Ղուկաս / Luke - 4 |

Text:
< PreviousՂուկաս - 4 Luke - 4Next >


tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We left Christ newly baptized, and owned by a voice from heaven and the descent of the Holy Ghost upon him. Now, in this chapter, we have, I. A further preparation of him for his public ministry by his being tempted in the wilderness, of which we had the same account before in Matthew as we have here, ver. 1-13. II. His entrance upon his public work in Galilee (ver. 14, 15), particularly, 1. At Nazareth, the city where he had been bred up (ver. 16-30), which we had no account of before in Matthew. 2. At Capernaum, where, having preached to admiration (ver. 31-32), he cast the devil out of a man that was possessed (ver. 33-37), cured Peter's mother-in-law of a fever (ver. 38, 39), and many others that were sick and possessed (ver. 40, 41), and then went and did the same in other cities of Galilee, ver. 42-44.
Adam Clarke: Commentary on the Bible - 1831
Christ's temptation, Luk 4:1-13. Teaches in the synagogues of Galilee, Luk 4:14, Luk 4:15. He preaches in a synagogue at Nazareth, Luk 4:16-28. They attempt to kill him, Luk 4:29, Luk 4:30. He preaches in Capernaum, Luk 4:31, Luk 4:32, and casts out a demon, Luk 4:33-37. Heals Peter's mother-in-law, and various others, Luk 4:38-41. He goes to the desert, and preaches afterwards in the synagogues of Galilee, Luk 4:42-44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luk 4:1, The temptation and fasting of Christ; Luk 4:14, He begins to preach; Luk 4:16, The people of Nazareth admire his gracious words, but being offended, seek to kill him; Luk 4:33, He cures one possessed of a devil, Luk 4:38. Peter's mother-in-law, Luk 4:40. and divers other sick persons; Luk 4:41, The devils acknowledge Christ, and are reproved for it; Luk 4:42, He preaches through the cities of Galilee.
4:14:1: Եւ Յիսուս լի՛ Հոգւով Սրբով դարձա՛ւ ՚ի Յորդանանէ. եւ վարէ՛ր Հոգւովն յանապատ,
1 Եւ Յիսուս Սուրբ Հոգով լի վերադարձաւ Յորդանանից. եւ Հոգով անապատ առաջնորդուեց
4 Յիսուս Սուրբ Հոգիով լեցուած՝ Յորդանանէն դարձաւ ու Հոգիէն անապատը տարուեցաւ,
Եւ Յիսուս լի Հոգւով Սրբով դարձաւ ի Յորդանանէ, եւ վարէր Հոգւովն յանապատ:

4:1: Եւ Յիսուս լի՛ Հոգւով Սրբով դարձա՛ւ ՚ի Յորդանանէ. եւ վարէ՛ր Հոգւովն յանապատ,
1 Եւ Յիսուս Սուրբ Հոգով լի վերադարձաւ Յորդանանից. եւ Հոգով անապատ առաջնորդուեց
4 Յիսուս Սուրբ Հոգիով լեցուած՝ Յորդանանէն դարձաւ ու Հոգիէն անապատը տարուեցաւ,
zohrab-1805▾ eastern-1994▾ western am▾
4:11: Иисус, исполненный Духа Святаго, возвратился от Иордана и поведен был Духом в пустыню.
3:1  ἐν ἔτει δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας τιβερίου καίσαρος, ἡγεμονεύοντος ποντίου πιλάτου τῆς ἰουδαίας, καὶ τετρααρχοῦντος τῆς γαλιλαίας ἡρῴδου, φιλίππου δὲ τοῦ ἀδελφοῦ αὐτοῦ τετρααρχοῦντος τῆς ἰτουραίας καὶ τραχωνίτιδος χώρας, καὶ λυσανίου τῆς ἀβιληνῆς τετρααρχοῦντος,
4:1. Ἰησοῦς (An-Iesous) δὲ (moreover) πλήρης (repleted) πνεύματος (of-a-currenting-to) ἁγίου (of-hallow-belonged) ὑπέστρεψεν (it-beturned-under) ἀπο (off) τοῦ (of-the-one) Ἰορδάνου, (of-an-Iordanes,"καὶ (and) ἤγετο (it-was-being-led) ἐν (in) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) ἐν (in) τῇ (unto-the-one) ἐρήμῳ (unto-solituded)
4:1. Iesus autem plenus Spiritu Sancto regressus est ab Iordane et agebatur in Spiritu in desertumAnd Jesus being full of the Holy Ghost, returned from the Jordan and was led the by the spirit into the desert,
1. And Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit in the wilderness
4:1. And Jesus, filled with the Holy Spirit, returned from the Jordan. And he was urged by the Spirit into the wilderness
4:1. And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,
And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness:

1: Иисус, исполненный Духа Святаго, возвратился от Иордана и поведен был Духом в пустыню.
3:1  ἐν ἔτει δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας τιβερίου καίσαρος, ἡγεμονεύοντος ποντίου πιλάτου τῆς ἰουδαίας, καὶ τετρααρχοῦντος τῆς γαλιλαίας ἡρῴδου, φιλίππου δὲ τοῦ ἀδελφοῦ αὐτοῦ τετρααρχοῦντος τῆς ἰτουραίας καὶ τραχωνίτιδος χώρας, καὶ λυσανίου τῆς ἀβιληνῆς τετρααρχοῦντος,
4:1. Iesus autem plenus Spiritu Sancto regressus est ab Iordane et agebatur in Spiritu in desertum
And Jesus being full of the Holy Ghost, returned from the Jordan and was led the by the spirit into the desert,
4:1. And Jesus, filled with the Holy Spirit, returned from the Jordan. And he was urged by the Spirit into the wilderness
4:1. And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
1-13: Историю искушения ев. Лука, в общем, передает согласно с ев. Матфеем (см. Мф IV, 1-11). Но в порядке отдельных искушений ев. Лука отличается от Матфея: на втором месте он ставит то искушение, какое у ев. Матфея поставлено на третьем месте (искушение на крыле храма). На это различие нередко критики указывают как на доказательство противоречия, существующего вообще между Евангелиями, но на самом деле особенно серьезного значения этому различию придавать нельзя. Оно свидетельствует только о том, что ев. Лука излагает искушение не в хронологическом порядке, как ев. Матфей, а в систематическом. Так как путь из пустыни, где происходило первое искушение, в Иерусалим, - где, как верно сообщает евангелист Матфей, происходило второе искушение, - лежал через горы, то ев. Лука, мысленно проходя этим путем, и решил, попутно, так сказать, изобразить искушение, бывшее на горе, ранее, чем искушение, имевшее место в Иерусалиме. А что ев. Матфей правильно в хронологическом отношении ставит это искушение на горе последним, за это говорит то обстоятельство, что оно оканчивается словами Господа: "отойди от Меня, сатана": едва ли после такого запрещения сатана мог обратиться ко Христу с новым искушением. - Сорок дней Он был искушаем... (см. Мк 1, 13). - Ничего не ел. Это отмечает один ев. Лука Христос соблюдал полное воздержание oт всякой пищи. - Камню сему - у ев. Матфея: камням сим. Превращение одного камня в хлеб казалось уже достаточным сатане. - Вселенной (ст. 5) точнее, чем у ев. Матфея: мира (ср. II, 1). - Во мгновение времени - в одной точке времени, в одном моменте (en otigmh cronou). Это значит, что все царства мира не последовательно, одно за другим явились пред взором Христа, а в одном мгновенном образе, несмотря на то, что они находились в разных частях света. - Дам власть над всеми сими царствами... Вследствие грехопадения людей, мир действительно подчинился власти диавола в том, конечно, смысле, что диавол увлекает людей в свои сети и ведет их своими путями. Он может, след., направить их и ко Христу, если захочет. Но, конечно, сущая неправда, будто бы эта власть передана ему (конечно, Богом). Он если и владеет людьми, то только в силу своей хитрости, коварства: Единый же владыка всего - Бог (Дан IV, 14). - Поклонишься мне - точнее: предо мною (enwpion mou). Отсюда видно, что диавол имеет в виду действительное поклонение. - Сохранить Тебя (10: ст.). Это прибавление есть только у ев. Луки. - Иисус сказал ему в ответ: сказано... Точнее: Иисус в ответ сказал ему, что сказано: не искушай... (oti eϊrhtai ouc). Ев. Лука, таким образом, слова "что сказано" употребляет в смысле: "как cказано", и речь Христа у него начинается словом: "не искушай". Ясно, что это слово звучит как повеление сатане от Самого Христа "не искушай, сатана, Меня - Господа Бога Твоего!". - И окончив все искушение - этими словами ев. дает понять, что диавол истощил все свое искусство для искушения Христа и более ничего не мог измыслить. - До времени. Таким удобным временем для нового искушения оказалось, по представлению ев. Луки (XXII, 3), выступление Иуды предателя пред врагами Христа с предложением предать Его.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, 2 Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered. 3 And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. 4 And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. 5 And the devil, taking him up into a high mountain, showed unto him all the kingdoms of the world in a moment of time. 6 And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. 7 If thou therefore wilt worship me, all shall be thine. 8 And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 9 And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence: 10 For it is written, He shall give his angels charge over thee, to keep thee: 11 And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 12 And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God. 13 And when the devil had ended all the temptation, he departed from him for a season.

The last words of the foregoing chapter, that Jesus was the Son of Adam, bespeak him to be the seed of the woman; being so, we have here, according to the promise, breaking the serpent's head, baffling and foiling the devil in all his temptations, who by one temptation had baffled and foiled our first parents. Thus, in the beginning of the war, he made reprisals upon him, and conquered the conqueror.

In this story of Christ's temptation, observe,

I. How he was prepared and fitted for it. He that designed him the trial furnished him accordingly; for though we know not what exercises may be before us, nor what encounters we may be reserved for, Christ did, and was provided accordingly; and God doth for us, and we hope will provide accordingly.

1. He was full of the Holy Ghost, who had descended on him like a dove. He had now greater measures of the gifts, graces, and comforts, of the Holy Ghost than ever before. Note, Those are well armed against the strongest temptations that are full of the Holy Ghost.

2. He was newly returned from Jordan, where he was baptized, and owned by a voice from heaven to be the beloved Son of God; and thus he was prepared for this combat. Note, When we have had the most comfortable communion with God, and the clearest discoveries of his favour to us, we may expect that Satan will set upon us (the richest ship is the pirate's prize), and that God will suffer him to do so, that the power of his grace may be manifested and magnified.

3. He was led by the Spirit into the wilderness, by the good Spirit, who led him as a champion into the field, to fight the enemy that he was sure to conquer. His being led into the wilderness, (1.) Gave some advantage to the tempter; for there he had him alone, no friend with him, by whose prayers and advice he might be assisted in the hour of temptation. Woe to him that is alone! He might give Satan advantage, who knew his own strength; we may not, who know our own weakness. (2.) He gained some advantage to himself, during his forty days' fasting in the wilderness. We may suppose that he was wholly taken up in proper meditation, and in consideration of his own undertaking, and the work he had before him; that he spent all his time in immediate, intimate, converse with his Father, as Moses in the mount, without any diversion, distraction, or interruption. Of all the days of Christ's life in the flesh, these seem to come nearest to the angelic perfection and the heavenly life, and this prepared him for Satan's assaults, and hereby he was fortified against them.

4. He continued fasting (v. 2): In those days he did eat nothing. This fast was altogether miraculous, like those of Moses and Elijah, and shows him to be, like them, a prophet sent of God. It is probable that it was in the wilderness of Horeb, the same wilderness in which Moses and Elijah fasted. As by retiring into the wilderness he showed himself perfectly indifferent to the world, so by his fasting he showed himself perfectly indifferent to the body; and Satan cannot easily take hold of those who are thus loosened from, and dead to, the world and the flesh. The more we keep under the body, and bring it into subjection, the less advantage Satan has against us.

II. How he was assaulted by one temptation after another, and how he defeated the design of the tempter in every assault, and became more than a conqueror. During the forty days, he was tempted of the devil (v. 2), not by an inward suggestion, for the prince of this world had nothing in Christ by which to inject any such, but by outward solicitations, perhaps in the likeness of a serpent, as he tempted our first parents. But at the end of the forty days he came nearer to him, and did as it were close with him, when he perceived that he was hungry, v. 2. Probably, our Lord Jesus then began to look about among the trees, to see if he could find any thing that was eatable, whence the devil took occasion to make the following proposal to him.

1. He tempted him to distrust his Father's care of him, and to set up for himself, and shift for provision for himself in such a way as his Father had not appointed for him (v. 3): If thou be the Son of God, as the voice from heaven declared, command this stone to be made bread. (1.) "I counsel thee to do it; for God, if he be thy Father, has forgotten thee, and it will be long enough ere he sends either ravens or angels to feed thee." If we begin to think of being our own carvers, and of living by our own forecast, without depending upon divine providence, of getting wealth by our might and the power of our hands, we must look upon it as a temptation of Satan's, and reject it accordingly; it is Satan's counsel to think of an independence upon God. (2.) "I challenge thee to do it, if thou canst; if thou dost not do it, I will say thou art not the Son of God; for John Baptist said lately, God is able of stones to raise up children to Abraham, which is the greater; thou therefore hast not the power of the Son of God, if thou dost not of stones make bread for thyself, when thou needest it, which is the less." Thus was God himself tempted in the wilderness: Can he furnish a table? Can he give bread? Ps. lxxxviii. 19, 20.

Now, [1.] Christ yielded not to the temptation; he would not turn that stone into bread; no, though he was hungry; First, Because he would not do what Satan bade him do, for that would have looked as if there had been indeed a compact between him and the prince of the devils. Note, We must not do any thing that looks like giving place to the devil. Miracles were wrought for the confirming of faith, and the devil had no faith to be confirmed, and therefore he would not do it for him. He did his signs in the presence of his disciples (John xx. 30), and particularly the beginning of his miracles, turning water into wine, which he did, that his disciples might believe on him (John ii. 11); but here in the wilderness he had no disciples with him. Secondly, He wrought miracles for the ratification of his doctrine, and therefore till he began to preach he would not begin to work miracles. Thirdly, He would not work miracles for himself and his own supply, lest he should seem impatient of hunger, whereas he came not to please himself, but to suffer grief, and that grief among others; and because he would show that he pleased not himself, he would rather turn water into wine, for the credit and convenience of his friends, than stones into bread, for his own necessary supply. Fourthly, He would reserve the proof of his being the Son of God for hereafter, and would rather be upbraided by Satan with being weak, and not able to do it, than be persuaded by Satan to do that which it was fit for him to do; thus he was upbraided by his enemies as if he could not save himself, and come down from the cross, when he could have come down, but would not, because it was not fit that he should. Fifthly, He would not do any thing that looked like distrust of his Father, or acting separately from him, or any thing disagreeable to his present state. Being in all things made like unto his brethren, he would, like the other children of God, live in a dependence upon the divine Providence and promise, and trust him either to send him a supply into the wilderness or to lead him to a city of habitation where there was a supply, as he used to do (Ps. cvii. 5-7), and in the mean time would support him, though he was hungry, as he had done these forty days past.

[2.] He returned a scripture-answer to it (v. 4): It is written. This is the first word recorded as spoken by Christ after his instalment in his prophetical office; and it is a quotation out of the Old Testament, to show that he came to assert and maintain the authority of the scripture as uncontrollable, even by Satan himself. And though he had the Spirit without measure, and had a doctrine of his own to preach and a religion to found, yet it agreed with Moses and the prophets, whose writings he therefore lays down as a rule to himself, and recommends to us as a reply to Satan and his temptations. The word of God is our sword, and faith in that word is our shield; we should therefore be mighty in the scriptures, and go in that might, go forth, and go on, in our spiritual warfare, know what is written, for it is for our learning, for our use. The text of scripture he makes use of is quoted from Deut. viii. 3: "Man shall not live by bread alone. I need not turn the stone into bread, for God can send manna for my nourishment, as he did for Israel; man can live by every word of God, by whatever God will appoint that he shall live by." How had Christ lived, lived comfortably, these last forty days? Not by bread, but by the word of God, by meditation upon that word, and communion with it, and with God in and by it; and in like manner he could live yet, though now he began to be hungry. God has many ways of providing for his people, without the ordinary means of subsistence; and therefore he is not at any time to be distrusted, but at all times to be depended upon, in the way of duty. If meat be wanting, God can take away the appetite, or give such degrees of patience as will enable a man even to laugh at destruction and famine (Job v. 22), or make pulse and water more nourishing than all the portion of the king's meat (Dan. i. 12, 13), and enable his people to rejoice in the Lord, when the fig-tree doth not blossom, Hab. iii. 17. She was an active believer who said that she had made many a meal's meat of the promises when she wanted bread.

2. He tempted him to accept from him the kingdom, which, as the Son of God, he expected to receive from his Father, and to do him homage for, v. 5-7. This evangelist puts this temptation second, which Matthew had put last, and which, it should seem, was really the last; but Luke was full of it, as the blackest and most violent, and therefore hastened to it. In the devil's tempting of our first parents, he presented to them the forbidden fruit, first as good for food, and then as pleasant to the eyes; and they were overpowered by both these charms. Satan here first tempted Christ to turn the stones into bread, which would be good for food, and then showed him the kingdoms of the world and the glory of them, which were pleasant to the eyes; but in both these he overpowered Satan, and perhaps with an eye to that, Luke changes the order. Now observe,

(1.) How Satan managed this temptation, to prevail with Christ to become a tributary to him, and to receive his kingdom by delegation from him.

[1.] He gave him a prospect of all the kingdoms of the world in a moment of time, an airy representation of them, such as he thought most likely to strike the fancy, and seem a real prospect. To succeed the better, he took him up for this purpose into a high mountain; and, because we next after the temptation find Christ on the other side Jordan, some think it probable that it was to the top of Pisgah that the devil took him, whence Moses has a sight of Canaan. That it was but a phantasm that the devil here presented our Saviour with, as the prince of the power of the air, is confirmed by that circumstance which Luke here takes notice of, that it was done in a moment of time; whereas, if a man take a prospect of but one country, he must do it successively, must turn himself round, and take a view first of one part and then of another. Thus the devil thought to impose upon our Saviour with a fallacy--a deceptio visus; and, by making him believe that he could show him all the kingdoms of the world, would draw him into an opinion that he could give him all those kingdoms.

[2.] He boldly alleged that these kingdoms were all delivered to him that he had power to dispose of them and all their glory, and to give them to whomsoever he would, v. 6. Some think that herein he pretended to be an angel of light, and that, as one of the angels that was set over the kingdoms, he had out-bought, or out-fought, all the rest, and so was entrusted with the disposal of them all, and, in God's name, would give them to him, knowing they were designed for him; but clogged with this condition, that he should fall down and worship him, which a good angel would have been so far from demanding that he would not have admitted it, no, not upon showing much greater things than these, as appears, Rev. xix. 10; xxii. 9. But I rather take it that he claimed this power as Satan, and as delivered to him not by the Lord, but by the kings and people of these kingdoms, who gave their power and honour to the devil, Eph. ii. 2. Hence he is called the god of this world, and the prince of this world. It was promised to the Son of God that he should have the heathen for his inheritance, Ps. ii. 8. "Why," saith the devil, "the heathen are mine, are my subjects and votaries; but, however, they shall be thine, I will give them thee, upon condition that thou worship me for them, and say that they are the rewards which I have given thee, as others have done before thee (Hos. ii. 12), and consent to have and hold them by, from, and under, me."

[3.] He demanded of him homage and adoration: If thou wilt worship me, all shall be thine, v. 7. First, He would have him worship him himself. Perhaps he does not mean so as never to worship God, but let him worship him in conjunction with God; for the devil knows, if he can but once come in a partner, he shall soon be sole proprietor. Secondly, He would indent with him, that when, according to the promise made to him, he had got possession of the kingdoms of this world, he should make no alteration of religions in them, but permit and suffer the nations, as they had done hitherto, to sacrifice to devils (1 Cor. x. 20); that he should still keep up demon-worship in the world, and then let him take all the power and glory of the kingdoms if he pleased. Let who will take the wealth and grandeur of this earth, Satan has all he would have if he can but have men's hearts, and affections, and adorations, can but work in the children of disobedience; for then he effectually devours them.

(2.) How our Lord Jesus triumphed over this temptation. He gave it a peremptory repulse, rejected it with abhorrence (v. 8): "Get thee behind me, Satan, I cannot bear the mention of it. What! worship the enemy of God whom I came to serve? and of man whom I came to save? No, I will never do it." Such a temptation as this was not to be reasoned with, but immediately refused; it was presently knocked on the head with one word, It is written, Thou shalt worship the Lord thy God; and not only so, but him only, him and no other. And therefore Christ will not worship Satan, nor, when he has the kingdoms of the world delivered to him by his Father, as he expects shortly to have, will he suffer any remains of the worship of the devil to continue in them. No, it shall be perfectly rooted out and abolished, wherever his gospel comes. He will make no composition with him. Polytheism and idolatry must go down, as Christ's kingdom gets up. Men must be turned from the power of Satan unto God, from the worship of devils to the worship of the only living and true God. This is the great divine law that Christ will re-establish among men, and by his holy religion reduce men to the obedience of, That God only is to be served and worshipped; and therefore whoever set up any creature as the object of religious worship, though it were a saint or an angel, or the virgin Mary herself, they directly thwart Christ's design, and relapse into heathenism.

3. He tempted him to be his own murderer, in a presumptuous confidence of his Father's protection, such as he had no warrant for. Observe,

(1.) What he designed in this temptation: If thou be the Son of God, cast thyself down, v. 9. [1.] He would have him seek for a new proof of his being the Son of God, as if that which his Father had given him by the voice from heaven, and the descent of the Spirit upon him, were not sufficient, which would have been a dishonour to God, as if he had not chosen the most proper way of giving him the assurance of it; and it would have argued a distrust of the Spirit's dwelling in him, which was the great and most convincing proof to himself of his being the Son of God, Heb. i. 8, 9. [2.] He would have him seek a new method of proclaiming and publishing this to the world. The devil, in effect, suggests that it was in an obscure corner that he was attested to be the Son of God, among a company of ordinary people, who attended John's baptism, that his honours were proclaimed; but if he would now declare from the pinnacle of the temple, among all the great people who attend the temple-service, that he was the Son of God, and then, for proof of it, throw himself down unhurt, he would presently be received by every body as a messenger sent from heaven. Thus Satan would have him seek honours of his devising (in contempt of those which God had put on him), and manifest himself in the temple at Jerusalem; whereas God designed he should be more manifest among John's penitents, to whom his doctrine would be more welcome than to the priests. [3.] It is probable he had some hopes that, though he could not throw him down, to do him the least mischief, yet, if he would but throw himself down, the fall might be his death, and then he should have got him finely out of the way.

(2.) How he backed and enforced this temptation. He suggested, It is written, v. 10. Christ had quoted scripture against him; and he thought he would be quits with him, and would show that he could quote scripture as well as he. It has been usual with heretics and seducers to pervert scripture, and to press the sacred writings into the service of the worst of wickednesses. He shall give his angels charge over thee, if thou be his Son, and in their hands they shall bear thee up. And now that he was upon the pinnacle of the temple he might especially expect this ministration of angels; for, if he was the Son of God, the temple was the proper place for him to be in (ch. ii. 46); and, if any place under the sun had a guard of angels constantly, it must needs be that, Ps. lxviii. 17. It is true, God has promised the protection of angels, to encourage us to trust him, not to tempt him; as far as the promise of God's presence with us, so far the promise of the angels' ministration goes, but no further: "They shall keep thee when thou goest on the ground, where thy way lies, but not if thou wilt presume to fly in the air."

(3.) How he was baffled and defeated in the temptation, v. 12. Christ quoted Deut. vi. 16, where it is said, Thou shalt not tempt the Lord thy God, by desiring a sign for the proof of divine revelation, when he has already given that which is sufficient; for so Israel did, when they tempted God in the wilderness, saying, He gave us water out of the rock; but can he give flesh also? This Christ would be guilty of if he should say, "He did indeed prove me to be the Son of God, by sending the Spirit upon me, which is the greater; but can he also give his angels a charge concerning me, which is the less?"

III. What was the result and issue of this combat, v. 13. Our victorious Redeemer kept his ground, and came off a conqueror, not for himself only, but for us also.

1. The devil emptied his quiver: He ended all the temptation. Christ gave him opportunity to say and do all he could against him; he let him try all his force, and yet defeated him. Did Christ suffer, being tempted, till all the temptation was ended? And must not we expect also to pass all our trials, to go through the hour of temptation assigned us?

2. He then quitted the field: He departed from him. He saw it was to no purpose to attack him; he had nothing in him for his fiery darts to fasten upon; he had no blind side, no weak or unguarded part in his wall, and therefore Satan gave up the cause. Note, If we resist the devil, he will flee from us.

3. Yet he continued his malice against him, and departed with a resolution to attack him again; he departed but for a season, achri kairou--till a season, or till the season when he was again to be let loose upon him, not as a tempter, to draw him to sin, and so to strike at his head, which was what he now aimed at and was wholly defeated in; but as a persecutor, to bring him to suffer by Judas and the other wicked instruments whom he employed, and so to bruise his heel, which it was told him (Gen. iii. 15) he should have to do, and would do, though it would be the breaking of his own head. He departed now till that season came which Christ calls the power of darkness (ch. xxii. 53), and when the prince of this world would again come, John xiv. 30.
Adam Clarke: Commentary on the Bible - 1831
4:1: Was led by the Spirit - Or, And was carried about, ηγετο. Matthew says, ανηχθη, he was brought up. Mark says, the Spirit driveth him εκβαλλει - putteth him forth. But each of the evangelists attributes this to the Holy Ghost, not to Satan. It may be useful to remark here, that, during the forty days and forty nights in which he is said to have been tempted by the devil, he is carried about, continually sustained and supported, by the Holy Ghost. Let those who are tempted by Satan look for, and, in virtue of the power and intercession of Christ, claim, the same support; and it matters little how many days they may be assaulted by the devil, while they are carried about by the Spirit of God.
Albert Barnes: Notes on the Bible - 1834
4:1: On the temptation of Jesus, see the notes at Mat 4:1-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: am 4031, ad 27
Jesus: Mat 4:1-11
full: Luk 4:14, Luk 4:18, Luk 3:22; Isa 11:2-4, Isa 61:1; Mat 3:16; Joh 1:32, Joh 3:34; Act 1:2, Act 10:38
and was: Luk 2:27; Kg1 18:12; Eze 3:14; Mar 1:12, Mar 1:13; Act 8:39
wilderness: Kg1 19:4; Mar 1:13
Geneva 1599
4:1 And (1) Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness,
(1) Christ, being carried away (as it were out of the world) into the desert, comes suddenly as if from heaven, having fasted for forty days and overcoming Satan three times, and thus begins his office.
John Gill
4:1 And Jesus being full of the Holy Ghost,.... The Spirit of God having descended on him at his baptism, and afresh anointed, and filled his human nature with his gifts, whereby, as man, he was abundantly furnished for the great work of the public ministry, he was just about to enter upon; yet must first go through a series of temptations, and which, through the fulness of the Holy Spirit in him, he was sufficiently fortified against.
Returned from Jordan; where he came, and had been with John, and was baptized by him; which, when over, he went back from the same side of Jordan, to which he came:
and was led by the Spirit; the same Spirit, or Holy Ghost he was full of; See Gill on Mt 4:1.
into the wilderness; of Judea, which lay near Jordan, and where John had been preaching and baptizing, namely, in the habitable: part of it: but this was that part, which was uninhabited by men, and was infested with wild beasts, and where Christ could neither have the comfort and benefit of human society, nor any thing for the sustenance of life, and where he was exposed to the utmost danger; and so in circumstances very opportune and favourable for Satan to ply him with his temptations, for which purpose he was led thither.
John Wesley
4:1 The wilderness - Supposed by some to have been in Judea; by others to have been that great desert of Horeb or Sinai, where the children of Israel were tried for forty years, and Moses and Elijah fasted forty days. Mt 4:1; Mk 1:12.
4:24:2: աւուրս քառասուն փորձեա՛լ ՚ի Սատանայէ. եւ ո՛չ եկեր, եւ ո՛չ արբ յաւուրսն յայնոսիկ. եւ ՚ի կատարելն նոցա՝ քաղցեա՛ւ[1046]։ [1046] Ոսկան. Յաւուրս քառաս՛՛։ Ոմանք. Փորձել ՚ի Սատանայէ։
2 ու քառասուն օր փորձուեց սատանայից: Չկերաւ եւ չխմեց այն օրերին. եւ երբ քառասուն օրերը լրացան, քաղց զգաց:
2 Ուր քառասուն օր Սատանայէն փորձուեցաւ։ Այն օրերը բան մը չկերաւ։ Այն օրերը լմննալէն յետոյ անօթեցաւ։
աւուրս քառասուն փորձեալ ի Սատանայէ. եւ ոչ եկեր եւ ոչ արբ յաւուրսն յայնոսիկ. եւ ի կատարելն նոցա քաղցեաւ:

4:2: աւուրս քառասուն փորձեա՛լ ՚ի Սատանայէ. եւ ո՛չ եկեր, եւ ո՛չ արբ յաւուրսն յայնոսիկ. եւ ՚ի կատարելն նոցա՝ քաղցեա՛ւ[1046]։
[1046] Ոսկան. Յաւուրս քառաս՛՛։ Ոմանք. Փորձել ՚ի Սատանայէ։
2 ու քառասուն օր փորձուեց սատանայից: Չկերաւ եւ չխմեց այն օրերին. եւ երբ քառասուն օրերը լրացան, քաղց զգաց:
2 Ուր քառասուն օր Սատանայէն փորձուեցաւ։ Այն օրերը բան մը չկերաւ։ Այն օրերը լմննալէն յետոյ անօթեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:22: Там сорок дней Он был искушаем от диавола и ничего не ел в эти дни, а по прошествии их напоследок взалкал.
3:2  ἐπὶ ἀρχιερέως ἅννα καὶ καϊάφα, ἐγένετο ῥῆμα θεοῦ ἐπὶ ἰωάννην τὸν ζαχαρίου υἱὸν ἐν τῇ ἐρήμῳ.
4:2. ἡμέρας (to-days) τεσσεράκοντα (to-forty) πειραζόμενος (being-pierced-to) ὑπὸ (under) τοῦ (of-the-one) διαβόλου. (of-casted-through) Καὶ (And) οὐκ (not) ἔφαγεν (it-had-devoured) οὐδὲν (to-not-moreover-one) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) ἐκείναις, (unto-the-ones-thither,"καὶ (and) συντελεσθεισῶν ( of-having-been-finished-together-unto ) αὐτῶν (of-them) ἐπείνασεν. (it-hungered-unto)
4:2. diebus quadraginta et temptabatur a diabolo et nihil manducavit in diebus illis et consummatis illis esuriitFor the space of forty days, and was tempted by the devil. And he ate nothing in those days. And when they were ended, he was hungry.
2. during forty days, being tempted of the devil. And he did eat nothing in those days: and when they were completed, he hungered.
4:2. for forty days, and he was tested by the devil. And he ate nothing in those days. And when they were completed, he was hungry.
4:2. Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.
Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered:

2: Там сорок дней Он был искушаем от диавола и ничего не ел в эти дни, а по прошествии их напоследок взалкал.
3:2  ἐπὶ ἀρχιερέως ἅννα καὶ καϊάφα, ἐγένετο ῥῆμα θεοῦ ἐπὶ ἰωάννην τὸν ζαχαρίου υἱὸν ἐν τῇ ἐρήμῳ.
4:2. diebus quadraginta et temptabatur a diabolo et nihil manducavit in diebus illis et consummatis illis esuriit
For the space of forty days, and was tempted by the devil. And he ate nothing in those days. And when they were ended, he was hungry.
4:2. for forty days, and he was tested by the devil. And he ate nothing in those days. And when they were completed, he was hungry.
4:2. Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:2
Being forty days tempted - That is, through forty days he was "tried" in various ways by the devil. The temptations, however, which are recorded by Matthew and Luke did not take place until the forty days were finished. See Mat 4:2-3.
He did eat nothing - He was sustained by the power of God during this season of extraordinary fasting.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: forty: Exo 24:18, Exo 34:28; Deu 9:9, Deu 9:18, Deu 9:25; Kg1 19:8; Mat 4:2
tempted: Gen 3:15; Sa1 17:16; Heb 2:18
he did: Est 4:16; Jon 3:7
he afterward: Mat 21:18; Joh 4:6; Heb 4:15
John Gill
4:2 Being forty days tempted of the devil,.... The Vulgate Latin, Syriac, Persic, and Ethiopic versions read the phrase, "forty days", in connection with the latter part of the preceding verse; according to which the sense is, that Jesus was led by the Spirit forty days in the wilderness, before he was tempted by Satan, and in order to it: but our reading is confirmed by Mk 1:13 who affirms, as here, that he was so long tempted by Satan; as he might be invisibly, and, by internal suggestions, before he appeared visibly, and attacked him openly, with the following temptations. The Ethiopic version adds, "and forty nights": and such were these days in which Christ was in the wilderness, and fasted, and was tempted there: they, were such as included nights, as well as days; see Mt 4:2
and in those days he did eat nothing not any sort of food whatever; he tasted of no kind of eatables or drinkables, during the whole space of forty days; nor in the nights neither, in which the Jews allowed persons to eat in times of fasting; See Gill on Mt 4:2. And this entire abstinence, as it shows the power of Christ in the supporting of his human nature, without food, for such a time, and the disadvantages under which, as man, combated with Satan; so, that this fast was never designed as an example to his followers, and to be imitated by them:
and when they were ended; the forty days, and forty nights:
he afterward hungered; which he did not before; and which shows the truth of his human nature; and is mentioned to observe the occasion of the following temptation, and the advantage on the tempter's side.
4:34:3: Եւ ասէ ցնա Սատանայ. Եթէ Որդի՛ ես Աստուծոյ, ասա՛ քարիդ այդմիկ՝ զի հա՛ց լիցի[1047]։ [1047] Ոմանք. Քարինդ այդմիկ, զի։
3 Եւ սատանան նրան ասաց. «Եթէ Աստծու Որդի ես, այդ քարին ասա՛, որ հաց լինի»:
3 Սատանան ըսաւ անոր. «Եթէ Աստուծոյ Որդին ես, ըսէ այդ քարին, որ հաց ըլլայ»։
Եւ ասէ ցնա Սատանայ. Եթէ Որդի ես Աստուծոյ, ասա քարիդ այդմիկ զի հաց լիցի:

4:3: Եւ ասէ ցնա Սատանայ. Եթէ Որդի՛ ես Աստուծոյ, ասա՛ քարիդ այդմիկ՝ զի հա՛ց լիցի[1047]։
[1047] Ոմանք. Քարինդ այդմիկ, զի։
3 Եւ սատանան նրան ասաց. «Եթէ Աստծու Որդի ես, այդ քարին ասա՛, որ հաց լինի»:
3 Սատանան ըսաւ անոր. «Եթէ Աստուծոյ Որդին ես, ըսէ այդ քարին, որ հաց ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:33: И сказал Ему диавол: если Ты Сын Божий, то вели этому камню сделаться хлебом.
3:3  καὶ ἦλθεν εἰς πᾶσαν [τὴν] περίχωρον τοῦ ἰορδάνου κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν,
4:3. εἶπεν (It-had-said) δὲ (moreover) αὐτῷ (unto-it,"ὁ (the-one) διάβολος (casted-through,"Εἰ (If) υἱὸς (a-Son) εἶ (thou-be) τοῦ (of-the-one) θεοῦ, (of-a-Deity) εἰπὲ (thou-should-have-had-said) τῷ (unto-the-one) λίθῳ (unto-a-stone) τούτῳ (unto-the-one-this) ἵνα (so) γένηται ( it-might-have-had-became ) ἄρτος. (a-loaf)
4:3. dixit autem illi diabolus si Filius Dei es dic lapidi huic ut panis fiatAnd the devil said to him: If thou be the Son of God, say to this stone that it be made bread.
3. And the devil said unto him, If thou art the Son of God, command this stone that it become bread.
4:3. Then the devil said to him, “If you are the Son of God, speak to this stone, so that it may be made into bread.”
4:3. And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.
And the devil said unto him, If thou be the Son of God, command this stone that it be made bread:

3: И сказал Ему диавол: если Ты Сын Божий, то вели этому камню сделаться хлебом.
3:3  καὶ ἦλθεν εἰς πᾶσαν [τὴν] περίχωρον τοῦ ἰορδάνου κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν,
4:3. dixit autem illi diabolus si Filius Dei es dic lapidi huic ut panis fiat
And the devil said to him: If thou be the Son of God, say to this stone that it be made bread.
4:3. Then the devil said to him, “If you are the Son of God, speak to this stone, so that it may be made into bread.”
4:3. And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.
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
4:3: Luk 3:22; Mat 4:3
Geneva 1599
4:3 (2) And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.
(2) Christ, being tempted by Satan, first to distrust in God, secondly to the desire of riches and honour, and lastly to a vain confidence in himself, overcomes him three times by the word of God.
John Gill
4:3 And the devil said unto him,.... Who now visibly appeared, and spoke unto him with an articulate voice:
if thou be the Son of God; as has been just now declared by a voice from heaven; or seeing thou art in such a relation to God, and so equal to him, and possessed of all divine perfections, and among the rest, of almighty power; wherefore, since thou art hungry, and in a wilderness, where no food is to be had,
command this stone that it be made bread; say but the word, and this stone, which he held out to him, or pointed at, as lying before them, or any one of the stones, which were in sight, for Matthew speaks of them in the plural number, will immediately be converted into bread, if he was what he was said to be: this he suggests might easily be effected by him, and he had no need to continue hungry.
4:44:4: Պատասխանի ետ նմա Յիսուս՝ եւ ասէ. Գրեալ է՝ եթէ ո՛չ հացիւ միայն կեցցէ մարդ, այլ ամենայն բանիւ Աստուծոյ[1048]։ [1048] Ոմանք. Բանիւն Աստուծոյ։
4 Յիսուս նրան պատասխանեց եւ ասաց. «Գրուած է. “Միայն հացով չէ, որ կ’ապրի մարդ, այլ՝ Աստծու ամէն խօսքով”»[2]:[2] 2. Լաւագոյն յուն. բն. չունեն այլ՝ Աստծու ամէն խօսքով բառերը:
4 Յիսուս պատասխան տուաւ անոր ու ըսաւ. «Գրուած է թէ՝ ‘Ո՛չ միայն հացով կ’ապրի մարդ, հապա Աստուծոյ ամէն խօսքովը’»։
Պատասխանի ետ նմա Յիսուս եւ ասէ. Գրեալ է եթէ` Ոչ հացիւ միայն կեցցէ մարդ, այլ ամենայն բանիւ Աստուծոյ:

4:4: Պատասխանի ետ նմա Յիսուս՝ եւ ասէ. Գրեալ է՝ եթէ ո՛չ հացիւ միայն կեցցէ մարդ, այլ ամենայն բանիւ Աստուծոյ[1048]։
[1048] Ոմանք. Բանիւն Աստուծոյ։
4 Յիսուս նրան պատասխանեց եւ ասաց. «Գրուած է. “Միայն հացով չէ, որ կ’ապրի մարդ, այլ՝ Աստծու ամէն խօսքով”»[2]:
[2] 2. Լաւագոյն յուն. բն. չունեն այլ՝ Աստծու ամէն խօսքով բառերը:
4 Յիսուս պատասխան տուաւ անոր ու ըսաւ. «Գրուած է թէ՝ ‘Ո՛չ միայն հացով կ’ապրի մարդ, հապա Աստուծոյ ամէն խօսքովը’»։
zohrab-1805▾ eastern-1994▾ western am▾
4:44: Иисус сказал ему в ответ: написано, что не хлебом одним будет жить человек, но всяким словом Божиим.
3:4  ὡς γέγραπται ἐν βίβλῳ λόγων ἠσαΐου τοῦ προφήτου, φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.
4:4. καὶ (And) ἀπεκρίθη (it-was-separated-off) πρὸς (toward) αὐτὸν (to-it) ὁ (the-one) Ἰησοῦς (an-Iesous,"Γέγραπται (It-had-come-to-be-scribed) ὅτι (which-a-one," Οὐκ ( Not ) ἐπ' ( upon ) ἄρτῳ ( unto-a-loaf ) μόνῳ ( unto-alone ) ζήσεται ( it-shall-life-unto ," ὁ ( the-one ) ἄνθρωπος . ( a-mankind )
4:4. et respondit ad illum Iesus scriptum est quia non in pane solo vivet homo sed in omni verbo DeiAnd Jesus answered him: is written that Man liveth not by bread alone, but by every word of God.
4. And Jesus answered unto him, It is written, Man shall not live by bread alone.
4:4. And Jesus answered him, “It is written: ‘Man shall not live by bread alone, but by every word of God.’ ”
4:4. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.
And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God:

4: Иисус сказал ему в ответ: написано, что не хлебом одним будет жить человек, но всяким словом Божиим.
3:4  ὡς γέγραπται ἐν βίβλῳ λόγων ἠσαΐου τοῦ προφήτου, φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.
4:4. et respondit ad illum Iesus scriptum est quia non in pane solo vivet homo sed in omni verbo Dei
And Jesus answered him: is written that Man liveth not by bread alone, but by every word of God.
4:4. And Jesus answered him, “It is written: ‘Man shall not live by bread alone, but by every word of God.’ ”
4:4. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: It: Luk 4:8, Luk 4:10; Isa 8:20; Joh 10:34, Joh 10:35; Eph 6:17
That: Luk 22:35; Exo 23:25; Deu 8:3; Jer 49:11; Mat 4:4, Mat 6:25, Mat 6:26, Mat 6:31
John Gill
4:4 And Jesus answered him, saying, it is written,.... In Deut 8:3
that man shall not live by bread alone, but by every word of God; suggesting hereby, that when it is the will of God, human nature may be maintained by the influence of divine power, without the use of ordinary means; and that bread itself, without a divine blessing, would not support life; and so not this stone, or stones, if turned into it: wherefore, it became him, as man, to depend upon God, submit to his will, and wait the issue of providence, who had brought him thither, and not take any such steps to remove his hunger; and especially at his solicitations, who had no other end, but to have him, if he could, at his beck and will. By "every word of God", is not meant all Scripture, and every part of it, which is given by inspiration of God, and may be said to proceed out of his mouth; neither the law, and the precepts of it, as the Jews interpret it, by obedience to which the Israelites lived in the land Canaan; nor the Gospel, and the truths of it, which are the wholesome words of Christ, and the words of faith and good doctrine, with which believers are nourished, and are that to the soul, as bread, or any other wholesome food, is to the body; for of spiritual living, and the means of that, the text is not to be understood; but either of the word of God's power, by which he upholds and sustains all things in being, which he has created; and with which he could, if he would, support the bodies of men without the use of any sort of food; as the bodies of Moses and Elijah, and now the body of Christ, were for many days; and as the bodies of the saints will be after the resurrection, to all eternity: or else the blessing of God, which he commands on bread, and other food, and the virtue and strength which he puts into them, and conveys by them, are meant, without which not, any sort of food is nourishing; or rather every thing which God declares and orders to be eaten, even every creature of his which is good, and not to be refused, but received, with thanksgiving, being sanctified by the word of God, and prayer, as well as bread; so manna, which is mentioned in the text in Deuteronomy; and likewise any other food, as pulse: and water, he is pleased to direct to. Some little difference there is between Matthew and Luke, in citing this passage; in the latter it is, "by every word of God"; and in the former it is nearer the Hebrew text in Deut 8:3 "by, every word that proceedeth out of the mouth of God"; and so some copies read here, as do also the Arabic and Ethiopic versions: but neither of them have the words exactly as in the original text, where it is added, "doth man live"; which, doubtless, were not produced by our Lord, as being unnecessary, and therefore not mentioned by any of the evangelists.
John Wesley
4:4 Deut 8:3.
4:54:5: Եւ հանեալ զնա ՚ի լեառն մի բարձր՝ եցո՛յց նմա զամենայն թագաւորութիւնս աշխարհի ՚ի վայրկեա՛ն ժամանակի։
5 Եւ սատանան տանելով նրան մի բարձր լեռ, մի վայրկեանում նրան ցոյց տուեց աշխարհի բոլոր թագաւորութիւնները:
5 Սատանան բարձր լեռ մը հանելով զանիկա, աշխարհի բոլոր թագաւորութիւնները ցուցուց անոր վայրկեանի մը մէջ
Եւ հանեալ [19]զնա ի լեառն մի բարձր` եցոյց նմա զամենայն թագաւորութիւնս աշխարհի ի վայրկեան ժամանակի:

4:5: Եւ հանեալ զնա ՚ի լեառն մի բարձր՝ եցո՛յց նմա զամենայն թագաւորութիւնս աշխարհի ՚ի վայրկեա՛ն ժամանակի։
5 Եւ սատանան տանելով նրան մի բարձր լեռ, մի վայրկեանում նրան ցոյց տուեց աշխարհի բոլոր թագաւորութիւնները:
5 Սատանան բարձր լեռ մը հանելով զանիկա, աշխարհի բոլոր թագաւորութիւնները ցուցուց անոր վայրկեանի մը մէջ
zohrab-1805▾ eastern-1994▾ western am▾
4:55: И, возведя Его на высокую гору, диавол показал Ему все царства вселенной во мгновение времени,
3:5  πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται τὰ σκολιὰ εἰς εὐθείαν καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας·
4:5. Καὶ (And) ἀναγαγὼν (having-had-led-up) αὐτὸν (to-it) ἔδειξεν (it-showed) αὐτῷ (unto-it) πάσας ( to-all ) τὰς (to-the-ones) βασιλείας (to-rulings-of) τῆς (of-the-one) οἰκουμένης (of-being-housed-unto) ἐν (in) στιγμῇ (unto-a-mark) χρόνου: (of-an-interim)
4:5. et duxit illum diabolus et ostendit illi omnia regna orbis terrae in momento temporisAnd the devil led him into a high mountain and shewed him all the kingdoms of the world in a moment of time.
5. And he led him up, and shewed him all the kingdoms of the world in a moment of time.
4:5. And the devil led him onto a high mountain, and he showed him all the kingdoms of the world in a moment of time,
4:5. And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.
And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time:

5: И, возведя Его на высокую гору, диавол показал Ему все царства вселенной во мгновение времени,
3:5  πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται τὰ σκολιὰ εἰς εὐθείαν καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας·
4:5. et duxit illum diabolus et ostendit illi omnia regna orbis terrae in momento temporis
And the devil led him into a high mountain and shewed him all the kingdoms of the world in a moment of time.
4:5. And the devil led him onto a high mountain, and he showed him all the kingdoms of the world in a moment of time,
4:5. And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: taking: Mar 4:8, Mar 4:9; Co1 7:31; Eph 2:2, Eph 6:12; Jo1 2:15, Jo1 2:16
in: Job 20:5; Psa 73:19; Co1 15:52; Co2 4:17
John Gill
4:5 And the devil taking him up into an high mountain,.... Somewhere near Jerusalem, but what mountain is not certain. The Evangelist Luke makes this to be the second temptation, which, with Matthew, is the third and last; and whose order seems to be more proper and natural than this, and to be the true and genuine one, which Luke neglects, though he does not contradict it: he relates matters of fact, without attending to the strict order of them; whereas Matthew strictly regards it, observing, that after the first temptation, "then the devil taketh him, &c." and that being finished, says, "again the devil taketh him, &c." and upon those words, "get thee hence", with what follows, remarks, that then the devil leaveth him: all which show, that his order is the most accurate, and to be followed. But to go on with the account; the devil having taken him from the pinnacle of the temple, and carried him to some high mountain, as Lebanon, or Pisgah, or some other near Jerusalem, showed unto him all the kingdoms of the world; not of the Roman empire only, though that consisted of many kingdoms, and is called the whole world, Lk 2:1 where the same word is used, as here; but of the whole universe, every kingdom that was under the heavens; which he represented to Christ, not in a map, since the glory of them could not be described in that way: for
he showed him all the glory of them, as Matthew adds; and for this a mountain was no more a proper place, than any other; nor was, it any real object he presented to his bodily sight, or any real prospect he gave him of the kingdoms of the world, which are not to be seen from any one place, no not one of them, not even from the highest mountain in the world, and still less to be seen together at once in a moment: but this was a mere phantasm, a deception of the sight, with which he endeavoured to impose on Christ, but could not; nor did Christ; who is the maker of the world, and the governor among the nations, need any representation of the kingdoms of the world from him; see Gill on Mt 4:8 and this he did in a moment of time; in the twinkling of an eye, not by succession, and in process of time, as one kingdom after another, but all at once, and in an instant: what a moment of time is; see Gill on Mt 4:8.
4:64:6: Եւ ասէ ցնա Սատանայ. Քե՛զ տաց զայս ամենայն իշխանութիւն եւ զփառս սոցա, զի ինձ տուեալ է. եւ ում կամիմ՝ տա՛մ զսա[1049]։ [1049] Ոմանք. Իշխանութիւն եւ զփառսն։
6 Եւ սատանան նրան ասաց. «Քեզ կը տամ այս ամբողջ իշխանութիւնը եւ սրանց փառքը, որովհետեւ ինձ է տրուած, եւ ում որ կամենամ, կը տամ այն:
6 Եւ ըսաւ անոր. «Այս ամէն իշխանութիւնը ու անոնց փառքը քեզի պիտի տամ. վասն զի ինծի յանձնուած է եւ որու որ ուզեմ՝ կու տամ զանիկա,
Եւ ասէ ցնա Սատանայ. Քեզ տաց զայս ամենայն իշխանութիւն եւ զփառս սոցա, զի ինձ տուեալ է, եւ ում կամիմ` տամ զսա:

4:6: Եւ ասէ ցնա Սատանայ. Քե՛զ տաց զայս ամենայն իշխանութիւն եւ զփառս սոցա, զի ինձ տուեալ է. եւ ում կամիմ՝ տա՛մ զսա[1049]։
[1049] Ոմանք. Իշխանութիւն եւ զփառսն։
6 Եւ սատանան նրան ասաց. «Քեզ կը տամ այս ամբողջ իշխանութիւնը եւ սրանց փառքը, որովհետեւ ինձ է տրուած, եւ ում որ կամենամ, կը տամ այն:
6 Եւ ըսաւ անոր. «Այս ամէն իշխանութիւնը ու անոնց փառքը քեզի պիտի տամ. վասն զի ինծի յանձնուած է եւ որու որ ուզեմ՝ կու տամ զանիկա,
zohrab-1805▾ eastern-1994▾ western am▾
4:66: и сказал Ему диавол: Тебе дам власть над всеми сими [царствами] и славу их, ибо она предана мне, и я, кому хочу, даю ее;
3:6  καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ.
4:6. καὶ (And) εἶπεν (it-had-said) αὐτῷ (unto-it,"ὁ (the-one) διάβολος (casted-through,"Σοὶ (Unto-THEE) δώσω (I-shall-give) τὴν (to-the-one) ἐξουσίαν (to-a-being-out-unto) ταύτην (to-the-one-this) ἅπασαν (to-along-all) καὶ (and) τὴν (to-the-one) δόξαν (to-a-recognition) αὐτῶν, (of-them,"ὅτι (to-which-a-one) ἐμοὶ (unto-ME) παραδέδοται (it-had-come-to-be-given-beside) καὶ (and) ᾧ (unto-which) ἂν (ever) θέλω (I-might-determine) δίδωμι (I-give) αὐτήν: (to-it)
4:6. et ait ei tibi dabo potestatem hanc universam et gloriam illorum quia mihi tradita sunt et cui volo do illaAnd he said to him: To thee will I give all this power and the glory of them. For to me they are delivered: and to whom I will, I give them.
6. And the devil said unto him, To thee will I give all this authority, and the glory of them: for it hath been delivered unto me; and to whomsoever I will I give it.
4:6. and he said to him: “To you, I will give all this power, and its glory. For they have been handed over to me, and I give them to whomever I wish.
4:6. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it.
And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it:

6: и сказал Ему диавол: Тебе дам власть над всеми сими [царствами] и славу их, ибо она предана мне, и я, кому хочу, даю ее;
3:6  καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ.
4:6. et ait ei tibi dabo potestatem hanc universam et gloriam illorum quia mihi tradita sunt et cui volo do illa
And he said to him: To thee will I give all this power and the glory of them. For to me they are delivered: and to whom I will, I give them.
4:6. and he said to him: “To you, I will give all this power, and its glory. For they have been handed over to me, and I give them to whomever I wish.
4:6. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: All: Joh 8:44; Co2 11:14; Rev 12:9, Rev 20:2, Rev 20:3
and the: Est 5:11; Isa 5:14, Isa 23:9; Pe1 1:24
and to: Joh 12:31, Joh 14:30; Eph 2:2; Rev 13:2, Rev 13:7
Geneva 1599
4:6 And the devil said unto him, All this (a) power will I give thee, and the glory of them: for that is (b) delivered unto me; and to whomsoever I will I give it.
(a) By this word "power" are meant the kingdoms themselves which have the power: and so this is said using the figure of speech metonymy.
(b) This is surely so, for he is prince of the world, but not absolutely, and is the sovereign of it only by permission and request, and therefore he does not truly say that he can give it to whom he will.
John Gill
4:6 And the devil said unto him, all this power will I give thee,..... That is, all the kingdoms of the world, and all the government and jurisdiction over them:
and the glory of them; the riches, honours, and grandeur belonging to them:
for that is delivered unto me: so far he spoke modestly, in that he owned an original, superior governor of them, by whom he pretended they were transferred to him; but lied, in that he suggested they were put into his hands by him, who had the supreme power over them; and that he acted by his constitution and appointment, as a deputy under him; when what power he had, as the God of the world, was by usurpation, and not by designation of God; and at most only by permission: and least of all was it true what follows;
and to whomsoever I will I give it; or "these", as the Vulgate Latin reads; that is, these kingdoms of the world, and the glory of them; when so to do is the peculiar and sole prerogative of God: nor can Satan dispose of the goods of a single man, nor of a herd of swine, nor enter into them without leave from God.
John Wesley
4:6 I give it to whomsoever I will - Not so, Satan. It is God, not thou, that putteth down one, and setteth up another: although sometimes Satan, by God's permission, may occasion great revolutions in the world.
4:74:7: Արդ դու՝ եթէ անկեալ երկիր պագանիցես առաջի իմ, քե՛զ եղիցի ամենայն։
7 Արդ, եթէ դու իմ առաջ ընկած երկրպագես, բոլորը քոնը կը լինի»:
7 Ուստի եթէ դուն իմ առջեւս իյնաս երկրպագութիւն ընես, ամէնքը քուկդ պիտի ըլլան»։
Արդ դու եթէ անկեալ երկիր պագանիցես առաջի իմ, քեզ եղիցի ամենայն:

4:7: Արդ դու՝ եթէ անկեալ երկիր պագանիցես առաջի իմ, քե՛զ եղիցի ամենայն։
7 Արդ, եթէ դու իմ առաջ ընկած երկրպագես, բոլորը քոնը կը լինի»:
7 Ուստի եթէ դուն իմ առջեւս իյնաս երկրպագութիւն ընես, ամէնքը քուկդ պիտի ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
4:77: итак, если Ты поклонишься мне, то всё будет Твое.
3:7  ἔλεγεν οὗν τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπ᾽ αὐτοῦ, γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς;
4:7. σὺ (thou) οὖν (accordingly) ἐὰν (if-ever) προσκυνήσῃς (thou-might-have-kissed-toward-unto) ἐνώπιον (in-looked) ἐμοῦ, (of-ME," ἔσται ( it-shall-be ) σοῦ (of-THEE) πᾶσα. (all)
4:7. tu ergo si adoraveris coram me erunt tua omniaIf thou therefore wilt adore before me, all shall be thine.
7. If thou therefore wilt worship before me, it shall all be thine.
4:7. Therefore, if you will worship before me, all will be yours.”
4:7. If thou therefore wilt worship me, all shall be thine.
If thou therefore wilt worship me, all shall be thine:

7: итак, если Ты поклонишься мне, то всё будет Твое.
3:7  ἔλεγεν οὗν τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπ᾽ αὐτοῦ, γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς;
4:7. tu ergo si adoraveris coram me erunt tua omnia
If thou therefore wilt adore before me, all shall be thine.
4:7. Therefore, if you will worship before me, all will be yours.”
4:7. If thou therefore wilt worship me, all shall be thine.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:7: If thou - wilt worship me - This temptation is the last in order, as related by Matthew; and it is not reasonable to suppose that any other succeeded to it. Luke has here told the particulars, but not in the order in which they took place. See every circumstance of this temptation considered and explained in the notes on Mat 4:1-11 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: worship me: or, fall down before me, Luk 8:28, Luk 17:16; Psa 72:11; Isa 45:14, Isa 46:6; Mat 2:11; Rev 4:10, Rev 5:8, Rev 22:8
Geneva 1599
4:7 If thou therefore wilt worship me, all shall be (c) thine.
(c) Out of a high place, from which would be seen a good and first-class country, and thus the devil showed him all countries.
John Gill
4:7 If thou therefore wilt worship me,.... Or "before me"; that is, fall down before him, and give him divine worship and homage. A wide difference there is between a good angel and a fallen angel; a good angel will not suffer himself to be worshipped by men, but directs to the worship of God only, Rev_ 19:10 but a fallen angel not only seeks to be worshipped by men, but by the Son of God himself, even by him whom all the holy angels worship, Heb 1:6 This was what Satan at first aspired after, and by which he fell: he affected deity, and sought to have divine worship given him; and in this sin he still persisted, and grew worse and worse, more daring and insolent, desiring worship of him who is God over all, blessed for ever.
All shall be thine: he promises to give him a title to all the kingdoms of the world, and the glory of them, on condition of homage done him, by which he should hold the tenure of them under him; these being delivered up solely to him, by the author of them; and he having them in his power, to dispose of them at pleasure. O horrid impudence, arrogance, and insolence!
4:84:8: Պատասխանի ետ նմա Յիսուս՝ եւ ասէ. Գրեա՛լ է. Երկի՛ր պագցես Տեառն Աստուծոյ քում, եւ զնա՛ միայն պաշտեսցես։
8 Յիսուս պատասխանեց նրան եւ ասաց. «Գրուած է. “Քո Տէր Աստծո՛ւն պիտի երկրպագես եւ նրա՛ն միայն պիտի պաշտես”»:
8 Յիսուս պատասխան տուաւ ու ըսաւ անոր. «Գրուած է թէ՝ ‘Քու Տէր Աստուծոյդ երկրպագութիւն ընես ու միայն զանիկա պաշտես’»։
Պատասխանի ետ նմա Յիսուս եւ [20]ասէ. Գրեալ է. Երկիր պագցես Տեառն Աստուծոյ քում, եւ զնա միայն պաշտեսցես:

4:8: Պատասխանի ետ նմա Յիսուս՝ եւ ասէ. Գրեա՛լ է. Երկի՛ր պագցես Տեառն Աստուծոյ քում, եւ զնա՛ միայն պաշտեսցես։
8 Յիսուս պատասխանեց նրան եւ ասաց. «Գրուած է. “Քո Տէր Աստծո՛ւն պիտի երկրպագես եւ նրա՛ն միայն պիտի պաշտես”»:
8 Յիսուս պատասխան տուաւ ու ըսաւ անոր. «Գրուած է թէ՝ ‘Քու Տէր Աստուծոյդ երկրպագութիւն ընես ու միայն զանիկա պաշտես’»։
zohrab-1805▾ eastern-1994▾ western am▾
4:88: Иисус сказал ему в ответ: отойди от Меня, сатана; написано: Господу Богу твоему поклоняйся, и Ему одному служи.
3:8  ποιήσατε οὗν καρποὺς ἀξίους τῆς μετανοίας· καὶ μὴ ἄρξησθε λέγειν ἐν ἑαυτοῖς, πατέρα ἔχομεν τὸν ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῶ ἀβραάμ.
4:8. καὶ (And) ἀποκριθεὶς (having-been-separated-off) ὁ (the-one) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτῷ (unto-it,"Γέγραπται (It-had-come-to-be-scribed," Κύριον ( To-Authority-belonged ) τὸν ( to-the-one ) θεόν ( to-a-Deity ) σου ( of-thee ) προσκυνήσεις ( thou-shall-kiss-toward-unto ) καὶ ( and ) αὐτῷ ( unto-it ) μόνῳ ( unto-alone ) λατρεύσεις . ( thou-shall-serve-of )
4:8. et respondens Iesus dixit illi scriptum est Dominum Deum tuum adorabis et illi soli serviesAnd Jesus answering said to him. It is written: Thou shalt adore the Lord thy God, and him only shalt thou serve.
8. And Jesus answered and said unto him, It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
4:8. And in response, Jesus said to him: “It is written: ‘You shall worship the Lord your God, and you shall serve him alone.’ ”
4:8. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve:

8: Иисус сказал ему в ответ: отойди от Меня, сатана; написано: Господу Богу твоему поклоняйся, и Ему одному служи.
3:8  ποιήσατε οὗν καρποὺς ἀξίους τῆς μετανοίας· καὶ μὴ ἄρξησθε λέγειν ἐν ἑαυτοῖς, πατέρα ἔχομεν τὸν ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῶ ἀβραάμ.
4:8. et respondens Iesus dixit illi scriptum est Dominum Deum tuum adorabis et illi soli servies
And Jesus answering said to him. It is written: Thou shalt adore the Lord thy God, and him only shalt thou serve.
4:8. And in response, Jesus said to him: “It is written: ‘You shall worship the Lord your God, and you shall serve him alone.’ ”
4:8. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: Get: Mat 4:10, Mat 16:23; Jam 4:7; Pe1 5:9
for: Luk 4:4; Deu 6:13, Deu 10:20; Mat 4:10; Rev 19:10, Rev 22:9
only: Sa1 7:3; Kg2 19:15; Psa 83:18; Isa 2:11
John Gill
4:8 Jesus answered and said unto him,.... The following words, with indignation at him, and detestation of his proposals:
get thee behind me, Satan; which are omitted in the Vulgate Latin, Syriac, Persic, and Ethiopic versions, and in three ancient copies of Beza's, and in his most ancient one; but stand in other copies, and in the Arabic version.
For it is written, thou shalt worship the Lord thy God, and him only shalt thou serve. This passage stands in Deut 6:13 where the words are, "thou shalt fear the Lord thy God, and serve him, and thou shalt swear by his name": the last clause is not cited by Christ at all, swearing being only a species, or part of religious worship; and the other two clauses are somewhat different from the original text, as here cited, and may be accounted for: instead of "fear the Lord", it is "worship the Lord"; and the one well explains the other; the fear of God being often, in Scripture, put for the whole worship of God, both internal and external: and in the next clause, the word "only" is added by Christ, as expressing the true sense of it, and agreeably to other places of Scripture, particularly 1Kings 7:3; see Gill on Mt 4:10.
John Wesley
4:8 Deut 6:13.
4:94:9: Եւ ած զնա յԵրուսաղէմ, եւ կացո՛յց ՚ի վերայ աշտարակի տաճարին, եւ ասէ ցնա. Եթէ Որդի՛ ես Աստուծոյ, ա՛րկ զքեզ աստի ՚ի վայր[1050]. [1050] Ոմանք. Եւ կացոյց զնա ՚ի վերայ։
9 Եւ տարաւ նրան Երուսաղէմ, կանգնեցրեց տաճարի աշտարակի վրայ ու ասաց նրան. «Եթէ Աստծու Որդի ես, քեզ այստեղից ցա՛ծ գցիր,
9 Սատանան Յիսուսը տարաւ Երուսաղէմ ու տաճարին աշտարակին վրայ կայնեցուց ու ըսաւ անոր. «Եթէ դուն Աստուծոյ Որդին ես, քեզ ասկէ վար ձգէ.
Եւ ած զնա յԵրուսաղէմ, եւ կացոյց ի վերայ աշտարակի տաճարին, եւ ասէ ցնա. Եթէ Որդի ես Աստուծոյ, արկ զքեզ աստի ի վայր:

4:9: Եւ ած զնա յԵրուսաղէմ, եւ կացո՛յց ՚ի վերայ աշտարակի տաճարին, եւ ասէ ցնա. Եթէ Որդի՛ ես Աստուծոյ, ա՛րկ զքեզ աստի ՚ի վայր[1050].
[1050] Ոմանք. Եւ կացոյց զնա ՚ի վերայ։
9 Եւ տարաւ նրան Երուսաղէմ, կանգնեցրեց տաճարի աշտարակի վրայ ու ասաց նրան. «Եթէ Աստծու Որդի ես, քեզ այստեղից ցա՛ծ գցիր,
9 Սատանան Յիսուսը տարաւ Երուսաղէմ ու տաճարին աշտարակին վրայ կայնեցուց ու ըսաւ անոր. «Եթէ դուն Աստուծոյ Որդին ես, քեզ ասկէ վար ձգէ.
zohrab-1805▾ eastern-1994▾ western am▾
4:99: И повел Его в Иерусалим, и поставил Его на крыле храма, и сказал Ему: если Ты Сын Божий, бросься отсюда вниз,
3:9  ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὗν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.
4:9. Ἤγαγεν (It-had-led) δὲ (moreover) αὐτὸν (to-it) εἰς (into) Ἰερουσαλὴμ (to-a-Heirousalem) καὶ (and) ἔστησεν (it-stood) ἐπὶ (upon) τὸ (to-the-one) πτερύγιον (to-a-winglet) τοῦ (of-the-one) ἱεροῦ, (of-sacred,"καὶ (and) εἶπεν (it-had-said) [αὐτῷ] "[unto-it],"Εἰ (If) υἱὸς (a-Son) εἶ (thou-be) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"βάλε (thou-should-have-had-casted) σεαυτὸν (to-thyself) ἐντεῦθεν (in-also-from) κάτω: (down-unto-which,"
4:9. et duxit illum in Hierusalem et statuit eum supra pinnam templi et dixit illi si Filius Dei es mitte te hinc deorsumAnd he brought him to Jerusalem and set him on a pinnacle of the temple and said to him: If thou be the Son of God, cast thyself from hence.
9. And he led him to Jerusalem, and set him on the pinnacle of the temple, and said unto him, If thou art the Son of God, cast thyself down from hence:
4:9. And he brought him to Jerusalem, and he set him on the parapet of the temple, and he said to him: “If you are the Son of God, cast yourself down from here.
4:9. And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:
And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:

9: И повел Его в Иерусалим, и поставил Его на крыле храма, и сказал Ему: если Ты Сын Божий, бросься отсюда вниз,
3:9  ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὗν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.
4:9. et duxit illum in Hierusalem et statuit eum supra pinnam templi et dixit illi si Filius Dei es mitte te hinc deorsum
And he brought him to Jerusalem and set him on a pinnacle of the temple and said to him: If thou be the Son of God, cast thyself from hence.
4:9. And he brought him to Jerusalem, and he set him on the parapet of the temple, and he said to him: “If you are the Son of God, cast yourself down from here.
4:9. And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: brought: Job 2:6; Mat 4:5
on: Ch2 3:4
If: Luk 4:3; Mat 4:6, Mat 8:29; Rom 1:4
John Gill
4:9 And he brought him to Jerusalem,.... The holy city, as Matthew calls it, from the wilderness thither; where he found him, and first attacked him, and perhaps he brought him through the air: and set him on a pinnacle of the temple; which was in Jerusalem; See Gill on Mt 4:6.
And said unto him, if thou be the Son of God, cast thyself down from hence; from the pinnacle of the temple, on which he was set; See Gill on Mt 4:6.
4:104:10: զի գրեալ է՝ եթէ հրեշտակաց իւրոց պատուիրեա՛լ է վասն քո, պահել զքեզ.
10 որովհետեւ գրուած է. “Իր հրեշտակներին պատուիրուած է քո մասին, որ քեզ պահեն.
10 Վասն զի գրուած է թէ՝ ‘Իր հրեշտակներուն պիտի ապսպրէ քեզի համար, որ քեզ պահեն.
զի գրեալ է եթէ` Հրեշտակաց իւրոց պատուիրեալ է վասն քո պահել զքեզ:

4:10: զի գրեալ է՝ եթէ հրեշտակաց իւրոց պատուիրեա՛լ է վասն քո, պահել զքեզ.
10 որովհետեւ գրուած է. “Իր հրեշտակներին պատուիրուած է քո մասին, որ քեզ պահեն.
10 Վասն զի գրուած է թէ՝ ‘Իր հրեշտակներուն պիտի ապսպրէ քեզի համար, որ քեզ պահեն.
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: ибо написано: Ангелам Своим заповедает о Тебе сохранить Тебя;
3:10  καὶ ἐπηρώτων αὐτὸν οἱ ὄχλοι λέγοντες, τί οὗν ποιήσωμεν;
4:10. γέγραπται (it-had-come-to-be-scribed) γὰρ (therefore) ὅτι (which-a-one," τοῖς ( Unto-the-ones ) ἀγγέλοις ( unto-messengers ) αὐτοῦ ( of-it ) ἐντελεῖται ( it-shall-finish-in ) περὶ ( about ) σοῦ ( of-THEE ) τοῦ ( of-the-one ) διαφυλάξαι ( to-have-guarded-through ) σε , ( to-thee ,"
4:10. scriptum est enim quod angelis suis mandabit de te ut conservent teFor it is written that He hath given his angels charge over thee that they keep thee.
10. for it is written, He shall give his angels charge concerning thee, to guard thee:
4:10. For it is written that he has given his Angels charge over you, so that they may guard you,
4:10. For it is written, He shall give his angels charge over thee, to keep thee:
For it is written, He shall give his angels charge over thee, to keep thee:

10: ибо написано: Ангелам Своим заповедает о Тебе сохранить Тебя;
3:10  καὶ ἐπηρώτων αὐτὸν οἱ ὄχλοι λέγοντες, τί οὗν ποιήσωμεν;
4:10. scriptum est enim quod angelis suis mandabit de te ut conservent te
For it is written that He hath given his angels charge over thee that they keep thee.
4:10. For it is written that he has given his Angels charge over you, so that they may guard you,
4:10. For it is written, He shall give his angels charge over thee, to keep thee:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: it: Luk 4:3, Luk 4:8; Co2 11:14
He: Psa 91:11, Psa 91:12; Heb 1:14
John Gill
4:10 For it is written,.... In Ps 91:11 "He shall give his angels charge over thee, to keep thee; and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone." It is an observation made long ago by Jerom, on Ps 91:11 that Satan, in citing this text, has left out the middle clause,
to keep thee in all thy ways, which he knew was against him, and has only taken that which made for him; and on Mt 4:6 he observes, that this prophecy is not concerning Christ, but any holy man; therefore the devil wrongly interpreted Scripture; and that had he certainly known, that this is written concerning the Saviour, he ought to have cited what follows, "thou shalt tread upon the lion and adder, the young lion and the dragon shalt thou trample under feet": and in these observations, he has been followed by many interpreters; but Surenhusius (i) is not satisfied with them, especially with what respects the manner of citation, leaving out some words, and not mentioning others that follow; since such a way of citing perfectly agrees with the method of the Jewish doctors; who reckon one word of a passage being cited all that follows, if it makes to the purpose, all one as if it was cited, and to be so accounted; and since, if such a method is blame worthy, Christ, the evangelists, and apostles, must be blamed also, seeing they frequently use the same, which can never be allowed of: besides, supposing the clause omitted was added, he asks of what advantage it would be? since the two verses being connected together as they are, the sense with respect to God's providence and preservation, is clear enough and complete: and I must confess, though I have pursued the above observation, in the note on See Gill on Mt 4:6 yet by comparing the evangelists together, it is not a clear case to me, what Satan did leave out, or whether any thing at all; but it seems rather, that the words are put, as the evangelists themselves thought fit to transcribe them, in which they are not exactly alike; more is left out by one, than by another; Matthew leaves out the whole clause, "to keep thee in all thy ways"; but Luke only omits these words, "in all thy ways": but I am still of opinion, that the passage is applicable to Christ, as to any holy good man, yet it appears that Satan failed not, neither in the manner of citing it, nor in the application of it to Christ; but by wresting it to a wicked purpose, to countenance an action unwarrantable and criminal, being a tempting God; when the text only regards the preservation of good men in the way of duty, trusting in the Lord; and which is confirmed by the answer of Christ, who takes no notice of any faulty citation of the passage, or misapplication of it, as to his person; only suggests, by opposing another Scripture to him, that what he had produced, was to a wrong and wicked purpose; and to take it in his sense, would be to tempt God; see Gill on Mt 4:6.
(i) Biblos Katallages, p. 210, 211.
John Wesley
4:10 Ps 91:11.
4:114:11: զի ՚ի վերայ ձեռաց բարձցեն զքեզ, մի՛ երբէք հարցես զքարի զոտն քո[1051]։ [1051] Ոմանք. Հարցես քարի։
11 եւ իրենց ձեռքերի վրայ կը բռնեն քեզ, որ քո ոտքը երբեք քարին չխփես”»:
11 Ու ձեռքերնուն վրայ պիտի վերցնեն քեզ, որ չըլլայ թէ ոտքդ քարի զարնես’»։
զի ի վերայ ձեռաց բարձցեն զքեզ, մի՛ երբեք հարցես զքարի զոտն քո:

4:11: զի ՚ի վերայ ձեռաց բարձցեն զքեզ, մի՛ երբէք հարցես զքարի զոտն քո[1051]։
[1051] Ոմանք. Հարցես քարի։
11 եւ իրենց ձեռքերի վրայ կը բռնեն քեզ, որ քո ոտքը երբեք քարին չխփես”»:
11 Ու ձեռքերնուն վրայ պիտի վերցնեն քեզ, որ չըլլայ թէ ոտքդ քարի զարնես’»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: и на руках понесут Тебя, да не преткнешься о камень ногою Твоею.
3:11  ἀποκριθεὶς δὲ ἔλεγεν αὐτοῖς, ὁ ἔχων δύο χιτῶνας μεταδότω τῶ μὴ ἔχοντι, καὶ ὁ ἔχων βρώματα ὁμοίως ποιείτω.
4:11. καὶ (and) ὅτι (which-a-one," ἐπὶ ( Upon ) χειρῶν ( of-hands ) ἀροῦσίν ( they-shall-lift ) σε ( to-thee ) μή ( lest ) ποτε ( whither-also ) προσκόψῃς ( thou-might-have-felled-toward ) πρὸς ( toward ) λίθον ( to-a-stone ) τὸν ( to-the-one ) πόδα ( to-a-foot ) σου . ( of-thee )
4:11. et quia in manibus tollent te ne forte offendas ad lapidem pedem tuumAnd that in their hands they shall bear thee up, lest perhaps thou dash thy foot against a stone.
11. and, On their hands they shall bear thee up, Lest haply thou dash thy foot against a stone.
4:11. and so that they may take you into their hands, lest perhaps you may hurt your foot against a stone.”
4:11. And in [their] hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
And in [their] hands they shall bear thee up, lest at any time thou dash thy foot against a stone:

11: и на руках понесут Тебя, да не преткнешься о камень ногою Твоею.
3:11  ἀποκριθεὶς δὲ ἔλεγεν αὐτοῖς, ὁ ἔχων δύο χιτῶνας μεταδότω τῶ μὴ ἔχοντι, καὶ ὁ ἔχων βρώματα ὁμοίως ποιείτω.
4:11. et quia in manibus tollent te ne forte offendas ad lapidem pedem tuum
And that in their hands they shall bear thee up, lest perhaps thou dash thy foot against a stone.
4:11. and so that they may take you into their hands, lest perhaps you may hurt your foot against a stone.”
4:11. And in [their] hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
4:124:12: Պատասխանի ետ նմա Յիսուս՝ եւ ասէ. Ասացեալ է, թէ ո՛չ փորձեսցես զՏէր Աստուած քո։
12 Յիսուս պատասխանեց նրան եւ ասաց. «Ասուած է. “Քո Տէր Աստծուն պիտի չփորձես”»:
12 Յիսուս պատասխան տուաւ ու ըսաւ անոր. «Ըսուած է թէ Քու Տէր Աստուածդ չփորձես»։
Պատասխանի ետ նմա Յիսուս եւ ասէ. Ասացեալ է թէ` Ոչ փորձեսցես զՏէր Աստուած քո:

4:12: Պատասխանի ետ նմա Յիսուս՝ եւ ասէ. Ասացեալ է, թէ ո՛չ փորձեսցես զՏէր Աստուած քո։
12 Յիսուս պատասխանեց նրան եւ ասաց. «Ասուած է. “Քո Տէր Աստծուն պիտի չփորձես”»:
12 Յիսուս պատասխան տուաւ ու ըսաւ անոր. «Ըսուած է թէ Քու Տէր Աստուածդ չփորձես»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1212: Иисус сказал ему в ответ: сказано: не искушай Господа Бога твоего.
3:12  ἦλθον δὲ καὶ τελῶναι βαπτισθῆναι καὶ εἶπαν πρὸς αὐτόν, διδάσκαλε, τί ποιήσωμεν;
4:12. καὶ (And) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said) αὐτῷ (unto-it) ὁ (the-one) Ἰησοῦς (an-Iesous,"ὅτι (To-which-a-one) Εἴρηται (it-had-come-to-be-uttered," Οὐκ ( Not ) ἐκπειράσεις ( thou-shall-out-pierce-to ) Κύριον ( to-Authority-belonged ) τὸν ( to-the-one ) θεόν ( to-a-Deity ) σου . ( of-thee )
4:12. et respondens Iesus ait illi dictum est non temptabis Dominum Deum tuumAnd Jesus answering, said to him: It is said: Thou shalt not tempt the Lord thy God.
12. And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.
4:12. And in response, Jesus said to him, “It is said: ‘You shall not tempt the Lord your God.’ ”
4:12. And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.
And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God:

12: Иисус сказал ему в ответ: сказано: не искушай Господа Бога твоего.
3:12  ἦλθον δὲ καὶ τελῶναι βαπτισθῆναι καὶ εἶπαν πρὸς αὐτόν, διδάσκαλε, τί ποιήσωμεν;
4:12. et respondens Iesus ait illi dictum est non temptabis Dominum Deum tuum
And Jesus answering, said to him: It is said: Thou shalt not tempt the Lord thy God.
4:12. And in response, Jesus said to him, “It is said: ‘You shall not tempt the Lord your God.’ ”
4:12. And Jesus answering said unto him, It is said, Thou shalt not tempt the Lord thy God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: Thou: Deu 6:16; Psa 95:9, Psa 106:14; Mal 3:15; Mat 4:7; Co1 10:9; Heb 3:8, Heb 3:9
John Gill
4:12 And Jesus answering said unto him, it is said,.... In Deut 6:16
Thou shalt not tempt the Lord thy God: in the text in Deuteronomy the words are, "ye shall not tempt the Lord your God." The second person plural, is here changed into the second person singular, to accommodate the words to Satan; whom Christ singly addresses, and makes answer to, and who was under this same general law as other rational creatures: and Jehovah may be called the Lord his God, as he is his creator and governor; by whom he is upheld in his being, and to whom he is subject, whether he will or not; though not his covenant God: and even if our Lord Jesus Christ is intended by the Lord God, as some think; he is God over all; over all principalities and powers, good and bad, by whom all are created, and in whom all consist; and whose power and authority over Satan and his angels, have abundantly appeared, in dispossessing devils out of men, sending them where he pleased, and in spoiling the powers of darkness, and in destroying him that had the power of death, the devil; and great insolence and wickedness it must be in a creature, to tempt the Lord his God, in any way, or form whatever; See Gill on Mt 4:7
John Wesley
4:12 Deut 6:16.
4:134:13: Եւ կատարեալ զամենայն փորձութիւնս Սատանայի՝ ՚ի բա՛ց եկաց ՚ի նմանէ առ ժամանակ մի[1052]։ բկ [1052] Ոմանք. Զամենայն փորձութիւնն Սա՛՛։
13 Եւ սատանան կատարած լինելով բոլոր փորձութիւնները՝ նրանից միառժամանակ հեռու մնաց:
13 Ու երբ Սատանան ամէն փորձութիւնը կատարեց՝ ատեն մը ետ կեցաւ անկէ։
Եւ կատարեալ զամենայն փորձութիւնս Սատանայի` ի բաց եկաց ի նմանէ առ ժամանակ մի:

4:13: Եւ կատարեալ զամենայն փորձութիւնս Սատանայի՝ ՚ի բա՛ց եկաց ՚ի նմանէ առ ժամանակ մի[1052]։ բկ
[1052] Ոմանք. Զամենայն փորձութիւնն Սա՛՛։
13 Եւ սատանան կատարած լինելով բոլոր փորձութիւնները՝ նրանից միառժամանակ հեռու մնաց:
13 Ու երբ Սատանան ամէն փորձութիւնը կատարեց՝ ատեն մը ետ կեցաւ անկէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: И, окончив всё искушение, диавол отошел от Него до времени.
3:13  ὁ δὲ εἶπεν πρὸς αὐτούς, μηδὲν πλέον παρὰ τὸ διατεταγμένον ὑμῖν πράσσετε.
4:13. Καὶ (And) συντελέσας (having-finished-together-unto) πάντα (to-all) πειρασμὸν (to-a-piercing-of,"ὁ (the-one) διάβολος (casted-through,"ἀπέστη (it-had-stood-off) ἀπ' (off) αὐτοῦ (of-it) ἄχρι (unto-whilst) καιροῦ. (of-a-time)
4:13. et consummata omni temptatione diabolus recessit ab illo usque ad tempusAnd all the temptation being ended, the devil departed from him for a time.
13. And when the devil had completed every temptation, he departed from him for a season.
4:13. And when all the temptation was completed, the devil withdrew from him, until a time.
4:13. And when the devil had ended all the temptation, he departed from him for a season.
And when the devil had ended all the temptation, he departed from him for a season:

13: И, окончив всё искушение, диавол отошел от Него до времени.
3:13  ὁ δὲ εἶπεν πρὸς αὐτούς, μηδὲν πλέον παρὰ τὸ διατεταγμένον ὑμῖν πράσσετε.
4:13. et consummata omni temptatione diabolus recessit ab illo usque ad tempus
And all the temptation being ended, the devil departed from him for a time.
4:13. And when all the temptation was completed, the devil withdrew from him, until a time.
4:13. And when the devil had ended all the temptation, he departed from him for a season.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:13
Departed for a season - For a time. From this it appears that our Saviour was "afterward" subjected to temptations by Satan, but no "particular" temptations are recorded after this. From Joh 14:30, it seems that the devil tried or tempted him in the agony in Gethsemane. Compare the notes at Heb 12:4. It is more than probable, also, that Satan did much to excite the Pharisees and Sadducees to endeavor to "entangle him," and the priests and rulers to oppose him; yet out of all his temptations God delivered him; and so he will make a way to escape for "all" that are tempted, and will not suffer them to be tempted above that which they are able to bear, Co1 10:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: Mat 4:11; Joh 14:30; Heb 4:15; Jam 4:7
John Gill
4:13 And when the devil had ended all the temptation,.... Or "all his temptations", as the Syriac version reads; not only the last mentioned, but all the rest, whether inward or outward, in a visible or in an invisible manner; whether during his forty days fast, or after he was an hungered, when he had tried every way, and all sorts of temptations with him; and when he had done this, "in", or "with all his power", as the Ethiopic version reads; "when he had done his utmost", and his best; and as the Persic version adds, "and profited nothing"; could not succeed, or get any advantage over him:
he departed from him for a season; till another opportunity should offer, or till that time should come, when would be the hour and power of darkness; and by means of one of his disciples, he should bruise his heel, and bring him to an accursed death; Jn 14:30.
John Wesley
4:13 A convenient season - In the garden of Gethsemane, Lk 22:53.
4:144:14: Եւ դարձա՛ւ Յիսուս զօրութեամբ Հոգւոյն ՚ի Գալիլեա. եւ ել համբա՛ւ զնմանէ ընդ ամենայն կողմանս գաւառին։
14 Եւ Յիսուս Հոգու զօրութեամբ վերադարձաւ Գալիլիա, ու գաւառի բոլոր կողմերում նրա համբաւը տարածուեց:
14 Յիսուս Հոգիին զօրութիւնովը Գալիլիա դարձաւ ու անոր համբաւը այն գաւառին բոլոր կողմերը տարածուեցաւ։
Եւ դարձաւ Յիսուս զօրութեամբ Հոգւոյն ի Գալիլեա. եւ ել համբաւ զնմանէ ընդ ամենայն կողմանս գաւառին:

4:14: Եւ դարձա՛ւ Յիսուս զօրութեամբ Հոգւոյն ՚ի Գալիլեա. եւ ել համբա՛ւ զնմանէ ընդ ամենայն կողմանս գաւառին։
14 Եւ Յիսուս Հոգու զօրութեամբ վերադարձաւ Գալիլիա, ու գաւառի բոլոր կողմերում նրա համբաւը տարածուեց:
14 Յիսուս Հոգիին զօրութիւնովը Գալիլիա դարձաւ ու անոր համբաւը այն գաւառին բոլոր կողմերը տարածուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: И возвратился Иисус в силе духа в Галилею; и разнеслась молва о Нем по всей окрестной стране.
3:14  ἐπηρώτων δὲ αὐτὸν καὶ στρατευόμενοι λέγοντες, τί ποιήσωμεν καὶ ἡμεῖς; καὶ εἶπεν αὐτοῖς, μηδένα διασείσητε μηδὲ συκοφαντήσητε, καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν.
4:14. Καὶ (And) ὑπέστρεψεν (it-beturned-under,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἐν (in) τῇ (unto-the-one) δυνάμει (unto-an-ability) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) εἰς (into) τὴν (to-the-one) Γαλιλαίαν. (to-a-Galilaia) καὶ (And) φήμη (a-declaring) ἐξῆλθεν (it-had-came-out) καθ' (down) ὅλης (of-whole) τῆς (of-the-one) περιχώρου (of-spaced-about) περὶ (about) αὐτοῦ. (of-it)
4:14. et regressus est Iesus in virtute Spiritus in Galilaeam et fama exiit per universam regionem de illoAnd Jesus returned in the power of the spirit, into Galilee: and the fame of him went out through the whole country.
14. And Jesus returned in the power of the Spirit into Galilee: and a fame went out concerning him through all the region round about.
4:14. And Jesus returned, in the power of the Spirit, into Galilee. And his fame spread throughout the entire region.
4:14. And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about.
And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about:

14: И возвратился Иисус в силе духа в Галилею; и разнеслась молва о Нем по всей окрестной стране.
3:14  ἐπηρώτων δὲ αὐτὸν καὶ στρατευόμενοι λέγοντες, τί ποιήσωμεν καὶ ἡμεῖς; καὶ εἶπεν αὐτοῖς, μηδένα διασείσητε μηδὲ συκοφαντήσητε, καὶ ἀρκεῖσθε τοῖς ὀψωνίοις ὑμῶν.
4:14. et regressus est Iesus in virtute Spiritus in Galilaeam et fama exiit per universam regionem de illo
And Jesus returned in the power of the spirit, into Galilee: and the fame of him went out through the whole country.
4:14. And Jesus returned, in the power of the Spirit, into Galilee. And his fame spread throughout the entire region.
4:14. And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: (См. Ев. от Марка I, 14, 28, 39). - В силе духа, т. е. снабженный силою Св. Духа. Эта сила сказалась, конечно, в чудесах, которые стал совершать Христос. - Молва о нем, т. е. молва об этих чудесах. Отсюда видно, что по представлению Луки, деятельность Господа в Галилее была довольно продолжительна. - В синагогах их, т. е. галилеян.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about. 15 And he taught in their synagogues, being glorified of all. 16 And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. 17 And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, 18 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 19 To preach the acceptable year of the Lord. 20 And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. 21 And he began to say unto them, This day is this scripture fulfilled in your ears. 22 And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son? 23 And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country. 24 And he said, Verily I say unto you, No prophet is accepted in his own country. 25 But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; 26 But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. 27 And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian. 28 And all they in the synagogue, when they heard these things, were filled with wrath, 29 And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. 30 But he passing through the midst of them went his way,

After Christ had vanquished the evil spirit, he made it appear how much he was under the influence of the good Spirit; and, having defended himself against the devil's assaults, he now begins to act offensively, and to make those attacks upon him, by his preaching and miracles, which he could not resist or repel. Observe,

I. What is here said in general of his preaching, and the entertainment it met with in Galilee, a remote part of the country, distant from Jerusalem; it was a part of Christ's humiliation that he began his ministry there.

But, 1. Thither he came in the power of the Spirit. The same Spirit that qualified him for the exercise of his prophetical office strongly inclined him to it. He was not to wait for a call from men, for he had light and life in himself. 2. There he taught in their synagogues, their places of public worship, where they met, not, as in the temple, for ceremonial services, but for the moral acts of devotion, to read, expound, and apply, the word, to pray and praise, and for church-discipline; these came to be more frequent since the captivity, when the ceremonial worship was near expiring. 3. This he did so as that he gained a great reputation. A fame of him went through all that region (v. 14), and it was a good fame; for (v. 15) he was glorified of all. Every body admired him, and cried him up; they never heard such preaching in all their lives. Now, at first, he met with no contempt or contradiction; all glorified him, and there were none as yet that vilified him.

II. Of his preaching at Nazareth, the city where he was brought up; and the entertainment it met with there. And here we are told how he preached there, and how he was persecuted.

1. How he preached there. In that observe,

(1.) The opportunity he had for it: He came to Nazareth when he had gained a reputation in other places, in hopes that thereby something at least of the contempt and prejudice with which his countrymen would look upon him might be worn off. There he took occasion to preach, [1.] In the synagogue, the proper place, where it had been his custom to attend when he was a private person, v. 16. We ought to attend on the public worship of God, as we have opportunity. But, now that he was entered upon his public ministry, there he preached. Where the multitudes of fish were, there this wise Fisherman would cast his net. [2.] On the sabbath day, the proper time which the pious Jews spent, not in a mere ceremonial rest from worldly labour, but in the duties of God's worship, as of old they frequented the schools of the prophets on the new moons and the sabbaths. Note, It is good to keep sabbaths in solemn assemblies.

(2.) The call he had to it. [1.] He stood up to read. They had in their synagogues seven readers every sabbath, the first a priest, the second a Levite, and the other five Israelites of that synagogue. We often find Christ preaching in other synagogues, but never reading, except in this synagogue at Nazareth, of which he had been many years a member. Now he offered his service as he had perhaps often done; he read one of the lessons out of the prophets, Acts xiii. 15. Note, The reading of the scripture is very proper work to be done in religious assemblies; and Christ himself did not think it any disparagement to him to be employed in it. [2.] The book of the prophet Esaias was delivered to him, either by the ruler of the synagogue or by the minister mentioned (v. 20), so that he was no intruder, but duly authorized pro hac vice--on this occasion. The second lesson for that day being in the prophecy of Esaias, they gave him that volume to read in.

(3.) The text he preached upon. He stood up to read, to teach us reverence in reading and hearing the word of God. When Ezra opened the book of the law, all the people stood up (Neh. viii. 5); so did Christ here, when he read in the book of the prophets. Now the book being delivered to him, [1.] He opened it. The books of the Old Testament were in a manner shut up till Christ opened them, Isa. xxix. 11. Worthy is the Lamb that was slain to take the book, and open the seals; for he can open, not the book only, but the understanding. [2.] He found the place which was appointed to be read that day in course, which he needed not to be directed to; he soon found it, and read it, and took it for his text. Now his text was taken out of Isa. lxi. 1, 2, which is here quoted at large, v. 18, 19. There was a providence in it that that portion of scripture should be read that day, which speaks so very plainly of the Messiah, that they might be left inexcusable who knew him not, though they heard the voices of the prophets read every sabbath day, which bore witness of him, Acts xiii. 27. This text gives a full account of Christ's undertaking, and the work he came into the world to do. Observe,

First, How he was qualified for the work: The Spirit of the Lord is upon me. All the gifts and graces of the Spirit were conferred upon him, not by measure, as upon other prophets, but without measure, John iii. 34. He now came in the power of the Spirit, v. 14.

Secondly, How he was commissioned: Because he had anointed me, and sent me. His extraordinary qualification amounted to a commission; his being anointed signifies both his being fitted for the undertaking and called to it. Those whom God appoints to any service he anoints for it: "Because he hath sent me, he hath sent his Spirit along with me."

Thirdly, What his work was. He was qualified and commissioned,

1. To be a great prophet. He was anointed to preach; that is three times mentioned here, for that was the work he was now entering upon. Observe, (1.) To whom he was to preach: to the poor; to those that were poor in the world, whom the Jewish doctors disdained to undertake the teaching of and spoke of with contempt; to those that were poor in spirit, to the meek and humble, and to those that were truly sorrowful for sin: to them the gospel and the grace of it will be welcome, and they shall have it, Matt. xi. 5. (2.) What he was to preach. In general, he must preach the gospel. He is sent euangelizesthai--to evangelize them; not only to preach to them, but to make that preaching effectual; to bring it, not only to their ears, but to their hearts, and deliver them into the mould of it. Three things he is to preach:--

[1.] Deliverance to the captives, The gospel is a proclamation of liberty, like that to Israel in Egypt and in Babylon. By the merit of Christ sinners may be loosed from the bonds of guilt, and by his Spirit and grace from the bondage of corruption. It is a deliverance from the worst of thraldoms, which all those shall have the benefit of that are willing to make Christ their Head, and are willing to be ruled by him.

[2.] Recovering of sight to the blind. He came not only by the word of his gospel to bring light to them that sat in the dark, but by the power of his grace to give sight to them that were blind; not only the Gentile world, but every unregenerate soul, that is not only in bondage, but in blindness, like Samson and Zedekiah. Christ came to tell us that he has eye-salve for us, which we may have for the asking; that, if our prayer be, Lord, that our eyes may be opened, his answer shall be, Receive your sight.

[3.] The acceptable year of the Lord, v. 19. He came to let the world know that the God whom they had offended was willing to be reconciled to them, and to accept of them upon new terms; that there was yet a way of making their services acceptable to him; that there is now a time of good will toward men. It alludes to the year of release, or that of jubilee, which was an acceptable year to servants, who were then set at liberty; to debtors, against whom all actions then dropped; and to those who had mortgaged their lands, for then they returned to them again. Christ came to sound the jubilee-trumpet; and blessed were they that heard the joyful sound, Ps. lxxxix. 15. It was an acceptable time, for it was a day of salvation.

2. Christ came to be a great Physician; for he was sent to heal the broken-hearted, to comfort and cure afflicted consciences, to give peace to those that were troubled and humbled for sins, and under a dread of God's wrath against them for them, and to bring them to rest who were weary and heavy-laden, under the burden of guilt and corruption.

3. To be a great Redeemer. He not only proclaims liberty to the captives, as Cyrus did to the Jews in Babylon (Whoever will, may go up), but he sets at liberty them that are bruised; he doth by his Spirit incline and enable them to make use of the liberty granted, as then none did but those whose spirit God stirred up, Ezra i. 5. He came in God's name to discharge poor sinners that were debtors and prisoners to divine justice. The prophets could but proclaim liberty, but Christ, as one having authority, as one that had power on earth to forgive sins, came to set at liberty; and therefore this clause is added here. Dr. Lightfoot thinks that, according to a liberty the Jew allowed their readers, to compare scripture with scripture, in their reading, for the explication of the text, Christ added it from Isa. lviii. 6, where it is made the duty of the acceptable year to let the oppressed go free, where the phrase the LXX. uses is the same with this here.

(4.) Here is Christ's application of this text to himself (v. 21): When he had read it, he rolled up the book, and gave it again to the minister, or clerk, that attended, and sat down, according to the custom of the Jewish teachers; he sat daily in the temple, teaching, Matt. xxvi. 55. Now he began his discourse thus, "This day is this scripture fulfilled in your ears. This, which Isaiah wrote by way of prophecy, I have now read to you by way of history." It now began to be fulfilled in Christ's entrance upon his public ministry; now, in the report they heard of his preaching and miracles in other places; now, in his preaching to them in their own synagogue. It is most probable that Christ went on, and showed particularly how this scripture was fulfilled in the doctrine he preached concerning the kingdom of heaven at hand; that it was preaching liberty, and sight, and healing, and all the blessings of the acceptable year of the Lord. Many other gracious words proceeded out of his mouth, which these were but the beginning of; for Christ often preached long sermons, which we have but a short account of. This was enough to introduce a great deal: This day is this scripture fulfilled. Note, [1.] All the scriptures of the Old Testament that were to be fulfilled in the Messiah had their full accomplishment in the Lord Jesus, which abundantly proves that this was he that should come. [2.] In the providences of God, it is fit to observe the fulfilling of the scriptures. The works of God are the accomplishment not only of his secret word, but of his word revealed; and it will help us to understand both the scriptures and the providences of God to compare them one with another.

(5.) Here is the attention and admiration of the auditors.

[1.] Their attention (v. 20): The eyes of all them that were in the synagogue (and, probably, there were a great many) were fastened on him, big with expectation what he would say, having heard so much of late concerning him. Note, It is good, in hearing the word, to keep the eye fixed upon the minister by whom God is speaking to us; for, as the eye effects the heart, so, usually, the heart follows the eye, and is wandering, or fixed, as that is. Or, rather, let us learn hence to keep the eye fixed upon Christ speaking to us in and by the minister. What saith my Lord unto his servants?

[2.] Their admiration (v. 22): They all bore him witness that he spoke admirably well, and to the purpose. They all commended him, and wondered at the gracious words that proceeded out of his mouth; and yet, as appears by what follows, they did not believe in him. Note, It is possible that those who are admirers of good ministers and good preaching may yet be themselves not true Christians. Observe, First, What it was they admired: The gracious words which proceedeth out of his mouth. The words of grace; good words, and spoken in a winning melting way. Note, Christ's words are words of grace, for, grace being poured into his lips (Ps. xlv. 2), words of grace poured from them. And these words of grace are to be wondered at; Christ's name was Wonderful, and in nothing was he more so than in his grace, in the words of his grace, and the power that went along with those words. We may well wonder that he should speak such words of grace to such graceless wretches as we are. Secondly, What it was that increased their wonder and that was the consideration of his original: They said, Is not this Joseph's son, and therefore his extraction mean and his education mean? Some from this suggestion took occasion perhaps so much the more to admire his gracious words, concluding he must needs be taught of God, for they knew no one else had taught him; while others perhaps with this consideration corrected their wonder at his gracious words, and concluded there could be nothing really admirable in them, whatever appeared, because he was the Son of Joseph. Can any thing great, or worthy our regard, come from one so mean?

(6.) Christ's anticipating an objection which he knew to be in the minds of many of his hearers. Observe,

[1.] What the objection was (v. 23): "You will surely say to me, Physician, heal thyself. Because you know that I am the Son of Joseph, your neighbour, you will expect that I should work miracles among you, as I have done in other places; as one would expect that a physician, if he be able, should heal, not only himself, but those of his own family and fraternity." Most of Christ's miracles were cures;--"Now why should not the sick in thine own city be healed as well as those in other cities?" They were designed to cure people of their unbelief;--"Now why should not the disease of unbelief, if it be indeed a disease, be cured in those of thine own city as well as in those of others? Whatsoever we have heard done in Capernaum, that has been so much talked of, do here also in thine own country." They were pleased with Christ's gracious words, only because they hoped they were but the introduction to some wondrous works of his. They wanted to have their lame, and blind, and sick, and lepers, healed and helped, that the charge of their town might be eased; and that was the chief thing they looked at. They thought their own town as worthy to be the stage of miracles as any other; and why should not he rather draw company to that than to any other? And why should not his neighbours and acquaintances have the benefit of his preaching and miracles, rather than any other?

[2.] How he answers this objection against the course he took.

First, By a plain and positive reason why he would not make Nazareth his headquarters (v. 24), because it generally holds true that no prophet is accepted in his own country, at least not so well, nor with such probability of doing good, as in some other country; experience seals this. When prophets have been sent with messages and miracles of mercy, few of their own country-men, that have known their extraction and education, have been fit to receive them. So Dr. Hammond. Familiarity breeds contempt; and we are apt to think meanly of those whose conversation we have been accustomed to; and they will scarcely be duly honoured as prophets who were well known when they were in the rank of private men. That is most esteemed that is far-fetched and dear-bought, above what is home-bred, though really more excellent. This arises likewise from the envy which neighbours commonly have towards one another, so that they cannot endure to see him their superior whom awhile ago they took to be every way their inferior. For this reason, Christ declined working miracles, or doing any thing extraordinary, at Nazareth, because of the rooted prejudices they had against him there.

Secondly, By pertinent examples of two of the most famous prophets of the Old Testament, who chose to dispense their favours among foreigners rather than among their own countrymen, and that, no doubt, by divine direction. 1. Elijah maintained a widow of Sarepta, a city of Sidon, one that was a stranger to the commonwealth of Israel, when there was a famine in the land, v. 25, 26. The story we have 1 Kings xvii. 9, &c. It is said there that the heaven was shut up three years and six months; whereas it is said, 1 Kings xviii. 1, that in the third year Elijah showed himself to Ahab, and there was rain; but that was not the third year of the drought, but the third year of Elijah's sojourning with the widow of Sarepta. As God would hereby show himself a Father of the fatherless, and a Judge of the widows, so he would show that he was rich in mercy to all, even to the Gentiles. 2. Elisha cleansed Naaman the Syrian of his leprosy, though he was a Syrian, and not only a foreigner, but an enemy to Israel (v. 27); Many lepers were in Israel in the days of Eliseus, four particularly, that brought the news of the Syrians' raising the siege of Samaria with precipitation, and leaving the plunder of their tents to enrich Samaria, when Elisha was himself in the besieged city, and this was the accomplishment of his prophecy too; see 2 Kings vii. 1, 3, &c. And yet we do not find that Elisha cleansed them, no not for a reward of their service, and the good tidings they brought, but only the Syrian; for none besides had faith to apply himself to the prophet for a cure. Christ himself often met with greater faith among Gentiles than in Israel. And here he mentions both these instances, to show that he did not dispense the favour of his miracles by private respect, but according to God's wise appointment. And the people of Israel might as justly have said to Elijah, or Elisha, as the Nazarenes to Christ, Physician, heal thyself. Nay, Christ wrought his miracles, though not among his townsmen, yet among Israelites, whereas these great prophets wrought theirs among Gentiles. The examples of the saints, though they will not make a bad action good, yet will help to free a good action from the blame of exceptious people.

2. How he was persecuted at Nazareth.

(1.) That which provoked them was his taking notice of the favour which God by Elijah and Elisha showed to the Gentiles: When they heard these things, they were filled with wrath (v. 28), they were all so; a great change since v. 22, when they wondered at the gracious words that proceeded out of his mouth; thus uncertain are the opinions and affections of the multitude, and so very fickle. If they had mixed faith with those gracious words of Christ which they wondered at, they would have been awakened by these latter words of his to take heed of sinning away their opportunities; but those only pleased the ear, and went no further, and therefore these grated on the ear, and irritated their corruptions. They were angry that he should compare himself, whom they knew to be the son of Joseph, with those great prophets, and compare them with the men of that corrupt age, when all had bowed the knee to Baal. But that which especially exasperated them was that he intimated some kindness God had in reserve for the Gentiles, which the Jews could by no means bear the thoughts of, Acts xxii. 21. Their pious ancestors pleased themselves with the hopes of adding the Gentiles to the church (witness many of David's psalms and Isaiah's prophecies); but this degenerate race, when they had forfeited the covenant themselves, hated to think that any others should be taken in.

(2.) They were provoked to that degree that they made an attempt upon his life. This was a severe trial, now at his setting out, but a specimen of the usage he met with when he came to his own, and they received him not. [1.] They rose up in a tumultuous manner against him, interrupted him in his discourse, and themselves in their devotions, for they could not stay until their synagogue-worship was over. [2.] They thrust him out of the city, as one not worthy to have a residence among them, though there he had had a settlement so long. They thrust from them the Saviour and the salvation, as if he had been the offscouring of all things. How justly might he have called for fire from heaven upon them! But this was the day of his patience. [3.] They led him to the brow of the hill, with a purpose to throw him down headlong, as one not fit to live. Though they knew how inoffensively he had for so many years lived among them, how shining his conversation had been,--though they had heard such a fame of him and had but just now themselves admired his gracious words,--though in justice he ought to have been allowed a fair hearing and liberty to explain himself, yet they hurried him away in a popular fury, or frenzy rather, to put him to death in a most barbarous manner. Sometimes they were ready to stone him for the good works he did (John x. 32), here for not doing the good works they expected from him. To such a height of wickedness was violence sprung up.

(3.) Yet he escaped, because his hour was not yet come: He passed through the midst of them unhurt. Either he blinded their eyes, as God did those of the Sodomites and Syrians, or he bound their hands, or filled them with confusion, so that they could not do what they designed; for his work was not done, it was but just begun; his hour was not yet come, when it was come, he freely surrendered himself. They drove him from them, and he went his way. He would have gathered Nazareth, but they would not, and therefore their house is left to them desolate. This added to the reproach of his being Jesus of Nazareth, that not only it was a place whence no good thing was expected, but that it was such a wicked, rude place, and so unkind to him. Yet there was a providence in it, that he should not be much respected by the men of Nazareth, for that would have looked like a collusion between him and his old acquaintance; but now, though they received him not, there were those that did.
Adam Clarke: Commentary on the Bible - 1831
4:14: Returned in the power of the Spirit - Εν τῃ δυναμει του πνευματος, In the mighty power of the Spirit. Having now conquered the grand adversary, he comes in the miracle-working energy of the Spirit to show forth his power, godhead, and love to the people, that they might believe and be saved. He who, through the grace of God, resists and overcomes temptation, is always bettered by it. This is one of the wonders of God's grace, that those very things which are designed for our utter ruin he makes the instruments of our greatest good. Thus Satan is ever duped by his own proceedings, and caught in his own craft.
Albert Barnes: Notes on the Bible - 1834
4:14
In the power of the Spirit - By the "influence" or direction of the Spirit.
A fame - A report. See Mat 4:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: returned: Mat 4:12; Mar 1:14; Joh 4:43; Act 10:37
in: Luk 4:1
and there: Mat 4:23-25; Mar 1:28
John Gill
4:14 And Jesus returned in the power of the Spirit,.... Of which he was full, and by which he was led into the wilderness, and had combated with Satan, and had got the victory over him; and by virtue of which, he entered on his public ministry, wrought miracles, and taught with authority. A like way of speaking is used by the Targumist, on Mic 3:8. I am filled, , "with the power of the spirit of prophecy", from before the Lord. Moreover, this phrase is used, to show that his return
into Galilee, where he had been brought up, and from whence he came to John at Jordan, did not arise from a natural love to his country, and a fond desire of being there again; but was owing to the powerful impulse of the Holy Spirit, which was in him, and moved him to return thither; where he was to begin his ministry, and work his miracles, and so fulfil a prophecy of him, in Is 9:1 see Mt 4:12.
And there went out a fame of him through all the region round about: throughout all Galilee and Syria, Decapolis and Judea; see Mt 4:23, the report of his doctrines and miracles, was spread far and near; and on account of them, he became the subject of the common talk of people every where, who highly applauded and commended him for them.
John Wesley
4:14 Jesus returned in the power of the Spirit - Being more abundantly strengthened after his conflict.
4:154:15: Եւ նա՝ ուսուցանէր ՚ի ժղովուրդս նոցա փառաւորեալ յամենեցունց։
15 Եւ նա ուսուցանում էր նրանց ժողովարաններում՝ փառաւորուելով բոլորից:
15 Ինք անոնց ժողովարաններուն մէջ կը սորվեցնէր ու ամենէն կը փառաւորուէր։
Եւ նա ուսուցանէր ի ժողովուրդս նոցա փառաւորեալ յամենեցունց:

4:15: Եւ նա՝ ուսուցանէր ՚ի ժղովուրդս նոցա փառաւորեալ յամենեցունց։
15 Եւ նա ուսուցանում էր նրանց ժողովարաններում՝ փառաւորուելով բոլորից:
15 Ինք անոնց ժողովարաններուն մէջ կը սորվեցնէր ու ամենէն կը փառաւորուէր։
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: Он учил в синагогах их, и от всех был прославляем.
3:15  προσδοκῶντος δὲ τοῦ λαοῦ καὶ διαλογιζομένων πάντων ἐν ταῖς καρδίαις αὐτῶν περὶ τοῦ ἰωάννου, μήποτε αὐτὸς εἴη ὁ χριστός,
4:15. καὶ (And) αὐτὸς (it) ἐδίδασκεν (it-was-teaching) ἐν (in) ταῖς (unto-the-ones) συναγωγαῖς (unto-leadings-together) αὐτῶν, (of-them,"δοξαζόμενος (being-reckoned-to) ὑπὸ (under) πάντων . ( of-all )
4:15. et ipse docebat in synagogis eorum et magnificabatur ab omnibusAnd he taught in their synagogues and was magnified by all.
15. And he taught in their synagogues, being glorified of all.
4:15. And he taught in their synagogues, and he was magnified by everyone.
4:15. And he taught in their synagogues, being glorified of all.
And he taught in their synagogues, being glorified of all:

15: Он учил в синагогах их, и от всех был прославляем.
3:15  προσδοκῶντος δὲ τοῦ λαοῦ καὶ διαλογιζομένων πάντων ἐν ταῖς καρδίαις αὐτῶν περὶ τοῦ ἰωάννου, μήποτε αὐτὸς εἴη ὁ χριστός,
4:15. et ipse docebat in synagogis eorum et magnificabatur ab omnibus
And he taught in their synagogues and was magnified by all.
4:15. And he taught in their synagogues, and he was magnified by everyone.
4:15. And he taught in their synagogues, being glorified of all.
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
4:15: And he taught in their synagogues - We do not find that even the persecuting Jews ever hindered Christ or his disciples from preaching in their synagogues. Is it the same in every place where even the Christian religion is established by law? Would Jesus, or his apostles, or their most Scriptural representatives, be permitted to preach in one out of a thousand churches, in certain countries, unless they were strictly conformed to their external ecclesiastical customs? Nor even then, unless their doctrine were according to the taste of the managers and of the times.
Glorified of all - All felt the power of his preaching, and acknowledged the divinity of his mission. The scandal of the cross had not yet taken place.
Albert Barnes: Notes on the Bible - 1834
4:15: Glorified of all - Praised by all; or, all were pleased with his instructions, and admired his wisdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: he: Luk 4:16, Luk 13:10; Mat 4:23, Mat 9:35, Mat 13:54; Mar 1:39
being: Isa 55:5; Mat 9:8; Mar 1:27, Mar 1:45
John Gill
4:15 And he taught in their synagogues,.... In the public places of worship used by the Galilaeans, where they met on sabbath days and weekdays, to read and pray, and hear the Scriptures expounded; and Christ engaging here as a public teacher, was the reason of his fame being spread around the country:
being glorified of all; that heard him: they were astonished at his doctrine; they wondered at his gracious words; they praised him as a preacher; and glorified him, and God for him, because of the mighty works which were done by him.
John Wesley
4:15 Being glorified of all - So God usually gives strong cordials after strong temptations. But neither their approbation continued long, nor the outward calm which he now enjoyed.
4:164:16: Եւ ե՛կն ՚ի Նազարեթ՝ ուր սնեալն էր. եւ եմո՛ւտ ըստ սովորութեան իւրում յաւուր շաբաթու ՚ի ժողովուրդն[1053]։ [1053] Ոմանք. Յաւուրն շաբաթուց։
16 Եւ եկաւ Նազարէթ, ուր նա սնուել մեծացել էր. եւ ըստ իր սովորութեան՝ շաբաթ օրը ժողովարան մտաւ:
16 Երբ եկաւ Նազարէթ, ուր ինք մեծցած էր, իր սովորութեանը պէս շաբաթ օրը մտաւ ժողովարանը ու ելաւ որ կարդայ։
Եւ եկն ի Նազարէթ ուր սնեալն էր. եւ եմուտ ըստ սովորութեան իւրում յաւուր շաբաթու [21]ի ժողովուրդն:

4:16: Եւ ե՛կն ՚ի Նազարեթ՝ ուր սնեալն էր. եւ եմո՛ւտ ըստ սովորութեան իւրում յաւուր շաբաթու ՚ի ժողովուրդն[1053]։
[1053] Ոմանք. Յաւուրն շաբաթուց։
16 Եւ եկաւ Նազարէթ, ուր նա սնուել մեծացել էր. եւ ըստ իր սովորութեան՝ շաբաթ օրը ժողովարան մտաւ:
16 Երբ եկաւ Նազարէթ, ուր ինք մեծցած էր, իր սովորութեանը պէս շաբաթ օրը մտաւ ժողովարանը ու ելաւ որ կարդայ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: И пришел в Назарет, где был воспитан, и вошел, по обыкновению Своему, в день субботний в синагогу, и встал читать.
3:16  ἀπεκρίνατο λέγων πᾶσιν ὁ ἰωάννης, ἐγὼ μὲν ὕδατι βαπτίζω ὑμᾶς· ἔρχεται δὲ ὁ ἰσχυρότερός μου, οὖ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί·
4:16. Καὶ (And) ἦλθεν (it-had-came) εἰς (into) Ναζαρά, (to-a-Nazara,"οὗ (of-which) ἦν (it-was) τεθραμμένος, (having-had-come-to-be-nourished,"καὶ (and) εἰσῆλθεν (it-had-came-into) κατὰ (down) τὸ (to-the-one) εἰωθὸς (to-having-hath-had-come-to-custom) αὐτῷ (unto-it) ἐν (in) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) τῶν (of-the-ones) σαββάτων (of-sabbaths) εἰς (into) τὴν (to-the-one) συναγωγήν, (to-a-leading-together,"καὶ (and) ἀνέστη (it-had-stood-up) ἀναγνῶναι. (to-have-had-acquainted-up)
4:16. et venit Nazareth ubi erat nutritus et intravit secundum consuetudinem suam die sabbati in synagogam et surrexit legereAnd he came to Nazareth, where he was brought up: and he went into the synagogue, according to his custom, on the sabbath day: and he rose up to read.
16. And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read.
4:16. And he went to Nazareth, where he had been raised. And he entered into the synagogue, according to his custom, on the Sabbath day. And he rose up to read.
4:16. And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.
And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read:

16: И пришел в Назарет, где был воспитан, и вошел, по обыкновению Своему, в день субботний в синагогу, и встал читать.
3:16  ἀπεκρίνατο λέγων πᾶσιν ὁ ἰωάννης, ἐγὼ μὲν ὕδατι βαπτίζω ὑμᾶς· ἔρχεται δὲ ὁ ἰσχυρότερός μου, οὖ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί·
4:16. et venit Nazareth ubi erat nutritus et intravit secundum consuetudinem suam die sabbati in synagogam et surrexit legere
And he came to Nazareth, where he was brought up: and he went into the synagogue, according to his custom, on the sabbath day: and he rose up to read.
4:16. And he went to Nazareth, where he had been raised. And he entered into the synagogue, according to his custom, on the Sabbath day. And he rose up to read.
4:16. And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Назарет - см. Мф II, 23. - Был воспитан - см. II, 51: и сл. - По обыкновению своему. Во время Своей открытой деятельности Христос имел обыкновение по субботам посещать синагоги. Это замечание показывает, что описываемое дальше событие имело место в сравнительно поздний период Галилейской деятельности Христа (обыкновение могло создаться в течение известного периода времени). - Встал читать. Обыкновенно начальник синагоги предлагал кому-либо из известных ему лиц взять на себя чтение из Св. Писания для собравшихся в синагогу богомольцев, и тот, на приглашение начальника, вставал - прочие богомольцы сидели. Но Христос, вставши Сам, этим выразил желание читать, и так как Он был достаточно известен начальнику синагоги как местный житель - о чудесах Его в Назарете ев. Лука еще не сообщал, - то Ему и подали книгу или свиток.
Adam Clarke: Commentary on the Bible - 1831
4:16: To Nazareth, where he had been brought up - It is likely that our Lord lived principally in this city till the 30th year of his age; but, after he entered on his public ministry, his usual place of residence was at the house of Peter, in Capernaum.
As his custom was - Our Lord regularly attended the public worship of God in the synagogues; for there the Scriptures were read: other parts of the worship were very corrupt; but it was the best at that time to be found in the land. To worship God publicly is the duty of every man, and no man can be guiltless who neglects it. If a person cannot get such public worship as he likes, let him frequent such as he can get. Better to attend the most indifferent than to stay at home, especially on the Lord's day. The place and the time are set apart for the worship of the true God: if others do not conduct themselves well in it, that is not your fault, and need not be any hinderance to you. You come to worship God - do not forget your errand - and God will supply the lack in the service by the teachings of his Spirit. Hear the saying of old Mr. Herbert: - "The worst speak something good: should all want sense, God takes the text, and preacheth p-a-t-i-e-n-c-e." A man may always profit where the word of God is read.
Stood up for to read - The Jews, in general, sat while they taught or commented on the Sacred Writings, or the traditions of the elders; but when they read either the law or the prophets they invariably stood up: it was not lawful for them even to lean against any thing while employed in reading.
Albert Barnes: Notes on the Bible - 1834
4:16: And, as his custom was, he went ... - From this it appears that the Saviour regularly attended the service of the synagogue. In that service the Scriptures of the Old Testament were read, prayers were offered, and the Word of God was explained. See the notes at Mat 4:23. There was great corruption in doctrine and practice at that time, but Christ did not on that account keep away from the place of public worship. From this we may learn:
1. That it is our duty "regularly" to attend public worship.
2. That it is better to attend a place of worship which is not entirely pure, or where just such doctrines are not delivered as we would wish, than not attend at all.
It is of vast importance that the public worship of God should be maintained; and it is "our" duty to assist in maintaining it, to show by our example that we love it, and to win others also to love it. See Heb 10:25. At the same time, this remark should not be construed as enjoining it as our duty to attend where the "true" God is not worshipped, or where he is worshipped by pagan rites and pagan prayers. If, therefore, the Unitarian does not worship the true God, and if the Roman Catholic worships God in a manner forbidden and offers homage to the creatures of God, thus being guilty of idolatry, it cannot be a duty to attend on such a place of worship.
The synagogue - See Mat 4:23.
Stood up for to read - The books of Moses were so divided that they could be read through in the synagogues once in a year. To these were added portions out of the prophets, so that no small part of them was read also once a year. It is not known whether our Saviour read the lesson which was the regular one for that day, though it might seem "probable" that he would not depart from the usual custom. Yet, as the eyes of all were fixed on him; as he deliberately looked out a place; and as the people were evidently surprised at what he did, it seems to be intimated that he selected a lesson which was "not" the regular one for that day. The same ceremonies in regard to conducting public worship which are here described are observed at Jerusalem by the Jews at the present time. Professor Hackett ("Illustrations of Scripture," p. 232) says: "I attended the Jewish worship at Jerusalem, and was struck with the accordance of the ceremonies with those mentioned in the New Testament. The sacred roll was brought from the chest or closet where it was kept; it was handed by an attendant to the reader; a portion of it was rehearsed; the congregation rose and stood while it was read, whereas the speaker, as well as the others present, sat during the delivery of the address which formed a part of the service."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: to: Luk 1:26, Luk 1:27, Luk 2:39, Luk 2:51; Mat 2:23, Mat 13:54; Mar 6:1
as: Luk 4:15, Luk 2:42; Joh 18:20; Act 17:2
and stood: Act 13:14-16
Geneva 1599
4:16 (3) And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.
(3) Who Christ is and for what reason he came he shows from the prophet Isaiah.
John Gill
4:16 And he came to Nazareth,.... After some length of time, when he had gone through all Galilee, and had acquired great credit and reputation by his ministry and miracles; he came to the place,
where he had been brought up: where he was conceived, though not born; and where he had his education, and wrought at a trade, and was well known to the inhabitants; and therefore it was proper that he should first exercise his ministry, and obtain a character in other places, which would prepare him a reception among his townsmen, who otherwise, in all likelihood, would have treated him at once with neglect and contempt:
and as his custom was, he went into the synagogue on the sabbath day. This was either his custom from his youth, when he dwelt at Nazareth, while a private person, and before he was engaged in public service, whither he had used to repair as an inhabitant of the city, and a member of the congregation, to attend synagogue worship, as he now did; or it refers to his custom, since he became a public preacher, who at Capernaum, or any other city of Galilee, where there was a synagogue, used to frequent it, whether on sabbath days, or any other, and so he did here:
and stood up for to read: by rising and standing up, and perhaps by some other gesture he signified his inclination to read a portion of Scripture, if liberty was given, and a book delivered him, for, as yet, he had no book to read in; nor might any read in public, unless he had an order from the congregation, or the chief of it; for so runs the Jewish canon (k):
"a reader may not read until the chief of the congregation bids him read; yea, even a minister of the congregation, or a ruler of the synagogue, may not read of himself, until the congregation, or the chief among them, bids him read.''
This custom of reading the Scriptures publicly, was an appointment of Moses, according to the account of the Jews; who say (l).
"Moses our master, ordered the Israelites to read in the law publicly, on the sabbath, and on the second and fifth days of the week, in the morning; so that they might not be three days without hearing the law and Ezra ordered, that they should read so at the evening sacrifice, every sabbath, on account of those that sit in the corners of streets; and also he ordered, that three men should read on the second and fifth days of the week, and that they should not read less than twenty verses.''
Tit was also the custom to stand at reading the law and the prophets: with regard to the book of Esther, the rule is (m) this;
"he that reads the "Megilia", or book of "Esther", stands or sits.''
That is, as their commentators (n) explain it, if he will he may stand, and if he will he may sit, he may do as he pleases; but so he might not in reading the law: hence it is asked (o),
"why is it not so in the law? R. Abhu replies, because the Scripture says, Deut 5:3 "Stand thou here by me."''
Wherefore they say (p), the law must be read standing, and it is even forbidden to lean on any thing. Christ conformed to these rules; he went into the synagogue to read on the sabbath day, and stood up when he read, and waited for order, and a book to be given him to read: it may be asked, how he came to be admitted to read publicly in the synagogue, when he was not of the tribe of Levi, nor was he brought up in the schools and academies of the Jews, and was known to be a mechanic? It may be observed, that common Israelites, as well as priests and Levites, were allowed to read the Scriptures publicly; every sabbath day, seven persons read, a priest, a Levite, and five Israelites: the order was this; the priest read first, and after him the Levite, and after him an Israelite: and it is said to be a known custom to this day, that even an unlearned priest read before the greatest wise man in Israel; and he that was greater than his companion in wisdom, read first (q). Now Christ, on account of the great fame he was in for his wisdom and mighty works, was admitted to this public service, though he was no Levite, and known by the inhabitants of this place, to have been brought up to a trade.
(k) Maimon. Hilchot Tephilla, c. 12. sect. 7. (l) Maimon. Hilchot Tephilla, c. 12. sect. 1. (m) Misn. Megilia, c. 4. 1. (n) Jarchi & Bartenora in ib. (o) T. Bab. Megilia, fol. 21. 1. (p) Robbenu Asher in T. Megill. c. 3. sect. 1. & Piske Harosh in ib. (q) Maimon. Hilch. Tephillah, c. 12. sect. 16, 18.
John Wesley
4:16 He stood up - Showing thereby that he had a desire to read the Scripture to the congregation: on which the book was given to him. It was the Jewish custom to read standing, but to preach sitting. Mt 13:54; Mk 6:1.
Robert Jamieson, A. R. Fausset and David Brown
4:16 JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32)
as his custom was--Compare Acts 17:2.
stood up for to read--Others besides rabbins were allowed to address the congregation. (See Acts 13:15.)
4:174:17: Եւ ետո՛ւն նմա գիրս զԵսայայ մարգարէի, եւ յարեաւ ընթեռնո՛ւլ. եւ իբրեւ եբաց զգիրսն՝ եգիտ զայն տեղի յորում գրեալն էր[1054]. [1054] Ոմանք. Գիր զԵսայեայ մար՛՛։
17 Եւ նրան տուին Եսայի մարգարէի գիրքը. եւ նա վեր կացաւ ընթերցելու. եւ երբ գիրքը բացեց, գտաւ այն տեղը, ուր գրուած էր.
17 Տուին անոր Եսայի մարգարէին գիրքը։ Երբ գիրքը բացաւ, գտաւ այն տեղը՝ ուր գրուած էր.
Եւ ետուն նմա գիրս զԵսայեայ մարգարէի. եւ յարեաւ ընթեռնուլ, եւ իբրեւ եբաց զգիրսն``, եգիտ զայն տեղի յորում գրեալն էր:

4:17: Եւ ետո՛ւն նմա գիրս զԵսայայ մարգարէի, եւ յարեաւ ընթեռնո՛ւլ. եւ իբրեւ եբաց զգիրսն՝ եգիտ զայն տեղի յորում գրեալն էր[1054].
[1054] Ոմանք. Գիր զԵսայեայ մար՛՛։
17 Եւ նրան տուին Եսայի մարգարէի գիրքը. եւ նա վեր կացաւ ընթերցելու. եւ երբ գիրքը բացեց, գտաւ այն տեղը, ուր գրուած էր.
17 Տուին անոր Եսայի մարգարէին գիրքը։ Երբ գիրքը բացաւ, գտաւ այն տեղը՝ ուր գրուած էր.
zohrab-1805▾ eastern-1994▾ western am▾
4:1717: Ему подали книгу пророка Исаии; и Он, раскрыв книгу, нашел место, где было написано:
3:17  οὖ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ διακαθᾶραι τὴν ἅλωνα αὐτοῦ καὶ συναγαγεῖν τὸν σῖτον εἰς τὴν ἀποθήκην αὐτοῦ, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ.
4:17. καὶ (And) ἐπεδόθη (it-was-given-upon) αὐτῷ (unto-it) βιβλίον (a-paperlet) τοῦ (of-the-one) προφήτου (of-a-declarer-before) Ἠσαίου, (of-a-Hesaias,"καὶ (and) ἀνοίξας (having-opened-up) τὸ (to-the-one) βιβλίον (to-a-paperlet) εὗρεν (it-had-found) [τὸν] "[to-the-one]"τόπον (to-an-occasion) οὗ (of-which) ἦν (it-was) γεγραμμένον (having-had-come-to-be-scribed,"
4:17. et traditus est illi liber prophetae Esaiae et ut revolvit librum invenit locum ubi scriptum eratAnd the book of Isaias the prophet was delivered unto him. And as he unfolded the book, he found the place where it was written:
17. And there was delivered unto him the book of the prophet Isaiah. And he opened the book, and found the place where it was written,
4:17. And the book of the prophet Isaiah was handed to him. And as he unrolled the book, he found the place where it was written:
4:17. And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written,
And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written:

17: Ему подали книгу пророка Исаии; и Он, раскрыв книгу, нашел место, где было написано:
3:17  οὖ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ διακαθᾶραι τὴν ἅλωνα αὐτοῦ καὶ συναγαγεῖν τὸν σῖτον εἰς τὴν ἀποθήκην αὐτοῦ, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ.
4:17. et traditus est illi liber prophetae Esaiae et ut revolvit librum invenit locum ubi scriptum erat
And the book of Isaias the prophet was delivered unto him. And as he unfolded the book, he found the place where it was written:
4:17. And the book of the prophet Isaiah was handed to him. And as he unrolled the book, he found the place where it was written:
4:17. And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Книгу пророка Исаии. По-видимому, чтение отдела из Закона (параша) было уже закончено, когда Христос выразил желание читать. Поэтому Ему подали книгу Исайи и Он прочитал из нее, вероятно, положенный по порядку отдел (гафтара). Евангелист, говоря, что Христос как только раскрыл книгу, так тотчас нашел нужный Ему отдел, очевидно, этим хочет отметить, что книга Исайи раскрылась не случайно на известном листе, а что здесь было дело Божественного Промысла. Книга Исайи, как и другие, конечно, представляла собою пачку листов, обвернутых вокруг скалки и завязанную шнуром. Писали в то время только на одной стороне листа. Такие свитки ставились в особый ящик, причем головки скалок были все наверху и на каждой было написано название известной свящ. книги, так что их легко было находить при надобности.
Adam Clarke: Commentary on the Bible - 1831
4:17: And when he had opened the book - Αναπτυξας, When he had unrolled it. The Sacred Writings used to this day, in all the Jewish synagogues, are written on skins of basil, parchment, or vellum, sewed end to end, and rolled on two rollers, beginning at each end; so that, in reading from right to left, they roll off with the left, while they roll on with the right. Probably the place in the Prophet Isaiah, here referred to, was the lesson for that day; and Jesus unrolled the manuscript till he came to the place: then, after having read, he rolled it up again, and returned it to the officer, Luk 4:20, the ruler of the synagogue, or his servant, whose business it was to take care of it. The place that he opened was probably the section for the day. See the table at the end of Deuteronomy, and the note at the end of that table.
Albert Barnes: Notes on the Bible - 1834
4:17: There was delivered unto him - By the minister of the synagogue, or the keeper of the sacred books. They were kept in an "ark" or chest, not far from the pulpit, and the minister gave them to whomsoever he chose, to read them publicly.
The book - The volume contained the prophecy of Isaiah. It would seem, from this, that the books were kept separate, and not united into one as with us.
When he had opened the book - Literally, when he had "unrolled" the book. Books, among the ancients, were written on parchments or vellum that is, skins of beasts, and were "rolled" together on two rollers, beginning at each end, so that while reading they rolled off from one to the other. Different forms of books were indeed used, but this was the most common. When used the reader unrolled the manuscript as far as the place which he wished to find, and kept before him just so much as he would read. When the roller was done with, it was carefully deposited in a case.
The place where it was written - Isa 61:1-2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: the book: Luk 20:42; Act 7:42, Act 13:15, Act 13:27
he had: Αναπτυξσς [Strong's G380], "unrolled the book;" the Sacred Writings being anciently (as they are still in the synagogues) written on skins of parchment, and rolled on two rollers, beginning on each end, so that in reading from right to left, they rolled off with the left hand while they rolled on with the right.
the place: Isa 61:1-3
Geneva 1599
4:17 And there was delivered unto him the book of the prophet Esaias. And when he had (d) opened the book, he found the place where it was written,
(d) Their books in those days were rolled up as scrolls upon a ruler: and so Christ unrolled or unfolded it, which is here called "opened".
John Gill
4:17 And there was delivered unto him,.... By the "Chazan", or minister, to whom he gave it again, Lk 4:20, for the "Chazan" of the synagogue, was, "the minister" (r); one part of whose business was, to deliver the book of the law to, and take it from him that read: when an high priest read, the method taken was this (s);
"the "Chazan", or minister of the synagogue, took the book of the law, and gave it to the ruler of the synagogue, and the ruler of the synagogue gave it to the "Sagan", and the "Sagan" gave it to the high priest, and the high priest stood and received, and read standing.''
The same method was observed, when a king read in the book of the law (t); but when a common priest, or an inferior person read, so much ceremony was not used, as to hand the book from one to another: the manner in their synagogues and schools, was this (u);
"the "Chazan" brought out the book of the law, and the priest read, and after him a Levite; then the "Chazan" of the synagogue brought the book of the law down, to the head of the captivity, and all the people stood; and he took the book of the law into his hands, and "stood and read" in it; and the heads of the schools stood with him, and the head of the university of Sofa interpreted it; and returned the book of the law to the "Chazan", and he returned it to the chest.''
That part of the sacred volume which was delivered unto Jesus at this time, was
the book of the prophet Esaias; it is very likely, that the lesson out of the prophets for that day, was to be read out of the prophecy of Isaiah; and it seems probable, that it was the single book of Isaiah, or that prophecy rolled up by itself, in one volume, that was delivered to Christ; as the law was divided, into five parts, each fifth part was sometimes in a book, or volume by itself: hence a fifth part of the law, is by the Jews interpreted (w), "a book" of the law, in which there is but one fifth part; so might the prophets be in separate and distinct books, and it as if they sometimes were, by the following account (x) a man may
"join together the law, the prophets, and the holy writings, as one, the words of R. Meir. R. Juda says, the law by itself, the prophets by themselves, and the holy writings by themselves; and the wise men say, each by themselves (i.e. each book by itself;) and says R. Judah, it happened to Baithus ben Zunin, that he had eight prophets joined together as one; and there are that say, that he had not, but, , "every one by itself."''
And when he had opened the book; or unrolled it, for books formerly were written in rolls of paper and parchment; and in this form, is the book of the law with the Jews, in their synagogues, to this day:
"all books, they say (y), are rolled from the beginning to the end of them, but the book of the law is rolled to the middle of it, and a pillar, or column, is made for it here and there; says R. Eliezer with R. Zadok, so the writers of books in Jerusalem made their books: the Rabbins teach, that they do not make the book of the law its length, more than its circumference, nor its circumference more than its length.''
Such a roll, or volume, of the prophet Isaiah, Christ unrolled, till he came to the place he intended to read: it is a rule with the Jews (z) that
"they do not unroll the book of the law in the congregation, because of the glory of the congregation.''
Tit may therefore be asked, whether Christ did not break this rule, since he unrolled the book that was given him, publicly in the synagogue? To which it may be replied, that it was lawful to unroll the book of the prophets, which was what Christ did, but not the law; for so runs another of their rules, (a).
"they skip in the prophets, but not in the law, because, , "that they unroll a prophet publicly", but they do not unroll the law publicly.''
Christ having thus unrolled the volume of the prophet Isaiah, which was put into his hands by the "Chazan", or minister,
he found the place where it was written; as is expressed in the following verse, and which is to be seen in Is 61:1, and which was either the lesson of the day, or what Christ particularly sought for, and looked out; or was providentially directed to, as what was pertinent to himself, and proper to read and insist on at this time; for it was not by chance that he hit on this place, and read it, but it was according to purpose, and with design. Before the reading of the prophets, a blessing used to be said, which was in this form (b);
"blessed art thou, O Lord our God, the king of the world, Who hath chosen the good prophets, and art well pleased with their words, which are said in truth; blessed art thou, O Lord, who hast chosen the law, Moses his servant, and Israel his people, and the prophets of truth and righteousness.''
Whether this was delivered by Christ, is not certain; however, he read the following passage.
(r) Jarchi & Battenora in Misn. Sota, c. 7. sect. 7. & Yoma, c. 7. 1. (s) Misn. Yoma, c. 7. sect. 1. Maimon. Yom Haccippurim, c. 3. sect. 10. (t) Misn. Sota, c. 7. sect. 8. (u) Juchasin, fol. 123. 1. (w) Gloss. in T. Bab. Megilla, fol. 27. 1. (x) T. Bab. Bava Bathra, fol. 13. 2. & Massechet Sopherim, c. 3. sect 1, 5. (y) T. Bab. Bava Bathra, fol. 14. 1. (z) T. Bab. Yoma, fol. 70. 1. Maimon. Hilch, Tephilla, c. 12. sect. 23. (a) Massecheth Sepherim, c. 11. sect. 2. (b) Seder Tephillot, fol. 127. 2. Ed. Basil.
John Wesley
4:17 He found - It seems, opening upon it, by the particular providence of God.
4:184:18: Հոգի՛ Տեառն ՚ի վերայ իմ, վասն որոյ եւ օ՛ծ իսկ զիս. աւետարանե՛լ աղքատաց առաքեաց զիս, բժշկե՛լ զբեկեալս սրտիւ[1055]. [1055] ՚Ի բազումս պակասի. Առաքեաց զիս. բժշկել զբեկեալս սրտիւ։
18 «Տիրոջ Հոգին իմ վրայ է, դրա համար իսկ օծեց ինձ, ինձ ուղարկեց աղքատներին աւետարանելու, սրտով բեկեալներին բժշկելու,
18 «Տէրոջը Հոգին իմ վրաս է. վասն զի* զիս օծեց աղքատներուն աւետարան քարոզելու, զիս ղրկեց կոտրած սիրտ ունեցողները բժշկելու,
Հոգի Տեառն ի վերայ իմ, վասն որոյ եւ օծ իսկ զիս, աւետարանել աղքատաց առաքեաց զիս, բժշկել զբեկեալս սրտիւ:

4:18: Հոգի՛ Տեառն ՚ի վերայ իմ, վասն որոյ եւ օ՛ծ իսկ զիս. աւետարանե՛լ աղքատաց առաքեաց զիս, բժշկե՛լ զբեկեալս սրտիւ[1055].
[1055] ՚Ի բազումս պակասի. Առաքեաց զիս. բժշկել զբեկեալս սրտիւ։
18 «Տիրոջ Հոգին իմ վրայ է, դրա համար իսկ օծեց ինձ, ինձ ուղարկեց աղքատներին աւետարանելու, սրտով բեկեալներին բժշկելու,
18 «Տէրոջը Հոգին իմ վրաս է. վասն զի* զիս օծեց աղքատներուն աւետարան քարոզելու, զիս ղրկեց կոտրած սիրտ ունեցողները բժշկելու,
zohrab-1805▾ eastern-1994▾ western am▾
4:1818: Дух Господень на Мне; ибо Он помазал Меня благовествовать нищим, и послал Меня исцелять сокрушенных сердцем, проповедывать пленным освобождение, слепым прозрение, отпустить измученных на свободу,
3:18  πολλὰ μὲν οὗν καὶ ἕτερα παρακαλῶν εὐηγγελίζετο τὸν λαόν·
4:18. Πνεῦμα ( A-currenting-to ) Κυρίου ( of-Authority-belonged ) ἐπ' ( upon ) ἐμέ , ( to-ME ) οὗ ( of-which ) εἵνεκεν ( if-in-out-in ) ἔχρισέν ( it-anointed ) με ( to-me ) εὐαγγελίσασθαι ( to-have-goodly-messaged-to ) πτωχοῖς , ( unto-beggared ," ἀπέσταλκέν ( it-had-come-to-set-off ) με ( to-me ) κηρύξαι ( to-have-heralded ) αἰχμαλώτοις ( unto-spear-captured ) ἄφεσιν ( to-a-sending-off ) καὶ ( and ) τυφλοῖς ( unto-blind ) ἀνάβλεψιν , ( to-a-looking-up ," ἀποστεῖλαι ( to-have-set-off ) τεθραυσμένους ( to-having-had-come-to-be-crushed ) ἐν ( in ) ἀφέσει , ( unto-a-sending-off ,"
4:18. Spiritus Domini super me propter quod unxit me evangelizare pauperibus misit meThe spirit of the Lord is upon me. Wherefore he hath anointed me to preach the gospel to the poor, he hath sent me to heal the contrite of heart,
18. The Spirit of the Lord is upon me, Because he anointed me to preach good tidings to the poor: He hath sent me to proclaim release to the captives, And recovering of sight to the blind, To set at liberty them that are bruised,
4:18. “The Spirit of the Lord is upon me; because of this, he has anointed me. He has sent me to evangelize the poor, to heal the contrite of heart,
4:18. The Spirit of the Lord [is] upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
The Spirit of the Lord [is] upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised:

18: Дух Господень на Мне; ибо Он помазал Меня благовествовать нищим, и послал Меня исцелять сокрушенных сердцем, проповедывать пленным освобождение, слепым прозрение, отпустить измученных на свободу,
3:18  πολλὰ μὲν οὗν καὶ ἕτερα παρακαλῶν εὐηγγελίζετο τὸν λαόν·
4:18. Spiritus Domini super me propter quod unxit me evangelizare pauperibus misit me
The spirit of the Lord is upon me. Wherefore he hath anointed me to preach the gospel to the poor, he hath sent me to heal the contrite of heart,
4:18. “The Spirit of the Lord is upon me; because of this, he has anointed me. He has sent me to evangelize the poor, to heal the contrite of heart,
4:18. The Spirit of the Lord [is] upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
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
18-19: (Объяснение см. в Толк. Библ. т. 5-й с 519-520). К сказанному там нужно прибавить, что ев. Лука приводит здесь пророчество по тексту 70-ти, но с некоторыми изменениями. Затем, у нас в русск. переводе Евангелия читается: "ибо Он помазал..." Между тем точнее с греч. нужно бы перевести: "ради чего, из-за чего Он (и) помазал" (ou eneken ecrise). Таким образом, по греческому тексту пребывание Духа на Христе является предшествующим помазанию или избранию, а по подлинному тексту, которого держится и русский перевод, пребывание Духа обусловливается этим самым помазанием. Впрочем, существо дела в том и другом тексте подлинном и 70-ти остается неизменным: на Христе пребывает Св. Дух, и Он является помазанником или Мессиею в исключительном смысле этого слова. - Помазал - посвятил, поставил (Феофил.). - Нищим - и в материальном, и в духовном отношении угнетенным (см. Мф V, 3). - Сокрушенные сердцем - то же, что плачущие (см. Матфея гл. V, ст. 4). - Пленные и слепые - это термины, обозначающее духовное рабство и невежество людей, которых от этого освободит Мессия. - Слепым прозрение... это прибавка 70-ти. - Проповедовать лето Господне благоприятное. Очевидно, здесь содержится указание на так называемый юбилейный год, который, действительно, по обилию назначенных для него по закону льгот (Левит. XXV, 8: и сл.), был лучшим годом, установленным Богом для народа еврейского. Конечно, под этим "летом" разумеется Мессианское время спасения для народа Израильского и для всего человечества. - Замечательно, что в этом пророчестве Исайи содержится обозначение всех видов помазания, существовавших в Ветхом Завете: а) пророческое помазание обозначено словами: благовествовать нищим, исцелять сокрушенных сердцем б) царское: проповедовать (возвещать) пленным и т. д. - все прерогативы царя, которому предоставлено везде право помилования и в) первосвященническое: проповедовать лето... так как возвещали наступление юбилейного года священники, по приказу первосвященника. - Таким образом, Христос есть пророк, царь и первосвященник. - Заметить нужно еще, что, пользуясь словами ст. 19-го о лете или годе Господнем (eniauton Kuriou), еще древние еретики Валентиниане, а затем и многие церковные толкователи утверждали, что деятельность Христа продолжалась только один год. Но выражение "год", очевидно, у ев. Луки обозначает период мессианский вообще, а разве этот период мог евангелисту представляться таким малым, как один год? Не говорим уже о том, что в Евангелии Иоанна служение Христа определяется не менее как тремя годами...
Adam Clarke: Commentary on the Bible - 1831
4:18: The Spirit of the Lord - This is found in Isa 61:1; but our Lord immediately adds to it Isa 42:7. The proclaiming of liberty to the captives, and the acceptable year (or year of acceptance) of the Lord, is a manifest allusion to the proclaiming of the year of jubilee by sound of trumpet: see Lev 25:8 (note), etc., and the notes there. This was a year of general release of debts and obligations; of bond-men and women; of lands and possessions, which had been sold from the families and tribes to which they belonged. Our Savior, by applying this text to himself, a text so manifestly relating to the institution above mentioned, plainly declares the typical design of that institution. - Lowth.
He hath anointed me - I have been designed and set apart for this very purpose; my sole business among men is to proclaim glad tidings to the poor, etc. All the functions of this new prophet are exercised on the hearts of men; and the grace by which he works in the heart is a grace of healing, deliverance, and illumination; which, by an admirable virtue, causes them to pass from sickness to health, from slavery to liberty, from darkness to light, and from the lowest degrees of misery to supreme eternal happiness. See Quesnel. To those who feel their spiritual poverty, whose hearts are broken through a sense of their sins, who see themselves tied and bound with the chains of many evil habits, who sit in the darkness of guilt and misery, without a friendly hand to lead them in the way in which they should go - to these, the Gospel of the grace of Christ is a pleasing sound, because a present and full salvation is proclaimed by it; and the present is shown to be the acceptable year of the Lord; the year, the time, in which he saves to the uttermost all who come unto him in the name of his Son Jesus. Reader! what dost thou feel? Sin-wretchedness-misery of every description? Then come to Jesus - He will save Thee - he came into the world for this very purpose. Cast thy soul upon him, and thou shalt not perish, but have everlasting life.
Albert Barnes: Notes on the Bible - 1834
4:18: The Spirit of the Lord is upon me - Or, I speak by divine appointment. I am divinely inspired to speak. There can be no doubt that the passage in Isaiah had a principal reference to the Messiah. Our Saviour directly applies it to himself, and it is not easily applicable to any other prophet. Its first application might have been to the restoration of the Jews from Babylon; but the language of prophecy is often applicable to two similar events, and the secondary event is often the most important. In this case the prophet uses most striking poetic images to depict the return from Babylon, but the same images also describe the appropriate work of the Son of God.
Hath anointed me - Anciently kings and prophets and the high priest were set apart to their work by anointing with oil, Kg1 19:15-16; Exo 29:7; Sa1 9:16, etc. This oil or ointment was made of various substances, and it was forbidden to imitate it, Exo 30:34-38. Hence, those who were set apart to the work of God as king, prophet, or priest, were called the Lord's anointed, Sa1 16:6; Psa 84:9; Isa 45:1. Hence, the Son of God is called the "Messiah," a Hebrew word signifying the "Anointed," or the "Christ," a Greek word signifying the same thing. And by his being "anointed" is not meant that he was literally anointed, for he was never set apart in that manner, but that "God had set him apart" for this work; that "he" had constituted or appointed him to be the prophet, priest, and king of his people. See the notes at Mat 1:1.
To preach the gospel to the poor - The English word "gospel" is derived from two words - "God" or "good," and "spell," an old Saxon word meaning "history, relation, narration, word, or speech," and the word therefore means "a good communication" or "message." This corresponds exactly with the meaning of the Greek word - "a good or joyful message - glad tidings." By the "poor" are meant all those who are destitute of the comforts of this life, and who therefore may be more readily disposed to seek treasures in heaven; all those who are sensible of their sins, or are poor in spirit Mat 5:3; and all the "miserable" and the afflicted, Isa 58:7. Our Saviour gave it as one proof that he was the Messiah, or was from God, that he preached to "the poor," Mat 11:5. The Pharisees and Sadducees despised the poor; ancient philosophers neglected them; but the gospel seeks to bless them - to give comfort where it is felt to be needed, and where it will be received with gratitude. Riches fill the mind with pride, with self-complacency, and with a feeling that the gospel is not needed. The poor "feel" their need of some sources of comfort that the world cannot give, and accordingly our Saviour met with his greatest success the gospel among the poor; and there also, "since," the gospel has shed its richest blessings and its purest joys. It is also one proof that the gospel is true. If it had been of "men," it would have sought the rich and mighty; but it pours contempt on all human greatness, and seeks, like God, to do good to those whom the world overlooks or despises. See the notes at Co1 1:26.
To heal the brokenhearted - To console those who are deeply afflicted, or whose hearts are "broken" by external calamities or by a sense of their sinfulness.
Deliverance to the captives - This is a figure originally applicable to those who were in captivity in Babylon. They were miserable. To grant deliverance to "them" and restore them to their country - to grant deliverance to those who are in prison and restore them to their families - to give liberty to the slave and restore him to freedom, was to confer the highest benefit and impart the richest favor. In this manner the gospel imparts favor. It does not, indeed, "literally" open the doors of prisons, but it releases the mind captive under sin; it gives comfort to the prisoner, and it will finally open all prison doors and break off all the chains of slavery, and, by pRev_enting "crime," pRev_ent also the sufferings that are the consequence of crime.
Sight to the blind - This was often literally fulfilled, Mat 11:5; Joh 9:11; Mat 9:30, etc.
To set at liberty them that are bruised - The word "bruised," here, evidently has the same "general" signification as "brokenhearted" or the contrite. It means those who are "pressed down" by great calamity, or whose hearts are "pressed" or "bruised" by the consciousness of sin. To set them "at liberty" is the same as to free them from this pressure, or to give them consolation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: Spirit: Psa 45:7; Isa 11:2-5, Isa 42:1-4, Isa 50:4, Isa 59:21
anointed: Psa 2:2, Psa 2:6 *marg. Dan 9:24; Joh 1:41; Act 4:27, Act 10:38
to preach: Luk 6:20, Luk 7:22; Isa 29:19; Zep 3:12; Zac 11:11; Mat 5:3, Mat 11:5; Jam 2:5
to heal: Ch2 34:27; Psa 34:18, Psa 51:17, Psa 147:3; Isa 57:15, Isa 66:2; Eze 9:4
to preach deliverance: Psa 102:20, Psa 107:10-16, Psa 146:7; Isa 42:7, Isa 45:13, Isa 49:9, Isa 49:24, Isa 49:25, Isa 52:2, Isa 52:3; Zac 9:11, Zac 9:12; Col 1:13
and: Psa 146:8; Isa 29:18, Isa 29:19, Isa 32:3, Isa 35:5, Isa 42:16-18, Isa 60:1, Isa 60:2; Mal 4:2; Mat 4:16, Mat 9:27-30, Mat 11:5; Joh 9:39-41, Joh 12:46; Act 26:18; Eph 5:8-14; Th1 5:5, Th1 5:6; Pe1 2:9; Jo1 2:8-10
bruised: Gen 3:15; Isa 42:3; Mat 12:20
John Gill
4:18 The Spirit of the Lord is upon me,.... By whom is meant, the third person in the Trinity; so called, to distinguish him from all other spirits; and who was given to Christ as man, without measure, whereby he was qualified for his great work: and intends the Spirit of Jehovah, with all his gifts and graces, who was, and abode on Christ, as a Spirit of wisdom and of understanding, of counsel and of might, of knowledge, and of the fear of the Lord; he was upon him, and in him, the first moment of his conception, which was by his power; and he visibly descended on him at his baptism; and the phrase denotes the permanency and continuance of him with him:
because he hath anointed me; or "that he might anoint me": the Ethiopic version renders it, "by whom he hath anointed me"; for it was with the Holy Ghost he was anointed, as to be king and priest, so likewise to be a prophet: hence he has the name Messiah, which signifies anointed: and this unction he had, in order
to preach the Gospel to the poor: in Isaiah it is, "to the meek"; which design the same persons, and mean such as are poor in spirit, and are sensible of their spiritual poverty; have low and humble thoughts of themselves, and of their own righteousness; and seek to Christ for durable riches and true righteousness, and frankly acknowledge that all they have and are, is owing to the grace of God: and generally speaking, these are the poor of this world, and poor in their intellectuals, who have but a small degree of natural wisdom and knowledge: to these the Gospel, or glad tidings of the love, grace, and mercy of God in Christ, of peace, pardon, righteousness, life and salvation by Christ, were preached by him; and that in so clear a manner, and with such power and authority, as never was before, or since; and for this purpose was he anointed with the oil of gladness above his fellows:
he hath sent me to heal the broken hearted; whose hearts are broken, and made contrite by the word of God, under the influence of the Spirit of God, and with a sense of sin; and are wounded with it, and are humbled for it; and are in great pain and distress, and even inconsolable, and ready to faint and die; for a wounded spirit who can bear? now Christ was sent to heal such persons by his own stripes, by binding up their wounds, by the application of his blood to them, which is a sovereign balm for every wound; by the discoveries of pardoning grace to their souls, and by opening and applying the comfortable promises of the Gospel, by his Spirit, to them:
to preach deliverance to the captives; who are captives to sin, Satan, and the law; from which, there is only deliverance by him; who saves his people from their sins, redeems them from the law, and leads captivity captive; and which liberty and deliverance are preached and published in the Gospel, and by Christ the author of them:
and recovering of sight to the blind; which in the prophet is, "and the opening of the prison to them that are bound"; and which the Septuagint render, as here in Luke, and the Chaldee paraphrase in part agrees with it, interpreting it thus, "to the prisoners", "be ye revealed to the light" now because persons in prison are in darkness, and see no light, therefore they are represented as blind; and both are the case of sinners, they are in the prison of sin and of the law, and are blind, ignorant, and insensible of their state; until Christ both opens the prison, and sets them free, and opens their eyes, and gives them spiritual sight; when he says to the prisoners go forth, to them that are in darkness show yourselves, Is 49:9
To set at liberty them that are bruised: these words are not in Is 61:1 but in the Septuagint version of Is 58:6 from whence they seem to be taken, or else from Is 42:7 it being allowable for a reader in the prophets, to skip from place to place, which our Lord here did, in order to explain this passage more fully.
John Wesley
4:18 He hath anointed me - With the Spirit. He hath by the power of his Spirit which dwelleth in me, set me apart for these offices. To preach the Gospel to the poor - Literally and spiritually. How is the doctrine of the ever - blessed trinity interwoven, even in those scriptures where one would least expect it? How clear a declaration of the great Three - One is there in those very words, The Spirit - of the Lord is upon me! To proclaim deliverance to the captives, and recovery of sight to the blind, to set at liberty them that are bruised - Here is a beautiful gradation, in comparing the spiritual state of men to the miserable state of those captives, who are not only cast into prison, but, like Zedekiah, had their eyes put out, and were laden and bruised with chains of iron. Is 61:1.
Robert Jamieson, A. R. Fausset and David Brown
4:18 To have fixed on any passage announcing His sufferings (as Is 53:1-12), would have been unsuitable at that early stage of His ministry. But He selects a passage announcing the sublime object of His whole mission, its divine character, and His special endowments for it; expressed in the first person, and so singularly adapted to the first opening of the mouth in His prophetic capacity, that it seems as if made expressly for this occasion. It is from the well-known section of Isaiah's prophecies whose burden is that mysterious "SERVANT OF THE LORD," despised of man, abhorred of the nation, but before whom kings on seeing Him are to arise, and princes to worship; in visage more marred than any man and His form than the sons of men, yet sprinkling many nations; laboring seemingly in vain, and spending His strength for naught and in vain, yet Jehovah's Servant to raise up the tribes of Jacob and be His Salvation to the ends of the earth (Isa. 49:1-26, &c.). The quotation is chiefly from the Septuagint version, used in the synagogues.
4:194:19: քարոզե՛լ գերեաց զթողութիւն եւ կուրաց տեսանե՛լ. արձակել զվիրաւորս ՚ի թողութիւն. քարոզել զտարեկան Տեառն ընդունելի[1056]։ [1056] Ոսկան յաւելու. Ընդունելի եւ զօր հատուցման։
19 գերիներին ազատում քարոզելու եւ կոյրերին՝ տեսողութիւն, կեղեքուածներին ազատ արձակելու, Տիրոջը ընդունելի տարին հռչակելու»:
19 Գերիներուն ազատութիւն եւ կոյրերուն տեսութիւն քարոզելու, հարստահարութիւն կրողները ազատելու, Տէրոջը ընդունելի տարին քարոզելու»։
քարոզել գերեաց զթողութիւն եւ կուրաց տեսանել, արձակել զվիրաւորս ի թողութիւն, քարոզել զտարեկան Տեառն ընդունելի:

4:19: քարոզե՛լ գերեաց զթողութիւն եւ կուրաց տեսանե՛լ. արձակել զվիրաւորս ՚ի թողութիւն. քարոզել զտարեկան Տեառն ընդունելի[1056]։
[1056] Ոսկան յաւելու. Ընդունելի եւ զօր հատուցման։
19 գերիներին ազատում քարոզելու եւ կոյրերին՝ տեսողութիւն, կեղեքուածներին ազատ արձակելու, Տիրոջը ընդունելի տարին հռչակելու»:
19 Գերիներուն ազատութիւն եւ կոյրերուն տեսութիւն քարոզելու, հարստահարութիւն կրողները ազատելու, Տէրոջը ընդունելի տարին քարոզելու»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1919: проповедывать лето Господне благоприятное.
3:19  ὁ δὲ ἡρῴδης ὁ τετραάρχης, ἐλεγχόμενος ὑπ᾽ αὐτοῦ περὶ ἡρῳδιάδος τῆς γυναικὸς τοῦ ἀδελφοῦ αὐτοῦ καὶ περὶ πάντων ὧν ἐποίησεν πονηρῶν ὁ ἡρῴδης,
4:19. κηρύξαι ( to-have-heralded ) ἐνιαυτὸν ( to-a-being-in-unto-it ) Κυρίου ( of-Authority-belonged ) δεκτόν . ( to-receivable )
4:19. praedicare captivis remissionem et caecis visum dimittere confractos in remissionem praedicare annum Domini acceptum et diem retributionisTo preach deliverance to the captives and sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord and the day of reward.
19. To proclaim the acceptable year of the Lord.
4:19. to preach forgiveness to captives and sight to the blind, to release the broken into forgiveness, to preach the acceptable year of the Lord and the day of retribution.”
4:19. To preach the acceptable year of the Lord.
To preach the acceptable year of the Lord:

19: проповедывать лето Господне благоприятное.
3:19  ὁ δὲ ἡρῴδης ὁ τετραάρχης, ἐλεγχόμενος ὑπ᾽ αὐτοῦ περὶ ἡρῳδιάδος τῆς γυναικὸς τοῦ ἀδελφοῦ αὐτοῦ καὶ περὶ πάντων ὧν ἐποίησεν πονηρῶν ὁ ἡρῴδης,
4:19. praedicare captivis remissionem et caecis visum dimittere confractos in remissionem praedicare annum Domini acceptum et diem retributionis
To preach deliverance to the captives and sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord and the day of reward.
4:19. to preach forgiveness to captives and sight to the blind, to release the broken into forgiveness, to preach the acceptable year of the Lord and the day of retribution.”
4:19. To preach the acceptable year of the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:19: To peach the acceptable year of the Lord - The time when God is willing to accept of people, or to receive sinners coming to him. The gospel assures us that the guilty "may" return, and that God will graciously receive them. There is, perhaps, here, an allusion to the year of jubilee - the fiftieth year, when the trumpet was blown, and through the whole land proclamation was made of the liberty of Hebrew slaves, of the remission of debts, and of the restoration of possessions to their original families, Lev 25:8-13. The phrase "the acceptable year" means the time when it would be acceptable to God to proclaim such a message, or agreeable to him - to wit, under the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: Luk 19:42; Lev 25:8-13, Lev 25:50-54; Num 36:4; Isa 61:2, Isa 63:4; Co2 6:1
John Gill
4:19 To preach the acceptable year of the Lord. The time which he willed and fixed for the redemption of his people, and in which he showed his goodwill and pleasure unto sinful men, in the gift of his Son to them, and for them; and which, as the Arabic and Syriac versions render it, was a time "acceptable to the Lord": the sufferings of Christ were according to his will; his sacrifice was of a sweet smelling savour to him; his righteousness he was well pleased with; and the satisfaction and atonement for sin he made was a plenary and complete one: all Christ did, and suffered, were grateful to God, because hereby his perfections were glorified, his purposes, counsel, and covenant were accomplished, and his people saved. The Persic version renders it, "to preach the law acceptable to God", neither agreeable to the original text, nor its sense; for Christ was sent to preach the Gospel, and not the law. In the Vulgate Latin, and Arabic versions is added, "and the day of vengeance", out of the prophecy in Is 61:2 but is not in any of the copies, or other versions. Our Lord did not read through all the three verses in the prophet, as it might be thought he would, and which was agreeable to the Jewish canon (c):
"he that reads in the law may not read less than three verses, and he may not read to an interpreter more than one verse, and in a prophet three; and if those three are three sections, they read everyone; they skip in a prophet, but they do not skip in the law.''
This last our Lord did, though he did not strictly attend to the former. Indeed, their rule, as elsewhere (d) given, obliged to read one and twenty verses; but this was not always observed; for
"if on a sabbath day there was an interpreter, or a preacher, they read in a prophet three verses, or five, or seven, and were not solicitous about twenty and one (e)''
(c) Misn. Megilia, c. 4. sect. 4. Massechet Sopherim, c. 11. sect. 1. (d) Piske Harosh Megilla, c. 3. art. 6. (e) Massechet Sopherim, c. 12. sect. 7.
John Wesley
4:19 The acceptable year - Plainly alluding to the year of jubilee, when all, both debtors and servants, were set free.
Robert Jamieson, A. R. Fausset and David Brown
4:19 acceptable year--an allusion to the jubilee year (Lev 25:10), a year of universal release for person and property. (See also Is 49:8; 2Cor 6:2.) As the maladies under which humanity groans are here set forth under the names of poverty, broken-heartedness, bondage, blindness, bruisedness (or crushedness), so, as the glorious HEALER of all these maladies, Christ announces Himself in the act of reading it, stopping the quotation just before it comes to "the day of vengeance," which was only to come on the rejecters of His message (Jn 3:17). The first words, "THE SPIRIT of the LORD is upon ME," have been noted since the days of the Church Fathers, as an illustrious example of Father, Son, and Holy Ghost being exhibited as in distinct yet harmonious action in the scheme of salvation.
4:204:20: Եւ խփեալ զգիրսն՝ ետ ցպաշտօնեայն՝ եւ նստա՛ւ. եւ ամենեցուն որ ՚ի ժողովրդեա՛նն էին աչք՝ ՚ի նա՛ հայէին։
20 Եւ փակելով գիրքը՝ տուեց պաշտօնեային ու նստեց. եւ ժողովարանում գտնուողների բոլորի աչքերը նրա վրայ էին սեւեռուած:
20 Եւ գիրքը գոցելով՝ տուաւ սպասաւորին ու նստաւ։ Ժողովարանը եղողներուն ամէնքը աչքերնին տնկած անոր կը նայէին։
Եւ խփեալ զգիրսն` ետ ցպաշտօնեայն, եւ նստաւ. եւ ամենեցուն որ ի ժողովրդեանն էին աչք ի նա հայէին:

4:20: Եւ խփեալ զգիրսն՝ ետ ցպաշտօնեայն՝ եւ նստա՛ւ. եւ ամենեցուն որ ՚ի ժողովրդեա՛նն էին աչք՝ ՚ի նա՛ հայէին։
20 Եւ փակելով գիրքը՝ տուեց պաշտօնեային ու նստեց. եւ ժողովարանում գտնուողների բոլորի աչքերը նրա վրայ էին սեւեռուած:
20 Եւ գիրքը գոցելով՝ տուաւ սպասաւորին ու նստաւ։ Ժողովարանը եղողներուն ամէնքը աչքերնին տնկած անոր կը նայէին։
zohrab-1805▾ eastern-1994▾ western am▾
4:2020: И, закрыв книгу и отдав служителю, сел; и глаза всех в синагоге были устремлены на Него.
3:20  προσέθηκεν καὶ τοῦτο ἐπὶ πᾶσιν [καὶ] κατέκλεισεν τὸν ἰωάννην ἐν φυλακῇ.
4:20. καὶ (And) πτύξας (having-plicated) τὸ (to-the-one) βιβλίον (to-a-paperlet,"ἀποδοὺς (having-had-given-off) τῷ (unto-the-one) ὑπηρέτῃ (unto-an-under-rower,"ἐκάθισεν: (it-sat-down-to,"καὶ (and) πάντων ( of-all ,"οἱ (the-ones) ὀφθαλμοὶ (eyes) ἐν (in) τῇ (unto-the-one) συναγωγῇ (unto-a-leading-together) ἦσαν (they-were) ἀτενίζοντες ( stretching-along-to ) αὐτῷ. (unto-it)
4:20. et cum plicuisset librum reddidit ministro et sedit et omnium in synagoga oculi erant intendentes in eumAnd when he had folded the book, he restored it to the minister and sat down. And the eyes of all in the synagogue were fixed on him.
20. And he closed the book, and gave it back to the attendant, and sat down: and the eyes of all in the synagogue were fastened on him.
4:20. And when he had rolled up the book, he returned it to the minister, and he sat down. And the eyes of everyone in the synagogue were fixed on him.
4:20. And he closed the book, and he gave [it] again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.
And he closed the book, and he gave [it] again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him:

20: И, закрыв книгу и отдав служителю, сел; и глаза всех в синагоге были устремлены на Него.
3:20  προσέθηκεν καὶ τοῦτο ἐπὶ πᾶσιν [καὶ] κατέκλεισεν τὸν ἰωάννην ἐν φυλακῇ.
4:20. et cum plicuisset librum reddidit ministro et sedit et omnium in synagoga oculi erant intendentes in eum
And when he had folded the book, he restored it to the minister and sat down. And the eyes of all in the synagogue were fixed on him.
4:20. And when he had rolled up the book, he returned it to the minister, and he sat down. And the eyes of everyone in the synagogue were fixed on him.
4:20. And he closed the book, and he gave [it] again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.
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
20: Служитель синагоги взял от Христа опять свернутый Им свиток книги Исайи, и Христос, намереваясь говорить по поводу прочитанного пророчества, сел, согласно обычаю. Все устремили на Него очи: ясно, что Христос пользовался в то время уже известностью между жителями Назарета.
Adam Clarke: Commentary on the Bible - 1831
4:20: Were fastened on him - Were attentively fixed on him. The proper import of ατενιζοντες αυτῳ.
Albert Barnes: Notes on the Bible - 1834
4:20: And he closed the book - That is, he rolled it up again. See the notes at Luk 4:17.
And he gave it again to the minister - That is, to the one in the synagogue who had charge of the books. The word means "servant," and the office was not much unlike that of a sexton now. It was his duty, among other things, to take charge of the books, to hand them to the reader of the law, and then return them to their place.
And sat down - This was usual in speaking in their synagogues. See the notes at Mat 5:1.
Were fastened on him - Were intently fixed on him, waiting to see what explanation he would give of the words.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: and he: Luk 4:17; Mat 20:26-28
and sat: Luk 5:3; Mat 5:1, Mat 5:2, Mat 13:1, Mat 13:2; Joh 8:2; Act 13:14-16, Act 16:13
And the: Luk 19:48; Act 3:12
John Gill
4:20 And he closed the book,.... "Or rolled it up"; and so the high priest did, after he read in the book of the law, on the day of atonement, all that was necessary to be read, , "he rolled the book of the law", and put it in his bosom (f):
and he gave it again to the minister; the Chazan (g), who was the minister, or servant of the congregation, who had the affairs of it upon him, to let in, and bring out, and to order all things; and particularly to take care of the book of the law, and the chest, or ark in which it was. If the same rule was observed giving and taking the book of any prophet, as the book of the law; then Christ gave it to the minister, and he received it with his right hand: for so it is said (h),
"he that gives the book of the law to his friend, may not give it but with the right hand; and he that receives it may not receive it but with the right hand; for so was the giving of it on Mount Sinai, according to Deut 33:2.''
And sat down; as was the manner of the Jews, when they taught, or preached; See Gill on Mt 5:1.
and the eyes of all them that were in the synagogue were fastened on him: they looked very wistly at him, and were very attentive to what he should say, upon such a passage of Scripture, which they knew referred to the Messiah; and the rather, as they had known him formerly, and had heard that he was said to be the Messiah.
(f) Misn. Yoma, c. 7. sect. 1. (g) Bartenora in Misn. Sota, c. 7. sect. 7. (h) Massechet Sopherirn, c. 3. sect. 10.
Robert Jamieson, A. R. Fausset and David Brown
4:20 the minister--the chazan, or synagogue-officer.
all eyes . . . fastened on Him--astounded at His putting in such claims.
4:214:21: Եւ սկսաւ ասե՛լ ցնոսա. Ա՛յսօր լցան գի՛րքս այս յականջս ձեր։
21 Սկսեց ասել նրանց. «Այսօր այս գրուածքները կատարուեցին, երբ լսում էիք ձեր ականջներով»:
21 Սկսաւ անոնց ըսել. «Այսօր այս գրուածը կատարուեցաւ ու ձեր ականջները լսեցին»։
Եւ սկսաւ ասել ցնոսա. Այսօր լցան գիրքս այս յականջս ձեր:

4:21: Եւ սկսաւ ասե՛լ ցնոսա. Ա՛յսօր լցան գի՛րքս այս յականջս ձեր։
21 Սկսեց ասել նրանց. «Այսօր այս գրուածքները կատարուեցին, երբ լսում էիք ձեր ականջներով»:
21 Սկսաւ անոնց ըսել. «Այսօր այս գրուածը կատարուեցաւ ու ձեր ականջները լսեցին»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2121: И Он начал говорить им: ныне исполнилось писание сие, слышанное вами.
3:21  ἐγένετο δὲ ἐν τῶ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ ἰησοῦ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθῆναι τὸν οὐρανὸν
4:21. ἤρξατο ( It-firsted ) δὲ (moreover) λέγειν (to-forth) πρὸς (toward) αὐτοὺς (to-them) ὅτι (to-which-a-one,"Σήμερον (This-day) πεπλήρωται (it-had-come-to-be-en-filled) ἡ (the-one) γραφὴ (a-scribing) αὕτη (the-one-this) ἐν (in) τοῖς (unto-the-ones) ὠσὶν (unto-ears) ὑμῶν. (of-ye)
4:21. coepit autem dicere ad illos quia hodie impleta est haec scriptura in auribus vestrisAnd he began to say to them: This day is fulfilled this scripture in your ears.
21. And he began to say unto them, Today hath this scripture been fulfilled in your ears.
4:21. Then he began to say to them, “On this day, this scripture has been fulfilled in your hearing.”
4:21. And he began to say unto them, This day is this scripture fulfilled in your ears.
And he began to say unto them, This day is this scripture fulfilled in your ears:

21: И Он начал говорить им: ныне исполнилось писание сие, слышанное вами.
3:21  ἐγένετο δὲ ἐν τῶ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ ἰησοῦ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθῆναι τὸν οὐρανὸν
4:21. coepit autem dicere ad illos quia hodie impleta est haec scriptura in auribus vestris
And he began to say to them: This day is fulfilled this scripture in your ears.
4:21. Then he began to say to them, “On this day, this scripture has been fulfilled in your hearing.”
4:21. And he began to say unto them, This day is this scripture fulfilled in your ears.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Евангелист сообщает только главную мысль речи Христа, обращенной к богомольцам. - Исполнилось писание сие, слышанное вами - перевод не совсем точный. Правильнее: исполнилось это писание (т. е. это писанное. Ср, Мк XII, 10, где также под "писанием" разумеется отдельное пророчество) в ваших ушах. Голос Того, о котором говорил Исайя, дошел теперь до ушей Назаретян - Христос проповедует им избавление и потом, конечно, и совершит его (ср. Мк I, 15: исполнилось время).
Albert Barnes: Notes on the Bible - 1834
4:21: This scripture - This writing, or this part of the Scriptures.
Fulfilled - It is coming to pass; the thing originally intended by it is about to be accomplished.
In your ears - In your "hearing;" or you hear, in my preaching, the fulfillment of this prophecy. It is probable that he said much "more" than is here recorded, but Luke has preserved only the "substance" of his discourse. This was the "amount" or "sum"" of his sermon, or his explanation of the passage, that it was now receiving its accomplishment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: This day: Luk 10:23, Luk 10:24; Mat 13:14; Joh 4:25, Joh 4:26, Joh 5:39; Act 2:16-18, Act 2:29-33, Act 3:18
John Gill
4:21 And he began to say unto them,.... To preach from those words; the explanation of which he gave, though not here recorded, and applied them to himself, to whom they belonged, saying:
this day is this Scripture fulfilled in your ears; which is as if he should say, I am the person here spoken of; and at this present time the Spirit of God is upon me; I am anointed with the Holy Ghost, and now preach glad tidings to you, and all the good things here mentioned, and for the several ends proposed; and this Scripture has its full accomplishment which has been read unto you, and you have heard this day. So the Syriac version renders it, "which is in your ears"; that is, which you have now heard. The Jews themselves acknowledge, that these words are spoken of the Messiah. One of their writers (i) says,
"these are the words of the prophet with respect to the Messiah; for the Messiah shall say so, "because the Lord hath anointed me", &c.''
And so said the true Messiah Jesus. Another of them expresses himself thus (k):
"these are the words of the prophet with respect to the Messiah; for the Messiah shall say thus, "because the Lord hath anointed me", &c. or they are the words of the prophet concerning himself.''
And elsewhere it is said by them (l),
"the holy, blessed God, will send his Messiah to us, and he shall be worthy of this, (i.e. the character of a meek person) as it is said, Is 61:1 "he hath sent me to preach glad tidings to the meek."''
(i) Kimchi in Sepher Shorash. rad. (k) R. Sol. Hamelec in Miclol Yophi in loc. (l) Juchaain, fol. 69. 1.
John Wesley
4:21 To - day is this scripture fulfilled in your ears - By what you hear me speak.
Robert Jamieson, A. R. Fausset and David Brown
4:21 began to say, &c.--His whole address was just a detailed application to Himself of this and perhaps other like prophecies.
4:224:22: Եւ ամենեքին վկայէի՛ն նմա, եւ զարմանային ընդ բա՛նս շնորհացն որ ելանէին ՚ի բերանոյ նորա. եւ ասէին. Ո՞չ սա է որդին Յովսեփայ[1057]։ [1057] Ոմանք. Որ ելանէր ՚ի բերա՛՛։
22 Եւ բոլորը վկայում էին ու զարմանում նրա բերանից ելած շնորհալի խօսքերի վրայ ու ասում. «Սա Յովսէփի որդին չէ՞»:
22 Ամէնքը անոր համար կը վկայէին ու կը զարմանային անոր բերնէն ելած շնորհալի խօսքերուն վրայ ու կ’ըսէին. «Ասիկա Յովսէփին որդին չէ՞»։
Եւ ամենեքին վկայէին նմա, եւ զարմանային ընդ բանս շնորհացն որ ելանէին ի բերանոյ նորա, եւ ասէին. Ո՞չ սա է որդին Յովսեփայ:

4:22: Եւ ամենեքին վկայէի՛ն նմա, եւ զարմանային ընդ բա՛նս շնորհացն որ ելանէին ՚ի բերանոյ նորա. եւ ասէին. Ո՞չ սա է որդին Յովսեփայ[1057]։
[1057] Ոմանք. Որ ելանէր ՚ի բերա՛՛։
22 Եւ բոլորը վկայում էին ու զարմանում նրա բերանից ելած շնորհալի խօսքերի վրայ ու ասում. «Սա Յովսէփի որդին չէ՞»:
22 Ամէնքը անոր համար կը վկայէին ու կը զարմանային անոր բերնէն ելած շնորհալի խօսքերուն վրայ ու կ’ըսէին. «Ասիկա Յովսէփին որդին չէ՞»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2222: И все засвидетельствовали Ему это, и дивились словам благодати, исходившим из уст Его, и говорили: не Иосифов ли это сын?
3:22  καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῶ εἴδει ὡς περιστερὰν ἐπ᾽ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι, σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
4:22. καὶ (And) πάντες ( all ) ἐμαρτύρουν (they-were-witnessing-unto) αὐτῷ (unto-it) καὶ (and) ἐθαύμαζον (they-were-marvelling-to) ἐπὶ (upon) τοῖς (unto-the-ones) λόγοις (unto-forthees) τῆς (of-the-one) χάριτος (of-a-granting) τοῖς (unto-the-ones) ἐκπορευομένοις ( unto-traversing-out-of ) ἐκ (out) τοῦ (of-the-one) στόματος (of-a-mouth) αὐτοῦ, (of-it,"καὶ (and) ἔλεγον (they-were-forthing,"Οὐχὶ (Unto-not) υἱός (a-son) ἐστιν (it-be) Ἰωσὴφ (of-an-Iosef) οὗτος; (the-one-this?"
4:22. et omnes testimonium illi dabant et mirabantur in verbis gratiae quae procedebant de ore ipsius et dicebant nonne hic filius est IosephAnd all gave testimony to him. And they wondered at the words of grace that proceeded from his mouth. And they said: Is not this the son of Joseph?
22. And all bare him witness, and wondered at the words of grace which proceeded out of his mouth: and they said, Is not this Joseph’s son?
4:22. And everyone gave testimony to him. And they wondered at the words of grace that proceeded from his mouth. And they said, “Is this not the son of Joseph?”
4:22. And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph’s son?
And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph' s son:

22: И все засвидетельствовали Ему это, и дивились словам благодати, исходившим из уст Его, и говорили: не Иосифов ли это сын?
3:22  καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῶ εἴδει ὡς περιστερὰν ἐπ᾽ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι, σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
4:22. et omnes testimonium illi dabant et mirabantur in verbis gratiae quae procedebant de ore ipsius et dicebant nonne hic filius est Ioseph
And all gave testimony to him. And they wondered at the words of grace that proceeded from his mouth. And they said: Is not this the son of Joseph?
4:22. And everyone gave testimony to him. And they wondered at the words of grace that proceeded from his mouth. And they said, “Is this not the son of Joseph?”
4:22. And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph’s son?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Свидетельствовали Ему, т. е. выражали ту мысль, что дошедшие до них слухи о Христе (ст. 14: и сл.) вполне точно изображали личность Его. - Словам благодати, т. е. приятным речам. - И говорили... Из приводимого далее ответа Христа на эти слова Назаретян видно, что в своих словах они выражали недоверие к тому, чтобы сын Иосифа мог осуществить все обетования, заключающиеся в приведенном выше месте из кн. Исайи. Христос был для них простой житель Назарета, и в Нем доселе Назаретяне не видели никаких особенных качеств, которые, по их мнению, должен иметь Мессия...
Adam Clarke: Commentary on the Bible - 1831
4:22: At the gracious words - To the words of grace, επι τοις λογοις της χαριτος, or the doctrines of grace, which he then preached. It is very strange that none of the evangelists give us any account of this sermon! There was certainly more of it than is related in Luk 4:21. To-day is this scripture fulfilled in your ears; which seems to have been no more than the first sentence he spoke on the occasion. Had it been necessary for our salvation, it would have been recorded. It was a demonstration to those Jews, that Jesus, who preached to them, was the person of whom the prophet there spoke: it was not designed for general edification. Let us make a good use of what we have got, and we shalt not regret that this sermon is lost. The ear is never satisfied with hearing: we wish for another and another revelation, while sadly unacquainted with the nature and design of that which God's mercy has already given us.
Albert Barnes: Notes on the Bible - 1834
4:22: All bare him witness - All were witnesses of the power and truth of what he said. Their reason and conscience approved of it, and they were constrained to admit the force and propriety of it, and on this account they wondered.
They wondered - They were struck with the truth and force of his words; and especially when they remembered that he was a native of their own place, and that they had been long acquainted with him, and that he should "now" claim to be the Messiah, and give so much evidence that he "was" the Christ.
The gracious words - The words of grace or favor; the kind, affectionate, and tender exposition of the words, and explanation of the design of his coming, and the nature of the plan of redemption. It was so different from the harsh and unfeeling mode of the Pharisees; so different from all their expectations respecting the Messiah, who they supposed to be a prince and a bloody conqueror, that they were filled with astonishment and awe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: the gracious: Luk 2:47, Luk 21:15; Psa 45:2, Psa 45:4; Pro 10:32, Pro 16:21, Pro 25:11; Ecc 12:10, Ecc 12:11; Sol 5:16; Isa 50:4; Mat 13:54; Mar 6:2; Joh 7:46; Act 6:10; Tit 2:8
Is not: Mat 13:55, Mat 13:56; Mar 6:3; Joh 6:42
Geneva 1599
4:22 (4) And all (e) bare him witness, and (f) wondered at the (g) gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son?
(4) Familiarity causes Christ to be condemned and therefore he often goes to strangers.
(e) Approved those things which he spoke with common consent and voice: for this word "witness" signifies in this place (and many others) "to allow and approve a thing with open confession".
(f) Present at this meeting of the scriptures were not only the learned, but also the common people: and besides that, their mother tongue was used, for how else could the people have wondered? Paul appointed the same manner for doing things in the Church at Corinth; (1Co. 14:1-40).
(g) Words full of the mighty power of God, which appeared in all his doings, and as well allured men marvellously unto him; see (Ps 45:2), "grace is poured into thy lips".
John Gill
4:22 And all bare him witness,.... That he was right in applying the words to the Messiah; but not that he himself was the Messiah, and that he was right in applying them to himself; for they did not believe in him, as appears from what follows
and wondered at the gracious words which proceeded out of his mouth; not so much at the matter, the sum, and substance of them, as expressive of the love, grace, and favour of God shown in the mission and unction of the Messiah, and in that liberty, deliverance, and salvation he was sent to effect and proclaim; as at the graceful manner in which he delivered himself, and the aptness of his words, the propriety of his diction, and the majesty, power, and authority, with which his expressions were clothed; and they were more amazed at all this, since they knew his parentage and education, and in what manner he had been brought up among them; and therefore it was astonishing to them, where he had his learning, knowledge, and wisdom:
and they said, is not this Joseph's son? the carpenter, and who was brought up, by him, to his trade, and never learned letters; from whom had he this doctrine? of whom has he learned this way of address, and to speak with so much eloquence and propriety, since his education was mean, and he has never been at the feet of any of the doctors, or has been brought up in any of the academies and schools of learning?
John Wesley
4:22 The gracious words which proceeded out of his mouth - A person of spiritual discernment may find in all the discourses of our Lord a peculiar sweetness, gravity, and becomingness, such as is not to be found in the same degree, not even in those of the apostles.
Robert Jamieson, A. R. Fausset and David Brown
4:22 gracious words--"the words of grace," referring both to the richness of His matter and the sweetness of His manner (Ps 45:2).
Is not this, &c.--(See on Mt 13:54-56). They knew He had received no rabbinical education, and anything supernatural they seemed incapable of conceiving.
4:234:23: Եւ ասէ ցնոսա. Ապաքէն ասիցէք առ իս զառա՛կս զայս. Բժիշկ՝ բժշկեա՛ զանձն քո. որչափ լուաք՝ զոր արարե՛ր ՚ի Կափառնաում, արա՛ եւ աստ ՚ի քում գաւառի[1058]։ [1058] Յօրինակին՝ աստ եւ ստորեւ յերկուս տեղիս եւ եթ գրի՝ Կապփառնաում։
23 Եւ նա ասաց նրանց. «Անշուշտ, ինձ այս առածը կ’ասէք. “Բժի՛շկ, բժշկի՛ր ինքդ քեզ”: Այն ամէնը, ինչ արել ես Կափառնայումում, որչափ որ լսեցինք, արա՛ եւ այստեղ, քո գաւառում»:
23 Ըսաւ անոնց. «Իրաւ դուք ինծի պիտի ըսէք այս առակը. ‘Բժիշկ, քու անձդ բժշկէ։ Որչափ բաներ լսեցինք որ Կափառնայումի մէջ եղան, հոս ալ ըրէ քու քաղաքիդ մէջ’»։
Եւ ասէ ցնոսա. Ապաքէն ասիցէք առ իս զառակս զայս. Բժիշկ, բժշկեա զանձն քո. որչափ լուաք զոր արարեր ի Կափառնայում` արա եւ աստ ի քում գաւառի:

4:23: Եւ ասէ ցնոսա. Ապաքէն ասիցէք առ իս զառա՛կս զայս. Բժիշկ՝ բժշկեա՛ զանձն քո. որչափ լուաք՝ զոր արարե՛ր ՚ի Կափառնաում, արա՛ եւ աստ ՚ի քում գաւառի[1058]։
[1058] Յօրինակին՝ աստ եւ ստորեւ յերկուս տեղիս եւ եթ գրի՝ Կապփառնաում։
23 Եւ նա ասաց նրանց. «Անշուշտ, ինձ այս առածը կ’ասէք. “Բժի՛շկ, բժշկի՛ր ինքդ քեզ”: Այն ամէնը, ինչ արել ես Կափառնայումում, որչափ որ լսեցինք, արա՛ եւ այստեղ, քո գաւառում»:
23 Ըսաւ անոնց. «Իրաւ դուք ինծի պիտի ըսէք այս առակը. ‘Բժիշկ, քու անձդ բժշկէ։ Որչափ բաներ լսեցինք որ Կափառնայումի մէջ եղան, հոս ալ ըրէ քու քաղաքիդ մէջ’»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2323: Он сказал им: конечно, вы скажете Мне присловие: врач! исцели Самого Себя; сделай и здесь, в Твоем отечестве, то, что, мы слышали, было в Капернауме.
3:23  καὶ αὐτὸς ἦν ἰησοῦς ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα, ὢν υἱός, ὡς ἐνομίζετο, ἰωσὴφ τοῦ ἠλὶ
4:23. καὶ (And) εἶπεν (it-had-said) πρὸς (toward) αὐτούς (to-them,"Πάντως (Unto-all) ἐρεῖτέ (ye-shall-utter) μοι (unto-me) τὴν (to-the-one) παραβολὴν (to-a-casting-beside) ταύτην (to-the-one-this,"Ἰατρέ, (En-curer,"θεράπευσον (thou-should-have-ministered-of) σεαυτόν: (to-thyself) ὅσα ( to-which-a-which ) ἠκούσαμεν (we-heard) γενόμενα ( to-having-had-became ) εἰς (into) τὴν-- (to-the-one) Καφαρναοὺμ (to-a-Kafarnaoum) ποίησον (thou-should-have-done-unto) καὶ (and) ὧδε (unto-which-moreover) ἐν (in) τῇ (unto-the-one) πατρίδι (unto-a-fathering) σου. (of-thee)
4:23. et ait illis utique dicetis mihi hanc similitudinem medice cura te ipsum quanta audivimus facta in Capharnaum fac et hic in patria tuaAnd he said to them: Doubtless you will say to me this similitude: Physician, heal thyself. As great things as we have heard done in Capharnaum, do also here in thy own country.
23. And he said unto them, Doubtless ye will say unto me this parable, Physician, heal thyself: whatsoever we have heard done at Capernaum, do also here in thine own country.
4:23. And he said to them: “Certainly, you will recite to me this saying, ‘Physician, heal yourself.’ The many great things that we have heard were done in Capernaum, do here also in your own country.”
4:23. And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.
And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country:

23: Он сказал им: конечно, вы скажете Мне присловие: врач! исцели Самого Себя; сделай и здесь, в Твоем отечестве, то, что, мы слышали, было в Капернауме.
3:23  καὶ αὐτὸς ἦν ἰησοῦς ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα, ὢν υἱός, ὡς ἐνομίζετο, ἰωσὴφ τοῦ ἠλὶ
4:23. et ait illis utique dicetis mihi hanc similitudinem medice cura te ipsum quanta audivimus facta in Capharnaum fac et hic in patria tua
And he said to them: Doubtless you will say to me this similitude: Physician, heal thyself. As great things as we have heard done in Capharnaum, do also here in thy own country.
4:23. And he said to them: “Certainly, you will recite to me this saying, ‘Physician, heal yourself.’ The many great things that we have heard were done in Capernaum, do here also in your own country.”
4:23. And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.
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
23: Конечно, - т. е. Я уверен в том (ср. 1Кор.IX, 10). - Врач... Пословица эта часто встречается у раввинов, а также у греч. и римск. писателей. Смысл ее в настоящем случае такой. Как врач, который хочет лечить других, должен сначала показать свое искусство на себе самом, так поступи и Ты... Если хочешь Ты выступить в качестве богопосланного избавителя Своего народа (ср. ст. 21: с 18-19: ст. ст.), то помоги прежде всего Самому Себе избавиться от того, что мешает Тебе добиться Своей цели - заставь нас забыть о Твоем ничтожном происхождении и Твоей скромной жизни, какую Ты вел до сих пор в Назарете: сделай такое чудо, которое действительно и сразу возвысило бы Тебя в глазах всех нас Тогда мы поверим, что Ты послан от Бога. - В своём отечестве - в своем отечественном городе. - Было в Капернауме. Здесь сказывается соревнование незначительного городка, каким был Назарет, с богатым Капернаумом. Очевидно, Господь раньше был в Капернауме и творил там чудеса, о которых, однако, доселе евангелист еще ничего не говорил.
Adam Clarke: Commentary on the Bible - 1831
4:23: Physician, heal thyself - That is, heal the broken-hearted in thy own country, as the latter clause of the verse explains it; but they were far from being in a proper spirit to receive the salvation which he was ready to communicate; and therefore they were not healed.
Albert Barnes: Notes on the Bible - 1834
4:23: Physician, heal thyself - This proverb was probably in common use at that time. The meaning is this: Suppose that a man should attempt to heal another when he was himself diseased in the same manner; it would be natural to ask him first to cure himself, and thus to render it manifest that he was worthy of confidence. The connection of this proverb, here, is this: "You profess to be the Messiah. You have performed miracles at Capernaum. You profess to be able to deliver us from our maladies, our sins, our afflictions. Show that you have the power, that you are worthy of our confidence, by working miracles here, as you profess to have done at Capernaum." It does not refer, therefore, to any purification of his own, or imply any reflection on him for setting up to teach them. It was only a demand that he would show the proper evidence "by miracles" why they should trust in him, and he proceeds to show them why he would not give them this evidence.
Whatsoever we have heard done - Whatsoever we have heard that thou hast done. It would seem, from this, that Christ had before this performed miracles in Capernaum, though the evangelist has not recorded them.
In Capernaum - Capernaum was on the northwest corner of the Sea of Tiberias, and was not far from Nazareth. It is not improbable that some of those who then heard him might have been present and witnessed some of his miracles at Capernaum. See the notes at Mat 4:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:23: Physician: Luk 6:42; Rom 2:21, Rom 2:22
whatsoever: Mat 4:13, Mat 4:23, Mat 11:23, Mat 11:24; Joh 4:48
do: Joh 2:3, Joh 2:4, Joh 4:28, Joh 7:3, Joh 7:4; Rom 11:34, Rom 11:35; Co2 5:16
thy country: Mat 13:54; Mar 6:1
John Gill
4:23 And he said unto them, ye will surely say unto me this proverb,.... Or "parable"; for any pithy sentence, or proverbial expression, was, by the Jews, called a parable:
physician heal thyself; and which was a proverb in use with the Jews; and which is sometimes expressed thus, , "go heal thyself" (m); and sometimes in this form, , "physician, heal thy lameness" (n): the meaning of which is, that a man ought to look at home, and take care of himself, and of those that belonged to him; and Christ was aware that his townsmen would object this to him, that if he was the person he was said to be, and could do the miracles and cures which were ascribed to him, he ought to do something of this kind at home, among them, who were his townsmen, neighbours, relations, and acquaintance; that is, heal their sick, lame, blind, leprous, deaf, and dumb: and that this is the sense of it, is manifest from what follows,
whatsoever we have heard done in Capernaum: a place where Christ often was, and where he cured the centurion's servant of the palsy, and Peter's wife's mother of a fever, and another man sick of a palsy, and the woman of her bloody issue, and a man that had a withered hand, and where he raised Jairus's daughter from the dead:
do also here in thy country; or city, as the Syriac, Arabic, Persic, and Ethiopic versions render it: hence it appears, that this was not the first of our Lord's ministry; he had preached elsewhere, and wrought miracles before he came to Nazareth, and of which his townsmen had heard; and therefore were desirous that he would do the like among them, if he was able, for they seem to be very incredulous, and to question the reports of him, and his ability to perform such things; however, if he could, they thought they had as good a right to his favours and benefits, as any, this being his native place.
(m) Zohar in Exod. fol. 31. 2. (n) Bereshit Rabba, sect. 23. fol. 20. 4.
John Wesley
4:23 Ye will surely say - That is, your approbation now outweighs your prejudices. But it will not be so long. You will soon ask, why my love does not begin at home? Why I do not work miracles here, rather than at Capernaum? It is because of your unbelief. Nor is it any new thing for me to be despised in my own country. So were both Elijah and Elisha, and thereby driven to work miracles among heathens, rather than in Israel.
Robert Jamieson, A. R. Fausset and David Brown
4:23 this proverb--like our "Charity begins at home."
whatsoever, &c.--"Strange rumors have reached our ears of Thy doings at Capernaum; but if such power resides in Thee to cure the ills of humanity, why has none of it yet come nearer home, and why is all this alleged power reserved for strangers?" His choice of Capernaum as a place of residence since entering on public life was, it seems, already well known at Nazareth; and when He did come thither, to give no displays of His power when distant places were ringing with His fame, wounded their pride. He had indeed "laid his hands on a few sick folk and healed them" (Mk 6:5); but this seems to have been done quite privately the general unbelief precluding anything more open.
4:244:24: Եւ ասէ. Ամէն ասե՛մ ձեզ, թէ չէ՛ մարգարէ ընդունելի ՚ի քաղաքի՛ իւրում։
24 Եւ նա ասաց. «Ճշմարիտ եմ ասում ձեզ, որ մարգարէն ընդունելի չէ իր քաղաքում:
24 Յիսուս ըսաւ. «Ճշմարիտ կ’ըսեմ ձեզի, թէ՝ Մարգարէ մը իր քաղաքին մէջ ընդունելի չէ։
Եւ ասէ. Ամէն ասեմ ձեզ թէ` չէ մարգարէ ընդունելի ի քաղաքի իւրում:

4:24: Եւ ասէ. Ամէն ասե՛մ ձեզ, թէ չէ՛ մարգարէ ընդունելի ՚ի քաղաքի՛ իւրում։
24 Եւ նա ասաց. «Ճշմարիտ եմ ասում ձեզ, որ մարգարէն ընդունելի չէ իր քաղաքում:
24 Յիսուս ըսաւ. «Ճշմարիտ կ’ըսեմ ձեզի, թէ՝ Մարգարէ մը իր քաղաքին մէջ ընդունելի չէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:2424: И сказал: истинно говорю вам: никакой пророк не принимается в своем отечестве.
3:24  τοῦ μαθθὰτ τοῦ λευὶ τοῦ μελχὶ τοῦ ἰανναὶ τοῦ ἰωσὴφ
4:24. εἶπεν (It-had-said) δέ (moreover,"Ἀμὴν (Amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) οὐδεὶς (not-moreover-one) προφήτης (a-declarer-before) δεκτός (receivable) ἐστιν (it-be) ἐν (in) τῇ (unto-the-one) πατρίδι (unto-a-fathering) αὐτοῦ. (of-it)
4:24. ait autem amen dico vobis quia nemo propheta acceptus est in patria suaAnd he said: Amen I say to you that no prophet is accepted in his own country.
24. And he said, Verily I say unto you, No prophet is acceptable in his own country.
4:24. Then he said: “Amen I say to you, that no prophet is accepted in his own country.
4:24. And he said, Verily I say unto you, No prophet is accepted in his own country.
And he said, Verily I say unto you, No prophet is accepted in his own country:

24: И сказал: истинно говорю вам: никакой пророк не принимается в своем отечестве.
3:24  τοῦ μαθθὰτ τοῦ λευὶ τοῦ μελχὶ τοῦ ἰανναὶ τοῦ ἰωσὴφ
4:24. ait autem amen dico vobis quia nemo propheta acceptus est in patria sua
And he said: Amen I say to you that no prophet is accepted in his own country.
4:24. Then he said: “Amen I say to you, that no prophet is accepted in his own country.
4:24. And he said, Verily I say unto you, No prophet is accepted in his own country.
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
24: См. Мф XIII, 57.
Adam Clarke: Commentary on the Bible - 1831
4:24: No prophet is accepted - See on Mat 13:55-57 (note).
Albert Barnes: Notes on the Bible - 1834
4:24: No prophet is accepted - Has honor, or is acknowledged as a prophet. See the notes at Mat 13:57.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:24: No: Mat 13:57; Mar 6:4, Mar 6:5; Joh 4:41, Joh 4:44; Act 22:3, Act 22:18-22
John Gill
4:24 And he said, verily I say unto you,.... Another proverb in use among them, the meaning of which was well known to them, and was very appropriate to the present case:
no prophet is accepted in his own country; See Gill on Mt 13:57
John Wesley
4:24 No prophet is acceptable in his own country - That is, in his own neighbourhood. It generally holds, that a teacher sent from God is not so acceptable to his neighbours as he is to strangers. The meanness of his family, or lowness of his circumstances, bring his office into contempt: nor can they suffer that he, who was before equal with, or below themselves, should now bear a superior character.
Robert Jamieson, A. R. Fausset and David Brown
4:24 And he said, &c.--He replies to the one proverb by another, equally familiar, which we express in a rougher form--"Too much familiarity breeds contempt." Our Lord's long residence in Nazareth merely as a townsman had made Him too common, incapacitating them for appreciating Him as others did who were less familiar with His everyday demeanor in private life. A most important principle, to which the wise will pay due regard. (See also Mt 7:6, on which our Lord Himself ever acted.)
4:254:25: Արդարեւ՝ ասե՛մ ձեզ. զի բազում այրիք էին յաւուրս Եղիայի ՚ի մէջ Իսրայէլի, յորժամ փակեցանն երկինք զերիս ամս եւ զվե՛ց ամիս. եւ եղեւ սո՛վ մեծ ընդ ամենայն երկիր։
25 Արդարեւ, ասում եմ ձեզ, որ Եղիայի օրով Իսրայէլում բազում այրիներ կային, երբ երկինքը փակուեց երեք տարի ու վեց ամիս, եւ ամբողջ երկրի վրայ մեծ սով եղաւ:
25 Արդարեւ կ’ըսեմ ձեզի, թէ՝ շատ որբեւայրիներ կային Եղիային օրերը Իսրայէլի մէջ, երբ երեք տարի ու վեց ամիս երկինք գոցուեցաւ, այնպէս որ մեծ սով եղաւ բոլոր երկրին մէջ.
Արդարեւ ասեմ ձեզ. զի բազում այրիք էին յաւուրս Եղիայի ի մէջ Իսրայելի, յորժամ փակեցանն երկինք զերիս ամս եւ զվեց ամիս, եւ եղեւ սով մեծ ընդ ամենայն երկիր:

4:25: Արդարեւ՝ ասե՛մ ձեզ. զի բազում այրիք էին յաւուրս Եղիայի ՚ի մէջ Իսրայէլի, յորժամ փակեցանն երկինք զերիս ամս եւ զվե՛ց ամիս. եւ եղեւ սո՛վ մեծ ընդ ամենայն երկիր։
25 Արդարեւ, ասում եմ ձեզ, որ Եղիայի օրով Իսրայէլում բազում այրիներ կային, երբ երկինքը փակուեց երեք տարի ու վեց ամիս, եւ ամբողջ երկրի վրայ մեծ սով եղաւ:
25 Արդարեւ կ’ըսեմ ձեզի, թէ՝ շատ որբեւայրիներ կային Եղիային օրերը Իսրայէլի մէջ, երբ երեք տարի ու վեց ամիս երկինք գոցուեցաւ, այնպէս որ մեծ սով եղաւ բոլոր երկրին մէջ.
zohrab-1805▾ eastern-1994▾ western am▾
4:2525: Поистине говорю вам: много вдов было в Израиле во дни Илии, когда заключено было небо три года и шесть месяцев, так что сделался большой голод по всей земле,
3:25  τοῦ ματταθίου τοῦ ἀμὼς τοῦ ναοὺμ τοῦ ἑσλὶ τοῦ ναγγαὶ
4:25. ἐπ' (Upon) ἀληθείας (of-un-secluding-of) δὲ (moreover) λέγω (I-forth) ὑμῖν, (unto-ye," πολλαὶ ( Much ) χῆραι ( bereaved ) ἦσαν (they-were) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) Ἠλείου (of-an-Heleias) ἐν (in) τῷ (unto-the-one) Ἰσραήλ, (unto-an-Israel,"ὅτε (which-also) ἐκλείσθη (it-was-latched) ὁ (the-one) οὐρανὸς (a-sky) ἔτη (to-years) τρία ( to-three ) καὶ (and) μῆνας (to-months) ἕξ, (to-six,"ὡς (as) ἐγένετο ( it-had-became ) λιμὸς (a-famine) μέγας (great) ἐπὶ (upon) πᾶσαν (to-all) τὴν (to-the-one) γῆν, (to-a-soil,"
4:25. in veritate dico vobis multae viduae erant in diebus Heliae in Israhel quando clusum est caelum annis tribus et mensibus sex cum facta est fames magna in omni terraIn truth I say to You, there were many widows in the days of Elias in Israel, when heaven was shut up three years and six months, when there was a great famine throughout all the earth.
25. But of a truth I say unto you, There were many widows in Israel in the days of Elijah, when the heaven was shut up three years and six months, when there came a great famine over all the land;
4:25. In truth, I say to you, there were many widows in the days of Elijah in Israel, when the heavens were closed for three years and six months, when a great famine had occurred throughout the entire land.
4:25. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land;
But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land:

25: Поистине говорю вам: много вдов было в Израиле во дни Илии, когда заключено было небо три года и шесть месяцев, так что сделался большой голод по всей земле,
3:25  τοῦ ματταθίου τοῦ ἀμὼς τοῦ ναοὺμ τοῦ ἑσλὶ τοῦ ναγγαὶ
4:25. in veritate dico vobis multae viduae erant in diebus Heliae in Israhel quando clusum est caelum annis tribus et mensibus sex cum facta est fames magna in omni terra
In truth I say to You, there were many widows in the days of Elias in Israel, when heaven was shut up three years and six months, when there was a great famine throughout all the earth.
4:25. In truth, I say to you, there were many widows in the days of Elijah in Israel, when the heavens were closed for three years and six months, when a great famine had occurred throughout the entire land.
4:25. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-27: Сказавши, что неприятие пророков их согражданами - общеизвестный факт, Христос теперь, чтобы объяснить Свое, бросившееся в глаза Его согражданам, некоторое предпочтение чужого города - Капернаума, указывает на то, что и в Ветхом Завете пророки иногда совершали чудеса не для своих сограждан, а для чужих людей, даже для язычников. - Три с половиною года не шло дождя при Илии, по исчислению Господа. Между тем в кн. Царств сказано, что дождь пошел на третий год (3Цар. ХVII, 1; XVIII, 1). По всей вероятности, здесь как и в посл. Ап. Иакова (V, 17), ведется счет этих лет согласно иудейскому преданию (Ялкут Шимони к 3: Цар), в котором вообще цифра 3: 1/2: года была обычным термином для обозначения преимущественно несчастной эпохи (ср. Дан ХII, 7). - По всей земле - выражение гиперболическое. - Сарепта Сидонская - город стоявший в зависимости от Сидона и лежавший на берегу Средиземного моря. Ныне - деревня Сюрафенд (ср. 3Цар. XVII, 9: и сл.). - Прокаженных - см. Мф VIII, 1: и сл. - При пророке Елисее - см. 3Цар. XIX, 16: и сл. - О Неемане, - см. 4Цар. гл. V-я.
Adam Clarke: Commentary on the Bible - 1831
4:25: In the days of Elias - See this history, Kg1 17:1-9, compared with 1 Kings 18:1-45. This was evidently a miraculous interference, as no rain fell for three years and six months, even in the rainy seasons. There were two of these in Judea, called the first and the latter rains; the first fell in October, the latter in April: the first prepared the ground for the seed, the latter ripened the harvest. As both these rains were withheld, consequently there was a great famine throughout all the land.
Albert Barnes: Notes on the Bible - 1834
4:25: Of a truth - Truly, and therefore worthy of your credit. He calls attention to two cases where "acknowledged" prophets had so little honor in their own nation that they bestowed their favors on foreigners. So, says he, such is the want of faith in my own country, that I shall work no miracles here, but shall give the evidence of my divine mission to others.
In Israel - In the land of Israel, or Judea. It was therefore the more remarkable, since there were so many in his own country whom he might have helped, that the prophet should have gone to a pagan city and aided a poor widow there.
The days of Elias - The days of Elijah. See the account of this in 1 Kings 17:8-24.
Three years and six months - From Kg1 18:1, Kg1 18:45, it would seem that the rain fell on the "third year" - that is, at the "end" of the third year after the rain had ceased to fall at the usual time. There were two seasons of the year when rains fell in Judea - in October and April, called the "early" and "latter" rain; consequently there was an interval between them of six months. To the three years, therefore, when rain was withheld "at the usual times," are to be added the pRev_ious six months, when no rain fell as a matter of course, and consequently three years "and six months" elapsed without rain.
A great famine - A great want of food, from long continued and distressing drought.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:25: many: Luk 10:21; Isa 55:8; Mat 20:15; Mar 7:26-29; Rom 9:15, Rom 9:20; Eph 1:9, Eph 1:11
when the: Kg1 17:1, Kg1 18:1, Kg1 18:2, Elijah, Jam 5:17
Geneva 1599
4:25 But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the (h) land;
(h) Land of Israel; See Mk 15:33.
John Gill
4:25 But I tell you of a truth,.... Or in truth: it answers to a phrase often used by the Jewish writers (o); and, which, they say (p), wherever, and of whatsoever it is spoken, it signifies a tradition of Moses from Mount Sinai, and so that which is most true, sure, and firm, and to be depended on; and such is what our Lord hereafter delivers; yea, the word, "truth", or "of a truth", and which is the same as "in truth", is used by the Jews (q), as , "the form of an oath": so that these words of Christ are a strong asseveration, and amount to a solemn oath with respect to what follows:
many widows were in Israel in the days of Elias; or Elijah, the prophet; that is, there were many that were not only widows, but poor widows, and in very famishing circumstances in the land of Israel, when Elijah was the prophet of the Lord to that people:
and when the heaven was shut up three years and six months; so that no rain descended all that time: the same is observed by Jas 5:17 and though the space of time, in which there was no rain, is not so clear from the history of it in the book of Kings; yet, as this is fixed by Christ, and his apostle, and there is nothing in the history that contradicts it, it is to be received without scruple:
when great famine was throughout all the land of Israel; and which so long a drought must needs bring.
(o) Misn. Sabbat, c. 1. sect. 3. Trumot, c. 2. sect. 1. (p) T. Hieros. Sabbat, fol. 3. 2. & 12. 1. Maimon. & Bartenora in Misn. Trumot, c. 3. sect. 1. (q) T. Bab. Beracot, fol. 55. 1. & Gloss. in ib.
John Wesley
4:25 When the heaven was shut up three years and six months - Such a proof had they that God had sent him. In 3Kings 18:1, it is said, The word of the Lord came to Elijah in the third year: namely, reckoning not from the beginning of the drought, but from the time when he began to sojourn with the widow of Sarepta. A year of drought had preceded this, while he dwelt at the brook Cherith. So that the whole time of the drought was (as St. James likewise observes) three years and six months. 3Kings 17:19; 3Kings 18:44.
Robert Jamieson, A. R. Fausset and David Brown
4:25 But I tell you, &c.--falling back for support on the well-known examples of Elijah and Elisha (Eliseus), whose miraculous power, passing by those who were near, expended itself on those at a distance, yea on heathens, "the two great prophets who stand at the commencement of prophetic antiquity, and whose miracles strikingly prefigured those of our Lord. As He intended like them to feed the poor and cleanse the lepers, He points to these miracles of mercy, and not to the fire from heaven and the bears that tore the mockers" [STIER].
three years and six months--So Jas 5:17, including perhaps the six months after the last fall of rain, when there would be little or none at any rate; whereas in 3Kings 18:1, which says the rain returned "in the third year," that period is probably not reckoned.
4:264:26: Եւ ո՛չ առ մի ՚ի նոցանէ առաքեցաւ Եղիա, բայց միայն ՚ի Սարեփթա՛ Սիդովնացւոց՝ առ կին մի այրի[1059]։ [1059] Ոսկան. Սիդօնացւոյ։
26 Սակայն նրանցից ոչ մէկի մօտ Եղիան չուղարկուեց, այլ միայն՝ մի այրի կնոջ՝ սիդոնացիների Սարեփթա քաղաքում:
26 Բայց Եղիա անոնցմէ մէկո՛ւն չղրկուեցաւ, հապա միայն Սիդոնացիներու Սարեփթա քաղաքին մէջ որբեւայրի կնոջ մը։
Եւ ոչ առ մի ի նոցանէ առաքեցաւ Եղիա, բայց միայն ի Սարեփթա Սիդովնացւոց առ կին մի այրի:

4:26: Եւ ո՛չ առ մի ՚ի նոցանէ առաքեցաւ Եղիա, բայց միայն ՚ի Սարեփթա՛ Սիդովնացւոց՝ առ կին մի այրի[1059]։
[1059] Ոսկան. Սիդօնացւոյ։
26 Սակայն նրանցից ոչ մէկի մօտ Եղիան չուղարկուեց, այլ միայն՝ մի այրի կնոջ՝ սիդոնացիների Սարեփթա քաղաքում:
26 Բայց Եղիա անոնցմէ մէկո՛ւն չղրկուեցաւ, հապա միայն Սիդոնացիներու Սարեփթա քաղաքին մէջ որբեւայրի կնոջ մը։
zohrab-1805▾ eastern-1994▾ western am▾
4:2626: и ни к одной из них не был послан Илия, а только ко вдове в Сарепту Сидонскую;
3:26  τοῦ μάαθ τοῦ ματταθίου τοῦ σεμεῒν τοῦ ἰωσὴχ τοῦ ἰωδὰ
4:26. καὶ (and) πρὸς (toward) οὐδεμίαν (to-not-moreover-one) αὐτῶν (of-them) ἐπέμφθη (it-was-dispatched,"Ἠλείας (a-Heleias,"εἰ (if) μὴ (lest) εἰς (into) Σάρεπτα ( to-Sarepta' ) τῆς ( of-the-one ) Σιδωνίας ( of-Sidon-belonged ) πρὸς ( toward ) γυναῖκα ( to-a-woman ) χήραν . ( to-bereaved )
4:26. et ad nullam illarum missus est Helias nisi in Sareptha Sidoniae ad mulierem viduamAnd to none of them was Elias sent, but to Sarepta of Sidon, to a widow woman.
26. and unto none of them was Elijah sent, but only to Zarephath, in the land of Sidon, unto a woman that was a widow.
4:26. And to none of these was Elijah sent, except to Zarephath of Sidon, to a woman who was a widow.
4:26. But unto none of them was Elias sent, save unto Sarepta, [a city] of Sidon, unto a woman [that was] a widow.
But unto none of them was Elias sent, save unto Sarepta, [a city] of Sidon, unto a woman [that was] a widow:

26: и ни к одной из них не был послан Илия, а только ко вдове в Сарепту Сидонскую;
3:26  τοῦ μάαθ τοῦ ματταθίου τοῦ σεμεῒν τοῦ ἰωσὴχ τοῦ ἰωδὰ
4:26. et ad nullam illarum missus est Helias nisi in Sareptha Sidoniae ad mulierem viduam
And to none of them was Elias sent, but to Sarepta of Sidon, to a widow woman.
4:26. And to none of these was Elijah sent, except to Zarephath of Sidon, to a woman who was a widow.
4:26. But unto none of them was Elias sent, save unto Sarepta, [a city] of Sidon, unto a woman [that was] a widow.
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
4:26: Unto none of them was Elias sent, save unto Sarepta - The sentence is elliptical, and means this: To none of them was Elias sent; he was not sent except to Sarepta; for the widow at Sarepta was a Sidonian, not a widow of Israel. Pearce. - Sarepta was a pagan city in the country of Sidon, in the vicinity of Galilee.
Albert Barnes: Notes on the Bible - 1834
4:26: Save unto Sarepta - Sarepta was a town between Tyre and Sidon, near the Mediterranean Sea. It was not a "Jewish" city, but a Sidonian, and therefore a "Gentile" town. The word "save" in this verse does not express the meaning of the original. It would seem to imply that the city was Jewish. The meaning of the verse is this: "He was sent to none of the widows in Israel. He was not sent except to Sarepta, to a woman that was a "Sidonian." Dr. Thomson ("The Land and the Book," vol. i. p. 232-236) regards Sarepta as the modern Sarafend. He says that the ruins have been frequently dug over for stone to build the barracks at Beirut, and that the broken columns, marble slabs, sarcophagi, and other ruins indicate that it was once a flourishing city. A large town was built there in the time of the Crusades.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:26: save: 1Kings 17:9-24, Zarephath, Oba 1:20
Sarepta: Sarepta, a city of Phoenicia, on the coast of the Mediterranean, is called Zarphand by the Arabian geographer Sherif Ibn Idris, who places it twenty miles n of Tyre, and ten s of Sidon; but its real distance from Tyre is about fifteen miles, the whole distance from that city to Sidon being only twenty-five miles. Maundrell states that the place shown him for this city, called Sarphan, consisted of only a few houses, on the tops of the mountains, within about half a mile of the sea; between which there were ruins of considerable extent.
John Gill
4:26 But unto none of them was Elias sent,.... That is, to none of the poor widows in the land of Israel was the prophet sent, to supply them with food, and relieve them in their famishing circumstances, as might most reasonably have been expected:
save unto Sarepta, a city of Sidon; which in 3Kings 17:10 is called "Zarephath"; and by the Septuagint there, "Sarepta of Sidon", as here. Pliny (r) speaks of it by the same name, and reckons it to Sidon:
unto a woman that was a widow: she is said by the Jews (s), to be the mother of Jonah the prophet. Our Lord meant to observe, by this instance, as by the following, that God bestows his favours on persons in a sovereign way, and sometimes upon the most unlikely; as in a time of famine, he overlooked the poor widows in Israel, his peculiar people, and sent his prophet to a Gentile woman in one of the cities of Sidon; and therefore they should cease to wonder if he wrought his miracles in other places, and not in his own country; since this was agreeable to the divine procedure in other cases, especially since they were a cavilling and unbelieving people. The Jews say (t), that in all that generation there was not found any one that was worthy, as this woman.
(r) L. 5. c. 19. (s) Pirke Eliezer, c. 33. (t) Zohar in Exod. fol. 89. 2.
Robert Jamieson, A. R. Fausset and David Brown
4:26 save . . . saving--"but only." (Compare Mk 13:32, Greek.)
Sarepta--"Zarephath" (3Kings 17:9), a heathen village between Tyre and Sidon. (See Mk 7:24.)
4:274:27: Եւ բազում բորոտք էին յԻսրայէլի առ Եղիսեի՛ւ մարգարէիւ. եւ ո՛չ ոք ՚ի նոցանէ սրբեցաւ, բայց միայն Նէեմա՛ն Ասորի։
27 Նաեւ՝ Իսրայէլում Եղիսէ մարգարէի օրով բազում բորոտներ կային, եւ սակայն նրանցից ոչ մէկը չմաքրուեց, այլ միայն՝ Նէեման ասորին»:
27 Շատ բորոտներ կային Իսրայէլի մէջ Եղիսէ մարգարէին ատենը ու անոնցմէ մէ՛կը չմաքրուեցաւ, հապա միայն Նէեման Ասորին»։
Եւ բազում բորոտք էին յԻսրայելի առ Եղիսէիւ մարգարէիւ. եւ ոչ ոք ի նոցանէ սրբեցաւ, բայց միայն Նէեման Ասորի:

4:27: Եւ բազում բորոտք էին յԻսրայէլի առ Եղիսեի՛ւ մարգարէիւ. եւ ո՛չ ոք ՚ի նոցանէ սրբեցաւ, բայց միայն Նէեմա՛ն Ասորի։
27 Նաեւ՝ Իսրայէլում Եղիսէ մարգարէի օրով բազում բորոտներ կային, եւ սակայն նրանցից ոչ մէկը չմաքրուեց, այլ միայն՝ Նէեման ասորին»:
27 Շատ բորոտներ կային Իսրայէլի մէջ Եղիսէ մարգարէին ատենը ու անոնցմէ մէ՛կը չմաքրուեցաւ, հապա միայն Նէեման Ասորին»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2727: много также было прокаженных в Израиле при пророке Елисее, и ни один из них не очистился, кроме Неемана Сириянина.
3:27  τοῦ ἰωανὰν τοῦ ῥησὰ τοῦ ζοροβαβὲλ τοῦ σαλαθιὴλ τοῦ νηρὶ
4:27. καὶ (And) πολλοὶ ( much ) λεπροὶ ( en-peeled ) ἦσαν (they-were) ἐν (in) τῷ (unto-the-one) Ἰσραὴλ (unto-an-Israel) ἐπὶ (upon) Ἐλισαίου (of-an-Elisaios) τοῦ (of-the-one) προφήτου, (of-a-declarer-before) καὶ (and) οὐδεὶς (not-moreover-one) αὐτῶν (of-them) ἐκαθαρίσθη (it-was-cleansed-to) εἰ (if) μὴ (lest) Ναιμὰν (a-Naiman) ὁ (the-one) Σύρος. (a-Surian)
4:27. et multi leprosi erant in Israhel sub Heliseo propheta et nemo eorum mundatus est nisi Neman SyrusAnd there were many lepers in Israel in the time of Eliseus the prophet: and none of them was cleansed but Naaman the Syrian.
27. And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian.
4:27. And there were many lepers in Israel under the prophet Elisha. And none of these was cleansed, except Naaman the Syrian.”
4:27. And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.
And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian:

27: много также было прокаженных в Израиле при пророке Елисее, и ни один из них не очистился, кроме Неемана Сириянина.
3:27  τοῦ ἰωανὰν τοῦ ῥησὰ τοῦ ζοροβαβὲλ τοῦ σαλαθιὴλ τοῦ νηρὶ
4:27. et multi leprosi erant in Israhel sub Heliseo propheta et nemo eorum mundatus est nisi Neman Syrus
And there were many lepers in Israel in the time of Eliseus the prophet: and none of them was cleansed but Naaman the Syrian.
4:27. And there were many lepers in Israel under the prophet Elisha. And none of these was cleansed, except Naaman the Syrian.”
4:27. And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.
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
4:27: None of them was cleansed - This verse is to be understood as the 26th; for Naaman, being a Syrian, was no leper in Israel. The meaning of these verses is, God dispenses his benefits when, where, and to whom he pleases. No person can complain of his conduct in these respects, because no person deserves any good from his hand. God never punishes any but those who deserve it; but he blesses incessantly those who deserve it not. The reason is evident: justice depends on certain rules; but beneficence is free. Beneficence can bless both the good and the evil; justice can punish the latter only. Those who do not make this distinction must have a very confused notion of the conduct of Divine Providence among men.
Albert Barnes: Notes on the Bible - 1834
4:27: Many lepers - For an account of the leprosy see the notes at Mat 8:1.
Time of Eliseus - Time of Elisha. The word "Eliseus" is the Greek way of writing the word Elisha, as Elias is of Elijah.
Saving Naaman the Syrian - The account of his cure is contained in 2 Kings 5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:27: Eliseus: Kg1 19:19-21, Elisha
saving: Mat 12:4; Joh 17:12
Naaman: 2Kings 5:1-27; Job 21:22, Job 33:13, Job 36:23; Dan 4:35
John Gill
4:27 And many lepers were in Israel,.... The leprosy was a disease very common among the Jews; hence those laws concerning it in Lev 13:1 and it seems by this account, that it was very prevalent,
in the time of Eliseus the prophet; that is, the prophet Elisha; who, by the Septuagint, in
1Ki 19:16 and, in other places, is called "Elisaie": and none of them was cleansed; from their leprosy, by any direction of the prophet,
saving Naaman, the Syrian: or but Naaman, who was not an Israelite, but a Syrian: he was cleansed and cured of his leprosy, being ordered by Elisha to dip himself seven times in Jordan, which he did, and was healed, 4Kings 5:14.
John Wesley
4:27 4Kings 5:14.
4:284:28: Եւ լցա՛ն ամենեքին բարկութեամբ ՚ի ժողովրդեանն՝ իբրեւ լսէի՛ն զայս[1060]. [1060] Ոմանք. Լցան ամենեքեան բար՛՛... իբրեւ լուան զայս։
28 Երբ այս լսեցին, ժողովարանում բոլորը լցուեցին բարկութեամբ.
28 Ժողովարանին մէջ ամէնքն ալ բարկութիւնով լեցուեցան՝ երբ այս խօսքերը լսեցին
Եւ լցան ամենեքին բարկութեամբ ի ժողովրդեանն, իբրեւ լսէին զայս:

4:28: Եւ լցա՛ն ամենեքին բարկութեամբ ՚ի ժողովրդեանն՝ իբրեւ լսէի՛ն զայս[1060].
[1060] Ոմանք. Լցան ամենեքեան բար՛՛... իբրեւ լուան զայս։
28 Երբ այս լսեցին, ժողովարանում բոլորը լցուեցին բարկութեամբ.
28 Ժողովարանին մէջ ամէնքն ալ բարկութիւնով լեցուեցան՝ երբ այս խօսքերը լսեցին
zohrab-1805▾ eastern-1994▾ western am▾
4:2828: Услышав это, все в синагоге исполнились ярости
3:28  τοῦ μελχὶ τοῦ ἀδδὶ τοῦ κωσὰμ τοῦ ἐλμαδὰμ τοῦ ἢρ
4:28. καὶ (And) ἐπλήσθησαν (they-were-repleted) πάντες ( all ) θυμοῦ (of-a-passion) ἐν (in) τῇ (unto-the-one) συναγωγῇ (unto-a-leading-together) ἀκούοντες ( hearing ) ταῦτα, (to-the-ones-these,"
4:28. et repleti sunt omnes in synagoga ira haec audientesAnd all they in the synagogue, hearing these things, were filled with anger.
28. And they were all filled with wrath in the synagogue, as they heard these things;
4:28. And all those in the synagogue, upon hearing these things, were filled with anger.
4:28. And all they in the synagogue, when they heard these things, were filled with wrath,
And all they in the synagogue, when they heard these things, were filled with wrath:

28: Услышав это, все в синагоге исполнились ярости
3:28  τοῦ μελχὶ τοῦ ἀδδὶ τοῦ κωσὰμ τοῦ ἐλμαδὰμ τοῦ ἢρ
4:28. et repleti sunt omnes in synagoga ira haec audientes
And all they in the synagogue, hearing these things, were filled with anger.
4:28. And all those in the synagogue, upon hearing these things, were filled with anger.
4:28. And all they in the synagogue, when they heard these things, were filled with wrath,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-30: Увлечение речью Христа быстро сменяется в душе Назаретян страшною яростью против Того, Кто посмел поставить их ниже язычников. Последние оказывались в Его представлении лучшими, чем евреи - этого уже никак не могли стерпеть присутствовавшие в синагоге, и, несмотря на то, что день был субботний, они начали теснить Христа из Синагоги и потом из города. Дорога из города, лежавшего на склонах гор, резко поднималась кверху (на западном краю города) и Назаретяне, очевидно, оттесняя Христа на эту дорогу, незаметно сбросили бы Его с утеса, к которому вела эта дорога, и около которого был обрыв футов в сорок над лежащей внизу долиной (место это находится над маронитскою церковью). Но вдруг Христос остановился и, Своим одним повелительным взглядом заставив расступиться теснивших Его людей, спокойно прошел среди них. Так как Он, очевидно, пошел дорогою в Капернаум, которая ведет прямо от этого утеса, то теснившие Его должны были остановиться: там дальше не было уже возможности как будто нечаянно столкнуть Христа с утеса.
Одно ли это и то же событие с тем, которое описывают евангелисты Матфей (XIII, 54) и Марк (VI, 1-6)? Нет, это событие другое. Рассказ ев. Луки относится к началу служения Христа, а рассказы ев. Матфея и Марка - к позднейшему времени. Это - первое доказательство. Во-вторых, здесь Христос является без учеников Своих, а там - с учениками. В-третьих, по Евангелию от Луки Христос оставляет Назарет после описанного покушения на Него, а там - остается некоторое время в Назарете и после того, как Назаретяне не обнаружили к Нему доверия. Наконец - и это самое важное - у Матфея и Марка совсем нет речи о покушении на Христа, о чем здесь сообщает ев. Лука. Неясно ли, что Лука описывает другое событие? Некоторые же сходные частности в рассказах у него и двух других синоптиков объясняются просто тем, что подобные речи о происхождении Христа должны были слышаться нередко среди невежественных Назаретян.
Adam Clarke: Commentary on the Bible - 1831
4:28: Were filled with wrath - They seem to have drawn the following conclusion from what our Lord spoke: "The Gentiles are more precious in the sight of God than the Jews; and to them his miracles of mercy and kindness shall be principally confined." This was pretty near the truth, as the event proved. Those who profit not by the light of God, while it is among them, shall have their candle extinguished. The kingdom of God was taken from the Jews, and given to the Gentiles; not because the Gentiles were better than they were, but because,
1st. The Jews had forfeited their privileges; and
2dly. Because Christ saw that the Gentiles would bring forth the fruits of the kingdom.
Albert Barnes: Notes on the Bible - 1834
4:28: Filled with wrath - They were enraged, probably, for the following reasons:
1. They saw that the cases applied to themselves, because they would not receive the miraculous evidences of his mission.
2. That he would direct his attention to others, and not to them.
3. That the "Gentiles" were objects of compassion with God, and that God often showed more favor to a "single" Gentile than to multitudes of Jews in the same circumstances.
4. That they might be "worse" than the Gentiles. And,
5. That it was a part of his design to preach the gospel to the Gentiles, and not confine his labors to them only.
On these accounts their favor was soon turned to wrath, and the whole transaction shows us:
1. That popular applause is of little value.
2. That the slightest circumstances may soon turn the warmest professed friendship to hatred. And,
3. That people are exceedingly unreasonable in being unwilling to hear the truth and profit by it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:28: were: Luk 6:11, Luk 11:53, Luk 11:54; Ch2 16:10, Ch2 24:20, Ch2 24:21; Jer 37:15, Jer 37:16, Jer 38:6; Act 5:33; Act 7:54, Act 22:21-23; Th1 2:15, Th1 2:16
Geneva 1599
4:28 (5) And all they in the synagogue, when they heard these things, were filled with wrath,
(5) The more sharply the world is rebuked the more it openly rages: but the life of the godly is not always subject to the desires of the wicked.
John Gill
4:28 And all they in the synagogue,.... The ruler and minister, and the whole multitude of the common people that were met together there for worship; and who before were amazed at his eloquence, and the gracefulness of his delivery; and could not but approve of his ministry, though they could not account for it, how he should come by his qualifications for it:
when they heard these things; these two instances of Elijah and Elisha, the one supplying the wants of a Sidonian woman, and the other healing a Syrian leper, when no notice were taken by them of poor widows and lepers in Israel:
were filled with wrath; for by these instances they perceived, that they were compared to the Israelites in the times of wicked Ahab and Jezebel; and that no miracles were to be wrought among them, or benefits conferred on them, though they were his townsmen; yea, that the Gentiles were preferred unto them: and indeed the calling of the Gentiles was here plainly intimated, which was always ungrateful and provoking to the Jews; and it was suggested, that the favours of God, and grace of the Messiah, are dispensed in a sovereign and discriminating way, than which nothing is more offensive to carnal minds.
John Wesley
4:28 And all in the synagogue were filled with fury - Perceiving the purport of his discourse, namely, that the blessing which they despised, would be offered to, and accepted by, the Gentiles. So changeable are the hearts of wicked men! So little are their starts of love to be depended on! So unable are they to bear the close application, even of a discourse which they most admire!
Robert Jamieson, A. R. Fausset and David Brown
4:28 when they heard these things--these allusions to the heathen, just as afterwards with Paul (Acts 22:21-22).
4:294:29: եւ յարուցեալ հանին զնա արտաքոյ քաղաքին, եւ ածին զնա մինչեւ յարտեւանն լերինն՝ յորոյ վերայ քաղաքն նոցա շինեա՛լ էր, գահավե՛ժ առնել զնա[1061]։ [1061] Ոմանք. Յարտեւան լերինն։
29 եւ վեր կենալով՝ նրան քաղաքից դուրս հանեցին ու տարան մինչեւ դարաւանդը այն լերան, որի վրայ շինուած էր իրենց քաղաքը, որպէսզի նրան գահավէժ անեն:
29 Ու ելան զանիկա քաղաքէն դուրս հանեցին ու տարին զանիկա մինչեւ այն լերան ցցուած ծայրը, որուն վրայ իրենց քաղաքը շինուած էր, որպէս զի զանիկա բարձր տեղէն վար ձգեն։
եւ յարուցեալ հանին զնա արտաքոյ քաղաքին, եւ ածին զնա մինչեւ յարտեւան լերինն յորոյ վերայ քաղաքն նոցա շինեալ էր` գահավէժ առնել զնա:

4:29: եւ յարուցեալ հանին զնա արտաքոյ քաղաքին, եւ ածին զնա մինչեւ յարտեւանն լերինն՝ յորոյ վերայ քաղաքն նոցա շինեա՛լ էր, գահավե՛ժ առնել զնա[1061]։
[1061] Ոմանք. Յարտեւան լերինն։
29 եւ վեր կենալով՝ նրան քաղաքից դուրս հանեցին ու տարան մինչեւ դարաւանդը այն լերան, որի վրայ շինուած էր իրենց քաղաքը, որպէսզի նրան գահավէժ անեն:
29 Ու ելան զանիկա քաղաքէն դուրս հանեցին ու տարին զանիկա մինչեւ այն լերան ցցուած ծայրը, որուն վրայ իրենց քաղաքը շինուած էր, որպէս զի զանիկա բարձր տեղէն վար ձգեն։
zohrab-1805▾ eastern-1994▾ western am▾
4:2929: и, встав, выгнали Его вон из города и повели на вершину горы, на которой город их был построен, чтобы свергнуть Его;
3:29  τοῦ ἰησοῦ τοῦ ἐλιέζερ τοῦ ἰωρὶμ τοῦ μαθθὰτ τοῦ λευὶ
4:29. καὶ (and) ἀναστάντες ( having-had-stood-up ) ἐξέβαλον (they-had-casted) αὐτὸν (to-it) ἔξω (out-unto-which) τῆς (of-the-one) πόλεως, (of-a-city,"καὶ (and) ἤγαγον (they-had-led) αὐτὸν (to-it) ἕως (unto-if-which) ὀφρύος (of-a-brow) τοῦ (of-the-one) ὄρους (of-a-jut) ἐφ' (upon) οὗ (of-which) ἡ (the-one) πόλις (a-city) ᾠκοδόμητο (it-had-come-to-have-been-house-built-unto) αὐτῶν, (of-them,"ὥστε (as-also) κατακρημνίσαι (to-have-precipiced-down-to) αὐτόν: (to-it)
4:29. et surrexerunt et eiecerunt illum extra civitatem et duxerunt illum usque ad supercilium montis supra quem civitas illorum erat aedificata ut praecipitarent eumAnd they rose up and thrust him out of the city: and they brought him to the brow of the hill whereon their city was built, that they might cast him down headlong.
29. and they rose up, and cast him forth out of the city, and led him unto the brow of the hill whereon their city was built, that they might throw him down headlong.
4:29. And they rose up and drove him beyond the city. And they brought him all the way to the edge of the mount, upon which their city had been built, so that they might thrown him down violently.
4:29. And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.
And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong:

29: и, встав, выгнали Его вон из города и повели на вершину горы, на которой город их был построен, чтобы свергнуть Его;
3:29  τοῦ ἰησοῦ τοῦ ἐλιέζερ τοῦ ἰωρὶμ τοῦ μαθθὰτ τοῦ λευὶ
4:29. et surrexerunt et eiecerunt illum extra civitatem et duxerunt illum usque ad supercilium montis supra quem civitas illorum erat aedificata ut praecipitarent eum
And they rose up and thrust him out of the city: and they brought him to the brow of the hill whereon their city was built, that they might cast him down headlong.
4:29. And they rose up and drove him beyond the city. And they brought him all the way to the edge of the mount, upon which their city had been built, so that they might thrown him down violently.
4:29. And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong.
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
4:29: The brow of the hill - Mr. Maundrel tells us that this is still called "the Mountain of the Precipitation, and is half a league southward of Nazareth. In going to it, you cross first over the vale in which Nazareth stands; and then going down two or three furlongs, in a narrow cleft between the rocks, you there clamber up a short but difficult way on the right hand; at the top of which you find a great stone standing on the brink of a precipice, which is said to be the very place where our Lord was destined to be thrown down by his enraged neighbors." Maundrel's Journey, p. 116. Edit. 5th. 1732.
Albert Barnes: Notes on the Bible - 1834
4:29: The brow of the hill whereon ... - The region in which Nazareth was is hilly, though Nazareth was situated "between" two hills, or in a vale among mountains. The place to which they led the Saviour is still shown, and is called the "Mount of Precipitation." It is at a short distance to the south of Nazareth. See the notes at Mat 2:23.
Cast him down - This was the effect of a popular tumult. They had no legal right to take life on any occasion, and least of all in this furious and irregular manner. The whole transaction shows:
1. That the character given of the Galileans elsewhere as being especially wicked was a just one.
2. To what extremities the wickedness of the heart will lead people when it is acted out. And,
3. That people are opposed to the truth, and that they would do anything, if not restrained, to manifest their opposition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:29: and thrust: Joh 8:37, Joh 8:40, Joh 8:59, Joh 15:24, Joh 15:25; Act 7:57, Act 7:58, Act 16:23, Act 16:24, Act 21:28-32
brow: or, edge
that: Ch2 25:12; Psa 37:14, Psa 37:32, Psa 37:33
John Gill
4:29 And rose up,.... In great wrath, and, in a noisy and tumultuous manner, before the service was well over, and without being regularly dismissed:
and thrust him out of the city; first out of the synagogue, and then out of their city, as unworthy to be in it, though an inhabitant of it; and as if he had done something deserving of death; and therefore to be punished as a malefactor without the city:
and led him unto the brow of the hill; the edge of it, where it run out, and hung over the precipice:
whereon their city was built; so that it was a city upon an hill, and very visible, to which Christ may allude in Mt 5:14. That they might cast him down headlong; and break him to pieces: in this manner ten thousand Edomites were destroyed by the Jews, in the times of Amaziah, 2Chron 25:12 though this was not an usual way with the Jews of putting persons to death, as with some other nations (u); their four capital punishments were stoning, strangling, burning, and killing with the sword (w): nor did the inhabitants of Nazareth proceed in any judicial manner with Christ, but hurried him away, in order to destroy him, without any formal process, in the manner the zealots did; though to put any man to death, or to inflict any punishment on a person on the sabbath day, as this was, was contrary to their own canon, which runs thus (x);
"they do not inflict punishment on the sabbath day, even though it is the punishment of an affirmative precept; they do not beat one that is guilty, nor put to death, as it is said, Ex 35:3 "ye shall kindle no fire throughout your habitations upon the sabbath day": this is a caution to the sanhedrim, that they do not burn on the sabbath day he that is condemned to burning; and this is the law with respect to any one that is liable to the other punishments.''
But these men, without any regard to the place where they were, and the worship they were concerned in, and the day of the sabbath which then was, rise up in great wrath and fury, and without any show of justice, and in the most brutish and barbarous manner attempt to take away the life of Christ.
(u) Vid. Rycquium de Capitol. Born. c. 4. (w) Misn. Sanhedrin, c. 7. sect. 1. (x) Moses Kotseneis Mitzvot Tora, pr. neg. 67.
Robert Jamieson, A. R. Fausset and David Brown
4:29 rose up--broke up the service irreverently and rushed forth.
thrust him--with violence, as a prisoner in their hands.
brow, &c.--Nazareth, though not built on the ridge of a hill, is in part surrounded by one to the west, having several such precipices. (See 2Chron 25:12; 4Kings 9:33.) It was a mode of capital punishment not unusual among the Romans and others. This was the first insult which the Son of God received, and it came from "them of His own household!" (Mt 10:36).
4:304:30: Եւ նա՝ անցեալ ընդ մէջն նոցա գնա՛յր[1062]։ բբ [1062] Բազումք. Ընդ մէջ նոցա։
30 Իսկ նա, անցնելով նրանց միջով, գնաց:
30 Բայց ինք անոնց մէջէն անցաւ գնաց։
Եւ նա անցեալ ընդ մէջ նոցա` գնայր:

4:30: Եւ նա՝ անցեալ ընդ մէջն նոցա գնա՛յր[1062]։ բբ
[1062] Բազումք. Ընդ մէջ նոցա։
30 Իսկ նա, անցնելով նրանց միջով, գնաց:
30 Բայց ինք անոնց մէջէն անցաւ գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
4:3030: но Он, пройдя посреди них, удалился.
3:30  τοῦ συμεὼν τοῦ ἰούδα τοῦ ἰωσὴφ τοῦ ἰωνὰμ τοῦ ἐλιακὶμ
4:30. αὐτὸς (It) δὲ (moreover) διελθὼν (having-had-came-through) διὰ (through) μέσου (of-middle) αὐτῶν (of-them) ἐπορεύετο . ( it-was-traversing-of )
4:30. ipse autem transiens per medium illorum ibatBut he passing through the midst of them, went his way.
30. But he passing through the midst of them went his way.
4:30. But passing through their midst, he went away.
4:30. But he passing through the midst of them went his way,
But he passing through the midst of them went his way:

30: но Он, пройдя посреди них, удалился.
3:30  τοῦ συμεὼν τοῦ ἰούδα τοῦ ἰωσὴφ τοῦ ἰωνὰμ τοῦ ἐλιακὶμ
4:30. ipse autem transiens per medium illorum ibat
But he passing through the midst of them, went his way.
4:30. But passing through their midst, he went away.
4:30. But he passing through the midst of them went his way,
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
4:30: Passing through the midst of them - Either he shut their eyes so that they could not see him; or he so overawed them by his power as to leave them no strength to perform their murderous purpose. The man Christ Jesus was immortal till his time came; and all his messengers are immortal till their work is done. The following relation of a fact presents a scene something similar to what I suppose passed on this occasion: A missionary, who had been sent to a strange land to proclaim the Gospel of the kingdom of God, and who had passed through many hardships, and was often in danger of losing his life, through the persecutions excited against him, came to a place where he had often before, at no small risk, preached Christ crucified. About fifty people, who had received good impressions from the word of God, assembled: he began his discourse; and, after he had preached about thirty minutes, an outrageous mob surrounded the house, armed with different instruments of death, and breathing the most sanguinary purposes. Some that were within shut the door; and the missionary and his flock betook themselves to prayer. The mob assailed the house, and began to hurl stones against the walls, windows, and roof; and in a short time almost every tile was destroyed, and the roof nearly uncovered, and before they quitted the premises scarcely left one square inch of glass in the five windows by which the house was enlightened. While this was going forward, a person came with a pistol to the window opposite to the place where the preacher stood, (who was then exhorting his flock to be steady, to resign themselves to God, and trust in him), presented it at him, and snapped it; but it only flashed in the pan! As the house was a wooden building, they began with crows and spades to undermine it, and take away its principal supports. The preacher then addressed his little flock to this effect: "These outrageous people seek not you, but me; if I continue in the house, they will soon pull it down, and we shall be all buried in its ruins; I will therefore, in the name of God, go out to them, and you will be safe." He then went towards the door; the poor people got round him, and entreated him not to venture out, as he might expect to be instantly massacred; he went calmly forward, opened the door, at which a whole volley of stones and dirt was that instant discharged; but he received no damage. The people were in crowds in all the space before the door, and filled the road for a considerable way, so that there was no room to pass or repass. As soon as the preacher made his appearance, the savages became instantly as silent and as still as night: he walked forward; and they divided to the right and to the left, leaving a passage of about four feet wide for himself and a young man who followed him, to walk in. He passed on through the whole crowd, not a soul of whom either lifted a hand, or spoke one word, till he and his companion had gained the uttermost skirts of the mob! The narrator, who was present on the occasion, goes on to say: "This was one of the most affecting spectacles I ever witnessed; an infuriated mob, without any visible cause, (for the preacher spoke not one word), became in a moment as calm as lambs! They seemed struck with amazement bordering on stupefaction; they stared and stood speechless; and, after they had fallen back to right and left to leave him a free passage, they were as motionless as statues! They assembled with the full purpose to destroy the man who came to show them the way of salvation; but he, passing through the midst of them, went his way. Was not the God of missionaries in this work? The next Lord's day, the missionary went to the same place, and again proclaimed the Lamb of God, who taketh away the sin of the world!"
Albert Barnes: Notes on the Bible - 1834
4:30: Passing through the midst of, them, went his way - This escape was very remarkable. It is remarkable that he should escape out of their hands when their very object was to destroy him, and that he should escape in so peaceful a manner, without violence or conflict. A similar case is recorded in Joh 8:59. There are but two ways of accounting for this:
1. That "other Nazarenes," who had not been present in the synagogue, heard what was doing and came to rescue him, and in the contest that rose between the two parties Jesus silently escaped.
2. More probably that Jesus by divine power, by the force of a word or look, stilled their passions, arrested their purposes, and passed silently through them. That he "had" such a power over the spirits of people we learn from the occurrence in Gethsemane, when he said, "I am he; and they went backward and fell to the ground," Joh 18:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:30: Joh 8:59, Joh 10:39, Joh 18:6, Joh 18:7; Act 12:18
John Gill
4:30 But he passing through the midst of them,.... Either in so strong and powerful a manner, and with so much swiftness, that being once out of their hands, they could not lay hold on him again; or else he put on another form, or made himself invisible to them; or he held their eyes that they could not see him, or know him, as in Lk 24:16 however it was, he made use of, and showed his divine power; and which he did, because his time to die was not yet come, nor was he to die such a death: and this also shows, that when he did die, he laid down his life freely and voluntarily, since he could then have exerted his power, and delivered himself out of the hands of his enemies, as now: and
went his way; from Nazareth elsewhere; nor do we read of his returning there any more.
John Wesley
4:30 Passing through the midst of them - Perhaps invisibly; or perhaps they were overawed; so that though they saw, they could not touch him.
Robert Jamieson, A. R. Fausset and David Brown
4:30 passing through the midst, &c.--evidently in a miraculous way, though perhaps quite noiselessly, leading them to wonder afterwards what spell could have come over them, that they allowed Him to escape. (Similar escapes, however, in times of persecution, are not unexampled.)
4:314:31: Եւ էջ ՚ի Կափառնաում ՚ի քաղաքն Գալիլեացւոց, եւ ուսուցանէ՛ր զնոսա ՚ի շաբաթսն։
31 Եւ իջաւ Գալիլիայի Կափառնայում քաղաքը ու շաբաթ օրերը ուսուցանում էր նրանց:
31 Իջաւ Գալիլիայի Կափառնայում քաղաքը ու շաբաթ օրերը կը սորվեցնէր անոնց։
Եւ էջ ի Կափառնայում ի քաղաքն Գալիլեացւոց, եւ ուսուցանէր զնոսա ի շաբաթսն:

4:31: Եւ էջ ՚ի Կափառնաում ՚ի քաղաքն Գալիլեացւոց, եւ ուսուցանէ՛ր զնոսա ՚ի շաբաթսն։
31 Եւ իջաւ Գալիլիայի Կափառնայում քաղաքը ու շաբաթ օրերը ուսուցանում էր նրանց:
31 Իջաւ Գալիլիայի Կափառնայում քաղաքը ու շաբաթ օրերը կը սորվեցնէր անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
4:3131: И пришел в Капернаум, город Галилейский, и учил их в дни субботние.
3:31  τοῦ μελεὰ τοῦ μεννὰ τοῦ ματταθὰ τοῦ ναθὰμ τοῦ δαυὶδ
4:31. Καὶ (And) κατῆλθεν (it-had-came-down) εἰς (into) Καφαρναοὺμ (to-a-Kafarnaoum) πόλιν (to-a-city) τῆς (of-the-one) Γαλιλαίας. (of-a-Galilaia) Καὶ (And) ἦν (it-was) διδάσκων (teaching) αὐτοὺς (to-them) ἐν (in) τοῖς (unto-the-ones) σάββασιν: (unto-sabbaths)
4:31. et descendit in Capharnaum civitatem Galilaeae ibique docebat illos sabbatisAnd he went down into Capharnaum, a city of Galilee: and there he taught them on the sabbath days.
31. And he came down to Capernaum, a city of Galilee. And he was teaching them on the sabbath day:
4:31. And he descended to Capernaum, a city of Galilee. And there he taught them on the Sabbaths.
4:31. And came down to Capernaum, a city of Galilee, and taught them on the sabbath days.
And came down to Capernaum, a city of Galilee, and taught them on the sabbath days:

31: И пришел в Капернаум, город Галилейский, и учил их в дни субботние.
3:31  τοῦ μελεὰ τοῦ μεννὰ τοῦ ματταθὰ τοῦ ναθὰμ τοῦ δαυὶδ
4:31. et descendit in Capharnaum civitatem Galilaeae ibique docebat illos sabbatis
And he went down into Capharnaum, a city of Galilee: and there he taught them on the sabbath days.
4:31. And he descended to Capernaum, a city of Galilee. And there he taught them on the Sabbaths.
4:31. And came down to Capernaum, a city of Galilee, and taught them on the sabbath days.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-32: (См. Мк I, 21-22). Пришел - точнее: сошел (kаthlqen). Назарет лежал выше расположенного у Тивериадского моря Капернаума (см. Mф IV, 13). - Слово Его было со властью - ср. ст. 14.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 And came down to Capernaum, a city of Galilee, and taught them on the sabbath days. 32 And they were astonished at his doctrine: for his word was with power. 33 And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice, 34 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God. 35 And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not. 36 And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out. 37 And the fame of him went out into every place of the country round about. 38 And he arose out of the synagogue, and entered into Simon's house. And Simon's wife's mother was taken with a great fever; and they besought him for her. 39 And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them. 40 Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them. 41 And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ. 42 And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them. 43 And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent. 44 And he preached in the synagogues of Galilee.

When Christ was expelled Nazareth, he came to Capernaum, another city of Galilee. The account we have in these verses of his preaching and miracles there we had before, Mark i. 21, &c. Observe,

I. His preaching: He taught them on the sabbath days, v. 31. In hearing the word preached, as an ordinance of God, we worship God, and it is a proper work for sabbath days. Christ's preaching much affected the people (v. 32); they were astonished at his doctrine, there was weight in every word he said, and admirable discoveries were made to them by it. The doctrine itself was astonishing, and not only as it came from one that had not had a liberal education. His word was with power; there was a commanding force in it, and a working power went along with it to the conscience of men. The doctrine Paul preached hereby proved itself to be of God, that it came in demonstration of the Spirit and of power.

II. His miracles. Of these we have here,

1. Two particularly specified, showing Christ to be,

(1.) A controller and conqueror of Satan, in the world of mankind, and in the souls of people, by his power to cast him out of the bodies of those he had taken possession of; for for this purpose was he manifested, that he might destroy the works of the devil.

Observe, [1.] The devil is an unclean spirit, his nature directly contrary to that of the pure and holy God, and degenerated from what it was at first. [2.] This unclean spirit works in the children of men; in the souls of many, as then in men's bodies. [3.] It is possible that those who are very much under the power and working of Satan may yet be found in the synagogue, among the worshippers of God. [4.] Even the devils know and believe that Jesus Christ is the Holy One of God, is sent of God, and is a Holy One. [5.] They believe and tremble. This unclean spirit cried out with a loud voice, under a certain fearful looking for of judgment, and apprehensive that Christ was now come to destroy him. Unclean spirits are subject to continual frights. [6.] The devils have nothing to do with Jesus Christ, nor desire to have any thing to do with him; for he took not on him the nature of angels. [7.] Christ has the devil under check: He rebuked him, saying, Hold thy peace; and this word he spoke with power; phimotheti--Be muzzled, Christ did not only enjoin him silence, but stopped his mouth, and forced him to be silent against his will. [8.] In the breaking of Satan's power, both the enemy that is conquered shows his malice, and Christ, the conqueror, shows his over-ruling grace. Here, First, The devil showed what he would have done, when he threw the man in the midst, with force and fury, as if he would have dashed him to pieces. But, Secondly, Christ showed what a power he had over him, in that he not only forced him to leave him, but to leave him without so much as hurting him, without giving him a parting blow, a parting gripe. Whom Satan cannot destroy, he will do all the hurt he can to; but this is a comfort, he can harm them no further than Christ permits; nay, he shall not do them any real harm. He came out, and hurt him not; that is, the poor man was perfectly well in an instant, though the devil left him with so much rage that all that were present thought he had torn him to pieces. [9.] Christ's power over devils was universally acknowledged and adored, v. 36. No one doubted the truth of the miracle; it was evident beyond contradiction, nor was any thing suggested to diminish the glory of it, for they were all amazed, saying, What a word is this! They that pretended to cast out devils did it with abundance of charms and spells, to pacify the devil, and lull him asleep, as it were; but Christ commanded them with authority and power, which they could not gainsay or resist. Even the prince of the power of the air is his vassal, and trembles before him. [10.] This, as much as any thing, gained Christ a reputation, and spread his fame. This instance of his power, which many now-a-days make light of, was then, by them that were eye-witnesses of it (and those no fools either, but men of penetration), magnified, and was looked upon as greatly magnifying him (v. 37); upon the account of this, the fame of him went out, more than ever, into every place of the country round about. Our Lord Jesus, when he set out at first in his public ministry, was greatly talked of, more than afterwards, when people's admiration wore off with the novelty of the thing.

(2.) Christ showed himself to be a healer of diseases. In the former, he struck at the root of man's misery, which was Satan's enmity, the origin of all the mischief: in this, he strikes at one of the most spreading branches of it, one of the most common calamities of human life, and that is bodily diseases, which came in with sin, are the most common and sensible corrections for it in this life, and contribute as much as any thing towards the making of our few days full of trouble. These our Lord Jesus came to take away the sting of, and, as an indication of that intention, when he was on earth, chose to confirm his doctrine by such miracles, mostly, as took away the diseases themselves. Of all bodily diseases none are more common or fatal to grown people than fevers; these come suddenly, and suddenly cut off the number of men's months in the midst; they are sometimes epidemical, and slay their thousands in a little time. Now here we have Christ's curing a fever with a word's speaking; the place was in Simon's house, his patient was Simon's wife's mother, v. 38, 39. Observe, [1.] Christ is a guest that will pay well for his entertainment; those that bid him welcome into their hearts and houses shall be no losers by him; he comes with healing. [2.] Even families that Christ visits may be visited with sickness. Houses that are blessed with his distinguishing favours are liable to the common calamities of this life. Simon's wife's mother was ill of a fever. Lord, behold, he whom thou lovest is sick. [3.] Even good people may sometimes be exercised with the sharpest afflictions, more grievous than others: She was taken with a great fever, very acute, and high, and threatening; perhaps it seized her head, and made her delirious. The most gentle fevers may by degrees prove dangerous; but this was at first a great fever. [4.] No age can exempt from diseases. It is probable that Peter's mother-in-law was in years, and yet in a fever. [5.] When our relations are sick, we ought to apply ourselves to Christ, by faith and prayer, on their account: They besought him for her; and there is a particular promise that the prayer of faith shall benefit the sick. [6.] Christ has a tender concern for his people when they are in sickness and distress: He stood over her, as one concerned for her, and compassionating her case. [7.] Christ had, and still has, a sovereign power over bodily diseases: He rebuked the fever, and with a word's speaking commanded it away, and it left her. He saith to diseases, Go, and they go; Come, and they come; and can still rebuke fevers, even great fevers. [8.] This proves Christ's cures to be miraculous, that they were done in an instant: Immediately she arose. [9.] Where Christ gives a new life, in recovery from sickness, he designs and expects that it should be a new life indeed, spent more than ever in his service, to his glory. If distempers be rebuked, and we arise from a bed of sickness, we must set ourselves to minister to Jesus Christ. [10.] Those that minister to Christ must be ready to minister to all that are his for his sake: She ministered to them, not only to him that had cured her, but to them that had besought him for her. We must study to be grateful to those that have prayed for us.

2. A general account given by wholesale of many other miracles of the same kind, which Christ did.

(1.) He cured many that were diseased, even all without exception that made their application to him, and it was when the sun was setting (v. 40); in the evening of that sabbath day which he had spent in the synagogue. Note, It is good to do a full sabbath day's work, to abound in the work of the day, in some good work or other, even till sun-set; as those that call the sabbath, and the business of it, a delight. Observe, He cured all that were sick, poor as well as rich, and though they were sick of divers diseases; so that there was no room to suspect that he had only a specific for some one disease. He had a remedy for every malady. The sign he used in healing was laying his hands on the sick; not lifting up his hands for them, for he healed as having authority. He healed by his own power. And thus he would put honour upon that sign which was afterwards used in conferring the Holy Ghost.

(2.) He cast the devil out of many that were possessed, v. 41. Confessions were extorted from the demoniacs. They said, Thou art Christ the Son of God, but they said it crying with rage and indignation; it was a confession upon the rack, and therefore was not admitted in evidence. Christ rebuked them, and did not suffer them to say that they knew him to be the Christ, that it might appear, beyond all contradiction, that he had obtained a conquest over them, and not made a compact with them.

3. Here is his removal from Capernaum, v. 42, 43.

(1.) He retired for awhile into a place of solitude. It was but a little while that he allowed himself for sleep; not only because a little served him, but because he was content with a little, and never indulged himself in ease; but, when it was day, he went into a desert place, not to live constantly like a hermit, but to be sometimes alone with God, as even those should be, and contrive to be, that are most engaged in public work, or else their work will go on but poorly, and they will find themselves never less alone than when thus alone.

(2.) He returned again to the places of concourse and to the work he had to do there. Though a desert place may be a convenient retreat, yet it is not a convenient residence, because we were not sent into this world to live to ourselves, no, not to the best part of ourselves only, but to glorify God and do good in our generation. [1.] He was earnestly solicited to stay at Capernaum. The people were exceedingly fond of him; I doubt, more because he had healed their sick than because he had preached repentance to them. They sought him, enquired which way he went; and, though it was in a desert place, they came unto him. A desert is no desert if we be with Christ there. They detained him that he should not depart from them, so that if he would go it should not be for want of invitation. His old neighbours at Nazareth had driven him from them, but his new acquaintances at Capernaum were very importunate for his continuance with them. Note, It ought not to discourage the ministers of Christ that some reject them, for they will meet with others that will welcome them and their message. [2.] He chose rather to diffuse the light of his gospel to many places than to fix it to one, that no one might pretend to be a mother-church to the rest. Though he was welcome at Capernaum, and had done abundance of good there, yet he is sent to preach the gospel to other cities also; and Capernaum must not insist upon his stay there. They that enjoy the benefit of the gospel must be willing that others also should share in that benefit, and not covet the monopoly of it; and those ministers who are not driven from one place may yet be drawn to another by a prospect of greater usefulness. Christ, though he preached not in vain in the synagogue at Capernaum, yet would not be tied to that, but preached in the synagogues of Galilee, v. 44. Bonum est sui diffusivum--What is good is self-diffusive. It is well for us that our Lord Jesus has not tied himself to any one place or people, but, wherever two or three are gathered in his name, he will be in the midst of them: and even in Galilee of the Gentiles his special presence is in the Christian synagogues.
Adam Clarke: Commentary on the Bible - 1831
4:31: Came down to Capernaum - Which it is likely he made his ordinary place of residence from this time. See on Mat 4:13 (note).
Albert Barnes: Notes on the Bible - 1834
4:31: See this explained in the notes at Mark 1:21-39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:31: came: Mat 4:13; Mar 1:21
taught: Mat 10:23; Act 13:50-52, Act 14:1, Act 14:2, Act 14:6, Act 14:7, Act 14:19-21, Act 17:1-3, Act 17:10, Act 17:11, Act 17:16, Act 17:17, Act 18:4; Act 20:1, Act 20:2, Act 20:23, Act 20:24
John Gill
4:31 And came down to Capernaum,.... Which was, as Dr. Lightfoot thinks, sixteen miles or more from Nazareth; and Christ may be said to "come down" to it, because of the situation of Nazareth, which was upon an hill:
a city of Galilee: of lower Galilee, near the sea of Galilee:
and taught them on the sabbath days: that is, he went into the synagogue at Capernaum, on the sabbath days, whenever he was there, and taught the inhabitants, explained some passage or other in the Old Testament, as he had done at Nazareth and instructed them in the doctrines of the Gospel.
John Wesley
4:31 He came down to Capernaum - And dwelt there, entirely quitting his abode at Nazareth. Mk 1:21.
Robert Jamieson, A. R. Fausset and David Brown
4:31 down to Capernaum--It lay on the Sea of Galilee (Mt 4:13), whereas Nazareth lay high.
4:324:32: Եւ զարմանային ընդ վարդապետութիւնն նորա, զի իշխանութեամբ էր բանն նորա[1063]։[1063] Ոմանք. Վարդապետութիւն նորա... բան նորա։
32 Նրա ուսուցման վրայ զարմանում էին, որովհետեւ նրա խօսքը լի էր հեղինակութեամբ:
32 Բոլորը կը զարմանային անոր վարդապետութեանը վրայ, վասն զի իշխանութիւնով էր անոր խօսքը։
Եւ զարմանային ընդ վարդապետութիւն նորա, զի իշխանութեամբ էր բան նորա:

4:32: Եւ զարմանային ընդ վարդապետութիւնն նորա, զի իշխանութեամբ էր բանն նորա[1063]։
[1063] Ոմանք. Վարդապետութիւն նորա... բան նորա։
32 Նրա ուսուցման վրայ զարմանում էին, որովհետեւ նրա խօսքը լի էր հեղինակութեամբ:
32 Բոլորը կը զարմանային անոր վարդապետութեանը վրայ, վասն զի իշխանութիւնով էր անոր խօսքը։
zohrab-1805▾ eastern-1994▾ western am▾
4:3232: И дивились учению Его, ибо слово Его было со властью.
3:32  τοῦ ἰεσσαὶ τοῦ ἰωβὴδ τοῦ βόος τοῦ σαλὰ τοῦ ναασσὼν
4:32. καὶ (and) ἐξεπλήσσοντο (they-were-being-smitten-out) ἐπὶ (upon) τῇ (unto-the-one) διδαχῇ (unto-a-teaching) αὐτοῦ, (of-it,"ὅτι (to-which-a-one) ἐν (in) ἐξουσίᾳ (unto-a-being-out-unto) ἦν (it-was) ὁ (the-one) λόγος (a-forthee) αὐτοῦ. (of-it)
4:32. et stupebant in doctrina eius quia in potestate erat sermo ipsiusAnd they were astonished at his doctrine: for his speech was with power.
32. and they were astonished at his teaching; for his word was with authority.
4:32. And they were astonished at his doctrine, for his word was spoken with authority.
4:32. And they were astonished at his doctrine: for his word was with power.
And they were astonished at his doctrine: for his word was with power:

32: И дивились учению Его, ибо слово Его было со властью.
3:32  τοῦ ἰεσσαὶ τοῦ ἰωβὴδ τοῦ βόος τοῦ σαλὰ τοῦ ναασσὼν
4:32. et stupebant in doctrina eius quia in potestate erat sermo ipsius
And they were astonished at his doctrine: for his speech was with power.
4:32. And they were astonished at his doctrine, for his word was spoken with authority.
4:32. And they were astonished at his doctrine: for his word was with power.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:32: His word was with power - Εν εξουσιᾳ, With authority. He assumed the tone and manner of a new Lawgiver; and uttered all his doctrines, not in the way of exhortation or advice, but in the form of precepts and commands, the unction of the Holy Spirit accompanying all he said. See on Mar 1:22 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:32: Luk 4:36; Jer 23:28, Jer 23:29; Mat 7:28, Mat 7:29; Mar 1:22; Joh 6:63; Co1 2:4, Co1 2:5, Co1 14:24, Co1 14:25; Co2 4:2, Co2 10:4, Co2 10:5; Th1 1:5; Tit 2:15; Heb 4:12, Heb 4:13
John Gill
4:32 And they were astonished at his doctrine,.... At the matter of it, as well as the manner in which it was delivered, it being so different from the Scribes and Pharisees, they had been used to:
for his word was with power: he spake with great fervency, majesty, and authority, and not with coldness and indifference, and dependence on the sense and authority of others, as their teachers did; and besides, such power went along with the word, that it reached their hearts; and as the Persic version renders it, "he penetrated them with it"; and he also confirmed it by powerful operations, by miraculous works, such as casting out devils, and healing diseases, of which an account follows.
4:334:33: Եւ է՛ր ՚ի ժողովրդեանն ա՛յր մի, զոր ունէր՝ ա՛յս դիւի պղծոյ, եւ աղաղակեաց ՚ի ձայն մե՛ծ[1064]՝ [1064] Ոմանք. Եւ աղաղակեալ ՚ի ձայն մեծ, ասէ։
33 Եւ ժողովարանում մի մարդ կար, որին բռնել էր մի պիղծ դեւի չար ոգին. սա բարձր ձայնով աղաղակեց եւ ասաց.
33 Ժողովարանին մէջ մարդ մը կար, որ պիղծ դեւի ոգի ունէր, որը մեծ ձայնով մը աղաղակեց, ըսելով.
Եւ էր ի ժողովրդեանն այր մի զոր ունէր այս դիւի պղծոյ, եւ աղաղակեաց ի ձայն մեծ:

4:33: Եւ է՛ր ՚ի ժողովրդեանն ա՛յր մի, զոր ունէր՝ ա՛յս դիւի պղծոյ, եւ աղաղակեաց ՚ի ձայն մե՛ծ[1064]՝
[1064] Ոմանք. Եւ աղաղակեալ ՚ի ձայն մեծ, ասէ։
33 Եւ ժողովարանում մի մարդ կար, որին բռնել էր մի պիղծ դեւի չար ոգին. սա բարձր ձայնով աղաղակեց եւ ասաց.
33 Ժողովարանին մէջ մարդ մը կար, որ պիղծ դեւի ոգի ունէր, որը մեծ ձայնով մը աղաղակեց, ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
4:3333: Был в синагоге человек, имевший нечистого духа бесовского, и он закричал громким голосом:
3:33  τοῦ ἀμιναδὰβ τοῦ ἀδμὶν τοῦ ἀρνὶ τοῦ ἑσρὼμ τοῦ φάρες τοῦ ἰούδα
4:33. καὶ (And) ἐν (in) τῇ (unto-the-one) συναγωγῇ (unto-a-leading-together) ἦν (it-was) ἄνθρωπος (a-mankind) ἔχων (holding) πνεῦμα (to-a-currenting-to) δαιμονίου (of-a-daimonlet) ἀκαθάρτου, (of-un-cleansable,"καὶ (and) ἀνέκραξεν (it-up-clamored-to) φωνῇ (unto-a-sound) μεγάλῃ (unto-great,"
4:33. et in synagoga erat homo habens daemonium inmundum et exclamavit voce magnaAnd in the synagogue there was a man who had an unclean devil: and he cried out with a loud voice,
33. And in the synagogue there was a man, which had a spirit of an unclean devil; and he cried out with a loud voice,
4:33. And in the synagogue, there was a man who had an unclean demon, and he cried out with a loud voice,
4:33. And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice,
And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice:

33: Был в синагоге человек, имевший нечистого духа бесовского, и он закричал громким голосом:
3:33  τοῦ ἀμιναδὰβ τοῦ ἀδμὶν τοῦ ἀρνὶ τοῦ ἑσρὼμ τοῦ φάρες τοῦ ἰούδα
4:33. et in synagoga erat homo habens daemonium inmundum et exclamavit voce magna
And in the synagogue there was a man who had an unclean devil: and he cried out with a loud voice,
4:33. And in the synagogue, there was a man who had an unclean demon, and he cried out with a loud voice,
4:33. And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-37: (См. Мк 23-27). Нечистого духа бесовского (33) - правильнее: "духа демона нечистого". К слову "демон" прибавлено употребленное и у Марка прилагательное "нечистый" ввиду того, что у греков слово "демон" (daimonion) не означало непременно существо злое или нечистое. - Оставь. - Это не глагол, а просто восклицание: "Га!" (ea!), выражающее удивление, смешанное с ужасом. - Нимало не повредив ему - замечание, находящееся только у одного Луки. - Что это значит - точнее: что это за слово или речь такая? В 32-м ст. удивление выражается пред учением Христа, здесь - пред Его повелениями (ст. 35). - Что Он - правильнее: потому что Он... Евангелист указывает причину, вызвавшую удивление. - Со властью и силою. Первое (exouoia) означает Христос, второе (dunamiV) - силу, какая получается отсюда.
Adam Clarke: Commentary on the Bible - 1831
4:33: A spirit of an unclean devil - As demon was used both in a good and bad sense before and after the time of the evangelists the word unclean may have been added here by St. Luke, merely to express the quality of this spirit. But it is worthy of remark, that the inspired writers never use the word δαιμων, demon, in a good sense. See the whole of this case explained, Mar 1:23 (note), etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:33: Mar 1:23
John Gill
4:33 And in the synagogue there was a man,.... That is, in the synagogue at Capernaum, as Christ was there teaching, on one of the sabbath days before mentioned; there was a certain man,
which had a spirit of an unclean devil: who was possessed with the devil, who is by nature and practice unclean; and was filled with the spirit of the devil, with a spirit of divination, and was acted by him, to impose upon the people; he influenced his mind as an enthusiast, as well as possessed his body: and this was on the sabbath day; whereas the Jews say (y), that
"Satan and the evil demon flee on the sabbath day to the mountains of darkness, and do not appear all the sabbath day, because that day is holy, and they are "unclean"; but in the evening of the sabbath they prepare themselves, and meet the children of men, and hurt them.''
And cried out with a loud voice; See Gill on Mk 1:23.
(y) Ib pr. affirm, 29.
Robert Jamieson, A. R. Fausset and David Brown
4:33 DEMONIAC HEALED. (Lk 4:33-37)
unclean--The frequency with which this character of impurity is applied to evil spirits is worthy of notice.
cried out, &c.--(See Mt 8:29; Mk 3:11).
4:344:34: եւ ասէ. Թուլացո՛՝ զի՞ կայ՝ մե՛ր եւ քո Յիսուս Նազովրեցի, եկիր կորուսանե՞լ զմեզ. գիտե՛մք զքեզ ո՛վ ես՝ Սուրբդ Աստուծոյ[1065]։ [1065] Բազումք երկար ոլորակաւ գրեն. Կորուսանե՜լ զմեզ։ Ոմանք նշանակեն ՚ի լուս՛՛. Զքեզ որ ես սուրբդ։
34 «Թո՛ղ տուր մեզ, Յիսո՛ւս Նազովրեցի, ի՞նչ ես ուզում մեզնից. մեզ կորստեան մատնելո՞ւ եկար. գիտենք, թէ ով ես, Աստծու Սուրբն ես դու»:
34 «Թո՛ղ տուր, դուն մեզի հետ ի՞նչ բան ունիս, Յիսուս Նազովրեցի. միթէ մեզ կորսնցնելո՞ւ եկար. գիտեմ ո՛վ ես, Աստուծոյ Սուրբը»։
ասէ. Թուլացո, զի՞ կայ մեր եւ քո, Յիսուս Նազովրեցի, եկիր կորուսանե՞լ զմեզ. գիտեմք զքեզ ով ես, Սուրբդ Աստուծոյ:

4:34: եւ ասէ. Թուլացո՛՝ զի՞ կայ՝ մե՛ր եւ քո Յիսուս Նազովրեցի, եկիր կորուսանե՞լ զմեզ. գիտե՛մք զքեզ ո՛վ ես՝ Սուրբդ Աստուծոյ[1065]։
[1065] Բազումք երկար ոլորակաւ գրեն. Կորուսանե՜լ զմեզ։ Ոմանք նշանակեն ՚ի լուս՛՛. Զքեզ որ ես սուրբդ։
34 «Թո՛ղ տուր մեզ, Յիսո՛ւս Նազովրեցի, ի՞նչ ես ուզում մեզնից. մեզ կորստեան մատնելո՞ւ եկար. գիտենք, թէ ով ես, Աստծու Սուրբն ես դու»:
34 «Թո՛ղ տուր, դուն մեզի հետ ի՞նչ բան ունիս, Յիսուս Նազովրեցի. միթէ մեզ կորսնցնելո՞ւ եկար. գիտեմ ո՛վ ես, Աստուծոյ Սուրբը»։
zohrab-1805▾ eastern-1994▾ western am▾
4:3434: оставь; что Тебе до нас, Иисус Назарянин? Ты пришел погубить нас; знаю Тебя, кто Ты, Святый Божий.
3:34  τοῦ ἰακὼβ τοῦ ἰσαὰκ τοῦ ἀβραὰμ τοῦ θάρα τοῦ ναχὼρ
4:34. Ἔα, (Thou-should-let-unto,"τί (what-one) ἡμῖν (unto-us) καὶ (and) σοί, (unto-THEE,"Ἰησοῦ (Iesous) Ναζαρηνέ; (Nazarean?"ἦλθες (Thou-had-came) ἀπολέσαι (to-have-destructed-off) ἡμᾶς; (to-us?"οἶδά (I-had-come-to-see) σε (to-thee) τίς (what-one) εἶ, (thou-be,"ὁ (the-one) ἅγιος (hallow-belonged) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
4:34. dicens sine quid nobis et tibi Iesu Nazarene venisti perdere nos scio te qui sis Sanctus DeiSaying: Let us alone. What have we to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the holy one of God.
34. Ah! what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.
4:34. saying: “Let us alone. What are we to you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God.”
4:34. Saying, Let [us] alone; what have we to do with thee, [thou] Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.
Saying, Let [us] alone; what have we to do with thee, [thou] Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God:

34: оставь; что Тебе до нас, Иисус Назарянин? Ты пришел погубить нас; знаю Тебя, кто Ты, Святый Божий.
3:34  τοῦ ἰακὼβ τοῦ ἰσαὰκ τοῦ ἀβραὰμ τοῦ θάρα τοῦ ναχὼρ
4:34. dicens sine quid nobis et tibi Iesu Nazarene venisti perdere nos scio te qui sis Sanctus Dei
Saying: Let us alone. What have we to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the holy one of God.
4:34. saying: “Let us alone. What are we to you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God.”
4:34. Saying, Let [us] alone; what have we to do with thee, [thou] Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:34: Let us alone: or, Away, Luk 8:37; Act 16:39
what: Luk 4:41, Luk 8:28; Mat 8:29; Mar 1:24, Mar 1:34, Mar 5:7; Jam 2:19
art: Gen 3:15; Heb 2:14; Jo1 3:8; Rev 20:2
the Holy One: Luk 1:35; Psa 16:10; Dan 9:24; Act 2:27, Act 3:14, Act 4:27; Rev 3:7
Geneva 1599
4:34 (6) Saying, Let [us] alone; what have we to do with thee, [thou] Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.
(6) Christ astonishes not only men, be they ever so stupid, but even the demons as well, whether or not they want to be.
John Gill
4:34 Saying, let us alone,.... Not that there were more spirits in him than one, as the whole account shows; but he includes the rest of the devils in that country; See Gill on Mk 1:24.
John Wesley
4:34 What have we to do with thee - Thy present business is with men, not with devils. I know thee who thou art - But surely he did not know a little before, that he was God over all, blessed for ever; or he would not have dared to tell him, All this power is delivered to me, and I give it to whomsoever I will. The Holy One of God - Either this confession was extorted from him by terror, (for the devils believe and tremble,) or he made it with a design to render the character of Christ suspected. Possibly it was from hence the Pharisees took occasion to say, He casteth out devils by the prince of the devils.
4:354:35: Սաստեա՛ց ՚ի նա Յիսուս՝ եւ ասէ. Պապանձեա՛ց՝ եւ ե՛լ ՚ի դմանէ։ Զգետնեա՛ց զնա դեւն ՚ի միջի անդ, եւ ել ՚ի նմանէ, եւ ո՛չ ինչ վնասեաց նմա[1066]։ [1066] Ոմանք. Եւ ինչ ոչ վնասեաց։
35 Յիսուս սաստեց նրան եւ ասաց. «Պապանձուի՛ր եւ դո՛ւրս ելիր դրանից»: Դեւը մէջտեղում գետին զարկեց նրան եւ դուրս ելաւ նրանից ու որեւէ վնաս չտուեց նրան:
35 Յիսուս սաստեց զայն՝ ըսելով. «Պապանձէ ու ե՛լ ատկէ»։ Ու դեւը զանիկա ներկայ գտնուողներուն մէջտեղը գետինը զարկաւ եւ ելաւ անկէ ու վնաս մը չտուաւ անոր։
Սաստեաց ի նա Յիսուս եւ ասէ. Պապանձեաց եւ ել ի դմանէ: Զգետնեաց զնա դեւն ի միջի անդ, եւ ել ի նմանէ, եւ ոչինչ վնասեաց նմա:

4:35: Սաստեա՛ց ՚ի նա Յիսուս՝ եւ ասէ. Պապանձեա՛ց՝ եւ ե՛լ ՚ի դմանէ։ Զգետնեա՛ց զնա դեւն ՚ի միջի անդ, եւ ել ՚ի նմանէ, եւ ո՛չ ինչ վնասեաց նմա[1066]։
[1066] Ոմանք. Եւ ինչ ոչ վնասեաց։
35 Յիսուս սաստեց նրան եւ ասաց. «Պապանձուի՛ր եւ դո՛ւրս ելիր դրանից»: Դեւը մէջտեղում գետին զարկեց նրան եւ դուրս ելաւ նրանից ու որեւէ վնաս չտուեց նրան:
35 Յիսուս սաստեց զայն՝ ըսելով. «Պապանձէ ու ե՛լ ատկէ»։ Ու դեւը զանիկա ներկայ գտնուողներուն մէջտեղը գետինը զարկաւ եւ ելաւ անկէ ու վնաս մը չտուաւ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
4:3535: Иисус запретил ему, сказав: замолчи и выйди из него. И бес, повергнув его посреди [синагоги], вышел из него, нимало не повредив ему.
3:35  τοῦ σεροὺχ τοῦ ῥαγαὺ τοῦ φάλεκ τοῦ ἔβερ τοῦ σαλὰ
4:35. καὶ (And) ἐπετίμησεν (it-upon-valuated-unto) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"λέγων (forthing,"Φιμώθητι (Thou-should-have-been-en-muzzled) καὶ (and) ἔξελθε (thou-should-have-had-came-out) ἀπ' (off) αὐτοῦ. (of-it) καὶ (And) ῥίψαν (having-flung) αὐτὸν (to-it,"τὸ (the-one) δαιμόνιον (a-daimonlet,"εἰς (into) τὸ (to-the-one) μέσον (to-middle) ἐξῆλθεν (it-had-came-out) ἀπ' (off) αὐτοῦ (of-it) μηδὲν (to-lest-moreover-one) βλάψαν (having-harmed) αὐτόν. (to-it)
4:35. et increpavit illi Iesus dicens obmutesce et exi ab illo et cum proiecisset illum daemonium in medium exiit ab illo nihilque illum nocuitAnd Jesus rebuked him, saying: Hold thy peace and go out of him. And when the devil had thrown him into the midst, he went out of him and hurt him not at all.
35. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him down in the midst, he came out of him, having done him no hurt.
4:35. And Jesus rebuked him, saying, “Be silent and depart from him.” And when the demon had thrown him into their midst, he departed from him, and he no longer harmed him.
4:35. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not.
And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not:

35: Иисус запретил ему, сказав: замолчи и выйди из него. И бес, повергнув его посреди [синагоги], вышел из него, нимало не повредив ему.
3:35  τοῦ σεροὺχ τοῦ ῥαγαὺ τοῦ φάλεκ τοῦ ἔβερ τοῦ σαλὰ
4:35. et increpavit illi Iesus dicens obmutesce et exi ab illo et cum proiecisset illum daemonium in medium exiit ab illo nihilque illum nocuit
And Jesus rebuked him, saying: Hold thy peace and go out of him. And when the devil had thrown him into the midst, he went out of him and hurt him not at all.
4:35. And Jesus rebuked him, saying, “Be silent and depart from him.” And when the demon had thrown him into their midst, he departed from him, and he no longer harmed him.
4:35. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:35: And hurt him not - Though he convulsed him, Mar 2:26, and threw him down in the midst of them, probably with the design to take away his life, yet our Lord permitted it not; and this appears to be the meaning of the place. The spirit was not permitted essentially to injure him at that time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:35: Jesus: Luk 4:39, Luk 4:41; Psa 50:16; Zac 3:2; Mat 8:26, Mat 17:18; Mar 3:11, Mar 3:12; Act 16:17, Act 16:18
thrown: Luk 9:39, Luk 9:42, Luk 11:22; Mar 1:26, Mar 9:26; Rev 12:12
John Gill
4:35 And Jesus rebuked him,.... Not the man, but the unclean spirit: or "that demon", as the Persic version reads it:
saying, hold thy peace, or "be thou muzzled", as the word signifies,
and come out of him; See Gill on Mt 1:25.
and when the devil had thrown him in the midst; in the "midst of them", as the Arabic version adds; that is, in the midst of the people that were in the synagogue; or, as the Ethiopic version reads, "in the midst of the synagogue", where he threw him into convulsive fits, and left him:
he came out of him, and hurt him not; though he sadly convulsed him, and put him to great pain, yet he did not wound him in any part of his body, or take away the use of any of his limbs; and much less hurt his soul so as to destroy it; all which was desired and intended by him, but was hindered by Christ; See Gill on Mk 1:26.
Robert Jamieson, A. R. Fausset and David Brown
4:35 rebuked them, &c.--(See on Lk 4:41).
thrown him, &c.--See on Mk 9:20.
4:364:36: Եւ եղեն զարմանալի՛ք ՚ի վերայ ամենեցուն. խօսէին ընդ միմեանս եւ ասէին. Զի՞նչ է բանս այս, զի իշխանութեամբ եւ զօրութեամբ սաստէ՛ այսոց պղծոց՝ եւ ելանեն[1067]։ [1067] Ոմանք. Եւ եղեւ զարմանալիք ՚ի։
36 Եւ բոլորին զարմանք պատեց. իրար հետ խօսում էին ու ասում. «Ի՜նչ խօսք է այս, որ իշխանութեամբ եւ զօրութեամբ սաստում է պիղծ ոգիներին, եւ դրանք դուրս են գալիս»:
36 Ամէնքը զարմացած իրարու հետ կը խօսէին ու կ’ըսէին. «Այս ի՞նչ խօսք է, որ իշխանութիւնով ու զօրութիւնով կը հրամայէ պիղծ ոգիներուն ու կ’ելլեն»։
Եւ եղեն զարմանալիք ի վերայ ամենեցուն, խօսէին ընդ միմեանս եւ ասէին. Զի՞նչ է բանս այս, զի իշխանութեամբ եւ զօրութեամբ սաստէ այսոց պղծոց, եւ ելանեն:

4:36: Եւ եղեն զարմանալի՛ք ՚ի վերայ ամենեցուն. խօսէին ընդ միմեանս եւ ասէին. Զի՞նչ է բանս այս, զի իշխանութեամբ եւ զօրութեամբ սաստէ՛ այսոց պղծոց՝ եւ ելանեն[1067]։
[1067] Ոմանք. Եւ եղեւ զարմանալիք ՚ի։
36 Եւ բոլորին զարմանք պատեց. իրար հետ խօսում էին ու ասում. «Ի՜նչ խօսք է այս, որ իշխանութեամբ եւ զօրութեամբ սաստում է պիղծ ոգիներին, եւ դրանք դուրս են գալիս»:
36 Ամէնքը զարմացած իրարու հետ կը խօսէին ու կ’ըսէին. «Այս ի՞նչ խօսք է, որ իշխանութիւնով ու զօրութիւնով կը հրամայէ պիղծ ոգիներուն ու կ’ելլեն»։
zohrab-1805▾ eastern-1994▾ western am▾
4:3636: И напал на всех ужас, и рассуждали между собою: что это значит, что Он со властью и силою повелевает нечистым духам, и они выходят?
3:36  τοῦ καϊνὰμ τοῦ ἀρφαξὰδ τοῦ σὴμ τοῦ νῶε τοῦ λάμεχ
4:36. καὶ (And) ἐγένετο ( it-had-became ) θάμβος (an-astonishment) ἐπὶ (upon) πάντας , ( to-all ) καὶ (and) συνελάλουν (they-were-speaking-together-unto) πρὸς (toward) ἀλλήλους ( to-one-to-other ) λέγοντες ( forthing ,"Τίς (What-one) ὁ (the-one) λόγος (a-forthee) οὗτος (the-one-this) ὅτι (to-which-a-one) ἐν (in) ἐξουσίᾳ (unto-a-being-out-unto) καὶ (and) δυνάμει (unto-an-ability) ἐπιτάσσει (it-arrangeth-upon) τοῖς (unto-the-ones) ἀκαθάρτοις ( unto-un-cleansable ) πνεύμασιν, (unto-currentings-to,"καὶ (and) ἐξέρχονται ; ( they-cometh-out ?"
4:36. et factus est pavor in omnibus et conloquebantur ad invicem dicentes quod est hoc verbum quia in potestate et virtute imperat inmundis spiritibus et exeuntAnd there came fear upon all; and they talked among themselves, saying: What word is this, for with authority and power he commandeth the unclean spirits, and they go out?
36. And amazement came upon all, and they spake together, one with another, saying, What is this word? for with authority and power he commandeth the unclean spirits, and they come out.
4:36. And fear fell over them all. And they discussed this among themselves, saying: “What is this word? For with authority and power he commands the unclean spirits, and they depart.”
4:36. And they were all amazed, and spake among themselves, saying, What a word [is] this! for with authority and power he commandeth the unclean spirits, and they come out.
And they were all amazed, and spake among themselves, saying, What a word [is] this! for with authority and power he commandeth the unclean spirits, and they come out:

36: И напал на всех ужас, и рассуждали между собою: что это значит, что Он со властью и силою повелевает нечистым духам, и они выходят?
3:36  τοῦ καϊνὰμ τοῦ ἀρφαξὰδ τοῦ σὴμ τοῦ νῶε τοῦ λάμεχ
4:36. et factus est pavor in omnibus et conloquebantur ad invicem dicentes quod est hoc verbum quia in potestate et virtute imperat inmundis spiritibus et exeunt
And there came fear upon all; and they talked among themselves, saying: What word is this, for with authority and power he commandeth the unclean spirits, and they go out?
4:36. And fear fell over them all. And they discussed this among themselves, saying: “What is this word? For with authority and power he commands the unclean spirits, and they depart.”
4:36. And they were all amazed, and spake among themselves, saying, What a word [is] this! for with authority and power he commandeth the unclean spirits, and they come out.
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
4:36: They were: Mat 9:33, Mat 12:22, Mat 12:23; Mar 1:27, Mar 7:37
What: Luk 4:32, Luk 10:17-20; Mar 16:17-20; Act 19:12-16
they come: Pe1 3:22
John Gill
4:36 And they were all amazed,.... The people in the synagogue; they were astonished at his doctrine before, and now at his miracles:
and spake among themselves; as they were in the synagogue,
what a word is this? meaning, either what sort of doctrine is this which is attended with such power and miracles; or what a word of command is this, "hold thy peace, and come out of him?" and so the Ethiopic version renders it, "what is this mandatory", or "commanding word?" to which agrees the Syriac version, rendering it with the following clause thus; "what is this word", that "with authority and power it commands the unclean spirits, and they come out?" See Gill on Mk 1:27.
Robert Jamieson, A. R. Fausset and David Brown
4:36 What a word--a word from the Lord of spirits.
4:374:37: Եւ երթայր հռչա՛կ զնմանէ յամենայն տեղիս շուրջ զգաւառաւն[1068]։[1068] Ոմանք. Զնմանէ ընդ ամենայն տեղիս։
37 Եւ նրա հռչակը տարածւում էր գաւառի շրջակայքի բոլոր տեղերում:
37 Եւ անոր համբաւը տարածուեցաւ շրջակայ գաւառին բոլոր կողմերը։
Եւ երթայր հռչակ զնմանէ ընդ ամենայն տեղիս շուրջ զգաւառաւն:

4:37: Եւ երթայր հռչա՛կ զնմանէ յամենայն տեղիս շուրջ զգաւառաւն[1068]։
[1068] Ոմանք. Զնմանէ ընդ ամենայն տեղիս։
37 Եւ նրա հռչակը տարածւում էր գաւառի շրջակայքի բոլոր տեղերում:
37 Եւ անոր համբաւը տարածուեցաւ շրջակայ գաւառին բոլոր կողմերը։
zohrab-1805▾ eastern-1994▾ western am▾
4:3737: И разнесся слух о Нем по всем окрестным местам.
3:37  τοῦ μαθουσαλὰ τοῦ ἑνὼχ τοῦ ἰάρετ τοῦ μαλελεὴλ τοῦ καϊνὰμ
4:37. Καὶ (And) ἐξεπορεύετο ( it-was-traversed-out-of ,"ἦχος (a-reverberation) περὶ (about) αὐτοῦ (of-it,"εἰς (into) πάντα (to-all) τόπον (to-an-occasion) τῆς (of-the-one) περιχώρου. (of-spaced-about)
4:37. et divulgabatur fama de illo in omnem locum regionisAnd the fame of him was published into every place of the country.
37. And there went forth a rumour concerning him into every place of the region round about.
4:37. And his fame spread to every place in the region.
4:37. And the fame of him went out into every place of the country round about.
And the fame of him went out into every place of the country round about:

37: И разнесся слух о Нем по всем окрестным местам.
3:37  τοῦ μαθουσαλὰ τοῦ ἑνὼχ τοῦ ἰάρετ τοῦ μαλελεὴλ τοῦ καϊνὰμ
4:37. et divulgabatur fama de illo in omnem locum regionis
And the fame of him was published into every place of the country.
4:37. And his fame spread to every place in the region.
4:37. And the fame of him went out into every place of the country round about.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:37: The fame - Ηχος, the sound. This is a very elegant metaphor. The people are represented as struck with astonishment, and the sound goes out through all the coasts; in allusion to the propagation of sound, by a smart stroke upon any substance, by which the air is suddenly agitated, and conveys the report made by the stroke to distant places. So this miracle was told to others by those who saw it, and they to others still, till it was heard through all the coasts of Galilee, Mar 1:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:37: the fame: Ηχος [Strong's G2279], the sound; a very elegant metaphor, says Dr. Adam Clarke. The people are represented as struck with astonishment, and the sound goes out through all the coasts; in allusion to the propagation of sound by a smart stroke upon any substance. Luk 4:14; Isa 52:13; Mat 4:23-25, Mat 9:26; Mar 1:28, Mar 1:45, Mar 6:14
John Gill
4:37 And the fame of him went out,.... From hence on account of his dispossessing this unclean spirit, which seems to be the first instance of this kind:
into every place in the country round about; into every city, town, and village in Galilee, and even into all places round about Galilee; Mk 1:28.
4:384:38: Եւ յարուցեալ ՚ի ժողովրդենէ անտի, եմուտ ՚ի տո՛ւն Սիմովնի[1069]։ [1069] Ոմանք. ՚Ի ժողովրդենէն, եմուտ։
38 Եւ նա ժողովարանից դուրս գալով՝ մտաւ Սիմոնի տունը:
38 Ժողովարանէն ելլելով՝ Սիմոնին տունը մտաւ։
Եւ յարուցեալ ի ժողովրդենէ անտի` եմուտ ի տուն Սիմովնի:

4:38: Եւ յարուցեալ ՚ի ժողովրդենէ անտի, եմուտ ՚ի տո՛ւն Սիմովնի[1069]։
[1069] Ոմանք. ՚Ի ժողովրդենէն, եմուտ։
38 Եւ նա ժողովարանից դուրս գալով՝ մտաւ Սիմոնի տունը:
38 Ժողովարանէն ելլելով՝ Սիմոնին տունը մտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:3838*: Выйдя из синагоги, Он вошел в дом Симона;
3:38  τοῦ ἐνὼς τοῦ σὴθ τοῦ ἀδὰμ τοῦ θεοῦ.
4:38. Ἀναστὰς (Having-had-stood-up) δὲ (moreover) ἀπὸ (off) τῆς (of-the-one) συναγωγῆς (of-a-leading-together) εἰσῆλθεν (it-had-came-into) εἰς (into) τὴν (to-the-one) οἰκίαν (to-a-housing-unto) Σίμωνος. (of-a-Simon) πενθερὰ (En-mourned) δὲ (moreover) τοῦ (of-the-one) Σίμωνος (of-a-Simon) ἦν (it-was) συνεχομένη (being-held-together) πυρετῷ (unto-a-fever) μεγάλῳ, (unto-great,"καὶ (and) ἠρώτησαν (they-entreated-unto) αὐτὸν (to-it) περὶ (about) αὐτῆς. (of-it)
4:38. surgens autem de synagoga introivit in domum Simonis socrus autem Simonis tenebatur magnis febribus et rogaverunt illum pro eaAnd Jesus rising up out of the synagogue, went into Simon's house. And Simon's wife's mother was taken with a great fever: and they besought him for her.
38. And he rose up from the synagogue, and entered into the house of Simon. And Simon’s wife’s mother was holden with a great fever; and they besought him for her.
4:38. Then Jesus, rising up from the synagogue, entered into the house of Simon. Now Simon’s mother-in-law was in the grip of a severe fever. And they petitioned him on her behalf.
4:38. And he arose out of the synagogue, and entered into Simon’s house. And Simon’s wife’s mother was taken with a great fever; and they besought him for her.
And he arose out of the synagogue, and entered into Simon' s house:

38*: Выйдя из синагоги, Он вошел в дом Симона;
3:38  τοῦ ἐνὼς τοῦ σὴθ τοῦ ἀδὰμ τοῦ θεοῦ.
4:38. surgens autem de synagoga introivit in domum Simonis socrus autem Simonis tenebatur magnis febribus et rogaverunt illum pro ea
And Jesus rising up out of the synagogue, went into Simon's house. And Simon's wife's mother was taken with a great fever: and they besought him for her.
4:38. Then Jesus, rising up from the synagogue, entered into the house of Simon. Now Simon’s mother-in-law was in the grip of a severe fever. And they petitioned him on her behalf.
4:38. And he arose out of the synagogue, and entered into Simon’s house. And Simon’s wife’s mother was taken with a great fever; and they besought him for her.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38-39: (См. Мк I, 29-31: и Мф VIII, 14-15.) Вышед - точнее: "восстав" (anastaV). В синагоге Господь учил сидя. - Он вошел... Лука опускает пред 31-м ст. упоминание о призвании двухПар. братьев (ср. Мк I, 16-19), и потому Христос у него является здесь идущим в одиночестве. - Сильною горячкою. Такая сравнительная точность в определении болезни естественна у Луки как врача. - Просили его, - конечно, об исцелении, Петр и его домашние. - Подошел к ней - точнее: стал над нею склонившись. - Запретил горячке. Эта болезнь представляется здесь как бы враждебною личною силою.
Adam Clarke: Commentary on the Bible - 1831
4:38: Simon's wife's mother - See on Mat 8:14-17 (note). As soon as Peter began to follow Christ, his family began to benefit by it. It is always profitable to contract an acquaintance with good men. One person full of faith and prayer may be the means of drawing down innumerable blessings on his family and acquaintance. Every person who knows the virtue and authority of Christ should earnestly seek his grace in behalf of all the spiritually diseased in his household; nor can he seek the aid of Christ in vain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:38: he: Mat 8:14, Mat 8:15; Mar 1:29-31; Co1 9:5
they: Luk 7:3, Luk 7:4; Mat 15:23; Joh 11:3, Joh 11:22; Jam 5:14, Jam 5:15
Geneva 1599
4:38 (7) And he arose out of the synagogue, and entered into Simon's house. And Simon's wife's mother was taken with a great fever; and they besought him for her.
(7) In that Christ heals the diseases of the body with only his word, he proves that he is God Almighty, sent for man's salvation.
John Gill
4:38 And he arose out of the synagogue,.... That is, when he had dispossessed the unclean spirit, he rose up, and went out of the synagogue:
and entered into Simon's house; the house of Simon Peter, and which was also Andrew's; and in Beza's ancient copy, and in one of Stephens's, it is added, "and of Andrew"; who, though they were both natives of Bethsaida, yet, it seems, had an house at Capernaum, whither Christ went of his own accord, or by an invitation given him:
and Simons wife's mother was taken with a great fever. The Vulgate Latin version reads, "with great fevers". The fever is
"a disease, or rather a class of diseases, whose characteristic is a preternatural heat felt through the whole body, or, at least, the principal parts thereof, attended with other symptoms----"One" defines a fever, a strenuous endeavour, or effort of nature to throw off some morbific matter, that greatly incommodes the body.---- "Another", an augmented velocity of the blood; others, a fermentation of the blood; accompanied with a quick pulse and excessive heat.----The causes of fevers are innumerable, and the disease even often arises in the soundest bodies, where there was no previous morbific apparatus, as cachochymia, plethora, &c. but merely from a change of air, food, or other alteration in the non-naturals. A fever, "one" observes, is an inseparable companion of an inflammation. The symptoms are many: every fever, arising from any internal cause, is attended with a quick pulse, and unusual heat at different times, and in different degrees. Where these are intense, the fever is acute, where remiss, slow. The disease begins almost always with a sense of; chillness, and in its progress is chiefly distinguished by the velocity of the pulse: so that a too quick contraction of the heart, with an increased resistance, or impulse against the capillaries, furnishes the proper idea of a fever (z).''
The fever Peter's wife's mother lay ill of, is said to be a "great one"; which circumstance is the rather mentioned, to illustrate the miraculous cure of it by Christ; See Gill on Mt 8:14.
And they besought him for her; either his disciples Peter, Andrew, James, and John, who were all present, or the other relations and friends of the sick person, which were in the house; who having heard of his casting out the unclean spirit in the synagogue, believed that he had power to heal this disease; and therefore intreat him, for her sake, and upon her account, that he would restore her health.
(z) See Chambers's Cyclopaedia in the word "Fever".
John Wesley
4:38 Mt 8:14; Mk 1:29.
4:394:39: Զոքանչ Սիմովնի տագնապէ՛ր ջերմամբ մեծաւ. եւ աղաչեցի՛ն զնա վասն նորա[1070]։ [1070] Ոմանք. Եւ աղաչէին զնա վասն նորա։
39 Սիմոնի զոքանչը բարձր ջերմութեան մէջ տառապում էր: Նրա համար Յիսուսին աղաչեցին:
39 Սիմոնին զոքանչը սաստիկ ջերմով կը տանջուէր։ Անոր համար աղաչեցին իրեն։
Զոքանչ Սիմովնի տագնապէր ջերմամբ մեծաւ. եւ աղաչեցին զնա վասն նորա:

4:39: Զոքանչ Սիմովնի տագնապէ՛ր ջերմամբ մեծաւ. եւ աղաչեցի՛ն զնա վասն նորա[1070]։
[1070] Ոմանք. Եւ աղաչէին զնա վասն նորա։
39 Սիմոնի զոքանչը բարձր ջերմութեան մէջ տառապում էր: Նրա համար Յիսուսին աղաչեցին:
39 Սիմոնին զոքանչը սաստիկ ջերմով կը տանջուէր։ Անոր համար աղաչեցին իրեն։
zohrab-1805▾ eastern-1994▾ western am▾
4:3938*: тёща же Симонова была одержима сильною горячкою; и просили Его о ней.
4:39. καὶ (And) ἐπιστὰς (having-had-stood-upon) ἐπάνω (upon-up-unto-which) αὐτῆς (of-it) ἐπετίμησεν (it-upon-valuated-unto) τῷ (unto-the-one) πυρετῷ, (unto-a-fever,"καὶ (and) ἀφῆκεν (it-sent-off) αὐτήν: (to-it) παραχρῆμα (beside-to-an-affording-to) δὲ (moreover) ἀναστᾶσα (having-had-stood-up) διηκόνει (it-was-raising-through-unto) αὐτοῖς. (unto-them)
4:39. et stans super illam imperavit febri et dimisit illam et continuo surgens ministrabat illisAnd standing over her, he commanded the fever: and it left her. And immediately rising, she ministered to them.
39. And he stood over her, and rebuked the fever; and it left her: and immediately she rose up and ministered unto them.
4:39. And standing over her, he commanded the fever, and it left her. And promptly rising up, she ministered to them.
4:39. And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them.
KJV [38] And Simon' s wife' s mother was taken with a great fever; and they besought him for her:

38*: тёща же Симонова была одержима сильною горячкою; и просили Его о ней.
4:39. et stans super illam imperavit febri et dimisit illam et continuo surgens ministrabat illis
And standing over her, he commanded the fever: and it left her. And immediately rising, she ministered to them.
4:39. And standing over her, he commanded the fever, and it left her. And promptly rising up, she ministered to them.
4:39. And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them.
ru▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:39: and rebuked: Luk 4:35, Luk 8:24
and ministered: Luk 8:2, Luk 8:3; Psa 116:12; Co2 5:14, Co2 5:15
John Gill
4:39 And he stood over her,.... "At her head", as the Persic version reads: he inclined himself towards her, to see how she did, and to take her by the hand, and lift her up;
and rebuked the fever. The Syriac and Persic versions read, "her fever", that which was upon her;
and it left her, as Mark says, "immediately"; as soon as ever he had touched her hand, and rebuked the fever, and bid it be gone:
and immediately she arose, and ministered unto them; See Gill on Mt 8:15.
4:404:40: Եկա՛ց առ նմա, սաստեաց ջերմանն, եւ եթող զնա. եւ վաղվաղակի յարեաւ՝ եւ պաշտէ՛ր զնոսա[1071]։[1071] Ոմանք. Յարուցեալ պաշտէր զնոսա։
40 Նա կանգնեց նրա մօտ, սաստեց ջերմին, եւ ջերմը թողեց նրան: Հիւանդը անմիջապէս ոտքի ելաւ եւ սպասարկում էր նրանց:
40 Եւ Յիսուս անոր քով կայնելով՝ սաստեց ջերմը, որը թողուց զանիկա։ Կինը շուտ մը ելաւ ու անոնց սպասաւորութիւն կ’ընէր։
Եկաց առ նմա, սաստեաց ջերմանն, եւ եթող զնա. եւ վաղվաղակի յարեաւ եւ պաշտէր զնոսա:

4:40: Եկա՛ց առ նմա, սաստեաց ջերմանն, եւ եթող զնա. եւ վաղվաղակի յարեաւ՝ եւ պաշտէ՛ր զնոսա[1071]։
[1071] Ոմանք. Յարուցեալ պաշտէր զնոսա։
40 Նա կանգնեց նրա մօտ, սաստեց ջերմին, եւ ջերմը թողեց նրան: Հիւանդը անմիջապէս ոտքի ելաւ եւ սպասարկում էր նրանց:
40 Եւ Յիսուս անոր քով կայնելով՝ սաստեց ջերմը, որը թողուց զանիկա։ Կինը շուտ մը ելաւ ու անոնց սպասաւորութիւն կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
4:4039: Подойдя к ней, Он запретил горячке; и оставила ее. Она тотчас встала и служила им.
4:40. Δύνοντος (Of-sinking) δὲ (moreover) τοῦ (of-the-one) ἡλίου (of-a-sun," ἅπαντες ( along-all ) ὅσοι ( which-a-which ) εἶχον (they-were-holding) ἀσθενοῦντας ( to-un-vigoring-unto ) νόσοις (unto-ailments) ποικίλαις ( unto-varied ,"ἤγαγον (they-had-led) αὐτοὺς (to-them) πρὸς (toward) αὐτόν: (to-it) ὁ (The-one) δὲ (moreover) ἑνὶ (unto-one) ἑκάστῳ (unto-each) αὐτῶν (of-them) τὰς (to-the-ones) χεῖρας (to-hands) ἐπιτιθεὶς (placing-upon) ἐθεράπευεν (it-was-ministering-of) αὐτούς. (to-them)
4:40. cum sol autem occidisset omnes qui habebant infirmos variis languoribus ducebant illos ad eum at ille singulis manus inponens curabat eosAnd when the sun was down, all they that had any sick with divers diseases brought them to him. But he, laying his hands on every one of them, healed them.
40. And when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them.
4:40. Then, when the sun had set, all those who had anyone afflicted with various diseases brought them to him. Then, laying his hands on each one of them, he cured them.
4:40. Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them.
KVJ [39] And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them:

39: Подойдя к ней, Он запретил горячке; и оставила ее. Она тотчас встала и служила им.
4:40. cum sol autem occidisset omnes qui habebant infirmos variis languoribus ducebant illos ad eum at ille singulis manus inponens curabat eos
And when the sun was down, all they that had any sick with divers diseases brought them to him. But he, laying his hands on every one of them, healed them.
4:40. Then, when the sun had set, all those who had anyone afflicted with various diseases brought them to him. Then, laying his hands on each one of them, he cured them.
4:40. Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them.
ru▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40-41: (См. Мк I, 32-34: и Мф VIII, 16). - Возлагал руки - замечание одного Луки (ср. Мф К, 18). - Сказывать, что они знают - правильнее: "не позволял им говорить, потому что они знали, что Он - Мессия".
Adam Clarke: Commentary on the Bible - 1831
4:40: When the sun was setting - And consequently the Sabbath ended, for before this it would have been unlawful to have brought their sick to be healed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:40: when: Mat 8:16, Mat 8:17; Mar 1:32-34
and he: Luk 7:21-23; Mat 4:23, Mat 4:24, Mat 11:5, Mat 14:13; Mar 3:10, Mar 6:5, Mar 6:55, Mar 6:56; Act 5:15, Act 19:12
John Gill
4:40 Now when the sun was setting,.... And so the sabbath was over; See Gill on Mt 8:16.
all they that had any sick, with divers diseases, brought them unto him; that is, as many of the inhabitants of Capernaum as had sick persons in their houses, let their diseases be what they would, brought them to Christ in Simon's house; which, sabbath being over, they might do consistent with their laws, and the traditions of the elders, and without any just offence to the Scribes and Pharisees, who were tenacious of them; and they were encouraged to do so, partly through the dispossessing the unclean spirit in their synagogue that day, which many of them had been witnesses of; and partly through the cure of Peter's wife's mother, which they had heard of:
and he laid his hands on every one of them, and healed them; without the use of medicine, by the mere imposition of his hands; which was accompanied with such power and virtue from him, as to remove, at once, every disease; nor did he refuse any person, how unworthy soever they might be in themselves, and how obstinate their disease might be.
John Wesley
4:40 When the sun was set - And consequently the Sabbath ended, which they reckoned from sunset to sunset. Mt 8:16; Mk 1:32.
4:414:41: Եւ ընդ արեւուն մտանել՝ ամենեքին որոց էին հիւանդք ՚ի պէսպէ՛ս ցաւս, բերէին զնոսա առ նա։ Եւ նա՝ իւրաքանչի՛ւր ումեք ՚ի նոցանէ դնէր ձեռս, եւ բժշկէր զնոսա[1072]։ [1072] Ոմանք. Դնէր ձեռն։
41 Եւ երբ արեւը մայր էր մտնում, բոլոր նրանք, որոնք պէսպէս ցաւերով հիւանդներ ունէին, նրա մօտ էին բերում նրանց. եւ նա նրանցից իւրաքանչիւրի վրայ ձեռք էր դնում ու նրանց բժշկում:
41 Արեւին մարը մտած ատենը՝ ամէն անոնք որ տեսակ տեսակ ցաւերով հիւանդներ ունէին, իրեն բերին զանոնք։ Ինք ալ ամէն մէկուն վրայ ձեռք դնելով՝ բժշկեց զանոնք։
Եւ ընդ արեւուն մտանել, ամենեքին որոց էին հիւանդք ի պէսպէս ցաւս` բերէին զնոսա առ նա. եւ նա իւրաքանչիւր ումեք ի նոցանէ դնէր ձեռս եւ բժշկէր զնոսա:

4:41: Եւ ընդ արեւուն մտանել՝ ամենեքին որոց էին հիւանդք ՚ի պէսպէ՛ս ցաւս, բերէին զնոսա առ նա։ Եւ նա՝ իւրաքանչի՛ւր ումեք ՚ի նոցանէ դնէր ձեռս, եւ բժշկէր զնոսա[1072]։
[1072] Ոմանք. Դնէր ձեռն։
41 Եւ երբ արեւը մայր էր մտնում, բոլոր նրանք, որոնք պէսպէս ցաւերով հիւանդներ ունէին, նրա մօտ էին բերում նրանց. եւ նա նրանցից իւրաքանչիւրի վրայ ձեռք էր դնում ու նրանց բժշկում:
41 Արեւին մարը մտած ատենը՝ ամէն անոնք որ տեսակ տեսակ ցաւերով հիւանդներ ունէին, իրեն բերին զանոնք։ Ինք ալ ամէն մէկուն վրայ ձեռք դնելով՝ բժշկեց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
4:4140: При захождении же солнца все, имевшие больных различными болезнями, приводили их к Нему и Он, возлагая на каждого из них руки, исцелял их.
4:41. ἐξήρχετο ( It-was-coming-out ) δὲ (moreover) καὶ (and) δαιμόνια (daimonlets) ἀπὸ (off) πολλῶν , ( of-much ) κράζοντα ( clamoring-to ) καὶ (and) λέγοντα ( forthing ) ὅτι (to-which-a-one,"Σὺ (Thou) εἶ (thou-be) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) θεοῦ: (of-a-Deity) καὶ (and) ἐπιτιμῶν (upon-valuating-unto) οὐκ (not) εἴα (it-was-letting-unto) αὐτὰ (to-them) λαλεῖν, (to-speak-unto) ὅτι (to-which-a-one) ᾔδεισαν (they-had-come-to-have-seen) τὸν (to-the-one) χριστὸν (to-Anointed) αὐτὸν (to-it) εἶναι. (to-be)
4:41. exiebant autem etiam daemonia a multis clamantia et dicentia quia tu es Filius Dei et increpans non sinebat ea loqui quia sciebant ipsum esse ChristumAnd devils went out from many, crying out and saying: Thou art the son of God. And rebuking them he suffered them not to speak; for they knew that he was Christ.
41. And devils also came out from many, crying out, and saying, Thou art the Son of God. And rebuking them, he suffered them not to speak, because they knew that he was the Christ.
4:41. Now demons departed from many of them, crying out and saying, “You are the son of God.” And rebuking them, he would not permit them to speak. For they knew him to be the Christ.
4:41. And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking [them] suffered them not to speak: for they knew that he was Christ.
KJV [40] Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them:

40: При захождении же солнца все, имевшие больных различными болезнями, приводили их к Нему и Он, возлагая на каждого из них руки, исцелял их.
4:41. exiebant autem etiam daemonia a multis clamantia et dicentia quia tu es Filius Dei et increpans non sinebat ea loqui quia sciebant ipsum esse Christum
And devils went out from many, crying out and saying: Thou art the son of God. And rebuking them he suffered them not to speak; for they knew that he was Christ.
4:41. Now demons departed from many of them, crying out and saying, “You are the son of God.” And rebuking them, he would not permit them to speak. For they knew him to be the Christ.
4:41. And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking [them] suffered them not to speak: for they knew that he was Christ.
ru▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:41: crying: Luk 4:34, Luk 4:35; Mar 1:25, Mar 1:34, Mar 3:11
Thou: Mat 8:29, Mat 26:63; Joh 20:31; Act 16:17, Act 16:18; Jam 2:19
speak: etc. or, say that they knew him to be Christ
Geneva 1599
4:41 (8) And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking [them] suffered them not to speak: for they knew that he was Christ.
(8) Satan, who is a continual enemy of the truth, ought not to be heard, not even when he speaks the truth.
John Gill
4:41 Not willingly, nor of themselves, but at the word and command of Christ, who ordered them to depart,
crying out and saying; as they left the bodies, of men, and not with any goodwill to Christ:
thou art Christ; the true Messiah, that was of old promised and prophesied of, and has been long expected to come:
the Son of God; the only begotten Son of God, possessed of the same perfections with God his Father; and particularly of almighty power, of which they were convinced by his dispossessing them;
and he rebuking them, suffered them not to speak; for he needed not their testimony, nor did he choose to be made known by them:
for they knew that he was Christ, or "that they knew that he was Christ"; so the Syriac version: they certainly did know that he was the Messiah, partly by the voice from heaven at his baptism, and partly by his power over them: but Christ would not suffer them to say that he was the Messiah, or that they knew him to be so; either because the time was not come for such a declaration to be made, or they were not the proper persons to make it; and lest such a publication, by them, should be made a handle of by the Scribes and Pharisees, to say that he had society with devils, and by them cast them out.
Robert Jamieson, A. R. Fausset and David Brown
4:41 PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Lk 4:38-41)
suffered them not to speak--The marginal reading ("to say that they knew him to be Christ") here is wrong. Our Lord ever refused testimony from devils, for the very reason why they were eager to give it, because He and they would thus seem to be one interest, as His enemies actually alleged. (See on Mt 12:24, &c.; see also Acts 16:16-18.)
4:424:42: Ելանէի՛ն եւ դեւք ՚ի բազմաց՝ աղաղակէին եւ ասէին, եթէ դո՛ւ ես Որդի Աստուծոյ։ Եւ նա՝ սաստէ՛ր եւ ո՛չ տայր նոցա թոյլ խօսել, զի գիտէին զնա թէ Քրիստո՛սն է[1073]։ բգ [1073] Յոմանս պակասի. Ելանէին եւ դեւք։ Ուր ոմանք. Դեւքն ՚ի։
42 Շատերի միջից դեւեր էլ էին ելնում, աղաղակում եւ ասում. «Դո՛ւ ես Աստծու Որդին»: Եւ նա սաստում էր ու թոյլ չէր տալիս նրանց խօսել. որովհետեւ գիտէին, թէ նա Քրիստոսն է:
42 Դեւեր ալ կ’ելլէին շատերէն, կ’աղաղակէին ու կ’ըսէին. «Դուն ես Քրիստոսը, Աստուծոյ Որդին»։ Բայց ինք կը սաստէր ու թող չէր տար անոնց որ խօսին, վասն զի գիտէին թէ ինք Քրիստոսն է։
Ելանէին եւ դեւք ի բազմաց, աղաղակէին եւ ասէին եթէ` Դու ես Որդի Աստուծոյ: Եւ նա սաստէր եւ ոչ տայր նոցա թոյլ խօսել, զի գիտէին զնա թէ Քրիստոսն է:

4:42: Ելանէի՛ն եւ դեւք ՚ի բազմաց՝ աղաղակէին եւ ասէին, եթէ դո՛ւ ես Որդի Աստուծոյ։ Եւ նա՝ սաստէ՛ր եւ ո՛չ տայր նոցա թոյլ խօսել, զի գիտէին զնա թէ Քրիստո՛սն է[1073]։ բգ
[1073] Յոմանս պակասի. Ելանէին եւ դեւք։ Ուր ոմանք. Դեւքն ՚ի։
42 Շատերի միջից դեւեր էլ էին ելնում, աղաղակում եւ ասում. «Դո՛ւ ես Աստծու Որդին»: Եւ նա սաստում էր ու թոյլ չէր տալիս նրանց խօսել. որովհետեւ գիտէին, թէ նա Քրիստոսն է:
42 Դեւեր ալ կ’ելլէին շատերէն, կ’աղաղակէին ու կ’ըսէին. «Դուն ես Քրիստոսը, Աստուծոյ Որդին»։ Բայց ինք կը սաստէր ու թող չէր տար անոնց որ խօսին, վասն զի գիտէին թէ ինք Քրիստոսն է։
zohrab-1805▾ eastern-1994▾ western am▾
4:4241: Выходили также и бесы из многих с криком и говорили: Ты Христос, Сын Божий. А Он запрещал им сказывать, что они знают, что Он Христос.
4:42. Γενομένης ( Of-having-had-became ) δὲ (moreover) ἡμέρας (of-a-day,"ἐξελθὼν (having-had-came-out) ἐπορεύθη (it-was-traversed-of) εἰς (into) ἔρημον (to-solituded) τόπον: (to-an-occasion,"καὶ (and) οἱ (the-ones) ὄχλοι (crowds) ἐπεζήτουν (they-were-seeking-upon-unto) αὐτόν, (to-it,"καὶ (and) ἦλθον (they-had-came) ἕως (unto-if-which) αὐτοῦ, (of-it,"καὶ (and) κατεῖχον (they-were-holding-down) αὐτὸν (to-it) τοῦ (of-the-one) μὴ (lest) πορεύεσθαι ( to-traverse-of ) ἀπ' (off) αὐτῶν. (of-them)
4:42. facta autem die egressus ibat in desertum locum et turbae requirebant eum et venerunt usque ad ipsum et detinebant illum ne discederet ab eisAnd when it was day, going out he went into a desert place: and the multitudes sought him, and came unto him. And they stayed him that should not depart from them.
42. And when it was day, he came out and went into a desert place: and the multitudes sought after him, and came unto him, and would have stayed him, that he should not go from them.
4:42. Then, when it was daytime, going out, he went to a deserted place. And the crowds sought him, and they went all the way to him. And they detained him, so that he would not depart from them.
4:42. And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them.
KJV [41] And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking [them] suffered them not to speak: for they knew that he was Christ:

41: Выходили также и бесы из многих с криком и говорили: Ты Христос, Сын Божий. А Он запрещал им сказывать, что они знают, что Он Христос.
4:42. facta autem die egressus ibat in desertum locum et turbae requirebant eum et venerunt usque ad ipsum et detinebant illum ne discederet ab eis
And when it was day, going out he went into a desert place: and the multitudes sought him, and came unto him. And they stayed him that should not depart from them.
4:42. Then, when it was daytime, going out, he went to a deserted place. And the crowds sought him, and they went all the way to him. And they detained him, so that he would not depart from them.
4:42. And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them.
ru▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
42-44: (См. Мк I, 35-39). Народ (точнее: толпы) искал Его. Так как ев. Лука еще не сказал о призвании апостолов, то у него ищущим Христа является вообще народ, а не Симон и бывшие с ним, как у Марка. - Пришедши к Нему - точнее: доколе не пришли к Нему (hlqon ewV Autou). Они не прежде кончили искать Христа, чем нашли Его. - На то послан, - т. е. на то, чтобы повсюду в иудейской стране проповедовать. - В синагогах Галилейских. По более удостоверенному чтению: Иудейских. Но при этом под "Иудеей" разумеется, конечно, не провинция Иудея, а иудейская страна вообще, включая и Галилею (ср. 1, 5).
Adam Clarke: Commentary on the Bible - 1831
4:42: And the people sought him - Rather, Sought him earnestly. Instead of εζητουν, sought, I read, επεζητουν, earnestly sought. This reading is supported by ABCDFLMS - V, and more than seventy others. Wetstein and Griesbach have both received it into the text. The people had tasted the good word of God, and now they cleave to Christ with their whole heart. Hearing the words of Christ, and feeling the influence of his Spirit upon the soul, will attract and influence the heart; and indeed nothing else can do it.
And stayed him - Strove to detain him; κατειχον αυτον they caught hold of him. Thus showing their great earnestness to be farther instructed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:42: when: Luk 6:12; Mar 1:35; Joh 4:34
and the: Mat 14:13, Mat 14:14; Mar 1:37, Mar 1:45, Mar 6:33, Mar 6:34; Joh 6:24
and stayed: Luk 8:37, Luk 8:38, Luk 24:29; Joh 4:40
Geneva 1599
4:42 (9) And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them.
(9) No zealous response on the part of the people ought to hinder us in the race that God has appointed unto us.
John Gill
4:42 And when it was day,.... The "day after", as the Persic version renders it;
at the dawning, or "break of day", as the Syriac. He rose a great while before it was day, as Mark says, Mk 1:35 but did not go out till it was day, or till day was coming on, when
he departed from Peter's house, and from Capernaum:
and went into a desert place; for the sake of solitude, that he might be retired from company, and have an opportunity of privately praying to God:
and the people sought, and came unto him: they first went to Simon's house, and not finding him there, sought for him elsewhere: and when they understood where he was, they came to him,
and stayed him that he should not depart from them; they laid hold on him, and held him, and did all they could to persuade him, to abide with them constantly, and not think of removing from them: though perhaps this was not so much from love to Christ's person and presence, or any regard to his ministry, and the good and welfare of their immortal souls, as on account of the miracles he wrought, and the corporal benefits he bestowed on them.
John Wesley
4:42 Mk 1:35.
Robert Jamieson, A. R. Fausset and David Brown
4:42 JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Lk 4:42-44)
stayed him--"were staying Him," or sought to do it. What a contrast to the Gadarenes! The nature of His mission required Him to keep moving, that all might hear the glad tidings (Mt 8:34).
4:434:43: Եւ իբրեւ տի՛ւ եղեւ՝ ե՛լ գնա՛ց յանապատ տեղի. եւ ժողովուրդքն խնդրէին զնա. եկին մինչեւ առ նա՝ եւ արգելուի՛ն զնա, զի մի՛ գնասցէ ՚ի նոցանէ։
43 Եւ երբ օրը լուսացաւ, նա ելաւ գնաց մի ամայի տեղ, իսկ ժողովուրդը փնտռում էր նրան. եկան մինչեւ նրա մօտ եւ չէին թողնում նրան, որ հեռանայ իրենցից:
43 Երբ ցորեկ եղաւ, ելաւ ու գնաց անապատ տեղ մը եւ ժողովուրդները կը փնտռէին զանիկա։ Եկան անոր քով ու կը ստիպէին որ ան իրենցմէ չերթայ.
Եւ իբրեւ տիւ եղեւ, ել գնաց յանապատ տեղի, եւ ժողովուրդքն խնդրէին զնա. եկին մինչեւ առ նա եւ արգելուին զնա, զի մի՛ գնասցէ ի նոցանէ:

4:43: Եւ իբրեւ տի՛ւ եղեւ՝ ե՛լ գնա՛ց յանապատ տեղի. եւ ժողովուրդքն խնդրէին զնա. եկին մինչեւ առ նա՝ եւ արգելուի՛ն զնա, զի մի՛ գնասցէ ՚ի նոցանէ։
43 Եւ երբ օրը լուսացաւ, նա ելաւ գնաց մի ամայի տեղ, իսկ ժողովուրդը փնտռում էր նրան. եկան մինչեւ նրա մօտ եւ չէին թողնում նրան, որ հեռանայ իրենցից:
43 Երբ ցորեկ եղաւ, ելաւ ու գնաց անապատ տեղ մը եւ ժողովուրդները կը փնտռէին զանիկա։ Եկան անոր քով ու կը ստիպէին որ ան իրենցմէ չերթայ.
zohrab-1805▾ eastern-1994▾ western am▾
4:4342: Когда же настал день, Он, выйдя [из дома], пошел в пустынное место, и народ искал Его и, придя к Нему, удерживал Его, чтобы не уходил от них.
4:43. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) πρὸς (toward) αὐτοὺς (to-them) ὅτι (to-which-a-one,"Καὶ (And) ταῖς (unto-the-ones) ἑτέραις ( unto-different ) πόλεσιν (unto-cities) εὐαγγελίσασθαί ( to-have-goodly-messaged-to ,"με (to-me) δεῖ (it-bindeth) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ὅτι (to-which-a-one) ἐπὶ (upon) τοῦτο (to-the-one-this) ἀπεστάλην. (I-had-been-set-off)
4:43. quibus ille ait quia et aliis civitatibus oportet me evangelizare regnum Dei quia ideo missus sumTo whom he said: To other cities also I must preach the kingdom of God: for therefore am I sent.
43. But he said unto them, I must preach the good tidings of the kingdom of God to the other cities also: for therefore was I sent.
4:43. And he said to them, “I must also preach the kingdom of God to other cities, because it was for this reason that I was sent.”
4:43. And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.
KJV [42] And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them:

42: Когда же настал день, Он, выйдя [из дома], пошел в пустынное место, и народ искал Его и, придя к Нему, удерживал Его, чтобы не уходил от них.
4:43. quibus ille ait quia et aliis civitatibus oportet me evangelizare regnum Dei quia ideo missus sum
To whom he said: To other cities also I must preach the kingdom of God: for therefore am I sent.
4:43. And he said to them, “I must also preach the kingdom of God to other cities, because it was for this reason that I was sent.”
4:43. And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.
ru▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:43: I must preach the kingdom of God to other cities - To proclaim the kingdom of God was the Messiah's great work; healing the diseases of the people was only an emblematical and secondary work, a work that was to be the proof of his goodness, and the demonstration of his authority to preach the Gospel, and open the kingdom of heaven to all believers.
Some have found both a difficulty and a mystery in the shutting up of heaven in the time of the Prophet Elijah. It was, no doubt, emblematical of the hardened and impenitent state of the Israelites, and of the judgments of God in withholding those Divine influences which they had so often abused. As to the difficulty of the six months, which both our Lord here, and St. James, Jam 5:17, mention, and which are not mentioned in the book of Kings whence the account is taken, it may be easily understood thus. The rains, we have already seen, fell in Judea twice in the year, about April, and about October. At this latter period, when the rain was expected, the prophet prayed that it might not rain; the rain therefore of Marchesvan, or October, etc., was then restrained: this restraint continued for three full years; but six months had elapsed from Nisan, April, etc., when they had their last rain, add these six months to the three full years that the rain was restrained at the prayer of Elijah, and then we have the period of three years and six months, according to our Lord and Saint James. By this the justice of God was shown: but behold his mercy in that rain of grace which fell so abundantly by the preaching of Christ during the three years and six months of his public ministry! Thus the difficulty is solved, and the mystery explained. Reader, the most awful famine is a famine of the word of God: thou art not yet tried in this way: behold the goodness and severity of God! While thou hast the light, walk as a child of the light; and let it not be thy curse and condemnation, that while others, by reading and hearing the word of God, are plenteously watered, thy fleece alone should be found dry. How unutterable must the wo of those be, who live and die infidels under the preaching of the Gospel of Christ!
Let him that readeth, understand.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:43: I must: Mar 1:14, Mar 1:15, Mar 1:38, Mar 1:39; Joh 9:4; Act 10:38; Ti2 4:2
therefore: Isa 42:1-4, Isa 48:16, Isa 61:1-3; Joh 6:38-40, Joh 20:21
John Gill
4:43 And he said unto them,.... In answer to their importunate requests:
I must preach the kingdom of God to other cities also; as well as to Capernaum; and though they did not express their desire of his continuance with them, in order to preach the Gospel to them; yet Christ signifies, that a principal part of his work lay in preaching the things concerning the kingdom of God, the Gospel dispensation on earth, the doctrines and ordinances of it, as well as the things which relate to the kingdom of glory; as what is the saints meetness for it, their regeneration, and their right unto it, which lies in his righteousness: and that as he had preached these things at Capernaum, there was a necessity upon him to preach them in other cities of Galilee and Judea: for therefore am I sent; as he was by his heavenly Father, and had himself also undertook and engaged to do it.
Robert Jamieson, A. R. Fausset and David Brown
4:43 I must, &c.--but duty only could move Him to deny entreaties so grateful to His spirit.
4:444:44: Եւ նա՝ ասէ ցնոսա. Եւ այլոց քաղաքաց պարտ է ինձ աւետարանել զարքայութիւնն Աստուծոյ, զի յա՛յն իսկ առաքեցայ։
44 Եւ նա նրանց ասաց. «Աստծու արքայութիւնը ես ուրիշ քաղաքների էլ պիտի աւետարանեմ, որովհետեւ դրա համար իսկ ուղարկուեցի»:
44 Բայց անիկա ըսաւ անոնց. «Պէտք է ինծի որ ուրիշ քաղաքներու ալ Աստուծոյ թագաւորութիւնը քարոզեմ, քանզի այս բանին համար ղրկուած եմ»։
Եւ նա ասէ ցնոսա. Եւ այլոց քաղաքաց պարտ է ինձ աւետարանել զարքայութիւնն Աստուծոյ, զի յայն իսկ առաքեցայ:

4:44: Եւ նա՝ ասէ ցնոսա. Եւ այլոց քաղաքաց պարտ է ինձ աւետարանել զարքայութիւնն Աստուծոյ, զի յա՛յն իսկ առաքեցայ։
44 Եւ նա նրանց ասաց. «Աստծու արքայութիւնը ես ուրիշ քաղաքների էլ պիտի աւետարանեմ, որովհետեւ դրա համար իսկ ուղարկուեցի»:
44 Բայց անիկա ըսաւ անոնց. «Պէտք է ինծի որ ուրիշ քաղաքներու ալ Աստուծոյ թագաւորութիւնը քարոզեմ, քանզի այս բանին համար ղրկուած եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:4443: Но Он сказал им: и другим городам благовествовать Я должен Царствие Божие, ибо на то Я послан.
4:44. Καὶ (And) ἦν (it-was) κηρύσσων (heralding) εἰς (into) τὰς (to-the-ones) συναγωγὰς (to-leadings-together) τῆς (of-the-one) Ἰουδαίας. (of-an-Ioudaia)
4:44. et erat praedicans in synagogis GalilaeaeAnd he was preaching in the synagogues of Galilee.
44. And he was preaching in the synagogues of Galilee.
4:44. And he was preaching in the synagogues of Galilee.
4:44. And he preached in the synagogues of Galilee.
KJV [43] And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent:

43: Но Он сказал им: и другим городам благовествовать Я должен Царствие Божие, ибо на то Я послан.
4:44. et erat praedicans in synagogis Galilaeae
And he was preaching in the synagogues of Galilee.
4:44. And he was preaching in the synagogues of Galilee.
4:44. And he preached in the synagogues of Galilee.
ru▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:44: he: Luk 4:15; Mat 4:23; Mar 1:39
Galilee: Many of the Jewish traditions, in accordance with Isa 9:1, Isa 9:2, assert that Galilee was the place where the Messiah should first appear. Thus also Isa 2:19, "When he shall arise to smite terribly the earth," is expounded in the book Zohar, as referring to the Messiah: "When he shall arise; ויתגלי בארעא דגליל, and shall be Rev_ealed in the land of Galilee.
John Gill
4:44 And he preached in the synagogues of Galilee. In the several synagogues that were in different cities and towns throughout all Galilee.
4:454:45: Եւ քարոզէ՛ր ՚ի ժողովուրդսն Գալիլեացւոց։
45 Եւ նա քարոզում էր գալիլիացիների[3] ժողովարաններում:[3] 3. Լաւագոյն յուն. բն. գալիլիացիների բառի փոխարէն ունեն Յուդայի բառը:
45 Ու Գալիլիայի ժողովարաններուն մէջ կը քարոզէր։
Եւ քարոզէր ի ժողովուրդսն Գալիլեացւոց:

4:45: Եւ քարոզէ՛ր ՚ի ժողովուրդսն Գալիլեացւոց։
45 Եւ նա քարոզում էր գալիլիացիների[3] ժողովարաններում:
[3] 3. Լաւագոյն յուն. բն. գալիլիացիների բառի փոխարէն ունեն Յուդայի բառը:
45 Ու Գալիլիայի ժողովարաններուն մէջ կը քարոզէր։
zohrab-1805▾ eastern-1994▾ western am▾
4:4544: И проповедывал в синагогах галилейских.
KJV [44] And he preached in the synagogues of Galilee:

44: И проповедывал в синагогах галилейских.
undefined
ru▾ el-en-gloss▾