու ոմանքը հալածեն,
zohrab-1805▾ eastern-1994▾ western am▾
11:4949: Потому и премудрость Божия сказала: пошлю к ним пророков и Апостолов, и из них одних убьют, а других изгонят,
11:49  διὰ τοῦτο καὶ ἡ σοφία τοῦ θεοῦ εἶπεν, ἀποστελῶ εἰς αὐτοὺς προφήτας καὶ ἀποστόλους, καὶ ἐξ αὐτῶν ἀποκτενοῦσιν καὶ διώξουσιν,
11:49. διὰ (Through) τοῦτο (to-the-one-this) καὶ (and) ἡ (the-one) σοφία (a-wisdoming-unto) τοῦ (of-the-one) θεοῦ (of-a-Deity) εἶπεν (it-had-said,"Ἀποστελῶ (I-shall-set-off) εἰς (into) αὐτοὺς (to-them) προφήτας (to-declarers-before) καὶ (and) ἀποστόλους, (to-setees-off) καὶ (and) ἐξ (out) αὐτῶν (of-them) ἀποκτενοῦσιν (they-shall-kill-off) καὶ (and) διώξουσιν, (they-shall-pursue,"
11:49. propterea et sapientia Dei dixit mittam ad illos prophetas et apostolos et ex illis occident et persequenturFor this cause also the wisdom of God said: I will send to them prophets and apostles: and some of them they will kill and persecute.
49. Therefore also said the wisdom of God, I will send unto them prophets and apostles; and of them they shall kill and persecute;
11:49. Because of this also, the wisdom of God said: I will send to them Prophets and Apostles, and some of these they will kill or persecute,
11:49. Therefore also said the wisdom of God, I will send them prophets and apostles, and [some] of them they shall slay and persecute:
Therefore also said the wisdom of God, I will send them prophets and apostles, and [some] of them they shall slay and persecute:

49: Потому и премудрость Божия сказала: пошлю к ним пророков и Апостолов, и из них одних убьют, а других изгонят,
11:49  διὰ τοῦτο καὶ ἡ σοφία τοῦ θεοῦ εἶπεν, ἀποστελῶ εἰς αὐτοὺς προφήτας καὶ ἀποστόλους, καὶ ἐξ αὐτῶν ἀποκτενοῦσιν καὶ διώξουσιν,
11:49. propterea et sapientia Dei dixit mittam ad illos prophetas et apostolos et ex illis occident et persequentur
For this cause also the wisdom of God said: I will send to them prophets and apostles: and some of them they will kill and persecute.
11:49. Because of this also, the wisdom of God said: I will send to them Prophets and Apostles, and some of these they will kill or persecute,
11:49. Therefore also said the wisdom of God, I will send them prophets and apostles, and [some] of them they shall slay and persecute:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
49: Потому, - т. е. из-за этого вашего согласия с вашими отцами-убийцами пророков. - Премудрость Божия... Это не цитата из Ветхого Завета, так как такого места нет в Ветхом Завете, ни собственное, ранее сказанное, изречение Христа. Можно думать, что Христос разумеет здесь Бога, Который послал в Ветхом Завете пророков, а в Новом - апостолов. У Матфея, по-видимому, Христос говорит о Самом Себе (ХХIII, 34).
Adam Clarke: Commentary on the Bible - 1831
11:49: The wisdom of God - These seem to be Luke's words, and to mean that Jesus, the wisdom of God, (as he is called, Co1 1:24), added the words which follow here, on that occasion: and this interpretation of the words is agreeable to that of Matthew, who makes Jesus speak in his own person: Wherefore behold, I send you prophets, etc., Mat 23:34. See the note there, and see Bishop Pearce.
Albert Barnes: Notes on the Bible - 1834
11:49
The wisdom of God - By the "wisdom of God," here, is undoubtedly meant the Saviour himself. What he immediately says is not written in the Old Testament. Jesus is called "the word of God" Joh 1:1, because he is the medium by which God "speaks" or makes his will known. He is called "the wisdom of God," because by him God makes his wisdom known in creation (Col 1:13-18 and in redemption Co1 1:30. Many have also thought that the Messiah was referred to in the Pro 8:1 of Proverbs, under the name of Wisdom.
I will send ... - See Luk 10:3; Mat 10:16.
Shall slay ... - Compare Joh 16:2; Act 7:52, Act 7:59; Jam 5:10; Act 12:2; Act 22:19; Co2 11:24-25; Ch2 36:15-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:49: the wisdom: Probably by the Wisdom of God we are to understand the λογος [Strong's G3056], or Word of God, that is, our Lord himself; this being a dignified and oriental mode of expression for I say, as it is in the parallel passage. Pro 1:2-6, Pro 8:1-12, Pro 9:1-3; Co1 1:30; Col 2:3
I will: Luk 24:47; Mat 23:34; Act 1:8; Eph 4:11
and some: Luk 21:16, Luk 21:17; Mat 22:6; Joh 16:2; Act 7:57-60, Act 8:1, Act 8:3, Act 9:1, Act 9:2, Act 12:1, Act 12:2, Act 22:4, Act 22:5; Act 22:20, Act 26:10, Act 26:11; Co2 11:24, Co2 11:25
Geneva 1599
11:49 Therefore also said the wisdom of God, I will send them prophets and apostles, and [some] of them they shall slay and (l) persecute:
(l) They will so vex them and trouble them, that at length they will banish them.
John Gill
11:49 Therefore also said the wisdom of God,..... The Syriac version only reads "wisdom"; by which seems to be meant not the perfection of God's wisdom: though it is usual with the Jews to represent the divine perfections as speaking, as the justice and mercy of God. They say (b), that
"when the holy blessed God sought to make Hezekiah the Messiah, and Sennacherib, Gog, and Magog, , "the property of judgment", or "justice, said" before the holy, blessed God, Lord of the world, &c.''
and so the sense may be here, that the infinite wisdom of God said within himself, determined in his own breast, to do what follows. But I rather think that Christ is intended, who, as God, is the essential wisdom of God; and, as man and mediator, has the spirit of wisdom resting on him, and the treasures of wisdom and knowledge hid in him; since this is said by Christ, Mt 23:34 though the words here seem to be the words of the evangelist relating what Christ had said. Some have thought, that some book, under the name of "The Wisdom of God", is here cited, which had in it the following words,
I will send them prophets and apostles; which, in Matthew, are called prophets, wise men, and Scribes; and by whom are meant the apostles of Christ, and the ministers of the Gospel. The Persic version reads, "lo, I send to you", as in Mt 23:34,
and some of them they shall slay and persecute; some of them they shall put to death, and others they shall persecute from one place to another; See Gill on Mt 23:34.
(b) T. Bab. Sanhedrin, fol. 94. 1. Vid. Targum in Eccl. x. 8. & in Lam. i. 1. & ii. 20.
John Wesley
11:49 The wisdom of God, agreeably to this, hath said - In many places of Scripture, though not in these very words, I will send them prophets - Chiefly under the Old Testament: and apostles - Under the New. Mt 23:34.
Robert Jamieson, A. R. Fausset and David Brown
11:49 said the wisdom, &c.--a remarkable variation of the words in Mt 23:34, "Behold I SEND." As there seems plainly an allusion to ancient warnings of what God would do with so incorrigible a people, so here Christ, stepping majestically into the place of God, so to speak, says, "Now I am going to carry all that out." Could this be other than the Lord of Israel in the flesh?
11:5011:50: Զի խնդրեսցի՛ արիւն ամենայն մարգարէից՝ հեղեալ իսկզբանէ աշխարհի՝ յազգէ յայսմանէ[1279]. [1279] Ոմանք. Յազգէ յայդմանէ։
50 որպէսզի այդ սերնդից պահանջուի արիւնը բոլոր մարգարէների՝ թափուած աշխարհի սկզբից՝
50 Որպէս զի աշխարհի սկիզբէն ի վեր թափուած բոլոր մարգարէներուն արիւնը այս ազգէն պահանջուի։
Զի խնդրեսցի արիւն ամենայն մարգարէից հեղեալ ի սկզբանէ աշխարհի` յազգէդ յայդմանէ:

11:50: Զի խնդրեսցի՛ արիւն ամենայն մարգարէից՝ հեղեալ իսկզբանէ աշխարհի՝ յազգէ յայսմանէ[1279].
[1279] Ոմանք. Յազգէ յայդմանէ։
50 որպէսզի այդ սերնդից պահանջուի արիւնը բոլոր մարգարէների՝ թափուած աշխարհի սկզբից՝
50 Որպէս զի աշխարհի սկիզբէն ի վեր թափուած բոլոր մարգարէներուն արիւնը այս ազգէն պահանջուի։
zohrab-1805▾ eastern-1994▾ western am▾
11:5050: да взыщется от рода сего кровь всех пророков, пролитая от создания мира,
11:50  ἵνα ἐκζητηθῇ τὸ αἷμα πάντων τῶν προφητῶν τὸ ἐκκεχυμένον ἀπὸ καταβολῆς κόσμου ἀπὸ τῆς γενεᾶς ταύτης,
11:50. ἵνα (so) ἐκζητηθῇ (it-might-have-been-sought-out-unto) τὸ (the-one) αἷμα (a-blood) πάντων ( of-all ) τῶν (of-the-ones) προφητῶν (of-declarers-before) τὸ (the-one) ἐκκεχυμένον (having-had-come-to-be-poured-out) ἀπὸ (off) καταβολῆς (of-a-casting-down) κόσμου (of-a-configuration) ἀπὸ (off) τῆς (of-the-one) γενεᾶς (of-a-generation) ταύτης, (of-the-one-this,"
11:50. ut inquiratur sanguis omnium prophetarum qui effusus est a constitutione mundi a generatione istaThat the blood of all the prophets which was shed from the foundation of the world may be required of this generation,
50. that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;
11:50. so that the blood of all the Prophets, which has been shed since the foundation of the world, may be charged against this generation:
11:50. That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;
That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation:

50: да взыщется от рода сего кровь всех пророков, пролитая от создания мира,
11:50  ἵνα ἐκζητηθῇ τὸ αἷμα πάντων τῶν προφητῶν τὸ ἐκκεχυμένον ἀπὸ καταβολῆς κόσμου ἀπὸ τῆς γενεᾶς ταύτης,
11:50. ut inquiratur sanguis omnium prophetarum qui effusus est a constitutione mundi a generatione ista
That the blood of all the prophets which was shed from the foundation of the world may be required of this generation,
11:50. so that the blood of all the Prophets, which has been shed since the foundation of the world, may be charged against this generation:
11:50. That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
50-51: См. Mф ССIII, 35.
Adam Clarke: Commentary on the Bible - 1831
11:50: That the blood - That the particle ινα may be translated so that, pointing out the event only, not the design or intention, Bishop Pearce has well shown in his note on this place, where he refers to a like use of the word in Luk 9:45; Luk 14:10; Joh 10:17; Rom 5:20; Rom 11:11; Co1 1:15, Co1 1:31, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:50: the blood: Gen 9:5, Gen 9:6; Num 35:33; Kg2 24:4; Psa 9:12; Isa 26:21; Rev 18:20-24
may: Exo 20:5; Jer 7:29, Jer 51:56
Geneva 1599
11:50 That the blood of all the prophets, which was (m) shed from the foundation of the world, may be required of this generation;
(m) That you may be called to give an account for it, yea, and be punished for the shedding of that blood of the prophets.
John Gill
11:50 That the blood of all the prophets,.... The same with "all the righteous blood", or the blood of all the righteous men, in Mt 23:35,
which was shed from the foundation of the world: for there were prophets from the beginning, which prophesied of Christ, Lk 1:70 and whose blood was shed very early; for Abel, the son of the first man, and who was the first whose blood was shed, was not only a righteous man, but a prophet; for by the sacrifice which he offered up, he gave a prophetical hint of the sacrifice of Christ, in that he spoke beforehand of it, as being dead he yet speaks: and now the Lord was about to send apostolical prophets, whom the Jews would slay, and he would suffer them to slay, that so the blood of all the former ones,
may be required of this generation; and they be punished for it: just as in Babylon will be found, when God makes inquisition for blood, as he sooner or later always does, the blood of the prophets and saints, and of all that are slain upon earth, ever since Rome papal has been in power, Rev_ 18:24.
John Wesley
11:50 The blood of all shall be required of this generation - That is, shall be visibly and terribly punished upon it.
Robert Jamieson, A. R. Fausset and David Brown
11:50 all . . . required of this generation--As it was only in the last generation of them that "the iniquity of the Amorites was full" (Gen 15:16), and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and the whole collected vengeance of Heaven broke at once over its devoted head. In the first French Revolution the same awful principle was exemplified, and Christendom has not done with it yet.
prophets--in the New Testament sense (Mt 23:34; see 1Cor 12:28).
11:5111:51: յարենէն Աբելի մինչեւ յարիւնն Զաքարիայ կորուսելոյ ընդ սեղանն եւ ընդ տաճարն. այո՛ ասե՛մ ձեզ, խնդրեսցի՛ յազգէ՛ յայդմանէ[1280]։ [1280] Ոմանք. Մինչեւ ցարիւնն... ամէն ասեմ ձեզ. խնդրեսցի։
51 Աբէլի արիւնից մինչեւ արիւնը Զաքարիայի, որը կորստեան մատնուեց խորանի եւ տաճարի միջեւ. այո՛, ասում եմ ձեզ, պիտի պահանջուի՛ այդ սերնդից:
51 Աբէլին արիւնէն մինչեւ Զաքարիային արիւնը, որ սեղանին ու տաճարին մէջտեղ թափուեցաւ’. ճշմարիտ կ’ըսեմ ձեզի, այս ազգէն պիտի պահանջուի։
յարենէն Աբելի մինչեւ ցարիւնն Զաքարեայ կորուսելոյ ընդ սեղանն եւ ընդ տաճարն. այո, ասեմ ձեզ, խնդրեսցի յազգէդ յայդմանէ:

11:51: յարենէն Աբելի մինչեւ յարիւնն Զաքարիայ կորուսելոյ ընդ սեղանն եւ ընդ տաճարն. այո՛ ասե՛մ ձեզ, խնդրեսցի՛ յազգէ՛ յայդմանէ[1280]։
[1280] Ոմանք. Մինչեւ ցարիւնն... ամէն ասեմ ձեզ. խնդրեսցի։
51 Աբէլի արիւնից մինչեւ արիւնը Զաքարիայի, որը կորստեան մատնուեց խորանի եւ տաճարի միջեւ. այո՛, ասում եմ ձեզ, պիտի պահանջուի՛ այդ սերնդից:
51 Աբէլին արիւնէն մինչեւ Զաքարիային արիւնը, որ սեղանին ու տաճարին մէջտեղ թափուեցաւ’. ճշմարիտ կ’ըսեմ ձեզի, այս ազգէն պիտի պահանջուի։
zohrab-1805▾ eastern-1994▾ western am▾
11:5151: от крови Авеля до крови Захарии, убитого между жертвенником и храмом. Ей, говорю вам, взыщется от рода сего.
11:51  ἀπὸ αἵματος ἅβελ ἕως αἵματος ζαχαρίου τοῦ ἀπολομένου μεταξὺ τοῦ θυσιαστηρίου καὶ τοῦ οἴκου· ναί, λέγω ὑμῖν, ἐκζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης.
11:51. ἀπὸ (off) αἵματος (of-a-blood) Ἅβελ (of-an-Abel) ἕως (unto-if-which) αἵματος (of-a-blood) Ζαχαρίου (of-a-Zacharias) τοῦ (of-the-one) ἀπολομένου ( of-having-had-destructed-off ) μεταξὺ (with-together) τοῦ (of-the-one) θυσιαστηρίου (of-a-surgerlet) καὶ (and) τοῦ (of-the-one) οἴκου: (of-a-house) ναί, (Yea,"λέγω (I-forth) ὑμῖν, (unto-ye,"ἐκζητηθήσεται (it-shall-be-sought-out-unto) ἀπὸ (off) τῆς (of-the-one) γενεᾶς (of-a-generation) ταύτης. (of-the-one-this)
11:51. a sanguine Abel usque ad sanguinem Zacchariae qui periit inter altare et aedem ita dico vobis requiretur ab hac generationeFrom the blood of Abel unto the blood of Zacharias, who was slain between the altar and the temple. Yea I say to you: It shall be required of this generation.
51. from the blood of Abel unto the blood of Zachariah, who perished between the altar and the sanctuary: yea, I say unto you, it shall be required of this generation.
11:51. from the blood of Abel, even to the blood of Zachariah, who perished between the altar and the sanctuary. So I say to you: it will be required of this generation!
11:51. From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.
From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation:

51: от крови Авеля до крови Захарии, убитого между жертвенником и храмом. Ей, говорю вам, взыщется от рода сего.
11:51  ἀπὸ αἵματος ἅβελ ἕως αἵματος ζαχαρίου τοῦ ἀπολομένου μεταξὺ τοῦ θυσιαστηρίου καὶ τοῦ οἴκου· ναί, λέγω ὑμῖν, ἐκζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης.
11:51. a sanguine Abel usque ad sanguinem Zacchariae qui periit inter altare et aedem ita dico vobis requiretur ab hac generatione
From the blood of Abel unto the blood of Zacharias, who was slain between the altar and the temple. Yea I say to you: It shall be required of this generation.
11:51. from the blood of Abel, even to the blood of Zachariah, who perished between the altar and the sanctuary. So I say to you: it will be required of this generation!
11:51. From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:51: From the blood of Abel - See this subject explained at large on Mat 23:34 (note).
Required - Εκζητηθησεται may be translated either by the word visited or revenged, and the latter word evidently conveys the meaning of our Lord. They are here represented as having this blood among them; and it is intimated that God will come by and by to require it, and to inquire how it was shed, and to punish those who shed it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:51: the blood of Abel: Gen 4:8-11; Heb 11:4, Heb 12:24; Jo1 3:12
Zacharias: Ch2 24:20-22; Zac 1:1; Mat 23:35
It shall: Jer 7:28
John Gill
11:51 From the blood of Abel,.... "Righteous Abel", as in Mt 23:35 and so read the Arabic version here, and two manuscripts in the Bodleian library, and three of Stephens's copies; the Persic version renders it, "innocent Abel": he is mentioned because he was the first man that was slain, and he was slain because of his righteousness.
Unto the blood of Zacharias; in the Cambridge copy of Beza's, it is added, "the son of Barachias", as in Mt 23:35 and so the Arabic version, "the son of Barasciah"; who he was; see Gill on Mt 23:35.
which perished between the altar and the temple; or "the house", that is, the holy place: and the Ethiopic version renders it, "the holy house"; here he died, being slain by the Jews; see the note, as before.
Verily I say unto you, it shall be required of this generation; as it was at the time of the destruction of Jerusalem.
John Wesley
11:51 And so it was within forty years, in a most astonishing manner, by the dreadful destruction of the temple, the city, and the whole nation. Between the temple and the altar - In the court of the temple.
Robert Jamieson, A. R. Fausset and David Brown
11:51 blood of Zacharias--Probably the allusion is not to any recent murder, but to 2Chron 24:20-22, as the last recorded and most suitable case for illustration. And as Zacharias' last words were, "The Lord require it," so they are warned that "of that generation it should be required."
11:5211:52: Վա՛յ ձեզ օրինականացդ. զի թաքուցանէք զփականս գիտութեանն. դուք՝ ո՛չ մտանէք, եւ որ մտանելոցն են՝ արգելո՛ւք։
52 Վա՜յ ձեզ՝ օրէնսգէտների՛դ, որ թաքցնում էք գիտութեան բանալիները. դուք չէք մտնում եւ մտնողներին էլ արգելում էք»:
52 Վա՜յ ձեզի օրինականներուդ, որ գիտութեան բանալին վերցուցիք. դուք չմտաք եւ մտնողներն ալ արգիլեցիք»։
Վա՜յ ձեզ օրինականացդ, զի թաքուցանէք զփականս գիտութեանն. դուք ոչ մտանէք, եւ որ մտանելոցն են` արգելուք:

11:52: Վա՛յ ձեզ օրինականացդ. զի թաքուցանէք զփականս գիտութեանն. դուք՝ ո՛չ մտանէք, եւ որ մտանելոցն են՝ արգելո՛ւք։
52 Վա՜յ ձեզ՝ օրէնսգէտների՛դ, որ թաքցնում էք գիտութեան բանալիները. դուք չէք մտնում եւ մտնողներին էլ արգելում էք»:
52 Վա՜յ ձեզի օրինականներուդ, որ գիտութեան բանալին վերցուցիք. դուք չմտաք եւ մտնողներն ալ արգիլեցիք»։
zohrab-1805▾ eastern-1994▾ western am▾
11:5252: Горе вам, законникам, что вы взяли ключ разумения: сами не вошли, и входящим воспрепятствовали.
11:52  οὐαὶ ὑμῖν τοῖς νομικοῖς, ὅτι ἤρατε τὴν κλεῖδα τῆς γνώσεως· αὐτοὶ οὐκ εἰσήλθατε καὶ τοὺς εἰσερχομένους ἐκωλύσατε.
11:52. οὐαὶ (A-woe) ὑμῖν (unto-ye) τοῖς (unto-the-ones) νομικοῖς , ( unto-parcelee-belonged-of ,"ὅτι (to-which-a-one) ἤρατε (ye-lifted) τὴν (to-the-one) κλεῖδα (to-a-latch) τῆς (of-the-one) γνώσεως: (of-an-acquainting,"αὐτοὶ (them) οὐκ (not) εἰσήλθατε (ye-had-came-into) καὶ (and) τοὺς (to-the-ones) εἰσερχομένους ( to-coming-into ) ἐκωλύσατε. (ye-prevented)
11:52. vae vobis legis peritis quia tulistis clavem scientiae ipsi non introistis et eos qui introibant prohibuistisWoe to you lawyers, for you have taken away the key of knowledge. You yourselves have not entered in: and those that were entering in, you have hindered.
52. Woe unto you lawyers! for ye took away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.
11:52. Woe to you, experts in the law! For you have taken away the key of knowledge. You yourselves do not enter, and those who were entering, you would have prohibited.”
11:52. Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.
Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered:

52: Горе вам, законникам, что вы взяли ключ разумения: сами не вошли, и входящим воспрепятствовали.
11:52  οὐαὶ ὑμῖν τοῖς νομικοῖς, ὅτι ἤρατε τὴν κλεῖδα τῆς γνώσεως· αὐτοὶ οὐκ εἰσήλθατε καὶ τοὺς εἰσερχομένους ἐκωλύσατε.
11:52. vae vobis legis peritis quia tulistis clavem scientiae ipsi non introistis et eos qui introibant prohibuistis
Woe to you lawyers, for you have taken away the key of knowledge. You yourselves have not entered in: and those that were entering in, you have hindered.
11:52. Woe to you, experts in the law! For you have taken away the key of knowledge. You yourselves do not enter, and those who were entering, you would have prohibited.”
11:52. Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
52: (См. Mф ССIII, 13). Ев. Лука говорит не о том, что книжники не пускают других в Царство Небесное, как сказано у Матфея, а о том, что они удержали у себя ключ к познанию, т. е. к познанию божественной спасительной истины, как она явилась во Христе. Истина похожа на запертый дом, куда можно проникнуть только имея ключ. Но ключ этот находится в руках не народа, а немногих книжников: они своим учением помешали народу воспользоваться учением Христа, познать истину.
Adam Clarke: Commentary on the Bible - 1831
11:52: Ye have taken away the key of knowledge - By your traditions ye have taken away the true method of interpreting the prophecies: ye have given a wrong meaning to those scriptures which speak of the kingdom of the Messiah, and the people are thereby hindered from entering into it. See on Mat 23:13 (note).
Albert Barnes: Notes on the Bible - 1834
11:52: Woe unto you, lawyers! - See the notes at Mat 23:13.
The key of knowledge - A key is made to open a lock or door. By their false interpretation of the Old Testament they had taken away the true key or method of understanding it. They had hindered the people from understanding it aright. "You endeavor to pRev_ent the people also from understanding the Scriptures respecting the Messiah, and those who were coming to "me" ye hindered." If there is any sin of special magnitude, it is that of keeping the people in ignorance; and few people are so guilty as they who by false instructions pRev_ent them from coming to a knowledge of the truth, and embracing it as it is in Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:52: for: Luk 19:39, Luk 19:40; Mal 2:7; Mat 23:13; Joh 7:47-52, Joh 9:24-34; Act 4:17, Act 4:18, Act 5:40
hindered: or, forbad
Geneva 1599
11:52 (16) Woe unto you, lawyers! for ye have (n) taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.
(16) Those who ought to be the door keepers of the Church have for a long time mainly hindered the people from entering into the knowledge of God.
(n) You have hidden and taken away, so that it cannot be found anywhere.
John Gill
11:52 Woe unto you lawyers,.... Who are particularly addressed again in distinction from the Pharisees, though much the same things are said to them both in Mt 23:13
for ye have taken away the key of knowledge; of the Scriptures, of the law, and the prophets, and the true interpretation of them, and especially of such places as refer to the Messiah, and the Gospel dispensation, called the kingdom of heaven, Mt 23:13 they had not only arrogated the knowledge of these to themselves, setting up for the only interpreters of the sacred writings; but they had took away from the people the true knowledge and sense of them, by their false glosses upon them, so that they were destroyed for lack of knowledge: and hence came that famine of hearing the word, which they say (c) should be before the coming of the King Messiah, and now was. The Syriac and Arabic versions read, "the keys of knowledge"; and the Ethiopic version, "the key of righteousness". The Jews sometimes speak of "the keys of the law", and represent the oral law as the root and key of the written law (d): but, alas! it was by the oral law, or traditions of the elders, that they took away the key, or obscured the true sense of the written law. Some think, that here is an allusion to the custom of delivering a key to any one, when he was ordained or promoted to the dignity of a doctor: it is said of R. Samuel (e), that
"when he died they put, "his key", and his writing book into his coffin, because he was not worthy of a son''
to succeed him:
ye entered not in yourselves; into the kingdom of heaven, the Gospel dispensation, neither receiving doctrines, nor submitting to its ordinances:
and them that were entering in ye hindered; by reproaching the miracles and ministry of Christ; by threatenings and excommunications; See Gill on Mt 23:13.
(c) Targum in Ruth i, 1. (d) Zohar in Exod. fol. 46. 1. (e) Vid. Cameron. in loc.
John Wesley
11:52 Ye have taken away the key of knowledge - Ye have obscured and destroyed the knowledge of the Messiah, which is the key of both the present and the future kingdom of heaven; the kingdom of grace and glory. Ye have not entered in - Into the present kingdom of heaven.
Robert Jamieson, A. R. Fausset and David Brown
11:52 key of knowledge--not the key to open knowledge, but knowledge, the only key to open heaven. In Mt 23:13, they are accused of shutting heaven; here of taking away the key, which was worse. A right knowledge of God's Word is eternal life (Jn 17:3); but this they took away from the people, substituting for it their wretched traditions.
11:5311:53: Եւ ՚ի խօսելն զայս ամենայն առ նոսա առաջի ամենայն ժողովրդեանն՝ զամօթի՛ հարկանէին։ Եւ սկսան դպիրքն եւ փարիսեցիք զչարե՛լ եւ գրգռե՛լ ընդ նմա վասն բազում իրաց.
53 Եւ երբ այս բոլորը նրանց ասաց ամբողջ ժողովրդի առաջ, ամօթահար եղան. եւ օրէնսգէտներն ու փարիսեցիները սկսեցին խիստ չարանալ եւ բանավէճի բռնուել նրա հետ՝ շատ բաների համար:
53 Երբ այս բաները անոնց կ’ըսէր, դպիրներն ու փարիսեցիները սկսան խիստ նեղանալ եւ շատ բաներու վրայով անոր բերնէն խօսք փնտռել։
[86]Եւ ի խօսելն զայս ամենայն առ նոսա`` առաջի ամենայն ժողովրդեանն, զամօթի հարկանէին. եւ սկսան դպիրքն եւ փարիսեցիք զչարել եւ գրգռել ընդ նմա վասն բազում իրաց:

11:53: Եւ ՚ի խօսելն զայս ամենայն առ նոսա առաջի ամենայն ժողովրդեանն՝ զամօթի՛ հարկանէին։ Եւ սկսան դպիրքն եւ փարիսեցիք զչարե՛լ եւ գրգռե՛լ ընդ նմա վասն բազում իրաց.
53 Եւ երբ այս բոլորը նրանց ասաց ամբողջ ժողովրդի առաջ, ամօթահար եղան. եւ օրէնսգէտներն ու փարիսեցիները սկսեցին խիստ չարանալ եւ բանավէճի բռնուել նրա հետ՝ շատ բաների համար:
53 Երբ այս բաները անոնց կ’ըսէր, դպիրներն ու փարիսեցիները սկսան խիստ նեղանալ եւ շատ բաներու վրայով անոր բերնէն խօսք փնտռել։
zohrab-1805▾ eastern-1994▾ western am▾
11:5353: Когда Он говорил им это, книжники и фарисеи начали сильно приступать к Нему, вынуждая у Него ответы на многое,
11:53  κἀκεῖθεν ἐξελθόντος αὐτοῦ ἤρξαντο οἱ γραμματεῖς καὶ οἱ φαρισαῖοι δεινῶς ἐνέχειν καὶ ἀποστοματίζειν αὐτὸν περὶ πλειόνων,
11:53. Κἀκεῖθεν (And-thither-from) ἐξελθόντος (of-having-had-came-out) αὐτοῦ (of-it) ἤρξαντο ( they-firsted ,"οἱ (the-ones) γραμματεῖς (letterers-of) καὶ (and) οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ,"δεινῶς (unto-moreover-so) ἐνέχειν (to-hold-in) καὶ (and) ἀποστοματίζειν (to-mouth-off-to) αὐτὸν (to-it) περὶ (about) πλειόνων , ( of-more-beyond ,"
11:53. cum haec ad illos diceret coeperunt Pharisaei et legis periti graviter insistere et os eius opprimere de multisAnd as he was saying these things to them, the Pharisees and the lawyers began violently to urge him and to oppress his mouth about many things,
53. And when he was come out from thence, the scribes and the Pharisees began to press upon vehemently, and to provoke him to speak of many things;
11:53. Then, while he was saying these things to them, the Pharisees and the experts in the law began to insist strongly that he restrain his mouth about many things.
11:53. And as he said these things unto them, the scribes and the Pharisees began to urge [him] vehemently, and to provoke him to speak of many things:
And as he said these things unto them, the scribes and the Pharisees began to urge [him] vehemently, and to provoke him to speak of many things:

53: Когда Он говорил им это, книжники и фарисеи начали сильно приступать к Нему, вынуждая у Него ответы на многое,
11:53  κἀκεῖθεν ἐξελθόντος αὐτοῦ ἤρξαντο οἱ γραμματεῖς καὶ οἱ φαρισαῖοι δεινῶς ἐνέχειν καὶ ἀποστοματίζειν αὐτὸν περὶ πλειόνων,
11:53. cum haec ad illos diceret coeperunt Pharisaei et legis periti graviter insistere et os eius opprimere de multis
And as he was saying these things to them, the Pharisees and the lawyers began violently to urge him and to oppress his mouth about many things,
11:53. Then, while he was saying these things to them, the Pharisees and the experts in the law began to insist strongly that he restrain his mouth about many things.
11:53. And as he said these things unto them, the scribes and the Pharisees began to urge [him] vehemently, and to provoke him to speak of many things:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
53-54: Книжники и фарисеи, когда Христос вышел из дома фарисея (так читается в лучших кодексах вместо "говорил") начали всеми мерами вынуждать у Него ответы на свои вопросы, чтобы на чем-нибудь поймать Его...
Adam Clarke: Commentary on the Bible - 1831
11:53: Began to urge him vehemently - Δεινως ενεχειν, They began to be furious. They found themselves completely unmasked in the presence of a vast concourse of people. See Luk 12:1, (for we can not suppose that all this conversation passed while Christ was at meat in the Pharisee's house, as Matthew, Mat 23:25, shows that these words were spoken on another occasion). They therefore questioned him on a variety of points, and hoped, by the multitude and impertinence of their questions, to puzzle or irritate him, so as to induce him to speak rashly, (for this is the import of the word αποϚοματιζειν), that they might find some subject of accusation against him. See Wetstein and Kypke.
A Minister of the Gospel of God should, above all men, be continent of his tongue; his enemies, in certain cases, will crowd question upon question, in order so to puzzle and confound him that he may speak unadvisedly with his lips, and thus prejudice the truth he was laboring to promote and defend. The following is a good prayer, which all who are called to defend or proclaim the truths of the Gospel may confidently offer to their God. "Let thy wisdom and light, O Lord, disperse their artifice and my darkness! Cast the bright beams of thy light upon those who have to defend themselves against subtle and deceitful men! Raise and animate their hearts, that they may not be wanting to the cause of truth. Guide their tongue, that they may not be deficient in prudence, nor expose thy truth by any indiscretions or unseasonable transports of zeal. Let meekness, gentleness, and longsuffering influence and direct their hearts; and may they ever feel the full weight of that truth: The wrath of man worketh not the righteousness of God!" The following advice of one of the ancients is good: Στηθι ἑδαιος ὡς ακμων τυπτομενος, καλου γαρ αθλητου δερεσθαι και νικᾳν. "Stand thou firm as a beaten anvil: for it is the part of a good soldier to be flayed alive, and yet conquer."
Albert Barnes: Notes on the Bible - 1834
11:53: To urge him vehemently - To press upon him "violently." They were enraged against him. They therefore pressed upon him; asked him many questions; sought to entrap him, that they might accuse him.
Provoke him ... - This means that they put many questions to him about various matters, without giving him proper time to answer. They proposed questions as fast as possible, and about as many things as possible, that they might get him, in the hurry, to say something that would be wrong, that they might thus accuse him. This was a remarkable instance of their cunning, malignity, and unfairness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:53: to urge: Psa 22:12, Psa 22:13; Isa 9:12
to speak: Luk 20:20, Luk 20:27; Jer 18:18, Jer 20:10; Co1 13:5
Geneva 1599
11:53 (17) And as he said these things unto them, the scribes and the Pharisees began to urge [him] vehemently, and to (o) provoke him to speak of many things:
(17) The more the world is reprehended, the worse it is, and yet we must not betray the truth.
(o) They proposed many questions to him, to draw something out of his mouth which they might traitorously find fault with.
John Gill
11:53 And as he said these things unto them,.... Denounced the above woes upon them, charging them with the above crimes, and threatening them with divine vengeance:
the Scribes and Pharisees began to urge him vehemently; to fall upon him with their tongues, and express great rage, wrath, and virulence against him:
and to provoke him to speak of many things; they put questions to him, and urged him to answer them, and did all they could to irritate him to say things that they could improve against him, to draw words out of his mouth, and then wrest and pervert them.
Robert Jamieson, A. R. Fausset and David Brown
11:53 Exceedingly vivid and affecting. They were stung to the quick--and can we wonder?--yet had not materials for the charge they were preparing against Him.
provoke him, &c.--"to harass Him with questions."
11:5411:54: եւ սպասե՛լ որսա՛լ ինչ բանս ՚ի բերանոյ նորա, զի չարախօսեսցե՛ն զնմանէ[1281]։[1281] Ոմանք. Զի չարախօսեն զնմանէ։
54 Եւ սպասում էին նրա բերանից ինչ-ինչ խօսքեր որսալ, որպէսզի չարախօսեն նրա մասին:
54 Անոր դարան պատրաստելով, կը փնտռէին թէ ի՞նչպէս անոր բերնէն բան մը որսան, որպէս զի անոր վրայով ամբաստանութիւն ընեն։
եւ սպասել որսալ ինչ բանս ի բերանոյ նորա, [87]զի չարախօսեսցեն զնմանէ:

11:54: եւ սպասե՛լ որսա՛լ ինչ բանս ՚ի բերանոյ նորա, զի չարախօսեսցե՛ն զնմանէ[1281]։
[1281] Ոմանք. Զի չարախօսեն զնմանէ։
54 Եւ սպասում էին նրա բերանից ինչ-ինչ խօսքեր որսալ, որպէսզի չարախօսեն նրա մասին:
54 Անոր դարան պատրաստելով, կը փնտռէին թէ ի՞նչպէս անոր բերնէն բան մը որսան, որպէս զի անոր վրայով ամբաստանութիւն ընեն։
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11:5454: подыскиваясь под Него и стараясь уловить что-нибудь из уст Его, чтобы обвинить Его.
11:54  ἐνεδρεύοντες αὐτὸν θηρεῦσαί τι ἐκ τοῦ στόματος αὐτοῦ.
11:54. ἐνεδρεύοντες ( seating-in-of ) αὐτὸν (to-it) θηρεῦσαί (to-have-beasted-of) τι (to-a-one) ἐκ (out) τοῦ (of-the-one) στόματος (of-a-mouth) αὐτοῦ. (of-it)
11:54. insidiantes et quaerentes capere aliquid ex ore eius ut accusarent eumLying in wait for him and seeking to catch something from his mouth, that they might accuse him.
54. laying wait for him, to catch something out of his mouth.
11:54. And waiting to ambush him, they sought something from his mouth that they might seize upon, in order to accuse him.
11:54. Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.
Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him:

54: подыскиваясь под Него и стараясь уловить что-нибудь из уст Его, чтобы обвинить Его.
11:54  ἐνεδρεύοντες αὐτὸν θηρεῦσαί τι ἐκ τοῦ στόματος αὐτοῦ.
11:54. insidiantes et quaerentes capere aliquid ex ore eius ut accusarent eum
Lying in wait for him and seeking to catch something from his mouth, that they might accuse him.
11:54. And waiting to ambush him, they sought something from his mouth that they might seize upon, in order to accuse him.
11:54. Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.
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Albert Barnes: Notes on the Bible - 1834
11:54: Laying wait for him - Or, rather, laying "snares" for him It means that they endeavored to entangle him in his talk; that they did as men do who catch birds - who lay snares, and deceive them, and take them unawares.
That they might accuse him - Before the Sanhedrin, or great council of the nation, and thus secure his being put to death.
From this we may learn:
1. That faithful reproofs must be expected to excite opposition and hatred. Though the "conscience" may be roused, and may testify against the man that is reproved, yet that does not pRev_ent his hating the reproof and the reprover.
2. We see here the manner in which wicked people endeavor to escape the reproofs of conscience. Instead of repenting, they seek vengeance, and resolve to put the reprover to shame or to death.
3. We see the exceeding malignity which people have against the Lord Jesus. Well was it said that he was set for the fall of many in Israel, that thereby the thoughts of many hearts might be Rev_ealed! Luk 2:34-35. Men, now, are not by nature less opposed to Jesus than they were then.
4. We see the wisdom, purity, and firmness of the Saviour. To their souls he had been faithful. He had boldly reproved them for their sins. They sought his life. Multitudes of the artful and learned gathered around him, to endeavor to draw out something of which they might accuse him, yet in vain. Not a word fell from his lips of which they could accuse him. Everything that he said was calm, mild, peaceful, wise, and lovely. Even his cunning and bitter adversaries were always confounded, and retired in shame and confusion. Here, surely, must have been something more than man. None but "God manifest in the flesh" could have known all their designs, seen all their wickedness and their wiles, and escaped the cunning stratagems that were laid to confound and entangle him in his conversation.
5. The same infinitely wise Saviour can still meet and confound all his own enemies and those of his people, and deliver all his followers, as he did himself, from all the snares laid by a wicked world to lead them to sin and death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:54: seeking: Psa 37:32, Psa 37:33, Psa 56:5, Psa 56:6; Mat 22:15, Mat 22:18, Mat 22:35; Mar 12:13
John Gill
11:54 Laying wait for him,.... To ensnare and entangle him, watching his words, observing what he said, and laying hold thereon:
and seeking to catch something out of his mouth; like beasts of prey, or hunters, that were watching for their prey; or lay ambush, diligently looking out, and greedily catching at every thing they thought for their purpose:
that they might accuse him; either of heresy or sedition, to the Jewish sanhedrim, or the Roman governor.