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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Our Lord Jesus went gloriously down to death, in spite of the malice of his enemies, who did all they could to make his death ignominious; but he rose again more gloriously, of which we have an account in this chapter; and the proofs and evidences of Christ's resurrection are more fully related by this evangelist than they were by Matthew and Mark. Here is, I. Assurance given by two angels, to the woman who visited the sepulchre, that the Lord Jesus was risen from the dead, according to his own word, to which the angels refer them (ver. 1-7), and the report of this to the apostles, ver. 8-11. II. The visit which Peter made to the sepulchre, and his discoveries there, ver. 12. III. Christ's conference with the two disciples that were going to Emmaus, and his making himself known to them, ver. 13-35. IV. His appearing to the eleven disciples themselves, the same day at evening, ver. 36-49. V. The farewell he gave them, his ascension into heaven, and the joy and praise of his disciples whom he left behind, ver. 50-53.
Adam Clarke: Commentary on the Bible - 1831
The women coming early to the sepulchre on the first day of the week, bringing their spices, find the stone rolled away, and the tomb empty, Luk 24:1-3. They see a vision of angels, who announce Christ's resurrection, Luk 24:4-8. The women return and tell this to the eleven, Luk 24:9, Luk 24:10. They believe not, but Peter goes and examines the tomb, Luk 24:11, Luk 24:12. Christ, unknown, appears to two of the disciples who were going to Emmaus, and converses with them, vv. 13-29. While they are eating together, he makes himself known, and immediately disappears, Luk 24:30, Luk 24:31. They return to Jerusalem, and announce his resurrection to the rest of the disciples, Luk 24:32-35. Jesus himself appears to them, and gives them the fullest proof of the reality of his resurrection, Luk 24:36-43. He preaches to them, and gives them the promise of the Holy Spirit, Luk 24:44-49. He takes them to Bethany, and ascends to heaven in their sight, Luk 24:50, Luk 24:51. They worship him, and return to Jerusalem, Luk 24:52, Luk 24:53.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 24:1, Christ's resurrection is declared by two angels to the women that come to the sepulchre; Luk 24:9, These report it to others; Luk 24:13, Christ himself appears to the two disciples that went to Emmaus; Luk 24:36, afterwards he appears to the apostles, and reproves their unbelief; Luk 24:47, gives them a charge; Luk 24:49, promises the Holy Ghost; Luk 24:50, and so ascends into heaven.
24:124:1: Բայց ՚ի միաշաբաթուն վաղ՝ քաջ ընդ առաւօտն, եկի՛ն ՚ի գերեզմանն. բերին զխունկսն զոր պատրաստեցին. եւ ա՛յլ կանայք ընդ նոսա[1567]։ [1567] Ոմանք. ՚Ի միաշաբաթոջն, վաղքաջ ընդ։
1 Բայց կիրակի օրը, առաւօտեան շատ վաղ, կանայք գերեզման եկան՝ բերելով իրենց պատրաստած խնկերը. նրանց հետ եւ ուրիշ կանայք:
24 Մէկշաբթի օրը առտուն շատ կանուխ, կիները գերեզման գացին ու տարին այն խունկերը որոնք պատրաստեր էին եւ ուրիշ կիներ ալ անոնց հետ։
Բայց ի միաշաբաթուն վաղ քաջ ընդ առաւօտն եկին ի գերեզմանն, բերին զխունկսն զոր պատրաստեցին, եւ այլ կանայք ընդ նոսա:

24:1: Բայց ՚ի միաշաբաթուն վաղ՝ քաջ ընդ առաւօտն, եկի՛ն ՚ի գերեզմանն. բերին զխունկսն զոր պատրաստեցին. եւ ա՛յլ կանայք ընդ նոսա[1567]։
[1567] Ոմանք. ՚Ի միաշաբաթոջն, վաղքաջ ընդ։
1 Բայց կիրակի օրը, առաւօտեան շատ վաղ, կանայք գերեզման եկան՝ բերելով իրենց պատրաստած խնկերը. նրանց հետ եւ ուրիշ կանայք:
24 Մէկշաբթի օրը առտուն շատ կանուխ, կիները գերեզման գացին ու տարին այն խունկերը որոնք պատրաստեր էին եւ ուրիշ կիներ ալ անոնց հետ։
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24:11: В первый же день недели, очень рано, неся приготовленные ароматы, пришли они ко гробу, и вместе с ними некоторые другие;
24:1  τῇ δὲ μιᾷ τῶν σαββάτων ὄρθρου βαθέως ἐπὶ τὸ μνῆμα ἦλθον φέρουσαι ἃ ἡτοίμασαν ἀρώματα.
24:1. τῇ (Unto-the-one) δὲ (moreover) μιᾷ (unto-one) τῶν (of-the-ones) σαββάτων (of-sabbaths) ὄρθρου (of-a-ruddy-jutting) βαθέως (unto-deep,"ἐπὶ (upon) τὸ (to-the-one) μνῆμα (to-a-memorying-to) ἦλθαν (they-came) φέρουσαι ( bearing ) ἃ ( to-which ) ἡτοίμασαν (they-readied-to) ἀρώματα. (to-aromas)
24:1. una autem sabbati valde diluculo venerunt ad monumentum portantes quae paraverant aromataAnd on the first day of the week, very early in the morning, they came to the sepulchre, bringing the spices which they had prepared.
1. But on the first day of the week, at early dawn, they came unto the tomb, bringing the spices which they had prepared.
24:1. Then, on the first Sabbath, at very first light, they went to the tomb, carrying the aromatic spices that they had prepared.
24:1. Now upon the first [day] of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain [others] with them.
Now upon the first [day] of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain [others] with them:

1: В первый же день недели, очень рано, неся приготовленные ароматы, пришли они ко гробу, и вместе с ними некоторые другие;
24:1  τῇ δὲ μιᾷ τῶν σαββάτων ὄρθρου βαθέως ἐπὶ τὸ μνῆμα ἦλθον φέρουσαι ἃ ἡτοίμασαν ἀρώματα.
24:1. una autem sabbati valde diluculo venerunt ad monumentum portantes quae paraverant aromata
And on the first day of the week, very early in the morning, they came to the sepulchre, bringing the spices which they had prepared.
24:1. Then, on the first Sabbath, at very first light, they went to the tomb, carrying the aromatic spices that they had prepared.
24:1. Now upon the first [day] of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain [others] with them.
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
1-12: О путешествии жен ко гробу ев. Лука передает согласно с Марком (см. Мк XVI, 1-8), но делает некоторые прибавления, а по местам и опущения. - Очень рано (1) точнее: самым ранним утром (orqrou baqeV). - И вместе с ними некоторые другие. У Тишендорфа, следующего здесь древнейшим кодексам, этого прибавления не имеется. - Два мужа (4). По Ев. Марка, женам явился один Ангел и притом в виде юноши, а не мужа. Тем не менее, здесь нет неразрешимого противоречия. Ев. Марк говорит об одном, потому что, конечно, сказал о воскресении Христа женам один, а не два Ангела. Ев. же Лука, говоря о двух говоривших Ангелах, имеет в виду дать наибольшее удостоверение в истинности возвещения о воскресении Христа, потому что два свидетеля лучше, чем один. Что касается того, что по ев. Марку Ангел показался мироносицам юношею, а по ев. Луке Ангелы явились как мужи, то это различие собственно и трудно иногда определить: одному известный человек кажется юношей, а другому уже мужем. Евангелисты же могли сведения об этом явлении получить от различных мироносиц. - Наклонили свои лица к земле (5). Это свидетельствовало о том, что мироносицы увидели в явившихся им мужах вестников Божиих. - Что ищете, т. е. вы напрасно ищете. - Живого, т. е. того, кто жив, а не мертв (ср. ст. 23). - Между мертвыми, т. е. в месте, где подобает находиться мертвым, - как будто бы Христос мог остаться там, где лежать и оставаться мог только обыкновенный умерший: - Вспомните... (6) Ев. Лука, очевидно, имеет здесь в виду слова Христа, приведенные им выше (IX, 22; XVIII, 32: и cл.). У него указание Ангела имеет более общее содержание, чем у Марка. - Сыну Человеческому (7). Так Христос называл Себя только до воскресения (ср. ст. 26). - Человеков грешников, т. е. язычников (ср. ХVIII, 32; Гал II, 15: [Впрочем, Меркс (на основании сравнения разных древних кодексов и параллельных мест из Евангелия с. 517-519) находит возможным видеть здесь и указание на иудейских грешников, т. е. на первосвященников.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them. 2 And they found the stone rolled away from the sepulchre. 3 And they entered in, and found not the body of the Lord Jesus. 4 And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments: 5 And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead? 6 He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, 7 Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. 8 And they remembered his words, 9 And returned from the sepulchre, and told all these things unto the eleven, and to all the rest. 10 It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles. 11 And their words seemed to them as idle tales, and they believed them not. 12 Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.

The manner of the re-uniting of Christ's soul and body in his resurrection is a mystery, one of the secret things that belong not to us; but the infallible proofs of his resurrection, that he did indeed rise from the dead, and was thereby proved to be the Son of God, are things revealed, which belong to us and to our children. Some of them we have here in these verses, which relate the same story for substance that we had in Matthew and Mark.

I. We have here the affection and respect which the good women that had followed Christ showed to him, after he was dead and buried, v. 1. As soon as ever they could, after the sabbath was over, they came to the sepulchre, to embalm his body, not to take it out of the linen in which Joseph had wrapped it, but to anoint the head and face, and perhaps the wounded hands and feet, and to scatter sweet spices upon and about the body; as it is usual with us to strew flowers about the dead bodies and graves of our friends, only to show our good-will towards the taking off the deformity of death if we could, and to make them somewhat the less loathsome to those that are about them. The zeal of these good women for Christ did continue. The spices which they had prepared the evening before the sabbath, at a great expense, they did not, upon second thoughts, when they had slept upon it, dispose of otherwise, suggesting, To what purpose is this waste? but they brought them to the sepulchre on the morning after the sabbath, early, very early. It is a rule of charity, Every man, according as he purposes in his heart, so let him give, 2 Cor. ix. 7. What is prepared for Christ, let it be used for him. Notice is taken of the names of these women, Mary Magdalene, and Joanna, and Mary the mother of James; grave matronly women, it should seem, they were. Notice is also taken of certain others with them, v. 1, and again, v. 10. These, who had not joined in preparing the spices, would yet go along with them to the sepulchre; as if the number of Christ's friends increased when he was dead, John xii. 24, 32. The daughters of Jerusalem, when they saw how inquisitive the souse was after her Beloved, were desirous to seek him with her (Cant. vi. 1), so were these other women. The zeal of some provokes others.

II. The surprise they were in, when they found the stone rolled away and the grave empty (v. 2, 3); they were much perplexed at that (v. 4) which they had much reason to rejoice in, that the stone was rolled away from the sepulchre (by which it appeared that he had a legal discharge, and leave to come out), and that they found not the body of the Lord Jesus, by which it appeared that he had made us of his discharge and was come out. Note, Good Christians often perplex themselves about that with which they should comfort and encourage themselves.

III. The plain account which they had of Christ's resurrection from two angels, who appeared to them in shining garments, not only white, but bright, and casting a lustre about them. They first saw one angel without the sepulchre, who presently went in, and sat with another angel in the sepulchre, one at the head and the other at the feet, where the body of Jesus had lain; so the evangelists may be reconciled. The women, when they saw the angels, were afraid lest they had some ill news for them; but, instead of enquiring of them, they bowed down their faces to the earth, to look for their dear Master in the grave. They would rather find him in his grave-clothes than angels themselves in their shining garments. A dying Jesus has more beauty in the eyes of a believer than angels themselves. These women, like the spouse, when found by the watchman (and angels are called watchers), enter not into any other conversation with them than this, Saw ye him whom my soul loveth? Now here, 1. They upbraid the women with the absurdity of the search they were making: Why seek ye the living among the dead? v. 5. Witness is hereby given to Christ that he is living, of him it is witnessed that he liveth (Heb. vii. 8), and it is the comfort of all the saints, I know that my Redeemer liveth; for because he lives we shall live also. But a reproof is given to those that look for him among the dead,--that look for him among the dead heroes that the Gentiles worshipped, as if he were but like one of them,--that look for him in an image, or a crucifix, the work of men's hands, or among unwritten tradition and the inventions of men; and indeed all they that expect happiness and satisfaction in the creature, or perfection in this imperfect state, may be said to seek the living among the dead. 2. They assure them that he is risen from the dead (v. 6): "He is not here, but is risen, is risen by his own power; he has quitted his grace, to return no more to it." These angels were competent witnesses, for they had been sent express from heaven with orders for his discharge. And we are sure that their record is true; they durst not tell a lie. 3. They refer them to his own words: Remember what he spoke to you, when he was yet in Galilee. If they had duly believed and observed the prediction of it, they would easily have believed the thing itself when it came to pass; and therefore, that the tidings might not be such a surprise to them and they seemed to be, the angels repeat to them what Christ had often said in their hearing, The Son of man must be delivered into the hands of sinful men, and though it was done by the determinate counsel and foreknowledge of God, yet they that did it were not the less sinful for doing it. He told them that he must be crucified. Surely they could not forget that which they had with so much concern seen fulfilled; and would not this bring to their mind that which always followed, The third day he shall rise again? Observe, These angels from heaven bring not any new gospel, but put them in mind, as the angels of the churches do, of the sayings of Christ, and teach them how to improve and apply them.

IV. Their satisfaction in this account, v. 8. The women seemed to acquiesce; they remembered his words, when they were thus put in mind of them, and thence concluded that if he was risen it was not more than they had reason to expect; and now they were ashamed of the preparations they had made to embalm on the third day him who had often said that he would on the third day rise again. Note, A seasonable remembrance of the words of Christ will help us to a right understanding of his providence.

V. The report they brought of this to the apostles: They returned from the sepulchre, and told all these things to the eleven, and to all the rest of Christ's disciples, v. 9. It does not appear that they were together in a body; they were scattered every one to his own, perhaps scarcely two or three of them together in the same lodgings, but one went to some of them and another to others of them, so that in a little time, that morning, they all had notice of it. But we are told (v. 11) how the report was received: Their words seemed to them as idle tales, and they believed them not. They thought it was only the fancy of the women, and imputed it to the power of imagination; for they also had forgotten Christ's words, and wanted to be put in mind of them, not only what he had said to them in Galilee some time ago, but what he had said very lately, in the night wherein he was betrayed: Again a little while, and ye shall see me. I will see you again. One cannot but be amazed at the stupidity of these disciples,--who had themselves so often professed that they believed Christ to be the Son of God and the true Messiah, had been so often told that he must die and rise again, and then enter into his glory, had seen him more than once raise the dead,--that they should be so backward to believe in his raising himself. Surely it would seem the less strange to them, when hereafter this complaint would justly be taken up by them, to remember that there was a time when it might justly have been taken up against them, Who hath believed our report?

VI. The enquiry which Peter made hereupon, v. 12. It was Mary Magdalene that brought the report to him, as appears, John xx. 1, 2, where this story of his running to the sepulchre is more particularly related. 1. Peter hastened to the sepulchre upon the report, perhaps ashamed of himself, to think that Mary Magdalene should have been there before him; and yet, perhaps, he had not been so ready to go thither now if the women had not told him, among other things, that the watch was fled. Many that are swift-footed enough when there is no danger are but cow-hearted when there is. Peter now ran to the sepulchre, who but the other day ran from his Master. 2. He looked into the sepulchre, and took notice how orderly the linen clothes in which Christ was wrapped were taken off, and folded up, and laid by themselves, but the body gone. He was very particular in making his observations, as if he would rather credit his own eyes than the testimony of the angels. 3. He went away, as he thought, not much the wiser, wondering in himself at that which was come to pass. Had he remembered the words of Christ, even this was enough to satisfy him that he was risen from the dead; but, having forgotten them, he is only amazed with the thing, and knows not what to make of it. There is many a thing puzzling and perplexing to us which would be both plain and profitable if we did but rightly understand the words of Christ, and had them ready to us.
Adam Clarke: Commentary on the Bible - 1831
24:1: Bringing the spices - To embalm the body of our Lord: but Nicodemus and Joseph of Arimathea had done this before the body was laid in the tomb. See Joh 19:39, Joh 19:40. But there was a second embalming found necessary: the first must have been hastily and imperfectly performed; the spices now brought by the women were intended to complete the preceding operation.
And certain others with them - This clause is wanting in BCL, two others; Coptic, Ethiopic, Vulgate, and in all the Itala except two. Dionysius Alexandrinus, and Eusebius also omit it. The omission is approved by Mill, Bengel, Wetstein, Griesbach, and others. Bishop Pearce thinks it should be left out for the following reasons:
1. "They who came to the sepulchre, as is here said, being the same with those who, in Luk 23:55, are called the women which came with him from Galilee, there was no room for Luke (I think) to add as here, and some others came with them; because the words in Luk 23:55, to which these refer, include all that can be supposed to be designed by the words in question.
2. Luke has named no particular woman here, and therefore he could not add and some others, etc., these words necessarily requiring that the names of the women should have preceded, as is the case in Luk 24:10, where, when Mary Magdalene, the other Mary, and Joanna, had been named, it is very rightly added, and other women that were with them."
Albert Barnes: Notes on the Bible - 1834
24:1: See the notes at Mat 28:1-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:1: upon: Mat 28:1; Mar 16:1, Mar 16:2; Joh 20:1, Joh 20:2
they came: Luk 24:10, Luk 8:2, Luk 8:3, Luk 23:55, Luk 23:56; Mat 27:55, Mat 27:56; Mar 15:40
Geneva 1599
24:1 Now upon the (1) first [day] of the week, very (a) early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain [others] with them.
(1) Poor humble women, who were certainly not expecting it, are chosen to be the first witnesses of the resurrection, so that there might not be any suspicion of either deceit or violence.
(a) Very early, as Mark says: or as John says, while it was yet dark, that is, when it was yet hardly the dawning of day.
John Gill
24:1 Now upon the first day of the week,.... On which day it appears by what follows, Christ rose from the dead, and which was the third day from his death, and so verified the Scriptures, and his own predictions:
very early in the morning; just as light began to spring, the day to dawn, and break; the first appearance of the morning; when it first began to dawn;
when it was yet dark, as in Jn 20:1 and so read the Syriac and Persic versions here; and the Ethiopic version, "while it was yet night": this must be understood of the time when the women set out from the city, or suburbs; for by that time they got to the sepulchre it was at sunrise, Mk 16:2 and shows their great love, zeal, and devotion for Christ, and great courage and fearlessness to go out of the city at such a time, without any man with them, and to a grave:
they came unto the sepulchre, where Christ was laid; that is, the women who came with Christ from Galilee, and who had observed where, and how his body was interred:
bringing the spices which they had prepared; on the sabbath eve, to anoint the body, but were prevented by reason of the sabbath; see Lk 23:56
and certain others with them; that is, other women; besides Mary Magdalene, and Mary the mother of Joses, and Salome, and other Galilean women, there were other Jerusalem women, or of Bethany, it may be, Mary, and Martha, the sisters of Lazarus, and of the parts adjacent: this clause is left out in the Vulgate Latin, and Ethiopic versions, and in one ancient copy of Beza's; but is retained in the Syriac, Arabic, and Persic versions.
John Wesley
24:1 Certain others with them - Who had not come from Galilee. Mt 28:1; Mk 16:1; Jn 20:1.
24:224:2: Եւ գտին զվէմն թաւալեցուցեա՛լ ՚ի գերեզմանէ անտի[1568]։ [1568] Ոմանք. ՚Ի գերեզմանէն. եւ մտեալ։
2 Եւ քարը գերեզմանից գլորած գտան
2 Ու քարը գերեզմանէն մէկդի գլորուած գտան։
եւ գտին զվէմն թաւալեցուցեալ ի գերեզմանէ անտի:

24:2: Եւ գտին զվէմն թաւալեցուցեա՛լ ՚ի գերեզմանէ անտի[1568]։
[1568] Ոմանք. ՚Ի գերեզմանէն. եւ մտեալ։
2 Եւ քարը գերեզմանից գլորած գտան
2 Ու քարը գերեզմանէն մէկդի գլորուած գտան։
zohrab-1805▾ eastern-1994▾ western am▾
24:22: но нашли камень отваленным от гроба.
24:2  εὖρον δὲ τὸν λίθον ἀποκεκυλισμένον ἀπὸ τοῦ μνημείου,
24:2. εὗρον (They-had-found) δὲ (moreover) τὸν (to-the-one) λίθον (to-a-stone) ἀποκεκυλισμένον (to-having-had-come-to-be-rolled-off) ἀπὸ (off) τοῦ (of-the-one) μνημείου, (of-a-rememberlet-of,"
24:2. et invenerunt lapidem revolutum a monumentoAnd they found the stone rolled back from the sepulchre.
2. And they found the stone rolled away from the tomb.
24:2. And they found the stone rolled back from the tomb.
24:2. And they found the stone rolled away from the sepulchre.
And they found the stone rolled away from the sepulchre:

2: но нашли камень отваленным от гроба.
24:2  εὖρον δὲ τὸν λίθον ἀποκεκυλισμένον ἀπὸ τοῦ μνημείου,
24:2. et invenerunt lapidem revolutum a monumento
And they found the stone rolled back from the sepulchre.
24:2. And they found the stone rolled back from the tomb.
24:2. And they found the stone rolled away from the sepulchre.
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Adam Clarke: Commentary on the Bible - 1831
24:2: They found the stone rolled away - An angel from God had done this before they reached the tomb, Mat 28:2 : On this case we cannot help remarking, that, when persons have strong confidence in God, obstacles do not hinder them from undertaking whatever they have reason to believe he requires; and the removal of them they leave to him: and what is the consequence? They go on their way comfortably, and all difficulties vanish before them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:2: Mat 27:60-66, Mat 28:2; Mar 15:46, Mar 15:47, Mar 16:3, Mar 16:4; Joh 20:1, Joh 20:2
John Gill
24:2 And they found the stone rolled away the sepulchre. Which Joseph had laid there, security of the body, and in the sight of these women; and which gave them a concern, as they went along, seeing they were all women, who should roll away the stone for them, Mk 16:3 but when they came to the sepulchre, to their great surprise, they found it rolled away, which was done by an angel, Mt 28:2.
24:324:3: Եւ մտեալ ՚ի ներքս՝ ո՛չ գտին զմարմինն Տեառն Յիսուսի։
3 ու ներս մտնելով՝ Տէր Յիսուսի մարմինը չգտան:
3 Ներս մտնելով՝ Տէր Յիսուսին մարմինը չգտան։
Եւ մտեալ ի ներքս ոչ գտին զմարմինն Տեառն Յիսուսի:

24:3: Եւ մտեալ ՚ի ներքս՝ ո՛չ գտին զմարմինն Տեառն Յիսուսի։
3 ու ներս մտնելով՝ Տէր Յիսուսի մարմինը չգտան:
3 Ներս մտնելով՝ Տէր Յիսուսին մարմինը չգտան։
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24:33: И, войдя, не нашли тела Господа Иисуса.
24:3  εἰσελθοῦσαι δὲ οὐχ εὖρον τὸ σῶμα τοῦ κυρίου ἰησοῦ.
24:3. εἰσελθοῦσαι ( having-had-came-into ) δὲ (moreover) οὐχ (not) εὗρον (they-had-found) τὸ (to-the-one) σῶμα (to-a-body) [[τοῦ "[[of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ]]. (of-an-Iesous]]."
24:3. et ingressae non invenerunt corpus Domini IesuAnd going in, they found not the body of the Lord Jesus.
3. And they entered in, and found not the body of the Lord Jesus.
24:3. And upon entering, they did not find the body of the Lord Jesus.
24:3. And they entered in, and found not the body of the Lord Jesus.
And they entered in, and found not the body of the Lord Jesus:

3: И, войдя, не нашли тела Господа Иисуса.
24:3  εἰσελθοῦσαι δὲ οὐχ εὖρον τὸ σῶμα τοῦ κυρίου ἰησοῦ.
24:3. et ingressae non invenerunt corpus Domini Iesu
And going in, they found not the body of the Lord Jesus.
24:3. And upon entering, they did not find the body of the Lord Jesus.
24:3. And they entered in, and found not the body of the Lord Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
24:3: And found not the body of the Lord - His holy soul was in Paradise, Luk 23:43; and the evangelist mentions the body particularly, to show that this only was subject to death. It is, I think, evident enough, from these and other words of Luke, that the doctrine of the materiality of the soul, made no part of his creed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:3: Luk 24:23; Mat 16:5; Joh 20:6, Joh 20:7
John Gill
24:3 And they entered in,.... To the sepulchre, being invited, encouraged, and led on by the angel that sat upon the stone; for the Jews' sepulchres were built large enough for persons to go into; See Gill on Mk 16:5.
and found not the body of the Lord Jesus; as they expected, having seen him put there, and had observed in what cave in the sepulchre, and in what form he was laid.
24:424:4: Եւ եղեւ ընդ հիանալն նոցա վասն այնորիկ, եւ ահա՛ արք երկու հասին առ նոսա ՚ի հանդերձս լուսաւորս[1569]։ [1569] Ոմանք. Եւ եղեւ ՚ի հիանալն նոցա վասն այսորիկ. եւ ահա։
4 Եւ մինչ նրանք զարմացած էին այդ բանի վրայ, ահա լուսաւոր զգեստներով երկու մարդիկ հասան նրանց մօտ:
4 Երբ դեռ անոնք այս բանին համար տարակուսանքի մէջ էին, ահա երկու մարդիկ լուսափայլ հանդերձներով հասան անոնց։
Եւ եղեւ ընդ հիանալն նոցա վասն այնորիկ, եւ ահա արք երկու հասին առ նոսա ի հանդերձս լուսաւորս:

24:4: Եւ եղեւ ընդ հիանալն նոցա վասն այնորիկ, եւ ահա՛ արք երկու հասին առ նոսա ՚ի հանդերձս լուսաւորս[1569]։
[1569] Ոմանք. Եւ եղեւ ՚ի հիանալն նոցա վասն այսորիկ. եւ ահա։
4 Եւ մինչ նրանք զարմացած էին այդ բանի վրայ, ահա լուսաւոր զգեստներով երկու մարդիկ հասան նրանց մօտ:
4 Երբ դեռ անոնք այս բանին համար տարակուսանքի մէջ էին, ահա երկու մարդիկ լուսափայլ հանդերձներով հասան անոնց։
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24:44: Когда же недоумевали они о сем, вдруг предстали перед ними два мужа в одеждах блистающих.
24:4  καὶ ἐγένετο ἐν τῶ ἀπορεῖσθαι αὐτὰς περὶ τούτου καὶ ἰδοὺ ἄνδρες δύο ἐπέστησαν αὐταῖς ἐν ἐσθῆτι ἀστραπτούσῃ.
24:4. καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) τῷ (unto-the-one) ἀπορεῖσθαι ( to-un-traverse-unto ) αὐτὰς (to-them) περὶ (about) τούτου (of-the-one-this,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"ἄνδρες (men) δύο (two) ἐπέστησαν (they-had-stood-upon) αὐταῖς (unto-them) ἐν (in) ἐσθῆτι (unto-a-cloth) ἀστραπτούσῃ. (unto-gleaming-along)
24:4. et factum est dum mente consternatae essent de isto ecce duo viri steterunt secus illas in veste fulgentiAnd it came to pass, as they were astonished in their mind at this, behold, two men stood by them, in shining apparel.
4. And it came to pass, while they were perplexed thereabout, behold, two men stood by them in dazzling apparel:
24:4. And it happened that, while their minds were still confused about this, behold, two men stood beside them, in shining apparel.
24:4. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:
And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:

4: Когда же недоумевали они о сем, вдруг предстали перед ними два мужа в одеждах блистающих.
24:4  καὶ ἐγένετο ἐν τῶ ἀπορεῖσθαι αὐτὰς περὶ τούτου καὶ ἰδοὺ ἄνδρες δύο ἐπέστησαν αὐταῖς ἐν ἐσθῆτι ἀστραπτούσῃ.
24:4. et factum est dum mente consternatae essent de isto ecce duo viri steterunt secus illas in veste fulgenti
And it came to pass, as they were astonished in their mind at this, behold, two men stood by them, in shining apparel.
24:4. And it happened that, while their minds were still confused about this, behold, two men stood beside them, in shining apparel.
24:4. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:4: two men: Gen 18:2; Mat 28:2-6; Mar 16:5; Joh 20:11, Joh 20:12; Act 1:10 (see note on Mar 16:2.)
John Gill
24:4 And it came to pass as they were much perplexed thereabout,.... About the body of Christ, and its being gone, what should become of it, whither it was removed, and by what means, and by whom; whether by a friend, or foe, for they had no thought, nor expectation of a resurrection;
behold, two men stood by them in shining garments; who were angels in the form of men; and as these were the first witnesses of Christs resurrection, there were two of them; for by the mouth of two or three witnesses every thing is established. Matthew and Mark take notice but of one; but John makes mention of two, as here, seen by Mary Magdalene, though in a different posture; they were sitting, the one at the head, the other at the feet, where the body of Jesus had lain; but when the rest of the women came, they were risen up, and stood close by them, on a sudden, at an unawares, being arrayed in white raiment, as white as snow, as a token of their purity and innocence, and as bringers of good tidings; and as joining in the triumph of their Lord's resurrection: their garments were bright and glittering like lightning, to set forth the glory and majesty of these celestial spirits, and that they might be known to be what they were.
John Wesley
24:4 Behold two - Angels in the form of men. Mary had seen them a little before. They had disappeared on these women's coming to the sepulchre, but now appeared again. St. Matthew and Mark mention only one of them, appearing like a young man.
24:524:5: Եւ իբրեւ զահի հարան՝ եւ խոնարհեցուցի՛ն զերեսս իւրեանց յերկիր, ասե՛ն ցնոսա. Զի՞ խնդրէք զկենդանին ընդ մեռեալս՝
5 Եւ երբ կանայք զարհուրեցին ու իրենց երեսը գետին խոնարհեցրին, մարդիկ ասացին. «Ինչո՞ւ ողջին մեռելների մէջ էք փնտռում:
5 Երբ վախով լեցուած՝ երեսնին դէպի գետինը ծռեցին, այն մարդիկը ըսին անոնց. «Ինչո՞ւ համար ողջը մեռելներուն հետ կը փնտռէք.
Եւ իբրեւ զահի հարան եւ խոնարհեցուցին զերեսս իւրեանց յերկիր, ասեն ցնոսա. Զի՞ խնդրէք զկենդանին ընդ մեռեալս:

24:5: Եւ իբրեւ զահի հարան՝ եւ խոնարհեցուցի՛ն զերեսս իւրեանց յերկիր, ասե՛ն ցնոսա. Զի՞ խնդրէք զկենդանին ընդ մեռեալս՝
5 Եւ երբ կանայք զարհուրեցին ու իրենց երեսը գետին խոնարհեցրին, մարդիկ ասացին. «Ինչո՞ւ ողջին մեռելների մէջ էք փնտռում:
5 Երբ վախով լեցուած՝ երեսնին դէպի գետինը ծռեցին, այն մարդիկը ըսին անոնց. «Ինչո՞ւ համար ողջը մեռելներուն հետ կը փնտռէք.
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24:55: И когда они были в страхе и наклонили лица [свои] к земле, сказали им: что вы ищете живого между мертвыми?
24:5  ἐμφόβων δὲ γενομένων αὐτῶν καὶ κλινουσῶν τὰ πρόσωπα εἰς τὴν γῆν εἶπαν πρὸς αὐτάς, τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν;
24:5. ἐμφόβων ( Of-feareed-in ) δὲ (moreover) γενομένων ( of-having-had-became ) αὐτῶν (of-them) καὶ (and) κλινουσῶν ( of-reclining ) τὰ (to-the-ones) πρόσωπα ( to-looked-toward ) εἰς (into) τὴν (to-the-one) γῆν (to-a-soil,"εἶπαν (they-said) πρὸς (toward) αὐτάς (to-them,"Τί (To-what-one) ζητεῖτε (ye-seek-unto) τὸν (to-the-one) ζῶντα (to-lifing-unto) μετὰ (with) τῶν (of-the-ones) νεκρῶν ; ( of-en-deaded ?"
24:5. cum timerent autem et declinarent vultum in terram dixerunt ad illas quid quaeritis viventem cum mortuisAnd as they were afraid and bowed down their countenance towards the ground, they said unto them: Why seek you the living with the dead?
5. and as they were affrighted, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead?
24:5. Then, since they were afraid and were turning their faces toward the ground, these two said to them: “Why do you seek the living with the dead?
24:5. And as they were afraid, and bowed down [their] faces to the earth, they said unto them, Why seek ye the living among the dead?
And as they were afraid, and bowed down [their] faces to the earth, they said unto them, Why seek ye the living among the dead:

5: И когда они были в страхе и наклонили лица [свои] к земле, сказали им: что вы ищете живого между мертвыми?
24:5  ἐμφόβων δὲ γενομένων αὐτῶν καὶ κλινουσῶν τὰ πρόσωπα εἰς τὴν γῆν εἶπαν πρὸς αὐτάς, τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν;
24:5. cum timerent autem et declinarent vultum in terram dixerunt ad illas quid quaeritis viventem cum mortuis
And as they were afraid and bowed down their countenance towards the ground, they said unto them: Why seek you the living with the dead?
24:5. Then, since they were afraid and were turning their faces toward the ground, these two said to them: “Why do you seek the living with the dead?
24:5. And as they were afraid, and bowed down [their] faces to the earth, they said unto them, Why seek ye the living among the dead?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
24:5: Why seek ye the living among the dead? - This was a common form of speech among the Jews, and seems to be applied to those who were foolishly, impertinently, or absurdly employed. As places of burial were unclean, it was not reasonable to suppose that the living should frequent them; or that if any was missing he was likely to be found in such places.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:5: they: Luk 1:12, Luk 1:13, Luk 1:29; Dan 8:17, Dan 8:18, Dan 10:7-12, Dan 10:16, Dan 10:19; Mat 28:3-5; Mar 16:5, Mar 16:6; Act 10:3, Act 10:4
the living: or, him that liveth, Heb 7:8; Rev 1:18, Rev 2:8
John Gill
24:5 And as they were afraid,.... That is, the women were afraid of these angels; these bright appearances and majestic forms, as it was usual for good men and women to be, as appears from the cases of Zacharias, the Virgin Mary, and others:
and bowed down their faces to the earth, through great fear and reverence of these heavenly spirits, and as not being able to bear the lustre of their countenances and garments:
they said unto them, that is, the angels:
why seek ye the living among the dead? intimating, that Christ, though he had been dead, was now living, and not to be sought for in a sepulchre; a way of speaking, much like this, is used in a parable of R. Levi's, concerning Pharaoh's not finding the name of God among the gods of the nations, upon searching for it. Moses and Aaron said to Pharaoh,
"thou fool, is it usual for the dead to "seek" them among the living? , "or ever the living among the dead?" our God is living, these thou speakest of are dead (i).''
Nor is Christ to be found among dead sinners, or lifeless professors, but among living saints, and among the churches of the living God; nor is life to be found among the dead works of the law, or to be obtained by lifeless performances on the dead letter of the law.
(i) Shemot Rabba, sect. 5. fol. 95. 3.
Robert Jamieson, A. R. Fausset and David Brown
24:5 ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Lk 24:1-12)
Why, &c.--Astonishing question! not "the risen," but "the Living One" (compare Rev_ 1:18); and the surprise expressed in it implies an incongruity in His being there at all, as if, though He might submit to it, "it was impossible He should be holden of it" (Acts 2:24).
24:624:6: չէ՛ աստ, այլ յարեա՛ւ։ Յիշեցէ՛ք որպէս խօսեցաւ ընդ ձեզ մինչ է՛րն ՚ի Գալիլեա,
6 Այստեղ չէ, այլ՝ յարեաւ: Յիշեցէ՛ք՝ ինչպէս խօսեց նա ձեզ հետ, երբ Գալիլիայում էր.
6 Հոս չէ ան, հապա յարութիւն առաւ. մտքերնիդ բերէք թէ ի՛նչ ըսաւ ձեզի, երբ դեռ Գալիլիայի մէջ էր.
չէ աստ, այլ յարեաւ. յիշեցէք որպէս խօսեցաւ ընդ ձեզ մինչ էրն ի Գալիլեա:

24:6: չէ՛ աստ, այլ յարեա՛ւ։ Յիշեցէ՛ք որպէս խօսեցաւ ընդ ձեզ մինչ է՛րն ՚ի Գալիլեա,
6 Այստեղ չէ, այլ՝ յարեաւ: Յիշեցէ՛ք՝ ինչպէս խօսեց նա ձեզ հետ, երբ Գալիլիայում էր.
6 Հոս չէ ան, հապա յարութիւն առաւ. մտքերնիդ բերէք թէ ի՛նչ ըսաւ ձեզի, երբ դեռ Գալիլիայի մէջ էր.
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24:66: Его нет здесь: Он воскрес; вспомните, как Он говорил вам, когда был еще в Галилее,
24:6  οὐκ ἔστιν ὧδε, ἀλλὰ ἠγέρθη. μνήσθητε ὡς ἐλάλησεν ὑμῖν ἔτι ὢν ἐν τῇ γαλιλαίᾳ,
24:6. [[οὐκ "[[Not) ἔστιν (it-be) ὧδε, (unto-which-moreover,"ἀλλὰ (other) ἠγέρθη.]] (it-was-roused.]]"μνήσθητε (Ye-should-have-been-memoried) ὡς (as) ἐλάλησεν (it-spoke-unto) ὑμῖν (unto-ye) ἔτι (if-to-a-one) ὢν (being) ἐν (in) τῇ (unto-the-one) Γαλιλαίᾳ, (unto-a-Galilaia,"
24:6. non est hic sed surrexit recordamini qualiter locutus est vobis cum adhuc in Galilaea essetHe is not here, but is risen. Remember how he spoke unto you, when he was yet in Galilee,
6. He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,
24:6. He is not here, for he has risen. Recall how he spoke to you, when he was still in Galilee,
24:6. He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,
He is not here, but is risen: remember how he spake unto you when he was yet in Galilee:

6: Его нет здесь: Он воскрес; вспомните, как Он говорил вам, когда был еще в Галилее,
24:6  οὐκ ἔστιν ὧδε, ἀλλὰ ἠγέρθη. μνήσθητε ὡς ἐλάλησεν ὑμῖν ἔτι ὢν ἐν τῇ γαλιλαίᾳ,
24:6. non est hic sed surrexit recordamini qualiter locutus est vobis cum adhuc in Galilaea esset
He is not here, but is risen. Remember how he spoke unto you, when he was yet in Galilee,
24:6. He is not here, for he has risen. Recall how he spoke to you, when he was still in Galilee,
24:6. He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,
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
24:6: remember: Luk 24:44-46, Luk 9:22, Luk 18:31-33; Mat 12:40, Mat 16:21, Mat 17:22, Mat 17:23, Mat 20:18, Mat 20:19, Mat 27:63; Mat 28:6; Mar 8:31, Mar 9:9, Mar 9:10, Mar 9:31, Mar 9:32, Mar 10:33, Mar 10:34
John Gill
24:6 He is not here, but is risen,.... So in Mt 28:6 see the note there:
remember how he spake unto you when he was yet in Galilee; for these women that followed him from Galilee were along with the disciples when he said the following words to them; and which are recorded in Mt 17:22.
John Wesley
24:6 Remember how he spake to you, saying, The Son of man must be delivered - This is only a repetition of the words which our Lord had spoken to them before his passion But it is observable, he never styles himself the Son of man after his resurrection.
Robert Jamieson, A. R. Fausset and David Brown
24:6 in Galilee--to which these women themselves belonged (Lk 23:55).
24:724:7: եւ ասէր՝ թէ պա՛րտ է Որդւոյ մարդոյ մատնել ՚ի ձեռս մարդոց մեղաւորաց, եւ ՚ի խա՛չ ելանել, եւ յերրորդ աւուր յառնել[1570]։ [1570] Ոմանք. Եւ յերիր աւուր յառ՛՛։
7 ասում էր, թէ պէտք է, որ մարդու Որդին մեղաւոր մարդկանց ձեռքը մատնուի, խաչուի եւ երրորդ օրը յարութիւն առնի»:
7 ‘Որդին մարդոյ պէտք է որ մեղաւոր մարդոց ձեռքը մատնուի ու խաչը ելլէ ու երրորդ օրը յարութիւն առնէ’»։
եւ ասէր թէ` Պարտ է Որդւոյ մարդոյ մատնել ի ձեռս մարդոց մեղաւորաց, եւ ի խաչ ելանել եւ յերրորդ աւուր յառնել:

24:7: եւ ասէր՝ թէ պա՛րտ է Որդւոյ մարդոյ մատնել ՚ի ձեռս մարդոց մեղաւորաց, եւ ՚ի խա՛չ ելանել, եւ յերրորդ աւուր յառնել[1570]։
[1570] Ոմանք. Եւ յերիր աւուր յառ՛՛։
7 ասում էր, թէ պէտք է, որ մարդու Որդին մեղաւոր մարդկանց ձեռքը մատնուի, խաչուի եւ երրորդ օրը յարութիւն առնի»:
7 ‘Որդին մարդոյ պէտք է որ մեղաւոր մարդոց ձեռքը մատնուի ու խաչը ելլէ ու երրորդ օրը յարութիւն առնէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
24:77: сказывая, что Сыну Человеческому надлежит быть предану в руки человеков грешников, и быть распяту, и в третий день воскреснуть.
24:7  λέγων τὸν υἱὸν τοῦ ἀνθρώπου ὅτι δεῖ παραδοθῆναι εἰς χεῖρας ἀνθρώπων ἁμαρτωλῶν καὶ σταυρωθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι.
24:7. λέγων (forthing) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) ἀνθρώπου (of-a-mankind) ὅτι (to-which-a-one) δεῖ (it-bindeth) παραδοθῆναι (to-have-been-given-beside) εἰς (into) χεῖρας (to-hands) ἀνθρώπων (of-mankinds) ἁμαρτωλῶν ( of-un-adjusted-along ) καὶ (and) σταυρωθῆναι (to-have-been-en-staked) καὶ (and) τῇ (unto-the-one) τρίτῃ (unto-third) ἡμέρᾳ (unto-a-day) ἀναστῆναι. (to-have-had-stood-up)
24:7. dicens quia oportet Filium hominis tradi in manus hominum peccatorum et crucifigi et die tertia resurgereSaying: The Son of man must be delivered into the hands of sinful men and be crucified and the third day rise again.
7. saying that the Son of man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again.
24:7. saying: ‘For the Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’ ”
24:7. Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.
Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again:

7: сказывая, что Сыну Человеческому надлежит быть предану в руки человеков грешников, и быть распяту, и в третий день воскреснуть.
24:7  λέγων τὸν υἱὸν τοῦ ἀνθρώπου ὅτι δεῖ παραδοθῆναι εἰς χεῖρας ἀνθρώπων ἁμαρτωλῶν καὶ σταυρωθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι.
24:7. dicens quia oportet Filium hominis tradi in manus hominum peccatorum et crucifigi et die tertia resurgere
Saying: The Son of man must be delivered into the hands of sinful men and be crucified and the third day rise again.
24:7. saying: ‘For the Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’ ”
24:7. Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:7: Sinful men - Or heathens, ανθρωπων ἁμαρτωλων, i.e. the Romans, by whom only he could be put to death; for the Jews themselves acknowledged that this power was now vested in the hands of the Roman governor alone. See Joh 19:15.
John Gill
24:7 Saying, the son of man must be delivered into the hands of sinful men,.... As Christ was, who is intended by the son of man, he being the son of David, and the son of Abraham, and the son of Adam, though he was the seed of the woman, and born of a virgin; he was truly man, and subject to the infirmities of men; for this is sometimes used as a diminutive expression, though a title of the Messiah in the Old Testament, and regards him in his state of humiliation. He was delivered into the hands of the band of men and officers by Judas, who came against him with swords and staves, as against a thief; and by the Jews to Pontius Pilate, the Roman governor, a very wicked man; and by him, to the will of the Jews, who, with wicked hands, took him, and slew him; and into the hands of the Roman soldiers, who crucified him, and who may more especially be meant by sinful men, the Gentiles; and especially Heathen soldiers, being reckoned by the Jews notorious sinners: to be among sinners, in the company of such sinful men, must needs be very disagreeable to the holy and harmless Lamb of God; but to be in their hands, and at their mercy, whose tender mercies are cruel, must be very afflicting:
and be crucified: which was a Roman death, and a very shameful, and painful one:
and the third day rise again; it is for the sake of this chiefly that the angels put the women in mind of this whole paragraph, which so fully confirms their testimony of his resurrection; and which the women might be assured of, upon calling to mind these words, which they themselves had heard from Christ's mouth; and it being now the third day since the death of Christ. The words declare, that all these things must be; that there was a necessity of them; partly on account of the decrees of God, by which it was determined they should be; and partly on account of the covenant engagements of Christ, in which he agreed unto them; and also, by reason of the prophecies of the Old Testament, which gave out, that thus it must be; yea, our Lord's own predictions made them necessary; and the law and justice of God required them; or otherwise, the salvation of God's people could not have been obtained.
Robert Jamieson, A. R. Fausset and David Brown
24:7 Saying, &c.--How remarkable it is to hear angels quoting a whole sentence of Christ's to the disciples, mentioning where it was uttered, and wondering it was not fresh in their memory, as doubtless it was in theirs! (Ti1 3:16, "seen of angels," and 1Pet 1:12).
24:824:8: Եւ յիշեցի՛ն զբանսն նորա։
8 Եւ նրանք յիշեցին նրա խօսքերը:
8 Մտքերնին բերին անոր խօսքերը։
Եւ յիշեցին զբանսն նորա:

24:8: Եւ յիշեցի՛ն զբանսն նորա։
8 Եւ նրանք յիշեցին նրա խօսքերը:
8 Մտքերնին բերին անոր խօսքերը։
zohrab-1805▾ eastern-1994▾ western am▾
24:88: И вспомнили они слова Его;
24:8  καὶ ἐμνήσθησαν τῶν ῥημάτων αὐτοῦ,
24:8. καὶ (And) ἐμνήσθησαν (they-were-memoried) τῶν (of-the-ones) ῥημάτων (of-utterings-to) αὐτοῦ, (of-it,"
24:8. et recordatae sunt verborum eiusAnd they remembered his words.
8. And they remembered his words,
24:8. And they called to mind his words.
24:8. And they remembered his words,
And they remembered his words:

8: И вспомнили они слова Его;
24:8  καὶ ἐμνήσθησαν τῶν ῥημάτων αὐτοῦ,
24:8. et recordatae sunt verborum eius
And they remembered his words.
24:8. And they called to mind his words.
24:8. And they remembered his words,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:8: They remembered his words - Even the simple recollection of the words of Christ becomes often a source of comfort and support to those who are distressed or tempted: for his words are the words of eternal life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:8: Joh 2:19-22, Joh 12:16, Joh 14:26
John Gill
24:8 And they remembered his words. That is, the words of Christ, as the Persic version expresses it; which they had forgot, and it may be had never truly understood until now; and had now their memories refreshed with them by the angels, and their understandings opened by the Spirit of God. Saints are sometimes apt to forget even the gracious promises of God, they have understood and received comfort from; the word, or words, on which they have been caused to hope, until the Spirit of God, who is their best remembrancer, puts them in mind of them.
24:924:9: Եւ դարձան պատմեցի՛ն զայս ամենայն մետասանիցն, եւ այլո՛ցն ամենեցուն։
9 Եւ վերադարձան ու պատմեցին այս ամէնը Տասնմէկին եւ բոլոր միւսներին:
9 Ու գերեզմանէն դառնալով՝ այս բոլորը պատմեցին տասնըմէկին եւ ուրիշներու։
Եւ [146]դարձան պատմեցին զայս ամենայն մետասանիցն եւ այլոցն ամենեցուն:

24:9: Եւ դարձան պատմեցի՛ն զայս ամենայն մետասանիցն, եւ այլո՛ցն ամենեցուն։
9 Եւ վերադարձան ու պատմեցին այս ամէնը Տասնմէկին եւ բոլոր միւսներին:
9 Ու գերեզմանէն դառնալով՝ այս բոլորը պատմեցին տասնըմէկին եւ ուրիշներու։
zohrab-1805▾ eastern-1994▾ western am▾
24:99: и, возвратившись от гроба, возвестили всё это одиннадцати и всем прочим.
24:9  καὶ ὑποστρέψασαι ἀπὸ τοῦ μνημείου ἀπήγγειλαν ταῦτα πάντα τοῖς ἕνδεκα καὶ πᾶσιν τοῖς λοιποῖς.
24:9. καὶ (and) ὑποστρέψασαι ( having-beturned-under ) [ἀπὸ "[off) τοῦ (of-the-one) μνημείου] (of-a-rememberlet-of]"ἀπήγγειλαν (they-messaged-off) ταῦτα (to-the-one-these) πάντα ( to-all ) τοῖς (unto-the-ones) ἕνδεκα (unto-one-ten) καὶ (and) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) λοιποῖς . ( unto-remaindered )
24:9. et regressae a monumento nuntiaverunt haec omnia illis undecim et ceteris omnibusAnd going back from the sepulchre, they told all these things to the eleven and to all the rest.
9. and returned from the tomb, and told all these things to the eleven, and to all the rest.
24:9. And returning from the tomb, they reported all these things to the eleven, and to all the others.
24:9. And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.
And returned from the sepulchre, and told all these things unto the eleven, and to all the rest:

9: и, возвратившись от гроба, возвестили всё это одиннадцати и всем прочим.
24:9  καὶ ὑποστρέψασαι ἀπὸ τοῦ μνημείου ἀπήγγειλαν ταῦτα πάντα τοῖς ἕνδεκα καὶ πᾶσιν τοῖς λοιποῖς.
24:9. et regressae a monumento nuntiaverunt haec omnia illis undecim et ceteris omnibus
And going back from the sepulchre, they told all these things to the eleven and to all the rest.
24:9. And returning from the tomb, they reported all these things to the eleven, and to all the others.
24:9. And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:9: Luk 24:22-24; Mat 28:7, Mat 28:8; Mar 16:7, Mar 16:8, Mar 16:10
Geneva 1599
24:9 (2) And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.
(2) The cowardly and dastardly mind of the disciples is reproved by the brave courage of women (made so by God's great mercies) to show that the kingdom of God consists in an extraordinary power.
John Gill
24:9 And returned from the sepulchre,.... Quickly, immediately, as soon as ever the angel had done speaking to them; they fled from the sepulchre in great haste, as persons frightened and amazed, with fear and reverence, on account of the vision they saw, and with joy at what was told them; see Mt 28:8
and told all these things; as that the stone was rolled away from the sepulchre: and that they found not the body of Jesus in it; that they had seen a vision of angels, who had told them, that Christ was risen, and had put them in mind of some words of his spoken to the disciples in their hearing in Galilee:
unto the eleven, and to all the rest; of the disciples: not only to the eleven apostles, but the seventy disciples, and as many others as were assembled together, perhaps the hundred and twenty, Acts 1:15. The Persic version very wrongly reads, "to all the twelve"; for Judas was not now one of them, nor alive; and Matthias was not yet chosen.
24:1024:10: Եւ էին Մարիամ Մագդաղենացի, եւ Յովհաննա, եւ Մարիամ Յակովբայ, եւ ա՛յլք ընդ նոսա՝ որ պատմեցին զայս առաքելոցն։
10 Եւ Մարիամ Մագդաղենացին, Յովհաննան, Յակոբի մայր Մարիամը եւ նրանց հետ ուրիշ կանայք էին, որ այս բաները պատմեցին առաքեալներին:
10 Այս կիներն էին Մարիամ Մագդաղենացին ու Յովհաննան եւ Յակոբոսին մայրը Մարիամը ու անոնց հետ ուրիշներ ալ, որոնք այս բաները առաքեալներուն պատմեցին։
Եւ էին Մարիամ Մագդաղենացի եւ Յովհաննա եւ Մարիամ Յակովբայ եւ այլք ընդ նոսա որ պատմեցին զայս առաքելոցն:

24:10: Եւ էին Մարիամ Մագդաղենացի, եւ Յովհաննա, եւ Մարիամ Յակովբայ, եւ ա՛յլք ընդ նոսա՝ որ պատմեցին զայս առաքելոցն։
10 Եւ Մարիամ Մագդաղենացին, Յովհաննան, Յակոբի մայր Մարիամը եւ նրանց հետ ուրիշ կանայք էին, որ այս բաները պատմեցին առաքեալներին:
10 Այս կիներն էին Մարիամ Մագդաղենացին ու Յովհաննան եւ Յակոբոսին մայրը Մարիամը ու անոնց հետ ուրիշներ ալ, որոնք այս բաները առաքեալներուն պատմեցին։
zohrab-1805▾ eastern-1994▾ western am▾
24:1010: То были Магдалина Мария, и Иоанна, и Мария, [мать] Иакова, и другие с ними, которые сказали о сем Апостолам.
24:10  ἦσαν δὲ ἡ μαγδαληνὴ μαρία καὶ ἰωάννα καὶ μαρία ἡ ἰακώβου· καὶ αἱ λοιπαὶ σὺν αὐταῖς ἔλεγον πρὸς τοὺς ἀποστόλους ταῦτα.
24:10. ἦσαν (They-were) δὲ (moreover) ἡ (the-one) Μαγδαληνὴ (a-Magdalene) Μαρία (a-Maria) καὶ (and) Ἰωάνα (an-Ioana) καὶ (and) Μαρία (a-Maria) ἡ (the-one) Ἰακώβου: (of-an-Iakobos) καὶ (and) αἱ (the-ones) λοιπαὶ ( remaindered ) σὺν (together) αὐταῖς (unto-them) ἔλεγον (they-were-forthing) πρὸς (toward) τοὺς (to-the-ones) ἀποστόλους (to-setees-off) ταῦτα. (to-the-ones-these)
24:10. erat autem Maria Magdalene et Iohanna et Maria Iacobi et ceterae quae cum eis erant quae dicebant ad apostolos haecAnd it was Mary Magdalen and Joanna and Mary of James and the other women that were with them, who told these things to the apostles.
10. Now they were Mary Magdalene, and Joanna, and Mary the of James: and the other women with them told these things unto the apostles.
24:10. Now it was Mary Magdalene, and Joanna, and Mary of James, and the other women who were with them, who told these things to the Apostles.
24:10. It was Mary Magdalene, and Joanna, and Mary [the mother] of James, and other [women that were] with them, which told these things unto the apostles.
It was Mary Magdalene, and Joanna, and Mary [the mother] of James, and other [women that were] with them, which told these things unto the apostles:

10: То были Магдалина Мария, и Иоанна, и Мария, [мать] Иакова, и другие с ними, которые сказали о сем Апостолам.
24:10  ἦσαν δὲ ἡ μαγδαληνὴ μαρία καὶ ἰωάννα καὶ μαρία ἡ ἰακώβου· καὶ αἱ λοιπαὶ σὺν αὐταῖς ἔλεγον πρὸς τοὺς ἀποστόλους ταῦτα.
24:10. erat autem Maria Magdalene et Iohanna et Maria Iacobi et ceterae quae cum eis erant quae dicebant ad apostolos haec
And it was Mary Magdalen and Joanna and Mary of James and the other women that were with them, who told these things to the apostles.
24:10. Now it was Mary Magdalene, and Joanna, and Mary of James, and the other women who were with them, who told these things to the Apostles.
24:10. It was Mary Magdalene, and Joanna, and Mary [the mother] of James, and other [women that were] with them, which told these things unto the apostles.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:10: And Joanna - She was the wife of Chuza, Herod's steward. See Luk 8:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:10: Luk 8:2, Luk 8:3; Mar 15:40, Mar 15:41, Mar 16:9-11; Joh 20:11-18
John Gill
24:10 It was Mary Magdalene,.... Out of whom Christ had cast seven devils, who was a sincere penitent, a true believer in Christ, and an affectionate lover of him, and to whom he first appeared:
and Joanna; the wife of Chuza, Herod's steward, one that had been a follower of Christ, and had ministered to him of her substance; see Lk 8:2
and Mary the mother of James; called the less; and also of Joses, and Simon, and Judas, the brethren, or kinsmen of Christ; this Mary, being the wife of Cleophas, or Alphaeus, said (k) to be the brother of Joseph, the husband of Mary, the mother of our Lord:
and other women that were with them; as Salome, the mother of Zebedee's children, and others, that came from Galilee; Mk 15:40.
which told these things unto the apostles; before observed.
(k) Euseb. Eccl. Hist. l. 3. c. 11. 32. & 4. 22.
Robert Jamieson, A. R. Fausset and David Brown
24:10 Joanna--(See on Lk 8:1-3).
24:1124:11: Եւ երեւեցան առաջի նոցա շաղփաղփութիւն բանքն նոցա՝ եւ չհաւատայի՛ն նոցա։
11 Բայց նրանց խօսքերը բարբաջանք թուացին աշակերտներին, եւ չէին հաւատում նրանց:
11 Բայց անոնց առջեւ ցնորական խօսքեր երեւցաւ ըսուածը ու չէին հաւատար անոնց։
Եւ երեւեցան առաջի նոցա շաղփաղփութիւն բանքն նոցա եւ չհաւատային նոցա:

24:11: Եւ երեւեցան առաջի նոցա շաղփաղփութիւն բանքն նոցա՝ եւ չհաւատայի՛ն նոցա։
11 Բայց նրանց խօսքերը բարբաջանք թուացին աշակերտներին, եւ չէին հաւատում նրանց:
11 Բայց անոնց առջեւ ցնորական խօսքեր երեւցաւ ըսուածը ու չէին հաւատար անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
24:1111: И показались им слова их пустыми, и не поверили им.
24:11  καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα ταῦτα, καὶ ἠπίστουν αὐταῖς.
24:11. καὶ (And) ἐφάνησαν (they-had-been-manifested) ἐνώπιον (in-looked) αὐτῶν (of-them) ὡσεὶ (as-if) λῆρος (a-bizarreness) τὰ (the-ones) ῥήματα (utterings-to) ταῦτα, (the-ones-these,"καὶ (and) ἠπίστουν (they-were-un-trusting-unto) αὐταῖς. (unto-them)
24:11. et visa sunt ante illos sicut deliramentum verba ista et non credebant illisAnd these words seemed to them as idle tales: and they did not believe them.
11. And these words appeared in their sight as idle talk; and they disbelieved them.
24:11. But these words seemed to them a delusion. And so they did not believe them.
24:11. And their words seemed to them as idle tales, and they believed them not.
And their words seemed to them as idle tales, and they believed them not:

11: И показались им слова их пустыми, и не поверили им.
24:11  καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα ταῦτα, καὶ ἠπίστουν αὐταῖς.
24:11. et visa sunt ante illos sicut deliramentum verba ista et non credebant illis
And these words seemed to them as idle tales: and they did not believe them.
24:11. But these words seemed to them a delusion. And so they did not believe them.
24:11. And their words seemed to them as idle tales, and they believed them not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:11: idle: Luk 24:25; Gen 19:14; Kg2 7:2; Job 9:16; Psa 126:1; Act 12:9
John Gill
24:11 And their words seemed to them as idle tales,.... As fabulous things, as mere whims, and the fancies of their brains: "as a dream", according to the Persic version; or, "as a jest", as the Arabic version renders it. They looked upon them as mere deceptions and delusions, and not real things; the Vulgate Latin, Syriac, Arabic, and Ethiopic versions read, "these words"; what they related concerning what they saw, and heard, at the sepulchre:
and they believed them not: for they had no thought, nor expectation of Christ's rising from the dead; they did not know that he was to rise again, according to the Scriptures; nor did they understand him when he told them of his rising again; and had no faith in it, nor hope concerning it, and could give no credit to it, when it was told them; and the Arabic version reads, "they did not believe it"; the word or report which the women delivered to them.
24:1224:12: Բայց Պե՛տրոս յարուցեալ՝ ընթացաւ ՚ի գերեզմանն, եւ հայեցեալ՝ տեսանէ զկտա՛ւսն լոկ՝ զի կային. եւ գնա՛ց ընդ միտս զարմացեալ, թէ զինչ եղեւ[1571]։[1571] Ոմանք. Զկտաւնն լոկ՝ զի։
12 Սակայն Պետրոսը վեր կացաւ եւ վազեց դէպի գերեզման, նայեց ու տեսաւ, որ կտաւները միայն կային: Եւ գնաց՝ մտքում զարմացած, թէ ինչ էր եղել:
12 Բայց Պետրոս ելաւ վազեց դէպի գերեզմանը ու ծռելով նայեցաւ եւ տեսաւ որ միայն կտաւները կը կենային ու գնաց՝ իր մտքին մէջ զարմանալով այն եղածին վրայ։
Բայց Պետրոս յարուցեալ ընթացաւ ի գերեզմանն, եւ հայեցեալ տեսանէ զկտաւսն լոկ զի կային, եւ գնաց ընդ միտս զարմացեալ թէ զինչ եղեւ:

24:12: Բայց Պե՛տրոս յարուցեալ՝ ընթացաւ ՚ի գերեզմանն, եւ հայեցեալ՝ տեսանէ զկտա՛ւսն լոկ՝ զի կային. եւ գնա՛ց ընդ միտս զարմացեալ, թէ զինչ եղեւ[1571]։
[1571] Ոմանք. Զկտաւնն լոկ՝ զի։
12 Սակայն Պետրոսը վեր կացաւ եւ վազեց դէպի գերեզման, նայեց ու տեսաւ, որ կտաւները միայն կային: Եւ գնաց՝ մտքում զարմացած, թէ ինչ էր եղել:
12 Բայց Պետրոս ելաւ վազեց դէպի գերեզմանը ու ծռելով նայեցաւ եւ տեսաւ որ միայն կտաւները կը կենային ու գնաց՝ իր մտքին մէջ զարմանալով այն եղածին վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1212: Но Петр, встав, побежал ко гробу и, наклонившись, увидел только пелены лежащие, и пошел назад, дивясь сам в себе происшедшему.
24:12  ὁ δὲ πέτρος ἀναστὰς ἔδραμεν ἐπὶ τὸ μνημεῖον, καὶ παρακύψας βλέπει τὰ ὀθόνια μόνα· καὶ ἀπῆλθεν πρὸς ἑαυτὸν θαυμάζων τὸ γεγονός.
24:12. [[Ὁ "[[The-one) δὲ (moreover) Πέτρος (a-Petros) ἀναστὰς (having-had-stood-up) ἔδραμεν (it-had-circuited) ἐπὶ (upon) τὸ (to-the-one) μνημεῖον: (to-a-rememberlet-of) καὶ (and) παρακύψας (having-leaned-beside) βλέπει (it-vieweth) τὰ (to-the-ones) ὀθόνια (to-sheetlets) μόνα : ( to-alone ) καὶ (and) ἀπῆλθεν (it-had-came-off) πρὸς (toward) αὑτὸν (to-itself) θαυμάζων (marvelling-to) τὸ (to-the-one) γεγονός.]] (to-having-hath-had-come-to-become.]]"
24:12. Petrus autem surgens cucurrit ad monumentum et procumbens videt linteamina sola posita et abiit secum mirans quod factum fueratBut Peter rising up, ran to the sepulchre and, stooping down, he saw the linen cloths laid by themselves: and went away wondering in himself at that which was come to pass.
12. But Peter arose, and ran unto the tomb; and stooping and looking in, he seeth the linen cloths by themselves; and he departed to his home, wondering at that which was come to pass.
24:12. But Peter, rising up, ran to the tomb. And stooping down, he saw the linen cloths positioned alone, and he went away wondering to himself about what had happened.
24:12. Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.
Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass:

12: Но Петр, встав, побежал ко гробу и, наклонившись, увидел только пелены лежащие, и пошел назад, дивясь сам в себе происшедшему.
24:12  ὁ δὲ πέτρος ἀναστὰς ἔδραμεν ἐπὶ τὸ μνημεῖον, καὶ παρακύψας βλέπει τὰ ὀθόνια μόνα· καὶ ἀπῆλθεν πρὸς ἑαυτὸν θαυμάζων τὸ γεγονός.
24:12. Petrus autem surgens cucurrit ad monumentum et procumbens videt linteamina sola posita et abiit secum mirans quod factum fuerat
But Peter rising up, ran to the sepulchre and, stooping down, he saw the linen cloths laid by themselves: and went away wondering in himself at that which was come to pass.
24:12. But Peter, rising up, ran to the tomb. And stooping down, he saw the linen cloths positioned alone, and he went away wondering to himself about what had happened.
24:12. Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:12: Then arose Peter - John went with him, and got to the tomb before him. See Joh 20:2, Joh 20:3.
The linen clothes laid by themselves - Or, The linen clothes only. This was the fine linen which Joseph of Arimathea bought, and wrapped the body in: Mar 15:46. Small as this circumstance may at first view appear, it is, nevertheless, no mean proof of the resurrection of our Lord. Had the body been stolen away, all that was wrapped about it would have been taken away with it; as the delay which must have been occasioned by stripping it might have led to the detection of the theft; nor would the disciples have run such a risk if they had stolen him, when stripping the body could have answered no end. This circumstance is related still more particularly by John, Joh 20:5-7. Peter seeth the linen clothes lie, and the napkin that was about his head not lying with the linen clothes, but Wrapped together in a place by itself. All these circumstances prove that the thing was done leisurely; order and regularity being observed through the whole. Hurry and confusion necessarily mark every act of robbery.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:12: Joh 20:3-10
Geneva 1599
24:12 (3) Then arose Peter, and ran unto the sepulchre; and (b) stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.
(3) Christ uses the incredulity of his disciples for the fuller setting forth of the truth of his resurrection, lest they should seem to have believed that too lightly which they preached afterward to all the world.
(b) As it were holding down his head, and bowing his neck, looked diligently in.
John Gill
24:12 Then arose Peter,.... Who, though he did not believe the report made, yet listened to it, and was alarmed and aroused by it, and was willing to know the truth of it:
and ran unto the sepulchre; not alone, but with John, being in haste to be satisfied, how things were:
and stooping down; See Gill on Mk 16:5. See Gill on Jn 20:5.
he beheld the linen clothes laid by themselves; in which the body of Jesus was wrapped; these lay by themselves, without the body, in one place; and the napkin about his head was wrapped together, and lay in another place by itself: so that it was a plain case, the body was not stolen, nor taken away; for neither friends, nor foes, would have taken the pains, or have lost so much time, as to have stripped the body, but would rather have carried off the clothes along with it. The Alexandrian copy leaves out the word alone, or by themselves:
and departed; from the sepulchre to Jerusalem, to John's house there:
wondering in himself at that which was come to pass; that the body should not be there, and yet the clothes should remain; he could not tell what to make of it. As for a resurrection, he had no notion of that, and yet could not account for the removal of the body, either by friends or foes, and the clothes left behind.
Robert Jamieson, A. R. Fausset and David Brown
24:12 Peter, &c.--(See on Jn 20:1-10).
24:1324:13: Եւ ահա՝ երկուք ՚ի նոցանէ երթային ՚ի նմին աւուր ՚ի գեղ մի, որ հեռի՛ էր յԵրուսաղէմէ հարեւր եւ վաթսուն ասպարիսաւ. եւ էր անուն նորա Եմմաւո՛ւս[1572]։ [1572] Ոմանք. Երկու ՚ի նոցանէ... Եմմաուս։ Օրինակ մի. Արք երկու ՚ի նոցանէ եր՛՛... հարիւր եւ յիսուն ասպա՛՛... Եմաւուս։
13 Եւ ահա նոյն օրը աշակերտներից երկուսը գնում էին մի գիւղ, որի անունը Էմմաւուս էր, եւ որը Երուսաղէմից հեռու էր մօտ տասնմէկ կիլոմետր:
13 Աշակերտներէն երկուքը նոյն օրը գիւղ մը կ’երթային, որ Երուսաղէմէն վաթսուն ասպարէզ հեռու էր, անոր անունը Էմմաւուս էր։
Եւ ահա երկուք ի նոցանէ երթային ի նմին աւուր ի գեղ մի որ հեռի էր յԵրուսաղեմէ [147]հարեւր եւ վաթսուն`` ասպարիսաւ, եւ էր անուն նորա Եմմաւուս:

24:13: Եւ ահա՝ երկուք ՚ի նոցանէ երթային ՚ի նմին աւուր ՚ի գեղ մի, որ հեռի՛ էր յԵրուսաղէմէ հարեւր եւ վաթսուն ասպարիսաւ. եւ էր անուն նորա Եմմաւո՛ւս[1572]։
[1572] Ոմանք. Երկու ՚ի նոցանէ... Եմմաուս։ Օրինակ մի. Արք երկու ՚ի նոցանէ եր՛՛... հարիւր եւ յիսուն ասպա՛՛... Եմաւուս։
13 Եւ ահա նոյն օրը աշակերտներից երկուսը գնում էին մի գիւղ, որի անունը Էմմաւուս էր, եւ որը Երուսաղէմից հեռու էր մօտ տասնմէկ կիլոմետր:
13 Աշակերտներէն երկուքը նոյն օրը գիւղ մը կ’երթային, որ Երուսաղէմէն վաթսուն ասպարէզ հեռու էր, անոր անունը Էմմաւուս էր։
zohrab-1805▾ eastern-1994▾ western am▾
24:1313: В тот же день двое из них шли в селение, отстоящее стадий на шестьдесят от Иерусалима, называемое Эммаус;
24:13  καὶ ἰδοὺ δύο ἐξ αὐτῶν ἐν αὐτῇ τῇ ἡμέρᾳ ἦσαν πορευόμενοι εἰς κώμην ἀπέχουσαν σταδίους ἑξήκοντα ἀπὸ ἰερουσαλήμ, ᾗ ὄνομα ἐμμαοῦς,
24:13. Καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"δύο (two) ἐξ (out) αὐτῶν (of-them) ἐν (in) αὐτῇ (unto-it) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) ἦσαν (they-were) πορευόμενοι ( traversing-of ) εἰς (into) κώμην (to-a-village) ἀπέχουσαν (to-holding-off) σταδίους (to-stadions) ἑξήκοντα (to-sixty) ἀπὸ (off) Ἰερουσαλήμ, (of-a-Hierousalem,"ᾗ (unto-which) ὄνομα (a-name) Ἐμμαούς, (an-Emmaus,"
24:13. et ecce duo ex illis ibant ipsa die in castellum quod erat in spatio stadiorum sexaginta ab Hierusalem nomine EmmausAnd behold, two of them went, the same day, to a town which was sixty furlongs from Jerusalem, named Emmaus.
13. And behold, two of them were going that very day to a village named Emmaus, which was threescore furlongs from Jerusalem.
24:13. And behold, two of them went out, on the same day, to a town named Emmaus, which was the distance of sixty stadia from Jerusalem.
24:13. And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem [about] threescore furlongs.
And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem [about] threescore furlongs:

13: В тот же день двое из них шли в селение, отстоящее стадий на шестьдесят от Иерусалима, называемое Эммаус;
24:13  καὶ ἰδοὺ δύο ἐξ αὐτῶν ἐν αὐτῇ τῇ ἡμέρᾳ ἦσαν πορευόμενοι εἰς κώμην ἀπέχουσαν σταδίους ἑξήκοντα ἀπὸ ἰερουσαλήμ, ᾗ ὄνομα ἐμμαοῦς,
24:13. et ecce duo ex illis ibant ipsa die in castellum quod erat in spatio stadiorum sexaginta ab Hierusalem nomine Emmaus
And behold, two of them went, the same day, to a town which was sixty furlongs from Jerusalem, named Emmaus.
24:13. And behold, two of them went out, on the same day, to a town named Emmaus, which was the distance of sixty stadia from Jerusalem.
24:13. And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem [about] threescore furlongs.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: О путешествии двух учеников Христовых в Еммаус в день воскресения Христова, и явлении им Христа воскресшего повествует один ев. Лука: ев. Марк делает только намек на это явление (Мк ХVI, 12-13). - Двое из них - не из апостолов, а вообще из учеников Христовых, пребывающих в Иерусалиме (ср. ст. 33), на которых есть намек в 9-м ст. в словах: "и всем прочим". - Еммаус - у И. Флавия Аммаус (О войне Иуд. VII, 6, 6) - небольшое селение в 60: стадиях (1: 1/2: геогр. мили) от Иерусалима к северо-западу, т. е. в трех часах пути (был еще город Еммаус, или Никополь, в долине Иудейской, но он находился в 176: стадиях от Иерусалима. Из двух путешественников известно только имя одного - Клеопы (ст. 18). В другом спутнике видели то какого-то неизвестного Аммаона (Амвросий Медиол.), то Нафанаила (Епифаний), то Петра или Симона Зилота (Ориген, Кирилл) и, наконец, самого Луку (Феофил.). Но все это одни предположения. - И разговаривали-(14) точнее: и сами разговаривали (kai autoi wmil). Евангелист, очевидно, хочет сказать, что их рассуждения были иного рода, чем какие вел с ними Христос, на пути подошедший к ним. - Сих событиях. Каких? Только ли тех, что описаны в начале XXV-й главы? Вероятнее всего, что евангелист имеет здесь в виду вообще события страдании и смерти Христа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. 14 And they talked together of all these things which had happened. 15 And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. 16 But their eyes were holden that they should not know him. 17 And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? 18 And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? 19 And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people: 20 And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. 21 But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. 22 Yea, and certain women also of our company made us astonished, which were early at the sepulchre; 23 And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive. 24 And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not. 25 Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: 26 Ought not Christ to have suffered these things, and to enter into his glory? 27 And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. 28 And they drew nigh unto the village, whither they went: and he made as though he would have gone further. 29 But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. 30 And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. 31 And their eyes were opened, and they knew him; and he vanished out of their sight. 32 And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? 33 And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, 34 Saying, The Lord is risen indeed, and hath appeared to Simon. 35 And they told what things were done in the way, and how he was known of them in breaking of bread.

This appearance of Christ to the two disciples going to Emmaus was mentioned, and but just mentioned, before (Mark xvi. 12); here it is largely related. It happened the same day that Christ rose, the first day of the new world that rose with him. One of these two disciples was Cleopas or Alpheus, said by the ancients to be the brother of Joseph, Christ's supposed father; who the other was is not certain. Some think it was Peter; it should seem indeed that Christ did appear particularly to Peter that day, which the eleven spoke of among themselves (v. 34), and Paul mentions, 1 Cor. xv. 5. But it could not be Peter that was one of the two, for he was one of the eleven to whom the two returned; and, besides, we know Peter so well as to think that if he had been one of the two he would have been the chief speaker, and not Cleopas. It was one of those that were associated with the eleven, mentioned v. 9. Now in this passage of story we may observe,

I. The walk and talk of these two disciples: They went to a village called Emmaus, which is reckoned to be about two hours' walk from Jerusalem; it is here said to be about sixty furlongs, seven measured miles, v. 13. Whether they went thither upon business, or to see some friend, does not appear. I suspect that they were going homewards to Galilee, with an intention not to enquire more after this Jesus; that they were meditating a retreat, and stole away from their company without asking leave or taking leave; for the accounts brought them that morning of their Master's resurrection seemed to them as idle tales; and, if so, no wonder that they began to think of making the best of their way home. But as they travelled they talked together of all those things which had happened, v. 14. They had not courage to confer of these things, and consult what was to be done in the present juncture at Jerusalem, for fear of the Jews; but, when they were got out of the hearing of the Jews, they could talk it over with more freedom. They talked over these things, reasoning with themselves concerning the probabilities of Christ's resurrection; for, according as these appeared, they would either go forward or return back to Jerusalem. Note, It well becomes the disciples of Christ, when they are together, to talk of his death and resurrection; thus they may improve one another's knowledge, refresh one another's memory, and stir up one another's devout affections.

II. The good company they met with upon the road, when Jesus himself came, and joined himself to them (v. 15): They communed together, and reasoned, and perhaps were warm at the argument, one hoping that their Master was risen, and would set up his kingdom, the other despairing. Jesus himself drew near, as a stranger who, seeing them travel the same way that he went, told them that he should be glad of their company. We may observe it, for our encouragement to keep up Christian conference and edifying discourse among us, that where but two together are well employed in work of that kind Christ will come to them, and make a third. When they that fear the Lord speak one to another the Lord hearkens and hears, and is with them of a truth; so that two thus twisted in faith and love become a threefold cord, not easily broken, Eccl. iv. 12. They in their communings and reasonings together were searching for Christ, comparing notes concerning him, that they might come to more knowledge of him; and now Christ comes to them. Note, They who seek Christ shall find him: he will manifest himself to those that enquire after him, and give knowledge to those who use the helps for knowledge which they have. When the spouse enquired of the watchman concerning her beloved, it was but a little that she passed from them, but she found him. Cant. iii. 4. But, though they had Christ with them, they were not at first aware of it (v. 16): Their eyes were held, that they should not know him. It should seem, there were both an alteration of the object (for it is said in Mark that now he appeared in another form) and a restraint upon the organ (for here it is said that their eyes were held by a divine power); or, as some think, there was a confusion in the medium; the air was so disposed that they could not discern who it was. No matter how it was, but so it was they did not know him, Christ so ordering it that they might the more freely discourse with him and he with them, and that it might appear that his word, and the influence of it, did not depend upon his bodily presence, which the disciples had too much doted upon, and must be weaned from; but he could teach them, and warm their hearts, by others, who should have his spiritual presence with them, and should have his grace going along with them unseen.

III. The conference that was between Christ and them, when he knew them, and they knew not him. Now Christ and his disciples, as is usual when friends meet incognito, or in a disguise, are here crossing questions.

1. Christ's first question to them is concerning their present sadness, which plainly appeared in their countenances: What manner of communications are those that you have one with another as you walk, and are sad? v. 17. It is a very kind and friendly enquiry. Observe,

(1.) They were sad; it appeared to a stranger that they were so. [1.] They had lost their dear Master, and were, in their own apprehensions, quite disappointed in their expectations from him. They had given up the cause, and knew not what course to take to retrieve it. Note, Christ's disciples have reason to be sad when he withdraws from them, to fast when the Bridegroom is taken from them. [2.] Though he was risen from the dead, yet either they did not know it or did not believe it, and so they were still in sorrow. Note, Christ's disciples are often sad and sorrowful even when they have reason to rejoice, but through the weakness of their faith they cannot take the comfort that is offered to them. [3.] Being sad, they had communications one with another concerning Christ. Note, First, It becomes Christians to talk of Christ. Were our hearts as full of him, and of what he has done and suffered for us, as they should be, out of the abundance of the heart the mouth would speak, not only of God and his providence, but of Christ and his grace and love. Secondly, Good company and good converse are an excellent antidote against prevailing melancholy. When Christ's disciples were sad they did not each one get by himself, but continued as he sent them out, two and two, for two are better than one, especially in times of sorrow. Giving vent to the grief may perhaps give ease to the grieved; and by talking it over we may talk ourselves or our friends may talk us into a better frame. Joint mourners should be mutual comforters; comforts sometimes come best from such.

(2.) Christ came up to them, and enquired into the matter of their talk, and the cause of their grief: What manner of communications are these? Though Christ had now entered into his state of exaltation, yet he continued tender of his disciples, and concerned for their comfort. He speaks as one troubled to see their melancholy: Wherefore look ye so sadly to-day? Gen. xl. 7. Note, Our Lord Jesus takes notice of the sorrow and sadness of his disciples, and is afflicted in their afflictions. Christ has hereby taught us, [1.] To be conversable. Christ here fell into discourse with two grave serious persons, though he was a stranger to them and they knew him not, and they readily embraced him. It does not become Christians to be morose and shy, but to take pleasure in good society. [2.] We are hereby taught to be compassionate. When we see our friends in sorrow and sadness, we should, like Christ here, take cognizance of their grief, and give them the best counsel and comfort we can: Weep with them that weep.

2. In answer to this, they put a question to him concerning his strangeness. Art thou only a stranger in Jerusalem, and hast not known the things that are come to pass there in these days? Observe, (1.) Cleopas gave him a civil answer. He does not rudely ask him. "As for what we are talking of, what is that to you?" and bid him go about his business. Note, We ought to be civil to those who are civil to us, and to conduct ourselves obligingly to all, both in word and deed. It was a dangerous time now with Christ's disciples; yet he was not jealous of this stranger, that he had any design upon them, to inform against them, or bring them into trouble. Charity is not forward to think evil, no, not of strangers. (2.) He is full of Christ himself and of his death and sufferings, and wonders that every body else is not so too: "What! art thou such a stranger in Jerusalem as not to know what has been done to our Master there?" Note, Those are strangers indeed in Jerusalem that know not of the death and sufferings of Christ. What! are they daughters of Jerusalem, and yet so little acquainted with Christ as to ask, What is thy beloved more than another beloved? (3.) He is very willing to inform this stranger concerning Christ, and to draw on further discourse with him upon this subject. He would not have any one that had the face of a man to be ignorant of Christ. Note, Those who have themselves the knowledge of Christ crucified should do what they can to spread that knowledge, and lead others into an acquaintance with him. And it is observable that these disciples, who were so forward to instruct the stranger, were instructed by him; for to him that has, and uses what he has, shall be given. (4.) It appears, by what Cleopas says, that the death of Christ made a great noise in Jerusalem, so that it could not be imagined that any man should be such a stranger in the city as not to know of it; it was all the talk of the town, and discoursed of in all companies. Thus the matter of fact came to be universally known, which, after the pouring out of the Spirit, was to be explained.

3. Christ, by way of reply, asked concerning their knowledge (v. 19): He said unto them, What things? thus making himself yet more a stranger. Observe, (1.) Jesus Christ made light of his own sufferings, in comparison with the joy set before him, which was the recompence of it. Now that he was entering upon his glory, see with what unconcernedness he looks back upon his sufferings: What things? He had reason to know what things; for to him they were bitter things, and heavy things, and yet he asks, What things? The sorrow was forgotten, for joy that the man-child of our salvation was born. He took pleasure in infirmities for our sakes, to teach us to do so for his sake. (2.) Those whom Christ will teach he will first examine how far they have learned; they must tell him what things they know, and then he will tell them what was the meaning of these things. and lead them into the mystery of them.

4. They, hereupon, gave him a particular account concerning Christ, and the present posture of his affairs. Observe the story they tell, v. 19, &c.

(1.) Here is a summary of Christ's life and character. The things they are full of are concerning Jesus of Nazareth (so he was commonly called), who was a prophet, a teacher come from God. He preached a true and excellent doctrine, which had manifestly its rise from heaven, and its tendency towards heaven. He confirmed it by many glorious miracles, miracles of mercy, so that he was mighty in deed and word before God and all the people; that is, he was both a great favourite of heaven and a great blessing to this earth. He was, and appeared to be, greatly beloved of God, and much the darling of his people. He had great acceptance with God, and a great reputation in the country. Many are great before all the people, and are caressed by them, who are not so before God, as the scribes and Pharisees; but Christ was mighty both in his doctrine and in his doings, before God and all the people. Those were strangers in Jerusalem that did not know this.

(2.) Here is a modest narrative of his sufferings and death, v. 20. "Though he was so dear both to God and man, yet the chief priests and our rulers, in contempt of both, delivered him to the Roman power, to be condemned to death, and they have crucified him." It is strange that they did not aggravate the matter more, and lay a greater load upon those that had been guilty of crucifying Christ; but perhaps because they spoke to one that was a stranger they thought it prudent to avoid all reflections upon the chief priests and their rulers, how just soever.

(3.) Here is an intimation of their disappointment in him, as the reason of their sadness: "We trusted that it had been he who should have redeemed Israel, v. 21. We are of those who not only looked upon him to be a prophet, like Moses, but, like him, a redeemer too." He was depended upon, and great things expected from him, by them that looked for redemption, and in it for the consolation of Israel. Now, if hope deferred makes the heart sick, hope disappointed, especially such a hope, kills the heart. But see how they made that the ground of their despair which if they had understood it aright was the surest ground of their hope, and that was the dying of the Lord Jesus: We trusted (say they) that it had been he that should have redeemed Israel. And is it not he that doth redeem Israel? Nay, is he not by his death paying the price of their redemption? Was it not necessary, in order to his saving Israel from their sins, that he should suffer? Sop that now, since that most difficult part of his undertaking was got over, they had more reason than ever to trust that this was he that should deliver Israel; yet now they are ready to give up the cause.

(4.) Here is an account of their present amazement with reference to his resurrection. [1.] "This is the third day since he was crucified and died, and that was the day when it was expected, if ever, that he should rise again, and rise in glory and outward pomp, and show himself as publicly in honour as he had been shown three days before in disgrace; but we see no sign of it; nothing appears, as we expected, to the conviction and confusion of his prosecutors, and the consolation of his disciples, but all is silent." [2.] They own that there was a report among them that he was risen, but they seem to speak of it very slightly, and as what they gave no credit at all to (v. 22, 23): "Certain women also of our company made us astonished (and that was all), who were early at the sepulchre, and found the body gone, and they said that they had seen a vision of angels, who said that he was alive; but we are ready to think it was only their fancy, and no real thing, for angels would have been sent to the apostles, not to the women, and women are easily imposed upon." [3.] They acknowledge that some of the apostles had visited the sepulchre, and found it empty, v. 24. "But him they saw not, and therefore we have reason to fear that he is not risen, for, if he be, surely he would have shown himself to them; so that, upon the whole matter, we have no great reason to think that he is risen, and therefore have no expectations from him now; our hopes were all nailed to his cross, and buried in his grave."

(5.) Our Lord Jesus, though not known by face to them, makes himself known to them by his word.

[1.] He reproves them for their incogitancy, and the weakness of their faith in the scriptures of the Old Testament: O fools, and slow of heart to believe, v. 25. When Christ forbade us to say to our brother, Thou fool, it was intended to restrain us from giving unreasonable reproaches, not from giving just reproofs. Christ called them fools, not as it signifies wicked men, in which sense he forbade it to us, but as it signifies weak men. He might call them fools, for he knows our foolishness, the foolishness that is bound in our hearts. Those are fools that act against their own interest; so they did who would not admit the evidence given them that their Master was risen, but put away the comfort of it. That which is condemned in them as their foolishness is, First, Their slowness to believe. Believers are branded as fools by atheists, and infidels, and free-thinkers, and their most holy faith is censured as a fond credulity; but Christ tells us that those are fools who are slow of heart to believe, and are kept from it by prejudices never impartially examined. Secondly, Their slowness to believe the writings of the prophets. He does not so much blame them for their slowness to believe the testimony of the women and of the angels, but for that which was the cause thereof, their slowness to believe the prophets; for, if they had given the prophets of the Old Testament their due weight and consideration, they would have been as sure of Christ's rising from the dead that morning (being the third day after his death) as they were of the rising of the sun; for the series and succession of events as settled by prophecy are no less certain and inviolable than as settled by providence. Were we but more conversant with the scripture, and the divine counsels as far as they are made known in the scripture, we should not be subject to such perplexities as we often entangle ourselves in.

[2.] He shows them that the sufferings of Christ, which were such a stumbling-block to them, and made them unapt to believe his glory, were really the appointed way to his glory, and he could not go to it any other way (v. 26): "Ought not the Christ (the Messiah) to have suffered these things, and to enter into his glory? Was it not decreed, and was not that decree declared, that the promised Messiah must first suffer and then reign, that he must go by his cross to his crown?" Had they never read the fifty-third of Isaiah and the ninth of Daniel, where the prophets speak so very plainly of the sufferings of Christ and the glory that should follow? 1 Pet. i. 11. The cross of Christ was that to which they could not reconcile themselves; now here he shows them two things which take off the offence of the cross:--First, That the Messiah ought to suffer these things; and therefore his sufferings were not only no objection against his being the Messiah, but really a proof of it, as the afflictions of the saints are an evidence of their sonship; and they were so far from ruining their expectations that really they were the foundation of their hopes. He could not have been a Saviour, if he had not been a sufferer. Christ's undertaking our salvation was voluntary; but, having undertaken it, it was necessary that he should suffer and die. Secondly, That, when he had suffered these things, he should enter into his glory, which he did at his resurrection; that was his first step upward. Observe, It is called his glory, because he was duly entitled to it, and it was the glory he had before the world was; he ought to enter into it, for in that, as well as in his sufferings, the scripture must be fulfilled. He ought to suffer first, and then to enter into his glory; and thus the reproach of the cross is for ever rolled away, and we are directed to expect the crown of thorns and then that of glory.

[3.] He expounded to them the scriptures of the Old Testament, which spoke of the Messiah, and showed them how they were fulfilled in Jesus of Nazareth, and now can tell them more concerning him than they could before tell him (v. 27): Beginning at Moses, the first inspired writer of the Old Testament, he went in order through all the prophets, and expounded to them the things concerning himself, showing that the sufferings he had now gone through were so far from defeating the prophecies of the scripture concerning him that they were the accomplishment of them. He began at Moses, who recorded the first promise, in which it was plainly foretold that the Messiah should have his heel bruised, but that by it the serpent's head should be incurably broken. Note, First, There are things dispersed throughout all the scriptures concerning Christ, which it is of great advantage to have collected and put together. You cannot go far in any part of scripture but you meet with something that has reference to Christ, some prophecy, some promise, some prayer, some type or other; for he is the true treasure his in the field of the Old Testament. A golden thread of gospel grace runs through the whole web of the Old Testament. There is an eye of that white to be discerned in every place. Secondly, The things concerning Christ need to be expounded. The eunuch, though a scholar, would not pretend to understand them, except some man should guide him (Acts viii. 31); for they were delivered darkly, according to that dispensation: but now that the veil is taken away the New Testament expounds the Old. Thirdly, Jesus Christ is himself the best expositor of scripture, particularly the scriptures concerning himself; and even after his resurrection it was in this way that he led people into the knowledge of the mystery concerning himself; not by advancing new notions independent upon the scripture, but by showing how the scripture was fulfilled, and turning them over to the study of it. Even the Apocalypse itself is but a second part of the Old-Testament prophecies, and has continually an eye to them. If men believe not Moses and the prophets, they are incurable. Fourthly, In studying the scriptures, it is good to be methodical, and to take them in order; for the Old-Testament light shone gradually to the perfect day, and it is good to observe how at sundry times, and in divers manners (subsequent predictions improving and giving light to the preceding ones), God spoke to the fathers concerning his Son, by whom he has now spoken to us. Some begin their bible at the wrong end, who study the Revelation first; but Christ has here taught us to begin at Moses. Thus far the conference between them.

IV. Here is the discovery which Christ at length made of himself to them. One would have given a great deal for a copy of the sermon Christ preached to them by the way, of that exposition of the bible which he gave them; but it is not thought fit that we should have it, we have the substance of it in other scriptures. The disciples are so charmed with it, that they think they are come too soon to their journey's end; but so it is: They drew nigh to the village whither they went (v. 28), where, it should seem, they determined to take up for that night. And now,

1. They courted his stay with them: He made as though he would have gone further; he did not say that he would, but he seemed to them to be going further, and did not readily turn into their friend's house, which it would not be decent for a stranger to do unless he were invited. He would have gone further if they had not courted his stay; so that here was nothing like dissimulation in the case. If a stranger be shy, every one knows the meaning of it; he will not thrust himself rudely upon your house or company; but, if you make it appear that you are freely desirous of him for your guest or companion, he knows not but he may accept your invitation, and this was all that Christ did when he made as though he would have gone further. Note, Those that would have Christ dwell with them must invite him, and be importunate with him; though he is often found of those that seek him not, yet those only that seek can be sure to find; and, if he seem to draw off from us, it is but to draw out our importunity; as here, they constrained him; both of them laid hold on him, with a kind and friendly violence, saying, Abide with us. Note, Those that have experienced the pleasure and profit of communion with Christ cannot but covet more of his company, and beg of him, not only to walk with them all day, but to abide with them at night. When the day is far spent, and it is towards evening, we begin to think of retiring for our repose, and then it is proper to have our eye to Christ, and to beg of him to abide with us, to manifest himself to us and to fill our minds with good thoughts of him and good affections to him. Christ yielded to their importunity: He went in, to tarry with them. Thus ready is Christ to give further instructions and comforts to those who improve what they have received. He has promised that if any man open the door, to bid him welcome, he will come in to him, Rev. iii. 20.

2. He manifested himself to them, v. 30, 31. We may suppose that he continued his discourse with them, which he began upon the road; for thou must talk of the things of God when thou sittest in the house as well as when thou walkest by the way. While supper was getting ready (which perhaps was soon done, the provision was so small and mean), it is probable that he entertained them with such communications as were good and to the use of edifying; and so likewise as they sat at meat his lips fed them. But still they little thought that it was Jesus himself that was all this while talking with them, till at length he was pleased to throw off his disguise, and then to withdraw. (1.) They began to suspect it was he, when, as they sat down to meat, he undertook the office of the Master of the feast, which he performed so like himself, and like what he used to do among his disciples, that by it they discerned him: He took bread, and blessed it, and brake, and gave to them. This he did with his usual air both of authority and affection, with the same gestures and mien, with the same expressions perhaps in craving a blessing and in giving the bread to them. This was not a miraculous meal like that of the five loaves, nor a sacramental meal like that of the eucharist, but a common meal; yet Christ here did the same as he did in those, to teach us to keep up our communion with God through Christ in common providences as well as in special ordinances, and to crave a blessing and give thanks at every meal, and to see our daily bread provided for us and broken to us by the hand of Jesus Christ, the Master, not only of the great family, but of all our families. Wherever we sit down to eat, let us set Christ at the upper end of the table, take our meat as blessed to us by him, and eat and drink to his glory, and receive contentedly and thankfully what he is pleased to carve out to us, be the fare ever so coarse and mean. We may well receive it cheerfully, if we can by faith see it coming to us from Christ's hand, and with his blessing. (2.) Presently their eyes were opened, and then they saw who it was, and knew him well enough. Whatever it was which had hitherto concealed him from them, it was now taken out of the way; the mists were scattered, the veil was taken off, and then they made no question but it was their Master. He might, for wise and holy ends, put on the shape of another, but no other could put on his; and therefore it must be he. See how Christ by his Spirit and grace makes himself known to the souls of his people. [1.] He opens the scriptures to them, for they are they which testify of him to those who search them, and search for him in them. [2.] He meets them at his table, in the ordinance of the Lord's supper, and commonly there makes further discoveries of himself to them, is known to them in the breaking of bread. But, [3.] The work is completed by the opening of the eyes of their mind, and causing the scales to fall off from them, as from Paul's in his conversion. If he that gives the revelation do not give the understanding, we are in the dark still.

3. He immediately disappeared: He vanished out of their sight. Aphantos egeneto--He withdrew himself from them, slipped away of a sudden, and went out of sight. Or, he became not visible by them, was made inconspicuous by them. It should seem that though Christ's body, after his resurrection, was the very same body in which he suffered and died, as appeared by the marks in it, yet it was so far changed as to become either visible or not visible as he thought fit to make it, which was a step towards its being made a glorious body. As soon as he had given his disciples one glimpse of him he was gone presently. Such short and transient views have we of Christ in this world; we see him, but in a little while lose the sight of him again. When we come to heaven the vision of him will have no interruptions.

V. Here is the reflection which these disciples made upon this conference, and the report which they made of it to their brethren at Jerusalem.

1. The reflection they each of them made upon the influence which Christ's discourse had upon them (v. 32): They said one to another, Did not our hearts burn within us? "I am sure mine did," saith one; "And so did mine," saith the other, "I never was so affected with any discourse in all my life." Thus do they not so much compare notes as compare hearts, in the review of the sermon Christ had preached to them. They found the preaching powerful, even when they knew not the preacher. It made things very plain and clear to them; and, which was more, brought a divine heat with a divine light into their souls, such as put their hearts into a glow, and kindled a holy fire of pious and devout affections in them. Now this they take notice of, for the confirming of their belief, that it was indeed, as at last they saw, Jesus himself that had been talking with them all along. "What fools were we, that we were not sooner aware who it was! For none but he, no word but his, could make our hearts burn within us as they did; it must be he that has the key of the heart; it could be no other." See here, (1.) What preaching is likely to do good--such as Christ's was, plain preaching, and that which is familiar and level to our capacity--he talked with us by the way; and scriptural preaching--he opened to us the scriptures, the scriptures relating to himself. Ministers should show people their religion in their bibles, and that they preach no other doctrine to them than what is there; they must show that they make that the fountain of their knowledge and the foundation of their faith. Note, The expounding of those scriptures which speak of Christ has a direct tendency to warm the hearts of his disciples, both to quicken and to comfort them. (2.) What hearing is likely to do good--that which makes the heart burn; when we are much affected with the things of God, especially with the love of Christ in dying for us, and have our hearts thereby drawn out in love to him, and drawn up in holy desires and devotions, then our hearts burn within us; when our hearts are raised and elevated, and are as the sparks which fly upwards towards God, and when they are kindled and carried out with a holy zeal and indignation against sin, both in others and in ourselves, and we are in some measure refined and purified from it by the spirit of judgment and the spirit of burning, then we may say, "Through grace our hearts are thus inflamed."

2. The report they brought of this to their brethren at Jerusalem (v. 33): They rose up the same hour, so transported with joy at the discovery Christ had made of himself to them that they could not stay to make an end of their supper, but returned with all speed to Jerusalem, though it was towards evening. If they had had any thoughts of quitting their relation to Christ, this soon banished all such thoughts out of their mind, and there needed no more to send them back to his flock. It should seem that they intended at least to take up their quarters to-night at Emmaus; but now that they had seen Christ they could not rest till they had brought the good news to the disciples, both for the confirmation of their trembling faith and for the comfort of their sorrowful spirits, with the same comforts wherewith they were comforted of God. Note, It is the duty of those to whom Christ has manifested himself to let others know what he has done for their souls. When thou art converted, instructed, comforted, strengthen thy brethren. These disciples were full of this matter themselves, and must go to their brethren, to give vent to their joys, as well as to give them satisfaction that their Master was risen. Observe, (1.) How they found them, just when they came in among them, discoursing on the same subject, and relating another proof of the resurrection of Christ. They found the eleven, and those that were their usual companions, gathered together late in the night, to pray together, it may be, and to consider what was to be done in this juncture; and they found them saying among themselves (legontas it is the saying of the eleven, not of the two, as is plain by the original), and when these two came in, they repeated to them with joy and triumph, The Lord is risen indeed, and hath appeared to Simon, v. 34. That Peter had a sight of him before the rest of the disciples had appears 1 Cor. xv. 5, where it is said, He was seen of Cephas, then of the twelve. The angel having ordered the women to tell Peter of it particularly (Mark xvi. 7), for his comfort, it is highly probable that our Lord Jesus did himself presently the same day appear to Peter, though we have no particular narrative of it, to confirm the word of his messengers. This he had related to his brethren; but, observe, Peter does not here proclaim it, and boast of it, himself (he thought this did not become a penitent), but the other disciples speak of it with exultation, The Lord is risen indeed, ontos--really; it is now past dispute, no room is left to doubt it, for he has appeared not only to the women, but to Simon. (2.) How they seconded their evidence with an account of what they had seen (v. 35): They told what things were done in the way. The words that were spoken by Christ to them in the way, having a wonderful effect and influence upon them, are here called the things that were done in the way; for the words that Christ speaks are not an empty sound, but they are spirit and they are life, and wondrous things are done by them, done by the way, by the by as it were, where it is not expected. They told also how he was at length known to them in the breaking of bread; then, when he was carving out blessings to them, God opened their eyes to discern who it was. Note, It would be of great use for the discovery and confirmation of truth if the disciples of Christ would compare their observations and experiences, and communicate to each other what they know and have felt in themselves.
Adam Clarke: Commentary on the Bible - 1831
24:13: Behold, two of them - This long and interesting account is not mentioned by Matthew nor John, and is only glanced at by Mark, Mar 16:12, Mar 16:13. One of these disciples was Cleopas, Luk 24:18, and the other is supposed by many learned men, both ancient and modern, to have been Luke himself. See the sketch of his life prefixed to these notes. Some of the ancient versions have called the other disciple Ammaus and Ammaon, reading the verse thus: Behold two of them, Ammaus and Cleopas, were going in that very day to a village about sixty furlongs distant from Jerusalem. But the Persian says positively that it was Luke who accompanied Cleopas. See the inscription to section 140 of this Gospel in the Polyglott. Dr. Lightfoot thinks it was Peter, and proves that Cleopas and Alpheus were one and the same person.
Threescore furlongs - Some MSS. say 160 furlongs, but this is a mistake; for Josephus assigns the same distance to this village from Jerusalem as the evangelist does. War, b. vii. c. 6. s. 6. Αμμαους απεχει των Ἱεροσολυμων σταδιους ἑξηκοντα, Ammaus is sixty stadia distant from Jerusalem, about seven English miles and three-quarters. A stadium was about 243 yards, according to Arbuthnot.
Albert Barnes: Notes on the Bible - 1834
24:13: "Two of them." Two of the disciples. The name of one of them was "Cleopas," Luk 24:18. Many have supposed that the other was Luke, and that he omitted his own name from modesty. Others have supposed that it was Peter. See Luk 24:34; Co1 15:5. There is no evidence to guide us here. Dr. Lightfoot has shown that "Cleopas" is the same name as "Alpheus," who was the father of the apostle James, Mat 10:3.
Emmaus - In regard to the locality of Emmaus, it seems quite probable that it is the same village which is referred to by Josephus ("Jewish Wars," vii. 6, Section 6), who states that, after the destruction of Jerusalem, Titus gave "Emmaus," distant from Jerusalem threescore furlongs, to 800 of his troops, whom he had dismissed from his army, for their habitation. Dr. Thomson ("The Land and the Book," vol. ii. p. 307, 540) regards it as the present Kuriet el 'Aineb, which Dr. Robinson identifies with Kirjath-jearim. Of this place he says: "Kuriet el 'Aineb itself would be the proper distance from Jerusalem, and being on the road to Jaffa, and on the dividing ridge between the plain and the mountains, the Roman emperor might have deemed it an advantageous post for a colony made up of his disbanded soldiers, who could keep in check the surrounding country. Certain it is that in these later ages the occupants of this place have controlled the whole adjacent region, and for many a generation exercised their lawless tyranny upon helpless pilgrims.
"It took just three hours' moderate riding from Kuriet el 'Aineb to Jerusalem: first, a long descent into Wady Hanina, which passes between it and Soba; then a similar ascent, succeeded by a very steep pass, and a very slippery path down to Kulonia. At this place are some heavy foundations of church, convent, or castle by the road-side, which may be of almost any age, and also gardens of fruit-trees, irrigated by a fountain of excellent water. Kulonia is on a hill north of the road, and appears in a fair way to become a ruin itself before long. The path then winds up a valley, and stretches over a dreary waste of bare rocks until within a mile of the city, when the view opens upon its naked ramparts and the mysterious regions toward the Dead Sea."
Threescore furlongs - Sixty furlongs, or about seven or eight miles. It is not certain that these were apostles, but the contrary seems to be implied in Luk 24:33. See the notes at that verse. If they were not, it is probable that they were intimate disciples, who may have been much with the Saviour during the latter part of his ministry and the closing scenes of his life. But it is wholly unknown why they were going to Emmaus. It may have been that this was their native place, or that they had friends in the vicinity. They seem to have given up all for lost, and to have come to the conclusion that Jesus was not the Messiah, though they naturally conversed about it, and there were many things which they could not explain. Their Master had been crucified contrary to their expectation, their hopes dashed, their anticipation disappointed, and they were now returning in sadness, and very naturally conversed, in the way, of the things which had happened in Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:13: two: Luk 24:18; Mar 16:12, Mar 16:13
Emmaus: Emmaus was situated, according to the testimony both of Luke and Josephus, sixty furlongs from Jerusalem, that is, about seven miles and a half. It has generally been confounded with Emmaus, a city of Judah, afterwards called Nicopolis; but Reland has satisfactorily shown that they were distinct places; the latter, according to the old Itinerary of Palestine, being situated 10 miles from Lydda, and 22 miles from Jerusalem. D'Arvieux states, that going from Jerusalem to Rama, he took the right from the high road to Rama, at some little distance from Jerusalem, and "travelled a good league over rocks and flint stones, to the end of the valley of terebinthine trees," until he reached Emmaus; which "seems, by the ruins which surround it, to have been formerly larger that it was in our Saviour's time. The Christians, while masters of the Holy Land, re-established it a little, and built several churches. Emmaus was not worth the trouble of having come out of the way to see it.
Geneva 1599
24:13 (4) And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem [about] threescore furlongs.
(4) The resurrection is proved by two other witnesses who saw it, and all the circumstances surrounding it declare that it was no forged event thought up on purpose in their own minds.
John Gill
24:13 And behold two of them went that same day,.... Two of the disciples, as the Persic version reads; not of the eleven apostles, for it is certain that one of them was not an apostle; but two of the seventy disciples, or of the society of the hundred and twenty that were together: one of these was Cleophas or Alphaeus, as appears from Lk 24:18 the other is, by some, thought to be Luke the Evangelist, as Theophylact on the place observes, who, out of modesty, mentions not his name; others have thought that Nathanael was the other person; and Dr. Lightfoot seems very confident, from Lk 24:34 that the Apostle Peter was the other; but it is not certain who he was: however, this very remarkable affair happened, and therefore a "behold" is prefixed to it, on the "same day"; the first day of the week; the day on which Christ rose from the dead; and the third day from his death it was, see Lk 24:1 that these two disciples travelled:
to a village called Emmaus; whither they might go either to see their friends, or upon some secular affair, or to be retired from the noise of the city, and be secure from danger by their enemies; or it may be this was the place of Cleophas's abode, who, with the other disciple, was returning home after the celebration of the passover. The place whither they went is particularly mentioned, not because it was a place of note, but for the certainty of the fact. It was now but a village, having been burnt since the death of Herod the great, by the order of Varus, the Roman governors (l); though it afterwards became a considerable city, if it is the same with Nicopolis, as Jerom asserts (m); though that rather seems to be the Ammaus, or Chammath of Tiberias, since it was situated by the lake of Genesareth. However, it is certain, that Emmaus is reckoned, by Josephus (n), one of their chief cities; and Jarchi, and Bartenora (o) say, it is the name of a city; and Pliny (p) calls it a toparchy, and says it was watered with fountains; which agrees with the account the Jews give of it (q).
"R. Jochanan ben Zaccai had five disciples; all the time that he stood, or lived, they sat before him; when he departed, they went to Jabneh; and R. Eleazar ben Arach went to his wife, "at Emmaus", a place of pleasant waters, and a beautiful habitation.''
Tit is mentioned, in company with Bethoron, and Lud, or Lydda: it is said (r),
"from Bethoron, to "Emmaus", is the mountain; and from "Emmaus" to Lydda, the plain; and from Lydda to the sea, the valley.''
Bethoron is mentioned as near Nicopolis, by Jerom; and perhaps is the same with Betholone in Pliny: in Emmaus was a market: at least there was a butcher's market in it; hence we read of, , "the shambles of Emmaus" (s); mention is made of a place so called, as in:
"So they went forth with all their power, and came and pitched by Emmaus in the plain country.'' (1 Maccabees 3:40)
"So the camp removed, and pitched upon the south side of Emmaus.'' (1 Maccabees 3:57)
"Now when Judas heard thereof he himself removed, and the valiant men with him, that he might smite the king's army which was at Emmaus,'' (1 Maccabees 4:3)
Another Emmaus is here meant:
which was from Jerusalem about threescore furlongs; or seven miles and a half; for eight furlongs make a mile. Josephus (t) says the same, and confirms the account of the distance of this place from Jerusalem.
(l) Joseph. Antiqu. l. 17. c. 12. (m) Epitaph. Paul. fol. 59. B. Catalog. Script. Eccl. fol. 98. B. Tom. I. & in Dan. viii. 14. Tom. V. (n) Antiqu. I. 14. c. 18. (o) In Misn. Ceritot, c. 3. sect. 7. (p) Nat. Hist. l. 5. c. 14. (q) Midrash Kohelet, fol. 74. 4. (r) T. Hieros. Sheviith, c. 9. fol. 38. 4. (s) Misn. Ceritot, c. 3. sect. 7. T. Bah, Cholin, fol. 91. 2. & Maccot, fol. 14. 1. (t) De Bello Jud. l. 7. c. 27.
John Wesley
24:13 Mk 16:12.
Robert Jamieson, A. R. Fausset and David Brown
24:13 CHRIST APPEARS TO THE TWO GOING TO EMMAUS. (Luke 24:13-35)
two of them--One was Cleopas (Lk 24:18); who the other was is mere conjecture.
Emmaus--about seven and a half miles from Jerusalem. They probably lived there and were going home after the Passover.
24:1424:14: Եւ նոքա խօսէի՛ն ընդ միմեանս վասն ամենայն անցիցն անցելոց[1573]։ [1573] Ոմանք. Անցիցն անցելոյ։
14 Եւ նրանք միմեանց հետ խօսում էին կատարուած բոլոր անցուդարձերի մասին:
14 Անոնք կը խօսէին իրարու հետ այս բոլոր եղած անցքերուն վրայով։
Եւ նոքա խօսէին ընդ միմեանս վասն ամենայն անցիցն անցելոց:

24:14: Եւ նոքա խօսէի՛ն ընդ միմեանս վասն ամենայն անցիցն անցելոց[1573]։
[1573] Ոմանք. Անցիցն անցելոյ։
14 Եւ նրանք միմեանց հետ խօսում էին կատարուած բոլոր անցուդարձերի մասին:
14 Անոնք կը խօսէին իրարու հետ այս բոլոր եղած անցքերուն վրայով։
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24:1414: и разговаривали между собою о всех сих событиях.
24:14  καὶ αὐτοὶ ὡμίλουν πρὸς ἀλλήλους περὶ πάντων τῶν συμβεβηκότων τούτων.
24:14. καὶ (and) αὐτοὶ (them) ὡμίλουν (they-were-along-communing-unto) πρὸς (toward) ἀλλήλους ( to-one-to-other ) περὶ (about) πάντων ( of-all ) τῶν (of-the-ones) συμβεβηκότων (of-having-had-come-to-step-together) τούτων. (of-the-ones-these)
24:14. et ipsi loquebantur ad invicem de his omnibus quae acciderantAnd they talked together of all these things which had happened.
14. And they communed with each other of all these things which had happened.
24:14. And they spoke to one another about all of these things that had occurred.
24:14. And they talked together of all these things which had happened.
And they talked together of all these things which had happened:

14: и разговаривали между собою о всех сих событиях.
24:14  καὶ αὐτοὶ ὡμίλουν πρὸς ἀλλήλους περὶ πάντων τῶν συμβεβηκότων τούτων.
24:14. et ipsi loquebantur ad invicem de his omnibus quae acciderant
And they talked together of all these things which had happened.
24:14. And they spoke to one another about all of these things that had occurred.
24:14. And they talked together of all these things which had happened.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:14: Luk 6:45; Deu 6:7; Mal 3:6
John Gill
24:14 And they talked together,.... As they went along, on their journey:
of all these things which had happened; concerning their dear Lord and master, Jesus Christ; how that he had been betrayed by Judas, one of his disciples; had been led bound, first to Annas, and then Caiaphas, the high priest, in whose palace he had been condemned to death; how that he was delivered by the chief priests and elders, to Pontius Pilate, the Roman governor of whom they requested, that he might be crucified: they very likely discoursed also, about the ignominious treatment he met with, both in the high priest's palace and: in Pilate's hall; and how at last he was crucified between two thieves, and was dead and buried; and particularly, they might be talking together of what they had heard that morning from the women, that had been at the sepulchre of Christ, and reported that he was risen.
Robert Jamieson, A. R. Fausset and David Brown
24:14 communed and reasoned--exchanged views and feelings, weighing afresh all the facts, as detailed in Lk 24:18-24.
drew near--coming up behind them as from Jerusalem.
eyes holden--Partly He was "in another form" (Mk 16:12), and partly there seems to have been an operation on their own vision; though certainly, as they did not believe that He was alive, His company as a fellow traveller was the last thing they would expect,
24:1524:15: Եւ եղեւ ընդ խօսելն նոցա եւ ընդ վիճել, եւ ի՛նքն իսկ Յիսուս մերձեցաւ՝ եւ երթա՛յր ընդ նոսա։
15 Եւ մինչ նրանք խօսում էին ու վիճում, ինքը՝ Յիսուս մօտեցաւ ու գնում էր նրանց հետ:
15 Երբ անոնք կը խօսակցէին ու խորհրդածութիւն կ’ընէին, Յիսուս՝ ինքն ալ մօտենալով՝ անոնց հետ կ’երթար։
Եւ եղեւ ընդ խօսելն նոցա եւ ընդ վիճել, եւ ինքն իսկ Յիսուս մերձեցաւ եւ երթայր ընդ նոսա:

24:15: Եւ եղեւ ընդ խօսելն նոցա եւ ընդ վիճել, եւ ի՛նքն իսկ Յիսուս մերձեցաւ՝ եւ երթա՛յր ընդ նոսա։
15 Եւ մինչ նրանք խօսում էին ու վիճում, ինքը՝ Յիսուս մօտեցաւ ու գնում էր նրանց հետ:
15 Երբ անոնք կը խօսակցէին ու խորհրդածութիւն կ’ընէին, Յիսուս՝ ինքն ալ մօտենալով՝ անոնց հետ կ’երթար։
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24:1515: И когда они разговаривали и рассуждали между собою, и Сам Иисус, приблизившись, пошел с ними.
24:15  καὶ ἐγένετο ἐν τῶ ὁμιλεῖν αὐτοὺς καὶ συζητεῖν καὶ αὐτὸς ἰησοῦς ἐγγίσας συνεπορεύετο αὐτοῖς,
24:15. καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) τῷ (unto-the-one) ὁμιλεῖν (to-along-commune-unto) αὐτοὺς (to-them) καὶ (and) συνζητεῖν (to-seek-together-unto) [καὶ] "[and]"αὐτὸς (it) Ἰησοῦς (an-Iesous) ἐγγίσας (having-neared-to) συνεπορεύετο ( it-was-traversing-together-of ) αὐτοῖς, (unto-them,"
24:15. et factum est dum fabularentur et secum quaererent et ipse Iesus adpropinquans ibat cum illisAnd it came to pass that while they talked and reasoned with themselves, Jesus himself also, drawing near, went with them.
15. And it came to pass, while they communed and questioned together, that Jesus himself drew near, and went with them.
24:15. And it happened that, while they were speculating and questioning within themselves, Jesus himself, drawing near, traveled with them.
24:15. And it came to pass, that, while they communed [together] and reasoned, Jesus himself drew near, and went with them.
And it came to pass, that, while they communed [together] and reasoned, Jesus himself drew near, and went with them:

15: И когда они разговаривали и рассуждали между собою, и Сам Иисус, приблизившись, пошел с ними.
24:15  καὶ ἐγένετο ἐν τῶ ὁμιλεῖν αὐτοὺς καὶ συζητεῖν καὶ αὐτὸς ἰησοῦς ἐγγίσας συνεπορεύετο αὐτοῖς,
24:15. et factum est dum fabularentur et secum quaererent et ipse Iesus adpropinquans ibat cum illis
And it came to pass that while they talked and reasoned with themselves, Jesus himself also, drawing near, went with them.
24:15. And it happened that, while they were speculating and questioning within themselves, Jesus himself, drawing near, traveled with them.
24:15. And it came to pass, that, while they communed [together] and reasoned, Jesus himself drew near, and went with them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: [На вопрос: почему Христос не хотел, чтобы ученики узнали Его сразу, блаж. Феофилакт говорит: "для того, чтобы они открыли все свои недоумения, обнаружили свою рану и потом уже приняли лекарство", - "чтобы научить их из Моисея и пророков..."]. И Сам Иисус (kai AutoV I,). Т. е. Сам Иисус лично, о котором путники только что говорили друг с другом. - Приблизившись - вероятно, нагнавши их. - Глаза их были удержаны. Это было особое чудесное действие Божие (соответственное "открытию" глаз, о котором упомянуто в 31-и ст.). Ев. Марк объясняет это несколько иначе (Мк XVI, 12), но его сообщение можно рассматривать как поясняющее это чудесное божественное действие: глаза учеников были удержаны (ев. Лука), потому что Христос явился им в новом виде (Марк).
Adam Clarke: Commentary on the Bible - 1831
24:15: And reasoned - Συζητειν, concerning the probability or improbability of Christ being the Messiah, or of his resurrection from the dead. It was a laudable custom of the Jews, and very common also, to converse about the law in all their journeyings; and now they had especial reason to discourse together, both of the law and the prophets, from the transactions which had recently taken place.
Albert Barnes: Notes on the Bible - 1834
24:15: Communed together - Talked together.
And reasoned - They reasoned, doubtless, about the probability or improbability that Jesus was the Messiah; about the evidence of his resurrection; about what was to be done in the present state of things.
Jesus himself drew near ... - The disciples were properly employed. Their minds were anxious about the state of things, and they endeavored to arrive at the truth. In this state of things Jesus came to solve their doubts, and to establish them in the belief that he was the Christ; and we may learn from this that Christ will guide those who are sincerely endeavoring to know the truth. They who candidly and seriously endeavor to ascertain what is true and right he will direct; and often in an unexpected manner he will appear, to dissipate their doubts and to scatter all their perplexities. "Our" duty is sincerely to strive to ascertain the truth, and to do his will; and if his people do this, he will not leave them to perplexity and wandering.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:15: Jesus: Luk 24:36; Mat 18:20; Joh 14:18, Joh 14:19
John Gill
24:15 And it came to pass, that while they communed together,.... About the above said things:
and reasoned; with one another; about the truth and credibility of the late report:
Jesus himself drew near: the Persic version adds, "suddenly"; he came up at once to them, as if he had been a traveller on the road, and overtook them:
and went with them; joined himself in company to them, and travelled with them.
24:1624:16: Եւ նոցա աչք՝ կալեալ էին առ ՚ի չճանաչելոյ զնա։
16 Բայց նրանց աչքերը բռնուած էին, որպէսզի նրան չճանաչեն:
16 Բայց անոնց աչքերը բռնուած էին, որպէս զի զինք չճանչնան։
Եւ նոցա աչք կալեալ էին առ ի չճանաչելոյ զնա:

24:16: Եւ նոցա աչք՝ կալեալ էին առ ՚ի չճանաչելոյ զնա։
16 Բայց նրանց աչքերը բռնուած էին, որպէսզի նրան չճանաչեն:
16 Բայց անոնց աչքերը բռնուած էին, որպէս զի զինք չճանչնան։
zohrab-1805▾ eastern-1994▾ western am▾
24:1616: Но глаза их были удержаны, так что они не узнали Его.
24:16  οἱ δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν.
24:16. οἱ (the-ones) δὲ (moreover) ὀφθαλμοὶ (eyes) αὐτῶν (of-them) ἐκρατοῦντο (they-were-being-secured-unto) τοῦ (of-the-one) μὴ (lest) ἐπιγνῶναι (to-have-had-acquainted-upon) αὐτόν. (to-it)
24:16. oculi autem illorum tenebantur ne eum agnoscerentBut their eyes were held, that they should not know him.
16. But their eyes were holden that they should not know him.
24:16. But their eyes were restrained, so that they would not recognize him.
24:16. But their eyes were holden that they should not know him.
But their eyes were holden that they should not know him:

16: Но глаза их были удержаны, так что они не узнали Его.
24:16  οἱ δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν.
24:16. oculi autem illorum tenebantur ne eum agnoscerent
But their eyes were held, that they should not know him.
24:16. But their eyes were restrained, so that they would not recognize him.
24:16. But their eyes were holden that they should not know him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:16: Their eyes were holden - It does not appear that there was any thing supernatural here, for the reason why these persons (who were not apostles, see Luk 24:33) did not recollect our Lord is given by Mark, Mar 16:12, who says that Christ appeared to them in another form.
Albert Barnes: Notes on the Bible - 1834
24:16: Their eyes were holden - This expression is used merely to denote that they did not "know" who he was. It does not appear that there was anything supernatural or miraculous in it, or that God used any power to blind them. It may easily be accounted for without any such supposition; for,
1. Jesus appeared "in another form" Mar 16:12 - that is, different from his "usual" appearance.
2. They were not "expecting" to see him - indeed, they did not suppose that he was alive, and it required the strongest evidence to convince them that he was really risen from the dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:16: Luk 24:31; Kg2 6:18-20; Mar 16:12; Joh 20:14, Joh 21:4
Geneva 1599
24:16 (c) But their eyes were holden that they should not know him.
(c) Were held back and stayed, God no doubt appointing this to be so: and therefore his body was not invisible, but rather their eyes were dimmed.
John Gill
24:16 But their eyes were holden, &c. The Ethiopic version adds, "and were covered"; and the Arabic version renders it, "now he had veiled their eyes", ascribing it to Christ; and the Persic version renders it, "and the eyes of the disciples were shut": to me it seems, that their eyes: were held downwards; or they kept looking upon the ground as they walked, which was a posture suitable to their melancholy spirits; and there might be a peculiar influence of divine power and providence, so disposing them, that they did not look up to Christ their new fellow traveller, who walked on with them: and this was so ordered,
that they should not know him; that so they might not be surprised at once, as they would have been, had they looked at him, and discerned who he was; and that they might converse the more freely with him; and that he might convince them of their stupidity and unbelief, by proper arguments.
24:1724:17: Եւ ասէ ցնոսա. Զի՞նչ են բանքդ՝ վասն որոյ վիճիքդ ընդ միմեանս՝ մինչդեռ գնայքդ, եւ տրտմե՛ալ էք[1574]։ [1574] Ոսկան. Մինչ դեռ երթայքդ, եւ տրտ՛՛։
17 Եւ նրանց ասաց. «Այդ ի՞նչ բաներ են, որոնց համար քայլելիս վիճում էք միմեանց հետ եւ տրտմած էք»:
17 Այն ատեն ըսաւ անոնց. «Ի՞նչ են այդ խօսքերը՝ որ քալելով իրարու հետ կը խօսակցիք ու տրտմած ալ էք»։
Եւ ասէ ցնոսա. Զի՞նչ են բանքդ վասն որոյ վիճիքդ ընդ միմեանս մինչդեռ գնայքդ, եւ տրտմեալ էք:

24:17: Եւ ասէ ցնոսա. Զի՞նչ են բանքդ՝ վասն որոյ վիճիքդ ընդ միմեանս՝ մինչդեռ գնայքդ, եւ տրտմե՛ալ էք[1574]։
[1574] Ոսկան. Մինչ դեռ երթայքդ, եւ տրտ՛՛։
17 Եւ նրանց ասաց. «Այդ ի՞նչ բաներ են, որոնց համար քայլելիս վիճում էք միմեանց հետ եւ տրտմած էք»:
17 Այն ատեն ըսաւ անոնց. «Ի՞նչ են այդ խօսքերը՝ որ քալելով իրարու հետ կը խօսակցիք ու տրտմած ալ էք»։
zohrab-1805▾ eastern-1994▾ western am▾
24:1717: Он же сказал им: о чем это вы, идя, рассуждаете между собою, и отчего вы печальны?
24:17  εἶπεν δὲ πρὸς αὐτούς, τίνες οἱ λόγοι οὖτοι οὓς ἀντιβάλλετε πρὸς ἀλλήλους περιπατοῦντες; καὶ ἐστάθησαν σκυθρωποί.
24:17. εἶπεν (It-had-said) δὲ (moreover) πρὸς (toward) αὐτούς (to-them,"Τίνες (What-ones) οἱ (the-ones) λόγοι (forthees) οὗτοι (the-ones-these) οὓς ( to-which ) ἀντιβάλλετε (ye-ever-a-one-casteth) πρὸς (toward) ἀλλήλους ( to-one-to-other ) περιπατοῦντες ; ( treading-about-unto ?"καὶ (And) ἐστάθησαν (they-were-stood) σκυθρωποί . ( sullen-looked )
24:17. et ait ad illos qui sunt hii sermones quos confertis ad invicem ambulantes et estis tristesAnd he said to them: What are these discourses that you hold one with another as you walk and are sad?
17. And he said unto them, What communications are these that ye have one with another, as ye walk? And they stood still, looking sad.
24:17. And he said to them, “What are these words, which you are discussing with one another, as you walk and are sad?”
24:17. And he said unto them, What manner of communications [are] these that ye have one to another, as ye walk, and are sad?
And he said unto them, What manner of communications [are] these that ye have one to another, as ye walk, and are sad:

17: Он же сказал им: о чем это вы, идя, рассуждаете между собою, и отчего вы печальны?
24:17  εἶπεν δὲ πρὸς αὐτούς, τίνες οἱ λόγοι οὖτοι οὓς ἀντιβάλλετε πρὸς ἀλλήλους περιπατοῦντες; καὶ ἐστάθησαν σκυθρωποί.
24:17. et ait ad illos qui sunt hii sermones quos confertis ad invicem ambulantes et estis tristes
And he said to them: What are these discourses that you hold one with another as you walk and are sad?
24:17. And he said to them, “What are these words, which you are discussing with one another, as you walk and are sad?”
24:17. And he said unto them, What manner of communications [are] these that ye have one to another, as ye walk, and are sad?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-24: На вопрос Христа, о чем путники так горячо рассуждают и в чем причина их печали, отражающейся на их лицах, они - вероятно, один вслед за другим, взаимно друг друга пополняя - рассказывают Христу о своих несбывшихся надеждах на Мессию. Но сначала (ст. 18) только один из них выразил удивление по поводу того, что подошедший к ним незнакомец спрашивает их о том, что должно быть известно всякому бывшему на празднике в Иерусалиме (а незнакомец, по мнению Клеопы, возвращался именно с праздника Пасхи домой). Имя Клеопа сокращено из имени Клеопатр (KleopatroV). Это совсем не то, что имя Клопас (у Ин XIX, 25. Там по нашему русск. и слав. тексту оно обозначено неправильно: Клеопа). - Неужели ты... не знаешь... Клеопа всецело занят мыслью о судьбе Христа, и потому он удивляется, что незнакомец еще спрашивает, о чем они рассуждают. "Конечно - как бы говорит Клеопа, - о Христе, о чем же теперь еще можно рассуждать? И вопрос твой как будто бы показывает, что ты и не был в Иерусалиме, иначе ты и не спрашивал бы, о чем мы рассуждаем". - И сказал им: о чем? (19). Ревиль (с. 321: т. 2-й) ставит в некоторый укор Христу, что Он "притворялся" незнающим о событиях в Иерусалиме. Но Господь просто давал возможность путникам высказать все свои недоумения, чтобы потом их разрешить. Точно также и далее, показывая вид, что Он хочет уйти от них, Он этим самым давал им возможность проявить к Нему чувство расположения, какое в них пробудилось. - Который был пророк - точнее: выступил как пророк (egeneto). Путники не называют Христа Мессией - очевидно, смерть Христа повлекла за собою падение их надежд на Христа как на Мессию, но, тем не менее, они все же считают Его пророком (название почетное), - который показал себя таким и на делах, т. е. в чудесных знамениях, и на словах, т. е. в учении. И таким Он явил Себя и пред Богом, и пред народом, т. е. казался не только народу пророком, но и был таким в действительности (пред Богом, ср. Лк I, 6). - Для осуждения на смерть (20) - см. XXIII, 24. - И распяли Его - так как это они были истинными виновниками смерти Христовой. Замечательно, что путники не вменяют ответственности за смерть Христа всему иудейскому народу, а считают виновными только представителей народа. И в самом деле, народ в целом скорее был на стороне Христа, и только толпа подученных иудеев поддерживала первосвященников в их требованиях, обращенных к Пилату. - А мы надеялись... (21) Путники как представители низших классов народа - не иерархии иудейской - имели надежду на Христа как на Мессию-Царя, восстановителя политического могущества Израиля (ср. Деян I, 6). - Уже третий день ныне... Очевидно, путники имеют в мыслях предсказание Христа о том, что Он на третий день воскреснет [Греческий текст этого места довольно непонятен. Trithn tauthn hm. agei shm - уже третий день ныне. - К чему относится здесь глагол agei? Некоторые относят его к слову AutoV - "Он", но тут получается совершенно нескладное выражение: "Он (Христос) ведет уже третий день". Поэтому лучше на основании исследования Меркса (с 526-528) читать это место так: kai idou treiV hmerai - и вот три дня... В Синайском кодексе глагол agei также опущен. Слово shmeron -"ныне" опущено и у Тишендорфа. ]. - Но и некоторые женщины... (22), т. е.: но хотя наши надежды на Иисуса как на Мессию пали, тем не менее, случилось обстоятельство, которое их снова несколько оживило: некоторые из наших, т. е. принадлежащих к обществу последователей Христа, женщин привели нас в изумление. Они ходили рано утром (в какой день - не сказано) ко гробу Христа и не нашли там Его тела. Сказывали они также нам, что видели и явление Ангелов, возвещающих, что Христос жив. После этого некоторые из наших, т. е. из учеников Христа (след., не один Ап. Петр, о котором упомянуто в 12-м ст.) ходили ко гробу и подтвердили, что тела Христова там действительно нет, но, тем не менее, Самого Христа, о котором Ангелы возвестили женщинам как о живом, они не видели. - О явлении Самого Христа женщинам (Мф XXVIII, 9-10) путники ничего не говорят (объясн. см. у Мк XVI, 6).
Albert Barnes: Notes on the Bible - 1834
24:17: What manner of communications ... - What is the subject of your conversation? What is it that has so much affected your minds? They were deeply affected in the recollection of the death of Jesus; and, as became all Christians, they were conversing about him, and were sad at the overwhelming events that had come upon them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:17: and are: Eze 9:4-6; Joh 16:6, Joh 16:20-22
John Gill
24:17 And he said unto them,.... That is, "Jesus", as the Persic version, or "our Lord", as the Ethiopic version, expresses it:
what manner of communications are these, that ye have one to another, as ye walk? what is the subject of your discourse; what is it your conversation one with another turns upon in your journey?
and are sad? what melancholy story are you telling to one another, which causes such sadness of countenance, and dejection of mind? for Christ by their countenances and gestures, as the shaking of their heads, and lifting up and wringing of their hands, could easily discern as man, as well as know as God, that they were full of sorrow and heaviness, and which were occasioned and increased by what they were talking of.
Robert Jamieson, A. R. Fausset and David Brown
24:17 communications, &c.--The words imply the earnest discussion that had appeared in their manner.
24:1824:18: Պատասխանի ետ մի ոմն ՚ի նոցանէ՝ որում անուն էր Կղէո՛վպաս, եւ ասէ ցնա. Դու՝ միա՛յն կաս յԵրուսաղէմ, որ ոչ գիտացեր զինչ գործեցաւ ՚ի նմա յաւուրսս յայսոսիկ[1575]։ [1575] Ոմանք. Դու միա՞յն կեաս յԵրուսաղէմ... յաւուրս յայսոսիկ։
18 Նրանցից մէկը, որի անունը Կղէոպաս էր, ասաց նրան. «Երուսաղէմում միայն դո՛ւ ես, որ չես իմացել, թէ ինչեր կատարուեցին այնտեղ այս օրերին»:
18 Պատասխան տուաւ անոնցմէ մէկը, որուն անունը Կղէովպաս էր ու ըսաւ անոր. «Դո՞ւն միայն Երուսաղէմի մէջ կաս ու չես գիտեր թէ ինչե՜ր եղան հոն այս օրերս»։
Պատասխանի ետ մի ոմն ի նոցանէ որում անուն էր Կղէովպաս, եւ ասէ ցնա. Դո՞ւ միայն կաս յԵրուսաղէմ, որ ոչ գիտացեր զինչ գործեցաւ ի նմա յաւուրսս յայսոսիկ:

24:18: Պատասխանի ետ մի ոմն ՚ի նոցանէ՝ որում անուն էր Կղէո՛վպաս, եւ ասէ ցնա. Դու՝ միա՛յն կաս յԵրուսաղէմ, որ ոչ գիտացեր զինչ գործեցաւ ՚ի նմա յաւուրսս յայսոսիկ[1575]։
[1575] Ոմանք. Դու միա՞յն կեաս յԵրուսաղէմ... յաւուրս յայսոսիկ։
18 Նրանցից մէկը, որի անունը Կղէոպաս էր, ասաց նրան. «Երուսաղէմում միայն դո՛ւ ես, որ չես իմացել, թէ ինչեր կատարուեցին այնտեղ այս օրերին»:
18 Պատասխան տուաւ անոնցմէ մէկը, որուն անունը Կղէովպաս էր ու ըսաւ անոր. «Դո՞ւն միայն Երուսաղէմի մէջ կաս ու չես գիտեր թէ ինչե՜ր եղան հոն այս օրերս»։
zohrab-1805▾ eastern-1994▾ western am▾
24:1818: Один из них, именем Клеопа, сказал Ему в ответ: неужели Ты один из пришедших в Иерусалим не знаешь о происшедшем в нем в эти дни?
24:18  ἀποκριθεὶς δὲ εἷς ὀνόματι κλεοπᾶς εἶπεν πρὸς αὐτόν, σὺ μόνος παροικεῖς ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις;
24:18. ἀποκριθεὶς (Having-been-separated-off) δὲ (moreover) εἷς (one) ὀνόματι (unto-a-name) Κλεόπας (a-Kleopas) εἶπεν (it-had-said) πρὸς (toward) αὐτόν (to-it,"Σὺ (Thou) μόνος (alone) παροικεῖς (thou-house-beside-unto) Ἰερουσαλὴμ (to-a-Hierousalem) καὶ (and) οὐκ (not) ἔγνως (thou-had-acquainted) τὰ (to-the-ones) γενόμενα ( to-having-had-became ) ἐν (in) αὐτῇ (unto-it) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) ταύταις; (unto-the-ones-these?"
24:18. et respondens unus cui nomen Cleopas dixit ei tu solus peregrinus es in Hierusalem et non cognovisti quae facta sunt in illa his diebusAnd the one of them, whose name was Cleophas, answering, said to him: Art thou only a stranger in Jerusalem, and hast not known the things that have been done there in these days?
18. And one of them, named Cleopas, answering said unto him, Dost thou alone sojourn in Jerusalem and not know the things which are come to pass there in these days?
24:18. And one of them, whose name was Cleopas, responded by saying to him, “Are you the only one visiting Jerusalem who does not know the things that have happened there in these days?”
24:18. And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?
And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days:

18: Один из них, именем Клеопа, сказал Ему в ответ: неужели Ты один из пришедших в Иерусалим не знаешь о происшедшем в нем в эти дни?
24:18  ἀποκριθεὶς δὲ εἷς ὀνόματι κλεοπᾶς εἶπεν πρὸς αὐτόν, σὺ μόνος παροικεῖς ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις;
24:18. et respondens unus cui nomen Cleopas dixit ei tu solus peregrinus es in Hierusalem et non cognovisti quae facta sunt in illa his diebus
And the one of them, whose name was Cleophas, answering, said to him: Art thou only a stranger in Jerusalem, and hast not known the things that have been done there in these days?
24:18. And one of them, whose name was Cleopas, responded by saying to him, “Are you the only one visiting Jerusalem who does not know the things that have happened there in these days?”
24:18. And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:18: Cleopas - The same as Alpheus, father of the Apostle James, Mar 3:18, and husband of the sister of the virgin. Joh 19:25.
Art thou only a stranger - As if he had said, What has been done it Jerusalem, within these few days, has been so public, so awful, and so universally known, that, if thou hadst been but a lodger in the city for a single night, I cannot conceive how thou couldst miss hearing of these things: indeed, thou appearest to be the only person unacquainted with them.
Albert Barnes: Notes on the Bible - 1834
24:18: Art thou only a stranger? ... - This is an expression of surprise that he should be unacquainted with an affair that had made so much noise, and that had been attended with so remarkable circumstances. The word "stranger" here denotes one who had come to reside at a place only for a "time," not a permanent inhabitant. Many Jews came up from all parts of the world to Jerusalem, to keep the Passover there. They appear to have taken Jesus to be such a stranger or foreigner. The meaning of this verse may be thus expressed: "The affair concerning which we are sad has been well known, and has made a great talk and noise, so that all, even the strangers who have come up to remain there but a little time, are well acquainted with it. Art thou the "only one" of them who has not heard it? Is everybody so well acquainted with it, and thou hast not heard of it? It is a matter of surprise, and we cannot account for it."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:18: Cleopas: Joh 19:25
Geneva 1599
24:18 And (d) the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?
(d) Some of the old fathers think that the other disciple was the same evangelist who wrote this book, but Epiphanius, writing against the Saturnilians, says it was Nathanael; but none of these are certainties.
John Gill
24:18 And one of them, whose name was Cleophas,.... Or Alphaeus, for it is the same name; he was one of the seventy disciples, and father of the Apostles James and Jude, and brother to Joseph, the husband of Mary, the mother of Christ, as before observed:
answering, said unto him, art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? The Persic version reads, "in these two days": the sense that whereas he appeared to come from Jerusalem, that if he was only a stranger and a sojourner, and not a stated inhabitant there, he could not be ignorant of what had been done there a few days past; or if he was, that he must be the only stranger, and the only man, that was so; for the facts referred to were so notorious, that every one must know them, inhabitant or stranger.
Robert Jamieson, A. R. Fausset and David Brown
24:18 knowest not, &c.--If he knew not the events of the last few days in Jerusalem, he must be a mere sojourner; if he did, how could he suppose they would be talking of anything else? How artless all this!
24:1924:19: Եւ ասէ ցնոսա. Զի՞նչ։ Եւ նոքա՛ ասեն. ԶՅիսուսէ՛ Նազովրացւոյ. որ եղեւ այր մարգարէ, հզօ՛ր արդեամբք եւ բանիւք առաջի Աստուծոյ, եւ ամենայն ժողովրդեանն։
19 Եւ նրանց ասաց՝ ի՞նչ: Եւ նրանք ասացին Յիսուս Նազովրեցու մասին, որ եղաւ մարգարէ մարդ, հզօր՝ գործերով եւ խօսքերով, Աստծու եւ ամբողջ ժողովրդի առաջ,
19 Ան ալ ըսաւ անոնց. «Ի՞նչ»։ Անոնք ալ ըսին իրեն. «Նազովրեցի Յիսուսին համար, որ Աստուծոյ եւ բոլոր ժողովուրդին առջեւ գործով ու խօսքով զօրաւոր մարգարէ մը եղաւ.
Եւ ասէ ցնոսա. Զի՞նչ: Եւ նոքա ասեն. ԶՅիսուսէ Նազովրացւոյ, որ եղեւ այր մարգարէ հզօր արդեամբք եւ բանիւք առաջի Աստուծոյ եւ ամենայն ժողովրդեանն:

24:19: Եւ ասէ ցնոսա. Զի՞նչ։ Եւ նոքա՛ ասեն. ԶՅիսուսէ՛ Նազովրացւոյ. որ եղեւ այր մարգարէ, հզօ՛ր արդեամբք եւ բանիւք առաջի Աստուծոյ, եւ ամենայն ժողովրդեանն։
19 Եւ նրանց ասաց՝ ի՞նչ: Եւ նրանք ասացին Յիսուս Նազովրեցու մասին, որ եղաւ մարգարէ մարդ, հզօր՝ գործերով եւ խօսքերով, Աստծու եւ ամբողջ ժողովրդի առաջ,
19 Ան ալ ըսաւ անոնց. «Ի՞նչ»։ Անոնք ալ ըսին իրեն. «Նազովրեցի Յիսուսին համար, որ Աստուծոյ եւ բոլոր ժողովուրդին առջեւ գործով ու խօսքով զօրաւոր մարգարէ մը եղաւ.
zohrab-1805▾ eastern-1994▾ western am▾
24:1919: И сказал им: о чем? Они сказали Ему: что было с Иисусом Назарянином, Который был пророк, сильный в деле и слове пред Богом и всем народом;
24:19  καὶ εἶπεν αὐτοῖς, ποῖα; οἱ δὲ εἶπαν αὐτῶ, τὰ περὶ ἰησοῦ τοῦ ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ,
24:19. καὶ (And) εἶπεν (it-had-said) αὐτοῖς (unto-them," Ποῖα ; ( To-whither-belonged ?"οἱ (The-ones) δὲ (moreover) εἶπαν (they-said) αὐτῷ (unto-it,"Τὰ (To-the-ones) περὶ (about) Ἰησοῦ (of-an-Iesous) τοῦ (of-the-one) Ναζαρηνοῦ, (of-Nazarean,"ὃς (which) ἐγένετο ( it-had-became ) ἀνὴρ (a-man) προφήτης (a-declarer-before) δυνατὸς (able) ἐν (in) ἔργῳ (unto-a-work) καὶ (and) λόγῳ (unto-a-forthee) ἐναντίον (to-ever-a-oned-in) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) παντὸς (of-all) τοῦ (of-the-one) λαοῦ, (of-a-people,"
24:19. quibus ille dixit quae et dixerunt de Iesu Nazareno qui fuit vir propheta potens in opere et sermone coram Deo et omni populoTo whom he said: What things? And they said: Concerning Jesus of Nazareth, who was a prophet, mighty in work and word before God and all the people.
19. And he said unto them, What things? And they said unto him, The things concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:
24:19. And he said to them, “What things?” And they said, “About Jesus of Nazareth, who was a noble prophet, powerful in works and in words, before God and all the people.
24:19. And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:
And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:

19: И сказал им: о чем? Они сказали Ему: что было с Иисусом Назарянином, Который был пророк, сильный в деле и слове пред Богом и всем народом;
24:19  καὶ εἶπεν αὐτοῖς, ποῖα; οἱ δὲ εἶπαν αὐτῶ, τὰ περὶ ἰησοῦ τοῦ ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ,
24:19. quibus ille dixit quae et dixerunt de Iesu Nazareno qui fuit vir propheta potens in opere et sermone coram Deo et omni populo
To whom he said: What things? And they said: Concerning Jesus of Nazareth, who was a prophet, mighty in work and word before God and all the people.
24:19. And he said to them, “What things?” And they said, “About Jesus of Nazareth, who was a noble prophet, powerful in works and in words, before God and all the people.
24:19. And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:19: Which was a prophet - Ανηρ προφητης, a man prophet, a genuine prophet; but this has been considered as a Hebraism: "for, in Exo 2:14, a man prince is simply a prince; and in Sa1 31:3, men archers mean no more than archers." But my own opinion is, that this word is often used to deepen the signification, so in the above quotations: Who made thee a man prince (i.e. a mighty sovereign) and a judge over us! Exo 2:14. And, the battle went sore against Saul, and the men archers (i.e. the stout, or well aiming archers) hit him, Sa1 31:3. So in Palaephatus, de Incredib. c. 38. p. 47, quoted by Kypke, ην ανηρ βασιλευς μεγας, He was a great and eminent king. So ανηρ προφητης here signifies, he was a Genuine prophet, nothing like those false ones by whom the people have been so often deceived; and he has proved the divinity of his mission by his heavenly teaching, and astonishing miracles.
Mighty in - word - Irresistibly eloquent. Powerful in deed, working incontrovertible miracles. See Kypke in loco.
Albert Barnes: Notes on the Bible - 1834
24:19: A prophet - A teacher sent from God. They did not now call him the "Messiah," for his "death" had led them to doubt that, but they had no doubt that he was a distinguished "prophet." The evidence of that was so clear that they "could" not call it in question.
Mighty in deed - Powerful in working miracles, in raising the dead, healing the sick, etc.
In word - In teaching.
Before God and all the people - Manifestly; publicly. So that "God" owned him, and the people regarded him as a distinguished teacher.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:19: Concerning: Luk 7:16; Mat 21:11; Joh 3:2, Joh 4:19, Joh 6:14, Joh 7:40-42, Joh 7:52; Act 2:22, Act 10:38
mighty: Act 7:22
John Gill
24:19 And he said unto them, what things?.... Still appearing as if he was ignorant, and in order to, draw out of them a particular relation:
and they said unto him; both of them, or rather Cleophas, for himself and his companion:
concerning Jesus of Nazareth; that is, what had happened to him, who was commonly known by this name, and was called so by way of contempt: but
which was a prophet; not only a foreteller of things to come, as he foretold his sufferings, death, and resurrection, the troubles that should befall his disciples, the destruction of Jerusalem, and the end of the world; but he was a preacher of the Gospel, an eminent one, a famous and extraordinary one, that prophet which Moses spake of should come; and who was mighty in deed and word: he was anointed with the Holy Ghost and with power, which he showed by the miracles he wrought; such as healing the sick, cleansing lepers, casting out devils, restoring sight to the blind, causing the deaf to hear, the dumb to speak, the lame to walk, and raising the dead to life; and in the doctrines he taught, which were with authority, and such as never man spake:
before God and all the people; he was sent and anointed by God as a prophet, and approved by him; who bore a testimony to him by a voice from heaven, declaring him to be his beloved Son; and the works he wrought, were done publicly before men, who glorified God on that account; and the doctrines he taught, were not taught in secret, but in the synagogues and in the temple, in the audience of all the people, and to their surprise and admiration.
Robert Jamieson, A. R. Fausset and David Brown
24:19 Concerning Jesus, &c.--As if feeling it a relief to have someone to unburden his thoughts and feelings to, this disciple goes over the main facts in his own desponding style, and this was just what our Lord wished.
24:2024:20: Որպէս մատնեցին զնա քահանայապետքն՝ եւ իշխանքն մեր ՚ի դատաստան մահու, եւ հանի՛ն զնա ՚ի խաչ։
20 եւ թէ ինչպէս մեր քահանայապետները եւ իշխանաւորները նրան մատնեցին մահուան դատաստանի ու խաչը հանեցին նրան:
20 Ի՛նչպէս քահանայապետները ու մեր իշխանները մահուան մատնեցին զանիկա եւ խաչը հանեցին։
Ո՛րպէս մատնեցին զնա քահանայապետքն եւ իշխանքն մեր ի դատաստան մահու եւ հանին զնա ի խաչ:

24:20: Որպէս մատնեցին զնա քահանայապետքն՝ եւ իշխանքն մեր ՚ի դատաստան մահու, եւ հանի՛ն զնա ՚ի խաչ։
20 եւ թէ ինչպէս մեր քահանայապետները եւ իշխանաւորները նրան մատնեցին մահուան դատաստանի ու խաչը հանեցին նրան:
20 Ի՛նչպէս քահանայապետները ու մեր իշխանները մահուան մատնեցին զանիկա եւ խաչը հանեցին։
zohrab-1805▾ eastern-1994▾ western am▾
24:2020: как предали Его первосвященники и начальники наши для осуждения на смерть и распяли Его.
24:20  ὅπως τε παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ἄρχοντες ἡμῶν εἰς κρίμα θανάτου καὶ ἐσταύρωσαν αὐτόν.
24:20. ὅπως (unto-which-whither) τε (also) παρέδωκαν (they-gave-beside) αὐτὸν (to-it,"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) ἄρχοντες (firstings) ἡμῶν (of-us,"εἰς (into) κρίμα (to-a-separating-to) θανάτου (of-a-death) καὶ (and) ἐσταύρωσαν (they-en-staked) αὐτόν. (to-it)
24:20. et quomodo eum tradiderunt summi sacerdotum et principes nostri in damnationem mortis et crucifixerunt eumAnd how our chief priests and princes delivered him to be condemned to death and crucified him.
20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him.
24:20. And how our high priests and leaders handed him over to be condemned to death. And they crucified him.
24:20. And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.
And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him:

20: как предали Его первосвященники и начальники наши для осуждения на смерть и распяли Его.
24:20  ὅπως τε παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ἄρχοντες ἡμῶν εἰς κρίμα θανάτου καὶ ἐσταύρωσαν αὐτόν.
24:20. et quomodo eum tradiderunt summi sacerdotum et principes nostri in damnationem mortis et crucifixerunt eum
And how our chief priests and princes delivered him to be condemned to death and crucified him.
24:20. And how our high priests and leaders handed him over to be condemned to death. And they crucified him.
24:20. And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
24:20: Sec the notes at Mat 26:59-66.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:20: Luk 22:66-71, Luk 23:1-5; Mat 27:1, Mat 27:2, Mat 27:20; Mar 15:1; Act 3:13-15, Act 4:8-10; Act 4:27, Act 4:28, Act 5:30, Act 5:31, Act 13:27-29
Geneva 1599
24:20 (5) And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.
(5) It appears by conferring the prophecies of the prophets that all those things are true and certain which the evangelist have put down in writing about Christ.
John Gill
24:20 And how the chief priests and our rulers,.... Civil and ecclesiastic:
delivered him; to Pontius Pilate, the Roman governor:
to be condemned to death; the death of the cross, by the said governor, having first seized him and examined him before their sanhedrim, and pronounced him guilty of death:
and have crucified him; for though Pilate passed the sentence, and the Roman soldiers executed it, yet these men are said to do it, because it was at their request, and through their instigation, that it was done; hence Peter charges the Jewish sanhedrim with it, Acts 4:10.
24:2124:21: Մեք՝ ա՛կն ունէաք թէ նա՛ է որ փրկելոցն է զԻսրայէլ. այլ եւ հանդերձ այսո՛ւ ամենայնիւ, այս՝ երրո՛րդ օր է յորմէ հետէ ա՛յն գործեցաւ[1576]։ [1576] Ոմանք. Նա իցէ որ փրկելոցն իցէ. կամ՝ էր զԻսրայէլ.. երկրորդ օր է... այդ գործեցաւ։
21 Մենք ակնկալում էինք, թէ նա է, որ փրկելու է Իսրայէլը. սակայն, այս բոլորով հանդերձ, այս երրորդ օրն է, որ այդ բաները կատարուեցին:
21 Իսկ մենք կը յուսայինք որ անիկա էր, որ Իսրայէլը պիտի ազատէր։ Այս ամենուն վրայ այս երրորդ օրն է, որ այս բաները եղան։
Մեք ակն ունէաք թէ նա իցէ որ փրկելոցն էր զԻսրայէլ. այլ եւ հանդերձ այսու ամենայնիւ այս երրորդ օր է յորմէ հետէ այն գործեցաւ:

24:21: Մեք՝ ա՛կն ունէաք թէ նա՛ է որ փրկելոցն է զԻսրայէլ. այլ եւ հանդերձ այսո՛ւ ամենայնիւ, այս՝ երրո՛րդ օր է յորմէ հետէ ա՛յն գործեցաւ[1576]։
[1576] Ոմանք. Նա իցէ որ փրկելոցն իցէ. կամ՝ էր զԻսրայէլ.. երկրորդ օր է... այդ գործեցաւ։
21 Մենք ակնկալում էինք, թէ նա է, որ փրկելու է Իսրայէլը. սակայն, այս բոլորով հանդերձ, այս երրորդ օրն է, որ այդ բաները կատարուեցին:
21 Իսկ մենք կը յուսայինք որ անիկա էր, որ Իսրայէլը պիտի ազատէր։ Այս ամենուն վրայ այս երրորդ օրն է, որ այս բաները եղան։
zohrab-1805▾ eastern-1994▾ western am▾
24:2121: А мы надеялись было, что Он есть Тот, Который должен избавить Израиля; но со всем тем, уже третий день ныне, как это произошло.
24:21  ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφ᾽ οὖ ταῦτα ἐγένετο.
24:21. ἡμεῖς (We) δὲ (moreover) ἠλπίζομεν (we-were-expecting-to) ὅτι (to-which-a-one) αὐτός (it) ἐστιν (it-be) ὁ (the-one) μέλλων (impending) λυτροῦσθαι ( to-en-loose ) τὸν (to-the-one) Ἰσραήλ: (to-an-Israel) ἀλλά (other) γε (too) καὶ (and) σὺν (together) πᾶσιν ( unto-all ) τούτοις (unto-the-ones-these) τρίτην (to-third) ταύτην (to-the-one-this) ἡμέραν (to-a-day) ἄγει (it-leadeth) ἀφ' (off) οὗ (of-which) ταῦτα (the-ones-these) ἐγένετο . ( it-had-became )
24:21. nos autem sperabamus quia ipse esset redempturus Israhel et nunc super haec omnia tertia dies hodie quod haec facta suntBut we hoped that it was he that should have redeemed Israel. And now besides all this, to-day is the third day since these things were done.
21. But we hoped that it was he which should redeem Israel. Yea and beside all this, it is now the third day since these things came to pass.
24:21. But we were hoping that he would be the Redeemer of Israel. And now, on top of all this, today is the third day since these things have happened.
24:21. But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.
But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done:

21: А мы надеялись было, что Он есть Тот, Который должен избавить Израиля; но со всем тем, уже третий день ныне, как это произошло.
24:21  ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφ᾽ οὖ ταῦτα ἐγένετο.
24:21. nos autem sperabamus quia ipse esset redempturus Israhel et nunc super haec omnia tertia dies hodie quod haec facta sunt
But we hoped that it was he that should have redeemed Israel. And now besides all this, to-day is the third day since these things were done.
24:21. But we were hoping that he would be the Redeemer of Israel. And now, on top of all this, today is the third day since these things have happened.
24:21. But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:21: Cleopas paints the real state of his own mind in these verses. In his relation there is scarcely any thing well connected; important points are referred to, and not explained, though he considered the person to whom he spoke as entirely unacquainted with these transactions: his own hopes and fears he cannot help mixing with the narration, and throwing over the whole that confusion that dwells in his own heart. The narration is not at all in Luke's style; but as it is probable he was the other disciple who was present, and had heard the words of Cleopas, he gave them in that simple, natural, artless manner in which they were spoken. Had the account been forged, those simple, natural touches would not have appeared.
To-day is the third day - Our Lord had often said that he would rise again the third day; and though Alpheus had little hope of this resurrection, yet he could not help recollecting the words he had heard, especially as they seemed to be confirmed by the relation of the women, Luk 24:22-24.
Albert Barnes: Notes on the Bible - 1834
24:21: We trusted - We hoped and expected.
Should have redeemed Israel - That he was the Messiah, who would have delivered the nation from the Romans.
Besides all this - It is to be observed that Cleopas states things just as they occurred to his own mind. There is little connection. His mind is confused and distracted. There were so many things that were remarkable in Jesus; there was so much evidence that he was the Messiah; their hopes had been so suddenly dashed by his death, and the succeeding events had been so wonderful, that his mind was confused, and he knew not what to think. The things which he now stated served to increase his perplexity. The expressions here are perfectly natural. They bespeak an agitated mind. They are simple touches of nature, which show that the book was not forged. If the book had been the work of imposture, this artless and perplexed narrative would not have been thought of.
Today is the third day ... - Jesus had foretold them that he would rise on the third day. This they did not understand; but it is not improbable that they looked to this day expecting something wonderful, and that the visit to the sepulchre had called it to their recollection, and they were more and more amazed when they put all these things together. As if they had said, "The third day is come, and we have not seen him. Yet we begin to remember his promise - the angels have informed us that he is alive - but we do not know how to put these things together, or what to make of them."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:21: Luk 1:68, Luk 2:38; Psa 130:8; Isa 59:20; Act 1:6; Pe1 1:18, Pe1 1:19; Rev 5:9
John Gill
24:21 But we trusted,.... "In him", as the Ethiopic version adds:
that it had been he which should have redeemed Israel; they thought, hoped, and believed, that he was the Messiah, spoken of under the character of the Redeemer of Israel; and they had been in expectation of redemption by him, though only of a temporal kind, from the Roman yoke and bondage; but now they could not tell what to think of it, since he was dead; indeed they were not altogether without hope, since there was a report of his being raised from the dead; but what credit was to be given to that, they could not say: but certain it is, that he was the true Messiah, and promised Redeemer; and who was to redeem, and has redeemed the whole Israel of God; even all the elect of God, whether among Jews or Gentiles, from the servitude and damning power of sin, from the slavery of Satan, and the bondage of the law, and from every enemy; and that by his precious blood, his sufferings and death, the very things which were the occasion of these disciples' doubts about him, as the Redeemer: so the Jews say (u),
"that upon the death of the Messiah, the son of Joseph, all Israel shall flee to the deserts, and such as are of a doubtful heart shall turn to the nations of the world and say, "is this the redemption we have waited for", for the Messiah is slain?''
And besides all this, today is the third day, since these things were done; which is either mentioned, as an aggravation of the ignorance of the stranger, that these things should be done so lately, as within three days, and yet he should be ignorant of them, or not remember them, and need to be informed about them; or as a further reason of their doubting, that it was now the third day since the death of Jesus, and there was nothing certain of his resurrection, only the report of the women, which they could not depend upon; or else as a reason of their trusting, that he was the person that should redeem Israel; since this was the third day from his crucifixion; the day on which he said he should rise from the dead, and of which there was a report spread, not to be disproved, that he was that day actually risen: this day is greatly observed by the Jews (w): they take notice that the Scriptures speak of several remarkable third days; and besides Gen 22:4 is cited a passage which refers to the resurrection of Christ on the third day; and they speak
"of the third day of the tribes, Gen 42:18 of the third day of the spies, Josh 2:16 of the third day of the giving of the law, Ex 19:16 of the third day of Jonas, Jon 1:17 (which was a type of the resurrection of the Messiah, Mt 12:40) of the third day of those that came up out of the captivity, Ezra 8:15 of the third day of the resurrection of the dead, Hos 6:2 and of the third day of Esther, Esther 5:1.''
(u) Abkath Rocel, l. 1. par. 1. sign. 7. p. 53. (w) Bereshit Rabba, sect. 56. fol. 49. 3.
John Wesley
24:21 To - day is the third day - The day he should have risen again, if at all.
Robert Jamieson, A. R. Fausset and David Brown
24:21 we trusted, &c.--They expected the promised Deliverance at His hand, but in the current sense of it, not by His death.
besides all this--not only did His death seem to give the fatal blow to their hopes, but He had been two days dead already, and this was the third. It is true, they add, some of our women gave us a surprise, telling us of a vision of angels they had at the empty grave this morning that said He was alive, and some of ourselves who went thither confirmed their statement; but then Himself they saw not. A doleful tale truly, told out of the deepest despondency.
24:2224:22: Այլ եւ կանայք ոմանք ՚ի մէնջ զարմացուցին զմեզ. որք կանխեալ ընդ առաւօտս չոգա՛ն ՚ի գերեզմանն[1577], [1577] Ոմանք. Ընդ առաւօտն։
22 Այլ նաեւ մեզ զարմացրին մեր միջից մի քանի կանայք, որոնք վաղ առաւօտեան գերեզման էին գնացել
22 Բայց մեր մէջէն մէկ քանի կիներ ալ մեզ զարմացուցին։ Անոնք առտու կանուխ գերեզմանը գացին
այլ եւ կանայք ոմանք ի մէնջ զարմացուցին զմեզ, որք կանխեալ ընդ առաւօտս չոգան ի գերեզմանն:

24:22: Այլ եւ կանայք ոմանք ՚ի մէնջ զարմացուցին զմեզ. որք կանխեալ ընդ առաւօտս չոգա՛ն ՚ի գերեզմանն[1577],
[1577] Ոմանք. Ընդ առաւօտն։
22 Այլ նաեւ մեզ զարմացրին մեր միջից մի քանի կանայք, որոնք վաղ առաւօտեան գերեզման էին գնացել
22 Բայց մեր մէջէն մէկ քանի կիներ ալ մեզ զարմացուցին։ Անոնք առտու կանուխ գերեզմանը գացին
zohrab-1805▾ eastern-1994▾ western am▾
24:2222: Но и некоторые женщины из наших изумили нас: они были рано у гроба
24:22  ἀλλὰ καὶ γυναῖκές τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς· γενόμεναι ὀρθριναὶ ἐπὶ τὸ μνημεῖον
24:22. ἀλλὰ (Other) καὶ (and) γυναῖκές (women) τινες (ones) ἐξ (out) ἡμῶν (of-us) ἐξέστησαν (they-had-stood-out) ἡμᾶς, (to-us," γενόμεναι ( having-had-became ) ὀρθριναὶ ( ruddy-jut-belonged-to ) ἐπὶ (upon) τὸ (to-the-one) μνημεῖον (to-a-rememberlet-of,"
24:22. sed et mulieres quaedam ex nostris terruerunt nos quae ante lucem fuerunt ad monumentumYea and certain women also of our company affrighted us who, before it was light, were at the sepulchre,
22. Moreover certain women of our company amazed us, having been early at the tomb;
24:22. Then, too, certain women from among us terrified us. For before daytime, they were at the tomb,
24:22. Yea, and certain women also of our company made us astonished, which were early at the sepulchre;
Yea, and certain women also of our company made us astonished, which were early at the sepulchre:

22: Но и некоторые женщины из наших изумили нас: они были рано у гроба
24:22  ἀλλὰ καὶ γυναῖκές τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς· γενόμεναι ὀρθριναὶ ἐπὶ τὸ μνημεῖον
24:22. sed et mulieres quaedam ex nostris terruerunt nos quae ante lucem fuerunt ad monumentum
Yea and certain women also of our company affrighted us who, before it was light, were at the sepulchre,
24:22. Then, too, certain women from among us terrified us. For before daytime, they were at the tomb,
24:22. Yea, and certain women also of our company made us astonished, which were early at the sepulchre;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
24:22: Certain women - See Mat 28:1-7; Joh 20:12.
A vision of angels - An appearance of angels, or they had seen angels. See Joh 20:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:22: Luk 24:9-11; Mat 28:7, Mat 28:8; Mar 16:9, Mar 16:10; Joh 20:1, Joh 20:2, Joh 20:18
John Gill
24:22 Yea, and certain women also of our company,.... Who came with them from Galilee, who were of the same religion, professed the same faith, and belonged to the same society and community; who they were, and their names, see Lk 24:10.
made us astonished; surprised us, with an account they brought, so that we could not, nor can we now tell, what to think or say of it; it is such an one, we know not how to believe, nor to disprove; it is we fear too good to be true, and should it be as they report, it is amazing indeed:
which were early at the sepulchre; of the person now mentioned, Jesus of Nazareth; even this very morning, by break of day, at least at sunrise, whither they went to anoint his body, thinking nothing at all about the resurrection of him.
24:2324:23: եւ ո՛չ գտին զմարմինն նորա. եկին եւ ասեն, թէ եւ տեսի՛լ եւս հրեշտակաց տեսին, որք ասէին զնմանէ թէ կենդանի է[1578]։ [1578] Ոմանք. Զմարմին նորա... եթէ տեսիլ եւս հր՛՛։
23 եւ նրա մարմինը չէին գտել. նրանք եկան եւ ասացին, թէ նաեւ մի տեսիլ էլ էին տեսել հրեշտակների, որոնք ասում էին նրա մասին, թէ կենդանի է:
23 Բայց անոր մարմինը չգտնելով՝ եկան ու ըսին թէ հրեշտակներու տեսիլք ալ տեսան, որոնք ըսեր են թէ՝ ‘Անիկա ողջ է’։
եւ ոչ գտին զմարմին նորա. եկին եւ ասեն թէ եւ տեսիլ եւս հրեշտակաց տեսին, որք ասէին զնմանէ թէ կենդանի է:

24:23: եւ ո՛չ գտին զմարմինն նորա. եկին եւ ասեն, թէ եւ տեսի՛լ եւս հրեշտակաց տեսին, որք ասէին զնմանէ թէ կենդանի է[1578]։
[1578] Ոմանք. Զմարմին նորա... եթէ տեսիլ եւս հր՛՛։
23 եւ նրա մարմինը չէին գտել. նրանք եկան եւ ասացին, թէ նաեւ մի տեսիլ էլ էին տեսել հրեշտակների, որոնք ասում էին նրա մասին, թէ կենդանի է:
23 Բայց անոր մարմինը չգտնելով՝ եկան ու ըսին թէ հրեշտակներու տեսիլք ալ տեսան, որոնք ըսեր են թէ՝ ‘Անիկա ողջ է’։
zohrab-1805▾ eastern-1994▾ western am▾
24:2323: и не нашли тела Его и, придя, сказывали, что они видели и явление Ангелов, которые говорят, что Он жив.
24:23  καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ ἦλθον λέγουσαι καὶ ὀπτασίαν ἀγγέλων ἑωρακέναι, οἳ λέγουσιν αὐτὸν ζῆν.
24:23. καὶ (and) μὴ (lest) εὑροῦσαι ( having-had-found ) τὸ (to-the-one) σῶμα (to-a-body) αὐτοῦ (of-it) ἦλθαν (they-came) λέγουσαι ( forthing ) καὶ (and) ὀπτασίαν (to-a-beholding-unto) ἀγγέλων (of-messengers) ἑωρακέναι, (to-have-had-come-to-discern-unto," οἳ ( which ) λέγουσιν (they-fortheth) αὐτὸν (to-it) ζῇν. (to-life-unto)
24:23. et non invento corpore eius venerunt dicentes se etiam visionem angelorum vidisse qui dicunt eum vivereAnd not finding his body, came, saying that they had all seen a vision of angels, who say that he is alive.
23. and when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive.
24:23. and, having not found his body, they returned, saying that they had even seen a vision of Angels, who said that he is alive.
24:23. And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive.
And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive:

23: и не нашли тела Его и, придя, сказывали, что они видели и явление Ангелов, которые говорят, что Он жив.
24:23  καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ ἦλθον λέγουσαι καὶ ὀπτασίαν ἀγγέλων ἑωρακέναι, οἳ λέγουσιν αὐτὸν ζῆν.
24:23. et non invento corpore eius venerunt dicentes se etiam visionem angelorum vidisse qui dicunt eum vivere
And not finding his body, came, saying that they had all seen a vision of angels, who say that he is alive.
24:23. and, having not found his body, they returned, saying that they had even seen a vision of Angels, who said that he is alive.
24:23. And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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John Gill
24:23 And when they found not his body,.... In the sepulchre, as they expected, and so could not do what they intended:
they came; they returned from the sepulchre with great haste, and in a very great fright, and came to the disciples, where they were assembled;
saying, that they had also seen a vision of angels. The Syriac and Persic versions add, "there"; at the sepulchre, for there were two of them at least, if not three; see Lk 24:4. They not only reported, that they could not find the body of Jesus, but also that they had seen some angels: or the sense may be, that they told them, that though they could not find the dead body of their Lord, yet they had seen him alive, as they did by the way, as they were returning, Mt 28:9 and also that a vision of angels had appeared to them:
which said that he was alive; see Lk 24:5. So that it was not a deception of their sight, they certainly saw both Christ and the angels; and were assured from their testimony, as well as by their own eyes and ears, that he was certainly risen: now, though this was so clear a point, and so well attested, the disciples knew not how to believe it; they were perplexed about it; they could neither receive it, nor discredit it; they hoped it might be so, but feared it was not.
24:2424:24: Եւ գնացին ոմանք ՚ի մէ՛նջ ՚ի գերեզմանն, եւ գտին նո՛յնպէս՝ որպէս կանայքն ասացին. բայց զնա ո՛չ տեսին[1579]։ [1579] Ոմանք. Եւ գտին այնպէս, որպէս եւ կա՛՛։
24 Ապա մեզնից ոմանք էլ գերեզման գնացին եւ գտան այնպէս, ինչպէս կանայք ասել էին: Բայց նրան չտեսան:
24 Մերիններէն մէկ քանիներն ալ գերեզմանը գացին ու այնպէս գտան, ինչպէս այն կիները ըսին, միայն թէ զինք չտեսան»։
Եւ գնացին ոմանք ի մէնջ ի գերեզմանն, եւ գտին նոյնպէս որպէս եւ կանայքն ասացին. բայց զնա ոչ տեսին:

24:24: Եւ գնացին ոմանք ՚ի մէ՛նջ ՚ի գերեզմանն, եւ գտին նո՛յնպէս՝ որպէս կանայքն ասացին. բայց զնա ո՛չ տեսին[1579]։
[1579] Ոմանք. Եւ գտին այնպէս, որպէս եւ կա՛՛։
24 Ապա մեզնից ոմանք էլ գերեզման գնացին եւ գտան այնպէս, ինչպէս կանայք ասել էին: Բայց նրան չտեսան:
24 Մերիններէն մէկ քանիներն ալ գերեզմանը գացին ու այնպէս գտան, ինչպէս այն կիները ըսին, միայն թէ զինք չտեսան»։
zohrab-1805▾ eastern-1994▾ western am▾
24:2424: И пошли некоторые из наших ко гробу и нашли так, как и женщины говорили, но Его не видели.
24:24  καὶ ἀπῆλθόν τινες τῶν σὺν ἡμῖν ἐπὶ τὸ μνημεῖον, καὶ εὖρον οὕτως καθὼς καὶ αἱ γυναῖκες εἶπον, αὐτὸν δὲ οὐκ εἶδον.
24:24. καὶ (And) ἀπῆλθάν (they-came-off,"τινες (ones) τῶν (of-the-ones) σὺν (together) ἡμῖν (unto-us,"ἐπὶ (upon) τὸ (to-the-one) μνημεῖον, (to-a-rememberlet-of,"καὶ (and) εὗρον (they-had-found) οὕτως (unto-the-one-this) καθὼς (down-as) αἱ (the-ones) γυναῖκες (women) εἶπον, (they-had-said) αὐτὸν (to-it) δὲ (moreover) οὐκ (not) εἶδον. (they-had-seen)
24:24. et abierunt quidam ex nostris ad monumentum et ita invenerunt sicut mulieres dixerunt ipsum vero non videruntAnd some of our people went to the sepulchre and found it so as the women had said: but him they found not.
24. And certain of them that were with us went to the tomb, and found it even so as the women had said: but him they saw not.
24:24. And some of us went out to the tomb. And they found it just as the women had said. But truly, they did not find him.”
24:24. And certain of them which were with us went to the sepulchre, and found [it] even so as the women had said: but him they saw not.
And certain of them which were with us went to the sepulchre, and found [it] even so as the women had said: but him they saw not:

24: И пошли некоторые из наших ко гробу и нашли так, как и женщины говорили, но Его не видели.
24:24  καὶ ἀπῆλθόν τινες τῶν σὺν ἡμῖν ἐπὶ τὸ μνημεῖον, καὶ εὖρον οὕτως καθὼς καὶ αἱ γυναῖκες εἶπον, αὐτὸν δὲ οὐκ εἶδον.
24:24. et abierunt quidam ex nostris ad monumentum et ita invenerunt sicut mulieres dixerunt ipsum vero non viderunt
And some of our people went to the sepulchre and found it so as the women had said: but him they found not.
24:24. And some of us went out to the tomb. And they found it just as the women had said. But truly, they did not find him.”
24:24. And certain of them which were with us went to the sepulchre, and found [it] even so as the women had said: but him they saw not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Гейки говорил: "дорога к Еммаусу проходила по горам и долинам, становившимся более и более пустынными по мере удаления от Иерусалима. Самый Еммаус находился над ложбиной, через которую протекала речка и распространяла там зелень и красоту. Виноградники и масличные деревья, посаженные на террасах по склону горы, и белые и красные цветы миндалин, теперь расцветавших в долинах, делали конец путешествия приятно противоположным его началу" (Гейки. Жизнь Христа, Ч. 4-я, С. 276). ]). У ев. Матфея это выражение имеет более общее значение (Мф XXVI, 45). - И в третий день воскреснуть... - cм. Мф XVI, 21. - Возвестили (9). Здесь ев. Лука согласен c ев. Матфеем (Мф ХXVIII, 8, 10). Ев. Марк говорит иное (Мк XVI, 8) см. толк. ев. Мк. - То были Магдалина Мария... (10) Имена женщин, которые приводит здесь один ев. Лука (Матфей и Марк имена этих мироносиц приводят ранее - см. в Ев. Мк ХV, 47; XV, 40; ХVI, 1: и VIII, 3: и парал. Ев. Матфея). При этом, по ев. Луке, были и другие женщины. - Не поверили им (11) - ср. Mk СVI, 11. - Петр побежал (12). Это упоминание о Петре не исключает возможности того, что с ним пошел и Иоанн (Ин ХХ, 3; ср. ст. 24). - И пошел назад дивясь сам в себе... Правильнее: и ушёл к себе домой (proV eauton) - к себе - зависит не от слова "дивясь", а от слова "пошел" (Е. Зигабен; ср. Ин ХХ, 10).
Albert Barnes: Notes on the Bible - 1834
24:24: Certain of them which were with us - Peter and John. See Joh 20:2-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:24: went: Luk 24:12; Joh 20:1-10
John Gill
24:24 And certain of them which were with us,.... The apostles and brethren, who were together when the women came, and made the above report; particularly Peter, who is named, Lk 24:12 and John, who also was with him, as appears from Jn 20:2 these
went to the sepulchre; of Jesus, to satisfy themselves and their companions, as much as they could, about these things:
and found it even so as the women had said; that is, that the body of Jesus was not there, and that the linen clothes were laid by themselves:
but him they saw not; the Ethiopic version reads, "and him they found not": the women, as before observed, might report, that though they found not the body in the grave, yet they saw him alive by the way, but so did not the disciples; which made it look very strange, doubtful, and suspicious, that the women should see him, and not his apostles; they could not tell how to account for this, and this made them to be in suspense about the fact.
24:2524:25: Եւ նա՝ ասէ ցնոսա. Ո՞վ անմիտք եւ հեղգասիրտք ՚ի հաւատալ. յամենայնի, զոր խօսեցան մարգարէքն[1580]. [1580] ՚Ի լուս՛՛. ՚Ի հաւատալ ամենայնի զոր խօ՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
25 Եւ նա ասաց նրանց. «Ո՛վ անմիտ եւ թուլասիրտ մարդիկ, որ դժուարանում էք հաւատալ այն ամենին, որ ասացին մարգարէները:
25 Ան ալ ըսաւ անոնց. «Ո՛վ անմիտներ ու թուլասիրտներ, հաւատալու այն բոլոր բաներուն, որոնք մարգարէները խօսեցան.
Եւ նա ասէ ցնոսա. Ո՞վ անմիտք եւ հեղգասիրտք ի հաւատալ ամենայնի զոր խօսեցան մարգարէքն:

24:25: Եւ նա՝ ասէ ցնոսա. Ո՞վ անմիտք եւ հեղգասիրտք ՚ի հաւատալ. յամենայնի, զոր խօսեցան մարգարէքն[1580].
[1580] ՚Ի լուս՛՛. ՚Ի հաւատալ ամենայնի զոր խօ՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
25 Եւ նա ասաց նրանց. «Ո՛վ անմիտ եւ թուլասիրտ մարդիկ, որ դժուարանում էք հաւատալ այն ամենին, որ ասացին մարգարէները:
25 Ան ալ ըսաւ անոնց. «Ո՛վ անմիտներ ու թուլասիրտներ, հաւատալու այն բոլոր բաներուն, որոնք մարգարէները խօսեցան.
zohrab-1805▾ eastern-1994▾ western am▾
24:2525: Тогда Он сказал им: о, несмысленные и медлительные сердцем, чтобы веровать всему, что предсказывали пророки!
24:25  καὶ αὐτὸς εἶπεν πρὸς αὐτούς, ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται·
24:25. καὶ (And) αὐτὸς (it) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Ὦ (Oh) ἀνόητοι ( Un-considered ) καὶ (and) βραδεῖς ( delayed ) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) τοῦ (of-the-one) πιστεύειν (to-trust-of) ἐπὶ (upon) πᾶσιν ( unto-all ) οἷς ( unto-which ) ἐλάλησαν (they-spoke-unto,"οἱ (the-ones) προφῆται: (declarers-before)
24:25. et ipse dixit ad eos o stulti et tardi corde ad credendum in omnibus quae locuti sunt prophetaeThen he said to them: O foolish and slow of heart to believe in all things, Which the prophets have spoken.
25. And he said unto them, O foolish men, and slow of heart to believe in all that the prophets have spoken!
24:25. And he said to them: “How foolish and reluctant in heart you are, to believe everything that has been spoken by the Prophets!
24:25. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:
Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:

25: Тогда Он сказал им: о, несмысленные и медлительные сердцем, чтобы веровать всему, что предсказывали пророки!
24:25  καὶ αὐτὸς εἶπεν πρὸς αὐτούς, ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται·
24:25. et ipse dixit ad eos o stulti et tardi corde ad credendum in omnibus quae locuti sunt prophetae
Then he said to them: O foolish and slow of heart to believe in all things, Which the prophets have spoken.
24:25. And he said to them: “How foolish and reluctant in heart you are, to believe everything that has been spoken by the Prophets!
24:25. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:
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
25-27: Тогда Он сказал им - точнее: и Он с Своей стороны - после того, как ученики обнаружили такую безутешность - сказал им. - О, несмысленные, т. е. неспособные к уразумению (anohtoi - относится к мыслительной способности) и медлительные сердцем, т. е. неспособные к живым чувствованиям и слабые волею. - Чтобы веровать всему - не отдельными только пунктам, на которых останавливались пророки, а вообще всему изображенному у пророков ходу домостроительства спасения. У них, апостолов, нет такого обширного кругозора, при котором бы можно было дать ясный смысл каждому событию из жизни Христа и, в частности, понять смысл Его смерти. - Не так ли надлежало... (26) точнее: не это ли (именно что Он перенес) нужно было претерпеть Христу и потом войти в Свою славу? (т. е. стать царем славного Своего мессианского Царства). - И начав от Моисея, из всех пророков изъяснял им (27. apo Mwϋs. kai apo p. t. pr.), т. е. Христос начал Свои разъяснения истории домостроительства человеческого спасения с книг Моисея, а потом, покончив с ними, перешел к книгам пророческим и указывал в них места, относящиеся к Нему как к Мессии и, таким образом, обозрел все мессианские пророчества, находящаяся в Св. Писании (вероятно, под книгами пророческими здесь евангелист разумеет все остальные книги Ветхого Завета после книг Моисеевых, сл. и псалмы, пророчества коих Христос не мог здесь не привести, раз Он приводил их и раньше (см., напр., XX, 42)).
Adam Clarke: Commentary on the Bible - 1831
24:25: O fools and slow of heart to believe - Inconsiderate men, justly termed such, because they had not properly attended to the description given of the Messiah by the prophets, nor to his teaching and miracles, as proofs that He alone was the person they described.
Slow of heart - Backward, not easy to be persuaded of the truth, always giving way to doubtfulness and distrust. This very imperfection in them is a strong evidence of the truth of the doctrine which they afterwards believed, and proclaimed to the world. Had they not had the fullest assurance of these things, they never would have credited them; and it is no small honor to the new-covenant Scriptures that such persons were chosen, first, to believe them; secondly, to proclaim them in the world; and, thirdly, to die on the evidence of those truths, the blessed influence of which they felt in their own hearts, and fully exemplified in their lives.
Albert Barnes: Notes on the Bible - 1834
24:25: O fools - The word "fool" sometimes is a term of reproach denoting "wickedness." In this sense we are forbidden to employ it in addressing another, Mat 5:22. That, however, is a different word in the Greek from the one which occurs here. The one there used implies contempt, but the one employed in this place denotes "weakness or dulness." He reproached them for not seeing what he had himself so clearly predicted, and what had been foretold by the prophets. The word used in the original does not imply as much "reproach" as the word "fool" does among us. It was not an expression of "contempt;" it was an expression denoting merely that they were "thoughtless," and that they did not properly "attend to" the evidence that he must die and rise again.
Slow of heart to believe - Not quick to perceive. Dull of learning. They had suffered their pRev_ious opinions and prejudices to pRev_ent their seeing the evidence that he must die and rise from the dead.
All that the prophets have spoken - Respecting the character and sufferings of the Messiah. See the notes at Luk 24:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:25: O fools: Rather, inconsiderate men, ανοητοι [Strong's G453], justly termed such, because they had not attended to the description of the Messiah by the prophets, nor to His teaching and miracles, as proofs that He alone was the person described. Mar 7:18, Mar 8:17, Mar 8:18, Mar 9:19, Mar 16:14; Heb 5:11, Heb 5:12
John Gill
24:25 Then he said unto them,.... That is, Jesus said unto them, as the Syriac and Persic versions read:
O fools; not in a natural sense, as if they were destitute of the common understanding of men; nor in a moral sense, as wicked men, and as they themselves had been in their unregenerate estate; nor in a way of anger and contempt, and with a design to provoke; wherefore Christ did not act contrary to his own rule, in Mt 5:22 but because they were so void of understanding in the Scriptures, and were so very ignorant of them, and were so blind as to the knowledge of them; particularly those which concerned the sufferings and resurrection of the Messiah, being influenced by the popular prejudices of education: he therefore expresses himself with much warmth, concern, and surprise, that he should have been so long with them, and they so long under his doctrine and ministry; besides the advantages of having the Scriptures, and being conversant with them from their youth; and which they daily read, and had heard expounded, and yet were so very senseless and stupid:
and slow of heart to believe all that the prophets have spoken; that is, upon these points, concerning the sufferings of Christ, and his resurrection from the dead; and indeed, they were very slow of heart to believe, not only what the women reported from the angels, but even those of their brethren, who had seen him after he was risen; for which Christ upbraids them, Mk 16:14. Yea, one of them declared after all, that he would not believe, unless he saw the print of the nails in his hands and feet, and put his hand into it, and thrust it into his side; wherefore Christ had good reason to treat them in this sharp manner, and charge them with folly and incredulity; the Jews ought not to object to the word "fools", as unbecoming Christ, since they frequently represent God as making use of it; as for instance, it is said, (x).
"the holy blessed God said to them, "O ye fools" that are in the world, whatsoever ye do, ye do for your own necessities. ---And a little after, "O ye fools" that are in the world, he that labours on the evening of the sabbath, shall eat on the sabbath day.''
(x) T. Bab. Avoda Zara, fol. 2. 2. & 3. 1.
John Wesley
24:25 O foolish - Not understanding the designs and works of God: And slow of heart - Unready to believe what the prophets have so largely spoken.
Robert Jamieson, A. R. Fausset and David Brown
24:25 fools--senseless, without understanding.
24:2624:26: ո՞չ զնոյնս պա՛րտ էր չարչարել Քրիստոսի, եւ մտանել ՚ի փառս իւր։
26 Չէ՞ որ Քրիստոս պէտք է նոյն այդ չարչարանքները կրէր եւ այնպէս մտնէր իր փառքի մէջ»:
26 Չէ՞ որ Քրիստոս պէտք էր այս չարչարանքները կրէր եւ իր փառքը մտնէր»։
ո՞չ զնոյնս պարտ էր չարչարել Քրիստոսի, եւ մտանել ի փառս իւր:

24:26: ո՞չ զնոյնս պա՛րտ էր չարչարել Քրիստոսի, եւ մտանել ՚ի փառս իւր։
26 Չէ՞ որ Քրիստոս պէտք է նոյն այդ չարչարանքները կրէր եւ այնպէս մտնէր իր փառքի մէջ»:
26 Չէ՞ որ Քրիստոս պէտք էր այս չարչարանքները կրէր եւ իր փառքը մտնէր»։
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24:2626: Не так ли надлежало пострадать Христу и войти в славу Свою?
24:26  οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ;
24:26. οὐχὶ (unto-not) ταῦτα (to-the-ones-these) ἔδει (it-was-binding) παθεῖν (to-have-had-experienced) τὸν (to-the-one) χριστὸν (to-Anointed) καὶ (and) εἰσελθεῖν (to-have-had-came-into) εἰς (into) τὴν (to-the-one) δόξαν (to-a-recognition) αὐτοῦ; (of-it?"
24:26. nonne haec oportuit pati Christum et ita intrare in gloriam suamOught not Christ to have suffered these things and so, to enter into his glory?
26. Behoved it not the Christ to suffer these things, and to enter into his glory?
24:26. Was not the Christ required to suffer these things, and so enter into his glory?”
24:26. Ought not Christ to have suffered these things, and to enter into his glory?
Ought not Christ to have suffered these things, and to enter into his glory:

26: Не так ли надлежало пострадать Христу и войти в славу Свою?
24:26  οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ;
24:26. nonne haec oportuit pati Christum et ita intrare in gloriam suam
Ought not Christ to have suffered these things and so, to enter into his glory?
24:26. Was not the Christ required to suffer these things, and so enter into his glory?”
24:26. Ought not Christ to have suffered these things, and to enter into his glory?
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Adam Clarke: Commentary on the Bible - 1831
24:26: Ought not Christ to have suffered - Ουχι εδει παθειν τον Χριστον, Was it not necessary that the Christ should suffer. This was the way in which sin must be expiated, and, without this, no soul could have been saved. The suffering Messiah is he alone by whom Israel and the world can be saved.
Albert Barnes: Notes on the Bible - 1834
24:26: Ought not Christ ... - Ought not the "Messiah." Was there not evidence that he would do it? and was it not indispensable that he should, in order to fulfil the prophecies? The "necessity" of his suffering these things referred to "here" was that it was foretold that he "would." The reason why it was predicted, and why it was necessary that it should occur, was that it was proper that God should manifest his justice, and do honor to his law, and secure the due regard for his government, while he pardoned the guilty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:26: Luk 24:46; Psa. 22:1-31, 69:1-36; Isa 53:1-12; Zac 13:7; Act 17:3; Co1 15:3, Co1 15:4; Heb 2:8-10, Heb 9:22, Heb 9:23; Pe1 1:3, Pe1 1:11
John Gill
24:26 Ought not Christ to have suffered these things,.... Mentioned in Lk 24:20 as to be delivered by the chief priests, to be condemned to death, and to be crucified: Christ suffered many things in his personal character, being traduced as a sinful and wicked man, and a friend and encourager of sinners; as a man of immoral principles and practices; as an idolater, a blasphemer, an impostor, a seditious person; as one that had had familiarity with the devil, and did his miracles by his assistance, with a load of other reproaches; and these he endured, to answer to the loss of the divine honour and glory, sustained by the sin of man; and to teach his people patience, under the loss of their good names, characters, and reputations: and he suffered much in his body, in the infirmities of it; which he assumed with it, being in all things like to his brethren, excepting sin; and in the pains which he endured, through buffeting and scourging before his crucifixion, and when he hung upon the cross: and he suffered greatly in his soul, partly from the temptations of Satan; and partly from the treatment of his own disciples, through the frowardness of their spirits; and especially his being betrayed by one, denied by another, and forsaken by them all, must greatly afflict his mind; but chiefly from his bearing the loathsome sins of men, the strokes of justice, and the wrath of God; and particularly, through his being forsaken by him: and of all these there was a necessity; he ought to have suffered these things, as he did; the counsels and purposes of God, the covenant transactions and agreement he himself entered into with his Father, the prophecies of the Old Testament, and his own predictions concerning these things, together with the salvation of his people, in a way consistent with the justice of God, and the honour of his law, made them necessary:
and to enter into his glory; which began at his resurrection from the dead, and is seen in his exaltation and session at the right hand of God; upon his ascension he was received up to glory, entered into it, took possession of it, and is crowned with it; and which will still be more manifest, when he shall come to judge the world in righteousness; when his saints also shall appear in glory with him, and shall be everlasting spectators of his glory; and indeed, his entrance into glory is not merely for himself, but in the name and behalf of them. The Vulgate Latin version reads, "and so, or thus to enter into his glory"; that is, by the way of sufferings, which is the way through which his saints enter the kingdom, Acts 14:22. And by a view of the glory that was to follow them, and which he and his people were to enjoy together, was he animated to endure them cheerfully and patiently; and this he is entered into, possesses and enjoys, as the consequence and reward of his sufferings.
John Wesley
24:26 Ought not Christ - If he would redeem man, and fulfil the prophecies concerning him, to have suffered these things? - These very sufferings which occasion your doubts, are the proofs of his being the Messiah. And to enter into his glory - Which could be done no other way.
Robert Jamieson, A. R. Fausset and David Brown
24:26 Ought not Christ--"the Christ," "the Messiah."
to suffer . . . and enter--that is, through the gate of suffering (and suffering "these things," or such a death) to enter into His glory. "Ye believe in the glory; but these very sufferings are the predicted gate of entrance into it."
24:2724:27: Եւ սկսեալ ՚ի Մովսիսէ եւ յամենայն մարգարէիցն, մեկնէ՛ր նոցա՝ որ ինչ յամենայն գիրս գրեալ է զնմանէ[1581]։ [1581] Ոմանք. Գրեալ էր զնմանէ։
27 Եւ սկսած Մովսէսից ու բոլոր մարգարէներից՝ մեկնում էր նրանց այն բոլորը, ինչ գրուած է իր մասին բոլոր Գրքերում:
27 Ու սկսելով Մովսէսէն ու բոլոր մարգարէներէն, կը մեկնէր անոնց, ինչ որ իրեն համար բոլոր գրքերուն մէջ գրուած էր։
Եւ սկսեալ ի Մովսիսէ եւ յամենայն մարգարէիցն` մեկնէր նոցա որ ինչ յամենայն գիրս գրեալ է զնմանէ:

24:27: Եւ սկսեալ ՚ի Մովսիսէ եւ յամենայն մարգարէիցն, մեկնէ՛ր նոցա՝ որ ինչ յամենայն գիրս գրեալ է զնմանէ[1581]։
[1581] Ոմանք. Գրեալ էր զնմանէ։
27 Եւ սկսած Մովսէսից ու բոլոր մարգարէներից՝ մեկնում էր նրանց այն բոլորը, ինչ գրուած է իր մասին բոլոր Գրքերում:
27 Ու սկսելով Մովսէսէն ու բոլոր մարգարէներէն, կը մեկնէր անոնց, ինչ որ իրեն համար բոլոր գրքերուն մէջ գրուած էր։
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24:2727: И, начав от Моисея, из всех пророков изъяснял им сказанное о Нем во всем Писании.
24:27  καὶ ἀρξάμενος ἀπὸ μωϊσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ.
24:27. καὶ (And) ἀρξάμενος ( having-firsted ) ἀπὸ (off) Μωυσέως (of-a-Mouseus) καὶ (and) ἀπὸ (off) πάντων ( of-all ) τῶν (of-the-ones) προφητῶν (of-declarers-before) διερμήνευσεν (it-explained-through-of) αὐτοῖς (unto-them) ἐν (in) πάσαις ( unto-all ) ταῖς (unto-the-ones) γραφαῖς (unto-scribings) τὰ (to-the-ones) περὶ (about) ἑαυτοῦ. (of-self)
24:27. et incipiens a Mose et omnibus prophetis interpretabatur illis in omnibus scripturis quae de ipso erantAnd beginning at Moses and all the prophets, he expounded to them in all the scriptures the things that were concerning him.
27. And beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself.
24:27. And beginning from Moses and all the Prophets, he interpreted for them, in all the Scriptures, the things that were about him.
24:27. And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.
And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself:

27: И, начав от Моисея, из всех пророков изъяснял им сказанное о Нем во всем Писании.
24:27  καὶ ἀρξάμενος ἀπὸ μωϊσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ.
24:27. et incipiens a Mose et omnibus prophetis interpretabatur illis in omnibus scripturis quae de ipso erant
And beginning at Moses and all the prophets, he expounded to them in all the scriptures the things that were concerning him.
24:27. And beginning from Moses and all the Prophets, he interpreted for them, in all the Scriptures, the things that were about him.
24:27. And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.
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Adam Clarke: Commentary on the Bible - 1831
24:27: Beginning at Moses, etc. - What a sermon this must have been, where all the prophecies relative to the incarnation, birth, teaching, miracles, sufferings, death, and resurrection of the blessed Jesus were all adduced, illustrated, and applied to himself, by an appeal to the well known facts which had taken place during his life! We are almost irresistibly impelled to exclaim, What a pity this discourse had not been preserved! No wonder their hearts burned within them, while hearing such a sermon, from such a preacher. The law and the prophets had all borne testimony, either directly or indirectly, to Christ; and we may naturally suppose that these prophecies and references were those which our Lord at this time explained and applied to himself. See Luk 24:32.
Albert Barnes: Notes on the Bible - 1834
24:27: Beginning at Moses - At the "writings" of Moses, or at the beginning of the Old Testament; or rather the word "beginning" should be separated from what follows, denoting simply that he "commenced" his discourse, and not that he began at the prophets as well as at Moses; thus, "And commencing his discourse, or replying to them, he expounded from Moses and the prophets," etc.
All the prophets - The books of the Old Testament generally.
He expounded - He explained or interpreted it to them. Probably He showed them that their notions of the Messiah were not according to the Scriptures. "They" expected a temporal prince; they were perplexed because Jesus had not assumed the regal power, but had been put to death. He showed them that according to the prophecies he ought to suffer, and that his "death," therefore, was no argument that he was not the Messiah.
In all the scriptures - In all the "writings" of the Old Testament. They were called "scriptures" because they were "written," the art of printing being then unknown.
The things concerning himself - Concerning the Messiah. It does not appear that he "applied" them to himself, but left them, probably, to make the application. He showed what the Scriptures foretold, and "they" saw that these things applied to Jesus of Nazareth, and began to be satisfied that he was the Messiah. The most striking passages foretelling the character and sufferings of Christ are the following, which we may suppose it possible our Saviour dwelt upon to convince them that, though he was crucified, yet he was the Christ: Gen 3:15; Deu 18:15; Gen 49:10; Num 21:8-9; Isa 53:1-12; Dan 9:25-27; Isa 9:6-7; Psa 110:1-7; Psa 16:1-11; 22; Mal 4:2-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:27: beginning: Luk 24:44; Gen 3:15, Gen 22:18, Gen 26:4, Gen 49:10; Num 21:6-9; Deu 18:15; Joh 5:39, Joh 5:45-47; Act 3:22, Act 7:37
and all: Luk 24:25; Psa 16:9, Psa 16:10, Psa 132:11; Isa 7:14, Isa 9:6, Isa 9:7, Isa 40:10, Isa 40:11, Isa 50:6, Isa 52:13, Isa 52:14; Isa 53:1-12; Jer 23:5, Jer 23:6, Jer 33:14, Jer 33:15; Eze 34:23, Eze 37:25; Dan 9:24-26; Mic 5:2-4, Mic 7:20; Zac 9:9, Zac 13:7; Mal 3:1-3, Mal 4:2; Joh 1:45; Act 3:24; Act 10:43, Act 13:27-30; Rev 19:10
John Gill
24:27 And beginning at Moses,.... The writings of Moses, the book of Genesis particularly, Gen 3:15 which is the first prophecy of him, and speaks of the bruising of his heel, or of the sufferings of death by him; and proceeding to open and explain the types concerning his bearing the cross, and the lifting him upon it, in the business of Isaac, and of the brazen serpent; and concerning the shedding of his blood, and the oblation of himself in the sacrifices of the law of Moses:
and all the prophets; as David, Isaiah, Daniel, and others, very likely the passages in Ps 22:1.
he expounded unto them in all the Scriptures in Moses, and the Prophets,
concerning himself; especially concerning these two points, his sufferings, and his glory, which the Spirit of Christ, in the Prophets, testified before hand: besides the above places referred to, concerning the sufferings of Christ, see the following, in reference to his resurrection and glory, Ps 16:10.
Robert Jamieson, A. R. Fausset and David Brown
24:27 Moses and all the prophets, &c.--Here our Lord both teaches us the reverence due to Old Testament Scripture, and the great burden of it--"Himself."
24:2824:28: Իբրեւ մերձեցան ՚ի գեղն յոր երթային, եւ նա պատճառէր՝ հեռագո՛յն եւս ուրեք երթալ։
28 Երբ մօտեցան այն գիւղին, ուր գնում էին, Յիսուս պատճառ բռնեց, թէ ինքը գնալու է աւելի հեռու տեղ:
28 Երբ մօտեցան այն գիւղին՝ ուր կ’երթային, ինք ալ ցուցուց որպէս թէ աւելի հեռու տեղ մը պիտի երթար։
Իբրեւ մերձեցան ի գեղն յոր երթային, եւ նա պատճառէր հեռագոյն եւս ուրեք երթալ:

24:28: Իբրեւ մերձեցան ՚ի գեղն յոր երթային, եւ նա պատճառէր՝ հեռագո՛յն եւս ուրեք երթալ։
28 Երբ մօտեցան այն գիւղին, ուր գնում էին, Յիսուս պատճառ բռնեց, թէ ինքը գնալու է աւելի հեռու տեղ:
28 Երբ մօտեցան այն գիւղին՝ ուր կ’երթային, ինք ալ ցուցուց որպէս թէ աւելի հեռու տեղ մը պիտի երթար։
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24:2828: И приблизились они к тому селению, в которое шли; и Он показывал им вид, что хочет идти далее.
24:28  καὶ ἤγγισαν εἰς τὴν κώμην οὖ ἐπορεύοντο, καὶ αὐτὸς προσεποιήσατο πορρώτερον πορεύεσθαι.
24:28. Καὶ (And) ἤγγισαν (they-neared-to) εἰς (into) τὴν (to-the-one) κώμην (to-a-village) οὗ (of-which) ἐπορεύοντο , ( they-were-traversing-of ,"καὶ (and) αὐτὸς (it) προσεποιήσατο ( it-did-toward-unto ) πορρώτερον (more-far-unto-which) πορεύεσθαι . ( to-traverse-of )
24:28. et adpropinquaverunt castello quo ibant et ipse se finxit longius ireAnd they drew nigh to the town whither they were going: and he made as though he would go farther.
28. And they drew nigh unto the village, whither they were going: and he made as though he would go further.
24:28. And they drew near to the town where they were going. And he conducted himself so as to go on further.
24:28. And they drew nigh unto the village, whither they went: and he made as though he would have gone further.
And they drew nigh unto the village, whither they went: and he made as though he would have gone further:

28: И приблизились они к тому селению, в которое шли; и Он показывал им вид, что хочет идти далее.
24:28  καὶ ἤγγισαν εἰς τὴν κώμην οὖ ἐπορεύοντο, καὶ αὐτὸς προσεποιήσατο πορρώτερον πορεύεσθαι.
24:28. et adpropinquaverunt castello quo ibant et ipse se finxit longius ire
And they drew nigh to the town whither they were going: and he made as though he would go farther.
24:28. And they drew near to the town where they were going. And he conducted himself so as to go on further.
24:28. And they drew nigh unto the village, whither they went: and he made as though he would have gone further.
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
28-31: Когда путники приближались к Еммаусу, Христос, вероятно, стал с ними прощаться, показывая таким образом, что Он не остановится в Еммаусе. Таким способом Он побуждал путников пригласить Его остаться с ними, если они действительно чувствовали потребность в дальнейшей беседе с Ним. И действительно, они почувствовали, что не могут так скоро с Ним расстаться и стали удерживать Его своими просьбами остаться вместе с ними (у кого-нибудь из этих путников в Еммаусе, вероятно, был свой дом). - И Он вошел (26) - вошел в селение. - Взяв хлеб, благословил... (30) Христос поступает в этом случае не как гость, но как хозяин дома, по обычаю Своему, какого Он держался в кругу Своих учеников (ср. IX, 16). Мнение некоторых отцов Церкви (Златоуст, Августин) и католических толкователей, по которому Христос совершил в Еммаусе Евхаристию (причем католики пользуются 30-м и 35-м ст. для защищения учения о причащении под одним видом) не имеет здесь для себя никакого основания. [То, что Господь "благословил и разделил хлеб", еще не может служить признаком совершения здесь Евхаристии. Во-первых, здесь употреблено выражение eulotein, а не eucaristein, как в XXII, 19, где сообщается об учреждении Евхаристии, а потом, главное, Господь не предлагает здесь "Своего тела" и "Своей крови", тогда как именно это, собственно, и отличало Евхаристию от обыкновенной трапезы... Притом все дело здесь, кажется, ограничилось только благословением и подачею ученикам преломленного хлеба, который ученики, очевидно, даже и не вкусили, так как тогда же, в самый момента принятия хлеба, у них открылись глаза, и они узнали Христа, Который сейчас же незаметно исчез] - Тогда открылись у них глаза (31), Это выражение обозначает вновь появившуюся способность знать прежде бывшее недоступным для познания (ср. Быт III, 5, 7; XXI, 19). - Но Он стал невидим для них, т. е. неприметно для них удалился (вместо "для них" нужно переводить "от них", так как при первом переводе, который и не соответствует греческому выражению ap autwn, может быть сделано предположение, что Христос все же оставался в доме, но только был невидим путниками).
Adam Clarke: Commentary on the Bible - 1831
24:28: He made as though he would have gone farther - That is, he was going on, as though he intended to go farther; and so he doubtless would had they not earnestly pressed him to lodge with them. His preaching had made a deep impression upon their hearts, Luk 24:32, and now they feel it their greatest privilege to entertain the preacher.
This is a constant effect of the doctrine of Christ: wherever it is felt, the Author of it, the ever-blessed Jesus, is earnestly entreated to dwell in the heart; and he who preaches it, is amply provided with the necessaries of life by those who have received his testimony.
Albert Barnes: Notes on the Bible - 1834
24:28: He made as though he would have gone further - He did not "say" he would go farther, but he kept on as if it was not his intention to stop, and doubtless he "would" have gone on if they had not constrained him to tarry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:28: he made: That is, he was directing his steps as if to go onwards; and so he doubtless would, had he not been withheld by their friendly importunities. There is not the smallest ground for founding a charge of dissimulation against our Saviour, or affording any encouragement to dissimulation in others. Gen 19:2, Gen 32:26, Gen 42:7; Mar 6:48
John Gill
24:28 And they drew nigh unto the village,.... Of Emmaus, before they were aware; their conversation was so very agreeable, that the way did not seem tedious, nor the time long:
whither they went: where they intended to go, when they set out; this was the end of their journey; wherefore this village was not some intermediate place between Jerusalem and Emmaus:
and he made as though he would have gone further; when they were come to Emmaus, and to the house where the two disciples intended to make their abode that night: whether it was a public house, or an house of one of their friends, or one of their own, it matters not; Christ stopped not, nor attempted to go in with them, but stepped a few steps onward, taking his leave of them. The Ethiopic version renders it, "he began to pass by them": which carried in it an appearance as if he intended to have travelled further; and in it there was no fraud, dissimulation, or collusion: he would have gone some little way further, doubtless, had they not detained him; and he intended to stay with them, provided they should ask him, as he did, though not all night, which he never designed: the whole of it is nothing else but a piece of modesty, civility, and prudence; for guile was never found in his mouth.
John Wesley
24:28 He made as though he would go farther - Walking forward, as if he was going on; and he would have done it, had they not pressed him to stay.
Robert Jamieson, A. R. Fausset and David Brown
24:28 made as though, &c.--(Compare Mk 6:48; Gen 18:3, Gen 18:5; Gen 32:24-26).
24:2924:29: Եւ բռնադատեցին զնա՝ եւ ասեն. Առ մե՛զ ագիր, զի ընդ երե՛կս է, եւ տարաժամեա՛լ է օրս։ Եւ եմո՛ւտ՝ ագանե՛լ անդ ընդ նոսա։
29 Իսկ նրանք շատ ստիպեցին նրան ու ասացին. «Մեզ մօտ գիշերիր, որովհետեւ երեկոյ է, եւ օրը տարաժամել է»: Եւ նա ներս մտաւ՝ նրանց հետ այնտեղ գիշերելու:
29 Բայց ստիպեցին ու ըսին. «Մեր քո՛վ կեցիր, վասն զի իրիկունը մօտ է եւ օրը իջած»։ Ան մտաւ անոնց հետ։
Եւ բռնադատեցին զնա եւ ասեն. Առ մեզ ագիր, զի ընդ երեկս է եւ տարաժամեալ է օրս: Եւ եմուտ ագանել անդ ընդ նոսա:

24:29: Եւ բռնադատեցին զնա՝ եւ ասեն. Առ մե՛զ ագիր, զի ընդ երե՛կս է, եւ տարաժամեա՛լ է օրս։ Եւ եմո՛ւտ՝ ագանե՛լ անդ ընդ նոսա։
29 Իսկ նրանք շատ ստիպեցին նրան ու ասացին. «Մեզ մօտ գիշերիր, որովհետեւ երեկոյ է, եւ օրը տարաժամել է»: Եւ նա ներս մտաւ՝ նրանց հետ այնտեղ գիշերելու:
29 Բայց ստիպեցին ու ըսին. «Մեր քո՛վ կեցիր, վասն զի իրիկունը մօտ է եւ օրը իջած»։ Ան մտաւ անոնց հետ։
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24:2929: Но они удерживали Его, говоря: останься с нами, потому что день уже склонился к вечеру. И Он вошел и остался с ними.
24:29  καὶ παρεβιάσαντο αὐτὸν λέγοντες, μεῖνον μεθ᾽ ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστὶν καὶ κέκλικεν ἤδη ἡ ἡμέρα. καὶ εἰσῆλθεν τοῦ μεῖναι σὺν αὐτοῖς.
24:29. καὶ (And) παρεβιάσαντο ( they-beside-substained-to ) αὐτὸν (to-it) λέγοντες ( forthing ,"Μεῖνον (Thou-should-have-stayed) μεθ' (with) ἡμῶν, (of-us) ὅτι (to-which-a-one) πρὸς (toward) ἑσπέραν (to-eveninged) ἐστὶν (it-be) καὶ (and) κέκλικεν (it-had-come-to-recline) ἤδη (which-then,"ἡ (the-one) ἡμέρα. (a-day) καὶ (And) εἰσῆλθεν (it-had-came-into) τοῦ (of-the-one) μεῖναι (to-have-stayed) σὺν (together) αὐτοῖς. (unto-them)
24:29. et coegerunt illum dicentes mane nobiscum quoniam advesperascit et inclinata est iam dies et intravit cum illisBut they constrained him, saying: Stay with us, because it is towards evening and the day is now far spent. And he went in with them.
29. And they constrained him, saying, Abide with us: for it is toward evening, and the day is now far spent. And he went in to abide with them.
24:29. But they were insistent with him, saying, “Remain with us, because it is toward evening and now daylight is declining.” And so he entered with them.
24:29. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.
But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them:

29: Но они удерживали Его, говоря: останься с нами, потому что день уже склонился к вечеру. И Он вошел и остался с ними.
24:29  καὶ παρεβιάσαντο αὐτὸν λέγοντες, μεῖνον μεθ᾽ ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστὶν καὶ κέκλικεν ἤδη ἡ ἡμέρα. καὶ εἰσῆλθεν τοῦ μεῖναι σὺν αὐτοῖς.
24:29. et coegerunt illum dicentes mane nobiscum quoniam advesperascit et inclinata est iam dies et intravit cum illis
But they constrained him, saying: Stay with us, because it is towards evening and the day is now far spent. And he went in with them.
24:29. But they were insistent with him, saying, “Remain with us, because it is toward evening and now daylight is declining.” And so he entered with them.
24:29. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.
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Adam Clarke: Commentary on the Bible - 1831
24:29: For it is toward evening - And consequently both inconvenient and unsafe to proceed to another village. Reader! it is probably the eve of thy life, whether thou be old or young: thy day may have already declined, and there is, possibly, but a step between thee and the eternal world! Hath the Lord Jesus taught thee by his word and Spirit to believe in him, that thou mightest be saved? Is he come into thy heart? Hast thou the witness of his Spirit that thy sin is blotted out through his blood? Rom 8:16; Gal 4:6; Jo1 5:10-12. If thou have not, get thee to God right humbly. Jesus is about to pass by, perhaps for ever! O, constrain him, by earnest faith and prayer, to enter into thy soul, and lodge with thee! May God open Thy eyes! May he stir up and inflame Thy heart!
And he went in - And so he will to thee, thou penitent soul! Therefore take courage, and be not faithless but believing.
Albert Barnes: Notes on the Bible - 1834
24:29: Constrained him - They urged him, or pressingly invited him. They did not yet perceive that it was Jesus, but they had been charmed and delighted with his discourse, and they wished to hear him farther. Christians are delighted with communion with the Saviour. They seek it as the chief object of their desire, and they find their chief pleasure in fellowship with him. The two disciples felt it a privilege to entertain the stranger, as they supposed, who had so charmed them with his discourse; and so those to whom the gospel is preached, and who love it, feel it a privilege, and not a burden, to show kindness to those who bear to them the message of salvation.
Abide with us - Remain with us, or pass the night in our house.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:29: Luk 14:23; Gen 19:3; Kg2 4:8; Act 16:14
John Gill
24:29 But they constrained him,.... The Arabic version renders it, "they held him by force": but the meaning is not, that they laid hands on him, and held him in a forcible manner against his will; but they were very urgent and importunate with him, that he would stay with them; they would take no denial. The sense is better given in the Persic version, "the disciples with importunity said unto him"; they were so pressing with arguments, that he could not withstand them:
saying, abide with us; his conversation was so engaging, and his discourses were so heavenly and instructive, so sweet and delightful, so powerful and moving, that they could not bear to part with him, but were exceeding desirous of his continuance with them, even though he was a stranger to them. And as they had in view their own pleasure and profit, so they urge the necessity and advantage of his stay, with respect to himself:
for it is towards evening, and the day is far spent; it might be four or five o'clock in the afternoon:
and he went in to tarry with them; for a while, not all night. So earnest, importunate, and resolute was the church, when she had found Christ, that he would abide with her, Song 3:4.
John Wesley
24:29 They constrained him - By their importunate entreaties.
Robert Jamieson, A. R. Fausset and David Brown
24:29 constrained, &c.--But for this, the whole design of the interview had been lost; but it was not to be lost, for He who only wished to be constrained had kindled a longing in the hearts of His travelling companions which was not to be so easily put off. And does not this still repeat itself in the interviews of the Saviour with His loving, longing disciples? Else why do they say,
Abide with me from morn to eve,
For without Thee I cannot live;
Abide with me when night is nigh,
For without Thee I cannot die.
KEBLE
24:3024:30: Եւ եղեւ ՚ի բազմելն նորա ընդ նոսա, առեալ զհացն՝ օրհնեա՛ց, եբեկ՝ եւ ե՛տ նոցա։
30 Եւ երբ նա սեղան նստեց նրանց հետ, հաց վերցնելով՝ օրհնեց, կտրեց այն եւ տուեց նրանց:
30 Երբ ինք անոնց հետ սեղան նստաւ, հաց առաւ, օրհնեց ու կտրելով տուաւ անոնց։
Եւ եղեւ ի բազմելն նորա ընդ նոսա, առեալ զհացն` օրհնեաց, եբեկ եւ ետ նոցա:

24:30: Եւ եղեւ ՚ի բազմելն նորա ընդ նոսա, առեալ զհացն՝ օրհնեա՛ց, եբեկ՝ եւ ե՛տ նոցա։
30 Եւ երբ նա սեղան նստեց նրանց հետ, հաց վերցնելով՝ օրհնեց, կտրեց այն եւ տուեց նրանց:
30 Երբ ինք անոնց հետ սեղան նստաւ, հաց առաւ, օրհնեց ու կտրելով տուաւ անոնց։
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24:3030: И когда Он возлежал с ними, то, взяв хлеб, благословил, преломил и подал им.
24:30  καὶ ἐγένετο ἐν τῶ κατακλιθῆναι αὐτὸν μετ᾽ αὐτῶν λαβὼν τὸν ἄρτον εὐλόγησεν καὶ κλάσας ἐπεδίδου αὐτοῖς·
24:30. Καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) τῷ (unto-the-one) κατακλιθῆναι (to-have-been-reclined-down) αὐτὸν (to-it) μετ' (with) αὐτῶν (of-them) λαβὼν (having-had-taken) τὸν (to-the-one) ἄρτον (to-a-loaf) εὐλόγησεν (it-goodly-fortheed-unto) καὶ (and) κλάσας (having-broken) ἐπεδίδου (it-was-giving-upon) αὐτοῖς: (unto-them)
24:30. et factum est dum recumberet cum illis accepit panem et benedixit ac fregit et porrigebat illisAnd it came to pass, whilst he was at table with them, he took bread and blessed and brake and gave to them.
30. And it came to pass, when he had sat down with them to meat, he took the bread, and blessed it, and brake, and gave to them.
24:30. And it happened that, while he was at table with them, he took bread, and he blessed and broke it, and he extended it to them.
24:30. And it came to pass, as he sat at meat with them, he took bread, and blessed [it], and brake, and gave to them.
And it came to pass, as he sat at meat with them, he took bread, and blessed [it], and brake, and gave to them:

30: И когда Он возлежал с ними, то, взяв хлеб, благословил, преломил и подал им.
24:30  καὶ ἐγένετο ἐν τῶ κατακλιθῆναι αὐτὸν μετ᾽ αὐτῶν λαβὼν τὸν ἄρτον εὐλόγησεν καὶ κλάσας ἐπεδίδου αὐτοῖς·
24:30. et factum est dum recumberet cum illis accepit panem et benedixit ac fregit et porrigebat illis
And it came to pass, whilst he was at table with them, he took bread and blessed and brake and gave to them.
24:30. And it happened that, while he was at table with them, he took bread, and he blessed and broke it, and he extended it to them.
24:30. And it came to pass, as he sat at meat with them, he took bread, and blessed [it], and brake, and gave to them.
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Adam Clarke: Commentary on the Bible - 1831
24:30: He took bread - This was the office of the master and father of a family, and this was our Lord's usual custom among his disciples. Those whom Christ lodges with he feeds, and feeds too with bread that himself hath blessed, and this feeding not only strengthens, but also enlightens the soul.
Albert Barnes: Notes on the Bible - 1834
24:30: Sat at meat - Reclined at the table, or while he was at supper.
He took bread and blessed it ... - This was the office of the master of a feast, and perhaps this first attracted particularly their attention. Though he was in "their" house, yet he acted as "master" of the feast, as he used to do with them before his death. Perhaps, also, as he "gave" them the bread, they observed the "prints" in his hands, and they knew that it was Jesus. This was not a "sacramental," but a common supper; yet our Saviour sought a blessing on the food, and thus set an example to all his followers to acknowledge God in their daily gifts, and to seek his benediction in all their enjoyments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:30: he took: Luk 24:35, Luk 9:16, Luk 22:19; Mat 14:19, Mat 15:36, Mat 26:26; Mar 6:41, Mar 8:6, Mar 14:22; Joh 6:11; Act 27:35
John Gill
24:30 And it came to pass as he sat at meat with them,.... When they were sat down at table with the provisions before them:
he took bread and blessed it, and brake, and gave to them; as if he was the master of the house, when he was both a guest, and a stranger, and as he used to do at common meals, when he ate with his disciples; and thus he did, when he fed five thousand at one time, and four at another, Mt 14:19 see the notes there. See Gill on Mt 14:19. See Gill on Mt 15:26. Whether only Christ, and the two disciples, sat down together, or whether others that belonged to the house sat down with them, is not certain: if they were only three, they were a proper company to bless the bread together; that is, one in the name of the rest, they joining with him: if there were but two, they blessed, or said grace for themselves separately; but if three, the rules were these, according to the Jews (y):
"three that eat together, they are obliged to call a blessing (or for one) --and how do they call a blessing among three? one says, let us bless: if there are three besides himself, he says, bless ye. --Three that eat together have no power to divide;''
that is, to make a separate blessing, but are obliged to it conjunctly: thus here, being three at least, Christ blessed bread for them all.
(y) Misn. Betasot, c. 7. sect. 4, 3, 4.
John Wesley
24:30 He took the bread, and blessed, and brake - Just in the same manner as when ho instituted his last supper.
Robert Jamieson, A. R. Fausset and David Brown
24:30 he took . . . and blessed . . . and their eyes were opened--The stranger first startles them by taking the place of master at their own table, but on proceeding to that act which reproduced the whole scene of the last Supper, a rush of associations and recollections disclosed their guest, and He stood confessed before their astonished gaze--THEIR RISEN LORD! They were going to gaze on Him, perhaps embrace Him, but that moment He is gone! It was enough.
24:3124:31: Եւ նոցա՝ բացա՛ն աչք, եւ ծանեա՛ն զնա. եւ նա՝ եղեւ ՚ի նոցանէ աներեւո՛յթ։
31 Եւ նրանց աչքերը բացուեցին ու ճանաչեցին նրան, իսկ ինքը նրանց աչքին աներեւոյթ եղաւ:
31 Այն ատեն անոնց աչքերը բացուեցան ու զինք ճանչցան եւ ինք անոնցմէ աներեւոյթ եղաւ։
Եւ նոցա բացան աչք եւ ծանեան զնա, եւ նա եղեւ ի նոցանէ աներեւոյթ:

24:31: Եւ նոցա՝ բացա՛ն աչք, եւ ծանեա՛ն զնա. եւ նա՝ եղեւ ՚ի նոցանէ աներեւո՛յթ։
31 Եւ նրանց աչքերը բացուեցին ու ճանաչեցին նրան, իսկ ինքը նրանց աչքին աներեւոյթ եղաւ:
31 Այն ատեն անոնց աչքերը բացուեցան ու զինք ճանչցան եւ ինք անոնցմէ աներեւոյթ եղաւ։
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24:3131: Тогда открылись у них глаза, и они узнали Его. Но Он стал невидим для них.
24:31  αὐτῶν δὲ διηνοίχθησαν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν· καὶ αὐτὸς ἄφαντος ἐγένετο ἀπ᾽ αὐτῶν.
24:31. αὐτῶν (of-them) δὲ (moreover) διηνοίχθησαν (they-were-opened-up-through) οἱ (the-ones) ὀφθαλμοὶ (eyes) καὶ (and) ἐπέγνωσαν (they-had-acquainted-upon) αὐτόν: (to-it) καὶ (and) αὐτὸς (it) ἄφαντος (un-manifested) ἐγένετο ( it-had-became ) ἀπ' (off) αὐτῶν. (of-them)
24:31. et aperti sunt oculi eorum et cognoverunt eum et ipse evanuit ex oculis eorumAnd their eyes were opened: and they knew him. And he vanished out of their sight.
31. And their eyes were opened, and they knew him; and he vanished out of their sight.
24:31. And their eyes were opened, and they recognized him. And he vanished from their eyes.
24:31. And their eyes were opened, and they knew him; and he vanished out of their sight.
And their eyes were opened, and they knew him; and he vanished out of their sight:

31: Тогда открылись у них глаза, и они узнали Его. Но Он стал невидим для них.
24:31  αὐτῶν δὲ διηνοίχθησαν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν· καὶ αὐτὸς ἄφαντος ἐγένετο ἀπ᾽ αὐτῶν.
24:31. et aperti sunt oculi eorum et cognoverunt eum et ipse evanuit ex oculis eorum
And their eyes were opened: and they knew him. And he vanished out of their sight.
24:31. And their eyes were opened, and they recognized him. And he vanished from their eyes.
24:31. And their eyes were opened, and they knew him; and he vanished out of their sight.
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jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:31: Their eyes were opened - But we are not to imagine that he administered the holy eucharist at this time; there is not the most distant evidence of this. It was a mere family meal, and ended before it was well begun.
They knew him - His acting as father of the family, in taking, blessing, and distributing the bread among them, caused them to recollect those lips which they had often heard speak, and those hands by which they had often been fed. Perhaps he also threw off the disguise which he had before assumed; and now appeared in his own person.
He vanished out of their sight - Probably, during their surprise, he took the opportunity of withdrawing from the place; leaving them to reflect and meditate on what they had heard and seen.
Albert Barnes: Notes on the Bible - 1834
24:31: Their eyes were opened - The obscurity was removed. They saw him to be the Messiah. Their doubts were gone, and they saw clearly that he was risen, and was truly, as they had long hoped, the Saviour of people. It is not meant that they were before "blind," but that they did not know until then who he was.
He vanished out of their sight - He suddenly departed. It does not appear that there was anything miraculous in this, but, during their surprise, he took the opportunity suddenly to withdraw from them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:31: their eyes: Luk 24:16; Joh 20:13-16
vanished out of their sight: or, ceased to be seen of them, Luk 4:30; Joh 8:59
Geneva 1599
24:31 And their eyes were opened, and they knew him; and he (e) vanished out of their sight.
(e) Suddenly taken away, and we may not therefore imagine that he was there in an invisible body, but indeed believe that he suddenly changed the place where he was.
John Gill
24:31 And their eyes were opened,.... Not that they were before shut, or closed up, but what before held them was removed, and what hindered their sight and knowledge was taken away; and perhaps these actions of his taking the bread, and blessing, and breaking, and giving it to them, might put them in mind of him, and cause them to look wistfully at him, when, what beclouded their sight being gone, and he appearing in his usual form, they perceived who he was:
and they knew him; to be their dear Lord and master, for whose death they had been sorrowing, and of redemption by him, and of whose resurrection they had been doubting:
and vanished out of their sight; not that he vanished as a spectre, or as smoke vanishes into air; but agility being a property of his risen body, he very suddenly, and swiftly, and in a moment, withdrew himself from them; for if he could withdraw himself from company in a very speedy manner before his resurrection, much more after; see Lk 4:30. The Syriac version renders it, "he was taken away from them"; as if some of the ministering angels were made use of to remove him at once; but this seems not necessary: the Arabic version renders it, "he was hidden from them"; that same power of his that held their eyes all the while they were travelling together, interposed some object between him and them, so that he could not be seen by them that very instant, even before he was gone out of the house.
John Wesley
24:31 Their eyes were opened - That is, the supernatural cloud was removed: And he vanished - Went away insensibly.
24:3224:32: Եւ ասեն ցմիմեանս. Ո՞չ իսկ եւ սիրտք մեր ճմլէին ՚ի մեզ, մինչ խօսէրն ընդ մեզ զճանապարհայն, եւ ո՛րպէս բանայր մեզ զգիրս[1582]։ [1582] Ոմանք. Եւ ասէին ցմիմե՛՛։ զմեզ։ Յօրինակին պակասէր. Ոչ իսկ եւ սիրտք։
32 Եւ նրանք ասացին միմեանց. «Մեր սրտերն էլ միթէ չէի՞ն ճմլւում մեր մէջ, մինչ նա ճանապարհին խօսում էր մեզ հետ. եւ ինչպէ՜ս էր մեզ բացատրում Գրքերը»:
32 Իրարու կ’ըսէին. «Չէ՞ որ սրտերնիս մեր ներսիդին կը բորբոքէին, երբ ինք մեզի հետ կը խօսէր ճամբան եւ գրքերը կը մեկնէր»։
Եւ ասեն ցմիմեանս. Ո՞չ իսկ եւ սիրտք մեր ճմլէին ի մեզ, մինչ խօսէրն ընդ մեզ զճանապարհայն, եւ ո՛րպէս բանայր մեզ զգիրս:

24:32: Եւ ասեն ցմիմեանս. Ո՞չ իսկ եւ սիրտք մեր ճմլէին ՚ի մեզ, մինչ խօսէրն ընդ մեզ զճանապարհայն, եւ ո՛րպէս բանայր մեզ զգիրս[1582]։
[1582] Ոմանք. Եւ ասէին ցմիմե՛՛։ զմեզ։ Յօրինակին պակասէր. Ոչ իսկ եւ սիրտք։
32 Եւ նրանք ասացին միմեանց. «Մեր սրտերն էլ միթէ չէի՞ն ճմլւում մեր մէջ, մինչ նա ճանապարհին խօսում էր մեզ հետ. եւ ինչպէ՜ս էր մեզ բացատրում Գրքերը»:
32 Իրարու կ’ըսէին. «Չէ՞ որ սրտերնիս մեր ներսիդին կը բորբոքէին, երբ ինք մեզի հետ կը խօսէր ճամբան եւ գրքերը կը մեկնէր»։
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24:3232: И они сказали друг другу: не горело ли в нас сердце наше, когда Он говорил нам на дороге и когда изъяснял нам Писание?
24:32  καὶ εἶπαν πρὸς ἀλλήλους, οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν [ἐν ἡμῖν] ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῶ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς;
24:32. καὶ (And) εἶπαν (they-said) πρὸς (toward) ἀλλήλους ( to-one-to-other ,"Οὐχὶ (Unto-not) ἡ (the-one) καρδία (a-heart) ἡμῶν (of-us) καιομένη (being-burned) ἦν (it-was) ὡς (as) ἐλάλει (it-was-speaking-unto) ἡμῖν (unto-us) ἐν (in) τῇ (unto-the-one) ὁδῷ, (unto-a-way,"ὡς (as) διήνοιγεν (it-was-opening-up-through) ἡμῖν (unto-us) τὰς (to-the-ones) γραφάς; (to-scribings?"
24:32. et dixerunt ad invicem nonne cor nostrum ardens erat in nobis dum loqueretur in via et aperiret nobis scripturasAnd they said one to the other: Was not our heart burning within us, whilst he spoke in the way and opened to us the scriptures?
32. And they said one to another, Was not our heart burning within us, while he spake to us in the way, while he opened to us the scriptures?
24:32. And they said to one another, “Was not our heart burning within us, while he was speaking on the way, and when he opened the Scriptures to us?”
24:32. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?
And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures:

32: И они сказали друг другу: не горело ли в нас сердце наше, когда Он говорил нам на дороге и когда изъяснял нам Писание?
24:32  καὶ εἶπαν πρὸς ἀλλήλους, οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν [ἐν ἡμῖν] ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῶ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς;
24:32. et dixerunt ad invicem nonne cor nostrum ardens erat in nobis dum loqueretur in via et aperiret nobis scripturas
And they said one to the other: Was not our heart burning within us, whilst he spoke in the way and opened to us the scriptures?
24:32. And they said to one another, “Was not our heart burning within us, while he was speaking on the way, and when he opened the Scriptures to us?”
24:32. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?
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
32-35: Не горело ли в нас сердце наше... Не была ли наша душа в необыкновенно сильном возбуждении (ср. Пс XXXVIII, 4; Иер XX, 9)? Путники жалеют о том, что они не догадались раньше, что с ними шел Христос. Они досадуют, как это могло с ними случиться, почему они не обратили внимания на голос своего сердца. - Обрадованные ученики, оставив трапезу, спешат в Иерусалим и идут к апостолам, которые сообщают им, что Христос действительно воскрес и уже явился Симону (об этом явлении рассказывается только у одного ев. Луки, да еще у Ап. Павла в 1Кор.XV, 5). Путники Еммаусские рассказали с своей стороны о бывшем им явлении Христа. [34-й и 35-й стихи Меркс (с. 533: и сл.) считает вставкою, потому что заявление 11-ти, во-первых, несогласно с тем, что сказано в этой главе до сих пор, а, во-вторых, несогласно и с тем, что сказано об их душевном состоянии, в каком они находились, увидавши Господа (ст. 37). Если они уже знали о воскресении Христа, могли ли они испугаться, увидев Его и принять за "дух"?... Но что касается внезапного перехода от уверенности в воскресении Христа к страху, то это не представляет психологической невозможности для апостолов, которые еще сами-то и не видели Христа. А с первой половиною главы здесь противоречия нет, потому что здесь изображаются уже совершенно новые обстоятельства, неизвестные путникам Еммаусским].
Adam Clarke: Commentary on the Bible - 1831
24:32: Did not our heart burn within us - His word was in our heart as a burning fire, Jer 20:9. Our hearts waxed hot within us, and while we were musing the fire burned, Psa 39:3. In some such way as this the words of the disciples may be understood: but there is a very remarkable reading here in the Codex Bezae; instead of καιομενη, burned, it has κεκαλυμμενη, veiled; and one of the Itala has, fuit excaecatum, was blinded. Was not our heart veiled (blinded) when he conversed with us on the way, and while he unfolded the Scriptures to us, seeing we did not know him?
Albert Barnes: Notes on the Bible - 1834
24:32: Our heart burn within us - This is an expression denoting the deep interest and pleasure which they had felt in his discourse before they knew who he was. They now recalled his instruction; they remembered how his words reached the "heart" as he spoke to them; how convincingly he had showed them that the Messiah ought to suffer, and how, while he talked to them of the Christ that they so much loved, their hearts glowed with intense love. This feeling was not confined to them alone. All the followers of Jesus know how precious and tender are the communications of the Saviour, and how the heart glows with love as they think or hear of his life, and sufferings, and death.
He opened to us - He explained to us the Scriptures. See Luk 24:27.
This narrative shows us,
1. How blind people may be to the plainest doctrines of the Scriptures until they are explained to them. These disciples had often read or heard the Scriptures, but never, until then, did they fully understand that the Messiah must suffer.
2. It is proper there should be those whose office it is to explain the Scriptures. Jesus did it while on earth; he does it now by his Spirit; and he has appointed his ministers, whose business it is to explain them.
3. If people attempt to explain the Bible, they should themselves understand it. They should give their time and talents to a suitable preparation to understand the sacred volume. Preaching should consist in "real," and not "fancied" explanations of the Scriptures; the real doctrines which "God" has taught in his word, and not the doctrines that "men" have taught in their systems.
4. Here was convincing evidence that Jesus was the Messiah. This was but one of many instances where Jesus convinced his disciples, contrary to their pRev_ious belief. In this case the evidence was abundant. He first satisfied them from the Old Testament that the very things which had happened were foretold; he then dissipated every doubt by showing "himself" to them and convincing them that he was truly the Christ. There was no chance here for deception and juggling. Who would have met them and talked with them in this way but the real Saviour? Who would have thought of writing this narrative to help an imposture? What impostor would have recorded the dulness of the disciples as to the plain declarations of the Old Testament, and "then" have thought of this device to prop up the narrative? Everything about this narrative - its simplicity - its tenderness - its particularity - its perfect nature - its freedom from all appearance of trick - shows that it was taken from real life; and if so, then the Christian religion is true, for here is evidence that Jesus rose from the dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:32: Did: Psa 39:3, Psa 104:34; Pro 27:9, Pro 27:17; Isa 50:4; Jer 15:16, Jer 20:9, Jer 23:29; Joh 6:63; Heb 4:12
opened: Luk 24:45; Act 17:2, Act 17:3, Act 28:23
John Gill
24:32 And they said one to another,.... After Christ was gone, being surprised at what happened, that they should not know him all that while; and that as soon as they did, he should disappear, or withdraw himself in this manner:
did not our hearts burn within us while he talked with us by the way, and while he opened to us the Scriptures? concerning himself, his sufferings, death, and resurrection, which are in Moses, the Prophets, and the Psalms. The Scriptures are as a sealed book to men, learned and unlearned; and none so fit to open them as the lion of the tribe of Judah: he did open and explain them to these his disciples, as well as conversed with them about other things, as they travelled together; and his words came with such evidence, power, and sweetness, that they were ravished with them; their minds were irradiated with beams and rays of divine light; their hearts were warmed and glowed within them; they became fervent in spirit, and their affections were raised and fired; they found the word to be as burning fire within them; and they now knew somewhat what it was to be baptized with fire, which is Christ's peculiar office to administer; see Ps 39:3 they seem as it were not only to reflect on these things with wonder and pleasure, but also to charge themselves with want of thought, with inattention and stupidity; since they might have concluded from the uncommon evidence, force, and energy with which his words came to them, who he was, seeing no man could speak as he did, and with such effect as his words had.
John Wesley
24:32 Did not our heart burn within us - Did not we feel an unusual warmth of love! Was not our heart burning, &c.
Robert Jamieson, A. R. Fausset and David Brown
24:32 They now tell each to the other how their hearts burned--were fired--within them at His talk and His expositions of Scripture. "Ah! this accounts for it: We could not understand the glow of self-evidencing light, love, glory that ravished our hearts; but now we do." They cannot rest--how could they?--they must go straight back and tell the news. They find the eleven, but ere they have time to tell their tale, their ears are saluted with the thrilling news, "The Lord is risen indeed, and hath appeared to Simon." Most touching and precious intelligence this. The only one of the Eleven to whom He appeared alone was he, it seems, who had so shamefully denied Him. What passed at that interview we shall never know here. Probably it was too sacred for disclosure. (See on Mk 16:7). The two from Emmaus now relate what had happened to them, and while thus comparing notes of their Lord's appearances, lo! Christ Himself stands in the midst of them. What encouragement to doubting, dark, true-hearted disciples!
24:3324:33: Եւ յարուցեալ նոյնժամայն՝ դարձա՛ն յԵրուսաղէմ, եւ գտին ժողովեա՛լ զմետասանսն՝ եւ զորս ընդ նոսայն էին,
33 Ապա անմիջապէս վեր կացան ու Երուսաղէմ վերադարձան եւ հաւաքուած գտան Տասնմէկին եւ նրանց հետ եղածներին,
33 Նոյն ժամուն Երուսաղէմ դարձան ու մէկտեղ ժողվուած գտան տասնըմէկը ու անոնց հետ եղողները,
եւ յարուցեալ նոյնժամայն` դարձան յԵրուսաղէմ, եւ գտին ժողովեալ զմետասանսն եւ զորս ընդ նոսայն էին:

24:33: Եւ յարուցեալ նոյնժամայն՝ դարձա՛ն յԵրուսաղէմ, եւ գտին ժողովեա՛լ զմետասանսն՝ եւ զորս ընդ նոսայն էին,
33 Ապա անմիջապէս վեր կացան ու Երուսաղէմ վերադարձան եւ հաւաքուած գտան Տասնմէկին եւ նրանց հետ եղածներին,
33 Նոյն ժամուն Երուսաղէմ դարձան ու մէկտեղ ժողվուած գտան տասնըմէկը ու անոնց հետ եղողները,
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24:3333: И, встав в тот же час, возвратились в Иерусалим и нашли вместе одиннадцать [Апостолов] и бывших с ними,
24:33  καὶ ἀναστάντες αὐτῇ τῇ ὥρᾳ ὑπέστρεψαν εἰς ἰερουσαλήμ, καὶ εὖρον ἠθροισμένους τοὺς ἕνδεκα καὶ τοὺς σὺν αὐτοῖς,
24:33. Καὶ (And) ἀναστάντες ( having-had-stood-up ) αὐτῇ (unto-it) τῇ (unto-the-one) ὥρᾳ (unto-an-hour) ὑπέστρεψαν (they-beturned-under) εἰς (into) Ἰερουσαλήμ, (to-a-Hierousalem) καὶ (and) εὗρον (they-had-found) ἠθροισμένους ( to-having-had-come-to-be-collected-to ) τοὺς (to-the-ones) ἕνδεκα (to-one-ten) καὶ (and) τοὺς (to-the-ones) σὺν (together) αὐτοῖς, (unto-them,"
24:33. et surgentes eadem hora regressi sunt in Hierusalem et invenerunt congregatos undecim et eos qui cum ipsis erantAnd rising up, the same hour, they went back to Jerusalem: and they found the eleven gathered together, and those that were with them,
33. And they rose up that very hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them,
24:33. And rising up at that same hour, they returned to Jerusalem. And they found the eleven gathered together, and those who were with them,
24:33. And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them,
And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them:

33: И, встав в тот же час, возвратились в Иерусалим и нашли вместе одиннадцать [Апостолов] и бывших с ними,
24:33  καὶ ἀναστάντες αὐτῇ τῇ ὥρᾳ ὑπέστρεψαν εἰς ἰερουσαλήμ, καὶ εὖρον ἠθροισμένους τοὺς ἕνδεκα καὶ τοὺς σὺν αὐτοῖς,
24:33. et surgentes eadem hora regressi sunt in Hierusalem et invenerunt congregatos undecim et eos qui cum ipsis erant
And rising up, the same hour, they went back to Jerusalem: and they found the eleven gathered together, and those that were with them,
24:33. And rising up at that same hour, they returned to Jerusalem. And they found the eleven gathered together, and those who were with them,
24:33. And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
24:33: The same hour - Though it was late, and they had stopped, as they thought, for the night, yet such was their joy that they hastened to tell it to their companions and friends. This was natural and proper, and it shows how quick and ready they who have found the Saviour are to tell it to others. Compare Joh 1:41-45. Young converts to Christ "should hasten" to tell their joy, and should not shrink at self-denial to proclaim to others what God hath done for the soul, Psa 66:16.
"My lips and cheerful heart, prepare.
To make his mercies known:
Come, ye that fear my God, and hear.
The wonders he hath done.
"When on my head huge sorrows fell,
I sought his heavenly aid;
He saved my sinking soul from hell,
And death's eternal shade."
The eleven - The eleven apostles. Judas was now dead. This shows that the two that went to Emmaus were not apostles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:33: and found: Joh 20:19-26
John Gill
24:33 And they rose up the same hour,.... Though it was now evening, and the day was spent and gone; and notwithstanding what business they might have to do at Emmaus, about which they came, and even might not have made an end of eating, or sufficiently refreshed themselves; and though they had had a walk of sixty furlongs that afternoon, yet being big with this appearance of Christ to them, and in haste to impart the joyful news to their fellow disciples, they immediately rose up from table:
and returned to Jerusalem; the same night, from whence they had come that day:
and found the eleven gathered together; at a certain house known to these two, and who met together in the night season, for the sake of privacy, and for fear of the Jews, and who were now up, though it was late: these are called "eleven", because Judas was now gone from them, and dead; and this being their whole number, it is used, though every one might not be present, as particularly Thomas was not; see Jn 20:19
and them that were with them; the seventy disciples, and other believers, both men and women; see Acts 1:15.
John Wesley
24:33 The same hour - Late as it was.
24:3424:34: եւ ասեն՝ թէ արդարեւ յարեա՛ւ Տէր՝ եւ երեւեցա՛ւ Սիմովնի[1583]։ [1583] Ոմանք. Եւ ասեն ցնոսա, եթէ արդարեւ յարեաւ Տէրն։
34 որոնք ասում էին, թէ՝ «Իսկապէս յարեաւ Տէրը եւ երեւաց Սիմոնին»:
34 Որոնք կ’ըսէին թէ «Իրաւցնէ Տէրը յարութիւն առաւ ու Սիմոնին երեւցաւ»։
եւ ասեն թէ` Արդարեւ յարեաւ Տէր եւ երեւեցաւ Սիմովնի:

24:34: եւ ասեն՝ թէ արդարեւ յարեա՛ւ Տէր՝ եւ երեւեցա՛ւ Սիմովնի[1583]։
[1583] Ոմանք. Եւ ասեն ցնոսա, եթէ արդարեւ յարեաւ Տէրն։
34 որոնք ասում էին, թէ՝ «Իսկապէս յարեաւ Տէրը եւ երեւաց Սիմոնին»:
34 Որոնք կ’ըսէին թէ «Իրաւցնէ Տէրը յարութիւն առաւ ու Սիմոնին երեւցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
24:3434: которые говорили, что Господь истинно воскрес и явился Симону.
24:34  λέγοντας ὅτι ὄντως ἠγέρθη ὁ κύριος καὶ ὤφθη σίμωνι.
24:34. λέγοντας ( to-forthing ) ὅτι (to-which-a-one) ὄντως (unto-being) ἠγέρθη (it-was-roused) ὁ (the-one) κύριος (Authority-belonged) καὶ (and) ὤφθη (it-was-beheld) Σίμωνι. (unto-Simon)
24:34. dicentes quod surrexit Dominus vere et apparuit SimoniSaying: The Lord is risen indeed and hath appeared to Simon.
34. saying, The Lord is risen indeed, and hath appeared to Simon.
24:34. saying: “In truth, the Lord has risen, and he has appeared to Simon.”
24:34. Saying, The Lord is risen indeed, and hath appeared to Simon.
Saying, The Lord is risen indeed, and hath appeared to Simon:

34: которые говорили, что Господь истинно воскрес и явился Симону.
24:34  λέγοντας ὅτι ὄντως ἠγέρθη ὁ κύριος καὶ ὤφθη σίμωνι.
24:34. dicentes quod surrexit Dominus vere et apparuit Simoni
Saying: The Lord is risen indeed and hath appeared to Simon.
24:34. saying: “In truth, the Lord has risen, and he has appeared to Simon.”
24:34. Saying, The Lord is risen indeed, and hath appeared to Simon.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:34: Saying, The Lord is risen indeed - The meaning here is, that these two disciples found the apostles, and those who were with them, unanimously testifying that Christ had risen from the dead. It is not the two disciples to whom we are to refer the word λεγοντας, saying; but to the body of the disciples. See the note on Mar 16:12.
Albert Barnes: Notes on the Bible - 1834
24:34: Saying - The eleven said this.
Hath appeared to Simon - To Peter. It is not known precisely when this happened, as the time and place are not mentioned. Paul has referred to it in Co1 15:5, from which it appears that he appeared to "Cephas or Peter" before he did to any other of the apostles. This was a mark of special love and favor, and particularly, after Peter's denial, it showed how ready he was to pardon, and how willing to impart comfort to those who are penitent, though their sins are great.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:34: Saying: From Mar 16:13, we learn that the apostles did not believe the testimony even of the two disciples from Emmaus, while it is here asserted they were saying, when they entered the room, "The Lord is risen" etc. This difficulty is removed by rendering interrogatively, "Has the Lord risen," etc?
hath: Luk 22:54-62; Mar 16:7; Co1 15:5
John Gill
24:34 Saying,.... The following words; and which are not the words of the two disciples, but of the apostles, whom they found gathered together; and who, just as these two entered the room, said to one another, or rather to these two disciples, to whom at once, and as soon as ever they saw them, not being able to hold it in, they communicated the good news they had just heard, and which; perhaps, Peter had been just telling them:
the Lord is risen indeed; it is certainly matter of fact: for though the women were not credited, but their accounts were as idle tales, and, at most, only occasioned some thoughts and reflections, which they could not settle; yet now they were satisfied of the reality of his resurrection, and speak of it with the greatest assurance and joy:
and hath appeared unto Simon; he appeared to him first, before he did to any of the rest, though he had denied him in so shameful a manner: which is an instance of great grace and goodness: and he appeared to him, on purpose, no doubt, to comfort him under his distress; as well as being the oldest, disciple, and a man of figure and credit among them, his report would be believed. None of the writers of the New Testament take notice of this appearance besides, only the Apostle Paul, 1Cor 15:5. It is certain that it was the same day Christ rose from the dead; and was after the women had seen him, and after Peter had, been at the sepulchre; and before the return of the two disciples from Emmaus, and before he showed himself to the rest of the apostles.
John Wesley
24:34 The Lord hath appeared to Simon - Before he was seen of the twelve apostles, 1Cor 15:5. He had, in his wonderful condescension and grace, taken an opportunity on the former part of that day (though where, or in what manner, is not recorded) to show himself to Peter, that he might early relieve his distresses and fears, on account of having so shamefully denied his Master.
24:3524:35: Եւ նոքա պատմէի՛ն զայն որ առ ճանապարհայնն, եւ թէ զիա՛րդ ետ ծանօթս նոցա ՚ի բեկանել հացին[1584]։ [1584] Ոմանք. Պատմեցին զայն որ։ Բազումք. Որ զճանապարհայնն։
35 Իսկ երկուսը պատմեցին այն, ինչ պատահել էր ճանապարհին, եւ թէ ինչպէ՛ս Յիսուս իրեն ճանաչել էր տուել նրանց՝ հաց կտրելու ժամանակ:
35 Եւ իրենք պատմեցին ինչ որ ճամբան պատահեցաւ եւ թէ ի՛նչպէս ինքզինք իրենց ճանչցուց հացը կտրած ատենը։
Եւ նոքա պատմեցին զայն որ զճանապարհայնն, եւ թէ զիա՛րդ ետ ծանօթս նոցա ի բեկանել հացին:

24:35: Եւ նոքա պատմէի՛ն զայն որ առ ճանապարհայնն, եւ թէ զիա՛րդ ետ ծանօթս նոցա ՚ի բեկանել հացին[1584]։
[1584] Ոմանք. Պատմեցին զայն որ։ Բազումք. Որ զճանապարհայնն։
35 Իսկ երկուսը պատմեցին այն, ինչ պատահել էր ճանապարհին, եւ թէ ինչպէ՛ս Յիսուս իրեն ճանաչել էր տուել նրանց՝ հաց կտրելու ժամանակ:
35 Եւ իրենք պատմեցին ինչ որ ճամբան պատահեցաւ եւ թէ ի՛նչպէս ինքզինք իրենց ճանչցուց հացը կտրած ատենը։
zohrab-1805▾ eastern-1994▾ western am▾
24:3535: И они рассказывали о происшедшем на пути, и как Он был узнан ими в преломлении хлеба.
24:35  καὶ αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ ὁδῶ καὶ ὡς ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου.
24:35. καὶ (And) αὐτοὶ (them) ἐξηγοῦντο ( they-were-leading-out-unto ) τὰ (to-the-ones) ἐν (in) τῇ (unto-the-one) ὁδῷ (unto-a-way) καὶ (and) ὡς (as) ἐγνώσθη (it-was-acquainted) αὐτοῖς (unto-them) ἐν (in) τῇ (unto-the-one) κλάσει (unto-a-breaking) τοῦ (of-the-one) ἄρτου. (of-a-loaf)
24:35. et ipsi narrabant quae gesta erant in via et quomodo cognoverunt eum in fractione panisAnd they told what things were done in the way: and how they knew him in the breaking of bread.
35. And they rehearsed the things in the way, and how he was known of them in the breaking of the bread.
24:35. And they explained the things that were done on the way, and how they had recognized him at the breaking of the bread.
24:35. And they told what things [were done] in the way, and how he was known of them in breaking of bread.
And they told what things [were done] in the way, and how he was known of them in breaking of bread:

35: И они рассказывали о происшедшем на пути, и как Он был узнан ими в преломлении хлеба.
24:35  καὶ αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ ὁδῶ καὶ ὡς ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου.
24:35. et ipsi narrabant quae gesta erant in via et quomodo cognoverunt eum in fractione panis
And they told what things were done in the way: and how they knew him in the breaking of bread.
24:35. And they explained the things that were done on the way, and how they had recognized him at the breaking of the bread.
24:35. And they told what things [were done] in the way, and how he was known of them in breaking of bread.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:35: And they - The two disciples who were just come from Emmaus, related what had happened to them on the way, going to Emmaus, and how he had been known unto them in the breaking of bread, while supping together at the above village. See on Luk 24:31 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:35: Mar 16:12, Mar 16:13
Geneva 1599
24:35 And they told what things [were done] in the way, and how he was known of them in (f) breaking of bread.
(f) When he broke bread, which that people used to do, and as the Jews still do today at the beginning of their meals and say a prayer.
John Gill
24:35 And they told what things were done in the way,.... That is, when the eleven had done speaking, and had finished their report, which they did with great joy and pleasure; then "these two disciples", as the Persic version expresses it, to confirm them the more in the truth of Christ's resurrection, gave them a particular account, how, as they were travelling, Jesus joined himself to them, and entered into a conversation with them, and opened the Scriptures in a sweet and powerful manner to them; and yet their eyes were holden all the while, so that they did not perceive who he was:
and how he was known of them in breaking bread; that so it was, that whilst he was breaking bread, and giving it to them, and they were eating together, their eyes were opened, and they saw plainly who he was: now, though this was a common meal, and not the ordinance of the Lord's supper, yet since Christ made himself known to his disciples at an ordinary meal, may not his followers expect that he will make himself known to them, and grant them communion with him at his table? and which should be no small argument to engage believers to a constant attendance on it.
John Wesley
24:35 In the breaking of bread - The Lord's Supper.
24:3624:36: Մինչ դեռ զայն խօսէին, ի՛նքն իսկ Յիսուս եկաց ՚ի մէջ նոցա՝ եւ ասէ ցնոսա. Խաղաղութի՛ւն ընդ ձեզ. ե՛ս եմ՝ մի՛ երկնչիք[1585]։ [1585] Ոմանք. Եւ մինչդեռ զայն։
36 Մինչ դեռեւս նրանք այս էին խօսում, Յիսուս ինքը եկաւ կանգնեց նրանց մէջ եւ ասաց. «Խաղաղութի՜ւն ձեզ, ես եմ, մի՛ վախեցէք»:
36 Քանի որ այս բաները կը խօսէին, Յիսուս ինք կայնեցաւ անոնց մէջտեղը ու ըսաւ անոնց. «Խաղաղութիւն ձեզի»։
Մինչդեռ զայն խօսէին, ինքն իսկ Յիսուս եկաց ի մէջ նոցա եւ ասէ ցնոսա. Խաղաղութիւն ընդ ձեզ, [148]ես եմ, մի՛ երկնչիք:

24:36: Մինչ դեռ զայն խօսէին, ի՛նքն իսկ Յիսուս եկաց ՚ի մէջ նոցա՝ եւ ասէ ցնոսա. Խաղաղութի՛ւն ընդ ձեզ. ե՛ս եմ՝ մի՛ երկնչիք[1585]։
[1585] Ոմանք. Եւ մինչդեռ զայն։
36 Մինչ դեռեւս նրանք այս էին խօսում, Յիսուս ինքը եկաւ կանգնեց նրանց մէջ եւ ասաց. «Խաղաղութի՜ւն ձեզ, ես եմ, մի՛ վախեցէք»:
36 Քանի որ այս բաները կը խօսէին, Յիսուս ինք կայնեցաւ անոնց մէջտեղը ու ըսաւ անոնց. «Խաղաղութիւն ձեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
24:3636: Когда они говорили о сем, Сам Иисус стал посреди них и сказал им: мир вам.
24:36  ταῦτα δὲ αὐτῶν λαλούντων αὐτὸς ἔστη ἐν μέσῳ αὐτῶν καὶ λέγει αὐτοῖς, εἰρήνη ὑμῖν.
24:36. Ταῦτα (To-the-ones-these) δὲ (moreover) αὐτῶν (of-them) λαλούντων ( of-speaking-unto ) αὐτὸς (it) ἔστη (it-had-stood) ἐν (in) μέσῳ (unto-middle) αὐτῶν (of-them) [[καὶ "[[and) λέγει (it-fortheth) αὐτοῖς (unto-them,"Εἰρήνη (A-peace) ὑμῖν]]. (unto-ye]]."
24:36. dum haec autem loquuntur Iesus stetit in medio eorum et dicit eis pax vobis ego sum nolite timereNow, whilst they were speaking these things, Jesus stood in the midst of them and saith to them: Peace be to you. It is I: Fear not.
36. And as they spake these things, he himself stood in the midst of them, and saith unto them, Peace unto you.
24:36. Then, while they were talking about these things, Jesus stood in their midst, And he said to them: “Peace be with you. It is I. Do not be afraid.”
24:36. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace [be] unto you.
And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace [be] unto you:

36: Когда они говорили о сем, Сам Иисус стал посреди них и сказал им: мир вам.
24:36  ταῦτα δὲ αὐτῶν λαλούντων αὐτὸς ἔστη ἐν μέσῳ αὐτῶν καὶ λέγει αὐτοῖς, εἰρήνη ὑμῖν.
24:36. dum haec autem loquuntur Iesus stetit in medio eorum et dicit eis pax vobis ego sum nolite timere
Now, whilst they were speaking these things, Jesus stood in the midst of them and saith to them: Peace be to you. It is I: Fear not.
24:36. Then, while they were talking about these things, Jesus stood in their midst, And he said to them: “Peace be with you. It is I. Do not be afraid.”
24:36. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace [be] unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36-49: Это явление, о котором упоминает также ев. Марк (XVI, 14: и сл.), есть тоже самое, которое ев. Иоанн изображает как разделенное на два - первое, бывшее десяти ученикам, без Фомы, и второе, имевшее место 8: дней спустя после первого, бывшее для уверения Фомы. Ев. Лука соединяет оба эти явления в одно, потому что они одинаковы по свойству и цели. - И Сам Иисус стал посреди их (36). Здесь слово Иисус в древнейших кодексах не читается. Появление Христа, очевидно, было столь же чудесно по своей внезапности, как и Его исчезновение, о котором сказано в 31: ст., и этою неожиданностью появления можно отчасти объяснить испуг, какой почувствовали ученики. - Духа (37), - т. е. выходца из загробного мира, только имеющего видимость тела (то же, что "призрак" в Ев. Мф XIV, 26). - Что смущаетесь, - т. е. чем вы смущены ti tetaragmenoi este) и для чего такие мысли... т. е. почему в вашей душе появляются такие мысли? (38). Господь высказывает Свое удивление по поводу того, что апостолы не приняли Его тотчас же за Того, кто Он есть на самом деле. - Посмотрите на руки и на ноги Мои; это - Я Сам (39). Прежде всего Господь выводит учеников из смущения тем, что убеждает их в тождестве Своей личности с Тем, Кто был их Учителем и Господом (посмотрите, что - oti - что в русск. тексте пропущено - это Я Сам). Если Он при этом им указывает на руки и ноги Свои, то очевидно потому, что на них были знаки от гвоздей (ср. Мф XXVII, 35) и эти знаки удостоверяли в том, что пред ними стоял действительно их Господь, Который был распят на кресте. - Осяжите Меня... Здесь Господь имеет другую цель. Так как апостолы боялись, что пред ними находился только "дух", то Христос приглашает их убедиться в противном: у Него есть плоть и кости. - Когда же они от радости еще не верили... (41) Неожиданная радость нередко заставляет человека усомниться в истинности события, послужившего источником радостного возбуждения. - И взяв ел пред ними (43). Здесь, как показывает самая цель действия Христа, не может быть и речи о том способе вкушения, какой в Св. Писании приписывается Ангелам (Быт XVIII, 8): это было действительное, а не кажущееся вкушение. В кн. Деяний сказано об апостолах, что они ели и пили со Христом после воскресения Его из мертвых (Деян X, 41) - след., одинаковым образом вкушали пищу и они, и Христос. - И сказал им (44). Многие толкователи полагают (см., напр., у Кейля), что между 43-м и 44-м стихами должен быть промежуток во времени, что в 44-м стихе начинается или рассказ о новом явлении Христа, или не изложение всех речей Христовых, сказанных им по воскресении. Но нет сомнения, что изображенное до 44-го стиха явление Христа остановилось бы, так сказать, незавершенным, если бы Христос тогда бы не сообщил апостолам тех разъяснений, какие идут именно с 44-го стиха. Поэтому правильнее будет полагать, что пока евангелист изображает еще явление, имевшее место в вечер воскресения. Вот то, о чем Я говорил (44), т. е. вот как осуществились Мои слова, сказанные вам раньше, - слова о том, что надлежит исполниться... (ср. XVIII, 31: и сл. ; XXII, 37). - Еще быв с вами. Теперь Христос уже не находится постоянно с апостолами и прежнее общение их с Ним уже невозможно: если Христос теперь и является апостолам, то только для того, чтобы убедить их в истинности Своего воскресения. - В законе Моисеевом, и в пророках, и в псалмах. Под "законом" разумелись у иудеев книги Моисеевы, под "пророками" - книги И. Навина, Судей, Царств и в собственном смысле пророческие книги, исключая кн. Даниила, под "псалмами" - вероятно, все остальные канонические книги Ветхого Завета (так назыв. "кетубим" - писания), названные здесь псалмами потому, что Господь, очевидно, имел в виду, что в кн. Псалмов находится о Нем пророчеств более, чем во всех остальных книгах этого последнего, третьего, отдела Библии. (Заметить нужно, что член находится только пред выражением nomf M. - в законе М.: это показывает, что Христос рассматривает все книги как одно целое). - Тогда отверз им ум к уразумению Писаний (45). По мнению некоторых толкователей (напр., еп. Михаила), Господь совершил это посредством чудесного внезапного озарения, а потом и посредством Своего истолкования Писаний в течение сорока дней до вознесения. С последним нельзя согласиться, потому что здесь идет речь пока только о явлении Христа в вечер воскресения. Первое же предположение не заключает в себе ничего невероятного. - Так написано (46), т. е. таким именно способом, на какой Я указывал вам, когда вводил вас в уразумение Писания. - Пострадать Христу, и воскреснуть... Это и следующие выражения (ст. 47) представляет собою краткую формулировку ветхозаветных пророчеств о Мессии. - Во имя Его, т. е. в силу того, что Он Своею смертью и воскресением осуществил все пророчества о Нем как о Мессии - Спасителе и Искупителе, и могло быть возвещено прощение кающимся грешникам (в греч. тексте стоит epi tw onomati A, - на имени, но лучше читать с Тишендорфом eiV t. onoma - во имя). - Начиная с Иерусалима. Иерусалим должен быть точкою отправления для проповеди о Христе как столица теократии (ср. Ис II, 3; XL, 9; Деян I, 8). - Свидетели сему (48), т. е. всему, соделанному Христом, и свидетели Его страданий, смерти и воскресения. - И се, Я пошлю (49) - точнее: и вот Я посылаю (наст, время apostellw обозначает событие, которое должно совершиться в самом скором времени). - Обетование Отца Моего на вас, - т. е. что обещал Мой Отец через пророков, именно излияние Св. Духа (Иоил II, 28: и сл. ; Ис XLIV, 1: сл. ; Иез XXXVI, 27; ср. Деян II, 16: и сл.). - Вы же оставайтесь в городе Иерусалиме. Если стих 49-й соединять с предшествующей речью Христа, то выходит, что апостолы не должны были оставлять Иерусалима до сошествия на них Св. Духа. Так как в таком случае вовсе устраняются явления Христа, бывшие в Галилее, о которых сообщают ев. Матфей и Иоанн, то некоторые толкователи видели здесь начало описания последнего явления Христа ученикам, бывшего в день вознесения, Таким образом, между 46-м и 49-м стихом полагают промежуток в 40: дней... Ввиду того, что иного способа соглашения евангельских повествований не находится - другие способы примирения не заслуживают доверия, - то остается принять именно такое предположение, что с 49-го стиха начинается описание последнего явления Христа апостолам. Значит, ев. Лука в своем Евангелии описывает только два явления Христа апостолам: первое - в день воскресения (36-48: ст.) и последнее - в день вознесения (40-51). - Пока не облачитесь силою свыше. Образ облечения указывает на снаряжение в путь, может быть, воина, надевающего свое вооружение: апостолы - тоже воины Христовы! Сила свыше - благодать Св. Духа, которая и есть новая сила, получаемая чрез Св. Духа (ср. Деян I, 8). Ср. Лк I, 35.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
36 And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. 37 But they were terrified and affrighted, and supposed that they had seen a spirit. 38 And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? 39 Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. 40 And when he had thus spoken, he showed them his hands and his feet. 41 And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? 42 And they gave him a piece of a broiled fish, and of an honeycomb. 43 And he took it, and did eat before them. 44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. 45 Then opened he their understanding, that they might understand the scriptures, 46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: 47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. 48 And ye are witnesses of these things. 49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

Five times Christ was seen the same day that he rose: by Mary Magdalene alone in the garden (John xx. 14), by the women as they were going to tell the disciples (Matt. xxviii. 9), by Peter alone, by the two disciples going to Emmaus, and now at night by the eleven, of which we have an account in these verses, as also John xx. 19. Observe,

1. The great surprise which his appearing gave them. He came in among them very seasonably, as they were comparing notes concerning the proofs of his resurrection: As they thus spoke, and were ready perhaps to put it to the question whether the proofs produced amounted to evidence sufficient of their Master's resurrection or no, and how they should proceed, Jesus himself stood in the midst of them, and put it out of question. Note, Those who make the best use they can of their evidences for their comfort may expect further assurances, and that the Spirit of Christ will witness with their spirits (as Christ here witnessed with the disciples, and confirmed their testimony) that they are the children of God, and risen with Christ. Observe, 1. The comfort Christ spoke to them: Peace be unto you. This intimates in general that it was a kind visit which Christ now paid them, a visit of love and friendship. Though they had very unkindly deserted him in his sufferings, yet he takes the first opportunity of seeing them together; for he deals not with us as we deserve. They did not credit those who had seen him; therefore he comes himself, that they might not continue in their disconsolate incredulity. He had promised that after his resurrection he would see them in Galilee; but so desirous was he to see them, and satisfy them, that he anticipated the appointment and sees them at Jerusalem. Note, Christ is often better than his word, but never worse. Now his first word to them was, Peace be to you; not in a way of compliment, but of consolation. This was a common form of salutation among the Jews, and Christ would thus express his usual familiarity with them, though he had now entered into his state of exaltation. Many, when they are advanced, forget their old friends and take state upon them; but we see Christ as free with them as ever. Thus Christ would at the first word intimate to them that he did not come to quarrel with Peter for denying him and the rest for running away from him; no, he came peaceably, to signify to them that he had forgiven them, and was reconciled to them. 2. The fright which they put themselves into upon it (v. 37): They were terrified, supposing that they had seen a spirit, because he came in among them without any noise, and was in the midst of them ere they were aware. The word used (Matt. xiv. 26), when they said It is a spirit, is phantasma, it is a spectre, an apparition; but the word here used is pneuma, the word that properly signifies a spirit; they supposed it to be a spirit not clothed with a real body. Though we have an alliance and correspondence with the world of spirits, and are hastening to it, yet while we are here in this world of sense and matter it is a terror to us to have a spirit so far change its own nature as to become visible to us, and conversable with us, for it is something, and bodes something, very extraordinary.

II. The great satisfaction which his discourse gave them, wherein we have,

1. The reproof he gave them for their causeless fears: Why are you troubled, and why do frightful thoughts arise in your hearts? v. 38. Observe here, (1.) That when at any time we are troubled, thoughts are apt to rise in our hearts that do us hurt. Sometimes the trouble is the effect of the thoughts that arise in our hearts; our griefs and fears take rise from those things that are the creatures of our own fancy. Sometimes the thoughts arising in the heart are the effect of the trouble, without are fightings and then within are fears. Those that are melancholy and troubled in mind have thoughts arising in their hearts which reflect dishonour upon God, and create disquiet to themselves. I am cut off from thy sight. The Lord has forsaken and forgotten me. (2.) That many of the troublesome thoughts with which our minds are disquieted arise from our mistakes concerning Christ. They here thought that they had seen a spirit, when they saw Christ, and that put them into this fright. We forget that Christ is our elder brother, and look upon him to be at as great a distance from us as the world of spirits is from this world, and therewith terrify ourselves. When Christ is by his Spirit convincing and humbling us, when he is by his providence trying and converting us, we mistake him, as if he designed our hurt, and this troubles us. (3.) That all the troublesome thoughts which rise in our hearts at any time are known to the Lord Jesus, even at the first rise of them, and they are displeasing to him. He chid his disciples for such thoughts, to teach us to chide ourselves for them. Why art thou cast down, O my soul? Why art thou troubled? Why do thoughts arise that are neither true nor good, that have neither foundation nor fruit, but hinder our joy in God, unfit us for our duty, give advantage to Satan, and deprive us of the comforts laid up for us?

2. The proof he gave them of his resurrection, both for the silencing of their fears by convincing them that he was not a spirit, and for the strengthening of their faith in that doctrine which they were to preach to the world by giving them full satisfaction concerning his resurrection. Two proofs he gives them:--

(1.) He shows them his body, particularly his hands and his feet. They saw that he had the shape, and features, and exact resemblance, of their Master; but is it not his ghost? "No," saith Christ, "behold my hands and my feet; you see I have hands and feet, and therefore have a true body; you see I can move these hands and feet, and therefore have a living body; and you see the marks of the nails in my hands and feet, and therefore it is my own body, the same that you saw crucified, and not a borrowed one." He lays down this principle--that a spirit has not flesh and bones; it is not compounded of gross matter, shaped into various members, and consisting of divers heterogeneous parts, as our bodies are. He does not tell us what a spirit is (it is time enough to know that when we go to the world of spirits), but what it is not: It has not flesh and bones. Now hence he infers, "It is I myself, whom you have been so intimately acquainted with, and have had such familiar conversation with; it is I myself, whom you have reason to rejoice in, and not to be afraid of." Those who know Christ aright, and know him as theirs, will have no reason to be terrified at his appearances, at his approaches. [1.] He appeals to their sight, shows them his hands and his feet, which were pierced with the nails. Christ retained the marks of them in his glorified body, that they might be proofs that it was he himself; and he was willing that they should be seen. He afterwards showed them to Thomas, for he is not ashamed of his sufferings for us; little reason then have we to be ashamed of them, or of ours for him. As he showed his wounds here to his disciples, for the enforcing of his instructions to them, so he showed them to his Father, for the enforcing of his intercessions with him. He appears in heaven as a Lamb that had been slain (Rev. v. 6); his blood speaks, Heb. xii. 24. He makes intercession in the virtue of his satisfaction; he says to the Father, as here to the disciples, Behold my hands and my feet, Zech. xiii. 6, 7. [2.] He appeals to their touch: Handle me, and see. He would not let Mary Magdalene touch him at that time, John xx. 17. But the disciples here are entrusted to do it, that they who were to preach his resurrection, and to suffer for doing so, might be themselves abundantly satisfied concerning it. He bade them handle him, that they might be convinced that he was not a spirit. If there were really no spirits, or apparitions of spirits (as by this and other instances it is plain that the disciples did believe there were), this had been a proper time for Christ to have undeceived them, by telling them there were no such things; but he seems to take it for granted that there have been and may be apparitions of spirits, else what need was there of so much pains to prove that he was not one? There were many heretics in the primitive times, atheists I rather think they were, who said that Christ had never any substantial body, but that it was a mere phantasm, which was neither really born nor truly suffered. Such wild notions as these, we are told, the Valentinians and Manichees had, and the followers of Simon Magus; they were called Doketai and Phantysiastai. Blessed be God, these heresies have long since been buried; and we know and are sure that Jesus Christ was no spirit or apparition, but had a true and real body, even after his resurrection.

(2.) He eats with them, to show that he had a real and true body, and that he was willing to converse freely and familiarly with his disciples, as one friend with another. Peter lays a great stress upon this (Acts x. 41): We did eat and drink with him after he rose from the dead.

[1.] When they saw his hands and his feet, yet they knew not what to say, They believed not for joy, and wondered, v. 41. It was their infirmity that they believed not, that yet they believed not, eti apistounton auton--they as yet being unbelievers. This very much corroborates the truth of Christ's resurrection that the disciples were so slow to believe it. Instead of stealing away his body, and saying, He is risen, when he is not, as the chief priests suggested they would do, they are ready to say again and again, He is not risen, when he is. Their being incredulous of it at first, and insisting upon the utmost proofs of it, show that when afterwards they did believe it, and venture their all upon it, it was not but upon the fullest demonstration of the thing that could be. But, though it was their infirmity, yet it was an excusable one; for it was not from any contempt of the evidence offered them that they believed not: but, First, They believed not for joy, as Jacob, when he was told that Joseph was alive; they thought it too good news to be true. When the faith and hope are therefore weak because the love and desires are strong, that weak faith shall be helped, and not rejected. Secondly, They wondered; they thought it not only too good, but too great, to be true, forgetting both the scriptures and the power of God.

[2.] For their further conviction and encouragement, he called for some meat. He sat down to meat with the two disciples at Emmaus, but it is not said that he did eat with them; now, lest that should be made an objection, he here did actually eat with them and the rest, to show that his body was really and truly returned to life, though he did not eat and drink, and converse constantly, with them, as he had done (and as Lazarus did after his resurrection, who not only returned to life, but to his former state of life, and to die again), because it was not agreeable to the economy of the state he was risen to. They gave him a piece of a broiled fish, and of a honey-comb, v. 42. The honey-comb, perhaps, was used as sauce to the broiled fish, for Canaan was a land flowing with honey. This was mean fare; yet, if it be the fare of the disciples, their Master will fare as they do, because in the kingdom of our Father they shall fare as he does, shall eat and drink with him in his kingdom.

3. The insight he gave them into the word of God, which they had heard and read, by which faith in the resurrection of Christ is wrought in them, and all the difficulties are cleared. (1.) He refers them to the word which they had heard from him when he was with them, and puts them in mind of that as the angel had done (v. 44): These are the words which I said unto you in private, many a time, while I was yet with you. We should better understand what Christ does, if we did but better remember what he hath said, and had but the art of comparing them together. (2.) He refers them to the word they had read in the Old Testament, to which the word they had heard from him directed them: All things must be fulfilled which were written. Christ had given them this general hint for the regulating of their expectations--that whatever they found written concerning the Messiah, in the Old Testament, must be fulfilled in him, what was written concerning his sufferings as well as what was written concerning his kingdom; these God had joined together in the prediction, and it could not be thought that they should be put asunder in the event. All things must be fulfilled, even the hardest, even the heaviest, even the vinegar; he could not die till he had that, because he could not till then say, It is finished. The several parts of the Old Testament are here mentioned, as containing each of them things concerning Christ: The law of Moses, that is, the Pentateuch, or the five books written by Moses,--the prophets, containing not only the books that are purely prophetical, but those historical books that were written by prophetical men,--the Psalms, containing the other writings, which they called the Hagiographa. See in what various ways of writing God did of old reveal his will; but all proceeded from one and the self-same Spirit, who by them gave notice of the coming and kingdom of the Messiah; for to him bore all the prophets witness. (3.) By an immediate present work upon their minds, of which they themselves could not but be sensible, he gave them to apprehend the true intent and meaning of the Old-Testament prophecies of Christ, and to see them all fulfilled in him: Then opened he their understanding, that they might understand the scriptures, v. 45. In his discourse with the two disciples he took the veil from off the text, by opening the scriptures; here he took the veil from off the heart, by opening the mind. Observe here, [1.] That Jesus Christ by his Spirit operates on the minds of men, on the minds of all that are his. He has access to our spirits, and can immediately influence them. It is observable how he did now after his resurrection give a specimen of those two great operations of his Spirit upon the spirits of men, his enlightening the intellectual faculties with a divine light, when he opened the understandings of his disciples, and his invigorating the active powers with a divine heat, when he made their hearts burn within them. [2.] Even good men need to have their understandings opened; for though they are not darkness, as they were by nature, yet in many things they are in the dark. David prays, Open mine eyes. Give me understanding. And Paul, who knows so much of Christ, sees his need to learn more. [3.] Christ's way of working faith in the soul, and gaining the throne there, is by opening the understanding to discern the evidence of those things that are to be believed. Thus he comes into the soul by the door, while Satan, as a thief and a robber, climbs up some other way. [4.] The design of opening the understanding is that we may understand the scriptures; not that we may be wise above what is written, but that we may be wiser in what is written, and may be made wise to salvation by it. The Spirit in the word and the Spirit in the heart say the same thing. Christ's scholars never learn above their bibles in this world; but they need to be learning still more and more out of their bibles, and to grow more ready and mighty in the scriptures. That we may have right thoughts of Christ, and have our mistakes concerning him rectified, there needs no more than to be made to understand the scriptures.

4. The instructions he gave them as apostles, who were to be employed in setting up his kingdom in the world. They expected, while their Master was with them, that they should be preferred to posts of honour, of which they thought themselves quite disappointed when he was dead. "No," saith, he, "you are now to enter upon them; you are to be witnesses of these things (v. 48), to carry the notice of them to all the world; not only to report them as matter of news, but to assert them as evidence given upon the trial of the great cause that has been so long depending between God and Satan, the issue of which must be the casting down and casting out of the prince of this world. You are fully assured of these things yourselves, you are eye and ear-witnesses of them; go, and assure the world of them; and the same Spirit that has enlightened you shall go along with you for the enlightening of others." Now here they are told,

(1.) What they must preach. They must preach the gospel, must preach the New Testament as the full accomplishment of the Old, as the continuation and conclusion of divine revelation. They must take their bibles along with them (especially when they preached to the Jews; nay, and Peter, in his first sermon to the Gentiles, directed them to consult the prophets, Acts x. 43), and must show people how it was written of old concerning the Messiah, and the glories and graces of his kingdom, and then must tell them how, upon their certain knowledge, all this was fulfilled in the Lord Jesus.

[1.] The great gospel truth concerning the death and resurrection of Jesus Christ must be published to the children of men (v. 46): Thus it was written in the sealed book of the divine counsels from eternity, the volume of that book of the covenant of redemption; and thus it was written in the open book of the Old Testament, among the things revealed; and therefore thus it behoved Christ to suffer, for the divine counsels must be performed, and care taken that no word of God fall to the ground. "Go, and tell the world," First, "That Christ suffered, as it was written of him. Go, preach Christ crucified; be not ashamed of his cross, not ashamed of a suffering Jesus. Tell them what he suffered, and why he suffered, and how all the scriptures of the Old Testament were fulfilled in his sufferings. Tell them that it behoved him to suffer, that it was necessary to the taking away of the sin of the world, and the deliverance of mankind from death and ruin: nay, it became him to be perfected through sufferings," Heb. ii. 10. Secondly, "That he rose from the dead on the third day, by which not only all the offence of the cross was rolled away, but he was declared to be the Son of God with power, and in this also the scriptures were fulfilled (see 1 Cor. xv. 3, 4); go, tell the world how often you saw him after he rose from the dead, and how intimately you conversed with him. Your eyes see" (as Joseph said to his brethren, when his discovering himself to them was as life from the dead) "that it is my mouth that speaketh unto you, Gen. xlv. 12. Go, and tell them, then, that he that was dead is alive, and lives for evermore, and has the keys of death and the grave,"

[2.] The great gospel duty of repentance must be pressed upon the children of men. Repentance for sin must be preached in Christ's name, and by his authority, v. 47. All men every where must be called and commanded to repent, Acts xvii. 30. "Go, and tell all people that the God that made them, and the Lord that bought them, expects and requires that, immediately upon this notice given, they turn from the worship of the gods that they have made to the worship of the God that made them; and not only so, but from serving the interests of the world and the flesh; they must turn to the service of God in Christ, must mortify all sinful habits, and forsake all sinful practices. Their hearts and lives must be changed, and they must be universally renewed and reformed."

[3.] The great gospel privilege of the remission of sins must be proposed to all, and assured to all that repent, and believe the gospel. "Go, tell a guilty world, that stands convicted and condemned at God's bar, that an act of indemnity has passed the royal assent, which all that repent and believe shall have the benefit of, and not only be pardoned, but preferred by. Tell them that there is hope concerning them."

(2.) To whom they must preach. Whither must they carry these proposals, and how far does their commission extend? They are here told, [1.] That they must preach this among all nations. They must disperse themselves, like the sons of Noah after the flood, some one way and some another, and carry this light along with them wherever they go. The prophets had preached repentance and remission to the Jews, but the apostles must preach them to all the world. None are exempted from the obligations the gospel lays upon men to repent, nor are any excluded from those inestimable benefits which are included in the remission of sins, but those that by their unbelief and impenitency put a bar in their own door. [2.] That they must begin at Jerusalem There they must preach their first gospel sermon; there the gospel church must be first formed; there the gospel day must dawn, and thence that light shall go forth which must take hold on the ends of the earth. And why must they begin there? First, Because thus it was written, and therefore it behoved them to take this method. The word of the Lord must go forth from Jerusalem, Isa. ii. 3. And see Joel ii. 32; iii. 16; Obad. 21; Zech. xiv. 8. Secondly, Because there the matters of fact on which the gospel was founded were transacted; and therefore there they were first attested, where, if there had been any just cause for it, they might be best contested and disproved. So strong, so bright, is the first shining forth of the glory of the risen Redeemer that it dares face those daring enemies of his that had put him to an ignominious death, and sets them at defiance. "Begin at Jerusalem, that the chief priests may try their strength to crush the gospel, and may rage to see themselves disappointed." Thirdly, Because he would give us a further example of forgiving enemies. Jerusalem had put the greatest affronts imaginable upon him (both the rulers and the multitude), for which that city might justly have been excepted by name out of the act of indemnity; but no, so far from that, the first offer of gospel grace is made to Jerusalem, and thousands there are in a little time brought to partake of that grace.

(3.) What assistance they should have in preaching. It is a vast undertaking that they are here called to, a very large and difficult province, especially considering the opposition this service would meet with, and the sufferings it would be attended with. If therefore they ask, Who is sufficient for these things? here is an answer ready: Behold, I send the promise of my Father upon you, and you shall be endued with power from on high, v. 49. He here assures them that in a little time the Spirit should be poured out upon them in greater measures than ever, and they should thereby be furnished with all those gifts and graces which were necessary to their discharge of this great trust; and therefore they must tarry at Jerusalem, and not enter upon it till this be done. Note, [1.] Those who receive the Holy Ghost are thereby endued with a power from on high, a supernatural power, a power above any of their own; it is from on high, and therefore draws the soul upward, and makes it to aim high. [2.] Christ's apostles could never have planted his gospel, and set up his kingdom in the world, as they did, if they had not been endued with such a power; and their admirable achievements prove that there was an excellency of power going along with them. [3.] This power from on high was the promise of the Father, the great promise of the New Testament, as the promise of the coming of Christ was of the Old Testament. And, if it be the promise of the Father, we may be sure that the promise is inviolable and the thing promised invaluable. [4.] Christ would not leave his disciples till the time was just at hand for the performing of this promise. It was but ten days after the ascension of Christ that there came the descent of the Spirit. [5.] Christ's ambassadors must stay till they have their powers, and not venture upon their embassy till they have received full instructions and credentials. Though, one would think, never was such haste as now for the preaching of the gospel, yet the preachers must tarry till they be endued with power from on high, and tarry at Jerusalem, though a place of danger, because there this promise of the Father was to find them, Joel ii. 28.
Adam Clarke: Commentary on the Bible - 1831
24:36: And as they thus spake - While the two disciples who were going to Emmaus were conversing about Christ, he joined himself to their company. Now, while they and the apostles are confirming each other in their belief of his resurrection, Jesus comes in, to remove every doubt, and to give them the fullest evidence of it. And it is ever true that, wherever two or three are gathered together in his name, he is in the midst of them.
Peace be unto you - The usual salutation among the Jews. May you prosper in body and soul, and enjoy every heavenly and earthly good! See the notes on Mat 5:9; Mat 10:12.
Albert Barnes: Notes on the Bible - 1834
24:36: Jesus stood in the midst of them - This was when the apostles were assembled, and when they had closed the doors for fear of the Jews, Joh 20:19. It was this fact, as well as his sudden and unexpected appearance, that alarmed them. The doors were shut, and the suddenness of his appearance led them to suppose they had seen a spirit.
Peace be unto you - This was a form of salutation among the Hebrews denoting a wish of peace and prosperity. See Gen 43:23. It was especially appropriate for Jesus, as he had said before his death that he left "his peace" with them as their inheritance Joh 14:27, and as they were now alarmed and fearful at their state, and trembling for fear of the Jews, Joh 20:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:36: Jesus: Mar 16:14; Joh 20:19-23; Co1 15:5
Peace: Luk 10:5; Isa 57:18; Mat 10:13; Joh 14:27, Joh 16:33, Joh 20:26; Th2 3:16; Rev 1:4
Geneva 1599
24:36 (6) And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace [be] unto you.
(6) The Lord himself shows by certain and necessary signs that he was risen again, and risen in the same body which he had taken upon himself.
John Gill
24:36 And as they thus spake,.... While the two disciples, that came from Emmaus, were giving the above relation; just as they had finished it, and had scarcely done speaking:
Jesus himself stood in the midst of them; the apostles; who were assembled together in a certain house, the doors being shut for fear of the Jews; and it was on the evening of the same day Christ rose from the dead, and late at night; see Jn 20:19 and without hearing the doors opened, or the sound of the feet of Jesus, and without seeing him come in, and approach unto them, he, in a moment, at once, stood in the middle of them, as if he had immediately rose up out of the earth before them; and so the Persic version renders it, "Jesus rose up out the midst of them": by his power he opened the and secretly let himself in, and shut them again at once; and by the agility of his body moved so swiftly, that he was not discerned until he was among them, where he stood to be seen, and known by them; whereby he made that good in a corporeal sense, which he had promised in a spiritual sense, Mt 18:20 and was an emblem of his presence in his churches, and with his ministers, to the end of the world.
And saith unto them, peace be unto you; which was an usual form of salutation among the Jews; See Gill on Jn 20:19. The Vulgate Latin, and all the Oriental versions add, "I am he, fear not"; but this clause is not in the Greek copies.
John Wesley
24:36 Jesus stood in the midst of them - It was just as easy to his Divine power to open a door undiscernibly, as it was to come in at a door opened by some other hand. Mk 16:14, Mk 16:19; Jn 20:19.
Robert Jamieson, A. R. Fausset and David Brown
24:36 JESUS APPEARS TO THE ASSEMBLED DISCIPLES--HIS ASCENSION. (Luke 24:36-53)
Jesus . . . stood--(See on Jn 20:19).
24:3724:37: Եւ զահի հարեալ՝ երկնչէին. եւ համարէին ոգի՛ ինչ տեսանել[1586]։ [1586] Օրինակ մի. Եւ զարհուրեալ երկն՛՛։
37 Իսկ նրանք զարհուրած վախենում եւ կարծում էին, թէ մի ոգի են տեսնում:
37 Բայց անոնք զարհուրելով կը վախնային ու կը կարծէին թէ ոգի մը կը տեսնեն։
Եւ զահի հարեալ երկնչէին, եւ համարէին ոգի ինչ տեսանել:

24:37: Եւ զահի հարեալ՝ երկնչէին. եւ համարէին ոգի՛ ինչ տեսանել[1586]։
[1586] Օրինակ մի. Եւ զարհուրեալ երկն՛՛։
37 Իսկ նրանք զարհուրած վախենում եւ կարծում էին, թէ մի ոգի են տեսնում:
37 Բայց անոնք զարհուրելով կը վախնային ու կը կարծէին թէ ոգի մը կը տեսնեն։
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24:3737: Они, смутившись и испугавшись, подумали, что видят духа.
24:37  πτοηθέντες δὲ καὶ ἔμφοβοι γενόμενοι ἐδόκουν πνεῦμα θεωρεῖν.
24:37. πτοηθέντες ( Having-been-fluttered-unto ) δὲ (moreover) καὶ (and) ἔμφοβοι ( feareed-in ) γενόμενοι ( having-had-became ) ἐδόκουν (they-were-thinking-unto) πνεῦμα (to-a-currenting-to) θεωρεῖν. (to-surveil-unto)
24:37. conturbati vero et conterriti existimabant se spiritum videreBut they being troubled and frightened, supposed that they saw a spirit.
37. But they were terrified and affrighted, and supposed that they beheld a spirit.
24:37. Yet truly, they were very disturbed and terrified, supposing that they saw a spirit.
24:37. But they were terrified and affrighted, and supposed that they had seen a spirit.
But they were terrified and affrighted, and supposed that they had seen a spirit:

37: Они, смутившись и испугавшись, подумали, что видят духа.
24:37  πτοηθέντες δὲ καὶ ἔμφοβοι γενόμενοι ἐδόκουν πνεῦμα θεωρεῖν.
24:37. conturbati vero et conterriti existimabant se spiritum videre
But they being troubled and frightened, supposed that they saw a spirit.
24:37. Yet truly, they were very disturbed and terrified, supposing that they saw a spirit.
24:37. But they were terrified and affrighted, and supposed that they had seen a spirit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:37: And supposed that they had seen a spirit - But if there be no such thing as a disembodied spirit, would not our Lord have shown them their error? Instead of this, he confirms them in their opinion, by saying, A spirit hath not flesh and bones as you see me have, Luk 24:39; therefore he says, handle me and see me. They probably imagined that it was the soul only of our blessed Lord which they saw; but they were soon fully convinced of the identity of his person, and the reality of his resurrection; for,
1. They saw his body.
2. They heard him speak.
3. They handled him.
4. They saw him eat a piece of broiled fish and honeycomb, which they gave him.
In these things it was impossible for them to have been deceived.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:37: Luk 16:30; Sa1 28:13; Job 4:14-16; Mat 14:26, Mat 14:27; Mar 6:49, Mar 6:50; Act 12:15
John Gill
24:37 But they were terrified and affrighted,.... At the sight of him, and at his sudden appearance among them, without being heard, or seen before, and the doors shut and bolted; they could not tell how to account for it, that it should be Jesus himself risen from the dead in his own body, though they had been just speaking of his resurrection, and had had a confirmation of it from the disciples that went to Emmaus:
and supposed that they had seen a spirit; that what they saw was a phantom, or apparition, or a spirit, that had assumed, and appeared in, the shape of Jesus, and was not he himself.
Robert Jamieson, A. R. Fausset and David Brown
24:37 a spirit--the ghost of their dead Lord, but not Himself in the body (Acts 12:15; Mt 14:26).
thoughts--rather, "reasonings"; that is, whether He were risen or no, and whether this was His very self.
24:3824:38: Եւ ասէ ցնոսա. Զի՞ խռովեալ էք, եւ ընդէ՞ր խորհուրդք ելանեն ՚ի սիրտս ձեր։
38 Եւ նրանց ասաց. «Ինչո՞ւ էք խռովուած, եւ ինչո՞ւ ձեր սրտերում կասկածներ են ծագում.
38 Եւ ըսաւ անոնց. «Ինչո՞ւ խռոված էք եւ ինչո՞ւ սրտերնուդ մէջ խորհուրդներ կ’ելլեն։
Եւ ասէ ցնոսա. Զի՞ խռովեալ էք, եւ ընդէ՞ր խորհուրդք ելանեն ի սիրտս ձեր:

24:38: Եւ ասէ ցնոսա. Զի՞ խռովեալ էք, եւ ընդէ՞ր խորհուրդք ելանեն ՚ի սիրտս ձեր։
38 Եւ նրանց ասաց. «Ինչո՞ւ էք խռովուած, եւ ինչո՞ւ ձեր սրտերում կասկածներ են ծագում.
38 Եւ ըսաւ անոնց. «Ինչո՞ւ խռոված էք եւ ինչո՞ւ սրտերնուդ մէջ խորհուրդներ կ’ելլեն։
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24:3838: Но Он сказал им: что смущаетесь, и для чего такие мысли входят в сердца ваши?
24:38  καὶ εἶπεν αὐτοῖς, τί τεταραγμένοι ἐστέ, καὶ διὰ τί διαλογισμοὶ ἀναβαίνουσιν ἐν τῇ καρδίᾳ ὑμῶν;
24:38. καὶ (And) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Τί (To-what-one) τεταραγμένοι ( having-had-come-to-be-stirred ) ἐστέ, (ye-be,"καὶ (and) διὰ (through) τί (to-what-one) διαλογισμοὶ (fortheeings-through-of) ἀναβαίνουσιν (they-step-up) ἐν (in) τῇ (unto-the-one) καρδίᾳ (unto-hearts) ὑμῶν; (of-ye?"
24:38. et dixit eis quid turbati estis et cogitationes ascendunt in corda vestraAnd he said to them: Why are you troubled, and why do thoughts arise in your hearts?
38. And he said unto them, Why are ye troubled? and wherefore do reasonings arise in your heart?
24:38. And he said to them: “Why are you disturbed, and why do these thoughts rise up in your hearts?
24:38. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts?
And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts:

38: Но Он сказал им: что смущаетесь, и для чего такие мысли входят в сердца ваши?
24:38  καὶ εἶπεν αὐτοῖς, τί τεταραγμένοι ἐστέ, καὶ διὰ τί διαλογισμοὶ ἀναβαίνουσιν ἐν τῇ καρδίᾳ ὑμῶν;
24:38. et dixit eis quid turbati estis et cogitationes ascendunt in corda vestra
And he said to them: Why are you troubled, and why do thoughts arise in your hearts?
24:38. And he said to them: “Why are you disturbed, and why do these thoughts rise up in your hearts?
24:38. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
24:38: Why are ye troubled? - Why are you alarmed or frightened?
And why do thoughts ... - The word "thoughts" here means "doubts" or suspicions. It is used in this sense also in Ti1 2:8. The doubts which they had were whether he was the Christ. He reproves them for doubting this; for,
1. The Scriptures had foretold his death;
2. He had himself repeatedly done it; and,
3. They had now the testimony of Peter that he had seen Jesus alive, and of the angels that he was risen. After all this evidence, Jesus reproves them for doubting whether he was truly the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:38: and why: Jer 4:14; Dan 4:5, Dan 4:19; Mat 16:8; Heb 4:13
Geneva 1599
24:38 And he said unto them, Why are ye troubled? and why do (g) thoughts arise in your hearts?
(g) Various and doubtful thoughts which fall often into men's heads, when any strange thing occurs, thoughts of which there is no great likelihood.
John Gill
24:38 And he said unto them, why are ye troubled,.... Who had more reason to rejoice, and be glad, as they were when they knew that it was Jesus:
and why do thoughts arise in your hearts? whether what they saw was Jesus, or an apparition, which gave them a great deal of trouble and uneasiness, and filled them with fright and terror; as it was, and is usual with persons when they fancy they see a spirit, or an apparition; see Mt 14:26.
24:3924:39: Տեսէ՛ք զձեռս իմ եւ զոտս, զի ես՝ նո՛յն եմ. շօշափեցէ՛ք զիս՝ եւ տեսէ՛ք. զի ոգի՝ մարմին եւ ոսկերս ո՛չ ունի, որպէս զիսս տեսանէք զի ունիմ։
39 տեսէ՛ք իմ ձեռքերն ու ոտքերը, որովհետեւ նոյն ինքն ես եմ. շօշափեցէ՛ք ինձ եւ տեսէ՛ք, որովհետեւ ոգին մարմին եւ ոսկորներ չունի. ինչպէս տեսնում էք, ես ունեմ»:
39 Տեսէ՛ք ձեռքերս ու ոտքերս, որ ես ինքս եմ. շօշափեցէ՛ք զիս ու տեսէ՛ք, վասն զի ոգին մարմին ու ոսկոր չ’ունենար, մինչդեռ կը տեսնէք թէ ես ունիմ»։
Տեսէք զձեռս իմ եւ զոտս, զի ես նոյն եմ. շօշափեցէք զիս եւ տեսէք, զի ոգի մարմին եւ ոսկերս ոչ ունի, որպէս զիսս տեսանէք զի ունիմ:

24:39: Տեսէ՛ք զձեռս իմ եւ զոտս, զի ես՝ նո՛յն եմ. շօշափեցէ՛ք զիս՝ եւ տեսէ՛ք. զի ոգի՝ մարմին եւ ոսկերս ո՛չ ունի, որպէս զիսս տեսանէք զի ունիմ։
39 տեսէ՛ք իմ ձեռքերն ու ոտքերը, որովհետեւ նոյն ինքն ես եմ. շօշափեցէ՛ք ինձ եւ տեսէ՛ք, որովհետեւ ոգին մարմին եւ ոսկորներ չունի. ինչպէս տեսնում էք, ես ունեմ»:
39 Տեսէ՛ք ձեռքերս ու ոտքերս, որ ես ինքս եմ. շօշափեցէ՛ք զիս ու տեսէ՛ք, վասն զի ոգին մարմին ու ոսկոր չ’ունենար, մինչդեռ կը տեսնէք թէ ես ունիմ»։
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24:3939: Посмотрите на руки Мои и на ноги Мои; это Я Сам; осяжите Меня и рассмотрите; ибо дух плоти и костей не имеет, как видите у Меня.
24:39  ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας μου ὅτι ἐγώ εἰμι αὐτός· ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει καθὼς ἐμὲ θεωρεῖτε ἔχοντα.
24:39. ἴδετε (Ye-should-have-had-seen) τὰς (to-the-ones) χεῖράς (to-hands) μου (of-me) καὶ (and) τοὺς (to-the-ones) πόδας (to-feet) μου (of-me) ὅτι (to-which-a-one) ἐγώ (I) εἰμι (I-be) αὐτός: (it) ψηλαφήσατέ (ye-should-have-felt-unto) με (to-me) καὶ (and) ἴδετε, (ye-should-have-had-seen) ὅτι (to-which-a-one) πνεῦμα (a-currenting-to) σάρκα (to-a-flesh) καὶ (and) ὀστέα (to-en-bonings) οὐκ (not) ἔχει (it-holdeth) καθὼς (down-as) ἐμὲ (to-ME) θεωρεῖτε (ye-surveil-unto) ἔχοντα. (to-holding)
24:39. videte manus meas et pedes quia ipse ego sum palpate et videte quia spiritus carnem et ossa non habet sicut me videtis habereSee my hands and feet, that it is I myself. Handle, and see: for a spirit hath not flesh and bones, as you see me to have.
39. See my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye behold me having.
24:39. See my hands and feet, that it is I myself. Look and touch. For a spirit does not have flesh and bones, as you see that I have.”
24:39. Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.
Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have:

39: Посмотрите на руки Мои и на ноги Мои; это Я Сам; осяжите Меня и рассмотрите; ибо дух плоти и костей не имеет, как видите у Меня.
24:39  ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας μου ὅτι ἐγώ εἰμι αὐτός· ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει καθὼς ἐμὲ θεωρεῖτε ἔχοντα.
24:39. videte manus meas et pedes quia ipse ego sum palpate et videte quia spiritus carnem et ossa non habet sicut me videtis habere
See my hands and feet, that it is I myself. Handle, and see: for a spirit hath not flesh and bones, as you see me to have.
24:39. See my hands and feet, that it is I myself. Look and touch. For a spirit does not have flesh and bones, as you see that I have.”
24:39. Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.
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Albert Barnes: Notes on the Bible - 1834
24:39: Behold my hands ... - Jesus proceeds to give them evidence that he was truly the same person that had been crucified. He first showed them his hands and his feet - still, pierced, and with the wounds made by the nails still open. Compare Joh 20:27. He told them to handle him and see him. He ate before them. All this was to satisfy them that he was not, as they supposed, a spirit. Nor could better evidence have been given. He appealed to their senses, and performed acts which a disembodied spirit could not do.
Handle me - Or touch me; feel of me. Compare Joh 20:27.
And see - Be convinced, for you could not thus handle a spirit. The object here was to convince them that his body had really come to life.
For a spirit ... - He appeals here to what they well knew; and this implies that the spirit may exist separate from the body. That was the view of the apostles, and our Saviour distinctly countenances that belief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:39: my hands: Joh 20:20, Joh 20:25, Joh 20:27; Act 1:3; Jo1 1:1
for: Luk 23:46; Num 16:22; Ecc 12:7; Th1 5:23; Heb 12:9
John Gill
24:39 Behold my hands, and my feet,.... The Evangelist John adds, "and side"; that is, the prints of the nails and spear, in his hands, and feet, and side; and the wounds they made there, and the scars they left behind; by which they might be convinced he was not a spirit, and be assured of the truth of his resurrection, and that in the same numerical body in which he suffered; as well as that it might be observed by them how great was his love to them, to endure what he did for them.
Handle me and see; or know by feeling, as well as by sight; so that if the one was not sufficient, the other might confirm; sight might be deceived, but feeling could not: Apollonius Tyaneus, to them that did not know whether he was alive or dead, and who took him for a spirit, proposed himself to be touched, and handled, that they might be convinced (z):
for a spirit hath not flesh and bones; nothing but appearance, or air at most; no solid substance to be felt and handled:
as ye see me have; or may perceive, both by sight and feeling.
(z) Philostratus de Vita Apollon. l. 8, c. 5.
Robert Jamieson, A. R. Fausset and David Brown
24:39 Behold, &c.--lovingly offering them both ocular and tangible demonstration of the reality of His resurrection.
a spirit hath not--an important statement regarding "spirits."
flesh and bones--He says not "flesh and blood"; for the blood is the life of the animal and corruptible body (Gen 9:4), which "cannot inherit the kingdom of God" (1Cor 15:50); but "flesh and bones," implying the identity, but with diversity of laws, of the resurrection body. (See on Jn 20:24-28).
24:4024:40: Եւ զայս ասացեալ՝ եցոյց նոցա զձեռսն եւ զոտս։
40 Եւ այս ասելով՝ ցոյց տուեց նրանց իր ձեռքերն ու ոտքերը:
40 Այս ըսելով՝ ձեռքերը ու ոտքերը ցուցուց անոնց։
Եւ զայս ասացեալ եցոյց նոցա զձեռսն եւ զոտս:

24:40: Եւ զայս ասացեալ՝ եցոյց նոցա զձեռսն եւ զոտս։
40 Եւ այս ասելով՝ ցոյց տուեց նրանց իր ձեռքերն ու ոտքերը:
40 Այս ըսելով՝ ձեռքերը ու ոտքերը ցուցուց անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
24:4040: И, сказав это, показал им руки и ноги.
24:40  καὶ τοῦτο εἰπὼν ἔδειξεν αὐτοῖς τὰς χεῖρας καὶ τοὺς πόδας.
24:40. [[καὶ "[[And) τοῦτο (to-the-one-this) εἰπὼν (having-had-said) ἔδειξεν (it-showed) αὐτοῖς (unto-them) τὰς (to-the-ones) χεῖρας (to-hands) καὶ (and) τοὺς (to-the-ones) πόδας.]] (to-feet.]]"
24:40. et cum hoc dixisset ostendit eis manus et pedesAnd when he had said this, he shewed them his hands and feet.
40. And when he had said this, he shewed them his hands and his feet.
24:40. And when he had said this, he showed them his hands and feet.
24:40. And when he had thus spoken, he shewed them [his] hands and [his] feet.
And when he had thus spoken, he shewed them [his] hands and [his] feet:

40: И, сказав это, показал им руки и ноги.
24:40  καὶ τοῦτο εἰπὼν ἔδειξεν αὐτοῖς τὰς χεῖρας καὶ τοὺς πόδας.
24:40. et cum hoc dixisset ostendit eis manus et pedes
And when he had said this, he shewed them his hands and feet.
24:40. And when he had said this, he showed them his hands and feet.
24:40. And when he had thus spoken, he shewed them [his] hands and [his] feet.
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John Gill
24:40 And when he had thus spoken,.... And put them into a method of satisfying themselves by their senses:
he showed them his hands and his feet; that is, he held them forth to be seen and handled by them, which no doubt they did; and which were the infallible proofs by which he showed himself alive to them after his passion; and by which they knew the truth of his incarnation, or that he assumed a true and real body, and of the resurrection of the same body; see Acts 1:3.
John Wesley
24:40 He showed them his hands and his feet - That they might either see or feel the prints of the nails.
24:4124:41: Եւ մինչ դեռ տակաւին չհաւատայի՛ն ՚ի խնդութենէն, եւ զարմացեալ էին, ասէ ցնոսա. Ունի՞ք ինչ կերակուր աստ։
41 Եւ մինչ դեռեւս ուրախութիւնից չէին հաւատում եւ զարմացած էին, ասաց նրանց. «Այստեղ ուտելու բան ունէ՞ք»:
41 Երբ տակաւին իրենց ուրախութենէն չէին հաւատար եւ զարմանքի մէջ էին, ըսաւ անոնց. «Ուտելիք մը ունի՞ք հոս»։
Եւ մինչդեռ տակաւին չհաւատային ի խնդութենէն եւ զարմացեալ էին, ասէ ցնոսա. Ունի՞ք ինչ կերակուր աստ:

24:41: Եւ մինչ դեռ տակաւին չհաւատայի՛ն ՚ի խնդութենէն, եւ զարմացեալ էին, ասէ ցնոսա. Ունի՞ք ինչ կերակուր աստ։
41 Եւ մինչ դեռեւս ուրախութիւնից չէին հաւատում եւ զարմացած էին, ասաց նրանց. «Այստեղ ուտելու բան ունէ՞ք»:
41 Երբ տակաւին իրենց ուրախութենէն չէին հաւատար եւ զարմանքի մէջ էին, ըսաւ անոնց. «Ուտելիք մը ունի՞ք հոս»։
zohrab-1805▾ eastern-1994▾ western am▾
24:4141: Когда же они от радости еще не верили и дивились, Он сказал им: есть ли у вас здесь какая пища?
24:41  ἔτι δὲ ἀπιστούντων αὐτῶν ἀπὸ τῆς χαρᾶς καὶ θαυμαζόντων εἶπεν αὐτοῖς, ἔχετέ τι βρώσιμον ἐνθάδε;
24:41. Ἔτι (If-to-a-one) δὲ (moreover) ἀπιστούντων ( of-un-trusting-unto ) αὐτῶν (of-them) ἀπὸ (off) τῆς (of-the-one) χαρᾶς (of-a-joy,"καὶ (and) θαυμαζόντων ( of-marvelling-to ,"εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ἔχετέ (Ye-hold) τι (to-a-one) βρώσιμον (to-consume-belonged-to) ἐνθάδε; (in-unto-which-moreover?"
24:41. adhuc autem illis non credentibus et mirantibus prae gaudio dixit habetis hic aliquid quod manduceturBut while they yet believed not and wondered for joy, he said: Have you here any thing to eat?
41. And while they still disbelieved for joy, and wondered, he said unto them, Have ye here anything to eat?
24:41. Then, while they were still in disbelief and in wonder out of joy, he said, “Do you have anything here to eat?”
24:41. And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?
And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat:

41: Когда же они от радости еще не верили и дивились, Он сказал им: есть ли у вас здесь какая пища?
24:41  ἔτι δὲ ἀπιστούντων αὐτῶν ἀπὸ τῆς χαρᾶς καὶ θαυμαζόντων εἶπεν αὐτοῖς, ἔχετέ τι βρώσιμον ἐνθάδε;
24:41. adhuc autem illis non credentibus et mirantibus prae gaudio dixit habetis hic aliquid quod manducetur
But while they yet believed not and wondered for joy, he said: Have you here any thing to eat?
24:41. Then, while they were still in disbelief and in wonder out of joy, he said, “Do you have anything here to eat?”
24:41. And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
24:41: They - believed not for joy - They were so overcome with the joy of his resurrection, that they did not, for some time, properly receive the evidence that was before them - as we phrase it, they thought the news too good to be true.
Albert Barnes: Notes on the Bible - 1834
24:41
Believed not for joy - Their joy was so great, and his appearance was so sudden and unexpected, that they were bewildered, and still sought more evidence of the truth of what they "wished" to believe. This is nature. We have similar expressions in our language. "The news is too good to be true;" or, "I cannot believe it; it is too much for me."
Any meat - This word does not mean "meat" in our sense of it, but in the old English sense, denoting "anything to eat."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:41: believed: Gen 45:26-28; Job 9:16; Psa 126:1, Psa 126:2; Joh 16:22
Have: Joh 21:5, Joh 21:10-13
John Gill
24:41 And while they yet believed not for joy,.... Though they had been prepared for the belief of resurrection, by the report of the women, the relation of Simon Peter, and the account of the two disciples that came from Emmaus; yet such was the joy they were transported with, upon the evidence of it, the news was so good, and the favour and benefit so great, that they could scarcely believe their own senses of seeing and feeling:
and wondered; at the sight of their risen Lord, and at the power of God, which was seen herein: the thing was marvellous in their eyes, and was a wonderful confirmation of the truth of his deity, sonship, and Messiahship.
He said unto them, have ye any meat? not that he needed any, or was hungry and desirous of some to satisfy, or gratify his appetite, but to give them a further proof that he was not a spirit; and that he was risen from the dead in a true and real body, which was capable of eating and drinking.
John Wesley
24:41 While they believed not for joy - They did in some sense believe: otherwise they would not have rejoiced. But their excess of joy prevented a clear, rational belief.
Robert Jamieson, A. R. Fausset and David Brown
24:41 believed not for joy, &c.--They did believe, else they had not rejoiced [BENGEL]. But it seemed too good to be true (Ps 126:1-2).
24:4224:42: Եւ նոքա ետուն նմա ձկան խորովելոյ մասն. եւ խորի՛սխ մեղու։
42 Եւ նրանք տուին նրան խորոված ձկան մի կտոր եւ մեղրախորիսխ[24]:[24] 24. Լաւագոյն յուն. բն. չունեն եւ մեղրախորիսխ բառերը:
42 Անոնք ալ կտոր մը խորոված ձուկ ու մեղրախորիսխ տուին իրեն։
Եւ նոքա ետուն նմա ձկան խորովելոյ մասն [149]եւ խորիսխ մեղու:

24:42: Եւ նոքա ետուն նմա ձկան խորովելոյ մասն. եւ խորի՛սխ մեղու։
42 Եւ նրանք տուին նրան խորոված ձկան մի կտոր եւ մեղրախորիսխ[24]:
[24] 24. Լաւագոյն յուն. բն. չունեն եւ մեղրախորիսխ բառերը:
42 Անոնք ալ կտոր մը խորոված ձուկ ու մեղրախորիսխ տուին իրեն։
zohrab-1805▾ eastern-1994▾ western am▾
24:4242: Они подали Ему часть печеной рыбы и сотового меда.
24:42  οἱ δὲ ἐπέδωκαν αὐτῶ ἰχθύος ὀπτοῦ μέρος·
24:42. οἱ (The-ones) δὲ (moreover) ἐπέδωκαν (they-gave-upon) αὐτῷ (unto-it) ἰχθύος (of-a-fish) ὀπτοῦ (of-roasted) μέρος: (to-a-portion)
24:42. at illi obtulerunt ei partem piscis assi et favum mellisAnd they offered him a piece of a broiled fish and a honeycomb.
42. And they gave him a piece of a broiled fish.
24:42. And they offered him a piece of roasted fish and a honeycomb.
24:42. And they gave him a piece of a broiled fish, and of an honeycomb.
And they gave him a piece of a broiled fish, and of an honeycomb:

42: Они подали Ему часть печеной рыбы и сотового меда.
24:42  οἱ δὲ ἐπέδωκαν αὐτῶ ἰχθύος ὀπτοῦ μέρος·
24:42. at illi obtulerunt ei partem piscis assi et favum mellis
And they offered him a piece of a broiled fish and a honeycomb.
24:42. And they offered him a piece of roasted fish and a honeycomb.
24:42. And they gave him a piece of a broiled fish, and of an honeycomb.
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Albert Barnes: Notes on the Bible - 1834
24:42
Honey-comb - Honey abounded in Palestine, and was a very common article of food. Bees lived in caves of the rocks, in the hollows of trees, and were also kept as with us. The disciples gave, probably, just what was their own common fare, and what was ready at the time.
John Gill
24:42 And they gave him a piece of a broiled fish,.... Which was left by them at supper, of which they had been eating; for being fishermen, most of them, this was agreeable food to them:
and of an honeycomb; not to eat with the fish, but after it.
Robert Jamieson, A. R. Fausset and David Brown
24:42 honeycomb--common frugal fare, anciently.
24:4324:43: Եւ առ՝ եկե՛ր առաջի նոցա, եւ զմնացորդսն ե՛տ ցնոսա[1587]։ [1587] Ոմանք. Եւ առեալ եկեր... ետ նոցա։
43 Եւ նա առաւ կերաւ նրանց առաջ, իսկ մնացածները տուեց նրանց ու ասաց.
43 Առաւ կերաւ անոնց առջեւ։
Եւ առ եկեր առաջի նոցա, [150]եւ զմնացորդսն ետ նոցա:

24:43: Եւ առ՝ եկե՛ր առաջի նոցա, եւ զմնացորդսն ե՛տ ցնոսա[1587]։
[1587] Ոմանք. Եւ առեալ եկեր... ետ նոցա։
43 Եւ նա առաւ կերաւ նրանց առաջ, իսկ մնացածները տուեց նրանց ու ասաց.
43 Առաւ կերաւ անոնց առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
24:4343: И, взяв, ел пред ними.
24:43  καὶ λαβὼν ἐνώπιον αὐτῶν ἔφαγεν.
24:43. καὶ (and) λαβὼν (having-had-taken) ἐνώπιον (in-looked) αὐτῶν (of-them) ἔφαγεν. (it-had-devoured)
24:43. et cum manducasset coram eis sumens reliquias dedit eisAnd when he had eaten before them, taking the remains, he gave to them.
43. And he took it, and did eat before them.
24:43. And when he had eaten these in their sight, taking up what was left, he gave it to them.
24:43. And he took [it], and did eat before them.
And he took [it], and did eat before them:

43: И, взяв, ел пред ними.
24:43  καὶ λαβὼν ἐνώπιον αὐτῶν ἔφαγεν.
24:43. et cum manducasset coram eis sumens reliquias dedit eis
And when he had eaten before them, taking the remains, he gave to them.
24:43. And when he had eaten these in their sight, taking up what was left, he gave it to them.
24:43. And he took [it], and did eat before them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:43: Act 10:41
John Gill
24:43 And he took it, and did eat before them. That is, he took both the fish, and the honeycomb, and ate of them before them, they looking on all the while; and which was a proof of his being truly risen from the dead, and not a spectre, or apparition, and which they failed not afterwards to make use of; see Acts 10:41. The Vulgate Latin, Arabic, and Ethiopic versions add, "he took the rest, or what remained, and gave it to them".
John Wesley
24:43 He took it and ate before them - Not that he had any need of food; but to give them still farther evidence.
Robert Jamieson, A. R. Fausset and David Brown
24:43 eat before them--that is, let them see Him doing it: not for His own necessity, but their conviction.
24:4424:44: Եւ ասէ ցնոսա. Ա՛յս բանք են զոր խօսեցայ ընդ ձեզ, մինչ առ ձեզն էի, թէ պա՛րտ է՝ լնո՛ւլ ամենայն գրելոցն յօրէնսն Մովսիսի, եւ ՚ի մարգարէս, եւ ՚ի սաղմոսն վասն իմ[1588]։ [1588] Ոմանք. Եւ ՚ի սաղմոսս վասն իմ։
44 «Սրանք այն խօսքերն են, որ խօսեցի ձեզ հետ, մինչ ձեզ հետ էի, թէ՝ պէտք է կատարուեն այն ամէնը, որ գրուած են իմ մասին Մովսէսի օրէնքում, մարգարէների մէջ եւ սաղմոսներում»:
44 Եւ ըսաւ անոնց. «Ասոնք են այն խօսքերը որոնք ձեզի խօսեցայ, երբ դեռ ձեզի հետ էի, թէ ‘Պէտք է որ կատարուին այն ամէնը՝ որոնք Մովսէսին օրէնքին ու մարգարէներուն մէջ եւ սաղմոսներուն մէջ ինծի համար գրուած են’»։
Եւ ասէ ցնոսա. Այս բանք են զոր խօսեցայ ընդ ձեզ, մինչ առ ձեզն էի թէ` Պարտ է լնուլ ամենայն գրելոցն յօրէնսն Մովսիսի եւ ի մարգարէս եւ ի սաղմոսս վասն իմ:

24:44: Եւ ասէ ցնոսա. Ա՛յս բանք են զոր խօսեցայ ընդ ձեզ, մինչ առ ձեզն էի, թէ պա՛րտ է՝ լնո՛ւլ ամենայն գրելոցն յօրէնսն Մովսիսի, եւ ՚ի մարգարէս, եւ ՚ի սաղմոսն վասն իմ[1588]։
[1588] Ոմանք. Եւ ՚ի սաղմոսս վասն իմ։
44 «Սրանք այն խօսքերն են, որ խօսեցի ձեզ հետ, մինչ ձեզ հետ էի, թէ՝ պէտք է կատարուեն այն ամէնը, որ գրուած են իմ մասին Մովսէսի օրէնքում, մարգարէների մէջ եւ սաղմոսներում»:
44 Եւ ըսաւ անոնց. «Ասոնք են այն խօսքերը որոնք ձեզի խօսեցայ, երբ դեռ ձեզի հետ էի, թէ ‘Պէտք է որ կատարուին այն ամէնը՝ որոնք Մովսէսին օրէնքին ու մարգարէներուն մէջ եւ սաղմոսներուն մէջ ինծի համար գրուած են’»։
zohrab-1805▾ eastern-1994▾ western am▾
24:4444: И сказал им: вот то, о чем Я вам говорил, еще быв с вами, что надлежит исполниться всему, написанному о Мне в законе Моисеевом и в пророках и псалмах.
24:44  εἶπεν δὲ πρὸς αὐτούς, οὖτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς ἔτι ὢν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῶ νόμῳ μωϊσέως καὶ τοῖς προφήταις καὶ ψαλμοῖς περὶ ἐμοῦ.
24:44. Εἶπεν (It-had-said) δὲ (moreover) πρὸς (toward) αὐτούς (to-them,"Οὗτοι (The-ones-these) οἱ (the-ones) λόγοι (forthees) μου (of-me) οὓς ( to-which ) ἐλάλησα (I-spoke-unto) πρὸς (toward) ὑμᾶς (to-ye) ἔτι (if-to-a-one) ὢν (being) σὺν (together) ὑμῖν, (unto-ye,"ὅτι (to-which-a-one) δεῖ (it-bindeth) πληρωθῆναι (to-have-been-en-filled) πάντα ( to-all ) τὰ (to-the-ones) γεγραμμένα ( to-having-had-come-to-be-scribed ) ἐν (in) τῷ (unto-the-one) νόμῳ (unto-a-parcelee) Μωυσέως (of-a-Mouseus) καὶ (and) τοῖς (unto-the-ones) προφήταις (unto-declarers-before) καὶ (and) Ψαλμοῖς (unto-Psalms) περὶ (about) ἐμοῦ. (of-ME)
24:44. et dixit ad eos haec sunt verba quae locutus sum ad vos cum adhuc essem vobiscum quoniam necesse est impleri omnia quae scripta sunt in lege Mosi et prophetis et psalmis de meAnd he said to them: These are the words which I spoke to you while I was yet with you, that all things must needs be fulfilled which are written in the law of Moses and in the prophets and in the psalms, concerning me.
44. And he said unto them, These are my words which I spake unto you, while I was yet with you, how that all things must needs be fulfilled, which are written in the law of Moses, and the prophets, and the psalms, concerning me.
24:44. And he said to them: “These are the words that I spoke to you when I was still with you, because all things must be fulfilled which are written in the law of Moses, and in the Prophets, and in the Psalms about me.”
24:44. And he said unto them, These [are] the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and [in] the prophets, and [in] the psalms, concerning me.
And he said unto them, These [are] the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and [in] the prophets, and [in] the psalms, concerning me:

44: И сказал им: вот то, о чем Я вам говорил, еще быв с вами, что надлежит исполниться всему, написанному о Мне в законе Моисеевом и в пророках и псалмах.
24:44  εἶπεν δὲ πρὸς αὐτούς, οὖτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς ἔτι ὢν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῶ νόμῳ μωϊσέως καὶ τοῖς προφήταις καὶ ψαλμοῖς περὶ ἐμοῦ.
24:44. et dixit ad eos haec sunt verba quae locutus sum ad vos cum adhuc essem vobiscum quoniam necesse est impleri omnia quae scripta sunt in lege Mosi et prophetis et psalmis de me
And he said to them: These are the words which I spoke to you while I was yet with you, that all things must needs be fulfilled which are written in the law of Moses and in the prophets and in the psalms, concerning me.
24:44. And he said to them: “These are the words that I spoke to you when I was still with you, because all things must be fulfilled which are written in the law of Moses, and in the Prophets, and in the Psalms about me.”
24:44. And he said unto them, These [are] the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and [in] the prophets, and [in] the psalms, concerning me.
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
24:44: The law - the prophets - the psalms - This was the Jewish division of the whole old covenant. The Law contained the five books of Moses; the Prophets, the Jews divided into former and latter; they were, according to Josephus, thirteen. "The Psalms included not only the book still so named, but also three other books, Proverbs, Job, and Canticles.
These all," says the above author, "contain hymns to God, and rules for the conduct of the lives of men." Joseph. Cont. App. i. 8. This account is imperfect: the common Jewish division of the writings of the old covenant is the following, and indeed seems to be the same to which our Lord alludes: -
I. The Law, תורה thorah, including Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.
II. The Prophets, נביאים, nabiaim, or teachers, including Joshua, Judges, the two books of Samuel, and the two books of Kings: these were termed the former prophets. Isaiah, Jeremiah, Ezekiel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi: these were termed the latter prophets.
III. The Hagiographa, (holy writings), כתובים kethuvim, which comprehended the Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and the two books of Chronicles. The Jews made anciently only twenty-two books of the whole, to bring them to the number of the letters in the Hebrew alphabet; and this they did by joining Ruth to Judges, making the two books of Samuel only one; and so of Kings and Chronicles; joining the Lamentations to Jeremiah, and making the twelve minor prophets only one book.
Albert Barnes: Notes on the Bible - 1834
24:44: These are the words - Or this is the "fulfillment" of what I before told you respecting my death. See Luk 18:33; Mar 10:33.
While I was yet with you - Before my death. While I was with you as a teacher and guide.
In the law of Moses - The five books of Moses - Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Among the Jews this was the first division of the Old Testament, and was called the "law."
The prophets - This was the second and largest part of the Hebrew Scriptures. It comprehended the books of Joshua, Judges, 1st and 2nd Samuel, 1st and 2nd Kings, which were called the "former prophets;" and Isaiah, Jeremiah, Ezekiel, and the twelve smaller books from Daniel, to Malachi, which were called the "latter prophets."
The psalms - The word here used probably means what were comprehended under the name of "Hagiographa," or holy writings. This consisted of the Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, and Nehemiah, and the two books of Chronicles. This division of the Old Testament was in use long before the time of Christ, and was what he referred to here; and he meant to say that in "each of" these divisions of the Old Testament there were prophecies respecting himself. The "particular" subject before them was his "resurrection from the dead." A most striking prediction of this is contained in Psa 16:9-11. Compare it with Act 2:24-32; Act 13:35-37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:44: These: Luk 24:6, Luk 24:7, Luk 9:22, Luk 18:31-33; Mat 16:21, Mat 17:22, Mat 17:23, Mat 20:18, Mat 20:19; Mar 8:31, Mar 8:32, Mar 9:31; Mar 10:33, Mar 10:34
while: Joh 16:4, Joh 16:5, Joh 16:16, Joh 16:17, Joh 17:11-13
that all: Luk 24:26, Luk 24:27, Luk 24:46, Luk 21:22; Mat 26:54, Mat 26:56; Joh 19:24-37; Act 3:18, Act 13:29-31, Act 13:33; Co1 15:3, Co1 15:4
in the law: Gen 3:15, Gen 14:18, Gen 22:18, Gen 49:10; Lev. 16:2-19; Num 21:8, Num 35:25; Deu 18:15-19; Joh 3:14, Joh 5:46; Act 3:22-24, Act 7:37; Heb 3:5, Heb 7:1, Heb 9:8, Heb 10:1
in the prophets: Luk 24:27; Isa 7:14, Isa 9:6, Isa 11:1-10, Isa 28:16, Isa 40:1-11, Isa 42:1-4, Isa 49:1-8, Isa 50:2-6; Isa 52:13-15, Isa 53:1-12, Isa 61:1-3; Jer 23:5, Jer 33:14; Eze 17:22, Eze 34:23; Dan 2:44, Dan 7:13, Dan 9:24-27; Hos 1:7-11, Hos 3:5; Joe 2:28-32; Amo 9:11; Mic 5:1-4; Hag 2:7-9; Zac 6:12, Zac 9:9, Zac 11:8-13, Zac 12:10, Zac 13:7, Zac 14:4; Mal 3:1-3, Mal 4:2-6
in the psalms: Psa 2:1-12, Psa 16:9-11, Psa 22:1-31, Psa 40:6-8, Psa 69:1-36, Psa 72:1-20, Psa 88:1-18; Psa. 109:4-20, Psa 110:1-7, Psa 118:22; Joh 5:39; Act 17:2, Act 17:3; Pe1 1:11; Rev 19:10
Geneva 1599
24:44 (7) And he said unto them, These [are] the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and [in] the prophets, and [in] the psalms, concerning me.
(7) The preaching of the gospel, which was promised to the prophets, and performed in his time, is committed unto the apostles, the sum of which is repentance and remission of sins.
John Gill
24:44 And he said unto them, these are the words which I spake unto you,.... Or this is the substance of them, the sense and meaning of them; for what follows, we do not find any where expressed in so many words:
while I was yet with you; that is, whilst he was in his state of humiliation, whilst he dwelt among them, and had his abode with them; otherwise he was now with them, but not to continue with them; in a short time he was to ascend to his God, and their God, to his Father, and their Father:
that all things must be fulfilled, which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning me: concerning his sufferings, and death, and resurrection from the dead, spoken of in Gen 3:15 Ps 16:10 and in this he refers to what he had said to his disciples in Mt 16:21 and alludes to the usual distinction among the Jews of the books of the Old Testament into the Law, the Prophets, and the Hagiographa; among which last stands the book of Psalms, and is put for the whole; a division often to be met with in both their Talmuds (a), and other writings (b).
(a) T. Hieros. Shekalim, fol. 47. 3. T. Bab. Moed Katon, fol. 15. 1. & 18. 2. & 21. 1. Roshhashana, fol. 32. 1. Taanith, fol. 8. 1. & 16. 1. & 20. 1. & 30. 1. Megilla, fol. 21. 2. & 24. 1. Bava Bathra, fol. 8. 1. & 13. 2. & Sanhedrin, fol. 106. 1. (b) Zohar in Lev. fol. 39. 2.
John Wesley
24:44 And he said - On the day of his ascension. In the law, and the prophets, and the psalms - The prophecies as well as types, relating to the Messiah, are contained either in the books of Moses (usually called the law) in the Psalms, or in the writings of the prophets; little being said directly concerning him in the historical books.
Robert Jamieson, A. R. Fausset and David Brown
24:44 These are the words, &c.--that is, "Now you will understand what seemed so dark to you when I told you about the Son of man being put to death and rising again" (Lk 18:31-34).
while . . . yet with you--a striking expression, implying that He was now, as the dead and risen Saviour, virtually dissevered from this scene of mortality, and from all ordinary intercourse with His mortal disciples.
law . . . prophets . . . psalms--the three Jewish divisions of the Old Testament Scriptures.
24:4524:45: Յայնժամ եբաց զմիտս նոցա՝ իմանալ զգիրս։
45 Այն ժամանակ բացեց նրանց մտքերը, որ հասկանան Գրքերը:
45 Այն ատեն անոնց միտքը բացաւ որպէս զի գրքերը հասկնան.
Յայնժամ եբաց զմիտս նոցա իմանալ զգիրս:

24:45: Յայնժամ եբաց զմիտս նոցա՝ իմանալ զգիրս։
45 Այն ժամանակ բացեց նրանց մտքերը, որ հասկանան Գրքերը:
45 Այն ատեն անոնց միտքը բացաւ որպէս զի գրքերը հասկնան.
zohrab-1805▾ eastern-1994▾ western am▾
24:4545: Тогда отверз им ум к уразумению Писаний.
24:45  τότε διήνοιξεν αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφάς.
24:45. τότε (To-the-one-which-also) διήνοιξεν (it-opened-up-through) αὐτῶν (of-them) τὸν (to-the-one) νοῦν (to-a-mind) τοῦ (of-the-one) συνιέναι (to-send-together) τὰς (to-the-ones) γραφάς, (to-scribings,"
24:45. tunc aperuit illis sensum ut intellegerent scripturasThen he opened their understanding, that they might understand the scriptures.
45. Then opened he their mind, that they might understand the scriptures;
24:45. Then he opened their mind, so that they might understand the Scriptures.
24:45. Then opened he their understanding, that they might understand the scriptures,
Then opened he their understanding, that they might understand the scriptures:

45: Тогда отверз им ум к уразумению Писаний.
24:45  τότε διήνοιξεν αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφάς.
24:45. tunc aperuit illis sensum ut intellegerent scripturas
Then he opened their understanding, that they might understand the scriptures.
24:45. Then he opened their mind, so that they might understand the Scriptures.
24:45. Then opened he their understanding, that they might understand the scriptures,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:45: Then opened he their understanding - Διηνοιξεν, He fully opened. They had a measure of light before, so that they discerned the Scriptures to be the true word of God, and to speak of the Messiah; but they had not light sufficient to enable them to apply these Scriptures to their Lord and Master; but now, by the influence of Christ, they see, not only, the prophecies which pointed out the Messiah, but also the Messiah who was pointed out by these prophecies. The book of God may be received in general as a Divine revelation, but the proper meaning, reference, and application of the Scriptures can only be discerned by the light of Christ. Even the very plain word of God is a dead letter to those who are not enlightened by the grace of Christ; and why? because this word speaks of spiritual and heavenly things; and the carnal mind of man cannot discern them. They who receive not this inward teaching continue dark and dead while they live.
Albert Barnes: Notes on the Bible - 1834
24:45: Opened he their understanding - Enabled them fully to comprehend the meaning of the prophecies which foretold his death and resurrection. They had seen him die, they now saw him risen. Their prejudices were now, by his instructions, and by the facts which they could no longer call in question, removed, and they no longer doubted that he was the Messiah, and that all the "facts" in the case which had before confounded them could be easily accounted for. Hence, we may learn:
1. That "facts," or the farther disclosure of truth, will yet remove the "mysteries" that we now see in religion.
2. That our prejudices and our preconceived opinions are one cause of our seeing so many mysteries in the Bible. If a man is willing to take the plain declarations of the Bible, he will commonly be little perplexed with mysteries.
3. That God only can open the mind so as fully to comprehend the Scriptures. He only can overcome our prejudices, open our hearts, and dispose us to receive the ingrafted word with meekness, and with the simplicity of a child. See Act 16:14; Jam 1:21; Mar 10:15.
4. The design of God's opening the understanding is that we may be acquainted with the Scriptures. It is not that we may be made wise above what is written, but that we may submit ourselves wholly to the Word of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:45: Exo 4:11; Job 33:16; Psa 119:18; Isa 29:10-12, Isa 29:18, Isa 29:19; Act 16:14, Act 26:18; Co2 3:14-18, Co2 4:4-6; Eph 5:14; Rev 3:7
John Gill
24:45 Then opened he their understanding,.... He not only opened their hearts, to attend to what he said, and the proofs he gave of his resurrection from the dead in a true body; but he removed the veil from the eyes of their minds, and gave them an understanding of the sacred writings, respecting this matter:
that they might understand the Scriptures; concerning his sufferings, death, and resurrection, which they were very ignorant of before, and which were as a sealed book unto them, Jn 20:9 though they had been from their infancy brought up to the reading of the Scriptures, and had had the advantage of Christ's ministry for some years; which shows the necessity of the special illumination of the Spirit, and the influence of his grace to remove the darkness of the mind, and give the true sense of the sacred writings.
John Wesley
24:45 Then opened he their understanding, to understand the Scriptures - He had explained them before to the two as they went to Emmaus. But still they Understood them not, till he took off the veil from their hearts, by the illumination of his Spirit.
Robert Jamieson, A. R. Fausset and David Brown
24:45 Then opened he, &c.--a statement of unspeakable value; expressing, on the one hand, Christ's immediate access to the human spirit and absolute power over it, to the adjustment of its vision, and permanent rectification for spiritual discernment (than which it is impossible to conceive a stronger evidence of His proper divinity); and, on the other hand, making it certain that the manner of interpreting the ld Testament which the apostles afterwards employed (see the Acts and Epistles), has the direct sanction of Christ Himself.
24:4624:46: Եւ ասէ ցնոսա, թէ ա՛յսպէս պա՛րտ էր չարչարել Քրիստոսի, եւ յառնել ՚ի մեռելոց յաւուր երրորդի.
46 Եւ ասաց նրանց. «Այսպէս պէտք է չարչարուէր Քրիստոս, յարութիւն առնէր մեռելներից երրորդ օրը,
46 Եւ ըսաւ անոնց. «Այսպէս գրուած էր եւ այսպէս պէտք է Քրիստոս չարչարուէր ու երրորդ օրը մեռելներէն յարութիւն առնէր,
Եւ ասէ ցնոսա թէ` [151]Այսպէս պարտ էր չարչարել Քրիստոսի, եւ յառնել ի մեռելոց յաւուր երրորդի:

24:46: Եւ ասէ ցնոսա, թէ ա՛յսպէս պա՛րտ էր չարչարել Քրիստոսի, եւ յառնել ՚ի մեռելոց յաւուր երրորդի.
46 Եւ ասաց նրանց. «Այսպէս պէտք է չարչարուէր Քրիստոս, յարութիւն առնէր մեռելներից երրորդ օրը,
46 Եւ ըսաւ անոնց. «Այսպէս գրուած էր եւ այսպէս պէտք է Քրիստոս չարչարուէր ու երրորդ օրը մեռելներէն յարութիւն առնէր,
zohrab-1805▾ eastern-1994▾ western am▾
24:4646: И сказал им: так написано, и так надлежало пострадать Христу, и воскреснуть из мертвых в третий день,
24:46  καὶ εἶπεν αὐτοῖς ὅτι οὕτως γέγραπται παθεῖν τὸν χριστὸν καὶ ἀναστῆναι ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ,
24:46. καὶ (and) εἶπεν (it-had-said) αὐτοῖς (unto-them) ὅτι (to-which-a-one) οὕτως (unto-the-one-this) γέγραπται (it-had-come-to-be-scribed) παθεῖν (to-have-had-experienced) τὸν (to-the-one) χριστὸν (to-Anointed) καὶ (and) ἀναστῆναι (to-have-had-stood-up) ἐκ (out) νεκρῶν ( of-en-deaded ) τῇ (unto-the-one) τρίτῃ (unto-third) ἡμέρᾳ, (unto-a-day,"
24:46. et dixit eis quoniam sic scriptum est et sic oportebat Christum pati et resurgere a mortuis die tertiaAnd he said to them: Thus it is written, and thus it behoved Christ to suffer and to rise again from the dead, the third day:
46. and he said unto them, Thus it is written, that the Christ should suffer, and rise again from the dead the third day;
24:46. And he said to them: “For so it is written, and so it was necessary, for the Christ to suffer and to rise up from the dead on the third day,
24:46. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:
And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:

46: И сказал им: так написано, и так надлежало пострадать Христу, и воскреснуть из мертвых в третий день,
24:46  καὶ εἶπεν αὐτοῖς ὅτι οὕτως γέγραπται παθεῖν τὸν χριστὸν καὶ ἀναστῆναι ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ,
24:46. et dixit eis quoniam sic scriptum est et sic oportebat Christum pati et resurgere a mortuis die tertia
And he said to them: Thus it is written, and thus it behoved Christ to suffer and to rise again from the dead, the third day:
24:46. And he said to them: “For so it is written, and so it was necessary, for the Christ to suffer and to rise up from the dead on the third day,
24:46. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
24:46: It behoved - It became; it was proper or necessary that the Messiah should thus suffer. It was predicted of him, and all things have happened as it was foretold.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:46: Luk 24:26, Luk 24:27, Luk 24:44; Psa. 22:1-31; Isa 50:6, Isa 53:2-12; Act 4:12, Act 17:3; Pe1 1:3
John Gill
24:46 And he said unto them, thus it is written,.... In the above cited books of the Law, the Prophets, and the Psalms; not what after follows, in so many words, but the matter and substance thereof:
and thus it behoved Christ to suffer, and to rise from the dead the third day; it was necessary, both because of the decree and appointment of God, and because of the prophecies and predictions of the Old Testament; see Lk 24:25.
Robert Jamieson, A. R. Fausset and David Brown
24:46 behoved Christ--(See on Lk 24:26).
24:4724:47: եւ քարոզել յանուն նորա ապաշխարութիւն եւ թողութիւն մեղաց յամենայն ազգս՝ սկսեալ յԵրուսաղեմէ.
47 եւ քարոզուէր նրա անունով ապաշխարութիւն եւ մեղքերի թողութիւն բոլոր ազգերի մէջ՝ Երուսաղէմից սկսած:
47 Անոր անունովը ապաշխարութիւն ու մեղքերու թողութիւն քարոզուէր բոլոր ազգերուն մէջ՝ Երուսաղէմէն սկսած։
եւ քարոզել յանուն նորա ապաշխարութիւն եւ թողութիւն մեղաց յամենայն ազգս` սկսեալ յԵրուսաղեմէ:

24:47: եւ քարոզել յանուն նորա ապաշխարութիւն եւ թողութիւն մեղաց յամենայն ազգս՝ սկսեալ յԵրուսաղեմէ.
47 եւ քարոզուէր նրա անունով ապաշխարութիւն եւ մեղքերի թողութիւն բոլոր ազգերի մէջ՝ Երուսաղէմից սկսած:
47 Անոր անունովը ապաշխարութիւն ու մեղքերու թողութիւն քարոզուէր բոլոր ազգերուն մէջ՝ Երուսաղէմէն սկսած։
zohrab-1805▾ eastern-1994▾ western am▾
24:4747: и проповедану быть во имя Его покаянию и прощению грехов во всех народах, начиная с Иерусалима.
24:47  καὶ κηρυχθῆναι ἐπὶ τῶ ὀνόματι αὐτοῦ μετάνοιαν εἰς ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνη _ ἀρξάμενοι ἀπὸ ἰερουσαλήμ·
24:47. καὶ (and) κηρυχθῆναι (to-have-been-heralded) ἐπὶ (upon) τῷ (unto-the-one) ὀνόματι (unto-a-name) αὐτοῦ (of-it) μετάνοιαν (to-a-considering-with-unto) εἰς (into) ἄφεσιν (to-a-sending-off) ἁμαρτιῶν (of-un-adjustings-along-unto) εἰς (into) πάντα ( to-all ) τὰ (to-the-ones) ἔθνὴ,-- (to-nations," ἀρξάμενοι ( having-firsted ) ἀπὸ (off) Ἰερουσαλήμ: (of-a-Hierousalem)
24:47. et praedicari in nomine eius paenitentiam et remissionem peccatorum in omnes gentes incipientibus ab HierosolymaAnd that penance and remission of sins should be preached in his name, unto all nations, beginning at Jerusalem.
47. and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem.
24:47. and, in his name, for repentance and the remission of sins to be preached, among all the nations, beginning at Jerusalem.
24:47. And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.
And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem:

47: и проповедану быть во имя Его покаянию и прощению грехов во всех народах, начиная с Иерусалима.
24:47  καὶ κηρυχθῆναι ἐπὶ τῶ ὀνόματι αὐτοῦ μετάνοιαν εἰς ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνη _ ἀρξάμενοι ἀπὸ ἰερουσαλήμ·
24:47. et praedicari in nomine eius paenitentiam et remissionem peccatorum in omnes gentes incipientibus ab Hierosolyma
And that penance and remission of sins should be preached in his name, unto all nations, beginning at Jerusalem.
24:47. and, in his name, for repentance and the remission of sins to be preached, among all the nations, beginning at Jerusalem.
24:47. And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
24:47: Repentance - See its nature fully explained on Mat 3:1 (note).
Remission of sins - Αφεσιν ἁμαρτιων, The taking away - removal of sins, in general every thing that relates to the destruction of the power, the pardoning of the guilt, and the purification of the heart from the very nature of sin.
Should be preached in his name - See the office of a proclaimer, herald, or preacher, explained in the note on Mat 3:1 (note), and particularly at the end of that chapter.
In his name - On his authority, and in virtue of the atonement made by him: for on what other ground could the inhabitants of the earth expect remission of sins?
Among all nations - Because God wills the salvation of All; and Jesus Christ by his grace has tasted death for Every man. Heb 2:9.
Beginning at Jerusalem - Making the first overtures of mercy to my murderers! If, then, the sinners of Jerusalem might repent, believe, and be saved, none, on this side hell, need despair.
Albert Barnes: Notes on the Bible - 1834
24:47: Repentance - Sorrow for sin and forsaking of it. It was proper that the "necessity" of repentance should be preached among all nations, for all were sinners. See Act 17:30.
Remission of sins - Pardon or forgiveness of sins. It should be proclaimed that all people should repent, and that those who are penitent may be pardoned.
In my name - By my command it should be proclaimed that people should repent, and by my merit that they may be pardoned. Pardon is offered by the authority of Christ to all nations, and this is a sufficient warrant to offer the gospel "to every man."
Beginning at Jerusalem - This was the dwelling of his murderers, and it shows his readiness to forgive the vilest sinners. It was the holy place of the temple, the habitation of God, the place of the solemnities of the ancient dispensation, and it was proper that pardon should be first proclaimed there. This was done - the gospel was first preached there. See Acts 2. Paul also, in his travels, preached the gospel "first" to the Jews, the ancient people of God, offering them pardon through their own Messiah; and, when "they" rejected it, turned to the Gentiles, Act 13:46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:47: that: Dan 9:24; Mat 3:2, Mat 9:13; Act 2:38, Act 3:19, Act 5:31, Act 11:18, Act 13:38, Act 13:39, Act 13:46; Act 17:30, Act 17:31, Act 20:21, Act 26:20; Jo1 2:12
among: Gen 12:3; Psa 22:27, Psa 67:2-4, Psa 67:7, Psa 86:9, Psa 98:1-3, Psa 117:1-2; Isa 2:1-3, Isa 11:10; Isa 49:6, Isa 49:22, Isa 52:10, Isa 52:15, Isa 60:1-3, Isa 66:18-21; Jer 31:34; Hos 2:23; Mic 4:2; Mal 1:11; Mat 8:10, Mat 8:11; Act 10:46-48, Act 18:5, Act 18:6, Act 28:28; Rom 10:12-18; Rom 15:8-16; Eph 3:8; Col 1:27
beginning: Luk 13:34; Isa 5:4; Hos 11:8; Mat 10:5, Mat 10:6; Act 3:25, Act 3:26, Act 13:46; Rom 5:20; Rom 11:26, Rom 11:27; Eph 1:6
Geneva 1599
24:47 And that repentance and remission of sins should be preached in his name among all nations, (h) beginning at Jerusalem.
(h) The apostles, who are the preachers of the gospel, beginning at Jerusalem.
John Gill
24:47 And that repentance and remission of sins,.... Which are the sum of the Gospel ministry; see Acts 20:21 the doctrine of "repentance" is not of the law, which neither requires, nor admits of it, but of the Gospel. The Persic version calls it, "the Gospel of repentance"; a doctrine preached by John the Baptist, Christ, and his apostles; and the thing itself is a blessing of the covenant, a gift of God's grace, and in the hands of Christ to bestow; and therefore the doctrine of it is published in his name, as well as remission of sins; which, though it springs from the free grace of God, is procured by the blood of Christ, and through him it is preached. These two are joined together, not because repentance is the cause of pardon; for repentance makes no satisfaction for sin, or atonement for it; nor does the law at all regard it: tears of repentance will not wash away sin; notwithstanding these, iniquity remains marked before God; Christ's tears themselves did not take away, nor atone for sin; his blood must be shed, and it was shed for the remission of it; and that is the only meritorious cause it. The Syriac version wrongly reads, "repentance for the remission of sins": the Jews (c) indeed have a notion that repentance atones for sin; but it is a very bad one, and has no countenance neither from the law of nature, nor the law of Moses: but these two are put together, because there is a connection between them, as there is between repentance, and life, and salvation: repentance issues in these things; and to whomsoever the grace of repentance is given, to them the forgiveness of sins is applied; nor need any truly repenting sinner despair of the pardon of his sin: and indeed, there is no true evangelical repentance without views, or at least hopes of pardoning grace, and mercy; for that is attended with faith in Christ, and is heightened by the discoveries of forgiving love: such who have the fullest view of the remission of their sins, have the clearest sense of sin, and have the most sorrow for it, and loath themselves on account of it, and are ashamed of it, and do most frankly confess it, and most thoroughly forsake it. And now it was necessary, according to Old Testament prophecies, that both these
should be preached in his name; in the name of the Messiah; by his authority, and as coming through him; since the remission of sin is by his blood; and he is exalted as a prince, and a Saviour, to give both repentance and forgiveness of sins to all the Israel of God, whether Jews or Gentiles; and therefore it is fitting and proper that these should be preached,
among all nations; of the world, where God's elect are; that so they may be brought hereby to repentance, and receive the forgiveness of their sins:
beginning at Jerusalem; from whence, according to the Old Testament, the word and doctrine of the Lord were to go forth, Ps 110:2 and is particularly mentioned, because the Gospel was to be first preached to the Jews, and be the power of God unto salvation to them; and because that in Jerusalem lived those who had been concerned in crucifying Christ, to whom repentance and forgiveness must be preached; and which would be a great encouragement to the vilest of sinners, to hope for mercy and forgiveness, since such received both.
(c) T. Bab. Ceritot, fol. 7. 1.
John Wesley
24:47 Beginning at Jerusalem - This was appointed most graciously and wisely: graciously, as it encouraged the, greatest sinners to repent, when they saw that even the murderers of Christ were not excepted from mercy: and wisely, as hereby Christianity was more abundantly attested; the facts being published first on the very spot where they happened.
Robert Jamieson, A. R. Fausset and David Brown
24:47 beginning at Jerusalem--(1) As the metropolis and heart of the then existing kingdom of God:--"to the Jew first" (Rom 1:16; Acts 13:46; Is 2:3, see on Mt 10:6). (2) As the great reservoir and laboratory of all the sin and crime of the nation, thus proclaiming for all time that there is mercy in Christ for the chief of sinners. (See on Mt 23:37).
24:4824:48: եւ դո՛ւք էք վկայք այսոցիկ[1589]։ [1589] Ոմանք. Եւ դուք վկայք բանիցս այսոցիկ։
48 Եւ այս բաների վկաներ էք դուք:
48 Ու դուք էք այս բաներուն վկաները։
Եւ դուք էք վկայք այսոցիկ:

24:48: եւ դո՛ւք էք վկայք այսոցիկ[1589]։
[1589] Ոմանք. Եւ դուք վկայք բանիցս այսոցիկ։
48 Եւ այս բաների վկաներ էք դուք:
48 Ու դուք էք այս բաներուն վկաները։
zohrab-1805▾ eastern-1994▾ western am▾
24:4848: Вы же свидетели сему.
24:48  ὑμεῖς μάρτυρες τούτων.
24:48. ὑμεῖς (ye) μάρτυρες (witnesses) τούτων. (of-the-ones-these)
24:48. vos autem estis testes horumAnd you are witnesses of these things.
48. Ye are witnesses of these things.
24:48. And you are witnesses of these things.
24:48. And ye are witnesses of these things.
And ye are witnesses of these things:

48: Вы же свидетели сему.
24:48  ὑμεῖς μάρτυρες τούτων.
24:48. vos autem estis testes horum
And you are witnesses of these things.
24:48. And you are witnesses of these things.
24:48. And ye are witnesses of these things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:48: Ye are witnesses of these things - He gave them a full commission to proclaim these glad tidings of peace and salvation to a lost world. The disciples were witnesses not only that Christ had suffered and rose again from the dead; but also that he opens the understanding by the inspiration of his Spirit, that he gives repentance, that he pardons sin, and purifies from all unrighteousness, and that he is not willing that any should perish, but that all should come unto the knowledge of the truth and be saved. And these are the things of which their successors in the Gospel ministry must bear witness. As far as a man steadily and affectionately proclaims these doctrines, so far God will bless his labor to the salvation of those who hear him. But no man can with any propriety bear witness of that grace that saves the soul, whose own soul is not saved by that grace.
Albert Barnes: Notes on the Bible - 1834
24:48: Are witnesses of these things - Of my life, my sufferings, my death, and my resurrection. How solemn was their office - to "testify" these things to the world, and, in the face of suffering and death, to go and proclaim them to all nations! In like manner, "all" Christians are witnesses for Christ. They are the "evidences" of his mercy and his love, and they should so live that others may be brought to see and love the Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:48: Joh 15:27; Act 1:8, Act 1:22, Act 2:32, Act 3:15, Act 4:33, Act 5:32, Act 10:39, Act 10:41, Act 13:31, Act 22:15; Heb 2:3, Heb 2:4; Jo1 1:2, Jo1 1:3
John Gill
24:48 And ye are witnesses of these things. As they were witnesses of the truth of his humanity, having seen, and heard, and handled him, both before, and after his resurrection from the dead, and of all that he did, of all the miracles that he wrought in Jerusalem, Judea, and Galilee, and of his transfiguration on the mount; so likewise of his sorrows in the garden, and of his sufferings in the palace of the high priest, and in Pilate's hall, and on the cross; and of his death, which was the death of the cross; and also of his resurrection from the dead, in the same body, to whom he showed himself alive by many infallible proofs; by showing them the print of the nails in his hands and feet; by being handled by them; by eating and drinking in their presence; and by conversing with them for the space of forty days: and their business was also to testify the doctrine of repentance, and remission of sins, in Jerusalem, in all Judea, and Samaria, and to the uttermost parts of the earth, which they accordingly did; see Acts 1:8.
Robert Jamieson, A. R. Fausset and David Brown
24:48 witnesses--(Compare Acts 1:8, Acts 1:22).
24:4924:49: Եւ ահա ես առաքե՛մ զաւետիս Հօր իմոյ ՚ի ձեզ. եւ դուք՝ նստարո՛ւք ՚ի քաղաքիս յԵրուսաղէմ, մինչեւ զգենուցո՛ւք զօրութիւն ՚ի բարձանց։
49 Եւ ահա ես ուղարկում եմ Ձեզ իմ Հօր խոստումը, իսկ դուք նստեցէ՛ք Երուսաղէմ քաղաքում, մինչեւ որ երկնքից զօրութեամբ զգեստաւորուէք»:
49 Եւ ահա՛ ես իմ Հօրս խոստումը ձեզի կը ղրկեմ. բայց դուք Երուսաղէմ քաղաքին մէջ նստեցէք, մինչեւ վերէն զօրութիւն առնէք ձեր վրայ»։
Եւ ահա ես առաքեմ զաւետիս Հօր իմոյ ի ձեզ. եւ դուք նստարուք ի քաղաքիս յԵրուսաղէմ, մինչեւ զգենուցուք զօրութիւն ի բարձանց:

24:49: Եւ ահա ես առաքե՛մ զաւետիս Հօր իմոյ ՚ի ձեզ. եւ դուք՝ նստարո՛ւք ՚ի քաղաքիս յԵրուսաղէմ, մինչեւ զգենուցո՛ւք զօրութիւն ՚ի բարձանց։
49 Եւ ահա ես ուղարկում եմ Ձեզ իմ Հօր խոստումը, իսկ դուք նստեցէ՛ք Երուսաղէմ քաղաքում, մինչեւ որ երկնքից զօրութեամբ զգեստաւորուէք»:
49 Եւ ահա՛ ես իմ Հօրս խոստումը ձեզի կը ղրկեմ. բայց դուք Երուսաղէմ քաղաքին մէջ նստեցէք, մինչեւ վերէն զօրութիւն առնէք ձեր վրայ»։
zohrab-1805▾ eastern-1994▾ western am▾
24:4949: И Я пошлю обетование Отца Моего на вас; вы же оставайтесь в городе Иерусалиме, доколе не облечетесь силою свыше.
24:49  καὶ [ἰδοὺ] ἐγὼ ἀποστέλλω τὴν ἐπαγγελίαν τοῦ πατρός μου ἐφ᾽ ὑμᾶς· ὑμεῖς δὲ καθίσατε ἐν τῇ πόλει ἕως οὖ ἐνδύσησθε ἐξ ὕψους δύναμιν.
24:49. καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"ἐγὼ (I) ἐξαποστέλλω (I-setteth-off-out) τὴν (to-the-one) ἐπαγγελίαν (to-a-messaging-upon-unto) τοῦ (of-the-one) πατρός (of-a-Father) μου (of-me) ἐφ' (upon) ὑμᾶς: (to-ye) ὑμεῖς (Ye) δὲ (moreover) καθίσατε (ye-should-have-sat-down-to) ἐν (in) τῇ (unto-the-one) πόλει (unto-a-city) ἕως (unto-if-which) οὗ (of-which) ἐνδύσησθε ( ye-might-have-vested-in ) ἐξ (out) ὕψους (of-an-overance) δύναμιν. (to-an-ability)
24:49. et ego mitto promissum Patris mei in vos vos autem sedete in civitate quoadusque induamini virtutem ex altoAnd I send the promise of my Father upon you: but stay you in the city till you be endued with power from on high.
49. And behold, I send forth the promise of my Father upon you: but tarry ye in the city, until ye be clothed with power from on high.
24:49. And I am sending the Promise of my Father upon you. But you must stay in the city, until such time as you are clothed with power from on high.”
24:49. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.
And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high:

49: И Я пошлю обетование Отца Моего на вас; вы же оставайтесь в городе Иерусалиме, доколе не облечетесь силою свыше.
24:49  καὶ [ἰδοὺ] ἐγὼ ἀποστέλλω τὴν ἐπαγγελίαν τοῦ πατρός μου ἐφ᾽ ὑμᾶς· ὑμεῖς δὲ καθίσατε ἐν τῇ πόλει ἕως οὖ ἐνδύσησθε ἐξ ὕψους δύναμιν.
24:49. et ego mitto promissum Patris mei in vos vos autem sedete in civitate quoadusque induamini virtutem ex alto
And I send the promise of my Father upon you: but stay you in the city till you be endued with power from on high.
24:49. And I am sending the Promise of my Father upon you. But you must stay in the city, until such time as you are clothed with power from on high.”
24:49. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.
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
24:49: The promise of my Father - That is, the Holy Ghost, promised, Joh 15:26. See Act 1:4; Act 2:33.
Until ye be endued with power - The energy of the Holy Ghost was to be communicated to them for three particular purposes.
1. That he might be in them, a sanctifying comforter, fortifying their souls and bringing to their remembrance whatever Jesus had before spoken to them.
2. That their preaching might be accompanied by his demonstration and power to the hearts of their hearers, so that they might believe and be saved.
3. That they might be able to work miracles to confirm their pretensions to a Divine mission, and to establish the truth of the doctrines they preached.
Albert Barnes: Notes on the Bible - 1834
24:49: The promise of my Father - The promise which the Father had made to them "through" the Saviour. See Mat 10:19; Joh 14:16-17, Joh 14:26. The promise was, that they should be aided by the power of the Holy Spirit. He also doubtless referred to the promise of God, made in the days of Joel, respecting the outpouring of the Holy Spirit. See Joe 2:28-29, compared with Act 2:16-21.
Endued with power from on high - The power which would be given them by the descent of the Holy Spirit - the power of speaking with tongues, of working miracles, and of preaching the gospel with the attending blessing and aid of the Holy Spirit. This was accomplished in the gift of the Holy Spirit on the day of Pentecost. See Acts 2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:49: I send: Isa 44:3, Isa 44:4, Isa 59:20, Isa 59:21; Joe 2:28-32; Joh 14:16, Joh 14:17, Joh 14:26, Joh 15:26, Joh 16:7-16
but: Isa 32:15; Act 1:4, Act 1:8, Act 2:1-21
Geneva 1599
24:49 And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, (i) until ye be endued with power from on high.
(i) Until the Holy Spirit comes down from heaven upon you.
John Gill
24:49 And behold, I send the promise of my Father upon you,.... By which is meant the promise of the Spirit, called the promise of the Father, because he was promised by the Father to be sent, and poured on the saints in the times of the Messiah, Is 44:3 and because Christ promised to pray the Father for him, and to send him from him; and that the Father should send him in his name, who would fit and qualify them for, and assist them in bearing a testimony for him; since he would teach them all things, lead them into all truth, take of the things of Christ, and show them to them, and bring to their remembrance all things they had seen and heard: and this promise of the Father was to be sent in a very short time, in ten days time, as accordingly it was; and might be very properly said to be sent "upon" them, since, when he was sent down, he sat upon them in the appearance of fire; and this being a marvellous thing, as well as of great moment and importance, it is introduced with a "behold", as a note both of admiration and attention.
But tarry ye in the city of Jerusalem; for the space of ten days; here they were to continue during that time, and not depart thence; yea, they were to sit there, as the word used signifies: they were to sit still, and be silent; they were not to begin to preach; they were only to attend to prayer and Christian conversation, and to wait for the Spirit, the promise of the Father; and who also is designed in the following clause:
until ye be endued with power from on high; the Spirit of God is a spirit of might, and of power, as well as of knowledge, of understanding, of counsel, of love, and of a sound mind; whereby they were to be fortified, and inspired with courage and greatness of soul, so as to look their greatest adversaries in the face with boldness and intrepidity, and freely, and without fear, speak unto them; and whereby their ministrations would be succeeded to the conversion of many souls; and accordingly so it was: for after the Spirit was poured out upon them, they who before were timorous and fearful, came forth publicly, with undaunted courage, and resolution, and boldness, to the amazement of their adversaries; and their preaching was with the demonstration of the Spirit, and of power; who may be said to be "from on high", since he descended from heaven upon them; and they may be said to be "endued", or "clothed" with him, since there was such an extra ordinary and plentiful effusion of his gifts and graces on them: and now they were to wait in Jerusalem for this, that in the place where the Spirit had been dishonoured and blasphemed, and the unpardonable sin against him had been committed by the Scribes and Pharisees, the might be in a most visible and signal manner honoured; and also, because the doctrine of the Lord was to go out of Zion, and the word of the Lord out of Jerusalem. The Vulgate Latin version leaves out the word "Jerusalem", and reads only, "sit ye in the city until", &c. but then no other city can be designed.
John Wesley
24:49 Behold I send the promise - Emphatically so called; the Holy Ghost.
Robert Jamieson, A. R. Fausset and David Brown
24:49 I send--the present tense, to intimate its nearness.
promise of my Father--that is, what My Father hath promised; the Holy Ghost, of which Christ is the authoritative Dispenser (Jn 14:7; Rev_ 3:1; Rev_ 5:6).
endued--invested, or clothed with; implying, as the parallels show (Rom 13:14; 1Cor 15:53; Gal 3:27; Col 3:9-10), their being so penetrated and acted upon by conscious supernatural power (in the full sense of that word) as to stamp with divine authority the whole exercise of their apostolic office, including, of course, their pen as well as their mouth.
24:5024:50: Եհա՛ն զնոսա՝ մինչեւ ՚ի Բեթանիա. եւ ամբարձեալ զձեռս իւր օրհնեա՛ց զնոսա[1590]։ [1590] Ոմանք. Եւ եհան զնոսա։
50 Ապա նրանց տարաւ հանեց մինչեւ Բեթանիա եւ, բարձրացնելով իր ձեռքերը, օրհնեց նրանց:
50 Եւ զանոնք մինչեւ Բեթանիա հանեց ու իր ձեռքերը վեր վերցնելով՝ օրհնեց զանոնք։
Եհան զնոսա մինչեւ ի Բեթանիա, եւ ամբարձեալ զձեռս իւր` օրհնեաց զնոսա:

24:50: Եհա՛ն զնոսա՝ մինչեւ ՚ի Բեթանիա. եւ ամբարձեալ զձեռս իւր օրհնեա՛ց զնոսա[1590]։
[1590] Ոմանք. Եւ եհան զնոսա։
50 Ապա նրանց տարաւ հանեց մինչեւ Բեթանիա եւ, բարձրացնելով իր ձեռքերը, օրհնեց նրանց:
50 Եւ զանոնք մինչեւ Բեթանիա հանեց ու իր ձեռքերը վեր վերցնելով՝ օրհնեց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
24:5050: И вывел их вон [из города] до Вифании и, подняв руки Свои, благословил их.
24:50  ἐξήγαγεν δὲ αὐτοὺς [ἔξω] ἕως πρὸς βηθανίαν, καὶ ἐπάρας τὰς χεῖρας αὐτοῦ εὐλόγησεν αὐτούς.
24:50. Ἐξήγαγεν (It-had-led-out) δὲ (moreover) αὐτοὺς (to-them) ἕως (unto-if-which) πρὸς (toward) Βηθανίαν, (to-a-Bethania,"καὶ (and) ἐπάρας (having-lifted-upon) τὰς (to-the-ones) χεῖρας (to-hands) αὐτοῦ (of-it) εὐλόγησεν (it-goodly-fortheed-unto) αὐτούς. (to-them)
24:50. eduxit autem eos foras in Bethaniam et elevatis manibus suis benedixit eisAnd he led them out as far as Bethania: and lifting up his hands, he blessed them.
50. And he led them out until over against Bethany: and he lifted up his hands, and blessed them.
24:50. Then he led them out as far as Bethania. And lifting up his hands, he blessed them.
24:50. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.
And he led them out as far as to Bethany, and he lifted up his hands, and blessed them:

50: И вывел их вон [из города] до Вифании и, подняв руки Свои, благословил их.
24:50  ἐξήγαγεν δὲ αὐτοὺς [ἔξω] ἕως πρὸς βηθανίαν, καὶ ἐπάρας τὰς χεῖρας αὐτοῦ εὐλόγησεν αὐτούς.
24:50. eduxit autem eos foras in Bethaniam et elevatis manibus suis benedixit eis
And he led them out as far as Bethania: and lifting up his hands, he blessed them.
24:50. Then he led them out as far as Bethania. And lifting up his hands, he blessed them.
24:50. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
50-53: Ев. Лука заключает свое Евангелие кратким описанием события вознесения Христа на небо. Это событие совершилось в тот день (40-й по воскресении. Ср. Деян I, 3), когда Господь говорил ученикам то, что изложено в самом кратком виде в 49-м стихе (на это указывает частица de - по русск. тексту "и" ст. 50). - До Вифании, т. е. до того места, где начинается дорога в Вифанию: это место находится на горе Елеон (ср. Деян I, 12). - Подняв руки Cвои - символическое действие благословения (ср. Лев IX, 22). - Стал отдаляться от них и возноситься на небо (см. Мк XVI, 19). Ев. Лука так кратко говорит о вознесении на небо, вероятно, потому, что имел уже в виду более обстоятельно изобразить это событие в книге Деяний, что и сделал (см. Деян I, 1-12: [ Тишендорф исключает из текста слова: "и возноситься на небо" и "они поклонились Ему". Но он поступает в этом случае неосновательно, потому что очень многие древние кодексы эти выражения у себя имеют. См. Меркса, с. 544-545.]). - Поклонились Ему, - здесь "поклонение", очевидно, понимается как религиозное действие: по отношению к возносившемуся Христу оно иным и быть не могло (ср. Ин IV, 23). - С великою радостью. Эта радость объясняется тем, что апостолы теперь уже сами видели, что Христос вознесся на небо. Тут устранялась возможность всяких сомнений и страхов, которые возникали в них по поводу воскресения Христа, которое видеть они не были удостоены. - Всегда в храме. Конечно, здесь разумеется храм Иерусалимский, а не сионская горница (как предполагает еп. Михаил). Даже и после сошествия Св. Духа апостолы как благочестивые израильтяне ежедневно посещали храм (Деян II, 46; III, 1).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
50 And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. 51 And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. 52 And they worshipped him, and returned to Jerusalem with great joy: 53 And were continually in the temple, praising and blessing God. Amen.

This evangelist omits the solemn meeting between Christ and his disciples in Galilee; but what he said to them there, and at other interviews, he subjoins to what he said to them at the first visit he made them on the evening of the day he rose; and has now nothing more to account for but his ascension into heaven, of which we have a very brief narrative in these verses, in which we are told,

I. How solemnly Christ took leave of his disciples. Christ's design being to reconcile heaven and earth, and to continue a days-man between them, it was necessary that he should lay his hands on them both, and, in order thereunto, that he should pass and repass. He had business to do in both worlds, and accordingly came from heaven to earth in his incarnation, to despatch his business here, and, having finished this, he returned to heaven, to reside there, and negotiate our affairs with the Father. Observe, 1. Whence he ascended: from Bethany, near Jerusalem, adjoining to the mount of Olives. There he had done eminent services for his Father's glory, and there he entered upon his glory. There was the garden in which his sufferings began, there he was in his agony; and Bethany signifies the house of sorrow. Those that would go to heaven must ascend thither from the house of sufferings and sorrow, must go by agonies to their joys. The mount of Olives was pitched upon long since to be the place of Christ's ascension: His feet shall stand in that day upon the mount of Olives, Zech. xiv. 4. And here it was that awhile ago he began his triumphant entry into Jerusalem, ch. xix. 29. 2. Who were the witnesses of his ascension: He led out his disciples to see him. Probably, it was very early in the morning that he ascended, before people were stirring; for he never showed himself openly to all the people after his resurrection, but only to chosen witnesses. The disciples did not see him rise out of the grace, because his resurrection was capable of being proved by their seeing him alive afterwards; but they saw him ascend into heaven, because they could not otherwise have an ocular demonstration of his ascension. They were led out on purpose to see him ascend, had their eye upon him when he ascended, and were not looking another way. 3. What was the farewell he gave them: He lifted up his hands, and blessed them. He did not go away in displeasure, but in love; he left a blessing behind him; he lifted up his hands, as the high priest did when he blessed the people; see Lev. ix. 22. He blessed as one having authority, commanded the blessing which he had purchased; he blessed them as Jacob blessed his sons. The apostles were now as the representatives of the twelve tribes, so that in blessing them he blessed all his spiritual Israel, and put his Father's name upon them. He blessed them as Jacob blessed his sons, and Moses the tribes, at parting, to show that, having loved his own which were in the world, he loved them unto the end. 4. How he left them: While he was blessing them, he was parted from them; not as if he were taken away before he had said all he had to say, but to intimate that his being parted from them did not put an end to his blessing them, for the intercession which he went to heaven to make for all his is a continuation of the blessing. He began to bless them on earth, but he went to heaven to go on with it. Christ was now sending his apostles to preach his gospel to the world, and he gives them his blessing, not for themselves only, but to be conferred in his name upon all that should believe on him through their word; for in him all the families of the earth were to be blessed. 5. How his ascension is described. (1.) He was parted from them, was taken from their head, as Elijah from Elisha's. Note, The dearest friends must part. Those that love us, and pray for us, and instruct us, must be parted form us. The bodily presence of Christ himself was not to be expected always in this world; those that knew him after the flesh must now henceforth know him so no more. (2.) He was carried up into heaven; not by force, but by his own act and deed. As he arose, so he ascended, by his own power, yet attended by angels. There needed no chariot of fire, nor horses of fire; he knew the way, and, being the Lord from heaven, could go back himself. He ascended in a cloud, as the angel in the smoke of Manoah's sacrifice, Judg. xiii. 20.

II. How cheerfully his disciples continued their attendance on him, and on God through him, even now that he was parted from them. 1. They paid their homage to him at his going away, to signify that though he was going into a far country, yet they would continue his loyal subjects, that they were willing to have him reign over them: They worshipped him. v. 52. Note, Christ expects adoration from those that receive blessings from him. He blessed them, in token of gratitude for which they worshipped him. This fresh display of Christ's glory drew from them fresh acknowledgments and adorations of it. They knew that though he was parted form them, yet he could, and did, take notice of their adorations of him; the cloud that received him out of their sight did not put them or their services out of his sight. 2. They returned to Jerusalem with great joy. There they were ordered to continue till the Spirit should be poured out upon them, and thither they went accordingly, though it was into the mouth of danger. Thither they went, and there they staid with great joy. This was a wonderful change, and an effect of the opening of their understandings. When Christ told them that he must leave them sorrow filled their hearts; yet now that they see him go they are filled with joy, being convinced at length that it was expedient for them and for the church that he should go away, to send the Comforter. Note, The glory of Christ is the joy, the exceeding joy, of all true believers, even while they are here in this world; much more will it be so when they go to the new Jerusalem, and find him there in his glory. 3. They abounded in acts of devotion while they were in expectation of the promise of the Father, v. 53. (1.) They attended the temple-service at the hours of prayer. God had not as yet quite forsaken it, and therefore they did not. They were continually in the temple, as their Master was when he was at Jerusalem. The Lord loves the gates of Zion, and so should we. Some think that they had their place of meeting, as disciples, in some of the chambers of the temple which belonged to some Levite that was well affected to them; but others think it is not likely that this either could be concealed from, or would be connived at by, the chief priests and rulers of the temple. (2.) Temple-sacrifices, they knew, were superseded by Christ's sacrifice, but the temple-songs they joined in. Note, While we are waiting for God's promises we must go forth to meet them with our praises. Praising and blessing God is work that is never out of season: and nothing better prepares the mind for the receiving of the Holy Ghost than holy joy and praise. Fears are silenced, sorrows sweetened and allayed, and hopes kept up.

The amen that concludes seems to be added by the church and every believer to the reading of the gospel, signifying an assent to the truths of the gospel, and a hearty concurrence with all the disciples of Christ in praising and blessing God. Amen. Let him be continually praised and blessed.
Adam Clarke: Commentary on the Bible - 1831
24:50: He led them out as far as to Bethany - The difficulties in this verse, when collated with the accounts given by the other evangelists, are thus reconciled by Dr. Lightfoot.
"I. This very evangelist (Act 1:12) tells us, that when the disciples came back from the place where our Lord had ascended, they returned from mount Olivet, distant from Jerusalem a Sabbath day's journey. But now the town of Bethany was about fifteen furlongs from Jerusalem, Joh 11:18, and that is double a Sabbath day's journey.
"II. Josephus tells us that mount Olivet was but five furlongs from the city, and a Sabbath day's journey was seven furlongs and a half. Antiq. lib. 20, cap. 6. About that time there came to Jerusalem a certain Egyptian, pretending himself a prophet, and persuading the people that they should go out with him to the mount of Olives, Ὁ και της πολεως αντικρυς κειμενον, απεχει σταδια πεντε; which, being situated on the front of the city, is distant five furlongs. These things are all true:
1. That the mount of Olives lay but five furlongs distant from Jerusalem.
2. That the town of Bethany was fifteen furlongs.
3. That the disciples were brought by Christ as far as Bethany.
4. That, when they returned from the mount of Olives, they traveled more than five furlongs. And,
5. Returning from Bethany, they traveled but a Sabbath day's journey.
All which may be easily reconciled, if we would observe: - That the first space from the city was called Bethphage, which I have cleared elsewhere from Talmudic authors, the evangelists themselves also confirming it. That part of that mount was known by that name to the length of about a Sabbath day's journey, till it came to that part which is called Bethany. For there was a Bethany, a tract of the mount, and the town of Bethany. The town was distant from the city about fifteen furlongs, i.e. about two miles, or a double Sabbath day's journey: but the first border of this tract (which also bore the name of Bethany) was distant but one mile, or a single Sabbath day's journey.
"Our Savior led out his disciples, when he was about to ascend, to the very first region or tract of mount Olivet, which was called Bethany, and was distant from the city a Sabbath day's journey. And so far from the city itself did that tract extend itself which was called Bethphage; and when he was come to that place where the bounds of Bethphage and Bethany met and touched one another, he then ascended; in that very place where he got upon the ass when he rode into Jerusalem, Mar 11:1. Whereas, therefore, Josephus saith that mount Olivet was but five furlongs from the city, he means the first brink and border of it. But our evangelist must be understood of the place where Christ ascended, where the name of Olivet began, as it was distinguished from Bethphage."
Between the appearance of Christ to his apostles, mentioned in Luk 24:36, etc., almost all the forty days had passed, before he led them out to Bethany. They went by his order into Galilee, Mat 26:32; Mat 28:10; Mar 14:28; Mar 16:7; and there he appeared to them, as is mentioned by Matthew, Mat 28:16, etc., and more particularly by John, Joh 21:1, etc. See Bishop Pearce.
Lifted up his hands - Probably to lay them on their heads, for this was the ordinary way in which the paternal blessing was conveyed, See Gen 48:8-20.
Albert Barnes: Notes on the Bible - 1834
24:50: To Bethany - See the notes at Mar 16:19. Bethany was on the eastern declivity of the Mount of Olives, from which our Lord was taken up to heaven, Act 1:12. Bethany was a favored place. It was the abode of Martha, and Mary, and Lazarus, and our Saviour delighted to be there. From this place, also, he ascended to his Father and our Father, and to his God and our God.
While he blessed them - While he commanded his benediction to rest upon them; while he assured them of his favor, and commended them to the protection and guidance of God, in the dangers, trials, and conflicts which they were to meet in a sinful and miserable world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:50: as far: Mar 11:1; Act 1:12
he lifted: Gen 14:18-20, Gen 27:4, Gen 48:9, Gen 49:28; Num 6:23-27; Mar 10:16; Heb 7:5-7
Geneva 1599
24:50 (8) And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.
(8) Christ ascends into heaven, and departing bodily from his disciples, fills their hearts with the Holy Spirit.
John Gill
24:50 And he led them out as far as Bethany,.... Not the town of Bethany; could that be thought, it might be supposed that he led his disciples thither, to pay a visit to his dear friends there, Lazarus, Mary, and Martha, before his ascension; but the town of Bethany was fifteen furlongs, or near two miles distance from Jerusalem, Jn 11:18 whereas the place from whence Christ ascended was but a sabbath day's journey from it, which was two thousand cubits, or about a mile, Acts 1:12. This Bethany, therefore, was a tract of land, so called from the town, which began at the Mount of Olives, where Bethphage ended; see Mk 11:1 and hither from Jerusalem Christ led his disciples, in order to ascend to heaven in their sight; and this was the spot of ground, where he began to ride in triumph to Jerusalem, and here he ascended in a triumphant manner to heaven; this was the place he frequently retired to for solemn, and solitary prayer, and where he had put up many a strong cry to God, and now from hence he ascended to him; this was the place whither he went after he had ate his last passover, where he was taken, and from whence he came to suffer and die for his people:
and he lift up his hands, and blessed them. The lifting up of his hands was not in order to put them upon his disciples; though the Ethiopic version adds, "and put them on"; nor was it used as a prayer gesture; nor was the blessing of them prayer wise, or by praying for a blessing on them; but as Aaron, his type, lift up his hands towards the people of Israel, and blessed them, when he had offered the offerings for them, Lev 9:22 so Christ, as the great high priest, having offered himself a sacrifice for the sins of his people, lift up his hands towards his apostles, and blessed them in an authoritative way, by bestowing blessings upon them: he blessed them with a larger measure of the Spirit; for though they were to wait some few days longer for the extraordinary effusion of the Spirit, yet, in the mean while, they received from him more of it than they had formerly had; for he breathed upon them, and said, receive the Holy Ghost, Jn 20:22. He blessed them with larger measures of grace, and with more spiritual light, and understanding into the Scriptures of truth, and with much inward peace of mind, and with the fresh discoveries of pardoning love; and which seemed necessary, since by their conduct towards him, one by denying him, and the rest by forsaking him, the peace of their minds was broken, and they needed a fresh application of forgiving grace. The form of blessing the people used by Aaron, and his sons, the priests, who were types of Christ, is recorded in Num 6:23 and though our Lord might not use the same form in blessing his disciples, yet it seems he used the same gesture, lifting up his hands, as they did. The Targumists say (d), the blessing of the priests was done by stretching, or spreading out their hands; but other Jewish writers observe, it was by lifting them up: concerning which their rule is (e);
"in the province, the priests lift up their hands, as high as their shoulders, but in the sanctuary, above their heads, except the high priest, who did not lift up his hands above the plate of gold on his forehead.''
The reason of this was, because the name Jehovah was written upon it, and it was not proper his hands should be lifted up above that. The account Maimonides (f) gives of this affair is;
"how is the lifting up of hands? in the borders, at the time the messenger of the congregation comes to service, when he has said, who ever will, &c. all the priests that stand in the synagogue, remove from their places, and go, and ascend the desk (or pulpit), and stand there with their faces to the temple, and their backs to the people, and their fingers closed within their hands, until the messenger of the congregation has finished the confession, or thanksgiving; and then they turn their faces to the people, and stretch out their fingers, and lift up their hands to their shoulders and begin to bless, and the messenger of the congregation pronounces them (the blessings) word by word, &c. How is the blessing of the priests in the sanctuary? the priests go up into the desk (or pulpit), after the priests have finished the morning daily service, and lift up their hands above, over their heads, except the high priest, who does not lift up his hands above the plate of gold, on his forehead; and one pronounces them (the blessings) word for word, as they do in the borders (in the country), &c.''
And as our Lord used this gesture in blessing, it is very likely he complied with another rule, by expressing it in the Hebrew tongue; for the Jews say (g), the blessing of the priests is not said in any place, but in the holy tongue.
(d) Targum Jon. in Num. vi. 23. & Targum in Cant. vii. 7. (e) Misn Sota, c. 7. sect. 6. Bemidbar Rabba sect. 11. fol. 203. 3. (f) Hilchot Tephilla, c. 14. sect. 3. 9. (g) Hilchot Tephilla, c. 14. sect. 11. Vid. Targum Jon. & Rabba, ut supra, & T. Bab. Sota, fol. 38. 1.
John Wesley
24:50 He led them out as far as Bethany - Not the town, but the district: to the mount of Olives, Acts 1:12, which stood within the boundaries of Bethany.
Robert Jamieson, A. R. Fausset and David Brown
24:50 to Bethany--not to the village itself, but on the "descent" to it from Mount Olivet.
24:5124:51: Եւ եղեւ յօրհնելն նորա զնոսա, մեկնեցաւ ՚ի նոցանէ, եւ վերանա՛յր յերկինս։
51 Եւ մինչ նա օրհնում էր նրանց, բաժանուեց նրանցից եւ դէպի երկինք էր վերանում:
51 Երբ զանոնք կ’օրհնէր, զատուեցաւ անոնցմէ ու վեր կ’ելլէր երկինք։
Եւ եղեւ յօրհնելն նորա զնոսա, մեկնեցաւ ի նոցանէ եւ վերանայր յերկինս:

24:51: Եւ եղեւ յօրհնելն նորա զնոսա, մեկնեցաւ ՚ի նոցանէ, եւ վերանա՛յր յերկինս։
51 Եւ մինչ նա օրհնում էր նրանց, բաժանուեց նրանցից եւ դէպի երկինք էր վերանում:
51 Երբ զանոնք կ’օրհնէր, զատուեցաւ անոնցմէ ու վեր կ’ելլէր երկինք։
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24:5151: И, когда благословлял их, стал отдаляться от них и возноситься на небо.
24:51  καὶ ἐγένετο ἐν τῶ εὐλογεῖν αὐτὸν αὐτοὺς διέστη ἀπ᾽ αὐτῶν καὶ ἀνεφέρετο εἰς τὸν οὐρανόν.
24:51. καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) τῷ (unto-the-one) εὐλογεῖν (to-goodly-forthee-unto) αὐτὸν (to-it) αὐτοὺς (to-them) διέστη (it-had-stood-through) ἀπ' (off) αὐτῶν (of-them) [[καὶ "[[and) ἀνεφέρετο (it-was-being-beared-up) εἰς (into) τὸν (to-the-one) οὐρανόν]]. (to-a-sky]]."
24:51. et factum est dum benediceret illis recessit ab eis et ferebatur in caelumAnd it came to pass, whilst he blessed them, he departed from them and was carried up to heaven.
51. And it came to pass, while he blessed them, he parted from them, and was carried up into heaven.
24:51. And it happened that, while he was blessing them, he withdrew from them, and he was carried up into heaven.
24:51. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.
And it came to pass, while he blessed them, he was parted from them, and carried up into heaven:

51: И, когда благословлял их, стал отдаляться от них и возноситься на небо.
24:51  καὶ ἐγένετο ἐν τῶ εὐλογεῖν αὐτὸν αὐτοὺς διέστη ἀπ᾽ αὐτῶν καὶ ἀνεφέρετο εἰς τὸν οὐρανόν.
24:51. et factum est dum benediceret illis recessit ab eis et ferebatur in caelum
And it came to pass, whilst he blessed them, he departed from them and was carried up to heaven.
24:51. And it happened that, while he was blessing them, he withdrew from them, and he was carried up into heaven.
24:51. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.
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Adam Clarke: Commentary on the Bible - 1831
24:51: Carried up into heaven - Ανεφερετο - into that heaven from which he had descended, Joh 1:18; Joh 3:13. This was forty days after his resurrection, Act 1:3, during which time he had given the most convincing proofs of that resurrection, not only to the apostles, but to many others - to upwards of five hundred at one time, Co1 15:6.
As in his life they had seen the way to the kingdom, and in his death the price of the kingdom, so in his ascension they had the fullest proof of the immortality of the soul, the resurrection of the human body, and of his continual intercession at the right hand of God.
There are some remarkable circumstances relative to this ascension mentioned in Act 1:4-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:51: he was: Kg2 2:11; Mar 16:19; Joh 20:17; Act 1:9; Eph 4:8-10; Heb 1:3, Heb 4:14
John Gill
24:51 And it came to pass, while he blessed them,.... Just as he was finishing the words, by which he expressed the blessings he bestowed on them:
he was parted from them; as Elijah was from Elisha: their spiritual and mystical union by him remained, which is indissoluble; nor was his gracious presence from them withdrawn; nor was this parting in anger and resentment, as he sometimes does withdraw from his people, on account of their sinful conduct, in a little wrath, for a moment, resenting their unbecoming carriage; but this parting was while he was blessing them, and was only in body; his heart was still with them; it was a withdrawing of his corporeal presence from them, and that but for a while; he will come again a second time from heaven, from whence the saints expect him, and then they will meet, and never part more: and carried up into heaven; by his divine power, as God, by virtue of which he ascended himself, he went up gradually, till he became invisible to his disciples; or through the agility of his human body; for the bodies of the saints, when raised, will be like the angels, swift and nimble, and capable of moving from place to place, and of ascending and descending; and much more the glorious body of Christ, according to which, theirs will be conformed; though neither of these deny the use of means, that might be made, as of a cloud, and of angels; for a cloud received him out of the sight of the apostles; and there were the twenty thousand chariots of God, even thousands of angels, which attended him, when he ascended on high, and in which he may be properly said to be carried up into heaven, Acts 1:9 where he was received with a welcome, by his Father, by all the glorified saints, and holy angels, and where he is placed in human nature, at the right hand of God; is crowned with glory, and honour, and exalted above all creatures, human or angelic; and where he will remain until the time of the restitution of all things, and then he will descend to judge the quick and dead. The Arabic and Ethiopic Versions read both these clauses actively, "he parted himself", or "he departed from them, and went up into heaven"; and so reads the Syriac version the last clause.
John Wesley
24:51 And while he was blessing them, he was parted from them - It was much more proper that our Lord should ascend into heaven, than that he should rise from the dead, in the sight of the apostles. For his resurrection was proved when they saw him alive after his passion: but they could not see him in heaven while they continued on earth.
Robert Jamieson, A. R. Fausset and David Brown
24:51 while he blessed . . . parted, &c.--Sweet intimation! Incarnate Love, Crucified Love, Risen Love, now on the wing for heaven, waiting only those odorous gales which were to waft Him to the skies, goes away in benedictions, that in the character of Glorified, Enthroned Love, He might continue His benedictions, but in yet higher form, until He come again! And oh, if angels were so transported at His birth into this scene of tears and death, what must have been their ecstasy as they welcomed and attended Him "far above all heavens" into the presence-chamber, and conducted Him to the right hand of the Majesty on High! Thou hast an everlasting right, O my Saviour, to that august place. The brightness of the Father's glory, enshrined in our nature, hath won it well; for He poured out His soul unto death, and led captivity captive, receiving gifts for men, yea for the rebellious, that the Lord God might dwell among them. Thou art the King of glory, O Christ. Lift up your heads, O ye gates, be lifted up, ye everlasting doors, that the King of glory may come in! Even so wilt Thou change these vile bodies of ours, that they may be like unto Thine own glorious body; and then with gladness and rejoicing shall they be brought, they shall enter into the King's palace!
24:5224:52: Եւ նոցա երկի՛ր պագեալ նմա՝ դարձա՛ն յԵրուսաղէմ ուրախութեամբ մեծաւ։
52 Իսկ նրանք երկրպագեցին Յիսուսին եւ մեծ ուրախութեամբ վերադաձան Երուսաղէմ:
52 Անոնք ալ երկրպագութիւն ընելով անոր՝ մեծ ուրախութեամբ Երուսաղէմ դարձան.
Եւ նոցա երկիր պագեալ նմա` դարձան յԵրուսաղէմ ուրախութեամբ մեծաւ:

24:52: Եւ նոցա երկի՛ր պագեալ նմա՝ դարձա՛ն յԵրուսաղէմ ուրախութեամբ մեծաւ։
52 Իսկ նրանք երկրպագեցին Յիսուսին եւ մեծ ուրախութեամբ վերադաձան Երուսաղէմ:
52 Անոնք ալ երկրպագութիւն ընելով անոր՝ մեծ ուրախութեամբ Երուսաղէմ դարձան.
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24:5252: Они поклонились Ему и возвратились в Иерусалим с великою радостью.
24:52  καὶ αὐτοὶ προσκυνήσαντες αὐτὸν ὑπέστρεψαν εἰς ἰερουσαλὴμ μετὰ χαρᾶς μεγάλης,
24:52. καὶ (And) αὐτοὶ (them) [[προσκυνήσαντες "[[having-kissed-toward-unto) αὐτὸν]] (to-it]]"ὑπέστρεψαν (they-beturned-under) εἰς (into) Ἰερουσαλὴμ (to-a-Hierousalem) μετὰ (with) χαρᾶς (of-a-joy) μεγάλης, (of-great,"
24:52. et ipsi adorantes regressi sunt in Hierusalem cum gaudio magnoAnd they adoring went back into Jerusalem with great joy.
52. And they worshipped him, and returned to Jerusalem with great joy:
24:52. And worshiping, they returned to Jerusalem with great joy.
24:52. And they worshipped him, and returned to Jerusalem with great joy:
And they worshipped him, and returned to Jerusalem with great joy:

52: Они поклонились Ему и возвратились в Иерусалим с великою радостью.
24:52  καὶ αὐτοὶ προσκυνήσαντες αὐτὸν ὑπέστρεψαν εἰς ἰερουσαλὴμ μετὰ χαρᾶς μεγάλης,
24:52. et ipsi adorantes regressi sunt in Hierusalem cum gaudio magno
And they adoring went back into Jerusalem with great joy.
24:52. And worshiping, they returned to Jerusalem with great joy.
24:52. And they worshipped him, and returned to Jerusalem with great joy:
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Adam Clarke: Commentary on the Bible - 1831
24:52: They worshipped him - Let it be observed that this worship was not given by way of civil respect, for it was after he was parted from them, and carried back into heaven, that they offered it to him; but acts of civil respect are always performed in the presence of the person. They adored him as their God, and were certainly too much enlightened to be capable of any species of idolatry.
Returned to Jerusalem with great joy - Having the fullest proof that Jesus was the promised Messiah; and that they had a full commission to preach repentance and remission of sin to mankind, and that they should be Divinely qualified for this great work by receiving the promise of the Father, Luk 24:49.
Albert Barnes: Notes on the Bible - 1834
24:52: They worshipped him - The word "worship" does not "always" denote religious homage. See the notes at Mat 2:11. Compare Luk 14:10. But here it is to be remarked,
1. That they offered this worship to an "absent" Saviour. It was "after" he left them and had vanished out of their sight. It was, therefore, an act of religion, and was the "first" religious homage that was paid to Jesus after he had left the world.
2. If "they" worshipped an absent Saviour - a Saviour unseen by the bodily eye, it is right for "us" to do it. It was an example which we "may and should" follow.
3. If worship may be rendered to Jesus, he is divine. See Exo 20:4-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:52: they: Mat 28:9, Mat 28:17; Joh 20:28
with: Psa 30:11; Joh 14:28, Joh 16:7, Joh 16:22; Pe1 1:8
John Gill
24:52 And they worshipped him,.... Not with a civil worship, as he was sometimes worshipped by men, in the days of his flesh, who, though they took him for some extraordinary person, knew him not to be the Son of God; but with religious worship as God: for by his resurrection from the dead, Christ was declared to be the Son of God, and both by that, and by his going to his Father, his ascension to heaven, the disciples were more confirmed in his proper deity, and divine sonship; and therefore worshipped him as God; by calling upon his name, ascribing blessings and honour, and glory, to him; by making him the object of their reverence and fear; and by trusting in him; and by doing every religious act in his name, and which they ever after continued to do:
and returned to Jerusalem: as they were ordered, where they were to tarry and wait for the pouring down of the Spirit: and this they did
with great joy; for though their Lord was parted from them, and was gone to heaven, this did not cause sorrow, as did his death, but, on the contrary, joy, even great joy; partly because of the glory he was entered into, and possessed of; and partly on account of what he was gone to do for them; to appear in the presence of God for them, to make intercession for them, to take possession of heaven in their name, and to prepare a place for them, as well as to receive gifts for them; and now they return to Jerusalem with great cheerfulness, in full hope and expectation, yea, assurance of faith, that they should shortly receive the promise of the Father.
Robert Jamieson, A. R. Fausset and David Brown
24:52 worshipped him--certainly in the strictest sense of adoration.
returned to Jerusalem--as instructed to do: but not till after gazing, as if entranced, up into the blue vault in which He had disappeared, they were gently checked by two shining ones, who assured them He would come again to them in the like manner as He had gone into heaven. (See on Acts 1:10-11). This made them return, not with disappointment at His removal, but "with great joy."
24:5324:53: Եւ էին հանապա՛զ ՚ի տաճարին, գովէին եւ օրհնէի՛ն զԱստուած։ԱՒԵՏԱՐԱՆ ԸՍՏ ՂՈՒԿԱՅ[1591]։[1591] ՚Ի վախճանի՝ ոմանք. Կատարեցաւ գլուխք աւետարանին որ ըստ Ղուկասու։
53 Եւ միշտ տաճարում էին, գովաբանում եւ օրհնաբանում էին Աստծուն:
53 Եւ ամէն ատեն տաճարին մէջ էին ու կը գովաբանէին եւ Աստուած կ’օրհնէին։ Ամէն։
Եւ էին հանապազ ի տաճարին, գովէին եւ օրհնէին զԱստուած:

24:53: Եւ էին հանապա՛զ ՚ի տաճարին, գովէին եւ օրհնէի՛ն զԱստուած։
ԱՒԵՏԱՐԱՆ ԸՍՏ ՂՈՒԿԱՅ[1591]։
[1591] ՚Ի վախճանի՝ ոմանք. Կատարեցաւ գլուխք աւետարանին որ ըստ Ղուկասու։
53 Եւ միշտ տաճարում էին, գովաբանում եւ օրհնաբանում էին Աստծուն:
53 Եւ ամէն ատեն տաճարին մէջ էին ու կը գովաբանէին եւ Աստուած կ’օրհնէին։ Ամէն։
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24:5353: И пребывали всегда в храме, прославляя и благословляя Бога. Аминь.
24:53  καὶ ἦσαν διὰ παντὸς ἐν τῶ ἱερῶ εὐλογοῦντες τὸν θεόν.
24:53. καὶ (and) ἦσαν (they-were) διὰ (through) παντὸς (of-all) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) εὐλογοῦντες ( goodly-fortheeing-unto ) τὸν (to-the-one) θεόν. (to-a-Deity)
24:53. et erant semper in templo laudantes et benedicentes Deum amenAnd they were always in the temple, praising and blessing God. Amen.
53. and were continually in the temple, blessing God.
24:53. And they were always in the temple, praising and blessing God. Amen.
24:53. And were continually in the temple, praising and blessing God. Amen.
And were continually in the temple, praising and blessing God. Amen:

53: И пребывали всегда в храме, прославляя и благословляя Бога. Аминь.
24:53  καὶ ἦσαν διὰ παντὸς ἐν τῶ ἱερῶ εὐλογοῦντες τὸν θεόν.
24:53. et erant semper in templo laudantes et benedicentes Deum amen
And they were always in the temple, praising and blessing God. Amen.
24:53. And they were always in the temple, praising and blessing God. Amen.
24:53. And were continually in the temple, praising and blessing God. Amen.
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
О воскресении Христа см. толкование на Ев. Мф гл. XXVIII и Мк. гл. XVI. У евангелиста Луки, впрочем, несомненно была своя особая точка зрения, с какой он изображал этот важнейший факт в домостроительстве нашего спасения. Это видно из тех событий, на которых он останавливает внимание своих читателей. Именно сначала он изображает путешествие жен мироносиц ко гробу Христа и говорит, что Ангел сообщил им о воскресении Христа и что они в свою очередь передали об этом апостолам и другим ученикам, но не встретили со стороны их доверия к своему рассказу: только Петр поспешно отправился ко гробу и нашел там одни пелены, которыми ранее было окутано тело Христа (1-12). Затем он изображает два явления воскресшего Христа в день воскресения: 1) двум ученикам, шедшим в Еммаус (13-35) и 2) апостолам и другим ученикам, которых Христос убеждал в действительности Своего воскресения и которым разъяснил пророчества о необходимости Его смерти и воскресения, давши при этом обещание снабдить учеников силою Духа Святого для того, чтобы они могли выступить на проповедь Евангелия (36-49). Затем кратким сообщением о вознесении Христа ев. Лука заканчивает свое Евангелие (50-53).

При ближайшем рассмотрении этого повествования оказывается, что ев. Лука здесь, как и вообще во всем своем Евангелии, ограничивается сообщением важнейших фактов. Не упоминая о закрытии гроба камнем, он тем не менее сообщает (ст. 2) о том, что жены нашли камень уже отваленным от гроба. Из всех явлений Воскресшего он упоминает только о двух, хотя ему, как видно из 34-стиха, было известно еще о явлении Воскресшего Ап. Петру. Но за то оба описываемые евангелистом явления такого рода, что на них можно обосновать твердую уверенность в истинности воскресения Христа. Это вполне соответствует цели Евангелия от Луки - дать христианами из язычников вообще, и в частности Феофилу, твердое основание для веры в сообщенные им учения или проповедь о Христе. Воскресение Христа, как известно (Деян XVII, 32: и 1Кор.15), встречало себе мало веры в языческом обществе и потому евангелисту Луке хотелось выставить на вид такие доказательства этого основного факта христианской веры, которые бы языческое общество могло признать действительно убедительными. Такими фактами и являются описанные выше явления Воскресшего Христа. Ученики - хочет сказать своим рассказом ев. Лука - были чрезвычайно осторожны и не поверили женам, возвестившим им о воскресении Христа. Только тогда они оставили свои сомнения, когда им даны были самые действительные удостоверения в воскресении Христа Самим Христом - сначала двум только, а потом всем ученикам, собравшимся в Иерусалиме. Затем у евангелиста Луки проходит во всем повествовании о воскресении та мысль, что и страдание, и смерть, и воскресение Христа вполне согласны с бывшими о Нем пророчествами. Об этом говорит и Ангел женам (ст. 7), и Сам Христос (ст. 25: и сл. 44: и сл.). Таких указаний на исполнение Писания не находим ни у одного из других евангелистов. Очевидно, что Лука хотел дать этим, так сказать, историческое доказательство того, что Христос как ранее свидетельствовал о Себе как об обетованном Спасителе людей, так и в настоящем событии воскресения явился именно таким Спасителем обетованным.
Adam Clarke: Commentary on the Bible - 1831
24:53: Were continually in the temple - Especially till the day of pentecost came, when they received the promise, mentioned Luk 24:49.
Praising and blessing God - Magnifying his mercy, and speaking good of his name. Thus the days of their mourning were ended; and they began that life upon earth in which they still live in the kingdom of God. May the God of infinite love give the reader the same portion in time and in eternity, through the same glorious and ever-blessed Jesus! Amen and amen.
There are various subscriptions to this book in the MSS. and versions. The following are the principal.
Through the assistance of the Most High God, the Gospel of St. Luke the physician, the proclaimer of eternal life, is finished. Arab. - The most holy Gospel of Luke the Evangelist is completed. Syr. - The end of the holy Gospel according to Luke - written in Greek - published in Alexandria the Great, - in Troas, - in Rome, - in the confines of Achaia and Baeotia, - in Bithynia, - in Macedonia, - in the Italic (or Latin) character, fifteen years after the ascension of Christ.
It is likely, the word Amen was added by the Church, on the reading of this book; but there is no evidence that it was affixed by the evangelist. It is omitted by some of the best MSS. and versions.
It is evident that, at the conclusion of this Gospel, St. Luke passes very rapidly over a number of interesting circumstances related by the other evangelists, and particularly by St. John, concerning the last forty days of our Lord's sojourning on earth; but, to compensate for this, he has mentioned a variety of important particulars which the others have passed by, a list of which I think it necessary to subjoin. It seems as if the providence of God had designed that none of these evangelists should stand alone: each has his peculiar excellence, and each his own style and mode of narration. They are all witnesses to the truth in general; and each most pointedly to every great fact of the Gospel history. In each there is something new; and no serious reader ever finds that the perusal of any one supersedes the necessity of carefully consulting and reading the others. The same facts and doctrines are exhibited by all in different points of view, which renders them both impressive and interesting; and this one circumstance serves to fix the narrative more firmly in the memory. We should have had slighter impressions from the Gospel history, had we not had the narrative at four different hands. This variety is of great service to the Church of God, and has contributed very much to diffuse the knowledge of the facts and doctrines contained in this history. Parallel passages have been carefully studied, and the different shades of meaning accurately marked out; and the consequence has been, what the wisdom of God designed, the fuller edification of the faithful. It is not the business of a commentator to point out beauties in the composition of the sacred text. Many might be selected from the evangelists in general, and not a few from Luke, who not only tells a true story, but tells it well; especially when he has occasion to connect the different parts of the narration with observations of his own. But this is his least praise: from his own account we learn that he took the utmost pains to get the most accurate and circumstantial information relative to the facts he was to relate: see the note on Luk 1:3. While, therefore, he thus diligently and conscientiously sought for truth, the unerring Spirit of God led him into all truth. Even he who expected the revelation of the Almighty, and to be inspired by the Holy Spirit, that he might correctly, forcibly, and successfully proclaim the truth and righteousness of his Maker, must stand upon his watch, and set himself upon his tower, and watch to see what God would speak In him, Hab 2:1. In a similar spirit we may expect the fruits of these revelations. He who carefully and conscientiously uses the means may expect the accomplishment of the end.
I cannot close these observations with a more profitable word than what is contained in that truly apostolic and sublime prayer for the second Sunday in Advent; and may he who reads it weigh every word in the spirit of faith and devotion! "Blessed God! who hast caused all holy scriptures to be written for our learning; grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that, by patience and comfort of thy holy word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Savior Jesus Christ!"
Now to him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to Him be glory and dominion for ever and ever! Amen.
Albert Barnes: Notes on the Bible - 1834
24:53: Were continually in the temple - Until the day of Pentecost - that is, about ten days after. See Acts 2.
Praising and blessing God - Chiefly for the full proof that the Messiah had come; had redeemed them, and had ascended to heaven. "Thus the days of their mourning were ended." They were filled with happiness at the assurance of redemption, and expressed what every Christian should feel - fulness of joy at the glad tidings that a Saviour has died, and risen, and ascended to God; and an earnest desire to pour forth in the sanctuary prayers and thanksgivings to the God of grace for his mercy to a lost and ruined world.
Next: John Introduction
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:53: in: Act 2:46, Act 2:47, Act 5:41, Act 5:42
Amen: Mat 28:20; Mar 16:20; Rev 22:21
John Gill
24:53 And were continually in the temple,.... At the time of worship, at the hours of prayer, or of public service; and perhaps always privately in an upper room in it, where they, with others, met frequently, and continued, with one accord, in prayer and supplication; See Gill on Acts 1:14, a practice worthy of imitation, whether in the public or private way:
praising, and blessing God; for his Son Jesus Christ, who had died for their sins, was risen again for their justification, and was now ascended into heaven, to be their advocate there; and for all spiritual bless his Gospel to every creature.
Amen; so let him be praised, and blessed by all the saints, for all that is contained in this Gospel. In a manuscript copy of Beza's, it is added,
"the Gospel according to Saint Luke was published fifteen years after the ascension of Christ;''
See Gill on the title of this Gospel "Lu 1:1".
Robert Jamieson, A. R. Fausset and David Brown
24:53 were continually in the temple--that is, every day at the regular hours of prayer till the day of Pentecost.