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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. Some particular discourses which Christ had with his disciples, in which he teaches them to take heed of giving offence, and to forgive the injuries done them (ver. 1-4), encourages them to pray for the increase of their faith (ver. 5, 6), and then teaches them humility, whatever service they had done for God, ver. 7-10. II. His cleansing ten lepers, and the thanks he had from one of them only, and he a Samaritan, ver. 11-19. III. His discourse with his disciples, upon occasion of an enquiry of the Pharisees, when the kingdom of God should appear, ver. 20-37.
Adam Clarke: Commentary on the Bible - 1831
Christ teaches the necessity of avoiding offenses, Luk 17:1, Luk 17:2. How to treat an offending brother, Luk 17:3, Luk 17:4. The efficacy of faith, Luk 17:5, Luk 17:6. No man by his services or obedience can profit his Maker, Luk 17:7-10. He cleanses ten lepers, Luk 17:11-19. The Pharisees inquire when the kingdom of God shall commence; Christ answers them, and corrects their improper views of the subject, vv. 20-37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 17:1, Christ teaches to avoid occasions of offence; Luk 17:3, and to forgive one another; Luk 17:5, The power of faith; Luk 17:6, How we are bound to God, and not he to us; Luk 17:11, Christ heals ten lepers; Luk 17:22, Of the kingdom of God, and the coming of the Son of Man.
17:117:1: Ասա՛ց եւ առ աշակերտսն իւր. Ո՛չ է մարթ չգա՛լ գայթագղութեան. բայց վա՛յ ա՛յնմիկ է՝ յոյր ձեռն գայցէ։
1 Յիսուս ասաց նաեւ իր աշակերտներին. «Անկարելի է, որ գայթակղութիւն չգայ, բայց վա՜յ նրան, որի ձեռքով կը գայ:
17 Յիսուս ըսաւ իր աշակերտներուն. «Անկարելի է որ գայթակղութիւններ չգան. բայց վա՜յ անոր, որուն ձեռքով կու գան։
Ասաց եւ առ աշակերտսն իւր. Ոչ է մարթ չգալ գայթակղութեան, բայց վա՜յ այնմիկ է յոյր ձեռն գայցէ:

17:1: Ասա՛ց եւ առ աշակերտսն իւր. Ո՛չ է մարթ չգա՛լ գայթագղութեան. բայց վա՛յ ա՛յնմիկ է՝ յոյր ձեռն գայցէ։
1 Յիսուս ասաց նաեւ իր աշակերտներին. «Անկարելի է, որ գայթակղութիւն չգայ, բայց վա՜յ նրան, որի ձեռքով կը գայ:
17 Յիսուս ըսաւ իր աշակերտներուն. «Անկարելի է որ գայթակղութիւններ չգան. բայց վա՜յ անոր, որուն ձեռքով կու գան։
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17:11: Сказал также [Иисус] ученикам: невозможно не придти соблазнам, но горе тому, через кого они приходят;
17:1  εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ, ἀνένδεκτόν ἐστιν τοῦ τὰ σκάνδαλα μὴ ἐλθεῖν, πλὴν οὐαὶ δι᾽ οὖ ἔρχεται·
17:1. Εἶπεν (It-had-said) δὲ (moreover) πρὸς (toward) τοὺς (to-the-ones) μαθητὰς (to-learners) αὐτοῦ (of-it,"Ἀνένδεκτόν (Un-receivable-in) ἐστιν (it-be) τοῦ (of-the-one) τὰ (to-the-ones) σκάνδαλα ( to-cumbered ) μὴ (lest) ἐλθεῖν, (to-have-had-came,"πλὴν (to-beyond,"οὐαὶ (a-woe) δι' (through) οὗ (of-which) ἔρχεται : ( it-cometh )
17:1. et ad discipulos suos ait inpossibile est ut non veniant scandala vae autem illi per quem veniuntAnd he said to his disciples: It is impossible that scandals should not come. But woe to him through whom they come!
1. And he said unto his disciples, It is impossible but that occasions of stumbling should come: but woe unto him, through whom they come!
17:1. And he said to his disciples: “It is impossible for scandals not to occur. But woe to him through whom they come!
17:1. Then said he unto the disciples, It is impossible but that offences will come: but woe [unto him], through whom they come!
Then said he unto the disciples, It is impossible but that offences will come: but woe [unto him], through whom they come:

1: Сказал также [Иисус] ученикам: невозможно не придти соблазнам, но горе тому, через кого они приходят;
17:1  εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ, ἀνένδεκτόν ἐστιν τοῦ τὰ σκάνδαλα μὴ ἐλθεῖν, πλὴν οὐαὶ δι᾽ οὖ ἔρχεται·
17:1. et ad discipulos suos ait inpossibile est ut non veniant scandala vae autem illi per quem veniunt
And he said to his disciples: It is impossible that scandals should not come. But woe to him through whom they come!
17:1. And he said to his disciples: “It is impossible for scandals not to occur. But woe to him through whom they come!
17:1. Then said he unto the disciples, It is impossible but that offences will come: but woe [unto him], through whom they come!
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Следующие наставления Христа ученикам стоят вне связи с предшествующею притчею. Ев. Лука просто приводит здесь те речи Христа, какие он счел нужным сообщить своим читателям, не ставя их в связь одну с другою. Все попытки установить такую связь представляются очень неестественными. По большей части изречения эти уже встречались в Евангелии Матфея и Марка. Так, настоящий стих представляет собою повторение Мф гл. XVIII, ст. 7.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come! 2 It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. 3 Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. 4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. 5 And the apostles said unto the Lord, Increase our faith. 6 And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you. 7 But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? 8 And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? 9 Doth he thank that servant because he did the things that were commanded him? I trow not. 10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.

We are here taught,

I. That the giving of offences is a great sin, and that which we should every one of us avoid and carefully watch against, v. 1, 2. We can expect no other than that offences will come, considering the perverseness and frowardness that are in the nature of man, and the wise purpose and counsel of God, who will carry on his work even by those offences, and bring good out of evil. It is almost impossible but that offences will come, and therefore we are concerned to provide accordingly; but woe to him through whom they come, his doom will be heavy (v. 2), more terrible than that of the worst of the malefactors who are condemned to be thrown into the sea, for they perish under a load of guilt more ponderous than that of millstones. This includes a woe, 1. To persecutors, who offer any injury to the least of Christ's little ones, in word or deed, by which they are discouraged in serving Christ, and doing their duty, or in danger of being driven off from it. 2. To seducers, who corrupt the truths of Christ and his ordinances, and so trouble the minds of the disciples; for they are those by whom offences come. 3. To those who, under the profession of the Christian name, live scandalously, and thereby weaken the bands and sadden the hearts of God's people; for by them the offence comes, and it is no abatement of their guilt, nor will be any of their punishment, that it is impossible but offences will come.

II. That the forgiving of offences is a great duty, and that which we should every one of us make conscience of (v. 3): Take heed to yourselves. This may refer either to what goes before, or to what follows: Take heed that you offend not one of these little ones. Ministers must be very careful not to say or do any thing that may be a discouragement to weak Christians; there is need of great caution, and they ought to speak and act very considerately, for fear of this: or, "When your brother trespasses against you, does you any injury, puts any slight or affront upon you, if he be accessary to any damage done you in your property or reputation, take heed to yourselves at such a time, lest you be put into a passion; lest, when your spirits are provoked, you speak unadvisedly, and rashly vow to revenge (Prov. xxiv. 29): I will do so to him as he hath done to me. Take heed what you say at such a time, lest you say amiss."

1. If you are permitted to rebuke him, you are advised to do so. Smother not the resentment, but give it vent. Tell him his faults; show him wherein he has not done well nor fairly by you, and, it may be, you will perceive (and you must be very willing to perceive it) that you mistook him, that it was not a trespass against you, or not designed, but an oversight, and then you will beg his pardon for misunderstanding him; as Josh. xxii. 30, 31.

2. You are commanded, upon his repentance, to forgive him, and to be perfectly reconciled to him: If he repent, forgive him; forget the injury, never think of it again, much less upbraid him with it. Though he do not repent, you must not therefore bear malice to him, nor meditate revenge; but, it he do not at least say that he repents, you are not bound to be so free and familiar with him as you have been. If he be guilty of gross sin, to the offence of the Christian community he is a member of, let him be gravely and mildly reproved for his sin, and, upon his repentance, received into friendship and communion again. This the apostle calls forgiveness, 2 Cor. ii. 7.

3. You are to repeat this every time he repeats his trespass, v. 4. "If he could be supposed to be either so negligent, or so impudent, as to trespass against thee seven times in a day, and as often profess himself sorry for his fault, and promise not again to offend in like manner, continue to forgive him." Humanum est errare--To ere is human. Note, Christians should be of a forgiving spirit, willing to make the best of every body, and to make all about them easy; forward to extenuate faults, and not to aggravate them; and they should contrive as much to show that they have forgiven an injury as others to show that they resent it.

III. That we have all need to get our faith strengthened, because, as that grace grows, all other graces grow. The more firmly we believe the doctrine of Christ, and the more confidently we rely upon the grace of Christ, the better it will be with us every way. Now observe here, 1. The address which the disciples made to Christ, for the strengthening of their faith, v. 5. The apostles themselves, so they are here called, though they were prime ministers of state in Christ's kingdom, yet acknowledged the weakness and deficiency of their faith, and saw their need of Christ's grace for the improvement of it; they said unto the Lord, "Increase our faith, and perfect what is lacking in it." Let the discoveries of faith be more clear, the desires of faith more strong, the dependences of faith more firm and fixed, the dedications of faith more entire and resolute, and the delights of faith more pleasing. Note, the increase of our faith is what we should earnestly desire, and we should offer up that desire to God in prayer. Some think that they put up this prayer to Christ upon occasion of his pressing upon them the duty of forgiving injuries: "Lord, increase our faith, or we shall never be able to practise such a difficult duty as this." Faith in God's pardoning mercy will enable us to get over the greatest difficulties that lie in the way of our forgiving our brother. Others think that it was upon some other occasion, when the apostles were run aground in working some miracle, and were reproved by Christ for the weakness of their faith, as Matt. xvii. 16, &c. To him that blamed them they must apply themselves for grace to mend them; to him they cry, Lord, increase our faith. 2. The assurance Christ gave them of the wonderful efficacy of true faith (v. 6): "If ye had faith as a grain of mustard-seed, so small as mustard-seed, but yours is yet less than the least; or so sharp as mustard-seed, so pungent, so exciting to all other graces, as mustard to the animal spirits," and therefore used in palsies, "you might do wonders much beyond what you now do; nothing would be too hard for you, that was fit to be done for the glory of God, and the confirmation of the doctrine you preach, yea, though it were the transplanting of a tree from the earth to the sea." See Matt. xvii. 20. As with God nothing is impossible, so are all things possible to him that can believe.

IV. That, whatever we do in the service of Christ, we must be very humble, and not imagine that we can merit any favour at his hand, or claim it as a debt; even the apostles themselves, who did so much more for Christ than others, must not think that they had thereby made him their debtor. 1. We are all God's servants (his apostles and ministers are in a special manner so), and, as servants, are bound to do all we can for his honour. Our whole strength and our whole time are to be employed for him; for we are not our own, nor at our own disposal, but at our Master's. 2. As God's servants, it becomes us to fill up our time with duty, and we have a variety of work appointed us to do; we ought to make the end of one service the beginning of another. The servant that has been ploughing, or feeding cattle, in the field, when he comes home at night has work to do still; he must wait at table, v. 7, 8. When we have been employed in the duties of a religious conversation, that will not excuse us from the exercises of devotion; when we have been working for God, still we must be waiting on God, waiting on him continually. 3. Our principal care here must be to do the duty of our relation, and leave it to our Master to give us the comfort of it, when and how he thinks fit. No servant expects that his master should say to him, Go and sit down to meat; it is time enough to do that when we have done our day's work. Let us be in care to finish our work, and to do that well, and then the reward will come in due time. 4. It is fit that Christ should be served before us: Make ready wherewith I may sup, and afterwards thou shalt eat and drink. Doubting Christians say that they cannot give to Christ the glory of his love as they should, because they have not yet obtained the comfort of it; but this is wrong. First let Christ have the glory of it, let us attend him with our praises, and then we shall eat and drink in the comfort of that love, and in this there is a feast. 5. Christ's servants, when they are to wait upon him, must gird themselves, must free themselves from every thing that is entangling and encumbering, and fit themselves with a close application of mind to go on, and go through, with their work; they must gird up the loins of their mind. When we have prepared for Christ's entertainment, have made ready wherewith he may sup, we must then gird ourselves, to attend him. This is expected from servants, and Christ might require it from us, but he does not insist upon it. He was among his disciples as one that served, and came not, as other masters, to take state, and to be ministered unto, but to minister; witness his washing his disciples' feet. 6. Christ's servants do not so much as merit his thanks for any service they do him: "Does he thank that servant? Does he reckon himself indebted to him for it? No, by no means." No good works of ours can merit any thing at the hand of God. We expect God's favour, not because we have by our services made him a debtor to us, but because he has by his promises made himself a debtor to his own honour, and this we may plead with him, but cannot sue for a quantum meruit--according to merit. 7. Whatever we do for Christ, though it should be more perhaps than some others do, yet it is no more than is our duty to do. Though we should do all things that are commanded us, and alas! in many things we come short of this, yet there is no work of supererogation; it is but what we are bound to by that first and great commandment of loving God with all our heart and soul, which includes the utmost. 8. The best servants of Christ, even when they do the best services, must humbly acknowledge that they are unprofitable servants; though they are not those unprofitable servants that bury their talents, and shall be cast into utter darkness, yet as to Christ, and any advantage that can accrue to him by their services, they are unprofitable; our goodness extendeth not unto God, nor if we are righteous is he the better, Ps. xvi. 2; Job xxii. 2; xxxv. 7. God cannot be a gainer by our services, and therefore cannot be made a debtor by them. He has no need of us, nor can our services make any addition to his perfections. It becomes us therefore to call ourselves unprofitable servants, but to call his service a profitable service, for God is happy without us, but we are undone without him.
Adam Clarke: Commentary on the Bible - 1831
17:1: It is impossible but that offenses will come - Such is the corrupt state of the human heart that, notwithstanding all the influences of grace, and the promises of glory, men will continue to sin against God; and his justice must continue to punish. See on Mat 18:6 (note).
Albert Barnes: Notes on the Bible - 1834
17:1: It is impossible - It cannot but happen. Such is the state of things that "it will be." See these verses explained in the notes at Mat 18:6-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:1: It is: Mat 16:23, Mat 18:7; Rom 14:13, Rom 14:20, Rom 14:21, Rom 16:17; Co1 8:13, Co1 10:32, Co1 11:19; Th2 2:10-12; Rev 2:14, Rev 2:20, Rev 13:14-18
Geneva 1599
17:1 Then said he unto the disciples, (1) It is impossible but that offences will come: but woe [unto him], through whom they come!
(1) The Church is of necessity subject to offences, but the Lord will not suffer them unpunished, if any of the least be offended.
John Gill
17:1 Then said he unto his disciples,.... In the Alexandrian copy, and in "three" of Beza's exemplars it is read, "his disciples"; and so read the Vulgate Latin, and all the Oriental versions; that is, Jesus said to his disciples what follows, as the Syriac and Persic versions express, and the latter reads, he said "again". About the time that he delivered the above parable concerning the rich man and Lazarus, he repeated to his disciples what he had before said to them on another occasion, Mt 18:7
Tit is impossible but that offences will come; considering the decree of God, the malice of Satan, the wickedness of men, the corruption both of their principles and practices. The Ethiopic version renders it, "temptation will come"; that which will be trying to the faith of the saints, and a stumblingblock to weak minds, as reproach and persecution, errors, and heresies, and the evil lives of professors:
but woe unto him through whom they come; See Gill on Mt 18:7
John Wesley
17:1 It is impossible but offences will come - And they ever did and do come chiefly by Pharisees, that is, men who trust in themselves that they are righteous, and despise others. Mt 18:6; Mk 9:42.
Robert Jamieson, A. R. Fausset and David Brown
17:1 OFFENSES--FAITH--HUMILITY. (Lk 17:1-10)
(See Mt 18:6-7).
17:217:2: Լա՛ւ էր նմա՝ թէ վէ՛մ երկանաքա՛ր կախէր զպարանոցէ նորա, եւ անկանէր ՚ի ծո՛վ, քան թէ գայթագղեցուցանիցէ զմի ոք ՚ի փոքրկանցս յայսցանէ[1391]։ [1391] Ոմանք. Կախեալ էր զպարանոցէ նորա, եւ անկեալ ՚ի ծով քան թէ գայթագղեցուցանէ։
2 Նրա համար լաւ կը լինէր, եթէ իր պարանոցից երկանաքար վէմ կախուէր, եւ նա ծովը գցուէր, քան թէ այս փոքրիկներից մէկին գայթակղեցնէր:
2 Աւելի աղէկ է, որ անոր պարանոցէն իշու ջաղացքի քար մը կախուի ու ծովը ձգուի, քան թէ այս պզտիկներէն մէկը գայթակղեցնէ։
Լաւ էր նմա թէ վէմ երկանաքար կախէր զպարանոցէ նորա եւ անկանէր ի ծով, քան թէ գայթակղեցուցանէ զմի ոք ի փոքրկանցս յայսցանէ:

17:2: Լա՛ւ էր նմա՝ թէ վէ՛մ երկանաքա՛ր կախէր զպարանոցէ նորա, եւ անկանէր ՚ի ծո՛վ, քան թէ գայթագղեցուցանիցէ զմի ոք ՚ի փոքրկանցս յայսցանէ[1391]։
[1391] Ոմանք. Կախեալ էր զպարանոցէ նորա, եւ անկեալ ՚ի ծով քան թէ գայթագղեցուցանէ։
2 Նրա համար լաւ կը լինէր, եթէ իր պարանոցից երկանաքար վէմ կախուէր, եւ նա ծովը գցուէր, քան թէ այս փոքրիկներից մէկին գայթակղեցնէր:
2 Աւելի աղէկ է, որ անոր պարանոցէն իշու ջաղացքի քար մը կախուի ու ծովը ձգուի, քան թէ այս պզտիկներէն մէկը գայթակղեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
17:22: лучше было бы ему, если бы мельничный жернов повесили ему на шею и бросили его в море, нежели чтобы он соблазнил одного из малых сих.
17:2  λυσιτελεῖ αὐτῶ εἰ λίθος μυλικὸς περίκειται περὶ τὸν τράχηλον αὐτοῦ καὶ ἔρριπται εἰς τὴν θάλασσαν ἢ ἵνα σκανδαλίσῃ τῶν μικρῶν τούτων ἕνα.
17:2. λυσιτελεῖ (it-loosing-finisheth-unto) αὐτῷ (unto-it) εἰ (if) λίθος (a-stone) μυλικὸς (milled-of) περίκειται (it-be-situated-about) περὶ (about) τὸν (to-the-one) τράχηλον (to-a-throat) αὐτοῦ (of-it) καὶ (and) ἔρριπται (it-had-come-to-be-flung) εἰς (into) τὴν (to-the-one) θάλασσαν (to-a-sea) ἢ (or) ἵνα (so) σκανδαλίσῃ (it-might-have-cumbered-to) τῶν (of-the-ones) μικρῶν ( of-small ) τούτων (of-the-ones-these) ἕνα. (to-one)
17:2. utilius est illi si lapis molaris inponatur circa collum eius et proiciatur in mare quam ut scandalizet unum de pusillis istisIt were better for him that a millstone were hanged about his neck and he cast into the sea, than that he should scandalize one of these little ones.
2. It were well for him if a millstone were hanged about his neck, and he were thrown into the sea, rather than that he should cause one of these little ones to stumble.
17:2. It would be better for him if a millstone were placed around his neck and he were thrown into the sea, than to lead astray one of these little ones.
17:2. It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.
It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones:

2: лучше было бы ему, если бы мельничный жернов повесили ему на шею и бросили его в море, нежели чтобы он соблазнил одного из малых сих.
17:2  λυσιτελεῖ αὐτῶ εἰ λίθος μυλικὸς περίκειται περὶ τὸν τράχηλον αὐτοῦ καὶ ἔρριπται εἰς τὴν θάλασσαν ἢ ἵνα σκανδαλίσῃ τῶν μικρῶν τούτων ἕνα.
17:2. utilius est illi si lapis molaris inponatur circa collum eius et proiciatur in mare quam ut scandalizet unum de pusillis istis
It were better for him that a millstone were hanged about his neck and he cast into the sea, than that he should scandalize one of these little ones.
17:2. It would be better for him if a millstone were placed around his neck and he were thrown into the sea, than to lead astray one of these little ones.
17:2. It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: См. Мф XVIII, 6.
Adam Clarke: Commentary on the Bible - 1831
17:2: A mill-stone - That drowning a person with a stone tied about the neck was an ancient mode of punishment, see proved in the note on Mat 18:6, Mat 18:7 (note), to which let the following be added. To have a mill-stone hanged about the neck, was a common proverb. "Samuel saith, A man may marry, and after that addict himself to the study of the law. Rab. Jochanan saith, No: shall he addict himself to the study of the law with a mill-stone about his neck?" The place in Aristophanes, to which the reader is referred in the note on Mat 18:6 (note), is the following: -
Αραν μετεωρον εις το βαραθρον εμβαλω,
Εκ του λαρυγγος εκκρεμασας ὑπερβολον
"Lifting him up into the air, I will plunge him into the deep: a great stone being hung about his neck."
Aristoph. in Equit. ver. 1359.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:2: better: Mat 18:6, Mat 26:24; Mar 9:42; Co1 9:15; Pe2 2:1-3
one: Isa 40:11; Zac 13:7; Mat 18:3-5, Mat 18:10, Mat 18:14; Joh 21:15; Co1 8:11, Co1 8:12, Co1 9:22
John Gill
17:2 It were better for him that a millstone,.... See Gill on Mt 18:6 and See Gill on Mk 9:42.
John Wesley
17:2 Little ones - Weak believers.
17:317:3: Զգո՛յշ կացէք անձանց. եթէ մեղիցէ եղբա՛յր քո, սաստեա՛ նմա. եւ եթէ ապաշխարիցէ, թո՛ղ նմա[1392]։ [1392] Ոսկան. Մեղիցէ քեզ եղբայր քո։
3 Զգո՛յշ եղէք ձեր անձերի համար»:«Եթէ քո եղբայրը մեղանչի, սաստի՛ր նրան. եւ եթէ զղջայ, ների՛ր նրան:
3 Զգուշութիւն ըրէք ձեր անձերուն։ Եթէ քու եղբայրդ քեզի դէմ մեղանչէ, յանդիմանէ զանիկա։ Եթէ ապաշխարէ, ներէ անոր։
Զգոյշ կացէք անձանց. եթէ [104]մեղիցէ եղբայր քո, սաստեա նմա. եւ եթէ ապաշխարիցէ, թող նմա:

17:3: Զգո՛յշ կացէք անձանց. եթէ մեղիցէ եղբա՛յր քո, սաստեա՛ նմա. եւ եթէ ապաշխարիցէ, թո՛ղ նմա[1392]։
[1392] Ոսկան. Մեղիցէ քեզ եղբայր քո։
3 Զգո՛յշ եղէք ձեր անձերի համար»:
«Եթէ քո եղբայրը մեղանչի, սաստի՛ր նրան. եւ եթէ զղջայ, ների՛ր նրան:
3 Զգուշութիւն ըրէք ձեր անձերուն։ Եթէ քու եղբայրդ քեզի դէմ մեղանչէ, յանդիմանէ զանիկա։ Եթէ ապաշխարէ, ներէ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
17:33: Наблюдайте за собою. Если же согрешит против тебя брат твой, выговори ему; и если покается, прости ему;
17:3  προσέχετε ἑαυτοῖς. ἐὰν ἁμάρτῃ ὁ ἀδελφός σου ἐπιτίμησον αὐτῶ, καὶ ἐὰν μετανοήσῃ ἄφες αὐτῶ·
17:3. προσέχετε (Ye-should-hold-toward) ἑαυτοῖς. (unto-selves) ἐὰν (If-ever) ἁμάρτῃ (it-might-have-had-un-adjusted-along,"ὁ (the-one) ἀδελφός (brethrened) σου (of-thee,"ἐπιτίμησον (thou-should-have-upon-valuated-unto) αὐτῷ, (unto-it,"καὶ (and) ἐὰν (if-ever) μετανοήσῃ (it-might-have-considered-with-unto) ἄφες (thou-should-have-had-sent-off) αὐτῷ: (unto-it)
17:3. adtendite vobis si peccaverit frater tuus increpa illum et si paenitentiam egerit dimitte illiTake heed to yourselves. If thy brother sin against thee, reprove him: and if he do penance, forgive him.
3. Take heed to yourselves: if thy brother sin, rebuke him; and if he repent, forgive him.
17:3. Be attentive to yourselves. If your brother has sinned against you, correct him. And if he has repented, forgive him.
17:3. Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him:

3: Наблюдайте за собою. Если же согрешит против тебя брат твой, выговори ему; и если покается, прости ему;
17:3  προσέχετε ἑαυτοῖς. ἐὰν ἁμάρτῃ ὁ ἀδελφός σου ἐπιτίμησον αὐτῶ, καὶ ἐὰν μετανοήσῃ ἄφες αὐτῶ·
17:3. adtendite vobis si peccaverit frater tuus increpa illum et si paenitentiam egerit dimitte illi
Take heed to yourselves. If thy brother sin against thee, reprove him: and if he do penance, forgive him.
17:3. Be attentive to yourselves. If your brother has sinned against you, correct him. And if he has repented, forgive him.
17:3. Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
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
3-4: Наблюдайте за собою. Господь только что сказал о соблазнах, какие могут выпасть на долю Его учеников со стороны других людей. Теперь Он внушает им, что и они сами могут подать другим повод к соблазну, если не будут обнаруживать прощающей любви в отношении к согрешающему брату. - Если же согрешит против тебя... См. Мф XVIII, 15. И если семь раз... См. Мф XV, 21-22. - Обратится, т. е. вернется назад, предварительно с гневом ушедши от тебя.
Adam Clarke: Commentary on the Bible - 1831
17:3: If thy brother trespass - See the notes on Mat 18:21, Mat 18:22.
Albert Barnes: Notes on the Bible - 1834
17:3: See the notes at Mat 18:15, Mat 18:21-22. "Trespass against thee." Sin against thee, or does anything that gives you an offence or does you an injury.
Rebuke - Reprove. Go and tell him his fault, and seek an explanation. Acquaint him with what has been the effect of his conduct, and the state of your feelings, that he may acknowledge his error and repent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:3: heed: Luk 21:34; Exo 34:12; Deu 4:9, Deu 4:15, Deu 4:23; Ch2 19:6, Ch2 19:7; Eph 5:15; Heb 12:15; Jo2 1:8
If: Mat 18:15-17, Mat 18:21
rebuke: Lev 19:17; Psa 141:5; Pro 9:8, Pro 17:10, Pro 27:5; Gal 2:11-14; Jam 5:19
Geneva 1599
17:3 (2) Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
(2) Our reprehensions must be just and proceed from love and charity.
John Gill
17:3 Take heed to yourselves..... Or to one another, that ye neither give, nor take offence. Take heed to your spirits, to your doctrines, walk, and conversation, that you give no offence to any, that you are not stumbled by what you shall see in, and meet with from others:
if thy brother trespass against thee; See Gill on Mt 18:15.
rebuke him; privately, and proceed according to the rules there directed to; lay his sin before him; endeavour not only to convince him of the fact, but of the evil of it; how contrary to the will of God; how unbecoming the Gospel of Christ, and the profession he makes; how hurtful to himself, as well as injurious to his brother; and how such evils give the enemy occasion to reproach the saints, to speak evil of the ways of God, and blaspheme the name and doctrines of Christ, and harden sinners in their sins, as well as stumble weak Christians, and sadden the hearts of the righteous.
And if he repent; if he is made sensible of his evil, and is truly sorry for it, and ingenuously acknowledges it:
forgive him; the injury committed against a man's self; and pray to God for him, for an application of his pardoning grace and mercy to him; and comfort him with the hope of forgiveness with God, by the gracious promises and declarations of pardon made to such persons; drop all resentment and anger, and behave towards him with all sweetness of temper, and affability, and respect: and this is to be done immediately, as soon as a man repents: and so say the Jews (p);
"says R. Chanina bar Papa, whoever commits a thing, and repents of it, they forgive him directly; as it is said, Mal 3:5 "and fear not me": lo, they that fear me, forgive immediately:''
such were reckoned good men, men fearing God.
(p) T. Bab. Chagiga, fol. 5. 1.
John Wesley
17:3 Take heed to yourselves - That ye neither offend others, nor be offended by others. Mt 18:15.
Robert Jamieson, A. R. Fausset and David Brown
17:3 (See on Mt 18:15-17; Mt 18:21-22).
17:417:4: Եւ եթէ եւթն անգամ մեղիցէ քեզ, եւ եւթն անգամ դարձցի ՚ի քեզ եւ ասիցէ՝ ապաշխարեմ, թողցե՛ս նմա։
4 Եւ եթէ եօթն անգամ մեղանչի քո դէմ եւ եօթն անգամ դառնայ քեզ եւ ասի՝ զղջում եմ, ների՛ր նրան»:
4 Եթէ օրը եօթը անգամ քեզի դէմ մեղանչէ ու օրը եօթը անգամ դառնայ քեզի ու ըսէ. ‘Կ’ապաշխարեմ’, պէտք է ներես անոր»։
Եւ եթէ եւթն անգամ մեղիցէ քեզ, եւ եւթն անգամ դարձցի ի քեզ եւ ասիցէ. Ապաշխարեմ, թողցես նմա:

17:4: Եւ եթէ եւթն անգամ մեղիցէ քեզ, եւ եւթն անգամ դարձցի ՚ի քեզ եւ ասիցէ՝ ապաշխարեմ, թողցե՛ս նմա։
4 Եւ եթէ եօթն անգամ մեղանչի քո դէմ եւ եօթն անգամ դառնայ քեզ եւ ասի՝ զղջում եմ, ների՛ր նրան»:
4 Եթէ օրը եօթը անգամ քեզի դէմ մեղանչէ ու օրը եօթը անգամ դառնայ քեզի ու ըսէ. ‘Կ’ապաշխարեմ’, պէտք է ներես անոր»։
zohrab-1805▾ eastern-1994▾ western am▾
17:44: и если семь раз в день согрешит против тебя и семь раз в день обратится, и скажет: каюсь, --прости ему.
17:4  καὶ ἐὰν ἑπτάκις τῆς ἡμέρας ἁμαρτήσῃ εἰς σὲ καὶ ἑπτάκις ἐπιστρέψῃ πρὸς σὲ λέγων, μετανοῶ, ἀφήσεις αὐτῶ.
17:4. καὶ (And) ἐὰν (if-ever) ἑπτάκις (seven-oft) τῆς (of-the-one) ἡμέρας (of-a-day) ἁμαρτήσῃ (it-might-have-un-adjusted-along) εἰς (into) σὲ (to-THEE) καὶ (and) ἑπτάκις (seven-oft) ἐπιστρέψῃ (it-might-have-beturned-upon) πρὸς (toward) σὲ (to-THEE) λέγων (forthing,"Μετανοῶ, (I-consider-with-unto,"ἀφήσεις (thou-shall-send-off) αὐτῷ. (unto-it)
17:4. et si septies in die peccaverit in te et septies in die conversus fuerit ad te dicens paenitet me dimitte illiAnd if he sin against thee seven times in a day, and seven times in a day be converted unto thee, saying: I repent: forgive him.
4. And if he sin against thee seven times in the day, and seven times turn again to thee, saying, I repent; thou shalt forgive him.
17:4. And if he has sinned against you seven times a day, and seven times a day has turned back to you, saying, ‘I am sorry,’ then forgive him.”
17:4. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.
And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him:

4: и если семь раз в день согрешит против тебя и семь раз в день обратится, и скажет: каюсь, --прости ему.
17:4  καὶ ἐὰν ἑπτάκις τῆς ἡμέρας ἁμαρτήσῃ εἰς σὲ καὶ ἑπτάκις ἐπιστρέψῃ πρὸς σὲ λέγων, μετανοῶ, ἀφήσεις αὐτῶ.
17:4. et si septies in die peccaverit in te et septies in die conversus fuerit ad te dicens paenitet me dimitte illi
And if he sin against thee seven times in a day, and seven times in a day be converted unto thee, saying: I repent: forgive him.
17:4. And if he has sinned against you seven times a day, and seven times a day has turned back to you, saying, ‘I am sorry,’ then forgive him.”
17:4. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:4: if: Mat 18:21, Mat 18:22, Mat 18:35; Co1 13:4-7; Eph 4:31, Eph 4:32; Col 3:12, Col 3:13
I repent: Mat 5:44, Mat 6:12, Mat 6:14, Mat 6:15, Mat 18:16; Rom 12:20; Th2 3:13, Th2 3:14
John Gill
17:4 And if he trespass against thee seven times in a day,.... For good men are frequently apt to fall into sin, and offend both God and man; see Prov 24:16 "and seven times in a day turn again to thee, saying, I repent"; as often as he sins, and appears to be truly sensible of it, and humble for it, and makes acknowledgments of it; and not only barely in words professes his concern for it, but there is reason to believe that he is heartily grieved for it, and to hope that he will behave better for the future:
thou shalt forgive him; this seems to be occasioned by Peter's putting such a question to Christ, how often a brother might sin against him, and he forgive him; see Mt 18:21. The Jews plead for great tenderness and readiness to forgive penitents, when they ask for forgiveness; which they insist upon should be done: they say (q),
"it is forbidden an injured person to be cruel, and not forgive; this is not the way of the seed of Israel: but when he that has done the injury asks of him, and prays him once and again, and he knows that he has returned from his sin, and hath repented of his evil, he ought to forgive him; and whoever makes haste to forgive, is praiseworthy.''
But then, they say (r),
"if he brings all the rams of Nebaioth that are in the world, he is not to have pardon, unless he asks it of him.''
And they seem also to have set times for it, as well as restrain the frequent repetition of it: they observe (s);
"if a man returns by repentance, in the intermediate time, (i.e. as the gloss explains it, between the beginning of the year, or New Year's Day, and the day of atonement,) they pardon him; but if he does not return in the intermediate time, though he brings all the rams of Nebaioth in the world, they do not pardon him.''
A man that was always forgiving, was reckoned by them an extraordinary man: it is said (t) of Mar Zutra bar Nachman, that he was , "forgiving every day"; but yet they do not seem to care to carry it to so great a length, and to repeat it so often as our Lord directs; they allow a man to forgive three times, but not a fourth; See Gill on Mt 18:22.
(q) Maimon. Hilchot Chobel Umezik, c. 5. sect. 10. (r) T. Bab. Bava Kama, fol. 92. 1. (s) T. Bab. Rosh Hashama, fol. 17. 2. (t) Juchasin, fol. 90. 2.
John Wesley
17:4 If he sin against thee seven times in a day, and seven times in a day return, saying, I repent - That is, if he give sufficient proof that he does really repent, after having sinned ever so often, receive him just as if he had never sinned against thee. But this forgiveness is due only to real penitents. In a lower sense we are to forgive all, penitent or impenitent; (so as to bear them the sincerest good will, and to do them all the good we can;) and that not seven times only, but seventy times seven.
Robert Jamieson, A. R. Fausset and David Brown
17:4 seven times--not a lower measure of the forgiving spirit than the "seventy times seven" enjoined on Peter, which was occasioned by his asking if he was to stop at seven times. "No," is the virtual answer, "though it come to seventy times that number, if only he ask forgiveness in sincerity."
17:517:5: Եւ ասեն առաքեալքն ցՏէր. Յաւե՛լ մեզ հաւատս։
5 Եւ առաքեալները Տիրոջն ասացին. «Աւելացրո՛ւ մեր հաւատը»:
5 Առաքեալները ըսին Տէրոջը. «Մեր հաւատքը աւելցուր»։
Եւ ասեն առաքեալքն ցՏէր. Յաւել մեզ հաւատս:

17:5: Եւ ասեն առաքեալքն ցՏէր. Յաւե՛լ մեզ հաւատս։
5 Եւ առաքեալները Տիրոջն ասացին. «Աւելացրո՛ւ մեր հաւատը»:
5 Առաքեալները ըսին Տէրոջը. «Մեր հաւատքը աւելցուր»։
zohrab-1805▾ eastern-1994▾ western am▾
17:55: И сказали Апостолы Господу: умножь в нас веру.
17:5  καὶ εἶπαν οἱ ἀπόστολοι τῶ κυρίῳ, πρόσθες ἡμῖν πίστιν.
17:5. Καὶ (And) εἶπαν (they-said,"οἱ (the-ones) ἀπόστολοι (setees-off,"τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged,"Πρόσθες (Thou-should-have-had-placed-toward) ἡμῖν (unto-us) πίστιν. (to-a-trust)
17:5. et dixerunt apostoli Domino adauge nobis fidemAnd the apostles said to the Lord: Increase our faith.
5. And the apostles said unto the Lord, Increase our faith.
17:5. And the Apostles said to the Lord, “Increase our faith.”
17:5. And the apostles said unto the Lord, Increase our faith.
And the apostles said unto the Lord, Increase our faith:

5: И сказали Апостолы Господу: умножь в нас веру.
17:5  καὶ εἶπαν οἱ ἀπόστολοι τῶ κυρίῳ, πρόσθες ἡμῖν πίστιν.
17:5. et dixerunt apostoli Domino adauge nobis fidem
And the apostles said to the Lord: Increase our faith.
17:5. And the Apostles said to the Lord, “Increase our faith.”
17:5. And the apostles said unto the Lord, Increase our faith.
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
5-6: Апостолы, очевидно, просят об усилении в них веры чудодейственной, которая им представлялась даром Божиим (ср. 1Кор.XIII, 2). Господь отвечает им, что это не особая какая вера, а высшее развитие обыкновенной веры. Если они будут иметь такую простую веру, то уже будут в состоянии творить чудеса (см. Mф СVII, 20). Здесь вместо горы упоминается смоковница, но мысль от этого не изменяется.
Adam Clarke: Commentary on the Bible - 1831
17:5: Increase our faith - This work of pardoning every offense of every man, and that continually, seemed so difficult, even to the disciples themselves, that they saw, without an extraordinary degree of faith, they should never be able to keep this command. But some think that this and what follows relate to what Matthew has mentioned. Mat 17:19, Mat 17:20.
Albert Barnes: Notes on the Bible - 1834
17:5: Increase our faith - This duty of forgiving offences seemed so difficult to the disciples that they strongly felt the need of an increase of faith. They felt that they were prone themselves to harbor resentments, and that it required an additional increase of true religion to enable them to comply with the requirements of Jesus. We may learn from this:
1. That Jesus has "the power" of increasing the faith of his people. Strength comes from him, and especially strength to believe the gospel. Hence, he is called the "Author and Finisher" of our faith, Heb 12:2.
2. The duty of forgiving offences is one of the most difficult duties of the Christian religion. It is so contrary to our natural feelings; it implies such elevation above the petty feelings of malice and Rev_enge, and is so contrary to the received maxims of the world, which teach us to "cherish" rather than to forgive the memory of offences, that it is no wonder our Saviour dwells much on this duty, and so strenuously insists on it in order to our having evidence that our hearts have been changed.
Some have thought that this prayer that he would increase their faith refers to the power of working miracles, and especially to the case recorded in Mat 17:16-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:5: Increase: Mar 9:24; Co2 12:8-10; Phi 4:13; Th2 1:3; Heb 12:2; Pe1 1:22, Pe1 1:23
Geneva 1599
17:5 (3) And the apostles said unto the Lord, Increase our faith.
(3) God will never be utterly lacking to the godly (although he may not be as thorough with them as they wish) even in those difficulties which cannot be overcome by man's reason.
John Gill
17:5 And the apostles said unto the Lord,.... Either on account of what was now said by Christ concerning offences, and forgiving injuries; being conscious to themselves of their own weakness to withstand temptations; and fearful lest they should be stumbled and offended with what they should meet with; or that they should give offence to others: and being also sensible of what spirits they were of, and of the difficulties of conquering them, and mastering the resentment of their minds, when injured and provoked; and also the necessity of divine assistance, of having fresh supplies of grace, and of having their graces, and particularly faith, strengthened, and drawn into a lively exercise; or on account of their not being able to cast out a devil from one that was possessed, Mt 17:19 when words, to the same purpose, were spoken by Christ, as in the following verse; on occasion of one or other of these, though more likely the former, the apostles addressed Christ in this manner,
increase our faith; both the faith of working miracles, and the grace of believing in him: by which, as they express their sense of the weakness, and imperfection of their faith; and their great desire to have it increased, which might be for their comfort, and his glory; so they acknowledge his divine power, and that he is the author and finisher of faith; and that as the beginning, so the increase of it is from him: wherefore faith is not of a man's self, or the produce of man's freewill and power, but is the gift of God; and even where it is, it is not in man to increase it, or add to it, or to draw it forth into exercise; this also is the operation of God. And if the apostles had need to put up such a petition to Christ, much more reason have other men.
John Wesley
17:5 Lord, increase our faith - That we may thus forgive, and may neither offend nor be offended. Mt 17:20.
Robert Jamieson, A. R. Fausset and David Brown
17:5 Lord--(See on Lk 10:1).
increase our faith--moved by the difficulty of avoiding and forgiving "offenses." This is the only instance in which a spiritual operation upon their souls was solicited of Christ by the Twelve; but a kindred and higher prayer had been offered before, by one with far fewer opportunities. (See on Mk 9:24.)
17:617:6: Եւ ասէ՛ Տէր. Եթէ ունիցիք հաւատս քան զհա՛տ մանանխոյ, եւ ասիցէք թըթենւո՛յս այսմիկ. Խլեա՛ց եւ տնկեաց ՚ի ծովու, եւ հնազանդեսցի՛ ձեզ։
6 Եւ Տէրն ասաց. «Եթէ մանանեխի հատիկի չափ հաւատ ունենաք եւ այս թթենուն ասէ՛ք՝ “Արմատախի՛լ եղիր եւ տնկուի՛ր ծովի մէջ”, նա՛ իսկ կը հնազանդուի ձեզ»:
6 Տէրը ըսաւ. «Եթէ մանանեխի հատի չափ հաւատք ունենայիք, այս թթենիին կրնայիք ըսել. ‘Արմատաքի խլուէ ու ծովուն մէջ տնկուէ’, ան ալ պիտի հնազանդէր ձեզի»։
Եւ ասէ Տէր. Եթէ ունիցիք հաւատս քան զհատ մանանխոյ, եւ ասիցէք թթենւոյս այսմիկ. Խլեաց եւ տնկեաց ի ծովու, եւ հնազանդեսցի ձեզ:

17:6: Եւ ասէ՛ Տէր. Եթէ ունիցիք հաւատս քան զհա՛տ մանանխոյ, եւ ասիցէք թըթենւո՛յս այսմիկ. Խլեա՛ց եւ տնկեաց ՚ի ծովու, եւ հնազանդեսցի՛ ձեզ։
6 Եւ Տէրն ասաց. «Եթէ մանանեխի հատիկի չափ հաւատ ունենաք եւ այս թթենուն ասէ՛ք՝ “Արմատախի՛լ եղիր եւ տնկուի՛ր ծովի մէջ”, նա՛ իսկ կը հնազանդուի ձեզ»:
6 Տէրը ըսաւ. «Եթէ մանանեխի հատի չափ հաւատք ունենայիք, այս թթենիին կրնայիք ըսել. ‘Արմատաքի խլուէ ու ծովուն մէջ տնկուէ’, ան ալ պիտի հնազանդէր ձեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
17:66: Господь сказал: если бы вы имели веру с зерно горчичное и сказали смоковнице сей: исторгнись и пересадись в море, то она послушалась бы вас.
17:6  εἶπεν δὲ ὁ κύριος, εἰ ἔχετε πίστιν ὡς κόκκον σινάπεως, ἐλέγετε ἂν τῇ συκαμίνῳ [ταύτῃ], ἐκριζώθητι καὶ φυτεύθητι ἐν τῇ θαλάσσῃ· καὶ ὑπήκουσεν ἂν ὑμῖν.
17:6. εἶπεν (It-had-said) δὲ (moreover,"ὁ (the-one) κύριος (Authority-belonged,"Εἰ (If) ἔχετε (ye-hold) πίστιν (to-a-trust) ὡς (as) κόκκον (to-a-kernel) σινάπεως, (of-a-mustard,"ἐλέγετε (ye-were-forthing) ἂν (ever) τῆ (unto-the-one) συκαμίνῳ (unto-figged-of) [ταύτῃ] "[unto-the-one-this,]"Ἐκριζώθητι (Thou-should-have-been-en-rooted-out) καὶ (and) φυτεύθητι (thou-should-have-been-planted-of) ἐν (in) τῇ (unto-the-one) θαλάσσῃ: (unto-a-sea,"καὶ (and) ὑπήκουσεν (it-heard-under) ἂν (ever) ὑμῖν. (unto-ye)
17:6. dixit autem Dominus si haberetis fidem sicut granum sinapis diceretis huic arbori moro eradicare et transplantare in mare et oboediret vobisAnd the Lord said: If you had faith like to a grain of mustard seed, you might say to this mulberry tree: Be thou rooted up and be thou transplanted into the sea. And it would obey you.
6. And the Lord said, If ye have faith as a grain of mustard seed, ye would say unto this sycamine tree, Be thou rooted up, and be thou planted in the sea; and it would have obeyed you.
17:6. But the Lord said: “If you have faith like a grain of mustard seed, you may say to this mulberry tree, ‘Be uprooted, and be transplanted into the sea.’ And it would obey you.
17:6. And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.
And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you:

6: Господь сказал: если бы вы имели веру с зерно горчичное и сказали смоковнице сей: исторгнись и пересадись в море, то она послушалась бы вас.
17:6  εἶπεν δὲ ὁ κύριος, εἰ ἔχετε πίστιν ὡς κόκκον σινάπεως, ἐλέγετε ἂν τῇ συκαμίνῳ [ταύτῃ], ἐκριζώθητι καὶ φυτεύθητι ἐν τῇ θαλάσσῃ· καὶ ὑπήκουσεν ἂν ὑμῖν.
17:6. dixit autem Dominus si haberetis fidem sicut granum sinapis diceretis huic arbori moro eradicare et transplantare in mare et oboediret vobis
And the Lord said: If you had faith like to a grain of mustard seed, you might say to this mulberry tree: Be thou rooted up and be thou transplanted into the sea. And it would obey you.
17:6. But the Lord said: “If you have faith like a grain of mustard seed, you may say to this mulberry tree, ‘Be uprooted, and be transplanted into the sea.’ And it would obey you.
17:6. And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:6: As a grain of mustard seed - A faith that increases and thrives as that is described to do, Mat 13:32 (note), where see the note. See also Mat 17:20.
This sycamine - The words seem to intimate that they were standing by such a tree. The sycamine is probably the same as the sycamore. Sycamore with us, says Mr. Evelyn, is falsely so called, being our acer majus, greater maple. The true sycamore is the ficus Pharaonis or Aegyptia, Pharaoh's, or Egyptian fig-tree; called also, from its similitude in leaves and fruit, morosyous, or mulberry fig-tree. The Arabians call it guimez: it grows in Cyprus, Caria, Rhodes, and in Judea and Galilee, where our Lord at this time was: see Luk 17:11. St. Jerome, who was well acquainted with these countries, translates the word mulberry-tree.
Be thou plucked up by the root - See the note on Mat 21:21, where it is shown that this mode of speech refers to the accomplishment of things very difficult, but not impossible.
Albert Barnes: Notes on the Bible - 1834
17:6: See Mat 17:20. "Sycamine-tree." This name, as well as sycamore, is given, among us, to the large tree commonly called the buttonwood; but the tree here mentioned is different. The Latin Vulgate and the Syriac versions translate it "mulberry-tree." It is said to have been a tree that commonly grew in Egypt, of the size and appearance of a mulberry-tree, but bearing a species of figs. This tree was common in Palestine. It is probable that our Lord was standing by one as he addressed these words to his disciples. Dr. Thomson ("The Land and the Book," vol. i. p. 22-24) says of this tree: "It is generally planted by the wayside, in the open space where several paths meet." (Compare Luk 19:4.) "This sycamore is a remarkable tree. It not only bears several crops of figs during the year, but these figs grow on short stems along the trunk and large branches, and not at the end of twigs, as in other fruit-bearing trees. The figs are small, and of a greenish-yellow color. At Gaza and Askelon I saw them of a purple tinge, and much larger than they are in this part of the country. They were carried to market in large quantities, and appeared to be more valued there than with us. Still, they are, at best, very insipid, and none but the poorer classes eat them. It is easily propagated, merely by planting a stout branch in the ground, and watering it until it has struck its roots into the soil. This it does with great rapidity and to a vast depth. It was with reference to this latter fact that our Lord selected it to illustrate the power of faith.
Now, look at this tree - its ample girth, its wide-spread arms branching off from the parent trunk only a few feet from the ground; then examine its enormous roots, as thick, as numerous, and as wide-spread into the deep soil below as the branches extend into the air above the very best type of invincible steadfastness. What power on earth can pluck up such a tree? Heaven's thunderbolt may strike it down, the wild tornado may tear it to fragments, but nothing short of miraculous power can fairly pluck it up by the roots."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:6: If: Mat 17:20, Mat 17:21, Mat 21:21; Mar 9:23, Mar 11:22, Mar 11:23; Co1 13:2
as: Luk 13:19; Mat 13:31, Mat 13:32
Geneva 1599
17:6 And the Lord said, If ye had faith as (a) a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.
(a) If you had no more faith, but the quantity of the grain of mustard seed.
John Gill
17:6 And the Lord said,.... In answer to the disciples. The Syriac version leaves out the word "Lord": and the Persic version, in the room of it reads, "Jesus":
if ye had faith as a grain of mustard seed; See Gill on Mt 17:20.
ye might say unto this sycamine tree; which was near at hand; for in Galilee, where Christ now was, such trees grew, especially in lower Galilee: hence those words (u);
"from Caphar-Hananiah, and upwards, all the land which does not bear "sycamines", is upper Galilee, and from Caphar-Hananiah, and downwards, all which does bear "sycamines", is lower Galilee.''
This, by Maimonides (w), is said to be a wild fig tree; but the Vulgate Latin, Syriac, Arabic, and Ethiopic versions render it, the "mulberry tree": and that the sycamine and mulberry tree are the same, Beza shows from Dioscorides, Athenaeus, and Galen; though whether it is the same with the sycamore in Lk 19:4 is not certain. The first of these writers makes them to be the same; and the last asserts they are different, and so they should seem by their different names.
Be thou plucked up by the root, and be thou planted in the sea, and it should obey you: for such a tree to be plucked up by the root at a word speaking, is very wonderful and miraculous, and beyond the power of nature; and much more for it to remove into the sea, and plant itself there, where trees grow not; and to believe this should be done, and such a word of command obeyed, one should think required very great faith; and yet, if it was but as a grain of mustard seed, which is very small, it might be done. The design is to show, what great things are done by faith, and what an increase of it they should have.
(u) Misna Sheviith, c. 9. sect. 2. (w) In Misna Demai, c. 1. sect. 1. & in Bava Bathra, c. 2. sect. 11.
John Wesley
17:6 And he said, If ye had faith as a grain of mustard seed - If ye had the least measure of true faith, no instance of duty would be too hard for you. Ye would say to this sycamine tree - This seems to have been a kind of proverbial expression.
Robert Jamieson, A. R. Fausset and David Brown
17:6 sycamine--mulberry. (See on Mk 11:22-24.)
17:717:7: Իսկ ո՞վ ոք ՚ի ձէնջ որ ունիցի ծառա՛յ հողագործ կամ հովիւ, որ իբրեւ մտանիցէ՛ յագարակէ՝ ասիցէ ցնա վաղվաղակի, թէ ա՛նց բազմեաց[1393]. [1393] Ոմանք. Իսկ ո՞վ է ՚ի ձէնջ։
7 «Իսկ ձեզնից ո՞վ, որ հողագործ կամ հովիւ ծառայ ունի, երբ սա ագարակից տուն մտնի, նրան կ’ասի իսկոյն՝ “Անցի՛ր սեղան նստիր”.
7 «Բայց ձեզմէ ո՞վ է այն մարդը, որ ունենայ երկրագործ կամ հովիւ ծառայ մը, որ անիկա երբ ագարակէն տուն մտնէ, շուտով ըսէ անոր թէ՝ ‘Անցիր սեղան նստէ’։
Իսկ ո՞վ ոք ի ձէնջ, որ ունիցի ծառայ հողագործ կամ հովիւ, որ իբրեւ մտանիցէ յագարակէ, ասիցէ ցնա վաղվաղակի, թէ` Անց բազմեաց:

17:7: Իսկ ո՞վ ոք ՚ի ձէնջ որ ունիցի ծառա՛յ հողագործ կամ հովիւ, որ իբրեւ մտանիցէ՛ յագարակէ՝ ասիցէ ցնա վաղվաղակի, թէ ա՛նց բազմեաց[1393].
[1393] Ոմանք. Իսկ ո՞վ է ՚ի ձէնջ։
7 «Իսկ ձեզնից ո՞վ, որ հողագործ կամ հովիւ ծառայ ունի, երբ սա ագարակից տուն մտնի, նրան կ’ասի իսկոյն՝ “Անցի՛ր սեղան նստիր”.
7 «Բայց ձեզմէ ո՞վ է այն մարդը, որ ունենայ երկրագործ կամ հովիւ ծառայ մը, որ անիկա երբ ագարակէն տուն մտնէ, շուտով ըսէ անոր թէ՝ ‘Անցիր սեղան նստէ’։
zohrab-1805▾ eastern-1994▾ western am▾
17:77: Кто из вас, имея раба пашущего или пасущего, по возвращении его с поля, скажет ему: пойди скорее, садись за стол?
17:7  τίς δὲ ἐξ ὑμῶν δοῦλον ἔχων ἀροτριῶντα ἢ ποιμαίνοντα, ὃς εἰσελθόντι ἐκ τοῦ ἀγροῦ ἐρεῖ αὐτῶ, εὐθέως παρελθὼν ἀνάπεσε,
17:7. Τίς (What-one) δὲ (moreover) ἐξ (out) ὑμῶν (of-ye) δοῦλον (to-a-bondee) ἔχων (holding) ἀροτριῶντα (to-aerate-belonging-unto) ἢ (or) ποιμαίνοντα, (to-shepherding,"ὃς (which) εἰσελθόντι (unto-having-had-came-into) ἐκ (out) τοῦ (of-the-one) ἀγροῦ (of-a-field) ἐρεῖ (it-shall-utter) αὐτῷ (unto-it,"Εὐθέως (Unto-straight) παρελθὼν (having-had-came-beside) ἀνάπεσε, (thou-should-have-had-fallen-up,"
17:7. quis autem vestrum habens servum arantem aut pascentem qui regresso de agro dicet illi statim transi recumbeBut which of you, having a servant ploughing or feeding cattle, will say to him, when he is come from the field: Immediately go. Sit down to meat.
7. But who is there of you, having a servant plowing or keeping sheep, that will say unto him, when he is come in from the field, Come straightway and sit down to meat;
17:7. But which of you, having a servant plowing or feeding cattle, would say to him, as he was returning from the field, ‘Come in immediately; sit down to eat,’
17:7. But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?
But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat:

7: Кто из вас, имея раба пашущего или пасущего, по возвращении его с поля, скажет ему: пойди скорее, садись за стол?
17:7  τίς δὲ ἐξ ὑμῶν δοῦλον ἔχων ἀροτριῶντα ἢ ποιμαίνοντα, ὃς εἰσελθόντι ἐκ τοῦ ἀγροῦ ἐρεῖ αὐτῶ, εὐθέως παρελθὼν ἀνάπεσε,
17:7. quis autem vestrum habens servum arantem aut pascentem qui regresso de agro dicet illi statim transi recumbe
But which of you, having a servant ploughing or feeding cattle, will say to him, when he is come from the field: Immediately go. Sit down to meat.
17:7. But which of you, having a servant plowing or feeding cattle, would say to him, as he was returning from the field, ‘Come in immediately; sit down to eat,’
17:7. But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?
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
7-10: Притча о рабах ничего не стоящих находится только у одного ев. Луки. Связь с предыдущим установить здесь невозможно. Господь рисует здесь картину возвращения раба с тяжелой работы на ниве или же с пастбища. Господин раба, не обращая внимания на усталость раба, велит ему приготовить для него, хозяина, ужин и служить ему подпоясавшись. И потом, когда раб исполнит приказание господина, этот последний и не подумает поблагодарить его. - Притчу эту Господь сейчас же и разъясняет. Ученики Христа также должны чувствовать себя рабами Божиими. Когда они исполнят свой долг пред Богом, то пусть не рассчитывают на какую-либо награду. Награда, может быть, и будет дана, но они сами, в чувстве смирения, должны сознавать, что они рабы, ничего не стоящие, т. е., конечно, не стоящие особых наград. Впрочем, в некоторых древних переводах, именно сирийских, этого выражения "ничего не стоящие" не имеется: там стоит одно слово "рабы". - И. Вейс полагает, что это выражение вставлено здесь на основании Мф 26-го ст. ХХV-й гл. (а лучше, кажется, предположить, на основании 30-го стиха той же главы, где встречается это самое выражение).
Adam Clarke: Commentary on the Bible - 1831
17:7: Which of you, having a servant - It is never supposed that the master waits on the servant - the servant is bound to wait on his master, and to do every thing for him to the uttermost of his power: nor does the former expect thanks for it, for he is bound by his agreement to act thus, because of the stipulated reward, which is considered as being equal in value to all the service that he can perform.
Albert Barnes: Notes on the Bible - 1834
17:7: Having a servant ... - This parable appears to have been spoken with reference to the rewards which the disciples were expecting in the kingdom of the Messiah. The occasion on which it was spoken cannot be ascertained. It does not seem to have any particular connection with what goes before. It may be supposed that the disciples were somewhat impatient to have the kingdom restored to Israel Act 1:6 - that is, that he would assume his kingly power, and that they were impatient of the "delay," and anxious to enter on "the rewards" which they expected, and which they not improbably were expecting in consequence of their devotedness to him. In answer to these expectations, Jesus spoke this parable, showing them,
1. That they should be rewarded as a servant would be provided for; but,
2. That this was not the "first" thing; that there was a proper "order" of things, and that thus the reward might be delayed, as a servant would be provided for, but at the proper time, and at the pleasure of the master; and,
3. That this reward was not to be expected as a matter of "merit," but would be given at the good pleasure of God, for they were but unprofitable servants.
By and by - This should have been translated "immediately." He would not, "as the first thing," or "as soon" as he returned from the field, direct him to eat and drink. Hungry and weary he might be, yet it would be proper for him first to attend upon his master. So the apostles were not to be "impatient" because they did not "at once" receive the reward for which they were looking.
To meat - To eat; or, rather, place thyself at the table.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:7: Luk 13:15, Luk 14:5; Mat 12:11
Geneva 1599
17:7 (4) But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?
(4) Seeing that God may rightfully claim for himself both us and all that is ours, he cannot be indebted to us for anything, although we labour mightily until we die.
John Gill
17:7 But which of you having a servant ploughing,.... In order to keep the disciples humble in the performance of such miraculous works; and that they might not imagine they could have any thing at the hands of God by merit; and to excite them to go on from one duty to another; and never think they have done, or done enough, or more than what is their duty, Christ delivers the following parable.
Which of you having a servant ploughing, or feeding cattle; or "sheep", as the Syriac and Persic versions render it; or a "ploughman", or a "shepherd", as the Ethiopic version; which are both servile works, and done in the field: not that the disciples had any such servants under them, though the words are directed to them, for they had left all, and followed Christ; nor were they brought up to husbandry, but most of them in the fishing trade; Christ only puts this for instance, and supposes such a case:
will say unto him by and by; or straightway, immediately, directly,
when he is come from the field; and has done ploughing, and feeding his cattle, sheep, or cows, or whatever they are; as soon as ever he comes home; or "first", as the Persic version; the first thing he shall say to him, upon his return from thence,
go; to the other side of the room, and to the table there ready spread, and furnished; or "go up", as the Arabic and Ethiopic versions render it; go up to the upper room where they used to dine or sup; see Lk 22:12 or "come in", as the Persic version renders it; and which some learned men observe, is the sense of the Greek word here used; come into the house,
and sit down to meat? or fall, and lie down on the couch, as was the custom in those countries at eating.
John Wesley
17:7 But which of you - But is it not meet that you should first obey, and then triumph? Though still with a deep sense of your utter unprofitableness.
Robert Jamieson, A. R. Fausset and David Brown
17:7 say unto him by and by--The "by and by" (or rather "directly") should be joined not to the saying but the going: "Go directly." The connection here is: "But when your faith has been so increased as both to avoid and forgive offenses, and do things impossible to all but faith, be not puffed up as though you had laid the Lord under any obligations to you."
17:817:8: այլ ո՛չ ասիցէ ցնա, թէ պատրաստեա՛ զինչ ընթրելո՛ց իցեմ, եւ գօտի ածեալ պաշտեա՛ զիս՝ մինչեւ կերա՛յց եւ արբից, եւ ապա կերիցե՛ս եւ արբցե՛ս դու։
8 այլ նրան չի՞ ասի՝ “Պատրաստի՛ր, ինչ ընթրելու եմ, եւ գօտի կապած՝ ծառայի՛ր ինձ, մինչեւ որ ուտեմ եւ խմեմ, եւ ապա կ’ուտես եւ կը խմես դու”:
8 Հապա չը՞սեր անոր թէ՝ ‘Պատրաստէ իմ ընթրիքս ու գօտիդ կապած ինծի սպասաւորութիւն ըրէ, մինչեւ ես ուտեմ ու խմեմ ու ետքը դուն ալ կեր ու խմէ’։
այլ ո՞չ ասիցէ ցնա թէ` Պատրաստեա զինչ ընթրելոց իցեմ, եւ գօտի ածեալ պաշտեա զիս, մինչեւ կերայց եւ արբից, եւ ապա կերիցես եւ արբցես դու:

17:8: այլ ո՛չ ասիցէ ցնա, թէ պատրաստեա՛ զինչ ընթրելո՛ց իցեմ, եւ գօտի ածեալ պաշտեա՛ զիս՝ մինչեւ կերա՛յց եւ արբից, եւ ապա կերիցե՛ս եւ արբցե՛ս դու։
8 այլ նրան չի՞ ասի՝ “Պատրաստի՛ր, ինչ ընթրելու եմ, եւ գօտի կապած՝ ծառայի՛ր ինձ, մինչեւ որ ուտեմ եւ խմեմ, եւ ապա կ’ուտես եւ կը խմես դու”:
8 Հապա չը՞սեր անոր թէ՝ ‘Պատրաստէ իմ ընթրիքս ու գօտիդ կապած ինծի սպասաւորութիւն ըրէ, մինչեւ ես ուտեմ ու խմեմ ու ետքը դուն ալ կեր ու խմէ’։
zohrab-1805▾ eastern-1994▾ western am▾
17:88: Напротив, не скажет ли ему: приготовь мне поужинать и, подпоясавшись, служи мне, пока буду есть и пить, и потом ешь и пей сам?
17:8  ἀλλ᾽ οὐχὶ ἐρεῖ αὐτῶ, ἑτοίμασον τί δειπνήσω, καὶ περιζωσάμενος διακόνει μοι ἕως φάγω καὶ πίω, καὶ μετὰ ταῦτα φάγεσαι καὶ πίεσαι σύ;
17:8. ἀλλ' (other) οὐχὶ (unto-not) ἐρεῖ (it-shall-utter) αὐτῷ (unto-it,"Ἑτοίμασον (Thou-should-have-readied-to) τί (to-what-one) δειπνήσω, (I-might-have-mealed-unto,"καὶ (and) περιζωσάμενος ( having-en-girded-about ) διακόνει (thou-should-raise-through-unto) μοι (unto-me) ἕως (unto-if-which) φάγω (I-might-have-had-devoured) καὶ (and) πίω, (I-might-have-had-drank,"καὶ (and) μετὰ (with) ταῦτα (to-the-ones-these) φάγεσαι ( thou-shall-devour ) καὶ (and) πίεσαι ( thou-shall-drink ,"σύ; (thou?"
17:8. et non dicet ei para quod cenem et praecinge te et ministra mihi donec manducem et bibam et post haec tu manducabis et bibesAnd will not rather say to him: Make ready my supper and gird thyself and serve me, whilst I eat and drink; and afterwards thou shalt eat and drink?
8. and will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?
17:8. and would not say to him: ‘Prepare my dinner; gird yourself and minister to me, while I eat and drink; and after these things, you shall eat and drink?’
17:8. And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?
And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink:

8: Напротив, не скажет ли ему: приготовь мне поужинать и, подпоясавшись, служи мне, пока буду есть и пить, и потом ешь и пей сам?
17:8  ἀλλ᾽ οὐχὶ ἐρεῖ αὐτῶ, ἑτοίμασον τί δειπνήσω, καὶ περιζωσάμενος διακόνει μοι ἕως φάγω καὶ πίω, καὶ μετὰ ταῦτα φάγεσαι καὶ πίεσαι σύ;
17:8. et non dicet ei para quod cenem et praecinge te et ministra mihi donec manducem et bibam et post haec tu manducabis et bibes
And will not rather say to him: Make ready my supper and gird thyself and serve me, whilst I eat and drink; and afterwards thou shalt eat and drink?
17:8. and would not say to him: ‘Prepare my dinner; gird yourself and minister to me, while I eat and drink; and after these things, you shall eat and drink?’
17:8. And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?
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Albert Barnes: Notes on the Bible - 1834
17:8: I may sup - Make ready my supper.
Gird thyself - See the notes at Luk 12:37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:8: Make: Gen 43:16; Sa2 12:20
and gird: Luk 12:37
John Gill
17:8 And will not rather say to him,.... Or, "will he not say to him?" it is very likely, it is more agreeable to the language of a master, and the condition of a servant, that he should say to him,
make ready wherewith I may sup: by dressing the food, spreading the table, and putting the food on it; for it was the business of servants to prepare, as at the passover; see Gill on Mt 26:17 so at ordinary suppers:
and gird thyself and serve me; by giving him drink, or whatsoever he called for: and as they used to wear long garments in those countries, servants girded them up about their loins, that they might be fit for service, expedite in it, and perform it more readily, and with greater ease and dispatch:
till I have eaten and drunken; finished his meal:
and afterward thou shalt eat and drink: the, Persic and Ethiopic versions read in the imperative, "then eat thou and drink". If he was an Hebrew servant, he ate and drank the same as his master did: for so one of the Jewish canons runs (x);
"every Hebrew servant, or handmaid, their master is obliged to make them equal to himself "in food and in drink", in clothing, and in dwelling, as it is said, Deut 15:16 "because he is well with thee": wherefore, thou shalt not eat fine bread, and he eat coarse bread, nor drink old wine and he drink new wine, &c.''
And even a Canaanitish servant was to be provided with proper food and drink: they say indeed (y),
"it is lawful to cause a Canaanitish servant to serve with rigour: but though the law is such, the property of mercy, and the ways of wisdom are, that a man should be merciful, and not make his yoke heavy on his servant, nor oppress him; but cause him to "eat and drink" of all sorts of food and drink; and the former wise men used to give their servants of all sorts of food that they themselves ate of;''
which was using them as they did their Hebrew servants: yea, it is added;
"and they gave their beasts, and their servants, food, before they ate their own meal;''
but this was not commonly done: it does not appear to have been the practice in Christ's time; nor was it necessary.
(x) Maimon. Hilch. Abadim, c. 1. sect. 9. Vid. T. Bab. Kiddushin, fol. 22. 1. (y) Maimon. ib. c. 9. sect. 8.
17:917:9: Միթէ շնո՞րհ ունիցի ծառային այնմիկ, զի արար զամենայն հրամանսն[1394]։ [1394] Ոմանք. Շնո՞րհ ինչ ունիցի ծա՛՛։
9 Միթէ տէրը շնորհապա՞րտ կը լինի այդ ծառային, որ իր բոլոր հրամանները կատարեց:
9 Միթէ շնորհակա՞լ կ’ըլլայ այն ծառային, իրեն հրամայուած բաները կատարելուն համար։ Չեմ կարծեր։
Միթէ շնո՞րհ ունիցի ծառային այնմիկ, զի արար զամենայն հրամանսն.[105]:

17:9: Միթէ շնո՞րհ ունիցի ծառային այնմիկ, զի արար զամենայն հրամանսն[1394]։
[1394] Ոմանք. Շնո՞րհ ինչ ունիցի ծա՛՛։
9 Միթէ տէրը շնորհապա՞րտ կը լինի այդ ծառային, որ իր բոլոր հրամանները կատարեց:
9 Միթէ շնորհակա՞լ կ’ըլլայ այն ծառային, իրեն հրամայուած բաները կատարելուն համար։ Չեմ կարծեր։
zohrab-1805▾ eastern-1994▾ western am▾
17:99: Станет ли он благодарить раба сего за то, что он исполнил приказание? Не думаю.
17:9  μὴ ἔχει χάριν τῶ δούλῳ ὅτι ἐποίησεν τὰ διαταχθέντα;
17:9. μὴ (Lest) ἔχει (it-holdeth) χάριν (to-a-granting) τῷ (unto-the-one) δούλῳ (unto-a-bondee) ὅτι (to-which-a-one) ἐποίησεν (it-did-unto) τὰ (to-the-ones) διαταχθέντα; (to-having-been-arranged-through?"
17:9. numquid gratiam habet servo illi quia fecit quae sibi imperaverat non putoDoth he thank that servant for doing the things which he commanded him?
9. Doth he thank the servant because he did the things that were commanded?
17:9. Would he be grateful to that servant, for doing what he commanded him to do?
17:9. Doth he thank that servant because he did the things that were commanded him? I trow not.
Doth he thank that servant because he did the things that were commanded him? I trow not:

9: Станет ли он благодарить раба сего за то, что он исполнил приказание? Не думаю.
17:9  μὴ ἔχει χάριν τῶ δούλῳ ὅτι ἐποίησεν τὰ διαταχθέντα;
17:9. numquid gratiam habet servo illi quia fecit quae sibi imperaverat non puto
Doth he thank that servant for doing the things which he commanded him?
17:9. Would he be grateful to that servant, for doing what he commanded him to do?
17:9. Doth he thank that servant because he did the things that were commanded him? I trow not.
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Albert Barnes: Notes on the Bible - 1834
17:9: I trow not - I "think" not; or I "suppose" not.
John Gill
17:9 Doth he thank that servant,.... As if he had done him a favour, and what he was not obliged to;
because he did the things that were commanded him? for, as a servant, he ought to do them, and in so doing does but his duty: he may indeed be commended for it, but not thanked:
I trow not; or "I think not"; it do not seem so to me, as if he would, or, as though it was proper and necessary he should. The Ethiopic version leaves out this last clause.
John Wesley
17:9 Doth he thank that servant - Does he account himself obliged to him?
Robert Jamieson, A. R. Fausset and David Brown
17:9 I trow not--or, as we say, when much more is meant, "I should think not."
17:1017:10: Նոյնպէս եւ դուք՝ յորժամ առնիցէք զամենայն հրամայեալսն ձեզ, ասասջի՛ք՝ թէ ծառայք անպիտա՛նք եմք, զոր պարտեա՛քն առնել՝ արարա՛ք։
10 Նոյնպէս եւ դուք, երբ կատարէք այն բոլորը, որ ձեզ հրամայուած է, ասացէք, թէ՝ “Անպիտան ծառաներ ենք. ինչ որ պարտաւոր էինք անել, ա՛յն արեցինք”»:
10 Նոյնպէս դուք, երբ բոլոր ձեզի հրամայուած բաները ընէք, ըսէք, թէ՝ ‘Մենք անպիտան ծառաներ ենք, քանզի ինչ որ պարտական էինք ընելու՝ ըրինք’»։
նոյնպէս եւ դուք յորժամ առնիցէք զամենայն հրամայեալսն ձեզ, ասասջիք թէ` Ծառայք անպիտանք եմք, զոր պարտէաքն առնել` արարաք:

17:10: Նոյնպէս եւ դուք՝ յորժամ առնիցէք զամենայն հրամայեալսն ձեզ, ասասջի՛ք՝ թէ ծառայք անպիտա՛նք եմք, զոր պարտեա՛քն առնել՝ արարա՛ք։
10 Նոյնպէս եւ դուք, երբ կատարէք այն բոլորը, որ ձեզ հրամայուած է, ասացէք, թէ՝ “Անպիտան ծառաներ ենք. ինչ որ պարտաւոր էինք անել, ա՛յն արեցինք”»:
10 Նոյնպէս դուք, երբ բոլոր ձեզի հրամայուած բաները ընէք, ըսէք, թէ՝ ‘Մենք անպիտան ծառաներ ենք, քանզի ինչ որ պարտական էինք ընելու՝ ըրինք’»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1010: Так и вы, когда исполните всё повеленное вам, говорите: мы рабы ничего не стоящие, потому что сделали, что должны были сделать.
17:10  οὕτως καὶ ὑμεῖς, ὅταν ποιήσητε πάντα τὰ διαταχθέντα ὑμῖν, λέγετε ὅτι δοῦλοι ἀχρεῖοί ἐσμεν, ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν.
17:10. οὕτως (Unto-the-one-this) καὶ (and) ὑμεῖς, (ye,"ὅταν (which-also-ever) ποιήσητε (ye-might-have-done-unto) πάντα ( to-all ) τὰ (to-the-ones) διαταχθέντα ( to-having-been-arranged-through ) υμῖν, (unto-ye,"λέγετε (ye-should-forth) ὅτι (to-which-a-one,"Δοῦλοι (Bondees) ἀχρεῖοί ( un-afforded-belonged ) ἐσμεν, (we-be,"ὃ (to-which) ὠφείλομεν (we-were-debting) ποιῆσαι (to-have-done-unto) πεποιήκαμεν. (we-had-come-to-do-unto)
17:10. sic et vos cum feceritis omnia quae praecepta sunt vobis dicite servi inutiles sumus quod debuimus facere fecimusI think not. So you also, when you shall have done all these things that are commanded you, say: We are unprofitable servants; we have done that which we ought to do.
10. Even so ye also, when ye shall have done all the things that are commanded you, say, We are unprofitable servants; we have done that which it was our duty to do.
17:10. I think not. So too, when you have done all these things that have been taught to you, you should say: ‘We are useless servants. We have done what we should have done.’ ”
17:10. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do:

10: Так и вы, когда исполните всё повеленное вам, говорите: мы рабы ничего не стоящие, потому что сделали, что должны были сделать.
17:10  οὕτως καὶ ὑμεῖς, ὅταν ποιήσητε πάντα τὰ διαταχθέντα ὑμῖν, λέγετε ὅτι δοῦλοι ἀχρεῖοί ἐσμεν, ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν.
17:10. sic et vos cum feceritis omnia quae praecepta sunt vobis dicite servi inutiles sumus quod debuimus facere fecimus
I think not. So you also, when you shall have done all these things that are commanded you, say: We are unprofitable servants; we have done that which we ought to do.
17:10. I think not. So too, when you have done all these things that have been taught to you, you should say: ‘We are useless servants. We have done what we should have done.’ ”
17:10. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
17:10: We are unprofitable servants - This text has often been produced to prove that no man can live without committing sin against God. But let it be observed, the text says unprofitable servants, not sinful servants. If this text could be fairly construed to countenance sinful imperfection, it would be easy to demonstrate that there is not one of the spirits of just men made perfect, in paradise, nor a ministering angel at the throne of God, but is sinfully imperfect: for none of these can work righteousness, in the smallest degree, beyond those powers which God has given them; and justice and equity require that they should exert those powers to the uttermost in the service of their Maker; and, after having acted thus, it may be justly said, They have done only what it was their duty to do. The nature of God is illimitable, and all the attributes of that nature are infinitely glorious: they cannot be lessened by the transgressions of his creatures, nor can they be increased by the uninterrupted, eternal obedience, and unceasing hallelujahs, of all the intelligent creatures that people the whole vortex of nature. When ages, beyond the power of arithmetic to sum up, have elapsed, it may be said of the most pure and perfect creatures, "Ye are unprofitable servants." Ye have derived your being from the infinite fountain of life: ye are upheld by the continued energy of the Almighty: his glories are infinite and eternal, and your obedience and services, however excellent in themselves, and profitable to you, have added nothing, and can add nothing, to the absolute excellencies and glories of your God.
Albert Barnes: Notes on the Bible - 1834
17:10: Are unprofitable servants - We have conferred no favor. We have "merited" nothing. We have not "benefited" God, or laid him under "obligation." If he rewards us, it will be matter of unmerited favor. This is true in relation to Christians in the following respects:
1. Our services are not "profitable" to God Job 22:2; he "needs" not our aid, and his essential happiness will not be increased by our efforts.
2. The grace to do his will comes from him only, and all the praise of that will be due to him.
3. All that we do is what is our "duty;" we cannot lay claim to having rendered any service that will "bind" him to show us favor; and,
4. Our best services are mingled with imperfections. We come short of his glory Rom 3:23; we do not serve him as sincerely, and cheerfully, and faithfully as we ought; we are far, very far from the example set us by the Saviour; and if we are saved and rewarded, it will be because God will be merciful to our unrighteousness, and will remember our iniquities no more, Heb 8:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:10: Ch1 29:14-16; Job 22:2, Job 22:3, Job 35:6, Job 35:7; Psa 16:2, Psa 16:3, Psa 35:6, Psa 35:7; Pro 16:2, Pro 16:3; Isa 6:5, Isa 64:6; Mat 25:30, Mat 25:37-40; Rom 3:12, Rom 11:35; Co1 9:16, Co1 9:17, Co1 15:9, Co1 15:10; Phi 3:8, Phi 3:9; Plm 1:11; Pe1 5:5, Pe1 5:6
Geneva 1599
17:10 (5) So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
(5) No matter how perfectly we may keep the law, it deserves no reward.
John Gill
17:10 So likewise ye,.... This is the accommodation and application of the parable to the disciples of Christ, who whether ministers or private believers, are as servants, and should be as laborious as the ploughman, and the shepherd; and as their condition is, so their conduct should be like theirs: the employment of the ministers of the word lies in reading, prayer, meditation, and study; in preaching the word, and administering the ordinances; and in performing other duties of their office: and every private believer has business to do, which lies in the exercise of grace, as the work of faith, the labour of love and patience, of hope: and in the discharge of duty with regard to themselves, in their families, the church, and the world; and these servants should be continually employed; and when one work is done, another is to be taken in hand: saints should be always believing, hoping, waiting, loving, and doing one good work or another; as preaching or praying, reading, hearing, and doing acts of benevolence and charity; and God and Christ are to be served by them in the first place, and then themselves: but some that would be called the servants of Christ, mind their own bellies, and not the service of Christ at all; others in the service of Christ, seek nothing but themselves; others are for the serving themselves first, and then Christ; but the true servants of Christ, serve him in the first place, and seek first his righteousness, and his kingdom, and the honour of it, believing that all other things shall be added to them: and when these have done all that are commanded them, they are not to think their service thank worthy: as for instance, if the service be preaching the word, a man so employed ought to be thankful to God, that has bestowed ministerial gifts upon him, and makes his labours useful, and uses him as an instrument, to do much good to the souls of men, and for his glory, and has put such an honour upon him; but he is not to expect thanks from God, for his most diligent and faithful performance of his work, or imagine that he merits any thing at his hand thereby: or if the business be hearing the word, a man should be thankful to God, for the word, ordinances, and ministers, for liberty of waiting upon God in such a way; for health of body, and inclination of mind, for such service; and for all the good, profit, and advantage, he gains hereby; but he is not to think that he lays God under any obligation to him by so doing, or deserves thanks, or a favour from him on account of it: or if the employment be prayer, a man should be greatly thankful to the God of all grace, that there is a throne of grace for him to come to; and for a mediator, who is the way of access to God; and for the assistance of the Spirit in prayer; and for all the blessings which are given, as an answer of prayer; but he is never to entertain such a thought, that God is obliged to him for his prayers, or should thank him for them: or if the work be doing of good with worldly substance, such should be thankful to God for their substance he has given them, and for hearts to make use of it; but ought not to conclude, that they hereby merit his favour, or that this is any gain to him: but on the other hand, Christ directs his disciples, saying,
when ye shall have done all those things which are commanded you; as preaching, or hearing, or reading, or praying, and every other act of divine and religious worship; or all acts of justice and benevolence among men; every duty both for matter and manner, as it should be, according to the will of God, from right principles, and to right ends, and by the assistance of the Spirit and grace of God:
say we are unprofitable servants; not in such sense as unregenerate men are, who are disobedient, and to every good work reprobate and unfit, Rom 3:12 or as the slothful servant, who did not what his Lord commanded, Mt 25:30. Nor is this the sense, that they are unprofitable to men; for they may be, and are very useful and serviceable to men, and to the saints; but that they are so to God, by whose grace and strength they are what they are, and do what they do; and can give nothing to him but what is his own, and his due; and so can lay him under no obligation to them, nor merit any thing from him; no, not even thanks, and much less heaven and eternal life. The Persic version, quite contrary to the sense of the words reads, "we are pure or clean servants, for we have done", &c. and the Ethiopic version leaves out the word "unprofitable", and reads "we are servants"; we acknowledge ourselves to be servants:
we have done that which is our duty to do; wherefore, as diligence is highly proper, and reasonable in doing the work of the Lord, humility is necessary, that a man may not arrogate that to himself, which do not belong to him; or boast of his performances; or place any dependence on them: or have his expectations raised on account of them; since when he has done the most and best, he has done but what he should, and what he was obliged to, and in that is greatly deficient: a saying somewhat like this, is used by R. Jochanan ben Zaccai (z);
"if thou hast learned the law much, do not ascribe the good to thyself; for, for this wast thou created.''
(z) Pirke Abot. c. 2. sect. 8.
John Wesley
17:10 When ye have done all, say, We are unprofitable servants - For a man cannot profit God. Happy is he who judges himself an unprofitable servant: miserable is he whom God pronounces such. But though we are unprofitable to him, our serving him is not unprofitable to us. For he is pleased to give by his grace a value to our good works, which in consequence of his promise entitles us to an eternal reward.
Robert Jamieson, A. R. Fausset and David Brown
17:10 unprofitable--a word which, though usually denoting the opposite of profit, is here used simply in its negative sense. "We have not, as his servants, profited or benefited God at all." (Compare Job 22:2-3; Rom 11:35.)
17:1117:11: Եւ եղեւ մինչեւ երթա՛յր նա յԵրուսաղէմ, եւ ինքն անցանէր ընդ մէջ Սամարեա՛յ եւ Գալիլեացւոց[1395]։ [1395] Ոմանք. Մինչ երթայր. եւ ոմանք. մինչդեռ երթայր նա։
11 Եւ մինչ նա դէպի Երուսաղէմ էր գնում, անցնում էր Սամարիայի եւ Գալիլիայի միջով:
11 Երբ Յիսուս Երուսաղէմ կ’երթար, Սամարիայի եւ Գալիլիայի մէջտեղէն անցաւ։
Եւ եղեւ մինչ երթայր նա յԵրուսաղէմ, եւ ինքն անցանէր ընդ մէջ Սամարիայ եւ Գալիլեացւոց:

17:11: Եւ եղեւ մինչեւ երթա՛յր նա յԵրուսաղէմ, եւ ինքն անցանէր ընդ մէջ Սամարեա՛յ եւ Գալիլեացւոց[1395]։
[1395] Ոմանք. Մինչ երթայր. եւ ոմանք. մինչդեռ երթայր նա։
11 Եւ մինչ նա դէպի Երուսաղէմ էր գնում, անցնում էր Սամարիայի եւ Գալիլիայի միջով:
11 Երբ Յիսուս Երուսաղէմ կ’երթար, Սամարիայի եւ Գալիլիայի մէջտեղէն անցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1111: Идя в Иерусалим, Он проходил между Самариею и Галилеею.
17:11  καὶ ἐγένετο ἐν τῶ πορεύεσθαι εἰς ἰερουσαλὴμ καὶ αὐτὸς διήρχετο διὰ μέσον σαμαρείας καὶ γαλιλαίας.
17:11. Καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) τῷ (unto-the-one) πορεύεσθαι ( to-traverse-of ) εἰς (into) Ἰερουσαλὴμ (to-a-Hierousalem) καὶ (and) αὐτὸς (it) διήρχετο ( it-was-coming-through ) διὰ (through) μέσον (to-middle) Σαμαρίας (of-a-Samaria) καὶ (and) Γαλιλαίας. (of-a-Galilaia)
17:11. et factum est dum iret in Hierusalem transiebat per mediam Samariam et GalilaeamAnd it came to pass, as he was going to Jerusalem, he passed through the midst of Samaria and Galilee.
11. And it came to pass, as they were on the way to Jerusalem, that he was passing through the midst of Samaria and Galilee.
17:11. And it happened that, while he was traveling to Jerusalem, he passed through the midst of Samaria and Galilee.
17:11. And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.
And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee:

11: Идя в Иерусалим, Он проходил между Самариею и Галилеею.
17:11  καὶ ἐγένετο ἐν τῶ πορεύεσθαι εἰς ἰερουσαλὴμ καὶ αὐτὸς διήρχετο διὰ μέσον σαμαρείας καὶ γαλιλαίας.
17:11. et factum est dum iret in Hierusalem transiebat per mediam Samariam et Galilaeam
And it came to pass, as he was going to Jerusalem, he passed through the midst of Samaria and Galilee.
17:11. And it happened that, while he was traveling to Jerusalem, he passed through the midst of Samaria and Galilee.
17:11. And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.
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
11: Ев. Лука опять повторяет, что Христос идет в Иерусалим, направляется к Иерусалиму, хотя это шествие очень медленно. Так, в настоящем случае Господь проходит по линии, разграничивавшей две области: Самарию и Галилею. О Самарии ев. упоминает и притом ставит ее на первом плане для того, чтобы объяснить, каким образом в числе десяти прокаженных, девять из коих были иудеи, очутился один самарянин.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. 12 And as he entered into a certain village, there met him ten men that were lepers, which stood afar off: 13 And they lifted up their voices, and said, Jesus, Master, have mercy on us. 14 And when he saw them, he said unto them, Go show yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. 15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, 16 And fell down on his face at his feet, giving him thanks: and he was a Samaritan. 17 And Jesus answering said, Were there not ten cleansed? but where are the nine? 18 There are not found that returned to give glory to God, save this stranger. 19 And he said unto him, Arise, go thy way: thy faith hath made thee whole.

We have here an account of the cure of ten lepers, which we had not in any other of the evangelists. The leprosy was a disease which the Jews supposed to be inflicted for the punishment of some particular sin, and to be, more than other diseases, a mark of God's displeasure; and therefore Christ, who came to take away sin, and turn away wrath, took particular care to cleanse the lepers that fell in his way. Christ was now in his way to Jerusalem, about the mid-way, where he had little acquaintance in comparison with what he had either at Jerusalem or in Galilee. He was now in the frontier-country, the marches that lay between Samaria and Galilee. He went that road to find out these lepers, and to cure them; for he is found of them that sought him not. Observe,

I. The address of these lepers to Christ. They were ten in a company; for, though they were shut out from society with others, yet those that were infected were at liberty to converse with one another, which would be some comfort to them, as giving them an opportunity to compare notes, and to condole with one another. Now observe, 1. They met Christ as he entered into a certain village. They did not stay till he had refreshed himself for some time after the fatigue of his journey, but met him as he entered the town, weary as he was; and yet he did not put them off, nor adjourn their cause. 2. They stood afar off, knowing that by the law their disease obliged them to keep their distance. A sense of our spiritual leprosy should make us very humble in all our approaches to Christ. Who are we, that we should draw near to him that is infinitely pure? We are impure. 3. Their request was unanimous, and very importunate (v. 13): They lifted up their voices, being at a distance, and cried, Jesus, Master, have mercy on us. those that expect help from Christ must take him for their Master, and be at his command. If he be Master, he will be Jesus, a Saviour, and not otherwise. They ask not in particular to be cured of their leprosy, but, Have mercy on us; and it is enough to refer ourselves to the compassions of Christ, for they fail not. They heard the fame of this Jesus (though he had not been much conversant in that country), and that was such as encouraged them to make application to him; and, if but one of them began in so cheap and easy an address, they would all join.

II. Christ sent them to the priest, to be inspected by him, who was the judge of the leprosy. He did not tell them positively that they should be cured, but bade them go show themselves to the priests, v. 14. This was a trial of their obedience, and it was fit that it should be so tried, as Naaman's in a like case: Go wash in Jordan. Note, Those that expect Christ's favours must take them in his way and method. Some of these lepers perhaps would be ready to quarrel with the prescription: "Let him either cure or say that he will not, and not send us to the priests on a fool's errand;" but, over-ruled by the rest, they all went to the priest. As the ceremonial law was yet in force, Christ took care that it should be observed, and the reputation of it kept up, and due honour paid to the priests in things pertaining to their function; but, probably, he had here a further design, which was to have the priest's judgment of, and testimony to, the perfectness of the cure; and that the priest might be awakened, and others by him, to enquire after one that had such a commanding power over bodily diseases.

III. As they went, they were cleansed, and so became fit to be looked upon by the priest, and to have a certificate from him that they were clean. Observe, Then we may expect God to meet us with mercy when we are found in the way of duty. If we do what we can, God will not be wanting to do that for us which we cannot. Go, attend upon instituted ordinances; go and pray, and read the scriptures: Go show thyself to the priests; go and open thy case to a faithful minister, and, though the means will not heal thee of themselves, God will heal thee in the diligent use of those means.

IV. One of them, and but one, returned, to give thanks, v. 15. When he saw that he was healed, instead of going forward to the priest, to be by him declared clean, and so discharged from his confinement, which was all that the rest aimed at, he turned back towards him who was the Author of his cure, whom he wished to have the glory of it, before he received the benefit of it. He appears to have been very hearty and affectionate in his thanksgivings: With a loud voice he glorified God, acknowledging it to come originally from him; and he lifted up his voice in his praises, as he had done in his prayers, v. 13. Those that have received mercy from God should publish it to others, that they may praise God too, and may be encouraged by their experiences to trust in him. But he also made a particular address of thanks to Christ (v. 16): He fell down at his feet, put himself into the most humble reverent posture he could, and gave him thanks. Note, We ought to give thanks for the favours Christ bestows upon us, and particularly for recoveries from sickness; and we ought to be speedy in our returns of praise, and not defer them, lest time wear out the sense of the mercy. It becomes us also to be very humble in our thanksgivings, as well as in our prayers. It becomes the seed of Jacob, like him, to own themselves less than the least of God's mercies, when they have received them, as well as when they are in pursuit of them.

V. Christ took notice of this one that had thus distinguished himself; for, it seems, he was a Samaritan, whereas the rest were Jews, v. 16. The Samaritans were separatists from the Jewish church, and had not the pure knowledge and worship of God among them that the Jews had, and yet it was one of them that glorified God, when the Jews forgot, or, when it was moved to them, refused, to do it. Now observe here,

1. The particular notice Christ took of him, of the grateful return he made, and the ingratitude of those that were sharers with him in the mercy--that he who was a stranger to the commonwealth of Israel was the only one that returned to give glory to God, v. 17, 18. See here, (1.) How rich Christ is in doing good: Were there not ten cleansed? Here was a cure by wholesale, a whole hospital healed with one word's speaking. Note, There is an abundance of healing cleansing virtue in the blood of Christ, sufficient for all his patients, though ever so many. Here are ten at a time cleansed; we shall have never the less grace for others sharing it. (2.) How poor we are in our returns: "Where are the nine? Why did not they return to give thanks?" This intimates that ingratitude is a very common sin. Of the many that receive mercy from God, there are but few, very few, that return to give thanks in a right manner (scarcely one in ten), that render according to the benefit done to them. (3.) How those often prove most grateful from whom it was least expected. A Samaritan gives thanks, and a Jew does not. Thus many who profess revealed religion are out-done, and quite shamed, by some that are governed only by natural religion, not only in moral value, but in piety and devotion. This serves here to aggravate the ingratitude of those Jews of whom Christ speaks, as taking it very ill that his kindness was so slighted. And it intimates how justly he resents the ingratitude of the world of mankind, for whom he had done so much, and from whom he has received so little.

2. The great encouragement Christ gave him, v. 19. The rest had their cure, and had it not revoked, as justly it might have been, for their ingratitude, though they had such a good example of gratitude set before them; but he had his cure confirmed particularly with an encomium: Thy faith hath made thee whole. The rest were made whole by the power of Christ, in compassion to their distress, and in answer to their prayer; but he was made whole by his faith, by which Christ saw him distinguished from the rest. Note, Temporal mercies are then doubled and sweetened to us when they are fetched in by the prayers of faith, and returned by the praises of faith.
Adam Clarke: Commentary on the Bible - 1831
17:11: He passed through the midst of Samaria and Galilee - He first went through Galilee, whence he set out on his journey; and then through Samaria, of which mention is made, Luk 9:51, Luk 9:52. All who went from Galilee to Jerusalem must have necessarily passed through Samaria, unless they had gone to the westward, a very great way about. Therefore John tells us, Joh 4:4, that when Jesus left Judea to go into Galilee, it was necessary for him to pass through Samaria; for this plain reason, because it was the only proper road. "It is likely that our Lord set out from Capernaum, traversed the remaining villages of Galilee as far as Samaria, and then passed through the small country of Samaria, preaching and teaching every where, and curing the diseased, as usual." Calmet.
Albert Barnes: Notes on the Bible - 1834
17:11: The midst of Samaria and Galilee - He went from Galilee, and probably traveled through the chief villages and towns in it and then left it; and as Samaria was situated "between" Galilee and Jerusalem, it was necessary to pass through it; or it may mean that he passed along on the borders of each toward the river Jordan, and so passed in the midst, "i. e. between" Galilee and Samaria. This is rendered more probable from the circumstance that as he went from Galilee, there would have been no occasion for saying that he passed "through it," unless it be meant through the "confines" or borders of it, or at least it would have been mentioned before Samaria.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:11: Luk 9:51, Luk 9:52; Joh 4:4
Geneva 1599
17:11 (6) And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.
(6) Christ does good even to those who will be unthankful, but the benefits of God to salvation only profit those who are thankful.
John Gill
17:11 And it came to pass as he went to Jerusalem,.... That is, Jesus, as the Persic version expresses it; though the Ethiopic version reads in the plural, "they going to Jerusalem passed", &c. that is, the disciples, or Christ with his disciples; who was now going thither to eat his last passover, and suffer and die for his people:
that he passed through the midst of Samaria and Galilee; or "between Samaria and Galilee"; as the Syriac and Arabic versions render it; he steered his course through the borders of both these countries; and as he passed, Samaria was on his right hand, and Galilee on the left.
Robert Jamieson, A. R. Fausset and David Brown
17:11 TEN LEPERS CLEANSED. (Lk 17:11-19)
through the midst of Samaria and Galilee--probably on the confines of both.
17:1217:12: Եւ մինչդեռ մտանէր ՚ի գեղ ուրեմն, պատահեցան նմա տա՛սն այր բորո՛տ, որք կացի՛ն ՚ի հեռաստանէ[1396], [1396] Ոսկան. ՚Ի գեօղ ուրումն։ Ոմանք. Պատահեցին նմա տասն այր բորոտք։
12 Եւ երբ մի գիւղ էր մտնում, նրան հանդիպեցին տասը բորոտներ, որոնք հեռու կանգնեցին,
12 Երբ գիւղ մը պիտի մտնէր, տասը բորոտ մարդիկ հանդիպեցան անոր, որոնք հեռուն կայնեցան,
Եւ մինչդեռ մտանէր ի գեղ ուրեմն, պատահեցան նմա տասն այր բորոտ որք կացին ի հեռաստանէ:

17:12: Եւ մինչդեռ մտանէր ՚ի գեղ ուրեմն, պատահեցան նմա տա՛սն այր բորո՛տ, որք կացի՛ն ՚ի հեռաստանէ[1396],
[1396] Ոսկան. ՚Ի գեօղ ուրումն։ Ոմանք. Պատահեցին նմա տասն այր բորոտք։
12 Եւ երբ մի գիւղ էր մտնում, նրան հանդիպեցին տասը բորոտներ, որոնք հեռու կանգնեցին,
12 Երբ գիւղ մը պիտի մտնէր, տասը բորոտ մարդիկ հանդիպեցան անոր, որոնք հեռուն կայնեցան,
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17:1212: И когда входил Он в одно селение, встретили Его десять человек прокаженных, которые остановились вдали
17:12  καὶ εἰσερχομένου αὐτοῦ εἴς τινα κώμην ἀπήντησαν [αὐτῶ] δέκα λεπροὶ ἄνδρες, οἳ ἔστησαν πόρρωθεν,
17:12. Καὶ (And) εἰσερχομένου ( of-coming-into ) αὐτοῦ (of-it) εἴς (into) τινα (to-a-one) κώμην (to-a-village) ἀπήντησαν (they-off-ever-a-oned-unto,"δέκα (ten) λεπροὶ ( en-peeled ) ἄνδρες, (men," οἳ ( which ) ἀνέστησαν (they-stood-up) πόρρωθεν, (far-unto-which-from,"
17:12. et cum ingrederetur quoddam castellum occurrerunt ei decem viri leprosi qui steterunt a longeAnd as he entered into a certain town, there met him ten men that were lepers, who stood afar off.
12. And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:
17:12. And as he was entering a certain town, ten leprous men met him, and they stood at a distance.
17:12. And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:
And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:

12: И когда входил Он в одно селение, встретили Его десять человек прокаженных, которые остановились вдали
17:12  καὶ εἰσερχομένου αὐτοῦ εἴς τινα κώμην ἀπήντησαν [αὐτῶ] δέκα λεπροὶ ἄνδρες, οἳ ἔστησαν πόρρωθεν,
17:12. et cum ingrederetur quoddam castellum occurrerunt ei decem viri leprosi qui steterunt a longe
And as he entered into a certain town, there met him ten men that were lepers, who stood afar off.
17:12. And as he was entering a certain town, ten leprous men met him, and they stood at a distance.
17:12. And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-19: При входе в одно селение Христа встретило десять прокаженных (см. Мф VIII, 2). Они стояли вдали, потому что закон запрещал им приближаться к здоровым людям, чтобы не заразить последних (Лев XIII, 46), и громко говорили Христу, чтобы Он помиловал их. Ясно, что у них была некоторая вера в Христа, как Богопосланного пророка. Господь в ответ им повелевает им идти и показаться священникам. Очевидно, Он этим самым давал им понять, что они сейчас исцелятся, что уже начался самый процесс исцеления, и что они, как только дойдут до священников, окажутся совершенно здоровыми. Прокаженные поверили Господу и пошли, чтобы священники посмотрели на них и объявили их выздоровевшими (Лев XIV, 3-4). Куда, к какому священнику пошел самарянин не сказано, но, несомненно, к своему самарянскому. И вот на дороге оказалось, что все действительно освобождены от проказы. Это было великим чудом, и, конечно, все исцеленные должны бы были поскорее вернуться ко Христу, чтобы возблагодарить Его и через Него - Бога за полученное исцеление. Но только один из исцеленных скоро, по-видимому, и не дойдя до священника, вернулся и это был самарянин. Христос, отметив неблагодарность иудеев исцеленных, обращается к иноплеменнику (allogenhV ср. Мф X, 5) с успокоительными словами, указывая ему, что собственно спасло его. - Этот факт ев. Лука сообщает, очевидно, с той целью, чтобы показать, что язычники - самарянин был близок к ним, по крайней мере, по своему происхождению - оказывались более способными оценить блага открывшегося Царство Божия, чем иудеи, которые давно уже были подготовляемы к принятию этого Царства.
Adam Clarke: Commentary on the Bible - 1831
17:12: Ten - lepers - Concerning the leprosy see the note on Mat 8:2; and on Lev 13:1, etc. and Lev 14:1, etc.
Which stood afar off - They kept at a distance, because forbidden by law and custom to come near to those who were sound, for fear of infecting them. See Lev 13:46; Num 5:2; Kg2 15:5.
Albert Barnes: Notes on the Bible - 1834
17:12: There met him - They were in his way, or in his path, as he was entering the village. They were not allowed to enter the village while they were afflicted with the leprosy, Lev 13:46; Num 5:2-3.
Lepers - See the notes at Mat 8:2.
Stood afar off - At a distance, as they were required by law. They were unclean, and it was not lawful for them to come near to those who were in health. As Jesus was traveling, they were also walking in the contrary way, and seeing him, and knowing that they were unclean, they stopped or turned aside, so that they might not expose others to the contagion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:12: which: Luk 5:12, Luk 18:13; Lev 13:45, Lev 13:46; Num 5:2, Num 5:3, Num 12:14; Kg2 5:27, Kg2 7:3; Ch2 26:20, Ch2 26:21
John Gill
17:12 And as he entered into a certain village,.... Whether in Samaria or Galilee, is not certain; perhaps it bordered on both, since there were both Jews and Samaritans in it, as appears by what follows; and since Christ was passing between both places:
there met ten men that were lepers; who either were confined to this place, this village, for they might not be in the larger cities, and walled towns; See Gill on Mt 8:2 or else having heard that Jesus of Nazareth was going to such a place, got together, and met him as he entered in it, in hope of being cured by him:
which stood afar off; from Christ, by reason of their uncleanness, as they were obliged to by the law, in Lev 13:46.
Robert Jamieson, A. R. Fausset and David Brown
17:12 stood afar off--(Compare Lev 13:45-46).
17:1317:13: բարձին զձա՛յնս՝ եւ ասեն. Յիսուս վարդապետ՝ ողորմեա՛ց մեզ[1397]։ [1397] Ոմանք. Զձայնս իւրեանց եւ ա՛՛։
13 բարձրացրին իրենց ձայնը եւ ասացին. «Յիսո՛ւս վարդապետ, ողորմի՛ր մեզ»:
13 Ձայներնին վերցուցին ու ըսին. «Յիսո՛ւս վարդապետ, ողորմէ մեզի»։
բարձին զձայնս եւ ասեն. Յիսուս վարդապետ, ողորմեաց մեզ:

17:13: բարձին զձա՛յնս՝ եւ ասեն. Յիսուս վարդապետ՝ ողորմեա՛ց մեզ[1397]։
[1397] Ոմանք. Զձայնս իւրեանց եւ ա՛՛։
13 բարձրացրին իրենց ձայնը եւ ասացին. «Յիսո՛ւս վարդապետ, ողորմի՛ր մեզ»:
13 Ձայներնին վերցուցին ու ըսին. «Յիսո՛ւս վարդապետ, ողորմէ մեզի»։
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17:1313: и громким голосом говорили: Иисус Наставник! помилуй нас.
17:13  καὶ αὐτοὶ ἦραν φωνὴν λέγοντες, ἰησοῦ ἐπιστάτα, ἐλέησον ἡμᾶς.
17:13. καὶ (and) αὐτοὶ (them) ἦραν (they-lifted) φωνὴν (to-a-sound) λέγοντες ( forthing ,"Ἰησοῦ (Iesous) ἐπιστάτα, (Stander-upon,"ἐλέησον (thou-should-have-compassioned-unto) ἡμᾶς. (to-us)
17:13. et levaverunt vocem dicentes Iesu praeceptor miserere nostriAnd lifted up their voice, saying: Jesus, Master, have mercy on us.
13. and they lifted up their voices, saying, Jesus, Master, have mercy on us.
17:13. And they lifted up their voice, saying, “Jesus, Teacher, take pity on us.”
17:13. And they lifted up [their] voices, and said, Jesus, Master, have mercy on us.
And they lifted up [their] voices, and said, Jesus, Master, have mercy on us:

13: и громким голосом говорили: Иисус Наставник! помилуй нас.
17:13  καὶ αὐτοὶ ἦραν φωνὴν λέγοντες, ἰησοῦ ἐπιστάτα, ἐλέησον ἡμᾶς.
17:13. et levaverunt vocem dicentes Iesu praeceptor miserere nostri
And lifted up their voice, saying: Jesus, Master, have mercy on us.
17:13. And they lifted up their voice, saying, “Jesus, Teacher, take pity on us.”
17:13. And they lifted up [their] voices, and said, Jesus, Master, have mercy on us.
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Adam Clarke: Commentary on the Bible - 1831
17:13: They lifted up their voices - They cried with one accord - they were all equally necessitous, and there was but one voice among them all, though ten were engaged in crying at the same time. As they were companions in suffering, they were also companions in prayer. Prayer should be strong and earnest, when the disease is great and inveterate. Sin is the worst of all leprosies; it not only separates those to whom it cleaves from the righteous, but it separates them from God; and nothing but the pitying heart and powerful hand of Christ Jesus can set any soul free from it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:13: have: Luk 18:38, Luk 18:39; Mat 9:27, Mat 15:22, Mat 20:30, Mat 20:31; Mar 9:22
John Gill
17:13 And they lifted up their voices,.... Together, and cried aloud, being at a distance, that they might be heard; as well as to express their vehement desire, and great importunity to be cleansed; see Judg 9:7.
And said, Jesus, Master; or "Rabbi, Jesus", thou great Master in Israel; who art a teacher come from God, and who dost surprising miracles, and art able to cure us:
have mercy on us; and cleanse us from our leprosy; we believe thou art able, if thou wilt; show compassion to us, miserable objects, as they were; their faith was the same with that of the other leper, in Mt 8:2.
Robert Jamieson, A. R. Fausset and David Brown
17:13 they lifted up--their common misery drawing these poor outcasts together (4Kings 7:3), nay, making them forget the fierce national antipathy of Jew and Samaritan [TRENCH].
Jesus, &c.--(Compare Mt 20:30-33). How quick a teacher is felt misery, even though as here the teaching may be soon forgotten!
17:1417:14: Եւ իբրեւ ետե՛ս զնոսա, ասէ ցնոսա. Երթայք ցուցէ՛ք զանձինս քահանայիցն։ Եւ եղեւ իբրեւ գնացին, առժամա՛յն սրբեցան[1398]։ [1398] Ոմանք. Զանձինս ձեր քահա՛՛։
14 Եւ երբ նրանց տեսաւ, ասաց նրանց. «Գնացէ՛ք դուք ձեզ քահանաներին ցոյց տուէք»: Երբ գնում էին, նոյն ժամին մաքրուեցին:
14 Տեսնելով՝ անոնց ըսաւ. «Գացէք դուք ձեզ քահանաներուն ցուցուցէք»։ Երբ կ’երթային, մաքրուեցան։
Եւ իբրեւ ետես զնոսա, ասէ ցնոսա. Երթայք, ցուցէք զանձինս քահանայիցն: Եւ եղեւ իբրեւ գնացին, [106]առժամայն սրբեցան:

17:14: Եւ իբրեւ ետե՛ս զնոսա, ասէ ցնոսա. Երթայք ցուցէ՛ք զանձինս քահանայիցն։ Եւ եղեւ իբրեւ գնացին, առժամա՛յն սրբեցան[1398]։
[1398] Ոմանք. Զանձինս ձեր քահա՛՛։
14 Եւ երբ նրանց տեսաւ, ասաց նրանց. «Գնացէ՛ք դուք ձեզ քահանաներին ցոյց տուէք»: Երբ գնում էին, նոյն ժամին մաքրուեցին:
14 Տեսնելով՝ անոնց ըսաւ. «Գացէք դուք ձեզ քահանաներուն ցուցուցէք»։ Երբ կ’երթային, մաքրուեցան։
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17:1414: Увидев [их], Он сказал им: пойдите, покажитесь священникам. И когда они шли, очистились.
17:14  καὶ ἰδὼν εἶπεν αὐτοῖς, πορευθέντες ἐπιδείξατε ἑαυτοὺς τοῖς ἱερεῦσιν. καὶ ἐγένετο ἐν τῶ ὑπάγειν αὐτοὺς ἐκαθαρίσθησαν.
17:14. καὶ (And) ἰδὼν (having-had-seen) εἶπεν (it-had-said) αὐτοῖς (unto-them," Πορευθέντες ( Having-been-traversed-of ) ἐπιδείξατε ( ye-should-have-en-showed-upon ) ἑαυτοὺς (to-selves) τοῖς ( unto-the-ones ) ἱερεῦσιν . ( unto-sacreders-of ) καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) τῷ (unto-the-one) ὑπάγειν (to-lead-under) αὐτοὺς (to-them) ἐκαθαρίσθησαν. (they-were-cleansed-to)
17:14. quos ut vidit dixit ite ostendite vos sacerdotibus et factum est dum irent mundati suntWhom when he saw, he said: Go, shew yourselves to the priests. And it came to pass, as they went, they were made clean.
14. And when he saw them, he said unto them, Go and shew yourselves unto the priests. And it came to pass, as they went, they were cleansed.
17:14. And when he saw them, he said, “Go, show yourselves to the priests.” And it happened that, as they were going, they were cleansed.
17:14. And when he saw [them], he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed.
And when he saw [them], he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed:

14: Увидев [их], Он сказал им: пойдите, покажитесь священникам. И когда они шли, очистились.
17:14  καὶ ἰδὼν εἶπεν αὐτοῖς, πορευθέντες ἐπιδείξατε ἑαυτοὺς τοῖς ἱερεῦσιν. καὶ ἐγένετο ἐν τῶ ὑπάγειν αὐτοὺς ἐκαθαρίσθησαν.
17:14. quos ut vidit dixit ite ostendite vos sacerdotibus et factum est dum irent mundati sunt
Whom when he saw, he said: Go, shew yourselves to the priests. And it came to pass, as they went, they were made clean.
17:14. And when he saw them, he said, “Go, show yourselves to the priests.” And it happened that, as they were going, they were cleansed.
17:14. And when he saw [them], he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed.
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Adam Clarke: Commentary on the Bible - 1831
17:14: Show yourselves unto the priests - According to the direction, Lev 13:2, etc.; Lev 14:2, etc. Our Lord intended that their cure should be received by faith: they depended on his goodness and power; and though they had no promise, yet they went at his command to do that which those only were required by the law to do who were already healed.
And - as they went - In this spirit of implicit faith; they were cleansed. God highly honors this kind of faith, and makes it the instrument in his hand of working many miracles. He who will not believe till he receives what he calls a reason for it, is never likely to get his soul saved. The highest, the most sovereign reason, that can be given for believing, is that God has commanded it.
Albert Barnes: Notes on the Bible - 1834
17:14: Go show yourselves ... - See the notes at Mat 8:4. By this command he gave them an implied assurance that they would be healed; for the "design" for which they were to go was to exhibit the "evidence" that they were restored, and to obtain permission from the priest to mingle again in society. It may also be observed that this required no small measure of "faith" on their part, for he did not "first" heal them, and then tell them to go; he told them to go without "expressly" assuring them that they would be healed, and without, "as yet," any evidence to show to the priest. So sinners defiled with the leprosy of sin, should put faith in the Lord Jesus and obey his commands, with the fullest confidence that he is able to heal them, and that he "will" do it if they follow his directions; and that in due time they shall have the fullest evidence that their peace is made with God, and that their souls shall by him be declared free from the defilement of sin.
Were cleansed - Were cured, or made whole.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:14: Go: Luk 5:14; Lev 13:1, Lev 2-46, 14:2-32; Mat 3:15, Mat 8:4
as: Kg2 5:14; Isa 65:24; Mat 8:3; Joh 2:5, Joh 4:50-53, Joh 9:7, Joh 11:10
John Gill
17:14 And when he saw them, he said unto them,.... When upon their loud cry he looked up, and towards them, and saw what a condition they were in, his compassion moved towards them, and he ordered them to do as follows;
go show yourselves unto the priests. The Ethiopic version reads in the singular number, "to the priest", as in Mt 8:4 whose business it was to inspect into this matter, to see whether a person was healed, or not; and if he was to, pronounce him clean, when a gift was offered according to the law, in Lev 14:2. So careful was Christ that the ceremonial law, which was as yet in force, might be strictly observed: though these ten lepers could not be viewed and examined by the priest together, but one after another; for so is the tradition of the Jews (a),
"two leprosies are not looked upon together, whether they be in one man, or in two men; but he views one, and either shuts him up, or declares or dismisses him, and then goes to a second:''
And it came to pass that as they went, they were cleansed; before they came to the priests, whilst they were in the way, they at once found themselves entirely healed of their disease; as Christ very likely gave them reason to believe they should; whereby his power was seen in it; and it was a clear case, that it was owing to him, and not the priests, that they had their cleansing. On the nature of the disease of leprosy, and of the likeness there is between that and sin, and of the agreement between the cleansing of a leper, and the cleansing of a sinner by the blood of Christ; see Gill on Lk 5:12. Here it may be observed, that as these lepers had a cure while they were in the way of their duty, going, as Christ ordered them; so generally speaking, it is in the way of means, in an attendance on ordinances, that souls receive a spiritual cure from Christ: the man at Bethesda's pool waited long, and had healing at last; it is good to watch at Wisdom's gates, and wait at the posts of her door; faith in Christ, whereby the heart is purified, comes by hearing the word of God.
(a) Misn. Negaim, c. 3. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
17:14 show yourselves--as cleansed persons. (See on Mt 8:4.) Thus too would the Samaritan be taught that "salvation is of the Jews" (Jn 4:22).
as they went, were cleansed--In how many different ways were our Lord's cures wrought, and this different from all the rest.
17:1517:15: Մի՛ ոմն ՚ի նոցանէ իբրեւ ետես՝ թէ բժշկեցաւ, դարձա՛ւ անդրէն՝ ՚ի ձա՛յն մեծ փառաւո՛ր առնէր զԱստուած.
15 Նրանցից մէկը, երբ տեսաւ, թէ բժշկուեց, վերադարձաւ եւ բարձր ձայնով փառաւորում էր Աստծուն.
15 Անոնցմէ մէկը, երբ տեսաւ թէ բժշկուեցաւ, ետ դարձաւ ու մեծ ձայնով փառք կու տար Աստուծոյ
Մի ոմն ի նոցանէ իբրեւ ետես թէ բժշկեցաւ, դարձաւ անդրէն, ի ձայն մեծ փառաւոր առնէր զԱստուած:

17:15: Մի՛ ոմն ՚ի նոցանէ իբրեւ ետես՝ թէ բժշկեցաւ, դարձա՛ւ անդրէն՝ ՚ի ձա՛յն մեծ փառաւո՛ր առնէր զԱստուած.
15 Նրանցից մէկը, երբ տեսաւ, թէ բժշկուեց, վերադարձաւ եւ բարձր ձայնով փառաւորում էր Աստծուն.
15 Անոնցմէ մէկը, երբ տեսաւ թէ բժշկուեցաւ, ետ դարձաւ ու մեծ ձայնով փառք կու տար Աստուծոյ
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17:1515: Один же из них, видя, что исцелен, возвратился, громким голосом прославляя Бога,
17:15  εἷς δὲ ἐξ αὐτῶν, ἰδὼν ὅτι ἰάθη, ὑπέστρεψεν μετὰ φωνῆς μεγάλης δοξάζων τὸν θεόν,
17:15. εἷς (One) δὲ (moreover) ἐξ (out) αὐτῶν, (of-them) ἰδὼν (having-had-seen) ὅτι (to-which-a-one) ἰάθη, (it-was-cured-unto) ὑπέστρεψεν (it-beturned-under) μετὰ (with) φωνῆς (of-a-sound) μεγάλης (of-great) δοξάζων (reckoning-to) τὸν (to-the-one) θεόν, (to-a-Deity,"
17:15. unus autem ex illis ut vidit quia mundatus est regressus est cum magna voce magnificans DeumAnd one of them, when he saw that he was made clean, went back, with a loud voice glorifying God.
15. And one of them, when he saw that he was healed, turned back, with a loud voice glorifying God;
17:15. And one of them, when he saw that he was cleansed, returned, magnifying God with a loud voice.
17:15. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,
And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God:

15: Один же из них, видя, что исцелен, возвратился, громким голосом прославляя Бога,
17:15  εἷς δὲ ἐξ αὐτῶν, ἰδὼν ὅτι ἰάθη, ὑπέστρεψεν μετὰ φωνῆς μεγάλης δοξάζων τὸν θεόν,
17:15. unus autem ex illis ut vidit quia mundatus est regressus est cum magna voce magnificans Deum
And one of them, when he saw that he was made clean, went back, with a loud voice glorifying God.
17:15. And one of them, when he saw that he was cleansed, returned, magnifying God with a loud voice.
17:15. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,
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Adam Clarke: Commentary on the Bible - 1831
17:15: One of them, when he saw that he was healed, etc. - It seems that he did not wait to go first to the priest, but turned immediately back, and gave public praise to the kind hand from which he had received his cure.
Albert Barnes: Notes on the Bible - 1834
17:15: One of them ... - This man, sensible of the power of God and grateful for his mercies, returned to express his gratitude to God for his goodness. Instead of obeying "at once" the "letter" of the command, he "first" expressed his thanks to God and to his Great Benefactor. There is no evidence, however, that he did not, "after" he had given thanks to God, and had poured out his joy at the feet of Jesus, go to the priest as he was directed; indeed, he could not have been restored to society without doing it; but he "first" poured out his thanks to God, and gave him praise for his wonderful recovery. The first duty of sinners, after they have been forgiven and have the hope of eternal life, is to prostrate themselves at the feet of their Great Benefactor, and to consecrate themselves to his service. "Then" let them go and show to others the evidence that they are cleansed. Let them go and mingle, like a restored leper, with their families and friends, and show by the purity and holiness of their lives how great is the mercy that has cleansed them.
He was a Samaritan - See the notes at Mat 10:5. This rendered his conduct more remarkable and striking in the sight of the Jews. "They" considered the Samaritans as especially wicked, and "themselves" as especially holy. This example showed them, like the parable of the good Samaritan, that in this they were mistaken: and one design of this seems to have been to break down the "opposition" between the Jews and Samaritans, and to bring the former to more charitable judgments respecting the latter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:15: Luk 17:17, Luk 17:18; Ch2 32:24-26; Psa 30:1, Psa 30:2, Psa 30:11, Psa 30:12, Psa 103:1-4, Psa 107:20-22, Psa 116:12-15; Psa 118:18, Psa 118:19; Isa 38:19-22; Joh 5:14, Joh 9:38
John Gill
17:15 And one of them, when he saw that he was healed.... When he felt perfect soundness in his body, and perceived that he was restored to his health, and saw with his eyes that the leprosy was gone from him, which must be visible enough:
turned back; either immediately, before he went to the priests; or afterwards, came back to Jesus, when he bad been with them:
and with a loud voice glorified God; Jesus Christ, who is truly God, and whose proper divinity might be seen in this miracle; see 4Kings 5:7 or God the Father, through Christ, and for his sake, by ascribing his cure to his power, and by returning thanks for it, and acknowledging with gratitude, Christ to be the author of it; which he did, with as loud a voice, as he cried to him for mercy; that all might know the miracle that was wrought, and join in giving glory to Christ: and it was but one of them that did so; gratitude is a rare thing, it is found but in few; unthankfulness cleaves to most persons; it is the general character of men to be unthankful and unholy; multitudes, even all men, share in the providential goodness of God, yet few take notice of, and are thankful for it; God is therefore said to be good, to the unthankful and to the evil, Lk 6:35. Few there are who are of Jacob's spirit, that judge themselves unworthy of the least of mercies, and are heartily thankful for every favour: and this the leper did, when he was sensible that he was healed; no man will seek after a cure, till he sees, or is sensible of his sickness and his wound; and when he does, he will inquire after, and make use of the proper means of healing; and when he has got a cure, he is, or at least ought to be, thankful for it: and so it is in spiritual things, the whole need not a physician, or see no need of the physician, Christ; but those who are sick, and sensible of the sickness of sin, do; and when they perceive that their diseases are healed, and their sins forgiven, then they call upon their souls, and all within them, to bless the Lord, who has done this for them: and it becomes such who are cured of the leprosy of sin, to glorify God; not only with their mouths, by bringing their offering and sacrifice of praise to him, as the leper by the law was obliged to bring his offering, at the time of his cleansing; but by deeds also, with their bodies, and with their spirits; by a holy, humble, and spiritual conversation before men, signified by the leper's washing himself, and clothes, and shaving off all his hair; and by attending on the word and ordinances, by a professed subjection to the Gospel of Christ, signified by the blood being put upon the tip of the right ear of the leper, and on the thumb of his right hand, and on the great toe of his right foot, Lev 14:14.
17:1617:16: անկա՛ւ ՚ի վերայ երեսաց իւրոց առ ո՛տս նորա՝ եւ գոհանա՛յր զնմանէ. եւ ի՛նքն էր Սամարացի՛։
16 երեսի վրայ ընկաւ Յիսուսի ոտքերի առաջ եւ շնորհակալութիւն էր յայտնում նրան. եւ ինքը սամարացի էր:
16 Ու երեսի վրայ անոր ոտքը իյնալով՝ շնորհակալ կ’ըլլար անոր։ Ինք Սամարացի էր։
անկաւ ի վերայ երեսաց իւրոց առ ոտս նորա, եւ գոհանայր զնմանէ. եւ ինքն էր Սամարացի:

17:16: անկա՛ւ ՚ի վերայ երեսաց իւրոց առ ո՛տս նորա՝ եւ գոհանա՛յր զնմանէ. եւ ի՛նքն էր Սամարացի՛։
16 երեսի վրայ ընկաւ Յիսուսի ոտքերի առաջ եւ շնորհակալութիւն էր յայտնում նրան. եւ ինքը սամարացի էր:
16 Ու երեսի վրայ անոր ոտքը իյնալով՝ շնորհակալ կ’ըլլար անոր։ Ինք Սամարացի էր։
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17:1616: и пал ниц к ногам Его, благодаря Его; и это был Самарянин.
17:16  καὶ ἔπεσεν ἐπὶ πρόσωπον παρὰ τοὺς πόδας αὐτοῦ εὐχαριστῶν αὐτῶ· καὶ αὐτὸς ἦν σαμαρίτης.
17:16. καὶ (and) ἔπεσεν (it-had-fallen) ἐπὶ (upon) πρόσωπον (to-looked-toward) παρὰ (beside) τοὺς (to-the-ones) πόδας (to-feet) αὐτοῦ (of-it) εὐχαριστῶν (goodly-granting-unto) αὐτῷ: (unto-it) καὶ (and) αὐτὸς (it) ἦν (it-was) Σαμαρείτης. (a-Samareitan)
17:16. et cecidit in faciem ante pedes eius gratias agens et hic erat SamaritanusAnd he fell on his face before his feet, giving thanks. And this was a Samaritan.
16. and he fell upon his face at his feet, giving him thanks: and he was a Samaritan.
17:16. And he fell face down before his feet, giving thanks. And this one was a Samaritan.
17:16. And fell down on [his] face at his feet, giving him thanks: and he was a Samaritan.
And fell down on [his] face at his feet, giving him thanks: and he was a Samaritan:

16: и пал ниц к ногам Его, благодаря Его; и это был Самарянин.
17:16  καὶ ἔπεσεν ἐπὶ πρόσωπον παρὰ τοὺς πόδας αὐτοῦ εὐχαριστῶν αὐτῶ· καὶ αὐτὸς ἦν σαμαρίτης.
17:16. et cecidit in faciem ante pedes eius gratias agens et hic erat Samaritanus
And he fell on his face before his feet, giving thanks. And this was a Samaritan.
17:16. And he fell face down before his feet, giving thanks. And this one was a Samaritan.
17:16. And fell down on [his] face at his feet, giving him thanks: and he was a Samaritan.
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Adam Clarke: Commentary on the Bible - 1831
17:16: He was a Samaritan - One who professed a very corrupt religion; and from whom much less was to be expected than from the other nine, who probably were Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:16: fell: Luk 5:8; Gen 17:3; Mat 2:11; Mar 5:33; Joh 5:23; Act 10:25, Act 10:26; Rev 4:10, Rev 5:14; Rev 19:4, Rev 19:5, Rev 19:10
and he: Luk 9:52-56, Luk 10:32-35; Joh 4:9, Joh 4:21, Joh 4:22, Joh 4:39-42, Joh 8:48; Act 1:8, Act 8:5-25
John Gill
17:16 And he fell down on his face at his feet,.... For being cleansed, he might draw nigh unto Jesus; and which he did, with the most profound respect unto him, and reverence of him; and having a deep sense of the favour he had received from him, prostrated himself in this manner before him:
giving him thanks; who had shown compassion to him, had exerted his power on him, and had favoured him with such a singular mercy, as restoring him to health:
and he was a Samaritan; this is particularly remarked by the evangelist, because the Samaritans were reckoned by the Jews, to be ignorant and irreligious persons, and no better than Heathens; and yet this man behaved as a religious good man, who had a sense of his mercy, knew his duty, and his obligations, and performed them; when the other nine, who very likely were all Jews, acted a very stupid and ungrateful part.
17:1717:17: Պատասխանի ետ Յիսուս՝ եւ ասէ. Ոչ տա՞սն սոքա սրբեցան, իսկ արդ՝ ինունքն ո՞ւր են[1399]. [1399] Ոմանք. Ոչ տասն դոքա սր՛՛... ինունքն ո՞ւր են։
17 Յիսուս պատասխանեց եւ ասաց. «Սրանք տասն էլ չմաքրուեցի՞ն. իսկ արդ, իննը ո՞ւր են,
17 Յիսուս ըսաւ. «Չէ՞ որ տասն ալ մաքրուեցան, իսկ այն ինը ո՞ւր են։
Պատասխանի ետ Յիսուս եւ ասէ. Ո՞չ տասն սոքա սրբեցան, իսկ արդ ինունքն ո՞ւր են:

17:17: Պատասխանի ետ Յիսուս՝ եւ ասէ. Ոչ տա՞սն սոքա սրբեցան, իսկ արդ՝ ինունքն ո՞ւր են[1399].
[1399] Ոմանք. Ոչ տասն դոքա սր՛՛... ինունքն ո՞ւր են։
17 Յիսուս պատասխանեց եւ ասաց. «Սրանք տասն էլ չմաքրուեցի՞ն. իսկ արդ, իննը ո՞ւր են,
17 Յիսուս ըսաւ. «Չէ՞ որ տասն ալ մաքրուեցան, իսկ այն ինը ո՞ւր են։
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17:1717: Тогда Иисус сказал: не десять ли очистились? где же девять?
17:17  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν, οὐχὶ οἱ δέκα ἐκαθαρίσθησαν; οἱ δὲ ἐννέα ποῦ;
17:17. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said,"Οὐχ (Not) οἱ (the-ones) δέκα (ten) ἐκαθαρίσθησαν; (they-were-cleansed-to?"οἱ (The-ones) [δὲ] "[moreover]"ἐννέα (nine) ποῦ; (of-whither?"
17:17. respondens autem Iesus dixit nonne decem mundati sunt et novem ubi suntAnd Jesus answering, said: Were not ten made clean? And where are the nine?
17. And Jesus answering said, Were not the ten cleansed? but where are the nine?
17:17. And in response, Jesus said: “Were not ten made clean? And so where are the nine?
17:17. And Jesus answering said, Were there not ten cleansed? but where [are] the nine?
And Jesus answering said, Were there not ten cleansed? but where [are] the nine:

17: Тогда Иисус сказал: не десять ли очистились? где же девять?
17:17  ἀποκριθεὶς δὲ ὁ ἰησοῦς εἶπεν, οὐχὶ οἱ δέκα ἐκαθαρίσθησαν; οἱ δὲ ἐννέα ποῦ;
17:17. respondens autem Iesus dixit nonne decem mundati sunt et novem ubi sunt
And Jesus answering, said: Were not ten made clean? And where are the nine?
17:17. And in response, Jesus said: “Were not ten made clean? And so where are the nine?
17:17. And Jesus answering said, Were there not ten cleansed? but where [are] the nine?
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Adam Clarke: Commentary on the Bible - 1831
17:17: Where are the nine? - Where are the numbers that from time to time have been converted to God? Are they still found praising him, with their faces on the dust, as they did at first? Alas! how many are turned back to perdition! and how many are again mingled with the world! Reader! art thou of this number?
Albert Barnes: Notes on the Bible - 1834
17:17: Where are the nine? - Jesus had commanded them to go to the priest, and they were probably "literally" obeying the commandment. They were impatient to be healed and "selfish" in wishing it, and had no gratitude to God or their Benefactor. Jesus did not "forbid" their expressing gratitude to him for his mercy; he rather seems to reprove them for "not" doing it. One of the first feelings of the sinner cleansed from sin is a desire to praise his Great Benefactor; and a "real" willingness to obey his commandments is not inconsistent with a wish to render thanks to him for his mercy. With what singular propriety may this question now be asked, "Where are the nine?" And what a striking illustration is this of human nature, and of the ingratitude of man! One had come back to give thanks for the favor bestowed on him; the others were heard of no more. So now. When people are restored from dangerous sickness, here and there one comes to give thanks to God; but "where are the nine?" When people are defended from danger; when they are recovered from the perils of the sea; when a steamboat is destroyed, and a large part of crew and passengers perish, here and there one of those who are saved acknowledges the goodness of God and renders him praise; but where is the mass of them? They give no thanks; they offer no praise. They go about their usual employments, to mingle in the scenes of pleasure and of sin as if nothing had occurred. Few, few of all who have been rescued from "threatening graves" feel their obligation to God, or ever express it. They forget their Great Benefactor; perhaps the mention of his name is unpleasant, and they scorn the idea that they are under any obligations to him. Such, alas! is man, ungrateful man!
This stranger - This foreigner; or, rather, this alien, or this man of another tribe. In the "Syraic" version, "this one who is of a foreign people." This man, who might have been least "expected" to express gratitude to God. The most unlikely characters are often found to be most consistent and grateful. Men from whom we would expect "least" in religion, are often so entirely changed as to disappoint all our expectations, and to put to shame those who have been most highly favored. The poor often thus put to shame the rich; the ignorant the learned; the young the aged.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:17: but: Gen 3:9; Psa 106:13; Joh 8:7-10; Rom 1:21
John Gill
17:17 And Jesus answering, said,.... After the Samaritan had paid his respects to him, and made his acknowledgments in this grateful way:
were there not ten cleansed? so many applied for a cure, and so many had it:
but where are the nine? or nine of them; here was one, but where were the rest? they went and showed themselves to the priests, and then returned to their several places of abode, and took no notice of their physician and Saviour, to make any returns to him. They are many, that are cleansed by the blood of Christ; his blood was shed for many, for the remission of sins; and by his righteousness, he justifies many; at least there are many who profess themselves to be cleansed by him, and yet there are but few that glorify him, by keeping close to the rule of his word, by giving up themselves to the churches of Christ, and by walking with them in the ordinances of the Gospel: Christ's flock, which is separated from the world, and walks in Gospel order, within the inclosures of it, is but a little flock; they are but a few names in Sardis, who have not defiled themselves, with corruptions in doctrine and discipline; and these few are often such, who have been the worst of men, the vilest of sinners, from whom it has been least expected, they should glorify Christ: publicans and harlots go into the kingdom of heaven, the Gospel church state, embrace its doctrines, and submit to its ordinances, when the Scribes and Pharisees, self-righteous persons, do not: ingratitude is a crime many are guilty of, and it is highly resented by Christ; instances of gratitude are few, but as one in ten; now and then a single Samaritan, a stranger, one that has been a vile sinner, comes and acknowledges the grace of Christ in cleansing him; comes to the ministers of Christ, and to the churches, and tells them what God has done for his soul: but where are the rest, the many others, who have received spiritual advantages, and never come to relate them, and express by words and deeds, thankfulness for them?
Robert Jamieson, A. R. Fausset and David Brown
17:17 Were there not ten cleansed--rather, were not the ten cleansed? that is, the whole of them--an example (by the way) of Christ's omniscience [BENGEL].
17:1817:18: զի ո՛չ գտան դառնալ տա՛լ փա՛ռս Աստուծոյ, բայց միայն այլազգի՛ս այս։
18 որ չվերադարձան՝ փառք տալու համար Աստծուն, բացի միայն այս օտարազգի մարդուց»:
18 Այս օտարազգիէն զատ ուրիշներ չգտնուեցա՞ն՝ որ դառնալով Աստուծոյ փառք տային»։
զի ոչ գտան դառնալ տալ փառս Աստուծոյ, բայց միայն այլազգիս այս:

17:18: զի ո՛չ գտան դառնալ տա՛լ փա՛ռս Աստուծոյ, բայց միայն այլազգի՛ս այս։
18 որ չվերադարձան՝ փառք տալու համար Աստծուն, բացի միայն այս օտարազգի մարդուց»:
18 Այս օտարազգիէն զատ ուրիշներ չգտնուեցա՞ն՝ որ դառնալով Աստուծոյ փառք տային»։
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17:1818: как они не возвратились воздать славу Богу, кроме сего иноплеменника?
17:18  οὐχ εὑρέθησαν ὑποστρέψαντες δοῦναι δόξαν τῶ θεῶ εἰ μὴ ὁ ἀλλογενὴς οὖτος;
17:18. οὐχ (Not) εὑρέθησαν (they-were-found) ὑποστρέψαντες ( having-beturning-under ) δοῦναι (to-have-had-given) δόξαν (to-a-recognition) τῷ (unto-the-one) θεῷ (unto-a-Deity) εἰ (if) μὴ (lest) ὁ (the-one) ἀλλογενὴς (other-kindreded) οὗτος; (the-one-this?"
17:18. non est inventus qui rediret et daret gloriam Deo nisi hic alienigenaThere is no one found to return and give glory to God, but this stranger.
18. Were there none found that returned to give glory to God, save this stranger?
17:18. Was no one found who would return and give glory to God, except this foreigner?”
17:18. There are not found that returned to give glory to God, save this stranger.
There are not found that returned to give glory to God, save this stranger:

18: как они не возвратились воздать славу Богу, кроме сего иноплеменника?
17:18  οὐχ εὑρέθησαν ὑποστρέψαντες δοῦναι δόξαν τῶ θεῶ εἰ μὴ ὁ ἀλλογενὴς οὖτος;
17:18. non est inventus qui rediret et daret gloriam Deo nisi hic alienigena
There is no one found to return and give glory to God, but this stranger.
17:18. Was no one found who would return and give glory to God, except this foreigner?”
17:18. There are not found that returned to give glory to God, save this stranger.
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Adam Clarke: Commentary on the Bible - 1831
17:18: This stranger - Often God receives more praise and affectionate obedience from those who had long lived without his knowledge and fear, than from those who were bred up among his people, and who profess to be called by his name. The simple reason is, Those who have Much forgiven will love much, Luk 7:47.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:18: to give: Psa 29:1, Psa 29:2, Psa 50:23, Psa 106:13; Isa 42:12; Rev 14:7
save: Mat 8:10, Mat 8:12, Mat 15:24-28, Mat 19:30, Mat 20:16
John Gill
17:18 There are not found that returned,.... Or it do not appear, that any have returned:
to give glory to God; for inasmuch as they did not return to give thanks to Christ, and acknowledge him the author of their cure and cleansing they did not give glory to God:
save this stranger; for so the Samaritans were reckoned by the Jews, even as the Gentile, aliens from the commonwealth, of Israel, and strangers to the covenants of promise. Christ speaks in the language and dialect of the nation, and yet we find sometimes, that, "a Cuthite", or a Samaritan, is distinguished from, "a stranger", Or a Gentile: they might set up their beasts in the inns of the Samaritans, but not in the inns of "strangers"; and a man might let out his bath to a Samaritan, but not to a "stranger" (b); but this must be understood of them in times past, before they were found out to be idolaters; when, as Rabban Simeon ben Gamaliel says (c), they were as Israelites in all things, and kept the law and the precepts of it, and even more exactly than the Israelites themselves did (d); but afterwards a Samaritan was reckoned a Gentile, and so he was in the times of Christ; and therefore he calls a Samaritan a stranger: that tradition of the Jews, requires some notice and consideration (e); all are defiled
"with leprosies, except "strangers", and the proselyte of the gate.''
And yet here is a stranger among the Jews, and reckoned unclean, on account of leprosy, and sent with them to show himself to the priest.
(b) T. Bab. Avoda Zara, fol. 15. 2. & 21. 2. (c) T. Hieros Shekalim, fol. 46. 2. (d) Maimon. in Misn. Beracot, c. 8. sect. 8. & Bartenora in ib. c. 7. sect. 1. (e) Misn. Negaim, c. 3. sect. 1. Maimon. Tumaot Tzaraot, c. 9. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
17:18 this stranger--"this alien" (literally, "of another race"). The language is that of wonder and admiration, as is expressly said of another exhibition of Gentile faith (Mt 8:10).
17:1917:19: Եւ ասէ ցնա. Արի՛ գնա, զի հաւա՛տք քո կեցուցին զքեզ։ զդ
19 Եւ ասաց նրան. «Վե՛ր կաց գնա, որովհետեւ քո հաւատը քեզ փրկեց»:
19 Եւ ըսաւ անոր. «Ելի՛ր, գնա՛, քու հաւատքդ քեզ բժշկեց»։
Եւ ասէ ցնա. Արի գնա, զի հաւատք քո կեցուցին զքեզ:

17:19: Եւ ասէ ցնա. Արի՛ գնա, զի հաւա՛տք քո կեցուցին զքեզ։ զդ
19 Եւ ասաց նրան. «Վե՛ր կաց գնա, որովհետեւ քո հաւատը քեզ փրկեց»:
19 Եւ ըսաւ անոր. «Ելի՛ր, գնա՛, քու հաւատքդ քեզ բժշկեց»։
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17:1919: И сказал ему: встань, иди; вера твоя спасла тебя.
17:19  καὶ εἶπεν αὐτῶ, ἀναστὰς πορεύου· ἡ πίστις σου σέσωκέν σε.
17:19. καὶ (And) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἀναστὰς (Having-had-stood-up) πορεύου : ( thou-should-traverse-of ) ἡ (the-one) πίστις (a-trust) σου (of-thee) σέσωκέν (it-had-come-to-save) σε. (to-thee)
17:19. et ait illi surge vade quia fides tua te salvum fecitAnd he said to him: Arise, go thy way; for thy faith hath made thee whole.
19. And he said unto him, Arise, and go thy way: thy faith hath made thee whole.
17:19. And he said to him: “Rise up, go forth. For your faith has saved you.”
17:19. And he said unto him, Arise, go thy way: thy faith hath made thee whole.
And he said unto him, Arise, go thy way: thy faith hath made thee whole:

19: И сказал ему: встань, иди; вера твоя спасла тебя.
17:19  καὶ εἶπεν αὐτῶ, ἀναστὰς πορεύου· ἡ πίστις σου σέσωκέν σε.
17:19. et ait illi surge vade quia fides tua te salvum fecit
And he said to him: Arise, go thy way; for thy faith hath made thee whole.
17:19. And he said to him: “Rise up, go forth. For your faith has saved you.”
17:19. And he said unto him, Arise, go thy way: thy faith hath made thee whole.
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Adam Clarke: Commentary on the Bible - 1831
17:19: Thy faith hath made thee whole - Thy faith hath been the means of receiving that influence by which thou hast been cleansed.
Albert Barnes: Notes on the Bible - 1834
17:19: Go thy way - To the "priest;" for without "his" certificate he could not again be restored to the society of his friends, or to the public worship of God. Having now appropriately expressed your gratitude, go to the priest and obey the law of God. Renewed sinners, while their hearts overflow with gratitude to Jesus, "express" that gratitude by obeying God, and by engaging in the appropriate duties of their calling and of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:19: thy faith: Luk 7:50, Luk 8:48, Luk 18:42; Mat 9:22; Mar 5:34, Mar 10:52
John Gill
17:19 And he said unto him, arise,.... For, as yet, he lay at his feet upon his face, adoring and praising him; nor did he attempt to rise till Jesus bid him: adding,
go thy way; to thine own country, town, or city, and to thy friends and relations, and about thy business:
thy faith hath made thee whole: or "saved thee", in soul, as well as body; that is, Christ, the object of faith, had saved him; for his salvation is ascribed to his faith, not as the efficient cause of it, but as that was wrought in him, and drawn forth from him, and exercised by him, in receiving this blessing from Christ, the author of it, even both corporeal and spiritual salvation.
Robert Jamieson, A. R. Fausset and David Brown
17:19 Arise--for he had "fallen down on his face at His feet" (Lk 17:16) and there lain prostrate.
faith made thee whole--not as the others, merely in body, but in that higher spiritual sense with which His constant language has so familiarized us.
17:2017:20: Իբրեւ հարցա՛ւ ՚ի փարիսեցւոցն՝ թէ ե՞րբ գայցէ արքայութիւնն Աստուծոյ. պատասխանի ետ նոցա՝ եւ ասէ. Ո՛չ գայ արքայութիւն Աստուծոյ խտրանօ՛ք[1400]. [1400] Ոմանք. Ոչ գոյ արքայութիւն։
20 Երբ փարիսեցիների կողմից հարց տրուեց, թէ ե՞րբ պիտի գայ Աստծու արքայութիւնը, նա պատասխանեց եւ ասաց. «Աստծու արքայութիւնը դրսից տեսանելի կերպով չի գալիս,
20 Երբ փարիսեցիները իրեն հարցուցին՝ «Աստուծոյ թագաւորութիւնը ե՞րբ պիտի գայ», պատասխան տուաւ անոնց ու ըսաւ. «Աստուծոյ թագաւորութիւնը դրսէն երեւցած բաներով չի գար։
Իբրեւ հարցաւ ի փարիսեցւոցն թէ` Ե՞րբ գայցէ արքայութիւնն Աստուծոյ. պատասխանի ետ նոցա եւ ասէ. Ոչ գայ արքայութիւնն Աստուծոյ խտրանօք:

17:20: Իբրեւ հարցա՛ւ ՚ի փարիսեցւոցն՝ թէ ե՞րբ գայցէ արքայութիւնն Աստուծոյ. պատասխանի ետ նոցա՝ եւ ասէ. Ո՛չ գայ արքայութիւն Աստուծոյ խտրանօ՛ք[1400].
[1400] Ոմանք. Ոչ գոյ արքայութիւն։
20 Երբ փարիսեցիների կողմից հարց տրուեց, թէ ե՞րբ պիտի գայ Աստծու արքայութիւնը, նա պատասխանեց եւ ասաց. «Աստծու արքայութիւնը դրսից տեսանելի կերպով չի գալիս,
20 Երբ փարիսեցիները իրեն հարցուցին՝ «Աստուծոյ թագաւորութիւնը ե՞րբ պիտի գայ», պատասխան տուաւ անոնց ու ըսաւ. «Աստուծոյ թագաւորութիւնը դրսէն երեւցած բաներով չի գար։
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17:2020: Быв же спрошен фарисеями, когда придет Царствие Божие, отвечал им: не придет Царствие Божие приметным образом,
17:20  ἐπερωτηθεὶς δὲ ὑπὸ τῶν φαρισαίων πότε ἔρχεται ἡ βασιλεία τοῦ θεοῦ ἀπεκρίθη αὐτοῖς καὶ εἶπεν, οὐκ ἔρχεται ἡ βασιλεία τοῦ θεοῦ μετὰ παρατηρήσεως,
17:20. Ἐπερωτηθεὶς (Having-been-upon-entreated-unto) δὲ (moreover) ὑπὸ (under) τῶν (of-the-ones) Φαρισαίων ( of-Faris-belonged ) πότε (whither-also) ἔρχεται ( it-cometh ) ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἀπεκρίθη (it-was-separated-off) αὐτοῖς (unto-them) καὶ (and) εἶπεν (it-had-said,"Οὐκ (Not) ἔρχεται ( it-cometh ) ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) μετὰ (with) παρατηρήσεως, (of-a-keeping-beside,"
17:20. interrogatus autem a Pharisaeis quando venit regnum Dei respondit eis et dixit non venit regnum Dei cum observationeAnd being asked by the Pharisees when the kingdom of God should come, he answering them and said: The kingdom of God cometh not with observation.
20. And being asked by the Pharisees, when the kingdom of God cometh, he answered them and said, The kingdom of God cometh not with observation:
17:20. Then he was questioned by the Pharisees: “When does the kingdom of God arrive?” And in response, he said to them: “The kingdom of God arrives unobserved.
17:20. And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:
And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:

20: Быв же спрошен фарисеями, когда придет Царствие Божие, отвечал им: не придет Царствие Божие приметным образом,
17:20  ἐπερωτηθεὶς δὲ ὑπὸ τῶν φαρισαίων πότε ἔρχεται ἡ βασιλεία τοῦ θεοῦ ἀπεκρίθη αὐτοῖς καὶ εἶπεν, οὐκ ἔρχεται ἡ βασιλεία τοῦ θεοῦ μετὰ παρατηρήσεως,
17:20. interrogatus autem a Pharisaeis quando venit regnum Dei respondit eis et dixit non venit regnum Dei cum observatione
And being asked by the Pharisees when the kingdom of God should come, he answering them and said: The kingdom of God cometh not with observation.
17:20. Then he was questioned by the Pharisees: “When does the kingdom of God arrive?” And in response, he said to them: “The kingdom of God arrives unobserved.
17:20. And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: На вопрос фарисеев, когда по мнению Христа придет Царство Божие, т. е. что может сказать Христос о знамениях и условиях наступления этого Царства, Господь отвечает, что оно не придет "приметным образом" (meta parathrhsewV), т. е. так, чтобы пришествие его можно было определить по бросающимся в глаза приметам. Этим Господь обозначает духовный характер основанного Им Царства, пришествие которого поэтому не поддается человеческому наблюдению и, следовательно, не может быть отнесено к определенному моменту (ср. ст. 20: pote - когда). - И не скажут... т. е. невозможно доказать наступление этого Царства по отдельным явлениям... - Внутрь вас есть, - т. е. между вами, в вашем кругу оно уже есть (entoV umwn estin), - а вы - мысленно прибавляет Господь - его и не замечаете. Говоря это, Господь мог иметь в виду совершаемые Им чудеса и особенно изгнание бесов, которое свидетельствовало, как Он говорил и раньше, о том, что Царство Божие уже достигло до иудеев (см. Мф ХII, 28). Некоторые толкователи (из древних - И. Златоуст и Феофилакт) давали этому изречению другой смысл. Именно, по их мнению, Христос говорил здесь о том, что Царство Божие находится - "в душах ваших". Но против такого толкования решительно говорит то, что речь Христа обращена к фарисеям, в душах которых Господь всего менее мог найти признаков наступления и результатов действия этого нового порядка жизни, которое Он обозначил именем "Царство Божия".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: 21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. 22 And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. 23 And they shall say to you, See here; or, see there: go not after them, nor follow them. 24 For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day. 25 But first must he suffer many things, and be rejected of this generation. 26 And as it was in the days of Noe, so shall it be also in the days of the Son of man. 27 They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. 28 Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; 29 But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. 30 Even thus shall it be in the day when the Son of man is revealed. 31 In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back. 32 Remember Lot's wife. 33 Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it. 34 I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left. 35 Two women shall be grinding together; the one shall be taken, and the other left. 36 Two men shall be in the field; the one shall be taken, and the other left. 37 And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.

We have here a discourse of Christ's concerning the kingdom of God, that is, the kingdom of the Messiah, which was now shortly to be set up, and of which there was great expectation.

I. Here is the demand of the Pharisees concerning it, which occasioned this discourse. They asked when the kingdom of God should come, forming a notion of it as a temporal kingdom, which should advance the Jewish nation above the nations of the earth. They were impatient to hear some tidings of its approach; they understood, perhaps, that Christ had taught his disciples to pray for the coming of it, and they had long preached that it was at hand. "Now," say the Pharisees, "when will that glorious view open? When shall we see this long-looked-for kingdom?"

II. Christ's reply to this demand, directed to the Pharisees first, and afterwards to his own disciples, who knew better how to understand it (v. 22); what he said to both, he saith to us.

1. That the kingdom of the Messiah was to be a spiritual kingdom, and not temporal and external. They asked when it would come. "You know not what you ask," saith Christ; "it may come, and you not be aware of it." For it has not an external show, as other kingdoms have, the advancements and revolutions of which are taken notice of by the nations of the earth, and fill the newspapers; so they expected this kingdom of God would do. "No," saith Christ, (1.) "It will have a silent entrance, without pomp, without noise; it cometh not with observation," meta paratereseos--with outward show. They desired to have their curiosity satisfied concerning the time of it, to which Christ does not give them any answer, but will have their mistakes rectified concerning the nature of it: "It is not for you to know the times of this kingdom, these are secret things, which belong not to you; but the great intentions of this kingdom, these are things revealed." When Messiah the Prince comes to set up his kingdom, they shall not say, Lo here, or Lo there, as when a prince goes in progress to visit his territories it is in every body's mouth, he is here, or he is there; for where the king is there is the court. Christ will not come with all this talk; it will not be set up in this or that particular place; nor will the court of that kingdom be here or there; nor will it be here or there as it respects the country men are of, or the place they dwell in, as if that would place them nearer to, or further from, that kingdom. Those who confine Christianity and the church to this place or that party, cry, Lo here, or Lo there, than which nothing is more contrary to the designs of catholic Christianity; so do they who make prosperity and external pomp a mark of the true church. (2.) "It has a spiritual influence: The kingdom of God is within you." It is not of this world, John xviii. 36. Its glory does not strike men's fancies, but affects their spirits, and its power is over their souls and consciences; from them it receives homage, and not from their bodies only. The kingdom of God will not change men's outward condition, but their hearts and lives. Then it comes when it makes those humble, and serious, and heavenly, that were proud, and vain, and carnal,--when it weans those from the world that were wedded to the world; and therefore look for the kingdom of God in the revolutions of the heart, not of the civil government. The kingdom of God is among you; so some read it. "You enquire when it will come, and are not aware that it is already begun to be set up in the midst of you. The gospel is preached, it is confirmed by miracles, it is embraced by multitudes, so that it is in your nation, though not in your hearts." Note, It is the folly of many curious enquirers concerning the times to come that they look for that before them which is already among them.

2. That the setting up of this kingdom was a work that would meet with a great deal of opposition and interruption, v. 22. The disciples thought they should carry all before them, and expected a constant series of success in their work; but Christ tells them it would be otherwise: "The days will come, before you have finished your testimony and done your work, when you shall desire to see one of the days of the Son of man" (one such a day as we now have), "of the prosperity and progress of the gospel, and shall not see it. At first, indeed, you will have wonderful success" (so they had, when thousands were added to the church in a day); "but do not think it will be always so; no, you will be persecuted and scattered, silenced and imprisoned, so that you will not have opportunities of preaching the gospel without fear, as you now have; people will grow cool to it, when they have enjoyed it awhile, so that you will not see such harvests of souls gathered in to Christ afterwards as at first, nor such multitudes flocking to him as doves to their windows." This looks forward to his disciples in after-ages; they must expect much disappointment; the gospel will not be always preached with equal liberty and success. Ministers and churches will sometimes be under outward restraints. Teachers will be removed into corners, and solemn assemblies scattered. Then they will wish to see such days of opportunity as they have formerly enjoyed, sabbath days, sacrament days, preaching days, praying days; these are days of the Son of man, in which we hear from him, and converse with him. The time may come when we may in vain wish for such days. God teaches us to know the worth of such mercies by the want of them. It concerns us, while they are continued, to improve them, and in the years of plenty to lay up in store for the years of famine. Sometimes they will be under inward restraints, will not have such tokens of the presence of the Son of man with them as they have had. The Spirit is withdrawn from them; they see not their signs; the angel comes not down to stir the waters; there is a great stupidity among the children of men, and a great lukewarmness among the children of God; then they shall wish to see such victorious triumphant days of the Son of man as they have sometimes seen, when he has ridden forth with his bow and his crown, conquering and to conquer, but they will not see them. Note, We must not think that Christ's church and cause are lost because not always alike visible and prevailing.

3. That Christ and his kingdom are not to be looked for in this or that particular place, but his appearance will be general in all places at once (v. 23, 24): "They will say to you, See here, or, See there; here is one that will deliver the Jews out of the hands of the oppressing Romans, or there is one that will deliver the Christians out of the hands of the oppressing Jews; here is the Messiah, and there is his prophet; here in this mountain, or there at Jerusalem, you will find the true church. Go not after them, nor follow them; do not heed such suggestions. The kingdom of God was not designed to be the glory of one people only, but to give light to the Gentiles; for as the lightning that lightens out of one part under heaven, and shines all on a sudden irresistibly to the other part under heaven, so shall also the Son of man be in his day." (1.) "The judgments that are to destroy the Jewish nation, to lay them waste, and to deliver the Christians from them, shall fly like lightning through the land, shall lay all waste from one end of it to another; and those that are marked for this destruction can no more avoid it, nor oppose it, than they can a flash of lightning." (2.) "The gospel that is to set up Christ's kingdom in the world shall fly like lightning through the nations. The kingdom of the Messiah is not to be a local thing, but is to be dispersed far and wide over the face of the whole earth; it shall shine from Jerusalem to all parts about, and that in a moment. The kingdoms of the earth shall be leavened by the gospel ere they are aware of it." The trophies of Christ's victories shall be erected on the ruins of the devil's kingdom, even in those countries that could never be subdued to the Roman yoke. The design of the setting up of Christ's kingdom was not to make one nation great, but to make all nations good--some, at least, of all nations; and this point shall be gained, though the nations rage, and the kings of the earth set themselves with all their might against it.

4. That the Messiah must suffer before he must reign (v. 25): "First must he suffer many things, many hard things, and be rejected of this generation; and, if he be thus treated, his disciples must expect no other than to suffer and be rejected too for his sake." They thought of having the kingdom of the Messiah set up in external splendour: "No," saith Christ, "we must go by the cross to the crown. The Son of man must suffer many things. Pain, and shame, and death, are those many things. He must be rejected by this generation of unbelieving Jews, before he be embraced by another generation of believing Gentiles, that his gospel may have the honour of triumphing over the greatest opposition from those who ought to have given it the greatest assistance; and thus the excellency of the power will appear to be of God, and not of man; for, though Israel be not gathered, yet he will be glorious to the ends of the earth."

5. That the setting up of the kingdom of the Messiah would introduce the destruction of the Jewish nation, whom it would find in a deep sleep of security, and drowned in sensuality, as the old world was in the days of Noah, and Sodom in the days of Lot, v. 26, &c. Observe,

(1.) How it had been with sinners formerly, and in what posture the judgments of God, of which they had been fairly warned, did at length find them. Look as far back as the old world, when all flesh had corrupted their way, and the earth was filled with violence. Come a little lower, and think how it was with the men of Sodom, who were wicked, and sinners before the Lord exceedingly. Now observe concerning both these, [1.] That they had fair warning given them of the ruin that was coming upon them for their sins. Noah was a preacher of righteousness to the old world; so was Lot to the Sodomites. They gave them timely notice of what would be in the end of their wicked ways, and that it was not far off. [2.] That they did not regard the warning given them, and gave no credit, no heed to it. They were very secure, went on in their business as unconcerned as you could imagine; they did eat, they drank, indulged themselves in their pleasures, and took no care of any thing else, but to make provision for the flesh, counted upon the perpetuity of their present flourishing state, and therefore married wives, and were given in marriage, that their families might be built up. They were all very merry; so were the men of Sodom, and yet very busy too: they bought, they sold, they planted, they builded. These were lawful things, but the fault was that they minded these inordinately, and their hearts were entirely set upon them, as that they had no heart at all to prepare against the threatened judgments. When they should have been, as the men of Nineveh, fasting and praying, repenting and reforming, upon warning given them of an approaching judgment, they were going on securely, eating flesh, and drinking wine, when God called to weeping and to mourning, Isa. xxii. 12, 13. [3.] That they continued in their security and sensuality, till the threatened judgment came. Until the day that Noah entered into the ark, and Lot went out of Sodom, nothing said or done to them served to alarm or awaken them. Note, Though the stupidity of sinners in a sinful way is as strange as it is without excuse, yet we are not to think it strange, for it is not without example. It is the old way that wicked men have trodden, that have gone slumbering to hell, as if their damnation slumbered while they did. [4.] That God took care for the preservation of those that were his, who believed and feared, and took the warning themselves which they gave to others. Noah entered into the ark, and there he was safe; Lot went out of Sodom, and so went out of harm's way. If some run on heedless and headlong into destruction, that shall be no prejudice to the salvation of those that believe. [5.] That they were surprised with the ruin which they would not fear, and were swallowed up in it, to their unspeakable horror and amazement. The flood came, and destroyed all the sinners of the old world; fire and brimstone came, and destroyed all the sinners of Sodom. God has many arrows in his quiver, and uses which he will in making war upon his rebellious subjects, for he can make which he will effectual. But that which is especially intended here is to show what a dreadful surprise destruction will be to those who are secure and sensual.

(2.) How it will be with sinners still (v. 30): Thus shall it be in the day when the Son of man is revealed. When Christ comes to destroy the Jewish nation, by the Roman armies, the generality of that nation will be found under such a reigning security and stupidity as this. They have warning given by Christ now, and will have it repeated to them by the apostles after him, as they had by Noah and Lot; but it will be all in vain. They will continue secure, will go on in their neglect and opposition of Christ and his gospel, till all the Christians are withdrawn from among them and gone to the place of refuge. God will provide for them on the other side Jordan, and then a deluge of judgments shall flow in upon them, which will destroy all the unbelieving Jews. One would have thought that this discourse of our Saviour's, which was public, and not long after published to the world, should have awakened them; but it did not, for the hearts of that people were hardened, to their destruction. In like manner, when Jesus Christ shall come to judge the world, at the end of time, sinners will be found in the same secure and careless posture, altogether regardless of the judgment approaching, which will therefore come upon them as a snare; and in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end, nor the account that they must give. Woe to them that are thus at ease in Zion.

6. That it ought to be the care of his disciples and followers to distinguish themselves from the unbelieving Jews in that day, and, leaving them, their city and country, to themselves, to flee at the signal given, according to the direction that should be given. Let them retire, as Noah to his ark, and Lot to his Zoar. You would have healed Jerusalem, as of old Babylon, but she is not healed, and therefore forsake her, flee out of the midst of her, and deliver every man his soul, Jer. li. 6, 9. This flight of theirs from Jerusalem must be expeditious, and must not be retarded by any concern about their worldly affairs (v. 31): "He that shall be on the house-top, when the alarm is given, let him not come down, to take his stuff away, both because he cannot spare so much time, and because the carrying away of his effects will but encumber him and retard his flight." Let him not regard his stuff at such a time, when it will be next to a miracle of mercy if he have his life given him for a prey. It will be better to leave his stuff behind him than to stay to look after it, and perish with them that believe not. It will be their concern to do as Lot and his family were charged to do: Escape for thy life. Save yourselves from this untoward generation. (2.) When they have made their escape, they must not think of returning (v. 32): "Remember Lot's wife; and take warning by her not only to flee from this Sodom (for so Jerusalem is become, Isa. i. 10), but to persevere in your flight, and do not look back, as she did; be not loth to leave a place marked for destruction, whomsoever or whatsoever you leave behind you, that is ever so dear to you." Those who have left the Sodom of a natural state, let them go forward, and not so much as look a kind look towards it again. Let them not look back, lest they should be tempted to go back; nay, lest that be construed a going back in heart, or an evidence that the heart was left behind. Lot's wife was turned into a pillar of salt, that she might remain a lasting monument of God's displeasure against apostates, who begin in the spirit and end in the flesh. (3.) There would be no other way of saving their lives than by quitting the Jews, and, if they thought to save themselves by a coalition with them, they would find themselves mistaken (v. 33): "Whosoever shall seek to save his life, by declining from his Christianity and complying with the Jews, he shall lose it with them and perish in the common calamity; but whosoever is willing to venture his life with the Christians, upon the same bottom on which they venture, to take his lot with them in life and in death, he shall preserve his life, for he shall make sure of eternal life, and is in a likelier way at that time to save his life than those who embark in a Jewish bottom, or ensure upon their securities." Note, Those do best themselves that trust God in the way of duty.

7. That all good Christians should certainly escape, but many of them very narrowly, from that destruction, v. 34-36. When God's judgments are laying all waste, he will take an effectual course to preserve those that are his, by remarkable providences distinguishing between them and others that were nearest to them: two in a bed, one taken and the other left; one snatched out of the burning and taken into a place of safety, while the other is left to perish in the common ruin. Note, Though the sword devours one as well as another, and all things seem to come alike to all, yet sooner or later it shall be made to appear that the Lord knows them that are his and them that are not, and how to take out the precious from the vile. We are sure that the Judge of all the earth will do right; and therefore, when he sends a judgment on purpose to avenge the death of his Son upon those that crucified him, he will take care that none of those who glorified him, and gloried in his cross, shall be taken away by that judgment.

8. That this distinguishing, dividing, discriminating work shall be done in all places, as far as the kingdom of God shall extend, v. 37. Where, Lord? They had enquired concerning the time, and he would not gratify their curiosity with any information concerning that; they therefore tried him with another question: "Where, Lord? Where shall those be safe that are taken? Where shall those perish that are left?" The answer is proverbial, and may be explained so as to answer each side of the question: Wheresoever the body is, thither will the eagles be gathered together. (1.) Wherever the wicked are, who are marked for perdition, they shall be found out by the judgments of God; as wherever a dead carcase is, the birds of prey will smell it out, and make a prey of it. The Jews having made themselves a dead and putrefied carcase, odious to God's holiness and obnoxious to his justice, wherever any of that unbelieving generation is, the judgments of God shall fasten upon them, as the eagles do upon the prey: Thine hand shall find out all thine enemies (Ps. xxi. 8), though they set their nests among the stars, Obad. 4. The Roman soldiers will hunt the Jews out of all their recesses and fastnesses, and none shall escape. (2.) Wherever the godly are, who are marked for preservation, they shall be found happy in the enjoyment of Christ. As the dissolution of the Jewish church shall be extended to all parts, so shall the constitution of the Christian church. Wherever Christ is, believers will flock to him, and meet in him, as eagles about the prey, without being directed or shown the way, by the instinct of the new nature. Now Christ is where his gospel, and his ordinances, and his church are: For where two or three are gathered in his name there is he in the midst of them, and thither therefore others will be gathered to him. The kingdom of the Messiah is not to have one particular place for its metropolis, such as Jerusalem was to the Jewish church, to which all Jews were to resort; but, wherever the body is, wherever the gospel is preached and ordinances are ministered, thither will pious souls resort, there they will find Christ, and by faith feast upon him. Wherever Christ records his name he will meet his people, and bless them, John iv. 21, &c.; 1 Tim. ii. 8. Many good interpreters understand it of the gathering of the saints together to Christ in the kingdom of glory: "Ask not where the carcase will be, and how they shall find the way to it, for they shall be under infallible direction; to him who is their living, quickening Head, and the centre of their unity, to him shall the gathering of the people be."
Adam Clarke: Commentary on the Bible - 1831
17:20: Cometh not with observation - With scrupulous observation. That this is the proper meaning of the original, μετα παρατηρησεως, Kypke and others have amply proved from the best Greek writers. As if he had said: "The kingdom of God, the glorious religion of the Messiah, does not come in such a way as to be discerned only by sagacious critics, or is only to be seen by those who are scrupulously watching for it; it is not of such a nature as to be confined to one place, so that men might say of it, Behold it is only here, or only there: for this kingdom of God is publicly revealed; and behold it is among you; I proclaim it publicly, and work those miracles which prove the kingdom of God is come; and none of these things are done in a corner."
Dr. Lightfoot has well observed that there are two senses especially in which the phrase "kingdom of heaven," is to be understood.
1. The promulgation and establishment of the Christian religion.
2. The total overthrow of the Jewish polity.
The Jews imagined that when the Messiah should come he would destroy the Gentiles, and reign gloriously over the Jews: the very reverse of this, our Lord intimates, should be the case. He was about to destroy the whole Jewish polity, and reign gloriously among the Gentiles. Hence he mentions the case of the general deluge, and the destruction of Sodom and Gomorrah. As if he had said: "The coming of this kingdom shall be as fatal to you as the deluge was to the old world, and as the fire and brimstone from heaven were to Sodom and Gomorrah." Our Lord states that this kingdom of heaven was within them, i.e. that they themselves should be the scene of these desolations, as, through their disobedience and rebellion, they possessed the seeds of these judgments. See on Mat 3:2 (note).
Albert Barnes: Notes on the Bible - 1834
17:20: Was demanded - Was asked.
Of the Pharisees - This was a matter of much importance to them, and they had taught that it would come with parade and pomp. It is not unlikely that they asked this merely in "contempt," and for the purpose of drawing out something that would expose him to ridicule.
The kingdom of God - The "reign" of God; or the dispensation under the Messiah. See the notes at Mat 3:2.
With observation - With scrupulous and attentive looking for it, or with such an appearance as to "attract" observation - that is, with pomp, majesty, splendor. He did not deny that, according to their views, the time was drawing near; but he denied that his kingdom would come in the "manner" in which they expected. The Messiah would "not" come with pomp like an earthly prince; perhaps not in such a manner as to be "discerned" by the eyes of sagacious and artful people, who were expecting him in a way agreeable to their own feelings. The kingdom of God is "within" people, and it makes its way, not by pomp and noise, but by silence, decency, and order, Co1 14:40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:20: when the: Luk 10:11, Luk 16:16, Luk 19:11; Act 1:6, Act 1:7
observation: or, outward show, Luk 17:23, Luk 17:24; Dan 2:44; Zac 4:6; Joh 18:36
Geneva 1599
17:20 (7) And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with (b) observation:
(7) The kingdom of God is not discerned by many although it is most present before their eyes, because they foolishly persuade themselves that it is to come with outward pomp.
(b) With any outward pomp and show of majesty to be known by: for there were still many plain and evident tokens by which men might have understood that Christ was the Messiah, whose kingdom had been so long looked for: but he speaks in this place of those signs which the Pharisees dreamed of, who looked for an earthly Messianic kingdom.
John Gill
17:20 And when he was demanded of the Pharisees,.... Or "asked" by them; who expected the Messiah, and that when he was come he would set up a temporal kingdom, and deliver them from the Roman yoke; when they should enjoy great liberty, peace, and prosperity; so that they might put the following question to Christ in a serious manner, agreeably to these expectations: or it may be occasioned by the frequent mention that had been made of the kingdom of God by John, and Christ, and his disciples in their ministry, and so be put in a way of derision; or, as most of their questions were, with a view to ensnare or puzzle:
when the kingdom of God should come; either the kingdom that God had promised, or the kingdom of the Messiah, who is truly God, that had been so often spoken of by John the Baptist, Christ, and his apostles. The Ethiopic version reads, "the kingdom of heaven", which is the same with the kingdom of God; for these phrases are promiscuously used. This question they need not have asked, had they carefully attended to the writings of the Old Testament they had in their hands; and had they diligently observed the signs of the times, in which they lived; and had they seriously regarded the ministry and miracles of Christ among them; from these things, they might have concluded, not only that the time was at hand, when the kingdom of God should be set up, but that it was already come: they might have observed, that not only the harbinger of the Messiah was come, who was John the Baptist; but that the Messiah himself was among them, by the many wonderful things which he wrought among them, and by the many Scripture prophecies which were fulfilled in him; they might have seen that the sceptre was manifestly departing from Judah; that all power and authority were falling into the hands of the Romans; and that only a mere shadow and appearance of it were among them; they might have known, by calculation, that the time fixed in Daniel's prophecy, for the coming of the Messiah, was now up, and therefore he must be come; and they had very good reason to believe that Jesus was he.
He answered them and said, the kingdom of God cometh not with observation; or so as to be observed by the eye, or to be distinguished when it comes as the kingdoms of this world, by outward pomp and splendour, by temporal riches, external honours, and worldly power and grandeur; though it so far came with observation, that had they had eyes to see, they might have observed that it was come, by what they saw done by Christ, particularly the power that he showed in the dispossessing devils out of the bodies of men; see Mt 12:28. The Syriac version reads, "with observations"; and some understand the words of the observances of the ceremonies of the law, of days, months, and years, and the difference of meats, and the like, which the kingdom of God is not in, and which were to cease upon its coming; but the former sense is best.
John Wesley
17:20 The kingdom of God cometh not with observation - With such outward pomp as draws the observation of every one.
Robert Jamieson, A. R. Fausset and David Brown
17:20 COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. (Luke 17:20-37)
when, &c.--To meet the erroneous views not only of the Pharisees, but of the disciples themselves, our Lord addresses both, announcing the coming of the kingdom under different aspects.
Tit cometh not with observation--with watching or lying in wait, as for something outwardly imposing and at once revealing itself.
17:2117:21: եւ չասիցե՛ն թէ ահաւասիկ ա՛ստ է՝ կամ անդ, զի ահա արքայութիւն Աստուծոյ ՚ի նե՛րքս ՚ի ձեզ է[1401]։ [1401] Ոմանք. Եւ ոչ ասիցեն թէ ահա՛՛։
21 եւ չեն ասի, թէ՝ ահաւասիկ այստեղ է կամ այնտեղ, որովհետեւ ահա Աստծու արքայութիւնը ներսում, ձեր մէջ է»:
21 Օր մըն ալ պիտի չըսեն թէ ‘Ահա հոս է’, կամ ‘Ահա՝ հոն’, վասն զի Աստուծոյ թագաւորութիւնը ձեր ներսիդին է»։
եւ չասիցեն թէ` Ահաւասիկ աստ է կամ` Անդ, զի ահա արքայութիւն Աստուծոյ ի ներքս ի ձեզ է:

17:21: եւ չասիցե՛ն թէ ահաւասիկ ա՛ստ է՝ կամ անդ, զի ահա արքայութիւն Աստուծոյ ՚ի նե՛րքս ՚ի ձեզ է[1401]։
[1401] Ոմանք. Եւ ոչ ասիցեն թէ ահա՛՛։
21 եւ չեն ասի, թէ՝ ահաւասիկ այստեղ է կամ այնտեղ, որովհետեւ ահա Աստծու արքայութիւնը ներսում, ձեր մէջ է»:
21 Օր մըն ալ պիտի չըսեն թէ ‘Ահա հոս է’, կամ ‘Ահա՝ հոն’, վասն զի Աստուծոյ թագաւորութիւնը ձեր ներսիդին է»։
zohrab-1805▾ eastern-1994▾ western am▾
17:2121: и не скажут: вот, оно здесь, или: вот, там. Ибо вот, Царствие Божие внутрь вас есть.
17:21  οὐδὲ ἐροῦσιν, ἰδοὺ ὧδε· ἤ, ἐκεῖ· ἰδοὺ γὰρ ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστιν.
17:21. οὐδὲ (Not-moreover) ἐροῦσιν (they-shall-utter," Ἰδοὺ ( Thou-should-have-had-seen ,"ὧδε (unto-which-moreover,"ἤ (or,"Ἐκεῖ: (Thither) ἰδοὺ ( thou-should-have-had-seen ) γὰρ (therefore,"ἡ (the-one) βασιλεία (a-ruling-of) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐντὸς (in-of) ὑμῶν (of-ye) ἐστίν. (it-be)
17:21. neque dicent ecce hic aut ecce illic ecce enim regnum Dei intra vos estNeither shall they say: Behold here, or behold there. For lo, the kingdom of God is within you.
21. neither shall they say, Lo, here! or, There! for lo, the kingdom of God is within you.
17:21. And so, they will not say, ‘Behold, it is here,’ or ‘Behold, it is there.’ For behold, the kingdom of God is within you.”
17:21. Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.
Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you:

21: и не скажут: вот, оно здесь, или: вот, там. Ибо вот, Царствие Божие внутрь вас есть.
17:21  οὐδὲ ἐροῦσιν, ἰδοὺ ὧδε· ἤ, ἐκεῖ· ἰδοὺ γὰρ ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστιν.
17:21. neque dicent ecce hic aut ecce illic ecce enim regnum Dei intra vos est
Neither shall they say: Behold here, or behold there. For lo, the kingdom of God is within you.
17:21. And so, they will not say, ‘Behold, it is here,’ or ‘Behold, it is there.’ For behold, the kingdom of God is within you.”
17:21. Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:21: Lo here! or, lo there! - Perhaps those Pharisees thought that the Messiah was kept secret, in some private place, known only to some of their rulers; and that by and by he should be proclaimed in a similar way to that in which Joash was by Jehoiada the priest. See the account, Ch2 23:1-11.
Albert Barnes: Notes on the Bible - 1834
17:21: "Lo here! or, Lo there!" When an earthly prince visits different parts of his territories, he does it with pomp. His movements attract observation, and become the common topic of conversation. The inquiry is, Where is he? which way will he go? and it is a matter of important "news" to be able to say where he is. Jesus says that the Messiah would not come in that manner. It would not be with such pomp and public attention. It would be silent, obscure, and attracting comparatively little notice. Or the passage may have reference to the custom of the "pretended" Messiahs, who appeared in this manner. They said that in this place or in that, in this mountain or that desert, they would show signs that would convince the people that they were the Messiah. Compare the notes at Act 5:36-37.
Is within you - This is capable of two interpretations.
1. The reign of God is "in the heart." It does not come with pomp and splendor, like the reign of temporal kings, merely to control the external "actions" and strike the senses of people with awe, but it reigns in the heart by the law of God; it sets up its dominion over the passions, and brings every thought into captivity to the obedience of Christ.
2. It may mean the new dispensation is "even now among you." The Messiah has come. John has ushered in the kingdom of God, and you are not to expect the appearance of the Messiah with great pomp and splendor, for he is now among you. Most critics at present incline to this latter interpretation. The ancient versions chiefly follow the former.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:21: Lo here: Luk 21:8; Mat 24:23-28; Mar 13:21
the kingdom: Rom 14:17; Col 1:27
within you: or, among you, Luk 10:9-11; Mat 12:28; Joh 1:26
Geneva 1599
17:21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is (c) within you.
(c) You look around for the Messiah as though he were absent, but he is amongst you in the midst of you.
John Gill
17:21 Neither shall they say,.... Or shall it be said by any, making their observations, and pointing to this, or that place:
lo here, or lo there; in this, or that place, country or city, the kingdom of God is set up; the throne of the Messiah is there; and there are the "regalia", or ensigns of his regal power; no such thing will fall under the observations of man, not but that this would be said, and was said by some persons, as it is suggested it should, Lk 17:23 and it appears from Mt 24:26 that some would say he was in such a wilderness, and others, that he was in some private retirement in a house, or that he was in such a town or city; as particularly it was said in Adrian's time, that he was in a place called Bither, where Bar Cochab set up himself for the Messiah: but the sense of the words is, that no such thing ought to be said; and if it was said, it would not be true; nor should it be credited: and the Cambridge copy of Beza's adds, "believe not"; as in Mt 24:26
for behold the kingdom of God is within you: in the elect of God among the Jews, in their hearts; it being of a spiritual nature, and lying in righteousness, and peace, and joy in the Holy Ghost; in the dispossession of Satan, the strong man armed; in the putting down of the old man, sin, with its deceitful lusts, from the throne; and in setting up a principle of grace, as a governing one; and so escapes the observation of natural men, and cannot be pointed at as here, or there: hence it appears, that the work of grace is an internal thing; it is wrought in the hearts of men; it has its seat in the inward parts, and is therefore called the inner, and the hidden man: it does not lie in words, in an outward profession of religion: it is oil in the vessel of the heart, and is distinct from the lamp of a visible profession; it does not lie in external works and duties, but it is an inward principle of holiness in the soul, or spirit of man, produced there by the Spirit of God, and is therefore called by his name, Jn 3:6 and it also appears to be a very glorious thing, since it is signified by a kingdom: it is a rich treasure; it is gold tried in the fire, which makes rich; it is an estate, that good part, and portion, which can never be taken away; it is preferable to the greatest portion on earth men can enjoy; even the largest and richest kingdom in the world is not to be compared with it; it is a kingdom which cannot be moved; and as it is glorious in itself, it makes such glorious who are partakers of it: "the king's daughter is all glorious within", Ps 45:13 and it is high in the esteem of God; it is the hidden man of the heart, but it is in his sight; it is in his view, and is in his sight of great price: it is likewise evident from hence, that it has great power and authority in the soul; it has the government in it; it reigns, through righteousness, unto eternal life; and by it, Christ, as king of saints, dwells and reigns in his people. Now this is not to be understood of the Scribes and Pharisees, as if they had any such internal principle in them, who were as painted sepulchres, and had nothing but rottenness and corruption in them: but the sense is, that there were some of the people of the Jews, of whom the Pharisees were a part, who had been powerfully wrought upon under the ministry of John, Christ, and his apostles; and were so many instances of efficacious grace, and of the kingdom of God, and of his Gospel coming with power to them. Though the words may be rendered,
the kingdom of God is among you; and the meaning be, that the king Messiah was already come, and was among them, and his kingdom was already set up, of which the miracles of Christ were a full proof; and if they could not discern these signs of the times, and evident appearances of the kingdom of God among them, they would never be able to make any observation of it, hereafter, or elsewhere.
John Wesley
17:21 Neither shall they say, Lo here, or lo there - This shall not be the language of those who are, or shall be sent by me, to declare the coming of my kingdom. For behold the kingdom of God is within or among you - Look not for it in distant times or remote places: it is now in the midst of you: it is come: it is present in the soul of every true believer: it is a spiritual kingdom, an internal principle. Wherever it exists, it exists in the heart.
Robert Jamieson, A. R. Fausset and David Brown
17:21 Lo here! . . . lo there!--shut up within this or that sharply defined and visible geographical or ecclesiastical limit.
within you--is of an internal and spiritual character (as contrasted with their outside views of it). But it has its external side too.
17:2217:22: Ասա՛ց եւ առ աշակերտսն. Եկեսցե՛ն աւուրք ցանկանալո՛յ ձեզ մի յաւո՛ւրցն Որդւոյ մարդոյ տեսանել, եւ ո՛չ տեսանիցէք։
22 Իսկ իր աշակերտներին ասաց. «Կը գան օրեր, երբ դուք կ’ուզենաք մարդու Որդու օրերից մէկը տեսնել, եւ չէք տեսնի:
22 Աշակերտներուն ալ ըսաւ. «Օրեր պիտի գան երբ դուք Որդի մարդոյ օրերէն մէկը տեսնելու պիտի փափաքիք ու պիտի չտեսնէք։
Ասաց եւ առ աշակերտսն. Եկեսցեն աւուրք ցանկանալոյ ձեզ մի յաւուրցն Որդւոյ մարդոյ տեսանել, եւ ոչ տեսանիցէք:

17:22: Ասա՛ց եւ առ աշակերտսն. Եկեսցե՛ն աւուրք ցանկանալո՛յ ձեզ մի յաւո՛ւրցն Որդւոյ մարդոյ տեսանել, եւ ո՛չ տեսանիցէք։
22 Իսկ իր աշակերտներին ասաց. «Կը գան օրեր, երբ դուք կ’ուզենաք մարդու Որդու օրերից մէկը տեսնել, եւ չէք տեսնի:
22 Աշակերտներուն ալ ըսաւ. «Օրեր պիտի գան երբ դուք Որդի մարդոյ օրերէն մէկը տեսնելու պիտի փափաքիք ու պիտի չտեսնէք։
zohrab-1805▾ eastern-1994▾ western am▾
17:2222: Сказал также ученикам: придут дни, когда пожелаете видеть хотя один из дней Сына Человеческого, и не увидите;
17:22  εἶπεν δὲ πρὸς τοὺς μαθητάς, ἐλεύσονται ἡμέραι ὅτε ἐπιθυμήσετε μίαν τῶν ἡμερῶν τοῦ υἱοῦ τοῦ ἀνθρώπου ἰδεῖν καὶ οὐκ ὄψεσθε.
17:22. Εἶπεν (It-had-said) δὲ (moreover) πρὸς (toward) τοὺς (to-the-ones) μαθητάς (to-learners," Ἐλεύσονται ( They-shall-come ,"ἡμέραι (days,"ὅτε (which-also) ἐπιθυμήσετε (ye-shall-passion-upon) μίαν (to-one) τῶν (of-the-ones) ἡμερῶν (of-days) τοῦ (of-the-one) υἱοῦ (of-a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἰδεῖν (to-have-had-seen) καὶ (and) οὐκ (not) ὄψεσθε . ( ye-shall-behold )
17:22. et ait ad discipulos venient dies quando desideretis videre unum diem Filii hominis et non videbitisAnd he said to his disciples: The days will come when you shall desire to see one day of the Son of man. And you shall not see it.
22. And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it.
17:22. And he said to his disciples: “The time will come when you will desire to see one day of the Son of man, and you will not see it.
17:22. And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see [it].
And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see:

22: Сказал также ученикам: придут дни, когда пожелаете видеть хотя один из дней Сына Человеческого, и не увидите;
17:22  εἶπεν δὲ πρὸς τοὺς μαθητάς, ἐλεύσονται ἡμέραι ὅτε ἐπιθυμήσετε μίαν τῶν ἡμερῶν τοῦ υἱοῦ τοῦ ἀνθρώπου ἰδεῖν καὶ οὐκ ὄψεσθε.
17:22. et ait ad discipulos venient dies quando desideretis videre unum diem Filii hominis et non videbitis
And he said to his disciples: The days will come when you shall desire to see one day of the Son of man. And you shall not see it.
17:22. And he said to his disciples: “The time will come when you will desire to see one day of the Son of man, and you will not see it.
17:22. And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see [it].
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
22-24: Христос, может быть, по удалении фарисеев, обращается к Своим ученикам с некоторыми разъяснениями по поводу поднятого фарисеями вопроса о наступлении Царства Божия. Он говорит об открытии этого Царства в его славном виде, что совладеть со вторым пришествием Сына Человеческого (этот "Сын Человеческий", след., должен предварительно удалиться - намек на смерть Христа). - Пожелаете. Это желание будет вызвано в учениках, вероятно, скорбями последних времен. - Видеть хотя один из дней... (хотя- слово лишнее), - т. е. увидеть (в смысле пережить, воспользоваться ср. 1Пет. III, 10) единый из дней мессианского времени, чтобы отдохнуть от скорбей; но так как время пришествия Мессии еще не должно наступить, вы этого дня не увидите. - И скажут вам... См. Mф ССIV, 23. 26. - Как молния - см. Мф XXIV, 27. Пришествие Мессии всем сразу будет видно, и не для чего будет узнавать от других об этом пришествии. Молния, о которой говорит Христос, необыкновенная - ее видно с одного края неба до другого (небесный свод по вавилонско-иудейскому представлению упирался на двух концах своих в землю). - В день Свой, т. е. в день Своего пришествия для суда над миром (выражение это напоминает собою выражение пророков "день Иеговы". См., напр., Иоил I, 15).
Adam Clarke: Commentary on the Bible - 1831
17:22: When ye shall desire to see one of the days - As it was our Lord's constant custom to support and comfort the minds of his disciples, we cannot suppose that he intimates here that they shall be left destitute of those blessings necessary for their support in a day of trial. When he says, Ye shall desire to see one of the days of the Son of man, he either means, ye of this nation, ye Jews, and addresses his disciples as if they should bear witness to the truth of the declaration; intimating that heavy calamities were about to fall upon them, and that they should desire in vain to have those opportunities of returning to God which now they rejected; or, he means that such should the distressed state of this people be, that the disciples would through pity and tenderness desire the removal of those punishments from them, which could not be removed because the cup of their iniquity was full. But the former is more likely to be the sense of the place.
Albert Barnes: Notes on the Bible - 1834
17:22: (The days will come He here takes occasion to direct the minds of his disciples to the days of vengeance which were about to fall on the Jewish nation. Heavy calamities will befall the Jewish people, and you will desire a deliverer.
Ye shall desire - You who now number yourselves among my disciples.
One of the days of the Son of man - The Son of man here means "the Messiah," without affirming that "he" was the Messiah. Such will be the calamities of those times, so great will be the afflictions and persecutions, that you will greatly desire "a deliverer" - one who shall come to you in the character in which "you have expected" the Messiah would come, and who would deliver you from the power of your enemies; and at that time, in the midst of these calamities, people shall rise up pretending "to be" the Messiah, and to be able to deliver you. In view of this, he takes occasion to caution them against being led astray by them.
Ye shall not see it - You shall not see such a day of deliverance - such a Messiah as the nation has expected, and such an interposition as you would desire.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:22: when: Luk 5:35, Luk 13:35; Mat 9:15; Joh 7:33-36, Joh 8:21-24, Joh 12:35, Joh 13:33, Joh 16:5-7; Joh 16:16-22, Joh 17:11-13
Geneva 1599
17:22 (8) And he said unto the disciples, The days will come, when ye shall desire to see (d) one of the days of the Son of man, and ye shall not see [it].
(8) We often neglect those things when they are present which we afterward desire when they are gone, but in vain.
(d) The time will come when you will seek for the Son of Man with great sorrow of heart, and will not find him.
John Gill
17:22 And he said unto his disciples,.... Who also were expecting a worldly kingdom, and external honours, and temporal emoluments, and riches; and therefore to take off their minds from these things, and that they might not have their expectations raised this way, but, on the other hand, look for afflictions and persecutions, he observes to them,
the days will come when ye shall desire to see one of the days of the son of man; , "the days of the Messiah", a phrase frequently used in Jewish writings; that is, when they should be glad to enjoy one such a day in the personal presence of Christ, as they now did; and instead of looking forward for happy days, in a temporal sense, they would look back upon the days they have enjoyed with Christ, when he was in person among them, and wish they had one of those days again; when besides his corporeal presence, and spiritual communion with him, and the advantage of his ministry and miracles, they bad much outward peace and comfort: whereas in those days nothing but afflictions and persecutions abode them, wherever they went; so that by these words Christ would have them to understand, that they were not to expect better times, but worse, and that they would be glad of one of the days they now had, and in vain wish for it:
and ye shall not see it, or enjoy it. Moreover, days and opportunities of public worship, of praying to the Lord, of singing his praise, of hearing his word, and of attending on his ordinances, may be called days of the son of man, or Lord's days; see Rev_ 1:10 even the first days of weeks, on which days the apostles, and primitive churches, met together for religious worship: and these may very well be called days of the son of man, since, on those days, he first appeared to his disciples, after his resurrection, Jn 20:19 and on the same days his disciples and followers met together to preach in his name, to hear his Gospel, and to commemorate his sufferings and death, Acts 20:7 and still continue to do so; and seeing he often meets with his people at such seasons and opportunities, fills them with his Spirit, communicates his grace, and indulges them with fellowship with himself, which make those days desirable ones: but sometimes so violent has been the persecution of the saints, that they have not been able, for a long time, to enjoy one of those days openly, and with freedom, though greatly desired by them; which may be considered as a fulfilment, at least in part, of this prediction of our Lord's: and therefore, whenever this is the case, it should not be thought strange; it is no other than what Christ has foretold should be: and it may teach us to prize, make use of, and improve such days and opportunities, whilst we have them, we know not how soon our teachers may be removed into corners, when we shall wish in vain for them; and seasons of hearing them, as is here suggested: sad it is to know the worth of Gospel opportunities, by the want of them!
John Wesley
17:22 Ye shall desire to see one of the days of the Son of man - One day of mercy. or one day wherein you might converse with me, as you do now.
Robert Jamieson, A. R. Fausset and David Brown
17:22 The days--rather "Days."
will come--as in Lk 19:43, when, amidst calamities, &c., you will anxiously look for a deliverer, and deceivers will put themselves forward in this character.
one of the days of the Son of man--Himself again among them but for one day; as we say when all seems to be going wrong and the one person who could keep them right is removed [NEANDER in STIER, &c.]. "This is said to guard against the mistake of supposing that His visible presence would accompany the manifestation and establishment of His kingdom" [WEBSTER and WILKINSON].
17:2317:23: Եւ եթէ ասիցեն ձեզ՝ եթէ ահաւասի՛կ է՝ կամ անդ, մի՛ երթայցէք զհետ։
23 Եւ եթէ ձեզ ասեն, թէ՝ “Ահաւասիկ այստեղ է կամ այնտեղ”, մի՛ շտապէք գնալու,
23 Եւ եթէ ըսեն ձեզի թէ ‘Ահա հոս է’, կամ ‘Ահա՝ հոն’, մի՛ երթաք ու անոնց մի՛ հետեւիք։
Եւ եթէ ասիցեն ձեզ եթէ` Ահաւասիկ է կամ` Անդ, մի՛ երթայցէք զհետ:

17:23: Եւ եթէ ասիցեն ձեզ՝ եթէ ահաւասի՛կ է՝ կամ անդ, մի՛ երթայցէք զհետ։
23 Եւ եթէ ձեզ ասեն, թէ՝ “Ահաւասիկ այստեղ է կամ այնտեղ”, մի՛ շտապէք գնալու,
23 Եւ եթէ ըսեն ձեզի թէ ‘Ահա հոս է’, կամ ‘Ահա՝ հոն’, մի՛ երթաք ու անոնց մի՛ հետեւիք։
zohrab-1805▾ eastern-1994▾ western am▾
17:2323: и скажут вам: вот, здесь, или: вот, там, --не ходите и не гоняйтесь,
17:23  καὶ ἐροῦσιν ὑμῖν, ἰδοὺ ἐκεῖ· [ἤ,] ἰδοὺ ὧδε· μὴ ἀπέλθητε μηδὲ διώξητε.
17:23. καὶ (And) ἐροῦσιν (they-shall-utter) ὑμῖν (unto-ye," Ἰδοὺ ( Thou-should-have-had-seen ,"ἐκεῖ (thither,"ἤ (or," Ἰδοὺ ( Thou-should-have-had-seen ,"ὧδε: (unto-which-moreover) μὴ (lest) [ἀπέλθητε "[ye-might-have-had-came-off) μηδὲ] (lest-moreover]"διώξητε. (ye-might-have-pursued)
17:23. et dicent vobis ecce hic ecce illic nolite ire neque secteminiAnd they will say to you: See here, and see there. Go ye not after, nor follow them.
23. And they shall say to you, Lo, there! Lo, here! go not away, nor follow after :
17:23. And they will say to you, ‘Behold, he is here,’ and ‘Behold, he is there.’ Do not choose to go out, and do not follow them.
17:23. And they shall say to you, See here; or, see there: go not after [them], nor follow [them].
And they shall say to you, See here; or, see there: go not after [them], nor follow:

23: и скажут вам: вот, здесь, или: вот, там, --не ходите и не гоняйтесь,
17:23  καὶ ἐροῦσιν ὑμῖν, ἰδοὺ ἐκεῖ· [ἤ,] ἰδοὺ ὧδε· μὴ ἀπέλθητε μηδὲ διώξητε.
17:23. et dicent vobis ecce hic ecce illic nolite ire neque sectemini
And they will say to you: See here, and see there. Go ye not after, nor follow them.
17:23. And they will say to you, ‘Behold, he is here,’ and ‘Behold, he is there.’ Do not choose to go out, and do not follow them.
17:23. And they shall say to you, See here; or, see there: go not after [them], nor follow [them].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:23: And they shall say - Or, And If they shall say. Two MSS., the Syriac and Armenian, have εαν, If.
See here - KM, sixteen others, and the later Syriac, have ὁ χριστος, Behold the Christ is here. This is undoubtedly the meaning of the place. See on Mat 24:23 (note).
Albert Barnes: Notes on the Bible - 1834
17:23: And they shall say ... - Many false Christs, according to Josephus, appeared about that time, attempting to lead away the people. See the notes at Mat 24:23-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:23: Luk 17:21, Luk 21:8; Mat 24:23-26; Mar 13:21-23
Geneva 1599
17:23 (9) And they shall say to you, See here; or, see there: go not after [them], nor follow [them].
(9) Christ forewarns us that false Christs will come, and that his glory will suddenly be spread far and wide through the world after the shame of the cross is put out and extinguished.
John Gill
17:23 And they shall say unto you, see here, or see there,.... That is, there is Christ; and in two of Beza's exemplars, the word Christ is added as in Mt 24:23 from whence it seems to be transcribed: and the sense is, it shall be said by one or another; Christ is in such a place, or he is in such a place, and he will quickly appear, and deliver the people of the Jews out of all their distresses and calamities by the Romans,
Go not after them nor follow them: the last clause, "nor follow them", is left out in the Syriac and Persic versions; the meaning is, give no credit to them; as if Christ was come again in person, and was in such a place, do not go along with them, where they direct, as into the desert, or into the secret chambers; for to follow them will be very dangerous, of bad consequence, as well as vain and fruitless; see Acts 5:36.
John Wesley
17:23 They shall say, See, Christ is here, or there - Limiting his presence to this or that place. Mt 24:23.
Robert Jamieson, A. R. Fausset and David Brown
17:23 they shall say, See here . . . go not, &c.--a warning to all so-called expositors of prophecy and their followers, who cry, Lo there and see here, every time that war breaks out or revolutions occur.
17:2417:24: Զի որպէս փայլա՛կն փայլատակեալ ՚ի ներքոյ երկնից՝ ընդ երկնի՛ւք ծագիցէ, նո՛յնպէս եւ Որդի մարդոյ յաւո՛ւրն իւրում։
24 որովհետեւ, ինչպէս որ փայլակը երկնքի ներքեւից փայլատակելով՝ երկնքի երեսը լուսաւորում է, այնպէս էլ կը լինի մարդու Որդին՝ իր օրում:
24 Վասն զի ինչպէս փայլակը երկնքին տակ մէկ դիէն փայլատակելով՝ մինչեւ երկնքի տակ միւս դին լոյս կու տայ, նոյնպէս պիտի ըլլայ Որդին մարդոյ իր գալուն օրը։
Զի որպէս փայլակն փայլատակեալ ի ներքոյ երկնից ընդ երկնիւք ծագիցէ, նոյնպէս եւ Որդի մարդոյ յաւուրն իւրում:

17:24: Զի որպէս փայլա՛կն փայլատակեալ ՚ի ներքոյ երկնից՝ ընդ երկնի՛ւք ծագիցէ, նո՛յնպէս եւ Որդի մարդոյ յաւո՛ւրն իւրում։
24 որովհետեւ, ինչպէս որ փայլակը երկնքի ներքեւից փայլատակելով՝ երկնքի երեսը լուսաւորում է, այնպէս էլ կը լինի մարդու Որդին՝ իր օրում:
24 Վասն զի ինչպէս փայլակը երկնքին տակ մէկ դիէն փայլատակելով՝ մինչեւ երկնքի տակ միւս դին լոյս կու տայ, նոյնպէս պիտի ըլլայ Որդին մարդոյ իր գալուն օրը։
zohrab-1805▾ eastern-1994▾ western am▾
17:2424: ибо, как молния, сверкнувшая от одного края неба, блистает до другого края неба, так будет Сын Человеческий в день Свой.
17:24  ὥσπερ γὰρ ἡ ἀστραπὴ ἀστράπτουσα ἐκ τῆς ὑπὸ τὸν οὐρανὸν εἰς τὴν ὑπ᾽ οὐρανὸν λάμπει, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου [ἐν τῇ ἡμέρᾳ αὐτοῦ].
17:24. ὥσπερ (As-very) γὰρ (therefore) ἡ (the-one) ἀστραπὴ (a-gleaming-along) ἀστράπτουσα (gleaming-along) ἐκ (out) τῆς (of-the-one) ὑπὸ (under) τὸν (to-the-one) οὐρανὸν (to-a-sky) εἰς (into) τὴν (to-the-one) ὑπ' (under) οὐρανὸν (to-a-sky) λάμπει, (it-lampeth,"οὕτως (unto-the-one-this) ἔσται ( it-shall-be ) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου. (of-a-mankind)
17:24. nam sicut fulgur coruscans de sub caelo in ea quae sub caelo sunt fulget ita erit Filius hominis in die suaFor as the lightning that lighteneth from under heaven shineth unto the parts that are under heaven, so shall the Son of man be in his day.
24. for as the lightning, when it lighteneth out of the one part under the heaven, shineth unto the other part under heaven; so shall the Son of man be in his day.
17:24. For just as lightning flashes from under heaven and shines to whatever is under heaven, so also will the Son of man be in his day.
17:24. For as the lightning, that lighteneth out of the one [part] under heaven, shineth unto the other [part] under heaven; so shall also the Son of man be in his day.
For as the lightning, that lighteneth out of the one [part] under heaven, shineth unto the other [part] under heaven; so shall also the Son of man be in his day:

24: ибо, как молния, сверкнувшая от одного края неба, блистает до другого края неба, так будет Сын Человеческий в день Свой.
17:24  ὥσπερ γὰρ ἡ ἀστραπὴ ἀστράπτουσα ἐκ τῆς ὑπὸ τὸν οὐρανὸν εἰς τὴν ὑπ᾽ οὐρανὸν λάμπει, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου [ἐν τῇ ἡμέρᾳ αὐτοῦ].
17:24. nam sicut fulgur coruscans de sub caelo in ea quae sub caelo sunt fulget ita erit Filius hominis in die sua
For as the lightning that lighteneth from under heaven shineth unto the parts that are under heaven, so shall the Son of man be in his day.
17:24. For just as lightning flashes from under heaven and shines to whatever is under heaven, so also will the Son of man be in his day.
17:24. For as the lightning, that lighteneth out of the one [part] under heaven, shineth unto the other [part] under heaven; so shall also the Son of man be in his day.
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
17:24: As the lightning, that lighteneth - See this particularly explained, Mat 24:27, Mat 24:28 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:24: as: Job 37:3, Job 37:4; Zac 9:14; Mat 24:27
in: Mal 3:1, Mal 3:2, Mal 4:1, Mal 4:2; Mat 24:30, Mat 25:31, Mat 26:64; Th1 5:2; Th2 2:2, Th2 2:8; Jam 5:8; Pe2 3:10
John Gill
17:24 For as the lightning that lighteneth out of the one part under heaven,.... The Syriac version reads, "out of heaven", and the Arabic version, "in heaven"; which is the seat of lightning, and from whence it arises:
and shineth unto the other part under heaven; enlightens the earth, which is under the heaven: though the sense of the words, as they lie in the original text, seems to be, that as the lightning lightens at one end of the heavens, and shines to the other; which is done at once, in a moment, in a twinkling of the eye, and to which agrees the Ethiopic version;
so shall also the son of man be in his day: which is not to be understood of the swift progress of the Gospel, after his resurrection and ascension, and the pouring forth of his Spirit; but of his sudden coming, first to take vengeance on the Jewish nation for their rejection of him, and then at the last day, to judge both quick and dead. By his day, is meant his kingdom and glory, or his appearance with power, and great glory: Thus we read (f) for Solomon, "in his hour", that is, in his glory, in the time of his kingdom, when he was in his greatest magnificence.
(f) Misna Bava Metzia, c. 7. sect. 1. & Jarchi & Bartenora in ib. Vid. Shirhashirim Rabba, fol. 15. 4. & 16. 1.
John Wesley
17:24 So shall also the Son of man be - So swift, so wide, shall his appearing be: In his day - The last day.
Robert Jamieson, A. R. Fausset and David Brown
17:24 as lightning . . . so . . . the Son of man--that is it will be as manifest. The Lord speaks here of His coming and manifestation in a prophetically indefinite manner, and in these preparatory words blends into one the distinctive epochs [STIER]. When the whole polity of the Jews, civil and ecclesiastical alike, was broken up at once, and its continuance rendered impossible by the destruction of Jerusalem, it became as manifest to all as the lightning of heaven that the kingdom of God had ceased to exist in its old, and had entered on a new and perfectly different form. So it may be again, ere its final and greatest change at the personal coming of Christ, and of which the words in their highest sense are alone true.
17:2517:25: Բայց նախ պա՛րտ է նմա բազումս չարչարել՝ եւ խոտել յազգէս յայսմանէ[1402]։ [1402] Ոմանք. Բազում չարչարել։
25 Բայց նախ նա պէտք է շատ չարչարուի եւ մերժուի այս սերնդից:
25 Միայն թէ պէտք է որ ինք առաջ չարչարանքներ կրէ ու մերժուի այս ազգէն.
Բայց նախ պարտ է նմա բազումս չարչարել եւ խոտել յազգէս յայսմանէ:

17:25: Բայց նախ պա՛րտ է նմա բազումս չարչարել՝ եւ խոտել յազգէս յայսմանէ[1402]։
[1402] Ոմանք. Բազում չարչարել։
25 Բայց նախ նա պէտք է շատ չարչարուի եւ մերժուի այս սերնդից:
25 Միայն թէ պէտք է որ ինք առաջ չարչարանքներ կրէ ու մերժուի այս ազգէն.
zohrab-1805▾ eastern-1994▾ western am▾
17:2525: Но прежде надлежит Ему много пострадать и быть отвержену родом сим.
17:25  πρῶτον δὲ δεῖ αὐτὸν πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῆς γενεᾶς ταύτης.
17:25. πρῶτον (To-most-before) δὲ (moreover) δεῖ (it-bindeth) αὐτὸν (to-it) πολλὰ ( to-much ) παθεῖν (to-have-had-experienced) καὶ (and) ἀποδοκιμασθῆναι (to-have-been-off-assessed-to) ἀπὸ (off) τῆς (of-the-one) γενεᾶς (of-a-generation) ταύτης. (of-the-one-this)
17:25. primum autem oportet illum multa pati et reprobari a generatione hacBut first he must suffer many things and be rejected by this generation.
25. But first must he suffer many things and be rejected of this generation.
17:25. But first he must suffer many things and be rejected by this generation.
17:25. But first must he suffer many things, and be rejected of this generation.
But first must he suffer many things, and be rejected of this generation:

25: Но прежде надлежит Ему много пострадать и быть отвержену родом сим.
17:25  πρῶτον δὲ δεῖ αὐτὸν πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ἀπὸ τῆς γενεᾶς ταύτης.
17:25. primum autem oportet illum multa pati et reprobari a generatione hac
But first he must suffer many things and be rejected by this generation.
17:25. But first he must suffer many things and be rejected by this generation.
17:25. But first must he suffer many things, and be rejected of this generation.
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
25: См. Мф XVI, 21.
Adam Clarke: Commentary on the Bible - 1831
17:25: But first must he suffer many things - As the cup of the iniquity of this people shall not be full till they have finally rejected and crucified the Lord of life and glory, so this desolation cannot take place till after my death.
Albert Barnes: Notes on the Bible - 1834
17:25: See the notes at Mar 8:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:25: must: Luk 9:22, Luk 18:31, Luk 18:33, Luk 24:25, Luk 24:26, Luk 24:46; Mat 16:21, Mat 17:22, Mat 17:23, Mat 20:18, Mat 20:19; Mar 8:31; Mar 9:31, Mar 10:33
rejected: Sa1 8:7, Sa1 10:19; Isa 53:3; Mat 21:42; Mar 12:10; Joh 1:11, Joh 12:38
John Gill
17:25 But first must he suffer many things,.... By cruel mockings, spitting, buffeting, scourging, and, at last, death itself; all which must be, and were before his day came, or he entered into his glory, or came in it:
and be rejected of this generation; as the Messiah, and be treated with the utmost scorn and contempt, and in the most base and ignominious manner: being put to the death of the cross, and hanged upon the accursed tree: all which were necessary, "must" be; on account of the purposes and decrees of God; the covenant engagements of Christ; the predictions of the prophets of the Old Testament, and his own; and the salvation of his people.
Robert Jamieson, A. R. Fausset and David Brown
17:25 But first . . . suffer, &c.--This shows that the more immediate reference of Lk 17:23 is to an event soon to follow the death of Christ. It was designed to withdraw the attention of "His disciples" from the glare in which His foregoing words had invested the approaching establishment of His kingdom.
17:2617:26: Եւ որպէս եղեւ յաւուրսն Նոյի, նոյնպէս եղիցի եւ յաւուրս Որդւոյ մարդոյ։
26 Եւ ինչպէս եղաւ Նոյի օրով, այնպէս կը լինի եւ մարդու Որդու օրով:
26 Ինչպէս Նոյին օրերը եղաւ, այնպէս պիտի ըլլայ Որդի մարդոյ օրերն ալ։
Եւ որպէս եղեւ յաւուրսն Նոյի, նոյնպէս եղիցի եւ յաւուրս Որդւոյ մարդոյ:

17:26: Եւ որպէս եղեւ յաւուրսն Նոյի, նոյնպէս եղիցի եւ յաւուրս Որդւոյ մարդոյ։
26 Եւ ինչպէս եղաւ Նոյի օրով, այնպէս կը լինի եւ մարդու Որդու օրով:
26 Ինչպէս Նոյին օրերը եղաւ, այնպէս պիտի ըլլայ Որդի մարդոյ օրերն ալ։
zohrab-1805▾ eastern-1994▾ western am▾
17:2626: И как было во дни Ноя, так будет и во дни Сына Человеческого:
17:26  καὶ καθὼς ἐγένετο ἐν ταῖς ἡμέραις νῶε, οὕτως ἔσται καὶ ἐν ταῖς ἡμέραις τοῦ υἱοῦ τοῦ ἀνθρώπου·
17:26. καὶ (And) καθὼς (down-as) ἐγένετο ( it-had-became ) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) Νῶε, (of-a-Noe,"οὕτως (unto-the-one-this) ἔσται ( it-shall-be ) καὶ (and) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) τοῦ (of-the-one) υἱοῦ (of-a-Son) τοῦ (of-the-one) ἀνθρώπου: (of-a-mankind)
17:26. et sicut factum est in diebus Noe ita erit et in diebus Filii hominisAnd as it came to pass in the days of Noe, so shall it be also in the days of the Son of man.
26. And as it came to pass in the days of Noah, even so shall it be also in the days of the Son of man.
17:26. And just as it happened in the days of Noah, so also will it be in the days of the Son of man.
17:26. And as it was in the days of Noe, so shall it be also in the days of the Son of man.
And as it was in the days of Noe, so shall it be also in the days of the Son of man:

26: И как было во дни Ноя, так будет и во дни Сына Человеческого:
17:26  καὶ καθὼς ἐγένετο ἐν ταῖς ἡμέραις νῶε, οὕτως ἔσται καὶ ἐν ταῖς ἡμέραις τοῦ υἱοῦ τοῦ ἀνθρώπου·
17:26. et sicut factum est in diebus Noe ita erit et in diebus Filii hominis
And as it came to pass in the days of Noe, so shall it be also in the days of the Son of man.
17:26. And just as it happened in the days of Noah, so also will it be in the days of the Son of man.
17:26. And as it was in the days of Noe, so shall it be also in the days of the Son of man.
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
26-27: См. Мф XXIV, 37-39.
Adam Clarke: Commentary on the Bible - 1831
17:26: As it was in the days of Noe - See on Mat 24:38 (note).
Albert Barnes: Notes on the Bible - 1834
17:26: See the notes at Mat 24:37-39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:26: as: Gen. 7:7-23, Noah, Job 22:15-18; Mat 24:37-39; Heb 11:7; Pe1 3:19, Pe1 3:20; Pe2 2:5, Pe2 3:6
the days of the Son: Luk 17:22, Luk 17:24, Luk 18:8
Geneva 1599
17:26 (10) And as it was in the days of Noe, so shall it be also in the days of the Son of man.
(10) The world will be taken by surprise with the sudden judgment of God, and therefore the faithful ought to continually watch.
John Gill
17:26 And as it was in the days of Noe,.... Whilst he was building the ark, and before he went into it; for this respects the days of Noah before the flood, and not after it; for he lived after the flood three hundred and fifty years, Gen 9:28
so shall it be also in the days of the son of man; some time before, and at his coming in power, and great glory, to destroy the Jews, their nation, city, and temple; and as then, so it will be when he shall come in person, at the last day, to destroy the world: the times of Noah's flood, of Jerusalem's destruction, and of the end of the world, bear a great resemblance to each other: and when the son of man comes in either of these senses, then will the kingdom of God come; or then will it appear that the Messiah is come, and has took to himself his great power, and reigns.
John Wesley
17:26 The days of the Son of man - Those which immediately follow that which is eminently styled his day. Mt 24:37.
Robert Jamieson, A. R. Fausset and David Brown
17:26 eat . . . married . . . planted--all the ordinary occupations and enjoyments of life. Though the antediluvian world and the cities of the plain were awfully wicked, it is not their wickedness, but their worldliness, their unbelief and indifference to the future, their unpreparedness, that is here held up as a warning. Note.--These recorded events of Old Testament history--denied or explained away nowadays by not a few--are referred to here as facts.
17:2717:27: Ուտէի՛ն՝ ըմպէի՛ն՝ կանա՛յս առնէին՝ եւ արա՛նց լինէին, մինչեւ յօրն յորում եմո՛ւտ Նո՛յ ՚ի տապանն, եւ ե՛կն ջրհեղեղն՝ եւ կորո՛յս զամենեսին։
27 Ուտում էին, խմում, կին էին առնում եւ մարդու էին գնում, մինչեւ այն օրը, երբ Նոյը տապան մտաւ, եւ ջրհեղեղը եկաւ ու բոլորին կորստեան մատնեց:
27 Կ’ուտէին, կը խմէին, կին կ’առնէին, էրկան կը տրուէին, մինչեւ այն օրը՝ որ Նոյ տապանը մտաւ եւ ջրհեղեղը եկաւ ու ամէնքը կորսնցուց։
Ուտէին, ըմպէին, կանայս առնէին եւ արանց լինէին, մինչեւ յօրն յորում եմուտ Նոյ ի տապանն, եւ եկն ջրհեղեղն եւ կորոյս զամենեսին:

17:27: Ուտէի՛ն՝ ըմպէի՛ն՝ կանա՛յս առնէին՝ եւ արա՛նց լինէին, մինչեւ յօրն յորում եմո՛ւտ Նո՛յ ՚ի տապանն, եւ ե՛կն ջրհեղեղն՝ եւ կորո՛յս զամենեսին։
27 Ուտում էին, խմում, կին էին առնում եւ մարդու էին գնում, մինչեւ այն օրը, երբ Նոյը տապան մտաւ, եւ ջրհեղեղը եկաւ ու բոլորին կորստեան մատնեց:
27 Կ’ուտէին, կը խմէին, կին կ’առնէին, էրկան կը տրուէին, մինչեւ այն օրը՝ որ Նոյ տապանը մտաւ եւ ջրհեղեղը եկաւ ու ամէնքը կորսնցուց։
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17:2727: ели, пили, женились, выходили замуж, до того дня, как вошел Ной в ковчег, и пришел потоп и погубил всех.
17:27  ἤσθιον, ἔπινον, ἐγάμουν, ἐγαμίζοντο, ἄχρι ἧς ἡμέρας εἰσῆλθεν νῶε εἰς τὴν κιβωτόν, καὶ ἦλθεν ὁ κατακλυσμὸς καὶ ἀπώλεσεν πάντας.
17:27. ἤσθιον, (they-were-eat-belonging,"ἔπινον, (they-were-drinking,"ἐγάμουν, (they-were-marrying-unto,"ἐγαμίζοντο, (they-were-being-married-to,"ἄχρι (unto-whilst) ἧς (of-which) ἡμέρας (of-a-day) εἰσῆλθεν ( it-had-came-into ," Νῶε ( a-Noe ," εἰς ( into ) τὴν ( to-the-one ) κιβωτόν , ( to-a-box ,"καὶ (and) ἦλθεν (it-had-came,"ὁ (the-one) κατακλυσμὸς (a-dashing-down-of,"καὶ (and) ἀπώλεσεν (it-destructed-off) πάντας . ( to-all )
17:27. edebant et bibebant uxores ducebant et dabantur ad nuptias usque in diem qua intravit Noe in arcam et venit diluvium et perdidit omnesThey did eat and drink, they married wives and were given in marriage, until the day that Noe entered into the ark and the flood came and destroyed them all.
27. They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all.
17:27. They were eating and drinking; they were taking wives and being given in marriage, even until the day that Noah entered the ark. And the flood came and destroyed them all.
17:27. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.
They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all:

27: ели, пили, женились, выходили замуж, до того дня, как вошел Ной в ковчег, и пришел потоп и погубил всех.
17:27  ἤσθιον, ἔπινον, ἐγάμουν, ἐγαμίζοντο, ἄχρι ἧς ἡμέρας εἰσῆλθεν νῶε εἰς τὴν κιβωτόν, καὶ ἦλθεν ὁ κατακλυσμὸς καὶ ἀπώλεσεν πάντας.
17:27. edebant et bibebant uxores ducebant et dabantur ad nuptias usque in diem qua intravit Noe in arcam et venit diluvium et perdidit omnes
They did eat and drink, they married wives and were given in marriage, until the day that Noe entered into the ark and the flood came and destroyed them all.
17:27. They were eating and drinking; they were taking wives and being given in marriage, even until the day that Noah entered the ark. And the flood came and destroyed them all.
17:27. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.
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Adam Clarke: Commentary on the Bible - 1831
17:27: They did eat, they drank, etc. - They spent their whole lives in reference to this world; and made no sort of provision for their immortal souls. So it was when the Romans came to destroy Judea; there was a universal carelessness, and no one seemed to regard the warnings given by the Son of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:27: Luk 12:19, Luk 12:20, Luk 16:19-23; Deu 6:10-12, Deu 8:12-14; Sa1 25:36-38; Job 21:9-13; Isa 21:4, Isa 22:12-14; Th1 5:1-3
John Gill
17:27 They did eat, they drank,.... That is, the inhabitants of the old world ate and drank, not merely in a common way, with moderation, and for the support and comfort of life, which is not blameworthy, nor inconsistent with religious exercises; but they lived in an extravagant and luxurious manner; they indulged their sensual appetites, and put away the evil day far from them, that Noah told them of:
they married wives, they were given in marriage; not as should have been done by professors of religion among themselves; but the sons of God, or professors of the true religion, the posterity of Seth took them wives of the daughters of men, of the wicked, of the seed of Cain; and very likely gave their daughters in marriage to the sons of men; see Gen 6:2 and so they went on in a secure manner, notwithstanding all the remonstrances, warnings, and threatenings of God, by his servant:
until the day that Noe entered into the ark; which he had built by divine direction, for the saving of himself and family, and the creatures that were with him, from the waters of the flood; and this was in the six hundredth year of his life, in the second month, the month of October, and in the seventeenth day of that month; Gen 7:11
and the flood came and destroyed them all; all the inhabitants of the earth, every living substance, men, cattle, creeping things, and fowls of the heaven; all but Noah, and his wife, and his three sons, and their wives, and the creatures that were with him in the ark: the flood came not of itself, or by chance, or through the influence, or by the concurrence of second causes merely; though these were used, ordered, and directed by the first cause of all things; but it came by the power of God, according to his will; he brought it on the world of the ungodly; see 2Pet 2:5 The mode of expression is Jewish; it is said of Cain, who is supposed by the Jews to have lived till the flood, , "the flood came", and washed him away (g).
(g) Bereshit Rabba, sect. 32. fol. 27. 2. & Shemot Rabba, sect. 31. fol. 134. 4.
17:2817:28: Նոյնպէս՝ եւ որպէս յաւո՛ւրսն Ղովտա՛յ եղեւ, ուտէին ըմպէին, գնէին վաճառէին, տնկէին շինէի՛ն.
28 Նոյնպէս, ինչպէս Ղովտի օրով էլ եղաւ. ուտում էին, խմում, առնում էին ու վաճառում, տնկում էին, շինում:
28 Նմանապէս՝ ինչպէս Ղովտին օրերը եղաւ։ Կ’ուտէին, կը խմէին, ծախու կ’առնէին, կը ծախէին, կը տնկէին, կը շինէին.
Նոյնպէս եւ որպէս յաւուրսն Ղովտայ եղեւ, ուտէին, ըմպէին, գնէին, վաճառէին, տնկէին, շինէին:

17:28: Նոյնպէս՝ եւ որպէս յաւո՛ւրսն Ղովտա՛յ եղեւ, ուտէին ըմպէին, գնէին վաճառէին, տնկէին շինէի՛ն.
28 Նոյնպէս, ինչպէս Ղովտի օրով էլ եղաւ. ուտում էին, խմում, առնում էին ու վաճառում, տնկում էին, շինում:
28 Նմանապէս՝ ինչպէս Ղովտին օրերը եղաւ։ Կ’ուտէին, կը խմէին, ծախու կ’առնէին, կը ծախէին, կը տնկէին, կը շինէին.
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17:2828: Так же, как было и во дни Лота: ели, пили, покупали, продавали, садили, строили;
17:28  ὁμοίως καθὼς ἐγένετο ἐν ταῖς ἡμέραις λώτ· ἤσθιον, ἔπινον, ἠγόραζον, ἐπώλουν, ἐφύτευον, ᾠκοδόμουν·
17:28. ὁμοίως (Unto-along-belonged) καθὼς (down-as) ἐγένετο ( it-had-became ) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) Λώτ: (of-a-Lot,"ἤσθιον, (they-were-eat-belonging,"ἔπινον, (they-were-drinking,"ἠγόραζον, (they-were-gathering-to,"ἐπώλουν, (they-were-trafficking-unto,"ἐφύτευον, (they-were-planting-of,"ᾠκοδόμουν: (they-were-house-building-unto)
17:28. similiter sicut factum est in diebus Loth edebant et bibebant emebant et vendebant plantabant aedificabantLikewise as it came to pass in the days of Lot. They did eat and drink, they bought and sold, they planted and built.
28. Likewise even as it came to pass in the days of Lot; they ate, they drank, they bought, they sold, they planted, they builded;
17:28. It shall be similar to what happened in the days of Lot. They were eating and drinking; they were buying and selling; they were planting and building.
17:28. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;
Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded:

28: Так же, как было и во дни Лота: ели, пили, покупали, продавали, садили, строили;
17:28  ὁμοίως καθὼς ἐγένετο ἐν ταῖς ἡμέραις λώτ· ἤσθιον, ἔπινον, ἠγόραζον, ἐπώλουν, ἐφύτευον, ᾠκοδόμουν·
17:28. similiter sicut factum est in diebus Loth edebant et bibebant emebant et vendebant plantabant aedificabant
Likewise as it came to pass in the days of Lot. They did eat and drink, they bought and sold, they planted and built.
17:28. It shall be similar to what happened in the days of Lot. They were eating and drinking; they were buying and selling; they were planting and building.
17:28. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded;
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
28-30: Это сравнение имеется только у одного ев. Луки. О погибели Содома и Гоморры см. объясн. кн. Бытия гл. СIС-я. - Пролился - правильнее: пролил (ebrexe - ср. Мф V, 45). Подлежащее подразумеваемое здесь - Бог. - Явится - точнее: откроется (apokaluptetai) во всем Своем величии. До тех же пор Он будет сокрыт на небе (ср. Кол III, 3: и сл. 2: Сол I, 7).
Albert Barnes: Notes on the Bible - 1834
17:28: They did eat ... - They were busy in the affairs of this life, as if nothing were about to happen.
The same day ... - See Gen 19:23-25. "It rained." The word here used "might" have been rendered "he" rained. In Genesis it is said that the "Lord" did it.
Fire and brimstone - God destroyed Sodom on account of its great wickedness. He took vengeance on it for its sins; and the example of Sodom is set before people to deter them from committing great transgressions, and as a "full proof" that God will punish the guilty. See Jde 1:7; also Isa 1:10; Jer 23:14. Yet, in overthrowing it, he used natural means. He is not to be supposed to have "created" fire and brimstone for the occasion, but to have "directed" the natural means at his disposal for their overthrow; as he did not "create" the waters to drown the world, but merely broke up the fountains of the great deep and opened the windows of heaven. Sodom and Gomorrah, Admah and Zeboim Deu 29:23, were four great cities, on a plain where is now the Dead Sea, at the southeast of Palestine, and into which the river Jordan flows. They were built on ground which abounded, doubtless, as all that region now does, in "bitumen or naphtha," which is easily kindled, and which burns with great intensity. The phrase "fire and brimstone" is a Hebrew form of expression, denoting sulphurous fire, or fire having the smell of sulphur; and may denote a volcanic eruption, or any burning like that of naphtha. There is no improbability in supposing either that this destruction was accomplished by lightning, which ignited the naphtha, or that it was a volcanic eruption, which, by direction of God, overthrew the wicked cities.
From heaven - By command of God, or from the sky. To the people of Sodom it had "the appearance" of coming from heaven, as all volcanic eruptions would have. Hundreds of towns have been overthrown in this way, and all by the agency of God. He rules the elements, and makes them his instruments, at his pleasure, in accomplishing the destruction of the wicked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:28: Gen 13:13, Gen 18:20, Gen 18:21, Gen 19:4-15; Eze 16:49, Eze 16:50; Jam 5:1-5
John Gill
17:28 Likewise also as it was in the days of Lot,.... When he lived in Sodom, and before, and at the time of the destruction of that city with other neighbouring ones:
they did eat, they drank; See Gill on Lk 17:27, and Ezek 16:49. This is to be understood of the inhabitants of Sodom, and the other cities that perished with it:
they bought, they sold: they traded among themselves, and with their neighbours; and, as it appears from the text referred to, they had no regard to the poor and needy; they made no conscience of defrauding and oppressing them:
they planted; vineyards, and fruit trees; living in a very fruitful soil, like the garden of God, Gen 13:10
they builded; houses for themselves and posterity; and thus, as a Jewish writer (h) observes of them, in agreement with our Lord's design in all this, being filled with the increase of the earth, they lived in security, peace, and tranquillity.
(h) Pirke Eliezer, c. 25.
17:2917:29: եւ յորո՛ւմ աւուր ե՛լ Ղովտ ՚ի Սոդովմայ, տեղաց հո՛ւր եւ ծծո՛ւմբ յերկնից՝ եւ կորո՛յս զամենեսին։
29 Եւ այն օրը, երբ Ղովտը Սոդոմից դուրս ելաւ, երկնքից կրակ եւ ծծումբ տեղաց ու բոլորին կորստեան մատնեց:
29 Բայց այն օրը երբ Ղովտ Սոդոմէն ելաւ, երկնքէն կրակ ու ծծումբ տեղաց եւ բոլորն ալ կորսնցուց։
եւ յորում աւուր ել Ղովտ ի Սոդոմայ, տեղաց հուր եւ ծծումբ յերկնից եւ կորոյս զամենեսին:

17:29: եւ յորո՛ւմ աւուր ե՛լ Ղովտ ՚ի Սոդովմայ, տեղաց հո՛ւր եւ ծծո՛ւմբ յերկնից՝ եւ կորո՛յս զամենեսին։
29 Եւ այն օրը, երբ Ղովտը Սոդոմից դուրս ելաւ, երկնքից կրակ եւ ծծումբ տեղաց ու բոլորին կորստեան մատնեց:
29 Բայց այն օրը երբ Ղովտ Սոդոմէն ելաւ, երկնքէն կրակ ու ծծումբ տեղաց եւ բոլորն ալ կորսնցուց։
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17:2929: но в день, в который Лот вышел из Содома, пролился с неба дождь огненный и серный и истребил всех;
17:29  ᾗ δὲ ἡμέρᾳ ἐξῆλθεν λὼτ ἀπὸ σοδόμων, ἔβρεξεν πῦρ καὶ θεῖον ἀπ᾽ οὐρανοῦ καὶ ἀπώλεσεν πάντας.
17:29. ᾗ (unto-which) δὲ (moreover) ἡμέρᾳ (unto-a-day) ἐξῆλθεν (it-had-came-out,"Λὼτ (a-Lot,"ἀπὸ (off) Σοδόμων, (of-Sodoma'," ἔβρεξεν ( it-showered ) πῦρ ( to-a-fire ) καὶ ( and ) θεῖον ( to-a-sulphur ) ἀπ' ( off ) οὐρανοῦ ( of-a-sky ) καὶ (and) ἀπώλεσεν (it-destructed-off," πάντας . ( all )
17:29. qua die autem exiit Loth a Sodomis pluit ignem et sulphur de caelo et omnes perdiditAnd in the day that Lot went out of Sodom, it rained fire and brimstone from heaven and destroyed them all.
29. but in the day that Lot went out from Sodom it rained fire and brimstone from heaven, and destroyed them all:
17:29. Then, on the day that Lot departed from Sodom, it rained fire and brimstone from heaven, and it destroyed them all.
17:29. But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed [them] all.
But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed [them] all:

29: но в день, в который Лот вышел из Содома, пролился с неба дождь огненный и серный и истребил всех;
17:29  ᾗ δὲ ἡμέρᾳ ἐξῆλθεν λὼτ ἀπὸ σοδόμων, ἔβρεξεν πῦρ καὶ θεῖον ἀπ᾽ οὐρανοῦ καὶ ἀπώλεσεν πάντας.
17:29. qua die autem exiit Loth a Sodomis pluit ignem et sulphur de caelo et omnes perdidit
And in the day that Lot went out of Sodom, it rained fire and brimstone from heaven and destroyed them all.
17:29. Then, on the day that Lot departed from Sodom, it rained fire and brimstone from heaven, and it destroyed them all.
17:29. But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed [them] all.
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Adam Clarke: Commentary on the Bible - 1831
17:29: It rained fire and brimstone - Instead of it rained, Gen 19:24 justifies the insertion of the pronoun he, as implied in the verb εβρεξε; for it is there said that Jehovah rained fire and brimstone from Jehovah out of heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:29: Gen 19:16-25; Deu 29:23-25; Isa 1:9, Isa 13:19; Jer 50:40; Hos 11:8; Amo 4:11; Zep 2:9; Mat 11:23, Mat 11:24; Pe2 2:6; Jde 1:7; Rev 11:8
John Gill
17:29 But the same day Lot went out of Sodom,.... Being plucked and brought from thence by the angels early in the morning; and a fine morning it was; the sun was risen, and shone out upon the earth, as Lot got into Zoar, Gen 19:15. "The Jews" (i) say it was the sixteenth day of Nisan:
Tit rained fire and brimstone from heaven; the Syriac version reads, "the Lord rained"; so it is said in Gen 19:24 "the Lord rained from the Lord"; Jehovah the Son, rained from Jehovah the Father; or the word of the Lord, as the Targums of Jonathan and Jerusalem render it; and which is no inconsiderable proof of the deity of Christ: and the Persic version here reads, "God rained"; and so this amazing shower of fire and brimstone, and which was a violent storm of thunder and lightning, is ascribed to God in See Gill on 2Pet 2:6. The Hebrew word, used in Gen 19:24 though it is rendered in the Targum of Jonathan, and by the Septuagint, both which words signify "sulphur", or brimstone; and which last word is used here, following the Greek version; yet it is observed, by some learned men, that it rather signifies "pitch", or "rosin", which proceeds from some sort of trees; and indeed, by its derivation, it seems to signify something belonging to or that comes out of the wood of Gopher, of which the ark was made, Gen 6:14 which some think to be the pine tree, from whence comes pitch: and this, though it comes from the inside of a tree, may as well be said to be rained from heaven, as brimstone, which is taken out of the bowels of the earth: and the rather, since pitch is sometimes fluid; and especially it being combustible, may be joined with fire, as well as sulphur, or brimstone; though a shower of neither, can be accounted for in an ordinary way, but must be extraordinary and miraculous: the destruction of this city, with others, by fire from heaven, and the lake Asphaltites, being a bituminous and sulphureous one, into which the tract of land they stood upon was converted, are confirmed by the testimonies of Heathen writers; as Tacitus (k), Solinus (l), Strabo (m), Justin (n), and Pliny (o); as well as by Josephus (p), and Philo the Jew (q).
And destroyed them all; all the inhabitants of Sodom, and all of Gomorrah, Admah, and Zeboiim; and which was an ensample of the destruction of Jerusalem, and the land of Judea. Deut 29:23 and of the burning of the world, and of the perdition of the wicked in hell, 2Pet 2:6.
(i) Bereshit Rabba, sect. 50. fol. 45. 3. (k) Hist. l. 5. (l) Polyhistor. c. 48. (m) Geograph. l. 16. (n) Histor. l. 36. c. 3. (o) Nat. Hist. l. 5. c. 16. (p) Antiqu. l. 1. c. 11. sect. 4. & de Bello Jud. l. 5. c. 21. (q) De Vita Mosis, l. 2. p. 662.
17:3017:30: Ըստ նմին օրինակի եղիցի եւ յաւո՛ւրն՝ յորում Որդի մարդոյ յայտնելո՛ց է[1403]։ [1403] Ոմանք. Յայտնելոց իցէ։
30 Նոյն ձեւով է լինելու այն օրն էլ, երբ մարդու Որդին է յայտնուելու:
30 Նոյնպէս պիտի ըլլայ այն օրը, երբ Որդին մարդոյ յայտնուի։
Ըստ նմին օրինակի եղիցի եւ յաւուրն յորում Որդի մարդոյ յայտնելոց է:

17:30: Ըստ նմին օրինակի եղիցի եւ յաւո՛ւրն՝ յորում Որդի մարդոյ յայտնելո՛ց է[1403]։
[1403] Ոմանք. Յայտնելոց իցէ։
30 Նոյն ձեւով է լինելու այն օրն էլ, երբ մարդու Որդին է յայտնուելու:
30 Նոյնպէս պիտի ըլլայ այն օրը, երբ Որդին մարդոյ յայտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
17:3030: так будет и в тот день, когда Сын Человеческий явится.
17:30  κατὰ τὰ αὐτὰ ἔσται ᾗ ἡμέρᾳ ὁ υἱὸς τοῦ ἀνθρώπου ἀποκαλύπτεται.
17:30. κατὰ (Down) τὰ (to-the-ones) αὐτὰ (to-them) ἔσται ( it-shall-be ) ᾗ (unto-which) ἡμέρᾳ (unto-a-day) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ἀποκαλύπτεται. (it-be-shrouded-off)
17:30. secundum haec erit qua die Filius hominis revelabiturEven thus shall it be in the day when the Son of man shall be revealed.
30. after the same manner shall it be in the day that the Son of man is revealed.
17:30. According to these things, so shall it be in the day when the Son of man will be revealed.
17:30. Even thus shall it be in the day when the Son of man is revealed.
Even thus shall it be in the day when the Son of man is revealed:

30: так будет и в тот день, когда Сын Человеческий явится.
17:30  κατὰ τὰ αὐτὰ ἔσται ᾗ ἡμέρᾳ ὁ υἱὸς τοῦ ἀνθρώπου ἀποκαλύπτεται.
17:30. secundum haec erit qua die Filius hominis revelabitur
Even thus shall it be in the day when the Son of man shall be revealed.
17:30. According to these things, so shall it be in the day when the Son of man will be revealed.
17:30. Even thus shall it be in the day when the Son of man is revealed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:30
Even thus ... - Destruction came upon the old world, and upon Sodom, "suddenly;" when they were engaged in other things, and little expecting this. "So" suddenly and unexpectedly, says he, shall destruction come upon the Jewish people. See the notes at mat 24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:30: Luk 17:24, Luk 21:22, Luk 21:27, Luk 21:34-36; Mat 24:3, Mat 24:27-31, Mat 26:64; Mar 13:26; Th2 1:7; Pe1 1:13; Rev 1:7
John Gill
17:30 Even thus shall it be in the day when the son of man is revealed. In his power, when he comes to avenge himself on the Jews; and when he is revealed from heaven in flaming fire, at the last day. As in the days of Noah and Lot, men lived in great carnality and security, thoughtless and fearless of danger, so were the Jews before the destruction of their city and temple, buoying themselves up with deliverance to the last; and such will be the times of indolence and supineness, before the coming of the day of the Lord to judgment: and as the destruction of the old world, and men of Sodom, and the adjacent parts, was sudden and unexpected, so was the destruction of Jerusalem, and so will be the burning of the world; that day will come, as a thief in the night: and as in the above calamities, there was a remnant saved, who were taken care of; as Noah and his family in tim ark, and as Lot, and his wife and daughters were snatched out of Sodom, when the rest were destroyed; so when the Christians removed from Jerusalem, and went to Pella, being directed by a divine oracle, then came on the siege of Jerusalem (r); and when all the elect will be gathered in, and brought to faith and repentance, then shall the earth, and the works in it be burnt up: and as these judgments were universal, so was that upon the people of the Jews: and such will be the general desolation in the last day.
(r) Euseb. Hist. Eccl. l. 3. c. 5.
17:3117:31: Յա՛յնմ աւուր որ կայցէ ՚ի տանիս՝ եւ կարասի՛ իւր ՚ի տան, մի՛ իջցէ առնուլ զայն. եւ որ յանդի՛ իցէ, նոյնպէս մի՛ դարձցի յետս։
31 Այն օրը, ով որ տանիքում է, եւ իր կարասին՝ տանը, թող չիջնի առնելու այն. եւ ով որ հանդում է, նոյնպէս թող յետ չդառնայ:
31 Այն օրը ան որ տանիքին վրայ է եւ իր կարասիները տանը մէջ, թող վար չիջնէ զանոնք առնելու եւ ան որ արտին մէջ է, նոյնպէս թող ետ չդառնայ։
Յայնմ աւուր որ կայցէ ի տանիս եւ կարասի իւր ի տան, մի՛ իջցէ առնուլ զայն. եւ որ յանդի իցէ, նոյնպէս մի՛ դարձցի յետս:

17:31: Յա՛յնմ աւուր որ կայցէ ՚ի տանիս՝ եւ կարասի՛ իւր ՚ի տան, մի՛ իջցէ առնուլ զայն. եւ որ յանդի՛ իցէ, նոյնպէս մի՛ դարձցի յետս։
31 Այն օրը, ով որ տանիքում է, եւ իր կարասին՝ տանը, թող չիջնի առնելու այն. եւ ով որ հանդում է, նոյնպէս թող յետ չդառնայ:
31 Այն օրը ան որ տանիքին վրայ է եւ իր կարասիները տանը մէջ, թող վար չիջնէ զանոնք առնելու եւ ան որ արտին մէջ է, նոյնպէս թող ետ չդառնայ։
zohrab-1805▾ eastern-1994▾ western am▾
17:3131: В тот день, кто будет на кровле, а вещи его в доме, тот не сходи взять их; и кто будет на поле, также не обращайся назад.
17:31  ἐν ἐκείνῃ τῇ ἡμέρᾳ ὃς ἔσται ἐπὶ τοῦ δώματος καὶ τὰ σκεύη αὐτοῦ ἐν τῇ οἰκίᾳ, μὴ καταβάτω ἆραι αὐτά, καὶ ὁ ἐν ἀγρῶ ὁμοίως μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω.
17:31. ἐν (In) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) ὃς (which) ἔσται (it-shall-be) ἐπὶ (upon) τοῦ (of-the-one) δώματος (of-a-building) καὶ (and) τὰ (the-ones) σκεύη (equipments) αὐτοῦ (of-it) ἐν (in) τῇ (unto-the-one) οἰκίᾳ, (unto-a-housing-unto,"μὴ (lest) καταβάτω (it-should-have-had-stepped-down) ἆραι (to-have-lifted) αὐτά, (to-them,"καὶ (and) ὁ (the-one) ἐν (in) ἀγρῷ (unto-a-field) ὁμοίως (unto-along-belonged) μὴ (lest) ἐπιστρεψάτω (it-should-have-beturned-upon) εἰς (into) τὰ (to-the-ones) ὀπίσω. (aback-unto-which)
17:31. in illa hora qui fuerit in tecto et vasa eius in domo ne descendat tollere illa et qui in agro similiter non redeat retroIn that hour, he that shall be on the housetop, and his goods in the house, let him not go down to take them away: and he that shall be in the field, in like manner, let him not return back.
31. In that day, he which shall be on the housetop, and his goods in the house, let him not go down to take them away: and let him that is in the field likewise not return back.
17:31. In that hour, whoever will be on the rooftop, with his goods in the house, let him not descend to take them. And whoever will be in the field, similarly, let him not turn back.
17:31. In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.
In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back:

31: В тот день, кто будет на кровле, а вещи его в доме, тот не сходи взять их; и кто будет на поле, также не обращайся назад.
17:31  ἐν ἐκείνῃ τῇ ἡμέρᾳ ὃς ἔσται ἐπὶ τοῦ δώματος καὶ τὰ σκεύη αὐτοῦ ἐν τῇ οἰκίᾳ, μὴ καταβάτω ἆραι αὐτά, καὶ ὁ ἐν ἀγρῶ ὁμοίως μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω.
17:31. in illa hora qui fuerit in tecto et vasa eius in domo ne descendat tollere illa et qui in agro similiter non redeat retro
In that hour, he that shall be on the housetop, and his goods in the house, let him not go down to take them away: and he that shall be in the field, in like manner, let him not return back.
17:31. In that hour, whoever will be on the rooftop, with his goods in the house, let him not descend to take them. And whoever will be in the field, similarly, let him not turn back.
17:31. In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.
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
31: (См. Мф XXIV, 17-18). Это наставление у ев. Луки имеет тот смысл, что нужно оставить все земное, для того чтобы быть готовым ко встрече возвращающегося Мессии. Очевидно ев. Лука приводит это наставление ввиду изображенной выше (ст. 26-30) беззаботной жизни, какую будет вести человечество пред вторым пришествием Христовым.
Adam Clarke: Commentary on the Bible - 1831
17:31: He which shall be upon the housetop - See this explained on Mat 24:17 (note).
Albert Barnes: Notes on the Bible - 1834
17:31: See the notes at Mat 24:17-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:31: he which: The flat-roofed eastern houses have stairs on the outside, by which a person may ascend and descend without coming into the house; and in walled cities they usually form continued terraces, from one end of the city to the other, terminating at the gates; so that one may pass along the tops of the houses and escape out of the city without coming down into the street. Job 2:4; Jer 45:5; Mat 6:25, Mat 16:26, Mat 24:17-21; Mar 13:14-16; Phi 3:7, Phi 3:8
Geneva 1599
17:31 (11) In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.
(11) We must pay careful attention that neither distrust nor the enticements of this world, nor any consideration of friendship hinder us in the least way.
John Gill
17:31 In that day, he which shall be upon the housetop,.... Either for diversion or devotion, when he shall hear that the Roman armies are approaching to Jerusalem, to besiege it:
and his stuff in the house; or "his vessels", his goods and furniture; or his utensils, and instruments of trade and business:
let him not come down; the inner way of the house, from the top:
to take it away; with him in his flight, but let him descend by the steps, or ladder, on the outside of the house, and make his escape directly to Pella, or the mountains:
and he that is in the field; at work, and has laid down his clothes in some certain part of the field, or at home:
let him likewise not return back; to fetch them, but make the best of his way as he is; See Gill on Mt 24:17 and See Gill on Mt 24:18.
John Wesley
17:31 In that day - (Which will be the grand type of the last day) when ye shall see Jerusalem encompassed with armies.
Robert Jamieson, A. R. Fausset and David Brown
17:31 to take it away . . . Remember, &c.--a warning against that lingering reluctance to part with present treasures which induces some to remain in a burning house, in hopes of saving this and that precious article till consumed and buried in its ruins. The cases here supposed, though different, are similar.
17:3217:32: Յիշեցէ՛ք զկինն Ղովտայ։
32 Յիշեցէ՛ք Ղովտի կնոջը:
32 Մտքերնիդ բերէք Ղովտին կինը։
Յիշեցէք զկինն Ղովտայ:

17:32: Յիշեցէ՛ք զկինն Ղովտայ։
32 Յիշեցէ՛ք Ղովտի կնոջը:
32 Մտքերնիդ բերէք Ղովտին կինը։
zohrab-1805▾ eastern-1994▾ western am▾
17:3232: Вспоминайте жену Лотову.
17:32  μνημονεύετε τῆς γυναικὸς λώτ.
17:32. μνημονεύετε (Ye-should-remember-of) τῆς (of-the-one) γυναικὸς (of-a-woman) Λώτ. (of-a-Lot)
17:32. memores estote uxoris LothRemember Lot's wife.
32. Remember Lot’s wife.
17:32. Remember Lot’s wife.
17:32. Remember Lot’s wife.
Remember Lot' s wife:

32: Вспоминайте жену Лотову.
17:32  μνημονεύετε τῆς γυναικὸς λώτ.
17:32. memores estote uxoris Loth
Remember Lot's wife.
17:32. Remember Lot’s wife.
17:32. Remember Lot’s wife.
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
32: Жена Лотова приводится в пример привязанности к земному стяжанию, из-за которой она и погибла (см. Быт XIX, 26).
Adam Clarke: Commentary on the Bible - 1831
17:32: Remember Lot's wife - Relinquish every thing, rather than lose your souls. She looked back, Gen 19:26; probably she turned back also to carry some of her goods away - for so much the preceding verse seems to intimate, and became a monument of the Divine displeasure, and of her own folly and sin. It is a proof that we have loved with a criminal affection that which we leave with grief and anxiety, though commanded by the Lord to abandon it.
Albert Barnes: Notes on the Bible - 1834
17:32: Remember Lot's wife - See Gen 19:26. "She" looked back - she delayed - perhaps she "desired" to take something with her, and God made her a monument of his displeasure. Jesus directed his disciples, when they saw the calamities coming upon the Jews, to flee to the mountains, Mat 24:16. He here charges them to be in haste - not to look back - not to delay - but to escape quickly, and to remember that by delaying the wife of Lot lost her life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:32: Gen 19:17, Gen 19:26; Co1 10:6-12; Heb 10:38, Heb 10:39; Pe2 2:18-22
John Gill
17:32 Remember Lot's wife. Whose name by the Jews, is said to be Adith, as some (s); or Irith, as others (t): and who, they also say, was a native of Sodom; and that the reason of her looking, was either to see what would be the end of her father's house and family (u); or as others (w), because her heart yearned after her daughters, and she looked back to see if they followed her; upon which she became a pillar of salt, Gen 19:26 They say (x), that her bones were burnt with the brimstone, and along with which was salt, into which she was turned, according to Deut 29:23. They often speak of , "salt of Sodom" (y); where the gloss says, it is thick and hard, as a stone; and to which they sometimes (z) ascribe this virtue, that it blinds the eyes: and there is a sort of salt, which they call (a) Galilaean salt, of like hardness; and Pliny (b) speaks of salt in the Indies, which they cut out, as stones out of quarries; and that, at Carthis, a town in Arabia, is salt with which they build houses and walls: of a very durable nature it is certain, was this pillar of "salt", Lot's wife became; for Josephus reports (c), that he saw this pillar of salt in his time; and Irenaeus asserts (d), that it was in being when he lived; and modern writers, as Burchardus and Adrichomius, speak of it as still existing; and the Jerusalem "paraphrast" on Gen 19:26 says it shall endure till the time the resurrection comes, in which the dead shall live: the reason of her becoming a pillar of salt, the Jews say, is, that she sinned by salt, and so was punished by salt; and which is differently related, and in a very fanciful way: one writer (f) reports, that when the angels came, Lot said to her, give me a little salt for these travellers; she replied to him, truly this is a bad custom, which thou bringest to be used in this place; and elsewhere (g) it is said, that upon their coming, she went to all her neighbours, and said to them, give me some salt, for we have travellers; but her intention was, that the men of the city might know them: but leaving those things, our Lord's design in these words, is to instruct his followers by this instance, not to look back in their flight, or to turn back to their houses, to save their goods, when the desolation of Jerusalem was coming on, lest they should suffer in it; and to warn all professors of religion, in all ages, against looking back to things that are behind, or turning their backs on him, in a time of distress and persecution; since such are not fit for the kingdom of God; and in these God has no delight and pleasure.
(s) Pirke Eliezer, c. 25. (t) Baal Hatturim in Gen. xix. 26. (u) Targum Jon. & Hieros. in ib. (w) Pirke Eliezer ib. (x) Aben Ezra in Gen. xix. 26. (y) T. Bab. Bava Bathra, fol. 20. 2. & Menachot, fol. 21. 1. (z) Bartenora in Misna Erubin, c. 1. sect. 10. (a) T. Bab Kiddushin, fol. 62. 1. (b) Nat. Hist. l. 31. c. 7. (c) Antiqu. l. 1. c. 12. (d) Adv. Haeres. l. 4. c. 51. (f) Jarchi in Gen. xix. 26. (g) Bereshit Rabba, sect. 51. fol. 46. 1.
John Wesley
17:32 Remember Lot's wife - And escape with all speed, without ever looking behind you. Lk 9:24; Jn 12:25.
Robert Jamieson, A. R. Fausset and David Brown
17:32 Lot's wife--her "look back," for that is all that is said of her, and her recorded doom. Her heart was in Sodom still, and the "look" just said, "And must I bid it adieu?"
17:3317:33: Որ խնդրիցէ զա՛նձն իւր ապրեցուցանել, կորուսցէ՛ զնա. եւ որ կորուսցէ, ապրեցուսցէ՛ զնա[1404]։ [1404] Ոմանք. Որ խնդրէ զանձն։
33 Ով որ ուզի իր անձը փրկել, պիտի կորցնի այն, իսկ ով որ կորցնի իր անձը, պիտի փրկի այն:
33 Ով որ իր կեանքը կ’ուզէ ապրեցնել՝ պիտի կորսնցնէ զանիկա եւ ով որ կը կորսնցնէ՝ պիտի ապրեցնէ զանիկա։
Որ խնդրիցէ զանձն իւր ապրեցուցանել` կորուսցէ զնա. եւ որ կորուսցէ` ապրեցուսցէ զնա:

17:33: Որ խնդրիցէ զա՛նձն իւր ապրեցուցանել, կորուսցէ՛ զնա. եւ որ կորուսցէ, ապրեցուսցէ՛ զնա[1404]։
[1404] Ոմանք. Որ խնդրէ զանձն։
33 Ով որ ուզի իր անձը փրկել, պիտի կորցնի այն, իսկ ով որ կորցնի իր անձը, պիտի փրկի այն:
33 Ով որ իր կեանքը կ’ուզէ ապրեցնել՝ պիտի կորսնցնէ զանիկա եւ ով որ կը կորսնցնէ՝ պիտի ապրեցնէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
17:3333: Кто станет сберегать душу свою, тот погубит ее; а кто погубит ее, тот оживит ее.
17:33  ὃς ἐὰν ζητήσῃ τὴν ψυχὴν αὐτοῦ περιποιήσασθαι ἀπολέσει αὐτήν, ὃς δ᾽ ἂν ἀπολέσῃ ζῳογονήσει αὐτήν.
17:33. ὃς (Which) ἐὰν (if-ever) ζητήσῃ (it-might-have-sought-unto) τὴν (to-the-one) ψυχὴν (to-a-breathing) αὐτοῦ (of-it) περιποιήσασθαι ( to-have-done-about-unto ,"ἀπολέσει (it-shall-destruct-off) αὐτήν, (to-it) ὃς (which) δ' (moreover) ἂν (ever) ἀπολέσει (it-shall-destructeth-off,"ζωογονήσει (it-shall-life-generatee-unto) αὐτήν. (to-it)
17:33. quicumque quaesierit animam suam salvare perdet illam et qui perdiderit illam vivificabit eamWhosoever shall seek to save his life shall lose it: and whosoever shall lose it shall preserve it.
33. Whosoever shall seek to gain his life shall lose it: but whosoever shall lose shall preserve it.
17:33. Whoever has sought to save his life, will lose it; and whoever has lost it, will bring it back to life.
17:33. Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.
Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it:

33: Кто станет сберегать душу свою, тот погубит ее; а кто погубит ее, тот оживит ее.
17:33  ὃς ἐὰν ζητήσῃ τὴν ψυχὴν αὐτοῦ περιποιήσασθαι ἀπολέσει αὐτήν, ὃς δ᾽ ἂν ἀπολέσῃ ζῳογονήσει αὐτήν.
17:33. quicumque quaesierit animam suam salvare perdet illam et qui perdiderit illam vivificabit eam
Whosoever shall seek to save his life shall lose it: and whosoever shall lose it shall preserve it.
17:33. Whoever has sought to save his life, will lose it; and whoever has lost it, will bring it back to life.
17:33. Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.
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
33: (См. Мф Х, 39.). По всей вероятности, это изречение здесь имеет отношение к предшествующему упоминанию о жене Лотовой. Та подумала об оставленном ею имуществе и, обернувшись по направлению к своему дому, погибла. Так погибнут - душевно - те, кто будет очень беречь свою телесную жизнь, когда Господь будет призывать Своих последователей к самопожертвованию.
Adam Clarke: Commentary on the Bible - 1831
17:33: Whosoever shall seek to save his life - These or similar words were spoken on another occasion. See on Mat 10:39 (note); Mat 16:25, Mat 16:26 (note).
Albert Barnes: Notes on the Bible - 1834
17:33: See the notes at Mat 10:39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:33: Luk 9:24, Luk 9:25; Mat 10:39, Mat 16:25; Mar 8:35-37; Joh 12:25; Rev 2:10
Geneva 1599
17:33 Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall (e) preserve it.
(e) That is, will save it, as Matthew expounds it: for the life that is spoken of here is everlasting salvation.
John Gill
17:33 Whosoever shall seek to save his life,.... By fleeing to some strong hold, or by continuing in the metropolis, and strongest city in the nation, Jerusalem:
shall lose it: there he will be in the greatest danger:
and whosoever shall lose his life; or expose it to danger, by fleeing to the mountains, or going to Pella, a small town beyond Jordan, of no strength, and where there might be thought no security;
shall preserve it; he shall be safe; See Gill on Mt 16:25.
John Wesley
17:33 The sense of this and the following verses is, Yet as great as the danger will be, do not seek to save your life by violating your conscience: if you do, you will surely lose it: whereas if you should lose it for my sake, you shall be paid with life everlasting. But the most probable way of preserving it now, is to be always ready to give it up: a peculiar Providence shall then watch over you, and put a difference between you and other men.
Robert Jamieson, A. R. Fausset and David Brown
17:33 Whosoever, &c.--(See on Lk 9:23-27).
17:3417:34: Ասե՛մ ձեզ. Յա՛յնմ գիշերի՝ թէ եղիցին երկո՛ւ ՚ի մի՛ մահիճս, մին՝ առցի, եւ մեւսն թողցի՛[1405]. [1405] Օրինակ մի. Ամէն ասեմ ձեզ. Յայնմ։ Ոմանք. Եթէ իցեն երկու ՚ի մի։
34 Ասում եմ ձեզ, այն գիշերը, եթէ երկու հոգի լինեն մի մահճի մէջ, մէկը պիտի վերցուի, իսկ միւսը՝ թողնուի:
34 Ձեզի կ’ըսեմ. ‘Այն գիշերը եթէ երկու հոգի մէկ անկողնի մէջ ըլլան, մէկը պիտի առնուի ու միւսը ձգուի.
Ասեմ ձեզ. Յայնմ գիշերի թէ եղիցին երկու ի մի մահիճս, մին առցի եւ մեւսն թողցի:

17:34: Ասե՛մ ձեզ. Յա՛յնմ գիշերի՝ թէ եղիցին երկո՛ւ ՚ի մի՛ մահիճս, մին՝ առցի, եւ մեւսն թողցի՛[1405].
[1405] Օրինակ մի. Ամէն ասեմ ձեզ. Յայնմ։ Ոմանք. Եթէ իցեն երկու ՚ի մի։
34 Ասում եմ ձեզ, այն գիշերը, եթէ երկու հոգի լինեն մի մահճի մէջ, մէկը պիտի վերցուի, իսկ միւսը՝ թողնուի:
34 Ձեզի կ’ըսեմ. ‘Այն գիշերը եթէ երկու հոգի մէկ անկողնի մէջ ըլլան, մէկը պիտի առնուի ու միւսը ձգուի.
zohrab-1805▾ eastern-1994▾ western am▾
17:3434: Сказываю вам: в ту ночь будут двое на одной постели: один возьмется, а другой оставится;
17:34  λέγω ὑμῖν, ταύτῃ τῇ νυκτὶ ἔσονται δύο ἐπὶ κλίνης μιᾶς, ὁ εἷς παραλημφθήσεται καὶ ὁ ἕτερος ἀφεθήσεται·
17:34. λέγω (I-forth) ὑμῖν, (unto-ye,"ταύτῃ (unto-the-one-this) τῇ (unto-the-one) νυκτὶ (unto-a-night) ἔσονται ( they-shall-be ) δύο (two) ἐπὶ (upon) κλίνης (of-a-reclining) [μιᾶς], "[of-one],"ὁ (the-one) εἷς (one) παραλημφθήσεται (it-shall-be-taken-beside) καὶ (and) ὁ (the-one) ἕτερος (different) ἀφεθήσεται: (it-shall-be-sent-off)
17:34. dico vobis illa nocte erunt duo in lecto uno unus adsumetur et alter relinqueturI say to you: In that night there shall be two men in one bed. The one shall be taken and the other shall be left.
34. I say unto you, In that night there shall be two men on one bed; the one shall be taken, and the other shall be left.
17:34. I say to you, in that night, there will be two in one bed. One will be taken up, and the other will be left behind.
17:34. I tell you, in that night there shall be two [men] in one bed; the one shall be taken, and the other shall be left.
I tell you, in that night there shall be two [men] in one bed; the one shall be taken, and the other shall be left:

34: Сказываю вам: в ту ночь будут двое на одной постели: один возьмется, а другой оставится;
17:34  λέγω ὑμῖν, ταύτῃ τῇ νυκτὶ ἔσονται δύο ἐπὶ κλίνης μιᾶς, ὁ εἷς παραλημφθήσεται καὶ ὁ ἕτερος ἀφεθήσεται·
17:34. dico vobis illa nocte erunt duo in lecto uno unus adsumetur et alter relinquetur
I say to you: In that night there shall be two men in one bed. The one shall be taken and the other shall be left.
17:34. I say to you, in that night, there will be two in one bed. One will be taken up, and the other will be left behind.
17:34. I tell you, in that night there shall be two [men] in one bed; the one shall be taken, and the other shall be left.
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
34-36: (См. Мф XXIV, 40-41). Ст. 36: признается западными издателями Евангелий вставкой из Мф XXIV, 40. В Новом Завете св. Алексия также этого стиха не имеется.
Adam Clarke: Commentary on the Bible - 1831
17:34: On the subject of these verses see Mat 24:40, Mat 24:41 (note). The 36th verse is, without doubt, an interpolation. It was probably borrowed from Mat 24:40. The whole verse is wanting in - ABEGHKLQS, more than fifty others, the Coptic, Ethiopic, Gothic, Slavonic, and many of the fathers: Griesbach has left it out of the text. Well might our translators say in the margin, This 36th verse is wanting in most of the Greek copies. Griesbach thinks it might have been omitted on account of the similar ending, (see the preceding verse), or that it was borrowed from Mat 24:40.
Albert Barnes: Notes on the Bible - 1834
17:34: See the notes at Mat 24:40-41.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:34: I tell: Luk 13:3, Luk 13:5, Luk 13:24; Isa 42:9; Mat 24:25; Mar 13:23, Mar 14:29
in: Mat 24:40, Mat 24:41
two: Psa 26:9, Psa 28:3; Jer 45:5; Eze 9:4-6; Mal 3:16-18; Rom 11:4-7; Th1 4:16, Th1 4:17; Pe2 2:9
John Gill
17:34 I tell you, in that night,.... Of affliction and calamity, that shall be upon the Jewish nation, and which is before called that day, Lk 17:31 and therefore is not to be understood literally of the night:
there shall be two men in one bed; this is said agreeably to the time, the night before mentioned, that being the time to be in bed, at rest and asleep; for they that sleep, sleep in the night; and still suggests the security the people of the Jews would be in, at the time of their destruction. The word "men" is not in the text, it is only, "there shall be two in one bed"; and may as well be understood of a man and his wife, since it is not so usual for two men to lie in one bed; and this the rather more strongly expresses the distinguishing providence of God in saving one, and suffering the other to be taken and lost: the words may be rendered, "there shall be two upon one couch": that is, sitting together at supper, which was also in the night season: it was the custom of the ancients to sit upon beds, or couches, at meals; and they had a bed, or couch, which held two persons only, and was called Biclinium (h): and so this likewise intimates, that the destruction of the Jews would be at a time when they were thoughtless of it, and were eating and drinking, as in the days of Noah and of Lot, Lk 17:27.
The one shall be taken; by the Roman soldiers:
and the other shall be left; being, by one providence or another preserved; which is mentioned, to show the distinction God will make in his providence, and to encourage believers to trust in it.
(h) Vid. Alstorph. de Lectis Veter. c. 15. p. 90, 91.
Robert Jamieson, A. R. Fausset and David Brown
17:34 two in one bed--the prepared and unprepared mingled in closest intercourse together in the ordinary walks and fellowships of life, when the moment of severance arrives. Awful truth! realized before the destruction of Jerusalem, when the Christians found themselves forced by their Lord's directions (Lk 21:21) at once and for ever away from their old associates; but most of all when the second coming of Christ shall burst upon a heedless world.
17:3517:35: եւ եթէ եղիցին երկու՝ աղա՛լ ՚ի միասին, մին՝ առցի, եւ մեւսն թողցի՛. եւ եթէ իցեն երկո՛ւ յանդի, մին՝ առցի, եւ մեւսն թողցի՛[1406]։ [1406] Ոմանք. Եւ եթէ իցեն երկու աղ՛՛։
35 Եւ եթէ երկու կին միասին աղալիս լինեն, մէկը պիտի վերցուի, իսկ միւսը՝ թողնուի: Եւ եթէ հանդում երկու հոգի լինեն, մէկը պիտի վերցուի, իսկ միւսը՝ թողնուի»[14]:[14] 14. Լաւագոյն յուն. բն. չունեն «եւ եթէ հանդում... թողնուի» նախադասութիւնը:
35 Եւ եթէ երկու կին մէկտեղ աղալու ըլլան, մէկը պիտի առնուի ու միւսը ձգուի. եւ եթէ երկու հոգի արտի մը մէջ ըլլան, մէկը պիտի առնուի ու միւսը ձգուի’»։
Եւ եթէ եղիցին երկու աղալ ի միասին, մին առցի եւ մեւսն թողցի. եւ եթէ իցեն երկու յանդի, մին առցի եւ մեւսն թողցի:

17:35: եւ եթէ եղիցին երկու՝ աղա՛լ ՚ի միասին, մին՝ առցի, եւ մեւսն թողցի՛. եւ եթէ իցեն երկո՛ւ յանդի, մին՝ առցի, եւ մեւսն թողցի՛[1406]։
[1406] Ոմանք. Եւ եթէ իցեն երկու աղ՛՛։
35 Եւ եթէ երկու կին միասին աղալիս լինեն, մէկը պիտի վերցուի, իսկ միւսը՝ թողնուի: Եւ եթէ հանդում երկու հոգի լինեն, մէկը պիտի վերցուի, իսկ միւսը՝ թողնուի»[14]:
[14] 14. Լաւագոյն յուն. բն. չունեն «եւ եթէ հանդում... թողնուի» նախադասութիւնը:
35 Եւ եթէ երկու կին մէկտեղ աղալու ըլլան, մէկը պիտի առնուի ու միւսը ձգուի. եւ եթէ երկու հոգի արտի մը մէջ ըլլան, մէկը պիտի առնուի ու միւսը ձգուի’»։
zohrab-1805▾ eastern-1994▾ western am▾
17:3535: две будут молоть вместе: одна возьмется, а другая оставится;
17:35  ἔσονται δύο ἀλήθουσαι ἐπὶ τὸ αὐτό, ἡ μία παραλημφθήσεται ἡ δὲ ἑτέρα ἀφεθήσεται.
17:35. ἔσονται ( they-shall-be ) δύο (two) ἀλήθουσαι ( grinding ) ἐπὶ (upon) τὸ (to-the-one) αὐτό, (to-it,"ἡ (the-one) μία (one) παραλημφθήσεται (it-shall-be-taken-beside,"ἡ (the-one) δὲ (moreover) ἑτέρα (different) ἀφεθήσεται. (it-shall-be-sent-off)
17:35. duae erunt molentes in unum una adsumetur et altera relinquetur duo in agro unus adsumetur et alter relinqueturTwo women shall be grinding together. The one shall be taken and the other shall be left. Two men shall be in the field. The one shall be taken and the other shall be left.
35. There shall be two women grinding together; the one shall be taken, and the other shall be left.
17:35. Two will be at the grindstone together. One will be taken up, and the other will be left behind. Two will be in the field. One will be taken up, and the other will be left behind.”
17:35. Two [women] shall be grinding together; the one shall be taken, and the other left.
Two [women] shall be grinding together; the one shall be taken, and the other left:

35: две будут молоть вместе: одна возьмется, а другая оставится;
17:35  ἔσονται δύο ἀλήθουσαι ἐπὶ τὸ αὐτό, ἡ μία παραλημφθήσεται ἡ δὲ ἑτέρα ἀφεθήσεται.
17:35. duae erunt molentes in unum una adsumetur et altera relinquetur duo in agro unus adsumetur et alter relinquetur
Two women shall be grinding together. The one shall be taken and the other shall be left. Two men shall be in the field. The one shall be taken and the other shall be left.
17:35. Two will be at the grindstone together. One will be taken up, and the other will be left behind. Two will be in the field. One will be taken up, and the other will be left behind.”
17:35. Two [women] shall be grinding together; the one shall be taken, and the other left.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:35: grinding: Exo 11:5; Jdg 16:21
John Gill
17:35 Two women shall be grinding together,.... In Mt 24:41 it is added, "in the mill"; in the house where the mill was, and at one and the same mill; and so the Ethiopic version here, "two shall grind in one mill": and it was common for two women to grind at one hand mill; and though the word "women" is not in the text, it is rightly put into the translation; since the word used is of the feminine gender, and since grinding was the business of women; and so the Persic version here supplies it, as we do; See Gill on Mt 24:42.
The one shall be taken and the other left; the Roman soldiers entering the mill, will lay hold on the one, and carry her away with them, and leave the other; and for which no other reason can be given, but the sovereign will and providence of God, which should overrule and dispose the minds of these men, to act in such a manner.
17:3617:36: Պատասխանի ետուն եւ ասեն ցնա. Յո՞ Տէր։
36 Պատասխան տուին եւ ասացին նրան. «Որտե՞ղ, Տէ՛ր»:
36 Պատասխան տալով՝ ըսին անոր. «Տէ՛ր, ո՞ւր պիտի ըլլայ այս բանը»։
Պատասխանի ետուն եւ ասեն ցնա. Յո՞, Տէր:

17:36: Պատասխանի ետուն եւ ասեն ցնա. Յո՞ Տէր։
36 Պատասխան տուին եւ ասացին նրան. «Որտե՞ղ, Տէ՛ր»:
36 Պատասխան տալով՝ ըսին անոր. «Տէ՛ր, ո՞ւր պիտի ըլլայ այս բանը»։
zohrab-1805▾ eastern-1994▾ western am▾
17:3636: двое будут на поле: один возьмется, а другой оставится.
17:36  
17:36. [WH omits this verse.]
17:36. respondentes dicunt illi ubi DomineThey answering, say to him: Where, Lord?
36. [A few Greek copies add verse 36: “Two men will be in the same field. One man will be taken, but the other man will be left behind.”]
17:36. Responding, they said to him, “Where, Lord?”
17:36. Two [men] shall be in the field; the one shall be taken, and the other left.
Two [men] shall be in the field; the one shall be taken, and the other left:

36: двое будут на поле: один возьмется, а другой оставится.
17:36  
17:36. [WH omits this verse.]
17:36. respondentes dicunt illi ubi Domine
They answering, say to him: Where, Lord?
36. [A few Greek copies add verse 36: “Two men will be in the same field. One man will be taken, but the other man will be left behind.”]
17:36. Responding, they said to him, “Where, Lord?”
17:36. Two [men] shall be in the field; the one shall be taken, and the other left.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:36: "This verse is wanting in most of the Greek copies.
John Gill
17:36 Two men shall be in the field,.... At work there, tilling the ground, or sowing the seed in it, or reaping the corn; which of them soever was the work of the field, at the time of Jerusalem's destruction:
the one shall be taken, and the other left: the circumstances attending these several, instances show, that they cannot be considered as expressive of the use and effect of the preaching of the Gospel, that being the savour of life unto life to some, and the savour of death unto death to others, some being effectually called by it, and others being left to die in their sins; since these men and women are said to be either in a bed asleep, or on a couch feasting, or grinding in a mill, or at work in the field, and so not in proper places, and at leisure to hear the Gospel preached. The whole verse is left out in the Ethiopic version, and in some Greek copies; though it is in the Syriac, Arabic, and Persic versions, and in the Complutensian edition, and in some ancient copies, as Beza observes.
17:3717:37: Եւ նա՝ ասէ ցնոսա. Ուր մարմին է, ա՛նդր եւ արծուի՛ք ժողովեսցին։
37 Եւ նա ասաց նրանց. «Ուր որ մարմինն է, այնտեղ էլ կը հաւաքուեն արծիւները»:
37 Ան ալ ըսաւ անոնց. «Ուր մարմին կայ, հոն պիտի ժողվուին արծիւները»։
Եւ նա ասէ ցնոսա. Ուր մարմին է, անդր եւ արծուիք ժողովեսցին:

17:37: Եւ նա՝ ասէ ցնոսա. Ուր մարմին է, ա՛նդր եւ արծուի՛ք ժողովեսցին։
37 Եւ նա ասաց նրանց. «Ուր որ մարմինն է, այնտեղ էլ կը հաւաքուեն արծիւները»:
37 Ան ալ ըսաւ անոնց. «Ուր մարմին կայ, հոն պիտի ժողվուին արծիւները»։
zohrab-1805▾ eastern-1994▾ western am▾
17:3737: На это сказали Ему: где, Господи? Он же сказал им: где труп, там соберутся и орлы.
17:37  καὶ ἀποκριθέντες λέγουσιν αὐτῶ, ποῦ, κύριε; ὁ δὲ εἶπεν αὐτοῖς, ὅπου τὸ σῶμα, ἐκεῖ καὶ οἱ ἀετοὶ ἐπισυναχθήσονται.
17:37. καὶ (And) ἀποκριθέντες ( having-been-separated-off ) λέγουσιν (they-fortheth) αὐτῷ (unto-it,"Ποῦ, (Of-whither,"κύριε; (Authority-belonged?"ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ὅπου (to-which-of-whither) τὸ (the-one) σῶμα, (a-body,"ἐκεῖ (thither) καὶ (and) οἱ (the-ones) ἀετοὶ (airers) ἐπισυναχθήσονται. (they-shall-be-led-together-upon)
17:37. qui dixit eis ubicumque fuerit corpus illuc congregabuntur aquilaeWho said to them: Wheresoever the body shall be, thither will the eagles also be gathered together.
37. And they answering say unto him, Where, Lord? And he said unto them, Where the body , thither will the eagles also be gathered together.
17:37. And he said to them, “Wherever the body will be, in that place also, the eagles shall be gathered together.”
17:37. And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body [is], thither will the eagles be gathered together.
And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body [is], thither will the eagles be gathered together:

37: На это сказали Ему: где, Господи? Он же сказал им: где труп, там соберутся и орлы.
17:37  καὶ ἀποκριθέντες λέγουσιν αὐτῶ, ποῦ, κύριε; ὁ δὲ εἶπεν αὐτοῖς, ὅπου τὸ σῶμα, ἐκεῖ καὶ οἱ ἀετοὶ ἐπισυναχθήσονται.
17:37. qui dixit eis ubicumque fuerit corpus illuc congregabuntur aquilae
Who said to them: Wheresoever the body shall be, thither will the eagles also be gathered together.
17:37. And he said to them, “Wherever the body will be, in that place also, the eagles shall be gathered together.”
17:37. And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body [is], thither will the eagles be gathered together.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37: Ученики спрашивают: где именно совершится это отделение одних людей от других? Господь отвечает, что это будет совершаться везде, где будут люди, заслуживающие наказания. Объяснение самого сравнения см. Мф ХХIV, 28.
Adam Clarke: Commentary on the Bible - 1831
17:37: Where, Lord? - In what place shall all these dreadful evils fall? The answer our Lord gives in a figure, the application of which they are to make themselves. Where the dead carcass is, there will be the birds of prey - where the sin is, there will the punishment be. See on Mat 24:28 (note).
Thither will the eagles (or vultures) be gathered together. The jackal or chakal is a devourer of dead bodies; and the vulture is not less so: it is very remarkable how suddenly these birds appear after the death of an animal in the open field, though a single one may not have been seen on the spot for a long period before. The following chapter seems to be a continuation of this discourse: at least it is likely they were spoken on the same occasion. Both contain truths which the reader should carefully ponder, and receive in the spirit of prayer and faith, that he may not come into the same condemnation into which these have fallen.
Albert Barnes: Notes on the Bible - 1834
17:37: See the notes at Mat 24:26.
Where, Lord? - Where, or in what direction, shall these calamities come? The answer implies that it would be where there is the most "guilt and wickedness." Eagles flock where there is prey. So, said he, these armies will flock to the place where there is the most wickedness; and by this their thoughts were directed at once to Jerusalem, the place of eminent wickedness, and the place, therefore, where these calamities might be expected to begin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:37: wheresoever: Job 39:29, Job 39:30; Dan 9:26, Dan 9:27; Amo 9:1-4; Zac 13:8, Zac 13:9, Zac 14:2; Mat 24:28; Th1 2:16; Rev 19:17, Rev 19:18
Geneva 1599
17:37 (12) And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body [is], thither will the eagles be gathered together.
(12) The only way to continue is to cleave to Christ.
John Gill
17:37 And they answered and said unto him, where, Lord?.... That is, either the Pharisees put this question to Christ, who demanded of him when the kingdom of God would come, Lk 17:20 or rather the disciples, to whom Christ more especially directed his discourse, Lk 17:22 who hearing of the distinction that would be made of persons in these dismal times, ask where it should be; not where the persons would be left, but whither the others would be taken, and by whom: and he said unto them,
wheresoever the body is; the carcass of the Jewish nation, as at Jerusalem chiefly, and in whatsoever place:
thither will the eagles be gathered together; the Roman army, whose ensign was the eagle; these will come, seize upon them, and take them and devour them, as they did: the Persic version renders it, "vultures"; See Gill on Mt 24:28. These words can by no means be understood of sinners fleeing to Christ for eternal life and salvation; nor of the gathering of saints to him, at the last day; for how fitly soever such persons may be compared to "eagles", the word "body", or "carcass", as in Mt 24:28 and which is so read in some copies here, is not so suitable to Christ; and especially at his glorious appearing; and besides, the words are an answer to a question, where such persons would be, who would be taken and destroyed, when others would be left, or preserved; and manifestly refer to the body, or carcass of the Jewish people at Jerusalem, and other fortified places; where they should think themselves safe, but should not be so, the Roman armies gathering about them, and seizing them as their prey: it is yet a more strange interpretation, which is proposed by a very learned man (i); that by the "eagle" is meant, Christ; and by "the body", or "carcass", the church in the times of antichrist; and by "gathering" to it, the coming of Christ: for though Christ may be said to bear and carry his people, as the eagle bears and carries its young upon its wings, which he observes from Ex 19:4 yet not a single eagle, but "eagles", in the plural number, are here mentioned; which shows, that not a single person, as Christ, but many are here intended, even legions of Roman soldiers: nor can the church of Christ be compared to a dead and filthy carcass, in the worst of times, even in the times of antichrist; for however forlorn, distressed, and afflicted her condition is, she is kept alive, and in some measure pure from antichristian pollutions; and is represented by a woman, to whom two wings of a great eagle are given (wherefore she should rather be designed by the eagles) to fly with into the wilderness, where she is preserved and nourished for a time, and times, and half a time, Rev_ 12:14. Nor is Christ's coming ever expressed by the gathering of him to his people; but on the other hand, they are always said to be gathered unto him; see Th2 2:1.
(i) Teelmaunus.
John Wesley
17:37 Mt 24:28.
Robert Jamieson, A. R. Fausset and David Brown
17:37 Where--shall this occur?
Wheresoever, &c.--"As birds of prey scent out the carrion, so wherever is found a mass of incurable moral and spiritual corruption, there will be seen alighting the ministers of divine judgment," a proverbial saying terrifically verified at the destruction of Jerusalem, and many times since, though its most tremendous illustration will be at the world's final day.